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Adi 6: The Glories of Sri Advaita Acarya

Chapter 6:

The Glories of Sri Advaita Acarya

The truth of Advaita Acarya has been described in two verses. It is said

that material nature has two features, namely the material cause and the

efficient cause. The efficient causal activities are caused by Maha-

Visnu, and the material causal activities are caused by another form of

Maha-Visnu, known as Advaita. That Advaita, the superintendent of the

cosmic manifestation, has descended in the form of Advaita Acarya to

associate with Lord Caitanya. When He is addressed as the servitor of

Lord Caitanya, His glories are magnified because unless one is

invigorated by this mentality of servitorship one cannot understand the

mellows derived from devotional service to the Supreme Lord, Krsna.

Adi 6.1

TEXT 1

TEXT

vande tam srimad-advaita-

caryam adbhuta-cestitam

yasya prasadad ajno 'pi

tat-svarupam nirupayet

SYNONYMS

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.

TRANSLATION

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.

Adi 6.2

TEXT 2

TEXT

jaya jaya sri-caitanya jaya nityananda

jayadvaita-candra jaya gaura-bhakta-vrnda

SYNONYMS

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.

TRANSLATION

All glories to Lord Sri Caitanya Mahaprabhu! All glories to Lord

Nityananda! All glories to Advaita Acarya! And all glories to all the

devotees of Lord Sri Caitanya Mahaprabhu!

Adi 6.3

TEXT 3

TEXT

panca sloke kahila sri-nityananda-tattva

sloka-dvaye kahi advaitacaryera mahattva

SYNONYMS

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.

TRANSLATION

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.

Adi 6.4

TEXT 4

TEXT

maha-visnur jagat-karta

mayaya yah srjaty adah

tasyavatara evayam

advaitacarya isvarah

SYNONYMS

maha-visnuh -- Maha-Visnu, the resting place of the efficient cause;

jagat-karta -- the creator of the cosmic world; mayaya -- by the

illusory energy; yah -- who; srjati -- creates; adah -- that universe;

tasya -- His; avatarah -- incarnation; eva -- certainly; ayam -- this;

advaita-acaryah -- Advaita Acarya; isvarah -- the Supreme Lord, the

resting place of the material cause.

TRANSLATION

Lord Advaita Acarya is the incarnation of Maha-Visnu, whose main

function is to create the cosmic world through the actions of maya.

Adi 6.5

TEXT 5

TEXT

advaitam harinadvaitad

acaryam bhakti-samsanat

bhaktavataram isam tam

advaitacaryam asraye

SYNONYMS

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.

TRANSLATION

Because He is nondifferent from Hari, the Supreme Lord, He is called

Advaita, and because He propagates the cult of devotion, He is called

Acarya. He is the Lord and the incarnation of the Lord's devotee.

Therefore I take shelter of Him.

Adi 6.6

TEXT 6

TEXT

advaita-acarya gosani saksat isvara

yanhara mahima nahe jivera gocara

SYNONYMS

advaita-acarya -- Advaita Acarya; gosani -- the Lord; saksat isvara --

directly the Supreme Personality of Godhead; yanhara mahima -- whose

glories; nahe -- not; jivera gocara -- within the reach of the

understanding of ordinary living beings.

TRANSLATION

Sri Advaita Acarya is indeed directly the Supreme Personality of Godhead

Himself. His glory is beyond the conception of ordinary living beings.

Adi 6.7

TEXT 7

TEXT

maha-visnu srsti karena jagad-adi karya

tanra avatara saksat advaita acarya

SYNONYMS

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.

TRANSLATION

Maha-Visnu performs all the functions for the creation of the universes.

Sri Advaita Acarya is His direct incarnation.

Adi 6.8

TEXT 8

TEXT

ye purusa srsti-sthiti karena mayaya

ananta brahmanda srsti karena lilaya

SYNONYMS

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.

TRANSLATION

That purusa creates and maintains with His external energy. He creates

innumerable universes in His pastimes.

Adi 6.9

TEXT 9

TEXT

icchaya ananta murti karena prakasa

eka eka murte karena brahmande pravesa

SYNONYMS

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.

TRANSLATION

By His will He manifests Himself in unlimited forms, in which He enters

each and every universe.

Adi 6.10

TEXT 10

TEXT

se purusera amsa -- advaita, nahi kichu bheda

sarira-visesa tanra -- nahika viccheda

SYNONYMS

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.

TRANSLATION

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.

Adi 6.11

TEXT 11

TEXT

sahaya karena tanra la-iya ‘pradhana'

koti brahmanda karena icchaya nirmana

SYNONYMS

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.

TRANSLATION

He [Advaita Acarya] helps in the pastimes of the purusa, with whose

material energy and by whose will He creates innumerable universes.

Adi 6.12

TEXT 12

TEXT

jagat-mangala advaita, mangala-guna-dhama

mangala-caritra sada, ‘mangala' yanra nama

SYNONYMS

jagat-mangala -- all-auspicious for the world; advaita -- Advaita Acarya;

mangala-guna-dhama -- the reservoir of all auspicious attributes;

mangala-caritra -- all characteristics are auspicious; sada -- always;

mangala -- auspicious; yanra nama -- whose name.

TRANSLATION

Being a reservoir of all auspicious attributes, Sri Advaita Acarya is

all-auspicious for the world. His characteristics, activities and name

are always auspicious.

PURPORT

Sri Advaita Prabhu, who is an incarnation of Maha-Visnu, is an acarya,

or teacher. All His activities and all the other activities of Visnu are

auspicious. Anyone who can view the all-auspiciousness in the pastimes

of Lord Visnu also becomes auspicious simultaneously. Therefore, since

Lord Visnu is the fountainhead of auspiciousness, anyone who is

attracted by the devotional service of Lord Visnu can render the

greatest service to human society. Rejected persons of the material

world who refuse to understand pure devotional service as the eternal

function of the living entities, and as actual liberation of the living

being from conditioned life, become bereft of all devotional service

because of their poor fund of knowledge.

In the teachings of Advaita Prabhu there is no question of fruitive

activities or impersonal liberation. Bewildered by the spell of the

material energy, however, persons who could not understand that Advaita

Prabhu is nondifferent from Visnu wanted to follow Him with their

impersonal conceptions. The attempt of Advaita Prabhu to punish them is

also auspicious. Lord Visnu and His activities can bestow all good

fortune, directly and indirectly. In other words, being favored by Lord

Visnu and being punished by Lord Visnu are one and the same because all

the activities of Visnu are absolute. According to some, Mangala was

another name of Advaita Prabhu. As the causal incarnation, or Lord Visnu'

s incarnation for a particular occasion, He is the supply agent or

ingredient in material nature. However, He is never to be considered

material. All His activities are spiritual. Anyone who hears about and

glorifies Him becomes glorified himself, for such activities free one

from all kinds of misfortune. One should not invest any material

contamination or impersonalism in the Visnu form. Everyone should try to

understand the real identity of Lord Visnu, for by such knowledge one

can attain the highest stage of perfection.

Adi 6.13

TEXT 13

TEXT

koti amsa, koti sakti, koti avatara

eta lana srje purusa sakala samsara

SYNONYMS

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.

TRANSLATION

Maha-Visnu creates the entire material world with millions of His parts,

energies and incarnations.

Adi 6.14–15

TEXTS 14–15

TEXT

maya yaiche dui amsa -- ‘nimitta', ‘upadana'

maya -- ‘nimitta'-hetu, upadana -- ‘pradhana'

purusa isvara aiche dvi-murti ha-iya

visva-srsti kare ‘nimitta' ‘upadana' lana

SYNONYMS

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.

TRANSLATION

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.

PURPORT

There are two kinds of research to find the original cause of creation.

One conclusion is that the Supreme Personality of Godhead, the all-

blissful, eternal, all knowing form, is indirectly the cause of this

cosmic manifestation and directly the cause of the spiritual world,

where there are innumerable spiritual planets known as Vaikunthas, as

well as His personal abode, known as Goloka Vrndavana. In other words,

there are two manifestations -- the material cosmos and the spiritual

world. As in the material world there are innumerable planets and

universes, so in the spiritual world there are also innumerable

spiritual planets and universes, including the Vaikunthas and Goloka.

The Supreme Lord is the cause of both the material and spiritual worlds.

The other conclusion, of course, is that this cosmic manifestation is

caused by an inexplicable unmanifested void. This argument is

meaningless.

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.

Factually, the supreme absolute spirit soul is the cause of every kind

of manifestation, and He is always complete, both as the energy and as

the energetic. The cosmic manifestation is caused by the energy of the

Supreme Absolute Person, in whom all energies are conserved.

Philosophers who are subjectively engaged in the cosmic manifestation

can appreciate only the wonderful energies of matter. Such philosophers

accept the conception of God only as a product of the material energy.

According to their conclusions, the source of the energy is also a

product of the energy. Such philosophers wrongly observe that the living

creatures within the cosmic manifestation are caused by the material

energy, and they think that the supreme absolute conscious being must

similarly be a product of the material energy.

Since materialistic philosophers and scientists are too much engaged

with their imperfect senses, naturally they conclude that the living

force is a product of a material combination. But the actual fact is

just the opposite. Matter is a product of spirit. According to the

Bhagavad-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.

The great Vaisnava philosopher Srila Baladeva Vidyabhusana has very

nicely explained the materialistic conclusion in his Govinda-bhasya, a

commentary on the Vedanta-sutra. He writes as follows:

"The Sankhya philosopher Kapila has connected the different elementary

truths according to his own opinion. Material nature, according to him,

consists of the equilibrium of the three material qualities -- goodness,

passion and ignorance. Material nature produces the material energy,

known as mahat, and mahat produces the false ego. The ego produces the

five objects of sense perception, which produce the ten senses (five for

acquiring knowledge and five for working), the mind and the five gross

elements. Counting the purusa, or the enjoyer, with these twenty-four

elements, there are twenty-five different truths. The nonmanifested

stage of these twenty-five elementary truths is called prakrti, or

material nature. The qualities of material nature can associate in three

different stages, namely as the cause of happiness, the cause of

distress and the cause of illusion. The quality of goodness is the cause

of material happiness, the quality of passion is the cause of material

distress, and the quality of ignorance is the cause of illusion. Our

material experience lies within the boundaries of these three

manifestations of happiness, distress and illusion. For example, a

beautiful woman is certainly a cause of material happiness for one who

possesses her as a wife, but the same beautiful woman is a cause of

distress to a man whom she rejects or who is the cause of her anger, and

if she leaves a man she becomes the cause of illusion.

"The two kinds of senses are the ten external senses and the one

internal sense, the mind. Thus there are eleven senses. According to

Kapila, material nature is eternal and all-powerful. Originally there is

no spirit, and matter has no cause. Matter itself is the chief cause of

everything. It is the all-pervading cause of all causes. The Sankhya

philosophy regards the total energy (mahat-tattva), the false ego and

the five objects of sense perception as the seven diverse manifestations

of material nature, which has two features, known as the material cause

and efficient cause. The purusa, the enjoyer, is without transformation,

whereas material nature is always subject to transformation. But

although material nature is inert, it is the cause of enjoyment and

salvation for many living creatures. Its activities are beyond the

conception of sense perception, but still one may guess at them by

superior intelligence. Material nature is one, but because of the

interaction of the three qualities, it can produce the total energy and

the wonderful cosmic manifestation. Such transformations divide material

nature into two features, namely the efficient and material causes. The

purusa, the enjoyer, is inactive and without material qualities,

although at the same time He is the master, existing separately in each

and every body as the emblem of knowledge. By understanding the material

cause, one can guess that the purusa, the enjoyer, being without

activity, is aloof from all kinds of enjoyment or superintendence.

Sankhya philosophy, after describing the nature of prakrti (material

nature) and purusa (the enjoyer), asserts that the creation is only a

product of their unification or proximity to one another. With such

unification the living symptoms are visible in material nature, but one

can guess that in the person of the enjoyer, the purusa, there are

powers of control and enjoyment. When the purusa is illusioned for want

of sufficient knowledge, He feels Himself to be the enjoyer, and when He

is in full knowledge He is liberated. In the Sankhya philosophy the

purusa is described to be always indifferent to the activities of

prakrti.

"The Sankhya philosopher accepts three kinds of evidences, namely direct

perception, hypothesis and traditional authority. When such evidence is

complete, everything is perfect. The process of comparison is within

such perfection. Beyond such evidence there is no proof. There is not

much controversy regarding direct perceptional evidence or authorized

traditional evidence. The Sankhya system of philosophy identifies three

kinds of procedures -- namely, parinamat (transformation), samanvayat (

adjustment) and saktitah (performance of energies) -- as the causes of

the cosmic manifestation."

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:

"Material nature is inert, and as such it cannot be the cause of matter,

neither as the material nor as the efficient cause. Seeing the wonderful

arrangement and management of the cosmic manifestation generally

suggests that a living brain is behind this arrangement, for without a

living brain such an arrangement could not exist. One should not imagine

that such an arrangement can exist without conscious direction. In our

practical experience we never see that inert bricks can themselves

construct a big building.

"The example of the water pot cannot be accepted because a waterpot has

no perception of pleasure and distress. Such perception is within.

Therefore the covering body, or the waterpot, cannot be synchronized

with it.

"Sometimes the material scientist suggests that trees grow from the

earth automatically, without assistance from a gardener, because that is

a tendency of matter. They also consider the intuition of living

creatures from birth to be material. But such material tendencies as

bodily intuition cannot be accepted as independent, for they suggest the

existence of a spirit soul within the body. Actually, neither the tree

nor any other body of a living creature has any tendency or intuition;

the tendency and intuition exist because the soul is present within the

body. In this connection, the example of a car and driver may be given

very profitably. The car has a tendency to turn right and left, but one

cannot say that the car itself, as matter, turns right and left without

the direction of a driver. A material car has neither tendencies nor

intuitions independent of the intentions of the driver within the car.

The same principle applies for the automatic growth of trees in the

forest. The growth takes place because of the soul's presence within the

tree.

"Sometimes foolish people take it for granted that because scorpions are

born from heaps of rice, the rice has produced the scorpions. The real

fact, however, is that the mother scorpion lays eggs within the rice and

by the proper fermentation of the rice the eggs give birth to several

baby scorpions, which in due course come out. This does not mean that

the rice gives birth to the scorpions. Similarly, sometimes bugs are

seen to come from dirty beds. This does not mean, however, that the beds

give birth to the bugs. It is the living soul that comes forth, taking

advantage of the dirty condition of the bed. There are different kinds

of living creatures. Some of them come from embryos, some from eggs and

some from the fermentation of perspiration. Different living creatures

have different sources of appearance, but one should not conclude that

matter produces such living creatures.

"The example cited by materialists that trees automatically come from

the earth follows the same principle. Taking advantage of a certain

condition, a living entity comes from the earth. According to the 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.

"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?

"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:

purusah prakrti-stho hi

bhunkte prakrti-jan gunan

karanam guna-sango 'sya

sad-asad-yoni-janmasu

‘The living entity in material nature thus follows the ways of life,

enjoying the three modes of nature. This is due to his association with

that material nature. Thus he meets with good and evil among various

species.' The soul is given different types of bodies. For example, were

souls not given varieties of tree bodies, the different varieties of

fruits and flowers could not be produced. Each class of tree produces a

particular kind of fruit and flower; it is not that there is no

distinction between the different classes. An individual tree does not

produce flowers of different colors or fruits of different tastes. There

are demarcated classes, as we find them among humans, animals, birds and

other species. There are innumerable living entities, and their

activities, performed in the material world according to the different

qualities of the material modes of nature, give them the chance to have

different kinds of lives.

"Thus one should understand that 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.

"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.

"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.

"The form of the Supreme Personality of Godhead is described to be

transcendental, very subtle, eternal, all-pervading, inconceivable and

therefore nonmanifested to the material senses of a conditioned living

creature. He desired to expand Himself into many living entities, and

with such a desire He first created a vast expanse of water within the

universal space and then impregnated that water with living entities. By

that process of impregnation a massive body appeared, blazing like a

thousand suns, and in that body was the first creative principle, Brahma.

The great Parasara Rsi has confirmed this in the Visnu Purana. He says

that the cosmic manifestation visible to us is produced from Lord Visnu

and sustained under His protection. He is the principal maintainer and

destroyer of the universal form.

"This cosmic manifestation is one of the diverse energies of the Supreme

Personality of Godhead. As a spider secretes saliva and weaves a web by

its own movements but at the end winds up the web within its body, so

Lord Visnu produces this cosmic manifestation from His transcendental

body and at the end winds it up within Himself. All the great sages of

the Vedic understanding have accepted that the Supreme Personality of

Godhead is the original creator.

"It is sometimes claimed that the impersonal speculations of great

philosophers are meant for the advancement of knowledge without

religious ritualistic principles. But the religious ritualistic

principles are actually meant for the advancement of spiritual knowledge.

By performance of religious rituals one ultimately reaches the supreme

goal of knowledge by understanding that Vasudeva, the Supreme

Personality of Godhead, is the cause of everything. It is clearly stated

in the Bhagavad-gita that even those who are advocates of knowledge

alone, without any religious ritualistic processes, advance in knowledge

after many, many lifetimes of speculation and thus come to the

conclusion that Vasudeva is the supreme cause of everything that be. As

a result of this achievement of the goal of life, such an advanced

learned scholar or philosopher surrenders unto the Supreme Personality

of Godhead. Religious ritualistic performances are actually meant to

cleanse the contaminated mind in the material world, and the special

feature of this Age of Kali is that one can easily execute the process

of cleansing the mind of contamination by chanting the holy names of God

-- Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama,

Rama Rama, Hare Hare.

"A Vedic injunction states, sarve veda yat padam amananti (Katha Up. 1.2.

15): all Vedic knowledge is searching after the Supreme Personality of

Godhead. Similarly, another Vedic injunction states, narayana-para vedah:

the Vedas are meant for understanding Narayana, the Supreme Lord.

Similarly, the Bhagavad-gita also confirms, vedais ca sarvair aham eva

vedyah: [Bg. 15.15] by all the Vedas, Krsna is to be known. Therefore,

the main purpose of understanding the Vedas, performing Vedic sacrifices

and speculating on the Vedanta-sutra is to understand Krsna. Accepting

the impersonalist view of voidness or the nonexistence of the Supreme

Personality of Godhead negates all study of the Vedas. Impersonal

speculation aims at disproving the conclusion of the Vedas. Therefore

any impersonal speculative presentation should be understood to be

against the principles of the Vedas, or standard scriptures. Since the

speculation of the impersonalists does not follow the principles of the

Vedas, their conclusion must be considered to be against the Vedic

principles. Anything not supported by the Vedic principles must be

considered imaginary and lacking in standard proof. Therefore no

impersonalist explanation of any Vedic literature can be accepted.

"If one tries to nullify the conclusions of the Vedas by accepting an

unauthorized scripture or so-called scripture, it will be very hard for

him to come to the right conclusion about the Absolute Truth. The system

for adjusting two contradictory scriptures is to refer to the Vedas, for

references from the Vedas are accepted as final judgments. When we refer

to a particular scripture, it must be authorized, and for this authority

it must strictly follow the Vedic injunctions. If someone presents an

alternative doctrine he himself has manufactured, that doctrine will

prove itself useless, for any doctrine that tries to prove that Vedic

evidence is meaningless immediately proves itself meaningless. The

followers of the Vedas unanimously accept the authority of Manu and

Parasara in the disciplic succession. Their statements, however, do not

support the atheistic Kapila, because the Kapila mentioned in the Vedas

is a different Kapila, the son of Kardama and Devahuti. The atheist

Kapila is a descendant of the dynasty of Agni and is one of the

conditioned souls. But the Kapila who is the son of Kardama Muni is

accepted as an incarnation of Vasudeva. The Padma Purana gives evidence

that the Supreme Personality of Godhead Vasudeva takes birth in the

incarnation of Kapila and, by His expansion of theistic Sankhya

philosophy, teaches all the demigods and a brahmana of the name Asuri.

In the doctrine of the atheist Kapila there are many statements directly

against the Vedic principles. The atheist Kapila does not accept the

Supreme Personality of Godhead. He says that the living entity is

himself the Supreme Lord and that no one is greater than him. His

conceptions of so-called conditioned and liberated life are

materialistic, and he refuses to accept the importance of immortal time.

All such statements are against the principles of the Vedanta-sutra."

Adi 6.16

TEXT 16

TEXT

apane purusa -- visvera ‘nimitta'-karana

advaita-rupe ‘upadana' hana narayana

SYNONYMS

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.

TRANSLATION

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].

Adi 6.17

TEXT 17

TEXT

‘nimittamse' kare tenho mayate iksana

‘upadana' advaita karena brahmanda-srjana

SYNONYMS

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.

TRANSLATION

Lord Visnu, in His efficient aspect, glances over the material energy,

and Sri Advaita, as the material cause, creates the material world.

Adi 6.18

TEXT 18

TEXT

yadyapi sankhya mane, ‘pradhana' -- karana

jada ha-ite kabhu nahe jagat-srjana

SYNONYMS

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.

TRANSLATION

Although the Sankhya philosophy accepts that the material ingredients

are the cause, the creation of the world never arises from dead matter.

Adi 6.19

TEXT 19

TEXT

nija srsti-sakti prabhu sancare pradhane

isvarera saktye tabe haye ta' nirmane

SYNONYMS

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.

TRANSLATION

The Lord infuses the material ingredients with His own creative potency.

Then, by the power of the Lord, creation takes place.

Adi 6.20

TEXT 20

TEXT

advaita-rupe kare sakti-sancarana

ataeva advaita hayena mukhya karana

SYNONYMS

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.

TRANSLATION

In the form of Advaita He infuses the material ingredients with creative

energy. Therefore, Advaita is the original cause of creation.

Adi 6.21

TEXT 21

TEXT

advaita-acarya koti-brahmandera karta

ara eka eka murtye brahmandera bharta

SYNONYMS

advaita-acarya -- Advaita Acarya; koti-brahmandera karta -- the creator

of millions and millions of universes; ara -- and; eka eka -- each and

every; murtye -- by expansions; brahmandera bharta -- maintainer of the

universe.

TRANSLATION

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.

Adi 6.22

TEXT 22

TEXT

sei narayanera mukhya anga, -- advaita

‘anga'-sabde amsa kari' kahe bhagavata

SYNONYMS

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.

TRANSLATION

Sri Advaita is the principal limb [anga] of Narayana. Srimad-Bhagavatam

speaks of "limb" [anga] as "a plenary portion" [amsa] of the Lord.

Adi 6.23

TEXT 23

TEXT

narayanas tvam na hi sarva-dehinam

atmasy adhisakhila-loka-saksi

narayano 'ngam nara-bhu-jalayanat

tac capi satyam na tavaiva maya

SYNONYMS

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.

TRANSLATION

"O Lord of lords, You are the seer of all creation. You are indeed

everyone's dearest life. Are You not, therefore, my father, 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."

PURPORT

This text is from Srimad-Bhagavatam (10.14.14).

Adi 6.24

TEXT 24

TEXT

isvarera ‘anga' amsa -- cid-ananda-maya

mayara sambandha nahi' ei sloke kaya

SYNONYMS

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.

TRANSLATION

This verse describes that the limbs and plenary portions of the Lord are

all spiritual; They have no relationship with the material energy.

Adi 6.25

TEXT 25

TEXT

‘amsa' na kahiya, kene kaha tanre ‘anga'

‘amsa' haite ‘anga,' yate haya antaranga

SYNONYMS

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.

TRANSLATION

Why has Sri Advaita been called a limb and not a part? The reason is

that "limb" implies greater intimacy.

Adi 6.26

TEXT 26

TEXT

maha-visnura amsa -- advaita guna-dhama

isvare abheda, teni ‘advaita' purna nama

SYNONYMS

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.

TRANSLATION

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.

Adi 6.27

TEXT 27

TEXT

purve yaiche kaila sarva-visvera srjana

avatari' kaila ebe bhakti-pravartana

SYNONYMS

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.

TRANSLATION

As He had formerly created all the universes, now He descended to

introduce the path of bhakti.

Adi 6.28

TEXT 28

TEXT

jiva nistarila krsna-bhakti kari' dana

gita-bhagavate kaila bhaktira vyakhyana

SYNONYMS

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.

TRANSLATION

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.

PURPORT

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.

Adi 6.29

TEXT 29

TEXT

bhakti-upadesa vinu tanra nahi karya

ataeva nama haila ‘advaita acarya'

SYNONYMS

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.

TRANSLATION

Since He has no other occupation than to teach devotional service, His

name is Advaita Acarya.

Adi 6.30

TEXT 30

TEXT

vaisnavera guru tenho jagatera arya

dui-nama-milane haila ‘advaita-acarya'

SYNONYMS

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.

TRANSLATION

He is the spiritual master of all devotees and is the most revered

personality in the world. By a combination of these two names, His name

is Advaita Acarya.

PURPORT

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.

Adi 6.31

TEXT 31

TEXT

kamala-nayanera tenho, yate ‘anga' ‘amsa'

‘kamalaksa' kari dhare nama avatamsa

SYNONYMS

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.

TRANSLATION

Since He is a limb or part of the lotus-eyed Supreme Lord, He also bears

the name Kamalaksa.

Adi 6.32

TEXT 32

TEXT

isvara-sarupya paya parisada-gana

catur-bhuja, pita-vasa, yaiche narayana

SYNONYMS

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.

TRANSLATION

His associates have the same bodily features as the Lord. They all have

four arms and are dressed in yellow garments like Narayana.

Adi 6.33

TEXT 33

TEXT

advaita-acarya -- isvarera amsa-varya

tanra tattva-nama-guna, sakali ascarya

SYNONYMS

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.

TRANSLATION

Sri Advaita Acarya is the principal limb of the Supreme Lord. His truths,

names and attributes are all wonderful.

Adi 6.34

TEXT 34

TEXT

yanhara tulasi-jale, yanhara hunkare

sva-gana sahite caitanyera avatare

SYNONYMS

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.

TRANSLATION

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.

Adi 6.35

TEXT 35

TEXT

yanra dvara kaila prabhu kirtana pracara

yanra dvara kaila prabhu jagat nistara

SYNONYMS

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.

TRANSLATION

It is through Him [Advaita Acarya] that Lord Caitanya spread the

sankirtana movement and through Him that He delivered the world.

Adi 6.36

TEXT 36

TEXT

acarya gosanira guna-mahima apara

jiva-kita kothaya paibeka tara para

SYNONYMS

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.

TRANSLATION

The glory and attributes of Advaita Acarya are unlimited. How can the

insignificant living entities fathom them?

Adi 6.37

TEXT 37

TEXT

acarya gosani caitanyera mukhya anga

ara eka anga tanra prabhu nityananda

SYNONYMS

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.

TRANSLATION

Sri Advaita Acarya is a principal limb of Lord Caitanya. Another limb of

the Lord is Nityananda Prabhu.

Adi 6.38

TEXT 38

TEXT

prabhura upanga -- srivasadi bhakta-gana

hasta-mukha-netra-anga cakrady-astra-sama

SYNONYMS

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.

TRANSLATION

The devotees headed by Srivasa are His smaller limbs. They are like His

hands, face and eyes and His disc and other weapons.

Adi 6.39

TEXT 39

TEXT

e-saba la-iya caitanya-prabhura vihara

e-saba la-iya karena vanchita pracara

SYNONYMS

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.

TRANSLATION

With all of them Lord Caitanya performed His pastimes, and with them He

spread His mission.

Adi 6.40

TEXT 40

TEXT

madhavendra-purira inho sisya, ei jnane

acarya-gosanire prabhu guru kari' mane

SYNONYMS

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.

TRANSLATION

Thinking "He [Sri Advaita Acarya] is a disciple of Sri Madhavendra Puri,"

Lord Caitanya obeys Him, respecting Him as His spiritual master.

PURPORT

Sri Madhavendra Puri is one of the acaryas in the disciplic succession

from Madhvacarya. Madhavendra Puri had two principal disciples, Isvara

Puri and Sri Advaita Prabhu. Therefore the Gaudiya Vaisnava-sampradaya

is a disciplic succession from Madhvacarya. This fact has been accepted

in the authorized books known as Gaura-ganoddesa-dipika and Prameya-

ratnavali, as well as by Gopala Guru Gosvami. The Gaura-ganoddesa-dipika

(22) clearly states the disciplic succession of the Gaudiya Vaisnavas as

follows: "Lord Brahma is the direct disciple of Visnu, the Lord of the

spiritual sky. His disciple is Narada, Narada's disciple is Vyasa, and

Vyasa's disciples are Sukadeva Gosvami and Madhvacarya. Padmanabha

Acarya is the disciple of Madhvacarya, and Narahari is the disciple of

Padmanabha Acarya. Madhava is the disciple of Narahari, Aksobhya is the

direct disciple of Madhava, and Jayatirtha is the disciple of Aksobhya.

Jayatirtha's disciple is Jnanasindhu, and his disciple is Mahanidhi.

Vidyanidhi is the disciple of Mahanidhi, and Rajendra is the disciple of

Vidyanidhi. Jayadharma is the disciple of Rajendra. Purusottama is the

disciple of Jayadharma. Sriman Laksmipati is the disciple of Vyasatirtha,

who is the disciple of Purusottama. And Madhavendra Puri is the

disciple of Laksmipati."

Adi 6.41

TEXT 41

TEXT

laukika-lilate dharma-maryada-raksana

stuti-bhaktye karena tanra carana vandana

SYNONYMS

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.

TRANSLATION

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.

Adi 6.42

TEXT 42

TEXT

caitanya-gosanike acarya kare ‘prabhu'-jnana

apanake karena tanra ‘dasa'-abhimana

SYNONYMS

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.

TRANSLATION

Sri Advaita Acarya, however, considers Lord Caitanya Mahaprabhu His

master, and He thinks of Himself as a servant of Lord Caitanya

Mahaprabhu.

PURPORT

The Bhakti-rasamrta-sindhu of Rupa Gosvami explains the superexcellent

quality of devotional service as follows:

brahmanando bhaved esa cet parardha-guni-krtah

naiti bhakti-sukhambhodheh paramanu-tulam api

"If multiplied billions of times, the transcendental pleasure derived

from impersonal Brahman realization still could not compare to even an

atomic portion of the ocean of bhakti, or transcendental service." (B.r.

s. 1.1.38) Similarly, the Bhavartha-dipika states:

tvat-kathamrta-pathodhau viharanto maha-mudah

kurvanti krtinah kecic catur-vargam trnopamam

"For those who take pleasure in the transcendental topics of the Supreme

Personality of Godhead, the four progressive realizations of religiosity,

economic development, sense gratification and liberation, all combined

together, cannot compare, any more than a straw could, to the happiness

derived from hearing about the transcendental activities of the Lord."

Those who engage in the transcendental service of the lotus feet of

Krsna, being relieved of all material enjoyment, have no attraction to

topics of impersonal monism. In the Padma Purana, in connection with the

glorification of the month of Kartika, it is stated that devotees pray:

varam deva moksam na moksavadhim va

na canyam vrne 'ham varesad apiha

idam te vapur natha gopala-balam

sada me manasy avirastam kim anyaih

kuveratmajau baddha-murtyaiva yadvat

tvaya mocitau bhakti-bhajau krtau ca

tatha prema-bhaktim svakam me prayaccha

na mokse graho me 'sti damodareha

"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:

na dharmam kamam artham va

moksam va vara-desvara

prarthaye tava padabje

dasyam evabhikamaye

"My dear Lord, I do not wish to become a man of religion or a master of

economic development or sense gratification, nor do I wish for

liberation. Although I can have all these from You, the supreme bestower

of benedictions, I do not pray for any of these. I simply pray that I

may always be engaged as a servant of Your lotus feet." Nrsimhadeva

offered Prahlada Maharaja all kinds of benedictions, but Prahlada

Maharaja did not accept any of them, for he simply wanted to engage in

the service of the lotus feet of the Lord. Similarly, a pure devotee

wishes to be blessed like Maharaja Prahlada by being thus endowed with

devotional service. Devotees also offer their respects to Hanuman, who

always remained a servant of Lord Rama. The great devotee Hanuman prayed:

bhava-bandha-cchide tasyai sprhayami na muktaye

bhavan prabhur aham dasa iti yatra vilupyate

"I do not wish to take liberation or to merge in the Brahman effulgence,

where the conception of being a servant of the Lord is completely lost."

Similarly, in the Narada-pancaratra it is stated:

dharmartha-kama-moksesu neccha mama kadacana

tvat-pada-pankajasyadho jivitam diyatam mama

"I do not want any one of the four desirable stations. I simply want to

engage as a servant of the lotus feet of the Lord." King Kulasekhara, in

his very famous book Mukunda-mala-stotra, prays:

naham vande tava caranayor dvandvam advandva-hetoh

kumbhi-pakam gurum api hare narakam napanetum

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

bhave bhave hrdaya-bhavane bhavayeyam bhavantam

"My Lord, I do not worship You to be liberated from this material

entanglement, nor do I wish to save myself from the hellish condition of

material existence, nor do I ever pray for a beautiful wife to enjoy in

a nice garden. I wish only that I may always be in full ecstasy with the

pleasure of serving Your Lordship." (MM 4) In Srimad-Bhagavatam also

there are many instances in the Third and Fourth cantos in which

devotees pray to the Lord simply to be engaged in His service, and

nothing else (SB 3.4.15, 3.25.34, 3.25.36, 4.8.22, 4.9.10 and 4.20.24).

Adi 6.43

TEXT 43

TEXT

sei abhimana-sukhe apana pasare

‘krsna-dasa' hao -- jive upadesa kare

SYNONYMS

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.

TRANSLATION

He forgets Himself in the joy of that conception and teaches all living

entities, "You are servants of Sri Caitanya Mahaprabhu."

PURPORT

The transcendental devotional service of the Supreme Personality of

Godhead is so ecstatic that even the Lord Himself plays the part of a

devotee. Forgetting Himself to be the Supreme, He personally teaches the

whole world how to render service to the Supreme Personality of Godhead.

Adi 6.44

TEXT 44

TEXT

krsna-dasa-abhimane ye ananda-sindhu

koti-brahma-sukha nahe tara eka bindu

SYNONYMS

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.

TRANSLATION

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.

Adi 6.45

TEXT 45

TEXT

muni ye caitanya-dasa ara nityananda

dasa-bhava-sama nahe anyatra ananda

SYNONYMS

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.

TRANSLATION

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.

Adi 6.46

TEXT 46

TEXT

parama-preyasi laksmi hrdaye vasati

tenho dasya-sukha mage kariya minati

SYNONYMS

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.

TRANSLATION

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.

Adi 6.47

TEXT 47

TEXT

dasya-bhave anandita parisada-gana

vidhi, bhava, narada ara suka, sanatana

SYNONYMS

dasya-bhave -- in the conception of being a servant; anandita -- very

pleased; parisada-gana -- all the associates; vidhi -- Lord Brahma;

bhava -- Lord Siva; narada -- the great sage Narada; ara -- and; suka --

Sukadeva Gosvami; sanatana -- and Sanatana Kumara.

TRANSLATION

All the associates of Lord Krsna, such as Brahma, Siva, Narada, Suka and

Sanatana Kumara, are very pleased in the sentiment of servitude.

Adi 6.48

TEXT 48

TEXT

nityananda avadhuta sabate agala

caitanyera dasya-preme ha-ila pagala

SYNONYMS

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.

TRANSLATION

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.

Adi 6.49–50

TEXTS 49–50

TEXT

srivasa, haridasa, ramadasa, gadadhara

murari, mukunda, candrasekhara, vakresvara

e-saba pandita-loka parama-mahattva

caitanyera dasye sabaya karaye unmatta

SYNONYMS

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.

TRANSLATION

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.

Adi 6.51

TEXT 51

TEXT

ei mata gaya, nace, kare attahasa

loke upadese, -- ‘hao caitanyera dasa'

SYNONYMS

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.

TRANSLATION

Thus they dance, sing and laugh like madmen, and they instruct everyone,

"Just be loving servants of Lord Caitanya."

Adi 6.52

TEXT 52

TEXT

caitanya-gosani more kare guru jnana

tathapiha mora haya dasa-abhimana

SYNONYMS

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.

TRANSLATION

Sri Advaita Acarya thinks, "Lord Caitanya considers Me His spiritual

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

Adi 6.53

TEXT 53

TEXT

krsna-premera ei eka apurva prabhava

guru-sama-laghuke karaya dasya-bhava

SYNONYMS

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.

TRANSLATION

Love for Krsna has this one unique effect: it imbues superiors, equals

and inferiors with the spirit of service to Lord Krsna.

PURPORT

There are two kinds of devotional service: the way of pancaratrika

regulative principles and the way of bhagavata transcendental loving

service. The love of Godhead of those engaged in pancaratrika regulative

principles depends more or less on the opulent and reverential platform,

but the worship of Radha and Krsna is purely on the platform of

transcendental love. Even persons who play as the superiors of Krsna

also take the chance to offer transcendental loving service to the Lord.

The service attitude of the devotees who play the parts of superiors of

the Lord is very difficult to understand, but it can be very plainly

understood in connection with the superexcellence of their particular

service to Lord Krsna. A vivid example is the service of mother Yasoda

to Krsna, which is distinct. In the feature of Narayana, the Lord can

accept services only from His associates who play parts in which they

are equal to or less than Him, but in the feature of Lord Krsna He

accepts service very plainly from His fathers, teachers and other elders

who are His superiors, as well as from His equals and His subordinates.

This is very wonderful.

Adi 6.54

TEXT 54

TEXT

ihara pramana suna -- sastrera vyakhyana

mahad-anubhava yate sudrdha pramana

SYNONYMS

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.

TRANSLATION

For evidence, please listen to the examples described in the revealed

scriptures, which are corroborated by the realization of great souls.

Adi 6.55–56

TEXTS 55–56

TEXT

anyera ka katha, vraje nanda mahasaya

tara sama ‘guru' krsnera ara keha naya

suddha-vatsalye isvara-jnana nahi tara

tahakei preme karaya dasya-anukara

SYNONYMS

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.

TRANSLATION

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.

Adi 6.57

TEXT 57

TEXT

tenho rati-mati mage krsnera carane

tahara sri-mukha-vani tahate pramane

SYNONYMS

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.

TRANSLATION

He too prays for attachment and devotion to the lotus feet of Lord Krsna,

as the words from his own mouth give evidence.

Adi 6.58–59

TEXTS 58–59

TEXT

suna uddhava, satya, krsna -- amara tanaya

tenho isvara -- hena yadi tomara mane laya

tathapi tanhate rahu mora mano-vrtti

tomara isvara-krsne hauka mora mati

SYNONYMS

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.

TRANSLATION

"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.

Adi 6.60

TEXT 60

TEXT

manaso vrttayo nah syuh

krsna-padambujasrayah

vaco 'bhidhayinir namnam

kayas tat-prahvanadisu

SYNONYMS

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.

TRANSLATION

"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.

Adi 6.61

TEXT 61

TEXT

karmabhir bhramyamananam

yatra kvapisvarecchaya

mangalacaritair danai

ratir nah krsna isvare

SYNONYMS

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.

TRANSLATION

"Wherever we wander in the material universe under the influence of

karma by the will of the Lord, may our auspicious activities cause our

attraction to Lord Krsna to increase."

PURPORT

These verses from Srimad-Bhagavatam (10.47.66–67) were spoken by the

denizens of Vrndavana, headed by Maharaja Nanda and his associates, to

Uddhava, who had come from Mathura.

Adi 6.62

TEXT 62

TEXT

sridamadi vraje yata sakhara nicaya

aisvarya-jnana-hina, kevala-sakhya-maya

SYNONYMS

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.

TRANSLATION

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

fraternal affection for Lord Krsna and have no idea of His opulences.

Adi 6.63

TEXT 63

TEXT

krsna-sange yuddha kare, skandhe arohana

tara dasya-bhave kare carana-sevana

SYNONYMS

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.

TRANSLATION

Although they fight with Him and climb upon His shoulders, they worship

His lotus feet in a spirit of servitude.

Adi 6.64

TEXT 64

TEXT

pada-samvahanam cakruh

kecit tasya mahatmanah

apare hata-papmano

vyajanaih samavijayan

SYNONYMS

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.

TRANSLATION

"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."

PURPORT

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.

Adi 6.65–66

TEXTS 65–66

TEXT

krsnera preyasi vraje yata gopi-gana

yanra pada-dhuli kare uddhava prarthana

yan-sabara upare krsnera priya nahi ana

tanhara apanake kare dasi-abhimana

SYNONYMS

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

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

dhuli -- the dust of the feet; kare -- does; uddhava -- Uddhava;

prarthana -- desiring; yan-sabara -- all of them; upare -- beyond;

krsnera -- of Lord Krsna; priya -- dear; nahi -- there is not; ana --

anyone else; tanhara -- all of them; apanake -- to themselves; kare --

do; dasi-abhimana -- the conception of being maidservants.

TRANSLATION

Even the beloved girlfriends of Lord Krsna in Vrndavana, the gopis, the

dust of whose feet was desired by Sri Uddhava and who are more dear to

Krsna than anyone else, regard themselves as Krsna's maidservants.

Adi 6.67

TEXT 67

TEXT

vraja-janarti-han vira yositam

nija-jana-smaya-dhvamsana-smita

bhaja sakhe bhavat-kinkarih sma no

jala-ruhananam caru darsaya

SYNONYMS

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.

TRANSLATION

"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."

PURPORT

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.

Adi 6.68

TEXT 68

TEXT

api bata madhu-puryam arya-putro 'dhunaste

smarati sa pitr-gehan saumya bandhums ca gopan

kvacid api sa katham nah kinkarinam grnite

bhujam aguru-sugandham murdhny adhasyat kada nu

SYNONYMS

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.

TRANSLATION

"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?"

PURPORT

This verse appears in Srimad-Bhagavatam (10.47.21), in the section known

as the Bhramara-gita. When Uddhava came to Vrndavana, Srimati Radharani,

in complete separation from Krsna, sang like this.

Adi 6.69–70

TEXTS 69–70

TEXT

tan-sabara katha rahu, -- srimati radhika

saba haite sakalamse parama-adhika

tenho yanra dasi haina sevena carana

yanra prema-gune krsna baddha anuksana

SYNONYMS

tan-sabara -- of the gopis; katha -- talk; rahu -- let alone; srimati

radhika -- Srimati Radharani; saba haite -- than all of them; sakala-

amse -- in every respect; parama-adhika -- highly elevated; tenho -- She

also; yanra -- whose; dasi -- maidservant; haina -- becoming; sevena --

worships; carana -- the lotus feet; yanra -- whose; prema-gune --

because of loving attributes; krsna -- Lord Krsna; baddha -- obliged;

anuksana -- always.

TRANSLATION

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.

Adi 6.71

TEXT 71

TEXT

ha natha ramana prestha

kvasi kvasi maha-bhuja

dasyas te krpanaya me

sakhe darsaya sannidhim

SYNONYMS

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.

TRANSLATION

"O My Lord, O My husband, O most dearly beloved! O mighty-armed Lord!

Where are You? Where are You? O My friend, reveal Yourself to Your

maidservant, who is very much aggrieved by Your absence."

PURPORT

This verse is quoted from 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.

Adi 6.72

TEXT 72

TEXT

dvarakate rukminy-adi yateka mahisi

tanharao apanake mane krsna-dasi

SYNONYMS

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.

TRANSLATION

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

themselves maidservants of Lord Krsna.

Adi 6.73

TEXT 73

TEXT

caidyaya marpayitum udyata-karmukesu

rajasv ajeya-bhata-sekharitanghri-renuh

ninye mrgendra iva bhagam ajavi-yuthat

tac chri-niketa-carano 'stu mamarcanaya

SYNONYMS

caidyaya -- unto Sisupala; ma -- me; arpayitum -- to deliver or to give

in charity; udyata -- upraised; karmukesu -- whose bows and arrows;

rajasu -- among the kings headed by Jarasandha; ajeya -- unconquerable;

bhata -- of the soldiers; sekharita-anghri-renuh -- the dust of whose

lotus feet is the crown; ninye -- forcibly took; mrga-indrah -- the lion;

iva -- like; bhagam -- the share; aja -- of the goats; avi -- and sheep;

yuthat -- from the midst; tat -- that; sri-niketa -- of the shelter of

the goddess of fortune; caranah -- the lotus feet; astu -- let there be;

mama -- my; arcanaya -- for worshiping .

TRANSLATION

"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."

PURPORT

This verse from Srimad-Bhagavatam (10.83.8) was spoken by Queen Rukmini.

Adi 6.74

TEXT 74

TEXT

tapas carantim ajnaya

sva-pada-sparsanasaya

sakhyopetyagrahit panim

saham tad-grha-marjani

SYNONYMS

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.

TRANSLATION

"Knowing me to be performing austerities with the desire to touch His

feet, He came with His friend Arjuna and accepted my hand. Yet I am but

a maidservant engaged in sweeping the floor of the house of Sri Krsna."

PURPORT

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.

Adi 6.75

TEXT 75

TEXT

atmaramasya tasyema

vayam vai grha-dasikah

sarva-sanga-nivrttyaddha

tapasa ca babhuvima

SYNONYMS

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.

TRANSLATION

"Through austerity and through renunciation of all attachments, we have

become maidservants in the home of the Supreme Personality of Godhead,

who is satisfied in Himself."

PURPORT

During the same incident, this verse, quoted from Srimad-Bhagavatam (10.

83.39), was spoken to Draupadi by a queen of Krsna's named Laksmana.

Adi 6.76

TEXT 76

TEXT

anera ki katha, baladeva mahasaya

yanra bhava -- suddha-sakhya-vatsalyadi-maya

SYNONYMS

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.

TRANSLATION

What to speak of others, even Lord Baladeva, the Supreme Personality of

Godhead, is full of emotions like pure friendship and paternal love.

PURPORT

Although Lord Baladeva appeared before the birth of Lord 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.

Adi 6.77

TEXT 77

TEXT

tenho apanake karena dasa-bhavana

krsna-dasa-bhava vinu ache kona jana

SYNONYMS

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.

TRANSLATION

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?

Adi 6.78

TEXT 78

TEXT

sahasra-vadane yenho sesa-sankarsana

dasa deha dhari' kare krsnera sevana

SYNONYMS

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.

TRANSLATION

He who is Sesa, Sankarsana, with His thousands of mouths, serves Sri

Krsna by assuming ten forms.

Adi 6.79

TEXT 79

TEXT

ananta brahmande rudra -- sadasivera amsa

gunavatara tenho, sarva-deva-avatamsa

SYNONYMS

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.

TRANSLATION

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.

PURPORT

There are eleven expansions of Rudra, or Lord Siva. They are as follows:

Ajaikapat, Ahibradhna, Virupaksa, Raivata, Hara, Bahurupa, Devasrestha

Tryambaka, Savitra, Jayanta, Pinaki and Aparajita. Besides these

expansions there are eight forms of Rudra called earth, water, fire, air,

sky, the sun, the moon and soma-yaji. Generally all these Rudras have

five faces, three eyes and ten arms. Sometimes it is found that Rudra is

compared to Brahma and considered a living entity. But when Rudra is

explained to be a partial expansion of the Supreme Personality of

Godhead, he is compared to Sesa. Lord Siva is therefore simultaneously

an expansion of Lord Visnu and, in his capacity for annihilating the

creation, one of the living entities. As an expansion of Lord Visnu he

is called Hara, and he is transcendental to the material qualities, but

when he is in touch with tamo-guna he appears contaminated by the

material modes of nature. This is explained in Srimad-Bhagavatam and the

Brahma-samhita. In Srimad-Bhagavatam, Tenth Canto, it is stated that

Lord Rudra is always associated with the material nature when she is in

the neutral, unmanifested stage, but when the modes of material nature

are agitated he associates with material nature from a distance. In the

Brahma-samhita the relationship between Visnu and Lord Siva is compared

to that between milk and yogurt. Milk is converted into yogurt by

certain additives, but although milk and yogurt have the same

ingredients, they have different functions. Similarly, Lord Siva is an

expansion of Lord Visnu, yet because of his taking part in the

annihilation of the cosmic manifestation, he is considered to be changed,

like milk converted into yogurt. In the Puranas it is found that Siva

appears sometimes from the heads of Brahma and sometimes from the head

of Visnu. The annihilator, Rudra, is born from Sankarsana and the

ultimate fire to burn the whole creation. In the Vayu Purana there is a

description of Sadasiva in one of the Vaikuntha planets. That Sadasiva

is a direct expansion of Lord Krsna's form for pastimes. It is said that

Sadasiva (Lord Sambhu) is an expansion from the Sadasiva in the

Vaikuntha planets (Lord Visnu) and that his consort, Mahamaya, is an

expansion of Rama-devi, or Laksmi. Mahamaya is the origin or birthplace

of material nature.

Adi 6.80

TEXT 80

TEXT

tenho karena krsnera dasya-pratyasa

nirantara kahe siva, ‘muni krsna-dasa'

SYNONYMS

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.

TRANSLATION

He also desires only to be a servant of Lord Krsna. Sri Sadasiva always

says, "I am a servant of Lord Krsna."

Adi 6.81

TEXT 81

TEXT

krsna-preme unmatta, vihvala digambara

krsna-guna-lila gaya, nace nirantara

SYNONYMS

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.

TRANSLATION

Intoxicated by ecstatic love for Lord Krsna, he becomes overwhelmed and

incessantly dances without clothing and sings about Lord Krsna's

qualities and pastimes.

Adi 6.82

TEXT 82

TEXT

pita-mata-guru-sakha-bhava kene naya

krsna-premera svabhave dasya-bhava se karaya

SYNONYMS

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.

TRANSLATION

All the emotions, whether those of father, mother, teacher or friend,

are full of sentiments of servitude. That is the nature of love of Krsna.

Adi 6.83

TEXT 83

TEXT

eka krsna -- sarva-sevya, jagat-isvara

ara yata saba, -- tanra sevakanucara

SYNONYMS

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.

TRANSLATION

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.

Adi 6.84

TEXT 84

TEXT

sei krsna avatirna -- caitanya-isvara

ataeva ara saba, -- tanhara kinkara

SYNONYMS

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.

TRANSLATION

That same Lord Krsna has descended as Lord Caitanya, the Supreme

Personality of Godhead. Everyone, therefore, is His servant.

Adi 6.85

TEXT 85

TEXT

keha mane, keha na mane, saba tanra dasa

ye na mane, tara haya sei pape nasa

SYNONYMS

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.

TRANSLATION

Some accept Him whereas others do not, yet everyone is His servant. One

who does not accept Him, however, will be ruined by his sinful

activities.

PURPORT

When a living entity forgets his constitutional position, he prepares

himself to be an enjoyer of the material resources. Sometimes he is also

misguided by the thought that service to the Supreme Personality of

Godhead is not absolute engagement. In other words, he thinks that there

are many other engagements for a living entity besides the service of

the Lord. Such a foolish person does not know that in any position he

either directly or indirectly engages in activities of service to the

Supreme Lord. Actually, if a person does not engage in the service of

the Lord, all inauspicious activities encumber him because service to

the Supreme Lord, Lord Caitanya, is the constitutional position of the

infinitesimal living entities. Because the living entity is

infinitesimal, the allurement of material enjoyment attracts him, and he

tries to enjoy matter, forgetting his constitutional position. But when

his dormant 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.

Adi 6.86

TEXT 86

TEXT

caitanyera dasa muni, caitanyera dasa

caitanyera dasa muni, tanra dasera dasa

SYNONYMS

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.

TRANSLATION

"I am a servant of Lord Caitanya, a servant of Lord Caitanya. I am a

servant of Lord Caitanya, and a servant of His servants."

Adi 6.87

TEXT 87

TEXT

eta bali' nace, gaya, hunkara gambhira

ksaneke vasila acarya haina susthira

SYNONYMS

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.

TRANSLATION

Saying this, Advaita Prabhu dances and loudly sings. Then at the next

moment He quietly sits down.

Adi 6.88

TEXT 88

TEXT

bhakta-abhimana mula sri-balarame

sei bhave anugata tanra amsa-gane

SYNONYMS

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.

TRANSLATION

The source of the sentiment of servitude is indeed Lord Balarama. The

plenary expansions who follow Him are all influenced by that ecstasy.

Adi 6.89

TEXT 89

TEXT

tanra avatara eka sri-sankarsana

bhakta bali' abhimana kare sarva-ksana

SYNONYMS

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

Sankarsana; bhakta bali' -- as a devotee; abhimana -- conception; kare --

does; sarva-ksana -- always.

TRANSLATION

Lord Sankarsana, who is one of His incarnations, always considers

Himself a devotee.

Adi 6.90

TEXT 90

TEXT

tanra avatara ana sri-yuta laksmana

sri-ramera dasya tinho kaila anuksana

SYNONYMS

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.

TRANSLATION

Another of His incarnations, Laksmana, who is very beautiful and opulent,

always serves Lord Rama.

Adi 6.91

TEXT 91

TEXT

sankarsana-avatara karanabdhi-sayi

tanhara hrdaye bhakta-bhava anuyayi

SYNONYMS

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.

TRANSLATION

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.

Adi 6.92

TEXT 92

TEXT

tanhara prakasa-bheda, advaita-acarya

kaya-mano-vakye tanra bhakti sada karya

SYNONYMS

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.

TRANSLATION

Advaita Acarya is a separate expansion of Him. He always engages in

devotional service with His thoughts, words and actions.

Adi 6.93

TEXT 93

TEXT

vakye kahe, ‘muni caitanyera anucara'

muni tanra bhakta -- mane bhave nirantara

SYNONYMS

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.

TRANSLATION

By His words He declares, "I am a servant of Lord Caitanya." Thus with

His mind He always thinks, "I am His devotee."

Adi 6.94

TEXT 94

TEXT

jala-tulasi diya kare kayate sevana

bhakti pracariya saba tarila bhuvana

SYNONYMS

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.

TRANSLATION

With His body He worshiped the Lord by offering Ganges water and tulasi

leaves, and by preaching devotional service He delivered the entire

universe.

Adi 6.95

TEXT 95

TEXT

prthivi dharena yei sesa-sankarsana

kaya-vyuha kari' karena krsnera sevana

SYNONYMS

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.

TRANSLATION

Sesa Sankarsana, who holds all the planets on His heads, expands Himself

in different bodies to render service to Lord Krsna.

Adi 6.96

TEXT 96

TEXT

ei saba haya sri-krsnera avatara

nirantara dekhi sabara bhaktira acara

SYNONYMS

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.

TRANSLATION

These are all incarnations of Lord Krsna, yet we always find that they

act as devotees.

Adi 6.97

TEXT 97

TEXT

e-sabake sastre kahe ‘bhakta-avatara'

‘bhakta-avatara'-pada upari sabara

SYNONYMS

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.

TRANSLATION

The scriptures call them incarnations as devotees [bhakta-avatara]. The

position of being such an incarnation is above all others.

PURPORT

The Supreme Personality of Godhead appears in different incarnations,

but His appearance in the role of a devotee is more beneficial to the

conditioned souls than the other incarnations, with all their opulences.

Sometimes a conditioned soul is bewildered when he tries to understand

the incarnation of Godhead with full opulence. Lord 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.

Adi 6.98

TEXT 98

TEXT

eka-matra ‘amsi' -- krsna, ‘amsa' -- avatara

amsi amse dekhi jyestha-kanistha-acara

SYNONYMS

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.

TRANSLATION

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.

Adi 6.99

TEXT 99

TEXT

jyestha-bhave amsite haya prabhu-jnana

kanistha-bhave apanate bhakta-abhimana

SYNONYMS

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.

TRANSLATION

The source of all incarnations has the emotions of a superior when He

considers Himself the master, and He has the emotions of an inferior

when He considers Himself a devotee.

PURPORT

A fraction of a particular thing is called a part, and that from which

the fraction is distinguished is called the whole. Therefore the

fraction, or part, is included within the whole. The Lord is the whole,

and the devotee is the part or fractional part. That is the relationship

between the Lord and the devotee. There are also gradations of devotees,

who are calculated as greater or lesser. When a devotee is great he is

called prabhu, and when he is lesser he is called bhakta, or a devotee.

The supreme whole is 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.

Adi 6.100

TEXT 100

TEXT

krsnera samata haite bada bhakta-pada

atma haite krsnera bhakta haya premaspada

SYNONYMS

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.

TRANSLATION

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.

PURPORT

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:

sadhavo hrdayam mahyam

sadhunam hrdayam tv aham

mad anyat te na jananti

naham tebhyo manag api

"The devotees are My heart, and I am the heart of My devotees. My

devotees do not know anyone but Me; similarly, I do not know anyone but

My devotees." This is the intimate relationship between the Lord and His

devotees.

Adi 6.101

TEXT 101

TEXT

atma haite krsna bhakte bada kari' mane

ihate bahuta sastra-vacana pramane

SYNONYMS

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.

TRANSLATION

Lord Krsna considers His devotees greater than Himself. In this

connection the scriptures provide an abundance of evidence.

Adi 6.102

TEXT 102

TEXT

na tatha me priya-tama

atma-yonir na sankarah

na ca sankarsano na srir

naivatma ca yatha bhavan

SYNONYMS

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.

TRANSLATION

"O Uddhava! Neither Brahma, nor Sankara, nor Sankarsana, nor Laksmi, nor

even My own self is as dear to Me as you."

PURPORT

This text is from Srimad-Bhagavatam (11.14.15).

Adi 6.103

TEXT 103

TEXT

krsna-samye nahe tanra madhuryasvadana

bhakta-bhave kare tanra madhurya carvana

SYNONYMS

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.

TRANSLATION

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.

Adi 6.104

TEXT 104

TEXT

sastrera siddhanta ei, -- vijnera anubhava

mudha-loka nahi jane bhavera vaibhava

SYNONYMS

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.

TRANSLATION

This conclusion of the revealed scriptures is also the realization of

experienced devotees. Fools and rascals, however, cannot understand the

opulences of devotional emotions.

PURPORT

When a person is liberated in the sarupya form of liberation, having a

spiritual form exactly like Visnu, it is not possible for him to relish

the relationship of Krsna's personal associates in their exchanges of

mellows. The devotees of Krsna, however, in their loving relationships

with Krsna, sometimes forget their own identities; sometimes they think

themselves one with Krsna and yet relish still greater transcendental

mellow in that way. People in general, because of their foolishness only,

try to become masters of everything, forgetting the transcendental

mellow of servitorship to the Lord. When a person is actually advanced

in spiritual understanding, however, he can accept the transcendental

servitorship of the Lord without hesitation.

Adi 6.105–106

TEXTS 105–106

TEXT

bhakta-bhava angikari' balarama, laksmana

advaita, nityananda, sesa, sankarsana

krsnera madhurya-rasamrta kare pana

sei sukhe matta, kichu nahi jane ana

SYNONYMS

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.

TRANSLATION

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.

Adi 6.107

TEXT 107

TEXT

anyera achuk karya, apane sri-krsna

apana-madhurya-pane ha-ila satrsna

SYNONYMS

anyera -- of others; achuk -- let be; karya -- the business; apane --

personally; sri-krsna -- Lord Sri Krsna; apana-madhurya -- personal

sweetness; pane -- in drinking; ha-ila -- became; sa-trsna -- very eager.

TRANSLATION

What to speak of others, even Lord Krsna Himself becomes thirsty to

taste His own sweetness.

Adi 6.108

TEXT 108

TEXT

sva-madhurya asvadite karena yatana

bhakta-bhava vinu nahe taha asvadana

SYNONYMS

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.

TRANSLATION

He tries to taste His own sweetness, but He cannot do so without

accepting the emotions of a devotee.

PURPORT

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.

Adi 6.109

TEXT 109

TEXT

bhakta-bhava angikari' haila avatirna

sri-krsna-caitanya-rupe sarva-bhave purna

SYNONYMS

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.

TRANSLATION

Therefore Lord Krsna accepted the position of a devotee and descended in

the form of Lord Caitanya, who is complete in every respect.

Adi 6.110

TEXT 110

TEXT

nana-bhakta-bhave karena sva-madhurya pana

purve kariyachi ei siddhanta vyakhyana

SYNONYMS

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.

TRANSLATION

He tastes His own sweetness through the various emotions of a devotee. I

have formerly explained this conclusion.

PURPORT

Lord Caitanya, who is known as Sri Gaurahari, is complete in relishing

all the different mellows, namely neutrality, servitorship, fraternity,

parental affection and conjugal love. By accepting the ecstasy of

different grades of devotees, He is complete in relishing all the

mellows of these relationships.

Adi 6.111

TEXT 111

TEXT

avatara-ganera bhakta-bhave adhikara

bhakta-bhava haite adhika sukha nahi ara

SYNONYMS

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.

TRANSLATION

All the incarnations are entitled to the emotions of devotees. There is

no higher bliss than this.

PURPORT

All the different incarnations of Lord Visnu have the right to play the

roles of servitors of Lord Krsna by descending as devotees. When an

incarnation gives up the understanding of His Godhood and plays the part

of a servitor, He enjoys a greater taste of transcendental mellows than

when He plays the part of the Supreme Personality of Godhead.

Adi 6.112

TEXT 112

TEXT

mula bhakta-avatara sri-sankarsana

bhakta-avatara tanhi advaite ganana

SYNONYMS

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.

TRANSLATION

The original bhakta-avatara is Sankarsana. Sri Advaita is counted among

such incarnations.

PURPORT

Although Sri Advaita Prabhu belongs to the Visnu category, He displays

servitorship to Lord Caitanya Mahaprabhu as one of His associates. When

Lord Visnu appears as a servitor, He is called an incarnation of a

devotee of Lord Krsna. Sri Sankarsana, who is an incarnation of Visnu in

the spiritual sky known as the greater Vaikuntha, is the chief of the

quadruple incarnations and is the original incarnation of a devotee.

Lord Maha-Visnu, who is lying on the Causal Ocean, is a manifestation of

Sankarsana. He is the original Personality of Godhead who glances over

the material and efficient causes of the cosmic manifestation. Advaita

Prabhu is accepted as an incarnation of Maha-Visnu. All the plenary

manifestations of Sankarsana are indirect expansions of Lord Krsna. That

consideration also makes Advaita Prabhu an eternal servitor of Gaura

Krsna. Therefore He is accepted as a devotee incarnation.

Adi 6.113

TEXT 113

TEXT

advaita-acarya gosanira mahima apara

yanhara hunkare kaila caitanyavatara

SYNONYMS

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.

TRANSLATION

The glories of Sri Advaita Acarya are boundless, for His sincere

vibrations brought about Lord Caitanya's descent upon this earth.

Adi 6.114

TEXT 114

TEXT

sankirtana pracariya saba jagat tarila

advaita-prasade loka prema-dhana paila

SYNONYMS

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.

TRANSLATION

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.

Adi 6.115

TEXT 115

TEXT

advaita-mahima ananta ke pare kahite

sei likhi, yei suni mahajana haite

SYNONYMS

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.

TRANSLATION

Who can describe the unlimited glories of Advaita Acarya? I write here

as much as I have known from great authorities.

Adi 6.116

TEXT 116

TEXT

acarya-carane mora koti namaskara

ithe kichu aparadha na labe amara

SYNONYMS

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.

TRANSLATION

I offer my obeisances ten million times to the lotus feet of Sri Advaita

Acarya. Please do not take offense at this.

Adi 6.117

TEXT 117

TEXT

tomara mahima -- koti-samudra agadha

tahara iyatta kahi, -- e bada aparadha

SYNONYMS

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.

TRANSLATION

Your glories are as fathomless as millions of oceans and seas. Speaking

of its measure is a great offense indeed.

Adi 6.118

TEXT 118

TEXT

jaya jaya jaya sri-advaita acarya

jaya jaya sri-caitanya, nityananda arya

SYNONYMS

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.

TRANSLATION

All glories, all glories to Sri Advaita Acarya! All glories to Lord

Caitanya Mahaprabhu and the superior Lord Nityananda!

Adi 6.119

TEXT 119

TEXT

dui sloke kahila advaita-tattva-nirupana

panca-tattvera vicara kichu suna, bhakta-gana

SYNONYMS

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.

TRANSLATION

Thus in two verses I have described the truth concerning Advaita Acarya.

Now, O devotees, please hear about the five truths [panca-tattva].

Adi 6.120

TEXT 120

TEXT

sri-rupa-raghunatha-pade yara asa

caitanya-caritamrta kahe krsnadasa

SYNONYMS

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.

TRANSLATION

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.

Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, Adi-lila,

Sixth Chapter, describing the glories of Sri Advaita Acarya.

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2087

 
 
Adi 6: The Glories of Sri Advaita Acarya
 
Chapter 6: 
The Glories of Sri Advaita Acarya
 
The truth of Advaita Acarya has been described in two verses. It is said 
that material nature has two features, namely the material cause and the 
efficient cause. The efficient causal activities are caused by Maha-
Visnu, and the material causal activities are caused by another form of 
Maha-Visnu, known as Advaita. That Advaita, the superintendent of the 
cosmic manifestation, has descended in the form of Advaita Acarya to 
associate with Lord Caitanya. When He is addressed as the servitor of 
Lord Caitanya, His glories are magnified because unless one is 
invigorated by this mentality of servitorship one cannot understand the 
mellows derived from devotional service to the Supreme Lord, Krsna.
 
Adi 6.1
 
TEXT 1
 
TEXT
 
vande tam srimad-advaita-
caryam adbhuta-cestitam
yasya prasadad ajno 'pi
tat-svarupam nirupayet
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 6.2
 
TEXT 2
 
TEXT
 
jaya jaya sri-caitanya jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda
SYNONYMS
 
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.
 
TRANSLATION
 
All glories to Lord Sri Caitanya Mahaprabhu! All glories to Lord 
Nityananda! All glories to Advaita Acarya! And all glories to all the 
devotees of Lord Sri Caitanya Mahaprabhu!
 
Adi 6.3
 
TEXT 3
 
TEXT
 
panca sloke kahila sri-nityananda-tattva
sloka-dvaye kahi advaitacaryera mahattva
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 6.4
 
TEXT 4
 
TEXT
 
maha-visnur jagat-karta
mayaya yah srjaty adah
tasyavatara evayam
advaitacarya isvarah
SYNONYMS
 
maha-visnuh -- Maha-Visnu, the resting place of the efficient cause; 
jagat-karta -- the creator of the cosmic world; mayaya -- by the 
illusory energy; yah -- who; srjati -- creates; adah -- that universe; 
tasya -- His; avatarah -- incarnation; eva -- certainly; ayam -- this; 
advaita-acaryah -- Advaita Acarya; isvarah -- the Supreme Lord, the 
resting place of the material cause.
 
TRANSLATION
 
Lord Advaita Acarya is the incarnation of Maha-Visnu, whose main 
function is to create the cosmic world through the actions of maya.
 
Adi 6.5
 
TEXT 5
 
TEXT
 
advaitam harinadvaitad
acaryam bhakti-samsanat
bhaktavataram isam tam
advaitacaryam asraye
SYNONYMS
 
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.
 
TRANSLATION
 
Because He is nondifferent from Hari, the Supreme Lord, He is called 
Advaita, and because He propagates the cult of devotion, He is called 
Acarya. He is the Lord and the incarnation of the Lord's devotee. 
Therefore I take shelter of Him.
 
Adi 6.6
 
TEXT 6
 
TEXT
 
advaita-acarya gosani saksat isvara
yanhara mahima nahe jivera gocara
SYNONYMS
 
advaita-acarya -- Advaita Acarya; gosani -- the Lord; saksat isvara -- 
directly the Supreme Personality of Godhead; yanhara mahima -- whose 
glories; nahe -- not; jivera gocara -- within the reach of the 
understanding of ordinary living beings.
 
TRANSLATION
 
Sri Advaita Acarya is indeed directly the Supreme Personality of Godhead 
Himself. His glory is beyond the conception of ordinary living beings.
 
Adi 6.7
 
TEXT 7
 
TEXT
 
maha-visnu srsti karena jagad-adi karya
tanra avatara saksat advaita acarya
SYNONYMS
 
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.
 
TRANSLATION
 
Maha-Visnu performs all the functions for the creation of the universes. 
Sri Advaita Acarya is His direct incarnation.
 
Adi 6.8
 
TEXT 8
 
TEXT
 
ye purusa srsti-sthiti karena mayaya
ananta brahmanda srsti karena lilaya
SYNONYMS
 
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.
 
TRANSLATION
 
That purusa creates and maintains with His external energy. He creates 
innumerable universes in His pastimes.
 
Adi 6.9
 
TEXT 9
 
TEXT
 
icchaya ananta murti karena prakasa
eka eka murte karena brahmande pravesa
SYNONYMS
 
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.
 
TRANSLATION
 
By His will He manifests Himself in unlimited forms, in which He enters 
each and every universe.
 
Adi 6.10
 
TEXT 10
 
TEXT
 
se purusera amsa -- advaita, nahi kichu bheda
sarira-visesa tanra -- nahika viccheda
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 6.11
 
TEXT 11
 
TEXT
 
sahaya karena tanra la-iya ‘pradhana'
koti brahmanda karena icchaya nirmana
SYNONYMS
 
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.
 
TRANSLATION
 
He [Advaita Acarya] helps in the pastimes of the purusa, with whose 
material energy and by whose will He creates innumerable universes.
 
Adi 6.12
 
TEXT 12
 
TEXT
 
jagat-mangala advaita, mangala-guna-dhama
mangala-caritra sada, ‘mangala' yanra nama
SYNONYMS
 
jagat-mangala -- all-auspicious for the world; advaita -- Advaita Acarya;
 mangala-guna-dhama -- the reservoir of all auspicious attributes; 
mangala-caritra -- all characteristics are auspicious; sada -- always; 
mangala -- auspicious; yanra nama -- whose name.
 
TRANSLATION
 
Being a reservoir of all auspicious attributes, Sri Advaita Acarya is 
all-auspicious for the world. His characteristics, activities and name 
are always auspicious.
 
PURPORT
 
Sri Advaita Prabhu, who is an incarnation of Maha-Visnu, is an acarya, 
or teacher. All His activities and all the other activities of Visnu are 
auspicious. Anyone who can view the all-auspiciousness in the pastimes 
of Lord Visnu also becomes auspicious simultaneously. Therefore, since 
Lord Visnu is the fountainhead of auspiciousness, anyone who is 
attracted by the devotional service of Lord Visnu can render the 
greatest service to human society. Rejected persons of the material 
world who refuse to understand pure devotional service as the eternal 
function of the living entities, and as actual liberation of the living 
being from conditioned life, become bereft of all devotional service 
because of their poor fund of knowledge.
 
In the teachings of Advaita Prabhu there is no question of fruitive 
activities or impersonal liberation. Bewildered by the spell of the 
material energy, however, persons who could not understand that Advaita 
Prabhu is nondifferent from Visnu wanted to follow Him with their 
impersonal conceptions. The attempt of Advaita Prabhu to punish them is 
also auspicious. Lord Visnu and His activities can bestow all good 
fortune, directly and indirectly. In other words, being favored by Lord 
Visnu and being punished by Lord Visnu are one and the same because all 
the activities of Visnu are absolute. According to some, Mangala was 
another name of Advaita Prabhu. As the causal incarnation, or Lord Visnu'
s incarnation for a particular occasion, He is the supply agent or 
ingredient in material nature. However, He is never to be considered 
material. All His activities are spiritual. Anyone who hears about and 
glorifies Him becomes glorified himself, for such activities free one 
from all kinds of misfortune. One should not invest any material 
contamination or impersonalism in the Visnu form. Everyone should try to 
understand the real identity of Lord Visnu, for by such knowledge one 
can attain the highest stage of perfection.
 
Adi 6.13
 
TEXT 13
 
TEXT
 
koti amsa, koti sakti, koti avatara
eta lana srje purusa sakala samsara
SYNONYMS
 
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.
 
TRANSLATION
 
Maha-Visnu creates the entire material world with millions of His parts, 
energies and incarnations.
 
Adi 6.14–15
 
TEXTS 14–15
 
TEXT
 
maya yaiche dui amsa -- ‘nimitta', ‘upadana'
maya -- ‘nimitta'-hetu, upadana -- ‘pradhana'
purusa isvara aiche dvi-murti ha-iya
visva-srsti kare ‘nimitta' ‘upadana' lana
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
PURPORT
 
There are two kinds of research to find the original cause of creation. 
One conclusion is that the Supreme Personality of Godhead, the all-
blissful, eternal, all-knowing form, is indirectly the cause of this 
cosmic manifestation and directly the cause of the spiritual world, 
where there are innumerable spiritual planets known as Vaikunthas, as 
well as His personal abode, known as Goloka Vrndavana. In other words, 
there are two manifestations -- the material cosmos and the spiritual 
world. As in the material world there are innumerable planets and 
universes, so in the spiritual world there are also innumerable 
spiritual planets and universes, including the Vaikunthas and Goloka. 
The Supreme Lord is the cause of both the material and spiritual worlds. 
The other conclusion, of course, is that this cosmic manifestation is 
caused by an inexplicable unmanifested void. This argument is 
meaningless.
 
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.
 
Factually, the supreme absolute spirit soul is the cause of every kind 
of manifestation, and He is always complete, both as the energy and as 
the energetic. The cosmic manifestation is caused by the energy of the 
Supreme Absolute Person, in whom all energies are conserved. 
Philosophers who are subjectively engaged in the cosmic manifestation 
can appreciate only the wonderful energies of matter. Such philosophers 
accept the conception of God only as a product of the material energy. 
According to their conclusions, the source of the energy is also a 
product of the energy. Such philosophers wrongly observe that the living 
creatures within the cosmic manifestation are caused by the material 
energy, and they think that the supreme absolute conscious being must 
similarly be a product of the material energy.
 
Since materialistic philosophers and scientists are too much engaged 
with their imperfect senses, naturally they conclude that the living 
force is a product of a material combination. But the actual fact is 
just the opposite. Matter is a product of spirit. According to the 
Bhagavad-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.
 
The great Vaisnava philosopher Srila Baladeva Vidyabhusana has very 
nicely explained the materialistic conclusion in his Govinda-bhasya, a 
commentary on the Vedanta-sutra. He writes as follows:
 
"The Sankhya philosopher Kapila has connected the different elementary 
truths according to his own opinion. Material nature, according to him, 
consists of the equilibrium of the three material qualities -- goodness, 
passion and ignorance. Material nature produces the material energy, 
known as mahat, and mahat produces the false ego. The ego produces the 
five objects of sense perception, which produce the ten senses (five for 
acquiring knowledge and five for working), the mind and the five gross 
elements. Counting the purusa, or the enjoyer, with these twenty-four 
elements, there are twenty-five different truths. The nonmanifested 
stage of these twenty-five elementary truths is called prakrti, or 
material nature. The qualities of material nature can associate in three 
different stages, namely as the cause of happiness, the cause of 
distress and the cause of illusion. The quality of goodness is the cause 
of material happiness, the quality of passion is the cause of material 
distress, and the quality of ignorance is the cause of illusion. Our 
material experience lies within the boundaries of these three 
manifestations of happiness, distress and illusion. For example, a 
beautiful woman is certainly a cause of material happiness for one who 
possesses her as a wife, but the same beautiful woman is a cause of 
distress to a man whom she rejects or who is the cause of her anger, and 
if she leaves a man she becomes the cause of illusion.
 
"The two kinds of senses are the ten external senses and the one 
internal sense, the mind. Thus there are eleven senses. According to 
Kapila, material nature is eternal and all-powerful. Originally there is 
no spirit, and matter has no cause. Matter itself is the chief cause of 
everything. It is the all-pervading cause of all causes. The Sankhya 
philosophy regards the total energy (mahat-tattva), the false ego and 
the five objects of sense perception as the seven diverse manifestations 
of material nature, which has two features, known as the material cause 
and efficient cause. The purusa, the enjoyer, is without transformation, 
whereas material nature is always subject to transformation. But 
although material nature is inert, it is the cause of enjoyment and 
salvation for many living creatures. Its activities are beyond the 
conception of sense perception, but still one may guess at them by 
superior intelligence. Material nature is one, but because of the 
interaction of the three qualities, it can produce the total energy and 
the wonderful cosmic manifestation. Such transformations divide material 
nature into two features, namely the efficient and material causes. The 
purusa, the enjoyer, is inactive and without material qualities, 
although at the same time He is the master, existing separately in each 
and every body as the emblem of knowledge. By understanding the material 
cause, one can guess that the purusa, the enjoyer, being without 
activity, is aloof from all kinds of enjoyment or superintendence. 
Sankhya philosophy, after describing the nature of prakrti (material 
nature) and purusa (the enjoyer), asserts that the creation is only a 
product of their unification or proximity to one another. With such 
unification the living symptoms are visible in material nature, but one 
can guess that in the person of the enjoyer, the purusa, there are 
powers of control and enjoyment. When the purusa is illusioned for want 
of sufficient knowledge, He feels Himself to be the enjoyer, and when He 
is in full knowledge He is liberated. In the Sankhya philosophy the 
purusa is described to be always indifferent to the activities of 
prakrti.
 
"The Sankhya philosopher accepts three kinds of evidences, namely direct 
perception, hypothesis and traditional authority. When such evidence is 
complete, everything is perfect. The process of comparison is within 
such perfection. Beyond such evidence there is no proof. There is not 
much controversy regarding direct perceptional evidence or authorized 
traditional evidence. The Sankhya system of philosophy identifies three 
kinds of procedures -- namely, parinamat (transformation), samanvayat (
adjustment) and saktitah (performance of energies) -- as the causes of 
the cosmic manifestation."
 
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:
 
"Material nature is inert, and as such it cannot be the cause of matter, 
neither as the material nor as the efficient cause. Seeing the wonderful 
arrangement and management of the cosmic manifestation generally 
suggests that a living brain is behind this arrangement, for without a 
living brain such an arrangement could not exist. One should not imagine 
that such an arrangement can exist without conscious direction. In our 
practical experience we never see that inert bricks can themselves 
construct a big building.
 
"The example of the water pot cannot be accepted because a waterpot has 
no perception of pleasure and distress. Such perception is within. 
Therefore the covering body, or the waterpot, cannot be synchronized 
with it.
 
"Sometimes the material scientist suggests that trees grow from the 
earth automatically, without assistance from a gardener, because that is 
a tendency of matter. They also consider the intuition of living 
creatures from birth to be material. But such material tendencies as 
bodily intuition cannot be accepted as independent, for they suggest the 
existence of a spirit soul within the body. Actually, neither the tree 
nor any other body of a living creature has any tendency or intuition; 
the tendency and intuition exist because the soul is present within the 
body. In this connection, the example of a car and driver may be given 
very profitably. The car has a tendency to turn right and left, but one 
cannot say that the car itself, as matter, turns right and left without 
the direction of a driver. A material car has neither tendencies nor 
intuitions independent of the intentions of the driver within the car. 
The same principle applies for the automatic growth of trees in the 
forest. The growth takes place because of the soul's presence within the 
tree.
 
"Sometimes foolish people take it for granted that because scorpions are 
born from heaps of rice, the rice has produced the scorpions. The real 
fact, however, is that the mother scorpion lays eggs within the rice and 
by the proper fermentation of the rice the eggs give birth to several 
baby scorpions, which in due course come out. This does not mean that 
the rice gives birth to the scorpions. Similarly, sometimes bugs are 
seen to come from dirty beds. This does not mean, however, that the beds 
give birth to the bugs. It is the living soul that comes forth, taking 
advantage of the dirty condition of the bed. There are different kinds 
of living creatures. Some of them come from embryos, some from eggs and 
some from the fermentation of perspiration. Different living creatures 
have different sources of appearance, but one should not conclude that 
matter produces such living creatures.
 
"The example cited by materialists that trees automatically come from 
the earth follows the same principle. Taking advantage of a certain 
condition, a living entity comes from the earth. According to the 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.
 
"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?
 
"Sometimes material scientists give the example that milk turns into 
yogurt 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:
 
purusah prakrti-stho hi
bhunkte prakrti-jan gunan
karanam guna-sango 'sya
sad-asad-yoni-janmasu
 
‘The living entity in material nature thus follows the ways of life, 
enjoying the three modes of nature. This is due to his association with 
that material nature. Thus he meets with good and evil among various 
species.' The soul is given different types of bodies. For example, were 
souls not given varieties of tree bodies, the different varieties of 
fruits and flowers could not be produced. Each class of tree produces a 
particular kind of fruit and flower; it is not that there is no 
distinction between the different classes. An individual tree does not 
produce flowers of different colors or fruits of different tastes. There 
are demarcated classes, as we find them among humans, animals, birds and 
other species. There are innumerable living entities, and their 
activities, performed in the material world according to the different 
qualities of the material modes of nature, give them the chance to have 
different kinds of lives.
 
"Thus one should understand that 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.
 
"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.
 
"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.
 
"The form of the Supreme Personality of Godhead is described to be 
transcendental, very subtle, eternal, all-pervading, inconceivable and 
therefore nonmanifested to the material senses of a conditioned living 
creature. He desired to expand Himself into many living entities, and 
with such a desire He first created a vast expanse of water within the 
universal space and then impregnated that water with living entities. By 
that process of impregnation a massive body appeared, blazing like a 
thousand suns, and in that body was the first creative principle, Brahma.
 The great Parasara Rsi has confirmed this in the Visnu Purana. He says 
that the cosmic manifestation visible to us is produced from Lord Visnu 
and sustained under His protection. He is the principal maintainer and 
destroyer of the universal form.
 
"This cosmic manifestation is one of the diverse energies of the Supreme 
Personality of Godhead. As a spider secretes saliva and weaves a web by 
its own movements but at the end winds up the web within its body, so 
Lord Visnu produces this cosmic manifestation from His transcendental 
body and at the end winds it up within Himself. All the great sages of 
the Vedic understanding have accepted that the Supreme Personality of 
Godhead is the original creator.
 
"It is sometimes claimed that the impersonal speculations of great 
philosophers are meant for the advancement of knowledge without 
religious ritualistic principles. But the religious ritualistic 
principles are actually meant for the advancement of spiritual knowledge.
 By performance of religious rituals one ultimately reaches the supreme 
goal of knowledge by understanding that Vasudeva, the Supreme 
Personality of Godhead, is the cause of everything. It is clearly stated 
in the Bhagavad-gita that even those who are advocates of knowledge 
alone, without any religious ritualistic processes, advance in knowledge 
after many, many lifetimes of speculation and thus come to the 
conclusion that Vasudeva is the supreme cause of everything that be. As 
a result of this achievement of the goal of life, such an advanced 
learned scholar or philosopher surrenders unto the Supreme Personality 
of Godhead. Religious ritualistic performances are actually meant to 
cleanse the contaminated mind in the material world, and the special 
feature of this Age of Kali is that one can easily execute the process 
of cleansing the mind of contamination by chanting the holy names of God 
-- Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, 
Rama Rama, Hare Hare.
 
"A Vedic injunction states, sarve veda yat padam amananti (Katha Up. 1.2.
15): all Vedic knowledge is searching after the Supreme Personality of 
Godhead. Similarly, another Vedic injunction states, narayana-para vedah:
 the Vedas are meant for understanding Narayana, the Supreme Lord. 
Similarly, the Bhagavad-gita also confirms, vedais ca sarvair aham eva 
vedyah: [Bg. 15.15] by all the Vedas, Krsna is to be known. Therefore, 
the main purpose of understanding the Vedas, performing Vedic sacrifices 
and speculating on the Vedanta-sutra is to understand Krsna. Accepting 
the impersonalist view of voidness or the nonexistence of the Supreme 
Personality of Godhead negates all study of the Vedas. Impersonal 
speculation aims at disproving the conclusion of the Vedas. Therefore 
any impersonal speculative presentation should be understood to be 
against the principles of the Vedas, or standard scriptures. Since the 
speculation of the impersonalists does not follow the principles of the 
Vedas, their conclusion must be considered to be against the Vedic 
principles. Anything not supported by the Vedic principles must be 
considered imaginary and lacking in standard proof. Therefore no 
impersonalist explanation of any Vedic literature can be accepted.
 
"If one tries to nullify the conclusions of the Vedas by accepting an 
unauthorized scripture or so-called scripture, it will be very hard for 
him to come to the right conclusion about the Absolute Truth. The system 
for adjusting two contradictory scriptures is to refer to the Vedas, for 
references from the Vedas are accepted as final judgments. When we refer 
to a particular scripture, it must be authorized, and for this authority 
it must strictly follow the Vedic injunctions. If someone presents an 
alternative doctrine he himself has manufactured, that doctrine will 
prove itself useless, for any doctrine that tries to prove that Vedic 
evidence is meaningless immediately proves itself meaningless. The 
followers of the Vedas unanimously accept the authority of Manu and 
Parasara in the disciplic succession. Their statements, however, do not 
support the atheistic Kapila, because the Kapila mentioned in the Vedas 
is a different Kapila, the son of Kardama and Devahuti. The atheist 
Kapila is a descendant of the dynasty of Agni and is one of the 
conditioned souls. But the Kapila who is the son of Kardama Muni is 
accepted as an incarnation of Vasudeva. The Padma Purana gives evidence 
that the Supreme Personality of Godhead Vasudeva takes birth in the 
incarnation of Kapila and, by His expansion of theistic Sankhya 
philosophy, teaches all the demigods and a brahmana of the name Asuri. 
In the doctrine of the atheist Kapila there are many statements directly 
against the Vedic principles. The atheist Kapila does not accept the 
Supreme Personality of Godhead. He says that the living entity is 
himself the Supreme Lord and that no one is greater than him. His 
conceptions of so-called conditioned and liberated life are 
materialistic, and he refuses to accept the importance of immortal time. 
All such statements are against the principles of the Vedanta-sutra."
 
Adi 6.16
 
TEXT 16
 
TEXT
 
apane purusa -- visvera ‘nimitta'-karana
advaita-rupe ‘upadana' hana narayana
SYNONYMS
 
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.
 
TRANSLATION
 
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].
 
Adi 6.17
 
TEXT 17
 
TEXT
 
‘nimittamse' kare tenho mayate iksana
‘upadana' advaita karena brahmanda-srjana
SYNONYMS
 
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.
 
TRANSLATION
 
Lord Visnu, in His efficient aspect, glances over the material energy, 
and Sri Advaita, as the material cause, creates the material world.
 
Adi 6.18
 
TEXT 18
 
TEXT
 
yadyapi sankhya mane, ‘pradhana' -- karana
jada ha-ite kabhu nahe jagat-srjana
SYNONYMS
 
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.
 
TRANSLATION
 
Although the Sankhya philosophy accepts that the material ingredients 
are the cause, the creation of the world never arises from dead matter.
 
Adi 6.19
 
TEXT 19
 
TEXT
 
nija srsti-sakti prabhu sancare pradhane
isvarera saktye tabe haye ta' nirmane
SYNONYMS
 
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.
 
TRANSLATION
 
The Lord infuses the material ingredients with His own creative potency. 
Then, by the power of the Lord, creation takes place.
 
Adi 6.20
 
TEXT 20
 
TEXT
 
advaita-rupe kare sakti-sancarana
ataeva advaita hayena mukhya karana
SYNONYMS
 
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.
 
TRANSLATION
 
In the form of Advaita He infuses the material ingredients with creative 
energy. Therefore, Advaita is the original cause of creation.
 
Adi 6.21
 
TEXT 21
 
TEXT
 
advaita-acarya koti-brahmandera karta
ara eka eka murtye brahmandera bharta
SYNONYMS
 
advaita-acarya -- Advaita Acarya; koti-brahmandera karta -- the creator 
of millions and millions of universes; ara -- and; eka eka -- each and 
every; murtye -- by expansions; brahmandera bharta -- maintainer of the 
universe.
 
TRANSLATION
 
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.
 
Adi 6.22
 
TEXT 22
 
TEXT
 
sei narayanera mukhya anga, -- advaita
‘anga'-sabde amsa kari' kahe bhagavata
SYNONYMS
 
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.
 
TRANSLATION
 
Sri Advaita is the principal limb [anga] of Narayana. Srimad-Bhagavatam 
speaks of "limb" [anga] as "a plenary portion" [amsa] of the Lord.
 
Adi 6.23
 
TEXT 23
 
TEXT
 
narayanas tvam na hi sarva-dehinam
atmasy adhisakhila-loka-saksi
narayano 'ngam nara-bhu-jalayanat
tac capi satyam na tavaiva maya
SYNONYMS
 
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.
 
TRANSLATION
 
"O Lord of lords, You are the seer of all creation. You are indeed 
everyone's dearest life. Are You not, therefore, my father, 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."
 
PURPORT
 
This text is from Srimad-Bhagavatam (10.14.14).
 
Adi 6.24
 
TEXT 24
 
TEXT
 
isvarera ‘anga' amsa -- cid-ananda-maya
mayara sambandha nahi' ei sloke kaya
SYNONYMS
 
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.
 
TRANSLATION
 
This verse describes that the limbs and plenary portions of the Lord are 
all spiritual; They have no relationship with the material energy.
 
Adi 6.25
 
TEXT 25
 
TEXT
 
‘amsa' na kahiya, kene kaha tanre ‘anga'
‘amsa' haite ‘anga,' yate haya antaranga
SYNONYMS
 
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.
 
TRANSLATION
 
Why has Sri Advaita been called a limb and not a part? The reason is 
that "limb" implies greater intimacy.
 
Adi 6.26
 
TEXT 26
 
TEXT
 
maha-visnura amsa -- advaita guna-dhama
isvare abheda, teni ‘advaita' purna nama
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 6.27
 
TEXT 27
 
TEXT
 
purve yaiche kaila sarva-visvera srjana
avatari' kaila ebe bhakti-pravartana
SYNONYMS
 
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.
 
TRANSLATION
 
As He had formerly created all the universes, now He descended to 
introduce the path of bhakti.
 
Adi 6.28
 
TEXT 28
 
TEXT
 
jiva nistarila krsna-bhakti kari' dana
gita-bhagavate kaila bhaktira vyakhyana
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
PURPORT
 
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.
 
Adi 6.29
 
TEXT 29
 
TEXT
 
bhakti-upadesa vinu tanra nahi karya
ataeva nama haila ‘advaita acarya'
SYNONYMS
 
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.
 
TRANSLATION
 
Since He has no other occupation than to teach devotional service, His 
name is Advaita Acarya.
 
Adi 6.30
 
TEXT 30
 
TEXT
 
vaisnavera guru tenho jagatera arya
dui-nama-milane haila ‘advaita-acarya'
SYNONYMS
 
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.
 
TRANSLATION
 
He is the spiritual master of all devotees and is the most revered 
personality in the world. By a combination of these two names, His name 
is Advaita Acarya.
 
PURPORT
 
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.
 
Adi 6.31
 
TEXT 31
 
TEXT
 
kamala-nayanera tenho, yate ‘anga' ‘amsa'
‘kamalaksa' kari dhare nama avatamsa
SYNONYMS
 
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.
 
TRANSLATION
 
Since He is a limb or part of the lotus-eyed Supreme Lord, He also bears 
the name Kamalaksa.
 
Adi 6.32
 
TEXT 32
 
TEXT
 
isvara-sarupya paya parisada-gana
catur-bhuja, pita-vasa, yaiche narayana
SYNONYMS
 
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.
 
TRANSLATION
 
His associates have the same bodily features as the Lord. They all have 
four arms and are dressed in yellow garments like Narayana.
 
Adi 6.33
 
TEXT 33
 
TEXT
 
advaita-acarya -- isvarera amsa-varya
tanra tattva-nama-guna, sakali ascarya
SYNONYMS
 
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.
 
TRANSLATION
 
Sri Advaita Acarya is the principal limb of the Supreme Lord. His truths,
 names and attributes are all wonderful.
 
Adi 6.34
 
TEXT 34
 
TEXT
 
yanhara tulasi-jale, yanhara hunkare
sva-gana sahite caitanyera avatare
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 6.35
 
TEXT 35
 
TEXT
 
yanra dvara kaila prabhu kirtana pracara
yanra dvara kaila prabhu jagat nistara
SYNONYMS
 
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.
 
TRANSLATION
 
It is through Him [Advaita Acarya] that Lord Caitanya spread the 
sankirtana movement and through Him that He delivered the world.
 
Adi 6.36
 
TEXT 36
 
TEXT
 
acarya gosanira guna-mahima apara
jiva-kita kothaya paibeka tara para
SYNONYMS
 
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.
 
TRANSLATION
 
The glory and attributes of Advaita Acarya are unlimited. How can the 
insignificant living entities fathom them?
 
Adi 6.37
 
TEXT 37
 
TEXT
 
acarya gosani caitanyera mukhya anga
ara eka anga tanra prabhu nityananda
SYNONYMS
 
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.
 
TRANSLATION
 
Sri Advaita Acarya is a principal limb of Lord Caitanya. Another limb of 
the Lord is Nityananda Prabhu.
 
Adi 6.38
 
TEXT 38
 
TEXT
 
prabhura upanga -- srivasadi bhakta-gana
hasta-mukha-netra-anga cakrady-astra-sama
SYNONYMS
 
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.
 
TRANSLATION
 
The devotees headed by Srivasa are His smaller limbs. They are like His 
hands, face and eyes and His disc and other weapons.
 
Adi 6.39
 
TEXT 39
 
TEXT
 
e-saba la-iya caitanya-prabhura vihara
e-saba la-iya karena vanchita pracara
SYNONYMS
 
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.
 
TRANSLATION
 
With all of them Lord Caitanya performed His pastimes, and with them He 
spread His mission.
 
Adi 6.40
 
TEXT 40
 
TEXT
 
madhavendra-purira inho sisya, ei jnane
acarya-gosanire prabhu guru kari' mane
SYNONYMS
 
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.
 
TRANSLATION
 
Thinking "He [Sri Advaita Acarya] is a disciple of Sri Madhavendra Puri,"
 Lord Caitanya obeys Him, respecting Him as His spiritual master.
 
PURPORT
 
Sri Madhavendra Puri is one of the acaryas in the disciplic succession 
from Madhvacarya. Madhavendra Puri had two principal disciples, Isvara 
Puri and Sri Advaita Prabhu. Therefore the Gaudiya Vaisnava-sampradaya 
is a disciplic succession from Madhvacarya. This fact has been accepted 
in the authorized books known as Gaura-ganoddesa-dipika and Prameya-
ratnavali, as well as by Gopala Guru Gosvami. The Gaura-ganoddesa-dipika 
(22) clearly states the disciplic succession of the Gaudiya Vaisnavas as 
follows: "Lord Brahma is the direct disciple of Visnu, the Lord of the 
spiritual sky. His disciple is Narada, Narada's disciple is Vyasa, and 
Vyasa's disciples are Sukadeva Gosvami and Madhvacarya. Padmanabha 
Acarya is the disciple of Madhvacarya, and Narahari is the disciple of 
Padmanabha Acarya. Madhava is the disciple of Narahari, Aksobhya is the 
direct disciple of Madhava, and Jayatirtha is the disciple of Aksobhya. 
Jayatirtha's disciple is Jnanasindhu, and his disciple is Mahanidhi. 
Vidyanidhi is the disciple of Mahanidhi, and Rajendra is the disciple of 
Vidyanidhi. Jayadharma is the disciple of Rajendra. Purusottama is the 
disciple of Jayadharma. Sriman Laksmipati is the disciple of Vyasatirtha,
 who is the disciple of Purusottama. And Madhavendra Puri is the 
disciple of Laksmipati."
 
Adi 6.41
 
TEXT 41
 
TEXT
 
laukika-lilate dharma-maryada-raksana
stuti-bhaktye karena tanra carana vandana
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 6.42
 
TEXT 42
 
TEXT
 
caitanya-gosanike acarya kare ‘prabhu'-jnana
apanake karena tanra ‘dasa'-abhimana
SYNONYMS
 
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.
 
TRANSLATION
 
Sri Advaita Acarya, however, considers Lord Caitanya Mahaprabhu His 
master, and He thinks of Himself as a servant of Lord Caitanya 
Mahaprabhu.
 
PURPORT
 
The Bhakti-rasamrta-sindhu of Rupa Gosvami explains the superexcellent 
quality of devotional service as follows:
 
brahmanando bhaved esa cet parardha-guni-krtah
naiti bhakti-sukhambhodheh paramanu-tulam api
 
"If multiplied billions of times, the transcendental pleasure derived 
from impersonal Brahman realization still could not compare to even an 
atomic portion of the ocean of bhakti, or transcendental service." (B.r.
s. 1.1.38) Similarly, the Bhavartha-dipika states:
 
tvat-kathamrta-pathodhau viharanto maha-mudah
kurvanti krtinah kecic catur-vargam trnopamam
 
"For those who take pleasure in the transcendental topics of the Supreme 
Personality of Godhead, the four progressive realizations of religiosity,
 economic development, sense gratification and liberation, all combined 
together, cannot compare, any more than a straw could, to the happiness 
derived from hearing about the transcendental activities of the Lord." 
Those who engage in the transcendental service of the lotus feet of 
Krsna, being relieved of all material enjoyment, have no attraction to 
topics of impersonal monism. In the Padma Purana, in connection with the 
glorification of the month of Karttika, it is stated that devotees pray:
 
varam deva moksam na moksavadhim va
na canyam vrne 'ham varesad apiha
 
idam te vapur natha gopala-balam
sada me manasy avirastam kim anyaih
 
kuveratmajau baddha-murtyaiva yadvat
tvaya mocitau bhakti-bhajau krtau ca
 
tatha prema-bhaktim svakam me prayaccha
na mokse graho me 'sti damodareha
 
"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:
 
na dharmam kamam artham va
moksam va varadesvara
prarthaye tava padabje
dasyam evabhikamaye
 
"My dear Lord, I do not wish to become a man of religion or a master of 
economic development or sense gratification, nor do I wish for 
liberation. Although I can have all these from You, the supreme bestower 
of benedictions, I do not pray for any of these. I simply pray that I 
may always be engaged as a servant of Your lotus feet." Nrsimha-deva 
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:
 
bhava-bandha-cchide tasyai sprhayami na muktaye
bhavan prabhur aham dasa iti yatra vilupyate
 
"I do not wish to take liberation or to merge in the Brahman effulgence, 
where the conception of being a servant of the Lord is completely lost." 
Similarly, in the Narada Pancaratra it is stated:
 
dharmartha-kama-moksesu neccha mama kadacana
tvat-pada-pankajasyadho jivitam diyatam mama
 
"I do not want any one of the four desirable stations. I simply want to 
engage as a servant of the lotus feet of the Lord." King Kulasekhara, in 
his very famous book Mukunda-mala-stotra, prays:
 
naham vande tava caranayor dvandvam advandva-hetoh
kumbhi-pakam gurum api hare narakam napanetum
ramya-rama-mrdu-tanu-lata-nandane nabhirantum
bhave bhave hrdaya-bhavane bhavayeyam bhavantam
 
"My Lord, I do not worship You to be liberated from this material 
entanglement, nor do I wish to save myself from the hellish condition of 
material existence, nor do I ever pray for a beautiful wife to enjoy in 
a nice garden. I wish only that I may always be in full ecstasy with the 
pleasure of serving Your Lordship." (MM 4) In Srimad-Bhagavatam also 
there are many instances in the Third and Fourth cantos in which 
devotees pray to the Lord simply to be engaged in His service, and 
nothing else (SB 3.4.15, 3.25.34, 3.25.36, 4.8.22, 4.9.10 and 4.20.24).
 
Adi 6.43
 
TEXT 43
 
TEXT
 
sei abhimana-sukhe apana pasare
‘krsna-dasa' hao -- jive upadesa kare
SYNONYMS
 
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.
 
TRANSLATION
 
He forgets Himself in the joy of that conception and teaches all living 
entities, "You are servants of Sri Caitanya Mahaprabhu."
 
PURPORT
 
The transcendental devotional service of the Supreme Personality of 
Godhead is so ecstatic that even the Lord Himself plays the part of a 
devotee. Forgetting Himself to be the Supreme, He personally teaches the 
whole world how to render service to the Supreme Personality of Godhead.
 
Adi 6.44
 
TEXT 44
 
TEXT
 
krsna-dasa-abhimane ye ananda-sindhu
koti-brahma-sukha nahe tara eka bindu
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 6.45
 
TEXT 45
 
TEXT
 
muni ye caitanya-dasa ara nityananda
dasa-bhava-sama nahe anyatra ananda
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 6.46
 
TEXT 46
 
TEXT
 
parama-preyasi laksmi hrdaye vasati
tenho dasya-sukha mage kariya minati
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 6.47
 
TEXT 47
 
TEXT
 
dasya-bhave anandita parisada-gana
vidhi, bhava, narada ara suka, sanatana
SYNONYMS
 
dasya-bhave -- in the conception of being a servant; anandita -- very 
pleased; parisada-gana -- all the associates; vidhi -- Lord Brahma; 
bhava -- Lord Siva; narada -- the great sage Narada; ara -- and; suka -- 
Sukadeva Gosvami; sanatana -- and Sanatana Kumara.
 
TRANSLATION
 
All the associates of Lord Krsna, such as Brahma, Siva, Narada, Suka and 
Sanatana Kumara, are very pleased in the sentiment of servitude.
 
Adi 6.48
 
TEXT 48
 
TEXT
 
nityananda avadhuta sabate agala
caitanyera dasya-preme ha-ila pagala
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 6.49–50
 
TEXTS 49–50
 
TEXT
 
srivasa, haridasa, ramadasa, gadadhara
murari, mukunda, candrasekhara, vakresvara
e-saba pandita-loka parama-mahattva
caitanyera dasye sabaya karaye unmatta
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 6.51
 
TEXT 51
 
TEXT
 
ei mata gaya, nace, kare attahasa
loke upadese, -- ‘hao caitanyera dasa'
SYNONYMS
 
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.
 
TRANSLATION
 
Thus they dance, sing and laugh like madmen, and they instruct everyone, 
"Just be loving servants of Lord Caitanya."
 
Adi 6.52
 
TEXT 52
 
TEXT
 
caitanya-gosani more kare guru jnana
tathapiha mora haya dasa-abhimana
SYNONYMS
 
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.
 
TRANSLATION
 
Sri Advaita Acarya thinks, "Lord Caitanya considers Me His spiritual 
master, yet I feel Myself to be only His servant."
 
Adi 6.53
 
TEXT 53
 
TEXT
 
krsna-premera ei eka apurva prabhava
guru-sama-laghuke karaya dasya-bhava
SYNONYMS
 
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.
 
TRANSLATION
 
Love for Krsna has this one unique effect: it imbues superiors, equals 
and inferiors with the spirit of service to Lord Krsna.
 
PURPORT
 
There are two kinds of devotional service: the way of pancaratrika 
regulative principles and the way of bhagavata transcendental loving 
service. The love of Godhead of those engaged in pancaratrika regulative 
principles depends more or less on the opulent and reverential platform, 
but the worship of Radha and Krsna is purely on the platform of 
transcendental love. Even persons who play as the superiors of Krsna 
also take the chance to offer transcendental loving service to the Lord. 
The service attitude of the devotees who play the parts of superiors of 
the Lord is very difficult to understand, but it can be very plainly 
understood in connection with the superexcellence of their particular 
service to Lord Krsna. A vivid example is the service of Mother Yasoda 
to Krsna, which is distinct. In the feature of Narayana, the Lord can 
accept services only from His associates who play parts in which they 
are equal to or less than Him, but in the feature of Lord Krsna He 
accepts service very plainly from His fathers, teachers and other elders 
who are His superiors, as well as from His equals and His subordinates. 
This is very wonderful.
 
Adi 6.54
 
TEXT 54
 
TEXT
 
ihara pramana suna -- sastrera vyakhyana
mahad-anubhava yate sudrdha pramana
SYNONYMS
 
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.
 
TRANSLATION
 
For evidence, please listen to the examples described in the revealed 
scriptures, which are corroborated by the realization of great souls.
 
Adi 6.55–56
 
TEXTS 55–56
 
TEXT
 
anyera ka katha, vraje nanda mahasaya
tara sama ‘guru' krsnera ara keha naya
suddha-vatsalye isvara-jnana nahi tara
tahakei preme karaya dasya-anukara
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 6.57
 
TEXT 57
 
TEXT
 
tenho rati-mati mage krsnera carane
tahara sri-mukha-vani tahate pramane
SYNONYMS
 
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.
 
TRANSLATION
 
He too prays for attachment and devotion to the lotus feet of Lord Krsna,
 as the words from his own mouth give evidence.
 
Adi 6.58–59
 
TEXTS 58–59
 
TEXT
 
suna uddhava, satya, krsna -- amara tanaya
tenho isvara -- hena yadi tomara mane laya
tathapi tanhate rahu mora mano-vrtti
tomara isvara-krsne hauka mora mati
SYNONYMS
 
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.
 
TRANSLATION
 
"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.
 
Adi 6.60
 
TEXT 60
 
TEXT
 
manaso vrttayo nah syuh
krsna-padambujasrayah
vaco 'bhidhayinir namnam
kayas tat-prahvanadisu
SYNONYMS
 
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.
 
TRANSLATION
 
"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.
 
Adi 6.61
 
TEXT 61
 
TEXT
 
karmabhir bhramyamananam
yatra kvapisvarecchaya
mangalacaritair danai
ratir nah krsna isvare
SYNONYMS
 
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.
 
TRANSLATION
 
"Wherever we wander in the material universe under the influence of 
karma by the will of the Lord, may our auspicious activities cause our 
attraction to Lord Krsna to increase."
 
PURPORT
 
These verses from Srimad-Bhagavatam (10.47.66–67) were spoken by the 
denizens of Vrndavana, headed by Maharaja Nanda and his associates, to 
Uddhava, who had come from Mathura.
 
Adi 6.62
 
TEXT 62
 
TEXT
 
sridamadi vraje yata sakhara nicaya
aisvarya-jnana-hina, kevala-sakhya-maya
SYNONYMS
 
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.
 
TRANSLATION
 
Lord Krsna's friends in Vrndavana, headed by Sridama, have pure 
fraternal affection for Lord Krsna and have no idea of His opulences.
 
Adi 6.63
 
TEXT 63
 
TEXT
 
krsna-sange yuddha kare, skandhe arohana
tara dasya-bhave kare carana-sevana
SYNONYMS
 
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.
 
TRANSLATION
 
Although they fight with Him and climb upon His shoulders, they worship 
His lotus feet in a spirit of servitude.
 
Adi 6.64
 
TEXT 64
 
TEXT
 
pada-samvahanam cakruh
kecit tasya mahatmanah
apare hata-papmano
vyajanaih samavijayan
SYNONYMS
 
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.
 
TRANSLATION
 
"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."
 
PURPORT
 
This verse, quoted from Srimad-Bhagavatam (10.15.17), describes how Lord 
Krsna and Lord Balarama were playing with the cowherd boys before 
killing Dhenukasura in the Talavana.
 
Adi 6.65–66
 
TEXTS 65–66
 
TEXT
 
krsnera preyasi vraje yata gopi-gana
yanra pada-dhuli kare uddhava prarthana
yan-sabara upare krsnera priya nahi ana
tanhara apanake kare dasi-abhimana
SYNONYMS
 
krsnera -- of Lord Krsna; preyasi -- the beloved girls; vraje -- in 
Vrndavana; yata -- all; gopi-gana -- the gopis; yanra -- of whom; pada-
dhuli -- the dust of the feet; kare -- does; uddhava -- Uddhava; 
prarthana -- desiring; yan-sabara -- all of them; upare -- beyond; 
krsnera -- of Lord Krsna; priya -- dear; nahi -- there is not; ana -- 
anyone else; tanhara -- all of them; apanake -- to themselves; kare -- 
do; dasi-abhimana -- the conception of being maidservants.
 
TRANSLATION
 
Even the beloved girlfriends of Lord Krsna in Vrndavana, the gopis, the 
dust of whose feet was desired by Sri Uddhava and who are more dear to 
Krsna than anyone else, regard themselves as Krsna's maidservants.
 
Adi 6.67
 
TEXT 67
 
TEXT
 
vraja-janarti-han vira yositam
nija-jana-smaya-dhvamsana-smita
bhaja sakhe bhavat-kinkarih sma no
jala-ruhananam caru darsaya
SYNONYMS
 
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.
 
TRANSLATION
 
"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."
 
PURPORT
 
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.
 
Adi 6.68
 
TEXT 68
 
TEXT
 
api bata madhu-puryam arya-putro 'dhunaste
smarati sa pitr-gehan saumya bandhums ca gopan
kvacid api sa katham nah kinkarinam grnite
bhujam aguru-sugandham murdhny adhasyat kada nu
SYNONYMS
 
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.
 
TRANSLATION
 
"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?"
 
PURPORT
 
This verse appears in Srimad-Bhagavatam (10.47.21), in the section known 
as the Bhramara-gita. When Uddhava came to Vrndavana, Srimati Radharani, 
in complete separation from Krsna, sang like this.
 
Adi 6.69–70
 
TEXTS 69–70
 
TEXT
 
tan-sabara katha rahu, -- srimati radhika
saba haite sakalamse parama-adhika
tenho yanra dasi haina sevena carana
yanra prema-gune krsna baddha anuksana
SYNONYMS
 
tan-sabara -- of the gopis; katha -- talk; rahu -- let alone; srimati 
radhika -- Srimati Radharani; saba haite -- than all of them; sakala-
amse -- in every respect; parama-adhika -- highly elevated; tenho -- She 
also; yanra -- whose; dasi -- maidservant; haina -- becoming; sevena -- 
worships; carana -- the lotus feet; yanra -- whose; prema-gune -- 
because of loving attributes; krsna -- Lord Krsna; baddha -- obliged; 
anuksana -- always.
 
TRANSLATION
 
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.
 
Adi 6.71
 
TEXT 71
 
TEXT
 
ha natha ramana prestha
kvasi kvasi maha-bhuja
dasyas te krpanaya me
sakhe darsaya sannidhim
SYNONYMS
 
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.
 
TRANSLATION
 
"O My Lord, O My husband, O most dearly beloved! O mighty-armed Lord! 
Where are You? Where are You? O My friend, reveal Yourself to Your 
maidservant, who is very much aggrieved by Your absence."
 
PURPORT
 
This verse is quoted from 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.
 
Adi 6.72
 
TEXT 72
 
TEXT
 
dvarakate rukminy-adi yateka mahisi
tanharao apanake mane krsna-dasi
SYNONYMS
 
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.
 
TRANSLATION
 
In Dvaraka-dhama, all the queens, headed by Rukmini, also consider 
themselves maidservants of Lord Krsna.
 
Adi 6.73
 
TEXT 73
 
TEXT
 
caidyaya marpayitum udyata-karmukesu
rajasv ajeya-bhata-sekharitanghri-renuh
ninye mrgendra iva bhagam ajavi-yuthat
tac chri-niketa-carano 'stu mamarcanaya
SYNONYMS
 
caidyaya -- unto Sisupala; ma -- me; arpayitum -- to deliver or to give 
in charity; udyata -- upraised; karmukesu -- whose bows and arrows; 
rajasu -- among the kings headed by Jarasandha; ajeya -- unconquerable; 
bhata -- of the soldiers; sekharita-anghri-renuh -- the dust of whose 
lotus feet is the crown; ninye -- forcibly took; mrga-indrah -- the lion;
 iva -- like; bhagam -- the share; aja -- of the goats; avi -- and sheep;
 yuthat -- from the midst; tat -- that; sri-niketa -- of the shelter of 
the goddess of fortune; caranah -- the lotus feet; astu -- let there be; 
mama -- my; arcanaya -- for worshiping .
 
TRANSLATION
 
"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."
 
PURPORT
 
This verse from Srimad-Bhagavatam (10.83.8) was spoken by Queen Rukmini.
 
Adi 6.74
 
TEXT 74
 
TEXT
 
tapas carantim ajnaya
sva-pada-sparsanasaya
sakhyopetyagrahit panim
saham tad-grha-marjani
SYNONYMS
 
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.
 
TRANSLATION
 
"Knowing me to be performing austerities with the desire to touch His 
feet, He came with His friend Arjuna and accepted my hand. Yet I am but 
a maidservant engaged in sweeping the floor of the house of Sri Krsna."
 
PURPORT
 
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.
 
Adi 6.75
 
TEXT 75
 
TEXT
 
atmaramasya tasyema
vayam vai grha-dasikah
sarva-sanga-nivrttyaddha
tapasa ca babhuvima
SYNONYMS
 
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.
 
TRANSLATION
 
"Through austerity and through renunciation of all attachments, we have 
become maidservants in the home of the Supreme Personality of Godhead, 
who is satisfied in Himself."
 
PURPORT
 
During the same incident, this verse, quoted from Srimad-Bhagavatam (10.
83.39), was spoken to Draupadi by a queen of Krsna's named Laksmana.
 
Adi 6.76
 
TEXT 76
 
TEXT
 
anera ki katha, baladeva mahasaya
yanra bhava -- suddha-sakhya-vatsalyadi-maya
SYNONYMS
 
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.
 
TRANSLATION
 
What to speak of others, even Lord Baladeva, the Supreme Personality of 
Godhead, is full of emotions like pure friendship and paternal love.
 
PURPORT
 
Although Lord Baladeva appeared before the birth of Lord 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.
 
Adi 6.77
 
TEXT 77
 
TEXT
 
tenho apanake karena dasa-bhavana
krsna-dasa-bhava vinu ache kona jana
SYNONYMS
 
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.
 
TRANSLATION
 
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?
 
Adi 6.78
 
TEXT 78
 
TEXT
 
sahasra-vadane yenho sesa-sankarsana
dasa deha dhari' kare krsnera sevana
SYNONYMS
 
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.
 
TRANSLATION
 
He who is Sesa, Sankarsana, with His thousands of mouths, serves Sri 
Krsna by assuming ten forms.
 
Adi 6.79
 
TEXT 79
 
TEXT
 
ananta brahmande rudra -- sadasivera amsa
gunavatara tenho, sarva-deva-avatamsa
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
PURPORT
 
There are eleven expansions of Rudra, or Lord Siva. They are as follows: 
Ajaikapat, Ahibradhna, Virupaksa, Raivata, Hara, Bahurupa, Devasrestha 
Tryambaka, Savitra, Jayanta, Pinaki and Aparajita. Besides these 
expansions there are eight forms of Rudra called earth, water, fire, air,
 sky, the sun, the moon and soma-yaji. Generally all these Rudras have 
five faces, three eyes and ten arms. Sometimes it is found that Rudra is 
compared to Brahma and considered a living entity. But when Rudra is 
explained to be a partial expansion of the Supreme Personality of 
Godhead, he is compared to Sesa. Lord Siva is therefore simultaneously 
an expansion of Lord Visnu and, in his capacity for annihilating the 
creation, one of the living entities. As an expansion of Lord Visnu he 
is called Hara, and he is transcendental to the material qualities, but 
when he is in touch with tamo-guna he appears contaminated by the 
material modes of nature. This is explained in Srimad-Bhagavatam and the 
Brahma-samhita. In Srimad-Bhagavatam, Tenth Canto, it is stated that 
Lord Rudra is always associated with the material nature when she is in 
the neutral, unmanifested stage, but when the modes of material nature 
are agitated he associates with material nature from a distance. In the 
Brahma-samhita the relationship between Visnu and Lord Siva is compared 
to that between milk and yogurt. Milk is converted into yogurt by 
certain additives, but although milk and yogurt have the same 
ingredients, they have different functions. Similarly, Lord Siva is an 
expansion of Lord Visnu, yet because of his taking part in the 
annihilation of the cosmic manifestation, he is considered to be changed,
 like milk converted into yogurt. In the Puranas it is found that Siva 
appears sometimes from the heads of Brahma and sometimes from the head 
of Visnu. The annihilator, Rudra, is born from Sankarsana and the 
ultimate fire to burn the whole creation. In the Vayu Purana there is a 
description of Sadasiva in one of the Vaikuntha planets. That Sadasiva 
is a direct expansion of Lord Krsna's form for pastimes. It is said that 
Sadasiva (Lord Sambhu) is an expansion from the Sadasiva in the 
Vaikuntha planets (Lord Visnu) and that his consort, Mahamaya, is an 
expansion of Rama-devi, or Laksmi. Mahamaya is the origin or birthplace 
of material nature.
 
Adi 6.80
 
TEXT 80
 
TEXT
 
tenho karena krsnera dasya-pratyasa
nirantara kahe siva, ‘muni krsna-dasa'
SYNONYMS
 
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.
 
TRANSLATION
 
He also desires only to be a servant of Lord Krsna. Sri Sadasiva always 
says, "I am a servant of Lord Krsna."
 
Adi 6.81
 
TEXT 81
 
TEXT
 
krsna-preme unmatta, vihvala digambara
krsna-guna-lila gaya, nace nirantara
SYNONYMS
 
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.
 
TRANSLATION
 
Intoxicated by ecstatic love for Lord Krsna, he becomes overwhelmed and 
incessantly dances without clothing and sings about Lord Krsna's 
qualities and pastimes.
 
Adi 6.82
 
TEXT 82
 
TEXT
 
pita-mata-guru-sakha-bhava kene naya
krsna-premera svabhave dasya-bhava se karaya
SYNONYMS
 
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.
 
TRANSLATION
 
All the emotions, whether those of father, mother, teacher or friend, 
are full of sentiments of servitude. That is the nature of love of Krsna.
 
Adi 6.83
 
TEXT 83
 
TEXT
 
eka krsna -- sarva-sevya, jagat-isvara
ara yata saba, -- tanra sevakanucara
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 6.84
 
TEXT 84
 
TEXT
 
sei krsna avatirna -- caitanya-isvara
ataeva ara saba, -- tanhara kinkara
SYNONYMS
 
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.
 
TRANSLATION
 
That same Lord Krsna has descended as Lord Caitanya, the Supreme 
Personality of Godhead. Everyone, therefore, is His servant.
 
Adi 6.85
 
TEXT 85
 
TEXT
 
keha mane, keha na mane, saba tanra dasa
ye na mane, tara haya sei pape nasa
SYNONYMS
 
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.
 
TRANSLATION
 
Some accept Him whereas others do not, yet everyone is His servant. One 
who does not accept Him, however, will be ruined by his sinful 
activities.
 
PURPORT
 
When a living entity forgets his constitutional position, he prepares 
himself to be an enjoyer of the material resources. Sometimes he is also 
misguided by the thought that service to the Supreme Personality of 
Godhead is not absolute engagement. In other words, he thinks that there 
are many other engagements for a living entity besides the service of 
the Lord. Such a foolish person does not know that in any position he 
either directly or indirectly engages in activities of service to the 
Supreme Lord. Actually, if a person does not engage in the service of 
the Lord, all inauspicious activities encumber him because service to 
the Supreme Lord, Lord Caitanya, is the constitutional position of the 
infinitesimal living entities. Because the living entity is 
infinitesimal, the allurement of material enjoyment attracts him, and he 
tries to enjoy matter, forgetting his constitutional position. But when 
his dormant 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.
 
Adi 6.86
 
TEXT 86
 
TEXT
 
caitanyera dasa muni, caitanyera dasa
caitanyera dasa muni, tanra dasera dasa
SYNONYMS
 
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.
 
TRANSLATION
 
"I am a servant of Lord Caitanya, a servant of Lord Caitanya. I am a 
servant of Lord Caitanya, and a servant of His servants."
 
Adi 6.87
 
TEXT 87
 
TEXT
 
eta bali' nace, gaya, hunkara gambhira
ksaneke vasila acarya haina susthira
SYNONYMS
 
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.
 
TRANSLATION
 
Saying this, Advaita Prabhu dances and loudly sings. Then at the next 
moment He quietly sits down.
 
Adi 6.88
 
TEXT 88
 
TEXT
 
bhakta-abhimana mula sri-balarame
sei bhave anugata tanra amsa-gane
SYNONYMS
 
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.
 
TRANSLATION
 
The source of the sentiment of servitude is indeed Lord Balarama. The 
plenary expansions who follow Him are all influenced by that ecstasy.
 
Adi 6.89
 
TEXT 89
 
TEXT
 
tanra avatara eka sri-sankarsana
bhakta bali' abhimana kare sarva-ksana
SYNONYMS
 
tanra avatara -- His incarnation; eka -- one; sri-sankarsana -- Lord 
Sankarsana; bhakta bali' -- as a devotee; abhimana -- conception; kare --
 does; sarva-ksana -- always.
 
TRANSLATION
 
Lord Sankarsana, who is one of His incarnations, always considers 
Himself a devotee.
 
Adi 6.90
 
TEXT 90
 
TEXT
 
tanra avatara ana sri-yuta laksmana
sri-ramera dasya tinho kaila anuksana
SYNONYMS
 
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.
 
TRANSLATION
 
Another of His incarnations, Laksmana, who is very beautiful and opulent,
 always serves Lord Rama.
 
Adi 6.91
 
TEXT 91
 
TEXT
 
sankarsana-avatara karanabdhi-sayi
tanhara hrdaye bhakta-bhava anuyayi
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 6.92
 
TEXT 92
 
TEXT
 
tanhara prakasa-bheda, advaita-acarya
kaya-mano-vakye tanra bhakti sada karya
SYNONYMS
 
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.
 
TRANSLATION
 
Advaita Acarya is a separate expansion of Him. He always engages in 
devotional service with His thoughts, words and actions.
 
Adi 6.93
 
TEXT 93
 
TEXT
 
vakye kahe, ‘muni caitanyera anucara'
muni tanra bhakta -- mane bhave nirantara
SYNONYMS
 
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.
 
TRANSLATION
 
By His words He declares, "I am a servant of Lord Caitanya." Thus with 
His mind He always thinks, "I am His devotee."
 
Adi 6.94
 
TEXT 94
 
TEXT
 
jala-tulasi diya kare kayate sevana
bhakti pracariya saba tarila bhuvana
SYNONYMS
 
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.
 
TRANSLATION
 
With His body He worshiped the Lord by offering Ganges water and tulasi 
leaves, and by preaching devotional service He delivered the entire 
universe.
 
Adi 6.95
 
TEXT 95
 
TEXT
 
prthivi dharena yei sesa-sankarsana
kaya-vyuha kari' karena krsnera sevana
SYNONYMS
 
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.
 
TRANSLATION
 
Sesa Sankarsana, who holds all the planets on His heads, expands Himself 
in different bodies to render service to Lord Krsna.
 
Adi 6.96
 
TEXT 96
 
TEXT
 
ei saba haya sri-krsnera avatara
nirantara dekhi sabara bhaktira acara
SYNONYMS
 
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.
 
TRANSLATION
 
These are all incarnations of Lord Krsna, yet we always find that they 
act as devotees.
 
Adi 6.97
 
TEXT 97
 
TEXT
 
e-sabake sastre kahe ‘bhakta-avatara'
‘bhakta-avatara'-pada upari sabara
SYNONYMS
 
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.
 
TRANSLATION
 
The scriptures call them incarnations as devotees [bhakta-avatara]. The 
position of being such an incarnation is above all others.
 
PURPORT
 
The Supreme Personality of Godhead appears in different incarnations, 
but His appearance in the role of a devotee is more beneficial to the 
conditioned souls than the other incarnations, with all their opulences. 
Sometimes a conditioned soul is bewildered when he tries to understand 
the incarnation of Godhead with full opulence. Lord 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.
 
Adi 6.98
 
TEXT 98
 
TEXT
 
eka-matra ‘amsi' -- krsna, ‘amsa' -- avatara
amsi amse dekhi jyestha-kanistha-acara
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 6.99
 
TEXT 99
 
TEXT
 
jyestha-bhave amsite haya prabhu-jnana
kanistha-bhave apanate bhakta-abhimana
SYNONYMS
 
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.
 
TRANSLATION
 
The source of all incarnations has the emotions of a superior when He 
considers Himself the master, and He has the emotions of an inferior 
when He considers Himself a devotee.
 
PURPORT
 
A fraction of a particular thing is called a part, and that from which 
the fraction is distinguished is called the whole. Therefore the 
fraction, or part, is included within the whole. The Lord is the whole, 
and the devotee is the part or fractional part. That is the relationship 
between the Lord and the devotee. There are also gradations of devotees, 
who are calculated as greater or lesser. When a devotee is great he is 
called prabhu, and when he is lesser he is called bhakta, or a devotee. 
The supreme whole is 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.
 
Adi 6.100
 
TEXT 100
 
TEXT
 
krsnera samata haite bada bhakta-pada
atma haite krsnera bhakta haya premaspada
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
PURPORT
 
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:
 
sadhavo hrdayam mahyam
sadhunam hrdayam tv aham
mad anyat te na jananti
naham tebhyo manag api
 
"The devotees are My heart, and I am the heart of My devotees. My 
devotees do not know anyone but Me; similarly, I do not know anyone but 
My devotees." This is the intimate relationship between the Lord and His 
devotees.
 
Adi 6.101
 
TEXT 101
 
TEXT
 
atma haite krsna bhakte bada kari' mane
ihate bahuta sastra-vacana pramane
SYNONYMS
 
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.
 
TRANSLATION
 
Lord Krsna considers His devotees greater than Himself. In this 
connection the scriptures provide an abundance of evidence.
 
Adi 6.102
 
TEXT 102
 
TEXT
 
na tatha me priya-tama
atma-yonir na sankarah
na ca sankarsano na srir
naivatma ca yatha bhavan
SYNONYMS
 
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.
 
TRANSLATION
 
"O Uddhava! Neither Brahma nor Sankara nor Sankarsana nor Laksmi nor 
even My own self is as dear to Me as you."
 
PURPORT
 
This text is from Srimad-Bhagavatam (11.14.15).
 
Adi 6.103
 
TEXT 103
 
TEXT
 
krsna-samye nahe tanra madhuryasvadana
bhakta-bhave kare tanra madhurya carvana
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 6.104
 
TEXT 104
 
TEXT
 
sastrera siddhanta ei, -- vijnera anubhava
mudha-loka nahi jane bhavera vaibhava
SYNONYMS
 
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.
 
TRANSLATION
 
This conclusion of the revealed scriptures is also the realization of 
experienced devotees. Fools and rascals, however, cannot understand the 
opulences of devotional emotions.
 
PURPORT
 
When a person is liberated in the sarupya form of liberation, having a 
spiritual form exactly like Visnu, it is not possible for him to relish 
the relationship of Krsna's personal associates in their exchanges of 
mellows. The devotees of Krsna, however, in their loving relationships 
with Krsna, sometimes forget their own identities; sometimes they think 
themselves one with Krsna and yet relish still greater transcendental 
mellow in that way. People in general, because of their foolishness only,
 try to become masters of everything, forgetting the transcendental 
mellow of servitorship to the Lord. When a person is actually advanced 
in spiritual understanding, however, he can accept the transcendental 
servitorship of the Lord without hesitation.
 
Adi 6.105–106
 
TEXTS 105–106
 
TEXT
 
bhakta-bhava angikari' balarama, laksmana
advaita, nityananda, sesa, sankarsana
krsnera madhurya-rasamrta kare pana
sei sukhe matta, kichu nahi jane ana
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 6.107
 
TEXT 107
 
TEXT
 
anyera achuk karya, apane sri-krsna
apana-madhurya-pane ha-ila satrsna
SYNONYMS
 
anyera -- of others; achuk -- let be; karya -- the business; apane -- 
personally; sri-krsna -- Lord Sri Krsna; apana-madhurya -- personal 
sweetness; pane -- in drinking; ha-ila -- became; sa-trsna -- very eager.
 
TRANSLATION
 
What to speak of others, even Lord Krsna Himself becomes thirsty to 
taste His own sweetness.
 
Adi 6.108
 
TEXT 108
 
TEXT
 
sva-madhurya asvadite karena yatana
bhakta-bhava vinu nahe taha asvadana
SYNONYMS
 
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.
 
TRANSLATION
 
He tries to taste His own sweetness, but He cannot do so without 
accepting the emotions of a devotee.
 
PURPORT
 
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.
 
Adi 6.109
 
TEXT 109
 
TEXT
 
bhakta-bhava angikari' haila avatirna
sri-krsna-caitanya-rupe sarva-bhave purna
SYNONYMS
 
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.
 
TRANSLATION
 
Therefore Lord Krsna accepted the position of a devotee and descended in 
the form of Lord Caitanya, who is complete in every respect.
 
Adi 6.110
 
TEXT 110
 
TEXT
 
nana-bhakta-bhave karena sva-madhurya pana
purve kariyachi ei siddhanta vyakhyana
SYNONYMS
 
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.
 
TRANSLATION
 
He tastes His own sweetness through the various emotions of a devotee. I 
have formerly explained this conclusion.
 
PURPORT
 
Lord Caitanya, who is known as Sri Gaurahari, is complete in relishing 
all the different mellows, namely neutrality, servitorship, fraternity, 
parental affection and conjugal love. By accepting the ecstasy of 
different grades of devotees, He is complete in relishing all the 
mellows of these relationships.
 
Adi 6.111
 
TEXT 111
 
TEXT
 
avatara-ganera bhakta-bhave adhikara
bhakta-bhava haite adhika sukha nahi ara
SYNONYMS
 
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.
 
TRANSLATION
 
All the incarnations are entitled to the emotions of devotees. There is 
no higher bliss than this.
 
PURPORT
 
All the different incarnations of Lord Visnu have the right to play the 
roles of servitors of Lord Krsna by descending as devotees. When an 
incarnation gives up the understanding of His Godhood and plays the part 
of a servitor, He enjoys a greater taste of transcendental mellows than 
when He plays the part of the Supreme Personality of Godhead.
 
Adi 6.112
 
TEXT 112
 
TEXT
 
mula bhakta-avatara sri-sankarsana
bhakta-avatara tanhi advaite ganana
SYNONYMS
 
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.
 
TRANSLATION
 
The original bhakta-avatara is Sankarsana. Sri Advaita is counted among 
such incarnations.
 
PURPORT
 
Although Sri Advaita Prabhu belongs to the Visnu category, He displays 
servitorship to Lord Caitanya Mahaprabhu as one of His associates. When 
Lord Visnu appears as a servitor, He is called an incarnation of a 
devotee of Lord Krsna. Sri Sankarsana, who is an incarnation of Visnu in 
the spiritual sky known as the greater Vaikuntha, is the chief of the 
quadruple incarnations and is the original incarnation of a devotee. 
Lord Maha-Visnu, who is lying on the Causal Ocean, is a manifestation of 
Sankarsana. He is the original Personality of Godhead who glances over 
the material and efficient causes of the cosmic manifestation. Advaita 
Prabhu is accepted as an incarnation of Maha-Visnu. All the plenary 
manifestations of Sankarsana are indirect expansions of Lord Krsna. That 
consideration also makes Advaita Prabhu an eternal servitor of Gaura 
Krsna. Therefore He is accepted as a devotee incarnation.
 
Adi 6.113
 
TEXT 113
 
TEXT
 
advaita-acarya gosanira mahima apara
yanhara hunkare kaila caitanyavatara
SYNONYMS
 
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.
 
TRANSLATION
 
The glories of Sri Advaita Acarya are boundless, for His sincere 
vibrations brought about Lord Caitanya's descent upon this earth.
 
Adi 6.114
 
TEXT 114
 
TEXT
 
sankirtana pracariya saba jagat tarila
advaita-prasade loka prema-dhana paila
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Adi 6.115
 
TEXT 115
 
TEXT
 
advaita-mahima ananta ke pare kahite
sei likhi, yei suni mahajana haite
SYNONYMS
 
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.
 
TRANSLATION
 
Who can describe the unlimited glories of Advaita Acarya? I write here 
as much as I have known from great authorities.
 
Adi 6.116
 
TEXT 116
 
TEXT
 
acarya-carane mora koti namaskara
ithe kichu aparadha na labe amara
SYNONYMS
 
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.
 
TRANSLATION
 
I offer my obeisances ten million times to the lotus feet of Sri Advaita 
Acarya. Please do not take offense at this.
 
Adi 6.117
 
TEXT 117
 
TEXT
 
tomara mahima -- koti-samudra agadha
tahara iyatta kahi, -- e bada aparadha
SYNONYMS
 
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.
 
TRANSLATION
 
Your glories are as fathomless as millions of oceans and seas. Speaking 
of its measure is a great offense indeed.
 
Adi 6.118
 
TEXT 118
 
TEXT
 
jaya jaya jaya sri-advaita acarya
jaya jaya sri-caitanya, nityananda arya
SYNONYMS
 
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.
 
TRANSLATION
 
All glories, all glories to Sri Advaita Acarya! All glories to Lord 
Caitanya Mahaprabhu and the superior Lord Nityananda!
 
Adi 6.119
 
TEXT 119
 
TEXT
 
dui sloke kahila advaita-tattva-nirupana
panca-tattvera vicara kichu suna, bhakta-gana
SYNONYMS
 
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.
 
TRANSLATION
 
Thus in two verses I have described the truth concerning Advaita Acarya. 
Now, O devotees, please hear about the five truths [panca-tattva].
 
Adi 6.120
 
TEXT 120
 
TEXT
 
sri-rupa-raghunatha-pade yara asa
caitanya-caritamrta kahe krsnadasa
SYNONYMS
 
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.
 
TRANSLATION
 
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.
 
Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, Adi-lila,
 Sixth Chapter, describing the glories of Sri Advaita Acarya.
 