1|Adi 8-1975: The Author Receives the Orders of Krsna and Guru
2|Chapter 8
3|The Author Receives the Orders of Krsna and Guru
4|The Eighth Chapter of Sri Caitanya-caritamrta is summarized
>|by Srila Bhaktivinoda Thakura in his Amrta-pravaha-bhasya.
>|In this Eighth Chapter the glories of Sri Caitanya
>|Mahaprabhu and Nityananda are described, and it is also
>|stated that one who commits offenses in chanting the Hare
>|Krsna mantra does not achieve love of Godhead, even after
>|chanting for many years. In this connection, Srila
>|Bhaktivinoda Thakura warns against artificial displays of
>|the bodily symptoms called asta-sattvika-vikara.
>|That is also another offense. One should seriously
>|and sincerely continue to chant the Panca-tattva names sri-
>|krsna-caitanya prabhu-nityananda sri-advaita gadadhara
>|srivasadi-gaura-bhakta-vrnda. All these acaryas will bestow
>|their causeless mercy upon a devotee and gradually purify
>|his heart. When he is actually purified, automatically he
>|will experience ecstasy in chanting the Hare Krsna maha-
>|mantra. Previous to the composition of Caitanya-
>|caritamrta, Srila Vrndavana dasa Thakura wrote a book
>|called Sri Caitanya-bhagavata. Only those subjects which
>|were not discussed by Srila Vrndavana dasa Thakura in his
>|Caitanya-bhagavata have been taken up by Krsnadasa Kaviraja
>|Gosvami to be depicted in Sri Caitanya-caritamrta. In his
>|very old age, Krsnadasa Kaviraja Gosvami went to Vrndavana,
>|and by the order of Sri Madana-mohanaji he wrote Sri
>|Caitanya-caritamrta. Thus we are now able to relish its
>|transcendental bliss.
5|Adi 8.1
6|TEXT 1
7|TEXT
8|vande caitanya-devam tam
9|bhagavantam yad-icchaya
10|prasabham nartyate citram
11|lekha-range jado 'py ayam
12|SYNONYMS
13|vande-I offer my respectful obeisances; caitanya-devam-unto
>|Lord Sri Caitanya Mahaprabhu; tam-Him; bhagavantam-the
>|Personality of Godhead; yat-icchaya-by whose desires;
>|prasabham-all of a sudden; nartyate-dancing; citram-
>|wonderfully; lekha-range-in the matter of writing; jadah-
>|dull fool; api-although; ayam-this.
14|TRANSLATION
15|I offer my respects to the Supreme Personality of Godhead,
>|Sri Caitanya Mahaprabhu, by whose desire I have become like
>|a dancing dog and, although I am a fool, I have suddenly
>|taken to the writing of Sri Caitanya-caritamrta
>|.
16|Adi 8.2
17|TEXT 2
18|TEXT
19|jaya jaya sri-krsna-caitanya gauracandra
20|jaya jaya paramananda jaya nityananda
21|SYNONYMS
22|jaya jaya-all glories; sri-krsna-caitanya-Sri Krsna
>|Caitanya Mahaprabhu; gaura-candra-whose name is Lord
>|Gauranga; jaya jaya-all glories; paramananda-most joyful;
>|jaya-all glories; nityananda-unto Nityananda Prabhu.
23|TRANSLATION
24|Let me offer my respectful obeisances unto Sri Krsna
>|Caitanya Mahaprabhu, who is known as Gaurasundara. I also
>|offer my respectful obeisances unto Nityananda Prabhu, who
>|is always very joyful.
25|Adi 8.3
26|TEXT 3
27|TEXT
28|jaya jayadvaita acarya krpamaya
29|jaya jaya gadadhara pandita mahasaya
30|SYNONYMS
31|jaya jaya-all glories; advaita-unto Advaita Prabhu; acarya-
>|teacher; krpamaya-very merciful; jaya jaya-all glories to;
>|gadadhara-of the name Gadadhara; pandita-learned scholar;
>|mahasaya-great personality.
32|TRANSLATION
33|Let me offer my respectful obeisances unto Advaita Acarya,
>|who is very merciful, and also to that great personality
>|Gadadhara Pandita, the learned scholar.
34|Adi 8.4
35|TEXT 4
36|TEXT
37|jaya jaya srivasadi yata bhakta-gana
38|pranata ha-iya vandon sabara carana
39|SYNONYMS
40|jaya jaya-all glories; srivasa-adi-unto Srivasa Thakura,
>|etc.; yata-all; bhakta-gana-devotees; pranata-offering
>|obeisances; ha-iya-doing so; vandon-I pray; sabara-all;
>|carana-lotus feet.
41|TRANSLATION
42|Let me offer my respectful obeisances unto Srivasa Thakura
>|and all other devotees of the Lord. I fall down to
>|offer them respect. I worship their lotus feet.
43|PURPORT
44|Krsnadasa Kaviraja Gosvami teaches us first to offer
>|respect to the Panca-tattva-Sri Krsna Caitanya Mahaprabhu,
>|Nityananda Prabhu, Advaita Prabhu, Gadadhara Prabhu and
>|Srivasa and other devotees. We must strictly follow
>|the principle of offering our respects to the Panca-tattva,
>|as summarized in the mantra sri-krsna-caitanya prabhu-
>|nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-
>|vrnda. At the beginning of every function in preaching,
>|especially before chanting the Hare Krsna maha-mantra-Hare
>|Krsna, Hare Krsna, Krsna Krsna, Hare Hare Hare Rama, Hare
>|Rama, Rama Rama, Hare Hare-we must chant the Panca-tattva's
>|names and offer our respects to them.
45|Adi 8.5
46|TEXT 5
47|TEXT
48|muka kavitva kare yan-sabara smarane
49|pangu giri langhe, andha dekhe tara-gane
50|SYNONYMS
51|muka-dumb; kavitva-poet; kare-becomes; yan-whose; sabara-
>|all; smarane-by remembering; pangu-the lame; giri-mountains;
>| langhe-crosses; andha-blind; dekhe-sees; tara-gane-the
>|stars.
52|TRANSLATION
53|By remembering the lotus feet of the Panca-tattva, a dumb
>|man can become a poet, a lame man can cross mountains, and
>|a blind man can see the stars in the sky.
54|PURPORT
55|In Vaisnava philosophy there are three ways for perfection-
>|namely, sadhana-siddha, perfection attained by executing
>|devotional service according to the rules and regulations ;
>|nitya-siddha, eternal perfection attained by never
>|forgetting Krsna at any time ; and krpa-siddha, perfection
>|attained by the mercy of the spiritual master or another
>|Vaisnava. Kaviraja Gosvami here stresses krpa-siddha,
>|perfection by the mercy of superior authorities. This mercy
>|does not depend on the qualifications of a devotee. By such
>|mercy, even if a devotee is dumb he can speak or write to
>|glorify the Lord splendidly, even if lame he can cross
>|mountains, and even if blind he can see the stars in the
>|sky.
56|Adi 8.6
57|TEXT 6
58|TEXT
59|e-saba na mane yei pandita sakala
60|ta-sabara vidya-patha bheka-kolahala
61|SYNONYMS
62|e-saba-all these; na-does not; mane-accept; yei-anyone;
>|pandita-so-called learned; sakala-all; ta-sabara-of all of
>|them; vidya-patha-the educational cultivation; bheka-of
>|frogs; kolahala-tumultuous sound.
63|TRANSLATION
64|The education cultivated by so-called learned scholars who
>|do not believe these statements of Sri Caitanya-caritamrta
>|is like the tumultuous croaking of frogs.
65|PURPORT
66|The croaking of the frogs in the rainy season resounds very
>|loudly in the forest, with the result that snakes, hearing
>|the croaking in the darkness, approach the frogs and
>|swallow them. Similarly, the so-called educational
>|vibrations of the tongues of university professors who do
>|not have spiritual knowledge is like the croaking of frogs.
67|Adi 8.7
68|TEXT 7
69|TEXT
70|ei saba na mane yeba kare krsna-bhakti
71|krsna-krpa nahi tare, nahi tara gati
72|SYNONYMS
73|ei-these; saba-all; na mane-does not accept; yeba-anyone
>|who; kare-executes; krsna-bhakti-devotional service; krsna-
>|krpa-mercy of Krsna; nahi-is not; tare-unto him; nahi-there
>|is not; tara-his; gati-advancement.
74|TRANSLATION
75|One who does not accept the glories of the Panca-tattva but
>|still makes a show of devotional service to Krsna can never
>|achieve the mercy of Krsna or advance to the ultimate goal.
76|PURPORT
77|If one is seriously interested in Krsna conscious
>|activities, he must be ready to follow the rules and
>|regulations laid down by the acaryas, and he must
>|understand their conclusions. The sastra says: dharmasya
>|tattvam nihitam guhayam maha-jano yena gatah sa panthah (
>|Mahabharata, Vana-parva 313.117). It is very difficult to
>|understand the secret of Krsna consciousness, but one who
>|advances by the instruction of the previous acaryas and
>|follows in the footsteps of his predecessors in the line of
>|disciplic succession will have success. Others will not.
>|Srila Narottama dasa Thakura says in this connection,
>|chadiya vaisnava-seva nistara payeche keba: "Unless one
>|serves the spiritual master and acaryas, one cannot be
>|liberated." Elsewhere he says:
78|ei chaya gosani yara-mui tara dasa
79|tan' sabara pada-renu mora panca-grasa
80|"I simply accept a person who follows in the footsteps of
>|the six Gosvamis, and the dust of such a person's lotus
>|feet is my food."
81|Adi 8.8
82|TEXT 8
83|TEXT
84|purve yaiche jarasandha-adi raja-gana
85|veda-dharma kari' kare visnura pujana
86|SYNONYMS
87|purve-formerly; yaiche-as it was; jarasandha-King
>|Jarasandha; adi-heading; raja-gana-kings; veda-dharma-
>|performance of Vedic rituals; kari'-doing; kare-does;
>|visnura-of Lord Visnu; pujana-worship.
88|TRANSLATION
89|Formerly kings like Jarasandha [the father-in-law of Kamsa]
>|strictly followed the Vedic rituals, thus worshiping Lord
>|Visnu.
90|PURPORT
91|In these verses the author of Sri Caitanya-caritamrta,
>|Krsnadasa Kaviraja Gosvami, is very seriously stressing the
>|importance of worship of the Panca-tattva. If one becomes a
>|devotee of Gaurasundara or Krsna but does not give
>|importance to the Panca-tattva (sri-krsna-caitanya prabhu-
>|nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-
>|vrnda), his activities are considered to be offenses, or,
>|in the words of Srila Rupa Gosvami, utpata (disturbances).
>|One must therefore be ready to offer due respects to the
>|Panca-tattva before becoming a devotee of Lord Gaurasundara
>|or of Sri Krsna, the Supreme Personality of Godhead.
92|Adi 8.9
93|TEXT 9
94|TEXT
95|krsna nahi mane, tate daitya kari' mani
96|caitanya na manile taiche daitya tare jani
97|SYNONYMS
98|krsna-Lord Krsna; nahi-does not; mane-accept; tate-
>|therefore; daitya-demon; kari' mani-we accept; caitanya-
>|Lord Sri Caitanya Mahaprabhu; na-without; manile-accepting;
>|taiche-similarly; daitya-demon; tare-to him; jani-we know.
99|TRANSLATION
100|One who does not accept Krsna as the Supreme Personality of
>|Godhead is certainly a demon. Similarly, anyone who does
>|not accept Sri Caitanya Mahaprabhu as Krsna, the same
>|Supreme Lord, is also to be considered a demon.
101|PURPORT
102|Formerly there were kings like Jarasandha who strictly
>|followed the Vedic rituals, acted as charitable, competent
>|ksatriyas, possessed all ksatriya qualities and were even
>|obedient to the brahminical culture but who did not accept
>|Krsna as the Supreme Personality of Godhead. Jarasandha
>|attacked Krsna many times, and each time, of course, he was
>|defeated. Like Jarasandha, any man who performs Vedic
>|rituals but does not accept Krsna as the Supreme
>|Personality of Godhead must be considered an asura, or
>|demon. Similarly, one who does not accept Sri Caitanya
>|Mahaprabhu as Krsna Himself is also a demon. This is the
>|conclusion of authoritative scriptures. Therefore, both so-
>|called devotion to Gaurasundara without devotional service
>|to Krsna and so-called krsna-bhakti without devotional
>|service to Gaurasundara are nondevotional activities. If
>|one wants to be successful on the path of Krsna
>|consciousness, he must be thoroughly conscious of the
>|personality of Gaurasundara as well as the personality of
>|Krsna. Knowing the personality of Gaurasundara means
>|knowing the personalities of sri-krsna-caitanya prabhu-
>|nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-
>|vrnda. The author of Sri Caitanya-caritamrta, pursuant to
>|the authorities, stresses this principle for perfection in
>|Krsna consciousness.
103|Adi 8.10
104|TEXT 10
105|TEXT
106|more na manile saba loka habe nasa
107|ithi lagi' krpardra prabhu karila sannyasa
108|SYNONYMS
109|more-unto Me; na-without; manile-accepting; saba-all; loka-
>|people in general; habe-will go to; nasa-destruction; ithi-
>|for this; lagi'-for the reason of; krpa-ardra-all merciful;
>|prabhu-Lord Caitanya; karila-accepted; sannyasa-the
>|sannyasa order.
110|TRANSLATION
111|Lord Sri Caitanya Mahaprabhu thought, "Unless people accept
>|Me they will all be destroyed." Thus the merciful Lord
>|accepted the sannyasa order.
112|PURPORT
113|In Srimad-Bhagavatam (12.3.51) it is said, kirtanad eva
>|krsnasya mukta-sangah param vrajet: "Simply by chanting the
>|Hare Krsna mantra, or Lord Krsna's name, one is liberated
>|and goes back home, back to Godhead." This Krsna
>|consciousness must be achieved through the mercy of Lord
>|Caitanya Mahaprabhu. One cannot be complete in Krsna
>|consciousness unless he accepts Sri Caitanya Mahaprabhu and
>|His associates as the only means for success. It is because
>|of these considerations that the Lord accepted sannyasa,
>|for thus people would offer Him respect and very quickly
>|come to the platform of Krsna consciousness. Since Lord
>|Caitanya Mahaprabhu, who is Krsna Himself, inaugurated the
>|Krsna consciousness movement, without His mercy one cannot
>|be elevated to the transcendental platform of Krsna
>|consciousness.
114|Adi 8.11
115|TEXT 11
116|TEXT
117|sannyasi-buddhye more karibe namaskara
118|tathapi khandibe duhkha, paibe nistara
119|SYNONYMS
120|sannyasi-buddhye-by consideration of a sannyasi; more-unto
>|Me; karibe-they will; namaskara-offer obeisances; tathapi-
>|therefore; khandibe-will diminish; duhkha-distress; paibe-
>|will get; nistara-liberation.
121|TRANSLATION
122|"If a person offers obeisances to Me, even due to accepting
>|Meonly as an ordinary sannyasi, his material
>|distresses will diminish, and he will ultimately get
>|liberation."
123|PURPORT
124|Krsna is so merciful that He always thinks of how to
>|liberate the conditioned souls from the material platform.
>|It is for this reason that Krsna incarnates, as clearly
>|indicated in the Bhagavad-gita (4.7):
125|yada yada hi dharmasya
126|glanir bhavati bharata
127|abhyutthanam adharmasya
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128|tadatmanam srjamy aham
129|"Whenever and wherever there is a decline in religious
>|practice, O descendant of Bharata, and a predominant rise
>|of irreligion-at that time I descend Myself."Krsna always
>|protects the living entities in many ways. He comes Himself,
>| He sends His own confidential devotees, and He leaves
>|behind Him sastras like the Bhagavad-gita Why? It is so
>|that people may take advantage of the benediction to be
>|liberated from the clutches of maya. Sri Caitanya
>|Mahaprabhu accepted sannyasa so that even a foolish person
>|who accepted Him as an ordinary sannyasi would offer Him
>|respect, for this would help diminish his material
>|distresses and ultimately liberate him from the material
>|clutches. Srila Bhaktisiddhanta Sarasvati points out in
>|this connection that Sri Krsna Caitanya Mahaprabhu is the
>|combined form of Sri Radha and Krsna (mahaprabhu sri-
>|caitanya, radha-krsna-nahe anya). Therefore when fools
>|considered Caitanya Mahaprabhu to be an ordinary human
>|being and thus treated Him disrespectfully, the merciful
>|Lord, in order to deliver these offenders, accepted
>|sannyasa so that they would offer Him obeisances, accepting
>|Him as a sannyasi. Sri Caitanya Mahaprabhu accepted
>|sannyasa to bestow His great mercy on people in general,
>|who cannot appreciate Him as Radha and Krsna Themselves.
130|Adi 8.12
131|TEXT 12
132|TEXT
133|hena krpamaya caitanya na bhaje yei jana
134|sarvottama ha-ileo tare asure ganana
135|SYNONYMS
136|hena-such; krpamaya-merciful; caitanya-Lord Sri Caitanya;
>|na-does not; bhaje-worship; yei-one; jana-person;
>|sarvottama-supreme; ha-ileo-in spite of his being; tare-
>|unto him; asure-among the demons; ganana-the calculation.
137|TRANSLATION
138|One who does not show respect unto this merciful Lord,
>|Caitanya Mahaprabhu, or does not worship Him should be
>|considered a demon, even if he is very exalted in
>|human society.
139|PURPORT
140|Srila Bhaktisiddhanta Sarasvati Maharaja says in this
>|connection: "O living entities, simply engage yourselves in
>|Krsna consciousness. This is the message of Sri Caitanya
>|Mahaprabhu." Lord Caitanya preached this cult, instructing
>|the philosophy of Krsna consciousness in His eight verses,
>|or Siksastaka, and He said, iha haite sarva-siddhi haibe
>|tomara: "By chanting the Hare Krsna mantra, one will get
>|all perfection in life." Therefore one who does not show
>|Him respect or cannot appreciate His mercy despite all
>|these merciful gestures is still an asura, or opponent of
>|bona fide devotional service to Lord Visnu, even though he
>|is very exalted in human society. The word asura
>|refers to one who is against devotional service to the
>|Supreme Personality of Godhead, Visnu. It should be noted
>|that unless one worships Sri Caitanya Mahaprabhu it is
>|useless to become a devotee of Krsna, and unless one
>|worships Krsna it is also useless to become a devotee of
>|Sri Caitanya Mahaprabhu. Such devotional service is to be
>|understood to be a product of Kali-yuga. Srila
>|Bhaktisiddhanta Sarasvati Thakura remarks in this
>|connection that atheist smartas, or worshipers of the five
>|kinds of demigods, worship Lord Visnu for a little
>|satisfaction in material success but have no respect for
>|Sri Caitanya Mahaprabhu. Thinking Him to be one of the
>|ordinary living entities, they discriminate between
>|Gaurasundara and Sri Krsna. Such understanding is also
>|demoniac and is against the conclusion of the acaryas. Such
>|a conclusion is a product of Kali-yuga.
141|Adi 8.13
142|TEXT 13
143|TEXT
144|ataeva punah kahon urdhva-bahu hana
145|caitanya-nityananda bhaja kutarka chadiya
146|SYNONYMS
147|ataeva-therefore; punah-again; kahon-I speak; urdhva-
>|lifting; bahu-arms; hana-so doing; caitanya-Sri Caitanya
>|Mahaprabhu; nityananda-Lord Nityananda; bhaja-worship;
>|kutarka-useless arguments; chadiya-giving up.
148|TRANSLATION
149|Therefore I say again, lifting my arms: O fellow human
>|beings, please worship Sri Caitanya and Nityananda without
>|false arguments!
150|PURPORT
151|Because a person who performs krsna-bhakti but does not
>|understand Sri Krsna Caitanya and Prabhu Nityananda will
>|simply waste his time, the author, Krsnadasa Kaviraja
>|Gosvami; requests that everyone take to the worship of
>|Sri Caitanya and Nityananda Prabhu and the Panca-tattva. He
>|assures everyone that any person who does so will be
>|successful in Krsna consciousness.
152|Adi 8.14
153|TEXT 14
154|TEXT
155|yadi va tarkika kahe,-tarka se pramana
156|tarka-sastre siddha yei, sei sevyamana
157|SYNONYMS
158|yadi-if; va-or; tarkika-logician; kahe-says; tarka-logic;
>|se-that; pramana-evidence; tarka-sastre-in the logic;
>|siddha-accepted; yei-whatever; sei-that; sevyamana-is
>|worshipable.
159|TRANSLATION
160|Logicians say, "Unless one gains understanding through
>|logic and argument, how can one decide upon a worshipable
>|Deity?"
161|Adi 8.15
162|TEXT 15
163|TEXT
164|sri-krsna-caitanya-daya karaha vicara
165|vicara karite citte pabe camatkara
166|SYNONYMS
167|sri-krsna-caitanya-Lord Sri Caitanya Mahaprabhu; daya-His
>|mercy; karaha-just put into; vicara-consideration; vicara-
>|when such consideration; karile-will be done by you; citte-
>|in your heart; pabe-you will get; camatkara-striking wonder.
168|TRANSLATION
169|If you are indeed interested in logic and argument, kindly
>|apply it to the mercy of Sri Caitanya Mahaprabhu. If you do
>|so, you will find it to be strikingly wonderful.
170|PURPORT
171|Srila Bhaktisiddhanta Sarasvati Thakura comments in this
>|connection that people in general, in their narrow-minded
>|conception of life, create many different types of
>|humanitarian activities, but the humanitarian activities
>|inaugurated by Sri Caitanya Mahaprabhu are different. For
>|logicians who want to accept only that which is proven
>|through logic and argument, it is a fact that without logic
>|and reason there can be no question of accepting the
>|Absolute Truth. Unfortunately, when such logicians take to
>|this path without the mercy of Sri Caitanya Mahaprabhu,
>|they remain on the platform of logic and argument and do
>|not advance in spiritual life. However, if one is
>|intelligent enough to apply his arguments and logic to the
>|subtle understanding of the fundamental spiritual substance,
>| he will be able to know that a poor fund of knowledge
>|established on the basis of material logic cannot help one
>|understand the Absolute Truth, which is beyond the reach of
>|imperfect senses. The Mahabharata therefore says: acintyah
>|khalu ye bhava na tams tarkena yojayet. (Mahabharata,
>|Bhisma-parva 5.22) How can that which is beyond the
>|imagination or sensory speculation of mundane creatures be
>|approached simply by logic? Logic and argument are very
>|poor in spiritual strength and always imperfect when
>|applied to spiritual understanding. By putting forward
>|mundane logic one frequently comes to the wrong conclusion
>|regarding the Absolute Truth, and as a result of such a
>|conclusion one may fall down to accept a body like that of
>|a jackal.
172|Despite all this, those who are actually inquisitive to
>|understand the philosophy of Sri Caitanya Mahaprabhu
>|through logic and argument are welcome. Krsnadasa Kaviraja
>|Gosvami addresses them, "Please put Sri Caitanya Mahaprabhu'
>|s mercy to your crucial test, and if you are actually a
>|logician you will come to the right conclusion that there
>|is no personality more merciful than Lord Caitanya." Let
>|the logicians compare all the results of other humanitarian
>|work with the merciful activities of Lord Caitanya. If
>|their judgment is impartial, they will understand that no
>|other humanitarian activities can surpass those of Sri
>|Caitanya Mahaprabhu.
173|Everyone is engaged in humanitarian activities on the basis
>|of the body, but from the Bhagavad-gita (2.18) we
>|understand, anta-vanta ime deha nityasyoktah saririnah:
>|The material body is ultimately subject to destruction,
>|whereas the spiritual soul is eternal. Sri Caitanya
>|Mahaprabhu's philanthropic activities are performed in
>|connection with the eternal soul. However one tries to
>|benefit the body, it will be destroyed, and one will have
>|to accept another body according to his present activities.
>|If one does not, therefore, understand this science of
>|transmigration but considers the body to be all in all, his
>|intelligence is not very advanced. Sri Caitanya Mahaprabhu,
>|without neglecting the necessities of the body, imparted
>|spiritual advancement to purify the existential condition
>|of humanity. Therefore if a logician makes his judgment
>|impartially, he will surely find that Sri Caitanya
>|Mahaprabhu is the maha-vadanyavatara, the most magnanimous
>|incarnation. He is even more magnanimous than Lord Krsna
>|Himself. Lord Krsna demanded that one surrender unto Him,
>|but He did not distribute love of Godhead as magnanimously
>|as Sri Caitanya Mahaprabhu. Therefore Srila Rupa Gosvami
>|offers Lord Caitanya his respectful obeisances with the
>|words namo maha-vadanyaya krsna-prema-pradaya te krsnaya
>|krsna-caitanya-namne gaura-tvise namah .
>|Lord Krsna simply gave the Bhagavad-gita, by which one can
>|understand Lord Krsna as He is, but Sri Caitanya Mahaprabhu,
>| who is also Krsna Himself, gave people love of Krsna
>|without discrimination.
174|Adi 8.16
175|TEXT 16
176|TEXT
177|bahu janma kare yadi sravana, kirtana
178|tabu ta' na paya krsna-pade prema-dhana
179|SYNONYMS
180|bahu-many; janma-births; kare-does; yadi-if; sravana-
>|hearing; kirtana-chanting; tabu-still; ta'-in spite of; na-
>|does not; paya-get; krsna-pade-unto the lotus feet of Krsna;
>| prema-dhana-love of Godhead.
181|TRANSLATION
182|If one is infested with the ten offenses in the chanting of
>|the Hare Krsna maha-mantra, despite his endeavor to chant
>|the holy name for many births, he will not get the love of
>|Godhead that is the ultimate goal of this chanting.
183|PURPORT
184|Srila Bhaktisiddhanta Sarasvati Thakura says in this
>|connection that unless one accepts Sri Caitanya Mahaprabhu,
>|although one goes on chanting the Hare Krsna mantra for
>|many, many years, there is no possibility of his attaining
>|the platform of devotional service
>|. One must follow strictly the
>|instruction of Sri Caitanya Mahaprabhu given in the
>|Siksastaka (3):
185|trnad api sunicena
186|taror iva sahisnuna
187|amanina manadena
188|kirtaniyah sada harih
189|"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 should be ready to offer
>|all respect to others. In such a state of mind one can
>|chant the holy name of the Lord constantly." One who
>|follows this direction, being freed from the ten kinds of
>|offenses, becomes successful in Krsna consciousness and
>|ultimately reaches the platform of loving service to the
>|Personality of Godhead.
190|One must come to the understanding that the holy name of
>|the Lord and the Supreme Personality of Godhead Himself are
>|identical. One cannot reach this conclusion unless one is
>|offenseless in chanting the holy name. By our material
>|calculation we see a difference between the name and the
>|substance, but in the spiritual world the Absolute is
>|always absolute; the name, form, quality and pastimes of
>|the Absolute are all as good as the Absolute Himself. As
>|such, one is understood to be an eternal servant of the
>|Supreme Personality of Godhead if he considers himself an
>|eternal servant of the holy name and in this spirit
>|distributes the holy name to the world. One who chants in
>|that spirit, without offenses, is certainly elevated to the
>|platform of understanding that the holy name and the
>|Personality of Godhead are identical. To associate with the
>|holy name and chant the holy name is to associate with the
>|Personality of Godhead directly. In Bhakti-rasamrta-
>|sindhu it is clearly said : sevonmukhe hi jihvadau svayam
>|eva sphuraty adah . The holy name becomes
>|manifest when one engages in the service of the holy name.
>|This service in a submissive attitude begins with one's
>|tongue. Sevonmukhe hi jihvadau: One must engage his tongue
>|in the service of the holy name. Our Krsna consciousness
>|movement is based on this principle. We try to engage all
>|the members of the Krsna consciousness movement in the
>|service of the holy name. Since the holy name and Krsna are
>|nondifferent, the members of the Krsna consciousness
>|movement not only chant the holy name of the Lord
>|offenselessly, but also do not allow their tongues to eat
>|anything that is not first offered to the Supreme
>|Personality of Godhead. The Supreme Lord declares:
191|patram puspam phalam toyam
192|yo me bhaktya prayacchati
193|tad aham bhakty
>|
>|
>|
>|
>|
>|
>|
>|-
>|upahrtam
194|asnami prayatatmanah
195|"If one offers Me with love and devotion a leaf, a flower,
>|a fruit or water, I will accept it." (Bg. 9.26) Therefore
>|the International Society for Krishna Consciousness has
>|many temples all over the world, and in each and every
>|temple the Lord is offered these foods. On the basis of His
>|demands, the devotees chant the holy name of the Lord
>|offenselessly and never eat anything that is not first
>|offered to the Lord. The functions of the tongue in
>|devotional service are to chant the Hare Krsna maha-mantra
>|and eat prasada that is offered to the Lord.
196|Adi 8.17
197|TEXT 17
198|TEXT
199|jnanatah su-labha muktir
200|bhuktir yajnadi-punyatah
201|seyam sadhana-sahasrair
202|hari-bhaktih su-durlabha
203|SYNONYMS
204|jnanatah-by cultivation of knowledge; su-labha-easily
>|obtainable; muktih-liberation; bhuktih-sense enjoyment;
>|yajna-adi-performance of sacrifices, etc.; punyatah-and by
>|performing pious activities; sa-that; iyam-this; sadhana-
>|sahasraih-execution of thousands of sacrifices; hari-
>|bhaktih-devotional service; su-durlabha-is very rare.
205|TRANSLATION
206|"By cultivating philosophical knowledge one can understand
>|his spiritual position and thus be liberated, and by
>|performing sacrifices and pious activities one can achieve
>|sense gratification in a higher planetary system, but the
>|devotional service of the Lord is so rare that even by
>|executing hundreds and thousands of such sacrifices one
>|cannot obtain it."
207|PURPORT
208|Prahlada Maharaja instructs:
209|matir na krsne paratah svato va
210|mitho 'bhipadyeta grha-vratanam
211|( Bhag . 7.5.30)
212|naisam matis tavad urukramanghrim
213|sprsaty anarthapagamo yad-arthah
214|mahiyasam pada-rajo-'bhisekam
215|niskincananam na vrnita yavat
216|( Bhag . 7.5.32)
217|These slokas are to be discussed. Their purport is that one
>|cannot obtain krsna-bhakti, or the devotional service of
>|the Lord, by official execution of the Vedic rituals. One
>|has to approach a pure devotee. Narottama dasa Thakura
>|sings, chadiya vaisnava-seva nistara payeche keba: "Who has
>|been elevated without rendering service to a pure Vaisnava?"
>| It is the statement of Prahlada Maharaja that unless one
>|is able to accept the dust from the lotus feet of a pure
>|Vaisnava there is no possibility of achieving the platform
>|of devotional service. That is the secret. The above-
>|mentioned tantra-vacana, quoted from the Bhakti-rasamrta-
>|sindhu (1.1.36), is our perfect guidance in this connection.
218|Adi 8.18
219|TEXT 18
220|TEXT
221|krsna yadi chute bhakte bhukti mukti diya
222|kabhu prema-bhakti na dena rakhena lukaiya
223|SYNONYMS
224|krsna-Lord Krsna; yadi-of course; chute-goes away; bhakte-
>|unto the devotee; bhukti-material enjoyment; mukti-
>|liberation; diya-offering; kabhu-at any time; prema-bhakti-
>|love of Godhead; na-does not; dena-give; rakhena-keeps;
>|lukaiya-hiding.
225|TRANSLATION
226|If a devotee wants material sense
>|gratification or liberation from the Lord, Krsna
>|immediately delivers it, but pure devotional service He
>|keeps hidden.
227|Adi 8.19
228|TEXT 19
229|TEXT
230|rajan patir gurur alam bhavatam yadunam
231|daivam priyah kula-patih kva ca kinkaro vah
232|astv evam anga bhagavan bhajatam mukundo
233|muktim dadati karhicit sma na bhakti-yogam
234|SYNONYMS
235|rajan-O King; patih-master; guruh-spiritual master; alam-
>|certainly; bhavatam-of your; yadunam-of the Yadus; daivam-
>|God; priyah-very dear; kula-patih-head of the family; kva-
>|even sometimes; ca-also; kinkarah-order carrier; vah-you;
>|astu-there is; evam-thus; anga-however; bhagavan-the
>|Supreme Personality of Godhead; bhajatam-those who are in
>|devotional service; mukundah-Lord Krsna; muktim-liberation;
>|dadati-gives; karhicit-sometimes; sma-certainly; na-not;
>|bhakti-yogam-devotional service.
236|TRANSLATION
237|"The great sage Narada said , 'My dear Maharaja
>|Yudhisthira, the Supreme Personality of Godhead Krsna is
>|always ready to help you. He is your master, guru, God ,
>| very dear friend and head of your family.
>|Yet sometimes He agrees to act as your servant or
>|order-carrier. You are greatly fortunate because this
>|relationship is possible only by bhakti-yoga. The Lord can
>|give liberation [mukti] very easily, but He does not very
>|easily give one bhakti-yoga, because by that process He is
>|bound to the devotee. ' "
238|PURPORT
239|This passage is a quotation from Srimad-Bhagavatam (5.6.18).
>| While Sukadeva Gosvami was describing the character of
>|Rsabhadeva, he distinguished between bhakti-yoga and
>|liberation by reciting this verse. In relationship with the
>|Yadus and Pandavas, the Lord acted sometimes as their
>|master, sometimes as their advisor, sometimes as their
>|friend, sometimes as the head of their family and sometimes
>|even as their servant. Krsna once had to carry out an order
>|of Yudhisthira's by carrying a letter Yudhisthira had
>|written to Duryodhana regarding peace negotiations.
>|Similarly, He also became the chariot driver of Arjuna.
>|This illustrates that in bhakti-yoga there is a
>|relationship established between the Supreme Personality of
>|Godhead and the devotee. Such a relationship is established
>|in the transcendental mellows known as dasya, sakhya,
>|vatsalya and madhurya. If a devotee wants simple liberation,
>| he gets it very easily from the Supreme Personality of
>|Godhead, as confirmed by Bilvamangala Thakura. Muktih
>|svayam mukulitanjali sevate 'sman: for a devotee, mukti is
>|not very important because mukti is always standing on his
>|doorstep waiting to serve him in some way. A devotee,
>|therefore, must be attracted by the behavior of the
>|inhabitants of Vrndavana, who live in a relationship with
>|Krsna. The land, water, cows, trees and flowers serve Krsna
>|in santa-rasa, His servants serve Him in dasya-rasa, and
>|His cowherd friends serve Him in sakhya-rasa. Similarly,
>|the elder gopis and gopas serve Krsna as father and mother,
>|uncle and other relatives, and the gopis, the young
>|girls, serve Krsna in conjugal love.
240|While executing devotional service, one must be naturally
>|inclined to serve Krsna in one of these transcendental
>|relationships. That is the actual success of life. For a
>|devotee, to get liberation is not very difficult. Even one
>|who is unable to establish a relationship with Krsna can
>|achieve liberation by merging in the Brahman effulgence.
>|This is called sayujya-mukti. Vaisnavas never accept
>|sayujya-mukti, although sometimes they accept the other
>|forms of liberation, namely , sarupya, salokya, samipya and
>|sarsti. A pure devotee, however, does not accept any kind
>|of mukti. He wants only to serve Krsna in a transcendental
>|relationship. This is the perfectional stage of spiritual
>|life. Mayavadi philosophers desire to merge into the
>|existence of the Brahman effulgence, although this aspect
>|of liberation is always neglected by devotees. Srila
>|Prabodhananda Sarasvati Thakura, describing this kind of
>|mukti, which is called kaivalya, or becoming one with the
>|Supreme, has said, kaivalyam narakayate: "Becoming one with
>|the Supreme is as good as going to hell." Therefore the
>|ideal of Mayavada philosophy, becoming one with the Supreme,
>| is hellish for a devotee; he never accepts it. Mayavadi
>|philosophers do not know that even if they merge in the
>|effulgence of the Supreme, this will not give them ultimate
>|rest. An individual soul cannot live in the Brahman
>|effulgence in a state of inactivity; after some time, he
>|must desire to be active. However, since he is not related
>| with the Supreme Personality of Godhead
>|and therefore has no spiritual activity, he must come down
>|for further activities in this material world. This is
>|confirmed in Srimad-Bhagavatam (10.2.32):
241|aruhya krcchrena param padam tatah
242|patanty adho 'nadrta-yusmad-anghrayah
243|Because Mayavadi philosophers have no information regarding
>|the transcendental service of the Lord, even after
>|attaining liberation from material activities and merging
>|into the Brahman effulgence, they must come down again to
>|this material world to open hospitals or schools or perform
>|similar philanthropic activities.
244|Adi 8.20
245|TEXT 20
246|TEXT
247|hena prema sri-caitanya dila yatha tatha
248|jagai madhai paryanta-anyera ka katha
249|SYNONYMS
250|hena-such; prema-love of Godhead; sri-caitanya-Lord Sri
>|Caitanya Mahaprabhu; dila-has given; yatha-anywhere; tatha-
>|everywhere; jagai-of the name Jagai; madhai- of the name
>|Madhai; paryanta-up to them; anyera-of others; ka-what to
>|speak; katha-words.
251|TRANSLATION
252|Lord Sri Caitanya Mahaprabhu has freely given this love of
>|Krsna everywhere and anywhere, even to the most fallen,
>|such as Jagai and Madhai. What then to speak of those who
>|are already pious and elevated?
253|PURPORT
254|The distinction between Sri Caitanya Mahaprabhu's gift to
>|human society and the gifts of others is that whereas so-
>|called philanthropic and humanitarian workers have given
>|some relief to human society as far as the body is
>|concerned, Sri Caitanya Mahaprabhu offers the best
>|facilities for going back home, back to Godhead, with love
>|of Godhead. If one seriously makes a comparative study of
>|the two gifts, certainly if he is at all sober he will give
>|the greatest credit to Sri Caitanya Mahaprabhu. It was with
>|this purpose that Kaviraja Gosvami said:
255|sri-krsna-caitanya-daya karaha vicara
256|vicara karile citte pabe camatkara
257|"If you are indeed interested in logic and argument, kindly
>|apply it to the mercy of Sri Caitanya Mahaprabhu. If you do
>|so, you will find it to be strikingly wonderful." (Cc. Adi
>|8.15)
258|Srila Narottama dasa Thakura says:
259|dina-hina yata chila, hari-name uddharila,
260|ta'ra saksi jagai madhai
261|The two brothers Jagai and Madhai epitomize the sinful
>|population of this Age of Kali. They were most disturbing
>|elements in society because they were meat-eaters,
>|drunkards, woman-hunters, rogues and thieves. Yet Sri
>|Caitanya Mahaprabhu delivered them, to say nothing of
>|others who were sober, pious, devoted and conscientious.
>|The Bhagavad-gita confirms that to say nothing of the
>|brahminically qualified devotees and rajarsis (kim punar
>|brahmanah punya bhakta rajarsayas tatha), anyone who by the
>|association of a pure devotee comes to Krsna consciousness
>|becomes eligible to go back home, back to Godhead. In the
>|Bhagavad-gita (9.32) the Lord thus declares:
262|mam hi partha vyapasritya
263|ye 'pi syuh papa -
>|yonayah
264|striyo
>| vaisyas tatha
>|sudras
265|te
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|'pi
>|
>| yanti param gatim
266|"O son of Prtha, those who take shelter in Me, though
>|they be of lower birth-women, vaisyas [merchants], as well
>|as sudras [workers]- can approach the supreme
>|destination ."
267|Lord Caitanya Mahaprabhu delivered the two fallen
>|brothers Jagai and Madhai, but the entire world is
>|presently full of Jagais and Madhais, or, in other words,
>|woman-hunters, meat- eaters , gamblers, thieves and
>|other rogues , who create all kinds of disturbance in
>|society. The activities of such persons have now become
>|common practices. It is no longer considered abominable to
>|be a drunkard, woman-hunter, meat-eater , thief or
>|rogue, for these elements have been assimilated by human
>|society. That does not mean, however, that the abominable
>|qualities of such persons will help free human society from
>|the clutches of maya. Rather, they will entangle humanity
>|more and more in the reactions of the stringent laws of
>|material nature. One's activities are all performed under
>|the influence of the modes of material nature (prakrteh
>|kriyamanani gunaih karmani sarvasah). Because people are
>|now associating with the modes of ignorance (tamo-guna) and,
>| to some extent, passion (rajo-guna), with no trace of
>|goodness (sattva-guna), they are becoming increasingly
>|greedy and lusty, for that is the effect of associating
>|with these modes. Tada rajas-tamo-bhavah kama-lobhadayas ca
>|ye: "By associating with the two lower qualities of
>|material nature, one becomes lusty and greedy." (Bhag. 1.2.
>|19) Actually, in modern human society, everyone is greedy
>|and lusty, and therefore the only means for deliverance is
>|Sri Caitanya Mahaprabhu's sankirtana movement, which can
>|promote all the Jagais and Madhais to the topmost position
>|of sattva-guna, or brahminical culture.
268|Srimad-Bhagavatam (1.2.18- 19)
>| states:
269|nasta -prayesv abhadresu
270|nityam bhagavata - sevaya
271|bhagavaty uttama-sloke
272|bhaktir bhavati naisthiki
273|tada rajas-tamo-bhavah
274|kama-lobhadayas ca ye
275|ceta etair anaviddham
276|sthitam sattve prasidati
277|Considering the chaotic condition of human society, if one
>|actually wants peace and tranquillity, one must take to the
>|Krsna consciousness movement and engage always in bhagavata-
>|dharma. Engagement in bhagavata-dharma dissipates all
>|ignorance and passion, and when ignorance and passion are
>|dissipated one is freed from greed and lust. When freed
>|from greed and lust, one becomes brahminically qualified,
>|and when a brahminically qualified person makes further
>|advancement, he becomes situated on the Vaisnava platform.
>|It is only on this Vaisnava platform that it is possible to
>|awaken one's dormant love of Godhead, and as soon as one
>|does so, his life is successful.
278|At present, human society is specifically cultivating the
>|mode of ignorance (tamo-guna), although there may also be
>|some symptoms of passion (rajo-guna). Full of kama and
>|lobha, lust and greed, the entire population of the world
>|consists mostly of sudras and a few vaisyas, and gradually
>|it is coming about that there are sudras only. Communism is
>|a movement of sudras, and capitalism is meant for vaisyas.
>|In the fighting between these two factions, the sudras and
>|vaisyas, gradually, due to the abominable condition of
>|society, the communists will emerge triumphant, and as soon
>|as this takes place, whatever is left of society will be
>|ruined. The only possible remedy that can counteract the
>|tendency toward communism is the Krsna consciousness
>|movement, which can give even communists the real idea of
>|communist society. According to the doctrine of communism,
>|the state should be the proprietor of everything. But the
>|Krsna consciousness movement, expanding this same idea,
>|accepts God as the proprietor of everything. People can'
>|t understand this because they have no sense of God, but
>|the Krsna consciousness movement can help them to
>|understand God and to understand that everything belongs to
>|God. Since everything is the property of God, and all
>|living entities-not only human beings but even animals,
>|birds, plants and so on-are children of God, everyone has
>|the right to live at the cost of God with God consciousness.
>| This is the sum and substance of the Krsna consciousness
>|movement.
279|Adi 8.21
280|TEXT 21
281|TEXT
282|svatantra isvara prema-nigudha-bhandara
283|bilaila yare tare, na kaila vicara
284|SYNONYMS
285|svatantra-fully independent; isvara-the Supreme Personality
>|of Godhead; prema-love of God; nigudha-very confidential;
>|bhandara-stock; bilaila-distributed; yare-to anyone; tare-
>|to everyone; na-not; kaila-did; vicara-consideration.
286|TRANSLATION
287|Sri Caitanya Mahaprabhu, as the Supreme Personality of
>|Godhead Himself, is fully independent. Therefore, although
>|it is the most confidentially stored benediction, He can
>|distribute love of Godhead to anyone and everyone without
>|consideration.
288|PURPORT
289|This is the benefit of Lord Caitanya's movement. If one
>|somehow or other comes in contact with the Hare Krsna
>|movement, without consideration of his being a sudra,
>|vaisya, Jagai, Madhai or even lower, he becomes advanced in
>|spiritual consciousness and immediately develops love of
>|Godhead. We now have actual experience that throughout the
>|entire world this movement is making many such persons
>|lovers of God simply by the chanting of the Hare Krsna maha-
>|mantra. Actually, Sri Caitanya Mahaprabhu has appeared as
>|the spiritual master of the entire world. He does not
>|discriminate between offenders and the innocent. Krsna-
>|prema-pradaya te: He liberally gives
>|love of Godhead to anyone and everyone. This can be
>|actually experienced, as stated in the next verse.
290|Adi 8.22
291|TEXT 22
292|TEXT
293|adyapiha dekha caitanya-nama yei laya
294|krsna-preme pulakasru-vihvala se haya
295|SYNONYMS
296|adyapiha-even up to date; dekha-you see; caitanya-nama-Lord
>|Sri Caitanya Mahaprabhu's name; yei-anyone; laya-who takes;
>|krsna-preme-in love of Krsna; pulaka-asru-tears in ecstasy;
>|vihvala-overwhelmed; se-he; haya-becomes.
297|TRANSLATION
298|Whether he is offensive or inoffensive, anyone who even now
>|chants sri-krsna-caitanya prabhu-nityananda is immediately
>|overwhelmed with ecstasy, and tears fill his eyes.
299|PURPORT
300|The prakrta-sahajiyas who chant nitai-gaura radhe syama
>|have very little knowledge of the Bhagavata conclusion, and
>|they hardly follow the Vaisnava rules and regulations, and
>|yet because they chant bhaja nitai-gaura, their chanting
>|immediately invokes tears and other signs of ecstasy.
>|Although they do not know the principles of Vaisnava
>|philosophy and are not very advanced in education, by
>|these symptoms they attract many men to become their
>|followers. Their ecstatic tears will of course help them in
>|the long run, for as soon as they come in contact with a
>|pure devotee their lives will become successful. Even in
>|the beginning, however, because they are chanting the holy
>|names of nitai-gaura, their swift advancement on the path
>|of love of Godhead is very prominently visible.
301|Adi 8.23
302|TEXT 23
303|TEXT
304|'nityananda' balite haya krsna-premodaya
305|aulaya sakala anga, asru-ganga vaya
306|SYNONYMS
307|nityananda balite-while talking of Nityananda Prabhu; haya-
>|it so becomes; krsna-prema-udaya-awakening of love of Krsna;
>| aulaya-agitated; sakala-all; anga-limbs of the body; asru-
>|ganga-tears like the Ganges waters; vaya-flow down.
308|TRANSLATION
309|Simply by talking of Nityananda Prabhu one awakens his love
>|for Krsna. Thus all his bodily limbs are agitated by
>|ecstasy, and tears flow from his eyes like the waters of
>|the Ganges.
310|Adi 8.24
311|TEXT 24
312|TEXT
313|'krsna-nama' kare aparadhera vicara
314|krsna balile aparadhira na haya vikara
315|SYNONYMS
316|krsna-nama-the holy name of Lord Krsna; kare-takes;
>|aparadhera-of offenses; vicara-consideration; krsna-Lord
>|Krsna; balile-if one chants; aparadhira-of the offenders;
>|na-never; haya-becomes; vikara-changed.
317|TRANSLATION
318|There are offenses to be considered while chanting the Hare
>|Krsna mantra. Therefore simply by chanting Hare Krsna one
>|does not become ecstatic.
319|PURPORT
320|It is very beneficial to chant the names sri-krsna-caitanya
>|prabhu-nityananda before chanting the Hare Krsna maha-
>|mantra because by chanting these two holy names-sri-krsna-
>|caitanya prabhu-nityananda-one immediately becomes ecstatic,
>| and if he then chants the Hare Krsna maha-mantra he
>|becomes free of offenses.
321|There are ten offenses to avoid in chanting the Hare Krsna
>|maha-mantra. The first offense is to blaspheme great
>|personalities who are engaged in distributing the holy name
>|of the Lord. It is said in the sastra (Cc. Antya 7.11),
>|krsna-sakti vina nahe tara pravartana: one cannot
>|distribute the holy names of the Hare Krsna maha-mantra
>|unless he is empowered by the Supreme Personality of
>|Godhead. Therefore one should not criticize or blaspheme a
>|devotee who is thus engaged.
322|Sri Padma Purana states:
323|satam ninda namnah paramam aparadham vitanute
324|yatah khyatim yatam katham u sahate tad-vigarham
325|To blaspheme the great saintly persons who are engaged in
>|preaching the glories of the Hare Krsna maha-mantra is the
>|worst offense at the lotus feet of the holy name. One
>|should not criticize a preacher of the glories of the Hare
>|Krsna maha-mantra. If one does so, he is an offender. The
>|Nama-prabhu, who is identical with Krsna, will never
>|tolerate such blasphemous activities, even from one who
>|passes as a great devotee.
326|The second namaparadha is described as follows:
327|sivasya sri-visnor ya iha guna-namadi-sakalam
328|dhiya bhinnam pasyet sa khalu hari-namahita-karah
329|In this material world, the holy name of Visnu is all-
>|auspicious. Visnu's name, form, qualities and pastimes are
>|all transcendental, absolute knowledge. Therefore, if one
>|tries to separate the Absolute Personality of Godhead from
>|His holy name or His transcendental form, qualities and
>|pastimes, thinking them to be material, that is offensive.
>|Similarly, to think the names of demigods such as Lord
>|Siva to be as good as the name of Lord Visnu-or, in other
>|words, to think Lord Siva and the other demigods to
>|be other forms of God and therefore equal to Visnu-is
>|also blasphemous. This is the second offense at the lotus
>|feet of the Lord .
330|The third offense at the lotus feet of the holy name, which
>|is called guror avajna, is to consider the spiritual master
>|to be material and therefore envy his exalted position.
>|The fourth offense (sruti-sastra-nindanam) is to blaspheme
>|Vedic scriptures such as the four Vedas and the Puranas.
>|The fifth offense (artha-vadah) is to consider the glories
>|of the holy name to be exaggerations. Similarly, the sixth
>|offense (hari-namni kalpanam) is to consider the holy name
>|of the Lord to be imaginary.
331|The seventh offense is described as follows:
332|namno balad yasya hi papa-buddhir
333|na vidyate tasya yamair hi suddhih
334|To think that since the Hare Krsna mantra can counteract
>|all sinful reactions one may therefore go on with his
>|sinful activities and at the same time chant the Hare Krsna
>|mantra to neutralize them is the greatest offense at the
>|lotus feet of hari-nama.
335|The eighth offense is stated thus:
336|dharma-vrata-tyaga-hutadi-sarva-
337|subha-kriya-samyam api pramadah
338|It is offensive to consider the chanting of the Hare Krsna
>|mantra to be a religious ritualistic ceremony. Performing
>|religious ceremonies, following vows and practicing
>|renunciation and sacrifice are all materialistic auspicious
>|activities. The chanting of the Hare Krsna maha-mantra must
>|not be compared to such materialistic religiosity.This is
>|an offense at the lotus feet of the Lord.
339|The ninth offense is described as follows:
340|asraddadhane vimukhe 'py asrnvati
341|yas copadesah siva-namaparadhah
342|It is an offense to preach the glories of the holy name
>|among persons who have no intelligence or no faith in the
>|subject matter. Such people should be given the chance to
>|hear the chanting of the Hare Krsna mantra, but in the
>|beginning they should not be instructed about the glories
>|or the spiritual significance of the holy name. By constant
>|hearing of the holy name, their hearts will be purified,
>|and then they will be able to understand the transcendental
>|position of the holy name.
343|The tenth offense is as follows:
344|srute 'pi nama-mahatmye yah priti-rahito narah
345|aham-mamadi-paramo namni so 'py aparadha-krt
346|If one has heard the glories of the transcendental holy
>|name of the Lord but nevertheless continues in a
>|materialistic concept of life, thinking "I am this body and
>|everything belonging to this body is mine [aham mameti
>|]," and does not show respect and love for the
>|chanting of the Hare Krsna maha-mantra, that is an offense.
347|Adi 8.25
348|TEXT 25
349|TEXT
350|tad asma-saram hrdayam batedam
351|yad grhyamanair hari-namadheyaih
352|na vikriyetatha yada vikaro
353|netre jalam gatra-ruhesu harsah
354|SYNONYMS
355|tat-that; asma-saram-as hard as iron; hrdayam-heart; bata-O;
>| idam-this; yat-which; grhyamanaih-in spite of taking the
>|chanting; hari-namadheyaih-meditating on the holy name of
>|the Lord; na-does not; vikriyeta-change; atha-thus; yada-
>|when; vikarah-transformation; netre-in the eyes; jalam-
>|tears; gatra-ruhesu-in the pores of the body; harsah-
>|ecstasy.
356|TRANSLATION
357|"If one's heart does not change, tears do not flow from his
>|eyes, his body does not shiver, and his bodily hairs do not
>|stand on end as he chants the Hare Krsna maha-mantra, it
>|should be understood that his heart is as hard as iron.
>|This is due to his offenses at the lotus feet of the Lord's
>|holy name."
358|PURPORT
359|Srila Bhaktisiddhanta Sarasvati Thakura, commenting on this
>|verse, which is a quotation from Srimad-Bhagavatam (2.3.24),
>| remarks that sometimes a maha-bhagavata, or very advanced
>|devotee, does not manifest such transcendental symptoms as
>|tears in the eyes, and sometimes a kanistha-adhikari, a
>|neophyte devotee, displays them artificially. This does not
>|mean, however, that the neophyte is more advanced than the
>|maha-bhagavata devotee. The test of the real change of
>|heart that takes place when one chants the Hare Krsna maha-
>|mantra is that one becomes detached from material enjoyment.
>| This is the real change. Bhaktir paresanubhavo viraktir
>|anyatra ca ( Bhag . 11.2.42). If one is actually advancing
>|in spiritual life, he must become very much detached from
>|material enjoyment. If it is sometimes found that a
>|kanistha-adhikari (neophyte devotee) shows artificial tears
>|in his eyes while chanting the Hare Krsna mantra but is
>|still completely attached to material things, his heart has
>|not really changed. The change must be manifested in terms
>|of one's real activities.
360|Adi 8.26
361|TEXT 26
362|TEXT
363|'eka' krsna-name kare sarva-papa nasa
364|premera karana bhakti karena prakasa
365|SYNONYMS
366|eka-one; krsna-name-by chanting the holy name of Lord Krsna;
>| kare-makes; sarva-all; papa-sinful life; nasa-exhausted;
>|premera-of love of Godhead; karana-cause; bhakti-devotional
>|service; karena-becomes; prakasa-manifest.
367|TRANSLATION
368|Simply chanting the Hare Krsna maha-mantra without offenses
>|vanquishes all sinful activities. Thus pure devotional
>|service, which is the cause of love of Godhead, becomes
>|manifest.
369|PURPORT
370|One cannot be situated in the devotional service of the
>|Lord unless one is free from sinful life. This is confirmed
>|in the Bhagavad-gita (7.28):
371|yesam tv anta-gatam
372|papam jananam punya- karmanam
373|te dvandva
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|-
>|moha-
>|nirmukta
>|
374|bhajante mam drdha-vratah
375|"Persons who have acted piously in previous lives and in
>|this life and whose sinful actions are completely
>|eradicated are freed from the duality of delusion, and they
>|engage themselves in My service with determination." A
>|person who is already cleansed of all tinges of sinful life
>|engages without deviation or duality of purpose in the
>|transcendental loving service of the Lord. In this age,
>|although people are greatly sinful, simply chanting the
>|Hare Krsna maha-mantra can relieve them from the reactions
>|of their sins. Eka krsna-name: only by chanting Krsna's
>|name is this possible. This is also confirmed in Srimad-
>|Bhagavatam (kirtanad eva krsnasya). Caitanya Mahaprabhu has
>|also taught us this. While passing on the road, He used to
>|chant:
376|krsna krsna krsna krsna krsna krsna krsna he
377|krsna krsna krsna krsna krsna krsna krsna he
378|krsna krsna krsna krsna krsna krsna raksa mam
379|krsna krsna krsna krsna krsna krsna pahi mam
380|rama raghava rama raghava rama raghava raksa mam
381|krsna kesava krsna kesava krsna kesava pahi mam
382|If one always chants the holy name Krsna, gradually one
>|is freed from all reactions of sinful life, provided he
>|chants offenselessly and does not commit more sinful
>|activities on the strength of chanting the Hare Krsna
>|mantra. In this way one is purified, and his devotional
>|service causes the arousal of his dormant love of God.
>|Simply by chanting the Hare Krsna mantra and
>|not committing sinful activities and offenses, one's life
>|is purified, and thus one comes to the fifth stage of
>|perfection, or engagement in the loving service of the Lord
>|(prema pum-artho mahan).
383|Adi 8.27
384|TEXT 27
385|TEXT
386|premera udaye haya premera vikara
387|sveda-kampa-pulakadi gadgadasrudhara
388|SYNONYMS
389|premera-of love of Godhead; udaye-when there is awakening;
>|haya-it becomes so; premera-of love of Godhead; vikara-
>|transformation; sveda-perspiration; kampa-trembling; pulaka-
>|adi-throbbing of the heart; gadgada-faltering; asru-dhara-
>|tears in the eyes.
390|TRANSLATION
391|When one's transcendental loving service to the Lord is
>|actually awakened, it generates transformations in the body
>|such as perspiration, trembling, throbbing of the heart,
>|faltering of the voice and tears in the eyes.
392|PURPORT
393|These bodily transformations are automatically manifested
>|when one is actually situated in love of Godhead. One
>|should not artificially imitate them. Our disease is desire
>|for that which is material; even while advancing in
>|spiritual life, we want material acclaim. One must be freed
>|from this disease. Pure devotion must be anyabhilasita-
>|sunyam, without desire for
>|anything material. Advanced devotees manifest many bodily
>|transformations, which are symptoms of ecstasy, but one
>|should not imitate them to achieve cheap adoration from the
>|public. When one actually attains the advanced stage, the
>|ecstatic symptoms will appear automatically; one does not
>|need to imitate them.
394|Adi 8.28
395|TEXT 28
396|TEXT
397|anayase bhava-ksaya, krsnera sevana
398|eka krsna-namera phale pai eta dhana
399|SYNONYMS
400|anayase-without hard labor; bhava-ksaya-stoppage of
>|repetition of birth and death; krsnera-of Lord Krsna;
>|sevana-service; eka-one; krsna-namera-chanting the name of
>|Krsna; phale-as a result of; pai-we achieve; eta-so much;
>|dhana-wealth.
401|TRANSLATION
402|As a result of chanting the Hare Krsna maha-mantra, one
>|makes such great advancement in spiritual life that
>|simultaneously his material existence terminates and he
>|receives love of Godhead. The holy name of Krsna is so
>|powerful that by chanting even one name, one very easily
>|achieves these transcendental riches.
403|Adi 8.29-30
404|TEXTS 29-30
405|TEXT
406|hena krsna-nama yadi laya bahu-bara
407|tabu yadi prema nahe, nahe asrudhara
408|tabe jani, aparadha tahate pracura
409|krsna-nama-bija tahe na kare ankura
410|SYNONYMS
411|hena-such; krsna-nama-holy name of the Lord; yadi-if; laya-
>|one takes; bahu-bara-again and again; tabu-still; yadi-if;
>|prema-love of Godhead; nahe-is not visible; nahe asru-dhara-
>|there are no tears in the eyes; tabe-then; jani-I
>|understand; aparadha-offense; tahate-there (in that process)
>|; pracura-enough; krsna-nama-the holy name of Krsna; bija-
>|seed; tahe-in those activities; na-does not; kare-do;
>|ankura-sprout.
412|TRANSLATION
413|If one chants the exalted holy name of the Lord again and
>|again and yet his love for the Supreme Lord does not
>|develop and tears do not appear in his eyes, it is evident
>|that because of his offenses in chanting, the seed of the
>|holy name of Krsna does not sprout.
414|PURPORT
415|If one chants the Hare Krsna mantra offensively, one does
>|not achieve the desired result. Therefore one should
>|carefully avoid the offenses which have already been
>|described in connection with verse 24.
416|Adi 8.31
417|TEXT 31
418|TEXT
419|caitanya-nityanande nahi esaba vicara
420|nama laite prema dena, vahe asrudhara
421|SYNONYMS
422|caitanya-nityanande-when chanting the holy names of Lord
>|Caitanya and Nityananda; nahi-there are not; esaba -
>|all these; vicara-considerations; nama-the holy name; laite-
>|simply by chanting; prema-love of Godhead; dena-they give;
>|vahe-there is a flow; asru-dhara-tears in the eyes.
423|TRANSLATION
424|But if one only chants, with some slight faith, the holy
>|names of Lord Caitanya and Nityananda, very quickly he is
>|cleansed of all offenses. Thus as soon as he chants the
>|Hare Krsna maha-mantra, he feels the ecstasy of love for
>|God.
425|PURPORT
426|Srila Bhaktisiddhanta Sarasvati Thakura remarks in this
>|connection that if one takes shelter of Lord Sri Caitanya
>|Mahaprabhu and Nityananda, follows Their instructions to
>|become more tolerant than the tree and humbler than the
>|grass,and in this way chants the holy name of the Lord,
>|very soon he achieves the platform of transcendental loving
>|service to the Lord, and tears appear in his eyes. There
>|are offenses to be considered in chanting the Hare Krsna
>|maha-mantra, but there are no such considerations in
>|chanting the names of Gaura-Nityananda. Therefore, if one
>|chants the Hare Krsna maha-mantra but his life is still
>|full of sinful activities, it will be very difficult for
>|him to achieve the platform of loving service to the Lord.
>|But if in spite of being an offender one chants the holy
>|names of Gaura-Nityananda, he is very quickly freed from
>|the reactions to his offenses. Therefore, one should first
>|approach Lord Caitanya and Nityananda, or worship Guru-
>|Gauranga, and then come to the stage of worshiping Radha-
>|Krsna. In our Krsna consciousness movement, our students
>|are first advised to worship Guru-Gauranga, and then, when
>|they are somewhat advanced, the Radha-Krsna Deity is
>|installed, and they are engaged in the worship of the Lord.
427|One should first take shelter of Gaura-Nityananda in order
>|to reach, ultimately, Radha-Krsna. Srila Narottama dasa
>|Thakura sings in this connection:
428|gauranga balite habe pulaka sarira
429|hari hari balite nayane ba'be nira
430|ara kabe nitaicandera karuna ha-ibe
431|samsara-vasana mora kabe tuccha habe
432|visaya chadiya kabe suddha habe mana
433|kabe hama heraba sri-vrndavana
434|In the beginning one should very regularly chant Sri
>|Gaurasundara's holy name and then chant the holy name of
>|Lord Nityananda. Thus one's heart will be cleansed of
>|impure desires for material enjoyment. Then one can
>|approach Vrndavana-dhama to worship Lord Krsna. Unless one
>|is favored by Lord Caitanya and Nityananda, there is no
>|need to go to Vrndavana, for unless one's mind is purified,
>|he cannot see Vrndavana, even if he goes there. Actually
>|going to Vrndavana involves taking shelter of the six
>|Gosvamis by reading Bhakti-rasamrta-sindhu, Vidagdha-
>|madhava, Lalita-madhava and the other books that they have
>|given. In this way one can understand the transcendental
>|loving affairs between Radha and Krsna. Kabe hama bujhaba
>|se yugala-piriti. The conjugal love between Radha and Krsna
>|is not an ordinary human affair; it is fully transcendental.
>| In order to understand Radha and Krsna, worship Them and
>|engage in Their loving service, one must be guided by Sri
>|Caitanya Mahaprabhu, Nityananda Prabhu and the six Gosvamis,
>| Lord Caitanya's direct disciples.
435|For an ordinary man, worship of Sri Caitanya and Nityananda
>|Prabhu or the Panca-tattva is easier than worship of Radha
>|and Krsna. Unless one is very fortunate, he should not be
>|induced to worship Radha-Krsna directly. A neophyte student
>|who is not sufficiently educated or enlightened should not
>|indulge in the worship of Sri Radha and Krsna or the
>|chanting of the Hare Krsna mantra. Even if he does so, he
>|cannot get the desired result. One should therefore chant
>|the names of Nitai-Gaura and worship Them without false
>|prestige. Since everyone within this material world is more
>|or less influenced by sinful activities, in the beginning
>|it is essential that one take to the worship of Guru-
>|Gauranga and ask their favor, for thus despite all his
>|disqualifications one will very soon become qualified to
>|worship the Radha-Krsna vigraha.
436|It should be noted in this connection that the holy names
>|of Lord Krsna and Gaurasundara are both identical with the
>|Supreme Personality of Godhead. Therefore one should not
>|consider one name to be more potent than the other.
>|Considering the position of the people of this age, however,
>| the chanting of Sri Caitanya Mahaprabhu's name is more
>|essential than the chanting of the Hare Krsna maha-mantra
>|because Sri Caitanya Mahaprabhu is the most magnanimous
>|incarnation and His mercy is very easily achieved.
>|Therefore one must first take shelter of Sri Caitanya
>|Mahaprabhu by chanting sri-krsna-caitanya prabhu-nityananda
>|sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda. By
>|serving Gaura-Nityananda one is freed from the
>|entanglements of material existence and thus becomes
>|qualified to worship the Radha-Krsna Deity.
437|Adi 8.32
438|TEXT 32
439|TEXT
440|svatantra isvara prabhu atyanta udara
441|tanre na bhajile kabhu na haya nistara
442|SYNONYMS
443|svatantra isvara-the fully independent Supreme Lord; prabhu-
>|the Lord; atyanta-very much; udara-magnanimous; tanre-unto
>|Him; na-without; bhajile-worshiping; kabhu na-never at any
>|time; haya-becomes so; nistara-liberation.
444|TRANSLATION
445|Sri Caitanya Mahaprabhu, the independent Supreme
>|Personality of Godhead, is greatly magnanimous. Unless one
>|worships Him, one can never be liberated.
446|PURPORT
447|Sri Bhaktisiddhanta Sarasvati Thakura here remarks that one
>|should not give up the worship of Radha-Krsna to worship
>|Sri Caitanya Mahaprabhu. By worshiping either Radha-Krsna
>|or Lord Caitanya alone, one cannot become advanced. One
>|should not try to supersede the instructions of the six
>|Gosvamis, for they are acaryas and very dear to Lord
>|Caitanya. Therefore Narottama dasa Thakura sings:
448|rupa-raghunatha-pade haibe akuti
449|kabe hama bujhaba se yugala-piriti
450|One must be a submissive student of the six Gosvamis, from
>|Srila Rupa Gosvami to Raghunatha dasa Gosvami. Not
>|following their instructions but imagining how to worship
>|Gaurasundara and Radha-Krsna is a great offense, as a
>|result of which one clears a path to hell. If one neglects
>|the instructions of the six Gosvamis and yet becomes a so-
>|called devotee of Radha-Krsna, he merely criticizes the
>|real devotees of Radha-Krsna. As a result of speculation,
>|he considers Gaurasundara to be an ordinary devotee and
>|therefore cannot make progress in serving the Supreme
>|Personality of Godhead, Radha-Krsna.
451|Adi 8.33
452|TEXT 33
453|TEXT
454|ore mudha loka, suna caitanya-mangala
455|caitanya-mahima yate janibe sakala
456|SYNONYMS
457|ore-O all of you; mudha-foolish; loka-people; suna-just
>|hear; caitanya-mangala-the book of this name; caitanya-Lord
>|Caitanya's; mahima-glories; yate-in which; janibe-you will
>|know; sakala-all.
458|TRANSLATION
459|O fools, just read Sri Caitanya-mangala! By reading this
>|book you can understand all the glories of Sri Caitanya
>|Mahaprabhu.
460|PURPORT
461|Sri Vrndavana dasa Thakura's Caitanya-bhagavata was
>|originally entitled Caitanya-mangala, but when Srila
>|Locana dasa Thakura later wrote another book named
>|Caitanya-mangala, Srila Vrndavana dasa Thakura changed the
>|name of his own book, which is now therefore known as
>|Caitanya-bhagavata. The life of Sri Caitanya Mahaprabhu is
>|very elaborately described in the Caitanya-bhagavata, and
>|Krsnadasa Kaviraja Gosvami has already informed us that in
>|his Sri Caitanya-caritamrta he has described whatever
>|Vrndavana dasa Thakura has not mentioned. This acceptance
>|of Sri Caitanya-bhagavata by Krsnadasa Kaviraja Gosvami
>|indicates his acceptance of the disciplic succession. A
>|writer of transcendental literature never tries to surpass
>|the previous acaryas.
462|Adi 8.34
463|TEXT 34
464|TEXT
465|krsna-lila bhagavate kahe veda-vyasa
466|caitanya-lilara vyasa-vrndavana-dasa
467|SYNONYMS
468|krsna-lila-the pastimes of Lord Krsna; bhagavate-in the
>|book Srimad-Bhagavatam; kahe-tells; veda-vyasa-Vyasadeva,
>|the editor of the Vedic literature; caitanya-lilara-of the
>|pastimes of Lord Caitanya; vyasa-compiler; vrndavana-dasa-
>|is Vrndavana dasa.
469|TRANSLATION
470|As Vyasadeva has compiled all the pastimes of Lord Krsna in
>|Srimad-Bhagavatam, Thakura Vrndavana dasa has depicted the
>|pastimes of Lord Caitanya.
471|Adi 8.35
472|TEXT 35
473|TEXT
474|vrndavana-dasa kaila 'caitanya-mangala'
475|yanhara sravane nase sarva amangala
476|SYNONYMS
477|vrndavana-dasa-of the name Vrndavana dasa; kaila-compiled;
>|caitanya-mangala-the book named Caitanya-mangala; yanhara-
>|of which; sravane-by hearing; nase-annihilated; sarva-all;
>|amangala-inauspiciousness.
478|TRANSLATION
479|Thakura Vrndavana dasa has composed Sri Caitanya-mangala.
>|Hearing this book annihilates all misfortune.
480|Adi 8.36
481|TEXT 36
482|TEXT
483|caitanya-nitaira yate janiye mahima
484|yate jani krsna-bhakti-siddhantera sima
485|SYNONYMS
486|caitanya-nitaira-of Lord Sri Caitanya Mahaprabhu and
>|Nityananda Prabhu; yate-in which; janiye-one can know;
>|mahima-all glories; yate-in which; jani-I can understand;
>|krsna-bhakti-of devotion to Lord Krsna; siddhantera-of the
>|conclusion; sima-limit.
487|TRANSLATION
488|By reading Sri Caitanya-mangala one can understand all the
>|glories and truths of Lord Caitanya and Nityananda and come
>|to the ultimate conclusion of devotional service to Lord
>|Krsna.
489|PURPORT
490|Srimad-Bhagavatam is the authoritative reference book from
>|which to understand devotional service, but because it is
>|very elaborate, few men can understand its purpose. Srimad-
>|Bhagavatam is the original commentary on the Vedanta-sutra,
>|which is called nyaya-prasthana. It was written to enable
>|one to understand the Absolute Truth through infallible
>|logic and argument, and therefore its natural commentary,
>|Srimad-Bhagavatam, is extremely elaborate. Professional
>|reciters have created the impression that Srimad-Bhagavatam
>|deals only with Krsna's rasa-lila, although Krsna's rasa-
>|lila is described only in the
>|Tenth Canto (chapters 29-35). They have in this way
>|presented Krsna to the Western world as a great woman-
>|hunter, and therefore we sometimes have to deal with such
>|misconceptions in preaching. Another difficulty in
>|understanding Srimad-Bhagavatam is that the professional
>|reciters have introduced bhagavata-saptaha, or seven-day
>|readings of the Bhagavatam. They want to finish Srimad-
>|Bhagavatam in a week, although it is so sublime that even
>|one verse of Srimad-Bhagavatam, if properly explained,
>|cannot be completed in three months. Under these
>|circumstances, it is a great aid for the common man to read
>|Srila Vrndavana dasa Thakura's Caitanya-bhagavata, for thus
>|he can actually understand devotional service, Krsna, Lord
>|Caitanya and Nityananda. Srila Rupa Gosvami has said:
491|sruti-smrti-puranadi-
492|pancaratra -vidhim vina
493|aikantiki harer bhaktir
494|utpatayaiva kalpate
>|
>|
>|
>|
>|
>|
495|"Devotional service to the Lord that ignores the authorized
>|Vedic scriptures like the Upanisads, Puranas, Narada-
>|pancaratra, etc., is simply an unnecessary disturbance in
>|society." Due to misunderstanding Srimad-Bhagavatam, people
>|are misled regarding the science of Krsna. However, by
>|reading Srila Vrndavana dasa Thakura's book one can very
>|easily understand this science.
496|Adi 8.37
497|TEXT 37
498|TEXT
499|bhagavate yata bhakti-siddhantera sara
500|likhiyachena inha jani' kariya uddhara
501|SYNONYMS
502|bhagavate-in Srimad-Bhagavatam; yata-all; bhakti-
>|siddhantera-in understanding devotional service; sara-
>|essence; likhiyachena-has written; inha-this; jani'-I know;
>|kariya-making; uddhara-quotation.
503|TRANSLATION
504|In Sri Caitanya-mangala [later known as Sri Caitanya-
>|bhagavata] Srila Vrndavana dasa Thakura has given the
>|conclusion and essence of devotional service by quoting the
>|authoritative statements of Srimad-Bhagavatam.
505|Adi 8.38
506|TEXT 38
507|TEXT
508|'caitanya-mangala' sune yadi pasandi, yavana
509|seha maha-vaisnava haya tataksana
510|SYNONYMS
511|caitanya-mangala-the book named Caitanya-mangala; sune-
>|anyone hears; yadi-if; pasandi-great atheist; yavana-a
>|disbeliever in the Vedic culture; seha-he also; maha-
>|vaisnava-great devotee; haya-becomes; tataksana-immediately.
512|TRANSLATION
513|If even a great atheist hears Sri Caitanya-mangala, he
>|immediately becomes a great devotee.
514|Adi 8.39
515|TEXT 39
516|TEXT
517|manusye racite nare aiche grantha dhanya
518|vrndavana-dasa-mukhe vakta sri-caitanya
519|SYNONYMS
520|manusye-a human being; racite-compiled; nare-cannot; aiche-
>|such; grantha-book; dhanya-so glorious; vrndavana-dasa-the
>|author, Srila Vrndavana dasa Thakura; mukhe-from his mouth;
>|vakta-speaker; sri-caitanya-Lord Sri Caitanya Mahaprabhu.
521|TRANSLATION
522|The subject matter of this book is so sublime that it
>|appears that Sri Caitanya Mahaprabhu has personally spoken
>|through the writings of Sri Vrndavana dasa Thakura.
523|PURPORT
524|Srila Sanatana Gosvami has written in his Hari-bhakti-
>|vilasa:
525|avaisnava-mukhodgirnam
526|putam hari - kathamrtam
527|sravanam naiva kartavyam
>|
>|
>|
528|sarpocchistam yatha payah
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
529|Transcendental literature that strictly follows the Vedic
>|principles and the conclusion of the Puranas and
>|pancaratrika-vidhi can be written only by a pure devotee.
530|It is not possible for a common man to write books on
>|bhakti, for his writings will not be effective. He may be a
>|very great scholar and expert in presenting literature in
>|flowery language, but this is not at all helpful in
>|understanding transcendental literature. Even if
>|transcendental literature is written in faulty language, it
>|is acceptable if it is written by a devotee, whereas so-
>|called transcendental literature written by a mundane
>|scholar, even if it is a very highly polished literary
>|presentation, cannot be accepted. The secret in a devotee's
>|writing is that when he writes about the pastimes of the
>|Lord, the Lord helps him; he does not write himself. As
>|stated in the Bhagavad-gita (10.10), dadami buddhi-yogam
>|tam yena mam upayanti te. Since a devotee writes in service
>|to the Lord, the Lord from within gives him so much
>|intelligence that he sits down near the Lord and goes on
>|writing books. Krsnadasa Kaviraja Gosvami confirms that
>|what Vrndavana dasa Thakura wrote was actually spoken by
>|Lord Caitanya Mahaprabhu, and he simply repeated it. The
>|same holds true for Sri Caitanya-caritamrta. Krsnadasa
>|Kaviraja Gosvami wrote Sri Caitanya-caritamrta in his old
>|age, in an invalid condition, but it is such a sublime
>|scripture that Srila Bhaktisiddhanta Sarasvati Gosvami
>|Maharaja used to say, "The time will come when the people
>|of the world will learn Bengali to read Sri Caitanya-
>|caritamrta." We are trying to present Sri Caitanya-
>|caritamrta in English and do not know how successful it
>|will be, but if one reads the original Caitanya-caritamrta
>|in Bengali he will relish increasing ecstasy in devotional
>|service.
531|Adi 8.40
532|TEXT 40
533|TEXT
534|vrndavana-dasa-pade koti namaskara
535|aiche grantha kari' tenho tarila samsara
536|SYNONYMS
537|vrndavana-dasa-pade-unto the lotus feet of Srila Vrndavana
>|dasa Thakura; koti-millions; namaskara-obeisances; aiche-
>|such; grantha-book; kari'-compiling; tenho-he; tarila-
>|delivered; samsara-all the world.
538|TRANSLATION
539|I offer millions of obeisances unto the lotus feet of
>|Vrndavana dasa Thakura. No one else could write such a
>|wonderful book for the deliverance of all fallen souls.
540|Adi 8.41
541|TEXT 41
542|TEXT
543|narayani-caitanyera ucchista-bhajana
544|tanra garbhe janmila sri-dasa-vrndavana
545|SYNONYMS
546|narayani-of the name Narayani; caitanyera-of Lord Caitanya
>|Mahaprabhu; ucchista-bhajana-eater of the remnants of food;
>|tanra-of her; garbhe-in the womb; janmila-took birth; sri-
>|dasa-vrndavana-Srila Vrndavana dasa Thakura.
547|TRANSLATION
548|Narayani eternally eats the remnants of the food of
>|Caitanya Mahaprabhu. Srila Vrndavana dasa Thakura was born
>|of her womb.
549|PURPORT
550|In the Gaura-ganoddesa-dipika, a book written by
>|Kavi-karnapura that describes all the associates of Sri
>|Caitanya Mahaprabhu and who they previously were, there is
>|the following statement regarding Narayani:
551|ambikayah svasa yasin
552|namna srila- kilimbika
553|krsnocchistam prabhunjana
554|seyam narayani mata
555|When Lord Krsna was a child, He was nursed by a woman named
>|Ambika, who had a younger sister named Kilimbika. During
>|the time of Lord Caitanya's incarnation, the same Kilimbika
>|used to eat the remnants of food left by Lord Sri Caitanya
>|Mahaprabhu. That Kilimbika was Narayani, who was a niece of
>|Srivasa Thakura's. Later on, when she grew up and married,
>|Srila Vrndavana dasa Thakura was born from her womb. A
>|devotee of Lord Sri Krsna is celebrated in terms of
>|devotional service rendered to the Lord; thus we know Srila
>|Vrndavana dasa Thakura as the son of Narayani. Srila
>|Bhaktisiddhanta Sarasvati Thakura notes in this connection
>|that there is no reference to his paternal ancestry because
>|there is no need to understand it.
556|Adi 8.42
557|TEXT 42
558|TEXT
559|tanra ki adbhuta caitanya-carita-varnana
560|yahara sravane suddha kaila tri-bhuvana
561|SYNONYMS
562|tanra-Srila Vrndavana dasa Thakura's; ki-what; adbhuta-
>|wonderful; caitanya-carita-of the pastimes of Lord Caitanya
>|Mahaprabhu; varnana-description; yahara-of which; sravane-
>|by hearing; suddha-purified; kaila-made; tri-bhuvana-the
>|three worlds.
563|TRANSLATION
564|What a wonderful description he has given of the pastimes
>|of Lord Caitanya! Anyone in the three worlds who hears it
>|is purified.
565|Adi 8.43
566|TEXT 43
567|TEXT
568|ataeva bhaja, loka, caitanya-nityananda
569|khandibe samsara-duhkha, pabe premananda
570|SYNONYMS
571|ataeva-therefore; bhaja-worship; loka-O people in general;
>|caitanya-Lord Sri Caitanya Mahaprabhu; nityananda-
>|Nityananda Prabhu; khandibe-will vanquish; samsara-duhkha-
>|miserable condition of material existence; pabe-he will get;
>| premananda-the transcendental bliss of devotional service.
572|TRANSLATION
573|I fervently appeal to everyone to adopt the method of
>|devotional service given by Lord Caitanya and Nityananda
>|and thus be freed from the miseries of material existence
>|and ultimately achieve the loving service of the Lord.
574|Adi 8.44
575|TEXT 44
576|TEXT
577|vrndavana-dasa kaila 'caitanya-mangala'
578|tahate caitanya-lila varnila sakala
579|SYNONYMS
580|vrndavana-dasa-Srila Vrndavana dasa Thakura; kaila-did;
>|caitanya-mangala-the book of the name Caitanya-mangala;
>|tahate-in that book; caitanya-lila-the pastimes of Lord
>|Caitanya; varnila-described; sakala-everything.
581|TRANSLATION
582|Srila Vrndavana dasa Thakura has written Sri Caitanya-
>|mangala and therein described in all respects the pastimes
>|of Lord Caitanya.
583|Adi 8.45
584|TEXT 45
585|TEXT
586|sutra kari' saba lila karila granthana
587|pache vistariya tahara kaila vivarana
588|SYNONYMS
589|sutra kari'-making a synopsis; saba-all; lila-pastimes;
>|karila-did; granthana-writing in the book; pache-later;
>|vistariya-vividly describing; tahara-all of them; kaila-did;
>| vivarana-description.
590|TRANSLATION
591|He first summarized all the pastimes of the Lord and later
>|described them vividly in detail.
592|Adi 8.46
593|TEXT 46
594|TEXT
595|caitanya-candrera lila ananta apara
596|varnite varnite grantha ha-ila vistara
597|SYNONYMS
598|caitanya-candrera-of Lord Caitanya Mahaprabhu; lila-
>|pastimes; ananta-unlimited; apara-unfathomable; varnite-
>|describing; varnite-describing; grantha-the book; ha-ila-
>|became; vistara-expansive.
599|TRANSLATION
600|The pastimes of Lord Caitanya are unlimited and
>|unfathomable. Therefore, in describing all those pastimes,
>|the book became voluminous.
601|Adi 8.47
602|TEXT 47
603|TEXT
604|vistara dekhiya kichu sankoca haila mana
605|sutra-dhrta kona lila na kaila varnana
606|SYNONYMS
607|vistara-expansive; dekhiya-seeing; kichu-some; sankoca-with
>|hesitation; haila-became; mana-mind; sutra-dhrta-taking the
>|aphorisms; kona-some; lila-pastimes; na-did not; kaila-make;
>| varnana-description.
608|TRANSLATION
609|He saw them to be so extensive that he later felt that some
>|had not been properly described.
610|Adi 8.48
611|TEXT 48
612|TEXT
613|nityananda-lila-varnane ha-ila avesa
614|caitanyera sesa-lila rahila avasesa
615|SYNONYMS
616|nityananda-Lord Nityananda; lila-pastimes; varnane-in the
>|matter of description; ha-ila-there was; avesa-ecstasy;
>|caitanyera-of Lord Caitanya Mahaprabhu; sesa-lila-pastimes
>|in the last portion of His life; rahila-remained; avasesa-
>|supplement.
617|TRANSLATION
618|He ecstatically described the pastimes of Lord Nityananda,
>|but the later pastimes of Caitanya Mahaprabhu remained
>|untold.
619|Adi 8.49
620|TEXT 49
621|TEXT
622|sei saba lilara sunite vivarana
623|vrndavana-vasi bhaktera utkanthita mana
624|SYNONYMS
625|sei-those; saba-all; lilara-of the pastimes; sunite-to hear;
>| vivarana-description; vrndavana-vasi-the inhabitants of
>|Vrndavana; bhaktera-of devotees; utkanthita-in anxiety;
>|mana-minds.
626|TRANSLATION
627|The devotees of Vrndavana were all very anxious to hear
>|those pastimes.
628|Adi 8.50
629|TEXT 50
630|TEXT
631|vrndavane kalpa-drume suvarna-sadana
632|maha-yogapitha tahan, ratna-simhasana
633|SYNONYMS
634|vrndavane-in Vrndavana; kalpa-drume-under the desire trees;
>|suvarna-sadana-golden throne; maha-great; yoga-pitha-pious
>|temple; tahan-there; ratna-bedecked with jewels; simhasana-
>|throne.
635|TRANSLATION
636|In Vrndavana, in a great place of pilgrimage underneath the
>|desire trees, is a golden throne bedecked with jewels.
637|Adi 8.51
638|TEXT 51
639|TEXT
640|tate vasi' ache sada vrajendra-nandana
641|'sri-govinda-deva' nama saksat madana
642|SYNONYMS
643|tate-on that throne; vasi'-sitting; ache-there is; sada-
>|always; vrajendra-nandana-the son of Maharaja Nanda; sri-
>|govinda-deva-whose name is Govinda; nama-name; saksat-
>|direct; madana-transcendental Cupid.
644|TRANSLATION
645|On that throne sits the son of Nanda Maharaja, Sri
>|Govindadeva, the transcendental Cupid.
646|Adi 8.52
647|TEXT 52
648|TEXT
649|raja-seva haya tanha vicitra prakara
650|divya samagri, divya vastra, alankara
651|SYNONYMS
652|raja-seva-majestic service; haya-render; tanha-there;
>|vicitra-varieties; prakara-all kinds of; divya-spiritual;
>|samagri-ingredients; divya-spiritual; vastra-garments;
>|alankara-ornaments.
653|TRANSLATION
654|Varieties of majestic service are rendered to Govinda there.
>| His garments, ornaments and paraphernalia are all
>|transcendental.
655|Adi 8.53
656|TEXT 53
657|TEXT
658|sahasra sevaka seva kare anuksana
659|sahasra-vadane seva na yaya varnana
660|SYNONYMS
661|sahasra-many thousands; sevaka-servitors; seva-service;
>|kare-render; anuksana-always; sahasra-thousands; vadane-
>|mouths; seva-process of service; na-not possible; yaya-goes
>|on; varnana-description.
662|TRANSLATION
663|In that temple of Govindaji, thousands of servitors always
>|render service to the Lord in devotion. Even with thousands
>|of mouths, one could not describe this service.
664|Adi 8.54
665|TEXT 54
666|TEXT
667|sevara adhyaksa-sri-pandita haridasa
668|tanra yasah-guna sarva-jagate prakasa
669|SYNONYMS
670|sevara-of the service; adhyaksa-commander; sri-pandita
>|haridasa-Haridasa Pandita; tanra-of his; yasah-fame; guna-
>|quality; sarva-jagate-all over the world; prakasa-known.
671|TRANSLATION
672|In that temple the chief servitor was Sri Haridasa Pandita.
>|His qualities and fame are known all over the world.
673|PURPORT
674|Sri Haridasa Pandita was a disciple of Sri Ananta Acarya,
>|who was a disciple of Gadadhara Pandita.
675|Adi 8.55
676|TEXT 55
677|TEXT
678|susila, sahisnu, santa, vadanya, gambhira
679|madhura-vacana, madhura-cesta, maha-dhira
680|SYNONYMS
681|susila-well behaved; sahisnu-tolerant; santa-peaceful;
>|vadanya-magnanimous; gambhira-grave; madhura-vacana-sweet
>|words; madhura-cesta-sweet endeavor; maha-dhira-completely
>|sober.
682|TRANSLATION
683|He was gentle, tolerant, peaceful, magnanimous, grave,
>|sweet in his words and very sober in his endeavors.
684|Adi 8.56
685|TEXT 56
686|TEXT
687|sabara sammana-karta, karena sabara hita
688|kautilya-matsarya-himsa na jane tanra cita
689|SYNONYMS
690|sabara-of all; sammana-karta-respectful; karena-does;
>|sabara-everyone's; hita-benefit; kautilya-diplomatic;
>|matsarya-jealousy; himsa-envy; na jane-does not know; tanra-
>|his; cita-heart.
691|TRANSLATION
692|He was respectful to everyone and worked for the benefit of
>|all. Diplomacy, envy and jealousy were unknown to his heart.
693|Adi 8.57
694|TEXT 57
695|TEXT
696|krsnera ye sadharana sad-guna pancasa
697|se saba gunera tanra sarire nivasa
698|SYNONYMS
699|krsnera-of Lord Krsna; ye-that; sadharana-general; sat-guna-
>|good qualities; pancasa-fifty; se-those; saba-all; gunera-
>|qualities; tanra-his; sarire-in the body; nivasa-were
>|always present.
700|TRANSLATION
701|The fifty qualities of Lord Krsna were all present in his
>|body.
702|PURPORT
703|In the Bhakti-rasamrta-sindhu, the transcendental qualities
>|of Sri Krsna are mentioned. Among these, fifty are primary (
>|ayam neta su-ramyangah, etc.), and in minute quantity they
>|were all present in the body of Sri Haridasa Pandita. Since
>|every living entity is a part of the Supreme Personality of
>|Godhead, all fifty of these good qualities of Sri Krsna are
>|originally minutely present in every living being. Due to
>|his contact with material nature, these qualities are not
>|visible in the conditioned soul, but when one becomes a
>|purified devotee, they all automatically manifest
>|themselves. This is stated in Srimad-Bhagavatam (5.18.12),
>|as mentioned in the text below.
704|Adi 8.58
705|TEXT 58
706|TEXT
707|yasyasti bhaktir bhagavaty akincana
708|sarvair gunais tatra samasate surah
709|harav abhaktasya kuto mahad-guna
710|mano-rathenasati dhavato bahih
711|SYNONYMS
712|yasya-one who; asti-has; bhaktih-devotional service;
>|bhagavati-unto the Supreme Personality of Godhead; akincana-
>|without motive; sarvaih-all; gunaih-qualities; tatra-there;
>|samasate-become manifested; surah-with all the demigods;
>|harau-unto the Supreme Personality; abhaktasya-one who is
>|not a devotee; kutah-where; mahat-gunah-high qualities;
>|manah-rathena-concoction; asati-the material existence;
>|dhavatah-run on; bahih-externally.
713|TRANSLATION
714|"In one who has unflinching devotional faith in Krsna, all
>|the good qualities of Krsna and the demigods are
>|consistently manifested. However, one who has no devotion
>|to the Supreme Personality of Godhead has no good
>|qualifications because he is engaged by mental concoction
>|in material existence, which is the external feature of the
>|Lord."
715|Adi 8.59
716|TEXT 59
717|TEXT
718|pandita-gosanira sisya-ananta acarya
719|krsna-premamaya-tanu, udara, sarva-arya
720|SYNONYMS
721|pandita-gosanira-of Gadadhara Pandita; sisya-disciple;
>|ananta acarya-of the name Ananta Acarya; krsna-premamaya-
>|always overwhelmed by love of God; tanu-body; udara-
>|magnanimous; sarva-in all respects; arya-advanced.
722|TRANSLATION
723|Ananta Acarya was a disciple of Gadadhara Pandita. His body
>|was always absorbed in love of Godhead. He was magnanimous
>|and advanced in all respects.
724|Adi 8.60
725|TEXT 60
726|TEXT
727|tanhara ananta guna ke karu prakasa
728|tanra priya sisya inha-pandita haridasa
729|SYNONYMS
730|tanhara-his; ananta-unlimited; guna-qualities; ke-who; karu-
>|can; prakasa-display; tanra-his; priya-dear; sisya-disciple;
>| inha-this person; pandita haridasa-of the name Haridasa
>|Pandita.
731|TRANSLATION
732|Ananta Acarya was a reservoir of all good qualities. No one
>|can estimate how great he was. Pandita Haridasa was his
>|beloved disciple.
733|PURPORT
734|
>|Sri Ananta Acarya is one of the eternal
>|associates of Sri Caitanya Mahaprabhu. Previously, during
>|the advent of Lord Sri Krsna, Ananta Acarya was Sudevi, one
>|of the eight gopis. This is stated in the Gaura-ganoddesa-
>|dipika , verse 165 , as follows: anantacarya-gosvami ya
>|sudevi pura vraje. "Ananta Acarya Gosvami was
>|formerly Sudevi-gopi in Vraja [Vrndavana]. " In Jagannatha
>|Puri, or Purusottama-ksetra, there is a monastery known as
>|Ganga-mata Matha that was established by Ananta Acarya. In
>|the disciplic succession of the Ganga-mata Matha, he is
>|known as Vinoda-manjari. One of his disciples was Haridasa
>|Pandita Gosvami, who is also known as Sri Raghu Gopala and
>|as Sri Rasa-manjari. His disciple Laksmipriya was the
>|maternal aunt of Ganga-mata, a princess who was the
>|daughter of the King of Putiya. Ganga-mata brought a Deity
>|of the name Sri Rasika-raya from Krsna Misra of Jaipur and
>|installed Him in the house of Sarvabhauma in Jagannatha
>|Puri. The disciple in the fifth generation after Sri Ananta
>|Acarya was Sri Vanamali; in the sixth generation, Sri
>|Bhagavan dasa, who was a Bengali; in the seventh generation,
>| Madhusudana dasa, who was an Oriya; in the eighth
>|generation, Nilambara dasa; in the ninth generation, Sri
>|Narottama dasa; in the tenth generation, Pitambara dasa;
>|and in the eleventh generation, Sri Madhava dasa. The
>|disciple in the twelfth generation is presently in charge
>|of the Ganga-mata monastery.
735|Adi 8.61
736|TEXT 61
737|TEXT
738|caitanya-nityanande tanra parama visvasa
739|caitanya-carite tanra parama ullasa
740|SYNONYMS
741|caitanya-Sri Caitanya Mahaprabhu; nityanande-in Lord
>|Nityananda; tanra-his; parama-very great; visvasa-faith;
>|caitanya-carite-in the pastimes of Lord Caitanya; tanra-his;
>| parama-great; ullasa-satisfaction.
742|TRANSLATION
743|Pandita Haridasa had great faith in Lord Caitanya and
>|Nityananda. Therefore he took great satisfaction in knowing
>|about Their pastimes and qualities.
744|Adi 8.62
745|TEXT 62
746|TEXT
747|vaisnavera guna-grahi, na dekhaye dosa
748|kaya-mano-vakye kare vaisnava-santosa
749|SYNONYMS
750|vaisnavera-of devotees; guna-grahi-accepting good qualities;
>| na-never; dekhaye-sees; dosa-any fault; kaya-manah-vakye-
>|with heart and soul; kare-does; vaisnava-devotee; santosa-
>|pacification.
751|TRANSLATION
752|He always accepted the good qualities of Vaisnavas and
>|never found fault in them. He engaged his heart and soul
>|only to satisfy the Vaisnavas.
753|PURPORT
754|It is a qualification of a Vaisnava that he is adosa-darsi:
>|he never sees others' faults. Of course, every human being
>|has both good qualities and faults. Therefore it is said,
>|saj-jana gunam icchanti dosam icchanti pamarah: everyone
>|has a combination of faults and glories. But a Vaisnava, a
>|sober man, accepts only a man's glories and not his faults,
>|for flies seek sores whereas honeybees seek honey. Haridasa
>|Pandita never found fault with a Vaisnava but considered
>|only his good qualities.
755|Adi 8.63
756|TEXT 63
757|TEXT
758|nirantara sune tenho 'caitanya-mangala'
759|tanhara prasade sunena vaisnava-sakala
760|SYNONYMS
761|nirantara-always; sune-hears; tenho-he; caitanya-mangala-
>|the book prasade-mercy;
>|sunena-hear; vaisnava-sakala-all other Vaisnavas.
762|TRANSLATION
763|He always heard the reading of Sri Caitanya-mangala, and
>|all the other Vaisnavas used to hear it by his grace.
764|Adi 8.64
765|TEXT 64
766|TEXT
767|kathaya sabha ujjvala kare yena purna-candra
768|nija-gunamrte badaya vaisnava-ananda
769|SYNONYMS
770|kathaya-by words; sabha-assembly; ujjvala-illuminated; kare-
>|does; yena-as; purna-candra-full moon; nija-own; guna-amrte-
>|nectar of qualities; badaya-increases; vaisnava-of the
>|devotees; ananda-pleasure.
771|TRANSLATION
772|Like the full moon, he illuminated the entire assembly of
>|the Vaisnavas by speaking Sri Caitanya-mangala, and by the
>|nectar of his qualities he increased their transcendental
>|bliss.
773|Adi 8.65
774|TEXT 65
775|TEXT
776|tenho ati krpa kari' ajna kaila more
777|gaurangera sesa-lila varnibara tare
778|SYNONYMS
779|tenho-he; ati-very much; krpa-mercy; kari'-showing; ajna-
>|order; kaila-made it; more-unto me; gaurangera-of Lord
>|Caitanya; sesa-lila-last portion of the pastimes; varnibara-
>|describing; tare-for the matter of.
780|TRANSLATION
781|By his causeless mercy he ordered me to write about the
>|last pastimes of Sri Caitanya Mahaprabhu.
782|Adi 8.66
783|TEXT 66
784|TEXT
785|kasisvara gosanira sisya-govinda gosani
786|govindera priya-sevaka tanra sama nani
787|SYNONYMS
788|kasisvara gosanira-of Kasisvara Gosvami; sisya-disciple;
>|govinda-of the name Govinda; gosani-spiritual master;
>|govindera-of Govinda; priya-sevaka-most confidential
>|servitor; tanra-his; sama-equal; nani-is none.
789|TRANSLATION
790|Govinda Gosani, the priest engaged in the service of Lord
>|Govinda in Vrndavana, was a disciple of Kasisvara Gosani.
>|There was no servant more dear to the Govinda Deity.
791|PURPORT
792|
>|Kasisvara Gosani was one of the contemporaries
>|of Sri Caitanya Mahaprabhu who was with the Lord in
>|Jagannatha Puri. Also known as Kasisvara Pandita, he was a
>|disciple of Isvara Puri and son of Vasudeva Bhattacarya,
>|who belonged to the dynasty of Kanjilala Kanu. His surname
>|was Caudhuri. His nephew, his sister's son, who was named
>|Rudra Pandita, was the original priest of Vallabhapura,
>|which is situated about one mile from the Sriramapura
>|railway station in the village of Catara. Installed there
>|are the Deities of Radha-Govinda and Lord Sri Caitanya
>|Mahaprabhu. Kasisvara Gosani was a very strong man, and
>|therefore when Lord Caitanya visited the temple of
>|Jagannatha, he used to protect the Lord from the crowds.
>|Another of his duties was to distribute prasada to the
>|devotees after kirtana.
793|Srila Bhaktisiddhanta Sarasvati Thakura also visited this
>|temple at Vallabhapura. At that time the person in charge
>|was a Saivite, Sri Sivacandra Caudhuri, who was a
>|descendant of Kasisvara Gosani's brother. In Vallabhapura
>|there was a permanent arrangement to cook nine kilos of
>|rice, vegetables and other foodstuffs , and near the
>|village there is sufficient land, which belongs to the
>|Deity, on which this rice was grown. Unfortunately, the
>|descendants of Kasisvara Gosani's brother have sold a major
>|portion of this land, and therefore the Deity worship has
>|now been hampered.
794|It is said in the Gaura-ganoddesa-dipika that the
>|servant of Krsna in Vrndavana named Bhrngara descended as
>|Kasisvara Gosani during the pastimes of Lord Caitanya
>|Mahaprabhu. In our householder life we also sometimes
>|visited this temple of Vallabhapura and took prasada there
>|at noon. The Deities of this temple, Sri Sri Radha-Govinda
>|and the Gauranga vigraha, are extremely beautiful. Near
>|Vallabhapura is another beautiful temple of Jagannatha. We
>|sometimes used to take prasada in this Jagannatha temple
>|also. These two temples are situated within a one mile-
>|radius of the Sriramapura railway station, near Calcutta.
795|Adi 8.67
796|TEXT 67
797|TEXT
798|yadavacarya gosani sri-rupera sangi
799|caitanya-carite tenho ati bada rangi
800|SYNONYMS
801|yadavacarya-of the name Yadavacarya; gosani-spiritual
>|master; sri-rupera-of Srila Rupa Gosvami; sangi-associate;
>|caitanya-carite-in the pastimes of Lord Caitanya; tenho-he;
>|ati-very much; bada-great; rangi-enthusiastic.
802|TRANSLATION
803|Sri Yadavacarya Gosani, a constant associate of Srila Rupa
>|Gosvami, was also very enthusiastic in hearing and chanting
>|about Lord Caitanya's pastimes.
804|Adi 8.68
805|TEXT 68
806|TEXT
807|pandita-gosanira sisya-bhugarbha gosani
808|gaura-katha vina ara mukhe anya nai
809|SYNONYMS
810|pandita-gosanira-of Pandita Gosani (Gadadhara Pandita);
>|sisya-disciple; bhugarbha gosani-of the name Bhugarbha
>|Gosani; gaura-katha-topics of Lord Caitanya; vina-without;
>|ara-else; mukhe-in his mouth; anya nai-nothing else.
811|TRANSLATION
812|Bhugarbha Gosani, a disciple of Gadadhara Pandita ,
>|was always engaged in topics regarding Lord Caitanya,
>|knowing nothing else.
813|Adi 8.69
814|TEXT 69
815|TEXT
816|tanra sisya-govinda pujaka caitanya-dasa
817|mukundananda cakravarti, premi krsnadasa
818|SYNONYMS
819|tanra sisya-his disciple; govinda-the Govinda Deity; pujaka-
>|priest; caitanya-dasa-of the name Caitanya dasa;
>|mukundananda cakravarti- of the name Mukundananda
>|Cakravarti; premi-a great lover ; krsnadasa-of the name
>|Krsnadasa.
820|TRANSLATION
821|Among his disciples were Caitanya dasa, who was a priest of
>|the Govinda Deity, as well as Mukundananda Cakravarti and
>|the great devotee Krsnadasa.
822|Adi 8.70
823|TEXT 70
824|TEXT
825|acarya-gosanira sisya-cakravarti sivananda
826|niravadhi tanra citte caitanya-nityananda
827|SYNONYMS
828|acarya-gosanira-of Acarya Gosani; sisya-the disciple;
>|cakravarti sivananda-of the name Sivananda Cakravarti;
>|niravadhi-always; tanra-his; citte-in the heart; caitanya-
>|nityananda-Lord Caitanya and Nityananda are situated.
829|TRANSLATION
830|Among the disciples of Ananta Acarya was Sivananda
>|Cakravarti, in whose heart Lord Caitanya and Nityananda
>|constantly dwelled.
831|Adi 8.71
832|TEXT 71
833|TEXT
834|ara yata vrndavane baise bhakta-gana
835|sesa-lila sunite sabara haila mana
836|SYNONYMS
837|ara yata-there are many others; vrndavane-in Vrndavana;
>|baise-residents; bhakta-gana-great devotees; sesa-lila-the
>|last portions of Caitanya Mahaprabhu's pastimes; sunite-to
>|hear; sabara-of everyone; haila-became; mana-the mind.
838|TRANSLATION
839|In Vrndavana there were also many other great devotees, all
>|of whom desired to hear the last pastimes of Lord Caitanya.
840|Adi 8.72
841|TEXT 72
842|TEXT
843|more ajna karila sabe karuna kariya
844|tan-sabara bole likhi nirlajja ha-iya
845|SYNONYMS
846|more-unto me; ajna-order; karila-gave; sabe-all; karuna-
>|merciful; kariya-doing so; tan-sabara-of all of them; bole-
>|by the order; likhi-I write; nirlajja-without shame; ha-iya-
>|becoming.
847|TRANSLATION
848|By their mercy, all these devotees ordered me to write of
>|the last pastimes of Sri Caitanya Mahaprabhu. Because of
>|their order only, although I am shameless, I have attempted
>|to write this Caitanya-caritamrta.
849|PURPORT
850|To write about the transcendental pastimes of the Supreme
>|Personality of Godhead is not an ordinary endeavor. Unless
>|one is empowered by the higher authorities, or advanced
>|devotees, one cannot write transcendental literature, for
>|all such literature must be above suspicion, or, in other
>|words, it must have none of the defects of conditioned
>|souls, namely, mistakes, illusions, cheating and imperfect
>|sense perceptions. The words of Krsna and the disciplic
>|succession that carries the orders of Krsna are actually
>|authoritative. To be empowered to write transcendental
>|literature is a privilege in which a writer can take great
>|pride. As a humble Vaisnava, Krsnadasa Kaviraja Gosvami,
>|being thus empowered, felt very much ashamed that it was he
>|who was to narrate the pastimes of Lord Caitanya Mahaprabhu.
851|Adi 8.73
852|TEXT 73
853|TEXT
854|vaisnavera ajna pana cintita-antare
855|madana-gopale gelan ajna magibare
856|SYNONYMS
857|vaisnavera-of all the Vaisnava devotees; ajna-order; pana-
>|receiving; cintita-antare-anxiety within myself; madana-
>|gopale-to the temple of Sri Madana-mohana; gelan-I went;
>|ajna-order; magibare-to receive.
858|TRANSLATION
859|Having received the order of the Vaisnavas but being
>|anxious within my heart, I went to the temple of Madana-
>|mohana in Vrndavana to ask His permission also.
860|PURPORT
861|A Vaisnava always follows the order of guru and Krsna. Sri
>|Caitanya-caritamrta was written by Krsnadasa Kaviraja
>|Gosvami by their mercy. Krsnadasa Kaviraja Gosvami
>|considered all the devotees that have been mentioned to be
>|his preceptor gurus, or spiritual masters, and Madana-
>|gopala (Sri Madana-mohana vigraha) is Krsna Himself. Thus
>|he took permission from both of them, and when he received
>|the mercy of both guru and Krsna, he was able to write this
>|great literature, Sri Caitanya-caritamrta. This example
>|should be followed. Anyone who attempts to write about
>|Krsna must first take permission from the spiritual master
>|and Krsna. Krsna is situated in everyone's heart, and the
>|spiritual master is His direct external representative.
>|Thus Krsna is situated antar-bahih, within and without. One
>|must first become a pure devotee by following the strict
>|regulative principles and chanting sixteen rounds daily,
>|and when one thinks that he is actually on the Vaisnava
>|platform, he must then take permission from the spiritual
>|master, and that permission must also be confirmed by Krsna
>|from within his heart. Then, if one is very sincere and
>|pure, he can write transcendental literature, either prose
>|or poetry.
862|Adi 8.74
863|TEXT 74
864|TEXT
865|darasana kari kailun carana vandana
866|gosani-dasa pujari kare carana-sevana
867|SYNONYMS
868|darasana-by visiting; kari-doing; kailun-made; carana-lotus
>|feet; vandana-worship; gosani-dasa-of the name Gosani dasa;
>|pujari-priest; kare-does; carana-lotus feet; sevana-service.
869|TRANSLATION
870|When I visited the temple of Madana-mohana, the priest
>|Gosani dasa was serving the feet of the Lord, and I also
>|prayed at the Lord's lotus feet.
871|Adi 8.75
872|TEXT 75
873|TEXT
874|prabhura carane yadi ajna magila
875|prabhu-kantha haite mala khasiya padila
876|SYNONYMS
877|prabhura-of the Lord; carane-lotus feet; yadi-when; ajna-
>|order; magila-requested; prabhu-kantha-the neck of the Lord;
>| haite-from; mala-garland; khasiya-slipped; padila-fell
>|down.
878|TRANSLATION
879|When I prayed to the Lord for permission, a garland from
>|His neck immediately slipped down.
880|Adi 8.76
881|TEXT 76
882|TEXT
883|saba vaisnava-gana hari-dhvani dila
884|gosani-dasa ani' mala mora gale dila
885|SYNONYMS
886|saba-all; vaisnava-devotees; gana-group; hari-dhvani-
>|chanting Hare Krsna; dila-made; gosani-dasa-of the name
>|Gosani dasa; ani'-bringing; mala-garland; mora-my; gale-on
>|the neck; dila-gave it.
887|TRANSLATION
888|As soon as this happened, the Vaisnavas standing there all
>|loudly chanted, "Haribol!" and the priest, Gosani dasa,
>|brought me the garland and put it around my neck.
889|Adi 8.77
890|TEXT 77
891|TEXT
892|ajna-mala pana amara ha-ila ananda
893|tahani karinu ei granthera arambha
894|SYNONYMS
895|ajna-mala-the garland of order; pana-receiving; amara-my;
>|ha-ila-became; ananda-great pleasure; tahani-then and there;
>| karinu-attempted; ei-this; granthera-of Sri Caitanya-
>|caritamrta; arambha-beginning.
896|TRANSLATION
897|I was greatly pleased to have the garland signifying the
>|order of the Lord, and then and there I commenced to write
>|this book.
898|Adi 8.78
899|TEXT 78
900|TEXT
901|ei grantha lekhaya more 'madana-mohana'
902|amara likhana yena sukera pathana
903|SYNONYMS
904|ei-this; grantha-great scripture; lekhaya-causes me to
>|write; more-unto me; madana-mohana-the Deity; amara-my;
>|likhana-writing; yena-like; sukera-of the parrot; pathana-
>|responding.
905|TRANSLATION
906|Actually Sri Caitanya-caritamrta is not my writing but the
>|dictation of Sri Madana-mohana. My writing is like the
>|repetition of a parrot.
907|PURPORT
908|This should be the attitude of all devotees. When the
>|Supreme Personality of Godhead recognizes a devotee, He
>|gives him intelligence and dictates how he may go back home,
>| back to Godhead. This is confirmed in Srimad Bhagavad-gita
>|(10.10):
909|tesam satata-yuktanam
910|bhajatam priti-purvakam
911|dadami buddhi-yogam tam
912|yena mam upayanti te
913|"To those who are constantly devoted to serving Me with
>|love, I give the understanding by which they can come to Me.
>|" The opportunity to engage in the transcendental loving
>|service of the Lord is open to everyone because every
>|living entity is constitutionally a servant of the Lord. To
>|engage in the service of the Lord is the natural function
>|of the living entity, but because he is covered by the
>|influence of maya, the material energy, he thinks it to be
>|a very difficult task. But if he places himself under the
>|guidance of a spiritual master and does everything
>|sincerely, immediately the Lord, who is situated within
>|everyone's heart, dictates how to serve Him (dadami buddhi-
>|yogam tam). The Lord gives this direction, and thus the
>|devotee's life becomes perfect. Whatever a pure devotee
>|does is done by the dictation of the Supreme Lord. Thus it
>|is confirmed by the author of Sri Caitanya-caritamrta that
>|whatever he wrote was written under the direction of the
>|Sri Madana-mohana Deity.
914|Adi 8.79
915|TEXT 79
916|TEXT
917|sei likhi, madana-gopala ye likhaya
918|kasthera puttali yena kuhake nacaya
919|SYNONYMS
920|sei likhi-I write that; madana-gopala-the Deity Madana-
>|gopala; ye-whatever; likhaya-dictates to me; kasthera-
>|wooden; puttali-a doll; yena-like; kuhake-the enchanter;
>|nacaya-causes to dance.
921|TRANSLATION
922|As a wooden doll is made to dance by a magician, I write as
>|Madana-gopala orders me to do so.
923|PURPORT
924|This is the position of a pure devotee. One should not take
>|any responsibility on his own but should be a soul
>|surrendered to the Supreme Personality of Godhead, who will
>|then give him dictation as caitya -guru, or the
>|spiritual master within. The Supreme Personality of Godhead
>|is pleased to guide a devotee from within and without. From
>|within He guides him as the Supersoul, and from without He
>|guides him as the spiritual master.
925|Adi 8.80
926|TEXT 80
927|TEXT
928|kuladhidevata mora-madana-mohana
929|yanra sevaka-raghunatha, rupa, sanatana
930|SYNONYMS
931|kula-adhidevata-the family Deity; mora-mine; madana-mohana-
>|Lord Madana-mohana; yanra-whose; sevaka-servitor;
>|raghunatha-Raghunatha dasa Gosvami; rupa-Rupa Gosvami;
>|sanatana-Sanatana Gosvami.
932|TRANSLATION
933|I accept as my family Deity Madana-mohana, whose worshipers
>|are Raghunatha dasa, Sri Rupa and Sanatana
>|Gosvamis.
934|Adi 8.81
935|TEXT 81
936|TEXT
937|vrndavana-dasera pada-padma kari' dhyana
938|tanra ajna lana likhi yahate kalyana
939|SYNONYMS
940|vrndavana-dasera-of Srila Vrndavana dasa Thakura; pada-
>|padma-lotus feet; kari'-doing; dhyana-meditation; tanra-his;
>| ajna-order; lana-receiving; likhi-I write; yahate-in which
>|permission; kalyana-all auspiciousness.
941|TRANSLATION
942|I took permission from Srila Vrndavana dasa Thakura by
>|praying at his lotus feet, and upon receiving his order I
>|have attempted to write this auspicious scripture.
943|PURPORT
944|Srila Krsnadasa Kaviraja Gosvami took permission not only
>|from the Vaisnavas and Madana-mohana but also from
>|Vrndavana dasa Thakura, who is understood to be the Vyasa
>|of the pastimes of Sri Caitanya Mahaprabhu.
945|Adi 8.82
946|TEXT 82
947|TEXT
948|caitanya-lilate 'vyasa'-vrndavana-dasa
949|tanra krpa vina anye na haya prakasa
950|SYNONYMS
951|caitanya-lilate-in describing the pastimes of Lord Caitanya;
>| vyasa-Vyasadeva; vrndavana-dasa-is Srila Vrndavana dasa
>|Thakura; tanra-his; krpa-mercy; vina-without; anye-other;
>|na-never; haya-becomes; prakasa-manifest.
952|TRANSLATION
953|Srila Vrndavana dasa Thakura is the authorized writer on
>|the pastimes of Lord Caitanya. Without his mercy, therefore,
>| one cannot describe these pastimes.
954|Adi 8.83
955|TEXT 83
956|TEXT
957|murkha, nica, ksudra muni visaya-lalasa
958|vaisnavajna-bale kari eteka sahasa
959|SYNONYMS
960|murkha-foolish; nica-lowborn; ksudra-very insignificant;
>|muni-I; visaya-material; lalasa-desires; vaisnava-of the
>|Vaisnavas; ajna-order; bale-on the strength of; kari-I do;
>|eteka-so much; sahasa-energy.
961|TRANSLATION
962|I am foolish, lowborn and insignificant, and I always
>|desire material enjoyment; yet by the order of the
>|Vaisnavas I am greatly enthusiastic to write this
>|transcendental literature.
963|Adi 8.84
964|TEXT 84
965|TEXT
966|sri-rupa-raghunatha-caranera ei bala
967|yanra smrte siddha haya vanchita-sakala
968|SYNONYMS
969|sri-rupa-Rupa Gosvami; raghunatha-Raghunatha dasa Gosvami;
>|caranera-of the lotus feet; ei-this; bala-strength; yanra-
>|whose; smrte-by remembrance; siddha-successful; haya-
>|becomes; vanchita-sakala-all desires.
970|TRANSLATION
971|The lotus feet of Sri Rupa Gosvami and Raghunatha dasa
>|Gosvami are my source of strength. Remembering their lotus
>|feet can fulfill all one's desires.
972|Adi 8.85
973|TEXT 85
974|TEXT
975|sri-rupa-raghunatha-pade yara asa
976|caitanya-caritamrta kahe krsnadasa
977|SYNONYMS
978|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.
979|TRANSLATION
980|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.
981|Thus end the Bhaktivedanta purports to Sri Caitanya-
>|caritamrta, Adi-lila, Eighth Chapter, in the matter of the
>|author's receiving the orders of the authorities-Krsna and
>|guru.
982|