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Adi 7: Lord Caitanya in Five Features

Chapter 7:

Lord Caitanya in Five Features

Adi 7.1

TEXT 1

TEXT

agaty-eka-gatim natva

hinarthadhika-sadhakam

sri-caitanyam likhyate 'sya

prema-bhakti-vadanyata

SYNONYMS

agati -- of the most fallen; eka -- the only one; gatim -- destination;

natva -- after offering obeisances; hina -- inferior; artha -- interest;

adhika -- greater than that; sadhakam -- who can render; sri-caitanyam --

unto Lord Sri Caitanya; likhyate -- is being written; asya -- of the

Lord, Sri Caitanya Mahaprabhu; prema -- love; bhakti -- devotional

service; vadanyata -- magnanimity.

TRANSLATION

Let me first offer my respectful obeisances unto Lord Caitanya

Mahaprabhu, who is the ultimate goal of life for one bereft of all

possessions in this material world and is the only meaning for one

advancing in spiritual life. Thus let me write about His magnanimous

contribution of devotional service in love of God.

PURPORT

A person in the conditioned stage of material existence is in an

atmosphere of helplessness, but the conditioned soul, under the illusion

of maya, or the external energy, thinks that he is completely protected

by his country, society, friendship and love, not knowing that at the

time of death none of these can save him. The laws of material nature

are so strong that none of our material possessions can save us from the

cruel hands of death. In the Bhagavad-gita (13.9) it is stated, janma-

mrtyu-jara-vyadhi-duhkha-dosanudarsanam: one who is actually advancing

must always consider the four principles of miserable life, namely,

birth, death, old age and disease. One cannot be saved from all these

miseries unless he takes shelter of the lotus feet of the Lord. Sri

Caitanya Mahaprabhu is therefore the only shelter for all conditioned

souls. An intelligent person, therefore, does not put his faith in any

material possessions, but completely takes shelter of the lotus feet of

the Lord. Such a person is called akincana, or one who does not possess

anything in this material world. The Supreme Personality of Godhead is

also known as Akincana-gocara, for He can be achieved by a person who

does not put his faith in material possessions. Therefore, for the fully

surrendered soul who has no material possessions on which to depend,

Lord Sri Caitanya Mahaprabhu is the only shelter.

Everyone depends upon dharma (religiosity), artha (economic development),

kama (sense gratification) and ultimately moksa (salvation), but Sri

Caitanya Mahaprabhu, due to His magnanimous character, can give more

than salvation. Therefore in this verse the words hinarthadhika-sadhakam

indicate that although by material estimation salvation is of a quality

superior to the inferior interests of religiosity, economic development

and sense gratification, above salvation there is the position of

devotional service and transcendental love for the Supreme Personality

of Godhead. Sri Caitanya Mahaprabhu is the bestower of this great

benediction. Sri Caitanya Mahaprabhu said, prema pum-artho mahan: "Love

of Godhead is the ultimate benediction for all human beings." Srila

Krsnadasa Kaviraja Gosvami, the author of Sri Caitanya-caritamrta,

therefore first offers his respectful obeisances unto Lord Caitanya

Mahaprabhu before describing His magnanimity in bestowing love of

Godhead.

Adi 7.2

TEXT 2

TEXT

jaya jaya mahaprabhu sri-krsna-caitanya

tanhara caranasrita, sei bada dhanya

SYNONYMS

jaya -- all glories; jaya -- all glories; mahaprabhu -- unto the Supreme

Lord; sri-krsna-caitanya -- Sri Krsna Caitanya; tanhara -- of His;

carana-asrita -- one who has taken shelter of the lotus feet; sei -- he;

bada -- is very much; dhanya -- glorified.

TRANSLATION

Let me offer glorification to the Supreme Lord Sri Caitanya Mahaprabhu.

One who has taken shelter of His lotus feet is the most glorified person.

PURPORT

Prabhu means master. Sri Caitanya Mahaprabhu is the supreme master of

all masters; therefore He is called Mahaprabhu. Any person who takes

shelter of Sri Krsna Caitanya Mahaprabhu is most glorified because by

the mercy of Sri Caitanya Mahaprabhu he is able to get promotion to the

platform of loving service to the Lord, which is transcendental to

salvation.

Adi 7.3

TEXT 3

TEXT

purve gurv-adi chaya tattve kaila namaskara

guru-tattva kahiyachi, ebe pancera vicara

SYNONYMS

purve -- in the beginning; guru-adi -- the spiritual master and others;

chaya -- six; tattve -- in the subjects of; kaila -- I have done;

namaskara -- obeisances; guru-tattva -- the truth in understanding the

spiritual master; kahiyachi -- I have already described; ebe -- now;

pancera -- of the five; vicara -- consideration.

TRANSLATION

In the beginning I have discussed the truth about the spiritual master.

Now I shall try to explain the Panca-tattva.

PURPORT

In the First Chapter of the Caitanya-caritamrta, Adi-lila, the author,

Srila Krsnadasa Kaviraja Gosvami, has described the initiator spiritual

master and the instructor spiritual master in the verse beginning with

the words vande gurun isa-bhaktan isam isavatarakan [Cc. Adi 1.1]. In

that verse there are six transcendental subject matters, of which the

truth regarding the spiritual master has already been described. Now the

author will describe the other five tattvas (truths), namely, isa-tattva

(the Supreme Lord), His expansion tattva, His incarnation tattva, His

energy tattva and His devotee tattva.

Adi 7.4

TEXT 4

TEXT

panca-tattva avatirna caitanyera sange

panca-tattva lana karena sankirtana range

SYNONYMS

panca-tattva -- these five tattvas; avatirna -- advented; caitanyera --

with Caitanya Mahaprabhu; sange -- in company with; panca-tattva -- the

same five subjects; lana -- taking with Himself; karena -- He does;

sankirtana -- the sankirtana movement; range -- in great pleasure.

TRANSLATION

These five tattvas incarnate with Lord Caitanya Mahaprabhu, and thus the

Lord executes His sankirtana movement with great pleasure.

PURPORT

In Srimad-Bhagavatam (11.5.32) there is the following statement

regarding Sri Caitanya Mahaprabhu:

krsna-varnam tvisakrsnam sangopangastra-parsadam

yajnaih sankirtana-prayair yajanti hi su-medhasah

"In the Age of Kali, people who are endowed with sufficient intelligence

will worship the Lord, who is accompanied by His associates, by

performance of the sankirtana-yajna." Sri Caitanya Mahaprabhu is always

accompanied by His plenary expansion Sri Nityananda Prabhu, His

incarnation Sri Advaita Prabhu, His internal potency Sri Gadadhara

Prabhu and His marginal potency Srivasa Prabhu. He is in the midst of

them as the Supreme Personality of Godhead. One should know that Sri

Caitanya Mahaprabhu is always accompanied by these other tattvas.

Therefore our obeisances to Sri Caitanya Mahaprabhu are complete when we

say sri-krsna-caitanya prabhu-nityananda sri-advaita gadadhara srivasadi-

gaura-bhakta-vrnda. As preachers of the Krsna consciousness movement, we

first offer our obeisances to Sri Caitanya Mahaprabhu by chanting this

Panca-tattva mantra; then we say Hare Krsna, Hare Krsna, Krsna Krsna,

Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. There are ten

offenses in the chanting of the Hare Krsna maha-mantra, but these are

not considered in the chanting of the Panca-tattva mantra, namely, sri-

krsna-caitanya prabhu-nityananda sri-advaita gadadhara srivasadi-gaura-

bhakta-vrnda. Sri Caitanya Mahaprabhu is known as maha-vadanyavatara,

the most magnanimous incarnation, for He does not consider the offenses

of the fallen souls. Thus to derive the full benefit of the chanting of

the maha-mantra (Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare

Rama, Hare Rama, Rama Rama, Hare Hare), we must first take shelter of

Sri Caitanya Mahaprabhu, learn the Panca-tattva maha-mantra, and then

chant the Hare Krsna maha-mantra. That will be very effective.

Taking advantage of Sri Caitanya Mahaprabhu, many unscrupulous devotees

manufacture a maha-mantra of their own. Sometimes they sing bhaja nitai

gaura radhe syama hare krsna hare rama or sri-krsna-caitanya prabhu-

nityananda hare krsna hare rama sri-radhe govinda. Actually, however,

one should chant the names of the full Panca-tattva (sri-krsna-caitanya

prabhu-nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda)

and then the sixteen words Hare Krsna, Hare Krsna, Krsna Krsna, Hare

Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. But these unscrupulous,

less intelligent men confuse the entire process. Of course, since they

are also devotees they can express their feelings in that way, but the

method prescribed by Sri Caitanya Mahaprabhu's pure devotees is to first

chant the full Panca-tattva mantra and then chant the maha-mantra --

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

Rama Rama, Hare Hare.

Adi 7.5

TEXT 5

TEXT

panca-tattva -- eka-vastu, nahi kichu bheda

rasa asvadite tabu vividha vibheda

SYNONYMS

panca-tattva -- the five subjects; eka-vastu -- they are one in five;

nahi -- there is not; kichu -- anything; bheda -- difference; rasa --

mellows; asvadite -- to taste; tabu -- yet; vividha -- varieties;

vibheda -- differences.

TRANSLATION

Spiritually there are no differences between these five tattvas, for on

the transcendental platform everything is absolute. Yet there are also

varieties in the spiritual world, and in order to taste these spiritual

varieties one should distinguish between them.

PURPORT

In his Anubhasya commentary Sri Bhaktisiddhanta Sarasvati Thakura

describes the Panca-tattva as follows: The supreme energetic, the

Personality of Godhead, manifesting in order to enjoy five kinds of

pastimes, appears as the members of the Panca-tattva. Actually there is

no difference between them because they are situated on the absolute

platform, but they manifest different spiritual varieties as a challenge

to the impersonalists to taste different kinds of spiritual humors (

rasas). In the Vedas it is said, parasya saktir vividhaiva sruyate: [Cc.

Madhya 13.65, purport] "The varieties of energy of the Supreme

Personality of Godhead are differently known." From this statement of

the Vedas one can understand that there are eternal varieties of humors,

or tastes, in the spiritual world. Sri Gauranga, Sri Nityananda, Sri

Advaita, Sri Gadadhara and Srivasa Thakura are all on the same platform,

but in spiritually distinguishing between them one should understand

that Sri Caitanya Mahaprabhu is the form of a devotee, Nityananda Prabhu

appears in the form of a devotee's spiritual master, Advaita Prabhu is

the form of a bhakta (devotee) incarnation, Gadadhara Prabhu is the

energy of a bhakta, and Srivasa Thakura is a pure devotee. Thus there

are spiritual distinctions between them. The bhakta-rupa (Sri Caitanya

Mahaprabhu), the bhakta-svarupa (Sri Nityananda Prabhu) and the bhakta-

avatara (Sri Advaita Prabhu) are described as the Supreme Personality of

Godhead Himself, His immediate manifestation and His plenary expansion,

and They all belong to the Visnu category. Although the spiritual and

marginal energies of the Supreme Personality of Godhead are nondifferent

from the Supreme Personality of Godhead Visnu, they are predominated

subjects, whereas Lord Visnu is the predominator. As such, although they

are on the same platform, they have appeared differently in order to

facilitate tasting of transcendental mellows. Actually, however, there

is no possibility of one being different from the other, for the

worshiper and the worshipable cannot be separated at any stage. On the

absolute platform, one cannot be understood without the other.

Adi 7.6

TEXT 6

TEXT

panca-tattvatmakam krsnam

bhakta-rupa-svarupakam

bhaktavataram bhaktakhyam

namami bhakta-saktikam

SYNONYMS

panca-tattva-atmakam -- comprehending the five transcendental subject

matters; krsnam -- unto Lord Krsna; bhakta-rupa -- in the form of a

devotee; svarupakam -- in the expansion of a devotee; bhakta-avataram --

in the incarnation of a devotee; bhakta-akhyam -- known as a devotee;

namami -- I offer my obeisances; bhakta-saktikam -- the energy of the

Supreme Personality of Godhead.

TRANSLATION

Let me offer my obeisances unto Lord Sri Krsna, who has manifested

Himself in five as a devotee, expansion of a devotee, incarnation of a

devotee, pure devotee and devotional energy.

PURPORT

Sri Nityananda Prabhu is the immediate expansion of Sri Caitanya

Mahaprabhu as His brother. He is the personified spiritual bliss of sac-

cid-ananda-vigraha [Bs. 5.1]. His body is transcendental and full of

ecstasy in devotional service. Sri Caitanya Mahaprabhu is therefore

called bhakta-rupa (the form of a devotee), and Sri Nityananda Prabhu is

called bhakta-svarupa (the expansion of a devotee). Sri Advaita Prabhu,

the incarnation of a devotee, is visnu-tattva and belongs to the same

category. There are also different types of bhaktas, or devotees, on the

platforms of neutrality, servitude, friendship, parenthood and conjugal

love. Devotees like Sri Damodara, Sri Gadadhara and Sri Ramananda are

different energies. This confirms the Vedic sutra parasya saktir

vividhaiva sruyate [Cc. Madhya 13.65, purport]. All these bhakta

subjects taken together constitute Sri Caitanya Mahaprabhu, who is Krsna

Himself.

Adi 7.7

TEXT 7

TEXT

svayam bhagavan krsna ekale isvara

advitiya, nandatmaja, rasika-sekhara

SYNONYMS

svayam -- Himself; bhagavan -- the Supreme Personality of Godhead; krsna

-- Lord Krsna; ekale -- the only one; isvara -- the supreme controller;

advitiya -- without a second; nanda-atmaja -- appeared as the son of

Maharaja Nanda; rasika -- enjoyer of mellows; sekhara -- summit.

TRANSLATION

Krsna, the reservoir of all pleasure, is the Supreme Personality of

Godhead Himself, the supreme controller. No one is greater than or equal

to Sri Krsna, yet He appears as the son of Maharaja Nanda.

PURPORT

In this verse Kaviraja Gosvami gives an accurate description of Lord

Krsna, the Supreme Personality of Godhead, by stating that although no

one is equal to or greater than Him and He is the reservoir of all

spiritual pleasure, He nevertheless appears as the son of Maharaja Nanda

and Yasodamayi.

Adi 7.8

TEXT 8

TEXT

rasadi-vilasi, vrajalalana-nagara

ara yata saba dekha, -- tanra parikara

SYNONYMS

rasa-adi -- the rasa dance; vilasi -- the enjoyer; vraja-lalana -- the

damsels of Vrndavana; nagara -- the leader; ara -- others; yata -- all;

saba -- everyone; dekha -- must know; tanra -- His; parikara --

associates.

TRANSLATION

Lord Sri Krsna, the Supreme Personality of Godhead, is the supreme

enjoyer in the rasa dance. He is the leader of the damsels of Vraja, and

all others are simply His associates.

PURPORT

The word rasadi-vilasi ("the enjoyer of the rasa dance") is very

important. The rasa dance can be enjoyed only by Sri Krsna because He is

the supreme leader and chief of the damsels of Vrndavana. All others are

His devotees and associates. Although no one can compare with Sri Krsna,

the Supreme Personality of Godhead, there are many unscrupulous rascals

who imitate the rasa dance of Sri Krsna. They are Mayavadis, and people

should be wary of them. The rasa dance can be performed only by Sri

Krsna and no one else.

Adi 7.9

TEXT 9

TEXT

sei krsna avatirna sri-krsna-caitanya

sei parikara-gana sange saba dhanya

SYNONYMS

sei krsna -- that very Lord Krsna; avatirna -- has advented; sri-krsna-

caitanya -- in the form of Lord Caitanya Mahaprabhu; sei -- those;

parikara-gana -- associates; sange -- with Him; saba -- all; dhanya --

glorious.

TRANSLATION

The selfsame Lord Krsna advented Himself as Sri Caitanya Mahaprabhu with

all His eternal associates, who are also equally glorious.

Adi 7.10

TEXT 10

TEXT

ekale isvara-tattva caitanya-isvara

bhakta-bhavamaya tanra suddha kalevara

SYNONYMS

ekale -- only one person; isvara-tattva -- the supreme controller;

caitanya -- the supreme living force; isvara -- controller; bhakta-bhava-

maya -- in the ecstasy of a devotee; tanra -- His; suddha --

transcendental; kalevara -- body.

TRANSLATION

Sri Caitanya Mahaprabhu, who is the supreme controller, the one

Personality of Godhead, has ecstatically become a devotee, yet His body

is transcendental and not materially tinged.

PURPORT

There are different tattvas, or truths, including isa-tattva, jiva-

tattva and sakti-tattva. Isa-tattva refers to the Supreme Personality of

Godhead Visnu, who is the supreme living force. In the Katha Upanisad it

is said, nityo nityanam cetanas cetananam: the Supreme Personality of

Godhead is the supreme eternal and the supreme living force. The living

entities are also eternal and are also living forces, but they are very

minute in quantity, whereas the Supreme Lord is the supreme living force

and the supreme eternal. The supreme eternal never accepts a body of a

temporary material nature, whereas the living entities, who are part and

parcel of the supreme eternal, are prone to do so. Thus according to the

Vedic mantras the Supreme Lord is the supreme master of innumerable

living entities.

The Mayavadi philosophers, however, try to equate the minute living

entities with the supreme living entity. Because they recognize no

distinctions between them, their philosophy is called Advaita-vada, or

monism. Factually, however, there is a distinction. This verse is

especially meant to impart to the Mayavadi philosopher the understanding

that the Supreme Personality of Godhead is the supreme controller. The

supreme controller, the Personality of Godhead, is Krsna Himself, but as

a transcendental pastime He has accepted the form of a devotee, Lord

Caitanya Mahaprabhu.

As stated in the Bhagavad-gita, when the Supreme Personality of Godhead

Krsna comes to this planet exactly like a human being, some rascals

consider Him to be one of the ordinary humans. One who thinks in that

mistaken way is described as mudha, or foolish. Therefore one should not

foolishly consider Caitanya Mahaprabhu to be an ordinary human being. He

has accepted the ecstasy of a devotee, but He is the Supreme Personality

of Godhead. Since the time of Caitanya Mahaprabhu, there have been many

imitation incarnations of Krsna who cannot understand that Caitanya

Mahaprabhu is Krsna Himself and not an ordinary human being. Less

intelligent men create their own "Gods" by advertising a human being as

God. This is their mistake. Therefore here the words tanra suddha

kalevara warn that Caitanya Mahaprabhu's body is not material but purely

spiritual. One should not, therefore, accept Caitanya Mahaprabhu as an

ordinary devotee, although He has assumed the form of a devotee. Yet one

must certainly know that although Caitanya Mahaprabhu is the Supreme

Personality of Godhead, because He accepted the ecstasy of a devotee one

should not misunderstand His pastimes and place Him in exactly the same

position as Krsna. It is for this reason only that when Sri Krsna

Caitanya Mahaprabhu was addressed as Krsna or Visnu He blocked His ears,

not wanting to hear Himself addressed as the Supreme Personality of

Godhead. There is a class of devotees called Gauranga-nagari, who stage

plays of Krsna's pastimes using a vigraha, or form, of Caitanya

Mahaprabhu. This is a mistake that is technically called rasabhasa.

While Caitanya Mahaprabhu is trying to enjoy as a devotee, one should

not disturb Him by addressing Him as the Supreme Personality of Godhead.

Adi 7.11

TEXT 11

TEXT

krsna-madhuryera eka adbhuta svabhava

apana asvadite krsna kare bhakta-bhava

SYNONYMS

krsna-madhuryera -- the supreme pleasure potency of Krsna; eka -- is one;

adbhuta -- wonderful; svabhava -- nature; apana -- Himself; asvadite --

to taste; krsna -- the Supreme Personality of Godhead; kare -- does;

bhakta-bhava -- accept the form of a devotee.

TRANSLATION

The transcendental mellow of conjugal love of Krsna is so wonderful that

Krsna Himself accepts the form of a devotee to relish and taste it fully.

PURPORT

Although Krsna is the reservoir of all pleasure, He has a special

intention to taste Himself by accepting the form of a devotee. It is to

be concluded that although Lord Caitanya is present in the form of a

devotee, He is Krsna Himself. Therefore Vaisnavas sing, sri-krsna-

caitanya radha-krsna nahe anya: "Radha and Krsna combined together are

Sri Krsna Caitanya Mahaprabhu." And as Sri Svarupa Damodara Gosvami has

said, caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam: Radha and

Krsna assumed oneness in the form of Sri Caitanya Mahaprabhu.

Adi 7.12

TEXT 12

TEXT

ithe bhakta-bhava dhare caitanya gosani

‘bhakta-svarupa' tanra nityananda-bhai

SYNONYMS

ithe -- for this reason; bhakta-bhava -- the ecstasy of a devotee; dhare

-- accepts; caitanya -- Lord Caitanya Mahaprabhu; gosani -- the

transcendental teacher; bhakta-svarupa -- exactly like a pure devotee;

tanra -- His; nityananda -- Lord Nityananda; bhai -- brother.

TRANSLATION

For this reason Sri Caitanya Mahaprabhu, the supreme teacher, accepts

the form of a devotee and accepts Lord Nityananda as His elder brother.

Adi 7.13

TEXT 13

TEXT

‘bhakta-avatara' tanra acarya-gosani

ei tina tattva sabe prabhu kari' gai

SYNONYMS

bhakta-avatara -- incarnation as a devotee; tanra -- His; acarya-gosani -

- the supreme teacher, Advaita Acarya Prabhu; ei -- all these; tina --

three; tattva -- truths; sabe -- all; prabhu -- the predominator; kari' -

- by such understanding; gai -- we sing.

TRANSLATION

Sri Advaita Acarya is Lord Caitanya's incarnation as a devotee.

Therefore these three tattvas [Caitanya Mahaprabhu, Nityananda Prabhu

and Advaita Gosani] are the predominators, or masters.

PURPORT

Gosani means gosvami. A person who has full control over the senses and

mind is called a gosvami or gosani. One who does not have such control

is called a godasa, or a servant of the senses, and cannot become a

spiritual master. A spiritual master who actually has control over the

mind and senses is called Gosvami. Although the Gosvami title has become

a hereditary designation for unscrupulous men, actually the title Gosani,

or Gosvami, began from Sri Rupa Gosvami, who presented himself as an

ordinary grhastha and minister in government service but became a

gosvami when he was actually elevated by the instruction of Lord

Caitanya Mahaprabhu. Therefore Gosvami is not a hereditary title but

refers to one's qualifications. When one is highly elevated in spiritual

advancement, regardless of wherefrom he comes, he may be called Gosvami.

Sri Caitanya Mahaprabhu, Sri Nityananda Prabhu and Sri Advaita Gosani

Prabhu are natural gosvamis because They belong to the visnu-tattva

category. As such, all of Them are prabhus ("predominators" or "masters")

, and They are sometimes called Caitanya Gosani, Nityananda Gosani and

Advaita Gosani. Unfortunately, Their so-called descendants who do not

have the qualifications of gosvamis have accepted this title as a

hereditary designation or a professional degree. That is not in accord

with the sastric injunctions.

Adi 7.14

TEXT 14

TEXT

eka mahaprabhu, ara prabhu duijana

dui prabhu seve mahaprabhura carana

SYNONYMS

eka mahaprabhu -- one Mahaprabhu, or the supreme predominator; ara

prabhu duijana -- and the other two (Nityananda and Advaita) are two

prabhus (masters); dui prabhu -- the two prabhus (Nityananda and Advaita

Gosani); seve -- serve; mahaprabhura -- of the supreme predominator,

Lord Caitanya Mahaprabhu; carana -- the lotus feet.

TRANSLATION

One of Them is Mahaprabhu, and the other two are prabhus. These two

prabhus serve the lotus feet of Mahaprabhu.

PURPORT

Although Sri Caitanya Mahaprabhu, Sri Nityananda Prabhu and Sri Advaita

Prabhu all belong to the same Visnu category, Sri Caitanya Mahaprabhu is

nevertheless accepted as the Supreme, and the other two prabhus engage

in His transcendental loving service to teach ordinary living entities

that every one of us is subordinate to Sri Caitanya Mahaprabhu. In

another place in the Caitanya-caritamrta (Adi 5.142) it is said, ekale

isvara krsna, ara saba bhrtya: the only supreme master is Krsna, and all

others, both visnu-tattva and jiva-tattva, engage in the service of the

Lord. Both the visnu-tattva (as Nityananda Prabhu and Advaita) and the

jiva-tattva (srivasadi-gaura-bhakta-vrnda) engage in the service of the

Lord, but one must distinguish between the visnu-tattva servitors and

the jiva-tattva servitors. The jiva-tattva servitor, the spiritual

master, is actually the servitor God. As explained in previous verses,

in the absolute world there are no such differences, yet one must

observe these differences in order to distinguish the Supreme from His

subordinates.

Adi 7.15

TEXT 15

TEXT

ei tina tattva, -- ‘sarvaradhya' kari mani

caturtha ye bhakta-tattva, -- ‘aradhaka' jani

SYNONYMS

ei tina tattva -- all three of these truths; sarva-aradhya --

worshipable by all living entities; kari mani -- accepting such;

caturtha -- fourth; ye -- who is; bhakta-tattva -- in the category of

devotees; aradhaka -- worshiper; jani -- I understand.

TRANSLATION

The three predominators [Caitanya Mahaprabhu, Nityananda Prabhu and

Advaita Prabhu] are worshipable by all living entities, and the fourth

principle [Sri Gadadhara Prabhu] is to be understood as Their worshiper.

PURPORT

In his Anubhasya, Sri Bhaktisiddhanta Sarasvati Thakura, describing the

truth about the Panca-tattva, explains that we should understand that

Lord Sri Caitanya Mahaprabhu is the supreme predominator and that

Nityananda Prabhu and Advaita Prabhu are His subordinates but are also

predominators. Lord Sri Caitanya Mahaprabhu is the Supreme Lord, and

Nityananda Prabhu and Advaita Prabhu are manifestations of the Supreme

Lord. All of Them are visnu-tattva, the Supreme, and are therefore

worshipable by the living entities. Although the other two tattvas

within the category of Panca-tattva -- namely, sakti-tattva and jiva-

tattva, represented by Gadadhara and Srivasa -- are worshipers of the

Supreme Lord, they are in the same category because they eternally

engage in the transcendental loving service of the Lord.

Adi 7.16

TEXT 16

TEXT

srivasadi yata koti koti bhakta-gana

‘suddha-bhakta'-tattva-madhye tan-sabara ganana

SYNONYMS

srivasa-adi -- devotees headed by Srivasa Thakura; yata -- all others;

koti koti -- innumerable; bhakta-gana -- devotees; suddha-bhakta -- pure

devotees; tattva-madhye -- in the truth; tan-sabara -- all of them;

ganana -- counted.

TRANSLATION

There are innumerable pure devotees of the Lord, headed by Srivasa

Thakura, who are known as unalloyed devotees.

Adi 7.17

TEXT 17

TEXT

gadadhara-panditadi prabhura ‘sakti'-avatara

‘antaranga-bhakta' kari' ganana yanhara

SYNONYMS

gadadhara -- Gadadhara; pandita -- of the learned scholar; adi -- headed

by; prabhura -- of the Lord; sakti -- potency; avatara -- incarnation;

antaranga -- very confidential; bhakta -- devotee; kari' -- accepting;

ganana -- counting; yanhara -- of whom.

TRANSLATION

The devotees headed by Gadadhara Pandita are to be considered

incarnations of the internal potency of the Lord. They are confidential

devotees engaged in the service of the Lord.

PURPORT

In connection with verses 16 and 17, Sri Bhaktisiddhanta Sarasvati

Thakura explains in his Anubhasya: "There are specific symptoms by which

the internal devotees and the unalloyed or pure devotees are to be known.

All unalloyed devotees are sakti-tattvas, or potencies of the Lord.

Some of them are situated in conjugal love and others in filial

affection, fraternity and servitude. Certainly all of them are devotees,

but by making a comparative study it is found that the devotees or

potencies who are engaged in conjugal love are better situated than the

others. Thus devotees who are in a relationship with the Supreme

Personality of Godhead in conjugal love are considered to be the most

confidential devotees of Lord Sri Caitanya Mahaprabhu. Those who engage

in the service of Lord Nityananda Prabhu and Lord Advaita Prabhu

generally have relationships of parental love, fraternity, servitude and

neutrality. When such devotees develop great attachment for Sri Caitanya

Mahaprabhu, they too become situated within the intimate circle of

devotees in conjugal love." This gradual development of devotional

service is described by Sri Narottama dasa Thakura as follows:

gauranga balite habe pulaka sarira

hari hari balite nayane ba'be nira

ara kabe nitaicanda karuna karibe

samsara-vasana mora kabe tuccha habe

visaya chadiya kabe suddha habe mana

kabe hama heraba sri-vrndavana

rupa-raghunatha-pade ha-ibe akuti

kabe hama bujhaba sri-yugala-piriti

"When will there be eruptions on my body as soon as I chant the name of

Lord Caitanya, and when will there be incessant torrents of tears as

soon as I chant the holy names Hare Krsna? When will Lord Nityananda be

merciful toward me and free me from all desires for material enjoyment?

When will my mind be completely freed from all contamination of desires

for material pleasure? Only at that time will it be possible for me to

understand Vrndavana. Only if I become attached to the instructions

given by the six Gosvamis, headed by Rupa Gosvami and Raghunatha dasa

Gosvami, will it be possible for me to understand the conjugal love of

Radha and Krsna." By attachment to the devotional service of Lord

Caitanya Mahaprabhu, one immediately comes to the ecstatic position.

When he develops his love for Nityananda Prabhu he is freed from all

attachment to the material world, and at that time he becomes eligible

to understand the Lord's pastimes in Vrndavana. In that condition, when

one develops his love for the six Gosvamis, he can understand the

conjugal love between Radha and Krsna. These are the different stages of

a pure devotee's promotion to conjugal love in the service of Radha and

Krsna in an intimate relationship with Sri Caitanya Mahaprabhu.

Adi 7.18–19

TEXTS 18–19

TEXT

yan-saba lana prabhura nitya vihara

yan-saba lana prabhura kirtana-pracara

yan-saba lana karena prema asvadana

yan-saba lana dana kare prema-dhana

SYNONYMS

yan-saba -- all; lana -- taking company; prabhura -- of the Lord; nitya -

- eternal; vihara -- pastime; yan-saba -- all those who are; lana --

taking company; prabhura -- of the Lord; kirtana -- sankirtana; pracara -

- movement; yan-saba -- persons with whom; lana -- in accompaniment;

karena -- He does; prema -- love of God; asvadana -- taste; yan-saba --

those who are; lana -- in accompaniment; dana kare -- gives in charity;

prema-dhana -- love of Godhead.

TRANSLATION

The internal devotees or potencies are all eternal associates in the

pastimes of the Lord. Only with them does the Lord advent to propound

the sankirtana movement, only with them does the Lord taste the mellow

of conjugal love, and only with them does He distribute this love of God

to people in general.

PURPORT

Distinguishing between pure devotees and internal or confidential

devotees, Sri Rupa Gosvami, in his book Upadesamrta, traces the

following gradual process of development. Out of many thousands of

karmis, one is better when he is situated in perfect Vedic knowledge.

Out of many such learned scholars and philosophers, one who is actually

liberated from material bondage is better, and out of many such persons

who are actually liberated, one who is a devotee of the Supreme

Personality of Godhead is considered to be the best. Among the many such

transcendental lovers of the Supreme Personality of Godhead, the gopis

are the best, and among the gopis Srimati Radhika is the best. Srimati

Radhika is very dear to Lord Krsna, and similarly Her ponds, namely,

Syama-kunda and Radha-kunda, are also very dear to the Supreme

Personality of Godhead.

Srila Bhaktisiddhanta Sarasvati Thakura comments in his Anubhasya that

among the five tattvas, two are energies (sakti-tattva) and the three

others are energetic (saktiman tattva). Unalloyed and internal devotees

are both engaged in the favorable culture of Krsna consciousness

untinged by philosophical speculation or fruitive activities. They are

all understood to be pure devotees, and those among them who simply

engage in conjugal love are called madhurya-bhaktas, or internal

devotees. The loving services in parental love, fraternity and servitude

are included in conjugal love of God. In conclusion, therefore, every

confidential devotee is a pure devotee of the Lord.

Sri Caitanya Mahaprabhu enjoys His pastimes with His immediate expansion

Nityananda Prabhu. His pure devotees and His three purusa incarnations,

namely, Karanodakasayi Visnu, Garbhodakasayi Visnu and Ksirodakasayi

Visnu, always accompany the Supreme Lord to propound the sankirtana

movement.

Adi 7.20–21

TEXTS 20–21

TEXT

sei panca-tattva mili' prthivi asiya

purva-premabhandarera mudra ughadiya

pance mili' lute prema, kare asvadana

yata yata piye, trsna badhe anuksana

SYNONYMS

sei -- those; panca-tattva -- five truths; mili' -- combined together;

prthivi -- on this earth; asiya -- descending; purva -- original; prema-

bhandarera -- the store of transcendental love; mudra -- seal; ughadiya -

- opening; pance mili' -- mixing together all these five; lute --

plunder; prema -- love of Godhead; kare asvadana -- taste; yata yata --

as much as; piye -- drink; trsna -- thirst; badhe -- increases; anuksana

-- again and again.

TRANSLATION

The characteristics of Krsna are understood to be a storehouse of

transcendental love. Although that storehouse of love certainly came

with Krsna when He was present, it was sealed. But when Sri Caitanya

Mahaprabhu came with His associates of the Panca-tattva, they broke the

seal and plundered the storehouse to taste transcendental love of Krsna.

The more they tasted it, the more their thirst for it grew.

PURPORT

Sri Caitanya Mahaprabhu is called maha-vadanyavatara because although He

is Sri Krsna Himself, He is even more favorably disposed to the poor

fallen souls than Lord Sri Krsna. When Lord Sri Krsna Himself was

personally present, He demanded that everyone surrender unto Him and

promised that He would then give one all protection, but when Sri

Caitanya Mahaprabhu came to this earth with His associates, He simply

distributed transcendental love of God without discrimination. Sri Rupa

Gosvami, therefore, could understand that Lord Caitanya was none other

than Sri Krsna Himself, for no one but the Supreme Personality of

Godhead can distribute confidential love of the Supreme Person.

Adi 7.22

TEXT 22

TEXT

punah punah piyaiya haya mahamatta

nace, kande, hase, gaya, yaiche mada-matta

SYNONYMS

punah punah -- again and again; piyaiya -- causing to drink; haya --

becomes; maha-matta -- highly ecstatic; nace -- dances; kande -- cries;

hase -- laughs; gaya -- chants; yaiche -- as if; mada-matta -- one is

drunk.

TRANSLATION

Sri Panca-tattva themselves danced again and again and thus made it

easier to drink nectarean love of Godhead. They danced, cried, laughed

and chanted like madmen, and in this way they distributed love of

Godhead.

PURPORT

People generally cannot understand the actual meaning of chanting and

dancing. Describing the Gosvamis, Sri Srinivasa Acarya stated,

krsnotkirtana-gana-nartana-parau: not only did Lord Caitanya Mahaprabhu

and His associates demonstrate this chanting and dancing, but the six

Gosvamis also followed in the next generation. The present Krsna

consciousness movement follows the same principle, and therefore simply

by chanting and dancing we have received good responses all over the

world. It is to be understood, however, that this chanting and dancing

do not belong to this material world. They are actually transcendental

activities, for the more one engages in chanting and dancing, the more

he can taste the nectar of transcendental love of Godhead.

Adi 7.23

TEXT 23

TEXT

patrapatra-vicara nahi, nahi sthanasthana

yei yanha paya, tanha kare prema-dana

SYNONYMS

patra -- recipient; apatra -- not a recipient; vicara -- consideration;

nahi -- there is none; nahi -- there is none; sthana -- favorable place;

asthana -- unfavorable place; yei -- anyone; yanha -- wherever; paya --

gets the opportunity; tanha -- there only; kare -- does; prema-dana --

distribution of love of Godhead.

TRANSLATION

In distributing love of Godhead, Caitanya Mahaprabhu and His associates

did not consider who was a fit candidate and who was not, nor where such

distribution should or should not take place. They made no conditions.

Wherever they got the opportunity, the members of the Panca-tattva

distributed love of Godhead.

PURPORT

There are some rascals who dare to speak against the mission of Lord

Caitanya by criticizing the Krsna consciousness movement for accepting

Europeans and Americans as brahmanas and offering them sannyasa. But

here is an authoritative statement that in distributing love of Godhead

one should not consider whether the recipients are Europeans, Americans,

Hindus, Muslims, etc. The Krsna consciousness movement should be spread

wherever possible, and one should accept those who thus become Vaisnavas

as being greater than brahmanas, Hindus or Indians. Sri Caitanya

Mahaprabhu desired that His name be spread in each and every town and

village on the surface of the globe. Therefore, when the cult of

Caitanya Mahaprabhu is spread all over the world, should those who

embrace it not be accepted as Vaisnavas, brahmanas and sannyasis? These

foolish arguments are sometimes raised by envious rascals, but Krsna

conscious devotees do not care about them. We strictly follow the

principles set down by the Panca-tattva.

Adi 7.24

TEXT 24

TEXT

lutiya, khaiya, diya, bhandara ujade

ascarya bhandara, prema sata-guna bade

SYNONYMS

lutiya -- plundering; khaiya -- eating; diya -- distributing; bhandara --

store; ujade -- emptied; ascarya -- wonderful; bhandara -- store; prema

-- love of Godhead; sata-guna -- one hundred times; bade -- increases.

TRANSLATION

Although the members of the Panca-tattva plundered the storehouse of

love of Godhead and ate and distributed its contents, there was no

scarcity, for this wonderful storehouse is so complete that as the love

is distributed, the supply increases hundreds of times.

PURPORT

A pseudo incarnation of Krsna once told his disciple that he had emptied

himself by giving him all knowledge and was thus spiritually bankrupt.

Such bluffers speak in this way to cheat the public, but actual

spiritual consciousness is so perfect that the more it is distributed,

the more it increases. Bankruptcy is a term that applies in the material

world, but the storehouse of love of Godhead in the spiritual world can

never be depleted. Krsna is providing for millions and trillions of

living entities by supplying all their necessities, and even if all the

innumerable living entities wanted to become Krsna conscious, there

would be no scarcity of love of Godhead, nor would there be

insufficiency in providing for their maintenance. Our Krsna

consciousness movement was started single-handedly, and no one provided

for our livelihood, but at present we are spending hundreds and

thousands of dollars all over the world, and the movement is increasing

more and more. Thus there is no question of scarcity. Although jealous

persons may be envious, if we stick to our principles and follow in the

footsteps of the Panca-tattva, this movement will go on unchecked by

imitation svamis, sannyasis, religionists, philosophers or scientists,

for it is transcendental to all material considerations. Therefore those

who propagate the Krsna consciousness movement should not be afraid of

such rascals and fools.

Adi 7.25

TEXT 25

TEXT

uchalila prema-vanya caudike vedaya

stri, vrddha, balaka, yuva, sabare dubaya

SYNONYMS

uchalila -- became agitated; prema-vanya -- the inundation of love of

Godhead; caudike -- in all directions; vedaya -- surrounding; stri --

women; vrddha -- old men; balaka -- children; yuva -- young men; sabare -

- all of them; dubaya -- merged into.

TRANSLATION

The flood of love of Godhead swelled in all directions, and thus young

men, old men, women and children were all immersed in that inundation.

PURPORT

When the contents of the storehouse of love of Godhead is thus

distributed, there is a powerful inundation that covers the entire land.

In Sridhama Mayapur there is sometimes a great flood after the rainy

season. This is an indication that from the birthplace of Lord Caitanya

the inundation of love of Godhead should be spread all over the world,

for this will help everyone, including old men, young men, women and

children. The Krsna consciousness movement of Sri Caitanya Mahaprabhu is

so powerful that it can inundate the entire world and interest all

classes of men in the subject of love of Godhead.

Adi 7.26

TEXT 26

TEXT

saj-jana, durjana, pangu, jada, andha-gana

prema-vanyaya dubaila jagatera jana

SYNONYMS

sat-jana -- gentle men; durjana -- rogues; pangu -- lame; jada --

invalid; andha-gana -- blind men; prema-vanyaya -- in the inundation of

love of Godhead; dubaila -- drowned; jagatera -- all over the world;

jana -- people.

TRANSLATION

The Krsna consciousness movement will inundate the entire world and

drown everyone, whether one be a gentleman, a rogue or even lame,

invalid or blind.

PURPORT

Here again it may be emphasized that although jealous rascals protest

that Europeans and Americans cannot be given the sacred thread or

sannyasa, there is no need even to consider whether one is a gentleman

or a rogue because this is a spiritual movement which is not concerned

with the external body of skin and bones. Because it is being properly

conducted under the guidance of the Panca-tattva, strictly following the

regulative principles, it has nothing to do with external impediments.

Adi 7.27

TEXT 27

TEXT

jagat dubila, jivera haila bija nasa

taha dekhi' panca janera parama ullasa

SYNONYMS

jagat -- the whole world; dubila -- drowned; jivera -- of the living

entities; haila -- it so became; bija -- the seed; nasa -- completely

finished; taha -- then; dekhi' -- by seeing; panca -- five; janera -- of

the persons; parama -- highest; ullasa -- happiness.

TRANSLATION

When the five members of the Panca-tattva saw the entire world drowned

in love of Godhead and the seed of material enjoyment in the living

entities completely destroyed, they all became exceedingly happy.

PURPORT

In this connection, Srila Bhaktisiddhanta Sarasvati Thakura writes in

his Anubhasya that since the living entities all belong to the marginal

potency of the Lord, each and every living entity has a natural tendency

to become Krsna conscious, although at the same time the seed of

material enjoyment is undoubtedly within him. The seed of material

enjoyment, watered by the course of material nature, fructifies to

become a tree of material entanglement that endows the living entity

with all kinds of material enjoyment. To enjoy such material facilities

is to be afflicted with the three material miseries. However, when by

nature's law there is a flood, the seeds within the earth become

inactive. Similarly, as the inundation of love of Godhead spreads all

over the world, the seeds of material enjoyment become impotent. Thus

the more the Krsna consciousness movement spreads, the more the desire

for material enjoyment decreases. The seed of material enjoyment

automatically becomes impotent with the increase of the Krsna

consciousness movement.

Instead of being envious that Krsna consciousness is spreading all over

the world by the grace of Lord Caitanya, those who are jealous should be

happy, as indicated here by the words parama ullasa. But because they

are kanistha-adhikaris or prakrta-bhaktas (materialistic devotees who

are not advanced in spiritual knowledge), they are envious instead of

happy, and they try to find faults in the Krsna consciousness movement.

Yet Srimat Prabodhananda Sarasvati writes in his Caitanya-candramrta

that when influenced by Lord Caitanya's Krsna consciousness movement,

materialists become averse to talking about their wives and children,

supposedly learned scholars give up their tedious studies of Vedic

literature, yogis give up their impractical practices of mystic yoga,

ascetics give up their austere activities of penance and austerity, and

sannyasis give up their study of Sankhya philosophy. Thus they are all

attracted by the bhakti-yoga practices of Lord Caitanya and cannot

relish a mellow superior to that of Krsna consciousness.

Adi 7.28

TEXT 28

TEXT

yata yata prema-vrsti kare panca-jane

tata tata badhe jala, vyape tri-bhuvane

SYNONYMS

yata -- as many; yata -- so many; prema-vrsti -- showers of love of

Godhead; kare -- causes; panca-jane -- the five members of the Panca-

tattva; tata tata -- as much as; badhe -- increases; jala -- water;

vyape -- spreads; tri-bhuvane -- all over the three worlds.

TRANSLATION

The more the five members of the Panca-tattva cause the rains of love of

Godhead to fall, the more the inundation increases and spreads all over

the world.

PURPORT

The Krsna consciousness movement is not stereotyped or stagnant. It will

spread all over the world in spite of all objections by fools and

rascals that European and American mlecchas cannot be accepted as

brahmanas or sannyasis. Here it is indicated that this process will

spread and inundate the entire world with Krsna consciousness.

Adi 7.29–30

TEXTS 29–30

TEXT

mayavadi, karma-nistha kutarkika-gana

nindaka, pasandi yata paduya adhama

sei saba mahadaksa dhana palaila

sei vanya ta-sabare chunite narila

SYNONYMS

mayavadi -- the impersonalist philosophers; karma-nistha -- the fruitive

workers; kutarkika-gana -- the false logicians; nindaka -- the

blasphemers; pasandi -- nondevotees; yata -- all; paduya -- students;

adhama -- the lowest class; sei saba -- all of them; maha-daksa -- they

are very expert; dhana -- running; palaila -- went away; sei vanya --

that inundation; ta-sabare -- all of them; chunite -- touching; narila --

could not.

TRANSLATION

The impersonalists, fruitive workers, false logicians, blasphemers,

nondevotees and lowest among the student community are very expert in

avoiding the Krsna consciousness movement, and therefore the inundation

of Krsna consciousness cannot touch them.

PURPORT

Like Mayavadi philosophers in the past such as Prakasananda Sarasvati of

Benares, modern impersonalists are not interested in Lord Caitanya's

Krsna consciousness movement. They do not know the value of this

material world; they consider it false and cannot understand how the

Krsna consciousness movement can utilize it. They are so absorbed in

impersonal thought that they take it for granted that all spiritual

variety is material. Because they do not know anything beyond their

misconception of the brahmajyoti, they cannot understand that

Krsna, the Supreme Personality of Godhead, is spiritual and therefore

beyond the conception of material illusion. Whenever Krsna incarnates

personally or as a devotee, these Mayavadi philosophers accept Him as an

ordinary human being. This is condemned in the Bhagavad-gita (9.11):

avajananti mam mudha manusim tanum asritam

param bhavam ajananto mama bhuta-mahesvaram

"Fools deride Me when I descend in the human form. They do not know My

transcendental nature as the Supreme Lord of all that be."

There are also other unscrupulous persons who exploit the Lord's

appearance by posing as incarnations to cheat the innocent public. An

incarnation of God should pass the tests of the statements of the

sastras and also perform uncommon activities. One should not accept a

rascal as an incarnation of God but should test his ability to act as

the Supreme Personality of Godhead. For example, Krsna taught Arjuna in

the Bhagavad-gita, and Arjuna also accepted Him as the Supreme

Personality of Godhead, but for our understanding Arjuna requested the

Lord to manifest His universal form, thus testing whether He was

actually the Supreme Lord. Similarly, one must test a so-called

incarnation of Godhead according to the standard criteria. To avoid

being misled by an exhibition of mystic powers, it is best to examine a

so-called incarnation of God in the light of the statements of the

sastras. Caitanya Mahaprabhu is described in the sastras as an

incarnation of Krsna; therefore if one wants to imitate Lord Caitanya

and claim to be an incarnation, he must show evidence from the sastras

about his appearance to substantiate his claim.

Adi 7.31–32

TEXTS 31–32

TEXT

taha dekhi' mahaprabhu karena cintana

jagat dubaite ami karilun yatana

keha keha edaila, pratijna ha-ila bhanga

ta-saba dubaite patiba kichu ranga

SYNONYMS

taha dekhi' -- observing this advancement; mahaprabhu -- Lord Sri

Caitanya Mahaprabhu; karena -- does; cintana -- thinking; jagat -- the

whole world; dubaite -- to drown; ami -- I; karilun -- endeavored;

yatana -- attempts; keha keha -- some of them; edaila -- escaped;

pratijna -- promise; ha-ila -- became; bhanga -- broken; ta-saba -- all

of them; dubaite -- to make them drown; patiba -- shall devise; kichu --

some; ranga -- trick.

TRANSLATION

Seeing that the Mayavadis and others were fleeing, Lord Caitanya thought,

"I wanted everyone to be immersed in this inundation of love of Godhead,

but some of them have escaped. Therefore I shall devise a trick to

drown them also."

PURPORT

Here is an important point. Lord Caitanya Mahaprabhu wanted to invent a

way to capture the Mayavadis and others who did not take interest in the

Krsna consciousness movement. This is the symptom of an acarya. An

acarya who comes for the service of the Lord cannot be expected to

conform to a stereotype, for he must find the ways and means by which

Krsna consciousness may be spread. Sometimes jealous persons criticize

the Krsna consciousness movement because it engages equally both boys

and girls in distributing love of Godhead. Not knowing that boys and

girls in countries like Europe and America mix very freely, these fools

and rascals criticize the boys and girls in Krsna consciousness for

intermingling. But these rascals should consider that one cannot

suddenly change a community's social customs. However, since both the

boys and the girls are being trained to become preachers, those girls

are not ordinary girls but are as good as their brothers who are

preaching Krsna consciousness. Therefore, to engage both boys and girls

in fully transcendental activities is a policy intended to spread the

Krsna consciousness movement. These jealous fools who criticize the

intermingling of boys and girls will simply have to be satisfied with

their own foolishness because they cannot think of how to spread Krsna

consciousness by adopting ways and means that are favorable for this

purpose. Their stereotyped methods will never help spread Krsna

consciousness. Therefore, what we are doing is perfect by the grace of

Lord Caitanya Mahaprabhu, for it is He who proposed to invent a way to

capture those who strayed from Krsna consciousness.

Adi 7.33

TEXT 33

TEXT

eta bali' mane kichu kariya vicara

sannyasa-asrama prabhu kaila angikara

SYNONYMS

eta bali' -- saying this; mane -- within the mind; kichu -- something;

kariya -- doing; vicara -- consideration; sannyasa-asrama -- the

renounced order of life; prabhu -- the Lord; kaila -- did; angikara --

accept.

TRANSLATION

Thus the Lord accepted the sannyasa order of life after full

consideration.

PURPORT

There was no need for Lord Sri Caitanya Mahaprabhu to accept sannyasa,

for He is God Himself and therefore has nothing to do with the material

bodily concept of life. Sri Caitanya Mahaprabhu did not identify Himself

with any of the eight varnas and asramas, namely, brahmana, ksatriya,

vaisya, sudra, brahmacari, grhastha, vanaprastha and sannyasa. He

identified Himself as the Supreme Spirit. Sri Caitanya Mahaprabhu, or

for that matter any pure devotee, never identifies with these social and

spiritual divisions of life, for a devotee is always transcendental to

these different gradations of society. Nevertheless, Lord Caitanya

decided to accept sannyasa on the grounds that when He became a sannyasi

everyone would show Him respect and in that way be favored. Although

there was actually no need for Him to accept sannyasa, He did so for the

benefit of those who might think Him an ordinary human being. The main

purpose of His accepting sannyasa was to deliver the Mayavadi sannyasis.

This will be evident later in this chapter.

Srila Bhaktisiddhanta Sarasvati Thakura has explained the term "Mayavadi"

as follows: "The Supreme Personality of Godhead is transcendental to

the material conception of life. A Mayavadi is one who considers the

body of the Supreme Personality of Godhead Krsna to be made of maya and

who also considers the abode of the Lord and the process of approaching

Him, devotional service, to be maya. The Mayavadi considers all the

paraphernalia of devotional service to be maya." Maya refers to material

existence, which is characterized by the reactions of fruitive

activities. Mayavadis consider devotional service to be among such

fruitive activities. According to them, when bhagavatas (devotees) are

purified by philosophical speculation, they will come to the real point

of liberation. Those who speculate in this way regarding devotional

service are called kutarkikas (false logicians), and those who consider

devotional service to be fruitive activity are called karma-nisthas.

Those who criticize devotional service are called nindakas (blasphemers).

Similarly, nondevotees who consider devotional activities to be

material are called pasandis, and scholars with a similar viewpoint are

called adhama paduyas.

The kutarkikas, nindakas, pasandis and adhama paduyas all avoided the

benefit of Sri Caitanya Mahaprabhu's movement of developing love of

Godhead. Sri Caitanya Mahaprabhu felt compassion for them, and it is for

this reason that He decided to accept the sannyasa order, for by seeing

Him as a sannyasi they would offer Him respects. The sannyasa order is

still respected in India. Indeed, the very dress of a sannyasi still

commands respect from the Indian public. Therefore Sri Caitanya

Mahaprabhu accepted sannyasa to facilitate preaching His devotional cult,

although otherwise He had no need to accept the fourth order of

spiritual life.

Adi 7.34

TEXT 34

TEXT

cabbisa vatsara chila grhastha-asrame

panca-vimsati varse kaila yati-dharme

SYNONYMS

cabbisa -- twenty-four; vatsara -- years; chila -- He remained; grhastha

-- householder life; asrame -- the order of; panca -- five; vimsati --

twenty; varse -- in the year; kaila -- did; yati-dharme -- accepted the

sannyasa order.

TRANSLATION

Sri Caitanya Mahaprabhu remained in householder life for twenty-four

years, and on the verge of His twenty-fifth year He accepted the

sannyasa order.

PURPORT

There are four orders of spiritual life, namely, brahmacarya, grhastha,

vanaprastha and sannyasa, and in each of these asramas there are four

divisions. The divisions of the brahmacarya-asrama are savitrya,

prajapatya, brahma and brhat, and the divisions of the grhasthasrama are

varta (professionals), sancaya (accumulators), salina (those who do not

ask anything from anyone) and silonchana (those who collect grains from

the paddy fields). Similarly, the divisions of the vanaprastha-asrama

are vaikhanasa, valakhilya, audumbara and phenapa, and the divisions of

sannyasa are kuticaka, bahudaka, hamsa and niskriya. There are two kinds

of sannyasis, who are called dhiras and narottamas, as stated in Srimad-

Bhagavatam (1.13.26–27). At the end of the month of January in the year

1432 sakabda (A.D. 1510), Sri Caitanya Mahaprabhu accepted the sannyasa

order from Kesava Bharati, who belonged to the Sankara-sampradaya.

Adi 7.35

TEXT 35

TEXT

sannyasa kariya prabhu kaila akarsana

yateka palanachila tarkikadigana

SYNONYMS

sannyasa -- the sannyasa order; kariya -- accepting; prabhu -- the Lord;

kaila -- did; akarsana -- attract; yateka -- all; palanachila -- fled;

tarkika-adi-gana -- all persons, beginning with the logicians.

TRANSLATION

After accepting the sannyasa order, Sri Caitanya Mahaprabhu attracted

the attention of all those who had evaded Him, beginning with the

logicians.

Adi 7.36

TEXT 36

TEXT

paduya, pasandi, karmi, nindakadi yata

tara asi' prabhu-paya haya avanata

SYNONYMS

paduya -- students; pasandi -- material adjusters; karmi -- fruitive

actors; nindaka-adi -- critics; yata -- all; tara -- they; asi' --

coming; prabhu -- the Lord's; paya -- lotus feet; haya -- became;

avanata -- surrendered.

TRANSLATION

Thus the students, infidels, fruitive workers and critics all came to

surrender unto the lotus feet of the Lord.

Adi 7.37

TEXT 37

TEXT

aparadha ksamaila, dubila prema-jale

keba edaibe prabhura prema-mahajale

SYNONYMS

aparadha -- offense; ksamaila -- excused; dubila -- merged into; prema --

jale -- in the ocean of love of Godhead; keba -- who else; edaibe --

will go away; prabhura -- the Lord's; prema -- loving; maha-jale --

network.

TRANSLATION

Lord Caitanya excused them all, and they merged into the ocean of

devotional service, for no one can escape the unique loving network of

Sri Caitanya Mahaprabhu.

PURPORT

Sri Caitanya Mahaprabhu was an ideal acarya. An acarya is an ideal

teacher who knows the purport of the revealed scriptures, behaves

exactly according to their injunctions and teaches his students to adopt

these principles also. As an ideal acarya, Sri Caitanya Mahaprabhu

devised ways to capture all kinds of atheists and materialists. Every

acarya has a specific means of propagating his spiritual movement with

the aim of bringing men to Krsna consciousness. Therefore, the method of

one acarya may be different from that of another, but the ultimate goal

is never neglected. Srila Rupa Gosvami recommends:

tasmat kenapy upayena manah krsne nivesayet

sarve vidhi-nisedha syur etayor eva kinkarah

[SB 7.1.32]

An acarya should devise a means by which people may somehow or other

come to Krsna consciousness. First they should become Krsna conscious,

and all the prescribed rules and regulations may later gradually be

introduced. In our Krsna consciousness movement we follow this policy of

Lord Sri Caitanya Mahaprabhu. For example, since boys and girls in the

Western countries freely intermingle, special concessions regarding

their customs and habits are necessary to bring them to Krsna

consciousness. The acarya must devise a means to bring them to

devotional service. Therefore, although I am a sannyasi I sometimes take

part in getting boys and girls married, although in the history of

sannyasa no sannyasi has personally taken part in marrying his disciples.

Adi 7.38

TEXT 38

TEXT

saba nistarite prabhu krpa-avatara

saba nistarite kare caturi apara

SYNONYMS

saba -- all; nistarite -- to deliver; prabhu -- the Lord; krpa -- mercy;

avatara -- incarnation; saba -- all; nistarite -- to deliver; kare --

did; caturi -- devices; apara -- unlimited.

TRANSLATION

Sri Caitanya Mahaprabhu appeared in order to deliver all the fallen

souls. Therefore He devised many methods to liberate them from the

clutches of maya.

PURPORT

It is the concern of the acarya to show mercy to the fallen souls. In

this connection, desa-kala-patra (the place, the time and the object)

should be taken into consideration. Since the European and American boys

and girls in our Krsna consciousness movement preach together, less

intelligent men criticize that they are mingling without restriction. In

Europe and America boys and girls mingle unrestrictedly and have equal

rights; therefore it is not possible to completely separate the men from

the women. However, we are thoroughly instructing both men and women how

to preach, and actually they are preaching wonderfully. Of course, we

very strictly prohibit illicit sex. Boys and girls who are not married

are not allowed to sleep together or live together, and there are

separate arrangements for boys and girls in every temple. Grhasthas live

outside the temple, for in the temple we do not allow even husband and

wife to live together. The results of this are wonderful. Both men and

women are preaching the gospel of Lord Caitanya Mahaprabhu and Lord

Krsna with redoubled strength. In this verse the words saba nistarite

kare caturi apara indicate that Sri Caitanya Mahaprabhu wanted to

deliver one and all. Therefore it is a principle that a preacher must

strictly follow the rules and regulations laid down in the sastras yet

at the same time devise a means by which the preaching work to reclaim

the fallen may go on with full force.

Adi 7.39

TEXT 39

TEXT

tabe nija bhakta kaila yata mleccha adi

sabe edaila matra kasira mayavadi

SYNONYMS

tabe -- thereafter; nija -- own; bhakta -- devotee; kaila -- converted;

yata -- all; mleccha -- one who does not follow the Vedic principles;

adi -- heading the list; sabe -- all those; edaila -- escaped; matra --

only; kasira -- of Varanasi; mayavadi -- impersonalists.

TRANSLATION

All were converted into devotees of Lord Caitanya, even the mlecchas and

yavanas. Only the impersonalist followers of Sankaracarya evaded Him.

PURPORT

In this verse it is clearly indicated that although Lord Caitanya

Mahaprabhu converted Muslims and other mlecchas into devotees, the

impersonalist followers of Sankaracarya could not be converted. After

accepting the renounced order of life, Caitanya Mahaprabhu converted

many karma-nisthas who were addicted to fruitive activities, many great

logicians like Sarvabhauma Bhattacarya, nindakas (blasphemers) like

Prakasananda Sarasvati, pasandis (nondevotees) like Jagai and Madhai,

and adhama paduyas (degraded students) like Mukunda and his friends. All

of them gradually became devotees of the Lord, even the Pathans (Muslims)

, but the worst offenders, the impersonalists, were extremely difficult

to convert, for they very tactfully escaped the devices of Lord Caitanya

Mahaprabhu.

In describing the Kasira Mayavadis, Srila Bhaktisiddhanta Sarasvati

Thakura has explained that persons who are bewildered by empiric

knowledge or direct sensual perception, and who thus consider that even

this limited material world can be gauged by their material estimations,

conclude that anything that one can discern by direct sense perception

is but maya, or illusion. They maintain that although the Absolute Truth

is beyond the range of sense perception, it includes no spiritual

variety or enjoyment. According to the Kasira Mayavadis, the spiritual

world is simply void. They do not believe in the Personality of the

Absolute Truth or in His varieties of activities in the spiritual world.

Although they have their own arguments, which are not very strong, they

have no conception of the variegated activities of the Absolute Truth.

These impersonalists, who are followers of Sankaracarya, are generally

known as Kasira Mayavadis (impersonalists residing in Varanasi).

Near Varanasi there is another group of impersonalists, who are known as

Saranatha Mayavadis. Outside the city of Varanasi is a place known as

Saranatha, where there is a big Buddhist stupa. Many followers of

Buddhist philosophy live there, and they are known as Saranatha

Mayavadis. The impersonalists of Saranatha differ from those of Varanasi,

for the Varanasi impersonalists propagate the idea that the impersonal

Brahman is truth whereas material varieties are false, but the Saranatha

impersonalists do not even believe that the Absolute Truth, or Brahman,

can be understood as the opposite of maya, or illusion. According to

their vision, materialism is the only manifestation of the Absolute

Truth.

Factually both the Kasira and the Saranatha Mayavadis, as well as any

other philosophers who have no knowledge of the spirit soul, are

advocates of utter materialism. None of them have clear knowledge

regarding the Absolute or the spiritual world. Philosophers like the

Saranatha Mayavadis who do not believe in the spiritual existence of the

Absolute Truth but consider material varieties to be everything do not

believe that there are two kinds of nature, inferior (material) and

superior (spiritual), as described in the Bhagavad-gita. Actually,

neither the Varanasi nor Saranatha Mayavadis accept the principles of

the Bhagavad-gita, due to a poor fund of knowledge.

Since these impersonalists who do not have perfect spiritual knowledge

cannot understand the principles of bhakti-yoga, they must be classified

among the nondevotees who are against the Krsna consciousness movement.

We sometimes feel inconvenienced by the hindrances offered by these

impersonalists, but we do not care about their so-called philosophy, for

we are propagating our own philosophy as presented in Bhagavad-gita As

It Is and getting successful results. Theorizing as if devotional

service were subject to their mental speculation, both kinds of Mayavadi

impersonalists conclude that the subject matter of bhakti-yoga is a

creation of maya and that Krsna, devotional service and the devotee are

also maya. Therefore, as stated by Sri Caitanya Mahaprabhu, mayavadi

krsne aparadhi: "All the Mayavadis are offenders to Lord Krsna." (Cc.

Madhya 17.129) It is not possible for them to understand the Krsna

consciousness movement; therefore we do not value their philosophical

conclusions. However expert such quarrelsome impersonalists are in

putting forward their so-called logic, we defeat them in every respect

and go forward with our Krsna consciousness movement. Their imaginative

mental speculation cannot deter the progress of the Krsna consciousness

movement, which is completely spiritual and is never under the control

of such Mayavadis.

Adi 7.40

TEXT 40

TEXT

vrndavana yaite prabhu rahila kasite

mayavadi-gana tanre lagila nindite

SYNONYMS

vrndavana -- the holy place called Vrndavana; yaite -- while going there;

prabhu -- Lord Sri Caitanya Mahaprabhu; rahila -- remained; kasite --

at Varanasi; mayavadi-gana -- the Mayavadi philosophers; tanre -- unto

Him; lagila -- began; nindite -- to speak against Him.

TRANSLATION

While Lord Caitanya Mahaprabhu was passing through Varanasi on His way

to Vrndavana, the Mayavadi sannyasi philosophers blasphemed against Him

in many ways.

PURPORT

While preaching Krsna consciousness with full vigor, Sri Caitanya

Mahaprabhu faced many Mayavadi philosophers. Similarly, we are also

facing opposing svamis, yogis, impersonalists, scientists, philosophers

and other mental speculators, and by the grace of Lord Krsna we

successfully defeat all of them without difficulty.

Adi 7.41

TEXT 41

TEXT

sannyasi ha-iya kare gayana, nacana

na kare vedanta-patha, kare sankirtana

SYNONYMS

sannyasi -- a person in the renounced order of life; ha-iya -- accepting

such a position; kare -- does; gayana -- singing; nacana -- dancing; na

kare -- does not practice; vedanta-patha -- study of the Vedanta

philosophy; kare sankirtana -- but simply engages in sankirtana.

TRANSLATION

The blasphemers said, "Although a sannyasi, He does not take interest in

the study of Vedanta but instead always engages in chanting and dancing

in sankirtana.

PURPORT

Fortunately or unfortunately, we also meet such Mayavadis who criticize

our method of chanting and accuse us of not being interested in study.

They do not know that we have translated volumes and volumes of books

into English and that the students in our temples regularly study them

in the morning, afternoon and evening. We are writing and printing books,

and our students study them and distribute them all over the world. No

Mayavadi school can present as many books as we have; nevertheless, they

accuse us of not being fond of study. Such accusations are completely

false. But although we study, we do not study the nonsense of the

Mayavadis.

Mayavadi sannyasis neither chant nor dance. Their technical objection is

that this method of chanting and dancing is called tauryatrika, which

indicates that a sannyasi should completely avoid such activities and

engage his time in the study of Vedanta. Actually, such men do not

understand what is meant by Vedanta. In the Bhagavad-gita (15.15) Krsna

says, vedais ca sarvair aham eva vedyo vedanta-krd veda-vid eva caham: "

By all the Vedas I am to be known; indeed I am the compiler of Vedanta,

and I am the knower of the Vedas." Lord Krsna is the actual compiler of

Vedanta, and whatever He speaks is Vedanta philosophy. Although they are

lacking the knowledge of Vedanta presented by the Supreme Personality of

Godhead in the transcendental form of Srimad-Bhagavatam, the Mayavadis

are very proud of their study. Foreseeing the bad effects of their

presenting Vedanta philosophy in a perverted way, Srila Vyasadeva

compiled Srimad-Bhagavatam as a commentary on the Vedanta-sutra. Srimad-

Bhagavatam is bhasyo 'yam brahma-sutranam; in other words, all the

Vedanta philosophy in the aphorisms of the Brahma-sutra is thoroughly

described in the pages of Srimad-Bhagavatam. Thus the factual propounder

of Vedanta philosophy is a Krsna conscious person who always engages in

reading and understanding the Bhagavad-gita and Srimad-Bhagavatam and

teaching the purport of these books to the entire world. The Mayavadis

are very proud of having monopolized the Vedanta philosophy, but

devotees have their own commentaries on Vedanta such as Srimad-

Bhagavatam and others written by the acaryas. The commentary of the

Gaudiya Vaisnavas is the Govinda-bhasya.

The Mayavadis' accusation that devotees do not study Vedanta is false.

The Mayavadis do not know that chanting, dancing and preaching the

principles of Srimad-Bhagavatam, called bhagavata-dharma, are the same

as studying Vedanta. Since they think that reading Vedanta philosophy is

the only function of a sannyasi and they did not find Caitanya

Mahaprabhu engaged in such direct study, they criticized the Lord.

Sripada Sankaracarya has given special stress to the study of Vedanta

philosophy: vedanta-vakyesu sada ramantah kaupinavantah khalu

bhagyavantah. "A sannyasi, accepting the renounced order very strictly

and wearing nothing more than a loincloth, should always enjoy the

philosophical statements in the Vedanta-sutra. Such a person in the

renounced order is to be considered very fortunate." The Mayavadis in

Varanasi blasphemed Lord Caitanya because His behavior did not follow

these principles. Lord Caitanya, however, bestowed His mercy upon these

Mayavadi sannyasis and delivered them by means of His Vedanta discourses

with Prakasananda Sarasvati and Sarvabhauma Bhattacarya.

Adi 7.42

TEXT 42

TEXT

murkha sannyasi nija-dharma nahi jane

bhavuka ha-iya phere bhavukera sane

SYNONYMS

murkha -- illiterate; sannyasi -- one in the renounced order of life;

nija-dharma -- own duty; nahi -- does not; jane -- know; bhavuka -- in

ecstasy; ha-iya -- becoming; phere -- wanders; bhavukera -- with another

ecstatic person; sane -- with.

TRANSLATION

"This Caitanya Mahaprabhu is an illiterate sannyasi and therefore does

not know His real function. Guided only by His sentiments, He wanders

about in the company of other sentimentalists."

PURPORT

Foolish Mayavadis, not knowing that the Krsna consciousness movement is

based on a solid philosophy of transcendental science, superficially

conclude that those who dance and chant do not have philosophical

knowledge. Those who are Krsna conscious actually have full knowledge of

the essence of Vedanta philosophy, for they study the real commentary on

the Vedanta philosophy, Srimad-Bhagavatam, and follow the actual words

of the Supreme Personality of Godhead as found in Bhagavad-gita As It Is.

After understanding the Bhagavata philosophy, or bhagavata-dharma, they

become fully spiritually conscious or Krsna conscious, and therefore

their chanting and dancing is not material but is on the spiritual

platform. Although everyone admires the ecstatic chanting and dancing of

the devotees, who are therefore popularly known as "the Hare Krsna

people," Mayavadis cannot appreciate these activities because of their

poor fund of knowledge.

Adi 7.43

TEXT 43

TEXT

e saba suniya prabhu hase mane mane

upeksa kariya karo na kaila sambhasane

SYNONYMS

e saba -- all these; suniya -- after hearing; prabhu -- the Lord; hase --

smiled; mane mane -- within His mind; upeksa -- rejection; kariya --

doing so; karo -- with anyone; na -- did not; kaila -- make; sambhasane -

- conversation.

TRANSLATION

Hearing all this blasphemy, Lord Caitanya Mahaprabhu merely smiled to

Himself, rejected all these accusations and did not talk with the

Mayavadis.

PURPORT

As Krsna conscious devotees, we do not like to converse with Mayavadi

philosophers simply to waste valuable time, but whenever there is an

opportunity we impress our philosophy upon them with great vigor and

success.

Adi 7.44

TEXT 44

TEXT

upeksa kariya kaila mathura gamana

mathura dekhiya punah kaila agamana

SYNONYMS

upeksa -- neglecting them; kariya -- doing so; kaila -- did; mathura --

the town named Mathura; gamana -- traveling; mathura -- Mathura; dekhiya

-- after seeing it; punah -- again; kaila agamana -- came back.

TRANSLATION

Thus neglecting the blasphemy of the Varanasi Mayavadis, Lord Caitanya

Mahaprabhu proceeded to Mathura, and after visiting Mathura He returned

to meet the situation.

PURPORT

Lord Caitanya Mahaprabhu did not talk with the Mayavadi philosophers

when He first visited Varanasi, but He returned there from Mathura to

convince them of the real purport of Vedanta.

Adi 7.45

TEXT 45

TEXT

kasite lekhaka sudra-sricandrasekhara

tanra ghare rahila prabhu svatantra isvara

SYNONYMS

kasite -- in Varanasi; lekhaka -- writer; sudra -- born of a sudra

family; sri-candrasekhara -- Candrasekhara; tanra ghare -- in his house;

rahila -- remained; prabhu -- the Lord; svatantra -- independent; isvara

-- the supreme controller.

TRANSLATION

This time Lord Caitanya stayed at the house of Candrasekhara, although

he was regarded as a sudra or kayastha, for the Lord, as the Supreme

Personality of Godhead, is completely independent.

PURPORT

Lord Caitanya stayed at the house of Candrasekhara, a clerk, although a

sannyasi is not supposed to reside in a sudra's house. Five hundred

years ago, especially in Bengal, it was the system that persons who were

born in the families of brahmanas were accepted as brahmanas, and all

those who took birth in other families -- even the higher castes, namely,

the ksatriyas and vaisyas -- were considered sudras, non-brahmanas.

Therefore although Sri Candrasekhara was a clerk from a kayastha family

in upper India, he was considered a sudra. Similarly, vaisyas,

especially those of the suvarna-vanik community, were accepted as sudras

in Bengal, and even the vaidyas, who were generally physicians, were

also considered sudras. Lord Caitanya Mahaprabhu, however, did not

accept this artificial principle, which was introduced in society by

self-interested men, and later the kayasthas, vaidyas and vaniks all

began to accept the sacred thread, despite objections from the so-called

brahmanas.

Before the time of Caitanya Mahaprabhu, the suvarna-vanik class was

condemned by Ballal Sena, who was then the King of Bengal, due to a

personal grudge. In Bengal the suvarna-vanik class are always very rich,

for they are bankers and dealers in gold and silver. Therefore, Ballal

Sena used to borrow money from a suvarna-vanik banker. Ballal Sena's

bankruptcy later obliged the suvarna-vanik banker to stop advancing

money to him, and thus Ballal Sena became angry and condemned the entire

suvarna-vanik society as belonging to the sudra community. He tried to

induce the brahmanas not to accept the suvarna-vaniks as followers of

the instructions of the Vedas under the brahminical directions, but

although some brahmanas approved of Ballal Sena's actions, others did

not. Thus the brahmanas also became divided amongst themselves, and

those who supported the suvarna-vanik class were rejected from the

brahmana community. At the present day the same biases are still being

followed.

There are many Vaisnava families in Bengal whose members, although not

actually born brahmanas, act as acaryas by initiating disciples and

offering the sacred thread as enjoined in the Vaisnava tantras. For

example, in the families of Thakura Raghunandana Acarya, Thakura

Krsnadasa, Navani Hoda and Rasikananda-deva (a disciple of Syamananda

Prabhu), the sacred thread ceremony is performed, as it is for the caste

Gosvamis, and this system has continued for the past three to four

hundred years. Accepting disciples born in brahmana families, they are

bona fide spiritual masters who have the facility to worship the

salagrama-sila, which is worshiped with the Deity. As of this writing,

salagrama-sila worship has not yet been introduced in our Krsna

consciousness movement, but soon it will be introduced in all our

temples as an essential function of arcana-marga (Deity worship).

Adi 7.46

TEXT 46

TEXT

tapana-misrera ghare bhiksa-nirvahana

sannyasira sange nahi mane nimantrana

SYNONYMS

tapana-misrera -- of Tapana Misra; ghare -- in the house; bhiksa --

accepting food; nirvahana -- regularly executed; sannyasira -- with

other Mayavadi sannyasis; sange -- in company with them; nahi -- never;

mane -- accepted; nimantrana -- invitation.

TRANSLATION

As a matter of principle, Lord Caitanya regularly accepted His food at

the house of Tapana Misra. He never mixed with other sannyasis, nor did

He accept invitations from them.

PURPORT

This exemplary behavior of Lord Caitanya definitely proves that a

Vaisnava sannyasi cannot accept invitations from Mayavadi sannyasis or

intimately mix with them.

Adi 7.47

TEXT 47

TEXT

sanatana gosani asi' tanhai milila

tanra siksa lagi' prabhu du-masa rahila

SYNONYMS

sanatana -- Sanatana; gosani -- a great devotee; asi' -- coming there;

tanhai -- there at Varanasi; milila -- visited Him; tanra -- His; siksa -

- instruction; lagi' -- for the matter of; prabhu -- Lord Caitanya

Mahaprabhu; du-masa -- two months; rahila -- remained there.

TRANSLATION

When Sanatana Gosvami came from Bengal, he met Lord Caitanya at the

house of Tapana Misra, where Lord Caitanya remained continuously for two

months to teach him devotional service.

PURPORT

Lord Caitanya taught Sanatana Gosvami in the line of disciplic

succession. Sanatana Gosvami was a very learned scholar in Sanskrit and

other languages, but until instructed by Lord Caitanya Mahaprabhu he did

not write anything about Vaisnava behavior. His very famous book Hari-

bhakti-vilasa, which gives directions for Vaisnava candidates, was

written completely in compliance with the instructions of Sri Caitanya

Mahaprabhu. In this Hari-bhakti-vilasa Sri Sanatana Gosvami gives

definite instructions that by proper initiation by a bona fide spiritual

master one can immediately become a brahmana. In this connection he says:

yatha kancanatam yati kamsyam rasa-vidhanatah

tatha diksa-vidhanena dvijatvam jayate nrnam

"As bell metal is turned to gold when mixed with mercury in an

alchemical process, so one who is properly trained and initiated by a

bona fide spiritual master immediately becomes a brahmana." Sometimes

those born in brahmana families protest this, but they have no strong

arguments against this principle. By the grace of Krsna and His devotee,

one's life can change. This is confirmed in Srimad-Bhagavatam by the

words jahati bandham and sudhyanti. Jahati bandham indicates that a

living entity is conditioned by a particular type of body. The body is

certainly an impediment, but one who associates with a pure devotee and

follows his instructions can avoid this impediment and become a regular

brahmana by initiation under his strict guidance. Srila Jiva Gosvami

states how a non-brahmana can be turned into a brahmana by the

association of a pure devotee. Prabhavisnave namah: Lord Visnu is so

powerful that He can do anything He likes. Therefore it is not difficult

for Visnu to change the body of a devotee who is under the guidance of a

pure devotee of the Lord.

Adi 7.48

TEXT 48

TEXT

tanre sikhaila saba vaisnavera dharma

bhagavata-adi sastrera yata gudha marma

SYNONYMS

tanre -- unto him (Sanatana Gosvami); sikhaila -- the Lord taught him;

saba -- all; vaisnavera -- of the devotees; dharma -- regular activities;

bhagavata -- Srimad-Bhagavatam; adi -- beginning with; sastrera -- of

the revealed scriptures; yata -- all; gudha -- confidential; marma --

purpose.

TRANSLATION

On the basis of scriptures like Srimad-Bhagavatam, which reveal these

confidential directions, Sri Caitanya Mahaprabhu instructed Sanatana

Gosvami regarding all the regular activities of a devotee.

PURPORT

In the parampara system, the instructions taken from the bona fide

spiritual master must also be based on revealed Vedic scriptures. One

who is in the line of disciplic succession cannot manufacture his own

way of behavior. There are many so-called followers of the Vaisnava cult

in the line of Caitanya Mahaprabhu who do not scrupulously follow the

conclusions of the sastras, and therefore they are considered to be apa-

sampradaya, which means "outside of the sampradaya." Some of these

groups are known as aula, baula, kartabhaja, neda, daravesa, sani,

sahajiya, sakhibheki, smarta, jata-gosani, ativadi, cudadhari and

gauranga-nagari. In order to follow strictly the disciplic succession of

Lord Caitanya Mahaprabhu, one should not associate with these

apasampradaya communities.

One who is not taught by a bona fide spiritual master cannot understand

the Vedic literature. To emphasize this point, Lord Krsna, while

instructing Arjuna, clearly said that it was because Arjuna was His

devotee and confidential friend that he could understand the mystery of

the Bhagavad-gita. It is to be concluded, therefore, that one who wants

to understand the mystery of revealed scriptures must approach a bona

fide spiritual master, hear from him very submissively and render

service to him. Then the import of the scriptures will be revealed. It

is stated in the Vedas (Svetasvatara Up. 6.23):

yasya deve para bhaktir yatha deve tatha gurau

tasyaite kathita hy artha prakasante mahatmanah

[SU yasya deve para bhaktir

yatha deve tatha gurau

tasyaite kathita hy arthah

prakasante mahatmanah

"Unto those great souls who have implicit faith in both the Lord and the

spiritual master, all the imports of Vedic knowledge are automatically

revealed." (Svetasvatara Upanisad 6.23)

atah sri-krsna-namadi

na bhaved grahyam indriyaih

sevonmukhe hi jihvadau

svayam eva sphuraty adah

"No one can understand Krsna as He is by the blunt material senses. But

He reveals Himself to the devotees, being pleased with them for their

transcendental loving service unto Him." (Bhakti-rasamrta-sindhu 1.2.234)

bhaktya mam abhijanati

yavan yas casmi tattvatah

tato mam tattvato jnatva

visate tad-anantaram

"One can understand the Supreme Personality as He is only by devotional

service. And when one is in full consciousness of the Supreme Lord by

such devotion, he can enter into the kingdom of God."

These are Vedic instructions. One must have full faith in the words of

the spiritual master and similar faith in the Supreme Personality of

Godhead. Then the real knowledge of atma and Paramatma and the

distinction between matter and spirit will be automatically revealed.

This atma-tattva, or spiritual knowledge, will be revealed within the

core of a devotee's heart because of his having taken shelter of the

lotus feet of a mahajana such as Prahlada Maharaja.6.23]

"The real import of the scriptures is revealed to one who has

unflinching faith in both the Supreme Personality of Godhead and the

spiritual master." Srila Narottama dasa Thakura advises, sadhu-sastra-

guru-vakya, hrdaye kariya aikya. The meaning of this instruction is that

one must consider the instructions of the sadhu, the revealed scriptures

and the spiritual master in order to understand the real purpose of

spiritual life. Neither a sadhu (saintly person or Vaisnava) nor a bona

fide spiritual master says anything that is beyond the scope of the

sanction of the revealed scriptures. Thus the statements of the revealed

scriptures correspond to those of the bona fide spiritual master and

saintly persons. One must therefore act with reference to these three

important sources of understanding.

Adi 7.49

TEXT 49

TEXT

itimadhye candrasekhara, misra-tapana

duhkhi hana prabhu-paya kaila nivedana

SYNONYMS

iti-madhye -- in the meantime; candrasekhara -- the clerk of the name

Candrasekhara; misra-tapana -- as well as Tapana Misra; duhkhi hana --

becoming very unhappy; prabhu-paya -- at the lotus feet of the Lord;

kaila -- made; nivedana -- an appeal.

TRANSLATION

While Lord Caitanya Mahaprabhu was instructing Sanatana Gosvami, both

Candrasekhara and Tapana Misra became very unhappy. Therefore they

submitted an appeal unto the lotus feet of the Lord.

Adi 7.50

TEXT 50

TEXT

kateka suniba prabhu tomara nindana

na pari sahite, ebe chadiba jivana

SYNONYMS

kateka -- how much; suniba -- shall we hear; prabhu -- O Lord; tomara --

Your; nindana -- blasphemy; na pari -- we are not able; sahite -- to

tolerate; ebe -- now; chadiba -- give up; jivana -- life.

TRANSLATION

"How long can we tolerate the blasphemy by Your critics against Your

conduct? We should give up our lives rather than hear such blasphemy.

PURPORT

One of the most important instructions by Sri Caitanya Mahaprabhu

regarding regular Vaisnava behavior is that a Vaisnava should be

tolerant like a tree and submissive like grass.

trnad api su-nicena taror iva sahisnuna

amanina mana-dena kirtaniyah sada harih

[Cc. Adi 17.31]

"One should chant the holy name of the Lord in a humble state of mind,

thinking oneself lower than the straw in the street; one should be more

tolerant than a tree, devoid of all sense of false prestige and ready to

offer all respect to others. In such a state of mind one can chant the

holy name of the Lord constantly." Nevertheless, the author of these

instructions, Lord Caitanya Mahaprabhu, did not tolerate the misbehavior

of Jagai and Madhai. When they harmed Lord Nityananda Prabhu, He

immediately became angry and wanted to kill them, and it was only by the

mercy of Lord Nityananda Prabhu that they were saved. One should be very

meek and humble in his personal transactions, and if insulted a Vaisnava

should be tolerant and not angry. But if there is blasphemy against one'

s guru or another Vaisnava, one should be as angry as fire. This was

exhibited by Lord Caitanya Mahaprabhu. One should not tolerate blasphemy

against a Vaisnava but should immediately take one of three actions. If

someone blasphemes a Vaisnava, one should stop him with arguments and

higher reason. If one is not expert enough to do this he should give up

his life on the spot, and if he cannot do this, he must go away. While

Caitanya Mahaprabhu was in Benares or Kasi, the Mayavadi sannyasis

blasphemed Him in many ways because although He was a sannyasi He was

indulging in chanting and dancing. Tapana Misra and Candrasekhara heard

this criticism, and it was intolerable for them because they were great

devotees of Lord Caitanya. They could not stop it, however, and

therefore they appealed to Lord Caitanya Mahaprabhu because this

blasphemy was so intolerable that they had decided to give up their

lives.

Adi 7.51

TEXT 51

TEXT

tomare nindaye yata sannyasira gana

sunite na pari, phate hrdaya-sravana

SYNONYMS

tomare -- unto You; nindaye -- blasphemes; yata -- all; sannyasira gana -

- the Mayavadi sannyasis; sunite -- to hear; na -- cannot; pari --

tolerate; phate -- it breaks; hrdaya -- our hearts; sravana -- while

hearing such blasphemy.

TRANSLATION

"The Mayavadi sannyasis are all criticizing Your Holiness. We cannot

tolerate hearing such criticism, for this blasphemy breaks our hearts."

PURPORT

This is a manifestation of real love for Krsna and Lord Caitanya

Mahaprabhu. There are three categories of Vaisnavas: kanistha-adhikaris,

madhyama-adhikaris and uttama-adhikaris. The kanistha-adhikari, or the

devotee in the lowest stage of Vaisnava life, has firm faith but is not

familiar with the conclusions of the sastras. The devotee in the second

stage, the madhyama-adhikari, is completely aware of the sastric

conclusion and has firm faith in his guru and the Lord. He, therefore,

avoiding nondevotees, preaches to the innocent. However, the maha-

bhagavata or uttama-adhikari, the devotee in the highest stage of

devotional life, does not see anyone as being against the Vaisnava

principles, for he regards everyone as a Vaisnava but himself. This is

the essence of Caitanya Mahaprabhu's instruction that one be more

tolerant than a tree and think oneself lower than the straw in the

street (trnad api su-nicena taror iva sahisnuna). However, even if a

devotee is in the uttama-bhagavata status he must come down to the

second status of life, madhyama-adhikari, to be a preacher, for a

preacher should not tolerate blasphemy against another Vaisnava.

Although a kanistha-adhikari also cannot tolerate such blasphemy, he is

not competent to stop it by citing sastric evidences. Therefore Tapana

Misra and Candrasekhara are understood to be kanistha-adhikaris because

they could not refute the arguments of the sannyasis in Benares. They

appealed to Lord Caitanya Mahaprabhu to take action, for they felt that

they could not tolerate such criticism although they also could not stop

it.

Adi 7.52

TEXT 52

TEXT

iha suni rahe prabhu isat hasiya

sei kale eka vipra milila asiya

SYNONYMS

iha -- this; suni -- hearing; rahe -- remained; prabhu -- Lord Caitanya

Mahaprabhu; isat -- slightly; hasiya -- smiling; sei kale -- at that

time; eka -- one; vipra -- brahmana; milila -- met; asiya -- coming

there.

TRANSLATION

While Tapana Misra and Candrasekhara were thus talking with Sri Caitanya

Mahaprabhu, He only smiled slightly and remained silent. At that time a

brahmana came there to meet the Lord.

PURPORT

Because the blasphemy was cast against Sri Caitanya Mahaprabhu Himself,

He did not feel sorry, and therefore He was smiling. This is ideal

Vaisnava behavior. One should not become angry upon hearing criticism of

himself, but if other Vaisnavas are criticized one must be prepared to

act as previously suggested. Sri Caitanya Mahaprabhu was very

compassionate for His pure devotees Tapana Misra and Candrasekhara;

therefore by His grace this brahmana immediately came to Him. By His

omnipotency the Lord created this situation for the happiness of His

devotees.

Adi 7.53

TEXT 53

TEXT

asi' nivedana kare carane dhariya

eka vastu magon, deha prasanna ha-iya

SYNONYMS

asi' -- coming there; nivedana -- submissive statement; kare -- made;

carane -- unto the lotus feet; dhariya -- capturing; eka -- one; vastu --

thing; magon -- beg from You; deha -- kindly give it to me; prasanna --

being pleased; ha-iya -- becoming so.

TRANSLATION

The brahmana immediately fell at the lotus feet of Caitanya Mahaprabhu

and requested Him to accept his proposal in a joyful mood.

PURPORT

The Vedic injunctions state, tad viddhi pranipatena pariprasnena sevaya:

one must approach a superior authority in humbleness (Bg. 4.34). One

cannot challenge a superior authority, but with great submission one can

submit his proposal for acceptance by the spiritual master or spiritual

authorities. Sri Caitanya Mahaprabhu is an ideal teacher by His personal

behavior, and so also are all His disciples. Thus this brahmana, being

purified in association with Caitanya Mahaprabhu, followed these

principles in submitting his request to the higher authority. He fell

down at the lotus feet of Sri Caitanya Mahaprabhu and then spoke as

follows.

Adi 7.54

TEXT 54

TEXT

sakala sannyasi muni kainu nimantrana

tumi yadi aisa, purna haya mora mana

SYNONYMS

sakala -- all; sannyasi -- renouncers; muni -- I; kainu -- made;

nimantrana -- invited; tumi -- Your good self; yadi -- if; aisa -- come;

purna -- fulfillment; haya -- becomes; mora -- my; mana -- mind.

TRANSLATION

"My dear Lord, I have invited all the sannyasis of Benares to my home.

My desires will be fulfilled if You also accept my invitation.

PURPORT

This brahmana knew that Caitanya Mahaprabhu was the only Vaisnava

sannyasi in Benares at that time and all the others were Mayavadis. It

is the duty of a grhastha to sometimes invite sannyasis to take food at

his home. This grhastha-brahmana wanted to invite all the sannyasis to

his house, but he also knew that it would be very difficult to induce

Lord Caitanya Mahaprabhu to accept such an invitation because the

Mayavadi sannyasis would be present. Therefore he fell down at His feet

and fervently appealed to the Lord to be compassionate and grant his

request. Thus he humbly submitted his desire.

Adi 7.55

TEXT 55

TEXT

na yaha sannyasi-gosthi, iha ami jani

more anugraha kara nimantrana mani'

SYNONYMS

na -- not; yaha -- You go; sannyasi-gosthi -- the association of

Mayavadi sannyasis; iha -- this; ami -- I; jani -- know; more -- unto me;

anugraha -- merciful; kara -- become; nimantrana -- invitation; mani' --

accepting.

TRANSLATION

"My dear Lord, I know that You never mix with other sannyasis, but

please be merciful unto me and accept my invitation."

PURPORT

An acarya, or great personality of the Vaisnava school, is very strict

in his principles, but although he is as hard as a thunderbolt,

sometimes he is as soft as a rose. Thus actually he is independent. He

follows all the rules and regulations strictly, but sometimes he

slackens this policy. It was known that Lord Caitanya never mixed with

the Mayavadi sannyasis, yet He conceded to the request of the brahmana,

as stated in the next verse.

Adi 7.56

TEXT 56

TEXT

prabhu hasi' nimantrana kaila angikara

sannyasire krpa lagi' e bhangi tanhara

SYNONYMS

prabhu -- the Lord; hasi' -- smiling; nimantrana -- invitation; kaila --

made; angikara -- acceptance; sannyasire -- unto the Mayavadi sannyasis;

krpa -- to show them mercy; lagi' -- for the matter of; e -- this;

bhangi -- gesture; tanhara -- His.

TRANSLATION

Lord Caitanya smiled and accepted the invitation of the brahmana. He

made this gesture to show His mercy to the Mayavadi sannyasis.

PURPORT

Tapana Misra and Candrasekhara appealed to the lotus feet of the Lord

regarding their grief at the criticism of Him by the sannyasis in

Benares. Caitanya Mahaprabhu merely smiled, yet He wanted to fulfill the

desires of His devotees, and the opportunity came when the brahmana came

to request Him to accept his invitation to be present in the midst of

the other sannyasis. This coincidence was made possible by the

omnipotency of the Lord.

Adi 7.57

TEXT 57

TEXT

se vipra janena prabhu na ya'na ka'ra ghare

tanhara preranaya tanre atyagraha kare

SYNONYMS

se -- that; vipra -- brahmana; janena -- knew it; prabhu -- Lord

Caitanya Mahaprabhu; na -- never; ya'na -- goes; ka'ra -- anyone's;

ghare -- house; tanhara -- His; preranaya -- by inspiration; tanre --

unto Him; atyagraha kare -- strongly urging to accept the invitation.

TRANSLATION

The brahmana knew that Lord Caitanya Mahaprabhu never went to anyone

else's house, yet due to inspiration from the Lord he earnestly

requested Him to accept this invitation.

Adi 7.58

TEXT 58

TEXT

ara dine gela prabhu se vipra-bhavane

dekhilena, vasiyachena sannyasira gane

SYNONYMS

ara -- next; dine -- day; gela -- went; prabhu -- the Lord; se -- that;

vipra -- brahmana; bhavane -- in the house of; dekhilena -- He saw;

vasiyachena -- there were sitting; sannyasira -- all the sannyasis; gane

-- in a group.

TRANSLATION

The next day, when Lord Sri Caitanya Mahaprabhu went to the house of

that brahmana, He saw all the sannyasis of Benares sitting there.

Adi 7.59

TEXT 59

TEXT

saba namaskari' gela pada-praksalane

pada praksalana kari vasila sei sthane

SYNONYMS

saba -- to all; namaskari' -- offering obeisances; gela -- went; pada --

foot; praksalane -- for washing; pada -- foot; praksalana -- washing;

kari -- finishing; vasila -- sat down; sei -- in that; sthane -- place.

TRANSLATION

As soon as Sri Caitanya Mahaprabhu saw the sannyasis He immediately

offered obeisances, and then He went to wash His feet. After washing His

feet, He sat down by the place where He had done so.

PURPORT

By offering His obeisances to the Mayavadi sannyasis, Sri Caitanya

Mahaprabhu very clearly exhibited His humbleness to everyone. Vaisnavas

must not be disrespectful to anyone, to say nothing of a sannyasi. Sri

Caitanya Mahaprabhu teaches, amanina mana-dena: one should always be

respectful to others but should not demand respect for himself. A

sannyasi should always walk barefoot, and therefore when he enters a

temple or a society of devotees he should first wash his feet and then

sit down in a proper place. In India it is still the prevalent custom

that one put his shoes in a specified place and then enter the temple

barefoot after washing his feet. Sri Caitanya Mahaprabhu is an ideal

acarya, and those who follow in His footsteps should practice the

methods of devotional life that He teaches us.

Adi 7.60

TEXT 60

TEXT

vasiya karila kichu aisvarya prakasa

mahatejomaya vapu koti-suryabhasa

SYNONYMS

vasiya -- after sitting; karila -- exhibited; kichu -- some; aisvarya --

mystic power; prakasa -- manifested; maha-tejo-maya -- very brilliantly;

vapu -- body; koti -- millions; surya -- sun; abhasa -- reflection.

TRANSLATION

After sitting on the ground, Caitanya Mahaprabhu exhibited His mystic

power by manifesting an effulgence as brilliant as the illumination of

millions of suns.

PURPORT

Sri Caitanya Mahaprabhu, as the Supreme Personality of Godhead Krsna, is

full of all potencies. Therefore it is not remarkable for Him to

manifest the illumination of millions of suns. Lord Sri Krsna is known

as Yogesvara, the master of all mystic powers. Sri Krsna Caitanya

Mahaprabhu is Lord Krsna Himself; therefore He can exhibit any mystic

power.

Adi 7.61

TEXT 61

TEXT

prabhave akarsila saba sannyasira mana

uthila sannyasi saba chadiya asana

SYNONYMS

prabhave -- by such illumination; akarsila -- He attracted; saba -- all;

sannyasira -- the Mayavadi sannyasis; mana -- mind; uthila -- stood up;

sannyasi -- all the Mayavadi sannyasis; saba -- all; chadiya -- giving

up; asana -- sitting places.

TRANSLATION

When the sannyasis saw the brilliant illumination of the body of Sri

Caitanya Mahaprabhu, their minds were attracted, and they all

immediately gave up their sitting places and stood in respect.

PURPORT

To draw the attention of common men, sometimes saintly persons, acaryas

and teachers exhibit extraordinary opulences. This is necessary to

attract the attention of fools, but a saintly person should not misuse

such power for personal sense gratification like false saints who

declare themselves to be God. Even a magician can exhibit extraordinary

feats that are not understandable to common men, but this does not mean

that the magician is God. It is a most sinful activity to attract

attention by exhibiting mystic powers and then to utilize this

opportunity to declare oneself to be God. A real saintly person never

declares himself to be God but always places himself in the position of

a servant of God. For a servant of God there is no need to exhibit

mystic powers, and he does not like to do so, but on behalf of the

Supreme Personality of Godhead a humble servant of God performs his

activities in such a wonderful way that no common man can dare try to

act like him. Yet a saintly person never takes credit for such actions

because he knows very well that when wonderful things are done on his

behalf by the grace of the Supreme Lord, all credit goes to the master

and not to the servant.

Adi 7.62

TEXT 62

TEXT

prakasananda-name sarva sannyasi-pradhana

prabhuke kahila kichu kariya sammana

SYNONYMS

prakasananda -- Prakasananda; name -- of the name; sarva -- all;

sannyasi-pradhana -- chief of the Mayavadi sannyasis; prabhuke -- unto

the Lord; kahila -- said; kichu -- something; kariya -- showing Him;

sammana -- respect.

TRANSLATION

The leader of all the Mayavadi sannyasis present was named Prakasananda

Sarasvati, and after standing up he addressed Lord Caitanya Mahaprabhu

as follows with great respect.

PURPORT

As Lord Sri Caitanya Mahaprabhu showed respect to all the Mayavadi

sannyasis, similarly the leader of the Mayavadi sannyasis, Prakasananda,

also showed his respects to the Lord.

Adi 7.63

TEXT 63

TEXT

ihan aisa, ihan aisa, sunaha sripada

apavitra sthane vaisa, kiba avasada

SYNONYMS

ihan aisa -- come here; ihan aisa -- come here; sunaha -- kindly hear;

sripada -- Your Holiness; apavitra -- unholy; sthane -- place; vaisa --

You are sitting; kiba -- what is that; avasada -- lamentation.

TRANSLATION

"Please come here. Please come here, Your Holiness. Why do You sit in

that unclean place? What has caused Your lamentation?"

PURPORT

Here is the distinction between Lord Caitanya Mahaprabhu and

Prakasananda Sarasvati. In the material world everyone wants to

introduce himself as very important and great, but Caitanya Mahaprabhu

introduced Himself very humbly and meekly. The Mayavadis were sitting in

an exalted position, and Caitanya Mahaprabhu sat in a place that was not

even clean. Therefore the Mayavadi sannyasis thought that He must have

been aggrieved for some reason, and Prakasananda Sarasvati inquired

about the cause for His lamentation.

Adi 7.64

TEXT 64

TEXT

prabhu kahe, -- ami ha-i hina-sampradaya

toma-sabara sabhaya vasite na yuyaya

SYNONYMS

prabhu kahe -- the Lord replied; ami -- I; ha-i -- am; hina-sampradaya --

belonging to a lower spiritual school; toma-sabara -- of all of you;

sabhaya -- in the assembly; vasite -- to sit down; na -- never; yuyaya --

I can dare.

TRANSLATION

The Lord replied, "I belong to a lower order of sannyasis. Therefore I

do not deserve to sit with you."

PURPORT

Mayavadi sannyasis are always very puffed up because of their knowledge

of Sanskrit and because they belong to the Sankara-sampradaya. They are

always under the impression that unless one is a brahmana and a very

good Sanskrit scholar, especially in grammar, one cannot accept the

renounced order of life or become a preacher. Mayavadi sannyasis always

misinterpret all the sastras with their word jugglery and grammatical

compositions, yet Sripada Sankaracarya himself condemned such jugglery

of words in the verse prapte sannihite kale na hi na hi raksati dukrn

karane. Dukrn refers to suffixes and prefixes in Sanskrit grammar.

Sankaracarya warned his disciples that if they concerned themselves only

with the principles of grammar, not worshiping Govinda, they were fools

who would never be saved. Yet in spite of Sripada Sankaracarya's

instructions, foolish Mayavadi sannyasis are always busy juggling words

on the basis of strict Sanskrit grammar.

Mayavadi sannyasis are very puffed up if they hold the elevated sannyasa

title Tirtha, Asrama or Sarasvati. Even among Mayavadis, those who

belong to other sampradayas and hold other titles, such as Vana, Aranya

or Bharati, are considered to be lower-grade sannyasis. Sri Caitanya

Mahaprabhu accepted sannyasa from the Bharati-sampradaya, and thus He

considered Himself a lower sannyasi than Prakasananda Sarasvati. To

remain distinct from Vaisnava sannyasis, the sannyasis of the Mayavadi-

sampradaya always think themselves to be situated in a very much

elevated spiritual order, but Lord Sri Caitanya Mahaprabhu, in order to

teach them how to become humble and meek, accepted Himself as belonging

to a lower sampradaya of sannyasis. Thus He wanted to point out clearly

that a sannyasi is one who is advanced in spiritual knowledge. One who

is advanced in spiritual knowledge should be accepted as occupying a

better position than those who lack such knowledge.

The Mayavadi-sampradaya sannyasis are generally known as Vedantis, as if

Vedanta were their monopoly. Actually, however, Vedanti refers to a

person who perfectly knows Krsna. As confirmed in the Bhagavad-gita (15.

15), vedais ca sarvair aham eva vedyah: By all the Vedas it is Krsna who

is to be known. The so-called Mayavadi Vedantis do not know who Krsna is;

therefore their title of Vedanti, or "knower of Vedanta philosophy," is

simply a pretension. Mayavadi sannyasis always think of themselves as

real sannyasis and consider sannyasis of the Vaisnava order to be

brahmacaris. A brahmacari is supposed to engage in the service of a

sannyasi and accept him as his guru. Mayavadi sannyasis therefore

declare themselves to be not only gurus but jagad-gurus, or the

spiritual masters of the entire world, although, of course, they cannot

see the entire world. Sometimes they dress gorgeously and travel on the

backs of elephants in processions, and thus they are always puffed up,

accepting themselves as jagad-gurus. Srila Rupa Gosvami, however, has

explained that jagad-guru properly refers to one who is the controller

of his tongue, mind, words, belly, genitals and anger. Prthivim sa

sisyat: such a jagad-guru is completely fit to make disciples all over

the world. Due to false prestige, Mayavadi sannyasis who do not have

these qualifications sometimes harass and blaspheme a Vaisnava sannyasi

who humbly engages in the service of the Lord.

Adi 7.65

TEXT 65

TEXT

apane prakasananda hatete dhariya

vasaila sabha-madhye sammana kariya

SYNONYMS

apane -- personally; prakasananda -- Prakasananda; hatete -- by His hand;

dhariya -- capturing; vasaila -- made Him sit; sabha-madhye -- in the

assembly of; sammana -- with great respect; kariya -- offering Him.

TRANSLATION

Prakasananda Sarasvati, however, caught Sri Caitanya Mahaprabhu

personally by the hand and seated Him with great respect in the midst of

the assembly.

PURPORT

The respectful behavior of Prakasananda Sarasvati toward Sri Caitanya

Mahaprabhu is very much to be appreciated. Such behavior is calculated

to be ajnata-sukrti, or pious activities that one executes unknowingly.

Thus Sri Caitanya Mahaprabhu very tactfully gave Prakasananda Sarasvati

an opportunity to advance in ajnata-sukrti so that in the future he

might actually become a Vaisnava sannyasi.

Adi 7.66

TEXT 66

TEXT

puchila, tomara nama ‘sri-krsna-caitanya'

kesava-bharatira sisya, tate tumi dhanya

SYNONYMS

puchila -- inquired; tomara -- Your; nama -- name; sri-krsna-caitanya --

the name Sri Krsna Caitanya; kesava-bharatira sisya -- You are a

disciple of Kesava Bharati; tate -- in that connection; tumi -- You are;

dhanya -- glorious.

TRANSLATION

Prakasananda Sarasvati then said, "I understand that Your name is Sri

Krsna Caitanya. You are a disciple of Sri Kesava Bharati, and therefore

You are glorious.

Adi 7.67

TEXT 67

TEXT

sampradayika sannyasi tumi, raha ei grame

ki karane ama-sabara na kara darsane

SYNONYMS

sampradayika -- of the community; sannyasi -- Mayavadi sannyasi; tumi --

You are; raha -- live; ei -- this; grame -- in Varanasi; ki karane --

for what reason; ama-sabara -- with us; na -- do not; kara -- endeavor;

darsane -- to mix.

TRANSLATION

"You belong to our Sankara-sampradaya and live in our village, Varanasi.

Why then do You not associate with us? Why is it that You avoid even

seeing us?

PURPORT

A Vaisnava sannyasi or a Vaisnava in the second stage of advancement in

spiritual knowledge can understand four principles -- namely, the

Supreme Personality of Godhead, the devotees, the innocent and the

jealous -- and he behaves differently with each. He tries to increase

his love for Godhead, make friendship with devotees and preach Krsna

consciousness among the innocent, but he avoids the jealous who are

envious of the Krsna consciousness movement. Lord Caitanya Mahaprabhu

Himself exemplified such behavior, and this is why Prakasananda

Sarasvati inquired why He did not associate or even talk with them.

Caitanya Mahaprabhu confirmed by example that a preacher of the Krsna

consciousness movement generally should not waste his time talking with

Mayavadi sannyasis, but when there are arguments on the basis of sastra,

a Vaisnava must come forward to talk and defeat them in philosophy.

According to Mayavadi sannyasis, only one who takes sannyasa in the

disciplic succession from Sankaracarya is a Vedic sannyasi. Sometimes it

is challenged that the sannyasis who are preaching in the Krsna

consciousness movement are not genuine because they do not belong to

brahmana families, for Mayavadis do not offer sannyasa to one who does

not belong to a brahmana family by birth. Unfortunately, however, they

do not know that at present everyone is born a sudra (kalau sudra-

sambhavah). It is to be understood that there are no brahmanas in this

age because those who claim to be brahmanas simply on the basis of

birthright do not have the brahminical qualifications. However, even if

one is born in a non-brahmana family, if he has the brahminical

qualifications he should be accepted as a brahmana, as confirmed by

Srila Narada Muni and the great saint Sridhara Svami. This is also

stated in Srimad-Bhagavatam. Both Narada and Sridhara Svami completely

agree that one cannot be a brahmana by birthright but must possess the

qualities of a brahmana. Thus in our Krsna consciousness movement we

never offer the sannyasa order to a person whom we do not find to be

qualified in terms of the prescribed brahminical principles. Although it

is a fact that unless one is a brahmana he cannot become a sannyasi, it

is not a valid principle that an unqualified man who is born in a

brahmana family is a brahmana whereas a brahminically qualified person

born in a non-brahmana family cannot be accepted. The Krsna

consciousness movement strictly follows the injunctions of Srimad-

Bhagavatam, avoiding misleading heresy and manufactured conclusions.

Adi 7.68

TEXT 68

TEXT

sannyasi ha-iya kara nartana-gayana

bhavuka saba sange lana kara sankirtana

SYNONYMS

sannyasi -- the renounced order of life; ha-iya -- accepting; kara --

You do; nartana-gayana -- dancing and chanting; bhavuka -- fanatics;

saba -- all; sange -- in Your company; lana -- accepting them; kara --

You do; sankirtana -- chanting of the holy name of the Lord.

TRANSLATION

"You are a sannyasi. Why then do You indulge in chanting and dancing,

engaging in Your sankirtana movement in the company of fanatics?

PURPORT

This is a challenge by Prakasananda Sarasvati to Sri Caitanya Mahaprabhu.

Srila Bhaktisiddhanta Sarasvati Thakura writes in his Anubhasya that

Sri Caitanya Mahaprabhu, who is the object of Vedanta philosophical

research, has very kindly determined who is an appropriate candidate for

study of Vedanta philosophy. The first qualification of such a candidate

is expressed by Sri Caitanya Mahaprabhu in His Siksastaka:

trnad api su-nicena taror iva sahisnuna

amanina mana-dena kirtaniyah sada harih

[Cc. Adi 17.31]

This statement indicates that one can hear or speak about Vedanta

philosophy through the disciplic succession. One must be very humble and

meek, more tolerant than a tree and more humble than the grass. One

should not claim respect for himself but should be prepared to give all

respect to others. One must have these qualifications to be eligible to

understand Vedic knowledge.

Adi 7.69

TEXT 69

TEXT

vedanta-pathana, dhyana, -- sannyasira dharma

taha chadi' kara kene bhavukera karma

SYNONYMS

vedanta-pathana -- studying Vedanta philosophy; dhyana -- meditation;

sannyasira -- of a sannyasi; dharma -- duties; taha chadi' -- giving

them up; kara -- You do; kene -- why; bhavukera -- of the fanatics;

karma -- activities.

TRANSLATION

"Meditation and the study of Vedanta are the sole duties of a sannyasi.

Why do You abandon these to dance with fanatics?

PURPORT

As explained in regard to verse 41, Mayavadi sannyasis do not approve of

chanting and dancing. Prakasananda Sarasvati, like Sarvabhauma

Bhattacarya, misunderstood Sri Caitanya Mahaprabhu to be a misled young

sannyasi, and therefore he asked Him why He indulged in the association

of fanatics instead of executing the duty of a sannyasi.

Adi 7.70

TEXT 70

TEXT

prabhave dekhiye toma saksat narayana

hinacara kara kene, ithe ki karana

SYNONYMS

prabhave -- in Your opulence; dekhiye -- I see; toma -- You; saksat --

directly; narayana -- the Supreme Personality of Godhead; hina-acara --

lower-class behavior; kara -- You do; kene -- why; ithe -- in this; ki --

what is; karana -- reason.

TRANSLATION

"You look as brilliant as if You were Narayana Himself. Will You kindly

explain the reason that You have adopted the behavior of lower-class

people?"

PURPORT

Due to renunciation, Vedanta study, meditation and the strict regulative

principles of their daily routine, Mayavadi sannyasis are certainly in a

position to execute pious activities. Thus Prakasananda Sarasvati, on

account of his piety, could understand that Caitanya Mahaprabhu was not

an ordinary person but the Supreme Personality of Godhead. Saksat

narayana: he considered Him to be Narayana Himself. Mayavadi sannyasis

address one another as Narayana because they think that they are all

going to be Narayana or merge with Narayana in the next life.

Prakasananda Sarasvati appreciated that Caitanya Mahaprabhu had already

directly become Narayana and did not need to wait until His next life.

One difference between the Vaisnava and Mayavadi philosophies is that

Mayavadi philosophers think that after giving up their bodies they are

going to become Narayana by merging with His body, whereas Vaisnava

philosophers understand that after the body dies they are going to have

a transcendental, spiritual body in which to associate with Narayana.

Adi 7.71

TEXT 71

TEXT

prabhu kahe -- suna, sripada, ihara karana

guru more murkha dekhi' karila sasana

SYNONYMS

prabhu kahe -- the Lord replied; suna -- kindly hear; sripada -- Your

Holiness; ihara -- of this; karana -- reason; guru -- My spiritual

master; more -- Me; murkha -- fool; dekhi' -- understanding; karila --

he did; sasana -- chastisement.

TRANSLATION

Sri Caitanya Mahaprabhu replied to Prakasananda Sarasvati, "My dear sir,

kindly hear the reason. My spiritual master considered Me a fool, and

therefore he chastised Me.

PURPORT

When Prakasananda Sarasvati inquired from Lord Caitanya Mahaprabhu why

He neither studied Vedanta nor performed meditation, Lord Caitanya

presented Himself as a number one fool in order to indicate that the

present age, Kali-yuga, is an age of fools and rascals in which it is

not possible to obtain perfection simply by reading Vedanta philosophy

and meditating. The sastras strongly recommend:

harer nama harer nama harer namaiva kevalam

kalau nasty eva nasty eva nasty eva gatir anyatha

[Cc. Adi 17.21]

"In this age of quarrel and hypocrisy the only means of deliverance is

the chanting of the holy names of the Lord. There is no other way. There

is no other way. There is no other way." People in general in Kali-yuga

are so fallen that it is not possible for them to obtain perfection

simply by studying the Vedanta-sutra. One should therefore seriously

take to the constant chanting of the holy name of the Lord.

Adi 7.72

TEXT 72

TEXT

murkha tumi, tomara nahika vedantadhikara

‘krsna-mantra' japa sada, -- ei mantra-sara

SYNONYMS

murkha tumi -- You are a fool; tomara -- Your; nahika -- there is not;

vedanta -- Vedanta philosophy; adhikara -- qualification to study; krsna-

mantra -- the hymn of Krsna (Hare Krsna); japa -- chant; sada -- always;

ei -- this; mantra -- hymn; sara -- essence of all Vedic knowledge.

TRANSLATION

"‘You are a fool,' he said. ‘You are not qualified to study Vedanta

philosophy, and therefore You must always chant the holy name of Krsna.

This is the essence of all mantras, or Vedic hymns.

PURPORT

Sri Bhaktisiddhanta Sarasvati Gosvami Maharaja comments in this

connection, "One can become perfectly successful in the mission of his

life if he acts exactly according to the words he hears from the mouth

of his spiritual master." This acceptance of the words of the spiritual

master is called srauta-vakya, which indicates that the disciple must

carry out the spiritual master's instructions without deviation. Srila

Visvanatha Cakravarti Thakura remarks in this connection that a disciple

must accept the words of his spiritual master as his life and soul. Sri

Caitanya Mahaprabhu here confirms this by saying that since His

spiritual master ordered Him only to chant the holy name of Krsna, He

always chanted the Hare Krsna maha-mantra according to this direction (‘

krsna-mantra' japa sada, -- ei mantra-sara).

Krsna is the origin of everything. Therefore when a person is fully

Krsna conscious it is to be understood that his relationship with Krsna

has been fully confirmed. Lacking Krsna consciousness, one is only

partially related with Krsna and is therefore not in his constitutional

position. Although Sri Caitanya Mahaprabhu is the Supreme Personality of

Godhead Krsna, the spiritual master of the entire universe, He

nevertheless took the position of a disciple in order to teach by

example how a devotee should strictly follow the orders of a spiritual

master in executing the duty of always chanting the Hare Krsna maha-

mantra. One who is very much attracted to the study of Vedanta

philosophy must take lessons from Sri Caitanya Mahaprabhu. In this age,

no one is actually competent to study Vedanta, and therefore it is

better that one chant the holy name of the Lord, which is the essence of

all Vedic knowledge, as Krsna Himself confirms in the Bhagavad-gita (15.

15):

vedais ca sarvair aham eva vedyo

vedanta-krd veda-vid eva caham

"By all the Vedas, I am to be known. Indeed, I am the compiler of

Vedanta, and I am the knower of the Vedas."

Only fools give up the service of the spiritual master and think

themselves advanced in spiritual knowledge. In order to check such fools,

Caitanya Mahaprabhu Himself presented the perfect example of how to be

a disciple. A spiritual master knows very well how to engage each

disciple in a particular duty, but if a disciple, thinking himself more

advanced than his spiritual master, gives up his orders and acts

independently, he checks his own spiritual progress. Every disciple must

consider himself completely unaware of the science of Krsna and must

always be ready to carry out the orders of the spiritual master to

become competent in Krsna consciousness. A disciple should always remain

a fool before his spiritual master. Therefore sometimes pseudo

spiritualists accept a spiritual master who is not even fit to become a

disciple because they want to keep him under their control. This is

useless for spiritual realization.

One who imperfectly knows Krsna consciousness cannot know Vedanta

philosophy. A showy display of Vedanta study without Krsna consciousness

is a feature of the external energy, maya, and as long as one is

attracted by the inebrieties of this ever-changing material energy, he

deviates from devotion to the Supreme Personality of Godhead. An actual

follower of Vedanta philosophy is a devotee of Lord Visnu, who is the

greatest of the great and the maintainer of the entire universe. Unless

one surpasses the field of activities in service to the limited, one

cannot reach the unlimited. Knowledge of the unlimited is actual brahma-

jnana, or knowledge of the Supreme. Those who are addicted to fruitive

activities and speculative knowledge cannot understand the value of the

holy name of Lord Krsna, which is always completely pure, eternally

liberated and full of spiritual bliss. One who has taken shelter of the

holy name of the Lord, which is identical with the Lord, does not have

to study Vedanta philosophy, for he has already completed all such study.

One who is unfit to chant the holy name of Krsna but thinks that the

holy name is different from Krsna and thus takes shelter of Vedanta

study in order to understand Him must be considered a number one fool,

as confirmed by Caitanya Mahaprabhu by His personal behavior, and

philosophical speculators who want to make Vedanta philosophy an

academic career are also considered to be within the material energy. A

person who always chants the holy name of the Lord, however, is already

beyond the ocean of nescience, and thus even a person born in a low

family who engages in chanting the holy name of the Lord is considered

to be beyond the study of Vedanta philosophy. In this connection Srimad-

Bhagavatam (3.33.7) states:

aho bata sva-paco 'to gariyan

yaj-jihvagre vartate nama tubhyam

tepus tapas te juhuvuh sasnur arya

brahmanucur nama grnanti ye te

"If a person born in a family of dog-eaters takes to the chanting of the

holy name of Krsna, it is to be understood that in his previous life he

must have executed all kinds of austerities and penances and performed

all the Vedic yajnas." Another quotation states:

rg-vedo 'tha yajur-vedah sama-vedo 'py atharvanah

adhitas tena yenoktam harir ity aksara-dvayam

"A person who chants the two syllables ha-ri has already studied the

four Vedas -- Sama, Rg, Yajur and Atharva."

Taking advantage of these verses, there are some sahajiyas who, taking

everything very cheaply, consider themselves elevated Vaisnavas but do

not care even to touch the Vedanta-sutra or Vedanta philosophy. A real

Vaisnava should, however, study Vedanta philosophy, but if after

studying Vedanta one does not adopt the chanting of the holy name of the

Lord, he is no better than a Mayavadi. Therefore, one should not be a

Mayavadi, yet one should not be unaware of the subject matter of Vedanta

philosophy. Indeed, Caitanya Mahaprabhu exhibited His knowledge of

Vedanta in His discourses with Prakasananda Sarasvati. Thus it is to be

understood that a Vaisnava should be completely conversant with Vedanta

philosophy, yet he should not think that studying Vedanta is all in all

and therefore be unattached to the chanting of the holy name. A devotee

must know the importance of simultaneously understanding Vedanta

philosophy and chanting the holy names. If by studying Vedanta one

becomes an impersonalist, he has not been able to understand Vedanta.

This is confirmed in the Bhagavad-gita (15.15). Vedanta means "the end

of knowledge." The ultimate end of knowledge is knowledge of Krsna, who

is identical with His holy name. Cheap Vaisnavas (sahajiyas) do not care

to study the Vedanta philosophy as commented upon by the four acaryas.

In the Gaudiya-sampradaya there is a Vedanta commentary called the

Govinda-bhasya, but the sahajiyas consider such commentaries to be

untouchable philosophical speculation, and they consider the acaryas to

be mixed devotees. Thus they clear their way to hell.

Adi 7.73

TEXT 73

TEXT

krsna-mantra haite habe samsara-mocana

krsna-nama haite pabe krsnera carana

SYNONYMS

krsna-mantra -- the chanting of the Hare Krsna maha-mantra; haite --

from; habe -- it will be; samsara -- material existence; mocana --

deliverance; krsna-nama -- the holy name of Lord Krsna; haite -- from;

pabe -- one will get; krsnera -- of Lord Krsna; carana -- lotus feet.

TRANSLATION

"‘Simply by chanting the holy name of Krsna one can obtain freedom from

material existence. Indeed, simply by chanting the Hare Krsna mantra one

will be able to see the lotus feet of the Lord.

PURPORT

In his Anubhasya, Sri Bhaktisiddhanta Sarasvati Gosvami says that the

actual effect that will be visible as soon as one achieves

transcendental knowledge is that he will immediately become free from

the clutches of maya and fully engage in the service of the Lord. Unless

one serves the Supreme Personality of Godhead Mukunda, one cannot become

free from fruitive activities under the external energy. However, when

one chants the holy name of the Lord offenselessly, one can realize a

transcendental position that is completely aloof from the material

conception of life. Rendering service to the Lord, a devotee relates to

the Supreme Personality of Godhead in one of five relationships --

namely, santa, dasya, sakhya, vatsalya or madhurya -- and thus he

relishes transcendental bliss in that relationship. Such a relationship

certainly transcends the body and mind. When one realizes that the holy

name of the Lord is identical with the Supreme Person, he becomes

completely eligible to chant the holy name of the Lord. Such an ecstatic

chanter and dancer must be considered to have a direct relationship with

the Lord.

According to the Vedic principles, there are three stages of spiritual

advancement, namely, sambandha-jnana, abhidheya and prayojana. Sambandha-

jnana refers to establishing one's original relationship with the

Supreme Personality of Godhead, abhidheya refers to acting according to

that constitutional relationship, and prayojana is the ultimate goal of

life, which is to develop love of Godhead (prema pum-artho mahan). If

one adheres to the regulative principles under the order of the

spiritual master, he very easily achieves the ultimate goal of his life.

A person who is addicted to the chanting of the Hare Krsna mantra very

easily gets the opportunity to serve the Supreme Personality of Godhead

directly. There is no need for such a person to understand the

grammatical jugglery in which Mayavadi sannyasis generally indulge. Sri

Sankaracarya also stressed this point: na hi na hi raksati dukrn karane.

"Simply by juggling grammatical suffixes and prefixes one cannot save

himself from the clutches of death." The grammatical word jugglers

cannot bewilder a devotee who engages in chanting the Hare Krsna maha-

mantra. Simply addressing the energy of the Supreme Lord as Hare and the

Lord Himself as Krsna very soon situates the Lord within the heart of

the devotee. By thus addressing Radha and Krsna, one directly engages in

His Lordship's service. The essence of all revealed scriptures and all

knowledge is present when one addresses the Lord and His energy by the

Hare Krsna mantra, for this transcendental vibration can completely

liberate a conditioned soul and directly engage him in the service of

the Lord.

Sri Caitanya Mahaprabhu presented Himself as a grand fool, yet He

maintained that all the words that He had heard from His spiritual

master strictly followed the principles stated by Vyasadeva in Srimad-

Bhagavatam (1.7.6).

anarthopasamam saksad bhakti-yogam adhoksaje

lokasyajanato vidvams cakre satvata-samhitam

"The material miseries of a living entity, which are superfluous to him,

can be directly mitigated by the linking process of devotional service.

But the mass of people do not know this, and therefore the learned

Vyasadeva compiled this Vedic literature [Srimad-Bhagavatam], which is

in relation to the Supreme Truth." One can overcome all misconceptions

and entanglement in the material world by practicing bhakti-yoga, and

therefore Vyasadeva, acting on the instruction of Sri Narada, has very

kindly introduced Srimad-Bhagavatam to relieve the conditioned souls

from the clutches of maya. Lord Caitanya's spiritual master instructed

Him, therefore, that one must read Srimad-Bhagavatam regularly and with

scrutiny to gradually become attached to the chanting of the Hare Krsna

maha-mantra.

The holy name and the Lord are identical. One who is completely free

from the clutches of maya can understand this fact. This knowledge,

which is achieved by the mercy of the spiritual master, places one on

the supreme transcendental platform. Sri Caitanya Mahaprabhu presented

Himself as a fool because prior to accepting the shelter of a spiritual

master He could not understand that simply by chanting one can be

relieved from all material conditions. But as soon as He became a

faithful servant of His spiritual master and followed his instructions,

He very easily saw the path of liberation. Sri Caitanya Mahaprabhu's

chanting of the Hare Krsna mantra must be understood to be devoid of all

offenses. The ten offenses against the holy name are as follows: (1) to

blaspheme a devotee of the Lord, (2) to consider the Lord and the

demigods to be on the same level or to think that there are many gods, (

3) to neglect the orders of the spiritual master, (4) to minimize the

authority of scriptures (Vedas), (5) to interpret the holy name of God, (

6) to commit sins on the strength of chanting, (7) to instruct the

glories of the Lord's name to the unfaithful, (8) to compare the

chanting of the holy name with material piety, (9) to be inattentive

while chanting the holy name, and (10) to be attached to material things

in spite of chanting the holy name.

Adi 7.74

TEXT 74

TEXT

nama vinu kali-kale nahi ara dharma

sarva-mantra-sara nama, ei sastra-marma

SYNONYMS

nama -- the holy name; vinu -- without; kali-kale -- in this Age of Kali;

nahi -- there is none; ara -- or any alternative; dharma -- religious

principle; sarva -- all; mantra -- hymns; sara -- essence; nama -- the

holy name; ei -- this is; sastra -- revealed scriptures; marma --

purport.

TRANSLATION

"‘In this Age of Kali there is no religious principle other than the

chanting of the holy name, which is the essence of all Vedic hymns. This

is the purport of all scriptures.'

PURPORT

The principles of the parampara system were strictly honored in previous

ages -- Satya-yuga, Treta-yuga and Dvapara-yuga -- but in the present

age, Kali-yuga, people neglect the importance of this system of srauta-

parampara, or receiving knowledge by disciplic succession. In this age,

people are prepared to argue that they can understand that which is

beyond their limited knowledge and perception through so-called

scientific observations and experiments, not knowing that actual truth

comes down to man from authorities. This argumentative attitude is

against the Vedic principles, and it is very difficult for one who

adopts it to understand that the holy name of Krsna is as good as Krsna

Himself. Since Krsna and His holy name are identical, the holy name is

eternally pure and beyond material contamination. It is the Supreme

Personality of Godhead as a transcendental vibration. The holy name is

completely different from material sound, as confirmed by Narottama dasa

Thakura: golokera prema-dhana, hari-nama-sankirtana. The transcendental

vibration of hari-nama-sankirtana is imported from the spiritual world.

Thus although materialists who are addicted to experimental knowledge

and the so-called "scientific method" cannot place their faith in the

chanting of the Hare Krsna maha-mantra, it is a fact that simply by

chanting the Hare Krsna mantra offenselessly one can be freed from all

subtle and gross material conditions. The spiritual world is called

Vaikuntha, which means "without anxiety." In the material world

everything is full of anxiety (kuntha), whereas in the spiritual world (

Vaikuntha) everything is free from anxiety. Therefore those who are

afflicted by a combination of anxieties cannot understand the Hare Krsna

mantra, which is free from all anxiety. In the present age the vibration

of the Hare Krsna maha-mantra is the only process that is in a

transcendental position, beyond material contamination. Since the holy

name can deliver a conditioned soul, it is explained here to be sarva-

mantra-sara, the essence of all Vedic hymns.

A name that represents an object of this material world may be subjected

to arguments and experimental knowledge, but in the absolute world a

name and its owner, the fame and the famous, are identical, and

similarly the qualities, pastimes and everything else pertaining to the

Absolute are also absolute. Although Mayavadis profess monism, they

differentiate between the holy name of the Supreme Lord and the Lord

Himself. For this offense of namaparadha they gradually glide down from

their exalted position of brahma-jnana, as confirmed in Srimad-

Bhagavatam (10.2.32):

aruhya krcchrena param padam tatah

patanty adho 'nadrta-yusmad-anghrayah

Although by severe austerities they rise to the exalted position of

brahma-jnana, they nevertheless fall down due to imperfect knowledge of

the Absolute Truth. Although they profess to understand the Vedic mantra

sarvam khalv idam brahma (Chandogya Up. 3.14.1), which means "Everything

is Brahman," they are unable to understand that the holy name is also

Brahman. If they regularly chant the maha-mantra, however, they can be

relieved from this misconception. Unless one properly takes shelter of

the holy name, he cannot be relieved from the offensive stage in

chanting the holy name.

Adi 7.75

TEXT 75

TEXT

eta bali' eka sloka sikhaila more

kanthe kari' ei sloka kariha vicare

SYNONYMS

eta bali' -- saying this; eka sloka -- one verse; sikhaila -- taught;

more -- Me; kanthe -- in the throat; kari' -- keeping; ei -- this; sloka

-- verse; kariha -- You should do; vicare -- in consideration.

TRANSLATION

"After describing the potency of the Hare Krsna maha-mantra, My

spiritual master taught Me another verse, advising Me to always keep it

within My throat.

Adi 7.76

TEXT 76

TEXT

harer nama harer nama

harer namaiva kevalam

kalau nasty eva nasty eva

nasty eva gatir anyatha

[Cc. Adi 17.21]

SYNONYMS

hareh nama -- the holy name of the Lord; hareh nama -- the holy name of

the Lord; hareh nama -- the holy name of the Lord; eva -- certainly;

kevalam -- only; kalau -- in this Age of Kali; na asti -- there is none;

eva -- certainly; na asti -- there is none; eva -- certainly; na asti --

there is none; eva -- certainly; gatih -- progress; anyatha -- otherwise.

TRANSLATION

"‘For spiritual progress in this Age of Kali, there is no alternative,

there is no alternative, there is no alternative to the holy name, the

holy name, the holy name of the Lord.'

PURPORT

For progress in spiritual life, the sastras recommend meditation in

Satya-yuga, sacrifice for the satisfaction of Lord Visnu in Treta-yuga

and gorgeous worship of the Lord in the temple in Dvapara-yuga, but in

the Age of Kali one can achieve spiritual progress only by chanting the

holy name of the Lord. This is confirmed in various scriptures. In

Srimad-Bhagavatam there are many references to this fact. In the Twelfth

Canto (3.51) it is said:

kaler dosa-nidhe rajann asti hy eko mahan gunah

kirtanad eva krsnasya mukta-sangah param vrajet

[SB 12.3.51]

In the Age of Kali there are many faults, for people are subjected to

many miserable conditions, yet in this age there is one great

benediction -- simply by chanting the Hare Krsna mantra one can be freed

from all material contamination and thus be elevated to the spiritual

world. The Narada-pancaratra also praises the Hare Krsna maha-mantra as

follows:

trayo vedah sad-angani chandamsi vividhah surah

sarvam astaksarantah-stham yac canyad api van-mayam

sarva-vedanta-sararthah samsararnava-taranah

"The essence of all Vedic knowledge -- comprehending the three kinds of

Vedic activity [karma-kanda, jnana-kanda and upasana-kanda], the chandas,

or Vedic hymns, and the processes for satisfying the demigods -- is

included in the eight syllables Hare Krsna, Hare Krsna. This is the

reality of all Vedanta. The chanting of the holy name is the only means

to cross the ocean of nescience." Similarly, the Kali-santarana Upanisad

states, "Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare

Rama, Rama Rama, Hare Hare -- these sixteen names composed of thirty-two

syllables are the only means to counteract the evil effects of Kali-yuga.

In all the Vedas it is seen that to cross the ocean of nescience there

is no alternative to the chanting of the holy name." Similarly, Sri

Madhvacarya, while commenting upon the Mundaka Upanisad, has quoted the

following verse from the Narayana-samhita:

dvapariyair janair visnuh pancaratrais tu kevalaih

kalau tu nama-matrena pujyate bhagavan harih

"In Dvapara-yuga one could satisfy Krsna or Visnu only by worshiping Him

gorgeously according to the pancaratriki system, but in the Age of Kali

one can satisfy and worship the Supreme Personality of Godhead Hari

simply by chanting the holy name." In his Bhakti-sandarbha (text 284),

Srila Jiva Gosvami strongly emphasizes the chanting of the holy name of

the Lord as follows:

nanu bhagavan-namatmaka eva mantrah, tatra visesena namah-sabdady-

alankrtah sri-bhagavata srimad-rsibhis cahita-sakti-visesah, sri-

bhagavata samam atma-sambandha-visesa-pratipadakas ca tatra kevalani sri-

bhagavan-namany api nirapeksany eva parama-purusartha-phala-paryanta-

dana-samarthani tato mantresu namato 'py adhika-samarthye labdhe katham

diksady-apeksa. ucyate -- yady api svarupato nasti, tathapi prayah

svabhavato dehadi-sambandhena kadarya-silanam viksipta-cittanam jananam

tat-sankoci-karanaya srimad-rsi-prabhrtibhir atrarcana-marge kvacit

kvacit kacit kacin maryada sthapitasti.

Srila Jiva Gosvami states that the substance of all the Vedic mantras is

the chanting of the holy name of the Lord. Every mantra begins with the

prefix nama om and eventually addresses by name the Supreme Personality

of Godhead. By the supreme will of the Lord there is a specific potency

in each and every mantra chanted by great sages like Narada Muni and

other rsis. Chanting the holy name of the Lord immediately renovates the

transcendental relationship of the living being with the Supreme Lord.

To chant the holy name of the Lord, one need not depend upon other

paraphernalia, for one can immediately get all the desired results of

linking with the Supreme Personality of Godhead. It may therefore be

questioned why there is a necessity for initiation or further spiritual

activities in devotional service for one who engages in the chanting of

the holy name of the Lord. The answer is that although it is correct

that one who fully engages in chanting the holy name need not depend

upon the process of initiation, generally a devotee is addicted to many

abominable material habits due to material contamination from his

previous life. In order to get quick relief from all these

contaminations, it is required that one engage in the worship of the

Lord in the temple. The worship of the Deity in the temple is essential

to reduce one's restlessness due to the contaminations of conditioned

life. Thus Narada, in his pancaratriki-vidhi, and other great sages have

sometimes stressed that since every conditioned soul has a bodily

concept of life aimed at sense enjoyment, to restrict this sense

enjoyment the rules and regulations for worshiping the Deity in the

temple are essential. Srila Rupa Gosvami has described that the holy

name of the Lord can be chanted by liberated souls, but almost all the

souls we have to initiate are conditioned. It is advised that one chant

the holy name of the Lord without offenses and according to the

regulative principles, yet due to their past bad habits they violate

these rules and regulations. Thus the regulative principles for worship

of the Deity are also simultaneously essential.

Adi 7.77

TEXT 77

TEXT

ei ajna pana nama la-i anuksana

nama laite laite mora bhranta haila mana

SYNONYMS

ei -- this; ajna -- order; pana -- receiving; nama -- the holy name; la-

i -- chant; anuksana -- always; nama -- the holy name; laite --

accepting; laite -- accepting; mora -- My; bhranta -- bewilderment;

haila -- taking place; mana -- in the mind.

TRANSLATION

"Since I received this order from My spiritual master, I always chant

the holy name, but I thought that by chanting and chanting the holy name

I had been bewildered.

Adi 7.78

TEXT 78

TEXT

dhairya dharite nari, hailama unmatta

hasi, kandi, naci, gai, yaiche madamatta

SYNONYMS

dhairya -- patience; dharite -- capturing; nari -- unable to take;

hailama -- I have become; unmatta -- mad after it; hasi -- laugh; kandi -

- cry; naci -- dance; gai -- sing; yaiche -- as much as; madamatta --

madman.

TRANSLATION

"While chanting the holy name of the Lord in pure ecstasy, I lose Myself,

and thus I laugh, cry, dance and sing just like a madman.

Adi 7.79

TEXT 79

TEXT

tabe dhairya dhari' mane karilun vicara

krsna-name jnanacchanna ha-ila amara

SYNONYMS

tabe -- thereafter; dhairya -- patience; dhari' -- accepting; mane -- in

the mind; karilun -- I did; vicara -- consideration; krsna-name -- in

the holy name of Krsna; jnana acchanna -- covering of My knowledge; ha-

ila -- has become; amara -- of Me.

TRANSLATION

"Collecting My patience, therefore, I began to consider that chanting

the holy name of Krsna had covered all My spiritual knowledge.

PURPORT

Sri Caitanya Mahaprabhu hints in this verse that to chant the holy name

of Krsna one does not need to speculate on the philosophical aspects of

the science of God, for one automatically becomes ecstatic and without

consideration immediately chants, dances, laughs, cries and sings just

like a madman.

Adi 7.80

TEXT 80

TEXT

pagala ha-ilan ami, dhairya nahi mane

eta cinti' nivedilun gurura carane

SYNONYMS

pagala -- madman; ha-ilan -- I have become; ami -- I; dhairya --

patience; nahi -- not; mane -- in the mind; eta -- thus; cinti' --

considering; nivedilun -- I submitted; gurura -- of the spiritual master;

carane -- at his lotus feet.

TRANSLATION

"I saw that I had become mad by chanting the holy name, and I

immediately submitted this at the lotus feet of my spiritual master.

PURPORT

Sri Caitanya Mahaprabhu, as an ideal teacher, shows us how a disciple

should deal with his spiritual master. Whenever there is doubt regarding

any point, he should refer the matter to his spiritual master for

clarification. Sri Caitanya Mahaprabhu said that while chanting and

dancing He had developed the kind of mad ecstasy that is possible only

for a liberated soul. Yet even in His liberated position, He referred

everything to His spiritual master whenever there were doubts. Thus in

any condition, even when liberated, we should never think ourselves

independent of the spiritual master, but must refer to him as soon as

there is some doubt regarding our progressive spiritual life.

Adi 7.81

TEXT 81

TEXT

kiba mantra dila, gosani, kiba tara bala

japite japite mantra karila pagala

SYNONYMS

kiba -- what kind of; mantra -- hymn; dila -- you have given; gosani --

My lord; kiba -- what is; tara -- its; bala -- strength; japite --

chanting; japite -- chanting; mantra -- the hymn; karila -- has made Me;

pagala -- madman.

TRANSLATION

"‘My dear lord, what kind of mantra have you given Me? I have become mad

simply by chanting this maha-mantra!

PURPORT

Sri Caitanya Mahaprabhu prays in His Siksastaka:

yugayitam nimesena caksusa pravrsayitam

sunyayitam jagat sarvam govinda-virahena me

"O Govinda! Feeling Your separation, I am considering a moment to be

like twelve years or more. Tears are flowing from my eyes like torrents

of rain, and I am feeling all vacant in the world in Your absence." It

is the aspiration of a devotee that while he chants the Hare Krsna maha-

mantra his eyes will fill with tears, his voice falter and his heart

throb. These are good signs in chanting the holy name of the Lord. In

ecstasy, one should feel the entire world to be vacant without the

presence of Govinda. This is a sign of separation from Govinda. In

material life we are all separated from Govinda and are absorbed in

material sense gratification. Therefore, when one comes to his senses on

the spiritual platform he becomes so eager to meet Govinda that without

Govinda the entire world becomes a vacant place.

Adi 7.82

TEXT 82

TEXT

hasaya, nacaya, more karaya krandana

eta suni' guru hasi balila vacana

SYNONYMS

hasaya -- it causes Me to laugh; nacaya -- it causes Me to dance; more --

unto Me; karaya -- it causes; krandana -- crying; eta -- thus; suni' --

hearing; guru -- My spiritual master; hasi -- smiling; balila -- said;

vacana -- words.

TRANSLATION

"‘Chanting the holy name in ecstasy causes Me to dance, laugh and cry.'

When My spiritual master heard all this, he smiled and then began to

speak.

PURPORT

When a disciple very perfectly makes progress in spiritual life, this

gladdens the spiritual master, who then also smiles in ecstasy, thinking,

"How successful my disciple has become!" He feels so glad that he

smiles as he enjoys the progress of the disciple, just as a smiling

parent enjoys the activities of a child who is trying to stand up or

crawl perfectly.

Adi 7.83

TEXT 83

TEXT

krsna-nama-maha-mantrera ei ta' svabhava

yei jape, tara krsne upajaye bhava

SYNONYMS

krsna-nama -- the holy name of Krsna; maha-mantrera -- of the supreme

hymn; ei ta' -- this is its; svabhava -- nature; yei -- anyone; jape --

chants; tara -- his; krsne -- unto Krsna; upajaye -- develops; bhava --

ecstasy.

TRANSLATION

"‘It is the nature of the Hare Krsna maha-mantra that anyone who chants

it immediately develops his loving ecstasy for Krsna.

PURPORT

In this verse it is explained that one who chants the Hare Krsna mantra

develops bhava, ecstasy, which is the point at which revelation begins.

It is the preliminary stage in developing one's original love for God.

Lord Krsna mentions this bhava stage in the Bhagavad-gita (10.8):

aham sarvasya prabhavo mattah sarvam pravartate

iti matva bhajante mam budha bhava-samanvitah

"I am the source of all spiritual and material worlds. Everything

emanates from Me. The wise who know this perfectly engage in My

devotional service and worship Me with all their hearts." A neophyte

disciple begins by hearing and chanting, associating with devotees and

practicing the regulative principles, and thus he vanquishes all of his

unwanted bad habits. In this way he develops attachment for Krsna and

cannot forget Krsna even for a moment. Bhava is the almost successful

stage of spiritual life.

A sincere student aurally receives the holy name from the spiritual

master, and after being initiated he follows the regulative principles

given by the spiritual master. When the holy name is properly served in

this way, automatically the spiritual nature of the holy name spreads;

in other words, the devotee becomes qualified in offenselessly chanting

the holy name. When one is completely fit to chant the holy name in this

way, he is eligible to make disciples all over the world, and he

actually becomes jagad-guru. Then the entire world, under his influence,

begins to chant the holy names of the Hare Krsna maha-mantra. Thus all

the disciples of such a spiritual master increase in attachment for

Krsna, and therefore he sometimes cries, sometimes laughs, sometimes

dances and sometimes chants. These symptoms are very prominently

manifest in the body of a pure devotee. Sometimes when our students of

the Krsna consciousness movement chant and dance, even in India people

are astonished to see how these foreigners have learned to chant and

dance in this ecstatic fashion. As explained by Caitanya Mahaprabhu,

however, actually this is not due to practice, for without extra

endeavor these symptoms become manifest in anyone who sincerely chants

the Hare Krsna maha-mantra.

Many fools, not knowing the transcendental nature of the Hare Krsna maha-

mantra, sometimes impede our loudly chanting this mantra, yet one who is

actually advanced in the fulfillment of chanting the Hare Krsna maha-

mantra induces others to chant also. Krsnadasa Kaviraja Gosvami explains,

krsna-sakti vina nahe tara pravartana: unless one receives special

power of attorney from the Supreme Personality of Godhead, he cannot

preach the glories of the Hare Krsna maha-mantra. As devotees propagate

the Hare Krsna maha-mantra, the general population of the entire world

gets the opportunity to understand the glories of the holy name. While

chanting and dancing or hearing the holy name of the Lord, one

automatically remembers the Supreme Personality of Godhead, and because

there is no difference between the holy name and Krsna, the chanter is

immediately linked with Krsna. Thus connected, a devotee develops his

original attitude of service to the Lord. In this attitude of constantly

serving Krsna, which is called bhava, he always thinks of Krsna in many

different ways. One who has attained this bhava stage is no longer under

the clutches of the illusory energy. When other spiritual ingredients,

such as trembling, perspiration and tears, are added to this bhava stage,

the devotee gradually attains love of Krsna.

The holy name of Krsna is called the maha-mantra. Other mantras

mentioned in the Narada-pancaratra are known simply as mantras, but the

chanting of the holy name of the Lord is called the maha-mantra.

Adi 7.84

TEXT 84

TEXT

krsna-visayaka prema -- parama purusartha

yara age trna-tulya cari purusartha

SYNONYMS

krsna-visayaka -- in the subject of Krsna; prema -- love; parama -- the

highest; purusa-artha -- achievement of the goal of life; yara -- whose;

age -- before; trna-tulya -- like the grass in the street; cari -- four;

purusa-artha -- achievements.

TRANSLATION

"‘Religiosity, economic development, sense gratification and liberation

are known as the four goals of life, but before love of Godhead, the

fifth and highest goal, these appear as insignificant as straw in the

street.

PURPORT

While chanting the holy name of the Lord, one should not desire the

material advancements represented by religiosity, economic development,

sense gratification and ultimately liberation from the material world.

As stated by Caitanya Mahaprabhu, the highest perfection in life is to

develop one's love for Krsna (prema pum-artho mahan sri-caitanya-

mahaprabhor matam idam). When we compare love of Godhead with

religiosity, economic development, sense gratification and liberation,

we can understand that these achievements may be desirable objectives

for bubhuksus, or those who desire to enjoy this material world, and

mumuksus, or those who desire liberation from it, but they are very

insignificant in the eyes of a pure devotee who has developed bhava, the

preliminary stage of love of Godhead.

Dharma (religiosity), artha (economic development), kama (sense

gratification) and moksa (liberation) are the four principles of

religion that pertain to the material world. Therefore in the beginning

of Srimad-Bhagavatam it is declared, dharmah projjhita-kaitavo 'tra: [SB

1.1.2] cheating religious systems in terms of these four material

principles are completely discarded from Srimad-Bhagavatam, for Srimad-

Bhagavatam teaches only how to develop one's dormant love of God. The

Bhagavad-gita is the preliminary study of Srimad-Bhagavatam, and

therefore it ends with the words sarva-dharman parityajya mam ekam

saranam vraja: "Abandon all varieties of religion and just surrender

unto Me." (Bg. 18.66) To adopt this means, one should reject all ideas

of religiosity, economic development, sense gratification and liberation

and fully engage in the service of the Lord, which is transcendental to

these four principles. Love of Godhead is the original function of the

spirit soul, and it is as eternal as the soul and the Supreme

Personality of Godhead. This eternity is called sanatana. When a devotee

revives his loving service to the Supreme Personality of Godhead, it

should be understood that he has been successful in achieving the

desired goal of his life. At that time everything is automatically done

by the mercy of the holy name, and the devotee automatically advances in

his spiritual progress.

Adi 7.85

TEXT 85

TEXT

pancama purusartha -- premanandamrta-sindhu

moksadi ananda yara nahe eka bindu

SYNONYMS

pancama -- fifth; purusa-artha -- goal of life; prema-ananda -- the

spiritual bliss of love of Godhead; amrta -- eternal; sindhu -- ocean;

moksa-adi -- liberation and other principles of religiosity; ananda --

pleasures derived from them; yara -- whose; nahe -- never comparable;

eka -- one; bindu -- drop.

TRANSLATION

"‘For a devotee who has actually developed bhava, the pleasure derived

from dharma, artha, kama and moksa appears like a drop in the presence

of the sea.

Adi 7.86

TEXT 86

TEXT

krsna-namera phala -- ‘prema', sarva-sastre kaya

bhagye sei prema tomaya karila udaya

SYNONYMS

krsna-namera -- of the holy name of the Lord; phala -- result; prema --

love of Godhead; sarva -- in all; sastre -- revealed scriptures; kaya --

describe; bhagye -- fortunately; sei -- that; prema -- love of Godhead;

tomaya -- Your; karila -- has done; udaya -- arisen.

TRANSLATION

"‘The conclusion of all revealed scriptures is that one should awaken

his dormant love of Godhead. You are greatly fortunate to have already

done so.

Adi 7.87

TEXT 87

TEXT

premara svabhave kare citta-tanu ksobha

krsnera carana-praptye upajaya lobha

SYNONYMS

premara -- out of love of Godhead; svabhave -- by nature; kare -- it

induces; citta -- the consciousness; tanu -- the body; ksobha --

agitated; krsnera -- of Lord Krsna; carana -- lotus feet; praptye -- to

obtain; upajaya -- it so becomes; lobha -- aspiration.

TRANSLATION

"‘It is a characteristic of love of Godhead that by nature it induces

transcendental symptoms in one's body and makes one more and more greedy

to achieve the shelter of the lotus feet of the Lord.

Adi 7.88

TEXT 88

TEXT

premara svabhave bhakta hase, kande, gaya

unmatta ha-iya nace, iti-uti dhaya

SYNONYMS

premara -- by such love of Godhead; svabhave -- by nature; bhakta -- the

devotee; hase -- laughs; kande -- cries; gaya -- chants; unmatta -- mad;

ha-iya -- becoming; nace -- dances; iti -- here; uti -- there; dhaya --

moves.

TRANSLATION

"‘When one actually develops love of Godhead, he naturally sometimes

cries, sometimes laughs, sometimes chants and sometimes runs here and

there just like a madman.

PURPORT

In this connection Bhaktisiddhanta Sarasvati Gosvami says that sometimes

persons who have no love of Godhead at all display ecstatic bodily

symptoms. Artificially they sometimes laugh, cry and dance just like

madmen, but this cannot help one progress in Krsna consciousness. Rather,

such artificial agitation of the body is to be given up when one

naturally develops the necessary bodily symptoms. Actual blissful life,

manifested in genuine spiritual laughing, crying and dancing, is the

symptom of real advancement in Krsna consciousness, which can be

achieved by a person who always voluntarily engages in the

transcendental loving service of the Lord. If one who is not yet

developed imitates such symptoms artificially, he creates chaos in the

spiritual life of human society.

Adi 7.89–90

TEXTS 89–90

TEXT

sveda, kampa, romancasru, gadgada, vaivarnya

unmada, visada, dhairya, garva, harsa, dainya

eta bhave prema bhaktaganere nacaya

krsnera anandamrta-sagare bhasaya

SYNONYMS

sveda -- perspiration; kampa -- trembling; romanca -- standing of the

hairs on the body; asru -- tears; gadgada -- faltering; vaivarnya -

- changing of bodily color; unmada -- madness; visada -- melancholy;

dhairya -- patience; garva -- pride; harsa -- joyfulness; dainya --

humbleness; eta -- in many ways; bhave -- in ecstasy; prema -- love of

Godhead; bhakta-ganere -- unto the devotees; nacaya -- causes to dance;

krsnera -- of Lord Krsna; ananda -- transcendental bliss; amrta --

nectar; sagare -- in the ocean; bhasaya -- floats.

TRANSLATION

"‘Perspiration, trembling, standing on end of one's bodily hairs, tears,

faltering voice, fading complexion, madness, melancholy, patience, pride,

joy and humility -- these are various natural symptoms of ecstatic love

of Godhead, which causes a devotee to dance and float in an ocean of

transcendental bliss while chanting the Hare Krsna mantra.

PURPORT

Srila Jiva Gosvami, in his Priti-sandarbha (66), explains this stage of

love of Godhead: bhagavat-priti-rupa vrttir mayadi-mayi na bhavati. kim

tarhi, svarupa-sakty-ananda-rupa, yad-ananda-paradhinah sri-bhagavan

apiti. Similarly, in the 69th text he offers further explanation: tad

evam priter laksanam citta-dravas tasya ca roma-harsadikam. kathancij

jate 'pi citta-drave roma-harsadike va na ced asaya-suddhis tadapi na

bhakteh samyag-avirbhava iti jnapitam. asaya-suddhir nama canya-tatparya-

parityagah priti-tatparyam ca. ata evanimitta svabhaviki ceti tad

visesanam. Transcendental love of Godhead is not under the jurisdiction

of the material energy, for it is the transcendental bliss and pleasure

potency of the Supreme Personality of Godhead. Since the Supreme Lord is

also under the influence of transcendental bliss, when one comes in

touch with such bliss in love of Godhead, one's heart melts, and the

symptoms of this are standing of the hairs on end, etc. Sometimes a

person thus melts and manifests these transcendental symptoms yet at the

same time is not well behaved in his personal transactions. This

indicates that he has not yet reached complete perfection in devotional

life. In other words, a devotee who dances in ecstasy but after dancing

and crying appears to be attracted to material affairs has not yet

reached the perfection of devotional service, which is called asaya-

suddhi, or the perfection of existence. One who attains the perfection

of existence is completely averse to material enjoyment and engrossed in

transcendental love of Godhead. It is therefore to be concluded that the

ecstatic symptoms of asaya-suddhi are visible when a devotee's service

has no material cause and is purely spiritual in nature. These are

characteristics of transcendental love of Godhead, as stated in Srimad-

Bhagavatam (1.2.6):

sa vai pumsam paro dharmo yato bhaktir adhoksaje

ahaituky apratihata yayatma suprasidati

"That religion is best which causes its followers to become ecstatic in

love of God that is unmotivated and free from material impediments, for

this alone can completely satisfy the self."

Adi 7.91

TEXT 91

TEXT

bhala haila, paile tumi parama-purusartha

tomara premete ami hailan krtartha

SYNONYMS

bhala haila -- let it be good; paile -- You have gotten; tumi -- You;

parama-purusartha -- superexcellent goal of life; tomara -- Your;

premete -- by development in love of Godhead; ami -- I; hailan -- become;

krta-artha -- very much obliged.

TRANSLATION

"‘It is very good, my dear child, that You have attained the supreme

goal of life by developing love of Godhead. Thus You have pleased me

very much, and I am very much obliged to You.

PURPORT

According to the revealed scriptures, if a spiritual master can convert

even one soul into a perfectly pure devotee, his mission in life is

fulfilled. Srila Bhaktisiddhanta Sarasvati Thakura always used to say, "

Even at the expense of all the properties, temples and mathas that I

have, if I could convert even one person into a pure devotee, my mission

would be fulfilled." It is very difficult, however, to understand the

science of Krsna, what to speak of developing love of Godhead. Therefore

if by the grace of Lord Caitanya and the spiritual master a disciple

attains the standard of pure devotional service, the spiritual master is

very happy. The spiritual master is not actually happy if the disciple

brings him money, but when he sees that a disciple is following the

regulative principles and advancing in spiritual life, he is very glad

and feels obliged to such an advanced disciple.

Adi 7.92

TEXT 92

TEXT

naca, gao, bhakta-sange kara sankirtana

krsna-nama upadesi' tara' sarva-jana

SYNONYMS

naca -- go on dancing; gao -- chant; bhakta-sange -- in the society of

devotees; kara -- continue; sankirtana -- chanting of the holy name in

assembly; krsna-nama -- the holy name of Krsna; upadesi' -- by

instructing; tara' -- deliver; sarva-jana -- all fallen souls.

TRANSLATION

"‘My dear child, continue dancing, chanting and performing sankirtana in

association with devotees. Furthermore, go out and preach the value of

chanting krsna-nama, for by this process You will be able to deliver all

fallen souls.'

PURPORT

It is another ambition of the spiritual master to see his disciples not

only chant, dance and follow the regulative principles but also preach

the sankirtana movement to others in order to deliver them, for the

Krsna consciousness movement is based on the principle that one should

become as perfect as possible in devotional service oneself and also

preach the cult for others' benefit. There are two classes of unalloyed

devotees -- namely, gosthy-anandis and bhajananandis. Bhajananandi

refers to one who is satisfied to cultivate devotional service for

himself, and gosthy-anandi is one who is not satisfied simply to become

perfect himself but wants to see others also take advantage of the holy

name of the Lord and advance in spiritual life. The outstanding example

is Prahlada Maharaja. When he was offered a benediction by Lord

Nrsimhadeva, Prahlada Maharaja said:

naivodvije para duratyaya-vaitaranyas

tvad-virya-gayana-mahamrta-magna-cittah

soce tato vimukha-cetasa indriyartha-

maya-sukhaya bharam udvahato vimudhan

"My dear Lord, I have no problems and want no benediction from You

because I am quite satisfied to chant Your holy name. This is sufficient

for me because whenever I chant I immediately merge in an ocean of

transcendental bliss. I only lament to see others bereft of Your love.

They are rotting in material activities for transient material pleasure

and spoiling their lives toiling all day and night simply for sense

gratification, with no attachment for love of Godhead. I am simply

lamenting for them and devising various plans to deliver them from the

clutches of maya." (SB 7.9.43)

Srila Bhaktisiddhanta Sarasvati Thakura explains in his Anubhasya, "A

person who has attracted the attention of the spiritual master by his

sincere service likes to dance and chant with similarly developed Krsna

conscious devotees. The spiritual master authorizes such a devotee to

deliver fallen souls in all parts of the world. Those who are not

advanced prefer to chant the Hare Krsna mantra in a solitary place."

Such activities constitute, in the language of Srila Bhaktisiddhanta

Sarasvati Thakura, a type of cheating process in the sense that they

imitate the activities of exalted personalities like Haridasa Thakura.

One should not attempt to imitate such exalted devotees. Rather,

everyone should endeavor to preach the cult of Sri Caitanya Mahaprabhu

in all parts of the world and thus become successful in spiritual life.

One who is not very expert in preaching may chant in a secluded place,

avoiding bad association, but for one who is actually advanced,

preaching and meeting people who are not engaged in devotional service

are not disadvantages. A devotee gives the nondevotees his association

but is not affected by their misbehavior. Thus by the activities of a

pure devotee even those who are bereft of love of Godhead get a chance

to become devotees of the Lord one day. In this connection Srila

Bhaktisiddhanta Sarasvati Thakura advises that one discuss the verse in

Srimad-Bhagavatam beginning naitat samacarej jatu manasapi hy anisvarah (

10.33.30), and the following verse in Bhakti-rasamrta-sindhu (1.2.255):

anasaktasya visayan yatharham upayunjatah

nirbandhah krsna-sambandhe yuktam vairagyam ucyate

One should not imitate the activities of great personalities. One should

be detached from material enjoyment and should accept everything in

connection with Krsna's service.

Adi 7.93

TEXT 93

TEXT

eta bali' eka sloka sikhaila more

bhagavatera sara ei -- bale vare vare

SYNONYMS

eta bali' -- saying this; eka -- one; sloka -- verse; sikhaila -- has

taught; more -- unto Me; bhagavatera -- of Srimad-Bhagavatam; sara --

essence; ei -- this is; bale -- he said; vare vare -- again and again.

TRANSLATION

"Saying this, My spiritual master taught Me a verse from Srimad-

Bhagavatam. It is the essence of all the Bhagavatam's instructions;

therefore he recited this verse again and again.

PURPORT

This verse from Srimad-Bhagavatam (11.2.40) was spoken by Sri Narada

Muni to Vasudeva to teach him about bhagavata-dharma. Vasudeva had

already achieved the result of bhagavata-dharma because Lord Krsna

appeared in his house as his son, yet in order to teach others, he

desired to hear from Sri Narada Muni to be enlightened in the process of

bhagavata-dharma. This is the humbleness of a great devotee.

Adi 7.94

TEXT 94

TEXT

evam-vratah sva-priya-nama-kirtya

jatanurago druta-citta uccaih

hasaty atho roditi rauti gayaty

unmada-van nrtyati loka-bahyah

SYNONYMS

evam-vratah -- when one thus engages in the vow to chant and dance; sva -

- own; priya -- very dear; nama -- holy name; kirtya -- by chanting;

jata -- in this way develops; anuragah -- attachment; druta-cittah --

very eagerly; uccaih -- loudly; hasati -- laughs; atho -- also; roditi --

cries; rauti -- becomes agitated; gayati -- chants; unmada-vat -- like

a madman; nrtyati -- dancing; loka-bahyah -- without caring for

outsiders.

TRANSLATION

"‘When a person is actually advanced and takes pleasure in chanting the

holy name of the Lord, who is very dear to him, he is agitated and

loudly chants the holy name. He also laughs, cries, becomes agitated and

chants just like a madman, not caring for outsiders.'

Adi 7.95–96

TEXTS 95–96

TEXT

ei tanra vakye ami drdha visvasa dhari'

nirantara krsna-nama sankirtana kari

sei krsna-nama kabhu gaoyaya, nacaya

gahi, naci nahi ami apana-icchaya

SYNONYMS

ei -- this; tanra -- his (My spiritual master's); vakye -- in the words

of; ami -- I; drdha -- firm; visvasa -- faith; dhari' -- depend;

nirantara -- always; krsna-nama -- the holy name of Lord Krsna;

sankirtana -- chanting; kari -- continue; sei -- that; krsna-nama -- the

holy name of Lord Krsna; kabhu -- sometimes; gaoyaya -- causes Me to

chant; nacaya -- causes Me to dance; gahi -- by chanting; naci --

dancing; nahi -- not; ami -- Myself; apana -- own; icchaya -- will.

TRANSLATION

"I firmly believe in these words of My spiritual master, and therefore I

always chant the holy name of the Lord, alone and in the association of

devotees. That holy name of Lord Krsna sometimes causes Me to chant and

dance, and therefore I chant and dance. Please do not think that I

intentionally do it. I do it automatically.

PURPORT

A person who cannot keep his faith in the words of his spiritual master

but acts independently never receives the authority to chant the holy

name of the Lord. It is said in the Vedas (Svetasvatara Up. 6.23):

yasya deve para bhaktir yatha deve tatha gurau

tasyaite kathita hy arthah prakasante mahatmanah

[SU yasya deve para bhaktir

yatha deve tatha gurau

tasyaite kathita hy arthah

prakasante mahatmanah

"Unto those great souls who have implicit faith in both the Lord and the

spiritual master, all the imports of Vedic knowledge are automatically

revealed." (Svetasvatara Upanisad 6.23)

atah sri-krsna-namadi

na bhaved grahyam indriyaih

sevonmukhe hi jihvadau

svayam eva sphuraty adah

"No one can understand Krsna as He is by the blunt material senses. But

He reveals Himself to the devotees, being pleased with them for their

transcendental loving service unto Him." (Bhakti-rasamrta-sindhu 1.2.234)

bhaktya mam abhijanati

yavan yas casmi tattvatah

tato mam tattvato jnatva

visate tad-anantaram

"One can understand the Supreme Personality as He is only by devotional

service. And when one is in full consciousness of the Supreme Lord by

such devotion, he can enter into the kingdom of God."

These are Vedic instructions. One must have full faith in the words of

the spiritual master and similar faith in the Supreme Personality of

Godhead. Then the real knowledge of atma and Paramatma and the

distinction between matter and spirit will be automatically revealed.

This atma-tattva, or spiritual knowledge, will be revealed within the

core of a devotee's heart because of his having taken shelter of the

lotus feet of a mahajana such as Prahlada Maharaja.6.23]

"Only unto those great souls who have implicit faith in both the Lord

and the spiritual master are all the imports of Vedic knowledge

automatically revealed." This Vedic injunction is very important, and

Sri Caitanya Mahaprabhu supported it by His personal behavior. Believing

in the words of His spiritual master, He introduced the sankirtana

movement, just as the present Krsna consciousness movement was started

with belief in the words of our spiritual master. He wanted to preach,

we believed in his words and tried somehow or other to fulfill them, and

now this movement has become successful all over the world. Therefore

faith in the words of the spiritual master and in the Supreme

Personality of Godhead is the secret of success. Sri Caitanya Mahaprabhu

never disobeyed the orders of His spiritual master and stopped

propagating the sankirtana movement. Sri Bhaktisiddhanta Sarasvati

Gosvami, at the time of his passing away, ordered all his disciples to

work conjointly to preach the mission of Caitanya Mahaprabhu all over

the world. Later, however, some self-interested, foolish disciples

disobeyed his orders. Each one of them wanted to become head of the

mission, and they fought in the courts, neglecting the order of the

spiritual master, and the entire mission was defeated. We are not proud

of this; however, the truth must be explained. We believed in the words

of our spiritual master and started in a humble way -- in a helpless way

-- but due to the spiritual force of the order of the supreme authority,

this movement has become successful.

It is to be understood that when Sri Caitanya Mahaprabhu chanted and

danced, He did so by the influence of the pleasure potency of the

spiritual world. Sri Caitanya Mahaprabhu never considered the holy name

of the Lord to be a material vibration, nor does any pure devotee

mistake the chanting of the Hare Krsna mantra to be a material musical

manifestation. Lord Caitanya never tried to be the master of the holy

name; rather He taught us how to be servants of the holy name. If one

chants the holy name of the Lord just to make a show, not knowing the

secret of success, he may increase his bile secretion, but he will never

attain perfection in chanting the holy name. Sri Caitanya Mahaprabhu

presented himself in this way: "I am a great fool and do not have

knowledge of right and wrong. In order to understand the real meaning of

the Vedanta-sutra, I never followed the explanation of the Sankara-

sampradaya or Mayavadi sannyasis. I'm very much afraid of the illogical

arguments of the Mayavadi philosophers. Therefore I think I have no

authority regarding their explanations of the Vedanta-sutra. I firmly

believe that simply chanting the holy name of the Lord can remove all

misconceptions of the material world. I believe that simply by chanting

the holy name of the Lord one can attain the shelter of the lotus feet

of the Lord. In this age of quarrel and disagreement, the chanting of

the holy names is the only way to liberation from the material clutches.

"By chanting the holy name," Lord Caitanya continued, "I became almost

mad. However, after inquiring from My spiritual master I have come to

the conclusion that instead of striving for achievement in the four

principles of religiosity [dharma], economic development [artha], sense

gratification [kama] and liberation [moksa], it is better if somehow or

other one develops transcendental love of Godhead. That is the greatest

success in life. One who has attained love of Godhead chants and dances

by his nature, not caring for the public." This stage of life is known

as bhagavata-jivana, or the life of a devotee.

Sri Caitanya Mahaprabhu continued, "I never chanted and danced to make

an artificial show. I dance and chant because I firmly believe in the

words of My spiritual master. Although the Mayavadi philosophers do not

like this chanting and dancing, I nevertheless perform it on the

strength of his words. Therefore it is to be concluded that I deserve

very little credit for these activities of chanting and dancing, for

they are being done automatically by the grace of the Supreme

Personality of Godhead."

Adi 7.97

TEXT 97

TEXT

krsna-name ye ananda-sindhu-asvadana

brahmananda tara age khatodaka-sama

SYNONYMS

krsna-name -- in the holy name of the Lord; ye -- which; ananda --

transcendental bliss; sindhu -- ocean; asvadana -- tasting; brahma-

ananda -- the transcendental bliss of impersonal understanding; tara --

its; age -- in front; khata-udaka -- shallow water in the canals; sama --

like.

TRANSLATION

"Compared to the ocean of transcendental bliss that one tastes by

chanting the Hare Krsna mantra, the pleasure derived from impersonal

Brahman realization [brahmananda] is like the shallow water in a canal.

PURPORT

In the Bhakti-rasamrta-sindhu (1.1.38) it is stated:

brahmanando bhaved esa cet parardha-guni-krtah

naiti bhakti-sukhambhodheh paramanu-tulam api

"If brahmananda, the transcendental bliss derived from understanding

impersonal Brahman, were multiplied a million times, such a quantity of

brahmananda could not compare with even an atomic portion of the

pleasure relished in pure devotional service."

Adi 7.98

TEXT 98

TEXT

tvat-saksat-karanahlada-

visuddhabdhi-sthitasya me

sukhani gospadayante

brahmany api jagad-guro

SYNONYMS

tvat -- Your; saksat -- meeting; karana -- such action; ahlada --

pleasure; visuddha -- spiritually purified; abdhi -- ocean; sthitasya --

being situated; me -- by me; sukhani -- happiness; gospadayante -- a

small hole created by the hoof of a calf; brahmani -- the pleasure

derived from impersonal Brahman understanding; api -- also; jagat-guro --

O master of the universe.

TRANSLATION

"‘My dear Lord, O master of the universe, since I have directly seen You,

my transcendental bliss has taken the shape of a great ocean. Being

situated in that ocean, I now realize all other so-called happiness to

be like the water contained in the hoofprint of a calf.'"

PURPORT

The transcendental bliss enjoyed in pure devotional service is like an

ocean, whereas material happiness and even the happiness to be derived

from the realization of impersonal Brahman are just like the water in

the hoofprint of a calf. This is a verse from the Hari-bhakti-sudhodaya (

14.36).

Adi 7.99

TEXT 99

TEXT

prabhura mista-vakya suni' sannyasira gana

citta phiri' gela, kahe madhura vacana

SYNONYMS

prabhura -- of the Lord; mista-vakya -- sweet words; suni' -- after

hearing; sannyasira gana -- all the groups of sannyasis; citta --

consciousness; phiri' -- moved; gela -- went; kahe -- said; madhura --

pleasing; vacana -- words.

TRANSLATION

After hearing Lord Sri Caitanya Mahaprabhu, all the Mayavadi sannyasis

were moved. Their minds changed, and thus they spoke with pleasing words.

PURPORT

The Mayavadi sannyasis met Caitanya Mahaprabhu at Varanasi to criticize

the Lord regarding His participation in the sankirtana movement, which

they did not like. This demonic nature of opposition to the sankirtana

movement perpetually exists. As it existed in the time of Sri Caitanya

Mahaprabhu, similarly it existed long before that, even in the time of

Prahlada Maharaja. He used to chant in sankirtana although his father

did not like it, and that was the reason for the misunderstanding

between the father and son. In the Bhagavad-gita (7.15) the Lord says:

na mam duskrtino mudhah prapadyante naradhamah

mayayapahrta-jnana asuram bhavam asritah

"Those miscreants who are grossly foolish, who are lowest among mankind,

whose knowledge is stolen by illusion, and who partake of the atheistic

nature of demons do not surrender unto Me." The Mayavadi sannyasis are

asuram bhavam asritah, which means that they have taken the path of the

asuras (demons), who do not believe in the existence of the form of the

Lord. The Mayavadis say that the ultimate source of everything is

impersonal, and in this way they deny the existence of God. Saying that

there is no God is direct denial of God, and saying that God exists but

has no head, legs or hands and cannot speak, hear or eat is a negative

way of denying His existence. A person who cannot see is called blind,

one who cannot walk is called lame, one who has no hands is called

helpless, one who cannot speak is called dumb, and one who cannot hear

is called deaf. The Mayavadis' proposition that God has no legs, no eyes,

no ears and no hands is an indirect way of insulting Him by defining

Him as blind, deaf, dumb, lame, helpless, etc. Therefore although they

present themselves as great Vedantists, they are factually mayayapahrta-

jnana; in other words, they seem to be very learned scholars, but the

essence of their knowledge has been taken away.

Impersonalist Mayavadis always try to defy Vaisnavas because Vaisnavas

accept the Supreme Personality as the supreme cause and want to serve

Him, talk with Him and see Him, just as the Lord is also eager to see

His devotees and talk, eat and dance with them. These personal exchanges

of love do not appeal to the Mayavadi sannyasis. Therefore the original

purpose of the Mayavadi sannyasis of Benares in meeting Caitanya

Mahaprabhu was to defeat His personal conception of God. Sri Caitanya

Mahaprabhu, however, as a preacher, turned the minds of the Mayavadi

sannyasis. They were melted by the sweet words of Sri Caitanya

Mahaprabhu and thus became friendly and spoke to Him also in sweet words.

Similarly, all preachers will have to meet opponents, but they should

not make them more inimical. They are already enemies, and if we talk

with them harshly or impolitely their enmity will merely increase. We

should therefore follow in the footsteps of Lord Caitanya Mahaprabhu as

far as possible and try to convince the opposition by quoting from the

sastras and presenting the conclusion of the acaryas. It is in this way

that we should try to defeat all the enemies of the Lord.

Adi 7.100

TEXT 100

TEXT

ye kichu kahile tumi, saba satya haya

krsna-prema sei paya, yara bhagyodaya

SYNONYMS

ye -- all; kichu -- that; kahile -- You spoke; tumi -- You; saba --

everything; satya -- truth; haya -- becomes; krsna-prema -- love of

Godhead; sei -- anyone; paya -- achieves; yara -- whose; bhagya-udaya --

fortune is now awakened.

TRANSLATION

"Dear Sri Caitanya Mahaprabhu, what You have said is all true. Only one

who is favored by fortune attains love of Godhead.

PURPORT

One who is actually very fortunate can begin Krsna consciousness, as

stated by Caitanya Mahaprabhu to Srila Rupa Gosvami:

brahmanda bhramite kona bhagyavan jiva

guru-krsna-prasade paya bhakti-lata-bija

(Cc. Madhya 19.151)

There are millions of living entities who have become conditioned by the

laws of material nature, and they are wandering throughout the planetary

systems of this universe in different bodily forms. Among them, one who

is fortunate meets a bona fide spiritual master by the grace of Krsna

and comes to understand the meaning of devotional service. By

discharging devotional service under the direction of the bona fide

spiritual master, or acarya, he develops love of Godhead. One whose love

of Godhead (krsna-prema) is awakened and who thus becomes a devotee of

the inconceivable Supreme Personality of Godhead is to be considered

extremely fortunate. The Mayavadi sannyasis admitted this fact to Sri

Caitanya Mahaprabhu. It is not easy for one to become a Krsna conscious

person, but by the mercy of Sri Caitanya Mahaprabhu it can be possible,

as will be proven in the course of this narration.

Adi 7.101

TEXT 101

TEXT

krsne bhakti kara -- ihaya sabara santosa

vedanta na suna kene, tara kiba dosa

SYNONYMS

krsne -- unto Krsna; bhakti -- devotional service; kara -- do; ihaya --

in this matter; sabara -- of everyone; santosa -- there is satisfaction;

vedanta -- the philosophy of the Vedanta-sutra; na -- do not; suna --

hear; kene -- why; tara -- of the philosophy; kiba -- what is; dosa --

fault.

TRANSLATION

"Dear Sir, there is no objection to Your being a great devotee of Lord

Krsna. Everyone is satisfied with this. But why do You avoid discussion

on the Vedanta-sutra? What is the fault in it?"

PURPORT

Srila Bhaktisiddhanta Sarasvati Thakura comments in this connection, "

Mayavadi sannyasis accept that the commentary by Sri Sankaracarya known

as Sariraka-bhasya gives the real meaning of the Vedanta-sutra. In other

words, Mayavadi sannyasis accept the meanings expressed in the

explanations of the Vedanta-sutra by Sankaracarya, which are based on

monism. Thus they explain the Vedanta-sutra, the Upanisads and all such

Vedic literatures in their own impersonal way." The great Mayavadi

sannyasi Sadananda Yogindra has written a book known as Vedanta-sara, in

which he writes, vedanto nama upanisat-pramanam. tad-upakarini sariraka-

sutradini ca. According to Sadananda Yogindra, the Vedanta-sutra and

Upanisads, as presented by Sri Sankaracarya in his Sariraka-bhasya

commentary, are the only sources of Vedic evidence. Actually, however,

Vedanta refers to the essence of Vedic knowledge, and it is not a fact

that there is nothing more than Sankaracarya's Sariraka-bhasya. There

are other Vedanta commentaries, written by Vaisnava acaryas, none of

whom follow Sri Sankaracarya or accept the imaginative commentary of his

school. Their commentaries are based on the philosophy of duality.

Monist philosophers like Sankaracarya and his followers want to

establish that God and the living entity are one, and instead of

worshiping the Supreme Personality of Godhead they present themselves as

God. They want to be worshiped as God by others. Such persons do not

accept the philosophies of the Vaisnava acaryas, which are known as

suddhadvaita (purified monism), suddha-dvaita (purified dualism),

visistadvaita (specific monism), dvaitadvaita (monism and dualism) and

acintya-bhedabheda (inconceivable oneness and difference). Mayavadis do

not discuss these philosophies, for they are firmly convinced of their

own philosophy of kevaladvaita, exclusive monism. Accepting this system

of philosophy as the pure understanding of the Vedanta-sutra, they

believe that Krsna has a body made of material elements and that the

activities of loving service to Krsna are sentimentality. They are known

as Mayavadis because according to their opinion Krsna has a body made of

maya and the loving service of the Lord executed by devotees is also

maya. They consider such devotional service to be an aspect of fruitive

activities (karma-kanda). According to their view, bhakti consists of

mental speculation or sometimes meditation. This is the difference

between the Mayavadi and Vaisnava philosophies.

Adi 7.102

TEXT 102

TEXT

eta suni' hasi' prabhu balila vacana

duhkha na manaha yadi, kari nivedana

SYNONYMS

eta -- thus; suni' -- hearing; hasi' -- smiling; prabhu -- Lord Caitanya

Mahaprabhu; balila -- said; vacana -- His words; duhkha -- unhappy; na --

do not; manaha -- take it; yadi -- if; kari -- I say; nivedana --

something unto you.

TRANSLATION

After hearing the Mayavadi sannyasis speak in that way, Lord Caitanya

Mahaprabhu smiled slightly and said, "My dear sirs, if you don't mind I

can say something to you regarding Vedanta philosophy."

PURPORT

The Mayavadi sannyasis, appreciating Lord Caitanya Mahaprabhu, inquired

from Him why He did not discuss Vedanta philosophy. Actually, however,

the entire system of Vaisnava activities is based on Vedanta philosophy.

Vaisnavas do not neglect Vedanta, but they do not care to understand

Vedanta on the basis of the Sariraka-bhasya commentary. Therefore, to

clarify the situation, Lord Sri Caitanya Mahaprabhu, with the permission

of the Mayavadi sannyasis, wanted to speak regarding Vedanta philosophy.

The Vaisnavas are by far the greatest philosophers in the world, and the

greatest among them was Srila Jiva Gosvami Prabhu, whose philosophy was

again presented less than four hundred years later by Srila

Bhaktisiddhanta Sarasvati Thakura Maharaja. Therefore one must know very

well that Vaisnava philosophers are not sentimentalists or cheap

devotees like the sahajiyas. All the Vaisnava acaryas were vastly

learned scholars who understood Vedanta philosophy fully, for unless one

knows Vedanta philosophy he cannot be an acarya. To be accepted as an

acarya among Indian transcendentalists who follow the Vedic principles,

one must become a vastly learned scholar in Vedanta philosophy, either

by studying it or hearing it.

Bhakti develops in pursuance of Vedanta philosophy. This is stated in

Srimad-Bhagavatam (1.2.12):

tac chraddadhana munayo jnana-vairagya-yuktaya

pasyanty atmani catmanam bhaktya sruta-grhitaya

The words bhaktya sruta-grhitaya in this verse are very important, for

they indicate that bhakti must be based upon the philosophy of the

Upanisads and Vedanta-sutra. Srila Rupa Gosvami said:

sruti-smrti-puranadi-pancaratra-vidhim vina

aikantiki harer bhaktir utpatayaiva kalpate

[Brs. sruti-smrti-puranadi-

pancaratra-vidhim vina

aikantiki harer bhaktir

utpatayaiva kalpate

"Devotional service of the Lord that ignores the authorized Vedic

literatures like the Upanisads, Puranas and Narada-pancaratra is simply

an unnecessary disturbance in society." Bhakti-rasamrta-sindhu 1.2.1011.

2.101]

"Devotional service performed without reference to the Vedas, Puranas,

Pancaratras, etc., must be considered sentimentalism, and it causes

nothing but disturbance to society." There are different grades of

Vaisnavas (kanistha-adhikari, madhyama-adhikari and uttama-adhikari),

but to be a madhyama-adhikari preacher one must be a learned scholar in

the Vedanta-sutra and other Vedic literatures because when bhakti-yoga

develops on the basis of Vedanta philosophy it is factual and steady. In

this connection we may quote the translation and purport of the verse

mentioned above (SB 1.2.12):

TRANSLATION

The seriously inquisitive student or sage, well equipped with knowledge

and detachment, realizes that Absolute Truth by rendering devotional

service in terms of what he has heard from the Vedanta-sruti.

PURPORT

The Absolute Truth is realized in full by the process of devotional

service to the Lord, Vasudeva, or the Personality of Godhead, who is the

full-fledged Absolute Truth. Brahman is His transcendental bodily

effulgence, and Paramatma is His partial representation. As such,

Brahman or Paramatma realization of the Absolute Truth is but a partial

realization. There are four different types of human beings -- the

karmis, the jnanis, the yogis and the devotees. The karmis are

materialistic, whereas the other three are transcendental. The first-

class transcendentalists are the devotees who have realized the Supreme

Person. The second-class transcendentalists are those who have partially

realized the plenary portion of the absolute person. And the third-class

transcendentalists are those who have barely realized the spiritual

focus of the absolute person. As stated in the Bhagavad-gita and other

Vedic literatures, the Supreme Person is realized by devotional service

which is backed by full knowledge and detachment from material

association. We have already discussed the point that devotional service

is followed by knowledge and detachment from material association. As

Brahman and Paramatma realization are imperfect realizations of the

Absolute Truth, so the means of realizing Brahman and Paramatma, i.e.,

the paths of jnana and yoga, are also imperfect means of realizing the

Absolute Truth. Devotional service which is based on the foreground of

full knowledge combined with detachment from material association, and

which is fixed by dint of the aural reception of the Vedanta-sruti, is

the only perfect method by which the seriously inquisitive student can

realize the Absolute Truth. Devotional service is not, therefore, meant

for the less intelligent class of transcendentalists.

There are three classes of devotees, namely, first, second and third

class. The third-class devotees, or the neophytes, who have no knowledge

and are not detached from material association, but who are simply

attracted by the preliminary process of worshiping the Deity in the

temple, are called material devotees. Material devotees are more

attached to material benefit than transcendental profit. Therefore, one

has to make definite progress from the position of material devotional

service to the second-class devotional position. In the second-class

position, the devotee can see four principles in the devotional line,

namely, the Personality of Godhead, His devotees, the ignorant and the

envious. One has to raise himself at least to the stage of a second-

class devotee and thus become eligible to know the Absolute Truth.

A third-class devotee, therefore, has to receive the instructions of

devotional service from the authoritative sources of Bhagavata. The

number one Bhagavata is the established personality of devotee, and the

other Bhagavata is the message of Godhead. The third-class devotee

therefore has to go to the personality of devotee in order to learn the

instructions of devotional service. Such a personality of devotee is not

a professional man who earns his livelihood by the business of the

Bhagavatam. Such a devotee must be a representative of Sukadeva Gosvami,

like Suta Gosvami, and must preach the cult of devotional service for

the all-around benefit of all people. A neophyte devotee has very little

taste for hearing from the authorities. Such a neophyte devotee makes a

show of hearing from the professional man to satisfy his senses. This

sort of hearing and chanting has spoiled the whole thing, so one should

be very careful about the faulty process. The holy messages of Godhead,

as inculcated in the Bhagavad-gita or in Srimad-Bhagavatam, are

undoubtedly transcendental subjects, but even though they are so, such

transcendental matters are not to be received from the professional man,

who spoils them as the serpent spoils milk simply by the touch of his

tongue.

A sincere devotee must, therefore, be prepared to hear the Vedic

literature like the Upanisads, Vedanta-sutra and other literatures left

by the previous authorities, or Gosvamis, for the benefit of his

progress. Without hearing such literatures, one cannot make actual

progress. And without hearing and following the instructions, the show

of devotional service becomes worthless and therefore a sort of

disturbance in the path of devotional service. Unless, therefore,

devotional service is established on the principles of sruti, smrti,

Purana and Pancaratra authorities, the make-show of devotional service

should at once be rejected. An unauthorized devotee should never be

recognized as a pure devotee. By assimilation of such messages from the

Vedic literatures, one can see the all-pervading localized aspect of the

Personality of Godhead within his own self constantly. This is called

samadhi.

Adi 7.103

TEXT 103

TEXT

iha suni' bale sarva sannyasira gana

tomake dekhiye yaiche saksat narayana

SYNONYMS

iha -- this; suni' -- hearing; bale -- spoke; sarva -- all; sannyasira --

of the Mayavadi sannyasis; gana -- group; tomake -- unto You; dekhiye --

we see; yaiche -- exactly like; saksat -- directly; narayana -- the

Supreme Personality of Godhead.

TRANSLATION

Hearing this, the Mayavadi sannyasis became somewhat humble and

addressed Caitanya Mahaprabhu as Narayana Himself, who they all agreed

He was.

PURPORT

Mayavadi sannyasis address each other as Narayana. Whenever they see

another sannyasi, they offer him respect by calling om namo narayanaya ("

I offer my respect unto you, Narayana"), although they know perfectly

well what kind of Narayana he is. Narayana has four hands, but although

they are puffed up with the idea of being Narayana, they cannot exhibit

more than two. Since their philosophy declares that Narayana and an

ordinary human being are on the same level, they sometimes use the term

daridra-narayana ("poor Narayana"), which was invented by a so-called

svami who did not know anything about Vedanta philosophy. Therefore

although all these Mayavadi sannyasis who called themselves Narayana

were actually unaware of the position of Narayana, due to their

austerities Lord Caitanya Mahaprabhu enabled them to understand Him to

be Narayana Himself. Lord Caitanya is certainly the Supreme Personality

of Godhead Narayana appearing as a devotee of Narayana, and thus the

Mayavadi sannyasis, understanding that He was directly Narayana Himself

whereas they were false, puffed-up Narayanas, spoke to Him as follows.

Adi 7.104

TEXT 104

TEXT

tomara vacana suni' judaya sravana

tomara madhuri dekhi' judaya nayana

SYNONYMS

tomara -- Your; vacana -- speeches; suni' -- hearing; judaya -- very

much satisfied; sravana -- aural reception; tomara -- Your; madhuri --

nectar; dekhi' -- seeing; judaya -- satisfies; nayana -- our eyes.

TRANSLATION

"Dear Caitanya Mahaprabhu," they said, "to tell You the truth, we are

greatly pleased to hear Your words, and furthermore Your bodily features

are so pleasing that we feel extraordinary satisfaction in seeing You.

PURPORT

In the sastras it is said:

atah sri-krsna-namadi na bhaved grahyam indriyaih

sevonmukhe hi jihvadau svayam eva sphuraty adah

[Cc. Madhya 17.136]

"With one's materially contaminated senses one cannot understand the

Supreme Personality of Godhead or His name, form, qualities or

paraphernalia, but if one renders service unto Him, the Lord reveals

Himself." (Bhakti-rasamrta-sindhu 1.2.234) Here one can see the effect

of the Mayavadi sannyasis' service toward Narayana. Because the

Mayavadis offered a little respect to Sri Caitanya Mahaprabhu and

because they were pious and actually followed the austere rules and

regulations of sannyasa, they had some understanding of Vedanta

philosophy, and by the grace of Lord Caitanya Mahaprabhu they could

appreciate that He was none other than the Supreme Personality of

Godhead, who is endowed with all six opulences. One of these opulences

is His beauty. By His extraordinarily beautiful bodily features, the

Mayavadi sannyasis recognized Sri Caitanya Mahaprabhu as Narayana

Himself. He was not a farcical Narayana like the daridra-narayanas

invented by so-called sannyasis.

Adi 7.105

TEXT 105

TEXT

tomara prabhave sabara anandita mana

kabhu asangata nahe tomara vacana

SYNONYMS

tomara -- Your; prabhave -- by influence; sabara -- of everyone;

anandita -- joyful; mana -- mind; kabhu -- at anytime; asangata --

unreasonable; nahe -- does not; tomara -- Your; vacana -- speeches.

TRANSLATION

"Dear Sir, by Your influence our minds are greatly satisfied, and we

believe that Your words will never be unreasonable. Therefore You may

speak on the Vedanta-sutra."

PURPORT

In this verse the words tomara prabhave ("Your influence") are very

important. Unless one is spiritually advanced he cannot influence an

audience. Bhaktivinoda Thakura has sung, suddha-bhakata-carana-renu,

bhajana-anukula. "Unless one associates with a pure devotee, he cannot

be influenced to understand devotional service." These Mayavadi

sannyasis were fortunate enough to meet the Supreme Personality of

Godhead in the form of a devotee, and certainly they were greatly

influenced by the Lord. They knew that since a perfectly advanced

spiritualist never says anything false, all his words are reasonable and

agree with the Vedic version. A highly realized person never says

anything that has no meaning. Mayavadi philosophers claim to be the

Supreme Personality of Godhead, and this has no meaning, but Sri

Caitanya Mahaprabhu never uttered such nonsense. The Mayavadi sannyasis

were convinced about His personality, and therefore they wanted to hear

the purport of Vedanta philosophy from Him.

Adi 7.106

TEXT 106

TEXT

prabhu kahe, vedanta-sutra isvara-vacana

vyasa-rupe kaila yaha sri-narayana

SYNONYMS

prabhu kahe -- the Lord began to speak; vedanta-sutra -- the philosophy

of Vedanta-sutra; isvara-vacana -- spoken by the Supreme Personality of

Godhead; vyasa-rupe -- in the form of Vyasadeva; kaila -- He has made;

yaha -- whatever; sri-narayana -- the Supreme Personality of Godhead.

TRANSLATION

The Lord said, "Vedanta philosophy consists of words spoken by the

Supreme Personality of Godhead Narayana in the form of Vyasadeva.

PURPORT

The Vedanta-sutra, which consists of aphorisms revealing the method of

understanding Vedic knowledge, is the concise form of all Vedic

knowledge. It begins with the words athato brahma jijnasa: "Now is the

time to inquire about the Absolute Truth." The human form of life is

especially meant for this purpose, and therefore the Vedanta-sutra very

concisely explains the human mission. This is confirmed by the words of

the Vayu and Skanda Puranas, which define a sutra as follows:

alpaksaram asandigdham sara-vat visvato-mukham

astobham anavadyam ca sutram sutra-vido viduh

"A sutra is a compilation of aphorisms that expresses the essence of all

knowledge in a minimum of words. It must be universally applicable and

faultless in its linguistic presentation." Anyone familiar with such

sutras must be aware of the Vedanta-sutra, which is well known among

scholars by the following additional names: (1) Brahma-sutra, (2)

Sariraka, (3) Vyasa-sutra, (4) Badarayana-sutra, (5) Uttara-mimamsa and (

6) Vedanta-darsana.

There are four chapters (adhyayas) in the Vedanta-sutra, and there are

four divisions (padas) in each chapter. Therefore the Vedanta-sutra may

be referred to as sodasa-pada, or sixteen divisions of aphorisms. The

theme of each and every division is fully described in terms of five

different subject matters (adhikaranas), which are technically called

pratijna, hetu, udaharana, upanaya and nigamana. Every theme must

necessarily be explained with reference to pratijna, or a solemn

declaration of the purpose of the treatise. The solemn declaration given

in the beginning of the Vedanta-sutra is athato brahma jijnasa, which

indicates that this book was written with the solemn declaration to

inquire about the Absolute Truth. Similarly, reasons must be expressed (

hetu), examples must be given in terms of various facts (udaharana), the

theme must gradually be brought nearer for understanding (upanaya), and

finally it must be supported by authoritative quotations from the Vedic

sastras (nigamana).

According to the great dictionary compiler Hemacandra, also known as

Kosakara, Vedanta refers to the purport of the Upanisads and the

Brahmana portion of the Vedas. Professor Apte, in his dictionary,

describes the Brahmana portion of the Vedas as that portion which states

the rules for employment of hymns at various sacrifices and gives

detailed explanations of their origin, sometimes with lengthy

illustrations in the form of legends and stories. It is distinct from

the mantra portion of the Vedas. Hemacandra says that the supplement of

the Vedas is called the Vedanta-sutra. Veda means knowledge, and anta

means the end. In other words, proper understanding of the ultimate

purport of the Vedas is called Vedanta knowledge. Such knowledge, as

given in the aphorisms of the Vedanta-sutra, must be supported by the

Upanisads.

According to learned scholars, there are three different sources of

knowledge, which are called prasthana-traya. According to these scholars,

Vedanta is one of such sources, for it presents Vedic knowledge on the

basis of logic and sound arguments. In the Bhagavad-gita (13.5) the Lord

says, brahma-sutra-padais caiva hetumadbhir viniscitaih: "Understanding

of the ultimate goal of life is ascertained in the Brahma-sutra by

legitimate logic and argument concerning cause and effect." Therefore

the Vedanta-sutra is known as nyaya-prasthana, the Upanisads are known

as sruti-prasthana, and the Gita, Mahabharata and Puranas are known as

smrti-prasthana. All scientific knowledge of transcendence must be

supported by sruti, smrti and a sound logical basis.

It is said that both the Vedic knowledge and the supplement of the Vedas

called the Satvata-pancaratra emanated from the breathing of Narayana,

the Supreme Personality of Godhead. The Vedanta-sutra aphorisms were

compiled by Srila Vyasadeva, a powerful incarnation of Sri Narayana,

although it is sometimes said that they were compiled by a great sage

named Apantaratama. The Pancaratra and Vedanta-sutra, however, express

the same opinions. Sri Caitanya Mahaprabhu therefore confirms that there

is no difference in opinion between the two, and He declares that

because the Vedanta-sutra was compiled by Srila Vyasadeva, it may be

understood to have emanated from the breathing of Sri Narayana. Srila

Bhaktisiddhanta Sarasvati Thakura comments that while Vyasadeva was

compiling the Vedanta-sutra, seven of his great saintly contemporaries

were also engaged in similar work. These saints were Atreya Rsi,

Asmarathya, Audulomi, Karsnajini, Kasakrtsna, Jaimini and Badari. In

addition, it is stated that Parasari and Karmandi-bhiksu also discussed

the Vedanta-sutra aphorisms before Vyasadeva.

As mentioned above, the Vedanta-sutra consists of four chapters. The

first two chapters discuss the relationship of the living entity with

the Supreme Personality of Godhead. This is known as sambandha-jnana, or

knowledge of the relationship. The third chapter describes how one can

act in his relationship with the Supreme Personality of Godhead. This is

called abhidheya-jnana. The relationship of the living entity with the

Supreme Lord is described by Sri Caitanya Mahaprabhu: jivera ‘svarupa'

haya krsnera ‘nitya-dasa'. "The living entity is an eternal servant of

Krsna, the Supreme God." (Cc. Madhya 20.108) Therefore, to act in that

relationship one must perform sadhana-bhakti, or the prescribed duties

of service to the Supreme Personality of Godhead. This is called

abhidheya-jnana. The fourth chapter describes the result of such

devotional service (prayojana-jnana). This ultimate goal of life is to

go back home, back to Godhead. The words anavrttih sabdat in the Vedanta-

sutra indicate this ultimate goal.

Srila Vyasadeva, a powerful incarnation of Narayana, compiled the

Vedanta-sutra, and in order to protect it from unauthorized commentaries,

he personally composed Srimad-Bhagavatam on the instruction of his

spiritual master, Narada Muni, as the original commentary on the Vedanta-

sutra. Besides Srimad-Bhagavatam, there are commentaries on the Vedanta-

sutra composed by all the major Vaisnava acaryas, and in each of them

devotional service to the Lord is described very explicitly. Only those

who follow Sankara's commentary have described the Vedanta-sutra in an

impersonal way, without reference to visnu-bhakti, or devotional service

to the Lord, Visnu. Generally people very much appreciate this Sariraka-

bhasya, or impersonal description of the Vedanta-sutra, but all

commentaries that are devoid of devotional service to Lord Visnu must be

considered to differ in purport from the original Vedanta-sutra. In

other words, Lord Caitanya definitely confirmed that the commentaries,

or bhasyas, written by the Vaisnava acaryas on the basis of devotional

service to Lord Visnu, and not the Sariraka-bhasya of Sankaracarya, give

the actual explanation of the Vedanta-sutra.

Adi 7.107

TEXT 107

TEXT

bhrama, pramada, vipralipsa, karanapatava

isvarera vakye nahi dosa ei saba

SYNONYMS

bhrama -- mistake; pramada -- illusion; vipralipsa -- cheating purposes;

karana-apatava -- inefficiency of the material senses; isvarera -- of

the Lord; vakye -- in the speech; nahi -- there is not; dosa -- fault;

ei saba -- all this.

TRANSLATION

"The material defects of mistakes, illusions, cheating and sensory

inefficiency do not exist in the words of the Supreme Personality of

Godhead.

PURPORT

A mistake is the acceptance of an object to be different from what it is

or the acceptance of false knowledge. For example, one may see a rope in

the dark and think it to be a serpent, or one may see a glittering

oyster shell and think it to be gold. These are mistakes. Similarly, an

illusion is a misunderstanding that arises from inattention while

hearing, and cheating is the transmission of such defective knowledge to

others. Materialistic scientists and philosophers generally use such

words as "maybe" and "perhaps" because they do not have actual knowledge

of complete facts. Therefore their instructing others is an example of

cheating. The final defect of the materialistic person is his

inefficient senses. Although our eyes, for example, have the power to

see, they cannot see that which is situated at a distance, nor can they

see the eyelid, which is the object nearest to the eye. To our untrained

eyes the sun appears to be just like a plate, and to the eyes of one who

is suffering from jaundice everything appears to be yellow. Therefore we

cannot rely on the knowledge acquired through such imperfect eyes. The

ears are equally imperfect. We cannot hear a sound vibrated a long

distance away unless we put a telephone to our ear. Similarly, if we

analyze all our senses in this way, we will find them all to be

imperfect. Therefore it is useless to acquire knowledge through the

senses. The Vedic process is to hear from authority. In the Bhagavad-

gita (4.2) the Lord says, evam parampara-praptam imam rajarsayo viduh: "

The supreme science was thus received through the chain of disciplic

succession, and the saintly kings understood it in that way." We have to

hear not from a telephone but from an authorized person, for it is he

who has real knowledge.

Adi 7.108

TEXT 108

TEXT

upanisat-sahita sutra kahe yei tattva

mukhya-vrttye sei artha parama mahattva

SYNONYMS

upanisat -- the authorized Vedic version; sahita -- along with; sutra --

the Vedanta-sutra; kahe -- it is said; yei -- the subject matter; tattva

-- in truth; mukhya-vrttye -- by direct understanding; sei -- that truth;

artha -- meaning; parama -- ultimate; mahattva -- glory.

TRANSLATION

"The Absolute Truth is described in the Upanisads and Brahma-sutra, but

one must understand the verses as they are. That is the supreme glory in

understanding.

PURPORT

It has become fashionable since the time of Sankaracarya to explain

everything regarding the sastras in an indirect way. Scholars take pride

in explaining everything in their own way, and they declare that one can

understand the Vedic scriptures in any way he likes. This "any way you

like" method is foolishness, and it has created havoc in the Vedic

culture. One cannot accept scientific knowledge in his own whimsical way.

In the science of mathematics, for example, two plus two equals four,

and one cannot make it equal three or five. Yet although it is not

possible to alter real knowledge, people have taken to the fashion of

understanding Vedic knowledge in any way they like. It is for this

reason that we have presented Bhagavad-gita As It Is. We do not create

meanings by concoction. Sometimes commentators say that the word

kuruksetra in the first verse of the Bhagavad-gita refers to one's body,

but we do not accept this. We understand that Kuruksetra is a place that

still exists, and according to the Vedic version it is a dharma-ksetra,

or a place of pilgrimage. People still go there to perform Vedic

sacrifices. Foolish commentators, however, say that kuruksetra means the

body and that panca-pandava refers to the five senses. In this way they

distort the meaning, and people are misled. Here Sri Caitanya Mahaprabhu

confirms that all Vedic literatures, including the Upanisads, Brahma-

sutra and others, whether sruti, smrti or nyaya, must be understood

according to their original statements. To describe the direct meaning

of the Vedic literatures is glorious, but to describe them in one's own

way, using imperfect senses and imperfect knowledge, is a disastrous

blunder. Sri Caitanya Mahaprabhu fully deprecated the attempt to

describe the Vedas in this way.

Regarding the Upanisads, the following eleven Upanisads are considered

to be the topmost: Isa, Kena, Katha, Prasna, Mundaka, Mandukya,

Taittiriya, Aitareya, Chandogya, Brhad-aranyaka and Svetasvatara.

However, in the Muktikopanisad, verses 30–39, there is a description of

108 Upanisads. They are as follows: (1) Isopanisad, (2) Kenopanisad, (3)

Kathopanisad, (4) Prasnopanisad, (5) Mundakopanisad, (6) Mandukyopanisad,

(7) Taittiriyopanisad, (8) Aitareyopanisad, (9) Chandogyopanisad, (10)

Brhad-aranyakopanisad, (11) Brahmopanisad, (12) Kaivalyopanisad, (13)

Jabalopanisad, (14) Svetasvataropanisad, (15) Hamsopanisad, (16)

Aruneyopanisad, (17) Garbhopanisad, (18) Narayanopanisad, (19)

Paramahamsopanisad, (20) Amrta-bindupanisad, (21) Nada-bindupanisad, (

22) Siropanisad, (23) Atharva-sikhopanisad, (24) Maitrayany-upanisad, (

25) Kausitaky-upanisad, (26) Brhaj-jabalopanisad, (27) Nrsimha-

tapaniyopanisad, (28) Kalagni-rudropanisad, (29) Maitreyy-upanisad, (30)

Subalopanisad, (31) Ksurikopanisad, (32) Mantrikopanisad, (33) Sarva-

saropanisad, (34) Niralambopanisad, (35) Suka-rahasyopanisad, (36) Vajra-

sucikopanisad, (37) Tejo-bindupanisad, (38) Nada-bindupanisad, (39)

Dhyana-bindupanisad, (40) Brahma-vidyopanisad, (41) Yoga-tattvopanisad, (

42), Atma-bodhopanisad, (43) Narada-parivrajakopanisad, (44) Trisikhy-

upanisad, (45) Sitopanisad, (46) Yoga-cudamany-upanisad, (47)

Nirvanopanisad, (48) Mandala-brahmanopanisad, (49) Daksina-murty-

upanisad, (50) Sarabhopanisad, (51) Skandopanisad, (52)

Mahanarayanopanisad, (53) Advaya-tarakopanisad, (54) Rama-rahasyopanisad,

(55) Rama-tapany-upanisad, (56) Vasudevopanisad, (57) Mudgalopanisad, (

58) Sandilyopanisad, (59) Paingalopanisad, (60) Bhiksupanisad, (61)

Mahad-upanisad, (62) Sarirakopanisad, (63) Yoga-sikhopanisad, (64)

Turiyatitopanisad, (65) Sannyasopanisad, (66) Paramahamsa-

parivrajakopanisad, (67) Malikopanisad, (68) Avyaktopanisad, (69)

Ekaksaropanisad, (70) Purnopanisad, (71) Suryopanisad, (72) Aksy-

upanisad, (73) Adhyatmopanisad, (74) Kundikopanisad, (75) Savitry-

upanisad, (76) Atmopanisad, (77) Pasupatopanisad, (78) Param-

brahmopanisad, (79) Avadhutopanisad, (80) Tripuratapanopanisad, (81)

Devy-upanisad, (82) Tripuropanisad, (83) Katha-rudropanisad, (84)

Bhavanopanisad, (85) Hrdayopanisad, (86) Yoga-kundaliny-upanisad, (87)

Bhasmopanisad, (88) Rudraksopanisad, (89) Ganopanisad, (90)

Darsanopanisad, (91) Tara-saropanisad, (92) Maha-vakyopanisad, (93)

Panca-brahmopanisad, (94) Pranagni-hotropanisad, (95) Gopala-tapany-

upanisad, (96) Krsnopanisad, (97) Yajnavalkyopanisad, (98) Varahopanisad,

(99) Satyayany-upanisad, (100) Hayagrivopanisad, (101)

Dattatreyopanisad, (102) Garudopanisad, (103) Kaly-upanisad, (104)

Jabaly-upanisad, (105) Saubhagyopanisad, (106) Sarasvati-rahasyopanisad,

(107) Bahvrcopanisad and (108) Muktikopanisad. Thus there are 108

generally accepted Upanisads, of which eleven are the most important, as

previously stated.

Adi 7.109

TEXT 109

TEXT

gauna-vrttye yeba bhasya karila acarya

tahara sravane nasa haya sarva karya

SYNONYMS

gauna-vrttye -- by indirect meanings; yeba -- which; bhasya --

commentary; karila -- prepared; acarya -- Sankaracarya; tahara -- its;

sravane -- hearing; nasa -- destruction; haya -- becomes; sarva -- all;

karya -- business.

TRANSLATION

"Sripada Sankaracarya has described all the Vedic literatures in terms

of indirect meanings. One who hears such explanations is ruined.

Adi 7.110

TEXT 110

TEXT

tanhara nahika dosa, isvara-ajna pana

gaunartha karila mukhya artha acchadiya

SYNONYMS

tanhara -- of Sri Sankaracarya; nahika -- there is none; dosa -- fault;

isvara -- the Supreme Lord; ajna -- order; pana -- receiving; gauna-

artha -- indirect meaning; karila -- make; mukhya -- direct; artha --

meaning; acchadiya -- covering.

TRANSLATION

"Sankaracarya is not at fault, for it is under the order of the Supreme

Personality of Godhead that he has covered the real purport of the Vedas.

PURPORT

The Vedic literature is to be considered a source of real knowledge, but

if one does not take it as it is, one will be misled. For example, the

Bhagavad-gita is an important Vedic literature that has been taught for

many years, but because it was commented upon by unscrupulous rascals,

people derived no benefit from it, and no one came to the conclusion of

Krsna consciousness. Since the purport of the Bhagavad-gita is now being

presented as it is, however, within four or five short years thousands

of people all over the world have become Krsna conscious. That is the

difference between direct and indirect explanations of the Vedic

literature. Therefore Sri Caitanya Mahaprabhu said, mukhya-vrttye sei

artha parama mahattva: "To teach the Vedic literature according to its

direct meaning, without false commentary, is glorious." Unfortunately,

Sri Sankaracarya, by the order of the Supreme Personality of Godhead,

compromised between atheism and theism in order to cheat the atheists

and bring them to theism, and to do so he gave up the direct method of

Vedic knowledge and tried to present a meaning which is indirect. It is

with this purpose that he wrote his Sariraka-bhasya commentary on the

Vedanta-sutra.

One should not, therefore, attribute very much importance to the

Sariraka-bhasya. In order to understand Vedanta philosophy, one must

study Srimad-Bhagavatam, which begins with the words om namo bhagavate

vasudevaya, janmady asya yato 'nvayad itaratas carthesv abhijnah sva-rat:

"I offer my obeisances unto Lord Sri Krsna, son of Vasudeva, who is the

Supreme all-pervading Personality of Godhead. I meditate upon Him, the

transcendent reality, who is the primeval cause of all causes, from whom

all manifested universes arise, in whom they dwell and by whom they are

destroyed. I meditate upon that eternally effulgent Lord, who is

directly and indirectly conscious of all manifestations and yet is fully

independent." (SB 1.1.1) Srimad-Bhagavatam is the real commentary on the

Vedanta-sutra. Unfortunately, if one is attracted to Sri Sankaracarya's

commentary, Sariraka-bhasya, his spiritual life is doomed.

One may argue that since Sankaracarya is an incarnation of Lord Siva,

how is it that he cheated people in this way? The answer is that he did

so on the order of his master, the Supreme Personality of Godhead. This

is confirmed in the Padma Purana, in the words of Lord Siva himself:

mayavadam asac chastram pracchannam bauddham ucyate

mayaiva kalpitam devi kalau brahmana-rupina

brahmanas caparam rupam nirgunam vaksyate maya

sarva-svam jagato 'py asya mohanartham kalau yuge

vedante tu maha-sastre mayavadam avaidikam

mayaiva vaksyate devi jagatam nasa-karanat

"The Mayavada philosophy," Lord Siva informed his wife Parvati, "is

impious [asac chastra]. It is covered Buddhism. My dear Parvati, in Kali-

yuga I assume the form of a brahmana and teach this imagined Mayavada

philosophy. In order to cheat the atheists, I describe the Supreme

Personality of Godhead to be without form and without qualities.

Similarly, in explaining Vedanta I describe the same Mayavada philosophy

in order to mislead the entire population toward atheism by denying the

personal form of the Lord." In the Siva Purana the Supreme Personality

of Godhead told Lord Siva:

dvaparadau yuge bhutva kalaya manusadisu

svagamaih kalpitais tvam ca janan mad-vimukhan kuru

"In Kali-yuga, mislead the people in general by propounding imaginary

meanings for the Vedas to bewilder them." These are the descriptions of

the Puranas.

Srila Bhaktisiddhanta Sarasvati Thakura comments that mukhya-vrtti ("the

direct meaning") is abhidha-vrtti, or the meaning that one can

understand immediately from the statements of dictionaries, whereas

gauna-vrtti ("the indirect meaning") is a meaning that one imagines

without consulting the dictionary. For example, one politician has said

that Kuruksetra refers to the body, but in the dictionary there is no

such definition. Therefore this imaginary meaning is gauna-vrtti,

whereas the direct meaning found in the dictionary is mukhya-vrtti or

abhidha-vrtti. This is the distinction between the two. Sri Caitanya

Mahaprabhu recommends that one understand the Vedic literature in terms

of abhidha-vrtti, and the gauna-vrtti He rejects. Sometimes, however, as

a matter of necessity, the Vedic literature is described in terms of the

laksana-vrtti or gauna-vrtti, but one should not accept such

explanations as permanent truths.

The purpose of the discussions in the Upanisads and Vedanta-sutra is to

philosophically establish the personal feature of the Absolute Truth.

The impersonalists, however, in order to establish their philosophy,

accept these discussions in terms of laksana-vrtti, or indirect meanings.

Thus instead of being tattva-vada, or in search of the Absolute Truth,

they become Mayavada, or illusioned by the material energy. When Sri

Visnu Svami, one of the four acaryas of the Vaisnava cult, presented his

thesis on the subject matter of suddhadvaita-vada, immediately the

Mayavadis took advantage of this philosophy and tried to establish their

advaita-vada or kevaladvaita-vada. To defeat this kevaladvaita-vada, Sri

Ramanujacarya presented his philosophy as visistadvaita-vada, and Sri

Madhvacarya presented his philosophy of tattva-vada, both of which are

stumbling blocks to the Mayavadis because they defeat their philosophy

in scrupulous detail. Students of Vedic philosophy know very well how

strongly Sri Ramanujacarya's visistadvaita-vada and Sri Madhvacarya's

tattva-vada contest the impersonal Mayavada philosophy. Sri Caitanya

Mahaprabhu, however, accepted the direct meaning of the Vedanta

philosophy and thus defeated the Mayavada philosophy immediately. He

opined in this connection that anyone who follows the principles of the

Sariraka-bhasya is doomed. This is confirmed in the Padma Purana, where

Lord Siva tells Parvati:

srnu devi pravaksyami tamasani yatha-kramam

yesam sravana-matrena patityam jnaninam api

apartham sruti-vakyanam darsayal loka-garhitam

karma-svarupa-tyajyatvam atra ca pratipadyate

sarva-karma-paribhramsan naiskarmyam tatra cocyate

paratma-jivayor aikyam mayatra pratipadyate

"My dear wife, hear my explanations of how I have spread ignorance

through Mayavada philosophy. Simply by hearing it, even an advanced

scholar will fall down. In this philosophy, which is certainly very

inauspicious for people in general, I have misrepresented the real

meaning of the Vedas and recommended that one give up all activities in

order to achieve freedom from karma. In this Mayavada philosophy I have

described the jivatma and Paramatma to be one and the same." How the

Mayavada philosophy was condemned by Sri Caitanya Mahaprabhu and His

followers is described in Sri Caitanya-caritamrta, Antya-lila, Second

Chapter, verses 94 through 99, where Svarupa-damodara Gosvami says that

anyone who is eager to understand the Mayavada philosophy must be

considered insane. This especially applies to a Vaisnava who reads the

Sariraka-bhasya and considers himself to be one with God. The Mayavadi

philosophers have presented their arguments in such attractive, flowery

language that hearing Mayavada philosophy may sometimes change the mind

of even a maha-bhagavata, or very advanced devotee. An actual Vaisnava

cannot tolerate any philosophy that claims God and the living being to

be one and the same.

Adi 7.111

TEXT 111

TEXT

‘brahma'-sabde mukhya arthe kahe -- ‘bhagavan'

cid-aisvarya-paripurna, anurdhva-samana

SYNONYMS

brahma -- the Absolute Truth; sabde -- by this word; mukhya -- direct;

arthe -- meaning; kahe -- says; bhagavan -- the Supreme Personality of

Godhead; cit-aisvarya -- spiritual opulence; paripurna -- full of;

anurdhva -- unsurpassed by anyone; samana -- not equaled by anyone.

TRANSLATION

"According to direct understanding, the Absolute Truth is the Supreme

Personality of Godhead, who has all spiritual opulences. No one can be

equal to or greater than Him.

PURPORT

This statement by Sri Caitanya Mahaprabhu is confirmed in Srimad-

Bhagavatam (1.2.11):

vadanti tat tattva-vidas tattvam yaj jnanam advayam

brahmeti paramatmeti bhagavan iti sabdyate

"Learned transcendentalists who know the Absolute Truth call this

nondual substance Brahman, Paramatma or Bhagavan." The Absolute Truth is

ultimately understood as Bhagavan, partially understood as Paramatma and

vaguely understood as the impersonal Brahman. Bhagavan, or the Supreme

Personality of Godhead, is opulent in all excellence; no one can be

equal to or greater than Him. This is also confirmed in the Bhagavad-

gita (7.7), where the Lord says, mattah parataram nanyat kincid asti

dhananjaya: "O conqueror of wealth [Arjuna], there is no truth superior

to Me." There are many other verses which prove that the Absolute Truth

in the ultimate sense is understood to be the Supreme Personality of

Godhead, Krsna.

Adi 7.112

TEXT 112

TEXT

tanhara vibhuti, deha, -- saba cid-akara

cid-vibhuti acchadi' tanre kahe ‘nirakara'

SYNONYMS

tanhara -- His (the Supreme Personality of Godhead's); vibhuti --

spiritual power; deha -- body; saba -- everything; cit-akara --

spiritual form; cit-vibhuti -- spiritual opulence; acchadi' -- covering;

tanre -- Him; kahe -- says; nirakara -- without form.

TRANSLATION

"Everything about the Supreme Personality of Godhead is spiritual,

including His body, opulence and paraphernalia. Mayavada philosophy,

however, covering His spiritual opulence, advocates the theory of

impersonalism.

PURPORT

It is stated in the Brahma-samhita, isvarah paramah krsnah sac-cid-

ananda-vigrahah [Bs. 5.1]: "The Supreme Personality of Godhead, Krsna,

has a spiritual body which is full of knowledge, eternity and bliss." In

this material world everyone's body is just the opposite -- temporary,

full of ignorance and full of misery. Therefore when the Supreme

Personality of Godhead is sometimes described as nirakara, this is to

indicate that He does not have a material body like us.

Mayavadi philosophers do not know how it is that the Supreme Personality

of Godhead is formless. The Supreme Lord does not have a form like ours

but has a spiritual form. Not knowing this, Mayavadi philosophers simply

advocate the onesided view that the Supreme Godhead, or Brahman, is

formless (nirakara). In this connection Srila Bhaktivinoda Thakura

offers many quotes from the Vedic literature. If one accepts the real or

direct meaning of these Vedic statements, one can understand that the

Supreme Personality of Godhead has a spiritual body (sac-cid-ananda-

vigraha [Bs. 5.1]).

In the Brhad-aranyaka Upanisad (5.1.1) it is said, purnam adah purnam

idam purnat purnam udacyate. This indicates that the body of the Supreme

Personality of Godhead is spiritual, for even though He expands in many

ways, He remains the same. In the Bhagavad-gita (10.8) the Lord says,

aham sarvasya prabhavo mattah sarvam pravartate: "I am the origin of all.

Everything emanates from Me." Mayavadi philosophers materialistically

think that if the Supreme Truth expands Himself in everything, He must

lose His original form. Thus they think that there cannot be any form

other than the expansive gigantic body of the Lord. But the Brhad-

aranyaka Upanisad confirms, purnam idam purnat purnam udacyate: "

Although He expands in many ways, He keeps His original personality. His

original spiritual body remains as it is." Similarly, elsewhere it is

stated, vicitra-saktih purusah puranah: "The Supreme Personality of

Godhead, the original person [purusa], has multifarious energies." And

the Svetasvatara Upanisad declares, sa vrksa-kalakrtibhih paro 'nyo

yasmat prapancah parivartate 'yam dharmavaham papanudam bhagesam: "He is

the origin of material creation, and it is due to Him only that

everything changes. He is the protector of religion and annihilator of

all sinful activities. He is the master of all opulences." (Svet. Up. 6.

6) Vedaham etam purusam mahantam aditya-varnam tamasah parastat: "Now I

understand the Supreme Personality of Godhead to be the greatest of the

great. He is effulgent like the sun and is beyond this material world." (

Svet. Up. 3.8) Patim patinam paramam parastat: "He is the master of all

masters, the superior of all superiors." (Svet. Up. 6.7) Mahan prabhur

vai purusah: "He is the supreme master and supreme person." (Svet. Up. 3.

12) Parasya saktir vividhaiva sruyate: "We can understand His opulences

in different ways." (Svet. Up. 6.8 [Cc. Madhya 13.65, purport])

Similarly, in the Rg Veda it is stated, tad visnoh paramam padam sada

pasyanti surayah: "Visnu is the Supreme, and those who are actually

learned think only of His lotus feet." In the Prasna Upanisad (6.3) it

is said, sa iksam cakre: "He glanced over the material creation." In the

Aitareya Upanisad (1.1.1–2) it is said, sa aiksata -- "He glanced over

the material creation" -- and sa imal lokan asrjata -- "He created this

entire material world."

Thus many verses can be quoted from the Upanisads and Vedas which prove

that the Supreme Godhead is not impersonal. In the Katha Upanisad (2.2.

13) it is also said, nityo nityanam cetanas cetananam eko bahunam yo

vidadhati kaman: "He is the supreme eternally conscious person, who

maintains all other living entities." From all these Vedic references

one can understand that the Absolute Truth is a person and that no one

can equal or excel Him. Although there are many foolish Mayavadi

philosophers who think that they are even greater than Krsna, Krsna is

asamaurdhva: no one is equal to or above Him.

As stated in the Svetasvatara Upanisad (3.19), apani-pado javano grahita.

This verse describes the Absolute Truth as having no legs or hands.

Although this is an impersonal description, it does not mean that the

Absolute Personality of Godhead has no form. He has a spiritual form

that is distinct from the forms of matter. In this verse Caitanya

Mahaprabhu clarifies this distinction.

Adi 7.113

TEXT 113

TEXT

cid-ananda -- tenho, tanra sthana, parivara

tanre kahe -- prakrta-sattvera vikara

SYNONYMS

cit-ananda -- spiritual bliss; tenho -- He is personally; tanra -- His;

sthana -- abode; parivara -- entourage; tanre -- unto Him; kahe --

someone says; prakrta -- material; sattvera -- goodness; vikara --

transformation.

TRANSLATION

"The Supreme Personality of Godhead is full of spiritual potencies.

Therefore His body, name, fame and entourage are all spiritual. The

Mayavadi philosopher, due to ignorance, says that these are all merely

transformations of the material mode of goodness.

PURPORT

In the Seventh Chapter of the Bhagavad-gita the Supreme Personality of

Godhead has classified His energies in two distinct divisions -- namely,

prakrta and aprakrta, or para-prakrti and apara-prakrti. In the Visnu

Purana the same distinction is made. The Mayavadi philosophers cannot

understand these two prakrtis, or natures -- material and spiritual --

but one who is actually intelligent can understand them. Considering the

many varieties and activities in material nature, why should the

Mayavadi philosophers deny the spiritual varieties of the spiritual

world? The Bhagavatam (10.2.32) says:

ye 'nye 'ravindaksa vimukta-maninas

tvayy asta-bhavad avisuddha-buddhayah

The intelligence of those who think themselves liberated but have no

information of the spiritual world is not yet clear. In this verse the

term avisuddha-buddhayah refers to unclean intelligence. Due to unclean

intelligence or a poor fund of knowledge, the Mayavadi philosophers

cannot understand the distinction between material and spiritual

varieties; therefore they cannot even think of spiritual varieties

because they take it for granted that all variety is material.

Sri Caitanya Mahaprabhu, therefore, explains in this verse that Krsna --

the Supreme Personality of Godhead, or the Absolute Truth -- has a

spiritual body that is distinct from material bodies, and thus His name,

abode, entourage and qualities are all spiritual. The material mode of

goodness has nothing to do with spiritual varieties. Mayavadi

philosophers, however, cannot clearly understand spiritual varieties;

therefore they imagine a negation of the material world to be the

spiritual world. The material qualities of goodness, passion and

ignorance cannot act in the spiritual world, which is therefore called

nirguna, as clearly indicated in the Bhagavad-gita (trai-gunya-visaya

veda nistrai-gunyo bhavarjuna). The material world is a manifestation of

the three modes of material nature, but one has to become free from

these modes to come to the spiritual world, where their influence is

completely absent. Now Lord Sri Caitanya Mahaprabhu will disassociate

Lord Siva from Mayavada philosophy in the following verse.

Adi 7.114

TEXT 114

TEXT

tanra dosa nahi, tenho ajna-kari dasa

ara yei sune tara haya sarva-nasa

SYNONYMS

tanra -- his (Lord Siva's); dosa -- fault; nahi -- there is none; tenho -

- he; ajna -- kari -- obedient order-carrier; dasa -- servant; ara --

others; yei -- anyone; sune -- hears (the Mayavada philosophy); tara --

of him; haya -- becomes; sarva-nasa -- everything lost

TRANSLATION

"Sankaracarya, who is an incarnation of Lord Siva, is faultless because

he is a servant carrying out the orders of the Lord. But those who

follow his Mayavadi philosophy are doomed. They will lose all their

advancement in spiritual knowledge.

PURPORT

Mayavadi philosophers are very proud of exhibiting their Vedanta

knowledge through grammatical jugglery, but in the Bhagavad-gita Lord

Sri Krsna certifies that they are mayayapahrta-jnana, bereft of real

knowledge due to maya. Maya has two potencies with which to execute her

two functions -- the praksepatmika-sakti, the power to throw the living

entity into the ocean of material existence, and avaranatmika-sakti, the

power to cover the knowledge of the living entity. The function of the

the avaranatmika-sakti is explained in the Bhagavad-gita by the word

mayayapahrta-jnanah [Bg. 7.15].

Why the daivi-maya, or illusory energy of Krsna, takes away the

knowledge of the Mayavadi philosophers is also explained in the Bhagavad-

gita by the use of the words asuram bhavam asritah, which refer to a

person who does not agree to the existence of the Lord. The Mayavadis,

who are not in agreement with the existence of the Lord, can be

classified in two groups, exemplified by the impersonalist Sankarites of

Varanasi and the Buddhists of Saranatha. Both groups are Mayavadis, and

Krsna takes away their knowledge due to their atheistic philosophies.

Neither group agrees to accept the existence of a personal God. The

Buddhist philosophers clearly deny both the soul and God, and although

the Sankarites do not openly deny God, they say that the Absolute is

nirakara, or formless. Thus both the Buddhists and the Sankarites are

avisuddha-buddhayah [SB 10.2.32], or imperfect and unclean in their

knowledge and intelligence.

The most prominent Mayavadi scholar, Sadananda Yogindra, has written a

book called Vedanta-sara, in which he expounds the philosophy of

Sankaracarya, and all the followers of Sankara's philosophy attribute

great importance to his statements. In this Vedanta-sara Sadananda

Yogindra defines Brahman as sac-cid-ananda combined with knowledge and

without duality, and he defines ignorance (jada) as knowledge distinct

from that of sat and asat. This is almost inconceivable, but it is a

product of the three material qualities. Thus he considers anything

other than pure knowledge to be material. The center of ignorance is

considered to be sometimes all-pervading and sometimes individual. Thus

according to his opinion both the all-pervading Visnu and the individual

living entities are products of ignorance.

In simple language, it is the opinion of Sadananda Yogindra that since

everything is nirakara (formless), the conception of Visnu and the

conception of the individual soul are both products of ignorance. He

also explains that the visuddha-sattva conception of the Vaisnavas is

nothing but pradhana, or the chief principle of creation. He maintains

that when all-pervading knowledge is contaminated by the visuddha-sattva,

which consists of a transformation of the quality of goodness, there

arises the conception of the Supreme Personality of Godhead, who is the

omnipotent, omniscient supreme ruler, the Supersoul, the cause of all

causes, the supreme isvara, etc. According to Sadananda Yogindra,

because isvara, the Supreme Lord, is the reservoir of all ignorance, He

may be called sarva-jna, or omniscient, but one who denies the existence

of the omnipotent Supreme Personality of Godhead is more than isvara, or

the Lord. His conclusion, therefore, is that the Supreme Personality of

Godhead (isvara) is a transformation of material ignorance and that the

living entity (jiva) is covered by ignorance. Thus he describes both

collective and individual existence in darkness. According to Mayavadi

philosophers, the Vaisnava conception of the Lord as the Supreme

Personality of Godhead and of the jiva, or individual soul, as His

eternal servant is a manifestation of ignorance. If we accept the

judgment of Lord Krsna in the Bhagavad-gita, however, the Mayavadis are

to be considered mayayapahrta-jnana, or bereft of all knowledge, because

they do not recognize the existence of the Supreme Personality of

Godhead or they claim that His existence is a product of the material

conception (maya). These are characteristics of asuras, or demons.

Lord Sri Caitanya Mahaprabhu, in His discourses with Sarvabhauma

Bhattacarya, said:

jivera nistara lagi' sutra kaila vyasa

mayavadi-bhasya sunile haya sarva-nasa

(Cc. Madhya 6.169)

Vyasadeva composed the Vedanta-sutra to deliver the conditioned souls

from this material world, but Sankaracarya, by presenting the Vedanta-

sutra in his own way, has clearly done a great disservice to human

society, for one who follows his Mayavada philosophy is doomed. In the

Vedanta-sutra, devotional service is clearly indicated, but the Mayavadi

philosophers refuse to accept the spiritual body of the Supreme Absolute

Person and refuse to accept that the living entity has an individual

existence separate from that of the Supreme Lord. Thus they have created

atheistic havoc all over the world, for such a conclusion is against the

very nature of the transcendental process of pure devotional service.

The Mayavadi philosophers' unrealizable ambition to become one with the

Supreme through denying the existence of the Personality of Godhead

results in a most calamitous misrepresentation of spiritual knowledge,

and one who follows this philosophy is doomed to remain perpetually in

this material world. Therefore the Mayavadis are called avisuddha-

buddhayah, or unclean in knowledge. Because they are unclean in

knowledge, all their austerities and penances end in frustration. Thus

although they may be honored at first as very learned scholars,

ultimately they descend to physical activities of politics, social work,

etc. Instead of becoming one with the Supreme Lord, they again become

one with these material activities. This is explained in Srimad-

Bhagavatam (10.2.32):

aruhya krcchrena param padam tatah

patanty adho 'nadrta-yusmad-anghrayah

In actuality the Mayavadi philosophers very strictly follow the

austerities and penances of spiritual life and in this way are elevated

to the impersonal Brahman platform, but due to their negligence of the

lotus feet of the Lord they again fall down to material existence.

Adi 7.115

TEXT 115

TEXT

prakrta kariya mane visnu-kalevara

visnu-ninda ara nahi ihara upara

SYNONYMS

prakrta -- material; kariya -- taking it to be so; mane -- accepts;

visnu -- Lord Visnu's; kalevara -- body; visnu-ninda -- defaming or

blaspheming Lord Visnu; ara -- beyond this; nahi -- none; ihara -- of

this; upara -- above.

TRANSLATION

"One who considers the transcendental body of Lord Visnu to be made of

material nature is the greatest offender at the lotus feet of the Lord.

There is no greater blasphemy against the Supreme Personality of Godhead.

PURPORT

Sri Bhaktisiddhanta Sarasvati Gosvami explains that the variegated

personal feature of the Absolute Truth is the visnu-tattva and that the

material energy, which creates this cosmic manifestation, is the energy

of Lord Visnu. The creative force is merely the energy of the Lord, but

the foolish conclude that because the Lord has distributed Himself in an

impersonal form He has no separate existence. The impersonal Brahman,

however, cannot possess energies, nor do the Vedic literatures state

that maya (the illusory energy) is covered by another maya. There are

hundreds and thousands of references, however, to visnu-maya (parasya

saktih), or the energy of Lord Visnu. In the Bhagavad-gita (7.14) Krsna

refers to mama maya ("My energy"). Maya is controlled by the Supreme

Personality of Godhead; it is not that He is covered by maya. Therefore

Lord Visnu cannot be a product of the material energy. In the beginning

of the Vedanta-sutra it is said, janmady asya yatah [SB 1.1.1],

indicating that the material energy is also an emanation of the Supreme

Brahman. How then could He be covered by the material energy? If that

were possible, material energy would be greater than the Supreme Brahman.

Even these simple arguments, however, cannot be understood by the

Mayavadi philosophers, and therefore the term mayayapahrta-jnana, which

is applied to them in the Bhagavad-gita, is extremely appropriate.

Anyone who thinks that Lord Visnu is a product of the material energy,

as explained by Sadananda Yogindra, should immediately be understood to

be insane, for his knowledge has been stolen by the illusory energy.

Lord Visnu cannot be placed within the category of the demigods. Those

who are actually bewildered by the Mayavada philosophy and are still in

the darkness of ignorance consider Lord Visnu to be a demigod, in

defiance of the Rg-vedic mantra om tad visnoh paramam padam ("Visnu is

always in a superior position"). This mantra is confirmed in the

Bhagavad-gita: mattah parataram nanyat [Bg. 7.7] -- there is no truth

superior to Lord Krsna, or Visnu. Thus only those whose knowledge has

been bewildered consider Lord Visnu to be a demigod and therefore

suggest that one may worship either Lord Visnu, the goddess Kali (Durga)

or whomever one likes and achieve the same result. This is an ignorant

conclusion that is not accepted in the Bhagavad-gita (9.25), which

distinctly says, yanti deva-vrata devan . . . yanti mad-yajino 'pi mam:

The worshipers of the demigods will be promoted to the respective

planets of the demigods, but devotees of the Supreme Lord will go back

home, back to Godhead. Lord Krsna explains very clearly in the Bhagavad-

gita (7.14) that His material energy is very difficult to overcome:

daivi hy esa guna-mayi mama maya duratyaya. Maya's influence is so

strong that even learned scholars and spiritualists are also covered by

maya and think themselves to be as good as the Supreme Personality of

Godhead. Actually, however, to free oneself from the influence of maya

one must surrender to the Supreme Personality of Godhead, as Krsna also

states in the Bhagavad-gita (7.14): mam eva ye prapadyante mayam etam

taranti te. It is to be concluded, therefore, that Lord Visnu does not

belong to this material creation but to the spiritual world. To

misconceive Lord Visnu to have a material body or to equate Him with the

demigods is the most offensive blasphemy against Lord Visnu, and

offenders against the lotus feet of Lord Visnu cannot advance in

spiritual knowledge. They are called mayayapahrta-jnana, or those whose

knowledge has been stolen by the influence of illusion.

One who thinks that there is a difference between Lord Visnu's body and

His soul dwells in the darkest region of ignorance. There is no

difference between Lord Visnu's body and Visnu's soul, for they are

advaya-jnana, one knowledge. In this world there is a difference between

the material body and the spiritual soul, but in the spiritual world

everything is spiritual and there are no such differences. The greatest

offense of the Mayavadi philosophers is to consider Lord Visnu and the

living entities to be one and the same. In this connection the Padma

Purana states, arcye visnau sila-dhir gurusu nara-matir vaisnave jati-

buddhih . . yasya va naraki sah: "One who considers the arca-murti, the

worshipable Deity of Lord Visnu, to be stone, the spiritual master to be

an ordinary human being, and a Vaisnava to belong to a particular caste

or creed is possessed of hellish intelligence." One who follows such

conclusions is doomed.

Adi 7.116

TEXT 116

TEXT

isvarera tattva -- yena jvalita jvalana

jivera svarupa -- yaiche sphulingera kana

SYNONYMS

isvarera tattva -- the truth of the Supreme Personality of Godhead; yena

-- is like; jvalita -- blazing; jvalana -- fire; jivera -- of the living

entities; svarupa -- identity; yaiche -- is like; sphulingera -- of the

spark; kana -- particle.

TRANSLATION

"The Lord is like a great blazing fire, and the living entities are like

small sparks of that fire.

PURPORT

Although sparks and a big fire are both fire and both have the power to

burn, the burning power of the fire and that of the spark are not the

same. Why should one artificially try to become like a big fire although

by constitution he is like a small spark? It is due to ignorance. One

should therefore understand that neither the Supreme Personality of

Godhead nor the small sparklike living entities have anything to do with

matter, but when the spiritual spark comes in contact with the material

world his fiery quality is extinguished. That is the position of the

conditioned souls. Because they are in touch with the material world,

their spiritual quality is almost dead, but because these spiritual

sparks are all Krsna's parts and parcels, as the Lord states in the

Bhagavad-gita (mamaivamsah), they can revive their original position by

getting free from material contact. This is pure philosophical

understanding. In the Bhagavad-gita the spiritual sparks are declared to

be sanatana (eternal); therefore the material energy, maya, cannot

affect their constitutional position.

Someone may argue, "Why is there a need to create the spiritual sparks?"

The answer can be given in this way: Since the Absolute Personality of

Godhead is omnipotent, He has both unlimited and limited potencies. This

is the meaning of omnipotent. To be omnipotent, He must have not only

unlimited potencies but limited potencies also. Thus to exhibit His

omnipotency He displays both. The living entities are endowed with

limited potency although they are part of the Lord. The Lord displays

the spiritual world by His unlimited potencies, whereas by His limited

potencies the material world is displayed. In the Bhagavad-gita (7.5)

the Lord says:

apareyam itas tv anyam prakrtim viddhi me param

jiva-bhutam maha-baho yayedam dharyate jagat

"Besides these inferior energies, O mighty-armed Arjuna, there is

another, superior energy of Mine, which comprises all living entities

who are exploiting the resources of this material, inferior nature." The

jiva-bhuta, the living entities, control this material world with their

limited potencies. Generally, people are bewildered by the activities of

scientists and technologists. Due to maya they think that there is no

need of God and that they can do everything and anything, but actually

they cannot. Since this cosmic manifestation is limited, their existence

is also limited. Everything in this material world is limited, and for

this reason there is creation, sustenance and dissolution. However, in

the world of unlimited energy, the spiritual world, there is neither

creation nor destruction.

If the Personality of Godhead did not possess both limited and unlimited

energies, He could not be called omnipotent. Anor aniyan mahato mahiyan:

"The Lord is smaller than the smallest and greater than the greatest."

He is smaller than the smallest in the form of the living entities and

greater than the greatest in His form of Krsna. If there were no one to

control, there would be no meaning to the conception of the supreme

controller (isvara), just as there is no meaning to a king without his

subjects. If all the subjects became king, there would be no distinction

between the king and an ordinary citizen. Thus for the Lord to be the

supreme controller there must be a creation to control. The basic

principle for the existence of the living entities is called cid-vilasa,

or spiritual pleasure. The omnipotent Lord displays His pleasure potency

as the living entities. The Lord is described in the Vedanta-sutra (1.1.

12) as ananda-mayo 'bhyasat. He is by nature the reservoir of all

pleasures, and because He wants to enjoy pleasure, there must be

energies to give Him pleasure or supply Him the impetus for pleasure.

This is the perfect philosophical understanding of the Absolute Truth.

Adi 7.117

TEXT 117

TEXT

jiva-tattva -- sakti, krsna-tattva -- saktiman

gita-visnupuranadi tahate pramana

SYNONYMS

jiva-tattva -- the truth of the living entities; sakti -- energy; krsna-

tattva -- the truth of the Supreme Personality of Godhead; sakti-man --

the possessor of the energies; gita -- the Bhagavad-gita; visnu-purana-

adi -- Visnu Purana and other Puranas; tahate -- in them; pramana --

there are evidences.

TRANSLATION

"The living entities are energies, not the energetic. The energetic is

Krsna. This is very vividly described in the Bhagavad-gita, the Visnu

Purana and other Vedic literatures.

PURPORT

As already explained, there are three prasthanas on the path of

advancement in spiritual knowledge -- namely, nyaya-prasthana (Vedanta

philosophy), sruti-prasthana (the Upanisads and Vedic mantras) and smrti-

prasthana (the Bhagavad-gita, Mahabharata, Puranas, etc.). Unfortunately,

Mayavadi philosophers do not accept the smrti-prasthana. Smrti refers

to the conclusions drawn from the Vedic evidence. Sometimes Mayavadi

philosophers do not accept the authority of the Bhagavad-gita and the

Puranas, and this is called ardha-kukkuti-nyaya, "the logic of half a

hen" (See Adi-lila 5.176). If one believes in the Vedic literatures, one

must accept all the Vedic literatures recognized by the great acaryas,

but the Mayavadi philosophers accept only the nyaya-prasthana and sruti-

prasthana, rejecting the smrti-prasthana. Here, however, Sri Caitanya

Mahaprabhu cites evidence from the Gita, Visnu Purana, etc., which are

smrti-prasthana. No one can avoid the Personality of Godhead in the

statements of the Bhagavad-gita and other Vedic literatures such as the

Mahabharata and the Puranas. Lord Caitanya therefore quotes a passage

from the Bhagavad-gita (7.5).

Adi 7.118

TEXT 118

TEXT

apareyam itas tv anyam

prakrtim viddhi me param

jiva-bhutam maha-baho

yayedam dharyate jagat

SYNONYMS

apara -- inferior energy; iyam -- this material world; itah -- beyond

this; tu -- but; anyam -- another; prakrtim -- energy; viddhi -- you

must know; me -- of Me; param -- which is superior energy; jiva-bhutam --

they are the living entities; maha-baho -- O mighty-armed; yaya -- by

which; idam -- this material world; dharyate -- is being conducted;

jagat -- the cosmic manifestation.

TRANSLATION

"‘Besides these inferior energies, O mighty-armed Arjuna, there is

another, superior energy of Mine, which comprises the living entities

who are exploiting the resources of this material, inferior nature.'

PURPORT

In the Bhagavad-gita it is explained that the five elements earth, water,

fire, air and ether constitute the gross energy of the Absolute Truth

and that there are also three subtle energies, namely, the mind,

intelligence and false ego, or identification with the phenomenal world.

Thus the entire cosmic manifestation is divided into eight energies, all

of which are inferior. As explained in the Bhagavad-gita (mama maya

duratyaya [Bg. 7.14]), the inferior energy, known as maya, is so strong

that although the living entity does not belong to this energy, due to

the superior strength of the inferior energy the living entity (jiva-

bhuta) forgets his real position and identifies with it. Krsna says

distinctly that beyond the material energy there is a superior energy

which is known as the jiva-bhuta, or living entities. When in contact

with the material energy, this superior energy conducts all the

activities of the entire material, phenomenal world.

The supreme cause is Krsna (janmady asya yatah [SB 1.1.1]), who is the

origin of all energies, which work variously. The Supreme Personality of

Godhead has both inferior and superior energies, and the difference

between them is that the superior energy is factual whereas the inferior

energy is a reflection of the superior. A reflection of the sun in a

mirror or on water appears to be the sun but is not. Similarly, the

material world is but a reflection of the spiritual world. Although it

appears to be factual, it is not; it is only a temporary reflection,

whereas the spiritual world is a factual reality. The material world,

with its gross and subtle forms, is merely a reflection of the spiritual

world.

The living entity is not a product of the material energy; he is

spiritual energy, but in contact with matter he forgets his identity.

Thus the living entity identifies himself with matter and

enthusiastically engages in material activities in the guises of a

technologist, scientist, philosopher, etc. He does not know that he is

not at all a material product but is spiritual. His real identity thus

being lost, he struggles very hard in the material world, and the Hare

Krsna movement, or Krsna consciousness movement, is trying to revive his

original consciousness. His activities in manufacturing big skyscrapers

are evidence of intelligence, but this kind of intelligence is not at

all advanced. He should know that his only real concern is how to get

free from material contact, for by absorbing his mind in material

activities he takes material bodies again and again, and although he

falsely claims to be very intelligent, in material consciousness he is

not at all intelligent. When we speak about the Krsna consciousness

movement, which is meant to make people intelligent, the conditioned

living entity therefore misunderstands it. He is so engrossed in the

material concept of life that he does not think there can be any

activities that are actually based on intelligence beyond the

construction of skyscrapers and big roads and the manufacturing of cars.

This is proof of mayayapahrta-jnana, or loss of all intelligence due to

the influence of maya. When a living entity is freed from such

misconceptions, he is called liberated. When one is actually liberated

he no longer identifies with the material world. The symptom of mukti (

liberation) is that one engages in spiritual activities instead of

falsely engaging in material activities.

Transcendental loving devotional service is the spiritual activity of

the spirit soul. Mayavadi philosophers confuse such spiritual activity

with material activity, but the Bhagavad-gita (14.26) confirms:

mam ca yo 'vyabhicarena bhakti-yogena sevate

sa gunan samatityaitan brahma-bhuyaya kalpate

One who engages in the spiritual activities of unalloyed devotional

service (avyabhicarini-bhakti) is immediately elevated to the

transcendental platform, and he is to be considered brahma-bhuta [SB 4.

30.20], which indicates that he is no longer in the material world but

is in the spiritual world. Devotional service is enlightenment, or

awakening. When the living entity perfectly performs spiritual

activities under the direction of the spiritual master, he becomes

perfect in knowledge and understands that he is not God but a servant of

God. As explained by Caitanya Mahaprabhu, jivera ‘svarupa' haya --

krsnera ‘nitya-dasa': the real identity of the living entity is that he

is an eternal servant of the Supreme (Cc. Madhya 20.108). As long as one

does not come to this conclusion, he must be in ignorance. This is also

confirmed by the Lord in the Bhagavad-gita (7.19): bahunam janmanam ante

jnanavan mam prapadyate . . . sa mahatma su-durlabhah. "After many

births of struggling for existence and cultivating knowledge, when one

comes to the point of real knowledge he surrenders unto Me. Such an

advanced mahatma, or great soul, is very rarely to be seen." Thus

although the Mayavadi philosophers appear to be very much advanced in

knowledge, they are not yet perfect. To come to the point of perfection

they must voluntarily surrender to Krsna.

Adi 7.119

TEXT 119

TEXT

visnu-saktih para prokta

ksetra-jnakhya tatha para

avidya-karma-samjnanya

trtiya saktir isyate

SYNONYMS

visnu-saktih -- the potency of Lord Visnu; para -- spiritual; prokta --

it is said; ksetra-jna-akhya -- the potency known as ksetra-jna; tatha --

as well as; para -- spiritual; avidya -- ignorance; karma -- fruitive

activities; samjna -- known as; anya -- other; trtiya -- third; saktih --

potency; isyate -- known thus.

TRANSLATION

"‘The potency of Lord Visnu is summarized in three categories -- namely,

the spiritual potency, the living entities and ignorance. The spiritual

potency is full of knowledge; the living entities, although belonging to

the spiritual potency, are subject to bewilderment; and the third energy,

which is full of ignorance, is always visible in fruitive activities.'

PURPORT

This is a quotation from the Visnu Purana (6.7.61).

In the previous verse, quoted from the Bhagavad-gita, it has been

established that the living entities are to be categorized among the

Lord's potencies. The Lord is potent, and there are varieties of

potencies (parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport])

. Now, in this quotation from the Visnu Purana, this is further

confirmed. There are varieties of potencies, and they have been divided

into three categories -- namely, spiritual, marginal and external.

The spiritual potency is manifested in the spiritual world. Krsna's form,

qualities, activities and entourage are all spiritual. This is

confirmed in the Bhagavad-gita (4.6):

ajo 'pi sann avyayatma bhutanam isvaro 'pi san

prakrtim svam adhisthaya sambhavamy atma-mayaya

[Bg. 4.6]

"Although I am unborn and My transcendental body never deteriorates, and

although I am the Lord of all living entities, by My spiritual potency I

still appear in every millennium in My original transcendental form."

Atma-maya refers to the spiritual potency. When Krsna comes to this or

any other universe, He does so with His spiritual potency. We take birth

by the force of the material potency, but as stated here with reference

to the Visnu Purana, the ksetra-jna, or living entity, belongs to the

spiritual potency; thus when we free ourselves from the clutches of the

material potency we can also enter the spiritual world.

The material potency is the energy of darkness, or complete ignorance of

spiritual activities. In the material potency, the living entity engages

himself in fruitive activities, thinking that he can be happy through

expansion in terms of material energy. This fact is prominently manifest

in this Age of Kali because human society, not understanding the

spiritual nature, is busily expanding in material activities. The men of

the present day are almost unaware of their spiritual identity. They

think that they are products of the elements of the material world and

that everything will end with the annihilation of the body. Therefore

they conclude that as long as one has a material body consisting of

material senses, one should enjoy the senses as much as possible. Since

they are atheists, they do not care whether there is a next life. Such

activities are described in this verse as avidya-karma-samjnanya.

The material energy is separated from the spiritual energy of the

Supreme Personality of Godhead. Thus although it is originally created

by the Supreme Lord, He is not actually present within it. The Lord also

confirms in the Bhagavad-gita (9.4), mat-sthani sarva-bhutani: "

Everything is resting on Me." This indicates that everything is resting

on His own energy. For example, the planets are resting within outer

space, which is the separated energy of Krsna. The Lord explains in the

Bhagavad-gita (7.4):

bhumir apo 'nalo vayuh kham mano buddhir eva ca

ahankara itiyam me bhinna prakrtir astadha

"Earth, water, fire, air, ether, mind, intelligence and false ego -- all

together these eight constitute My separated material energies." The

separated energy acts as if it were independent, but here it is said

that although such energies are certainly factual, they are not

independent but merely separated.

The separated energy can be understood from a practical example. I

compose books by speaking into a dictaphone, and when the dictaphone is

replayed, it appears that I am speaking personally, but actually I am

not. I spoke personally, but then the dictaphone tape, which is separate

from me, acts exactly like me. Similarly, the material energy originally

emanates from the Supreme Personality of Godhead, but it acts separately,

although the energy is supplied by the Lord. This is also explained in

the Bhagavad-gita (9.10): 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." Under the guidance or

superintendence of the Supreme Personality of Godhead, the material

energy works as if independent, although it is not actually independent.

In this verse from the Visnu Purana the total energy of the Supreme

Personality of Godhead is classified in three divisions -- namely, the

spiritual or internal potency of the Lord, the marginal potency, or

ksetra-jna (the living entity), and the material potency, which is

separated from the Supreme Personality of Godhead and appears to act

independently. When Srila Vyasadeva, by meditation and self-realization,

saw the Supreme Personality of Godhead, he also saw the separated energy

of the Lord standing behind Him (apasyat purusam purnam mayam ca tad-

apasrayam). Vyasadeva also realized that it is this separated energy of

the Lord, the material energy, that covers the knowledge of the living

entities (yaya sammohito jiva atmanam tri-gunatmakam [SB 1.7.5]). The

separated, material energy bewilders the living entities (jivas), and

thus they work very hard under its influence, not knowing that they are

not fulfilling their mission in life. Unfortunately, most of them think

that they are the body and should therefore enjoy the material senses

irresponsibly since when death comes everything will be finished. This

atheistic philosophy also flourished in India, where it was sometimes

propagated by Carvaka Muni, who said:

rnam krtva ghrtam pibet yavaj jivet sukham jivet

bhasmi-bhutasya dehasya kutah punar agamano bhavet

His theory was that as long as one lives one should eat as much ghee as

possible. In India, ghee (clarified butter) is a basic ingredient in

preparing many varieties of food. Since everyone wants to enjoy nice

food, Carvaka Muni advised that one eat as much ghee as possible. One

may say, "I have no money. How shall I purchase ghee?" Carvaka Muni,

however, says, "If you have no money, then beg, borrow or steal, but in

some way secure ghee and enjoy life." For one who further objects that

he will be held accountable for such unauthorized activities as begging,

borrowing and stealing, Carvaka Muni replies, "You will not be held

responsible. As soon as your body is burned to ashes after death,

everything is finished."

This is called ignorance. From the Bhagavad-gita it is understood that

one does not die with the annihilation of his body (na hanyate hanyamane

sarire [Bg. 2.20]). The annihilation of one body involves changing to

another (tatha dehantara-praptih [Bg. 2.13]). Therefore, to perform

irresponsible activities in the material world is very dangerous.

Without knowledge of the spirit soul and its transmigration, people are

allured by the material energy to engage in many such activities, as if

one could become happy simply by dint of material knowledge, without

reference to spiritual existence. Therefore the entire material world

and its activities are referred to as avidya-karma-samjnanya.

In order to dissipate the ignorance of the human beings who work under

the material energy, which is separated from the Supreme Personality of

Godhead, the Lord comes down to revive their original nature of

spiritual activities (yada yada hi dharmasya glanir bhavati bharata [Bg.

4.7]). As soon as they deviate from their original nature, the Lord

comes to teach them, sarva-dharman parityajya mam ekam saranam vraja: "

My dear living entities, give up all material activities and simply

surrender unto Me for protection." (Bg. 18.66)

It is the statement of Carvaka Muni that one should beg, borrow or steal

money to purchase ghee and enjoy life (rnam krtva ghrtam pibet). Thus

even the greatest atheist of India recommends that one eat ghee, not

meat. No one could conceive of human beings' eating meat like tigers and

dogs, but men have become so degraded that they are just like animals

and can no longer claim to have a human civilization.

Adi 7.120

TEXT 120

TEXT

hena jiva-tattva lana likhi' para-tattva

acchanna karila srestha isvara-mahattva

SYNONYMS

hena -- such degraded; jiva-tattva -- the living entities; lana --

taking them; likhi' -- having written; para-tattva -- as the Supreme;

acchanna -- covering; karila -- did; srestha -- the Supreme Personality

of Godhead; isvara -- the Lord's; mahattva -- glories.

TRANSLATION

"The Mayavada philosophy is so degraded that it has taken the

insignificant living entities to be the Lord, the Supreme Truth, thus

covering the glory and supremacy of the Absolute Truth with monism.

PURPORT

Srila Bhaktivinoda Thakura comments in this connection that in all Vedic

scriptures the jiva-tattva, the truth of the living entities, is

mentioned to be one of the energies of the Lord. If one does not accept

the living entity to be a minute, infinitesimal spark of the Supreme but

equates the jiva-tattva with the Supreme Brahman or Supreme Personality

of Godhead, it must be understood that his entire philosophy is based on

a misunderstanding. Unfortunately, Sripada Sankaracarya purposely

claimed the jiva-tattva, or living entities, to be equal to the Supreme

God. Therefore his entire philosophy is based on a misunderstanding, and

it misguides people to become atheists, whose mission in life is

unfulfilled. The mission of human life, as described in the Bhagavad-

gita, is to surrender unto the Supreme Lord and become His devotee, but

the Mayavada philosophy misleads one to defy the existence of the

Supreme Personality of Godhead and pose oneself as the Supreme Lord.

Thus it has misguided hundreds of thousands of innocent men.

In the Vedanta-sutra, Vyasadeva has described that the Supreme

Personality of Godhead is potent and that everything, material or

spiritual, is but an emanation of His energy. The Lord, the Supreme

Brahman, is the origin or source of everything (janmady asya yatah [SB 1.

1.1]), and all other manifestations are emanations of different energies

of the Lord. This is also confirmed in the Visnu Purana:

eka-desa-sthitasyagner jyotsna vistarini yatha

parasya brahmanah saktis tathedam akhilam jagat

"Whatever we see in this world is simply an expansion of different

energies of the Supreme Personality of Godhead, who is exactly like a

fire that spreads illumination for a long distance although it is

situated in one place." This is a very vivid example. Similarly, it is

stated that just as everything in the material world exists in the

sunshine, which is the energy of the sun, so everything exists on the

basis of the spiritual and material energies of the Supreme Personality

of Godhead. Thus although Krsna is situated in His own abode (goloka eva

nivasaty akhilatma-bhutah [Bs. 5.37]), where He enjoys His

transcendental pastimes with the cowherd boys and gopis, He is

nevertheless present everywhere, even within the atoms of this universe (

andantara-stha-paramanu-cayantara-stham [Bs. 5.35]). This is the verdict

of the Vedic literature.

Unfortunately, the Mayavada philosophy, misguiding people by claiming

the living entity to be the Lord, has created havoc throughout the

entire world and led almost everyone to godlessness. By thus covering

the glories of the Supreme Lord, the Mayavadi philosophers have done the

greatest disservice to human society. It is to counteract these most

abominable activities of the Mayavadi philosophers that Lord Caitanya

has introduced the Hare Krsna maha-mantra.

harer nama harer nama harer namaiva kevalam

kalau nasty eva nasty eva nasty eva gatir anyatha

[Cc. Adi 17.21]

"In this age of quarrel and hypocrisy, the only means of deliverance is

chanting the holy name of the Lord. There is no other way. There is no

other way. There is no other way." People should simply engage in the

chanting of the Hare Krsna maha-mantra, for thus they will gradually

come to understand that they are not the Supreme Personality of Godhead,

as they have been taught by the Mayavadi philosophers, but are eternal

servants of the Lord. As soon as one engages himself in the

transcendental service of the Lord, he becomes free.

mam ca yo 'vyabhicarena bhakti-yogena sevate

sa gunan samatityaitan brahma-bhuyaya kalpate

"One who engages in full devotional service, unfailing in all

circumstances, at once transcends the modes of material nature and thus

comes to the level of Brahman." (Bg. 14.26) Therefore the Hare Krsna

movement, or Krsna consciousness movement, is the only light for the

foolish living entities who think either that there is no God or that if

God exists He is formless and they themselves are also God. These

misconceptions are very dangerous, and the only way to counteract them

is to spread the Hare Krsna movement.

Adi 7.121

TEXT 121

TEXT

vyasera sutrete kahe ‘parinama'-vada

‘vyasa bhranta' -- bali' tara uthaila vivada

SYNONYMS

vyasera -- of Srila Vyasadeva; sutrete -- in the aphorisms; kahe --

describes; parinama -- transformation; vada -- philosophy; vyasa --

Srila Vyasadeva; bhranta -- mistaken; bali' -- accusing him; tara -- his;

uthaila -- raised; vivada -- opposition.

TRANSLATION

"In his Vedanta-sutra Srila Vyasadeva has described that everything is

but a transformation of the energy of the Lord. Sankaracarya, however,

has misled the world by commenting that Vyasadeva was mistaken. Thus he

has raised great opposition to theism throughout the entire world.

PURPORT

Srila Bhaktivinoda Thakura explains, "In the Vedanta-sutra of Srila

Vyasadeva it is definitely stated that all cosmic manifestations result

from transformations of various energies of the Lord. Sankaracarya,

however, not accepting the energy of the Lord, thinks that it is the

Lord who is transformed. He has taken many clear statements from the

Vedic literature and twisted them to try to prove that if the Lord, or

the Absolute Truth, were transformed, His oneness would be disturbed.

Thus he has accused Srila Vyasadeva of being mistaken. In developing his

philosophy of monism, therefore, he has established vivarta-vada, or the

Mayavada theory of illusion."

In the Brahma-sutra, Second Chapter, the first aphorism is as follows:

tad-ananyatvam arambhana-sabdadibhyah. Commenting on this sutra in his

Sariraka-bhasya, Sankaracarya has introduced the statement vacarambhanam

vikaro namadheyam from the Chandogya Upanisad (6.1.4) to try to prove

that acceptance of the transformation of the energy of the Supreme Lord

is faulty. He has tried to defy this transformation of energy in a

misguided way, which will be explained later. Since his conception of

God is impersonal, he does not believe that the entire cosmic

manifestation is a transformation of the energies of the Lord, for as

soon as one accepts the various energies of the Absolute Truth, one must

immediately accept the Absolute Truth to be personal, not impersonal. A

person can create many things by the transformation of his energy. For

example, a businessman transforms his energy by establishing many big

factories or business organizations, yet he remains a person although

his energy has been transformed into these many factories or business

concerns. The Mayavadi philosophers do not understand this simple fact.

Their tiny brains and poor fund of knowledge cannot afford them

sufficient enlightenment to realize that when a man's energy is

transformed, the man himself is not transformed but remains the same

person.

Not believing in the fact that the energy of the Absolute Truth is

transformed, Sankaracarya has propounded his theory of illusion. This

theory states that although the Absolute Truth is never transformed, we

think that it is transformed, which is an illusion. Sankaracarya does

not believe in the transformation of the energy of the Absolute Truth,

for he claims that everything is one and that the living entity is

therefore also one with the Supreme. This is the Mayavada theory.

Srila Vyasadeva has explained that the Absolute Truth is a person who

has different potencies. Merely by His desire that there be creation and

by His glance (sa aiksata), He created this material world (sa asrjata).

After creation, He remains the same person: He is not transformed into

everything. One should accept that the Lord has inconceivable energies

and that it is by His order and will that varieties of manifestations

have come into existence. In the Vedic literature it is said, sa-

tattvato 'nyatha-buddhir vikara ity udahrtah. This mantra indicates that

from one fact another fact is generated. For example, a father is one

fact, and a son generated from the father is a second fact. Thus both of

them are truths, although one is generated from the other. This

generation of a second, independent truth from a first truth is called

vikara, or transformation resulting in a by-product. The Supreme Brahman

is the Absolute Truth, and the energies that have emanated from Him and

are existing separately, such as the living entities and the cosmic

manifestation, are also truths. This is an example of transformation,

which is called vikara or parinama. To give another example of vikara,

milk is a truth, but the same milk may be transformed into yogurt. Thus

yogurt is a transformation of milk, although the ingredients of yogurt

and milk are the same.

In the Chandogya Upanisad there is the following mantra: aitad-atmyam

idam sarvam. This mantra indicates without a doubt that the entire world

is Brahman. The Absolute Truth has inconceivable energies, as confirmed

in the Svetasvatara Upanisad (parasya saktir vividhaiva sruyate [Cc.

Madhya 13.65, purport]), and the entire cosmic manifestation is evidence

of these different energies of the Supreme Lord. The Supreme Lord is a

fact, and therefore whatever is created by the Supreme Lord is also

factual. Everything is true and complete (purnam), but the original

purnam, the complete Absolute Truth, always remains the same. Purnat

purnam udacyate purnasya purnam adaya [Iso Invocation]. The Absolute

Truth is so perfect that although innumerable energies emanate from Him

and manifest creations which appear to be different from Him, He

nevertheless maintains His personality. He never deteriorates under any

circumstances.

It is to be concluded that the entire cosmic manifestation is a

transformation of the energy of the Supreme Lord, not of the Supreme

Lord or Absolute Truth Himself, who always remains the same. The

material world and the living entities are transformations of the energy

of the Lord, the Absolute Truth or Brahman, who is the original source.

In other words, the Absolute Truth, Brahman, is the original ingredient,

and the other manifestations are transformations of this ingredient.

This is also confirmed in the Taittiriya Upanisad (3.1): yato va imani

bhutani jayante. "This entire cosmic manifestation is made possible by

the Absolute Truth, the Supreme Personality of Godhead." In this verse

it is indicated that Brahman, the Absolute Truth, is the original cause

and that the living entities (jivas) and the cosmic manifestation are

effects of this cause. The cause being a fact, the effects are also

factual. They are not illusion. Sankaracarya has inconsistently tried to

prove that it is an illusion to accept the material world and the jivas

as by-products of the Supreme Lord because (in his conception) the

existence of the material world and the jivas is different and separate

from that of the Absolute Truth. With this jugglery of understanding,

Mayavadi philosophers have propagated the slogan brahma satyam jagan

mithya, which declares that the Absolute Truth is fact but the cosmic

manifestation and the living entities are simply illusions, or that all

of them are in fact the Absolute Truth and that the material world and

living entities do not separately exist.

It is therefore to be concluded that Sankaracarya, in order to present

the Supreme Lord, the living entities and the material nature as

indivisible and ignorant, tries to cover the glories of the Supreme

Personality of Godhead. He maintains that the material cosmic

manifestation is mithya, or false, but this is a great blunder. If the

Supreme Personality of Godhead is a fact, how can His creation be false?

Even in ordinary dealings, one cannot think the material cosmic

manifestation to be false. Therefore Vaisnava philosophers say that the

cosmic creation is not false but temporary. It is separated from the

Supreme Personality of Godhead, but since it is wonderfully created by

the energy of the Lord, to say that it is false is blasphemous.

Nondevotees factually appreciate the wonderful creation of material

nature, but they cannot appreciate the intelligence and energy of the

Supreme Personality of Godhead, who is behind this material creation.

Sripada Ramanujacarya, however, refers to a sutra from the Aitareya

Upanisad (1.1.1), atma va idam agra asit, which points out that the

supreme atma, the Absolute Truth, existed before the creation. One may

argue, "If the Supreme Personality of Godhead is completely spiritual,

how is it possible for Him to be the origin of creation and have within

Himself both material and spiritual energies?" To answer this challenge,

Sripada Ramanujacarya quotes a mantra from the Taittiriya Upanisad (3.1)

that states:

yato va imani bhutani jayante yena jatani jivanti yat prayanty

abhisamvisanti

This mantra confirms that the entire cosmic manifestation emanates from

the Absolute Truth, rests upon the Absolute Truth and after annihilation

again reenters the body of the Absolute Truth, the Supreme Personality

of Godhead. The living entity is originally spiritual, and when he

enters the spiritual world or the body of the Supreme Lord, he still

retains his identity as an individual soul. In this connection Sripada

Ramanujacarya gives the example that when a green bird enters a green

tree it does not become one with the tree: it retains its identity as a

bird, although it appears to merge with the greenness of the tree. To

give another example, an animal that enters a forest keeps its

individuality, although apparently the beast merges with the forest.

Similarly, in material existence, both the material energy and the

living entities of the marginal potency maintain their individuality.

Thus although the energies of the Supreme Personality of Godhead

interact within the cosmic manifestation, each keeps its separate

individual existence. Merging with the material or spiritual energies,

therefore, does not involve loss of individuality. According to Sri

Ramanujapada's theory of Visistadvaita, although all the energies of the

Lord are one, each keeps its individuality (vaisistya).

Sripada Sankaracarya has tried to mislead the readers of the Vedanta-

sutra by misinterpreting the words ananda-mayo 'bhyasat, and he has even

tried to find fault with Vyasadeva. All the aphorisms of the Vedanta-

sutra need not be examined here, however, since we intend to present the

Vedanta-sutra in a separate volume.

Adi 7.122

TEXT 122

TEXT

parinama-vade isvara hayena vikari

eta kahi' ‘vivarta'-vada sthapana ye kari

SYNONYMS

parinama-vade -- by accepting the theory of transformation of energy;

isvara -- the Supreme Lord; hayena -- becomes; vikari -- transformed;

eta kahi' -- saying this; vivarta -- illusion; vada -- theory; sthapana -

- establishing; ye -- what; kari -- do.

TRANSLATION

"According to Sankaracarya, by accepting the theory of the

transformation of the energy of the Lord, one creates an illusion by

indirectly accepting that the Absolute Truth is transformed.

PURPORT

Srila Bhaktivinoda Thakura comments that if one does not clearly

understand the meaning of parinama-vada, or transformation of energy,

one is sure to misunderstand the truth regarding this material cosmic

manifestation and the living entities. In the Chandogya Upanisad (6.8.4)

it is said, san-mulah saumyemah prajah sad-ayatanah sat-pratisthah. The

material world and the living entities are separate beings, and they are

eternally true, not false. Sankaracarya, however, unnecessarily fearing

that by parinama-vada (transformation of energy) Brahman would be

transformed (vikari), has imagined both the material world and the

living entities to be false and to have no individuality. By word

jugglery he has tried to prove that the individual identities of the

living entities and the material world are illusory, and he has cited

the examples of mistaking a rope for a snake or an oyster shell for gold.

Thus he has most abominably cheated people in general.

The example of misunderstanding a rope to be a snake is mentioned in the

Mandukya Upanisad, but it is meant to explain the error of identifying

the body with the soul. Since the soul is actually a spiritual particle,

as confirmed in the Bhagavad-gita (mamaivamso jiva-loke), it is due to

illusion (vivarta-vada) that a human being, like an animal, identifies

the body with the self. This is a proper example of vivarta, or illusion.

The verse atattvato 'nyatha-buddhir vivarta ity udahrtah describes such

an illusion. To not know actual facts and thus to mistake one thing for

another (as, for example, to accept the body as oneself) is called

vivarta-vada. Every conditioned living entity who considers the body to

be the soul is deluded by this vivarta-vada. One can be attacked by this

vivarta-vada philosophy when he forgets the inconceivable power of the

omnipotent Personality of Godhead.

How the Supreme Personality of Godhead remains as He is, never changing,

is explained in the Isopanisad: purnasya purnam adaya purnam

evavasisyate [Iso Invocation]. God is complete. Even if a complete

manifestation is taken away from Him, He continues to be complete. The

material creation is manifested by the energy of the Lord, but He is

still the same person. His form, entourage, qualities and so on never

deteriorate. Srila Jiva Gosvami, in his Paramatma-sandarbha, comments

regarding the vivarta-vada as follows: "Under the spell of vivarta-vada

one imagines the separate entities, namely the cosmic manifestation and

the living entities, to be one with Brahman. This is due to complete

ignorance regarding the actual fact. The Absolute Truth, or

Parabrahman, is always one and always the same. He is completely

free from all other conceptions of existence. He is completely free from

false ego, for He is the full spiritual identity. It is absolutely

impossible for Him to be subjected to ignorance and fall under the spell

of a misconception (vivarta-vada). The Absolute Truth is beyond our

conception. One must admit that He has unblemished qualities that He

does not share with every living entity. He is never tainted in the

slightest degree by the flaws of ordinary living beings. Everyone must

therefore understand the Absolute Truth to possess inconceivable

potencies."

Adi 7.123

TEXT 123

TEXT

vastutah parinama-vada -- sei se pramana

dehe atma-buddhi -- ei vivartera sthana

SYNONYMS

vastutah -- factually; parinama-vada -- transformation of the energy;

sei -- that; se -- only; pramana -- proof; dehe -- in the body; atma-

buddhi -- concept of self; ei -- this; vivartera -- of illusion; sthana -

- place.

TRANSLATION

"Transformation of energy is a proven fact. It is the false bodily

conception of the self that is an illusion.

PURPORT

The jiva, or living entity, is a spiritual spark who is part of the

Supreme Personality of Godhead. Unfortunately, he thinks the body to be

the self, and that misunderstanding is called vivarta, or acceptance of

untruth to be truth. The body is not the self, but animals and foolish

people think that it is. Vivarta (illusion) does not, however, denote a

change in the identity of the spirit soul; it is the misconception that

the body is the self that is an illusion. Similarly, the Supreme

Personality of Godhead does not change when His external energy,

consisting of the eight gross and subtle material elements listed in the

Bhagavad-gita (bhumir apo 'nalo vayuh, etc. [Bg. 7.4]), acts and reacts

in different phases.

Adi 7.124

TEXT 124

TEXT

avicintya-sakti-yukta sri-bhagavan

icchaya jagad-rupe paya parinama

SYNONYMS

avicintya -- inconceivable; sakti -- potency; yukta -- possessed of; sri

-- the affluent; bhagavan -- Personality of Godhead; icchaya -- by His

wish; jagat-rupe -- in the form of the cosmic manifestation; paya --

becomes; parinama -- transformed by His energy.

TRANSLATION

"The Supreme Personality of Godhead is opulent in all respects.

Therefore by His inconceivable energies He has transformed the material

cosmic manifestation.

Adi 7.125

TEXT 125

TEXT

tathapi acintya-saktye haya avikari

prakrta cintamani tahe drstanta ye dhari

SYNONYMS

tathapi -- yet; acintya-saktye -- by inconceivable potency; haya --

remains; avikari -- without change; prakrta -- material; cintamani --

touchstone; tahe -- in that respect; drstanta -- example; ye -- which;

dhari -- we accept.

TRANSLATION

"Using the example of a touchstone, which by its energy turns iron to

gold and yet remains the same, we can understand that although the

Supreme Personality of Godhead transforms His innumerable energies, He

remains unchanged.

Adi 7.126

TEXT 126

TEXT

nana ratna-rasi haya cintamani haite

tathapiha mani rahe svarupe avikrte

SYNONYMS

nana -- varieties; ratna-rasi -- valuable jewels; haya -- become

possible; cintamani -- the touchstone; haite -- from; tathapiha -- still,

certainly; mani -- the touchstone; rahe -- remains; svarupe -- in its

original form; avikrte -- without change.

TRANSLATION

"Although a touchstone produces many varieties of valuable jewels, it

nevertheless remains the same. It does not change its original form.

Adi 7.127

TEXT 127

TEXT

prakrta-vastute yadi acintya-sakti haya

isvarera acintya-sakti, -- ithe ki vismaya

SYNONYMS

prakrta-vastute -- in material things; yadi -- if; acintya --

inconceivable; sakti -- potency; haya -- becomes possible; isvarera --

of the Supreme Lord; acintya -- inconceivable; sakti -- potency; ithe --

in this; ki -- what; vismaya -- wonderful.

TRANSLATION

"If there is such inconceivable potency in material objects, why should

we not believe in the inconceivable potency of the Supreme Personality

of Godhead?

PURPORT

The argument of Sri Caitanya Mahaprabhu described in this verse can be

very easily understood even by a common man if he simply thinks of the

activities of the sun, which has been giving off unlimited amounts of

heat and light since time immemorial and yet has not even slightly

decreased in power. Modern science believes that it is by sunshine that

the entire cosmic manifestation is maintained, and actually one can see

how the actions and reactions of sunshine maintain order throughout the

universe. The growth of vegetables and even the rotation of the planets

take place due to the heat and light of the sun. Sometimes, therefore,

modern scientists consider the sun to be the original cause of creation,

not knowing that the sun is only a medium, for it is also created by the

supreme energy of the Supreme Personality of Godhead. Aside from the sun

and the touchstone, there are many other material things that transform

their energy in different ways and yet remain as they are. It is not

necessary, therefore, for the original cause, the Supreme Personality of

Godhead, to change due to the changes or transformations of His

different energies.

The falsity of Sripada Sankaracarya's explanation of vivarta-vada and

parinama-vada has been detected by the Vaisnava acaryas, especially Jiva

Gosvami, whose opinion is that actually Sankara did not understand the

Vedanta-sutra. In Sankara's explanation of one sutra, ananda-mayo '

bhyasat, he has interpreted the affix mayat with such word jugglery that

this very explanation proves that he had little knowledge of the Vedanta-

sutra but simply wanted to support his impersonalism through the

aphorisms of the Vedanta philosophy. Actually, however, he failed to do

so because he could not put forward strong arguments. In this connection,

Srila Jiva Gosvami cites the phrase brahma puccham pratistha (

Taittiriya Up. 2.5), which gives Vedic evidence that Brahman is the

origin of everything. In explaining this verse, Sripada Sankaracarya

interpreted various Sanskrit words in such a way that he implied,

according to Jiva Gosvami, that Vyasadeva had very little knowledge of

higher logic. Such unscrupulous deviation from the real meaning of the

Vedanta-sutra has created a class of men who by word jugglery try to

derive various indirect meanings from the Vedic literatures, especially

the Bhagavad-gita. One of them has even explained that the word

kuruksetra refers to the body. Such interpretations imply, however, that

neither Lord Krsna nor Vyasadeva had a proper sense of word usage or

etymological adjustment. They lead one to assume that since Lord Krsna

could not personally sense the meaning of what He was speaking and

Vyasadeva did not know the meaning of what he was writing, Lord Krsna

left His book to be explained later by the Mayavadis. Such

interpretations merely prove, however, that their proponents have very

little philosophical sense.

Instead of wasting one's time falsely deriving such indirect meanings

from the Vedanta-sutra and other Vedic literatures, one should accept

the words of these books as they are. In presenting Bhagavad-gita As It

Is, therefore, we have not changed the meaning of the original words.

Similarly, if one studies the Vedanta-sutra as it is, without whimsical

and capricious adulteration, one can understand the Vedanta-sutra very

easily. Srila Vyasadeva therefore explains the Vedanta-sutra, beginning

from the first sutra, janmady asya yatah [SB 1.1.1], in his Srimad-

Bhagavatam (1.1.1):

janmady asya yato 'nvayad itaratas carthesv abhijnah sva-rat [SB 1.1.1].

"I meditate upon Him [Lord Sri Krsna], the transcendent reality, who is

the primeval cause of all causes, from whom all manifested universes

arise, in whom they dwell, and by whom they are destroyed. I meditate

upon that eternally effulgent Lord, who is directly and indirectly

conscious of all manifestations and yet is fully independent." The

Supreme Personality of Godhead knows very well how to do everything

perfectly. He is abhijna, always fully conscious. The Lord therefore

says in the Bhagavad-gita (7.26) that He knows everything, past, present

and future, but that no one but a devotee knows Him as He is. Therefore,

the Absolute Truth, the Personality of Godhead, is at least partially

understood by devotees of the Lord, but the Mayavadi philosophers, who

unnecessarily speculate to understand the Absolute Truth, simply waste

their time.

Adi 7.128

TEXT 128

TEXT

‘pranava' se mahavakya -- vedera nidana

isvara-svarupa pranava sarva-visva-dhama

SYNONYMS

pranava -- the omkara; se -- that; maha-vakya -- transcendental sound

vibration; vedera -- of the Vedas; nidana -- basic principle; isvara-

svarupa -- direct representation of the Supreme Personality of Godhead;

pranava -- omkara; sarva-visva -- of all universes; dhama -- is the

reservoir.

TRANSLATION

"The Vedic sound vibration omkara, the principal word in the Vedic

literatures, is the basis of all Vedic vibrations. Therefore one should

accept omkara as the sound representation of the Supreme Personality of

Godhead and the reservoir of the cosmic manifestation.

PURPORT

In the Bhagavad-gita (8.13) the glories of omkara are described as

follows:

om ity ekaksaram brahma vyaharan mam anusmaran

yah prayati tyajan deham sa yati paramam gatim

This verse indicates that omkara, or pranava, is a direct representation

of the Supreme Personality of Godhead. Therefore if at the time of death

one simply remembers omkara, he remembers the Supreme Personality of

Godhead and is therefore immediately transferred to the spiritual world.

Omkara is the basic principle of all Vedic mantras, for it is a

representation of Lord Krsna, understanding of whom is the ultimate goal

of the Vedas, as stated in the Bhagavad-gita (vedais ca sarvair aham eva

vedyah [Bg. 15.15]). Mayavadi philosophers cannot understand these

simple facts explained in the Bhagavad-gita, and yet they are very proud

of being Vedantis. Sometimes, therefore, we refer to the Vedanti

philosophers as Vidantis, those who have no teeth (vi means "without,"

and danti means "possessing teeth"). The statements of the Sankara

philosophy, which are the teeth of the Mayavadi philosopher, are always

broken by the strong arguments of Vaisnava philosophers such as the

great acaryas, especially Ramanujacarya. Sripada Ramanujacarya and

Madhvacarya break the teeth of the Mayavadi philosophers, who can

therefore be called Vidantis, "toothless."

As mentioned above, the transcendental vibration omkara is explained in

the Bhagavad-gita, Chapter Eight, verse thirteen:

om ity ekaksaram brahma vyaharan mam anusmaran

yah prayati tyajan deham sa yati paramam gatim

"After being situated in this yoga practice and vibrating the sacred

syllable om, the supreme combination of letters, if one thinks of the

Supreme Personality of Godhead and quits his body, he will certainly

reach the spiritual planets." If one actually understands that omkara is

the sound representation of the Supreme Personality of Godhead, whether

he chants omkara or the Hare Krsna mantra, the result is certainly the

same.

The transcendental vibration of omkara is further explained in the

Bhagavad-gita, Chapter Nine, verse seventeen:

pitaham asya jagato mata dhata pitamahah

vedyam pavitram omkara rk sama yajur eva ca

"I am the father of this universe, the mother, the support and the

grandsire. I am the object of knowledge, the purifier and the syllable

om. I am also the Rg, the Sama and the Yajur Vedas."

Similarly, the transcendental sound om is further explained in the

Bhagavad-gita, Chapter Seventeen, verse twenty-three:

om tat sad iti nirdeso brahmanas tri-vidhah smrtah

brahmanas tena vedas ca yajnas ca vihitah pura

"From the beginning of creation, the three syllables om tat sat have

been used to indicate the Supreme Absolute Truth [Brahman]. They were

uttered by brahmanas while chanting Vedic hymns and during sacrifices

for the satisfaction of the Supreme."

Throughout all the Vedic literatures the glories of omkara are

specifically mentioned. Srila Jiva Gosvami, in his thesis Bhagavat-

sandarbha, says that in the Vedic literature omkara is considered to be

the sound vibration of the holy name of the Supreme Personality of

Godhead. Only this vibration of transcendental sound can deliver a

conditioned soul from the clutches of maya. Sometimes omkara is also

called the deliverer (tara). Srimad-Bhagavatam begins with the omkara

vibration: om namo bhagavate vasudevaya. Therefore omkara has been

described by the great commentator Sridhara Svami as tarankura, the seed

of deliverance from the material world. Since the Supreme Godhead is

absolute, His holy name and His sound vibration omkara are as good as He

Himself. Caitanya Mahaprabhu says that the holy name, or omkara, the

transcendental representation of the Supreme Personality of Godhead, has

all the potencies of the Personality of Godhead.

namnam akari bahudha nija-sarva-saktis

tatrarpita niyamitah smarane na kalah

All potencies are invested in the holy vibration of the holy name of the

Lord. There is no doubt that the holy name of the Lord, or omkara, is

the Supreme Personality of Godhead Himself. In other words, anyone who

chants omkara and the holy name of the Lord, Hare Krsna, immediately

meets the Supreme Lord directly in His sound form. In the Narada-

pancaratra it is clearly said that the Supreme Personality of Godhead

Narayana personally appears before the chanter who engages in chanting

the astaksara, or eight-syllable mantra, om namo narayanaya. A similar

statement in the Mandukya Upanisad declares that whatever one sees in

the spiritual world is all an expansion of the spiritual potency of

omkara.

On the basis of all the Upanisads, Srila Jiva Gosvami says that omkara

is the Supreme Absolute Truth and is accepted as such by all the acaryas

and authorities. Omkara is beginningless, changeless, supreme and free

from deterioration and external contamination. Omkara is the origin,

middle and end of everything, and any living entity who thus understands

omkara attains the perfection of spiritual identity in omkara. Omkara,

being situated in everyone's heart, is isvara, the Supreme Personality

of Godhead, as confirmed in the Bhagavad-gita (18.61): isvarah sarva-

bhutanam hrd-dese 'rjuna tisthati. Omkara is as good as Visnu because

omkara is as all-pervasive as Visnu. One who knows omkara and Lord Visnu

to be identical no longer has to lament or hanker. One who chants omkara

no longer remains a sudra but immediately comes to the position of a

brahmana. Simply by chanting omkara one can understand the whole

creation to be one unit, or an expansion of the energy of the Supreme

Lord: idam hi visvam bhagavan ivetaro yato jagat-sthana-nirodha-

sambhavah. "The Supreme Lord Personality of Godhead is Himself this

cosmos, and still He is aloof from it. From Him only this cosmic

manifestation has emanated, in Him it rests, and unto Him it enters

after annihilation." (SB 1.5.20) Although one who does not understand

concludes otherwise, Srimad-Bhagavatam states that the entire cosmic

manifestation is but an expansion of the energy of the Supreme Lord.

Realization of this is possible simply by chanting the holy name of the

Lord, omkara.

One should not, however, foolishly conclude that because the Supreme

Personality of Godhead is omnipotent, we have manufactured a combination

of letters -- a, u and m -- to represent Him. Factually the

transcendental sound omkara, although a combination of the three letters

a, u and m, has transcendental potency, and one who chants omkara will

very soon realize omkara and Lord Visnu to be nondifferent. Krsna

declares, pranavah sarva-vedesu: "I am the syllable om in the Vedic

mantras." (Bg. 7.8) One should therefore conclude that among the many

incarnations of the Supreme Personality of Godhead, omkara is the sound

incarnation. All the Vedas accept this thesis. One should always

remember that the holy name of the Lord and the Lord Himself are always

identical (abhinnatvan nama-naminoh [Cc. Madhya 17.133]). Since omkara

is the basic principle of all Vedic knowledge, it is uttered before one

begins to chant any Vedic hymn. Without omkara, no Vedic mantra is

successful. The Gosvamis therefore declare that pranava (omkara) is the

complete representation of the Supreme Personality of Godhead, and they

have analyzed omkara in terms of its alphabetical constituents as

follows:

a-karenocyate krsnah sarva-lokaika-nayakah

u-karenocyate radha ma-karo jiva-vacakah

Omkara is a combination of the letters a, u and m. A-karenocyate krsnah:

the letter a (a-kara) refers to Krsna, who is sarva-lokaika-nayakah, the

master of all living entities and planets, material and spiritual.

Nayaka means "leader." He is the supreme leader (nityo nityanam cetanas

cetananam (Katha Upanisad 2.2.13)). The letter u (u-kara) indicates

Srimati Radharani, the pleasure potency of Krsna, and m (ma-kara)

indicates the living entities (jivas). Thus om is the complete

combination of Krsna, His potency and His eternal servitors. In other

words, omkara represents Krsna, His name, fame, pastimes, entourage,

expansions, devotees, potencies and everything else pertaining to Him.

As Caitanya Mahaprabhu states in the present verse of Sri Caitanya-

caritamrta, sarva-visva-dhama: omkara is the resting place of everything,

just as Krsna is the resting place of everything (brahmano hi

pratisthaham).

The Mayavadi philosophers consider many Vedic mantras to be the maha-

vakya, or principal Vedic mantra, such as tat tvam asi (Chandogya

Upanisad 6.8.7), idam sarvam yad ayam atma and brahmedam sarvam (Brhad-

aranyaka Upanisad 2.5.1), atmaivedam sarvam (Chandogya Upanisad 7.25.2)

and neha nanasti kincana (Katha Upanisad 2.1.11). That is a great

mistake. Only omkara is the maha-vakya. All these other mantras that the

Mayavadis accept as the maha-vakya are only incidental. They cannot be

taken as the maha-vakya, or maha-mantra. The mantra tat tvam asi

indicates only a partial understanding of the Vedas, unlike omkara,

which represents the full understanding of the Vedas. Therefore the

transcendental sound that includes all Vedic knowledge is omkara (

pranava).

Aside from omkara, none of the words uttered by the followers of

Sankaracarya can be considered the maha-vakya. They are merely passing

remarks. Sankaracarya, however, has never stressed chanting of the maha-

vakya omkara; he has accepted only tat tvam asi as the maha-vakya.

Imagining the living entity to be God, he has misrepresented all the

mantras of the Vedanta-sutra with the motive of proving that there is no

separate existence of the living entities and the Supreme Absolute Truth.

This is similar to the politician's attempt to prove nonviolence from

the Bhagavad-gita. Krsna is violent to demons, and to attempt to prove

that Krsna is not violent is ultimately to deny Krsna. As such

explanations of the Bhagavad-gita are absurd, so also is Sankaracarya's

explanation of the Vedanta-sutra, and no sane and reasonable man will

accept it. At present, however, the Vedanta-sutra is misrepresented not

only by the so-called Vedantis but also by other unscrupulous persons

who are so degraded that they even recommend that sannyasis eat meat,

fish and eggs. In this way, the so-called followers of Sankara, the

impersonalist Mayavadis, are sinking lower and lower. How can these

degraded men explain the Vedanta-sutra, which is the essence of all

Vedic literature?

Lord Sri Caitanya Mahaprabhu has declared, mayavadi-bhasya sunile haya

sarva-nasa: [Cc. Madhya 6.169] "Anyone who hears commentary on the

Vedanta-sutra from the Mayavada school is completely doomed." As

explained in the Bhagavad-gita (15.15), vedais ca sarvair aham eva

vedyah: all Vedic literature aims at understanding Krsna. Mayavada

philosophy, however, has deviated everyone from Krsna. Therefore there

is a great need for the Krsna consciousness movement all over the world

to save the world from degradation. Every intelligent and sane man must

abandon the philosophical explanation of the Mayavadis and accept the

explanation of Vaisnava acaryas. One should read Bhagavad-gita As It Is

to try to understand the real purport of the Vedas.

Adi 7.129

TEXT 129

TEXT

sarvasraya isvarera pranava uddesa

‘tat tvam asi' -- vakya haya vedera ekadesa

SYNONYMS

sarva-asraya -- the reservoir of everything; isvarera -- of the Supreme

Personality of Godhead; pranava -- omkara; uddesa -- purpose; tat tvam

asi -- the Vedic mantra tat tvam asi ("you are the same"); vakya --

statement; haya -- becomes; vedera -- of the Vedic literature; eka-desa -

- partial understanding.

TRANSLATION

"It is the purpose of the Supreme Personality of Godhead to present

pranava [omkara] as the reservoir of all Vedic knowledge. The words ‘tat

tvam asi' are only a partial explanation of the Vedic knowledge.

PURPORT

Tat tvam asi means "you are the same spiritual identity."

Adi 7.130

TEXT 130

TEXT

‘pranava, maha-vakya -- taha kari' acchadana

mahavakye kari ‘tat tvam asi'ra sthapana

SYNONYMS

pranava -- omkara; maha-vakya -- principal mantra; taha -- that; kari' --

making; acchadana -- covered; maha-vakye -- in place of the principal

mantra; kari -- I do; ‘tat tvam asi'ra sthapana -- establishment of the

statement tat tvam asi.

TRANSLATION

"Pranava [omkara] is the maha-vakya [maha-mantra] in the Vedas.

Sankaracarya's followers cover this to stress without authority the

mantra tat tvam asi.

PURPORT

The Mayavadi philosophers stress the statements tat tvam asi, so 'ham,

etc., but they do not stress the real maha-mantra, pranava (omkara).

Therefore, because they misrepresent Vedic knowledge, they are the

greatest offenders to the lotus feet of the Lord. Caitanya Mahaprabhu

says clearly, mayavadi krsne aparadhi: "Mayavadi philosophers are the

greatest offenders to Lord Krsna." Lord Krsna declares:

tan aham dvisatah kruran samsaresu naradhaman

ksipamy ajasram asubhan asurisv eva yonisu

"Those who are envious and mischievous, who are the lowest among mankind,

I perpetually cast into the ocean of material existence, into various

demoniac species of life." (Bg. 16.19) Life in demoniac species awaits

the Mayavadi philosophers after death because they are envious of Krsna.

When Krsna says in the Bhagavad-gita (9.34) man-mana bhava mad-bhakto

mad-yaji mam namaskuru ("Engage your mind always in thinking of Me,

become My devotee, offer obeisances to Me and worship Me"), one demoniac

scholar says that it is not Krsna to whom one must surrender. This

scholar is already suffering in this life, and he will have to suffer

again in the next if in this life he does not complete his prescribed

suffering. One should be very careful not to be envious of the Supreme

Personality of Godhead. In the next verse, therefore, Sri Caitanya

Mahaprabhu clearly states the purport of the Vedas.

Adi 7.131

TEXT 131

TEXT

sarva-veda-sutre kare krsnera abhidhana

mukhya-vrtti chadi' kaila laksana-vyakhyana

SYNONYMS

sarva-veda-sutre -- in all the aphorisms of the Vedanta-sutra; kare --

establishes; krsnera -- of Lord Krsna; abhidhana -- explanation; mukhya-

vrtti -- direct interpretation; chadi' -- giving up; kaila -- made;

laksana -- indirect; vyakhyana -- explanation.

TRANSLATION

"In all the Vedic sutras and literatures, it is Lord Krsna who is to be

understood, but the followers of Sankaracarya have covered the real

meaning of the Vedas with indirect explanations.

PURPORT

It is said:

vede ramayane caiva purane bharate tatha

adav ante ca madhye ca harih sarvatra giyate

"In the Vedic literature, including the Ramayana, Puranas and

Mahabharata, from the very beginning (adau) to the end (ante ca), as

well as within the middle (madhye ca), only Hari, the Supreme

Personality of Godhead, is explained."

Adi 7.132

TEXT 132

TEXT

svatah-pramana veda -- pramana-siromani

laksana karile svatah-pramanata-hani

SYNONYMS

svatah-pramana -- self-evident; veda -- the Vedic literatures; pramana --

evidence; siromani -- topmost; laksana -- interpretation; karile --

doing; svatah-pramanata -- self-evidence; hani -- lost.

TRANSLATION

"The self-evident Vedic literatures are the highest evidence of all, but

if these literatures are interpreted, their self-evident nature is lost.

PURPORT

We quote Vedic evidence to support our statements, but if we interpret

it according to our own judgment, the authority of the Vedic literature

is rendered imperfect or useless. In other words, by interpreting the

Vedic version one minimizes the value of Vedic evidence. When one quotes

from Vedic literature, it is understood that the quotations are

authoritative. How can one bring the authority under his own control?

That is a case of principiis obsta.

Adi 7.133

TEXT 133

TEXT

ei mata pratisutre sahajartha chadiya

gaunartha vyakhya kare kalpana kariya

SYNONYMS

ei mata -- like this; prati-sutre -- in every sutra, or aphorism, of the

Vedanta-sutra; sahaja-artha -- the clear, simple meaning; chadiya --

giving up; gauna-artha -- indirect meaning; vyakhya -- explanation; kare

-- he makes; kalpana kariya -- by imagination.

TRANSLATION

"To prove their philosophy, the members of the Mayavada school have

given up the real, easily understood meaning of the Vedic literature and

introduced indirect meanings based on their imaginative powers."

PURPORT

Unfortunately, the Sankarite interpretation has covered almost the

entire world. Therefore there is a great need to present the original,

easily understood natural import of the Vedic literature. We have

therefore begun by presenting Bhagavad-gita As It Is, and we propose to

present all the Vedic literature in terms of the direct meaning of its

words.

Adi 7.134

TEXT 134

TEXT

ei mate pratisutre karena dusana

suni' camatkara haila sannyasira gana

SYNONYMS

ei mate -- in this way; prati-sutre -- in each and every aphorism;

karena -- shows; dusana -- defects; suniya -- hearing; camatkara --

struck with wonder; haila -- they became; sannyasira -- of all the

Mayavadis; gana -- the group.

TRANSLATION

When Sri Caitanya Mahaprabhu thus showed for each and every sutra the

defects in Sankaracarya's explanations, all the assembled Mayavadi

sannyasis were struck with wonder.

Adi 7.135

TEXT 135

TEXT

sakala sannyasi kahe, -- ‘sunaha sripada

tumi ye khandile artha, e nahe vivada

SYNONYMS

sakala -- all; sannyasi -- the Mayavadi sannyasis; kahe -- say; sunaha --

please hear; sripada -- Your Holiness; tumi -- You; ye -- that;

khandile -- refuted; artha -- meaning; e -- this; nahe -- not; vivada --

quarrel.

TRANSLATION

All the Mayavadi sannyasis said, "Your Holiness, kindly know from us

that we actually have no quarrel with Your refutation of these meanings,

for You have given a clear understanding of the sutras.

Adi 7.136

TEXT 136

TEXT

acarya-kalpita artha, -- iha sabhe jani

sampradaya-anurodhe tabu taha mani

SYNONYMS

acarya -- Sankaracarya; kalpita -- imaginative; artha -- meaning; iha --

this; sabhe -- all of us; jani -- know; sampradaya-anurodhe -- but for

the sake of our party; tabu -- still; taha -- that; mani -- we accept.

TRANSLATION

"We know that all this word jugglery springs from the imagination of

Sankaracarya, and yet because we belong to his sect, we accept it

although it does not satisfy us.

Adi 7.137

TEXT 137

TEXT

mukhyartha vyakhya kara, dekhi tomara bala'

mukhyarthe lagala prabhu sutra-sakala

SYNONYMS

mukhya-artha -- direct meaning; vyakhya -- explanation; kara -- You do;

dekhi -- let us see; tomara -- Your; bala -- strength; mukhya-arthe --

direct meaning; lagala -- began; prabhu -- the Lord; sutra-sakala -- all

the aphorisms of the Vedanta-sutra.

TRANSLATION

"Now let us see," the Mayavadi sannyasis continued, "how well You can

describe the sutras in terms of their direct meaning." Hearing this,

Lord Caitanya Mahaprabhu began His direct explanation of the Vedanta-

sutra.

Adi 7.138

TEXT 138

TEXT

brhad-vastu ‘brahma' kahi -- ‘sri-bhagavan'

sad-vidhaisvarya-purna, para-tattva-dhama

SYNONYMS

brhat-vastu -- the substance, which is greater than the greatest; brahma

-- called by the name Brahman; kahi -- we call; sri-bhagavan -- the

Supreme Personality of Godhead; sat -- six; vidha -- varieties; aisvarya

-- opulences; purna -- full; para-tattva -- Absolute Truth; dhama --

reservoir.

TRANSLATION

"Brahman, who is greater than the greatest, is the Supreme Personality

of Godhead. He is full in six opulences, and therefore He is the

reservoir of ultimate truth and absolute knowledge.

PURPORT

In Srimad-Bhagavatam it is said that the Absolute Truth is understood in

three phases of realization: the impersonal Brahman, the localized

Paramatma and ultimately the Supreme Personality of Godhead. The

impersonal Brahman and localized Paramatma are expansions of the potency

of the Supreme Personality of Godhead, who is complete in six opulences,

namely wealth, fame, strength, beauty, knowledge and renunciation. Since

He possesses His six opulences, the Personality of Godhead is the

ultimate truth in absolute knowledge.

Adi 7.139

TEXT 139

TEXT

svarupa-aisvarye tanra nahi maya-gandha

sakala vedera haya bhagavan se ‘sambandha'

SYNONYMS

svarupa -- in His original form; aisvarye -- opulence; tanra -- His;

nahi -- there is none; maya-gandha -- contamination of the material

world; sakala -- in all; vedera -- Vedas; haya -- it is so; bhagavan --

the Supreme Personality of Godhead; se -- that; sambandha --

relationship.

TRANSLATION

"In His original form the Supreme Personality of Godhead is full with

transcendental opulences, which are free from the contamination of the

material world. It is to be understood that in all Vedic literature the

Supreme Personality of Godhead is the ultimate goal.

Adi 7.140

TEXT 140

TEXT

tanre ‘nirvisesa' kahi, cic-chakti na mani

ardha-svarupa na manile purnata haya hani

SYNONYMS

tanre -- unto Him; nirvisesa -- impersonal; kahi -- we say; cit-sakti --

spiritual energy; na -- do not; mani -- accept; ardha -- half; svarupa --

form; na -- not; manile -- accepting; purnata -- fullness; haya --

becomes; hani -- defective.

TRANSLATION

"When we speak of the Supreme as impersonal, we deny His spiritual

potencies. Logically, if you accept half of the truth, you cannot

understand the whole.

PURPORT

In the Upanisads it is said:

om purnam adah purnam idam purnat purnam udacyate

purnasya purnam adaya purnam evavasisyate

[Iso Invocation]

This verse, which is mentioned in the Isopanisad, Brhad-aranyaka

Upanisad and many other Upanisads, indicates that the Supreme

Personality of Godhead is full in six opulences. His position is unique,

for He possesses all riches, strength, influence, beauty, knowledge and

renunciation. Brahman means the greatest, but the Supreme Personality of

Godhead is greater than the greatest, just as the sun globe is greater

than the sunshine, which is all-pervading in the universe. Although the

sunshine that spreads all over the universes appears very great to the

less knowledgeable, greater than the sunshine is the sun itself, and

greater than the sun is the sun-god. Similarly, impersonal Brahman is

not the greatest, although it appears to be so. Impersonal Brahman is

only the bodily effulgence of the Supreme Personality of Godhead, but

the transcendental form of the Lord is greater than both the impersonal

Brahman and localized Paramatma. Therefore whenever the word "Brahman"

is used in the Vedic literature, it is understood to refer to the

Supreme Personality of Godhead.

In the Bhagavad-gita the Lord is also addressed as Parabrahman.

Mayavadis and others sometimes misunderstand Brahman because every

living entity is also Brahman. Therefore Krsna is referred to as

Parabrahman (the Supreme Brahman). In the Vedic literature,

whenever the words "Brahman" or "Parabrahman" are used, they are

to be understood to refer to the Supreme Personality of Godhead, Krsna.

This is their real meaning. Since the entire Vedic literature deals with

the subject of Brahman, Krsna is therefore the ultimate goal of Vedic

understanding. The impersonal brahmajyoti rests on the personal

form of the Lord. Therefore although the impersonal effulgence, the

brahmajyoti, is the first realization, one must enter into it, as

mentioned in the Isopanisad, to find the Supreme Person, and then one's

knowledge is perfect. The Bhagavad-gita (7.19) also confirms this:

bahunam janmanam ante jnanavan mam prapadyate. One's search for the

Absolute Truth by dint of speculative knowledge is complete when one

comes to the point of understanding Krsna and surrenders unto Him. That

is the real point of perfectional knowledge.

Partial realization of the Absolute Truth as impersonal Brahman denies

the complete opulences of the Lord. This is a hazardous understanding of

the Absolute Truth. Unless one accepts all the features of the Absolute

Truth -- namely impersonal Brahman, localized Paramatma and ultimately

the Supreme Personality of Godhead -- one's knowledge is imperfect.

Sripada Ramanujacarya, in his Vedartha-sangraha, says, jnanena dharmena

svarupam api nirupitam, na tu jnana-matram brahmeti katham idam

avagamyate. He thus indicates that the real identity of the Absolute

Truth must be understood in terms of both His knowledge and His

characteristics. Simply to understand the Absolute Truth to be full of

knowledge is not sufficient. In the Vedic literature (Mundaka Up. 1.1.9)

we find the statement yah sarva-jnah sarva-vit, which means that the

Absolute Truth knows everything perfectly, but we also learn from the

Vedic description parasya saktir vividhaiva sruyate [Cc. Madhya 13.65,

purport] that not only does He know everything, but He also acts

accordingly by utilizing His different energies. Thus to understand that

Brahman, the Supreme, is conscious is not sufficient. One must know how

He consciously acts through His different energies. Mayavada philosophy

simply informs us of the consciousness of the Absolute Truth but does

not give us information of how He acts with His consciousness. That is

the defect of that philosophy.

Adi 7.141

TEXT 141

TEXT

bhagavan-prapti-hetu ye kari upaya

sravanadi bhakti -- krsna-praptira sahaya

SYNONYMS

bhagavan -- the Supreme Personality of Godhead; prapti-hetu -- the means

by which He can be approached; ye -- what; kari -- I do; upaya -- means;

sravana-adi -- devotional service, beginning with hearing; bhakti --

devotional service; krsna -- the Supreme Lord; praptira -- to approach

Him; sahaya -- means.

TRANSLATION

"It is only by devotional service, beginning with hearing, that one can

approach the Supreme Personality of Godhead. That is the only means to

approach Him.

PURPORT

Mayavadi philosophers are satisfied simply to understand Brahman to be

the sum total of knowledge, but Vaisnava philosophers not only know in

detail about the Supreme Personality of Godhead but also know how to

approach Him directly. The method for this is described by Sri Caitanya

Mahaprabhu as nine kinds of devotional service, beginning with hearing:

sravanam kirtanam visnoh smaranam pada-sevanam

arcanam vandanam dasyam sakhyam atma-nivedanam

(SB 7.5.23)

The nine kinds of devotional service are hearing about Krsna, chanting

about Him, remembering Him, offering service to His lotus feet, offering

Him worship in the temple, offering prayers to Him, working as His

servant, making friendship with Him and unreservedly surrendering to Him.

One can directly approach the Supreme Personality of Godhead simply by

executing these nine kinds of devotional service, of which hearing about

the Lord is the most important (sravanadi). Sri Caitanya Mahaprabhu has

very favorably stressed the importance of this process of hearing.

According to His method, if people are simply given a chance to hear

about Krsna, certainly they will gradually develop their dormant

awareness, or love of Godhead. Sravanadi-suddha-citte karaye udaya (Cc.

Madhya 22.107). Love of God is dormant in everyone, and if one is given

a chance to hear about the Lord, certainly that love develops. Our Krsna

consciousness movement acts on this principle. We simply give people the

chance to hear about the Supreme Personality of Godhead and give them

prasadam to eat, and the actual result is that all over the world people

are responding to this process and becoming pure devotees of Lord Krsna.

We have opened hundreds of centers all over the world just to give

people in general a chance to hear about Krsna and accept Krsna's

prasadam. These two processes can be accepted by anyone, even a child.

It doesn't matter whether one is poor or rich, learned or foolish, black

or white, old or still a child -- anyone who simply hears about the

Supreme Personality of Godhead and takes prasadam is certainly elevated

to the transcendental position of devotional service.

Adi 7.142

TEXT 142

TEXT

sei sarva-vedera ‘abhidheya' nama

sadhana-bhakti haite haya premera udgama

SYNONYMS

sei sarva-vedera -- that is the essence of all Vedic literature;

abhidheya nama -- the process called abhidheya, or devotional activities;

sadhana-bhakti -- another name of this process, "devotional service in

practice"; haite -- from this; haya -- there is; premera -- of love of

Godhead; udgama -- awakening.

TRANSLATION

"By practicing this regulated devotional service under the direction of

the spiritual master, certainly one awakens his dormant love of Godhead.

This process is called abhidheya.

PURPORT

By the practice of devotional service, beginning with hearing and

chanting, the impure heart of a conditioned soul is purified, and thus

he can understand his eternal relationship with the Supreme Personality

of Godhead. That eternal relationship is described by Sri Caitanya

Mahaprabhu: jivera ‘svarupa' haya krsnera ‘nitya-dasa.' [Cc. Madhya 20.

108]. "The living entity is an eternal servitor of the Supreme

Personality of Godhead." When one is convinced about this relationship,

which is called sambandha, he then acts accordingly. That is called

abhidheya. The next step is prayojana-siddhi, or fulfillment of the

ultimate goal of one's life. If one can understand his relationship with

the Supreme Personality of Godhead and act accordingly, automatically

his mission in life is fulfilled. The Mayavadi philosophers miss even

the first stage in self-realization because they have no conception of

God's being personal. He is the master of all, and He is the only person

who can accept the service of all living entities, but since this

knowledge is lacking in Mayavada philosophy, Mayavadis do not have

knowledge even of their relationship with God. They wrongly think that

everyone is God or that everyone is equal to God. Therefore, since the

real position of the living entity is not clear to them, how can they

advance further? Although they are very much puffed up at being

liberated, Mayavadi philosophers very shortly fall down again to

material activities due to their neglecting the lotus feet of the Lord.

That is called patanty adhah:

ye 'nye 'ravindaksa vimukta-maninas

tvayy asta-bhavad avisuddha-buddhayah

aruhya krcchrena param padam tatah

patanty adho 'nadrta-yusmad-anghrayah

(SB 10.2.32)

Here it is said that persons who think themselves liberated but do not

execute devotional service, not knowing their relationship with the Lord,

are certainly misled. One must know his relationship with the Lord and

act accordingly. Then the fulfillment of his life's mission will be

possible.

Adi 7.143

TEXT 143

TEXT

krsnera carane haya yadi anuraga

krsna vinu anyatra tara nahi rahe raga

SYNONYMS

krsnera -- of Krsna; carane -- at the lotus feet; haya -- becomes; yadi -

- if; anuraga -- attachment; krsna -- the Supreme Personality of Godhead;

vinu -- without; anyatra -- anywhere else; tara -- his; nahi -- there

does not; rahe -- remain; raga -- attachment.

TRANSLATION

"If one develops his love of Godhead and becomes attached to the lotus

feet of Krsna, gradually he loses his attachment to everything else.

PURPORT

This is a test of advancement in devotional service. As stated in Srimad-

Bhagavatam (11.2.42), bhaktih paresanubhavo viraktir anyatra ca: in

bhakti, a devotee's only attachment is Krsna; he no longer wants to

maintain his attachments to many other things. Although Mayavadi

philosophers are supposed to be very much advanced on the path of

liberation, we see that after some time they descend to politics and

philanthropic activities. Many big sannyasis who were supposedly

liberated and very advanced have come down again to materialistic

activities, although they left this world as mithya (false). When a

devotee develops in devotional service, however, he no longer has

attachments to such philanthropic activities. He is simply inspired to

serve the Lord, and he engages his entire life in such service. This is

the difference between Vaisnava and Mayavadi philosophers. Devotional

service, therefore, is practical, whereas Mayavada philosophy is merely

mental speculation.

Adi 7.144

TEXT 144

TEXT

pancama purusartha sei prema-mahadhana

krsnera madhurya-rasa karaya asvadana

SYNONYMS

pancama -- fifth; purusa-artha -- goal of life; sei -- that; prema --

love of God; maha-dhana -- foremost wealth; krsnera -- of Lord Krsna;

madhurya -- conjugal love; rasa -- mellow; karaya -- causes; asvadana --

taste.

TRANSLATION

"Love of Godhead is so exalted that it is considered to be the fifth

goal of human life. By awakening one's love of Godhead, one can attain

the platform of conjugal love, tasting it even during the present span

of life.

PURPORT

The Mayavadi philosophers consider the highest goal of perfection to be

liberation (mukti), which is the fourth perfectional platform. Generally

people are aware of four principal goals of life -- religiosity (dharma),

economic development (artha), sense gratification (kama) and ultimately

liberation (moksa) -- but devotional service is situated on the platform

above liberation. In other words, when one is actually liberated (mukta)

he can understand the meaning of love of Godhead (krsna-prema). While

teaching Rupa Gosvami, Sri Caitanya Mahaprabhu stated, koti-mukta-madhye

‘durlabha' eka krsna-bhakta: "Out of millions of liberated persons, one

may become a devotee of Lord Krsna."

The most elevated Mayavadi philosopher can rise to the platform of

liberation, but krsna-bhakti, devotional service to Krsna, is

transcendental to such liberation. Srila Vyasadeva explains this fact in

Srimad-Bhagavatam (1.1.2):

dharmah projjhita-kaitavo 'tra paramo nirmatsaranam satam

vedyam vastavam atra vastu siva-dam tapa-trayonmulanam

"Completely rejecting all religions which are materially motivated, the

Bhagavata Purana propounds the highest truth, which is understandable by

those devotees who are pure in heart. The highest truth is reality

distinguished from illusion for the welfare of all. Such truth uproots

the threefold miseries." Srimad-Bhagavatam, the explanation of the

Vedanta-sutra, is meant for paramo nirmatsaranam, those who are

completely aloof from jealousy. Mayavadi philosophers are jealous of the

existence of the Personality of Godhead. Therefore the Vedanta-sutra is

not actually meant for them. They unnecessarily poke their noses into

the Vedanta-sutra, but they have no ability to understand it because, as

the author of the Vedanta-sutra writes in his commentary, Srimad-

Bhagavatam, it is meant for those who are pure in heart (paramo

nirmatsaranam [SB 1.1.2]). If one is envious of Krsna, how can he

understand the Vedanta-sutra or Srimad-Bhagavatam? The Mayavadis'

primary occupation is to offend the Supreme Personality of Godhead,

Krsna. For example, although Krsna demands our surrender in the Bhagavad-

gita, the greatest scholar and so-called philosopher in modern India has

protested that it is "not to Krsna" that we have to surrender. Therefore,

he is envious. Since Mayavadis of all different descriptions are

envious of Krsna, they have no scope for understanding the meaning of

the Vedanta-sutra. Even if they were on the liberated platform, as they

falsely claim, love of Krsna is beyond the state of liberation -- a fact

stated by Sri Caitanya Mahaprabhu and repeated here by Krsnadasa

Kaviraja Gosvami.

Adi 7.145

TEXT 145

TEXT

prema haite krsna haya nija bhakta-vasa

prema haite paya krsnera seva-sukha-rasa

SYNONYMS

prema -- love of Krsna; haite -- from; krsna -- the Supreme Personality

of Godhead; haya -- becomes; nija -- His own; bhakta-vasa -- submissive

to devotees; prema -- love of God; haite -- from; paya -- he gets;

krsnera -- of Lord Krsna; seva-sukha-rasa -- the mellow of devotional

service.

TRANSLATION

"The Supreme Lord, who is greater than the greatest, becomes submissive

to even a very insignificant devotee because of his devotional service.

It is the beautiful and exalted nature of devotional service that the

infinite Lord becomes submissive to the infinitesimal living entity

because of it. In reciprocal devotional activities with the Lord, the

devotee actually enjoys the transcendental mellow of devotional service.

PURPORT

Becoming one with the Supreme Personality of Godhead is not very

important for a devotee. Muktih svayam mukulitanjali sevate 'sman (Krsna-

karnamrta 107). Speaking from his actual experience, Srila Bilvamangala

Thakura says that if one develops love of Godhead, mukti (liberation)

becomes subservient and unimportant to him. Mukti stands before the

devotee and is prepared to render all kinds of services. The Mayavadi

philosophers' standard of mukti is very insignificant for a devotee, for

by devotional service even the Supreme Personality of Godhead becomes

subordinate to him. An actual example is that the Supreme Lord Krsna

became the chariot driver of Arjuna, and when Arjuna asked Him to draw

his chariot between the two armies (senayor ubhayor madhye ratham

sthapaya me 'cyuta [Bg. 1.21]), Krsna executed his order. Such is the

relationship between the Supreme Lord and a devotee that although the

Lord is greater than the greatest, He is prepared to render service to

the insignificant devotee by dint of his sincere and unalloyed

devotional service.

Adi 7.146

TEXT 146

TEXT

sambandha, abhidheya, prayojana nama

ei tina artha sarva-sutre paryavasana

SYNONYMS

sambandha -- relationship; abhidheya -- functional duties; prayojana --

the goal of life; nama -- name; ei -- there; tina -- three; artha --

purport; sarva -- all; sutre -- in the aphorisms of the Vedanta;

paryavasana -- culmination.

TRANSLATION

"One's relationship with the Supreme Personality of Godhead, activities

in terms of that relationship, and the ultimate goal of life [to develop

love of God] -- these three subjects are explained in every aphorism of

the Vedanta-sutra, for they form the culmination of the entire Vedanta

philosophy."

PURPORT

In Srimad-Bhagavatam (5.5.5) it is said:

parabhavas tavad abodha-jato

yavan na jijnasata atma-tattvam

"A human being is defeated in all his activities as long as he does not

know the goal of life, which can be understood when one is inquisitive

about Brahman." It is such inquiry that begins the Vedanta-sutra: athato

brahma jijnasa. A human being should be inquisitive to know who he is,

what the universe is, what God is, and what the relationship is between

himself, God and the material world. Such questions cannot be asked by

cats and dogs, but they must arise in the heart of a real human being.

Knowledge of these four items -- namely oneself, the universe, God, and

their internal relationship -- is called sambandha-jnana, or the

knowledge of one's relationship. When one's relationship with the

Supreme Lord is established, the next program is to act in that

relationship. This is called abhidheya, or activity in relationship with

the Lord. After executing such prescribed duties, when one attains the

highest goal of life, love of Godhead, he achieves prayojana-siddhi, or

the fulfillment of his human mission. In the Brahma-sutra, or Vedanta-

sutra, these subjects are very carefully explained. Therefore one who

does not understand the Vedanta-sutra in terms of these principles is

simply wasting his time. This is the version of Srimad-Bhagavatam (1.2.8)

dharmah sv-anusthitah pumsam visvaksena-kathasu yah

notpadayed yadi ratim srama eva hi kevalam

One may be a very learned scholar and execute his prescribed duty very

nicely, but if he does not ultimately become inquisitive about the

Supreme Personality of Godhead and is indifferent to sravanam kirtanam (

hearing and chanting) [SB 7.5.23], all that he has done is but a waste

of time. Mayavadi philosophers, who do not understand the relationship

between themselves, the cosmic manifestation and the Supreme Personality

of Godhead, are simply wasting their time, and their philosophical

speculation has no value.

Adi 7.147

TEXT 147

TEXT

ei-mata sarva-sutrera vyakhyana suniya

sakala sannyasi kahe vinaya kariya

SYNONYMS

ei-mata -- in this way; sarva-sutrera -- of all the aphorisms of the

Vedanta-sutra; vyakhyana -- explanation; suniya -- by hearing; sakala --

all; sannyasi -- the groups of Mayavadi sannyasis; kahe -- said; vinaya -

- humbly; kariya -- doing so.

TRANSLATION

When all the Mayavadi sannyasis thus heard the explanation of Caitanya

Mahaprabhu on the basis of sambandha, abhidheya and prayojana, they

spoke very humbly.

PURPORT

Everyone who actually desires to understand the Vedanta philosophy must

certainly accept the explanation of Lord Caitanya Mahaprabhu and the

Vaisnava acaryas who have also commented on the Vedanta-sutra according

to the principles of bhakti-yoga. After hearing the explanation of the

Vedanta-sutra from Sri Caitanya Mahaprabhu, all the sannyasis, headed by

Prakasananda Sarasvati, became very humble and obedient to the Lord, and

they spoke as follows.

Adi 7.148

TEXT 148

TEXT

vedamaya-murti tumi, -- saksat narayana

ksama aparadha, -- purve ye kailun nindana

SYNONYMS

veda-maya -- transformation of the Vedic knowledge; murti -- form; tumi -

- You; saksat -- directly; narayana -- the Supreme Personality of

Godhead; ksama -- excuse; aparadha -- offense; purve -- before; ye --

that; kailun -- we have done; nindana -- criticism.

TRANSLATION

"Dear Sir, You are Vedic knowledge personified and are directly Narayana

Himself. Kindly excuse us for the offenses we previously committed by

criticizing You."

PURPORT

The complete path of bhakti-yoga is based upon the process of becoming

humble and submissive. By the grace of Lord Caitanya Mahaprabhu, all the

Mayavadi sannyasis were very humble and submissive after hearing His

explanation of the Vedanta-sutra, and they begged to be pardoned for the

offenses they had committed by criticizing the Lord for simply chanting

and dancing and not taking part in the study of the Vedanta-sutra. We

are propagating the Krsna consciousness movement simply by following in

the footsteps of Lord Caitanya Mahaprabhu. We may not be very well

versed in the Vedanta-sutra aphorisms and may not understand their

meaning, but we follow in the footsteps of the acaryas, and because of

our strictly and obediently following in the footsteps of Lord Caitanya

Mahaprabhu, it is to be understood that we know everything regarding the

Vedanta-sutra.

Adi 7.149

TEXT 149

TEXT

sei haite sannyasira phiri gela mana

‘krsna' ‘krsna' nama sada karaye grahana

SYNONYMS

sei haite -- from that time; sannyasira -- all the Mayavadi sannyasis;

phiri -- turn; gela -- became; mana -- mind; krsna krsna -- the holy

name of the Supreme Personality of Godhead, Krsna; nama -- name; sada --

always; karaye -- do; grahana -- accept.

TRANSLATION

From that moment when the Mayavadi sannyasis heard the explanation of

the Vedanta-sutra from the Lord, their minds changed, and on the

instruction of Caitanya Mahaprabhu, they too chanted "Krsna! Krsna!"

always.

PURPORT

In this connection it may be mentioned that sometimes the sahajiya class

of devotees opine that Prakasananda Sarasvati and Prabodhananda

Sarasvati are the same man. Prabodhananda Sarasvati was a great Vaisnava

devotee of Lord Caitanya Mahaprabhu, but Prakasananda Sarasvati, the

head of the Mayavadi sannyasis in Benares, was a different person.

Prabodhananda Sarasvati belonged to the Ramanuja-sampradaya, whereas

Prakasananda Sarasvati belonged to the Sankaracarya-sampradaya.

Prabodhananda Sarasvati wrote a number of books, among which are the

Caitanya-candramrta, Radha-rasa-sudha-nidhi, Sangita-madhava, Vrndavana-

sataka and Navadvipa-sataka. While traveling in southern India, Caitanya

Mahaprabhu met Prabodhananda Sarasvati, who had two brothers, Venkata

Bhatta and Tirumalaya Bhatta, who were Vaisnavas of the Ramanuja-

sampradaya. Gopala Bhatta Gosvami was the nephew of Prabodhananda

Sarasvati. From historical records it is found that Sri Caitanya

Mahaprabhu traveled in South India in the year 1433 Sakabda (A.D. 1511)

during the Caturmasya period, and it was at that time that He met

Prabodhananda, who belonged to the Ramanuja-sampradaya. How then could

the same person meet Him as a member of the Sankara-sampradaya in 1435

Sakabda, two years later? It is to be concluded that the guess of the

sahajiya-sampradaya that Prabodhananda Sarasvati and Prakasananda

Sarasvati were the same man is a mistaken idea.

Adi 7.150

TEXT 150

TEXT

ei-mate tan-sabara ksami' aparadha

sabakare krsna-nama karila prasada

SYNONYMS

ei-mate -- in this way; tan-sabara -- of all the sannyasis; ksami' --

excusing; aparadha -- offense; sabakare -- all of them; krsna-nama --

the holy name of Krsna; karila -- gave; prasada -- as mercy.

TRANSLATION

Thus Lord Caitanya excused all the offenses of the Mayavadi sannyasis

and very mercifully blessed them with krsna-nama.

PURPORT

Sri Caitanya Mahaprabhu is the mercy incarnation of the Supreme

Personality of Godhead. He is addressed by Srila Rupa Gosvami as maha-

vadanyavatara, or the most magnanimous incarnation. Srila Rupa Gosvami

also says, karunayavatirnah kalau: it is only by His mercy that He has

descended in this Age of Kali. Here this is exemplified. Sri Caitanya

Mahaprabhu did not like to see Mayavadi sannyasis because He thought of

them as offenders to the lotus feet of Krsna, but here He excuses them (

tan-sabara ksami' aparadha). This is an example in preaching. Apani

acari' bhakti sikhaimu sabare. Sri Caitanya Mahaprabhu teaches us that

those whom preachers meet are almost all offenders who are opposed to

Krsna consciousness, but it is a preacher's duty to convince them of the

Krsna consciousness movement and then induce them to chant the Hare

Krsna maha-mantra. Our propagation of the sankirtana movement is

continuing, despite many opponents, and people are taking up this

chanting process even in remote parts of the world like Africa. By

inducing the offenders to chant the Hare Krsna mantra, Lord Caitanya

Mahaprabhu exemplified the success of the Krsna consciousness movement.

We should follow very respectfully in the footsteps of Lord Caitanya,

and there is no doubt that we shall be successful in our attempts.

Adi 7.151

TEXT 151

TEXT

tabe saba sannyasi mahaprabhuke laiya

bhiksa karilena sabhe, madhye vasaiya

SYNONYMS

tabe -- after this; saba -- all; sannyasi -- the Mayavadi sannyasis;

mahaprabhuke -- Caitanya Mahaprabhu; laiya -- taking Him; bhiksa

karilena -- took prasadam, or took lunch; sabhe -- all together; madhye -

- in the middle; vasaiya -- seating Him.

TRANSLATION

After this, all the sannyasis took the Lord into their midst, and thus

they all took their meal together.

PURPORT

Previously Sri Caitanya Mahaprabhu had neither mixed nor talked with the

Mayavadi sannyasis, but now He took lunch with them. It is to be

concluded that when Lord Caitanya induced them to chant Hare Krsna and

excused them for their offenses, they were purified, and therefore there

was no objection to taking lunch, or bhagavat-prasadam, with them,

although Sri Caitanya Mahaprabhu knew that the food had not been offered

to the Deity. Mayavadi sannyasis do not worship the Deity, or if they do

so they generally worship the deity of Lord Siva or the pancopasana (

Lord Visnu, Lord Siva, Durga-devi, Ganesa and Surya). Here we do not

find any mention of the demigods or Visnu, and yet Caitanya Mahaprabhu

accepted food in the midst of the sannyasis on the basis that they had

chanted the Hare Krsna maha-mantra and that He had excused their

offenses.

Adi 7.152

TEXT 152

TEXT

bhiksa kari' mahaprabhu aila vasaghara

hena citra-lila kare gauranga-sundara

SYNONYMS

bhiksa -- accepting food from others; kari' -- accepting; mahaprabhu --

Lord Caitanya; aila -- returned; vasaghara -- to His residence; hena --

thus; citra-lila -- wonderful pastimes; kare -- does; gauranga -- Lord

Sri Caitanya Mahaprabhu; sundara -- very beautiful.

TRANSLATION

After taking lunch among the Mayavadi sannyasis, Sri Caitanya Mahaprabhu,

who is known as Gaurasundara, returned to His residence. Thus the Lord

performs His wonderful pastimes.

Adi 7.153

TEXT 153

TEXT

candrasekhara, tapana misra, ara sanatana

suni' dekhi' anandita sabakara mana

SYNONYMS

candrasekhara -- Candrasekhara; tapana misra -- Tapana Misra; ara -- and;

sanatana -- Sanatana; suni' -- hearing; dekhi' -- seeing; anandita --

very pleased; sabakara -- all of them; mana -- minds.

TRANSLATION

Hearing the arguments of Sri Caitanya Mahaprabhu and seeing His victory,

Candrasekhara, Tapana Misra and Sanatana Gosvami were all extremely

pleased.

PURPORT

Here is an example of how a sannyasi should preach. When Sri Caitanya

Mahaprabhu went to Varanasi, He went there alone, not with a big party.

Locally, however, He made friendships with Candrasekhara and Tapana

Misra, and Sanatana Gosvami also came to see Him. Therefore, although He

did not have many friends there, due to His sound preaching and His

victory in arguing with the local sannyasis on the Vedanta philosophy,

He became greatly famous in that part of the country, as explained in

the next verse.

Adi 7.154

TEXT 154

TEXT

prabhuke dekhite aise sakala sannyasi

prabhura prasamsa kare saba varanasi

SYNONYMS

prabhuke -- unto Lord Caitanya Mahaprabhu; dekhite -- to see; aise --

they came; sakala -- all; sannyasi -- the Mayavadi sannyasis; prabhura --

of Lord Caitanya Mahaprabhu; prasamsa -- praise; kare -- they do; saba -

- all; varanasi -- the city of Varanasi.

TRANSLATION

Many Mayavadi sannyasis of Varanasi came to see the Lord after this

incident, and the entire city praised Him.

Adi 7.155

TEXT 155

TEXT

varanasi-puri aila sri-krsna-caitanya

puri-saha sarva-loka haila maha-dhanya

SYNONYMS

varanasi -- of the name Varanasi; puri -- city; aila -- came; sri-krsna-

caitanya -- Lord Sri Caitanya Mahaprabhu; puri -- city; saha -- with;

sarva-loka -- all the people; haila -- became; maha-dhanya -- thankful.

TRANSLATION

Sri Caitanya Mahaprabhu visited the city of Varanasi, and all of its

people were very thankful.

Adi 7.156

TEXT 156

TEXT

laksa laksa loka aise prabhuke dekhite

maha-bhida haila dvare, nare pravesite

SYNONYMS

laksa laksa -- hundreds of thousands; loka -- people; aise -- came;

prabhuke -- unto the Lord; dekhite -- to see; maha-bhida -- a great

crowd; haila -- there happened; dvare -- at the door; nare -- may not;

pravesite -- to enter.

TRANSLATION

The crowd at the door of His residence was so great that it numbered

hundreds of thousands.

Adi 7.157

TEXT 157

TEXT

prabhu yabe ya'na visvesvara-darasane

laksa laksa loka asi' mile sei sthane

SYNONYMS

prabhu -- Lord Caitanya Mahaprabhu; yabe -- when; ya'na -- goes;

visvesvara -- the deity of Varanasi; darasane -- to visit; laksa laksa --

hundreds of thousands; loka -- people; asi' -- come; mile -- meet; sei -

- that; sthane -- on the place.

TRANSLATION

When the Lord went to visit the temple of Visvesvara, hundreds of

thousands of people assembled to see Him.

PURPORT

The important point in this verse is that Sri Caitanya Mahaprabhu

regularly visited the temple of Visvesvara (Lord Siva) at Varanasi.

Vaisnavas generally do not visit a demigod's temple, but here we see

that Sri Caitanya Mahaprabhu regularly visited the temple of Visvesvara,

who was the predominating deity of Varanasi. Generally Mayavadi

sannyasis and worshipers of Lord Siva live in Varanasi, but how is it

that Caitanya Mahaprabhu, who took the part of a Vaisnava sannyasi, also

visited the Visvesvara temple? The answer is that a Vaisnava does not

behave impudently toward the demigods. A Vaisnava gives proper respect

to all, although he never accepts a demigod to be as good as the Supreme

Personality of Godhead.

In the Brahma-samhita there are mantras offering obeisances to Lord Siva,

Lord Brahma, the sun-god and Lord Ganesa, as well as Lord Visnu, all of

whom are worshiped by the impersonalists as pancopasana. In their

temples impersonalists install deities of Lord Visnu, Lord Siva, the sun-

god, goddess Durga and sometimes Lord Brahma also, and this system is

continuing at present in India under the guise of the Hindu religion.

Vaisnavas can also worship all these demigods, but only on the

principles of the Brahma-samhita, which is recommended by Sri Caitanya

Mahaprabhu. We may note in this connection the mantras for worshiping

Lord Siva, Lord Brahma, goddess Durga, the sun-god and Ganesa, as

described in the Brahma-samhita.

srsti-sthiti-pralaya-sadhana-saktir eka

chayeva yasya bhuvanani bibharti durga

icchanurupam api yasya ca cestate sa

govindam adi-purusam tam aham bhajami

"The external potency, maya, who is of the nature of the shadow of the

cit [spiritual] potency, is worshiped by all people as Durga, the

creating, preserving and destroying agency of this mundane world. I

adore the primeval Lord, Govinda, in accordance with whose will Durga

conducts herself." (Bs. 5.44)

ksiram yatha dadhi vikara-visesa-yogat

sanjayate na hi tatah prthag asti hetoh

yah sambhutam api tatha samupaiti karyad

govindam adi-purusam tam aham bhajami

"Milk is transformed into curd by the actions of acids, yet the effect,

curd, is neither the same as nor different from its cause, viz., milk.

I adore the primeval Lord, Govinda, of whom the state of Sambhu is a

similar transformation for the performance of the work of destruction." (

Bs. 5.45)

bhasvan yathasma-sakalesu nijesu tejah

sviyam kiyat prakatayaty api tadvad atra

brahma ya esa jagad-anda-vidhana-karta

govindam adi-purusam tam aham bhajami

"I adore the primeval Lord, Govinda, from whom the separated subjective

portion Brahma receives his power for the regulation of the mundane

world, just as the sun manifests a portion of his own light in all the

effulgent gems that bear such names as surya-kanta." (Bs. 5.49)

yat-pada-pallava-yugam vinidhaya kumbha-

dvandve pranama-samaye sa ganadhirajah

vighnan vihantum alam asya jagat-trayasya

govindam adi-purusam tam aham bhajami

"I worship the primeval Lord, Govinda. Ganesa always holds His lotus

feet upon the pair of tumuli protruding from his elephant head in order

to obtain power for his function of destroying all obstacles on the path

of progress in the three worlds." (Bs. 5.50)

yac caksur esa savita sakala-grahanam

raja samasta-sura-murtir asesa-tejah

yasyajnaya bhramati sambhrta-kala-cakro

govindam adi-purusam tam aham bhajami

"The sun, full of infinite effulgence, who is the king of all the

planets and the image of the good soul, is like the eye of this world. I

adore the primeval Lord, Govinda, in pursuance of whose order the sun

performs his journey, mounting the wheel of time." (Bs. 5.52)

All the demigods are servants of Krsna; they are not equal with Krsna.

Therefore even if one goes to a temple of the pancopasana, as mentioned

above, one should not accept the deities as they are accepted by the

impersonalists. All of them are to be accepted as personal demigods, but

they all serve the order of the Supreme Personality of Godhead.

Sankaracarya, for example, is understood to be an incarnation of Lord

Siva, as described in the Padma Purana. He propagated the Mayavada

philosophy under the order of the Supreme Lord. We have already

discussed this point in text 114 of this chapter: tanra dosa nahi, tenho

ajna-kari dasa. "Sankaracarya is not at fault, for he has thus covered

the real purport of the Vedas under the order of the Supreme Personality

of Godhead." Although Lord Siva, in the form of a brahmana (Sankaracarya)

, preached the false philosophy of Mayavada, Sri Caitanya Mahaprabhu

nevertheless said that since he did it on the order of the Supreme

Personality of Godhead, there was no fault on his part (tanra dosa nahi).

We must offer proper respects to all the demigods. If one can offer

respects even to an ant, why not to the demigods? One must always know,

however, that no demigod is equal to or above the Supreme Lord. Ekale

isvara krsna, ara saba bhrtya: [Cc. Adi 5.142] "Only Krsna is the

Supreme Personality of Godhead, and all others, including the demigods

such as Lord Siva, Lord Brahma, goddess Durga and Ganesa, are His

servants." Everyone serves the purpose of the Supreme Godhead, and what

to speak of such small and insignificant living entities as ourselves?

We are surely eternal servants of the Lord. The Mayavada philosophy

maintains that the demigods, the living entities and the Supreme

Personality of Godhead are all equal. It is therefore a most foolish

misrepresentation of Vedic knowledge.

Adi 7.158

TEXT 158

TEXT

snana karite yabe ya'na ganga-tire

tahani sakala loka haya maha-bhide

SYNONYMS

snana -- bath; karite -- taking; yabe -- when; ya'na -- goes; ganga --

Ganges; tire -- bank; tahani -- then and there; sakala -- all; loka --

people; haya -- assembled; maha-bhide -- in great crowds.

TRANSLATION

Whenever Lord Caitanya went to the banks of the Ganges to take His bath,

big crowds of many hundreds of thousands of people assembled there.

Adi 7.159

TEXT 159

TEXT

bahu tuli' prabhu bale, -- bala hari hari

hari-dhvani kare loka svarga-martya bhari'

SYNONYMS

bahu tuli' -- raising the arms; prabhu -- Lord Sri Caitanya Mahaprabhu;

bale -- speaks; bala -- all of you chant; hari hari -- the holy name of

Lord Krsna (Hari); hari-dhvani -- the sound vibration of Hari; kare --

does; loka -- all people; svarga-martya -- in heaven, the sky and the

land; bhari' -- completely filling.

TRANSLATION

Whenever the crowds were too great, Sri Caitanya Mahaprabhu stood up,

raised His hands and chanted, "Hari! Hari!" to which all the people

responded, filling both the land and sky with the vibration.

Adi 7.160

TEXT 160

TEXT

loka nistariya prabhura calite haila mana

vrndavane pathaila sri-sanatana

SYNONYMS

loka -- people; nistariya -- delivering; prabhura -- of the Lord; calite

-- to leave; haila -- became; mana -- mind; vrndavane -- toward

Vrndavana; pathaila -- sent; sri-sanatana -- Sanatana Gosvami.

TRANSLATION

After thus delivering the people in general, the Lord desired to leave

Varanasi. After instructing Sri Sanatana Gosvami, He sent him toward

Vrndavana.

PURPORT

The actual purpose of Lord Caitanya's stay at Varanasi after coming back

from Vrndavana was to meet Sanatana Gosvami and teach him. Sanatana

Gosvami met Sri Caitanya Mahaprabhu after the Lord's return to Varanasi,

where the Lord taught him for two months about the intricacies of

Vaisnava philosophy and Vaisnava activities. After completely

instructing him, He sent him to Vrndavana to execute His orders. When

Sanatana Gosvami went to Vrndavana, there were no temples. The city was

lying vacant like an open field. Sanatana Gosvami sat down on the bank

of the Yamuna, and after some time he gradually constructed the first

temple; then other temples were constructed, and now the city is full of

temples, numbering about five thousand.

Adi 7.161

TEXT 161

TEXT

ratri-divase lokera suni' kolahala

varanasi chadi' prabhu aila nilacala

SYNONYMS

ratri -- night; divase -- day; lokera -- of the people in general; suni -

- hearing; kolahala -- tumult; varanasi -- the city of Benares; chadi' --

leaving; prabhu -- the Lord; aila -- returned; nilacala -- to Puri.

TRANSLATION

Because the city of Varanasi was always full of tumultuous crowds, Sri

Caitanya Mahaprabhu, after sending Sanatana to Vrndavana, returned to

Jagannatha Puri.

Adi 7.162

TEXT 162

TEXT

ei lila kahiba age vistara kariya

sanksepe kahilan ihan prasanga paiya

SYNONYMS

ei -- these; lila -- pastimes; kahiba -- I shall speak; age -- later on;

vistara -- vivid description; kariya -- making; sanksepe -- in short;

kahilan -- I have spoken; ihan -- in this place; prasanga -- topics;

paiya -- taking advantage of.

TRANSLATION

I have here given a brief account of these pastimes of Lord Caitanya,

but later I shall describe them in an extensive way.

Adi 7.163

TEXT 163

TEXT

ei panca-tattva-rupe sri-krsna-caitanya

krsna-nama-prema diya visva kaila dhanya

SYNONYMS

ei -- this; panca-tattva-rupe -- the Lord in His five forms; sri-krsna-

caitanya -- Lord Sri Caitanya Mahaprabhu; krsna-nama -- the holy name of

Lord Krsna; prema -- love of Krsna; diya -- delivering; visva -- the

whole world; kaila -- made; dhanya -- thankful.

TRANSLATION

Sri Krsna Caitanya Mahaprabhu and His associates of the Panca-tattva

distributed the holy name of the Lord to invoke love of Godhead

throughout the universe, and thus the entire universe was thankful.

PURPORT

Here it is said that Lord Caitanya made the entire universe thankful to

Him for propagating the sankirtana movement with His associates. Lord

Caitanya Mahaprabhu has already sanctified the entire universe by His

presence five hundred years ago, and therefore anyone who attempts to

serve Sri Caitanya Mahaprabhu sincerely by following in His footsteps

and following the instructions of the acaryas will successfully be able

to preach the holy names of the Hare Krsna maha-mantra all over the

universe. There are some foolish critics who say that Europeans and

Americans cannot be offered sannyasa, but here we find that Sri Caitanya

Mahaprabhu wanted to preach the sankirtana movement all over the

universe. For preaching work, sannyasis are essential. These critics

think that only Indians or Hindus should be offered sannyasa to preach,

but their knowledge is practically nil. Without sannyasis, the preaching

work will be impeded. Therefore, under the instruction of Lord Caitanya

and with the blessings of His associates, there should be no

discrimination in this matter, but people in all parts of the world

should be trained to preach and given sannyasa so that the cult of Sri

Caitanya Mahaprabhu's sankirtana movement will expand boundlessly. We do

not care about the criticism of fools. We shall go on with our work and

simply depend on the blessings of Lord Caitanya Mahaprabhu and His

associates, the Panca-tattva.

Adi 7.164

TEXT 164

TEXT

mathurate pathaila rupa-sanatana

dui sena-pati kaila bhakti pracarana

SYNONYMS

mathurate -- toward Mathura; pathaila -- sent; rupa-sanatana -- the two

brothers Rupa Gosvami and Sanatana Gosvami; dui -- both of them; sena-

pati -- as commanders in chief; kaila -- He made them; bhakti --

devotional service; pracarana -- to broadcast.

TRANSLATION

Lord Caitanya dispatched the two generals Rupa Gosvami and Sanatana

Gosvami to Vrndavana to preach the bhakti cult.

PURPORT

When Rupa Gosvami and Sanatana Gosvami went to Vrndavana, there was not

a single temple, but by their preaching they were gradually able to

construct various temples. Sanatana Gosvami constructed the Madana-

mohana temple, and Rupa Gosvami constructed the Govindaji temple.

Similarly, their nephew Jiva Gosvami constructed the Radha-Damodara

temple, Sri Gopala Bhatta Gosvami constructed the Radha-ramana temple,

Sri Lokanatha Gosvami constructed the Gokulananda temple, and Syamananda

Gosvami constructed the Syamasundara temple. In this way, many temples

were gradually constructed. For preaching, construction of temples is

also necessary. The Gosvamis not only engaged in writing books but also

constructed temples because both are needed for preaching work. Sri

Caitanya Mahaprabhu wanted the cult of His sankirtana movement to spread

all over the world. Now that the International Society for Krishna

Consciousness has taken up this task of preaching the cult of Lord

Caitanya, its members should not only construct temples in every town

and village of the globe but also distribute the books that have already

been written and further increase the number of books. Both distribution

of books and construction of temples must continue side by side in

parallel lines.

Adi 7.165

TEXT 165

TEXT

nityananda-gosane pathaila gauda-dese

tenho bhakti pracarila asesa-visese

SYNONYMS

nityananda -- Lord Nityananda; gosane -- the acarya; pathaila -- was

sent; gauda-dese -- in Bengal; tenho -- He; bhakti -- devotional cult;

pracarila -- preached; asesa-visese -- in a very extensive way.

TRANSLATION

As Rupa Gosvami and Sanatana Gosvami were sent toward Mathura, so

Nityananda Prabhu was sent to Bengal to preach extensively the cult of

Caitanya Mahaprabhu.

PURPORT

The name of Lord Nityananda is very famous in Bengal. Of course, anyone

who knows Lord Nityananda knows Sri Caitanya Mahaprabhu also, but there

are some misguided devotees who stress the importance of Lord Nityananda

more than that of Sri Caitanya Mahaprabhu. This is not good. Nor should

Sri Caitanya Mahaprabhu be stressed more than Lord Nityananda. The

author of the Caitanya-caritamrta, Krsnadasa Kaviraja Gosvami, left his

home because of his brother's stressing the importance of Sri Caitanya

Mahaprabhu over that of Nityananda Prabhu. Actually, one should offer

respect to the Panca-tattva without such foolish discrimination, not

considering Nityananda Prabhu to be greater, Caitanya Mahaprabhu to be

greater or Advaita Prabhu to be greater. The respect should be offered

equally: sri-krsna-caitanya prabhu-nityananda sri-advaita gadadhara

srivasadi-gaura-bhakta-vrnda. All devotees of Lord Caitanya or

Nityananda are worshipable persons.

Adi 7.166

TEXT 166

TEXT

apane daksina desa karila gamana

grame grame kaila krsna-nama pracarana

SYNONYMS

apane -- personally; daksina desa -- South India; karila -- went; gamana

-- traveling; grame grame -- in each and every village; kaila -- He did;

krsna-nama -- the holy name of Lord Krsna; pracarana -- broadcasting.

TRANSLATION

Sri Caitanya Mahaprabhu personally went to South India, and He broadcast

the holy name of Lord Krsna in every village and town.

Adi 7.167

TEXT 167

TEXT

setubandha paryanta kaila bhaktira pracara

krsna-prema diya kaila sabara nistara

SYNONYMS

setubandha -- the place where Lord Ramacandra constructed His bridge;

paryanta -- up to that place; kaila -- did; bhaktira -- of the cult of

devotional service; pracara -- broadcast; krsna-prema -- love of Krsna;

diya -- delivering; kaila -- did; sabara -- everyone; nistara --

deliverance.

TRANSLATION

Thus the Lord went to the southernmost tip of the Indian peninsula,

known as Setubandha [Cape Comorin]. Everywhere He distributed the bhakti

cult and love of Krsna, and in this way He delivered everyone.

Adi 7.168

TEXT 168

TEXT

ei ta' kahila panca-tattvera vyakhyana

ihara sravane haya caitanya-tattva jnana

SYNONYMS

ei ta' -- this; kahila -- described; panca-tattvera -- of the Panca-

tattva; vyakhyana -- explanation; ihara -- of this; sravane -- hearing;

haya -- becomes; caitanya-tattva -- the truth of Sri Caitanya Mahaprabhu;

jnana -- knowledge.

TRANSLATION

I have thus explained the truth of the Panca-tattva. One who hears this

explanation increases in knowledge of Sri Caitanya Mahaprabhu.

PURPORT

The Panca-tattva is a very important factor in understanding Sri

Caitanya Mahaprabhu. There are sahajiyas who, not knowing the importance

of the Panca-tattva, concoct their own slogans, such as bhaja nitai

gaura, radhe syama, japa hare krsna hare rama or sri-krsna-caitanya

prabhu-nityananda hare krsna hare rama sri-radhe govinda. Such chants

may be good poetry, but they cannot help us to go forward in devotional

service. In such chants there are also many discrepancies, which need

not be discussed here. Strictly speaking, when chanting the names of the

Panca-tattva, one should fully offer his obeisances: sri-krsna-caitanya

prabhu-nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda. By

such chanting one is blessed with the competency to chant the Hare Krsna

maha-mantra without offense. When chanting the Hare Krsna maha-mantra,

one should also chant it fully: Hare Krsna, Hare Krsna, Krsna Krsna,

Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. One should not

foolishly adopt any of the slogans concocted by imaginative devotees. If

one actually wants to derive the effects of chanting, one must strictly

follow the great acaryas. This is confirmed in the Mahabharata: maha-

jano yena gatah sa panthah. "The real path of progress is that which is

traversed by great acaryas and authorities."

Adi 7.169

TEXT 169

TEXT

sri-caitanya, nityananda, advaita, -- tina jana

srivasa-gadadhara-adi yata bhakta-gana

SYNONYMS

sri-caitanya, nityananda, advaita -- Sri Caitanya Mahaprabhu, Nityananda

Prabhu and Advaita Prabhu; tina -- these three; jana -- personalities;

srivasa-gadadhara -- Srivasa and Gadadhara; adi -- etc.; yata -- all;

bhakta-gana -- the devotees.

TRANSLATION

While chanting the Panca-tattva maha-mantra, one must chant the names of

Sri Caitanya, Nityananda, Advaita, Gadadhara and Srivasa with their many

devotees. This is the process.

Adi 7.170

TEXT 170

TEXT

sabakara padapadme koti namaskara

yaiche taiche kahi kichu caitanya-vihara

SYNONYMS

sabakara -- all of them; pada-padme -- on the lotus feet; koti --

countless; namaskara -- obeisances; yaiche taiche -- somehow or other;

kahi -- I speak; kichu -- something; caitanya-vihara -- about the

pastimes of Lord Caitanya Mahaprabhu.

TRANSLATION

I again and again offer obeisances unto the Panca-tattva. Thus I think

that I will be able to describe something about the pastimes of Lord

Caitanya Mahaprabhu.

Adi 7.171

TEXT 171

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.

PURPORT

Sri Caitanya Mahaprabhu wanted to preach the sankirtana movement of love

of Krsna throughout the entire world, and therefore during His presence

He inspired the sankirtana movement. Specifically, He sent Rupa Gosvami

and Sanatana Gosvami to Vrndavana and Nityananda to Bengal and

personally went to South India. In this way He kindly left the task of

preaching His cult in the rest of the world to the International Society

for Krishna Consciousness. The members of this Society must always

remember that if they stick to the regulative principles and preach

sincerely according to the instructions of the acaryas, surely they will

have the profound blessings of Lord Caitanya Mahaprabhu, and their

preaching work will be successful everywhere throughout the world.

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

Seventh Chapter, describing Lord Caitanya in five features.

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3853

 
 
Adi 7: Lord Caitanya in Five Features
 
Chapter 7: 
Lord Caitanya in Five Features
 
Adi 7.1
 
TEXT 1
 
TEXT
 
agaty-eka-gatim natva
hinarthadhika-sadhakam
sri-caitanyam likhyate 'sya
prema-bhakti-vadanyata
SYNONYMS
 
agati -- of the most fallen; eka -- the only one; gatim -- destination; 
natva -- after offering obeisances; hina -- inferior; artha -- interest; 
adhika -- greater than that; sadhakam -- who can render; sri-caitanyam --
 unto Lord Sri Caitanya; likhyate -- is being written; asya -- of the 
Lord, Sri Caitanya Mahaprabhu; prema -- love; bhakti -- devotional 
service; vadanyata -- magnanimity.
 
TRANSLATION
 
Let me first offer my respectful obeisances unto Lord Caitanya 
Mahaprabhu, who is the ultimate goal of life for one bereft of all 
possessions in this material world and is the only meaning for one 
advancing in spiritual life. Thus let me write about His magnanimous 
contribution of devotional service in love of God.
 
PURPORT
 
A person in the conditioned stage of material existence is in an 
atmosphere of helplessness, but the conditioned soul, under the illusion 
of maya, or the external energy, thinks that he is completely protected 
by his country, society, friendship and love, not knowing that at the 
time of death none of these can save him. The laws of material nature 
are so strong that none of our material possessions can save us from the 
cruel hands of death. In the Bhagavad-gita (13.9) it is stated, janma-
mrtyu-jara-vyadhi-duhkha-dosanudarsanam: one who is actually advancing 
must always consider the four principles of miserable life, namely, 
birth, death, old age and disease. One cannot be saved from all these 
miseries unless he takes shelter of the lotus feet of the Lord. Sri 
Caitanya Mahaprabhu is therefore the only shelter for all conditioned 
souls. An intelligent person, therefore, does not put his faith in any 
material possessions, but completely takes shelter of the lotus feet of 
the Lord. Such a person is called akincana, or one who does not possess 
anything in this material world. The Supreme Personality of Godhead is 
also known as Akincana-gocara, for He can be achieved by a person who 
does not put his faith in material possessions. Therefore, for the fully 
surrendered soul who has no material possessions on which to depend, 
Lord Sri Caitanya Mahaprabhu is the only shelter.
 
Everyone depends upon dharma (religiosity), artha (economic development),
 kama (sense gratification) and ultimately moksa (salvation), but Sri 
Caitanya Mahaprabhu, due to His magnanimous character, can give more 
than salvation. Therefore in this verse the words hinarthadhika-sadhakam 
indicate that although by material estimation salvation is of a quality 
superior to the inferior interests of religiosity, economic development 
and sense gratification, above salvation there is the position of 
devotional service and transcendental love for the Supreme Personality 
of Godhead. Sri Caitanya Mahaprabhu is the bestower of this great 
benediction. Sri Caitanya Mahaprabhu said, prema pum-artho mahan: "Love 
of Godhead is the ultimate benediction for all human beings." Srila 
Krsnadasa Kaviraja Gosvami, the author of Sri Caitanya-caritamrta, 
therefore first offers his respectful obeisances unto Lord Caitanya 
Mahaprabhu before describing His magnanimity in bestowing love of 
Godhead.
 
Adi 7.2
 
TEXT 2
 
TEXT
 
jaya jaya mahaprabhu sri-krsna-caitanya
tanhara caranasrita, sei bada dhanya
SYNONYMS
 
jaya -- all glories; jaya -- all glories; mahaprabhu -- unto the Supreme 
Lord; sri-krsna-caitanya -- Sri Krsna Caitanya; tanhara -- of His; 
carana-asrita -- one who has taken shelter of the lotus feet; sei -- he; 
bada -- is very much; dhanya -- glorified.
 
TRANSLATION
 
Let me offer glorification to the Supreme Lord Sri Caitanya Mahaprabhu. 
One who has taken shelter of His lotus feet is the most glorified person.
 
PURPORT
 
Prabhu means master. Sri Caitanya Mahaprabhu is the supreme master of 
all masters; therefore He is called Mahaprabhu. Any person who takes 
shelter of Sri Krsna Caitanya Mahaprabhu is most glorified because by 
the mercy of Sri Caitanya Mahaprabhu he is able to get promotion to the 
platform of loving service to the Lord, which is transcendental to 
salvation.
 
Adi 7.3
 
TEXT 3
 
TEXT
 
purve gurv-adi chaya tattve kaila namaskara
guru-tattva kahiyachi, ebe pancera vicara
SYNONYMS
 
purve -- in the beginning; guru-adi -- the spiritual master and others; 
chaya -- six; tattve -- in the subjects of; kaila -- I have done; 
namaskara -- obeisances; guru-tattva -- the truth in understanding the 
spiritual master; kahiyachi -- I have already described; ebe -- now; 
pancera -- of the five; vicara -- consideration.
 
TRANSLATION
 
In the beginning I have discussed the truth about the spiritual master. 
Now I shall try to explain the Panca-tattva.
 
PURPORT
 
In the First Chapter of the Caitanya-caritamrta, Adi-lila, the author, 
Srila Krsnadasa Kaviraja Gosvami, has described the initiator spiritual 
master and the instructor spiritual master in the verse beginning with 
the words vande gurun isa-bhaktan isam isavatarakan [Cc. Adi 1.1]. In 
that verse there are six transcendental subject matters, of which the 
truth regarding the spiritual master has already been described. Now the 
author will describe the other five tattvas (truths), namely, isa-tattva 
(the Supreme Lord), His expansion tattva, His incarnation tattva, His 
energy tattva and His devotee tattva.
 
Adi 7.4
 
TEXT 4
 
TEXT
 
panca-tattva avatirna caitanyera sange
panca-tattva lana karena sankirtana range
SYNONYMS
 
panca-tattva -- these five tattvas; avatirna -- advented; caitanyera -- 
with Caitanya Mahaprabhu; sange -- in company with; panca-tattva -- the 
same five subjects; lana -- taking with Himself; karena -- He does; 
sankirtana -- the sankirtana movement; range -- in great pleasure.
 
TRANSLATION
 
These five tattvas incarnate with Lord Caitanya Mahaprabhu, and thus the 
Lord executes His sankirtana movement with great pleasure.
 
PURPORT
 
In Srimad-Bhagavatam (11.5.32) there is the following statement 
regarding Sri Caitanya Mahaprabhu:
 
krsna-varnam tvisakrsnam sangopangastra-parsadam
yajnaih sankirtana-prayair yajanti hi su-medhasah
 
"In the Age of Kali, people who are endowed with sufficient intelligence 
will worship the Lord, who is accompanied by His associates, by 
performance of the sankirtana-yajna." Sri Caitanya Mahaprabhu is always 
accompanied by His plenary expansion Sri Nityananda Prabhu, His 
incarnation Sri Advaita Prabhu, His internal potency Sri Gadadhara 
Prabhu and His marginal potency Srivasa Prabhu. He is in the midst of 
them as the Supreme Personality of Godhead. One should know that Sri 
Caitanya Mahaprabhu is always accompanied by these other tattvas. 
Therefore our obeisances to Sri Caitanya Mahaprabhu are complete when we 
say sri-krsna-caitanya prabhu-nityananda sri-advaita gadadhara srivasadi-
gaura-bhakta-vrnda. As preachers of the Krsna consciousness movement, we 
first offer our obeisances to Sri Caitanya Mahaprabhu by chanting this 
Panca-tattva mantra; then we say Hare Krsna, Hare Krsna, Krsna Krsna, 
Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. There are ten 
offenses in the chanting of the Hare Krsna maha-mantra, but these are 
not considered in the chanting of the Panca-tattva mantra, namely, sri-
krsna-caitanya prabhu-nityananda sri-advaita gadadhara srivasadi-gaura-
bhakta-vrnda. Sri Caitanya Mahaprabhu is known as maha-vadanyavatara, 
the most magnanimous incarnation, for He does not consider the offenses 
of the fallen souls. Thus to derive the full benefit of the chanting of 
the maha-mantra (Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare 
Rama, Hare Rama, Rama Rama, Hare Hare), we must first take shelter of 
Sri Caitanya Mahaprabhu, learn the Panca-tattva maha-mantra, and then 
chant the Hare Krsna maha-mantra. That will be very effective.
 
Taking advantage of Sri Caitanya Mahaprabhu, many unscrupulous devotees 
manufacture a maha-mantra of their own. Sometimes they sing bhaja nitai 
gaura radhe syama hare krsna hare rama or sri-krsna-caitanya prabhu-
nityananda hare krsna hare rama sri-radhe govinda. Actually, however, 
one should chant the names of the full Panca-tattva (sri-krsna-caitanya 
prabhu-nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda) 
and then the sixteen words Hare Krsna, Hare Krsna, Krsna Krsna, Hare 
Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. But these unscrupulous,
 less intelligent men confuse the entire process. Of course, since they 
are also devotees they can express their feelings in that way, but the 
method prescribed by Sri Caitanya Mahaprabhu's pure devotees is to first 
chant the full Panca-tattva mantra and then chant the maha-mantra -- 
Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, 
Rama Rama, Hare Hare.
 
Adi 7.5
 
TEXT 5
 
TEXT
 
panca-tattva -- eka-vastu, nahi kichu bheda
rasa asvadite tabu vividha vibheda
SYNONYMS
 
panca-tattva -- the five subjects; eka-vastu -- they are one in five; 
nahi -- there is not; kichu -- anything; bheda -- difference; rasa -- 
mellows; asvadite -- to taste; tabu -- yet; vividha -- varieties; 
vibheda -- differences.
 
TRANSLATION
 
Spiritually there are no differences between these five tattvas, for on 
the transcendental platform everything is absolute. Yet there are also 
varieties in the spiritual world, and in order to taste these spiritual 
varieties one should distinguish between them.
 
PURPORT
 
In his Anubhasya commentary Sri Bhaktisiddhanta Sarasvati Thakura 
describes the Panca-tattva as follows: The supreme energetic, the 
Personality of Godhead, manifesting in order to enjoy five kinds of 
pastimes, appears as the members of the Panca-tattva. Actually there is 
no difference between them because they are situated on the absolute 
platform, but they manifest different spiritual varieties as a challenge 
to the impersonalists to taste different kinds of spiritual humors (
rasas). In the Vedas it is said, parasya saktir vividhaiva sruyate: [Cc. 
Madhya 13.65, purport] "The varieties of energy of the Supreme 
Personality of Godhead are differently known." From this statement of 
the Vedas one can understand that there are eternal varieties of humors, 
or tastes, in the spiritual world. Sri Gauranga, Sri Nityananda, Sri 
Advaita, Sri Gadadhara and Srivasa Thakura are all on the same platform, 
but in spiritually distinguishing between them one should understand 
that Sri Caitanya Mahaprabhu is the form of a devotee, Nityananda Prabhu 
appears in the form of a devotee's spiritual master, Advaita Prabhu is 
the form of a bhakta (devotee) incarnation, Gadadhara Prabhu is the 
energy of a bhakta, and Srivasa Thakura is a pure devotee. Thus there 
are spiritual distinctions between them. The bhakta-rupa (Sri Caitanya 
Mahaprabhu), the bhakta-svarupa (Sri Nityananda Prabhu) and the bhakta-
avatara (Sri Advaita Prabhu) are described as the Supreme Personality of 
Godhead Himself, His immediate manifestation and His plenary expansion, 
and They all belong to the Visnu category. Although the spiritual and 
marginal energies of the Supreme Personality of Godhead are nondifferent 
from the Supreme Personality of Godhead Visnu, they are predominated 
subjects, whereas Lord Visnu is the predominator. As such, although they 
are on the same platform, they have appeared differently in order to 
facilitate tasting of transcendental mellows. Actually, however, there 
is no possibility of one being different from the other, for the 
worshiper and the worshipable cannot be separated at any stage. On the 
absolute platform, one cannot be understood without the other.
 
Adi 7.6
 
TEXT 6
 
TEXT
 
panca-tattvatmakam krsnam
bhakta-rupa-svarupakam
bhaktavataram bhaktakhyam
namami bhakta-saktikam
SYNONYMS
 
panca-tattva-atmakam -- comprehending the five transcendental subject 
matters; krsnam -- unto Lord Krsna; bhakta-rupa -- in the form of a 
devotee; svarupakam -- in the expansion of a devotee; bhakta-avataram -- 
in the incarnation of a devotee; bhakta-akhyam -- known as a devotee; 
namami -- I offer my obeisances; bhakta-saktikam -- the energy of the 
Supreme Personality of Godhead.
 
TRANSLATION
 
Let me offer my obeisances unto Lord Sri Krsna, who has manifested 
Himself in five as a devotee, expansion of a devotee, incarnation of a 
devotee, pure devotee and devotional energy.
 
PURPORT
 
Sri Nityananda Prabhu is the immediate expansion of Sri Caitanya 
Mahaprabhu as His brother. He is the personified spiritual bliss of sac-
cid-ananda-vigraha [Bs. 5.1]. His body is transcendental and full of 
ecstasy in devotional service. Sri Caitanya Mahaprabhu is therefore 
called bhakta-rupa (the form of a devotee), and Sri Nityananda Prabhu is 
called bhakta-svarupa (the expansion of a devotee). Sri Advaita Prabhu, 
the incarnation of a devotee, is visnu-tattva and belongs to the same 
category. There are also different types of bhaktas, or devotees, on the 
platforms of neutrality, servitude, friendship, parenthood and conjugal 
love. Devotees like Sri Damodara, Sri Gadadhara and Sri Ramananda are 
different energies. This confirms the Vedic sutra parasya saktir 
vividhaiva sruyate [Cc. Madhya 13.65, purport]. All these bhakta 
subjects taken together constitute Sri Caitanya Mahaprabhu, who is Krsna 
Himself.
 
Adi 7.7
 
TEXT 7
 
TEXT
 
svayam bhagavan krsna ekale isvara
advitiya, nandatmaja, rasika-sekhara
SYNONYMS
 
svayam -- Himself; bhagavan -- the Supreme Personality of Godhead; krsna 
-- Lord Krsna; ekale -- the only one; isvara -- the supreme controller; 
advitiya -- without a second; nanda-atmaja -- appeared as the son of 
Maharaja Nanda; rasika -- enjoyer of mellows; sekhara -- summit.
 
TRANSLATION
 
Krsna, the reservoir of all pleasure, is the Supreme Personality of 
Godhead Himself, the supreme controller. No one is greater than or equal 
to Sri Krsna, yet He appears as the son of Maharaja Nanda.
 
PURPORT
 
In this verse Kaviraja Gosvami gives an accurate description of Lord 
Krsna, the Supreme Personality of Godhead, by stating that although no 
one is equal to or greater than Him and He is the reservoir of all 
spiritual pleasure, He nevertheless appears as the son of Maharaja Nanda 
and Yasodamayi.
 
Adi 7.8
 
TEXT 8
 
TEXT
 
rasadi-vilasi, vrajalalana-nagara
ara yata saba dekha, -- tanra parikara
SYNONYMS
 
rasa-adi -- the rasa dance; vilasi -- the enjoyer; vraja-lalana -- the 
damsels of Vrndavana; nagara -- the leader; ara -- others; yata -- all; 
saba -- everyone; dekha -- must know; tanra -- His; parikara -- 
associates.
 
TRANSLATION
 
Lord Sri Krsna, the Supreme Personality of Godhead, is the supreme 
enjoyer in the rasa dance. He is the leader of the damsels of Vraja, and 
all others are simply His associates.
 
PURPORT
 
The word rasadi-vilasi ("the enjoyer of the rasa dance") is very 
important. The rasa dance can be enjoyed only by Sri Krsna because He is 
the supreme leader and chief of the damsels of Vrndavana. All others are 
His devotees and associates. Although no one can compare with Sri Krsna, 
the Supreme Personality of Godhead, there are many unscrupulous rascals 
who imitate the rasa dance of Sri Krsna. They are Mayavadis, and people 
should be wary of them. The rasa dance can be performed only by Sri 
Krsna and no one else.
 
Adi 7.9
 
TEXT 9
 
TEXT
 
sei krsna avatirna sri-krsna-caitanya
sei parikara-gana sange saba dhanya
SYNONYMS
 
sei krsna -- that very Lord Krsna; avatirna -- has advented; sri-krsna-
caitanya -- in the form of Lord Caitanya Mahaprabhu; sei -- those; 
parikara-gana -- associates; sange -- with Him; saba -- all; dhanya -- 
glorious.
 
TRANSLATION
 
The selfsame Lord Krsna advented Himself as Sri Caitanya Mahaprabhu with 
all His eternal associates, who are also equally glorious.
 
Adi 7.10
 
TEXT 10
 
TEXT
 
ekale isvara-tattva caitanya-isvara
bhakta-bhavamaya tanra suddha kalevara
SYNONYMS
 
ekale -- only one person; isvara-tattva -- the supreme controller; 
caitanya -- the supreme living force; isvara -- controller; bhakta-bhava-
maya -- in the ecstasy of a devotee; tanra -- His; suddha -- 
transcendental; kalevara -- body.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu, who is the supreme controller, the one 
Personality of Godhead, has ecstatically become a devotee, yet His body 
is transcendental and not materially tinged.
 
PURPORT
 
There are different tattvas, or truths, including isa-tattva, jiva-
tattva and sakti-tattva. Isa-tattva refers to the Supreme Personality of 
Godhead Visnu, who is the supreme living force. In the Katha Upanisad it 
is said, nityo nityanam cetanas cetananam: the Supreme Personality of 
Godhead is the supreme eternal and the supreme living force. The living 
entities are also eternal and are also living forces, but they are very 
minute in quantity, whereas the Supreme Lord is the supreme living force 
and the supreme eternal. The supreme eternal never accepts a body of a 
temporary material nature, whereas the living entities, who are part and 
parcel of the supreme eternal, are prone to do so. Thus according to the 
Vedic mantras the Supreme Lord is the supreme master of innumerable 
living entities.
 
The Mayavadi philosophers, however, try to equate the minute living 
entities with the supreme living entity. Because they recognize no 
distinctions between them, their philosophy is called Advaita-vada, or 
monism. Factually, however, there is a distinction. This verse is 
especially meant to impart to the Mayavadi philosopher the understanding 
that the Supreme Personality of Godhead is the supreme controller. The 
supreme controller, the Personality of Godhead, is Krsna Himself, but as 
a transcendental pastime He has accepted the form of a devotee, Lord 
Caitanya Mahaprabhu.
 
As stated in the Bhagavad-gita, when the Supreme Personality of Godhead 
Krsna comes to this planet exactly like a human being, some rascals 
consider Him to be one of the ordinary humans. One who thinks in that 
mistaken way is described as mudha, or foolish. Therefore one should not 
foolishly consider Caitanya Mahaprabhu to be an ordinary human being. He 
has accepted the ecstasy of a devotee, but He is the Supreme Personality 
of Godhead. Since the time of Caitanya Mahaprabhu, there have been many 
imitation incarnations of Krsna who cannot understand that Caitanya 
Mahaprabhu is Krsna Himself and not an ordinary human being. Less 
intelligent men create their own "Gods" by advertising a human being as 
God. This is their mistake. Therefore here the words tanra suddha 
kalevara warn that Caitanya Mahaprabhu's body is not material but purely 
spiritual. One should not, therefore, accept Caitanya Mahaprabhu as an 
ordinary devotee, although He has assumed the form of a devotee. Yet one 
must certainly know that although Caitanya Mahaprabhu is the Supreme 
Personality of Godhead, because He accepted the ecstasy of a devotee one 
should not misunderstand His pastimes and place Him in exactly the same 
position as Krsna. It is for this reason only that when Sri Krsna 
Caitanya Mahaprabhu was addressed as Krsna or Visnu He blocked His ears, 
not wanting to hear Himself addressed as the Supreme Personality of 
Godhead. There is a class of devotees called Gauranga-nagari, who stage 
plays of Krsna's pastimes using a vigraha, or form, of Caitanya 
Mahaprabhu. This is a mistake that is technically called rasabhasa. 
While Caitanya Mahaprabhu is trying to enjoy as a devotee, one should 
not disturb Him by addressing Him as the Supreme Personality of Godhead.
 
Adi 7.11
 
TEXT 11
 
TEXT
 
krsna-madhuryera eka adbhuta svabhava
apana asvadite krsna kare bhakta-bhava
SYNONYMS
 
krsna-madhuryera -- the supreme pleasure potency of Krsna; eka -- is one;
 adbhuta -- wonderful; svabhava -- nature; apana -- Himself; asvadite -- 
to taste; krsna -- the Supreme Personality of Godhead; kare -- does; 
bhakta-bhava -- accept the form of a devotee.
 
TRANSLATION
 
The transcendental mellow of conjugal love of Krsna is so wonderful that 
Krsna Himself accepts the form of a devotee to relish and taste it fully.
 
PURPORT
 
Although Krsna is the reservoir of all pleasure, He has a special 
intention to taste Himself by accepting the form of a devotee. It is to 
be concluded that although Lord Caitanya is present in the form of a 
devotee, He is Krsna Himself. Therefore Vaisnavas sing, sri-krsna-
caitanya radha-krsna nahe anya: "Radha and Krsna combined together are 
Sri Krsna Caitanya Mahaprabhu." And as Sri Svarupa Damodara Gosvami has 
said, caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam: Radha and 
Krsna assumed oneness in the form of Sri Caitanya Mahaprabhu.
 
Adi 7.12
 
TEXT 12
 
TEXT
 
ithe bhakta-bhava dhare caitanya gosani
‘bhakta-svarupa' tanra nityananda-bhai
SYNONYMS
 
ithe -- for this reason; bhakta-bhava -- the ecstasy of a devotee; dhare 
-- accepts; caitanya -- Lord Caitanya Mahaprabhu; gosani -- the 
transcendental teacher; bhakta-svarupa -- exactly like a pure devotee; 
tanra -- His; nityananda -- Lord Nityananda; bhai -- brother.
 
TRANSLATION
 
For this reason Sri Caitanya Mahaprabhu, the supreme teacher, accepts 
the form of a devotee and accepts Lord Nityananda as His elder brother.
 
Adi 7.13
 
TEXT 13
 
TEXT
 
‘bhakta-avatara' tanra acarya-gosani
ei tina tattva sabe prabhu kari' gai
SYNONYMS
 
bhakta-avatara -- incarnation as a devotee; tanra -- His; acarya-gosani -
- the supreme teacher, Advaita Acarya Prabhu; ei -- all these; tina -- 
three; tattva -- truths; sabe -- all; prabhu -- the predominator; kari' -
- by such understanding; gai -- we sing.
 
TRANSLATION
 
Sri Advaita Acarya is Lord Caitanya's incarnation as a devotee. 
Therefore these three tattvas [Caitanya Mahaprabhu, Nityananda Prabhu 
and Advaita Gosani] are the predominators, or masters.
 
PURPORT
 
Gosani means gosvami. A person who has full control over the senses and 
mind is called a gosvami or gosani. One who does not have such control 
is called a godasa, or a servant of the senses, and cannot become a 
spiritual master. A spiritual master who actually has control over the 
mind and senses is called Gosvami. Although the Gosvami title has become 
a hereditary designation for unscrupulous men, actually the title Gosani,
 or Gosvami, began from Sri Rupa Gosvami, who presented himself as an 
ordinary grhastha and minister in government service but became a 
gosvami when he was actually elevated by the instruction of Lord 
Caitanya Mahaprabhu. Therefore Gosvami is not a hereditary title but 
refers to one's qualifications. When one is highly elevated in spiritual 
advancement, regardless of wherefrom he comes, he may be called Gosvami. 
Sri Caitanya Mahaprabhu, Sri Nityananda Prabhu and Sri Advaita Gosani 
Prabhu are natural gosvamis because They belong to the visnu-tattva 
category. As such, all of Them are prabhus ("predominators" or "masters")
, and They are sometimes called Caitanya Gosani, Nityananda Gosani and 
Advaita Gosani. Unfortunately, Their so-called descendants who do not 
have the qualifications of gosvamis have accepted this title as a 
hereditary designation or a professional degree. That is not in accord 
with the sastric injunctions.
 
Adi 7.14
 
TEXT 14
 
TEXT
 
eka mahaprabhu, ara prabhu duijana
dui prabhu seve mahaprabhura carana
SYNONYMS
 
eka mahaprabhu -- one Mahaprabhu, or the supreme predominator; ara 
prabhu duijana -- and the other two (Nityananda and Advaita) are two 
prabhus (masters); dui prabhu -- the two prabhus (Nityananda and Advaita 
Gosani); seve -- serve; mahaprabhura -- of the supreme predominator, 
Lord Caitanya Mahaprabhu; carana -- the lotus feet.
 
TRANSLATION
 
One of Them is Mahaprabhu, and the other two are prabhus. These two 
prabhus serve the lotus feet of Mahaprabhu.
 
PURPORT
 
Although Sri Caitanya Mahaprabhu, Sri Nityananda Prabhu and Sri Advaita 
Prabhu all belong to the same Visnu category, Sri Caitanya Mahaprabhu is 
nevertheless accepted as the Supreme, and the other two prabhus engage 
in His transcendental loving service to teach ordinary living entities 
that every one of us is subordinate to Sri Caitanya Mahaprabhu. In 
another place in the Caitanya-caritamrta (Adi 5.142) it is said, ekale 
isvara krsna, ara saba bhrtya: the only supreme master is Krsna, and all 
others, both visnu-tattva and jiva-tattva, engage in the service of the 
Lord. Both the visnu-tattva (as Nityananda Prabhu and Advaita) and the 
jiva-tattva (srivasadi-gaura-bhakta-vrnda) engage in the service of the 
Lord, but one must distinguish between the visnu-tattva servitors and 
the jiva-tattva servitors. The jiva-tattva servitor, the spiritual 
master, is actually the servitor God. As explained in previous verses, 
in the absolute world there are no such differences, yet one must 
observe these differences in order to distinguish the Supreme from His 
subordinates.
 
Adi 7.15
 
TEXT 15
 
TEXT
 
ei tina tattva, -- ‘sarvaradhya' kari mani
caturtha ye bhakta-tattva, -- ‘aradhaka' jani
SYNONYMS
 
ei tina tattva -- all three of these truths; sarva-aradhya -- 
worshipable by all living entities; kari mani -- accepting such; 
caturtha -- fourth; ye -- who is; bhakta-tattva -- in the category of 
devotees; aradhaka -- worshiper; jani -- I understand.
 
TRANSLATION
 
The three predominators [Caitanya Mahaprabhu, Nityananda Prabhu and 
Advaita Prabhu] are worshipable by all living entities, and the fourth 
principle [Sri Gadadhara Prabhu] is to be understood as Their worshiper.
 
PURPORT
 
In his Anubhasya, Sri Bhaktisiddhanta Sarasvati Thakura, describing the 
truth about the Panca-tattva, explains that we should understand that 
Lord Sri Caitanya Mahaprabhu is the supreme predominator and that 
Nityananda Prabhu and Advaita Prabhu are His subordinates but are also 
predominators. Lord Sri Caitanya Mahaprabhu is the Supreme Lord, and 
Nityananda Prabhu and Advaita Prabhu are manifestations of the Supreme 
Lord. All of Them are visnu-tattva, the Supreme, and are therefore 
worshipable by the living entities. Although the other two tattvas 
within the category of Panca-tattva -- namely, sakti-tattva and jiva-
tattva, represented by Gadadhara and Srivasa -- are worshipers of the 
Supreme Lord, they are in the same category because they eternally 
engage in the transcendental loving service of the Lord.
 
Adi 7.16
 
TEXT 16
 
TEXT
 
srivasadi yata koti koti bhakta-gana
‘suddha-bhakta'-tattva-madhye tan-sabara ganana
SYNONYMS
 
srivasa-adi -- devotees headed by Srivasa Thakura; yata -- all others; 
koti koti -- innumerable; bhakta-gana -- devotees; suddha-bhakta -- pure 
devotees; tattva-madhye -- in the truth; tan-sabara -- all of them; 
ganana -- counted.
 
TRANSLATION
 
There are innumerable pure devotees of the Lord, headed by Srivasa 
Thakura, who are known as unalloyed devotees.
 
Adi 7.17
 
TEXT 17
 
TEXT
 
gadadhara-panditadi prabhura ‘sakti'-avatara
‘antaranga-bhakta' kari' ganana yanhara
SYNONYMS
 
gadadhara -- Gadadhara; pandita -- of the learned scholar; adi -- headed 
by; prabhura -- of the Lord; sakti -- potency; avatara -- incarnation; 
antaranga -- very confidential; bhakta -- devotee; kari' -- accepting; 
ganana -- counting; yanhara -- of whom.
 
TRANSLATION
 
The devotees headed by Gadadhara Pandita are to be considered 
incarnations of the internal potency of the Lord. They are confidential 
devotees engaged in the service of the Lord.
 
PURPORT
 
In connection with verses 16 and 17, Sri Bhaktisiddhanta Sarasvati 
Thakura explains in his Anubhasya: "There are specific symptoms by which 
the internal devotees and the unalloyed or pure devotees are to be known.
 All unalloyed devotees are sakti-tattvas, or potencies of the Lord. 
Some of them are situated in conjugal love and others in parental 
affection, fraternity and servitude. Certainly all of them are devotees, 
but by making a comparative study it is found that the devotees or 
potencies who are engaged in conjugal love are better situated than the 
others. Thus devotees who are in a relationship with the Supreme 
Personality of Godhead in conjugal love are considered to be the most 
confidential devotees of Lord Sri Caitanya Mahaprabhu. Those who engage 
in the service of Lord Nityananda Prabhu and Lord Advaita Prabhu 
generally have relationships of parental love, fraternity, servitude and 
neutrality. When such devotees develop great attachment for Sri Caitanya 
Mahaprabhu, they too become situated within the intimate circle of 
devotees in conjugal love." This gradual development of devotional 
service is described by Sri Narottama dasa Thakura as follows:
 
gauranga balite habe pulaka sarira
hari hari balite nayane ba'be nira
 
ara kabe nitaicanda karuna karibe
samsara-vasana mora kabe tuccha habe
 
visaya chadiya kabe suddha habe mana
kabe hama heraba sri-vrndavana
 
rupa-raghunatha-pade ha-ibe akuti
kabe hama bujhaba sri-yugala-piriti
 
"When will there be eruptions on my body as soon as I chant the name of 
Lord Caitanya, and when will there be incessant torrents of tears as 
soon as I chant the holy names Hare Krsna? When will Lord Nityananda be 
merciful toward me and free me from all desires for material enjoyment? 
When will my mind be completely freed from all contamination of desires 
for material pleasure? Only at that time will it be possible for me to 
understand Vrndavana. Only if I become attached to the instructions 
given by the Six Gosvamis, headed by Rupa Gosvami and Raghunatha dasa 
Gosvami, will it be possible for me to understand the conjugal love of 
Radha and Krsna." By attachment to the devotional service of Lord 
Caitanya Mahaprabhu, one immediately comes to the ecstatic position. 
When he develops his love for Nityananda Prabhu he is freed from all 
attachment to the material world, and at that time he becomes eligible 
to understand the Lord's pastimes in Vrndavana. In that condition, when 
one develops his love for the Six Gosvamis, he can understand the 
conjugal love between Radha and Krsna. These are the different stages of 
a pure devotee's promotion to conjugal love in the service of Radha and 
Krsna in an intimate relationship with Sri Caitanya Mahaprabhu.
 
Adi 7.18–19
 
TEXTS 18–19
 
TEXT
 
yan-saba lana prabhura nitya vihara
yan-saba lana prabhura kirtana-pracara
yan-saba lana karena prema asvadana
yan-saba lana dana kare prema-dhana
SYNONYMS
 
yan-saba -- all; lana -- taking company; prabhura -- of the Lord; nitya -
- eternal; vihara -- pastime; yan-saba -- all those who are; lana -- 
taking company; prabhura -- of the Lord; kirtana -- sankirtana; pracara -
- movement; yan-saba -- persons with whom; lana -- in accompaniment; 
karena -- He does; prema -- love of God; asvadana -- taste; yan-saba -- 
those who are; lana -- in accompaniment; dana kare -- gives in charity; 
prema-dhana -- love of Godhead.
 
TRANSLATION
 
The internal devotees or potencies are all eternal associates in the 
pastimes of the Lord. Only with them does the Lord advent to propound 
the sankirtana movement, only with them does the Lord taste the mellow 
of conjugal love, and only with them does He distribute this love of God 
to people in general.
 
PURPORT
 
Distinguishing between pure devotees and internal or confidential 
devotees, Sri Rupa Gosvami, in his book Upadesamrta, traces the 
following gradual process of development. Out of many thousands of 
karmis, one is better when he is situated in perfect Vedic knowledge. 
Out of many such learned scholars and philosophers, one who is actually 
liberated from material bondage is better, and out of many such persons 
who are actually liberated, one who is a devotee of the Supreme 
Personality of Godhead is considered to be the best. Among the many such 
transcendental lovers of the Supreme Personality of Godhead, the gopis 
are the best, and among the gopis Srimati Radhika is the best. Srimati 
Radhika is very dear to Lord Krsna, and similarly Her ponds, namely, 
Syama-kunda and Radha-kunda, are also very dear to the Supreme 
Personality of Godhead.
 
Srila Bhaktisiddhanta Sarasvati Thakura comments in his Anubhasya that 
among the five tattvas, two are energies (sakti-tattva) and the three 
others are energetic (saktiman tattva). Unalloyed and internal devotees 
are both engaged in the favorable culture of Krsna consciousness 
untinged by philosophical speculation or fruitive activities. They are 
all understood to be pure devotees, and those among them who simply 
engage in conjugal love are called madhurya-bhaktas, or internal 
devotees. The loving services in parental love, fraternity and servitude 
are included in conjugal love of God. In conclusion, therefore, every 
confidential devotee is a pure devotee of the Lord.
 
Sri Caitanya Mahaprabhu enjoys His pastimes with His immediate expansion 
Nityananda Prabhu. His pure devotees and His three purusa incarnations, 
namely, Karanodakasayi Visnu, Garbhodakasayi Visnu and Ksirodakasayi 
Visnu, always accompany the Supreme Lord to propound the sankirtana 
movement.
 
Adi 7.20–21
 
TEXTS 20–21
 
TEXT
 
sei panca-tattva mili' prthivi asiya
purva-premabhandarera mudra ughadiya
pance mili' lute prema, kare asvadana
yata yata piye, trsna badhe anuksana
SYNONYMS
 
sei -- those; panca-tattva -- five truths; mili' -- combined together; 
prthivi -- on this earth; asiya -- descending; purva -- original; prema-
bhandarera -- the store of transcendental love; mudra -- seal; ughadiya -
- opening; pance mili' -- mixing together all these five; lute -- 
plunder; prema -- love of Godhead; kare asvadana -- taste; yata yata -- 
as much as; piye -- drink; trsna -- thirst; badhe -- increases; anuksana 
-- again and again.
 
TRANSLATION
 
The characteristics of Krsna are understood to be a storehouse of 
transcendental love. Although that storehouse of love certainly came 
with Krsna when He was present, it was sealed. But when Sri Caitanya 
Mahaprabhu came with His associates of the Panca-tattva, they broke the 
seal and plundered the storehouse to taste transcendental love of Krsna. 
The more they tasted it, the more their thirst for it grew.
 
PURPORT
 
Sri Caitanya Mahaprabhu is called maha-vadanyavatara because although He 
is Sri Krsna Himself, He is even more favorably disposed to the poor 
fallen souls than Lord Sri Krsna. When Lord Sri Krsna Himself was 
personally present, He demanded that everyone surrender unto Him and 
promised that He would then give one all protection, but when Sri 
Caitanya Mahaprabhu came to this earth with His associates, He simply 
distributed transcendental love of God without discrimination. Sri Rupa 
Gosvami, therefore, could understand that Lord Caitanya was none other 
than Sri Krsna Himself, for no one but the Supreme Personality of 
Godhead can distribute confidential love of the Supreme Person.
 
Adi 7.22
 
TEXT 22
 
TEXT
 
punah punah piyaiya haya mahamatta
nace, kande, hase, gaya, yaiche mada-matta
SYNONYMS
 
punah punah -- again and again; piyaiya -- causing to drink; haya -- 
becomes; maha-matta -- highly ecstatic; nace -- dances; kande -- cries; 
hase -- laughs; gaya -- chants; yaiche -- as if; mada-matta -- one is 
drunk.
 
TRANSLATION
 
Sri Panca-tattva themselves danced again and again and thus made it 
easier to drink nectarean love of Godhead. They danced, cried, laughed 
and chanted like madmen, and in this way they distributed love of 
Godhead.
 
PURPORT
 
People generally cannot understand the actual meaning of chanting and 
dancing. Describing the Gosvamis, Sri Srinivasa Acarya stated, 
krsnotkirtana-gana-nartana-parau: not only did Lord Caitanya Mahaprabhu 
and His associates demonstrate this chanting and dancing, but the Six 
Gosvamis also followed in the next generation. The present Krsna 
consciousness movement follows the same principle, and therefore simply 
by chanting and dancing we have received good responses all over the 
world. It is to be understood, however, that this chanting and dancing 
do not belong to this material world. They are actually transcendental 
activities, for the more one engages in chanting and dancing, the more 
he can taste the nectar of transcendental love of Godhead.
 
Adi 7.23
 
TEXT 23
 
TEXT
 
patrapatra-vicara nahi, nahi sthanasthana
yei yanha paya, tanha kare prema-dana
SYNONYMS
 
patra -- recipient; apatra -- not a recipient; vicara -- consideration; 
nahi -- there is none; nahi -- there is none; sthana -- favorable place; 
asthana -- unfavorable place; yei -- anyone; yanha -- wherever; paya -- 
gets the opportunity; tanha -- there only; kare -- does; prema-dana -- 
distribution of love of Godhead.
 
TRANSLATION
 
In distributing love of Godhead, Caitanya Mahaprabhu and His associates 
did not consider who was a fit candidate and who was not, nor where such 
distribution should or should not take place. They made no conditions. 
Wherever they got the opportunity, the members of the Panca-tattva 
distributed love of Godhead.
 
PURPORT
 
There are some rascals who dare to speak against the mission of Lord 
Caitanya by criticizing the Krsna consciousness movement for accepting 
Europeans and Americans as brahmanas and offering them sannyasa. But 
here is an authoritative statement that in distributing love of Godhead 
one should not consider whether the recipients are Europeans, Americans, 
Hindus, Muslims, etc. The Krsna consciousness movement should be spread 
wherever possible, and one should accept those who thus become Vaisnavas 
as being greater than brahmanas, Hindus or Indians. Sri Caitanya 
Mahaprabhu desired that His name be spread in each and every town and 
village on the surface of the globe. Therefore, when the cult of 
Caitanya Mahaprabhu is spread all over the world, should those who 
embrace it not be accepted as Vaisnavas, brahmanas and sannyasis? These 
foolish arguments are sometimes raised by envious rascals, but Krsna 
conscious devotees do not care about them. We strictly follow the 
principles set down by the Panca-tattva.
 
Adi 7.24
 
TEXT 24
 
TEXT
 
lutiya, khaiya, diya, bhandara ujade
ascarya bhandara, prema sata-guna bade
SYNONYMS
 
lutiya -- plundering; khaiya -- eating; diya -- distributing; bhandara --
 store; ujade -- emptied; ascarya -- wonderful; bhandara -- store; prema 
-- love of Godhead; sata-guna -- one hundred times; bade -- increases.
 
TRANSLATION
 
Although the members of the Panca-tattva plundered the storehouse of 
love of Godhead and ate and distributed its contents, there was no 
scarcity, for this wonderful storehouse is so complete that as the love 
is distributed, the supply increases hundreds of times.
 
PURPORT
 
A pseudo incarnation of Krsna once told his disciple that he had emptied 
himself by giving him all knowledge and was thus spiritually bankrupt. 
Such bluffers speak in this way to cheat the public, but actual 
spiritual consciousness is so perfect that the more it is distributed, 
the more it increases. Bankruptcy is a term that applies in the material 
world, but the storehouse of love of Godhead in the spiritual world can 
never be depleted. Krsna is providing for millions and trillions of 
living entities by supplying all their necessities, and even if all the 
innumerable living entities wanted to become Krsna conscious, there 
would be no scarcity of love of Godhead, nor would there be 
insufficiency in providing for their maintenance. Our Krsna 
consciousness movement was started single-handedly, and no one provided 
for our livelihood, but at present we are spending hundreds and 
thousands of dollars all over the world, and the movement is increasing 
more and more. Thus there is no question of scarcity. Although jealous 
persons may be envious, if we stick to our principles and follow in the 
footsteps of the Panca-tattva, this movement will go on unchecked by 
imitation svamis, sannyasis, religionists, philosophers or scientists, 
for it is transcendental to all material considerations. Therefore those 
who propagate the Krsna consciousness movement should not be afraid of 
such rascals and fools.
 
Adi 7.25
 
TEXT 25
 
TEXT
 
uchalila prema-vanya caudike vedaya
stri, vrddha, balaka, yuva, sabare dubaya
SYNONYMS
 
uchalila -- became agitated; prema-vanya -- the inundation of love of 
Godhead; caudike -- in all directions; vedaya -- surrounding; stri -- 
women; vrddha -- old men; balaka -- children; yuva -- young men; sabare -
- all of them; dubaya -- merged into.
 
TRANSLATION
 
The flood of love of Godhead swelled in all directions, and thus young 
men, old men, women and children were all immersed in that inundation.
 
PURPORT
 
When the contents of the storehouse of love of Godhead is thus 
distributed, there is a powerful inundation that covers the entire land. 
In Sridhama Mayapur there is sometimes a great flood after the rainy 
season. This is an indication that from the birthplace of Lord Caitanya 
the inundation of love of Godhead should be spread all over the world, 
for this will help everyone, including old men, young men, women and 
children. The Krsna consciousness movement of Sri Caitanya Mahaprabhu is 
so powerful that it can inundate the entire world and interest all 
classes of men in the subject of love of Godhead.
 
Adi 7.26
 
TEXT 26
 
TEXT
 
saj-jana, durjana, pangu, jada, andha-gana
prema-vanyaya dubaila jagatera jana
SYNONYMS
 
sat-jana -- gentle men; durjana -- rogues; pangu -- lame; jada -- 
invalid; andha-gana -- blind men; prema-vanyaya -- in the inundation of 
love of Godhead; dubaila -- drowned; jagatera -- all over the world; 
jana -- people.
 
TRANSLATION
 
The Krsna consciousness movement will inundate the entire world and 
drown everyone, whether one be a gentleman, a rogue or even lame, 
invalid or blind.
 
PURPORT
 
Here again it may be emphasized that although jealous rascals protest 
that Europeans and Americans cannot be given the sacred thread or 
sannyasa, there is no need even to consider whether one is a gentleman 
or a rogue because this is a spiritual movement which is not concerned 
with the external body of skin and bones. Because it is being properly 
conducted under the guidance of the Panca-tattva, strictly following the 
regulative principles, it has nothing to do with external impediments.
 
Adi 7.27
 
TEXT 27
 
TEXT
 
jagat dubila, jivera haila bija nasa
taha dekhi' panca janera parama ullasa
SYNONYMS
 
jagat -- the whole world; dubila -- drowned; jivera -- of the living 
entities; haila -- it so became; bija -- the seed; nasa -- completely 
finished; taha -- then; dekhi' -- by seeing; panca -- five; janera -- of 
the persons; parama -- highest; ullasa -- happiness.
 
TRANSLATION
 
When the five members of the Panca-tattva saw the entire world drowned 
in love of Godhead and the seed of material enjoyment in the living 
entities completely destroyed, they all became exceedingly happy.
 
PURPORT
 
In this connection, Srila Bhaktisiddhanta Sarasvati Thakura writes in 
his Anubhasya that since the living entities all belong to the marginal 
potency of the Lord, each and every living entity has a natural tendency 
to become Krsna conscious, although at the same time the seed of 
material enjoyment is undoubtedly within him. The seed of material 
enjoyment, watered by the course of material nature, fructifies to 
become a tree of material entanglement that endows the living entity 
with all kinds of material enjoyment. To enjoy such material facilities 
is to be afflicted with the three material miseries. However, when by 
nature's law there is a flood, the seeds within the earth become 
inactive. Similarly, as the inundation of love of Godhead spreads all 
over the world, the seeds of material enjoyment become impotent. Thus 
the more the Krsna consciousness movement spreads, the more the desire 
for material enjoyment decreases. The seed of material enjoyment 
automatically becomes impotent with the increase of the Krsna 
consciousness movement.
 
Instead of being envious that Krsna consciousness is spreading all over 
the world by the grace of Lord Caitanya, those who are jealous should be 
happy, as indicated here by the words parama ullasa. But because they 
are kanistha-adhikaris or prakrta-bhaktas (materialistic devotees who 
are not advanced in spiritual knowledge), they are envious instead of 
happy, and they try to find faults in the Krsna consciousness movement. 
Yet Srimat Prabodhananda Sarasvati writes in his Caitanya-candramrta 
that when influenced by Lord Caitanya's Krsna consciousness movement, 
materialists become averse to talking about their wives and children, 
supposedly learned scholars give up their tedious studies of Vedic 
literature, yogis give up their impractical practices of mystic yoga, 
ascetics give up their austere activities of penance and austerity, and 
sannyasis give up their study of Sankhya philosophy. Thus they are all 
attracted by the bhakti-yoga practices of Lord Caitanya and cannot 
relish a mellow superior to that of Krsna consciousness.
 
Adi 7.28
 
TEXT 28
 
TEXT
 
yata yata prema-vrsti kare panca-jane
tata tata badhe jala, vyape tri-bhuvane
SYNONYMS
 
yata -- as many; yata -- so many; prema-vrsti -- showers of love of 
Godhead; kare -- causes; panca-jane -- the five members of the Panca-
tattva; tata tata -- as much as; badhe -- increases; jala -- water; 
vyape -- spreads; tri-bhuvane -- all over the three worlds.
 
TRANSLATION
 
The more the five members of the Panca-tattva cause the rains of love of 
Godhead to fall, the more the inundation increases and spreads all over 
the world.
 
PURPORT
 
The Krsna consciousness movement is not stereotyped or stagnant. It will 
spread all over the world in spite of all objections by fools and 
rascals that European and American mlecchas cannot be accepted as 
brahmanas or sannyasis. Here it is indicated that this process will 
spread and inundate the entire world with Krsna consciousness.
 
Adi 7.29–30
 
TEXTS 29–30
 
TEXT
 
mayavadi, karma-nistha kutarkika-gana
nindaka, pasandi yata paduya adhama
sei saba mahadaksa dhana palaila
sei vanya ta-sabare chunite narila
SYNONYMS
 
mayavadi -- the impersonalist philosophers; karma-nistha -- the fruitive 
workers; kutarkika-gana -- the false logicians; nindaka -- the 
blasphemers; pasandi -- nondevotees; yata -- all; paduya -- students; 
adhama -- the lowest class; sei saba -- all of them; maha-daksa -- they 
are very expert; dhana -- running; palaila -- went away; sei vanya -- 
that inundation; ta-sabare -- all of them; chunite -- touching; narila --
 could not.
 
TRANSLATION
 
The impersonalists, fruitive workers, false logicians, blasphemers, 
nondevotees and lowest among the student community are very expert in 
avoiding the Krsna consciousness movement, and therefore the inundation 
of Krsna consciousness cannot touch them.
 
PURPORT
 
Like Mayavadi philosophers in the past such as Prakasananda Sarasvati of 
Benares, modern impersonalists are not interested in Lord Caitanya's 
Krsna consciousness movement. They do not know the value of this 
material world; they consider it false and cannot understand how the 
Krsna consciousness movement can utilize it. They are so absorbed in 
impersonal thought that they take it for granted that all spiritual 
variety is material. Because they do not know anything beyond their 
misconception of the brahma-jyoti, they cannot understand that 
Krsna, the Supreme Personality of Godhead, is spiritual and therefore 
beyond the conception of material illusion. Whenever Krsna incarnates 
personally or as a devotee, these Mayavadi philosophers accept Him as an 
ordinary human being. This is condemned in the Bhagavad-gita (9.11):
 
avajananti mam mudha manusim tanum asritam
param bhavam ajananto mama bhuta-mahesvaram
 
"Fools deride Me when I descend in the human form. They do not know My 
transcendental nature as the Supreme Lord of all that be."
 
There are also other unscrupulous persons who exploit the Lord's 
appearance by posing as incarnations to cheat the innocent public. An 
incarnation of God should pass the tests of the statements of the 
sastras and also perform uncommon activities. One should not accept a 
rascal as an incarnation of God but should test his ability to act as 
the Supreme Personality of Godhead. For example, Krsna taught Arjuna in 
the Bhagavad-gita, and Arjuna also accepted Him as the Supreme 
Personality of Godhead, but for our understanding Arjuna requested the 
Lord to manifest His universal form, thus testing whether He was 
actually the Supreme Lord. Similarly, one must test a so-called 
incarnation of Godhead according to the standard criteria. To avoid 
being misled by an exhibition of mystic powers, it is best to examine a 
so-called incarnation of God in the light of the statements of the 
sastras. Caitanya Mahaprabhu is described in the sastras as an 
incarnation of Krsna; therefore if one wants to imitate Lord Caitanya 
and claim to be an incarnation, he must show evidence from the sastras 
about his appearance to substantiate his claim.
 
Adi 7.31–32
 
TEXTS 31–32
 
TEXT
 
taha dekhi' mahaprabhu karena cintana
jagat dubaite ami karilun yatana
keha keha edaila, pratijna ha-ila bhanga
ta-saba dubaite patiba kichu ranga
SYNONYMS
 
taha dekhi' -- observing this advancement; mahaprabhu -- Lord Sri 
Caitanya Mahaprabhu; karena -- does; cintana -- thinking; jagat -- the 
whole world; dubaite -- to drown; ami -- I; karilun -- endeavored; 
yatana -- attempts; keha keha -- some of them; edaila -- escaped; 
pratijna -- promise; ha-ila -- became; bhanga -- broken; ta-saba -- all 
of them; dubaite -- to make them drown; patiba -- shall devise; kichu -- 
some; ranga -- trick.
 
TRANSLATION
 
Seeing that the Mayavadis and others were fleeing, Lord Caitanya thought,
 "I wanted everyone to be immersed in this inundation of love of Godhead,
 but some of them have escaped. Therefore I shall devise a trick to 
drown them also."
 
PURPORT
 
Here is an important point. Lord Caitanya Mahaprabhu wanted to invent a 
way to capture the Mayavadis and others who did not take interest in the 
Krsna consciousness movement. This is the symptom of an acarya. An 
acarya who comes for the service of the Lord cannot be expected to 
conform to a stereotype, for he must find the ways and means by which 
Krsna consciousness may be spread. Sometimes jealous persons criticize 
the Krsna consciousness movement because it engages equally both boys 
and girls in distributing love of Godhead. Not knowing that boys and 
girls in countries like Europe and America mix very freely, these fools 
and rascals criticize the boys and girls in Krsna consciousness for 
intermingling. But these rascals should consider that one cannot 
suddenly change a community's social customs. However, since both the 
boys and the girls are being trained to become preachers, those girls 
are not ordinary girls but are as good as their brothers who are 
preaching Krsna consciousness. Therefore, to engage both boys and girls 
in fully transcendental activities is a policy intended to spread the 
Krsna consciousness movement. These jealous fools who criticize the 
intermingling of boys and girls will simply have to be satisfied with 
their own foolishness because they cannot think of how to spread Krsna 
consciousness by adopting ways and means that are favorable for this 
purpose. Their stereotyped methods will never help spread Krsna 
consciousness. Therefore, what we are doing is perfect by the grace of 
Lord Caitanya Mahaprabhu, for it is He who proposed to invent a way to 
capture those who strayed from Krsna consciousness.
 
Adi 7.33
 
TEXT 33
 
TEXT
 
eta bali' mane kichu kariya vicara
sannyasa-asrama prabhu kaila angikara
SYNONYMS
 
eta bali' -- saying this; mane -- within the mind; kichu -- something; 
kariya -- doing; vicara -- consideration; sannyasa-asrama -- the 
renounced order of life; prabhu -- the Lord; kaila -- did; angikara -- 
accept.
 
TRANSLATION
 
Thus the Lord accepted the sannyasa order of life after full 
consideration.
 
PURPORT
 
There was no need for Lord Sri Caitanya Mahaprabhu to accept sannyasa, 
for He is God Himself and therefore has nothing to do with the material 
bodily concept of life. Sri Caitanya Mahaprabhu did not identify Himself 
with any of the eight varnas and asramas, namely, brahmana, ksatriya, 
vaisya, sudra, brahmacari, grhastha, vanaprastha and sannyasa. He 
identified Himself as the Supreme Spirit. Sri Caitanya Mahaprabhu, or 
for that matter any pure devotee, never identifies with these social and 
spiritual divisions of life, for a devotee is always transcendental to 
these different gradations of society. Nevertheless, Lord Caitanya 
decided to accept sannyasa on the grounds that when He became a sannyasi 
everyone would show Him respect and in that way be favored. Although 
there was actually no need for Him to accept sannyasa, He did so for the 
benefit of those who might think Him an ordinary human being. The main 
purpose of His accepting sannyasa was to deliver the Mayavadi sannyasis. 
This will be evident later in this chapter.
 
Srila Bhaktisiddhanta Sarasvati Thakura has explained the term "Mayavadi"
 as follows: "The Supreme Personality of Godhead is transcendental to 
the material conception of life. A Mayavadi is one who considers the 
body of the Supreme Personality of Godhead Krsna to be made of maya and 
who also considers the abode of the Lord and the process of approaching 
Him, devotional service, to be maya. The Mayavadi considers all the 
paraphernalia of devotional service to be maya." Maya refers to material 
existence, which is characterized by the reactions of fruitive 
activities. Mayavadis consider devotional service to be among such 
fruitive activities. According to them, when bhagavatas (devotees) are 
purified by philosophical speculation, they will come to the real point 
of liberation. Those who speculate in this way regarding devotional 
service are called kutarkikas (false logicians), and those who consider 
devotional service to be fruitive activity are called karma-nisthas. 
Those who criticize devotional service are called nindakas (blasphemers).
 Similarly, nondevotees who consider devotional activities to be 
material are called pasandis, and scholars with a similar viewpoint are 
called adhama paduyas.
 
The kutarkikas, nindakas, pasandis and adhama paduyas all avoided the 
benefit of Sri Caitanya Mahaprabhu's movement of developing love of 
Godhead. Sri Caitanya Mahaprabhu felt compassion for them, and it is for 
this reason that He decided to accept the sannyasa order, for by seeing 
Him as a sannyasi they would offer Him respects. The sannyasa order is 
still respected in India. Indeed, the very dress of a sannyasi still 
commands respect from the Indian public. Therefore Sri Caitanya 
Mahaprabhu accepted sannyasa to facilitate preaching His devotional cult,
 although otherwise He had no need to accept the fourth order of 
spiritual life.
 
Adi 7.34
 
TEXT 34
 
TEXT
 
cabbisa vatsara chila grhastha-asrame
panca-vimsati varse kaila yati-dharme
SYNONYMS
 
cabbisa -- twenty-four; vatsara -- years; chila -- He remained; grhastha 
-- householder life; asrame -- the order of; panca -- five; vimsati -- 
twenty; varse -- in the year; kaila -- did; yati-dharme -- accepted the 
sannyasa order.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu remained in householder life for twenty-four 
years, and on the verge of His twenty-fifth year He accepted the 
sannyasa order.
 
PURPORT
 
There are four orders of spiritual life, namely, brahmacarya, grhastha, 
vanaprastha and sannyasa, and in each of these asramas there are four 
divisions. The divisions of the brahmacarya-asrama are savitrya, 
prajapatya, brahma and brhat, and the divisions of the grhasthasrama are 
varta (professionals), sancaya (accumulators), salina (those who do not 
ask anything from anyone) and silonchana (those who collect grains from 
the paddy fields). Similarly, the divisions of the vanaprastha-asrama 
are vaikhanasa, valakhilya, audumbara and phenapa, and the divisions of 
sannyasa are kuticaka, bahudaka, hamsa and niskriya. There are two kinds 
of sannyasis, who are called dhiras and narottamas, as stated in Srimad-
Bhagavatam (1.13.26–27). At the end of the month of January in the year 
1432 sakabda (A.D. 1510), Sri Caitanya Mahaprabhu accepted the sannyasa 
order from Kesava Bharati, who belonged to the Sankara-sampradaya.
 
Adi 7.35
 
TEXT 35
 
TEXT
 
sannyasa kariya prabhu kaila akarsana
yateka palanachila tarkikadigana
SYNONYMS
 
sannyasa -- the sannyasa order; kariya -- accepting; prabhu -- the Lord; 
kaila -- did; akarsana -- attract; yateka -- all; palanachila -- fled; 
tarkika-adi-gana -- all persons, beginning with the logicians.
 
TRANSLATION
 
After accepting the sannyasa order, Sri Caitanya Mahaprabhu attracted 
the attention of all those who had evaded Him, beginning with the 
logicians.
 
Adi 7.36
 
TEXT 36
 
TEXT
 
paduya, pasandi, karmi, nindakadi yata
tara asi' prabhu-paya haya avanata
SYNONYMS
 
paduya -- students; pasandi -- material adjusters; karmi -- fruitive 
actors; nindaka-adi -- critics; yata -- all; tara -- they; asi' -- 
coming; prabhu -- the Lord's; paya -- lotus feet; haya -- became; 
avanata -- surrendered.
 
TRANSLATION
 
Thus the students, infidels, fruitive workers and critics all came to 
surrender unto the lotus feet of the Lord.
 
Adi 7.37
 
TEXT 37
 
TEXT
 
aparadha ksamaila, dubila prema-jale
keba edaibe prabhura prema-mahajale
SYNONYMS
 
aparadha -- offense; ksamaila -- excused; dubila -- merged into; prema --
 jale -- in the ocean of love of Godhead; keba -- who else; edaibe -- 
will go away; prabhura -- the Lord's; prema -- loving; maha-jale -- 
network.
 
TRANSLATION
 
Lord Caitanya excused them all, and they merged into the ocean of 
devotional service, for no one can escape the unique loving network of 
Sri Caitanya Mahaprabhu.
 
PURPORT
 
Sri Caitanya Mahaprabhu was an ideal acarya. An acarya is an ideal 
teacher who knows the purport of the revealed scriptures, behaves 
exactly according to their injunctions and teaches his students to adopt 
these principles also. As an ideal acarya, Sri Caitanya Mahaprabhu 
devised ways to capture all kinds of atheists and materialists. Every 
acarya has a specific means of propagating his spiritual movement with 
the aim of bringing men to Krsna consciousness. Therefore, the method of 
one acarya may be different from that of another, but the ultimate goal 
is never neglected. Srila Rupa Gosvami recommends:
 
tasmat kenapy upayena manah krsne nivesayet
sarve vidhi-nisedha syur etayor eva kinkarah
(Bhakti-rasamrta-sindhu 1.2.4) [SB 7.1.32]
 
An acarya should devise a means by which people may somehow or other 
come to Krsna consciousness. First they should become Krsna conscious, 
and all the prescribed rules and regulations may later gradually be 
introduced. In our Krsna consciousness movement we follow this policy of 
Lord Sri Caitanya Mahaprabhu. For example, since boys and girls in the 
Western countries freely intermingle, special concessions regarding 
their customs and habits are necessary to bring them to Krsna 
consciousness. The acarya must devise a means to bring them to 
devotional service. Therefore, although I am a sannyasi I sometimes take 
part in getting boys and girls married, although in the history of 
sannyasa no sannyasi has personally taken part in marrying his disciples.
 
Adi 7.38
 
TEXT 38
 
TEXT
 
saba nistarite prabhu krpa-avatara
saba nistarite kare caturi apara
SYNONYMS
 
saba -- all; nistarite -- to deliver; prabhu -- the Lord; krpa -- mercy; 
avatara -- incarnation; saba -- all; nistarite -- to deliver; kare -- 
did; caturi -- devices; apara -- unlimited.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu appeared in order to deliver all the fallen 
souls. Therefore He devised many methods to liberate them from the 
clutches of maya.
 
PURPORT
 
It is the concern of the acarya to show mercy to the fallen souls. In 
this connection, desa-kala-patra (the place, the time and the object) 
should be taken into consideration. Since the European and American boys 
and girls in our Krsna consciousness movement preach together, less 
intelligent men criticize that they are mingling without restriction. In 
Europe and America boys and girls mingle unrestrictedly and have equal 
rights; therefore it is not possible to completely separate the men from 
the women. However, we are thoroughly instructing both men and women how 
to preach, and actually they are preaching wonderfully. Of course, we 
very strictly prohibit illicit sex. Boys and girls who are not married 
are not allowed to sleep together or live together, and there are 
separate arrangements for boys and girls in every temple. Grhasthas live 
outside the temple, for in the temple we do not allow even husband and 
wife to live together. The results of this are wonderful. Both men and 
women are preaching the gospel of Lord Caitanya Mahaprabhu and Lord 
Krsna with redoubled strength. In this verse the words saba nistarite 
kare caturi apara indicate that Sri Caitanya Mahaprabhu wanted to 
deliver one and all. Therefore it is a principle that a preacher must 
strictly follow the rules and regulations laid down in the sastras yet 
at the same time devise a means by which the preaching work to reclaim 
the fallen may go on with full force.
 
Adi 7.39
 
TEXT 39
 
TEXT
 
tabe nija bhakta kaila yata mleccha adi
sabe edaila matra kasira mayavadi
SYNONYMS
 
tabe -- thereafter; nija -- own; bhakta -- devotee; kaila -- converted; 
yata -- all; mleccha -- one who does not follow the Vedic principles; 
adi -- heading the list; sabe -- all those; edaila -- escaped; matra -- 
only; kasira -- of Varanasi; mayavadi -- impersonalists.
 
TRANSLATION
 
All were converted into devotees of Lord Caitanya, even the mlecchas and 
yavanas. Only the impersonalist followers of Sankaracarya evaded Him.
 
PURPORT
 
In this verse it is clearly indicated that although Lord Caitanya 
Mahaprabhu converted Muslims and other mlecchas into devotees, the 
impersonalist followers of Sankaracarya could not be converted. After 
accepting the renounced order of life, Caitanya Mahaprabhu converted 
many karma-nisthas who were addicted to fruitive activities, many great 
logicians like Sarvabhauma Bhattacarya, nindakas (blasphemers) like 
Prakasananda Sarasvati, pasandis (nondevotees) like Jagai and Madhai, 
and adhama paduyas (degraded students) like Mukunda and his friends. All 
of them gradually became devotees of the Lord, even the Pathans (Muslims)
, but the worst offenders, the impersonalists, were extremely difficult 
to convert, for they very tactfully escaped the devices of Lord Caitanya 
Mahaprabhu.
 
In describing the Kasira Mayavadis, Srila Bhaktisiddhanta Sarasvati 
Thakura has explained that persons who are bewildered by empiric 
knowledge or direct sensual perception, and who thus consider that even 
this limited material world can be gauged by their material estimations, 
conclude that anything that one can discern by direct sense perception 
is but maya, or illusion. They maintain that although the Absolute Truth 
is beyond the range of sense perception, it includes no spiritual 
variety or enjoyment. According to the Kasira Mayavadis, the spiritual 
world is simply void. They do not believe in the Personality of the 
Absolute Truth or in His varieties of activities in the spiritual world. 
Although they have their own arguments, which are not very strong, they 
have no conception of the variegated activities of the Absolute Truth. 
These impersonalists, who are followers of Sankaracarya, are generally 
known as Kasira Mayavadis (impersonalists residing in Varanasi).
 
Near Varanasi there is another group of impersonalists, who are known as 
Saranatha Mayavadis. Outside the city of Varanasi is a place known as 
Saranatha, where there is a big Buddhist stupa. Many followers of 
Buddhist philosophy live there, and they are known as Saranatha 
Mayavadis. The impersonalists of Saranatha differ from those of Varanasi,
 for the Varanasi impersonalists propagate the idea that the impersonal 
Brahman is truth whereas material varieties are false, but the Saranatha 
impersonalists do not even believe that the Absolute Truth, or Brahman, 
can be understood as the opposite of maya, or illusion. According to 
their vision, materialism is the only manifestation of the Absolute 
Truth.
 
Factually both the Kasira and the Saranatha Mayavadis, as well as any 
other philosophers who have no knowledge of the spirit soul, are 
advocates of utter materialism. None of them have clear knowledge 
regarding the Absolute or the spiritual world. Philosophers like the 
Saranatha Mayavadis who do not believe in the spiritual existence of the 
Absolute Truth but consider material varieties to be everything do not 
believe that there are two kinds of nature, inferior (material) and 
superior (spiritual), as described in the Bhagavad-gita. Actually, 
neither the Varanasi nor Saranatha Mayavadis accept the principles of 
the Bhagavad-gita, due to a poor fund of knowledge.
 
Since these impersonalists who do not have perfect spiritual knowledge 
cannot understand the principles of bhakti-yoga, they must be classified 
among the nondevotees who are against the Krsna consciousness movement. 
We sometimes feel inconvenienced by the hindrances offered by these 
impersonalists, but we do not care about their so-called philosophy, for 
we are propagating our own philosophy as presented in Bhagavad-gita As 
It Is and getting successful results. Theorizing as if devotional 
service were subject to their mental speculation, both kinds of Mayavadi 
impersonalists conclude that the subject matter of bhakti-yoga is a 
creation of maya and that Krsna, devotional service and the devotee are 
also maya. Therefore, as stated by Sri Caitanya Mahaprabhu, mayavadi 
krsne aparadhi: "All the Mayavadis are offenders to Lord Krsna." (Cc. 
Madhya 17.129) It is not possible for them to understand the Krsna 
consciousness movement; therefore we do not value their philosophical 
conclusions. However expert such quarrelsome impersonalists are in 
putting forward their so-called logic, we defeat them in every respect 
and go forward with our Krsna consciousness movement. Their imaginative 
mental speculation cannot deter the progress of the Krsna consciousness 
movement, which is completely spiritual and is never under the control 
of such Mayavadis.
 
Adi 7.40
 
TEXT 40
 
TEXT
 
vrndavana yaite prabhu rahila kasite
mayavadi-gana tanre lagila nindite
SYNONYMS
 
vrndavana -- the holy place called Vrndavana; yaite -- while going there;
 prabhu -- Lord Sri Caitanya Mahaprabhu; rahila -- remained; kasite -- 
at Varanasi; mayavadi-gana -- the Mayavadi philosophers; tanre -- unto 
Him; lagila -- began; nindite -- to speak against Him.
 
TRANSLATION
 
While Lord Caitanya Mahaprabhu was passing through Varanasi on His way 
to Vrndavana, the Mayavadi sannyasi philosophers blasphemed against Him 
in many ways.
 
PURPORT
 
While preaching Krsna consciousness with full vigor, Sri Caitanya 
Mahaprabhu faced many Mayavadi philosophers. Similarly, we are also 
facing opposing svamis, yogis, impersonalists, scientists, philosophers 
and other mental speculators, and by the grace of Lord Krsna we 
successfully defeat all of them without difficulty.
 
Adi 7.41
 
TEXT 41
 
TEXT
 
sannyasi ha-iya kare gayana, nacana
na kare vedanta-patha, kare sankirtana
SYNONYMS
 
sannyasi -- a person in the renounced order of life; ha-iya -- accepting 
such a position; kare -- does; gayana -- singing; nacana -- dancing; na 
kare -- does not practice; vedanta-patha -- study of the Vedanta 
philosophy; kare sankirtana -- but simply engages in sankirtana.
 
TRANSLATION
 
The blasphemers said, "Although a sannyasi, He does not take interest in 
the study of Vedanta but instead always engages in chanting and dancing 
in sankirtana.
 
PURPORT
 
Fortunately or unfortunately, we also meet such Mayavadis who criticize 
our method of chanting and accuse us of not being interested in study. 
They do not know that we have translated volumes and volumes of books 
into English and that the students in our temples regularly study them 
in the morning, afternoon and evening. We are writing and printing books,
 and our students study them and distribute them all over the world. No 
Mayavadi school can present as many books as we have; nevertheless, they 
accuse us of not being fond of study. Such accusations are completely 
false. But although we study, we do not study the nonsense of the 
Mayavadis.
 
Mayavadi sannyasis neither chant nor dance. Their technical objection is 
that this method of chanting and dancing is called tauryatrika, which 
indicates that a sannyasi should completely avoid such activities and 
engage his time in the study of Vedanta. Actually, such men do not 
understand what is meant by Vedanta. In the Bhagavad-gita (15.15) Krsna 
says, vedais ca sarvair aham eva vedyo vedanta-krd veda-vid eva caham: "
By all the Vedas I am to be known; indeed I am the compiler of Vedanta, 
and I am the knower of the Vedas." Lord Krsna is the actual compiler of 
Vedanta, and whatever He speaks is Vedanta philosophy. Although they are 
lacking the knowledge of Vedanta presented by the Supreme Personality of 
Godhead in the transcendental form of Srimad-Bhagavatam, the Mayavadis 
are very proud of their study. Foreseeing the bad effects of their 
presenting Vedanta philosophy in a perverted way, Srila Vyasadeva 
compiled Srimad-Bhagavatam as a commentary on the Vedanta-sutra. Srimad-
Bhagavatam is bhasyo 'yam brahma-sutranam; in other words, all the 
Vedanta philosophy in the aphorisms of the Brahma-sutra is thoroughly 
described in the pages of Srimad-Bhagavatam. Thus the factual propounder 
of Vedanta philosophy is a Krsna conscious person who always engages in 
reading and understanding the Bhagavad-gita and Srimad-Bhagavatam and 
teaching the purport of these books to the entire world. The Mayavadis 
are very proud of having monopolized the Vedanta philosophy, but 
devotees have their own commentaries on Vedanta such as Srimad-
Bhagavatam and others written by the acaryas. The commentary of the 
Gaudiya Vaisnavas is the Govinda-bhasya.
 
The Mayavadis' accusation that devotees do not study Vedanta is false. 
The Mayavadis do not know that chanting, dancing and preaching the 
principles of Srimad-Bhagavatam, called bhagavata-dharma, are the same 
as studying Vedanta. Since they think that reading Vedanta philosophy is 
the only function of a sannyasi and they did not find Caitanya 
Mahaprabhu engaged in such direct study, they criticized the Lord. 
Sripada Sankaracarya has given special stress to the study of Vedanta 
philosophy: vedanta-vakyesu sada ramantah kaupinavantah khalu 
bhagyavantah. "A sannyasi, accepting the renounced order very strictly 
and wearing nothing more than a loincloth, should always enjoy the 
philosophical statements in the Vedanta-sutra. Such a person in the 
renounced order is to be considered very fortunate." The Mayavadis in 
Varanasi blasphemed Lord Caitanya because His behavior did not follow 
these principles. Lord Caitanya, however, bestowed His mercy upon these 
Mayavadi sannyasis and delivered them by means of His Vedanta discourses 
with Prakasananda Sarasvati and Sarvabhauma Bhattacarya.
 
Adi 7.42
 
TEXT 42
 
TEXT
 
murkha sannyasi nija-dharma nahi jane
bhavuka ha-iya phere bhavukera sane
SYNONYMS
 
murkha -- illiterate; sannyasi -- one in the renounced order of life; 
nija-dharma -- own duty; nahi -- does not; jane -- know; bhavuka -- in 
ecstasy; ha-iya -- becoming; phere -- wanders; bhavukera -- with another 
ecstatic person; sane -- with.
 
TRANSLATION
 
"This Caitanya Mahaprabhu is an illiterate sannyasi and therefore does 
not know His real function. Guided only by His sentiments, He wanders 
about in the company of other sentimentalists."
 
PURPORT
 
Foolish Mayavadis, not knowing that the Krsna consciousness movement is 
based on a solid philosophy of transcendental science, superficially 
conclude that those who dance and chant do not have philosophical 
knowledge. Those who are Krsna conscious actually have full knowledge of 
the essence of Vedanta philosophy, for they study the real commentary on 
the Vedanta philosophy, Srimad-Bhagavatam, and follow the actual words 
of the Supreme Personality of Godhead as found in Bhagavad-gita As It Is.
 After understanding the Bhagavata philosophy, or bhagavata-dharma, they 
become fully spiritually conscious or Krsna conscious, and therefore 
their chanting and dancing is not material but is on the spiritual 
platform. Although everyone admires the ecstatic chanting and dancing of 
the devotees, who are therefore popularly known as "the Hare Krsna 
people," Mayavadis cannot appreciate these activities because of their 
poor fund of knowledge.
 
Adi 7.43
 
TEXT 43
 
TEXT
 
e saba suniya prabhu hase mane mane
upeksa kariya karo na kaila sambhasane
SYNONYMS
 
e saba -- all these; suniya -- after hearing; prabhu -- the Lord; hase --
 smiled; mane mane -- within His mind; upeksa -- rejection; kariya -- 
doing so; karo -- with anyone; na -- did not; kaila -- make; sambhasane -
- conversation.
 
TRANSLATION
 
Hearing all this blasphemy, Lord Caitanya Mahaprabhu merely smiled to 
Himself, rejected all these accusations and did not talk with the 
Mayavadis.
 
PURPORT
 
As Krsna conscious devotees, we do not like to converse with Mayavadi 
philosophers simply to waste valuable time, but whenever there is an 
opportunity we impress our philosophy upon them with great vigor and 
success.
 
Adi 7.44
 
TEXT 44
 
TEXT
 
upeksa kariya kaila mathura gamana
mathura dekhiya punah kaila agamana
SYNONYMS
 
upeksa -- neglecting them; kariya -- doing so; kaila -- did; mathura -- 
the town named Mathura; gamana -- traveling; mathura -- Mathura; dekhiya 
-- after seeing it; punah -- again; kaila agamana -- came back.
 
TRANSLATION
 
Thus neglecting the blasphemy of the Varanasi Mayavadis, Lord Caitanya 
Mahaprabhu proceeded to Mathura, and after visiting Mathura He returned 
to meet the situation.
 
PURPORT
 
Lord Caitanya Mahaprabhu did not talk with the Mayavadi philosophers 
when He first visited Varanasi, but He returned there from Mathura to 
convince them of the real purport of Vedanta.
 
Adi 7.45
 
TEXT 45
 
TEXT
 
kasite lekhaka sudra-sricandrasekhara
tanra ghare rahila prabhu svatantra isvara
SYNONYMS
 
kasite -- in Varanasi; lekhaka -- writer; sudra -- born of a sudra 
family; sri-candrasekhara -- Candrasekhara; tanra ghare -- in his house; 
rahila -- remained; prabhu -- the Lord; svatantra -- independent; isvara 
-- the supreme controller.
 
TRANSLATION
 
This time Lord Caitanya stayed at the house of Candrasekhara, although 
he was regarded as a sudra or kayastha, for the Lord, as the Supreme 
Personality of Godhead, is completely independent.
 
PURPORT
 
Lord Caitanya stayed at the house of Candrasekhara, a clerk, although a 
sannyasi is not supposed to reside in a sudra's house. Five hundred 
years ago, especially in Bengal, it was the system that persons who were 
born in the families of brahmanas were accepted as brahmanas, and all 
those who took birth in other families -- even the higher castes, namely,
 the ksatriyas and vaisyas -- were considered sudras, non-brahmanas. 
Therefore although Sri Candrasekhara was a clerk from a kayastha family 
in upper India, he was considered a sudra. Similarly, vaisyas, 
especially those of the suvarna-vanik community, were accepted as sudras 
in Bengal, and even the vaidyas, who were generally physicians, were 
also considered sudras. Lord Caitanya Mahaprabhu, however, did not 
accept this artificial principle, which was introduced in society by 
self-interested men, and later the kayasthas, vaidyas and vaniks all 
began to accept the sacred thread, despite objections from the so-called 
brahmanas.
 
Before the time of Caitanya Mahaprabhu, the suvarna-vanik class was 
condemned by Ballal Sena, who was then the King of Bengal, due to a 
personal grudge. In Bengal the suvarna-vanik class are always very rich, 
for they are bankers and dealers in gold and silver. Therefore, Ballal 
Sena used to borrow money from a suvarna-vanik banker. Ballal Sena's 
bankruptcy later obliged the suvarna-vanik banker to stop advancing 
money to him, and thus Ballal Sena became angry and condemned the entire 
suvarna-vanik society as belonging to the sudra community. He tried to 
induce the brahmanas not to accept the suvarna-vaniks as followers of 
the instructions of the Vedas under the brahminical directions, but 
although some brahmanas approved of Ballal Sena's actions, others did 
not. Thus the brahmanas also became divided amongst themselves, and 
those who supported the suvarna-vanik class were rejected from the 
brahmana community. At the present day the same biases are still being 
followed.
 
There are many Vaisnava families in Bengal whose members, although not 
actually born brahmanas, act as acaryas by initiating disciples and 
offering the sacred thread as enjoined in the Vaisnava tantras. For 
example, in the families of Thakura Raghunandana Acarya, Thakura 
Krsnadasa, Navani Hoda and Rasikananda-deva (a disciple of Syamananda 
Prabhu), the sacred thread ceremony is performed, as it is for the caste 
Gosvamis, and this system has continued for the past three to four 
hundred years. Accepting disciples born in brahmana families, they are 
bona fide spiritual masters who have the facility to worship the 
salagrama-sila, which is worshiped with the Deity. As of this writing, 
salagrama-sila worship has not yet been introduced in our Krsna 
consciousness movement, but soon it will be introduced in all our 
temples as an essential function of arcana-marga (Deity worship).
 
Adi 7.46
 
TEXT 46
 
TEXT
 
tapana-misrera ghare bhiksa-nirvahana
sannyasira sange nahi mane nimantrana
SYNONYMS
 
tapana-misrera -- of Tapana Misra; ghare -- in the house; bhiksa -- 
accepting food; nirvahana -- regularly executed; sannyasira -- with 
other Mayavadi sannyasis; sange -- in company with them; nahi -- never; 
mane -- accepted; nimantrana -- invitation.
 
TRANSLATION
 
As a matter of principle, Lord Caitanya regularly accepted His food at 
the house of Tapana Misra. He never mixed with other sannyasis, nor did 
He accept invitations from them.
 
PURPORT
 
This exemplary behavior of Lord Caitanya definitely proves that a 
Vaisnava sannyasi cannot accept invitations from Mayavadi sannyasis or 
intimately mix with them.
 
Adi 7.47
 
TEXT 47
 
TEXT
 
sanatana gosani asi' tanhai milila
tanra siksa lagi' prabhu du-masa rahila
SYNONYMS
 
sanatana -- Sanatana; gosani -- a great devotee; asi' -- coming there; 
tanhai -- there at Varanasi; milila -- visited Him; tanra -- His; siksa -
- instruction; lagi' -- for the matter of; prabhu -- Lord Caitanya 
Mahaprabhu; du-masa -- two months; rahila -- remained there.
 
TRANSLATION
 
When Sanatana Gosvami came from Bengal, he met Lord Caitanya at the 
house of Tapana Misra, where Lord Caitanya remained continuously for two 
months to teach him devotional service.
 
PURPORT
 
Lord Caitanya taught Sanatana Gosvami in the line of disciplic 
succession. Sanatana Gosvami was a very learned scholar in Sanskrit and 
other languages, but until instructed by Lord Caitanya Mahaprabhu he did 
not write anything about Vaisnava behavior. His very famous book Hari-
bhakti-vilasa, which gives directions for Vaisnava candidates, was 
written completely in compliance with the instructions of Sri Caitanya 
Mahaprabhu. In this Hari-bhakti-vilasa Sri Sanatana Gosvami gives 
definite instructions that by proper initiation by a bona fide spiritual 
master one can immediately become a brahmana. In this connection he says:
 
yatha kancanatam yati kamsyam rasa-vidhanatah
tatha diksa-vidhanena dvijatvam jayate nrnam
 
"As bell metal is turned to gold when mixed with mercury in an 
alchemical process, so one who is properly trained and initiated by a 
bona fide spiritual master immediately becomes a brahmana." Sometimes 
those born in brahmana families protest this, but they have no strong 
arguments against this principle. By the grace of Krsna and His devotee, 
one's life can change. This is confirmed in Srimad-Bhagavatam by the 
words jahati bandham and sudhyanti. Jahati bandham indicates that a 
living entity is conditioned by a particular type of body. The body is 
certainly an impediment, but one who associates with a pure devotee and 
follows his instructions can avoid this impediment and become a regular 
brahmana by initiation under his strict guidance. Srila Jiva Gosvami 
states how a non-brahmana can be turned into a brahmana by the 
association of a pure devotee. Prabhavisnave namah: Lord Visnu is so 
powerful that He can do anything He likes. Therefore it is not difficult 
for Visnu to change the body of a devotee who is under the guidance of a 
pure devotee of the Lord.
 
Adi 7.48
 
TEXT 48
 
TEXT
 
tanre sikhaila saba vaisnavera dharma
bhagavata-adi sastrera yata gudha marma
SYNONYMS
 
tanre -- unto him (Sanatana Gosvami); sikhaila -- the Lord taught him; 
saba -- all; vaisnavera -- of the devotees; dharma -- regular activities;
 bhagavata -- Srimad-Bhagavatam; adi -- beginning with; sastrera -- of 
the revealed scriptures; yata -- all; gudha -- confidential; marma -- 
purpose.
 
TRANSLATION
 
On the basis of scriptures like Srimad-Bhagavatam, which reveal these 
confidential directions, Sri Caitanya Mahaprabhu instructed Sanatana 
Gosvami regarding all the regular activities of a devotee.
 
PURPORT
 
In the parampara system, the instructions taken from the bona fide 
spiritual master must also be based on revealed Vedic scriptures. One 
who is in the line of disciplic succession cannot manufacture his own 
way of behavior. There are many so-called followers of the Vaisnava cult 
in the line of Caitanya Mahaprabhu who do not scrupulously follow the 
conclusions of the sastras, and therefore they are considered to be apa-
sampradaya, which means "outside of the sampradaya." Some of these 
groups are known as aula, baula, kartabhaja, neda, daravesa, sani, 
sahajiya, sakhibheki, smarta, jata-gosani, ativadi, cudadhari and 
gauranga-nagari. In order to follow strictly the disciplic succession of 
Lord Caitanya Mahaprabhu, one should not associate with these 
apasampradaya communities.
 
One who is not taught by a bona fide spiritual master cannot understand 
the Vedic literature. To emphasize this point, Lord Krsna, while 
instructing Arjuna, clearly said that it was because Arjuna was His 
devotee and confidential friend that he could understand the mystery of 
the Bhagavad-gita. It is to be concluded, therefore, that one who wants 
to understand the mystery of revealed scriptures must approach a bona 
fide spiritual master, hear from him very submissively and render 
service to him. Then the import of the scriptures will be revealed. It 
is stated in the Vedas (Svetasvatara Up. 6.23):
 
yasya deve para bhaktir yatha deve tatha gurau
tasyaite kathita hy artha prakasante mahatmanah
 [SU yasya deve para bhaktir
yatha deve tatha gurau
tasyaite kathita hy arthah
prakasante mahatmanah
 
"Unto those great souls who have implicit faith in both the Lord and the 
spiritual master, all the imports of Vedic knowledge are automatically 
revealed." (Svetasvatara Upanisad 6.23)
 
atah sri-krsna-namadi
na bhaved grahyam indriyaih
sevonmukhe hi jihvadau
svayam eva sphuraty adah
 
"No one can understand Krsna as He is by the blunt material senses. But 
He reveals Himself to the devotees, being pleased with them for their 
transcendental loving service unto Him." (Bhakti-rasamrta-sindhu 1.2.234)
 
bhaktya mam abhijanati
yavan yas casmi tattvatah
tato mam tattvato jnatva
visate tad-anantaram
 
"One can understand the Supreme Personality as He is only by devotional 
service. And when one is in full consciousness of the Supreme Lord by 
such devotion, he can enter into the kingdom of God." 
 
These are Vedic instructions. One must have full faith in the words of 
the spiritual master and similar faith in the Supreme Personality of 
Godhead. Then the real knowledge of atma and Paramatma and the 
distinction between matter and spirit will be automatically revealed. 
This atma-tattva, or spiritual knowledge, will be revealed within the 
core of a devotee's heart because of his having taken shelter of the 
lotus feet of a mahajana such as Prahlada Maharaja.6.23]
 
"The real import of the scriptures is revealed to one who has 
unflinching faith in both the Supreme Personality of Godhead and the 
spiritual master." Srila Narottama dasa Thakura advises, sadhu-sastra-
guru-vakya, hrdaye kariya aikya. The meaning of this instruction is that 
one must consider the instructions of the sadhu, the revealed scriptures 
and the spiritual master in order to understand the real purpose of 
spiritual life. Neither a sadhu (saintly person or Vaisnava) nor a bona 
fide spiritual master says anything that is beyond the scope of the 
sanction of the revealed scriptures. Thus the statements of the revealed 
scriptures correspond to those of the bona fide spiritual master and 
saintly persons. One must therefore act with reference to these three 
important sources of understanding.
 
Adi 7.49
 
TEXT 49
 
TEXT
 
itimadhye candrasekhara, misra-tapana
duhkhi hana prabhu-paya kaila nivedana
SYNONYMS
 
iti-madhye -- in the meantime; candrasekhara -- the clerk of the name 
Candrasekhara; misra-tapana -- as well as Tapana Misra; duhkhi hana -- 
becoming very unhappy; prabhu-paya -- at the lotus feet of the Lord; 
kaila -- made; nivedana -- an appeal.
 
TRANSLATION
 
While Lord Caitanya Mahaprabhu was instructing Sanatana Gosvami, both 
Candrasekhara and Tapana Misra became very unhappy. Therefore they 
submitted an appeal unto the lotus feet of the Lord.
 
Adi 7.50
 
TEXT 50
 
TEXT
 
kateka suniba prabhu tomara nindana
na pari sahite, ebe chadiba jivana
SYNONYMS
 
kateka -- how much; suniba -- shall we hear; prabhu -- O Lord; tomara -- 
Your; nindana -- blasphemy; na pari -- we are not able; sahite -- to 
tolerate; ebe -- now; chadiba -- give up; jivana -- life.
 
TRANSLATION
 
"How long can we tolerate the blasphemy by Your critics against Your 
conduct? We should give up our lives rather than hear such blasphemy.
 
PURPORT
 
One of the most important instructions by Sri Caitanya Mahaprabhu 
regarding regular Vaisnava behavior is that a Vaisnava should be 
tolerant like a tree and submissive like grass.
 
trnad api su-nicena taror api sahisnuna
amanina mana-dena kirtaniyah sada harih
 [Cc. Adi 17.31]
 
"One should chant the holy name of the Lord in a humble state of mind, 
thinking oneself lower than the straw in the street; one should be more 
tolerant than a tree, devoid of all sense of false prestige and ready to 
offer all respect to others. In such a state of mind one can chant the 
holy name of the Lord constantly." Nevertheless, the author of these 
instructions, Lord Caitanya Mahaprabhu, did not tolerate the misbehavior 
of Jagai and Madhai. When they harmed Lord Nityananda Prabhu, He 
immediately became angry and wanted to kill them, and it was only by the 
mercy of Lord Nityananda Prabhu that they were saved. One should be very 
meek and humble in his personal transactions, and if insulted a Vaisnava 
should be tolerant and not angry. But if there is blasphemy against one'
s guru or another Vaisnava, one should be as angry as fire. This was 
exhibited by Lord Caitanya Mahaprabhu. One should not tolerate blasphemy 
against a Vaisnava but should immediately take one of three actions. If 
someone blasphemes a Vaisnava, one should stop him with arguments and 
higher reason. If one is not expert enough to do this he should give up 
his life on the spot, and if he cannot do this, he must go away. While 
Caitanya Mahaprabhu was in Benares or Kasi, the Mayavadi sannyasis 
blasphemed Him in many ways because although He was a sannyasi He was 
indulging in chanting and dancing. Tapana Misra and Candrasekhara heard 
this criticism, and it was intolerable for them because they were great 
devotees of Lord Caitanya. They could not stop it, however, and 
therefore they appealed to Lord Caitanya Mahaprabhu because this 
blasphemy was so intolerable that they had decided to give up their 
lives.
 
Adi 7.51
 
TEXT 51
 
TEXT
 
tomare nindaye yata sannyasira gana
sunite na pari, phate hrdaya-sravana
SYNONYMS
 
tomare -- unto You; nindaye -- blasphemes; yata -- all; sannyasira gana -
- the Mayavadi sannyasis; sunite -- to hear; na -- cannot; pari -- 
tolerate; phate -- it breaks; hrdaya -- our hearts; sravana -- while 
hearing such blasphemy.
 
TRANSLATION
 
"The Mayavadi sannyasis are all criticizing Your Holiness. We cannot 
tolerate hearing such criticism, for this blasphemy breaks our hearts."
 
PURPORT
 
This is a manifestation of real love for Krsna and Lord Caitanya 
Mahaprabhu. There are three categories of Vaisnavas: kanistha-adhikaris, 
madhyama-adhikaris and uttama-adhikaris. The kanistha-adhikari, or the 
devotee in the lowest stage of Vaisnava life, has firm faith but is not 
familiar with the conclusions of the sastras. The devotee in the second 
stage, the madhyama-adhikari, is completely aware of the sastric 
conclusion and has firm faith in his guru and the Lord. He, therefore, 
avoiding nondevotees, preaches to the innocent. However, the maha-
bhagavata or uttama-adhikari, the devotee in the highest stage of 
devotional life, does not see anyone as being against the Vaisnava 
principles, for he regards everyone as a Vaisnava but himself. This is 
the essence of Caitanya Mahaprabhu's instruction that one be more 
tolerant than a tree and think oneself lower than the straw in the 
street (trnad api su-nicena taror api sahisnuna). However, even if a 
devotee is in the uttama-bhagavata status he must come down to the 
second status of life, madhyama-adhikari, to be a preacher, for a 
preacher should not tolerate blasphemy against another Vaisnava. 
Although a kanistha-adhikari also cannot tolerate such blasphemy, he is 
not competent to stop it by citing sastric evidences. Therefore Tapana 
Misra and Candrasekhara are understood to be kanistha-adhikaris because 
they could not refute the arguments of the sannyasis in Benares. They 
appealed to Lord Caitanya Mahaprabhu to take action, for they felt that 
they could not tolerate such criticism although they also could not stop 
it.
 
Adi 7.52
 
TEXT 52
 
TEXT
 
iha suni rahe prabhu isat hasiya
sei kale eka vipra milila asiya
SYNONYMS
 
iha -- this; suni -- hearing; rahe -- remained; prabhu -- Lord Caitanya 
Mahaprabhu; isat -- slightly; hasiya -- smiling; sei kale -- at that 
time; eka -- one; vipra -- brahmana; milila -- met; asiya -- coming 
there.
 
TRANSLATION
 
While Tapana Misra and Candrasekhara were thus talking with Sri Caitanya 
Mahaprabhu, He only smiled slightly and remained silent. At that time a 
brahmana came there to meet the Lord.
 
 
 
PURPORT
 
Because the blasphemy was cast against Sri Caitanya Mahaprabhu Himself, 
He did not feel sorry, and therefore He was smiling. This is ideal 
Vaisnava behavior. One should not become angry upon hearing criticism of 
himself, but if other Vaisnavas are criticized one must be prepared to 
act as previously suggested. Sri Caitanya Mahaprabhu was very 
compassionate for His pure devotees Tapana Misra and Candrasekhara; 
therefore by His grace this brahmana immediately came to Him. By His 
omnipotency the Lord created this situation for the happiness of His 
devotees.
 
Adi 7.53
 
TEXT 53
 
TEXT
 
asi' nivedana kare carane dhariya
eka vastu magon, deha prasanna ha-iya
SYNONYMS
 
asi' -- coming there; nivedana -- submissive statement; kare -- made; 
carane -- unto the lotus feet; dhariya -- capturing; eka -- one; vastu --
 thing; magon -- beg from You; deha -- kindly give it to me; prasanna -- 
being pleased; ha-iya -- becoming so.
 
TRANSLATION
 
The brahmana immediately fell at the lotus feet of Caitanya Mahaprabhu 
and requested Him to accept his proposal in a joyful mood.
 
PURPORT
 
The Vedic injunctions state, tad viddhi pranipatena pariprasnena sevaya: 
one must approach a superior authority in humbleness (Bg. 4.34). One 
cannot challenge a superior authority, but with great submission one can 
submit his proposal for acceptance by the spiritual master or spiritual 
authorities. Sri Caitanya Mahaprabhu is an ideal teacher by His personal 
behavior, and so also are all His disciples. Thus this brahmana, being 
purified in association with Caitanya Mahaprabhu, followed these 
principles in submitting his request to the higher authority. He fell 
down at the lotus feet of Sri Caitanya Mahaprabhu and then spoke as 
follows.
 
Adi 7.54
 
TEXT 54
 
TEXT
 
sakala sannyasi muni kainu nimantrana
tumi yadi aisa, purna haya mora mana
SYNONYMS
 
sakala -- all; sannyasi -- renouncers; muni -- I; kainu -- made; 
nimantrana -- invited; tumi -- Your good self; yadi -- if; aisa -- come; 
purna -- fulfillment; haya -- becomes; mora -- my; mana -- mind.
 
TRANSLATION
 
"My dear Lord, I have invited all the sannyasis of Benares to my home. 
My desires will be fulfilled if You also accept my invitation.
 
PURPORT
 
This brahmana knew that Caitanya Mahaprabhu was the only Vaisnava 
sannyasi in Benares at that time and all the others were Mayavadis. It 
is the duty of a grhastha to sometimes invite sannyasis to take food at 
his home. This grhastha-brahmana wanted to invite all the sannyasis to 
his house, but he also knew that it would be very difficult to induce 
Lord Caitanya Mahaprabhu to accept such an invitation because the 
Mayavadi sannyasis would be present. Therefore he fell down at His feet 
and fervently appealed to the Lord to be compassionate and grant his 
request. Thus he humbly submitted his desire.
 
Adi 7.55
 
TEXT 55
 
TEXT
 
na yaha sannyasi-gosthi, iha ami jani
more anugraha kara nimantrana mani'
SYNONYMS
 
na -- not; yaha -- You go; sannyasi-gosthi -- the association of 
Mayavadi sannyasis; iha -- this; ami -- I; jani -- know; more -- unto me;
 anugraha -- merciful; kara -- become; nimantrana -- invitation; mani' --
 accepting.
 
TRANSLATION
 
"My dear Lord, I know that You never mix with other sannyasis, but 
please be merciful unto me and accept my invitation."
 
PURPORT
 
An acarya, or great personality of the Vaisnava school, is very strict 
in his principles, but although he is as hard as a thunderbolt, 
sometimes he is as soft as a rose. Thus actually he is independent. He 
follows all the rules and regulations strictly, but sometimes he 
slackens this policy. It was known that Lord Caitanya never mixed with 
the Mayavadi sannyasis, yet He conceded to the request of the brahmana, 
as stated in the next verse.
 
Adi 7.56
 
TEXT 56
 
TEXT
 
prabhu hasi' nimantrana kaila angikara
sannyasire krpa lagi' e bhangi tanhara
SYNONYMS
 
prabhu -- the Lord; hasi' -- smiling; nimantrana -- invitation; kaila -- 
made; angikara -- acceptance; sannyasire -- unto the Mayavadi sannyasis; 
krpa -- to show them mercy; lagi' -- for the matter of; e -- this; 
bhangi -- gesture; tanhara -- His.
 
TRANSLATION
 
Lord Caitanya smiled and accepted the invitation of the brahmana. He 
made this gesture to show His mercy to the Mayavadi sannyasis.
 
PURPORT
 
Tapana Misra and Candrasekhara appealed to the lotus feet of the Lord 
regarding their grief at the criticism of Him by the sannyasis in 
Benares. Caitanya Mahaprabhu merely smiled, yet He wanted to fulfill the 
desires of His devotees, and the opportunity came when the brahmana came 
to request Him to accept his invitation to be present in the midst of 
the other sannyasis. This coincidence was made possible by the 
omnipotency of the Lord.
 
Adi 7.57
 
TEXT 57
 
TEXT
 
se vipra janena prabhu na ya'na ka'ra ghare
tanhara preranaya tanre atyagraha kare
SYNONYMS
 
se -- that; vipra -- brahmana; janena -- knew it; prabhu -- Lord 
Caitanya Mahaprabhu; na -- never; ya'na -- goes; ka'ra -- anyone's; 
ghare -- house; tanhara -- His; preranaya -- by inspiration; tanre -- 
unto Him; atyagraha kare -- strongly urging to accept the invitation.
 
TRANSLATION
 
The brahmana knew that Lord Caitanya Mahaprabhu never went to anyone 
else's house, yet due to inspiration from the Lord he earnestly 
requested Him to accept this invitation.
 
Adi 7.58
 
TEXT 58
 
TEXT
 
ara dine gela prabhu se vipra-bhavane
dekhilena, vasiyachena sannyasira gane
SYNONYMS
 
ara -- next; dine -- day; gela -- went; prabhu -- the Lord; se -- that; 
vipra -- brahmana; bhavane -- in the house of; dekhilena -- He saw; 
vasiyachena -- there were sitting; sannyasira -- all the sannyasis; gane 
-- in a group.
 
TRANSLATION
 
The next day, when Lord Sri Caitanya Mahaprabhu went to the house of 
that brahmana, He saw all the sannyasis of Benares sitting there.
 
Adi 7.59
 
TEXT 59
 
TEXT
 
saba namaskari' gela pada-praksalane
pada praksalana kari vasila sei sthane
SYNONYMS
 
saba -- to all; namaskari' -- offering obeisances; gela -- went; pada -- 
foot; praksalane -- for washing; pada -- foot; praksalana -- washing; 
kari -- finishing; vasila -- sat down; sei -- in that; sthane -- place.
 
TRANSLATION
 
As soon as Sri Caitanya Mahaprabhu saw the sannyasis He immediately 
offered obeisances, and then He went to wash His feet. After washing His 
feet, He sat down by the place where He had done so.
 
PURPORT
 
By offering His obeisances to the Mayavadi sannyasis, Sri Caitanya 
Mahaprabhu very clearly exhibited His humbleness to everyone. Vaisnavas 
must not be disrespectful to anyone, to say nothing of a sannyasi. Sri 
Caitanya Mahaprabhu teaches, amanina mana-dena: one should always be 
respectful to others but should not demand respect for himself. A 
sannyasi should always walk barefoot, and therefore when he enters a 
temple or a society of devotees he should first wash his feet and then 
sit down in a proper place. In India it is still the prevalent custom 
that one put his shoes in a specified place and then enter the temple 
barefoot after washing his feet. Sri Caitanya Mahaprabhu is an ideal 
acarya, and those who follow in His footsteps should practice the 
methods of devotional life that He teaches us.
 
Adi 7.60
 
TEXT 60
 
TEXT
 
vasiya karila kichu aisvarya prakasa
mahatejomaya vapu koti-suryabhasa
SYNONYMS
 
vasiya -- after sitting; karila -- exhibited; kichu -- some; aisvarya -- 
mystic power; prakasa -- manifested; maha-tejo-maya -- very brilliantly; 
vapu -- body; koti -- millions; surya -- sun; abhasa -- reflection.
 
TRANSLATION
 
After sitting on the ground, Caitanya Mahaprabhu exhibited His mystic 
power by manifesting an effulgence as brilliant as the illumination of 
millions of suns.
 
PURPORT
 
Sri Caitanya Mahaprabhu, as the Supreme Personality of Godhead Krsna, is 
full of all potencies. Therefore it is not remarkable for Him to 
manifest the illumination of millions of suns. Lord Sri Krsna is known 
as Yogesvara, the master of all mystic powers. Sri Krsna Caitanya 
Mahaprabhu is Lord Krsna Himself; therefore He can exhibit any mystic 
power.
 
Adi 7.61
 
TEXT 61
 
TEXT
 
prabhave akarsila saba sannyasira mana
uthila sannyasi saba chadiya asana
SYNONYMS
 
prabhave -- by such illumination; akarsila -- He attracted; saba -- all; 
sannyasira -- the Mayavadi sannyasis; mana -- mind; uthila -- stood up; 
sannyasi -- all the Mayavadi sannyasis; saba -- all; chadiya -- giving 
up; asana -- sitting places.
 
TRANSLATION
 
When the sannyasis saw the brilliant illumination of the body of Sri 
Caitanya Mahaprabhu, their minds were attracted, and they all 
immediately gave up their sitting places and stood in respect.
 
PURPORT
 
To draw the attention of common men, sometimes saintly persons, acaryas 
and teachers exhibit extraordinary opulences. This is necessary to 
attract the attention of fools, but a saintly person should not misuse 
such power for personal sense gratification like false saints who 
declare themselves to be God. Even a magician can exhibit extraordinary 
feats that are not understandable to common men, but this does not mean 
that the magician is God. It is a most sinful activity to attract 
attention by exhibiting mystic powers and then to utilize this 
opportunity to declare oneself to be God. A real saintly person never 
declares himself to be God but always places himself in the position of 
a servant of God. For a servant of God there is no need to exhibit 
mystic powers, and he does not like to do so, but on behalf of the 
Supreme Personality of Godhead a humble servant of God performs his 
activities in such a wonderful way that no common man can dare try to 
act like him. Yet a saintly person never takes credit for such actions 
because he knows very well that when wonderful things are done on his 
behalf by the grace of the Supreme Lord, all credit goes to the master 
and not to the servant.
 
Adi 7.62
 
TEXT 62
 
TEXT
 
prakasananda-name sarva sannyasi-pradhana
prabhuke kahila kichu kariya sammana
SYNONYMS
 
prakasananda -- Prakasananda; name -- of the name; sarva -- all; 
sannyasi-pradhana -- chief of the Mayavadi sannyasis; prabhuke -- unto 
the Lord; kahila -- said; kichu -- something; kariya -- showing Him; 
sammana -- respect.
 
TRANSLATION
 
The leader of all the Mayavadi sannyasis present was named Prakasananda 
Sarasvati, and after standing up he addressed Lord Caitanya Mahaprabhu 
as follows with great respect.
 
PURPORT
 
As Lord Sri Caitanya Mahaprabhu showed respect to all the Mayavadi 
sannyasis, similarly the leader of the Mayavadi sannyasis, Prakasananda, 
also showed his respects to the Lord.
 
Adi 7.63
 
TEXT 63
 
TEXT
 
ihan aisa, ihan aisa, sunaha sripada
apavitra sthane vaisa, kiba avasada
SYNONYMS
 
ihan aisa -- come here; ihan aisa -- come here; sunaha -- kindly hear; 
sripada -- Your Holiness; apavitra -- unholy; sthane -- place; vaisa -- 
You are sitting; kiba -- what is that; avasada -- lamentation.
 
TRANSLATION
 
"Please come here. Please come here, Your Holiness. Why do You sit in 
that unclean place? What has caused Your lamentation?"
 
PURPORT
 
Here is the distinction between Lord Caitanya Mahaprabhu and 
Prakasananda Sarasvati. In the material world everyone wants to 
introduce himself as very important and great, but Caitanya Mahaprabhu 
introduced Himself very humbly and meekly. The Mayavadis were sitting in 
an exalted position, and Caitanya Mahaprabhu sat in a place that was not 
even clean. Therefore the Mayavadi sannyasis thought that He must have 
been aggrieved for some reason, and Prakasananda Sarasvati inquired 
about the cause for His lamentation.
 
Adi 7.64
 
TEXT 64
 
TEXT
 
prabhu kahe, -- ami ha-i hina-sampradaya
toma-sabara sabhaya vasite na yuyaya
SYNONYMS
 
prabhu kahe -- the Lord replied; ami -- I; ha-i -- am; hina-sampradaya --
 belonging to a lower spiritual school; toma-sabara -- of all of you; 
sabhaya -- in the assembly; vasite -- to sit down; na -- never; yuyaya --
 I can dare.
 
TRANSLATION
 
The Lord replied, "I belong to a lower order of sannyasis. Therefore I 
do not deserve to sit with you."
 
PURPORT
 
Mayavadi sannyasis are always very puffed up because of their knowledge 
of Sanskrit and because they belong to the Sankara-sampradaya. They are 
always under the impression that unless one is a brahmana and a very 
good Sanskrit scholar, especially in grammar, one cannot accept the 
renounced order of life or become a preacher. Mayavadi sannyasis always 
misinterpret all the sastras with their word jugglery and grammatical 
compositions, yet Sripada Sankaracarya himself condemned such jugglery 
of words in the verse prapte sannihite kale na hi na hi raksati dukrn 
karane. Dukrn refers to suffixes and prefixes in Sanskrit grammar. 
Sankaracarya warned his disciples that if they concerned themselves only 
with the principles of grammar, not worshiping Govinda, they were fools 
who would never be saved. Yet in spite of Sripada Sankaracarya's 
instructions, foolish Mayavadi sannyasis are always busy juggling words 
on the basis of strict Sanskrit grammar.
 
Mayavadi sannyasis are very puffed up if they hold the elevated sannyasa 
title Tirtha, Asrama or Sarasvati. Even among Mayavadis, those who 
belong to other sampradayas and hold other titles, such as Vana, Aranya 
or Bharati, are considered to be lower-grade sannyasis. Sri Caitanya 
Mahaprabhu accepted sannyasa from the Bharati-sampradaya, and thus He 
considered Himself a lower sannyasi than Prakasananda Sarasvati. To 
remain distinct from Vaisnava sannyasis, the sannyasis of the Mayavadi-
sampradaya always think themselves to be situated in a very much 
elevated spiritual order, but Lord Sri Caitanya Mahaprabhu, in order to 
teach them how to become humble and meek, accepted Himself as belonging 
to a lower sampradaya of sannyasis. Thus He wanted to point out clearly 
that a sannyasi is one who is advanced in spiritual knowledge. One who 
is advanced in spiritual knowledge should be accepted as occupying a 
better position than those who lack such knowledge.
 
The Mayavadi-sampradaya sannyasis are generally known as Vedantis, as if 
Vedanta were their monopoly. Actually, however, Vedanti refers to a 
person who perfectly knows Krsna. As confirmed in the Bhagavad-gita (15.
15), vedais ca sarvair aham eva vedyah: By all the Vedas it is Krsna who 
is to be known. The so-called Mayavadi Vedantis do not know who Krsna is;
 therefore their title of Vedanti, or "knower of Vedanta philosophy," is 
simply a pretension. Mayavadi sannyasis always think of themselves as 
real sannyasis and consider sannyasis of the Vaisnava order to be 
brahmacaris. A brahmacari is supposed to engage in the service of a 
sannyasi and accept him as his guru. Mayavadi sannyasis therefore 
declare themselves to be not only gurus but jagad-gurus, or the 
spiritual masters of the entire world, although, of course, they cannot 
see the entire world. Sometimes they dress gorgeously and travel on the 
backs of elephants in processions, and thus they are always puffed up, 
accepting themselves as jagad-gurus. Srila Rupa Gosvami, however, has 
explained that jagad-guru properly refers to one who is the controller 
of his tongue, mind, words, belly, genitals and anger. Prthivim sa 
sisyat: such a jagad-guru is completely fit to make disciples all over 
the world. Due to false prestige, Mayavadi sannyasis who do not have 
these qualifications sometimes harass and blaspheme a Vaisnava sannyasi 
who humbly engages in the service of the Lord.
 
Adi 7.65
 
TEXT 65
 
TEXT
 
apane prakasananda hatete dhariya
vasaila sabha-madhye sammana kariya
SYNONYMS
 
apane -- personally; prakasananda -- Prakasananda; hatete -- by His hand;
 dhariya -- capturing; vasaila -- made Him sit; sabha-madhye -- in the 
assembly of; sammana -- with great respect; kariya -- offering Him.
 
TRANSLATION
 
Prakasananda Sarasvati, however, caught Sri Caitanya Mahaprabhu 
personally by the hand and seated Him with great respect in the midst of 
the assembly.
 
PURPORT
 
The respectful behavior of Prakasananda Sarasvati toward Sri Caitanya 
Mahaprabhu is very much to be appreciated. Such behavior is calculated 
to be ajnata-sukrti, or pious activities that one executes unknowingly. 
Thus Sri Caitanya Mahaprabhu very tactfully gave Prakasananda Sarasvati 
an opportunity to advance in ajnata-sukrti so that in the future he 
might actually become a Vaisnava sannyasi.
 
Adi 7.66
 
TEXT 66
 
TEXT
 
puchila, tomara nama ‘sri-krsna-caitanya'
kesava-bharatira sisya, tate tumi dhanya
SYNONYMS
 
puchila -- inquired; tomara -- Your; nama -- name; sri-krsna-caitanya -- 
the name Sri Krsna Caitanya; kesava-bharatira sisya -- You are a 
disciple of Kesava Bharati; tate -- in that connection; tumi -- You are; 
dhanya -- glorious.
 
TRANSLATION
 
Prakasananda Sarasvati then said, "I understand that Your name is Sri 
Krsna Caitanya. You are a disciple of Sri Kesava Bharati, and therefore 
You are glorious.
 
Adi 7.67
 
TEXT 67
 
TEXT
 
sampradayika sannyasi tumi, raha ei grame
ki karane ama-sabara na kara darsane
SYNONYMS
 
sampradayika -- of the community; sannyasi -- Mayavadi sannyasi; tumi -- 
You are; raha -- live; ei -- this; grame -- in Varanasi; ki karane -- 
for what reason; ama-sabara -- with us; na -- do not; kara -- endeavor; 
darsane -- to mix.
 
TRANSLATION
 
"You belong to our Sankara-sampradaya and live in our village, Varanasi. 
Why then do You not associate with us? Why is it that You avoid even 
seeing us?
 
PURPORT
 
A Vaisnava sannyasi or a Vaisnava in the second stage of advancement in 
spiritual knowledge can understand four principles -- namely, the 
Supreme Personality of Godhead, the devotees, the innocent and the 
jealous -- and he behaves differently with each. He tries to increase 
his love for Godhead, make friendship with devotees and preach Krsna 
consciousness among the innocent, but he avoids the jealous who are 
envious of the Krsna consciousness movement. Lord Caitanya Mahaprabhu 
Himself exemplified such behavior, and this is why Prakasananda 
Sarasvati inquired why He did not associate or even talk with them. 
Caitanya Mahaprabhu confirmed by example that a preacher of the Krsna 
consciousness movement generally should not waste his time talking with 
Mayavadi sannyasis, but when there are arguments on the basis of sastra, 
a Vaisnava must come forward to talk and defeat them in philosophy.
 
According to Mayavadi sannyasis, only one who takes sannyasa in the 
disciplic succession from Sankaracarya is a Vedic sannyasi. Sometimes it 
is challenged that the sannyasis who are preaching in the Krsna 
consciousness movement are not genuine because they do not belong to 
brahmana families, for Mayavadis do not offer sannyasa to one who does 
not belong to a brahmana family by birth. Unfortunately, however, they 
do not know that at present everyone is born a sudra (kalau sudra-
sambhavah). It is to be understood that there are no brahmanas in this 
age because those who claim to be brahmanas simply on the basis of 
birthright do not have the brahminical qualifications. However, even if 
one is born in a non-brahmana family, if he has the brahminical 
qualifications he should be accepted as a brahmana, as confirmed by 
Srila Narada Muni and the great saint Sridhara Svami. This is also 
stated in Srimad-Bhagavatam. Both Narada and Sridhara Svami completely 
agree that one cannot be a brahmana by birthright but must possess the 
qualities of a brahmana. Thus in our Krsna consciousness movement we 
never offer the sannyasa order to a person whom we do not find to be 
qualified in terms of the prescribed brahminical principles. Although it 
is a fact that unless one is a brahmana he cannot become a sannyasi, it 
is not a valid principle that an unqualified man who is born in a 
brahmana family is a brahmana whereas a brahminically qualified person 
born in a non-brahmana family cannot be accepted. The Krsna 
consciousness movement strictly follows the injunctions of Srimad-
Bhagavatam, avoiding misleading heresy and manufactured conclusions.
 
Adi 7.68
 
TEXT 68
 
TEXT
 
sannyasi ha-iya kara nartana-gayana
bhavuka saba sange lana kara sankirtana
SYNONYMS
 
sannyasi -- the renounced order of life; ha-iya -- accepting; kara -- 
You do; nartana-gayana -- dancing and chanting; bhavuka -- fanatics; 
saba -- all; sange -- in Your company; lana -- accepting them; kara -- 
You do; sankirtana -- chanting of the holy name of the Lord.
 
TRANSLATION
 
"You are a sannyasi. Why then do You indulge in chanting and dancing, 
engaging in Your sankirtana movement in the company of fanatics?
 
PURPORT
 
This is a challenge by Prakasananda Sarasvati to Sri Caitanya Mahaprabhu.
 Srila Bhaktisiddhanta Sarasvati Thakura writes in his Anubhasya that 
Sri Caitanya Mahaprabhu, who is the object of Vedanta philosophical 
research, has very kindly determined who is an appropriate candidate for 
study of Vedanta philosophy. The first qualification of such a candidate 
is expressed by Sri Caitanya Mahaprabhu in His Siksastaka:
 
trnad api su-nicena taror api sahisnuna
amanina mana-dena kirtaniyah sada harih
 [Cc. Adi 17.31]
 
This statement indicates that one can hear or speak about Vedanta 
philosophy through the disciplic succession. One must be very humble and 
meek, more tolerant than a tree and more humble than the grass. One 
should not claim respect for himself but should be prepared to give all 
respect to others. One must have these qualifications to be eligible to 
understand Vedic knowledge.
 
Adi 7.69
 
TEXT 69
 
TEXT
 
vedanta-pathana, dhyana, -- sannyasira dharma
taha chadi' kara kene bhavukera karma
SYNONYMS
 
vedanta-pathana -- studying Vedanta philosophy; dhyana -- meditation; 
sannyasira -- of a sannyasi; dharma -- duties; taha chadi' -- giving 
them up; kara -- You do; kene -- why; bhavukera -- of the fanatics; 
karma -- activities.
 
TRANSLATION
 
"Meditation and the study of Vedanta are the sole duties of a sannyasi. 
Why do You abandon these to dance with fanatics?
 
PURPORT
 
As explained in regard to verse 41, Mayavadi sannyasis do not approve of 
chanting and dancing. Prakasananda Sarasvati, like Sarvabhauma 
Bhattacarya, misunderstood Sri Caitanya Mahaprabhu to be a misled young 
sannyasi, and therefore he asked Him why He indulged in the association 
of fanatics instead of executing the duty of a sannyasi.
 
Adi 7.70
 
TEXT 70
 
TEXT
 
prabhave dekhiye toma saksat narayana
hinacara kara kene, ithe ki karana
SYNONYMS
 
prabhave -- in Your opulence; dekhiye -- I see; toma -- You; saksat -- 
directly; narayana -- the Supreme Personality of Godhead; hina-acara -- 
lower-class behavior; kara -- You do; kene -- why; ithe -- in this; ki --
 what is; karana -- reason.
 
TRANSLATION
 
"You look as brilliant as if You were Narayana Himself. Will You kindly 
explain the reason that You have adopted the behavior of lower-class 
people?"
 
PURPORT
 
Due to renunciation, Vedanta study, meditation and the strict regulative 
principles of their daily routine, Mayavadi sannyasis are certainly in a 
position to execute pious activities. Thus Prakasananda Sarasvati, on 
account of his piety, could understand that Caitanya Mahaprabhu was not 
an ordinary person but the Supreme Personality of Godhead. Saksat 
narayana: he considered Him to be Narayana Himself. Mayavadi sannyasis 
address one another as Narayana because they think that they are all 
going to be Narayana or merge with Narayana in the next life. 
Prakasananda Sarasvati appreciated that Caitanya Mahaprabhu had already 
directly become Narayana and did not need to wait until His next life. 
One difference between the Vaisnava and Mayavadi philosophies is that 
Mayavadi philosophers think that after giving up their bodies they are 
going to become Narayana by merging with His body, whereas Vaisnava 
philosophers understand that after the body dies they are going to have 
a transcendental, spiritual body in which to associate with Narayana.
 
Adi 7.71
 
TEXT 71
 
TEXT
 
prabhu kahe -- suna, sripada, ihara karana
guru more murkha dekhi' karila sasana
SYNONYMS
 
prabhu kahe -- the Lord replied; suna -- kindly hear; sripada -- Your 
Holiness; ihara -- of this; karana -- reason; guru -- My spiritual 
master; more -- Me; murkha -- fool; dekhi' -- understanding; karila -- 
he did; sasana -- chastisement.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu replied to Prakasananda Sarasvati, "My dear sir, 
kindly hear the reason. My spiritual master considered Me a fool, and 
therefore he chastised Me.
 
PURPORT
 
When Prakasananda Sarasvati inquired from Lord Caitanya Mahaprabhu why 
He neither studied Vedanta nor performed meditation, Lord Caitanya 
presented Himself as a number one fool in order to indicate that the 
present age, Kali-yuga, is an age of fools and rascals in which it is 
not possible to obtain perfection simply by reading Vedanta philosophy 
and meditating. The sastras strongly recommend:
 
harer nama harer nama harer namaiva kevalam
kalau nasty eva nasty eva nasty eva gatir anyatha
 [Cc. Adi 17.21]
 
"In this age of quarrel and hypocrisy the only means of deliverance is 
the chanting of the holy names of the Lord. There is no other way. There 
is no other way. There is no other way." People in general in Kali-yuga 
are so fallen that it is not possible for them to obtain perfection 
simply by studying the Vedanta-sutra. One should therefore seriously 
take to the constant chanting of the holy name of the Lord.
 
Adi 7.72
 
TEXT 72
 
TEXT
 
murkha tumi, tomara nahika vedantadhikara
‘krsna-mantra' japa sada, -- ei mantra-sara
SYNONYMS
 
murkha tumi -- You are a fool; tomara -- Your; nahika -- there is not; 
vedanta -- Vedanta philosophy; adhikara -- qualification to study; krsna-
mantra -- the hymn of Krsna (Hare Krsna); japa -- chant; sada -- always; 
ei -- this; mantra -- hymn; sara -- essence of all Vedic knowledge.
 
TRANSLATION
 
"‘You are a fool,' he said. ‘You are not qualified to study Vedanta 
philosophy, and therefore You must always chant the holy name of Krsna. 
This is the essence of all mantras, or Vedic hymns.
 
PURPORT
 
Sri Bhaktisiddhanta Sarasvati Gosvami Maharaja comments in this 
connection, "One can become perfectly successful in the mission of his 
life if he acts exactly according to the words he hears from the mouth 
of his spiritual master." This acceptance of the words of the spiritual 
master is called srauta-vakya, which indicates that the disciple must 
carry out the spiritual master's instructions without deviation. Srila 
Visvanatha Cakravarti Thakura remarks in this connection that a disciple 
must accept the words of his spiritual master as his life and soul. Sri 
Caitanya Mahaprabhu here confirms this by saying that since His 
spiritual master ordered Him only to chant the holy name of Krsna, He 
always chanted the Hare Krsna maha-mantra according to this direction (‘
krsna-mantra' japa sada, -- ei mantra-sara).
 
Krsna is the origin of everything. Therefore when a person is fully 
Krsna conscious it is to be understood that his relationship with Krsna 
has been fully confirmed. Lacking Krsna consciousness, one is only 
partially related with Krsna and is therefore not in his constitutional 
position. Although Sri Caitanya Mahaprabhu is the Supreme Personality of 
Godhead Krsna, the spiritual master of the entire universe, He 
nevertheless took the position of a disciple in order to teach by 
example how a devotee should strictly follow the orders of a spiritual 
master in executing the duty of always chanting the Hare Krsna maha-
mantra. One who is very much attracted to the study of Vedanta 
philosophy must take lessons from Sri Caitanya Mahaprabhu. In this age, 
no one is actually competent to study Vedanta, and therefore it is 
better that one chant the holy name of the Lord, which is the essence of 
all Vedic knowledge, as Krsna Himself confirms in the Bhagavad-gita (15.
15):
 
vedais ca sarvair aham eva vedyo
vedanta-krd veda-vid eva caham
 
"By all the Vedas, I am to be known. Indeed, I am the compiler of 
Vedanta, and I am the knower of the Vedas."
 
Only fools give up the service of the spiritual master and think 
themselves advanced in spiritual knowledge. In order to check such fools,
 Caitanya Mahaprabhu Himself presented the perfect example of how to be 
a disciple. A spiritual master knows very well how to engage each 
disciple in a particular duty, but if a disciple, thinking himself more 
advanced than his spiritual master, gives up his orders and acts 
independently, he checks his own spiritual progress. Every disciple must 
consider himself completely unaware of the science of Krsna and must 
always be ready to carry out the orders of the spiritual master to 
become competent in Krsna consciousness. A disciple should always remain 
a fool before his spiritual master. Therefore sometimes pseudo 
spiritualists accept a spiritual master who is not even fit to become a 
disciple because they want to keep him under their control. This is 
useless for spiritual realization.
 
One who imperfectly knows Krsna consciousness cannot know Vedanta 
philosophy. A showy display of Vedanta study without Krsna consciousness 
is a feature of the external energy, maya, and as long as one is 
attracted by the inebrieties of this ever-changing material energy, he 
deviates from devotion to the Supreme Personality of Godhead. An actual 
follower of Vedanta philosophy is a devotee of Lord Visnu, who is the 
greatest of the great and the maintainer of the entire universe. Unless 
one surpasses the field of activities in service to the limited, one 
cannot reach the unlimited. Knowledge of the unlimited is actual brahma-
jnana, or knowledge of the Supreme. Those who are addicted to fruitive 
activities and speculative knowledge cannot understand the value of the 
holy name of Lord Krsna, which is always completely pure, eternally 
liberated and full of spiritual bliss. One who has taken shelter of the 
holy name of the Lord, which is identical with the Lord, does not have 
to study Vedanta philosophy, for he has already completed all such study.
 
One who is unfit to chant the holy name of Krsna but thinks that the 
holy name is different from Krsna and thus takes shelter of Vedanta 
study in order to understand Him must be considered a number one fool, 
as confirmed by Caitanya Mahaprabhu by His personal behavior, and 
philosophical speculators who want to make Vedanta philosophy an 
academic career are also considered to be within the material energy. A 
person who always chants the holy name of the Lord, however, is already 
beyond the ocean of nescience, and thus even a person born in a low 
family who engages in chanting the holy name of the Lord is considered 
to be beyond the study of Vedanta philosophy. In this connection Srimad-
Bhagavatam (3.33.7) states:
 
aho bata sva-paco 'to gariyan
yaj-jihvagre vartate nama tubhyam
tepus tapas te juhuvuh sasnur arya
brahmanucur nama grnanti ye te
 
"If a person born in a family of dog-eaters takes to the chanting of the 
holy name of Krsna, it is to be understood that in his previous life he 
must have executed all kinds of austerities and penances and performed 
all the Vedic yajnas." Another quotation states:
 
rg-vedo 'tha yajur-vedah sama-vedo 'py atharvanah
adhitas tena yenoktam harir ity aksara-dvayam
 
"A person who chants the two syllables ha-ri has already studied the 
four Vedas -- Sama, Rg, Yajur and Atharva."
 
Taking advantage of these verses, there are some sahajiyas who, taking 
everything very cheaply, consider themselves elevated Vaisnavas but do 
not care even to touch the Vedanta-sutra or Vedanta philosophy. A real 
Vaisnava should, however, study Vedanta philosophy, but if after 
studying Vedanta one does not adopt the chanting of the holy name of the 
Lord, he is no better than a Mayavadi. Therefore, one should not be a 
Mayavadi, yet one should not be unaware of the subject matter of Vedanta 
philosophy. Indeed, Caitanya Mahaprabhu exhibited His knowledge of 
Vedanta in His discourses with Prakasananda Sarasvati. Thus it is to be 
understood that a Vaisnava should be completely conversant with Vedanta 
philosophy, yet he should not think that studying Vedanta is all in all 
and therefore be unattached to the chanting of the holy name. A devotee 
must know the importance of simultaneously understanding Vedanta 
philosophy and chanting the holy names. If by studying Vedanta one 
becomes an impersonalist, he has not been able to understand Vedanta. 
This is confirmed in the Bhagavad-gita (15.15). Vedanta means "the end 
of knowledge." The ultimate end of knowledge is knowledge of Krsna, who 
is identical with His holy name. Cheap Vaisnavas (sahajiyas) do not care 
to study the Vedanta philosophy as commented upon by the four acaryas. 
In the Gaudiya-sampradaya there is a Vedanta commentary called the 
Govinda-bhasya, but the sahajiyas consider such commentaries to be 
untouchable philosophical speculation, and they consider the acaryas to 
be mixed devotees. Thus they clear their way to hell.
 
Adi 7.73
 
TEXT 73
 
TEXT
 
krsna-mantra haite habe samsara-mocana
krsna-nama haite pabe krsnera carana
SYNONYMS
 
krsna-mantra -- the chanting of the Hare Krsna maha-mantra; haite -- 
from; habe -- it will be; samsara -- material existence; mocana -- 
deliverance; krsna-nama -- the holy name of Lord Krsna; haite -- from; 
pabe -- one will get; krsnera -- of Lord Krsna; carana -- lotus feet.
 
TRANSLATION
 
"‘Simply by chanting the holy name of Krsna one can obtain freedom from 
material existence. Indeed, simply by chanting the Hare Krsna mantra one 
will be able to see the lotus feet of the Lord.
 
PURPORT
 
In his Anubhasya, Sri Bhaktisiddhanta Sarasvati Gosvami says that the 
actual effect that will be visible as soon as one achieves 
transcendental knowledge is that he will immediately become free from 
the clutches of maya and fully engage in the service of the Lord. Unless 
one serves the Supreme Personality of Godhead Mukunda, one cannot become 
free from fruitive activities under the external energy. However, when 
one chants the holy name of the Lord offenselessly, one can realize a 
transcendental position that is completely aloof from the material 
conception of life. Rendering service to the Lord, a devotee relates to 
the Supreme Personality of Godhead in one of five relationships -- 
namely, santa, dasya, sakhya, vatsalya or madhurya -- and thus he 
relishes transcendental bliss in that relationship. Such a relationship 
certainly transcends the body and mind. When one realizes that the holy 
name of the Lord is identical with the Supreme Person, he becomes 
completely eligible to chant the holy name of the Lord. Such an ecstatic 
chanter and dancer must be considered to have a direct relationship with 
the Lord.
 
According to the Vedic principles, there are three stages of spiritual 
advancement, namely, sambandha-jnana, abhidheya and prayojana. Sambandha-
jnana refers to establishing one's original relationship with the 
Supreme Personality of Godhead, abhidheya refers to acting according to 
that constitutional relationship, and prayojana is the ultimate goal of 
life, which is to develop love of Godhead (prema pum-artho mahan). If 
one adheres to the regulative principles under the order of the 
spiritual master, he very easily achieves the ultimate goal of his life. 
A person who is addicted to the chanting of the Hare Krsna mantra very 
easily gets the opportunity to serve the Supreme Personality of Godhead 
directly. There is no need for such a person to understand the 
grammatical jugglery in which Mayavadi sannyasis generally indulge. Sri 
Sankaracarya also stressed this point: na hi na hi raksati dukrn karane. 
"Simply by juggling grammatical suffixes and prefixes one cannot save 
himself from the clutches of death." The grammatical word jugglers 
cannot bewilder a devotee who engages in chanting the Hare Krsna maha-
mantra. Simply addressing the energy of the Supreme Lord as Hare and the 
Lord Himself as Krsna very soon situates the Lord within the heart of 
the devotee. By thus addressing Radha and Krsna, one directly engages in 
His Lordship's service. The essence of all revealed scriptures and all 
knowledge is present when one addresses the Lord and His energy by the 
Hare Krsna mantra, for this transcendental vibration can completely 
liberate a conditioned soul and directly engage him in the service of 
the Lord.
 
Sri Caitanya Mahaprabhu presented Himself as a grand fool, yet He 
maintained that all the words that He had heard from His spiritual 
master strictly followed the principles stated by Vyasadeva in Srimad-
Bhagavatam (1.7.6).
 
anarthopasamam saksad bhakti-yogam adhoksaje
lokasyajanato vidvams cakre satvata-samhitam
 
"The material miseries of a living entity, which are superfluous to him, 
can be directly mitigated by the linking process of devotional service. 
But the mass of people do not know this, and therefore the learned 
Vyasadeva compiled this Vedic literature [Srimad-Bhagavatam], which is 
in relation to the Supreme Truth." One can overcome all misconceptions 
and entanglement in the material world by practicing bhakti-yoga, and 
therefore Vyasadeva, acting on the instruction of Sri Narada, has very 
kindly introduced Srimad-Bhagavatam to relieve the conditioned souls 
from the clutches of maya. Lord Caitanya's spiritual master instructed 
Him, therefore, that one must read Srimad-Bhagavatam regularly and with 
scrutiny to gradually become attached to the chanting of the Hare Krsna 
maha-mantra.
 
The holy name and the Lord are identical. One who is completely free 
from the clutches of maya can understand this fact. This knowledge, 
which is achieved by the mercy of the spiritual master, places one on 
the supreme transcendental platform. Sri Caitanya Mahaprabhu presented 
Himself as a fool because prior to accepting the shelter of a spiritual 
master He could not understand that simply by chanting one can be 
relieved from all material conditions. But as soon as He became a 
faithful servant of His spiritual master and followed his instructions, 
He very easily saw the path of liberation. Sri Caitanya Mahaprabhu's 
chanting of the Hare Krsna mantra must be understood to be devoid of all 
offenses. The ten offenses against the holy name are as follows: (1) to 
blaspheme a devotee of the Lord, (2) to consider the Lord and the 
demigods to be on the same level or to think that there are many gods, (
3) to neglect the orders of the spiritual master, (4) to minimize the 
authority of scriptures (Vedas), (5) to interpret the holy name of God, (
6) to commit sins on the strength of chanting, (7) to instruct the 
glories of the Lord's name to the unfaithful, (8) to compare the 
chanting of the holy name with material piety, (9) to be inattentive 
while chanting the holy name, and (10) to be attached to material things 
in spite of chanting the holy name.
 
Adi 7.74
 
TEXT 74
 
TEXT
 
nama vinu kali-kale nahi ara dharma
sarva-mantra-sara nama, ei sastra-marma
SYNONYMS
 
nama -- the holy name; vinu -- without; kali-kale -- in this Age of Kali;
 nahi -- there is none; ara -- or any alternative; dharma -- religious 
principle; sarva -- all; mantra -- hymns; sara -- essence; nama -- the 
holy name; ei -- this is; sastra -- revealed scriptures; marma -- 
purport.
 
TRANSLATION
 
"‘In this Age of Kali there is no religious principle other than the 
chanting of the holy name, which is the essence of all Vedic hymns. This 
is the purport of all scriptures.'
 
PURPORT
 
The principles of the parampara system were strictly honored in previous 
ages -- Satya-yuga, Treta-yuga and Dvapara-yuga -- but in the present 
age, Kali-yuga, people neglect the importance of this system of srauta-
parampara, or receiving knowledge by disciplic succession. In this age, 
people are prepared to argue that they can understand that which is 
beyond their limited knowledge and perception through so-called 
scientific observations and experiments, not knowing that actual truth 
comes down to man from authorities. This argumentative attitude is 
against the Vedic principles, and it is very difficult for one who 
adopts it to understand that the holy name of Krsna is as good as Krsna 
Himself. Since Krsna and His holy name are identical, the holy name is 
eternally pure and beyond material contamination. It is the Supreme 
Personality of Godhead as a transcendental vibration. The holy name is 
completely different from material sound, as confirmed by Narottama dasa 
Thakura: golokera prema-dhana, hari-nama-sankirtana. The transcendental 
vibration of hari-nama-sankirtana is imported from the spiritual world. 
Thus although materialists who are addicted to experimental knowledge 
and the so-called "scientific method" cannot place their faith in the 
chanting of the Hare Krsna maha-mantra, it is a fact that simply by 
chanting the Hare Krsna mantra offenselessly one can be freed from all 
subtle and gross material conditions. The spiritual world is called 
Vaikuntha, which means "without anxiety." In the material world 
everything is full of anxiety (kuntha), whereas in the spiritual world (
Vaikuntha) everything is free from anxiety. Therefore those who are 
afflicted by a combination of anxieties cannot understand the Hare Krsna 
mantra, which is free from all anxiety. In the present age the vibration 
of the Hare Krsna maha-mantra is the only process that is in a 
transcendental position, beyond material contamination. Since the holy 
name can deliver a conditioned soul, it is explained here to be sarva-
mantra-sara, the essence of all Vedic hymns.
 
A name that represents an object of this material world may be subjected 
to arguments and experimental knowledge, but in the absolute world a 
name and its owner, the fame and the famous, are identical, and 
similarly the qualities, pastimes and everything else pertaining to the 
Absolute are also absolute. Although Mayavadis profess monism, they 
differentiate between the holy name of the Supreme Lord and the Lord 
Himself. For this offense of namaparadha they gradually glide down from 
their exalted position of brahma-jnana, as confirmed in Srimad-
Bhagavatam (10.2.32):
 
aruhya krcchrena param padam tatah
patanty adho 'nadrta-yusmad-anghrayah
 
Although by severe austerities they rise to the exalted position of 
brahma-jnana, they nevertheless fall down due to imperfect knowledge of 
the Absolute Truth. Although they profess to understand the Vedic mantra 
sarvam khalv idam brahma (Chandogya Up. 3.14.1), which means "Everything 
is Brahman," they are unable to understand that the holy name is also 
Brahman. If they regularly chant the maha-mantra, however, they can be 
relieved from this misconception. Unless one properly takes shelter of 
the holy name, he cannot be relieved from the offensive stage in 
chanting the holy name.
 
Adi 7.75
 
TEXT 75
 
TEXT
 
eta bali' eka sloka sikhaila more
kanthe kari' ei sloka kariha vicare
SYNONYMS
 
eta bali' -- saying this; eka sloka -- one verse; sikhaila -- taught; 
more -- Me; kanthe -- in the throat; kari' -- keeping; ei -- this; sloka 
-- verse; kariha -- You should do; vicare -- in consideration.
 
TRANSLATION
 
"After describing the potency of the Hare Krsna maha-mantra, My 
spiritual master taught Me another verse, advising Me to always keep it 
within My throat.
 
Adi 7.76
 
TEXT 76
 
TEXT
 
harer nama harer nama
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha
 [Cc. Adi 17.21]
SYNONYMS
 
hareh nama -- the holy name of the Lord; hareh nama -- the holy name of 
the Lord; hareh nama -- the holy name of the Lord; eva -- certainly; 
kevalam -- only; kalau -- in this Age of Kali; na asti -- there is none; 
eva -- certainly; na asti -- there is none; eva -- certainly; na asti -- 
there is none; eva -- certainly; gatih -- progress; anyatha -- otherwise.
 
TRANSLATION
 
"‘For spiritual progress in this Age of Kali, there is no alternative, 
there is no alternative, there is no alternative to the holy name, the 
holy name, the holy name of the Lord.'
 
PURPORT
 
For progress in spiritual life, the sastras recommend meditation in 
Satya-yuga, sacrifice for the satisfaction of Lord Visnu in Treta-yuga 
and gorgeous worship of the Lord in the temple in Dvapara-yuga, but in 
the Age of Kali one can achieve spiritual progress only by chanting the 
holy name of the Lord. This is confirmed in various scriptures. In 
Srimad-Bhagavatam there are many references to this fact. In the Twelfth 
Canto (3.51) it is said:
 
kaler dosa-nidhe rajann asti hy eko mahan gunah
kirtanad eva krsnasya mukta-sangah param vrajet
 [SB 12.3.51]
 
In the Age of Kali there are many faults, for people are subjected to 
many miserable conditions, yet in this age there is one great 
benediction -- simply by chanting the Hare Krsna mantra one can be freed 
from all material contamination and thus be elevated to the spiritual 
world. The Narada Pancaratra also praises the Hare Krsna maha-mantra as 
follows:
 
trayo vedah sad-angani chandamsi vividhah surah
sarvam astaksarantah-stham yac canyad api van-mayam
sarva-vedanta-sararthah samsararnava-taranah
 
"The essence of all Vedic knowledge -- comprehending the three kinds of 
Vedic activity [karma-kanda, jnana-kanda and upasana-kanda], the chandas,
 or Vedic hymns, and the processes for satisfying the demigods -- is 
included in the eight syllables Hare Krsna, Hare Krsna. This is the 
reality of all Vedanta. The chanting of the holy name is the only means 
to cross the ocean of nescience." Similarly, the Kali-santarana Upanisad 
states, "Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare 
Rama, Rama Rama, Hare Hare -- these sixteen names composed of thirty-two 
syllables are the only means to counteract the evil effects of Kali-yuga.
 In all the Vedas it is seen that to cross the ocean of nescience there 
is no alternative to the chanting of the holy name." Similarly, Sri 
Madhvacarya, while commenting upon the Mundaka Upanisad, has quoted the 
following verse from the Narayana-samhita:
 
dvapariyair janair visnuh pancaratrais tu kevalaih
kalau tu nama-matrena pujyate bhagavan harih
 
"In Dvapara-yuga one could satisfy Krsna or Visnu only by worshiping Him 
gorgeously according to the pancaratriki system, but in the Age of Kali 
one can satisfy and worship the Supreme Personality of Godhead Hari 
simply by chanting the holy name." In his Bhakti-sandarbha (text 284), 
Srila Jiva Gosvami strongly emphasizes the chanting of the holy name of 
the Lord as follows:
 
nanu bhagavan-namatmaka eva mantrah, tatra visesena namah-sabdady-
alankrtah sri-bhagavata srimad-rsibhis cahita-sakti-visesah, sri-
bhagavata samam atma-sambandha-visesa-pratipadakas ca tatra kevalani sri-
bhagavan-namany api nirapeksany eva parama-purusartha-phala-paryanta-
dana-samarthani tato mantresu namato 'py adhika-samarthye labdhe katham 
diksady-apeksa. ucyate -- yady api svarupato nasti, tathapi prayah 
svabhavato dehadi-sambandhena kadarya-silanam viksipta-cittanam jananam 
tat-sankoci-karanaya srimad-rsi-prabhrtibhir atrarcana-marge kvacit 
kvacit kacit kacin maryada sthapitasti.
Srila Jiva Gosvami states that the substance of all the Vedic mantras is 
the chanting of the holy name of the Lord. Every mantra begins with the 
prefix nama om and eventually addresses by name the Supreme Personality 
of Godhead. By the supreme will of the Lord there is a specific potency 
in each and every mantra chanted by great sages like Narada Muni and 
other rsis. Chanting the holy name of the Lord immediately renovates the 
transcendental relationship of the living being with the Supreme Lord.
 
To chant the holy name of the Lord, one need not depend upon other 
paraphernalia, for one can immediately get all the desired results of 
linking with the Supreme Personality of Godhead. It may therefore be 
questioned why there is a necessity for initiation or further spiritual 
activities in devotional service for one who engages in the chanting of 
the holy name of the Lord. The answer is that although it is correct 
that one who fully engages in chanting the holy name need not depend 
upon the process of initiation, generally a devotee is addicted to many 
abominable material habits due to material contamination from his 
previous life. In order to get quick relief from all these 
contaminations, it is required that one engage in the worship of the 
Lord in the temple. The worship of the Deity in the temple is essential 
to reduce one's restlessness due to the contaminations of conditioned 
life. Thus Narada, in his pancaratriki-vidhi, and other great sages have 
sometimes stressed that since every conditioned soul has a bodily 
concept of life aimed at sense enjoyment, to restrict this sense 
enjoyment the rules and regulations for worshiping the Deity in the 
temple are essential. Srila Rupa Gosvami has described that the holy 
name of the Lord can be chanted by liberated souls, but almost all the 
souls we have to initiate are conditioned. It is advised that one chant 
the holy name of the Lord without offenses and according to the 
regulative principles, yet due to their past bad habits they violate 
these rules and regulations. Thus the regulative principles for worship 
of the Deity are also simultaneously essential.
 
Adi 7.77
 
TEXT 77
 
TEXT
 
ei ajna pana nama la-i anuksana
nama laite laite mora bhranta haila mana
SYNONYMS
 
ei -- this; ajna -- order; pana -- receiving; nama -- the holy name; la-
i -- chant; anuksana -- always; nama -- the holy name; laite -- 
accepting; laite -- accepting; mora -- My; bhranta -- bewilderment; 
haila -- taking place; mana -- in the mind.
 
TRANSLATION
 
"Since I received this order from My spiritual master, I always chant 
the holy name, but I thought that by chanting and chanting the holy name 
I had been bewildered.
 
Adi 7.78
 
TEXT 78
 
TEXT
 
dhairya dharite nari, hailama unmatta
hasi, kandi, naci, gai, yaiche madamatta
SYNONYMS
 
dhairya -- patience; dharite -- capturing; nari -- unable to take; 
hailama -- I have become; unmatta -- mad after it; hasi -- laugh; kandi -
- cry; naci -- dance; gai -- sing; yaiche -- as much as; madamatta -- 
madman.
 
TRANSLATION
 
"While chanting the holy name of the Lord in pure ecstasy, I lose Myself,
 and thus I laugh, cry, dance and sing just like a madman.
 
Adi 7.79
 
TEXT 79
 
TEXT
 
tabe dhairya dhari' mane karilun vicara
krsna-name jnanacchanna ha-ila amara
SYNONYMS
 
tabe -- thereafter; dhairya -- patience; dhari' -- accepting; mane -- in 
the mind; karilun -- I did; vicara -- consideration; krsna-name -- in 
the holy name of Krsna; jnana acchanna -- covering of My knowledge; ha-
ila -- has become; amara -- of Me.
 
TRANSLATION
 
"Collecting My patience, therefore, I began to consider that chanting 
the holy name of Krsna had covered all My spiritual knowledge.
 
PURPORT
 
Sri Caitanya Mahaprabhu hints in this verse that to chant the holy name 
of Krsna one does not need to speculate on the philosophical aspects of 
the science of God, for one automatically becomes ecstatic and without 
consideration immediately chants, dances, laughs, cries and sings just 
like a madman.
 
Adi 7.80
 
TEXT 80
 
TEXT
 
pagala ha-ilan ami, dhairya nahi mane
eta cinti' nivedilun gurura carane
SYNONYMS
 
pagala -- madman; ha-ilan -- I have become; ami -- I; dhairya -- 
patience; nahi -- not; mane -- in the mind; eta -- thus; cinti' -- 
considering; nivedilun -- I submitted; gurura -- of the spiritual master;
 carane -- at his lotus feet.
 
TRANSLATION
 
"I saw that I had become mad by chanting the holy name, and I 
immediately submitted this at the lotus feet of my spiritual master.
 
PURPORT
 
Sri Caitanya Mahaprabhu, as an ideal teacher, shows us how a disciple 
should deal with his spiritual master. Whenever there is doubt regarding 
any point, he should refer the matter to his spiritual master for 
clarification. Sri Caitanya Mahaprabhu said that while chanting and 
dancing He had developed the kind of mad ecstasy that is possible only 
for a liberated soul. Yet even in His liberated position, He referred 
everything to His spiritual master whenever there were doubts. Thus in 
any condition, even when liberated, we should never think ourselves 
independent of the spiritual master, but must refer to him as soon as 
there is some doubt regarding our progressive spiritual life.
 
Adi 7.81
 
TEXT 81
 
TEXT
 
kiba mantra dila, gosani, kiba tara bala
japite japite mantra karila pagala
SYNONYMS
 
kiba -- what kind of; mantra -- hymn; dila -- you have given; gosani -- 
My lord; kiba -- what is; tara -- its; bala -- strength; japite -- 
chanting; japite -- chanting; mantra -- the hymn; karila -- has made Me; 
pagala -- madman.
 
TRANSLATION
 
"‘My dear lord, what kind of mantra have you given Me? I have become mad 
simply by chanting this maha-mantra!
 
PURPORT
 
Sri Caitanya Mahaprabhu prays in His Siksastaka:
 
yugayitam nimesena caksusa pravrsayitam
sunyayitam jagat sarvam govinda-virahena me
 
"O Govinda! Feeling Your separation, I am considering a moment to be 
like twelve years or more. Tears are flowing from my eyes like torrents 
of rain, and I am feeling all vacant in the world in Your absence." It 
is the aspiration of a devotee that while he chants the Hare Krsna maha-
mantra his eyes will fill with tears, his voice falter and his heart 
throb. These are good signs in chanting the holy name of the Lord. In 
ecstasy, one should feel the entire world to be vacant without the 
presence of Govinda. This is a sign of separation from Govinda. In 
material life we are all separated from Govinda and are absorbed in 
material sense gratification. Therefore, when one comes to his senses on 
the spiritual platform he becomes so eager to meet Govinda that without 
Govinda the entire world becomes a vacant place.
 
Adi 7.82
 
TEXT 82
 
TEXT
 
hasaya, nacaya, more karaya krandana
eta suni' guru hasi balila vacana
SYNONYMS
 
hasaya -- it causes Me to laugh; nacaya -- it causes Me to dance; more --
 unto Me; karaya -- it causes; krandana -- crying; eta -- thus; suni' -- 
hearing; guru -- My spiritual master; hasi -- smiling; balila -- said; 
vacana -- words.
 
TRANSLATION
 
"‘Chanting the holy name in ecstasy causes Me to dance, laugh and cry.' 
When My spiritual master heard all this, he smiled and then began to 
speak.
 
PURPORT
 
When a disciple very perfectly makes progress in spiritual life, this 
gladdens the spiritual master, who then also smiles in ecstasy, thinking,
 "How successful my disciple has become!" He feels so glad that he 
smiles as he enjoys the progress of the disciple, just as a smiling 
parent enjoys the activities of a child who is trying to stand up or 
crawl perfectly.
 
Adi 7.83
 
TEXT 83
 
TEXT
 
krsna-nama-maha-mantrera ei ta' svabhava
yei jape, tara krsne upajaye bhava
SYNONYMS
 
krsna-nama -- the holy name of Krsna; maha-mantrera -- of the supreme 
hymn; ei ta' -- this is its; svabhava -- nature; yei -- anyone; jape -- 
chants; tara -- his; krsne -- unto Krsna; upajaye -- develops; bhava -- 
ecstasy.
 
TRANSLATION
 
"‘It is the nature of the Hare Krsna maha-mantra that anyone who chants 
it immediately develops his loving ecstasy for Krsna.
 
PURPORT
 
In this verse it is explained that one who chants the Hare Krsna mantra 
develops bhava, ecstasy, which is the point at which revelation begins. 
It is the preliminary stage in developing one's original love for God. 
Lord Krsna mentions this bhava stage in the Bhagavad-gita (10.8):
 
aham sarvasya prabhavo mattah sarvam pravartate
iti matva bhajante mam budha bhava-samanvitah
 
"I am the source of all spiritual and material worlds. Everything 
emanates from Me. The wise who know this perfectly engage in My 
devotional service and worship Me with all their hearts." A neophyte 
disciple begins by hearing and chanting, associating with devotees and 
practicing the regulative principles, and thus he vanquishes all of his 
unwanted bad habits. In this way he develops attachment for Krsna and 
cannot forget Krsna even for a moment. Bhava is the almost successful 
stage of spiritual life.
 
A sincere student aurally receives the holy name from the spiritual 
master, and after being initiated he follows the regulative principles 
given by the spiritual master. When the holy name is properly served in 
this way, automatically the spiritual nature of the holy name spreads; 
in other words, the devotee becomes qualified in offenselessly chanting 
the holy name. When one is completely fit to chant the holy name in this 
way, he is eligible to make disciples all over the world, and he 
actually becomes jagad-guru. Then the entire world, under his influence, 
begins to chant the holy names of the Hare Krsna maha-mantra. Thus all 
the disciples of such a spiritual master increase in attachment for 
Krsna, and therefore he sometimes cries, sometimes laughs, sometimes 
dances and sometimes chants. These symptoms are very prominently 
manifest in the body of a pure devotee. Sometimes when our students of 
the Krsna consciousness movement chant and dance, even in India people 
are astonished to see how these foreigners have learned to chant and 
dance in this ecstatic fashion. As explained by Caitanya Mahaprabhu, 
however, actually this is not due to practice, for without extra 
endeavor these symptoms become manifest in anyone who sincerely chants 
the Hare Krsna maha-mantra.
 
Many fools, not knowing the transcendental nature of the Hare Krsna maha-
mantra, sometimes impede our loudly chanting this mantra, yet one who is 
actually advanced in the fulfillment of chanting the Hare Krsna maha-
mantra induces others to chant also. Krsnadasa Kaviraja Gosvami explains,
 krsna-sakti vina nahe tara pravartana: unless one receives special 
power of attorney from the Supreme Personality of Godhead, he cannot 
preach the glories of the Hare Krsna maha-mantra. As devotees propagate 
the Hare Krsna maha-mantra, the general population of the entire world 
gets the opportunity to understand the glories of the holy name. While 
chanting and dancing or hearing the holy name of the Lord, one 
automatically remembers the Supreme Personality of Godhead, and because 
there is no difference between the holy name and Krsna, the chanter is 
immediately linked with Krsna. Thus connected, a devotee develops his 
original attitude of service to the Lord. In this attitude of constantly 
serving Krsna, which is called bhava, he always thinks of Krsna in many 
different ways. One who has attained this bhava stage is no longer under 
the clutches of the illusory energy. When other spiritual ingredients, 
such as trembling, perspiration and tears, are added to this bhava stage,
 the devotee gradually attains love of Krsna.
 
The holy name of Krsna is called the maha-mantra. Other mantras 
mentioned in the Narada Pancaratra are known simply as mantras, but the 
chanting of the holy name of the Lord is called the maha-mantra.
 
Adi 7.84
 
TEXT 84
 
TEXT
 
krsna-visayaka prema -- parama purusartha
yara age trna-tulya cari purusartha
SYNONYMS
 
krsna-visayaka -- in the subject of Krsna; prema -- love; parama -- the 
highest; purusa-artha -- achievement of the goal of life; yara -- whose; 
age -- before; trna-tulya -- like the grass in the street; cari -- four; 
purusa-artha -- achievements.
 
TRANSLATION
 
"‘Religiosity, economic development, sense gratification and liberation 
are known as the four goals of life, but before love of Godhead, the 
fifth and highest goal, these appear as insignificant as straw in the 
street.
 
PURPORT
 
While chanting the holy name of the Lord, one should not desire the 
material advancements represented by religiosity, economic development, 
sense gratification and ultimately liberation from the material world. 
As stated by Caitanya Mahaprabhu, the highest perfection in life is to 
develop one's love for Krsna (prema pum-artho mahan sri-caitanya-
mahaprabhor matam idam). When we compare love of Godhead with 
religiosity, economic development, sense gratification and liberation, 
we can understand that these achievements may be desirable objectives 
for bubhuksus, or those who desire to enjoy this material world, and 
mumuksus, or those who desire liberation from it, but they are very 
insignificant in the eyes of a pure devotee who has developed bhava, the 
preliminary stage of love of Godhead.
 
Dharma (religiosity), artha (economic development), kama (sense 
gratification) and moksa (liberation) are the four principles of 
religion that pertain to the material world. Therefore in the beginning 
of Srimad-Bhagavatam it is declared, dharmah projjhita-kaitavo 'tra: [SB 
1.1.2] cheating religious systems in terms of these four material 
principles are completely discarded from Srimad-Bhagavatam, for Srimad-
Bhagavatam teaches only how to develop one's dormant love of God. The 
Bhagavad-gita is the preliminary study of Srimad-Bhagavatam, and 
therefore it ends with the words sarva-dharman parityajya mam ekam 
saranam vraja: "Abandon all varieties of religion and just surrender 
unto Me." (Bg. 18.66) To adopt this means, one should reject all ideas 
of religiosity, economic development, sense gratification and liberation 
and fully engage in the service of the Lord, which is transcendental to 
these four principles. Love of Godhead is the original function of the 
spirit soul, and it is as eternal as the soul and the Supreme 
Personality of Godhead. This eternity is called sanatana. When a devotee 
revives his loving service to the Supreme Personality of Godhead, it 
should be understood that he has been successful in achieving the 
desired goal of his life. At that time everything is automatically done 
by the mercy of the holy name, and the devotee automatically advances in 
his spiritual progress.
 
Adi 7.85
 
TEXT 85
 
TEXT
 
pancama purusartha -- premanandamrta-sindhu
moksadi ananda yara nahe eka bindu
SYNONYMS
 
pancama -- fifth; purusa-artha -- goal of life; prema-ananda -- the 
spiritual bliss of love of Godhead; amrta -- eternal; sindhu -- ocean; 
moksa-adi -- liberation and other principles of religiosity; ananda -- 
pleasures derived from them; yara -- whose; nahe -- never comparable; 
eka -- one; bindu -- drop.
 
TRANSLATION
 
"‘For a devotee who has actually developed bhava, the pleasure derived 
from dharma, artha, kama and moksa appears like a drop in the presence 
of the sea.
 
Adi 7.86
 
TEXT 86
 
TEXT
 
krsna-namera phala -- ‘prema', sarva-sastre kaya
bhagye sei prema tomaya karila udaya
SYNONYMS
 
krsna-namera -- of the holy name of the Lord; phala -- result; prema -- 
love of Godhead; sarva -- in all; sastre -- revealed scriptures; kaya -- 
describe; bhagye -- fortunately; sei -- that; prema -- love of Godhead; 
tomaya -- Your; karila -- has done; udaya -- arisen.
 
TRANSLATION
 
"‘The conclusion of all revealed scriptures is that one should awaken 
his dormant love of Godhead. You are greatly fortunate to have already 
done so.
 
Adi 7.87
 
TEXT 87
 
TEXT
 
premara svabhave kare citta-tanu ksobha
krsnera carana-praptye upajaya lobha
SYNONYMS
 
premara -- out of love of Godhead; svabhave -- by nature; kare -- it 
induces; citta -- the consciousness; tanu -- the body; ksobha -- 
agitated; krsnera -- of Lord Krsna; carana -- lotus feet; praptye -- to 
obtain; upajaya -- it so becomes; lobha -- aspiration.
 
TRANSLATION
 
"‘It is a characteristic of love of Godhead that by nature it induces 
transcendental symptoms in one's body and makes one more and more greedy 
to achieve the shelter of the lotus feet of the Lord.
 
Adi 7.88
 
TEXT 88
 
TEXT
 
premara svabhave bhakta hase, kande, gaya
unmatta ha-iya nace, iti-uti dhaya
SYNONYMS
 
premara -- by such love of Godhead; svabhave -- by nature; bhakta -- the 
devotee; hase -- laughs; kande -- cries; gaya -- chants; unmatta -- mad; 
ha-iya -- becoming; nace -- dances; iti -- here; uti -- there; dhaya -- 
moves.
 
TRANSLATION
 
"‘When one actually develops love of Godhead, he naturally sometimes 
cries, sometimes laughs, sometimes chants and sometimes runs here and 
there just like a madman.
 
PURPORT
 
In this connection Bhaktisiddhanta Sarasvati Gosvami says that sometimes 
persons who have no love of Godhead at all display ecstatic bodily 
symptoms. Artificially they sometimes laugh, cry and dance just like 
madmen, but this cannot help one progress in Krsna consciousness. Rather,
 such artificial agitation of the body is to be given up when one 
naturally develops the necessary bodily symptoms. Actual blissful life, 
manifested in genuine spiritual laughing, crying and dancing, is the 
symptom of real advancement in Krsna consciousness, which can be 
achieved by a person who always voluntarily engages in the 
transcendental loving service of the Lord. If one who is not yet 
developed imitates such symptoms artificially, he creates chaos in the 
spiritual life of human society.
 
Adi 7.89–90
 
TEXTS 89–90
 
TEXT
 
sveda, kampa, romancasru, gadgada, vaivarnya
unmada, visada, dhairya, garva, harsa, dainya
eta bhave prema bhaktaganere nacaya
krsnera anandamrta-sagare bhasaya
SYNONYMS
 
sveda -- perspiration; kampa -- trembling; romanca -- standing of the 
hairs on the body; asru -- tears; gadgada -- faltering voice; vaivarnya -
- changing of bodily color; unmada -- madness; visada -- melancholy; 
dhairya -- patience; garva -- pride; harsa -- joyfulness; dainya -- 
humbleness; eta -- in many ways; bhave -- in ecstasy; prema -- love of 
Godhead; bhakta-ganere -- unto the devotees; nacaya -- causes to dance; 
krsnera -- of Lord Krsna; ananda -- transcendental bliss; amrta -- 
nectar; sagare -- in the ocean; bhasaya -- floats.
 
TRANSLATION
 
"‘Perspiration, trembling, standing on end of one's bodily hairs, tears, 
faltering voice, fading complexion, madness, melancholy, patience, pride,
 joy and humility -- these are various natural symptoms of ecstatic love 
of Godhead, which causes a devotee to dance and float in an ocean of 
transcendental bliss while chanting the Hare Krsna mantra.
 
PURPORT
 
Srila Jiva Gosvami, in his Priti-sandarbha (66), explains this stage of 
love of Godhead: bhagavat-priti-rupa vrttir mayadi-mayi na bhavati. kim 
tarhi, svarupa-sakty-ananda-rupa, yad-ananda-paradhinah sri-bhagavan 
apiti. Similarly, in the 69th text he offers further explanation: tad 
evam priter laksanam citta-dravas tasya ca roma-harsadikam. kathancij 
jate 'pi citta-drave roma-harsadike va na ced asaya-suddhis tadapi na 
bhakteh samyag-avirbhava iti jnapitam. asaya-suddhir nama canya-tatparya-
parityagah priti-tatparyam ca. ata evanimitta svabhaviki ceti tad 
visesanam. Transcendental love of Godhead is not under the jurisdiction 
of the material energy, for it is the transcendental bliss and pleasure 
potency of the Supreme Personality of Godhead. Since the Supreme Lord is 
also under the influence of transcendental bliss, when one comes in 
touch with such bliss in love of Godhead, one's heart melts, and the 
symptoms of this are standing of the hairs on end, etc. Sometimes a 
person thus melts and manifests these transcendental symptoms yet at the 
same time is not well behaved in his personal transactions. This 
indicates that he has not yet reached complete perfection in devotional 
life. In other words, a devotee who dances in ecstasy but after dancing 
and crying appears to be attracted to material affairs has not yet 
reached the perfection of devotional service, which is called asaya-
suddhi, or the perfection of existence. One who attains the perfection 
of existence is completely averse to material enjoyment and engrossed in 
transcendental love of Godhead. It is therefore to be concluded that the 
ecstatic symptoms of asaya-suddhi are visible when a devotee's service 
has no material cause and is purely spiritual in nature. These are 
characteristics of transcendental love of Godhead, as stated in Srimad-
Bhagavatam (1.2.6):
 
sa vai pumsam paro dharmo yato bhaktir adhoksaje
ahaituky apratihata yayatma suprasidati
 
"That religion is best which causes its followers to become ecstatic in 
love of God that is unmotivated and free from material impediments, for 
this alone can completely satisfy the self."
 
Adi 7.91
 
TEXT 91
 
TEXT
 
bhala haila, paile tumi parama-purusartha
tomara premete ami hailan krtartha
SYNONYMS
 
bhala haila -- let it be good; paile -- You have gotten; tumi -- You; 
parama-purusartha -- superexcellent goal of life; tomara -- Your; 
premete -- by development in love of Godhead; ami -- I; hailan -- become;
 krta-artha -- very much obliged.
 
TRANSLATION
 
"‘It is very good, my dear child, that You have attained the supreme 
goal of life by developing love of Godhead. Thus You have pleased me 
very much, and I am very much obliged to You.
 
PURPORT
 
According to the revealed scriptures, if a spiritual master can convert 
even one soul into a perfectly pure devotee, his mission in life is 
fulfilled. Srila Bhaktisiddhanta Sarasvati Thakura always used to say, "
Even at the expense of all the properties, temples and mathas that I 
have, if I could convert even one person into a pure devotee, my mission 
would be fulfilled." It is very difficult, however, to understand the 
science of Krsna, what to speak of developing love of Godhead. Therefore 
if by the grace of Lord Caitanya and the spiritual master a disciple 
attains the standard of pure devotional service, the spiritual master is 
very happy. The spiritual master is not actually happy if the disciple 
brings him money, but when he sees that a disciple is following the 
regulative principles and advancing in spiritual life, he is very glad 
and feels obliged to such an advanced disciple.
 
Adi 7.92
 
TEXT 92
 
TEXT
 
naca, gao, bhakta-sange kara sankirtana
krsna-nama upadesi' tara' sarva-jana
SYNONYMS
 
naca -- go on dancing; gao -- chant; bhakta-sange -- in the society of 
devotees; kara -- continue; sankirtana -- chanting of the holy name in 
assembly; krsna-nama -- the holy name of Krsna; upadesi' -- by 
instructing; tara' -- deliver; sarva-jana -- all fallen souls.
 
TRANSLATION
 
"‘My dear child, continue dancing, chanting and performing sankirtana in 
association with devotees. Furthermore, go out and preach the value of 
chanting krsna-nama, for by this process You will be able to deliver all 
fallen souls.'
 
PURPORT
 
It is another ambition of the spiritual master to see his disciples not 
only chant, dance and follow the regulative principles but also preach 
the sankirtana movement to others in order to deliver them, for the 
Krsna consciousness movement is based on the principle that one should 
become as perfect as possible in devotional service oneself and also 
preach the cult for others' benefit. There are two classes of unalloyed 
devotees -- namely, gosthy-anandis and bhajananandis. Bhajananandi 
refers to one who is satisfied to cultivate devotional service for 
himself, and gosthy-anandi is one who is not satisfied simply to become 
perfect himself but wants to see others also take advantage of the holy 
name of the Lord and advance in spiritual life. The outstanding example 
is Prahlada Maharaja. When he was offered a benediction by Lord 
Nrsimha-deva, Prahlada Maharaja said:
 
naivodvije para duratyaya-vaitaranyas
tvad-virya-gayana-mahamrta-magna-cittah
soce tato vimukha-cetasa indriyartha-
maya-sukhaya bharam udvahato vimudhan
 
"My dear Lord, I have no problems and want no benediction from You 
because I am quite satisfied to chant Your holy name. This is sufficient 
for me because whenever I chant I immediately merge in an ocean of 
transcendental bliss. I only lament to see others bereft of Your love. 
They are rotting in material activities for transient material pleasure 
and spoiling their lives toiling all day and night simply for sense 
gratification, with no attachment for love of Godhead. I am simply 
lamenting for them and devising various plans to deliver them from the 
clutches of maya." (SB 7.9.43)
 
Srila Bhaktisiddhanta Sarasvati Thakura explains in his Anubhasya, "A 
person who has attracted the attention of the spiritual master by his 
sincere service likes to dance and chant with similarly developed Krsna 
conscious devotees. The spiritual master authorizes such a devotee to 
deliver fallen souls in all parts of the world. Those who are not 
advanced prefer to chant the Hare Krsna mantra in a solitary place." 
Such activities constitute, in the language of Srila Bhaktisiddhanta 
Sarasvati Thakura, a type of cheating process in the sense that they 
imitate the activities of exalted personalities like Haridasa Thakura. 
One should not attempt to imitate such exalted devotees. Rather, 
everyone should endeavor to preach the cult of Sri Caitanya Mahaprabhu 
in all parts of the world and thus become successful in spiritual life. 
One who is not very expert in preaching may chant in a secluded place, 
avoiding bad association, but for one who is actually advanced, 
preaching and meeting people who are not engaged in devotional service 
are not disadvantages. A devotee gives the nondevotees his association 
but is not affected by their misbehavior. Thus by the activities of a 
pure devotee even those who are bereft of love of Godhead get a chance 
to become devotees of the Lord one day. In this connection Srila 
Bhaktisiddhanta Sarasvati Thakura advises that one discuss the verse in 
Srimad-Bhagavatam beginning naitat samacarej jatu manasapi hy anisvarah (
10.33.30), and the following verse in Bhakti-rasamrta-sindhu (1.2.255):
 
anasaktasya visayan yatharham upayunjatah
nirbandhah krsna-sambandhe yuktam vairagyam ucyate
 
One should not imitate the activities of great personalities. One should 
be detached from material enjoyment and should accept everything in 
connection with Krsna's service.
 
Adi 7.93
 
TEXT 93
 
TEXT
 
eta bali' eka sloka sikhaila more
bhagavatera sara ei -- bale vare vare
SYNONYMS
 
eta bali' -- saying this; eka -- one; sloka -- verse; sikhaila -- has 
taught; more -- unto Me; bhagavatera -- of Srimad-Bhagavatam; sara -- 
essence; ei -- this is; bale -- he said; vare vare -- again and again.
 
TRANSLATION
 
"Saying this, My spiritual master taught Me a verse from Srimad-
Bhagavatam. It is the essence of all the Bhagavatam's instructions; 
therefore he recited this verse again and again.
 
PURPORT
 
This verse from Srimad-Bhagavatam (11.2.40) was spoken by Sri Narada 
Muni to Vasudeva to teach him about bhagavata-dharma. Vasudeva had 
already achieved the result of bhagavata-dharma because Lord Krsna 
appeared in his house as his son, yet in order to teach others, he 
desired to hear from Sri Narada Muni to be enlightened in the process of 
bhagavata-dharma. This is the humbleness of a great devotee.
 
Adi 7.94
 
TEXT 94
 
TEXT
 
evam-vratah sva-priya-nama-kirtya
jatanurago druta-citta uccaih
hasaty atho roditi rauti gayaty
unmada-van nrtyati loka-bahyah
SYNONYMS
 
evam-vratah -- when one thus engages in the vow to chant and dance; sva -
- own; priya -- very dear; nama -- holy name; kirtya -- by chanting; 
jata -- in this way develops; anuragah -- attachment; druta-cittah -- 
very eagerly; uccaih -- loudly; hasati -- laughs; atho -- also; roditi --
 cries; rauti -- becomes agitated; gayati -- chants; unmada-vat -- like 
a madman; nrtyati -- dancing; loka-bahyah -- without caring for 
outsiders.
 
TRANSLATION
 
"‘When a person is actually advanced and takes pleasure in chanting the 
holy name of the Lord, who is very dear to him, he is agitated and 
loudly chants the holy name. He also laughs, cries, becomes agitated and 
chants just like a madman, not caring for outsiders.'
 
Adi 7.95–96
 
TEXTS 95–96
 
TEXT
 
ei tanra vakye ami drdha visvasa dhari'
nirantara krsna-nama sankirtana kari
sei krsna-nama kabhu gaoyaya, nacaya
gahi, naci nahi ami apana-icchaya
SYNONYMS
 
ei -- this; tanra -- his (My spiritual master's); vakye -- in the words 
of; ami -- I; drdha -- firm; visvasa -- faith; dhari' -- depend; 
nirantara -- always; krsna-nama -- the holy name of Lord Krsna; 
sankirtana -- chanting; kari -- continue; sei -- that; krsna-nama -- the 
holy name of Lord Krsna; kabhu -- sometimes; gaoyaya -- causes Me to 
chant; nacaya -- causes Me to dance; gahi -- by chanting; naci -- 
dancing; nahi -- not; ami -- Myself; apana -- own; icchaya -- will.
 
TRANSLATION
 
"I firmly believe in these words of My spiritual master, and therefore I 
always chant the holy name of the Lord, alone and in the association of 
devotees. That holy name of Lord Krsna sometimes causes Me to chant and 
dance, and therefore I chant and dance. Please do not think that I 
intentionally do it. I do it automatically.
 
PURPORT
 
A person who cannot keep his faith in the words of his spiritual master 
but acts independently never receives the authority to chant the holy 
name of the Lord. It is said in the Vedas (Svetasvatara Up. 6.23):
 
yasya deve para bhaktir yatha deve tatha gurau
tasyaite kathita hy arthah prakasante mahatmanah
 [SU yasya deve para bhaktir
yatha deve tatha gurau
tasyaite kathita hy arthah
prakasante mahatmanah
 
"Unto those great souls who have implicit faith in both the Lord and the 
spiritual master, all the imports of Vedic knowledge are automatically 
revealed." (Svetasvatara Upanisad 6.23)
 
atah sri-krsna-namadi
na bhaved grahyam indriyaih
sevonmukhe hi jihvadau
svayam eva sphuraty adah
 
"No one can understand Krsna as He is by the blunt material senses. But 
He reveals Himself to the devotees, being pleased with them for their 
transcendental loving service unto Him." (Bhakti-rasamrta-sindhu 1.2.234)
 
bhaktya mam abhijanati
yavan yas casmi tattvatah
tato mam tattvato jnatva
visate tad-anantaram
 
"One can understand the Supreme Personality as He is only by devotional 
service. And when one is in full consciousness of the Supreme Lord by 
such devotion, he can enter into the kingdom of God." 
 
These are Vedic instructions. One must have full faith in the words of 
the spiritual master and similar faith in the Supreme Personality of 
Godhead. Then the real knowledge of atma and Paramatma and the 
distinction between matter and spirit will be automatically revealed. 
This atma-tattva, or spiritual knowledge, will be revealed within the 
core of a devotee's heart because of his having taken shelter of the 
lotus feet of a mahajana such as Prahlada Maharaja.6.23]
 
"Only unto those great souls who have implicit faith in both the Lord 
and the spiritual master are all the imports of Vedic knowledge 
automatically revealed." This Vedic injunction is very important, and 
Sri Caitanya Mahaprabhu supported it by His personal behavior. Believing 
in the words of His spiritual master, He introduced the sankirtana 
movement, just as the present Krsna consciousness movement was started 
with belief in the words of our spiritual master. He wanted to preach, 
we believed in his words and tried somehow or other to fulfill them, and 
now this movement has become successful all over the world. Therefore 
faith in the words of the spiritual master and in the Supreme 
Personality of Godhead is the secret of success. Sri Caitanya Mahaprabhu 
never disobeyed the orders of His spiritual master and stopped 
propagating the sankirtana movement. Sri Bhaktisiddhanta Sarasvati 
Gosvami, at the time of his passing away, ordered all his disciples to 
work conjointly to preach the mission of Caitanya Mahaprabhu all over 
the world. Later, however, some self-interested, foolish disciples 
disobeyed his orders. Each one of them wanted to become head of the 
mission, and they fought in the courts, neglecting the order of the 
spiritual master, and the entire mission was defeated. We are not proud 
of this; however, the truth must be explained. We believed in the words 
of our spiritual master and started in a humble way -- in a helpless way 
-- but due to the spiritual force of the order of the supreme authority, 
this movement has become successful.
 
It is to be understood that when Sri Caitanya Mahaprabhu chanted and 
danced, He did so by the influence of the pleasure potency of the 
spiritual world. Sri Caitanya Mahaprabhu never considered the holy name 
of the Lord to be a material vibration, nor does any pure devotee 
mistake the chanting of the Hare Krsna mantra to be a material musical 
manifestation. Lord Caitanya never tried to be the master of the holy 
name; rather He taught us how to be servants of the holy name. If one 
chants the holy name of the Lord just to make a show, not knowing the 
secret of success, he may increase his bile secretion, but he will never 
attain perfection in chanting the holy name. Sri Caitanya Mahaprabhu 
presented himself in this way: "I am a great fool and do not have 
knowledge of right and wrong. In order to understand the real meaning of 
the Vedanta-sutra, I never followed the explanation of the Sankara-
sampradaya or Mayavadi sannyasis. I'm very much afraid of the illogical 
arguments of the Mayavadi philosophers. Therefore I think I have no 
authority regarding their explanations of the Vedanta-sutra. I firmly 
believe that simply chanting the holy name of the Lord can remove all 
misconceptions of the material world. I believe that simply by chanting 
the holy name of the Lord one can attain the shelter of the lotus feet 
of the Lord. In this age of quarrel and disagreement, the chanting of 
the holy names is the only way to liberation from the material clutches.
 
"By chanting the holy name," Lord Caitanya continued, "I became almost 
mad. However, after inquiring from My spiritual master I have come to 
the conclusion that instead of striving for achievement in the four 
principles of religiosity [dharma], economic development [artha], sense 
gratification [kama] and liberation [moksa], it is better if somehow or 
other one develops transcendental love of Godhead. That is the greatest 
success in life. One who has attained love of Godhead chants and dances 
by his nature, not caring for the public." This stage of life is known 
as bhagavata-jivana, or the life of a devotee.
 
Sri Caitanya Mahaprabhu continued, "I never chanted and danced to make 
an artificial show. I dance and chant because I firmly believe in the 
words of My spiritual master. Although the Mayavadi philosophers do not 
like this chanting and dancing, I nevertheless perform it on the 
strength of his words. Therefore it is to be concluded that I deserve 
very little credit for these activities of chanting and dancing, for 
they are being done automatically by the grace of the Supreme 
Personality of Godhead."
 
Adi 7.97
 
TEXT 97
 
TEXT
 
krsna-name ye ananda-sindhu-asvadana
brahmananda tara age khatodaka-sama
SYNONYMS
 
krsna-name -- in the holy name of the Lord; ye -- which; ananda -- 
transcendental bliss; sindhu -- ocean; asvadana -- tasting; brahma-
ananda -- the transcendental bliss of impersonal understanding; tara -- 
its; age -- in front; khata-udaka -- shallow water in the canals; sama --
 like.
 
TRANSLATION
 
"Compared to the ocean of transcendental bliss that one tastes by 
chanting the Hare Krsna mantra, the pleasure derived from impersonal 
Brahman realization [brahmananda] is like the shallow water in a canal.
 
PURPORT
 
In the Bhakti-rasamrta-sindhu (1.1.38) it is stated:
 
brahmanando bhaved esa cet parardha-guni-krtah
naiti bhakti-sukhambhodheh paramanu-tulam api
 
"If brahmananda, the transcendental bliss derived from understanding 
impersonal Brahman, were multiplied a million times, such a quantity of 
brahmananda could not compare with even an atomic portion of the 
pleasure relished in pure devotional service."
 
Adi 7.98
 
TEXT 98
 
TEXT
 
tvat-saksat-karanahlada-
visuddhabdhi-sthitasya me
sukhani gospadayante
brahmany api jagad-guro
SYNONYMS
 
tvat -- Your; saksat -- meeting; karana -- such action; ahlada -- 
pleasure; visuddha -- spiritually purified; abdhi -- ocean; sthitasya -- 
being situated; me -- by me; sukhani -- happiness; gospadayante -- a 
small hole created by the hoof of a calf; brahmani -- the pleasure 
derived from impersonal Brahman understanding; api -- also; jagat-guro --
 O master of the universe.
 
TRANSLATION
 
"‘My dear Lord, O master of the universe, since I have directly seen You,
 my transcendental bliss has taken the shape of a great ocean. Being 
situated in that ocean, I now realize all other so-called happiness to 
be like the water contained in the hoofprint of a calf.'"
 
PURPORT
 
The transcendental bliss enjoyed in pure devotional service is like an 
ocean, whereas material happiness and even the happiness to be derived 
from the realization of impersonal Brahman are just like the water in 
the hoofprint of a calf. This is a verse from the Hari-bhakti-sudhodaya (
14.36).
 
Adi 7.99
 
TEXT 99
 
TEXT
 
prabhura mista-vakya suni' sannyasira gana
citta phiri' gela, kahe madhura vacana
SYNONYMS
 
prabhura -- of the Lord; mista-vakya -- sweet words; suni' -- after 
hearing; sannyasira gana -- all the groups of sannyasis; citta -- 
consciousness; phiri' -- moved; gela -- went; kahe -- said; madhura -- 
pleasing; vacana -- words.
 
TRANSLATION
 
After hearing Lord Sri Caitanya Mahaprabhu, all the Mayavadi sannyasis 
were moved. Their minds changed, and thus they spoke with pleasing words.
 
PURPORT
 
The Mayavadi sannyasis met Caitanya Mahaprabhu at Varanasi to criticize 
the Lord regarding His participation in the sankirtana movement, which 
they did not like. This demonic nature of opposition to the sankirtana 
movement perpetually exists. As it existed in the time of Sri Caitanya 
Mahaprabhu, similarly it existed long before that, even in the time of 
Prahlada Maharaja. He used to chant in sankirtana although his father 
did not like it, and that was the reason for the misunderstanding 
between the father and son. In the Bhagavad-gita (7.15) the Lord says:
 
na mam duskrtino mudhah prapadyante naradhamah
mayayapahrta-jnana asuram bhavam asritah
 
"Those miscreants who are grossly foolish, who are lowest among mankind, 
whose knowledge is stolen by illusion, and who partake of the atheistic 
nature of demons do not surrender unto Me." The Mayavadi sannyasis are 
asuram bhavam asritah, which means that they have taken the path of the 
asuras (demons), who do not believe in the existence of the form of the 
Lord. The Mayavadis say that the ultimate source of everything is 
impersonal, and in this way they deny the existence of God. Saying that 
there is no God is direct denial of God, and saying that God exists but 
has no head, legs or hands and cannot speak, hear or eat is a negative 
way of denying His existence. A person who cannot see is called blind, 
one who cannot walk is called lame, one who has no hands is called 
helpless, one who cannot speak is called dumb, and one who cannot hear 
is called deaf. The Mayavadis' proposition that God has no legs, no eyes,
 no ears and no hands is an indirect way of insulting Him by defining 
Him as blind, deaf, dumb, lame, helpless, etc. Therefore although they 
present themselves as great Vedantists, they are factually mayayapahrta-
jnana; in other words, they seem to be very learned scholars, but the 
essence of their knowledge has been taken away.
 
Impersonalist Mayavadis always try to defy Vaisnavas because Vaisnavas 
accept the Supreme Personality as the supreme cause and want to serve 
Him, talk with Him and see Him, just as the Lord is also eager to see 
His devotees and talk, eat and dance with them. These personal exchanges 
of love do not appeal to the Mayavadi sannyasis. Therefore the original 
purpose of the Mayavadi sannyasis of Benares in meeting Caitanya 
Mahaprabhu was to defeat His personal conception of God. Sri Caitanya 
Mahaprabhu, however, as a preacher, turned the minds of the Mayavadi 
sannyasis. They were melted by the sweet words of Sri Caitanya 
Mahaprabhu and thus became friendly and spoke to Him also in sweet words.
 Similarly, all preachers will have to meet opponents, but they should 
not make them more inimical. They are already enemies, and if we talk 
with them harshly or impolitely their enmity will merely increase. We 
should therefore follow in the footsteps of Lord Caitanya Mahaprabhu as 
far as possible and try to convince the opposition by quoting from the 
sastras and presenting the conclusion of the acaryas. It is in this way 
that we should try to defeat all the enemies of the Lord.
 
Adi 7.100
 
TEXT 100
 
TEXT
 
ye kichu kahile tumi, saba satya haya
krsna-prema sei paya, yara bhagyodaya
SYNONYMS
 
ye -- all; kichu -- that; kahile -- You spoke; tumi -- You; saba -- 
everything; satya -- truth; haya -- becomes; krsna-prema -- love of 
Godhead; sei -- anyone; paya -- achieves; yara -- whose; bhagya-udaya -- 
fortune is now awakened.
 
TRANSLATION
 
"Dear Sri Caitanya Mahaprabhu, what You have said is all true. Only one 
who is favored by fortune attains love of Godhead.
 
PURPORT
 
One who is actually very fortunate can begin Krsna consciousness, as 
stated by Caitanya Mahaprabhu to Srila Rupa Gosvami:
 
brahmanda bhramite kona bhagyavan jiva
guru-krsna-prasade paya bhakti-lata-bija
 
(Cc. Madhya 19.151)
There are millions of living entities who have become conditioned by the 
laws of material nature, and they are wandering throughout the planetary 
systems of this universe in different bodily forms. Among them, one who 
is fortunate meets a bona fide spiritual master by the grace of Krsna 
and comes to understand the meaning of devotional service. By 
discharging devotional service under the direction of the bona fide 
spiritual master, or acarya, he develops love of Godhead. One whose love 
of Godhead (krsna-prema) is awakened and who thus becomes a devotee of 
the inconceivable Supreme Personality of Godhead is to be considered 
extremely fortunate. The Mayavadi sannyasis admitted this fact to Sri 
Caitanya Mahaprabhu. It is not easy for one to become a Krsna conscious 
person, but by the mercy of Sri Caitanya Mahaprabhu it can be possible, 
as will be proven in the course of this narration.
 
Adi 7.101
 
TEXT 101
 
TEXT
 
krsne bhakti kara -- ihaya sabara santosa
vedanta na suna kene, tara kiba dosa
SYNONYMS
 
krsne -- unto Krsna; bhakti -- devotional service; kara -- do; ihaya -- 
in this matter; sabara -- of everyone; santosa -- there is satisfaction; 
vedanta -- the philosophy of the Vedanta-sutra; na -- do not; suna -- 
hear; kene -- why; tara -- of the philosophy; kiba -- what is; dosa -- 
fault.
 
TRANSLATION
 
"Dear Sir, there is no objection to Your being a great devotee of Lord 
Krsna. Everyone is satisfied with this. But why do You avoid discussion 
on the Vedanta-sutra? What is the fault in it?"
 
PURPORT
 
Srila Bhaktisiddhanta Sarasvati Thakura comments in this connection, "
Mayavadi sannyasis accept that the commentary by Sri Sankaracarya known 
as Sariraka-bhasya gives the real meaning of the Vedanta-sutra. In other 
words, Mayavadi sannyasis accept the meanings expressed in the 
explanations of the Vedanta-sutra by Sankaracarya, which are based on 
monism. Thus they explain the Vedanta-sutra, the Upanisads and all such 
Vedic literatures in their own impersonal way." The great Mayavadi 
sannyasi Sadananda Yogindra has written a book known as Vedanta-sara, in 
which he writes, vedanto nama upanisat-pramanam. tad-upakarini sariraka-
sutradini ca. According to Sadananda Yogindra, the Vedanta-sutra and 
Upanisads, as presented by Sri Sankaracarya in his Sariraka-bhasya 
commentary, are the only sources of Vedic evidence. Actually, however, 
Vedanta refers to the essence of Vedic knowledge, and it is not a fact 
that there is nothing more than Sankaracarya's Sariraka-bhasya. There 
are other Vedanta commentaries, written by Vaisnava acaryas, none of 
whom follow Sri Sankaracarya or accept the imaginative commentary of his 
school. Their commentaries are based on the philosophy of duality. 
Monist philosophers like Sankaracarya and his followers want to 
establish that God and the living entity are one, and instead of 
worshiping the Supreme Personality of Godhead they present themselves as 
God. They want to be worshiped as God by others. Such persons do not 
accept the philosophies of the Vaisnava acaryas, which are known as 
suddhadvaita (purified monism), suddha-dvaita (purified dualism), 
visistadvaita (specific monism), dvaitadvaita (monism and dualism) and 
acintya-bhedabheda (inconceivable oneness and difference). Mayavadis do 
not discuss these philosophies, for they are firmly convinced of their 
own philosophy of kevaladvaita, exclusive monism. Accepting this system 
of philosophy as the pure understanding of the Vedanta-sutra, they 
believe that Krsna has a body made of material elements and that the 
activities of loving service to Krsna are sentimentality. They are known 
as Mayavadis because according to their opinion Krsna has a body made of 
maya and the loving service of the Lord executed by devotees is also 
maya. They consider such devotional service to be an aspect of fruitive 
activities (karma-kanda). According to their view, bhakti consists of 
mental speculation or sometimes meditation. This is the difference 
between the Mayavadi and Vaisnava philosophies.
 
Adi 7.102
 
TEXT 102
 
TEXT
 
eta suni' hasi' prabhu balila vacana
duhkha na manaha yadi, kari nivedana
SYNONYMS
 
eta -- thus; suni' -- hearing; hasi' -- smiling; prabhu -- Lord Caitanya 
Mahaprabhu; balila -- said; vacana -- His words; duhkha -- unhappy; na --
 do not; manaha -- take it; yadi -- if; kari -- I say; nivedana -- 
something unto you.
 
TRANSLATION
 
After hearing the Mayavadi sannyasis speak in that way, Lord Caitanya 
Mahaprabhu smiled slightly and said, "My dear sirs, if you don't mind I 
can say something to you regarding Vedanta philosophy."
 
PURPORT
 
The Mayavadi sannyasis, appreciating Lord Caitanya Mahaprabhu, inquired 
from Him why He did not discuss Vedanta philosophy. Actually, however, 
the entire system of Vaisnava activities is based on Vedanta philosophy. 
Vaisnavas do not neglect Vedanta, but they do not care to understand 
Vedanta on the basis of the Sariraka-bhasya commentary. Therefore, to 
clarify the situation, Lord Sri Caitanya Mahaprabhu, with the permission 
of the Mayavadi sannyasis, wanted to speak regarding Vedanta philosophy.
 
The Vaisnavas are by far the greatest philosophers in the world, and the 
greatest among them was Srila Jiva Gosvami Prabhu, whose philosophy was 
again presented less than four hundred years later by Srila 
Bhaktisiddhanta Sarasvati Thakura Maharaja. Therefore one must know very 
well that Vaisnava philosophers are not sentimentalists or cheap 
devotees like the sahajiyas. All the Vaisnava acaryas were vastly 
learned scholars who understood Vedanta philosophy fully, for unless one 
knows Vedanta philosophy he cannot be an acarya. To be accepted as an 
acarya among Indian transcendentalists who follow the Vedic principles, 
one must become a vastly learned scholar in Vedanta philosophy, either 
by studying it or hearing it.
 
Bhakti develops in pursuance of Vedanta philosophy. This is stated in 
Srimad-Bhagavatam (1.2.12):
 
tac chraddadhana munayo jnana-vairagya-yuktaya
pasyanty atmani catmanam bhaktya sruta-grhitaya
 
The words bhaktya sruta-grhitaya in this verse are very important, for 
they indicate that bhakti must be based upon the philosophy of the 
Upanisads and Vedanta-sutra. Srila Rupa Gosvami said:
 
sruti-smrti-puranadi-pancaratra-vidhim vina
aikantiki harer bhaktir utpatayaiva kalpate
 [Brs. sruti-smrti-puranadi-
pancaratra-vidhim vina
aikantiki harer bhaktir
utpatayaiva kalpate
 
"Devotional service of the Lord that ignores the authorized Vedic 
literatures like the Upanisads, Puranas and Narada-pancaratra is simply 
an unnecessary disturbance in society."  Bhakti-rasamrta-sindhu 1.2.1011.
2.101]
 
"Devotional service performed without reference to the Vedas, Puranas, 
Pancaratras, etc., must be considered sentimentalism, and it causes 
nothing but disturbance to society." There are different grades of 
Vaisnavas (kanistha-adhikari, madhyama-adhikari and uttama-adhikari), 
but to be a madhyama-adhikari preacher one must be a learned scholar in 
the Vedanta-sutra and other Vedic literatures because when bhakti-yoga 
develops on the basis of Vedanta philosophy it is factual and steady. In 
this connection we may quote the translation and purport of the verse 
mentioned above (SB 1.2.12):
 
TRANSLATION
 
The seriously inquisitive student or sage, well equipped with knowledge 
and detachment, realizes that Absolute Truth by rendering devotional 
service in terms of what he has heard from the Vedanta-sruti.
 
PURPORT
 
The Absolute Truth is realized in full by the process of devotional 
service to the Lord, Vasudeva, or the Personality of Godhead, who is the 
full-fledged Absolute Truth. Brahman is His transcendental bodily 
effulgence, and Paramatma is His partial representation. As such, 
Brahman or Paramatma realization of the Absolute Truth is but a partial 
realization. There are four different types of human beings -- the 
karmis, the jnanis, the yogis and the devotees. The karmis are 
materialistic, whereas the other three are transcendental. The first-
class transcendentalists are the devotees who have realized the Supreme 
Person. The second-class transcendentalists are those who have partially 
realized the plenary portion of the absolute person. And the third-class 
transcendentalists are those who have barely realized the spiritual 
focus of the absolute person. As stated in the Bhagavad-gita and other 
Vedic literatures, the Supreme Person is realized by devotional service 
which is backed by full knowledge and detachment from material 
association. We have already discussed the point that devotional service 
is followed by knowledge and detachment from material association. As 
Brahman and Paramatma realization are imperfect realizations of the 
Absolute Truth, so the means of realizing Brahman and Paramatma, i.e., 
the paths of jnana and yoga, are also imperfect means of realizing the 
Absolute Truth. Devotional service which is based on the foreground of 
full knowledge combined with detachment from material association, and 
which is fixed by dint of the aural reception of the Vedanta-sruti, is 
the only perfect method by which the seriously inquisitive student can 
realize the Absolute Truth. Devotional service is not, therefore, meant 
for the less intelligent class of transcendentalists.
 
There are three classes of devotees, namely, first, second and third 
class. The third-class devotees, or the neophytes, who have no knowledge 
and are not detached from material association, but who are simply 
attracted by the preliminary process of worshiping the Deity in the 
temple, are called material devotees. Material devotees are more 
attached to material benefit than transcendental profit. Therefore, one 
has to make definite progress from the position of material devotional 
service to the second-class devotional position. In the second-class 
position, the devotee can see four principles in the devotional line, 
namely, the Personality of Godhead, His devotees, the ignorant and the 
envious. One has to raise himself at least to the stage of a second-
class devotee and thus become eligible to know the Absolute Truth.
 
A third-class devotee, therefore, has to receive the instructions of 
devotional service from the authoritative sources of Bhagavata. The 
number one Bhagavata is the established personality of devotee, and the 
other Bhagavata is the message of Godhead. The third-class devotee 
therefore has to go to the personality of devotee in order to learn the 
instructions of devotional service. Such a personality of devotee is not 
a professional man who earns his livelihood by the business of the 
Bhagavatam. Such a devotee must be a representative of Sukadeva Gosvami, 
like Suta Gosvami, and must preach the cult of devotional service for 
the all-around benefit of all people. A neophyte devotee has very little 
taste for hearing from the authorities. Such a neophyte devotee makes a 
show of hearing from the professional man to satisfy his senses. This 
sort of hearing and chanting has spoiled the whole thing, so one should 
be very careful about the faulty process. The holy messages of Godhead, 
as inculcated in the Bhagavad-gita or in Srimad-Bhagavatam, are 
undoubtedly transcendental subjects, but even though they are so, such 
transcendental matters are not to be received from the professional man, 
who spoils them as the serpent spoils milk simply by the touch of his 
tongue.
 
A sincere devotee must, therefore, be prepared to hear the Vedic 
literature like the Upanisads, Vedanta-sutra and other literatures left 
by the previous authorities, or Gosvamis, for the benefit of his 
progress. Without hearing such literatures, one cannot make actual 
progress. And without hearing and following the instructions, the show 
of devotional service becomes worthless and therefore a sort of 
disturbance in the path of devotional service. Unless, therefore, 
devotional service is established on the principles of sruti, smrti, 
Purana and Pancaratra authorities, the make-show of devotional service 
should at once be rejected. An unauthorized devotee should never be 
recognized as a pure devotee. By assimilation of such messages from the 
Vedic literatures, one can see the all-pervading localized aspect of the 
Personality of Godhead within his own self constantly. This is called 
samadhi.
 
Adi 7.103
 
TEXT 103
 
TEXT
 
iha suni' bale sarva sannyasira gana
tomake dekhiye yaiche saksat narayana
SYNONYMS
 
iha -- this; suni' -- hearing; bale -- spoke; sarva -- all; sannyasira --
 of the Mayavadi sannyasis; gana -- group; tomake -- unto You; dekhiye --
 we see; yaiche -- exactly like; saksat -- directly; narayana -- the 
Supreme Personality of Godhead.
 
TRANSLATION
 
Hearing this, the Mayavadi sannyasis became somewhat humble and 
addressed Caitanya Mahaprabhu as Narayana Himself, who they all agreed 
He was.
 
PURPORT
 
Mayavadi sannyasis address each other as Narayana. Whenever they see 
another sannyasi, they offer him respect by calling om namo narayanaya ("
I offer my respect unto you, Narayana"), although they know perfectly 
well what kind of Narayana he is. Narayana has four hands, but although 
they are puffed up with the idea of being Narayana, they cannot exhibit 
more than two. Since their philosophy declares that Narayana and an 
ordinary human being are on the same level, they sometimes use the term 
daridra-narayana ("poor Narayana"), which was invented by a so-called 
svami who did not know anything about Vedanta philosophy. Therefore 
although all these Mayavadi sannyasis who called themselves Narayana 
were actually unaware of the position of Narayana, due to their 
austerities Lord Caitanya Mahaprabhu enabled them to understand Him to 
be Narayana Himself. Lord Caitanya is certainly the Supreme Personality 
of Godhead Narayana appearing as a devotee of Narayana, and thus the 
Mayavadi sannyasis, understanding that He was directly Narayana Himself 
whereas they were false, puffed-up Narayanas, spoke to Him as follows.
 
Adi 7.104
 
TEXT 104
 
TEXT
 
tomara vacana suni' judaya sravana
tomara madhuri dekhi' judaya nayana
SYNONYMS
 
tomara -- Your; vacana -- speeches; suni' -- hearing; judaya -- very 
much satisfied; sravana -- aural reception; tomara -- Your; madhuri -- 
nectar; dekhi' -- seeing; judaya -- satisfies; nayana -- our eyes.
 
TRANSLATION
 
"Dear Caitanya Mahaprabhu," they said, "to tell You the truth, we are 
greatly pleased to hear Your words, and furthermore Your bodily features 
are so pleasing that we feel extraordinary satisfaction in seeing You.
 
PURPORT
 
In the sastras it is said:
 
atah sri-krsna-namadi na bhaved grahyam indriyaih
sevonmukhe hi jihvadau svayam eva sphuraty adah
 [Cc. Madhya 17.136]
 
"With one's materially contaminated senses one cannot understand the 
Supreme Personality of Godhead or His name, form, qualities or 
paraphernalia, but if one renders service unto Him, the Lord reveals 
Himself." (Bhakti-rasamrta-sindhu 1.2.234) Here one can see the effect 
of the Mayavadi sannyasis' service toward Narayana. Because the 
Mayavadis offered a little respect to Sri Caitanya Mahaprabhu and 
because they were pious and actually followed the austere rules and 
regulations of sannyasa, they had some understanding of Vedanta 
philosophy, and by the grace of Lord Caitanya Mahaprabhu they could 
appreciate that He was none other than the Supreme Personality of 
Godhead, who is endowed with all six opulences. One of these opulences 
is His beauty. By His extraordinarily beautiful bodily features, the 
Mayavadi sannyasis recognized Sri Caitanya Mahaprabhu as Narayana 
Himself. He was not a farcical Narayana like the daridra-narayanas 
invented by so-called sannyasis.
 
Adi 7.105
 
TEXT 105
 
TEXT
 
tomara prabhave sabara anandita mana
kabhu asangata nahe tomara vacana
SYNONYMS
 
tomara -- Your; prabhave -- by influence; sabara -- of everyone; 
anandita -- joyful; mana -- mind; kabhu -- at anytime; asangata -- 
unreasonable; nahe -- does not; tomara -- Your; vacana -- speeches.
 
TRANSLATION
 
"Dear Sir, by Your influence our minds are greatly satisfied, and we 
believe that Your words will never be unreasonable. Therefore You may 
speak on the Vedanta-sutra."
 
PURPORT
 
In this verse the words tomara prabhave ("Your influence") are very 
important. Unless one is spiritually advanced he cannot influence an 
audience. Bhaktivinoda Thakura has sung, suddha-bhakata-carana-renu, 
bhajana-anukula. "Unless one associates with a pure devotee, he cannot 
be influenced to understand devotional service." These Mayavadi 
sannyasis were fortunate enough to meet the Supreme Personality of 
Godhead in the form of a devotee, and certainly they were greatly 
influenced by the Lord. They knew that since a perfectly advanced 
spiritualist never says anything false, all his words are reasonable and 
agree with the Vedic version. A highly realized person never says 
anything that has no meaning. Mayavadi philosophers claim to be the 
Supreme Personality of Godhead, and this has no meaning, but Sri 
Caitanya Mahaprabhu never uttered such nonsense. The Mayavadi sannyasis 
were convinced about His personality, and therefore they wanted to hear 
the purport of Vedanta philosophy from Him.
 
Adi 7.106
 
TEXT 106
 
TEXT
 
prabhu kahe, vedanta-sutra isvara-vacana
vyasa-rupe kaila yaha sri-narayana
SYNONYMS
 
prabhu kahe -- the Lord began to speak; vedanta-sutra -- the philosophy 
of Vedanta-sutra; isvara-vacana -- spoken by the Supreme Personality of 
Godhead; vyasa-rupe -- in the form of Vyasadeva; kaila -- He has made; 
yaha -- whatever; sri-narayana -- the Supreme Personality of Godhead.
 
TRANSLATION
 
The Lord said, "Vedanta philosophy consists of words spoken by the 
Supreme Personality of Godhead Narayana in the form of Vyasadeva.
 
PURPORT
 
The Vedanta-sutra, which consists of aphorisms revealing the method of 
understanding Vedic knowledge, is the concise form of all Vedic 
knowledge. It begins with the words athato brahma jijnasa: "Now is the 
time to inquire about the Absolute Truth." The human form of life is 
especially meant for this purpose, and therefore the Vedanta-sutra very 
concisely explains the human mission. This is confirmed by the words of 
the Vayu and Skanda Puranas, which define a sutra as follows:
 
alpaksaram asandigdham sara-vat visvato-mukham
astobham anavadyam ca sutram sutra-vido viduh
 
"A sutra is a compilation of aphorisms that expresses the essence of all 
knowledge in a minimum of words. It must be universally applicable and 
faultless in its linguistic presentation." Anyone familiar with such 
sutras must be aware of the Vedanta-sutra, which is well known among 
scholars by the following additional names: (1) Brahma-sutra, (2) 
Sariraka, (3) Vyasa-sutra, (4) Badarayana-sutra, (5) Uttara-mimamsa and (
6) Vedanta-darsana.
 
There are four chapters (adhyayas) in the Vedanta-sutra, and there are 
four divisions (padas) in each chapter. Therefore the Vedanta-sutra may 
be referred to as sodasa-pada, or sixteen divisions of aphorisms. The 
theme of each and every division is fully described in terms of five 
different subject matters (adhikaranas), which are technically called 
pratijna, hetu, udaharana, upanaya and nigamana. Every theme must 
necessarily be explained with reference to pratijna, or a solemn 
declaration of the purpose of the treatise. The solemn declaration given 
in the beginning of the Vedanta-sutra is athato brahma jijnasa, which 
indicates that this book was written with the solemn declaration to 
inquire about the Absolute Truth. Similarly, reasons must be expressed (
hetu), examples must be given in terms of various facts (udaharana), the 
theme must gradually be brought nearer for understanding (upanaya), and 
finally it must be supported by authoritative quotations from the Vedic 
sastras (nigamana).
 
According to the great dictionary compiler Hemacandra, also known as 
Kosakara, Vedanta refers to the purport of the Upanisads and the 
Brahmana portion of the Vedas. Professor Apte, in his dictionary, 
describes the Brahmana portion of the Vedas as that portion which states 
the rules for employment of hymns at various sacrifices and gives 
detailed explanations of their origin, sometimes with lengthy 
illustrations in the form of legends and stories. It is distinct from 
the mantra portion of the Vedas. Hemacandra says that the supplement of 
the Vedas is called the Vedanta-sutra. Veda means knowledge, and anta 
means the end. In other words, proper understanding of the ultimate 
purport of the Vedas is called Vedanta knowledge. Such knowledge, as 
given in the aphorisms of the Vedanta-sutra, must be supported by the 
Upanisads.
 
According to learned scholars, there are three different sources of 
knowledge, which are called prasthana-traya. According to these scholars,
 Vedanta is one of such sources, for it presents Vedic knowledge on the 
basis of logic and sound arguments. In the Bhagavad-gita (13.5) the Lord 
says, brahma-sutra-padais caiva hetumadbhir viniscitaih: "Understanding 
of the ultimate goal of life is ascertained in the Brahma-sutra by 
legitimate logic and argument concerning cause and effect." Therefore 
the Vedanta-sutra is known as nyaya-prasthana, the Upanisads are known 
as sruti-prasthana, and the Gita, Mahabharata and Puranas are known as 
smrti-prasthana. All scientific knowledge of transcendence must be 
supported by sruti, smrti and a sound logical basis.
 
It is said that both the Vedic knowledge and the supplement of the Vedas 
called the Satvata-pancaratra emanated from the breathing of Narayana, 
the Supreme Personality of Godhead. The Vedanta-sutra aphorisms were 
compiled by Srila Vyasadeva, a powerful incarnation of Sri Narayana, 
although it is sometimes said that they were compiled by a great sage 
named Apantaratama. The Pancaratra and Vedanta-sutra, however, express 
the same opinions. Sri Caitanya Mahaprabhu therefore confirms that there 
is no difference in opinion between the two, and He declares that 
because the Vedanta-sutra was compiled by Srila Vyasadeva, it may be 
understood to have emanated from the breathing of Sri Narayana. Srila 
Bhaktisiddhanta Sarasvati Thakura comments that while Vyasadeva was 
compiling the Vedanta-sutra, seven of his great saintly contemporaries 
were also engaged in similar work. These saints were Atreya Rsi, 
Asmarathya, Audulomi, Karsnajini, Kasakrtsna, Jaimini and Badari. In 
addition, it is stated that Parasari and Karmandi-bhiksu also discussed 
the Vedanta-sutra aphorisms before Vyasadeva.
 
As mentioned above, the Vedanta-sutra consists of four chapters. The 
first two chapters discuss the relationship of the living entity with 
the Supreme Personality of Godhead. This is known as sambandha-jnana, or 
knowledge of the relationship. The third chapter describes how one can 
act in his relationship with the Supreme Personality of Godhead. This is 
called abhidheya-jnana. The relationship of the living entity with the 
Supreme Lord is described by Sri Caitanya Mahaprabhu: jivera ‘svarupa' 
haya krsnera ‘nitya-dasa'. "The living entity is an eternal servant of 
Krsna, the Supreme God." (Cc. Madhya 20.108) Therefore, to act in that 
relationship one must perform sadhana-bhakti, or the prescribed duties 
of service to the Supreme Personality of Godhead. This is called 
abhidheya-jnana. The fourth chapter describes the result of such 
devotional service (prayojana-jnana). This ultimate goal of life is to 
go back home, back to Godhead. The words anavrttih sabdat in the Vedanta-
sutra indicate this ultimate goal.
 
Srila Vyasadeva, a powerful incarnation of Narayana, compiled the 
Vedanta-sutra, and in order to protect it from unauthorized commentaries,
 he personally composed Srimad-Bhagavatam on the instruction of his 
spiritual master, Narada Muni, as the original commentary on the Vedanta-
sutra. Besides Srimad-Bhagavatam, there are commentaries on the Vedanta-
sutra composed by all the major Vaisnava acaryas, and in each of them 
devotional service to the Lord is described very explicitly. Only those 
who follow Sankara's commentary have described the Vedanta-sutra in an 
impersonal way, without reference to visnu-bhakti, or devotional service 
to the Lord, Visnu. Generally people very much appreciate this Sariraka-
bhasya, or impersonal description of the Vedanta-sutra, but all 
commentaries that are devoid of devotional service to Lord Visnu must be 
considered to differ in purport from the original Vedanta-sutra. In 
other words, Lord Caitanya definitely confirmed that the commentaries, 
or bhasyas, written by the Vaisnava acaryas on the basis of devotional 
service to Lord Visnu, and not the Sariraka-bhasya of Sankaracarya, give 
the actual explanation of the Vedanta-sutra.
 
Adi 7.107
 
TEXT 107
 
TEXT
 
bhrama, pramada, vipralipsa, karanapatava
isvarera vakye nahi dosa ei saba
SYNONYMS
 
bhrama -- mistake; pramada -- illusion; vipralipsa -- cheating purposes; 
karana-apatava -- inefficiency of the material senses; isvarera -- of 
the Lord; vakye -- in the speech; nahi -- there is not; dosa -- fault; 
ei saba -- all this.
 
TRANSLATION
 
"The material defects of mistakes, illusions, cheating and sensory 
inefficiency do not exist in the words of the Supreme Personality of 
Godhead.
 
PURPORT
 
A mistake is the acceptance of an object to be different from what it is 
or the acceptance of false knowledge. For example, one may see a rope in 
the dark and think it to be a serpent, or one may see a glittering 
oyster shell and think it to be gold. These are mistakes. Similarly, an 
illusion is a misunderstanding that arises from inattention while 
hearing, and cheating is the transmission of such defective knowledge to 
others. Materialistic scientists and philosophers generally use such 
words as "maybe" and "perhaps" because they do not have actual knowledge 
of complete facts. Therefore their instructing others is an example of 
cheating. The final defect of the materialistic person is his 
inefficient senses. Although our eyes, for example, have the power to 
see, they cannot see that which is situated at a distance, nor can they 
see the eyelid, which is the object nearest to the eye. To our untrained 
eyes the sun appears to be just like a plate, and to the eyes of one who 
is suffering from jaundice everything appears to be yellow. Therefore we 
cannot rely on the knowledge acquired through such imperfect eyes. The 
ears are equally imperfect. We cannot hear a sound vibrated a long 
distance away unless we put a telephone to our ear. Similarly, if we 
analyze all our senses in this way, we will find them all to be 
imperfect. Therefore it is useless to acquire knowledge through the 
senses. The Vedic process is to hear from authority. In the Bhagavad-
gita (4.2) the Lord says, evam parampara-praptam imam rajarsayo viduh: "
The supreme science was thus received through the chain of disciplic 
succession, and the saintly kings understood it in that way." We have to 
hear not from a telephone but from an authorized person, for it is he 
who has real knowledge.
 
Adi 7.108
 
TEXT 108
 
TEXT
 
upanisat-sahita sutra kahe yei tattva
mukhya-vrttye sei artha parama mahattva
SYNONYMS
 
upanisat -- the authorized Vedic version; sahita -- along with; sutra -- 
the Vedanta-sutra; kahe -- it is said; yei -- the subject matter; tattva 
-- in truth; mukhya-vrttye -- by direct understanding; sei -- that truth;
 artha -- meaning; parama -- ultimate; mahattva -- glory.
 
TRANSLATION
 
"The Absolute Truth is described in the Upanisads and Brahma-sutra, but 
one must understand the verses as they are. That is the supreme glory in 
understanding.
 
PURPORT
 
It has become fashionable since the time of Sankaracarya to explain 
everything regarding the sastras in an indirect way. Scholars take pride 
in explaining everything in their own way, and they declare that one can 
understand the Vedic scriptures in any way he likes. This "any way you 
like" method is foolishness, and it has created havoc in the Vedic 
culture. One cannot accept scientific knowledge in his own whimsical way.
 In the science of mathematics, for example, two plus two equals four, 
and one cannot make it equal three or five. Yet although it is not 
possible to alter real knowledge, people have taken to the fashion of 
understanding Vedic knowledge in any way they like. It is for this 
reason that we have presented Bhagavad-gita As It Is. We do not create 
meanings by concoction. Sometimes commentators say that the word 
kuruksetra in the first verse of the Bhagavad-gita refers to one's body, 
but we do not accept this. We understand that Kuruksetra is a place that 
still exists, and according to the Vedic version it is a dharma-ksetra, 
or a place of pilgrimage. People still go there to perform Vedic 
sacrifices. Foolish commentators, however, say that kuruksetra means the 
body and that panca-pandava refers to the five senses. In this way they 
distort the meaning, and people are misled. Here Sri Caitanya Mahaprabhu 
confirms that all Vedic literatures, including the Upanisads, Brahma-
sutra and others, whether sruti, smrti or nyaya, must be understood 
according to their original statements. To describe the direct meaning 
of the Vedic literatures is glorious, but to describe them in one's own 
way, using imperfect senses and imperfect knowledge, is a disastrous 
blunder. Sri Caitanya Mahaprabhu fully deprecated the attempt to 
describe the Vedas in this way.
 
Regarding the Upanisads, the following eleven Upanisads are considered 
to be the topmost: Isa, Kena, Katha, Prasna, Mundaka, Mandukya, 
Taittiriya, Aitareya, Chandogya, Brhad-aranyaka and Svetasvatara. 
However, in the Muktikopanisad, verses 30–39, there is a description of 
108 Upanisads. They are as follows: (1) Isopanisad, (2) Kenopanisad, (3) 
Kathopanisad, (4) Prasnopanisad, (5) Mundakopanisad, (6) Mandukyopanisad,
 (7) Taittiriyopanisad, (8) Aitareyopanisad, (9) Chandogyopanisad, (10) 
Brhad-aranyakopanisad, (11) Brahmopanisad, (12) Kaivalyopanisad, (13) 
Jabalopanisad, (14) Svetasvataropanisad, (15) Hamsopanisad, (16) 
Aruneyopanisad, (17) Garbhopanisad, (18) Narayanopanisad, (19) 
Paramahamsopanisad, (20) Amrta-bindupanisad, (21) Amrta-nadopanisad, (
22) Siropanisad, (23) Atharva-sikhopanisad, (24) Maitrayany-upanisad, (
25) Kausitaky-upanisad, (26) Brhaj-jabalopanisad, (27) Nrsimha-
tapaniyopanisad, (28) Kalagni-rudropanisad, (29) Maitreyy-upanisad, (30) 
Subalopanisad, (31) Ksurikopanisad, (32) Mantrikopanisad, (33) Sarva-
saropanisad, (34) Niralambopanisad, (35) Suka-rahasyopanisad, (36) Vajra-
sucikopanisad, (37) Tejo-bindupanisad, (38) Nada-bindupanisad, (39) 
Dhyana-bindupanisad, (40) Brahma-vidyopanisad, (41) Yoga-tattvopanisad, (
42), Atma-bodhopanisad, (43) Narada-parivrajakopanisad, (44) Trisikhy-
upanisad, (45) Sitopanisad, (46) Yoga-cudamany-upanisad, (47) 
Nirvanopanisad, (48) Mandala-brahmanopanisad, (49) Daksina-murty-
upanisad, (50) Sarabhopanisad, (51) Skandopanisad, (52) 
Mahanarayanopanisad, (53) Advaya-tarakopanisad, (54) Rama-rahasyopanisad,
 (55) Rama-tapany-upanisad, (56) Vasudevopanisad, (57) Mudgalopanisad, (
58) Sandilyopanisad, (59) Paingalopanisad, (60) Bhiksupanisad, (61) 
Mahad-upanisad, (62) Sarirakopanisad, (63) Yoga-sikhopanisad, (64) 
Turiyatitopanisad, (65) Sannyasopanisad, (66) Paramahamsa-
parivrajakopanisad, (67) Malikopanisad, (68) Avyaktopanisad, (69) 
Ekaksaropanisad, (70) Purnopanisad, (71) Suryopanisad, (72) Aksy-
upanisad, (73) Adhyatmopanisad, (74) Kundikopanisad, (75) Savitry-
upanisad, (76) Atmopanisad, (77) Pasupatopanisad, (78) Param-
brahmopanisad, (79) Avadhutopanisad, (80) Tripuratapanopanisad, (81) 
Devy-upanisad, (82) Tripuropanisad, (83) Katha-rudropanisad, (84) 
Bhavanopanisad, (85) Hrdayopanisad, (86) Yoga-kundaliny-upanisad, (87) 
Bhasmopanisad, (88) Rudraksopanisad, (89) Ganopanisad, (90) 
Darsanopanisad, (91) Tara-saropanisad, (92) Maha-vakyopanisad, (93) 
Panca-brahmopanisad, (94) Pranagni-hotropanisad, (95) Gopala-tapany-
upanisad, (96) Krsnopanisad, (97) Yajnavalkyopanisad, (98) Varahopanisad,
 (99) Satyayany-upanisad, (100) Hayagrivopanisad, (101) 
Dattatreyopanisad, (102) Garudopanisad, (103) Kaly-upanisad, (104) 
Jabaly-upanisad, (105) Saubhagyopanisad, (106) Sarasvati-rahasyopanisad, 
(107) Bahvrcopanisad and (108) Muktikopanisad. Thus there are 108 
generally accepted Upanisads, of which eleven are the most important, as 
previously stated.
 
Adi 7.109
 
TEXT 109
 
TEXT
 
gauna-vrttye yeba bhasya karila acarya
tahara sravane nasa haya sarva karya
SYNONYMS
 
gauna-vrttye -- by indirect meanings; yeba -- which; bhasya -- 
commentary; karila -- prepared; acarya -- Sankaracarya; tahara -- its; 
sravane -- hearing; nasa -- destruction; haya -- becomes; sarva -- all; 
karya -- business.
 
TRANSLATION
 
"Sripada Sankaracarya has described all the Vedic literatures in terms 
of indirect meanings. One who hears such explanations is ruined.
 
Adi 7.110
 
TEXT 110
 
TEXT
 
tanhara nahika dosa, isvara-ajna pana
gaunartha karila mukhya artha acchadiya
SYNONYMS
 
tanhara -- of Sri Sankaracarya; nahika -- there is none; dosa -- fault; 
isvara -- the Supreme Lord; ajna -- order; pana -- receiving; gauna-
artha -- indirect meaning; karila -- make; mukhya -- direct; artha -- 
meaning; acchadiya -- covering.
 
TRANSLATION
 
"Sankaracarya is not at fault, for it is under the order of the Supreme 
Personality of Godhead that he has covered the real purport of the Vedas.
 
PURPORT
 
The Vedic literature is to be considered a source of real knowledge, but 
if one does not take it as it is, one will be misled. For example, the 
Bhagavad-gita is an important Vedic literature that has been taught for 
many years, but because it was commented upon by unscrupulous rascals, 
people derived no benefit from it, and no one came to the conclusion of 
Krsna consciousness. Since the purport of the Bhagavad-gita is now being 
presented as it is, however, within four or five short years thousands 
of people all over the world have become Krsna conscious. That is the 
difference between direct and indirect explanations of the Vedic 
literature. Therefore Sri Caitanya Mahaprabhu said, mukhya-vrttye sei 
artha parama mahattva: "To teach the Vedic literature according to its 
direct meaning, without false commentary, is glorious." Unfortunately, 
Sri Sankaracarya, by the order of the Supreme Personality of Godhead, 
compromised between atheism and theism in order to cheat the atheists 
and bring them to theism, and to do so he gave up the direct method of 
Vedic knowledge and tried to present a meaning which is indirect. It is 
with this purpose that he wrote his Sariraka-bhasya commentary on the 
Vedanta-sutra.
 
One should not, therefore, attribute very much importance to the 
Sariraka-bhasya. In order to understand Vedanta philosophy, one must 
study Srimad-Bhagavatam, which begins with the words om namo bhagavate 
vasudevaya, janmady asya yato 'nvayad itaratas carthesv abhijnah sva-rat:
 "I offer my obeisances unto Lord Sri Krsna, son of Vasudeva, who is the 
Supreme all-pervading Personality of Godhead. I meditate upon Him, the 
transcendent reality, who is the primeval cause of all causes, from whom 
all manifested universes arise, in whom they dwell and by whom they are 
destroyed. I meditate upon that eternally effulgent Lord, who is 
directly and indirectly conscious of all manifestations and yet is fully 
independent." (SB 1.1.1) Srimad-Bhagavatam is the real commentary on the 
Vedanta-sutra. Unfortunately, if one is attracted to Sri Sankaracarya's 
commentary, Sariraka-bhasya, his spiritual life is doomed.
 
One may argue that since Sankaracarya is an incarnation of Lord Siva, 
how is it that he cheated people in this way? The answer is that he did 
so on the order of his master, the Supreme Personality of Godhead. This 
is confirmed in the Padma Purana, in the words of Lord Siva himself:
 
mayavadam asac chastram pracchannam bauddham ucyate
mayaiva kalpitam devi kalau brahmana-rupina
 
brahmanas caparam rupam nirgunam vaksyate maya
sarva-svam jagato 'py asya mohanartham kalau yuge
 
vedante tu maha-sastre mayavadam avaidikam
mayaiva vaksyate devi jagatam nasa-karanat
 
"The Mayavada philosophy," Lord Siva informed his wife Parvati, "is 
impious [asac chastra]. It is covered Buddhism. My dear Parvati, in Kali-
yuga I assume the form of a brahmana and teach this imagined Mayavada 
philosophy. In order to cheat the atheists, I describe the Supreme 
Personality of Godhead to be without form and without qualities. 
Similarly, in explaining Vedanta I describe the same Mayavada philosophy 
in order to mislead the entire population toward atheism by denying the 
personal form of the Lord." In the Siva Purana the Supreme Personality 
of Godhead told Lord Siva:
 
dvaparadau yuge bhutva kalaya manusadisu
svagamaih kalpitais tvam ca janan mad-vimukhan kuru
 
"In Kali-yuga, mislead the people in general by propounding imaginary 
meanings for the Vedas to bewilder them." These are the descriptions of 
the Puranas.
 
Srila Bhaktisiddhanta Sarasvati Thakura comments that mukhya-vrtti ("the 
direct meaning") is abhidha-vrtti, or the meaning that one can 
understand immediately from the statements of dictionaries, whereas 
gauna-vrtti ("the indirect meaning") is a meaning that one imagines 
without consulting the dictionary. For example, one politician has said 
that Kuruksetra refers to the body, but in the dictionary there is no 
such definition. Therefore this imaginary meaning is gauna-vrtti, 
whereas the direct meaning found in the dictionary is mukhya-vrtti or 
abhidha-vrtti. This is the distinction between the two. Sri Caitanya 
Mahaprabhu recommends that one understand the Vedic literature in terms 
of abhidha-vrtti, and the gauna-vrtti He rejects. Sometimes, however, as 
a matter of necessity, the Vedic literature is described in terms of the 
laksana-vrtti or gauna-vrtti, but one should not accept such 
explanations as permanent truths.
 
The purpose of the discussions in the Upanisads and Vedanta-sutra is to 
philosophically establish the personal feature of the Absolute Truth. 
The impersonalists, however, in order to establish their philosophy, 
accept these discussions in terms of laksana-vrtti, or indirect meanings.
 Thus instead of being tattva-vada, or in search of the Absolute Truth, 
they become Mayavada, or illusioned by the material energy. When Sri 
Visnu Svami, one of the four acaryas of the Vaisnava cult, presented his 
thesis on the subject matter of suddhadvaita-vada, immediately the 
Mayavadis took advantage of this philosophy and tried to establish their 
advaita-vada or kevaladvaita-vada. To defeat this kevaladvaita-vada, Sri 
Ramanujacarya presented his philosophy as visistadvaita-vada, and Sri 
Madhvacarya presented his philosophy of tattva-vada, both of which are 
stumbling blocks to the Mayavadis because they defeat their philosophy 
in scrupulous detail. Students of Vedic philosophy know very well how 
strongly Sri Ramanujacarya's visistadvaita-vada and Sri Madhvacarya's 
tattva-vada contest the impersonal Mayavada philosophy. Sri Caitanya 
Mahaprabhu, however, accepted the direct meaning of the Vedanta 
philosophy and thus defeated the Mayavada philosophy immediately. He 
opined in this connection that anyone who follows the principles of the 
Sariraka-bhasya is doomed. This is confirmed in the Padma Purana, where 
Lord Siva tells Parvati:
 
srnu devi pravaksyami tamasani yatha-kramam
yesam sravana-matrena patityam jnaninam api
 
apartham sruti-vakyanam darsayal loka-garhitam
karma-svarupa-tyajyatvam atra ca pratipadyate
 
sarva-karma-paribhramsan naiskarmyam tatra cocyate
paratma-jivayor aikyam mayatra pratipadyate
 
"My dear wife, hear my explanations of how I have spread ignorance 
through Mayavada philosophy. Simply by hearing it, even an advanced 
scholar will fall down. In this philosophy, which is certainly very 
inauspicious for people in general, I have misrepresented the real 
meaning of the Vedas and recommended that one give up all activities in 
order to achieve freedom from karma. In this Mayavada philosophy I have 
described the jivatma and Paramatma to be one and the same." How the 
Mayavada philosophy was condemned by Sri Caitanya Mahaprabhu and His 
followers is described in Sri Caitanya-caritamrta, Antya-lila, Second 
Chapter, verses 94 through 99, where Svarupa-damodara Gosvami says that 
anyone who is eager to understand the Mayavada philosophy must be 
considered insane. This especially applies to a Vaisnava who reads the 
Sariraka-bhasya and considers himself to be one with God. The Mayavadi 
philosophers have presented their arguments in such attractive, flowery 
language that hearing Mayavada philosophy may sometimes change the mind 
of even a maha-bhagavata, or very advanced devotee. An actual Vaisnava 
cannot tolerate any philosophy that claims God and the living being to 
be one and the same.
 
Adi 7.111
 
TEXT 111
 
TEXT
 
‘brahma'-sabde mukhya arthe kahe -- ‘bhagavan'
cid-aisvarya-paripurna, anurdhva-samana
SYNONYMS
 
brahma -- the Absolute Truth; sabde -- by this word; mukhya -- direct; 
arthe -- meaning; kahe -- says; bhagavan -- the Supreme Personality of 
Godhead; cit-aisvarya -- spiritual opulence; paripurna -- full of; 
anurdhva -- unsurpassed by anyone; samana -- not equaled by anyone.
 
TRANSLATION
 
"According to direct understanding, the Absolute Truth is the Supreme 
Personality of Godhead, who has all spiritual opulences. No one can be 
equal to or greater than Him.
 
PURPORT
 
This statement by Sri Caitanya Mahaprabhu is confirmed in Srimad-
Bhagavatam (1.2.11):
 
vadanti tat tattva-vidas tattvam yaj jnanam advayam
brahmeti paramatmeti bhagavan iti sabdyate
 
"Learned transcendentalists who know the Absolute Truth call this 
nondual substance Brahman, Paramatma or Bhagavan." The Absolute Truth is 
ultimately understood as Bhagavan, partially understood as Paramatma and 
vaguely understood as the impersonal Brahman. Bhagavan, or the Supreme 
Personality of Godhead, is opulent in all excellence; no one can be 
equal to or greater than Him. This is also confirmed in the Bhagavad-
gita (7.7), where the Lord says, mattah parataram nanyat kincid asti 
dhananjaya: "O conqueror of wealth [Arjuna], there is no truth superior 
to Me." There are many other verses which prove that the Absolute Truth 
in the ultimate sense is understood to be the Supreme Personality of 
Godhead, Krsna.
 
Adi 7.112
 
TEXT 112
 
TEXT
 
tanhara vibhuti, deha, -- saba cid-akara
cid-vibhuti acchadi' tanre kahe ‘nirakara'
SYNONYMS
 
tanhara -- His (the Supreme Personality of Godhead's); vibhuti -- 
spiritual power; deha -- body; saba -- everything; cit-akara -- 
spiritual form; cit-vibhuti -- spiritual opulence; acchadi' -- covering; 
tanre -- Him; kahe -- says; nirakara -- without form.
 
TRANSLATION
 
"Everything about the Supreme Personality of Godhead is spiritual, 
including His body, opulence and paraphernalia. Mayavada philosophy, 
however, covering His spiritual opulence, advocates the theory of 
impersonalism.
 
PURPORT
 
It is stated in the Brahma-samhita, isvarah paramah krsnah sac-cid-
ananda-vigrahah [Bs. 5.1]: "The Supreme Personality of Godhead, Krsna, 
has a spiritual body which is full of knowledge, eternity and bliss." In 
this material world everyone's body is just the opposite -- temporary, 
full of ignorance and full of misery. Therefore when the Supreme 
Personality of Godhead is sometimes described as nirakara, this is to 
indicate that He does not have a material body like us.
 
Mayavadi philosophers do not know how it is that the Supreme Personality 
of Godhead is formless. The Supreme Lord does not have a form like ours 
but has a spiritual form. Not knowing this, Mayavadi philosophers simply 
advocate the onesided view that the Supreme Godhead, or Brahman, is 
formless (nirakara). In this connection Srila Bhaktivinoda Thakura 
offers many quotes from the Vedic literature. If one accepts the real or 
direct meaning of these Vedic statements, one can understand that the 
Supreme Personality of Godhead has a spiritual body (sac-cid-ananda-
vigraha [Bs. 5.1]).
 
In the Brhad-aranyaka Upanisad (5.1.1) it is said, purnam adah purnam 
idam purnat purnam udacyate. This indicates that the body of the Supreme 
Personality of Godhead is spiritual, for even though He expands in many 
ways, He remains the same. In the Bhagavad-gita (10.8) the Lord says, 
aham sarvasya prabhavo mattah sarvam pravartate: "I am the origin of all.
 Everything emanates from Me." Mayavadi philosophers materialistically 
think that if the Supreme Truth expands Himself in everything, He must 
lose His original form. Thus they think that there cannot be any form 
other than the expansive gigantic body of the Lord. But the Brhad-
aranyaka Upanisad confirms, purnam idam purnat purnam udacyate: "
Although He expands in many ways, He keeps His original personality. His 
original spiritual body remains as it is." Similarly, elsewhere it is 
stated, vicitra-saktih purusah puranah: "The Supreme Personality of 
Godhead, the original person [purusa], has multifarious energies." And 
the Svetasvatara Upanisad declares, sa vrksa-kalakrtibhih paro 'nyo 
yasmat prapancah parivartate 'yam dharmavaham papanudam bhagesam: "He is 
the origin of material creation, and it is due to Him only that 
everything changes. He is the protector of religion and annihilator of 
all sinful activities. He is the master of all opulences." (Svet. Up. 6.
6) Vedaham etam purusam mahantam aditya-varnam tamasah parastat: "Now I 
understand the Supreme Personality of Godhead to be the greatest of the 
great. He is effulgent like the sun and is beyond this material world." (
Svet. Up. 3.8) Patim patinam paramam parastat: "He is the master of all 
masters, the superior of all superiors." (Svet. Up. 6.7) Mahan prabhur 
vai purusah: "He is the supreme master and supreme person." (Svet. Up. 3.
12) Parasya saktir vividhaiva sruyate: "We can understand His opulences 
in different ways." (Svet. Up. 6.8 [Cc. Madhya 13.65, purport]) 
Similarly, in the Rg Veda it is stated, tad visnoh paramam padam sada 
pasyanti surayah: "Visnu is the Supreme, and those who are actually 
learned think only of His lotus feet." In the Prasna Upanisad (6.3) it 
is said, sa iksam cakre: "He glanced over the material creation." In the 
Aitareya Upanisad (1.1.1–2) it is said, sa aiksata -- "He glanced over 
the material creation" -- and sa imal lokan asrjata -- "He created this 
entire material world."
 
Thus many verses can be quoted from the Upanisads and Vedas which prove 
that the Supreme Godhead is not impersonal. In the Katha Upanisad (2.2.
13) it is also said, nityo nityanam cetanas cetananam eko bahunam yo 
vidadhati kaman: "He is the supreme eternally conscious person, who 
maintains all other living entities." From all these Vedic references 
one can understand that the Absolute Truth is a person and that no one 
can equal or excel Him. Although there are many foolish Mayavadi 
philosophers who think that they are even greater than Krsna, Krsna is 
asamordhva: no one is equal to or above Him.
 
As stated in the Svetasvatara Upanisad (3.19), apani-pado javano grahita.
 This verse describes the Absolute Truth as having no legs or hands. 
Although this is an impersonal description, it does not mean that the 
Absolute Personality of Godhead has no form. He has a spiritual form 
that is distinct from the forms of matter. In this verse Caitanya 
Mahaprabhu clarifies this distinction.
 
Adi 7.113
 
TEXT 113
 
TEXT
 
cid-ananda -- tenho, tanra sthana, parivara
tanre kahe -- prakrta-sattvera vikara
SYNONYMS
 
cit-ananda -- spiritual bliss; tenho -- He is personally; tanra -- His; 
sthana -- abode; parivara -- entourage; tanre -- unto Him; kahe -- 
someone says; prakrta -- material; sattvera -- goodness; vikara -- 
transformation.
 
TRANSLATION
 
"The Supreme Personality of Godhead is full of spiritual potencies. 
Therefore His body, name, fame and entourage are all spiritual. The 
Mayavadi philosopher, due to ignorance, says that these are all merely 
transformations of the material mode of goodness.
 
PURPORT
 
In the Seventh Chapter of the Bhagavad-gita the Supreme Personality of 
Godhead has classified His energies in two distinct divisions -- namely, 
prakrta and aprakrta, or para-prakrti and apara-prakrti. In the Visnu 
Purana the same distinction is made. The Mayavadi philosophers cannot 
understand these two prakrtis, or natures -- material and spiritual -- 
but one who is actually intelligent can understand them. Considering the 
many varieties and activities in material nature, why should the 
Mayavadi philosophers deny the spiritual varieties of the spiritual 
world? The Bhagavatam (10.2.32) says:
 
ye 'nye 'ravindaksa vimukta-maninas
tvayy asta-bhavad avisuddha-buddhayah
 
The intelligence of those who think themselves liberated but have no 
information of the spiritual world is not yet clear. In this verse the 
term avisuddha-buddhayah refers to unclean intelligence. Due to unclean 
intelligence or a poor fund of knowledge, the Mayavadi philosophers 
cannot understand the distinction between material and spiritual 
varieties; therefore they cannot even think of spiritual varieties 
because they take it for granted that all variety is material.
 
Sri Caitanya Mahaprabhu, therefore, explains in this verse that Krsna -- 
the Supreme Personality of Godhead, or the Absolute Truth -- has a 
spiritual body that is distinct from material bodies, and thus His name, 
abode, entourage and qualities are all spiritual. The material mode of 
goodness has nothing to do with spiritual varieties. Mayavadi 
philosophers, however, cannot clearly understand spiritual varieties; 
therefore they imagine a negation of the material world to be the 
spiritual world. The material qualities of goodness, passion and 
ignorance cannot act in the spiritual world, which is therefore called 
nirguna, as clearly indicated in the Bhagavad-gita (trai-gunya-visaya 
veda nistrai-gunyo bhavarjuna). The material world is a manifestation of 
the three modes of material nature, but one has to become free from 
these modes to come to the spiritual world, where their influence is 
completely absent. Now Lord Sri Caitanya Mahaprabhu will disassociate 
Lord Siva from Mayavada philosophy in the following verse.
 
Adi 7.114
 
TEXT 114
 
TEXT
 
tanra dosa nahi, tenho ajna-kari dasa
ara yei sune tara haya sarva-nasa
SYNONYMS
 
tanra -- his (Lord Siva's); dosa -- fault; nahi -- there is none; tenho -
- he; ajna -- kari -- obedient order-carrier; dasa -- servant; ara -- 
others; yei -- anyone; sune -- hears (the Mayavada philosophy); tara -- 
of him; haya -- becomes; sarva-nasa -- everything lost
 
TRANSLATION
 
"Sankaracarya, who is an incarnation of Lord Siva, is faultless because 
he is a servant carrying out the orders of the Lord. But those who 
follow his Mayavadi philosophy are doomed. They will lose all their 
advancement in spiritual knowledge.
 
PURPORT
 
Mayavadi philosophers are very proud of exhibiting their Vedanta 
knowledge through grammatical jugglery, but in the Bhagavad-gita Lord 
Sri Krsna certifies that they are mayayapahrta-jnana, bereft of real 
knowledge due to maya. Maya has two potencies with which to execute her 
two functions -- the praksepatmika-sakti, the power to throw the living 
entity into the ocean of material existence, and avaranatmika-sakti, the 
power to cover the knowledge of the living entity. The function of the 
avaranatmika-sakti is explained in the Bhagavad-gita by the word 
mayayapahrta-jnanah [Bg. 7.15].
 
Why the daivi-maya, or illusory energy of Krsna, takes away the 
knowledge of the Mayavadi philosophers is also explained in the Bhagavad-
gita by the use of the words asuram bhavam asritah, which refer to a 
person who does not agree to the existence of the Lord. The Mayavadis, 
who are not in agreement with the existence of the Lord, can be 
classified in two groups, exemplified by the impersonalist Sankarites of 
Varanasi and the Buddhists of Saranatha. Both groups are Mayavadis, and 
Krsna takes away their knowledge due to their atheistic philosophies. 
Neither group agrees to accept the existence of a personal God. The 
Buddhist philosophers clearly deny both the soul and God, and although 
the Sankarites do not openly deny God, they say that the Absolute is 
nirakara, or formless. Thus both the Buddhists and the Sankarites are 
avisuddha-buddhayah [SB 10.2.32], or imperfect and unclean in their 
knowledge and intelligence.
 
The most prominent Mayavadi scholar, Sadananda Yogindra, has written a 
book called Vedanta-sara, in which he expounds the philosophy of 
Sankaracarya, and all the followers of Sankara's philosophy attribute 
great importance to his statements. In this Vedanta-sara Sadananda 
Yogindra defines Brahman as sac-cid-ananda combined with knowledge and 
without duality, and he defines ignorance (jada) as knowledge distinct 
from that of sat and asat. This is almost inconceivable, but it is a 
product of the three material qualities. Thus he considers anything 
other than pure knowledge to be material. The center of ignorance is 
considered to be sometimes all-pervading and sometimes individual. Thus 
according to his opinion both the all-pervading Visnu and the individual 
living entities are products of ignorance.
 
In simple language, it is the opinion of Sadananda Yogindra that since 
everything is nirakara (formless), the conception of Visnu and the 
conception of the individual soul are both products of ignorance. He 
also explains that the visuddha-sattva conception of the Vaisnavas is 
nothing but pradhana, or the chief principle of creation. He maintains 
that when all-pervading knowledge is contaminated by the visuddha-sattva,
 which consists of a transformation of the quality of goodness, there 
arises the conception of the Supreme Personality of Godhead, who is the 
omnipotent, omniscient supreme ruler, the Supersoul, the cause of all 
causes, the supreme isvara, etc. According to Sadananda Yogindra, 
because isvara, the Supreme Lord, is the reservoir of all ignorance, He 
may be called sarva-jna, or omniscient, but one who denies the existence 
of the omnipotent Supreme Personality of Godhead is more than isvara, or 
the Lord. His conclusion, therefore, is that the Supreme Personality of 
Godhead (isvara) is a transformation of material ignorance and that the 
living entity (jiva) is covered by ignorance. Thus he describes both 
collective and individual existence in darkness. According to Mayavadi 
philosophers, the Vaisnava conception of the Lord as the Supreme 
Personality of Godhead and of the jiva, or individual soul, as His 
eternal servant is a manifestation of ignorance. If we accept the 
judgment of Lord Krsna in the Bhagavad-gita, however, the Mayavadis are 
to be considered mayayapahrta-jnana, or bereft of all knowledge, because 
they do not recognize the existence of the Supreme Personality of 
Godhead or they claim that His existence is a product of the material 
conception (maya). These are characteristics of asuras, or demons.
 
Lord Sri Caitanya Mahaprabhu, in His discourses with Sarvabhauma 
Bhattacarya, said:
 
jivera nistara lagi' sutra kaila vyasa
mayavadi-bhasya sunile haya sarva-nasa
 
(Cc. Madhya 6.169)
Vyasadeva composed the Vedanta-sutra to deliver the conditioned souls 
from this material world, but Sankaracarya, by presenting the Vedanta-
sutra in his own way, has clearly done a great disservice to human 
society, for one who follows his Mayavada philosophy is doomed. In the 
Vedanta-sutra, devotional service is clearly indicated, but the Mayavadi 
philosophers refuse to accept the spiritual body of the Supreme Absolute 
Person and refuse to accept that the living entity has an individual 
existence separate from that of the Supreme Lord. Thus they have created 
atheistic havoc all over the world, for such a conclusion is against the 
very nature of the transcendental process of pure devotional service. 
The Mayavadi philosophers' unrealizable ambition to become one with the 
Supreme through denying the existence of the Personality of Godhead 
results in a most calamitous misrepresentation of spiritual knowledge, 
and one who follows this philosophy is doomed to remain perpetually in 
this material world. Therefore the Mayavadis are called avisuddha-
buddhayah, or unclean in knowledge. Because they are unclean in 
knowledge, all their austerities and penances end in frustration. Thus 
although they may be honored at first as very learned scholars, 
ultimately they descend to physical activities of politics, social work, 
etc. Instead of becoming one with the Supreme Lord, they again become 
one with these material activities. This is explained in Srimad-
Bhagavatam (10.2.32):
 
aruhya krcchrena param padam tatah
patanty adho 'nadrta-yusmad-anghrayah
 
In actuality the Mayavadi philosophers very strictly follow the 
austerities and penances of spiritual life and in this way are elevated 
to the impersonal Brahman platform, but due to their negligence of the 
lotus feet of the Lord they again fall down to material existence.
 
Adi 7.115
 
TEXT 115
 
TEXT
 
prakrta kariya mane visnu-kalevara
visnu-ninda ara nahi ihara upara
SYNONYMS
 
prakrta -- material; kariya -- taking it to be so; mane -- accepts; 
visnu -- Lord Visnu's; kalevara -- body; visnu-ninda -- defaming or 
blaspheming Lord Visnu; ara -- beyond this; nahi -- none; ihara -- of 
this; upara -- above.
 
TRANSLATION
 
"One who considers the transcendental body of Lord Visnu to be made of 
material nature is the greatest offender at the lotus feet of the Lord. 
There is no greater blasphemy against the Supreme Personality of Godhead.
 
PURPORT
 
Sri Bhaktisiddhanta Sarasvati Gosvami explains that the variegated 
personal feature of the Absolute Truth is the visnu-tattva and that the 
material energy, which creates this cosmic manifestation, is the energy 
of Lord Visnu. The creative force is merely the energy of the Lord, but 
the foolish conclude that because the Lord has distributed Himself in an 
impersonal form He has no separate existence. The impersonal Brahman, 
however, cannot possess energies, nor do the Vedic literatures state 
that maya (the illusory energy) is covered by another maya. There are 
hundreds and thousands of references, however, to visnu-maya (parasya 
saktih), or the energy of Lord Visnu. In the Bhagavad-gita (7.14) Krsna 
refers to mama maya ("My energy"). Maya is controlled by the Supreme 
Personality of Godhead; it is not that He is covered by maya. Therefore 
Lord Visnu cannot be a product of the material energy. In the beginning 
of the Vedanta-sutra it is said, janmady asya yatah [SB 1.1.1], 
indicating that the material energy is also an emanation of the Supreme 
Brahman. How then could He be covered by the material energy? If that 
were possible, material energy would be greater than the Supreme Brahman.
 Even these simple arguments, however, cannot be understood by the 
Mayavadi philosophers, and therefore the term mayayapahrta-jnana, which 
is applied to them in the Bhagavad-gita, is extremely appropriate. 
Anyone who thinks that Lord Visnu is a product of the material energy, 
as explained by Sadananda Yogindra, should immediately be understood to 
be insane, for his knowledge has been stolen by the illusory energy.
 
Lord Visnu cannot be placed within the category of the demigods. Those 
who are actually bewildered by the Mayavada philosophy and are still in 
the darkness of ignorance consider Lord Visnu to be a demigod, in 
defiance of the Rg-vedic mantra om tad visnoh paramam padam ("Visnu is 
always in a superior position"). This mantra is confirmed in the 
Bhagavad-gita: mattah parataram nanyat [Bg. 7.7] -- there is no truth 
superior to Lord Krsna, or Visnu. Thus only those whose knowledge has 
been bewildered consider Lord Visnu to be a demigod and therefore 
suggest that one may worship either Lord Visnu, the goddess Kali (Durga) 
or whomever one likes and achieve the same result. This is an ignorant 
conclusion that is not accepted in the Bhagavad-gita (9.25), which 
distinctly says, yanti deva-vrata devan . . . yanti mad-yajino 'pi mam: 
The worshipers of the demigods will be promoted to the respective 
planets of the demigods, but devotees of the Supreme Lord will go back 
home, back to Godhead. Lord Krsna explains very clearly in the Bhagavad-
gita (7.14) that His material energy is very difficult to overcome: 
daivi hy esa guna-mayi mama maya duratyaya. Maya's influence is so 
strong that even learned scholars and spiritualists are also covered by 
maya and think themselves to be as good as the Supreme Personality of 
Godhead. Actually, however, to free oneself from the influence of maya 
one must surrender to the Supreme Personality of Godhead, as Krsna also 
states in the Bhagavad-gita (7.14): mam eva ye prapadyante mayam etam 
taranti te. It is to be concluded, therefore, that Lord Visnu does not 
belong to this material creation but to the spiritual world. To 
misconceive Lord Visnu to have a material body or to equate Him with the 
demigods is the most offensive blasphemy against Lord Visnu, and 
offenders against the lotus feet of Lord Visnu cannot advance in 
spiritual knowledge. They are called mayayapahrta-jnana, or those whose 
knowledge has been stolen by the influence of illusion.
 
One who thinks that there is a difference between Lord Visnu's body and 
His soul dwells in the darkest region of ignorance. There is no 
difference between Lord Visnu's body and Visnu's soul, for they are 
advaya-jnana, one knowledge. In this world there is a difference between 
the material body and the spiritual soul, but in the spiritual world 
everything is spiritual and there are no such differences. The greatest 
offense of the Mayavadi philosophers is to consider Lord Visnu and the 
living entities to be one and the same. In this connection the Padma 
Purana states, arcye visnau sila-dhir gurusu nara-matir vaisnave jati-
buddhih ..a yasya va naraki sah: "One who considers the arca-murti, the 
worshipable Deity of Lord Visnu, to be stone, the spiritual master to be 
an ordinary human being, and a Vaisnava to belong to a particular caste 
or creed is possessed of hellish intelligence." One who follows such 
conclusions is doomed.
 
Adi 7.116
 
TEXT 116
 
TEXT
 
isvarera tattva -- yena jvalita jvalana
jivera svarupa -- yaiche sphulingera kana
SYNONYMS
 
isvarera tattva -- the truth of the Supreme Personality of Godhead; yena 
-- is like; jvalita -- blazing; jvalana -- fire; jivera -- of the living 
entities; svarupa -- identity; yaiche -- is like; sphulingera -- of the 
spark; kana -- particle.
 
TRANSLATION
 
"The Lord is like a great blazing fire, and the living entities are like 
small sparks of that fire.
 
PURPORT
 
Although sparks and a big fire are both fire and both have the power to 
burn, the burning power of the fire and that of the spark are not the 
same. Why should one artificially try to become like a big fire although 
by constitution he is like a small spark? It is due to ignorance. One 
should therefore understand that neither the Supreme Personality of 
Godhead nor the small sparklike living entities have anything to do with 
matter, but when the spiritual spark comes in contact with the material 
world his fiery quality is extinguished. That is the position of the 
conditioned souls. Because they are in touch with the material world, 
their spiritual quality is almost dead, but because these spiritual 
sparks are all Krsna's parts and parcels, as the Lord states in the 
Bhagavad-gita (mamaivamsah), they can revive their original position by 
getting free from material contact. This is pure philosophical 
understanding. In the Bhagavad-gita the spiritual sparks are declared to 
be sanatana (eternal); therefore the material energy, maya, cannot 
affect their constitutional position.
 
Someone may argue, "Why is there a need to create the spiritual sparks?" 
The answer can be given in this way: Since the Absolute Personality of 
Godhead is omnipotent, He has both unlimited and limited potencies. This 
is the meaning of omnipotent. To be omnipotent, He must have not only 
unlimited potencies but limited potencies also. Thus to exhibit His 
omnipotency He displays both. The living entities are endowed with 
limited potency although they are part of the Lord. The Lord displays 
the spiritual world by His unlimited potencies, whereas by His limited 
potencies the material world is displayed. In the Bhagavad-gita (7.5) 
the Lord says:
 
apareyam itas tv anyam prakrtim viddhi me param
jiva-bhutam maha-baho yayedam dharyate jagat
 
"Besides these inferior energies, O mighty-armed Arjuna, there is 
another, superior energy of Mine, which comprises all living entities 
who are exploiting the resources of this material, inferior nature." The 
jiva-bhuta, the living entities, control this material world with their 
limited potencies. Generally, people are bewildered by the activities of 
scientists and technologists. Due to maya they think that there is no 
need of God and that they can do everything and anything, but actually 
they cannot. Since this cosmic manifestation is limited, their existence 
is also limited. Everything in this material world is limited, and for 
this reason there is creation, sustenance and dissolution. However, in 
the world of unlimited energy, the spiritual world, there is neither 
creation nor destruction.
 
If the Personality of Godhead did not possess both limited and unlimited 
energies, He could not be called omnipotent. Anor aniyan mahato mahiyan: 
"The Lord is smaller than the smallest and greater than the greatest." 
He is smaller than the smallest in the form of the living entities and 
greater than the greatest in His form of Krsna. If there were no one to 
control, there would be no meaning to the conception of the supreme 
controller (isvara), just as there is no meaning to a king without his 
subjects. If all the subjects became king, there would be no distinction 
between the king and an ordinary citizen. Thus for the Lord to be the 
supreme controller there must be a creation to control. The basic 
principle for the existence of the living entities is called cid-vilasa, 
or spiritual pleasure. The omnipotent Lord displays His pleasure potency 
as the living entities. The Lord is described in the Vedanta-sutra (1.1.
12) as ananda-mayo 'bhyasat. He is by nature the reservoir of all 
pleasures, and because He wants to enjoy pleasure, there must be 
energies to give Him pleasure or supply Him the impetus for pleasure. 
This is the perfect philosophical understanding of the Absolute Truth.
 
Adi 7.117
 
TEXT 117
 
TEXT
 
jiva-tattva -- sakti, krsna-tattva -- saktiman
gita-visnupuranadi tahate pramana
SYNONYMS
 
jiva-tattva -- the truth of the living entities; sakti -- energy; krsna-
tattva -- the truth of the Supreme Personality of Godhead; sakti-man -- 
the possessor of the energies; gita -- the Bhagavad-gita; visnu-purana-
adi -- Visnu Purana and other Puranas; tahate -- in them; pramana -- 
there are evidences.
 
TRANSLATION
 
"The living entities are energies, not the energetic. The energetic is 
Krsna. This is very vividly described in the Bhagavad-gita, the Visnu 
Purana and other Vedic literatures.
 
PURPORT
 
As already explained, there are three prasthanas on the path of 
advancement in spiritual knowledge -- namely, nyaya-prasthana (Vedanta 
philosophy), sruti-prasthana (the Upanisads and Vedic mantras) and smrti-
prasthana (the Bhagavad-gita, Mahabharata, Puranas, etc.). Unfortunately,
 Mayavadi philosophers do not accept the smrti-prasthana. Smrti refers 
to the conclusions drawn from the Vedic evidence. Sometimes Mayavadi 
philosophers do not accept the authority of the Bhagavad-gita and the 
Puranas, and this is called ardha-kukkuti-nyaya, "the logic of half a 
hen" (See Adi-lila 5.176). If one believes in the Vedic literatures, one 
must accept all the Vedic literatures recognized by the great acaryas, 
but the Mayavadi philosophers accept only the nyaya-prasthana and sruti-
prasthana, rejecting the smrti-prasthana. Here, however, Sri Caitanya 
Mahaprabhu cites evidence from the Gita, Visnu Purana, etc., which are 
smrti-prasthana. No one can avoid the Personality of Godhead in the 
statements of the Bhagavad-gita and other Vedic literatures such as the 
Mahabharata and the Puranas. Lord Caitanya therefore quotes a passage 
from the Bhagavad-gita (7.5).
 
Adi 7.118
 
TEXT 118
 
TEXT
 
apareyam itas tv anyam
prakrtim viddhi me param
jiva-bhutam maha-baho
yayedam dharyate jagat
SYNONYMS
 
apara -- inferior energy; iyam -- this material world; itah -- beyond 
this; tu -- but; anyam -- another; prakrtim -- energy; viddhi -- you 
must know; me -- of Me; param -- which is superior energy; jiva-bhutam --
 they are the living entities; maha-baho -- O mighty-armed; yaya -- by 
which; idam -- this material world; dharyate -- is being conducted; 
jagat -- the cosmic manifestation.
 
TRANSLATION
 
"‘Besides these inferior energies, O mighty-armed Arjuna, there is 
another, superior energy of Mine, which comprises the living entities 
who are exploiting the resources of this material, inferior nature.'
 
PURPORT
 
In the Bhagavad-gita it is explained that the five elements earth, water,
 fire, air and ether constitute the gross energy of the Absolute Truth 
and that there are also three subtle energies, namely, the mind, 
intelligence and false ego, or identification with the phenomenal world. 
Thus the entire cosmic manifestation is divided into eight energies, all 
of which are inferior. As explained in the Bhagavad-gita (mama maya 
duratyaya [Bg. 7.14]), the inferior energy, known as maya, is so strong 
that although the living entity does not belong to this energy, due to 
the superior strength of the inferior energy the living entity (jiva-
bhuta) forgets his real position and identifies with it. Krsna says 
distinctly that beyond the material energy there is a superior energy 
which is known as the jiva-bhuta, or living entities. When in contact 
with the material energy, this superior energy conducts all the 
activities of the entire material, phenomenal world.
 
The supreme cause is Krsna (janmady asya yatah [SB 1.1.1]), who is the 
origin of all energies, which work variously. The Supreme Personality of 
Godhead has both inferior and superior energies, and the difference 
between them is that the superior energy is factual whereas the inferior 
energy is a reflection of the superior. A reflection of the sun in a 
mirror or on water appears to be the sun but is not. Similarly, the 
material world is but a reflection of the spiritual world. Although it 
appears to be factual, it is not; it is only a temporary reflection, 
whereas the spiritual world is a factual reality. The material world, 
with its gross and subtle forms, is merely a reflection of the spiritual 
world.
 
The living entity is not a product of the material energy; he is 
spiritual energy, but in contact with matter he forgets his identity. 
Thus the living entity identifies himself with matter and 
enthusiastically engages in material activities in the guises of a 
technologist, scientist, philosopher, etc. He does not know that he is 
not at all a material product but is spiritual. His real identity thus 
being lost, he struggles very hard in the material world, and the Hare 
Krsna movement, or Krsna consciousness movement, is trying to revive his 
original consciousness. His activities in manufacturing big skyscrapers 
are evidence of intelligence, but this kind of intelligence is not at 
all advanced. He should know that his only real concern is how to get 
free from material contact, for by absorbing his mind in material 
activities he takes material bodies again and again, and although he 
falsely claims to be very intelligent, in material consciousness he is 
not at all intelligent. When we speak about the Krsna consciousness 
movement, which is meant to make people intelligent, the conditioned 
living entity therefore misunderstands it. He is so engrossed in the 
material concept of life that he does not think there can be any 
activities that are actually based on intelligence beyond the 
construction of skyscrapers and big roads and the manufacturing of cars. 
This is proof of mayayapahrta-jnana, or loss of all intelligence due to 
the influence of maya. When a living entity is freed from such 
misconceptions, he is called liberated. When one is actually liberated 
he no longer identifies with the material world. The symptom of mukti (
liberation) is that one engages in spiritual activities instead of 
falsely engaging in material activities.
 
Transcendental loving devotional service is the spiritual activity of 
the spirit soul. Mayavadi philosophers confuse such spiritual activity 
with material activity, but the Bhagavad-gita (14.26) confirms:
 
mam ca yo 'vyabhicarena bhakti-yogena sevate
sa gunan samatityaitan brahma-bhuyaya kalpate
 
One who engages in the spiritual activities of unalloyed devotional 
service (avyabhicarini-bhakti) is immediately elevated to the 
transcendental platform, and he is to be considered brahma-bhuta [SB 4.
30.20], which indicates that he is no longer in the material world but 
is in the spiritual world. Devotional service is enlightenment, or 
awakening. When the living entity perfectly performs spiritual 
activities under the direction of the spiritual master, he becomes 
perfect in knowledge and understands that he is not God but a servant of 
God. As explained by Caitanya Mahaprabhu, jivera ‘svarupa' haya -- 
krsnera ‘nitya-dasa': the real identity of the living entity is that he 
is an eternal servant of the Supreme (Cc. Madhya 20.108). As long as one 
does not come to this conclusion, he must be in ignorance. This is also 
confirmed by the Lord in the Bhagavad-gita (7.19): bahunam janmanam ante 
jnanavan mam prapadyate . . . sa mahatma su-durlabhah. "After many 
births of struggling for existence and cultivating knowledge, when one 
comes to the point of real knowledge he surrenders unto Me. Such an 
advanced mahatma, or great soul, is very rarely to be seen." Thus 
although the Mayavadi philosophers appear to be very much advanced in 
knowledge, they are not yet perfect. To come to the point of perfection 
they must voluntarily surrender to Krsna.
 
Adi 7.119
 
TEXT 119
 
TEXT
 
visnu-saktih para prokta
ksetra-jnakhya tatha para
avidya-karma-samjnanya
trtiya saktir isyate
SYNONYMS
 
visnu-saktih -- the potency of Lord Visnu; para -- spiritual; prokta -- 
it is said; ksetra-jna-akhya -- the potency known as ksetra-jna; tatha --
 as well as; para -- spiritual; avidya -- ignorance; karma -- fruitive 
activities; samjna -- known as; anya -- other; trtiya -- third; saktih --
 potency; isyate -- known thus.
 
TRANSLATION
 
"‘The potency of Lord Visnu is summarized in three categories -- namely, 
the spiritual potency, the living entities and ignorance. The spiritual 
potency is full of knowledge; the living entities, although belonging to 
the spiritual potency, are subject to bewilderment; and the third energy,
 which is full of ignorance, is always visible in fruitive activities.'
 
PURPORT
 
This is a quotation from the Visnu Purana (6.7.61).
 
In the previous verse, quoted from the Bhagavad-gita, it has been 
established that the living entities are to be categorized among the 
Lord's potencies. The Lord is potent, and there are varieties of 
potencies (parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport])
. Now, in this quotation from the Visnu Purana, this is further 
confirmed. There are varieties of potencies, and they have been divided 
into three categories -- namely, spiritual, marginal and external.
 
The spiritual potency is manifested in the spiritual world. Krsna's form,
 qualities, activities and entourage are all spiritual. This is 
confirmed in the Bhagavad-gita (4.6):
 
ajo 'pi sann avyayatma bhutanam isvaro 'pi san
prakrtim svam adhisthaya sambhavamy atma-mayaya
 [Bg. 4.6]
 
"Although I am unborn and My transcendental body never deteriorates, and 
although I am the Lord of all living entities, by My spiritual potency I 
still appear in every millennium in My original transcendental form." 
Atma-maya refers to the spiritual potency. When Krsna comes to this or 
any other universe, He does so with His spiritual potency. We take birth 
by the force of the material potency, but as stated here with reference 
to the Visnu Purana, the ksetra-jna, or living entity, belongs to the 
spiritual potency; thus when we free ourselves from the clutches of the 
material potency we can also enter the spiritual world.
 
The material potency is the energy of darkness, or complete ignorance of 
spiritual activities. In the material potency, the living entity engages 
himself in fruitive activities, thinking that he can be happy through 
expansion in terms of material energy. This fact is prominently manifest 
in this Age of Kali because human society, not understanding the 
spiritual nature, is busily expanding in material activities. The men of 
the present day are almost unaware of their spiritual identity. They 
think that they are products of the elements of the material world and 
that everything will end with the annihilation of the body. Therefore 
they conclude that as long as one has a material body consisting of 
material senses, one should enjoy the senses as much as possible. Since 
they are atheists, they do not care whether there is a next life. Such 
activities are described in this verse as avidya-karma-samjnanya.
 
The material energy is separated from the spiritual energy of the 
Supreme Personality of Godhead. Thus although it is originally created 
by the Supreme Lord, He is not actually present within it. The Lord also 
confirms in the Bhagavad-gita (9.4), mat-sthani sarva-bhutani: "
Everything is resting on Me." This indicates that everything is resting 
on His own energy. For example, the planets are resting within outer 
space, which is the separated energy of Krsna. The Lord explains in the 
Bhagavad-gita (7.4):
 
bhumir apo 'nalo vayuh kham mano buddhir eva ca
ahankara itiyam me bhinna prakrtir astadha
 
"Earth, water, fire, air, ether, mind, intelligence and false ego -- all 
together these eight constitute My separated material energies." The 
separated energy acts as if it were independent, but here it is said 
that although such energies are certainly factual, they are not 
independent but merely separated.
 
The separated energy can be understood from a practical example. I 
compose books by speaking into a dictaphone, and when the dictaphone is 
replayed, it appears that I am speaking personally, but actually I am 
not. I spoke personally, but then the dictaphone tape, which is separate 
from me, acts exactly like me. Similarly, the material energy originally 
emanates from the Supreme Personality of Godhead, but it acts separately,
 although the energy is supplied by the Lord. This is also explained in 
the Bhagavad-gita (9.10): 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." Under the guidance or 
superintendence of the Supreme Personality of Godhead, the material 
energy works as if independent, although it is not actually independent.
 
In this verse from the Visnu Purana the total energy of the Supreme 
Personality of Godhead is classified in three divisions -- namely, the 
spiritual or internal potency of the Lord, the marginal potency, or 
ksetra-jna (the living entity), and the material potency, which is 
separated from the Supreme Personality of Godhead and appears to act 
independently. When Srila Vyasadeva, by meditation and self-realization, 
saw the Supreme Personality of Godhead, he also saw the separated energy 
of the Lord standing behind Him (apasyat purusam purnam mayam ca tad-
apasrayam). Vyasadeva also realized that it is this separated energy of 
the Lord, the material energy, that covers the knowledge of the living 
entities (yaya sammohito jiva atmanam tri-gunatmakam [SB 1.7.5]). The 
separated, material energy bewilders the living entities (jivas), and 
thus they work very hard under its influence, not knowing that they are 
not fulfilling their mission in life. Unfortunately, most of them think 
that they are the body and should therefore enjoy the material senses 
irresponsibly since when death comes everything will be finished. This 
atheistic philosophy also flourished in India, where it was sometimes 
propagated by Carvaka Muni, who said:
 
rnam krtva ghrtam pibet yavaj jivet sukham jivet
bhasmi-bhutasya dehasya kutah punar agamano bhavet
 
His theory was that as long as one lives one should eat as much ghee as 
possible. In India, ghee (clarified butter) is a basic ingredient in 
preparing many varieties of food. Since everyone wants to enjoy nice 
food, Carvaka Muni advised that one eat as much ghee as possible. One 
may say, "I have no money. How shall I purchase ghee?" Carvaka Muni, 
however, says, "If you have no money, then beg, borrow or steal, but in 
some way secure ghee and enjoy life." For one who further objects that 
he will be held accountable for such unauthorized activities as begging, 
borrowing and stealing, Carvaka Muni replies, "You will not be held 
responsible. As soon as your body is burned to ashes after death, 
everything is finished."
 
This is called ignorance. From the Bhagavad-gita it is understood that 
one does not die with the annihilation of his body (na hanyate hanyamane 
sarire [Bg. 2.20]). The annihilation of one body involves changing to 
another (tatha dehantara-praptih [Bg. 2.13]). Therefore, to perform 
irresponsible activities in the material world is very dangerous. 
Without knowledge of the spirit soul and its transmigration, people are 
allured by the material energy to engage in many such activities, as if 
one could become happy simply by dint of material knowledge, without 
reference to spiritual existence. Therefore the entire material world 
and its activities are referred to as avidya-karma-samjnanya.
 
In order to dissipate the ignorance of the human beings who work under 
the material energy, which is separated from the Supreme Personality of 
Godhead, the Lord comes down to revive their original nature of 
spiritual activities (yada yada hi dharmasya glanir bhavati bharata [Bg. 
4.7]). As soon as they deviate from their original nature, the Lord 
comes to teach them, sarva-dharman parityajya mam ekam saranam vraja: "
My dear living entities, give up all material activities and simply 
surrender unto Me for protection." (Bg. 18.66)
 
It is the statement of Carvaka Muni that one should beg, borrow or steal 
money to purchase ghee and enjoy life (rnam krtva ghrtam pibet). Thus 
even the greatest atheist of India recommends that one eat ghee, not 
meat. No one could conceive of human beings' eating meat like tigers and 
dogs, but men have become so degraded that they are just like animals 
and can no longer claim to have a human civilization.
 
Adi 7.120
 
TEXT 120
 
TEXT
 
hena jiva-tattva lana likhi' para-tattva
acchanna karila srestha isvara-mahattva
SYNONYMS
 
hena -- such degraded; jiva-tattva -- the living entities; lana -- 
taking them; likhi' -- having written; para-tattva -- as the Supreme; 
acchanna -- covering; karila -- did; srestha -- the Supreme Personality 
of Godhead; isvara -- the Lord's; mahattva -- glories.
 
TRANSLATION
 
"The Mayavada philosophy is so degraded that it has taken the 
insignificant living entities to be the Lord, the Supreme Truth, thus 
covering the glory and supremacy of the Absolute Truth with monism.
 
PURPORT
 
Srila Bhaktivinoda Thakura comments in this connection that in all Vedic 
scriptures the jiva-tattva, the truth of the living entities, is 
mentioned to be one of the energies of the Lord. If one does not accept 
the living entity to be a minute, infinitesimal spark of the Supreme but 
equates the jiva-tattva with the Supreme Brahman or Supreme Personality 
of Godhead, it must be understood that his entire philosophy is based on 
a misunderstanding. Unfortunately, Sripada Sankaracarya purposely 
claimed the jiva-tattva, or living entities, to be equal to the Supreme 
God. Therefore his entire philosophy is based on a misunderstanding, and 
it misguides people to become atheists, whose mission in life is 
unfulfilled. The mission of human life, as described in the Bhagavad-
gita, is to surrender unto the Supreme Lord and become His devotee, but 
the Mayavada philosophy misleads one to defy the existence of the 
Supreme Personality of Godhead and pose oneself as the Supreme Lord. 
Thus it has misguided hundreds of thousands of innocent men.
 
In the Vedanta-sutra, Vyasadeva has described that the Supreme 
Personality of Godhead is potent and that everything, material or 
spiritual, is but an emanation of His energy. The Lord, the Supreme 
Brahman, is the origin or source of everything (janmady asya yatah [SB 1.
1.1]), and all other manifestations are emanations of different energies 
of the Lord. This is also confirmed in the Visnu Purana (1.22.56):
 
eka-desa-sthitasyagner jyotsna vistarini yatha
parasya brahmanah saktis tathedam akhilam jagat
 
"Whatever we see in this world is simply an expansion of different 
energies of the Supreme Personality of Godhead, who is exactly like a 
fire that spreads illumination for a long distance although it is 
situated in one place." This is a very vivid example. Similarly, it is 
stated that just as everything in the material world exists in the 
sunshine, which is the energy of the sun, so everything exists on the 
basis of the spiritual and material energies of the Supreme Personality 
of Godhead. Thus although Krsna is situated in His own abode (goloka eva 
nivasaty akhilatma-bhutah [Bs. 5.37]), where He enjoys His 
transcendental pastimes with the cowherd boys and gopis, He is 
nevertheless present everywhere, even within the atoms of this universe (
andantara-stha-paramanu-cayantara-stham [Bs. 5.35]). This is the verdict 
of the Vedic literature.
 
Unfortunately, the Mayavada philosophy, misguiding people by claiming 
the living entity to be the Lord, has created havoc throughout the 
entire world and led almost everyone to godlessness. By thus covering 
the glories of the Supreme Lord, the Mayavadi philosophers have done the 
greatest disservice to human society. It is to counteract these most 
abominable activities of the Mayavadi philosophers that Lord Caitanya 
has introduced the Hare Krsna maha-mantra.
 
harer nama harer nama harer namaiva kevalam
kalau nasty eva nasty eva nasty eva gatir anyatha
 [Cc. Adi 17.21]
 
"In this age of quarrel and hypocrisy, the only means of deliverance is 
chanting the holy name of the Lord. There is no other way. There is no 
other way. There is no other way." People should simply engage in the 
chanting of the Hare Krsna maha-mantra, for thus they will gradually 
come to understand that they are not the Supreme Personality of Godhead, 
as they have been taught by the Mayavadi philosophers, but are eternal 
servants of the Lord. As soon as one engages himself in the 
transcendental service of the Lord, he becomes free.
 
mam ca yo 'vyabhicarena bhakti-yogena sevate
sa gunan samatityaitan brahma-bhuyaya kalpate
 
"One who engages in full devotional service, unfailing in all 
circumstances, at once transcends the modes of material nature and thus 
comes to the level of Brahman." (Bg. 14.26) Therefore the Hare Krsna 
movement, or Krsna consciousness movement, is the only light for the 
foolish living entities who think either that there is no God or that if 
God exists He is formless and they themselves are also God. These 
misconceptions are very dangerous, and the only way to counteract them 
is to spread the Hare Krsna movement.
 
Adi 7.121
 
TEXT 121
 
TEXT
 
vyasera sutrete kahe ‘parinama'-vada
‘vyasa bhranta' -- bali' tara uthaila vivada
SYNONYMS
 
vyasera -- of Srila Vyasadeva; sutrete -- in the aphorisms; kahe -- 
describes; parinama -- transformation; vada -- philosophy; vyasa -- 
Srila Vyasadeva; bhranta -- mistaken; bali' -- accusing him; tara -- his;
 uthaila -- raised; vivada -- opposition.
 
TRANSLATION
 
"In his Vedanta-sutra Srila Vyasadeva has described that everything is 
but a transformation of the energy of the Lord. Sankaracarya, however, 
has misled the world by commenting that Vyasadeva was mistaken. Thus he 
has raised great opposition to theism throughout the entire world.
 
PURPORT
 
Srila Bhaktivinoda Thakura explains, "In the Vedanta-sutra of Srila 
Vyasadeva it is definitely stated that all cosmic manifestations result 
from transformations of various energies of the Lord. Sankaracarya, 
however, not accepting the energy of the Lord, thinks that it is the 
Lord who is transformed. He has taken many clear statements from the 
Vedic literature and twisted them to try to prove that if the Lord, or 
the Absolute Truth, were transformed, His oneness would be disturbed. 
Thus he has accused Srila Vyasadeva of being mistaken. In developing his 
philosophy of monism, therefore, he has established vivarta-vada, or the 
Mayavada theory of illusion."
 
In the Brahma-sutra, Second Chapter, the first aphorism is as follows: 
tad-ananyatvam arambhana-sabdadibhyah. Commenting on this sutra in his 
Sariraka-bhasya, Sankaracarya has introduced the statement vacarambhanam 
vikaro namadheyam from the Chandogya Upanisad (6.1.4) to try to prove 
that acceptance of the transformation of the energy of the Supreme Lord 
is faulty. He has tried to defy this transformation of energy in a 
misguided way, which will be explained later. Since his conception of 
God is impersonal, he does not believe that the entire cosmic 
manifestation is a transformation of the energies of the Lord, for as 
soon as one accepts the various energies of the Absolute Truth, one must 
immediately accept the Absolute Truth to be personal, not impersonal. A 
person can create many things by the transformation of his energy. For 
example, a businessman transforms his energy by establishing many big 
factories or business organizations, yet he remains a person although 
his energy has been transformed into these many factories or business 
concerns. The Mayavadi philosophers do not understand this simple fact. 
Their tiny brains and poor fund of knowledge cannot afford them 
sufficient enlightenment to realize that when a man's energy is 
transformed, the man himself is not transformed but remains the same 
person.
 
Not believing in the fact that the energy of the Absolute Truth is 
transformed, Sankaracarya has propounded his theory of illusion. This 
theory states that although the Absolute Truth is never transformed, we 
think that it is transformed, which is an illusion. Sankaracarya does 
not believe in the transformation of the energy of the Absolute Truth, 
for he claims that everything is one and that the living entity is 
therefore also one with the Supreme. This is the Mayavada theory.
 
Srila Vyasadeva has explained that the Absolute Truth is a person who 
has different potencies. Merely by His desire that there be creation and 
by His glance (sa aiksata), He created this material world (sa asrjata). 
After creation, He remains the same person: He is not transformed into 
everything. One should accept that the Lord has inconceivable energies 
and that it is by His order and will that varieties of manifestations 
have come into existence. In the Vedic literature it is said, sa-
tattvato 'nyatha-buddhir vikara ity udahrtah. This mantra indicates that 
from one fact another fact is generated. For example, a father is one 
fact, and a son generated from the father is a second fact. Thus both of 
them are truths, although one is generated from the other. This 
generation of a second, independent truth from a first truth is called 
vikara, or transformation resulting in a by-product. The Supreme Brahman 
is the Absolute Truth, and the energies that have emanated from Him and 
are existing separately, such as the living entities and the cosmic 
manifestation, are also truths. This is an example of transformation, 
which is called vikara or parinama. To give another example of vikara, 
milk is a truth, but the same milk may be transformed into yogurt. Thus 
yogurt is a transformation of milk, although the ingredients of yogurt 
and milk are the same.
 
In the Chandogya Upanisad there is the following mantra: aitad-atmyam 
idam sarvam. This mantra indicates without a doubt that the entire world 
is Brahman. The Absolute Truth has inconceivable energies, as confirmed 
in the Svetasvatara Upanisad (parasya saktir vividhaiva sruyate [Cc. 
Madhya 13.65, purport]), and the entire cosmic manifestation is evidence 
of these different energies of the Supreme Lord. The Supreme Lord is a 
fact, and therefore whatever is created by the Supreme Lord is also 
factual. Everything is true and complete (purnam), but the original 
purnam, the complete Absolute Truth, always remains the same. Purnat 
purnam udacyate purnasya purnam adaya [Iso Invocation]. The Absolute 
Truth is so perfect that although innumerable energies emanate from Him 
and manifest creations which appear to be different from Him, He 
nevertheless maintains His personality. He never deteriorates under any 
circumstances.
 
It is to be concluded that the entire cosmic manifestation is a 
transformation of the energy of the Supreme Lord, not of the Supreme 
Lord or Absolute Truth Himself, who always remains the same. The 
material world and the living entities are transformations of the energy 
of the Lord, the Absolute Truth or Brahman, who is the original source. 
In other words, the Absolute Truth, Brahman, is the original ingredient, 
and the other manifestations are transformations of this ingredient. 
This is also confirmed in the Taittiriya Upanisad (3.1): yato va imani 
bhutani jayante. "This entire cosmic manifestation is made possible by 
the Absolute Truth, the Supreme Personality of Godhead." In this verse 
it is indicated that Brahman, the Absolute Truth, is the original cause 
and that the living entities (jivas) and the cosmic manifestation are 
effects of this cause. The cause being a fact, the effects are also 
factual. They are not illusion. Sankaracarya has inconsistently tried to 
prove that it is an illusion to accept the material world and the jivas 
as by-products of the Supreme Lord because (in his conception) the 
existence of the material world and the jivas is different and separate 
from that of the Absolute Truth. With this jugglery of understanding, 
Mayavadi philosophers have propagated the slogan brahma satyam jagan 
mithya, which declares that the Absolute Truth is fact but the cosmic 
manifestation and the living entities are simply illusions, or that all 
of them are in fact the Absolute Truth and that the material world and 
living entities do not separately exist.
 
It is therefore to be concluded that Sankaracarya, in order to present 
the Supreme Lord, the living entities and the material nature as 
indivisible and ignorant, tries to cover the glories of the Supreme 
Personality of Godhead. He maintains that the material cosmic 
manifestation is mithya, or false, but this is a great blunder. If the 
Supreme Personality of Godhead is a fact, how can His creation be false? 
Even in ordinary dealings, one cannot think the material cosmic 
manifestation to be false. Therefore Vaisnava philosophers say that the 
cosmic creation is not false but temporary. It is separated from the 
Supreme Personality of Godhead, but since it is wonderfully created by 
the energy of the Lord, to say that it is false is blasphemous.
 
Nondevotees factually appreciate the wonderful creation of material 
nature, but they cannot appreciate the intelligence and energy of the 
Supreme Personality of Godhead, who is behind this material creation. 
Sripada Ramanujacarya, however, refers to a sutra from the Aitareya 
Upanisad (1.1.1), atma va idam agra asit, which points out that the 
supreme atma, the Absolute Truth, existed before the creation. One may 
argue, "If the Supreme Personality of Godhead is completely spiritual, 
how is it possible for Him to be the origin of creation and have within 
Himself both material and spiritual energies?" To answer this challenge, 
Sripada Ramanujacarya quotes a mantra from the Taittiriya Upanisad (3.1) 
that states:
 
yato va imani bhutani jayante yena jatani jivanti yat prayanty 
abhisamvisanti
 
This mantra confirms that the entire cosmic manifestation emanates from 
the Absolute Truth, rests upon the Absolute Truth and after annihilation 
again reenters the body of the Absolute Truth, the Supreme Personality 
of Godhead. The living entity is originally spiritual, and when he 
enters the spiritual world or the body of the Supreme Lord, he still 
retains his identity as an individual soul. In this connection Sripada 
Ramanujacarya gives the example that when a green bird enters a green 
tree it does not become one with the tree: it retains its identity as a 
bird, although it appears to merge with the greenness of the tree. To 
give another example, an animal that enters a forest keeps its 
individuality, although apparently the beast merges with the forest. 
Similarly, in material existence, both the material energy and the 
living entities of the marginal potency maintain their individuality. 
Thus although the energies of the Supreme Personality of Godhead 
interact within the cosmic manifestation, each keeps its separate 
individual existence. Merging with the material or spiritual energies, 
therefore, does not involve loss of individuality. According to Sri 
Ramanujapada's theory of Visistadvaita, although all the energies of the 
Lord are one, each keeps its individuality (vaisistya).
 
Sripada Sankaracarya has tried to mislead the readers of the Vedanta-
sutra by misinterpreting the words ananda-mayo 'bhyasat, and he has even 
tried to find fault with Vyasadeva. All the aphorisms of the Vedanta-
sutra need not be examined here, however, since we intend to present the 
Vedanta-sutra in a separate volume.
 
Adi 7.122
 
TEXT 122
 
TEXT
 
parinama-vade isvara hayena vikari
eta kahi' ‘vivarta'-vada sthapana ye kari
SYNONYMS
 
parinama-vade -- by accepting the theory of transformation of energy; 
isvara -- the Supreme Lord; hayena -- becomes; vikari -- transformed; 
eta kahi' -- saying this; vivarta -- illusion; vada -- theory; sthapana -
- establishing; ye -- what; kari -- do.
 
TRANSLATION
 
"According to Sankaracarya, by accepting the theory of the 
transformation of the energy of the Lord, one creates an illusion by 
indirectly accepting that the Absolute Truth is transformed.
 
PURPORT
 
Srila Bhaktivinoda Thakura comments that if one does not clearly 
understand the meaning of parinama-vada, or transformation of energy, 
one is sure to misunderstand the truth regarding this material cosmic 
manifestation and the living entities. In the Chandogya Upanisad (6.8.4) 
it is said, san-mulah saumyemah prajah sad-ayatanah sat-pratisthah. The 
material world and the living entities are separate beings, and they are 
eternally true, not false. Sankaracarya, however, unnecessarily fearing 
that by parinama-vada (transformation of energy) Brahman would be 
transformed (vikari), has imagined both the material world and the 
living entities to be false and to have no individuality. By word 
jugglery he has tried to prove that the individual identities of the 
living entities and the material world are illusory, and he has cited 
the examples of mistaking a rope for a snake or an oyster shell for gold.
 Thus he has most abominably cheated people in general.
 
The example of misunderstanding a rope to be a snake is mentioned in the 
Mandukya Upanisad, but it is meant to explain the error of identifying 
the body with the soul. Since the soul is actually a spiritual particle, 
as confirmed in the Bhagavad-gita (mamaivamso jiva-loke), it is due to 
illusion (vivarta-vada) that a human being, like an animal, identifies 
the body with the self. This is a proper example of vivarta, or illusion.
 The verse atattvato 'nyatha-buddhir vivarta ity udahrtah describes such 
an illusion. To not know actual facts and thus to mistake one thing for 
another (as, for example, to accept the body as oneself) is called 
vivarta-vada. Every conditioned living entity who considers the body to 
be the soul is deluded by this vivarta-vada. One can be attacked by this 
vivarta-vada philosophy when he forgets the inconceivable power of the 
omnipotent Personality of Godhead.
 
How the Supreme Personality of Godhead remains as He is, never changing, 
is explained in the Isopanisad: purnasya purnam adaya purnam 
evavasisyate [Iso Invocation]. God is complete. Even if a complete 
manifestation is taken away from Him, He continues to be complete. The 
material creation is manifested by the energy of the Lord, but He is 
still the same person. His form, entourage, qualities and so on never 
deteriorate. Srila Jiva Gosvami, in his Paramatma-sandarbha, comments 
regarding the vivarta-vada as follows: "Under the spell of vivarta-vada 
one imagines the separate entities, namely the cosmic manifestation and 
the living entities, to be one with Brahman. This is due to complete 
ignorance regarding the actual fact. The Absolute Truth, or Para-
brahman, is always one and always the same. He is completely free from 
all other conceptions of existence. He is completely free from false ego,
 for He is the full spiritual identity. It is absolutely impossible for 
Him to be subjected to ignorance and fall under the spell of a 
misconception (vivarta-vada). The Absolute Truth is beyond our 
conception. One must admit that He has unblemished qualities that He 
does not share with every living entity. He is never tainted in the 
slightest degree by the flaws of ordinary living beings. Everyone must 
therefore understand the Absolute Truth to possess inconceivable 
potencies."
 
Adi 7.123
 
TEXT 123
 
TEXT
 
vastutah parinama-vada -- sei se pramana
dehe atma-buddhi -- ei vivartera sthana
SYNONYMS
 
vastutah -- factually; parinama-vada -- transformation of the energy; 
sei -- that; se -- only; pramana -- proof; dehe -- in the body; atma-
buddhi -- concept of self; ei -- this; vivartera -- of illusion; sthana -
- place.
 
TRANSLATION
 
"Transformation of energy is a proven fact. It is the false bodily 
conception of the self that is an illusion.
 
PURPORT
 
The jiva, or living entity, is a spiritual spark who is part of the 
Supreme Personality of Godhead. Unfortunately, he thinks the body to be 
the self, and that misunderstanding is called vivarta, or acceptance of 
untruth to be truth. The body is not the self, but animals and foolish 
people think that it is. Vivarta (illusion) does not, however, denote a 
change in the identity of the spirit soul; it is the misconception that 
the body is the self that is an illusion. Similarly, the Supreme 
Personality of Godhead does not change when His external energy, 
consisting of the eight gross and subtle material elements listed in the 
Bhagavad-gita (bhumir apo 'nalo vayuh, etc. [Bg. 7.4]), acts and reacts 
in different phases.
 
Adi 7.124
 
TEXT 124
 
TEXT
 
avicintya-sakti-yukta sri-bhagavan
icchaya jagad-rupe paya parinama
SYNONYMS
 
avicintya -- inconceivable; sakti -- potency; yukta -- possessed of; sri 
-- the affluent; bhagavan -- Personality of Godhead; icchaya -- by His 
wish; jagat-rupe -- in the form of the cosmic manifestation; paya -- 
becomes; parinama -- transformed by His energy.
 
TRANSLATION
 
"The Supreme Personality of Godhead is opulent in all respects. 
Therefore by His inconceivable energies He has transformed the material 
cosmic manifestation.
 
Adi 7.125
 
TEXT 125
 
TEXT
 
tathapi acintya-saktye haya avikari
prakrta cintamani tahe drstanta ye dhari
SYNONYMS
 
tathapi -- yet; acintya-saktye -- by inconceivable potency; haya -- 
remains; avikari -- without change; prakrta -- material; cintamani -- 
touchstone; tahe -- in that respect; drstanta -- example; ye -- which; 
dhari -- we accept.
 
TRANSLATION
 
"Using the example of a touchstone, which by its energy turns iron to 
gold and yet remains the same, we can understand that although the 
Supreme Personality of Godhead transforms His innumerable energies, He 
remains unchanged.
 
Adi 7.126
 
TEXT 126
 
TEXT
 
nana ratna-rasi haya cintamani haite
tathapiha mani rahe svarupe avikrte
SYNONYMS
 
nana -- varieties; ratna-rasi -- valuable jewels; haya -- become 
possible; cintamani -- the touchstone; haite -- from; tathapiha -- still,
 certainly; mani -- the touchstone; rahe -- remains; svarupe -- in its 
original form; avikrte -- without change.
 
TRANSLATION
 
"Although a touchstone produces many varieties of valuable jewels, it 
nevertheless remains the same. It does not change its original form.
 
Adi 7.127
 
TEXT 127
 
TEXT
 
prakrta-vastute yadi acintya-sakti haya
isvarera acintya-sakti, -- ithe ki vismaya
SYNONYMS
 
prakrta-vastute -- in material things; yadi -- if; acintya -- 
inconceivable; sakti -- potency; haya -- becomes possible; isvarera -- 
of the Supreme Lord; acintya -- inconceivable; sakti -- potency; ithe -- 
in this; ki -- what; vismaya -- wonderful.
 
TRANSLATION
 
"If there is such inconceivable potency in material objects, why should 
we not believe in the inconceivable potency of the Supreme Personality 
of Godhead?
 
PURPORT
 
The argument of Sri Caitanya Mahaprabhu described in this verse can be 
very easily understood even by a common man if he simply thinks of the 
activities of the sun, which has been giving off unlimited amounts of 
heat and light since time immemorial and yet has not even slightly 
decreased in power. Modern science believes that it is by sunshine that 
the entire cosmic manifestation is maintained, and actually one can see 
how the actions and reactions of sunshine maintain order throughout the 
universe. The growth of vegetables and even the rotation of the planets 
take place due to the heat and light of the sun. Sometimes, therefore, 
modern scientists consider the sun to be the original cause of creation, 
not knowing that the sun is only a medium, for it is also created by the 
supreme energy of the Supreme Personality of Godhead. Aside from the sun 
and the touchstone, there are many other material things that transform 
their energy in different ways and yet remain as they are. It is not 
necessary, therefore, for the original cause, the Supreme Personality of 
Godhead, to change due to the changes or transformations of His 
different energies.
 
The falsity of Sripada Sankaracarya's explanation of vivarta-vada and 
parinama-vada has been detected by the Vaisnava acaryas, especially Jiva 
Gosvami, whose opinion is that actually Sankara did not understand the 
Vedanta-sutra. In Sankara's explanation of one sutra, ananda-mayo '
bhyasat, he has interpreted the affix mayat with such word jugglery that 
this very explanation proves that he had little knowledge of the Vedanta-
sutra but simply wanted to support his impersonalism through the 
aphorisms of the Vedanta philosophy. Actually, however, he failed to do 
so because he could not put forward strong arguments. In this connection,
 Srila Jiva Gosvami cites the phrase brahma puccham pratistha (
Taittiriya Up. 2.5), which gives Vedic evidence that Brahman is the 
origin of everything. In explaining this verse, Sripada Sankaracarya 
interpreted various Sanskrit words in such a way that he implied, 
according to Jiva Gosvami, that Vyasadeva had very little knowledge of 
higher logic. Such unscrupulous deviation from the real meaning of the 
Vedanta-sutra has created a class of men who by word jugglery try to 
derive various indirect meanings from the Vedic literatures, especially 
the Bhagavad-gita. One of them has even explained that the word 
kuruksetra refers to the body. Such interpretations imply, however, that 
neither Lord Krsna nor Vyasadeva had a proper sense of word usage or 
etymological adjustment. They lead one to assume that since Lord Krsna 
could not personally sense the meaning of what He was speaking and 
Vyasadeva did not know the meaning of what he was writing, Lord Krsna 
left His book to be explained later by the Mayavadis. Such 
interpretations merely prove, however, that their proponents have very 
little philosophical sense.
 
Instead of wasting one's time falsely deriving such indirect meanings 
from the Vedanta-sutra and other Vedic literatures, one should accept 
the words of these books as they are. In presenting Bhagavad-gita As It 
Is, therefore, we have not changed the meaning of the original words. 
Similarly, if one studies the Vedanta-sutra as it is, without whimsical 
and capricious adulteration, one can understand the Vedanta-sutra very 
easily. Srila Vyasadeva therefore explains the Vedanta-sutra, beginning 
from the first sutra, janmady asya yatah [SB 1.1.1], in his Srimad-
Bhagavatam (1.1.1):
 
janmady asya yato 'nvayad itaratas carthesv abhijnah sva-rat [SB 1.1.1].
 
"I meditate upon Him [Lord Sri Krsna], the transcendent reality, who is 
the primeval cause of all causes, from whom all manifested universes 
arise, in whom they dwell, and by whom they are destroyed. I meditate 
upon that eternally effulgent Lord, who is directly and indirectly 
conscious of all manifestations and yet is fully independent." The 
Supreme Personality of Godhead knows very well how to do everything 
perfectly. He is abhijna, always fully conscious. The Lord therefore 
says in the Bhagavad-gita (7.26) that He knows everything, past, present 
and future, but that no one but a devotee knows Him as He is. Therefore, 
the Absolute Truth, the Personality of Godhead, is at least partially 
understood by devotees of the Lord, but the Mayavadi philosophers, who 
unnecessarily speculate to understand the Absolute Truth, simply waste 
their time.
 
Adi 7.128
 
TEXT 128
 
TEXT
 
‘pranava' se mahavakya -- vedera nidana
isvara-svarupa pranava sarva-visva-dhama
SYNONYMS
 
pranava -- the omkara; se -- that; maha-vakya -- transcendental sound 
vibration; vedera -- of the Vedas; nidana -- basic principle; isvara-
svarupa -- direct representation of the Supreme Personality of Godhead; 
pranava -- omkara; sarva-visva -- of all universes; dhama -- is the 
reservoir.
 
TRANSLATION
 
"The Vedic sound vibration omkara, the principal word in the Vedic 
literatures, is the basis of all Vedic vibrations. Therefore one should 
accept omkara as the sound representation of the Supreme Personality of 
Godhead and the reservoir of the cosmic manifestation.
 
PURPORT
 
In the Bhagavad-gita (8.13) the glories of omkara are described as 
follows:
 
om ity ekaksaram brahma vyaharan mam anusmaran
yah prayati tyajan deham sa yati paramam gatim
 
This verse indicates that omkara, or pranava, is a direct representation 
of the Supreme Personality of Godhead. Therefore if at the time of death 
one simply remembers omkara, he remembers the Supreme Personality of 
Godhead and is therefore immediately transferred to the spiritual world. 
Omkara is the basic principle of all Vedic mantras, for it is a 
representation of Lord Krsna, understanding of whom is the ultimate goal 
of the Vedas, as stated in the Bhagavad-gita (vedais ca sarvair aham eva 
vedyah [Bg. 15.15]). Mayavadi philosophers cannot understand these 
simple facts explained in the Bhagavad-gita, and yet they are very proud 
of being Vedantis. Sometimes, therefore, we refer to the Vedanti 
philosophers as Vidantis, those who have no teeth (vi means "without," 
and danti means "possessing teeth"). The statements of the Sankara 
philosophy, which are the teeth of the Mayavadi philosopher, are always 
broken by the strong arguments of Vaisnava philosophers such as the 
great acaryas, especially Ramanujacarya. Sripada Ramanujacarya and 
Madhvacarya break the teeth of the Mayavadi philosophers, who can 
therefore be called Vidantis, "toothless."
 
As mentioned above, the transcendental vibration omkara is explained in 
the Bhagavad-gita, Chapter Eight, verse thirteen:
 
om ity ekaksaram brahma vyaharan mam anusmaran
yah prayati tyajan deham sa yati paramam gatim
 
"After being situated in this yoga practice and vibrating the sacred 
syllable om, the supreme combination of letters, if one thinks of the 
Supreme Personality of Godhead and quits his body, he will certainly 
reach the spiritual planets." If one actually understands that omkara is 
the sound representation of the Supreme Personality of Godhead, whether 
he chants omkara or the Hare Krsna mantra, the result is certainly the 
same.
 
The transcendental vibration of omkara is further explained in the 
Bhagavad-gita, Chapter Nine, verse seventeen:
 
pitaham asya jagato mata dhata pitamahah
vedyam pavitram omkara rk sama yajur eva ca
 
"I am the father of this universe, the mother, the support and the 
grandsire. I am the object of knowledge, the purifier and the syllable 
om. I am also the Rg, the Sama and the Yajur Vedas."
 
Similarly, the transcendental sound om is further explained in the 
Bhagavad-gita, Chapter Seventeen, verse twenty-three:
 
om tat sad iti nirdeso brahmanas tri-vidhah smrtah
brahmanas tena vedas ca yajnas ca vihitah pura
 
"From the beginning of creation, the three syllables om tat sat have 
been used to indicate the Supreme Absolute Truth [Brahman]. They were 
uttered by brahmanas while chanting Vedic hymns and during sacrifices 
for the satisfaction of the Supreme."
 
Throughout all the Vedic literatures the glories of omkara are 
specifically mentioned. Srila Jiva Gosvami, in his thesis Bhagavat-
sandarbha, says that in the Vedic literature omkara is considered to be 
the sound vibration of the holy name of the Supreme Personality of 
Godhead. Only this vibration of transcendental sound can deliver a 
conditioned soul from the clutches of maya. Sometimes omkara is also 
called the deliverer (tara). Srimad-Bhagavatam begins with the omkara 
vibration: om namo bhagavate vasudevaya. Therefore omkara has been 
described by the great commentator Sridhara Svami as tarankura, the seed 
of deliverance from the material world. Since the Supreme Godhead is 
absolute, His holy name and His sound vibration omkara are as good as He 
Himself. Caitanya Mahaprabhu says that the holy name, or omkara, the 
transcendental representation of the Supreme Personality of Godhead, has 
all the potencies of the Personality of Godhead.
 
namnam akari bahudha nija-sarva-saktis
tatrarpita niyamitah smarane na kalah
 
All potencies are invested in the holy vibration of the holy name of the 
Lord. There is no doubt that the holy name of the Lord, or omkara, is 
the Supreme Personality of Godhead Himself. In other words, anyone who 
chants omkara and the holy name of the Lord, Hare Krsna, immediately 
meets the Supreme Lord directly in His sound form. In the Narada 
Pancaratra it is clearly said that the Supreme Personality of Godhead 
Narayana personally appears before the chanter who engages in chanting 
the astaksara, or eight-syllable mantra, om namo narayanaya. A similar 
statement in the Mandukya Upanisad declares that whatever one sees in 
the spiritual world is all an expansion of the spiritual potency of 
omkara.
 
On the basis of all the Upanisads, Srila Jiva Gosvami says that omkara 
is the Supreme Absolute Truth and is accepted as such by all the acaryas 
and authorities. Omkara is beginningless, changeless, supreme and free 
from deterioration and external contamination. Omkara is the origin, 
middle and end of everything, and any living entity who thus understands 
omkara attains the perfection of spiritual identity in omkara. Omkara, 
being situated in everyone's heart, is isvara, the Supreme Personality 
of Godhead, as confirmed in the Bhagavad-gita (18.61): isvarah sarva-
bhutanam hrd-dese 'rjuna tisthati. Omkara is as good as Visnu because 
omkara is as all-pervasive as Visnu. One who knows omkara and Lord Visnu 
to be identical no longer has to lament or hanker. One who chants omkara 
no longer remains a sudra but immediately comes to the position of a 
brahmana. Simply by chanting omkara one can understand the whole 
creation to be one unit, or an expansion of the energy of the Supreme 
Lord: idam hi visvam bhagavan ivetaro yato jagat-sthana-nirodha-
sambhavah. "The Supreme Lord Personality of Godhead is Himself this 
cosmos, and still He is aloof from it. From Him only this cosmic 
manifestation has emanated, in Him it rests, and unto Him it enters 
after annihilation." (SB 1.5.20) Although one who does not understand 
concludes otherwise, Srimad-Bhagavatam states that the entire cosmic 
manifestation is but an expansion of the energy of the Supreme Lord. 
Realization of this is possible simply by chanting the holy name of the 
Lord, omkara.
 
One should not, however, foolishly conclude that because the Supreme 
Personality of Godhead is omnipotent, we have manufactured a combination 
of letters -- a, u and m -- to represent Him. Factually the 
transcendental sound omkara, although a combination of the three letters 
a, u and m, has transcendental potency, and one who chants omkara will 
very soon realize omkara and Lord Visnu to be nondifferent. Krsna 
declares, pranavah sarva-vedesu: "I am the syllable om in the Vedic 
mantras." (Bg. 7.8) One should therefore conclude that among the many 
incarnations of the Supreme Personality of Godhead, omkara is the sound 
incarnation. All the Vedas accept this thesis. One should always 
remember that the holy name of the Lord and the Lord Himself are always 
identical (abhinnatvan nama-naminoh [Cc. Madhya 17.133]). Since omkara 
is the basic principle of all Vedic knowledge, it is uttered before one 
begins to chant any Vedic hymn. Without omkara, no Vedic mantra is 
successful. The Gosvamis therefore declare that pranava (omkara) is the 
complete representation of the Supreme Personality of Godhead, and they 
have analyzed omkara in terms of its alphabetical constituents as 
follows:
 
a-karenocyate krsnah sarva-lokaika-nayakah
u-karenocyate radha ma-karo jiva-vacakah
 
Omkara is a combination of the letters a, u and m. A-karenocyate krsnah: 
the letter a (a-kara) refers to Krsna, who is sarva-lokaika-nayakah, the 
master of all living entities and planets, material and spiritual. 
Nayaka means "leader." He is the supreme leader (nityo nityanam cetanas 
cetananam (Katha Upanisad 2.2.13)). The letter u (u-kara) indicates 
Srimati Radharani, the pleasure potency of Krsna, and m (ma-kara) 
indicates the living entities (jivas). Thus om is the complete 
combination of Krsna, His potency and His eternal servitors. In other 
words, omkara represents Krsna, His name, fame, pastimes, entourage, 
expansions, devotees, potencies and everything else pertaining to Him. 
As Caitanya Mahaprabhu states in the present verse of Sri Caitanya-
caritamrta, sarva-visva-dhama: omkara is the resting place of everything,
 just as Krsna is the resting place of everything (brahmano hi 
pratisthaham).
 
The Mayavadi philosophers consider many Vedic mantras to be the maha-
vakya, or principal Vedic mantra, such as tat tvam asi (Chandogya 
Upanisad 6.8.7), idam sarvam yad ayam atma and brahmedam sarvam (Brhad-
aranyaka Upanisad 2.5.1), atmaivedam sarvam (Chandogya Upanisad 7.25.2) 
and neha nanasti kincana (Katha Upanisad 2.1.11). That is a great 
mistake. Only omkara is the maha-vakya. All these other mantras that the 
Mayavadis accept as the maha-vakya are only incidental. They cannot be 
taken as the maha-vakya, or maha-mantra. The mantra tat tvam asi 
indicates only a partial understanding of the Vedas, unlike omkara, 
which represents the full understanding of the Vedas. Therefore the 
transcendental sound that includes all Vedic knowledge is omkara (
pranava).
 
Aside from omkara, none of the words uttered by the followers of 
Sankaracarya can be considered the maha-vakya. They are merely passing 
remarks. Sankaracarya, however, has never stressed chanting of the maha-
vakya omkara; he has accepted only tat tvam asi as the maha-vakya. 
Imagining the living entity to be God, he has misrepresented all the 
mantras of the Vedanta-sutra with the motive of proving that there is no 
separate existence of the living entities and the Supreme Absolute Truth.
 This is similar to the politician's attempt to prove nonviolence from 
the Bhagavad-gita. Krsna is violent to demons, and to attempt to prove 
that Krsna is not violent is ultimately to deny Krsna. As such 
explanations of the Bhagavad-gita are absurd, so also is Sankaracarya's 
explanation of the Vedanta-sutra, and no sane and reasonable man will 
accept it. At present, however, the Vedanta-sutra is misrepresented not 
only by the so-called Vedantis but also by other unscrupulous persons 
who are so degraded that they even recommend that sannyasis eat meat, 
fish and eggs. In this way, the so-called followers of Sankara, the 
impersonalist Mayavadis, are sinking lower and lower. How can these 
degraded men explain the Vedanta-sutra, which is the essence of all 
Vedic literature?
 
Lord Sri Caitanya Mahaprabhu has declared, mayavadi-bhasya sunile haya 
sarva-nasa: [Cc. Madhya 6.169] "Anyone who hears commentary on the 
Vedanta-sutra from the Mayavada school is completely doomed." As 
explained in the Bhagavad-gita (15.15), vedais ca sarvair aham eva 
vedyah: all Vedic literature aims at understanding Krsna. Mayavada 
philosophy, however, has deviated everyone from Krsna. Therefore there 
is a great need for the Krsna consciousness movement all over the world 
to save the world from degradation. Every intelligent and sane man must 
abandon the philosophical explanation of the Mayavadis and accept the 
explanation of Vaisnava acaryas. One should read Bhagavad-gita As It Is 
to try to understand the real purport of the Vedas.
 
Adi 7.129
 
TEXT 129
 
TEXT
 
sarvasraya isvarera pranava uddesa
‘tat tvam asi' -- vakya haya vedera ekadesa
SYNONYMS
 
sarva-asraya -- the reservoir of everything; isvarera -- of the Supreme 
Personality of Godhead; pranava -- omkara; uddesa -- purpose; tat tvam 
asi -- the Vedic mantra tat tvam asi ("you are the same"); vakya -- 
statement; haya -- becomes; vedera -- of the Vedic literature; eka-desa -
- partial understanding.
 
TRANSLATION
 
"It is the purpose of the Supreme Personality of Godhead to present 
pranava [omkara] as the reservoir of all Vedic knowledge. The words ‘tat 
tvam asi' are only a partial explanation of the Vedic knowledge.
 
PURPORT
 
Tat tvam asi means "you are the same spiritual identity."
 
Adi 7.130
 
TEXT 130
 
TEXT
 
‘pranava', maha-vakya -- taha kari' acchadana
mahavakye kari ‘tat tvam asi'ra sthapana
SYNONYMS
 
pranava -- omkara; maha-vakya -- principal mantra; taha -- that; kari' --
 making; acchadana -- covered; maha-vakye -- in place of the principal 
mantra; kari -- I do; ‘tat tvam asi'ra sthapana -- establishment of the 
statement tat tvam asi.
 
TRANSLATION
 
"Pranava [omkara] is the maha-vakya [maha-mantra] in the Vedas. 
Sankaracarya's followers cover this to stress without authority the 
mantra tat tvam asi.
 
PURPORT
 
The Mayavadi philosophers stress the statements tat tvam asi, so 'ham, 
etc., but they do not stress the real maha-mantra, pranava (omkara). 
Therefore, because they misrepresent Vedic knowledge, they are the 
greatest offenders to the lotus feet of the Lord. Caitanya Mahaprabhu 
says clearly, mayavadi krsne aparadhi: "Mayavadi philosophers are the 
greatest offenders to Lord Krsna." Lord Krsna declares:
 
tan aham dvisatah kruran samsaresu naradhaman
ksipamy ajasram asubhan asurisv eva yonisu
 
"Those who are envious and mischievous, who are the lowest among mankind,
 I perpetually cast into the ocean of material existence, into various 
demoniac species of life." (Bg. 16.19) Life in demoniac species awaits 
the Mayavadi philosophers after death because they are envious of Krsna. 
When Krsna says in the Bhagavad-gita (9.34) man-mana bhava mad-bhakto 
mad-yaji mam namaskuru ("Engage your mind always in thinking of Me, 
become My devotee, offer obeisances to Me and worship Me"), one demoniac 
scholar says that it is not Krsna to whom one must surrender. This 
scholar is already suffering in this life, and he will have to suffer 
again in the next if in this life he does not complete his prescribed 
suffering. One should be very careful not to be envious of the Supreme 
Personality of Godhead. In the next verse, therefore, Sri Caitanya 
Mahaprabhu clearly states the purport of the Vedas.
 
Adi 7.131
 
TEXT 131
 
TEXT
 
sarva-veda-sutre kare krsnera abhidhana
mukhya-vrtti chadi' kaila laksana-vyakhyana
SYNONYMS
 
sarva-veda-sutre -- in all the aphorisms of the Vedanta-sutra; kare -- 
establishes; krsnera -- of Lord Krsna; abhidhana -- explanation; mukhya-
vrtti -- direct interpretation; chadi' -- giving up; kaila -- made; 
laksana -- indirect; vyakhyana -- explanation.
 
TRANSLATION
 
"In all the Vedic sutras and literatures, it is Lord Krsna who is to be 
understood, but the followers of Sankaracarya have covered the real 
meaning of the Vedas with indirect explanations.
 
PURPORT
 
It is said:
 
vede ramayane caiva purane bharate tatha
 
adav ante ca madhye ca harih sarvatra giyate
"In the Vedic literature, including the Ramayana, Puranas and 
Mahabharata, from the very beginning (adau) to the end (ante ca), as 
well as within the middle (madhye ca), only Hari, the Supreme 
Personality of Godhead, is explained."
 
Adi 7.132
 
TEXT 132
 
TEXT
 
svatah-pramana veda -- pramana-siromani
laksana karile svatah-pramanata-hani
SYNONYMS
 
svatah-pramana -- self-evident; veda -- the Vedic literatures; pramana --
 evidence; siromani -- topmost; laksana -- interpretation; karile -- 
doing; svatah-pramanata -- self-evidence; hani -- lost.
 
TRANSLATION
 
"The self-evident Vedic literatures are the highest evidence of all, but 
if these literatures are interpreted, their self-evident nature is lost.
 
PURPORT
 
We quote Vedic evidence to support our statements, but if we interpret 
it according to our own judgment, the authority of the Vedic literature 
is rendered imperfect or useless. In other words, by interpreting the 
Vedic version one minimizes the value of Vedic evidence. When one quotes 
from Vedic literature, it is understood that the quotations are 
authoritative. How can one bring the authority under his own control? 
That is a case of principiis obsta.
 
Adi 7.133
 
TEXT 133
 
TEXT
 
ei mata pratisutre sahajartha chadiya
gaunartha vyakhya kare kalpana kariya
SYNONYMS
 
ei mata -- like this; prati-sutre -- in every sutra, or aphorism, of the 
Vedanta-sutra; sahaja-artha -- the clear, simple meaning; chadiya -- 
giving up; gauna-artha -- indirect meaning; vyakhya -- explanation; kare 
-- he makes; kalpana kariya -- by imagination.
 
TRANSLATION
 
"To prove their philosophy, the members of the Mayavada school have 
given up the real, easily understood meaning of the Vedic literature and 
introduced indirect meanings based on their imaginative powers."
 
PURPORT
 
Unfortunately, the Sankarite interpretation has covered almost the 
entire world. Therefore there is a great need to present the original, 
easily understood natural import of the Vedic literature. We have 
therefore begun by presenting Bhagavad-gita As It Is, and we propose to 
present all the Vedic literature in terms of the direct meaning of its 
words.
 
Adi 7.134
 
TEXT 134
 
TEXT
 
ei mate pratisutre karena dusana
suni' camatkara haila sannyasira gana
SYNONYMS
 
ei mate -- in this way; prati-sutre -- in each and every aphorism; 
karena -- shows; dusana -- defects; suniya -- hearing; camatkara -- 
struck with wonder; haila -- they became; sannyasira -- of all the 
Mayavadis; gana -- the group.
 
TRANSLATION
 
When Sri Caitanya Mahaprabhu thus showed for each and every sutra the 
defects in Sankaracarya's explanations, all the assembled Mayavadi 
sannyasis were struck with wonder.
 
Adi 7.135
 
TEXT 135
 
TEXT
 
sakala sannyasi kahe, -- ‘sunaha sripada
tumi ye khandile artha, e nahe vivada
SYNONYMS
 
sakala -- all; sannyasi -- the Mayavadi sannyasis; kahe -- say; sunaha --
 please hear; sripada -- Your Holiness; tumi -- You; ye -- that; 
khandile -- refuted; artha -- meaning; e -- this; nahe -- not; vivada -- 
quarrel.
 
TRANSLATION
 
All the Mayavadi sannyasis said, "Your Holiness, kindly know from us 
that we actually have no quarrel with Your refutation of these meanings, 
for You have given a clear understanding of the sutras.
 
Adi 7.136
 
TEXT 136
 
TEXT
 
acarya-kalpita artha, -- iha sabhe jani
sampradaya-anurodhe tabu taha mani
SYNONYMS
 
acarya -- Sankaracarya; kalpita -- imaginative; artha -- meaning; iha -- 
this; sabhe -- all of us; jani -- know; sampradaya-anurodhe -- but for 
the sake of our party; tabu -- still; taha -- that; mani -- we accept.
 
TRANSLATION
 
"We know that all this word jugglery springs from the imagination of 
Sankaracarya, and yet because we belong to his sect, we accept it 
although it does not satisfy us.
 
Adi 7.137
 
TEXT 137
 
TEXT
 
mukhyartha vyakhya kara, dekhi tomara bala'
mukhyarthe lagala prabhu sutra-sakala
SYNONYMS
 
mukhya-artha -- direct meaning; vyakhya -- explanation; kara -- You do; 
dekhi -- let us see; tomara -- Your; bala -- strength; mukhya-arthe -- 
direct meaning; lagala -- began; prabhu -- the Lord; sutra-sakala -- all 
the aphorisms of the Vedanta-sutra.
 
TRANSLATION
 
"Now let us see," the Mayavadi sannyasis continued, "how well You can 
describe the sutras in terms of their direct meaning." Hearing this, 
Lord Caitanya Mahaprabhu began His direct explanation of the Vedanta-
sutra.
 
Adi 7.138
 
TEXT 138
 
TEXT
 
brhad-vastu ‘brahma' kahi -- ‘sri-bhagavan'
sad-vidhaisvarya-purna, para-tattva-dhama
SYNONYMS
 
brhat-vastu -- the substance, which is greater than the greatest; brahma 
-- called by the name Brahman; kahi -- we call; sri-bhagavan -- the 
Supreme Personality of Godhead; sat -- six; vidha -- varieties; aisvarya 
-- opulences; purna -- full; para-tattva -- Absolute Truth; dhama -- 
reservoir.
 
TRANSLATION
 
"Brahman, who is greater than the greatest, is the Supreme Personality 
of Godhead. He is full in six opulences, and therefore He is the 
reservoir of ultimate truth and absolute knowledge.
 
PURPORT
 
In Srimad-Bhagavatam it is said that the Absolute Truth is understood in 
three phases of realization: the impersonal Brahman, the localized 
Paramatma and ultimately the Supreme Personality of Godhead. The 
impersonal Brahman and localized Paramatma are expansions of the potency 
of the Supreme Personality of Godhead, who is complete in six opulences, 
namely wealth, fame, strength, beauty, knowledge and renunciation. Since 
He possesses His six opulences, the Personality of Godhead is the 
ultimate truth in absolute knowledge.
 
Adi 7.139
 
TEXT 139
 
TEXT
 
svarupa-aisvarye tanra nahi maya-gandha
sakala vedera haya bhagavan se ‘sambandha'
SYNONYMS
 
svarupa -- in His original form; aisvarye -- opulence; tanra -- His; 
nahi -- there is none; maya-gandha -- contamination of the material 
world; sakala -- in all; vedera -- Vedas; haya -- it is so; bhagavan -- 
the Supreme Personality of Godhead; se -- that; sambandha -- 
relationship.
 
TRANSLATION
 
"In His original form the Supreme Personality of Godhead is full with 
transcendental opulences, which are free from the contamination of the 
material world. It is to be understood that in all Vedic literature the 
Supreme Personality of Godhead is the ultimate goal.
 
Adi 7.140
 
TEXT 140
 
TEXT
 
tanre ‘nirvisesa' kahi, cic-chakti na mani
ardha-svarupa na manile purnata haya hani
SYNONYMS
 
tanre -- unto Him; nirvisesa -- impersonal; kahi -- we say; cit-sakti -- 
spiritual energy; na -- do not; mani -- accept; ardha -- half; svarupa --
 form; na -- not; manile -- accepting; purnata -- fullness; haya -- 
becomes; hani -- defective.
 
TRANSLATION
 
"When we speak of the Supreme as impersonal, we deny His spiritual 
potencies. Logically, if you accept half of the truth, you cannot 
understand the whole.
 
PURPORT
 
In the Upanisads it is said:
 
om purnam adah purnam idam purnat purnam udacyate
purnasya purnam adaya purnam evavasisyate
 [Iso Invocation]
 
This verse, which is mentioned in the Isopanisad, Brhad-aranyaka 
Upanisad and many other Upanisads, indicates that the Supreme 
Personality of Godhead is full in six opulences. His position is unique, 
for He possesses all riches, strength, influence, beauty, knowledge and 
renunciation. Brahman means the greatest, but the Supreme Personality of 
Godhead is greater than the greatest, just as the sun globe is greater 
than the sunshine, which is all-pervading in the universe. Although the 
sunshine that spreads all over the universes appears very great to the 
less knowledgeable, greater than the sunshine is the sun itself, and 
greater than the sun is the sun-god. Similarly, impersonal Brahman is 
not the greatest, although it appears to be so. Impersonal Brahman is 
only the bodily effulgence of the Supreme Personality of Godhead, but 
the transcendental form of the Lord is greater than both the impersonal 
Brahman and localized Paramatma. Therefore whenever the word "Brahman" 
is used in the Vedic literature, it is understood to refer to the 
Supreme Personality of Godhead.
 
In the Bhagavad-gita the Lord is also addressed as Para-brahman. 
Mayavadis and others sometimes misunderstand Brahman because every 
living entity is also Brahman. Therefore Krsna is referred to as 
Para-brahman (the Supreme Brahman). In the Vedic literature, 
whenever the words "Brahman" or "Para-brahman" are used, they are 
to be understood to refer to the Supreme Personality of Godhead, Krsna. 
This is their real meaning. Since the entire Vedic literature deals with 
the subject of Brahman, Krsna is therefore the ultimate goal of Vedic 
understanding. The impersonal brahma-jyoti rests on the personal 
form of the Lord. Therefore although the impersonal effulgence, the 
brahma-jyoti, is the first realization, one must enter into it, as 
mentioned in the Isopanisad, to find the Supreme Person, and then one's 
knowledge is perfect. The Bhagavad-gita (7.19) also confirms this: 
bahunam janmanam ante jnanavan mam prapadyate. One's search for the 
Absolute Truth by dint of speculative knowledge is complete when one 
comes to the point of understanding Krsna and surrenders unto Him. That 
is the real point of perfectional knowledge.
 
Partial realization of the Absolute Truth as impersonal Brahman denies 
the complete opulences of the Lord. This is a hazardous understanding of 
the Absolute Truth. Unless one accepts all the features of the Absolute 
Truth -- namely impersonal Brahman, localized Paramatma and ultimately 
the Supreme Personality of Godhead -- one's knowledge is imperfect. 
Sripada Ramanujacarya, in his Vedartha-sangraha, says, jnanena dharmena 
svarupam api nirupitam, na tu jnana-matram brahmeti katham idam 
avagamyate. He thus indicates that the real identity of the Absolute 
Truth must be understood in terms of both His knowledge and His 
characteristics. Simply to understand the Absolute Truth to be full of 
knowledge is not sufficient. In the Vedic literature (Mundaka Up. 1.1.9) 
we find the statement yah sarva-jnah sarva-vit, which means that the 
Absolute Truth knows everything perfectly, but we also learn from the 
Vedic description parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, 
purport] that not only does He know everything, but He also acts 
accordingly by utilizing His different energies. Thus to understand that 
Brahman, the Supreme, is conscious is not sufficient. One must know how 
He consciously acts through His different energies. Mayavada philosophy 
simply informs us of the consciousness of the Absolute Truth but does 
not give us information of how He acts with His consciousness. That is 
the defect of that philosophy.
 
Adi 7.141
 
TEXT 141
 
TEXT
 
bhagavan-prapti-hetu ye kari upaya
sravanadi bhakti -- krsna-praptira sahaya
SYNONYMS
 
bhagavan -- the Supreme Personality of Godhead; prapti-hetu -- the means 
by which He can be approached; ye -- what; kari -- I do; upaya -- means; 
sravana-adi -- devotional service, beginning with hearing; bhakti -- 
devotional service; krsna -- the Supreme Lord; praptira -- to approach 
Him; sahaya -- means.
 
TRANSLATION
 
"It is only by devotional service, beginning with hearing, that one can 
approach the Supreme Personality of Godhead. That is the only means to 
approach Him.
 
PURPORT
 
Mayavadi philosophers are satisfied simply to understand Brahman to be 
the sum total of knowledge, but Vaisnava philosophers not only know in 
detail about the Supreme Personality of Godhead but also know how to 
approach Him directly. The method for this is described by Sri Caitanya 
Mahaprabhu as nine kinds of devotional service, beginning with hearing:
 
sravanam kirtanam visnoh smaranam pada-sevanam
arcanam vandanam dasyam sakhyam atma-nivedanam
 
(SB 7.5.23)
The nine kinds of devotional service are hearing about Krsna, chanting 
about Him, remembering Him, offering service to His lotus feet, offering 
Him worship in the temple, offering prayers to Him, working as His 
servant, making friendship with Him and unreservedly surrendering to Him.
 One can directly approach the Supreme Personality of Godhead simply by 
executing these nine kinds of devotional service, of which hearing about 
the Lord is the most important (sravanadi). Sri Caitanya Mahaprabhu has 
very favorably stressed the importance of this process of hearing. 
According to His method, if people are simply given a chance to hear 
about Krsna, certainly they will gradually develop their dormant 
awareness, or love of Godhead. Sravanadi-suddha-citte karaye udaya (Cc. 
Madhya 22.107). Love of God is dormant in everyone, and if one is given 
a chance to hear about the Lord, certainly that love develops. Our Krsna 
consciousness movement acts on this principle. We simply give people the 
chance to hear about the Supreme Personality of Godhead and give them 
prasadam to eat, and the actual result is that all over the world people 
are responding to this process and becoming pure devotees of Lord Krsna. 
We have opened hundreds of centers all over the world just to give 
people in general a chance to hear about Krsna and accept Krsna's 
prasadam. These two processes can be accepted by anyone, even a child. 
It doesn't matter whether one is poor or rich, learned or foolish, black 
or white, old or still a child -- anyone who simply hears about the 
Supreme Personality of Godhead and takes prasadam is certainly elevated 
to the transcendental position of devotional service.
 
Adi 7.142
 
TEXT 142
 
TEXT
 
sei sarva-vedera ‘abhidheya' nama
sadhana-bhakti haite haya premera udgama
SYNONYMS
 
sei sarva-vedera -- that is the essence of all Vedic literature; 
abhidheya nama -- the process called abhidheya, or devotional activities;
 sadhana-bhakti -- another name of this process, "devotional service in 
practice"; haite -- from this; haya -- there is; premera -- of love of 
Godhead; udgama -- awakening.
 
TRANSLATION
 
"By practicing this regulated devotional service under the direction of 
the spiritual master, certainly one awakens his dormant love of Godhead. 
This process is called abhidheya.
 
PURPORT
 
By the practice of devotional service, beginning with hearing and 
chanting, the impure heart of a conditioned soul is purified, and thus 
he can understand his eternal relationship with the Supreme Personality 
of Godhead. That eternal relationship is described by Sri Caitanya 
Mahaprabhu: jivera ‘svarupa' haya krsnera ‘nitya-dasa.' [Cc. Madhya 20.
108]. "The living entity is an eternal servitor of the Supreme 
Personality of Godhead." When one is convinced about this relationship, 
which is called sambandha, he then acts accordingly. That is called 
abhidheya. The next step is prayojana-siddhi, or fulfillment of the 
ultimate goal of one's life. If one can understand his relationship with 
the Supreme Personality of Godhead and act accordingly, automatically 
his mission in life is fulfilled. The Mayavadi philosophers miss even 
the first stage in self-realization because they have no conception of 
God's being personal. He is the master of all, and He is the only person 
who can accept the service of all living entities, but since this 
knowledge is lacking in Mayavada philosophy, Mayavadis do not have 
knowledge even of their relationship with God. They wrongly think that 
everyone is God or that everyone is equal to God. Therefore, since the 
real position of the living entity is not clear to them, how can they 
advance further? Although they are very much puffed up at being 
liberated, Mayavadi philosophers very shortly fall down again to 
material activities due to their neglecting the lotus feet of the Lord. 
That is called patanty adhah:
 
ye 'nye 'ravindaksa vimukta-maninas
tvayy asta-bhavad avisuddha-buddhayah
aruhya krcchrena param padam tatah
patanty adho 'nadrta-yusmad-anghrayah
 
 (SB 10.2.32)
Here it is said that persons who think themselves liberated but do not 
execute devotional service, not knowing their relationship with the Lord,
 are certainly misled. One must know his relationship with the Lord and 
act accordingly. Then the fulfillment of his life's mission will be 
possible.
 
Adi 7.143
 
TEXT 143
 
TEXT
 
krsnera carane haya yadi anuraga
krsna vinu anyatra tara nahi rahe raga
SYNONYMS
 
krsnera -- of Krsna; carane -- at the lotus feet; haya -- becomes; yadi -
- if; anuraga -- attachment; krsna -- the Supreme Personality of Godhead;
 vinu -- without; anyatra -- anywhere else; tara -- his; nahi -- there 
does not; rahe -- remain; raga -- attachment.
 
TRANSLATION
 
"If one develops his love of Godhead and becomes attached to the lotus 
feet of Krsna, gradually he loses his attachment to everything else.
 
PURPORT
 
This is a test of advancement in devotional service. As stated in Srimad-
Bhagavatam (11.2.42), bhaktih paresanubhavo viraktir anyatra ca: in 
bhakti, a devotee's only attachment is Krsna; he no longer wants to 
maintain his attachments to many other things. Although Mayavadi 
philosophers are supposed to be very much advanced on the path of 
liberation, we see that after some time they descend to politics and 
philanthropic activities. Many big sannyasis who were supposedly 
liberated and very advanced have come down again to materialistic 
activities, although they left this world as mithya (false). When a 
devotee develops in devotional service, however, he no longer has 
attachments to such philanthropic activities. He is simply inspired to 
serve the Lord, and he engages his entire life in such service. This is 
the difference between Vaisnava and Mayavadi philosophers. Devotional 
service, therefore, is practical, whereas Mayavada philosophy is merely 
mental speculation.
 
Adi 7.144
 
TEXT 144
 
TEXT
 
pancama purusartha sei prema-mahadhana
krsnera madhurya-rasa karaya asvadana
SYNONYMS
 
pancama -- fifth; purusa-artha -- goal of life; sei -- that; prema -- 
love of God; maha-dhana -- foremost wealth; krsnera -- of Lord Krsna; 
madhurya -- conjugal love; rasa -- mellow; karaya -- causes; asvadana -- 
taste.
 
TRANSLATION
 
"Love of Godhead is so exalted that it is considered to be the fifth 
goal of human life. By awakening one's love of Godhead, one can attain 
the platform of conjugal love, tasting it even during the present span 
of life.
 
PURPORT
 
The Mayavadi philosophers consider the highest goal of perfection to be 
liberation (mukti), which is the fourth perfectional platform. Generally 
people are aware of four principal goals of life -- religiosity (dharma),
 economic development (artha), sense gratification (kama) and ultimately 
liberation (moksa) -- but devotional service is situated on the platform 
above liberation. In other words, when one is actually liberated (mukta) 
he can understand the meaning of love of Godhead (krsna-prema). While 
teaching Rupa Gosvami, Sri Caitanya Mahaprabhu stated, koti-mukta-madhye 
‘durlabha' eka krsna-bhakta: "Out of millions of liberated persons, one 
may become a devotee of Lord Krsna."
 
The most elevated Mayavadi philosopher can rise to the platform of 
liberation, but krsna-bhakti, devotional service to Krsna, is 
transcendental to such liberation. Srila Vyasadeva explains this fact in 
Srimad-Bhagavatam (1.1.2):
 
dharmah projjhita-kaitavo 'tra paramo nirmatsaranam satam
vedyam vastavam atra vastu siva-dam tapa-trayonmulanam
 
"Completely rejecting all religions which are materially motivated, the 
Bhagavata Purana propounds the highest truth, which is understandable by 
those devotees who are pure in heart. The highest truth is reality 
distinguished from illusion for the welfare of all. Such truth uproots 
the threefold miseries." Srimad-Bhagavatam, the explanation of the 
Vedanta-sutra, is meant for paramo nirmatsaranam, those who are 
completely aloof from jealousy. Mayavadi philosophers are jealous of the 
existence of the Personality of Godhead. Therefore the Vedanta-sutra is 
not actually meant for them. They unnecessarily poke their noses into 
the Vedanta-sutra, but they have no ability to understand it because, as 
the author of the Vedanta-sutra writes in his commentary, Srimad-
Bhagavatam, it is meant for those who are pure in heart (paramo 
nirmatsaranam [SB 1.1.2]). If one is envious of Krsna, how can he 
understand the Vedanta-sutra or Srimad-Bhagavatam? The Mayavadis' 
primary occupation is to offend the Supreme Personality of Godhead, 
Krsna. For example, although Krsna demands our surrender in the Bhagavad-
gita, the greatest scholar and so-called philosopher in modern India has 
protested that it is "not to Krsna" that we have to surrender. Therefore,
 he is envious. Since Mayavadis of all different descriptions are 
envious of Krsna, they have no scope for understanding the meaning of 
the Vedanta-sutra. Even if they were on the liberated platform, as they 
falsely claim, love of Krsna is beyond the state of liberation -- a fact 
stated by Sri Caitanya Mahaprabhu and repeated here by Krsnadasa 
Kaviraja Gosvami.
 
Adi 7.145
 
TEXT 145
 
TEXT
 
prema haite krsna haya nija bhakta-vasa
prema haite paya krsnera seva-sukha-rasa
SYNONYMS
 
prema -- love of Krsna; haite -- from; krsna -- the Supreme Personality 
of Godhead; haya -- becomes; nija -- His own; bhakta-vasa -- submissive 
to devotees; prema -- love of God; haite -- from; paya -- he gets; 
krsnera -- of Lord Krsna; seva-sukha-rasa -- the mellow of devotional 
service.
 
TRANSLATION
 
"The Supreme Lord, who is greater than the greatest, becomes submissive 
to even a very insignificant devotee because of his devotional service. 
It is the beautiful and exalted nature of devotional service that the 
infinite Lord becomes submissive to the infinitesimal living entity 
because of it. In reciprocal devotional activities with the Lord, the 
devotee actually enjoys the transcendental mellow of devotional service.
 
PURPORT
 
Becoming one with the Supreme Personality of Godhead is not very 
important for a devotee. Muktih svayam mukulitanjali sevate 'sman (Krsna-
karnamrta 107). Speaking from his actual experience, Srila Bilvamangala 
Thakura says that if one develops love of Godhead, mukti (liberation) 
becomes subservient and unimportant to him. Mukti stands before the 
devotee and is prepared to render all kinds of services. The Mayavadi 
philosophers' standard of mukti is very insignificant for a devotee, for 
by devotional service even the Supreme Personality of Godhead becomes 
subordinate to him. An actual example is that the Supreme Lord Krsna 
became the chariot driver of Arjuna, and when Arjuna asked Him to draw 
his chariot between the two armies (senayor ubhayor madhye ratham 
sthapaya me 'cyuta [Bg. 1.21]), Krsna executed his order. Such is the 
relationship between the Supreme Lord and a devotee that although the 
Lord is greater than the greatest, He is prepared to render service to 
the insignificant devotee by dint of his sincere and unalloyed 
devotional service.
 
Adi 7.146
 
TEXT 146
 
TEXT
 
sambandha, abhidheya, prayojana nama
ei tina artha sarva-sutre paryavasana
SYNONYMS
 
sambandha -- relationship; abhidheya -- functional duties; prayojana -- 
the goal of life; nama -- name; ei -- there; tina -- three; artha -- 
purport; sarva -- all; sutre -- in the aphorisms of the Vedanta; 
paryavasana -- culmination.
 
TRANSLATION
 
"One's relationship with the Supreme Personality of Godhead, activities 
in terms of that relationship, and the ultimate goal of life [to develop 
love of God] -- these three subjects are explained in every aphorism of 
the Vedanta-sutra, for they form the culmination of the entire Vedanta 
philosophy."
 
PURPORT
 
In Srimad-Bhagavatam (5.5.5) it is said:
 
parabhavas tavad abodha-jato
yavan na jijnasata atma-tattvam
 
"A human being is defeated in all his activities as long as he does not 
know the goal of life, which can be understood when one is inquisitive 
about Brahman." It is such inquiry that begins the Vedanta-sutra: athato 
brahma jijnasa. A human being should be inquisitive to know who he is, 
what the universe is, what God is, and what the relationship is between 
himself, God and the material world. Such questions cannot be asked by 
cats and dogs, but they must arise in the heart of a real human being. 
Knowledge of these four items -- namely oneself, the universe, God, and 
their internal relationship -- is called sambandha-jnana, or the 
knowledge of one's relationship. When one's relationship with the 
Supreme Lord is established, the next program is to act in that 
relationship. This is called abhidheya, or activity in relationship with 
the Lord. After executing such prescribed duties, when one attains the 
highest goal of life, love of Godhead, he achieves prayojana-siddhi, or 
the fulfillment of his human mission. In the Brahma-sutra, or Vedanta-
sutra, these subjects are very carefully explained. Therefore one who 
does not understand the Vedanta-sutra in terms of these principles is 
simply wasting his time. This is the version of Srimad-Bhagavatam (1.2.8)
:
 
dharmah sv-anusthitah pumsam visvaksena-kathasu yah
notpadayed yadi ratim srama eva hi kevalam
 
One may be a very learned scholar and execute his prescribed duty very 
nicely, but if he does not ultimately become inquisitive about the 
Supreme Personality of Godhead and is indifferent to sravanam kirtanam (
hearing and chanting) [SB 7.5.23], all that he has done is but a waste 
of time. Mayavadi philosophers, who do not understand the relationship 
between themselves, the cosmic manifestation and the Supreme Personality 
of Godhead, are simply wasting their time, and their philosophical 
speculation has no value.
 
Adi 7.147
 
TEXT 147
 
TEXT
 
ei-mata sarva-sutrera vyakhyana suniya
sakala sannyasi kahe vinaya kariya
SYNONYMS
 
ei-mata -- in this way; sarva-sutrera -- of all the aphorisms of the 
Vedanta-sutra; vyakhyana -- explanation; suniya -- by hearing; sakala -- 
all; sannyasi -- the groups of Mayavadi sannyasis; kahe -- said; vinaya -
- humbly; kariya -- doing so.
 
TRANSLATION
 
When all the Mayavadi sannyasis thus heard the explanation of Caitanya 
Mahaprabhu on the basis of sambandha, abhidheya and prayojana, they 
spoke very humbly.
 
PURPORT
 
Everyone who actually desires to understand the Vedanta philosophy must 
certainly accept the explanation of Lord Caitanya Mahaprabhu and the 
Vaisnava acaryas who have also commented on the Vedanta-sutra according 
to the principles of bhakti-yoga. After hearing the explanation of the 
Vedanta-sutra from Sri Caitanya Mahaprabhu, all the sannyasis, headed by 
Prakasananda Sarasvati, became very humble and obedient to the Lord, and 
they spoke as follows.
 
Adi 7.148
 
TEXT 148
 
TEXT
 
vedamaya-murti tumi, -- saksat narayana
ksama aparadha, -- purve ye kailun nindana
SYNONYMS
 
veda-maya -- transformation of the Vedic knowledge; murti -- form; tumi -
- You; saksat -- directly; narayana -- the Supreme Personality of 
Godhead; ksama -- excuse; aparadha -- offense; purve -- before; ye -- 
that; kailun -- we have done; nindana -- criticism.
 
TRANSLATION
 
"Dear Sir, You are Vedic knowledge personified and are directly Narayana 
Himself. Kindly excuse us for the offenses we previously committed by 
criticizing You."
 
PURPORT
 
The complete path of bhakti-yoga is based upon the process of becoming 
humble and submissive. By the grace of Lord Caitanya Mahaprabhu, all the 
Mayavadi sannyasis were very humble and submissive after hearing His 
explanation of the Vedanta-sutra, and they begged to be pardoned for the 
offenses they had committed by criticizing the Lord for simply chanting 
and dancing and not taking part in the study of the Vedanta-sutra. We 
are propagating the Krsna consciousness movement simply by following in 
the footsteps of Lord Caitanya Mahaprabhu. We may not be very well 
versed in the Vedanta-sutra aphorisms and may not understand their 
meaning, but we follow in the footsteps of the acaryas, and because of 
our strictly and obediently following in the footsteps of Lord Caitanya 
Mahaprabhu, it is to be understood that we know everything regarding the 
Vedanta-sutra.
 
Adi 7.149
 
TEXT 149
 
TEXT
 
sei haite sannyasira phiri gela mana
‘krsna' ‘krsna' nama sada karaye grahana
SYNONYMS
 
sei haite -- from that time; sannyasira -- all the Mayavadi sannyasis; 
phiri -- turn; gela -- became; mana -- mind; krsna krsna -- the holy 
name of the Supreme Personality of Godhead, Krsna; nama -- name; sada -- 
always; karaye -- do; grahana -- accept.
 
TRANSLATION
 
From that moment when the Mayavadi sannyasis heard the explanation of 
the Vedanta-sutra from the Lord, their minds changed, and on the 
instruction of Caitanya Mahaprabhu, they too chanted "Krsna! Krsna!" 
always.
 
PURPORT
 
In this connection it may be mentioned that sometimes the sahajiya class 
of devotees opine that Prakasananda Sarasvati and Prabodhananda 
Sarasvati are the same man. Prabodhananda Sarasvati was a great Vaisnava 
devotee of Lord Caitanya Mahaprabhu, but Prakasananda Sarasvati, the 
head of the Mayavadi sannyasis in Benares, was a different person. 
Prabodhananda Sarasvati belonged to the Ramanuja-sampradaya, whereas 
Prakasananda Sarasvati belonged to the Sankaracarya-sampradaya. 
Prabodhananda Sarasvati wrote a number of books, among which are the 
Caitanya-candramrta, Radha-rasa-sudha-nidhi, Sangita-madhava, Vrndavana-
sataka and Navadvipa-sataka. While traveling in southern India, Caitanya 
Mahaprabhu met Prabodhananda Sarasvati, who had two brothers, Venkata 
Bhatta and Tirumalaya Bhatta, who were Vaisnavas of the Ramanuja-
sampradaya. Gopala Bhatta Gosvami was the nephew of Prabodhananda 
Sarasvati. From historical records it is found that Sri Caitanya 
Mahaprabhu traveled in South India in the year 1433 Sakabda (A.D. 1511) 
during the Caturmasya period, and it was at that time that He met 
Prabodhananda, who belonged to the Ramanuja-sampradaya. How then could 
the same person meet Him as a member of the Sankara-sampradaya in 1435 
Sakabda, two years later? It is to be concluded that the guess of the 
sahajiya-sampradaya that Prabodhananda Sarasvati and Prakasananda 
Sarasvati were the same man is a mistaken idea.
 
Adi 7.150
 
TEXT 150
 
TEXT
 
ei-mate tan-sabara ksami' aparadha
sabakare krsna-nama karila prasada
SYNONYMS
 
ei-mate -- in this way; tan-sabara -- of all the sannyasis; ksami' -- 
excusing; aparadha -- offense; sabakare -- all of them; krsna-nama -- 
the holy name of Krsna; karila -- gave; prasada -- as mercy.
 
TRANSLATION
 
Thus Lord Caitanya excused all the offenses of the Mayavadi sannyasis 
and very mercifully blessed them with krsna-nama.
 
PURPORT
 
Sri Caitanya Mahaprabhu is the mercy incarnation of the Supreme 
Personality of Godhead. He is addressed by Srila Rupa Gosvami as maha-
vadanyavatara, or the most magnanimous incarnation. Srila Rupa Gosvami 
also says, karunayavatirnah kalau: it is only by His mercy that He has 
descended in this Age of Kali. Here this is exemplified. Sri Caitanya 
Mahaprabhu did not like to see Mayavadi sannyasis because He thought of 
them as offenders to the lotus feet of Krsna, but here He excuses them (
tan-sabara ksami' aparadha). This is an example in preaching. Apani 
acari' bhakti sikhaimu sabare. Sri Caitanya Mahaprabhu teaches us that 
those whom preachers meet are almost all offenders who are opposed to 
Krsna consciousness, but it is a preacher's duty to convince them of the 
Krsna consciousness movement and then induce them to chant the Hare 
Krsna maha-mantra. Our propagation of the sankirtana movement is 
continuing, despite many opponents, and people are taking up this 
chanting process even in remote parts of the world like Africa. By 
inducing the offenders to chant the Hare Krsna mantra, Lord Caitanya 
Mahaprabhu exemplified the success of the Krsna consciousness movement. 
We should follow very respectfully in the footsteps of Lord Caitanya, 
and there is no doubt that we shall be successful in our attempts.
 
Adi 7.151
 
TEXT 151
 
TEXT
 
tabe saba sannyasi mahaprabhuke laiya
bhiksa karilena sabhe, madhye vasaiya
SYNONYMS
 
tabe -- after this; saba -- all; sannyasi -- the Mayavadi sannyasis; 
mahaprabhuke -- Caitanya Mahaprabhu; laiya -- taking Him; bhiksa 
karilena -- took prasadam, or took lunch; sabhe -- all together; madhye -
- in the middle; vasaiya -- seating Him.
 
TRANSLATION
 
After this, all the sannyasis took the Lord into their midst, and thus 
they all took their meal together.
 
PURPORT
 
Previously Sri Caitanya Mahaprabhu had neither mixed nor talked with the 
Mayavadi sannyasis, but now He took lunch with them. It is to be 
concluded that when Lord Caitanya induced them to chant Hare Krsna and 
excused them for their offenses, they were purified, and therefore there 
was no objection to taking lunch, or bhagavat-prasadam, with them, 
although Sri Caitanya Mahaprabhu knew that the food had not been offered 
to the Deity. Mayavadi sannyasis do not worship the Deity, or if they do 
so they generally worship the deity of Lord Siva or the pancopasana (
Lord Visnu, Lord Siva, Durga-devi, Ganesa and Surya). Here we do not 
find any mention of the demigods or Visnu, and yet Caitanya Mahaprabhu 
accepted food in the midst of the sannyasis on the basis that they had 
chanted the Hare Krsna maha-mantra and that He had excused their 
offenses.
 
Adi 7.152
 
TEXT 152
 
TEXT
 
bhiksa kari' mahaprabhu aila vasaghara
hena citra-lila kare gauranga-sundara
SYNONYMS
 
bhiksa -- accepting food from others; kari' -- accepting; mahaprabhu -- 
Lord Caitanya; aila -- returned; vasaghara -- to His residence; hena -- 
thus; citra-lila -- wonderful pastimes; kare -- does; gauranga -- Lord 
Sri Caitanya Mahaprabhu; sundara -- very beautiful.
 
TRANSLATION
 
After taking lunch among the Mayavadi sannyasis, Sri Caitanya Mahaprabhu,
 who is known as Gaurasundara, returned to His residence. Thus the Lord 
performs His wonderful pastimes.
 
Adi 7.153
 
TEXT 153
 
TEXT
 
candrasekhara, tapana misra, ara sanatana
suni' dekhi' anandita sabakara mana
SYNONYMS
 
candrasekhara -- Candrasekhara; tapana misra -- Tapana Misra; ara -- and;
 sanatana -- Sanatana; suni' -- hearing; dekhi' -- seeing; anandita -- 
very pleased; sabakara -- all of them; mana -- minds.
 
TRANSLATION
 
Hearing the arguments of Sri Caitanya Mahaprabhu and seeing His victory, 
Candrasekhara, Tapana Misra and Sanatana Gosvami were all extremely 
pleased.
 
PURPORT
 
Here is an example of how a sannyasi should preach. When Sri Caitanya 
Mahaprabhu went to Varanasi, He went there alone, not with a big party. 
Locally, however, He made friendships with Candrasekhara and Tapana 
Misra, and Sanatana Gosvami also came to see Him. Therefore, although He 
did not have many friends there, due to His sound preaching and His 
victory in arguing with the local sannyasis on the Vedanta philosophy, 
He became greatly famous in that part of the country, as explained in 
the next verse.
 
Adi 7.154
 
TEXT 154
 
TEXT
 
prabhuke dekhite aise sakala sannyasi
prabhura prasamsa kare saba varanasi
SYNONYMS
 
prabhuke -- unto Lord Caitanya Mahaprabhu; dekhite -- to see; aise -- 
they came; sakala -- all; sannyasi -- the Mayavadi sannyasis; prabhura --
 of Lord Caitanya Mahaprabhu; prasamsa -- praise; kare -- they do; saba -
- all; varanasi -- the city of Varanasi.
 
TRANSLATION
 
Many Mayavadi sannyasis of Varanasi came to see the Lord after this 
incident, and the entire city praised Him.
 
Adi 7.155
 
TEXT 155
 
TEXT
 
varanasi-puri aila sri-krsna-caitanya
puri-saha sarva-loka haila maha-dhanya
SYNONYMS
 
varanasi -- of the name Varanasi; puri -- city; aila -- came; sri-krsna-
caitanya -- Lord Sri Caitanya Mahaprabhu; puri -- city; saha -- with; 
sarva-loka -- all the people; haila -- became; maha-dhanya -- thankful.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu visited the city of Varanasi, and all of its 
people were very thankful.
 
Adi 7.156
 
TEXT 156
 
TEXT
 
laksa laksa loka aise prabhuke dekhite
maha-bhida haila dvare, nare pravesite
SYNONYMS
 
laksa laksa -- hundreds of thousands; loka -- people; aise -- came; 
prabhuke -- unto the Lord; dekhite -- to see; maha-bhida -- a great 
crowd; haila -- there happened; dvare -- at the door; nare -- may not; 
pravesite -- to enter.
 
TRANSLATION
 
The crowd at the door of His residence was so great that it numbered 
hundreds of thousands.
 
Adi 7.157
 
TEXT 157
 
TEXT
 
prabhu yabe ya'na visvesvara-darasane
laksa laksa loka asi' mile sei sthane
SYNONYMS
 
prabhu -- Lord Caitanya Mahaprabhu; yabe -- when; ya'na -- goes; 
visvesvara -- the deity of Varanasi; darasane -- to visit; laksa laksa --
 hundreds of thousands; loka -- people; asi' -- come; mile -- meet; sei -
- that; sthane -- on the place.
 
TRANSLATION
 
When the Lord went to visit the temple of Visvesvara, hundreds of 
thousands of people assembled to see Him.
 
PURPORT
 
The important point in this verse is that Sri Caitanya Mahaprabhu 
regularly visited the temple of Visvesvara (Lord Siva) at Varanasi. 
Vaisnavas generally do not visit a demigod's temple, but here we see 
that Sri Caitanya Mahaprabhu regularly visited the temple of Visvesvara, 
who was the predominating deity of Varanasi. Generally Mayavadi 
sannyasis and worshipers of Lord Siva live in Varanasi, but how is it 
that Caitanya Mahaprabhu, who took the part of a Vaisnava sannyasi, also 
visited the Visvesvara temple? The answer is that a Vaisnava does not 
behave impudently toward the demigods. A Vaisnava gives proper respect 
to all, although he never accepts a demigod to be as good as the Supreme 
Personality of Godhead.
 
In the Brahma-samhita there are mantras offering obeisances to Lord Siva,
 Lord Brahma, the sun-god and Lord Ganesa, as well as Lord Visnu, all of 
whom are worshiped by the impersonalists as pancopasana. In their 
temples impersonalists install deities of Lord Visnu, Lord Siva, the sun-
god, goddess Durga and sometimes Lord Brahma also, and this system is 
continuing at present in India under the guise of the Hindu religion. 
Vaisnavas can also worship all these demigods, but only on the 
principles of the Brahma-samhita, which is recommended by Sri Caitanya 
Mahaprabhu. We may note in this connection the mantras for worshiping 
Lord Siva, Lord Brahma, goddess Durga, the sun-god and Ganesa, as 
described in the Brahma-samhita.
 
srsti-sthiti-pralaya-sadhana-saktir eka
chayeva yasya bhuvanani bibharti durga
icchanurupam api yasya ca cestate sa
govindam adi-purusam tam aham bhajami
 
"The external potency, maya, who is of the nature of the shadow of the 
cit [spiritual] potency, is worshiped by all people as Durga, the 
creating, preserving and destroying agency of this mundane world. I 
adore the primeval Lord, Govinda, in accordance with whose will Durga 
conducts herself." (Bs. 5.44)
 
ksiram yatha dadhi vikara-visesa-yogat
sanjayate na hi tatah prthag asti hetoh
yah sambhutam api tatha samupaiti karyad
govindam adi-purusam tam aham bhajami
 
"Milk is transformed into yogurt by the actions of acids, yet the effect,
 yogurt, is neither the same as nor different from its cause, viz., milk.
 I adore the primeval Lord, Govinda, of whom the state of Sambhu is a 
similar transformation for the performance of the work of destruction." (
Bs. 5.45)
 
bhasvan yathasma-sakalesu nijesu tejah
sviyam kiyat prakatayaty api tadvad atra
brahma ya esa jagad-anda-vidhana-karta
govindam adi-purusam tam aham bhajami
 
"I adore the primeval Lord, Govinda, from whom the separated subjective 
portion Brahma receives his power for the regulation of the mundane 
world, just as the sun manifests a portion of his own light in all the 
effulgent gems that bear such names as surya-kanta." (Bs. 5.49)
 
yat-pada-pallava-yugam vinidhaya kumbha-
dvandve pranama-samaye sa ganadhirajah
vighnan vihantum alam asya jagat-trayasya
govindam adi-purusam tam aham bhajami
 
"I worship the primeval Lord, Govinda. Ganesa always holds His lotus 
feet upon the pair of tumuli protruding from his elephant head in order 
to obtain power for his function of destroying all obstacles on the path 
of progress in the three worlds." (Bs. 5.50)
 
yac caksur esa savita sakala-grahanam
raja samasta-sura-murtir asesa-tejah
yasyajnaya bhramati sambhrta-kala-cakro
govindam adi-purusam tam aham bhajami
 
"The sun, full of infinite effulgence, who is the king of all the 
planets and the image of the good soul, is like the eye of this world. I 
adore the primeval Lord, Govinda, in pursuance of whose order the sun 
performs his journey, mounting the wheel of time." (Bs. 5.52)
 
All the demigods are servants of Krsna; they are not equal with Krsna. 
Therefore even if one goes to a temple of the pancopasana, as mentioned 
above, one should not accept the deities as they are accepted by the 
impersonalists. All of them are to be accepted as personal demigods, but 
they all serve the order of the Supreme Personality of Godhead. 
Sankaracarya, for example, is understood to be an incarnation of Lord 
Siva, as described in the Padma Purana. He propagated the Mayavada 
philosophy under the order of the Supreme Lord. We have already 
discussed this point in text 114 of this chapter: tanra dosa nahi, tenho 
ajna-kari dasa. "Sankaracarya is not at fault, for he has thus covered 
the real purport of the Vedas under the order of the Supreme Personality 
of Godhead." Although Lord Siva, in the form of a brahmana (Sankaracarya)
, preached the false philosophy of Mayavada, Sri Caitanya Mahaprabhu 
nevertheless said that since he did it on the order of the Supreme 
Personality of Godhead, there was no fault on his part (tanra dosa nahi).
 
We must offer proper respects to all the demigods. If one can offer 
respects even to an ant, why not to the demigods? One must always know, 
however, that no demigod is equal to or above the Supreme Lord. Ekale 
isvara krsna, ara saba bhrtya: [Cc. Adi 5.142] "Only Krsna is the 
Supreme Personality of Godhead, and all others, including the demigods 
such as Lord Siva, Lord Brahma, goddess Durga and Ganesa, are His 
servants." Everyone serves the purpose of the Supreme Godhead, and what 
to speak of such small and insignificant living entities as ourselves? 
We are surely eternal servants of the Lord. The Mayavada philosophy 
maintains that the demigods, the living entities and the Supreme 
Personality of Godhead are all equal. It is therefore a most foolish 
misrepresentation of Vedic knowledge.
 
Adi 7.158
 
TEXT 158
 
TEXT
 
snana karite yabe ya'na ganga-tire
tahani sakala loka haya maha-bhide
SYNONYMS
 
snana -- bath; karite -- taking; yabe -- when; ya'na -- goes; ganga -- 
Ganges; tire -- bank; tahani -- then and there; sakala -- all; loka -- 
people; haya -- assembled; maha-bhide -- in great crowds.
 
TRANSLATION
 
Whenever Lord Caitanya went to the banks of the Ganges to take His bath, 
big crowds of many hundreds of thousands of people assembled there.
 
Adi 7.159
 
TEXT 159
 
TEXT
 
bahu tuli' prabhu bale, -- bala hari hari
hari-dhvani kare loka svarga-martya bhari'
SYNONYMS
 
bahu tuli' -- raising the arms; prabhu -- Lord Sri Caitanya Mahaprabhu; 
bale -- speaks; bala -- all of you chant; hari hari -- the holy name of 
Lord Krsna (Hari); hari-dhvani -- the sound vibration of Hari; kare -- 
does; loka -- all people; svarga-martya -- in heaven, the sky and the 
land; bhari' -- completely filling.
 
TRANSLATION
 
Whenever the crowds were too great, Sri Caitanya Mahaprabhu stood up, 
raised His hands and chanted, "Hari! Hari!" to which all the people 
responded, filling both the land and sky with the vibration.
 
Adi 7.160
 
TEXT 160
 
TEXT
 
loka nistariya prabhura calite haila mana
vrndavane pathaila sri-sanatana
SYNONYMS
 
loka -- people; nistariya -- delivering; prabhura -- of the Lord; calite 
-- to leave; haila -- became; mana -- mind; vrndavane -- toward 
Vrndavana; pathaila -- sent; sri-sanatana -- Sanatana Gosvami.
 
TRANSLATION
 
After thus delivering the people in general, the Lord desired to leave 
Varanasi. After instructing Sri Sanatana Gosvami, He sent him toward 
Vrndavana.
 
PURPORT
 
The actual purpose of Lord Caitanya's stay at Varanasi after coming back 
from Vrndavana was to meet Sanatana Gosvami and teach him. Sanatana 
Gosvami met Sri Caitanya Mahaprabhu after the Lord's return to Varanasi, 
where the Lord taught him for two months about the intricacies of 
Vaisnava philosophy and Vaisnava activities. After completely 
instructing him, He sent him to Vrndavana to execute His orders. When 
Sanatana Gosvami went to Vrndavana, there were no temples. The city was 
lying vacant like an open field. Sanatana Gosvami sat down on the bank 
of the Yamuna, and after some time he gradually constructed the first 
temple; then other temples were constructed, and now the city is full of 
temples, numbering about five thousand.
 
Adi 7.161
 
TEXT 161
 
TEXT
 
ratri-divase lokera suni' kolahala
varanasi chadi' prabhu aila nilacala
SYNONYMS
 
ratri -- night; divase -- day; lokera -- of the people in general; suni -
- hearing; kolahala -- tumult; varanasi -- the city of Benares; chadi' --
 leaving; prabhu -- the Lord; aila -- returned; nilacala -- to Puri.
 
TRANSLATION
 
Because the city of Varanasi was always full of tumultuous crowds, Sri 
Caitanya Mahaprabhu, after sending Sanatana to Vrndavana, returned to 
Jagannatha Puri.
 
Adi 7.162
 
TEXT 162
 
TEXT
 
ei lila kahiba age vistara kariya
sanksepe kahilan ihan prasanga paiya
SYNONYMS
 
ei -- these; lila -- pastimes; kahiba -- I shall speak; age -- later on; 
vistara -- vivid description; kariya -- making; sanksepe -- in short; 
kahilan -- I have spoken; ihan -- in this place; prasanga -- topics; 
paiya -- taking advantage of.
 
TRANSLATION
 
I have here given a brief account of these pastimes of Lord Caitanya, 
but later I shall describe them in an extensive way.
 
Adi 7.163
 
TEXT 163
 
TEXT
 
ei panca-tattva-rupe sri-krsna-caitanya
krsna-nama-prema diya visva kaila dhanya
SYNONYMS
 
ei -- this; panca-tattva-rupe -- the Lord in His five forms; sri-krsna-
caitanya -- Lord Sri Caitanya Mahaprabhu; krsna-nama -- the holy name of 
Lord Krsna; prema -- love of Krsna; diya -- delivering; visva -- the 
whole world; kaila -- made; dhanya -- thankful.
 
TRANSLATION
 
Sri Krsna Caitanya Mahaprabhu and His associates of the Panca-tattva 
distributed the holy name of the Lord to invoke love of Godhead 
throughout the universe, and thus the entire universe was thankful.
 
PURPORT
 
Here it is said that Lord Caitanya made the entire universe thankful to 
Him for propagating the sankirtana movement with His associates. Lord 
Caitanya Mahaprabhu has already sanctified the entire universe by His 
presence five hundred years ago, and therefore anyone who attempts to 
serve Sri Caitanya Mahaprabhu sincerely by following in His footsteps 
and following the instructions of the acaryas will successfully be able 
to preach the holy names of the Hare Krsna maha-mantra all over the 
universe. There are some foolish critics who say that Europeans and 
Americans cannot be offered sannyasa, but here we find that Sri Caitanya 
Mahaprabhu wanted to preach the sankirtana movement all over the 
universe. For preaching work, sannyasis are essential. These critics 
think that only Indians or Hindus should be offered sannyasa to preach, 
but their knowledge is practically nil. Without sannyasis, the preaching 
work will be impeded. Therefore, under the instruction of Lord Caitanya 
and with the blessings of His associates, there should be no 
discrimination in this matter, but people in all parts of the world 
should be trained to preach and given sannyasa so that the cult of Sri 
Caitanya Mahaprabhu's sankirtana movement will expand boundlessly. We do 
not care about the criticism of fools. We shall go on with our work and 
simply depend on the blessings of Lord Caitanya Mahaprabhu and His 
associates, the Panca-tattva.
 
Adi 7.164
 
TEXT 164
 
TEXT
 
mathurate pathaila rupa-sanatana
dui sena-pati kaila bhakti pracarana
SYNONYMS
 
mathurate -- to Mathura; pathaila -- sent; rupa-sanatana -- the two 
brothers Rupa Gosvami and Sanatana Gosvami; dui -- both of them; sena-
pati -- as commanders in chief; kaila -- He made them; bhakti -- 
devotional service; pracarana -- to broadcast.
 
TRANSLATION
 
Lord Caitanya dispatched the two generals Rupa Gosvami and Sanatana 
Gosvami to Vrndavana to preach the bhakti cult.
 
PURPORT
 
When Rupa Gosvami and Sanatana Gosvami went to Vrndavana, there was not 
a single temple, but by their preaching they were gradually able to 
construct various temples. Sanatana Gosvami constructed the Madana-
mohana temple, and Rupa Gosvami constructed the Govindaji temple. 
Similarly, their nephew Jiva Gosvami constructed the Radha-Damodara 
temple, Sri Gopala Bhatta Gosvami constructed the Radha-ramana temple, 
Sri Lokanatha Gosvami constructed the Gokulananda temple, and Syamananda 
Gosvami constructed the Syamasundara temple. In this way, many temples 
were gradually constructed. For preaching, construction of temples is 
also necessary. The Gosvamis not only engaged in writing books but also 
constructed temples because both are needed for preaching work. Sri 
Caitanya Mahaprabhu wanted the cult of His sankirtana movement to spread 
all over the world. Now that the International Society for Krishna 
Consciousness has taken up this task of preaching the cult of Lord 
Caitanya, its members should not only construct temples in every town 
and village of the globe but also distribute the books that have already 
been written and further increase the number of books. Both distribution 
of books and construction of temples must continue side by side in 
parallel lines.
 
Adi 7.165
 
TEXT 165
 
TEXT
 
nityananda-gosane pathaila gauda-dese
tenho bhakti pracarila asesa-visese
SYNONYMS
 
nityananda -- Lord Nityananda; gosane -- the acarya; pathaila -- was 
sent; gauda-dese -- in Bengal; tenho -- He; bhakti -- devotional cult; 
pracarila -- preached; asesa-visese -- in a very extensive way.
 
TRANSLATION
 
As Rupa Gosvami and Sanatana Gosvami were sent toward Mathura, so 
Nityananda Prabhu was sent to Bengal to preach extensively the cult of 
Caitanya Mahaprabhu.
 
PURPORT
 
The name of Lord Nityananda is very famous in Bengal. Of course, anyone 
who knows Lord Nityananda knows Sri Caitanya Mahaprabhu also, but there 
are some misguided devotees who stress the importance of Lord Nityananda 
more than that of Sri Caitanya Mahaprabhu. This is not good. Nor should 
Sri Caitanya Mahaprabhu be stressed more than Lord Nityananda. The 
author of the Caitanya-caritamrta, Krsnadasa Kaviraja Gosvami, left his 
home because of his brother's stressing the importance of Sri Caitanya 
Mahaprabhu over that of Nityananda Prabhu. Actually, one should offer 
respect to the Panca-tattva without such foolish discrimination, not 
considering Nityananda Prabhu to be greater, Caitanya Mahaprabhu to be 
greater or Advaita Prabhu to be greater. The respect should be offered 
equally: sri-krsna-caitanya prabhu-nityananda sri-advaita gadadhara 
srivasadi-gaura-bhakta-vrnda. All devotees of Lord Caitanya or 
Nityananda are worshipable persons.
 
Adi 7.166
 
TEXT 166
 
TEXT
 
apane daksina desa karila gamana
grame grame kaila krsna-nama pracarana
SYNONYMS
 
apane -- personally; daksina desa -- South India; karila -- went; gamana 
-- traveling; grame grame -- in each and every village; kaila -- He did; 
krsna-nama -- the holy name of Lord Krsna; pracarana -- broadcasting.
 
TRANSLATION
 
Sri Caitanya Mahaprabhu personally went to South India, and He broadcast 
the holy name of Lord Krsna in every village and town.
 
Adi 7.167
 
TEXT 167
 
TEXT
 
setubandha paryanta kaila bhaktira pracara
krsna-prema diya kaila sabara nistara
SYNONYMS
 
setubandha -- the place where Lord Ramacandra constructed His bridge; 
paryanta -- up to that place; kaila -- did; bhaktira -- of the cult of 
devotional service; pracara -- broadcast; krsna-prema -- love of Krsna; 
diya -- delivering; kaila -- did; sabara -- everyone; nistara -- 
deliverance.
 
TRANSLATION
 
Thus the Lord went to the southernmost tip of the Indian peninsula, 
known as Setubandha [Cape Comorin]. Everywhere He distributed the bhakti 
cult and love of Krsna, and in this way He delivered everyone.
 
Adi 7.168
 
TEXT 168
 
TEXT
 
ei ta' kahila panca-tattvera vyakhyana
ihara sravane haya caitanya-tattva jnana
SYNONYMS
 
ei ta' -- this; kahila -- described; panca-tattvera -- of the Panca-
tattva; vyakhyana -- explanation; ihara -- of this; sravane -- hearing; 
haya -- becomes; caitanya-tattva -- the truth of Sri Caitanya Mahaprabhu;
 jnana -- knowledge.
 
TRANSLATION
 
I have thus explained the truth of the Panca-tattva. One who hears this 
explanation increases in knowledge of Sri Caitanya Mahaprabhu.
 
PURPORT
 
The Panca-tattva is a very important factor in understanding Sri 
Caitanya Mahaprabhu. There are sahajiyas who, not knowing the importance 
of the Panca-tattva, concoct their own slogans, such as bhaja nitai 
gaura, radhe syama, japa hare krsna hare rama or sri-krsna-caitanya 
prabhu-nityananda hare krsna hare rama sri-radhe govinda. Such chants 
may be good poetry, but they cannot help us to go forward in devotional 
service. In such chants there are also many discrepancies, which need 
not be discussed here. Strictly speaking, when chanting the names of the 
Panca-tattva, one should fully offer his obeisances: sri-krsna-caitanya 
prabhu-nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda. By 
such chanting one is blessed with the competency to chant the Hare Krsna 
maha-mantra without offense. When chanting the Hare Krsna maha-mantra, 
one should also chant it fully: Hare Krsna, Hare Krsna, Krsna Krsna, 
Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. One should not 
foolishly adopt any of the slogans concocted by imaginative devotees. If 
one actually wants to derive the effects of chanting, one must strictly 
follow the great acaryas. This is confirmed in the Mahabharata: maha-
jano yena gatah sa panthah. "The real path of progress is that which is 
traversed by great acaryas and authorities."
 
Adi 7.169
 
TEXT 169
 
TEXT
 
sri-caitanya, nityananda, advaita, -- tina jana
srivasa-gadadhara-adi yata bhakta-gana
SYNONYMS
 
sri-caitanya, nityananda, advaita -- Sri Caitanya Mahaprabhu, Nityananda 
Prabhu and Advaita Prabhu; tina -- these three; jana -- personalities; 
srivasa-gadadhara -- Srivasa and Gadadhara; adi -- etc.; yata -- all; 
bhakta-gana -- the devotees.
 
TRANSLATION
 
While chanting the Panca-tattva maha-mantra, one must chant the names of 
Sri Caitanya, Nityananda, Advaita, Gadadhara and Srivasa with their many 
devotees. This is the process.
 
Adi 7.170
 
TEXT 170
 
TEXT
 
sabakara padapadme koti namaskara
yaiche taiche kahi kichu caitanya-vihara
SYNONYMS
 
sabakara -- all of them; pada-padme -- on the lotus feet; koti -- 
countless; namaskara -- obeisances; yaiche taiche -- somehow or other; 
kahi -- I speak; kichu -- something; caitanya-vihara -- about the 
pastimes of Lord Caitanya Mahaprabhu.
 
TRANSLATION
 
I again and again offer obeisances unto the Panca-tattva. Thus I think 
that I will be able to describe something about the pastimes of Lord 
Caitanya Mahaprabhu.
 
Adi 7.171
 
TEXT 171
 
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.
 
PURPORT
 
Sri Caitanya Mahaprabhu wanted to preach the sankirtana movement of love 
of Krsna throughout the entire world, and therefore during His presence 
He inspired the sankirtana movement. Specifically, He sent Rupa Gosvami 
and Sanatana Gosvami to Vrndavana and Nityananda to Bengal and 
personally went to South India. In this way He kindly left the task of 
preaching His cult in the rest of the world to the International Society 
for Krishna Consciousness. The members of this Society must always 
remember that if they stick to the regulative principles and preach 
sincerely according to the instructions of the acaryas, surely they will 
have the profound blessings of Lord Caitanya Mahaprabhu, and their 
preaching work will be successful everywhere throughout the world.
 
Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, Adi-lila,
 Seventh Chapter, describing Lord Caitanya in five features.
 