1|Adi 9-1975: The Tree of Devotional Service
2|Chapter 9
3|The Tree of Devotional Service
4|A summary of Chapter Nine has been given as follows by
>|Srila Bhaktivinoda Thakura in his Amrta-pravaha-bhasya. In
>|the Ninth Chapter the author of Sri Caitanya-caritamrta
>|has devised a figurative example by describing the "
>|plant of bhakti." He considers Lord Caitanya
>|Mahaprabhu, who is known as Visvambhara, to be the gardener
>|of this plant because He is the main personality who has
>|taken charge of it. As the supreme enjoyer, He enjoyed the
>|flowers Himself and distributed them as well. The seed of
>|the plant was first sown in Navadvipa, the birthsite
>|of Lord Caitanya Mahaprabhu, and then the plant was brought
>|to Purusottama-ksetra (Jagannatha Puri) and then to
>|Vrndavana. The seed fructified first in Srila Madhavendra
>|Puri and then his disciple Sri Isvara Puri. It is
>|figuratively described that both the tree itself and the
>|trunk of the tree are Sri Caitanya Mahaprabhu. The devotees,
>| headed by Paramananda Puri and eight other great sannyasis
>|, are like the spreading roots of the tree. From the main
>|trunk there extend two special branches, Advaita Prabhu and
>|Sri Nityananda Prabhu, and from those branches grow other
>|branches and twigs. The tree surrounds the entire world,
>|and the flowers of the tree are to be distributed to
>|everyone. In this way the tree of Lord Caitanya Mahaprabhu
>|intoxicates the entire world. It should be noted that this
>|is a figurative example meant to explain the mission of
>|Lord Caitanya Mahaprabhu.
5|Adi 9.1
6|TEXT 1
7|TEXT
8|tam srimat-krsna-caitanya-
9|devam vande jagad-gurum
10|yasyanukampaya svapi
11|mahabdhim santaret sukham
12|SYNONYMS
13|tam-unto Him; srimat-with all opulence; krsna-caitanya-
>|devam-unto Lord Krsna Caitanyadeva; vande-I offer
>|obeisances; jagat-gurum-spiritual master of the world;
>|yasya-whose; anukampaya-by the mercy of; sva api-even a dog;
>| maha-abdhim-great ocean; santaret-can swim; sukham-without
>|difficulty.
14|TRANSLATION
15|Let me offer my respectful obeisances unto the spiritual
>|master of the entire world, Lord Sri Krsna Caitanya
>|Mahaprabhu, by whose mercy even a dog can swim across a
>|great ocean.
16|PURPORT
17|Sometimes it is to be seen that a dog can swim in the water
>|for a few yards and then come back to the shore. Here,
>|however, it is stated that if a dog is blessed by Sri
>|Caitanya Mahaprabhu, he can swim across an ocean. Similarly,
>| the author of Sri Caitanya-caritamrta, Krsnadasa Kaviraja
>|Gosvami, placing himself in a helpless condition, states
>|that he has no personal power, but by the desire of Lord
>|Caitanya, expressed through the Vaisnavas and Madana-
>|mohana vigraha, it is possible for him to cross a
>|transcendental ocean to present Sri Caitanya-caritamrta.
18|Adi 9.2
19|TEXT 2
20|TEXT
21|jaya jaya sri-krsna-caitanya gauracandra
22|jaya jayadvaita jaya jaya nityananda
23|SYNONYMS
24|jaya jaya-all glories; sri-krsna-caitanya-to Lord Sri
>|Caitanya Mahaprabhu; gauracandra-whose name is Gaurahari;
>|jaya jaya-all glories; advaita-to Advaita Gosani; jaya jaya-
>|all glories; nityananda-to Nityananda.
25|TRANSLATION
26|All glories to Sri Krsna Caitanya, who is known as
>|Gaurahari! All glories to Advaita and Nityananda
>|Prabhu!
27|Adi 9.3
28|TEXT 3
29|TEXT
30|jaya jaya srivasadi gaura-bhakta-gana
31|sarvabhista-purti-hetu yanhara smarana
32|SYNONYMS
33|jaya jaya-all glories; srivasa-adi-to Srivasa and others;
>|gaura-bhakta-gana-all the devotees of Lord Caitanya; sarva-
>|abhista-all ambition; purti-satisfaction; hetu-for the
>|matter of; yanhara-whose; smarana-remembrance.
34|TRANSLATION
35|All glories to the devotees of Lord Caitanya, headed by
>|Srivasa Thakura! In order to fulfill all my desires, I
>|remember their lotus feet.
36|PURPORT
37|The author here continues to follow the same principles of
>|worship of the Panca-tattva that were described in the
>|Seventh Chapter of the Adi-lila.
38|Adi 9.4
39|TEXT 4
40|TEXT
41|sri-rupa, sanatana, bhatta raghunatha
42|sri-jiva, gopala-bhatta, dasa-raghunatha
43|SYNONYMS
44|sri-rupa-Srila Rupa Gosvami; sanatana-Srila Sanatana
>|Gosvami; bhatta raghunatha-Raghunatha Bhatta Gosvami; sri-
>|jiva-Sri Jiva Gosvami; gopala-bhatta-Sri Gopala Bhatta
>|Gosvami; dasa-raghunatha-Raghunatha dasa Gosvami.
45|TRANSLATION
46|I also remember the six Gosvamis-Rupa, Sanatana, Bhatta
>|Raghunatha, Sri Jiva, Gopala Bhatta and Dasa Raghunatha.
47|PURPORT
48|This is the process for writing transcendental literature.
>|A sentimentalist who has no Vaisnava qualifications cannot
>|produce transcendental writings. There are many fools who
>|consider krsna-lila to be a subject of art and write or
>|paint pictures about the pastimes of Lord Krsna with the
>|gopis, sometimes depicting them in a manner practically
>|obscene. These fools take pleasure in material sense
>|gratification, but one who wants to make advancement in
>|spiritual life must scrupulously avoid their literature.
>|Unless one is a servant of Krsna and the Vaisnavas, as
>|Krsnadasa Kaviraja Gosvami presents himself to be in
>|offering respects to Lord Caitanya, His associates and His
>|disciples, one should not attempt to write transcendental
>|literature.
49|Adi 9.5
50|TEXT 5
51|TEXT
52|esaba -prasade likhi caitanya-lila-guna
53|jani va na jani, kari apana-sodhana
54|SYNONYMS
55|esaba -all these; prasade-by the mercy of; likhi-I
>|write; caitanya-of Lord Caitanya; lila-guna-pastimes and
>|qualities; jani-know; va-or; na-not; jani-know; kari-do;
>|apana-self; sodhana-purification.
56|TRANSLATION
57|It is by the mercy of all these Vaisnavas and gurus that I
>|attempt to write about the pastimes and qualities of Lord
>|Caitanya Mahaprabhu. Whether I know or know not, it is
>|for self-purification that I write this book.
58|PURPORT
59|This is the sum and substance of transcendental writing.
>|One must be an authorized Vaisnava, humble and pure. One
>|should write transcendental literature to purify oneself,
>|not for credit. By writing about the pastimes of the Lord,
>|one associates with the Lord directly. One should not
>|ambitiously think, "I shall become a great author. I shall
>|be celebrated as a writer." These are material desires. One
>|should attempt to write for self-purification. It may be
>|published or it may not be published, but that does not
>|matter. If one is actually sincere in writing, all his
>|ambitions will be fulfilled. Whether one is known as a
>|great author is incidental. One should not attempt to write
>|transcendental literature for material name and fame.
60|Adi 9.6
61|TEXT 6
62|TEXT
63|mala-karah svayam krsna-
64|premamara-taruh svayam
65|data bhokta tat-phalanam
66|yas tam caitanyam asraye
67|SYNONYMS
68|mala-karah-gardener; svayam-Himself; krsna-Lord Krsna;
>|prema-love; amara-transcendental; taruh-tree; svayam-
>|Himself; data-giver; bhokta-enjoyer; tat-phalanam-of all
>|the fruits of that tree; yah-one who; tam-unto Him;
>|caitanyam-Lord Caitanya Mahaprabhu; asraye-I take shelter.
69|TRANSLATION
70|I take shelter of the Supreme Personality of Godhead Sri
>|Caitanya Mahaprabhu, who Himself is the tree of
>|transcendental love of Krsna, its gardener and also the
>|bestower and enjoyer of its fruits.
71|Adi 9.7
72|TEXT 7
73|TEXT
74|prabhu kahe, ami 'visvambhara' nama dhari
75|nama sarthaka haya, yadi preme visva bhari
76|SYNONYMS
77|prabhu kahe-the Lord said; ami-I; visvambhara-Visvambhara;
>|nama-named; dhari-accept; nama-the name; sarthaka-complete;
>|haya-becomes; yadi-if; preme-in love of God; visva-the
>|whole universe; bhari-fulfilled.
78|TRANSLATION
79|Lord Caitanya thought, "My name is Visvambhara, 'one who
>|maintains the entire universe.' Its meaning will be
>|actualized if I can fill the whole universe with love of
>|Godhead."
80|Adi 9.8
81|TEXT 8
82|TEXT
83|eta cinti' laila prabhu malakara-dharma
84|navadvipe arambhila phalodyana-karma
85|SYNONYMS
86|eta cinti'-thinking like this; laila-took; prabhu-the Lord;
>|mala-kara-dharma-the business of a gardener; navadvipe-in
>|Navadvipa; arambhila-began; phala-udyana-garden; karma-
>|activities.
87|TRANSLATION
88|Thinking in this way, He accepted the duty of a planter and
>|began to grow a garden in Navadvipa.
89|Adi 9.9
90|TEXT 9
91|TEXT
92|sri-caitanya malakara prthivite ani'
93|bhakti-kalpataru ropila sinci' iccha-pani
94|SYNONYMS
95|sri-caitanya-Lord Sri Caitanya Mahaprabhu; mala-kara-
>|gardener; prthivite-on this planet; ani'-bringing; bhakti-
>|kalpa-taru-the desire tree of devotional service; ropila-
>|sowed; sinci'-watering; iccha-will; pani-water.
96|TRANSLATION
97|Thus the Lord brought the desire tree of devotional service
>|to this earth and became its gardener. He sowed the seed
>|and sprinkled upon it the water of His will.
98|PURPORT
99|In many places devotional service has been compared to a
>|creeper. One has to sow the seed of the devotional creeper,
>|bhakti-lata, within his heart. As he regularly hears and
>|chants, the seed will fructify and gradually grow into a
>|mature plant and then produce the fruit of devotional
>|service, namely, love of Godhead, which the gardener (mala-
>|kara) can then enjoy without impediments.
100|Adi 9.10
101|TEXT 10
102|TEXT
103|jaya sri madhavapuri krsna-prema-pura
104|bhakti-kalpatarura tenho prathama ankura
105|SYNONYMS
106|jaya-all glories; sri madhava-puri-unto Madhavendra Puri;
>|krsna-prema-pura-a storehouse of all love of Godhead;
>|bhakti-kalpa-tarura-of the desire tree of devotional
>|service; tenho-he is; prathama-first; ankura-fructification.
107|TRANSLATION
108|All glories to Sri Madhavendra Puri, the storehouse of all
>|devotional service unto Krsna! He is a desire tree of
>|devotional service, and it is in him that the seed of
>|devotional service first fructified.
109|PURPORT
110|Sri Madhavendra Puri, also known as Sri Madhava Puri,
>|belonged to the disciplic succession from Madhvacarya and
>|was a greatly celebrated sannyasi. Sri Caitanya Mahaprabhu
>|was the third disciplic descendant from Sri Madhavendra
>|Puri. The process of worship in the disciplic succession of
>|Madhvacarya was full of ritualistic ceremonies, with hardly
>|a sign of love of Godhead; Sri Madhavendra Puri was the
>|first person in that disciplic succession to exhibit the
>|symptoms of love of Godhead and the first to write a poem
>|beginning with the words ayi dina-dayardra natha, "O
>|supremely merciful Personality of Godhead." In that poem is
>|the seed of Caitanya Mahaprabhu's cultivation of love of
>|Godhead.
111|Adi 9.11
112|TEXT 11
113|TEXT
114|sri-isvarapuri-rupe ankura pusta haila
115|apane caitanya-mali skandha upajila
116|SYNONYMS
117|sri-isvara-puri-by the name Sri Isvara Puri; rupe-in the
>|form of; ankura-the seed; pusta-cultivated; haila-became;
>|apane-Himself; caitanya-mali-the gardener of the name Sri
>|Caitanya Mahaprabhu; skandha-trunk; upajila-expanded.
118|TRANSLATION
119|The seed of devotional service next fructified in the form
>|of Sri Isvara Puri, and then the gardener Himself, Caitanya
>|Mahaprabhu, became the main trunk of the tree of devotional
>|service.
120|PURPORT
121|
>|Sri Isvara Puri was a resident of Kumara-hatta,
>|where there is now a railroad station known as Kamarhatta.
>|Nearby there is also another station named Halisahara,
>|which belongs to the Eastern Railway that runs
>|from the eastern section of Calcutta.
122|Isvara Puri appeared in a brahmana family and was the most
>|beloved disciple of Srila Madhavendra Puri. In the last
>|portion of Sri Caitanya-caritamrta (Antya 8.28-31), it is
>|stated:
123|isvara-puri gosani kare sri-pada sevana
124|sva-haste karena mala-mutradi marjana
125|nirantara krsna-nama karaya smarana
126|krsna-nama krsna-lila sunaya anuksana
127|tusta hana puri tanre kaila alingana
128|vara dila krsne tomara ha-uka prema-dhana
129|sei haite isvara-puri premera sagara
130|"At the last stage of his life Sri Madhavendra Puri became
>|an invalid and was completely unable to move, and Isvara
>|Puri so completely engaged himself in his service that he
>|personally cleaned up his stool and urine. Always chanting
>|the Hare Krsna maha-mantra and reminding Sri Madhavendra
>|Puri about the pastimes of Lord Krsna in the last stage of
>|his life, Isvara Puri gave the best service among his
>|disciples. Thus Madhavendra Puri, being very pleased with
>|him, blessed him, saying, 'My dear boy, I can only pray to
>|Krsna that He will be pleased with you.' Thus Isvara Puri,
>|by the grace of his spiritual master, Sri Madhavendra Puri,
>|became a great devotee in the ocean of love of Godhead."
>|Srila Visvanatha Cakravarti states in his Gurv-astaka
>|prayer, yasya prasadad bhagavat-prasado yasyaprasadan na
>|gatih kuto 'pi: "By the mercy of the spiritual master
>|one is blessed by the mercy of Krsna. Without the grace of
>|the spiritual master one cannot make any advancement." It
>|is by the mercy of the spiritual master that one becomes
>|perfect, as vividly exemplified here. A Vaisnava is always
>|protected by the Supreme Personality of Godhead, but if he
>|appears to be an invalid, this gives a chance to his
>|disciples to serve him. Isvara Puri pleased his spiritual
>|master by service, and by the blessings of his spiritual
>|master he became such a great personality that Lord
>|Caitanya Mahaprabhu accepted him as His spiritual master.
131|Srila Isvara Puri was the spiritual master of Sri Caitanya
>|Mahaprabhu, but before initiating Lord Caitanya he went to
>|Navadvipa and lived for a few months in the house of
>|Gopinatha Acarya. At that time Lord Caitanya became
>|acquainted with him, and it is understood that he served
>|Sri Caitanya Mahaprabhu by reciting his book, Krsna-
>|lilamrta. This is explained in Sri Caitanya-bhagavata, Adi-
>|lila, Chapter Eleven.
132|To teach others by example how to be a faithful disciple of
>|one's spiritual master, Sri Caitanya Mahaprabhu, the
>|Supreme Personality of Godhead, visited the birthplace of
>|Isvara Puri at Kamarhatta and collected some earth
>|from his birthsite . This He kept very carefully, and
>|He used to eat a small portion of it daily. This is stated
>|in the Caitanya-bhagavata, Adi- lila, Chapter Seventeen.
>|It has now become customary for devotees, following the
>|example of Sri Caitanya Mahaprabhu, to go there and collect
>|some earth from that place.
133|Adi 9.12
134|TEXT 12
135|TEXT
136|nijacintya-saktye mali hana skandha haya
137|sakala sakhara sei skandha mulasraya
138|SYNONYMS
139|nija-His own; acintya-inconceivable; saktye-by potency;
>|mali-gardener; hana-becoming; skandha-trunk; haya-became;
>|sakala-all; sakhara-of other branches; sei-that; skandha-
>|trunk; mula-asraya-original support.
140|TRANSLATION
141|By His inconceivable powers, the Lord became the gardener,
>|the trunk and the branches simultaneously.
142|Adi 9.13-15
143|TEXTS 13-15
144|TEXT
145|paramananda puri, ara kesava bharati
146|brahmananda puri, ara brahmananda bharati
147|visnu-puri, kesava-puri, puri krsnananda
148|sri-nrsimhatirtha, ara puri sukhananda
149|ei nava mula nikasila vrksa-mule
150|ei nava mule vrksa karila niscale
151|SYNONYMS
152|paramananda puri-of the name Paramananda Puri; ara-and;
>|kesava bharati- of the name Kesava Bharati; brahmananda
>|puri- of the name Brahmananda Puri; ara-and; brahmananda
>|bharati- of the name Brahmananda Bharati; visnu-puri- of
>|the name Visnu Puri; kesava-puri- of the name Kesava Puri;
>|puri krsnananda- of the name Krsnananda Puri; sri-nrsimha-
>|tirtha- of the name Sri Nrsimha Tirtha; ara-and; puri
>|sukhananda- of the name Sukhananda Puri; ei nava-of these
>|nine; mula-roots; nikasila-fructified; vrksa-mule-in the
>|trunk of the tree; ei nava mule-in these nine roots; vrksa-
>|the tree; karila niscale-became very steadfast.
153|TRANSLATION
154|Paramananda Puri, Kesava Bharati, Brahmananda Puri and
>|Brahmananda Bharati, Sri Visnu Puri, Kesava Puri,
>|Krsnananda Puri, Sri Nrsimha Tirtha and Sukhananda Puri-
>|these nine sannyasi roots all sprouted from the trunk of
>|the tree. Thus the tree stood steadfastly on the strength
>|of these nine roots.
155|PURPORT
156|Paramananda Puri: Paramananda Puri belonged to a brahmana
>|family of the Trihut district in Uttara Pradesh.
>|Madhavendra Puri was his spiritual master. In relationship
>|with Madhavendra Puri, Paramananda Puri was very dear to
>|Sri Caitanya Mahaprabhu. In the Caitanya-bhagavata, Antya-
>|lila, there is the following statement:
157|sannyasira madhye isvarera priya-patra
158|ara nahi eka puri gosani se matra
159|damodara-svarupa paramananda-puri
160|sannyasi-parsade ei dui adhikari
161|niravadhi nikate thakena dui jana
162|prabhura sannyase kare dandera grahana
163|puri dhyana-para damodarera kirtana
164|yata-priti isvarera puri-gosanire
165|damodara-svarupereo tata priti kare
166|"Among his sannyasi disciples, Isvara Puri and Paramananda
>|Puri were very dear to Madhavendra Puri. Thus Paramananda
>|Puri, like Svarupa Damodara, who was also a sannyasi, was
>|very dear to Sri Caitanya Mahaprabhu and was His constant
>|associate. When Lord Caitanya accepted the renounced order,
>|Paramananda Puri offered Him the danda. Paramananda Puri
>|was always engaged in meditation, and Sri Svarupa was
>|always engaged in chanting the Hare Krsna maha-mantra. As
>|Sri Caitanya Mahaprabhu offered full respect to His
>|spiritual master, Isvara Puri, He similarly respected
>|Paramananda Puri and Svarupa Damodara." It is described in
>|the Caitanya-bhagavata, Antya-lila, Chapter Three, that
>|when Sri Caitanya Mahaprabhu first saw Paramananda Puri He
>|made the following statement:
167|aji dhanya locana, saphala aji janma
168|saphala amara aji haila sarva-dharma
169|prabhu bale aji mora saphala sannyasa
170|aji madhavendra more ha-ila prakasa
171|"My eyes, My mind, My religious activities and My
>|acceptance of the sannyasa order have now all become
>|perfect because today Madhavendra Puri is manifest before
>|Me in the form of Paramananda Puri." The Caitanya-bhagavata
>|further states:
172|kathoksane anyo 'nye karena pranama
173|paramananda-puri caitanyera priya-dhama
174|"Thus Sri Caitanya Mahaprabhu exchanged respectful
>|obeisances with Paramananda Puri, who was very dear to Him."
>| Paramananda Puri established a small monastery behind the
>|western side of the Jagannatha temple, where he had a well
>|dug to supply water. The water, however, was bitter, and
>|therefore Sri Caitanya Mahaprabhu prayed to Lord Jagannatha
>|to allow Ganges water to come into the well to make it
>|sweet. When Lord Jagannatha granted the request, Lord
>|Caitanya told all the devotees that from that day hence,
>|the water of Paramananda Puri's well should be celebrated
>|as Ganges water, for any devotee who would drink it or
>|bathe in it would certainly get the same benefit as that
>|derived from drinking or bathing in the waters of the
>|Ganges. Such a person would certainly develop pure love of
>|Godhead. It is stated in the Caitanya-bhagavata, Antya -
>|lila :
175|prabhu bale ami ye achiye prthivite
176|niscaya-i janiha puri-gosanira prite
177|"Sri Caitanya Mahaprabhu used to say: 'I am living in this
>|world only on account of the excellent behavior of Sri
>|Paramananda Puri.' " The Gaura-ganoddesa-dipika , verse
>|118 , states, puri sri-paramanando ya asid uddhavah pura. "
>|Paramananda Puri is none other than Uddhava." Uddhava was
>|Lord Krsna's friend and uncle, and in caitanya-lila the
>|same Uddhava became the friend of Sri Caitanya Mahaprabhu
>|and His uncle in terms of their relationship in the
>|disciplic succession.
178|Kesava Bharati: The Sarasvati, Bharati and Puri sampradayas
>|belong to the Srngeri Matha in South India, and Sri Kesava
>|Bharati, who at that time was situated in a monastery in
>|Katwa, belonged to the Bharati-sampradaya. According to
>|some authoritative opinions, although Kesava Bharati
>|belonged to the Sankara-sampradaya, he had formerly been
>|initiated by a Vaisnava. He is said to have been a Vaisnava
>|on account of having been initiated by Madhavendra Puri,
>|for some say that he took sannyasa from Madhavendra Puri.
>|The temple and Deity worship started by Kesava Bharati are
>|still existing in the village known as Khatundi, which is
>|under the postal jurisdiction of Kandara in the district of
>|Burdwan. According to the managers of that matha, the
>|priests are descendants of Kesava Bharati, and some say
>|that the worshipers of the Deity are descendants of the
>|sons of Kesava Bharati. In his householder life he had two
>|sons, Nisapati and Usapati, and a brahmana of the name Sri
>|Nakadicandra Vidyaratna, who was a member of the family of
>|Nisapati, was the priest in charge at the time that Sri
>|Bhaktisiddhanta Sarasvati visited this temple. According to
>|some, the priests of the temple belong to the family of
>|Kesava Bharati's brother. Still another opinion is that
>|they descend from Madhava Bharati, who was another disciple
>|of Kesava Bharati's. Madhava Bharati's disciple Balabhadra,
>|who also later became a sannyasi of the Bharati-sampradaya,
>|had two sons in his family life, named Madana and Gopala.
>|Madana, whose family's surname was Bharati, lived in the
>|village of Auriya, and Gopala, whose family's surname was
>|Brahmacari, lived in the village of Denduda. There are
>|still many living descendants of both families.
179|In the Gaura-ganoddesa-dipika, verse 52 , it is said:
180|mathurayam yajna-sutram
181|pura krsnaya yo munih
182|dadau sandipanih so
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183|adya kesava - bharati
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184|"Sandipani Muni, who formerly offered the sacred thread to
>|Krsna and Balarama, later became Kesava Bharati." It is he
>|who offered sannyasa to Sri Caitanya Mahaprabhu. There is
>|another statement from the Gaura-ganoddesa-dipika, verse
>|117: iti kecit prabhasante 'krurah kesava-bharati. "
>|According to some authoritative opinions, Kesava Bharati is
>|an incarnation of Akrura." Kesava Bharati offered the
>|sannyasa order to Sri Caitanya Mahaprabhu in the year 1432
>|sakabda (A.D. 1510) in Katwa. This is stated in the
>|Vaisnava-manjusa, Part Two.
185|Brahmananda Puri: Sri Brahmananda Puri was one of the
>|associates of Sri Caitanya Mahaprabhu while He was
>|performing kirtana in Navadvipa, and he also joined Lord
>|Caitanya in Jagannatha Puri. We may note in this connection
>|that the name Brahmananda is accepted not only by Mayavadi
>|sannyasis but by Vaisnava sannyasis also. One of our
>|foolish Godbrothers criticized our sannyasi Brahmananda
>|Svami, saying that this was a Mayavadi name. The foolish
>|man did not know that Brahmananda does not always refer to
>|the impersonal. Parabrahman, the Supreme Brahman, is Krsna.
>|A devotee of Krsna can therefore also be called Brahmananda;
>| this is evident from the fact that Brahmananda Puri was
>|one of the chief sannyasi associates of Lord Caitanya
>|Mahaprabhu.
186|Brahmananda Bharati: Brahmananda Bharati went to see Sri
>|Krsna Caitanya Mahaprabhu at Jagannatha-dhama. At that time
>|he used to wear only a deerskin to cover himself, and Sri
>|Caitanya Mahaprabhu indirectly indicated that He did not
>|like this deerskin covering. Brahmananda Bharati therefore
>|gave it up and accepted a loincloth of saffron color, as
>|used by Vaisnava sannyasis. For some time he lived with Sri
>|Caitanya Mahaprabhu at Jagannatha Puri.
187|Adi 9.16
188|TEXT 16
189|TEXT
190|madhya-mula paramananda puri maha-dhira
191|asta dike asta mula vrksa kaila sthira
192|SYNONYMS
193|madhya-mula-the middle root; paramananda puri-of the name
>|Paramananda Puri; maha-dhira-most sober; asta dike-in the
>|eight directions; asta mula-eight roots; vrksa-the tree;
>|kaila sthira-fixed.
194|TRANSLATION
195|With the sober and grave Paramananda Puri as the central
>|root and the other eight roots in the eight directions, the
>|tree of Caitanya Mahaprabhu stood firmly.
196|Adi 9.17
197|TEXT 17
198|TEXT
199|skandhera upare bahu sakha upajila
200|upari upari sakha asankhya ha-ila
201|SYNONYMS
202|skandhera upare-upon the trunk; bahu sakha-many branches;
>|upajila-grew; upari upari-over and above them; sakha-other
>|branches; asankhya-innumerable; ha-ila-fructified.
203|TRANSLATION
204|From the trunk grew many branches and above them
>|innumerable others.
205|Adi 9.18
206|TEXT 18
207|TEXT
208|visa visa sakha kari' eka eka mandala
209|maha-maha-sakha chaila brahmanda sakala
210|SYNONYMS
211|visa visa-twenty, twenty; sakha-branches; kari'-making a
>|group; eka eka mandala-form a society; maha-maha-sakha-big
>|branches; chaila-covered; brahmanda-the whole universe;
>|sakala-all.
212|TRANSLATION
213|Thus the branches of the Caitanya tree formed a cluster or
>|society, with great branches covering all the universe.
214|PURPORT
215|Our International Society for Krishna Consciousness is one
>|of the branches of the Caitanya tree.
216|Adi 9.19
217|TEXT 19
218|TEXT
219|ekaika sakhate upasakha sata sata
220|yata upajila sakha ke ganibe kata
221|SYNONYMS
222|ekaika-each branch; sakhate-in the branch; upasakha-
>|subbranches; sata sata-hundreds and hundreds; yata-all;
>|upajila-grew; sakha-branches; ke-who; ganibe-can count;
>|kata-how much.
223|TRANSLATION
224|From each branch grew many hundreds of subbranches. No one
>|can count how many branches thus grew.
225|Adi 9.20
226|TEXT 20
227|TEXT
228|mukhya mukhya sakha-ganera nama aganana
229|age ta' kariba, suna vrksera varnana
230|SYNONYMS
231|mukhya mukhya-the foremost of them all; sakha-ganera-of the
>|branches; nama-name; aganana-uncountable; age-subsequently;
>|ta' kariba-I shall do; suna-please hear; vrksera varnana-
>|the description of the Caitanya tree.
232|TRANSLATION
233|I shall try to name the foremost of the innumerable
>|branches. Please hear the description of the Caitanya tree.
234|Adi 9.21
235|TEXT 21
236|TEXT
237|vrksera upare sakha haila dui skandha
238|eka 'advaita' nama, ara 'nityananda'
239|SYNONYMS
240|vrksera-of the tree; upare-on the top; sakha-branch; haila-
>|became; dui-two; skandha-trunks; eka-one; advaita-Sri
>|Advaita Prabhu; nama-of the name; ara-and; nityananda-of
>|the name Nityananda Prabhu.
241|TRANSLATION
242|At the top of the tree the trunk branched into two. One
>|trunk was named Sri Advaita Prabhu and the other Sri
>|Nityananda Prabhu.
243|Adi 9.22
244|TEXT 22
245|TEXT
246|sei dui-skandhe bahu sakha upajila
247|tara upasakha-gane jagat chaila
248|SYNONYMS
249|sei-that; dui-skandhe-in two trunks; bahu-many; sakha-
>|branches; upajila-grew; tara-of them; upasakha-gane-
>|subbranches; jagat-the whole world; chaila-covered.
250|TRANSLATION
251|From these two trunks grew many branches and subbranches
>|that covered the entire world.
252|Adi 9.23
253|TEXT 23
254|TEXT
255|bada sakha, upasakha, tara upasakha
256|yata upajila tara ke karibe lekha
257|SYNONYMS
258|bada sakha-the big branches; upasakha-subbranches; tara-
>|their; upasakha-subbranches; yata-all that; upajila-grew;
>|tara-of them; ke-who; karibe-can count; lekha-or write.
259|TRANSLATION
260|These branches and subbranches and their subbranches became
>|so numerous that no one can actually write about them.
261|Adi 9.24
262|TEXT 24
263|TEXT
264|sisya, prasisya, ara upasisya-gana
265|jagat vyapila tara nahika ganana
266|SYNONYMS
267|sisya-disciples; prasisya-granddisciples; ara-and; upasisya-
>|gana-admirers; jagat-the whole world; vyapila-spread; tara-
>|of that; nahika-there is none; ganana-enumeration.
268|TRANSLATION
269|Thus the disciples and the granddisciples and their
>|admirers spread throughout the entire world, and it is not
>|possible to enumerate them all.
270|Adi 9.25
271|TEXT 25
272|TEXT
273|udumbara-vrksa yena phale sarva ange
274|ei mata bhakti-vrkse sarvatra phala lage
275|SYNONYMS
276|udumbara-vrksa-a big fig tree; yena-as if; phale-grew
>|fruits; sarva-all; ange-parts of the body; ei-this; mata-
>|like; bhakti-vrkse-in the tree of devotional service;
>|sarvatra-all over; phala-fruit; lage-appears.
277|TRANSLATION
278|As a big fig tree bears fruits all over its body, each part
>|of the tree of devotional service bore fruit.
279|PURPORT
280|This tree of devotional service is not of this material
>|world. It grows in the spiritual world, where there is no
>|distinction between one part of the body and another. It is
>|something like a tree of sugar, for whichever part of such
>|a tree one tastes, it is always sweet. The tree of bhakti
>|has varieties of branches, leaves and fruits, but they are
>|all meant for the service of the Supreme Personality of
>|Godhead. There are nine different processes of devotional
>|service (sravanam kirtanam visnoh smaranam pada-sevanam
>|arcanam vandanam dasyam sakhyam atma-nivedanam),
>| but all of them are meant only for the service of the
>|Supreme Lord. Therefore whether one hears, chants,
>|remembers or worships, his activities will yield the same
>|result. Which one of these processes will be the most
>|suitable for a particular devotee depends upon his taste.
281|Adi 9.26
282|TEXT 26
283|TEXT
284|mula-skandhera sakha ara upasakha-gane
285|lagila ye prema-phala,-amrtake jine
286|SYNONYMS
287|mula-skandhera-of the chief trunk; sakha-branches; ara-and;
>|upasakha-gane-subbranches; lagila-as it grew; ye-that;
>|prema-phala-the fruit of love; amrtake jine-such a fruit
>|conquers nectar.
288|TRANSLATION
289|Since Sri Krsna Caitanya Mahaprabhu was the original trunk,
>|the taste of the fruits that grew on the branches and
>|subbranches surpassed the taste of nectar.
290|Adi 9.27
291|TEXT 27
292|TEXT
293|pakila ye prema-phala amrta-madhura
294|vilaya caitanya-mali, nahi laya mula
295|SYNONYMS
296|pakila-ripened; ye-that; prema-phala-the fruit of love of
>|Godhead; amrta-nectarean; madhura-sweet; vilaya-distributes;
>| caitanya-mali-the gardener, Lord Caitanya; nahi-does not;
>|laya-take; mula-price.
297|TRANSLATION
298|The fruits ripened and became sweet and nectarean. The
>|gardener, Sri Caitanya Mahaprabhu, distributed them without
>|asking any price.
299|Adi 9.28
300|TEXT 28
301|TEXT
302|tri-jagate yata ache dhana-ratnamani
303|eka-phalera mulya kari' taha nahi gani
304|SYNONYMS
305|tri-jagate-in the three worlds; yata-as much as; ache-there
>|is; dhana-ratna-mani-wealth and riches; eka-phalera-one
>|fruit's; mulya-price; kari'-calculated; taha-that; nahi-do
>|not; gani-count.
306|TRANSLATION
307|All the wealth in the three worlds cannot equal the value
>|of one such nectarean fruit of devotional service.
308|Adi 9.29
309|TEXT 29
310|TEXT
311|mage va na mage keha, patra va apatra
312|ihara vicara nahi jane, deya matra
313|SYNONYMS
314|mage-begs; va-or; na-not; mage-begs; keha-anyone; patra-
>|candidate; va-or; apatra-not a candidate; ihara-of this;
>|vicara-consideration; nahi-does not; jane-know; deya-gives;
>|matra-only.
315|TRANSLATION
316|Not considering who asked for it and who did not, nor who
>|was fit and who unfit to receive it, Caitanya Mahaprabhu
>|distributed the fruit of devotional service.
317|PURPORT
318|This is the sum and substance of Lord Caitanya's sankirtana
>|movement. There is no distinction made between those who
>|are fit and those who are not fit to hear or take part in
>|the sankirtana movement. It should therefore be preached
>|without discrimination. The only purpose of the preachers
>|of the sankirtana movement must be to go on preaching
>|without restriction. That is the way in which Sri Caitanya
>|Mahaprabhu introduced this sankirtana movement to the world.
319|Adi 9.30
320|TEXT 30
321|TEXT
322|anjali anjali bhari' phele caturdise
323|daridra kudana khaya, malakara hase
324|SYNONYMS
325|anjali-handful; anjali-handful; bhari'-filling; phele-
>|distributes; catur-dise-in all directions; daridra-poor;
>|kudana-picking up; khaya-eats; mala-kara-the gardener; hase-
>|smiles.
326|TRANSLATION
327|The transcendental gardener, Sri Caitanya Mahaprabhu,
>|distributed handful after handful of fruit in all
>|directions, and when the poor hungry people ate the fruit,
>|the gardener smiled with great pleasure.
328|Adi 9.31
329|TEXT 31
330|TEXT
331|malakara kahe,-suna, vrksa-parivara
332|mulasakha-upasakha yateka prakara
333|SYNONYMS
334|mala-kara-the gardener; kahe-said; suna-hear; vrksa-
>|parivara-the family of this transcendental tree of
>|devotional service; mula-sakha-chief branches; upasakha-
>|subbranches; yateka-as many; prakara-varieties.
335|TRANSLATION
336|Lord Caitanya thus addressed the multifarious varieties of
>|branches and subbranches of the tree of devotional service:
337|Adi 9.32
338|TEXT 32
339|TEXT
340|alaukika vrksa kare sarvendriya-karma
341|sthavara ha-iya dhare jangamera dharma
342|SYNONYMS
343|alaukika-transcendental; vrksa-tree; kare-does; sarva-
>|indriya-all senses; karma-activities; sthavara-immovable;
>|ha-iya-becoming; dhare-accepts; jangamera-of the movable;
>|dharma-activities.
344|TRANSLATION
345|"Since the tree of devotional service is transcendental,
>|every one of its parts can perform the action of all the
>|others. Although a tree is supposed to be immovable, this
>|tree nevertheless moves.
346|PURPORT
347|It is our experience in the material world that trees stand
>|in one place, but in the spiritual world a tree can go from
>|one place to another. Therefore everything in the spiritual
>|world is called alaukika, uncommon or transcendental.
>|Another feature of such a tree is that it can act
>|universally. In the material world the roots of a tree go
>|deep within the earth to gather food, but in the spiritual
>|world the twigs, branches and leaves of the upper portion
>|of the tree can act like the roots.
348|Adi 9.33
349|TEXT 33
350|TEXT
351|e vrksera anga haya saba sa-cetana
352|badiya vyapila sabe sakala bhuvana
353|SYNONYMS
354|e-this; vrksera-of the Caitanya tree; anga-parts; haya-are;
>|saba-all; sa-cetana-spiritually cognizant; badiya-
>|increasing; vyapila-overflooded; sabe-all the parts; sakala-
>|all; bhuvana-the world.
355|TRANSLATION
356|"All the parts of this tree are spiritually cognizant, and
>|thus as they grow up they spread all over the world.
357|Adi 9.34
358|TEXT 34
359|TEXT
360|ekala malakara ami kahan kahan yaba
361|ekala va kata phala padiya vilaba
362|SYNONYMS
363|ekala-alone; mala-kara-gardener; ami-I am; kahan-where;
>|kahan-where; yaba-shall I go; ekala-alone; va-or; kata-how
>|many; phala-fruits; padiya-picking; vilaba-shall distribute.
364|TRANSLATION
365|"I am the only gardener. How many places can I go? How many
>|fruits can I pick and distribute?
366|PURPORT
367|Here Sri Caitanya Mahaprabhu indicates that the
>|distribution of the Hare Krsna maha-mantra should be
>|performed by combined forces. Although He is the Supreme
>|Personality of Godhead, He laments, "How can I act alone?
>|How can I alone pick the fruit and distribute it all over
>|the world?" This indicates that all classes of devotees
>|should combine to distribute the Hare Krsna maha-mantra
>|without consideration of the time, place or situation.
368|Adi 9.35
369|TEXT 35
370|TEXT
371|ekala uthana dite haya parisrama
372|keha paya, keha na paya, rahe mane bhrama
373|SYNONYMS
374|ekala-alone; uthana-picking up; dite-to give; haya-it
>|becomes; parisrama-too laborious; keha-someone; paya-does
>|get; keha-someone; na-not; paya-does get; rahe-remains;
>|mane-in the mind; bhrama-suspicion.
375|TRANSLATION
376|"It would certainly be a very laborious task to pick the
>|fruits and distribute them alone, and still I suspect that
>|some would receive them and others would not.
377|Adi 9.36
378|TEXT 36
379|TEXT
380|ataeva ami ajna dilun sabakare
381|yahan tahan prema-phala deha' yare tare
382|SYNONYMS
383|ataeva-therefore; ami-I; ajna-order; dilun-give; sabakare-
>|to everyone; yahan-wherever; tahan-everywhere; prema-phala-
>|the fruit of love of Godhead; deha'-distribute; yare-anyone;
>| tare-everyone.
384|TRANSLATION
385|"Therefore I order every man within this universe to accept
>|this Krsna consciousness movement and distribute it
>|everywhere.
386|PURPORT
387|In this connection there is a song sung by Srila
>|Bhaktivinoda Thakura:
388|enechi ausadhi maya nasibara lagi'
389|hari-nama-maha-mantra lao tumi magi'
390|bhakativinoda prabhu-carane padiya
391|sei hari-nama-mantra laila magiya
392|The sankirtana movement has been introduced by Lord
>|Caitanya Mahaprabhu just to dispel the illusion of maya, by
>|which everyone in this material world thinks himself to be
>|a product of matter and therefore to have many duties
>|pertaining to the body. Actually, the living entity is not
>|his material body: he is a spirit soul. He has a spiritual
>|need to be eternally blissful and full of knowledge, but
>|unfortunately he identifies himself with the body,
>|sometimes as a human being, sometimes as an animal,
>|sometimes a tree, sometimes an aquatic, sometimes a demigod,
>| and so on. Thus with each change of body he develops a
>|different type of consciousness with different types of
>|activity and thus becomes increasingly entangled in
>|material existence, transmigrating perpetually from one
>|body to another. Under the spell of maya, or illusion, he
>|does not consider the past or future but is simply
>|satisfied with the short life span that he has gotten for
>|the present. To eradicate this illusion, Sri Caitanya
>|Mahaprabhu has brought the sankirtana movement, and He
>|requests everyone to accept and distribute it. A person who
>|is actually a follower of Sri Bhaktivinoda Thakura must
>|immediately accept the request of Lord Caitanya Mahaprabhu
>|by offering respectful obeisances unto His lotus feet and
>|thus beg from Him the Hare Krsna maha-mantra. If one is
>|fortunate enough to beg from the Lord this Hare Krsna maha-
>|mantra, his life is successful.
393|Adi 9.37
394|TEXT 37
395|TEXT
396|ekala malakara ami kata phala khaba
397|na diya va ei phala ara ki kariba
398|SYNONYMS
399|ekala-alone; mala-kara-gardener; ami-I; kata-how many;
>|phala-fruits; khaba-eat; na-without; diya-giving; va-or; ei-
>|this; phala-fruits; ara-else; ki-what; kariba-shall I do.
400|TRANSLATION
401|"I am the only gardener. If I do not distribute these
>|fruits, what shall I do with them? How many fruits can I
>|alone eat?
402|PURPORT
403|Lord Caitanya Mahaprabhu produced so many fruits of
>|devotional service that they must be distributed all over
>|the world; otherwise, how could He alone relish and taste
>|each and every fruit? The original reason that Lord Sri
>|Krsna descended as Sri Caitanya Mahaprabhu was to
>|understand Srimati Radharani's love for Krsna and to taste
>|that love. The fruits of the tree of devotional service
>|were innumerable, and therefore He wanted to distribute
>|them unrestrictedly to everyone. Srila Rupa Gosvami
>|therefore writes:
404|anarpita-carim cirat karunayavatirnah kalau
405|samarpayitum unnatojjvala-rasam sva-bhakti-sriyam
406|harih purata-sundara-dyuti-kadamba-sandipitah
407|sada hrdaya-kandare sphuratu vah saci-nandanah
408|There were many precious incarnations of the Supreme
>|Personality of Godhead, but none were so generous, kind and
>|magnanimous as Sri Caitanya Mahaprabhu, for He distributed
>|the most confidential aspect of devotional service, namely,
>|the conjugal love of Radha and Krsna. Therefore Sri Rupa
>|Gosvami Prabhupada desires that Sri Caitanya Mahaprabhu
>|live perpetually in the hearts of all devotees, for thus
>|they can understand and relish the loving affairs of
>|Srimati Radharani and Krsna.
409|Adi 9.38
410|TEXT 38
411|TEXT
412|atma-icchamrte vrksa sinci nirantara
413|tahate asankhya phala vrksera upara
414|SYNONYMS
415|atma-self; iccha-amrte-by the nectar of the will; vrksa-the
>|tree; sinci-sprinkle; nirantara-constantly; tahate-there;
>|asankhya-unlimited; phala-fruits; vrksera-on the tree;
>|upara-upper.
416|TRANSLATION
417|"By the transcendental desire of the Supreme Personality of
>|Godhead, water has been sprinkled all over the tree, and
>|thus there are innumerable fruits of love of Godhead.
418|PURPORT
419|God is unlimited, and His desires are also unlimited. This
>|example of unlimited fruits is factually appropriate even
>|within the material context, for with the good will of the
>|Supreme Personality of Godhead there can be enough fruits,
>|grains and other foodstuffs produced so that all the people
>|in the world could not finish them, even if they ate ten
>|times their capacity. In this material world there is
>|actually no scarcity of anything but Krsna consciousness.
>|If people become Krsna conscious, by the transcendental
>|will of the Supreme Personality of Godhead there will be
>|enough foodstuffs produced so that people will have no
>|economic problems at all. One can very easily understand
>|this fact. The production of fruits and flowers depends not
>|upon our will but the supreme will of the Personality
>|of Godhead. If He is pleased, He can supply enough fruits,
>|flowers, etc., but if people are atheistic and godless,
>| nature, by His will, restricts the supply of food. For
>|example, in several provinces in India, especially
>|Maharashtra, Uttar Pradesh and other adjoining states,
>|there is sometimes a great scarcity of foodstuffs due to
>|lack of rainfall. So-called scientists and economists
>|cannot do anything about this. Therefore, to solve all
>|problems, one must seek the good will of the Supreme
>|Personality of Godhead by becoming Krsna conscious and
>|worshiping Him regularly in devotional service.
420|Adi 9.39
421|TEXT 39
422|TEXT
423|ataeva saba phala deha' yare tare
424|khaiya ha-uk loka ajara amare
425|SYNONYMS
426|ataeva-therefore; saba-all; phala-fruits; deha'-distribute;
>|yare tare-to everyone and anyone; khaiya-eating; ha-uk-let
>|them become; loka-all people; ajara-without old age; amare-
>|without death.
427|TRANSLATION
428|"Distribute this Krsna consciousness movement all over the
>|world. Let people eat these fruits and ultimately become
>|free from old age and death.
429|PURPORT
430|The Krsna consciousness movement introduced by Lord
>|Caitanya is extremely important because one who takes to it
>|becomes eternal, being freed from birth, death and old age.
>|People do not recognize that the real distresses in life
>|are the four principles of birth, death, old age and
>|disease. They are so foolish that they resign themselves to
>|these four miseries, not knowing the transcendental remedy
>|of the Hare Krsna maha-mantra. Simply by chanting the Hare
>|Krsna maha-mantra, one can become free from all misery, but
>|because they are enchanted by the illusory energy, people
>|do not take this movement seriously. Therefore those who
>|are actually servants of Sri Caitanya Mahaprabhu must
>|seriously distribute this movement all over the world to
>|render the greatest benefit to human society. Of course,
>|animals and other lower species are not capable of
>|understanding this movement, but if even a small number of
>|living beings take it seriously, by their chanting
>|loudly, all living entities, including even trees, animals
>|and other lower species, will be benefited. When Sri
>|Caitanya Mahaprabhu inquired from Haridasa Thakura how he
>|was to benefit living entities other than humans, Srila
>|Haridasa Thakura replied that the Hare Krsna maha-mantra is
>|so potent that if it is chanted loudly, everyone will
>|benefit, including the lower species of life.
431|Adi 9.40
432|TEXT 40
433|TEXT
434|jagat vyapiya mora habe punya khyati
435|sukhi ha-iya loka mora gahibeka kirti
436|SYNONYMS
437|jagat vyapiya-spreading all over the world; mora-My; habe-
>|there will be; punya-pious; khyati-reputation; sukhi-happy;
>|ha-iya-becoming; loka-all the people; mora-My; gahibeka-
>|glorify; kirti-reputation.
438|TRANSLATION
439|"If the fruits are distributed all over the world, My
>|reputation as a pious man will be known everywhere, and
>|thus all people will glorify My name with great pleasure.
440|PURPORT
441|This prediction of Lord Caitanya Mahaprabhu's is now
>|actually coming to pass. The Krsna consciousness movement
>|is being distributed all over the world through the
>|chanting of the holy name of the Lord, the Hare Krsna maha-
>|mantra, and people who were leading confused, chaotic lives
>|are now feeling transcendental happiness. They are finding
>|peace in sankirtana, and therefore they are acknowledging
>|the supreme benefit of this movement. This is the blessing
>|of Lord Caitanya Mahaprabhu. His prediction is now
>|factually being fulfilled, and those who are sober and
>|conscientious are appreciating the value of this great
>|movement.
442|Adi 9.41
443|TEXT 41
444|TEXT
445|bharata-bhumite haila manusya janma yara
446|janma sarthaka kari' kara para-upakara
447|SYNONYMS
448|bharata-of India; bhumite-in the land; haila-has become;
>|manusya-human being; janma-birth; yara-anyone; janma-such a
>|birth; sarthaka-fulfillment; kari'-doing so; kara-do; para-
>|others; upakara-benefit.
449|TRANSLATION
450|"One who has taken his birth as a human being in the land
>|of India [Bharata-varsa] should make his life successful
>|and work for the benefit of all other people.
451|PURPORT
452|The magnanimity of Lord Caitanya Mahaprabhu is expressed in
>|this very important verse. Although He was born in Bengal
>|and Bengalis therefore have a special duty toward Him, Sri
>|Caitanya Mahaprabhu is addressing not only Bengalis but all
>|the inhabitants of India. It is in the land of India that
>|actual human civilization can be developed.
453|Human life is especially meant for God realization, as
>|stated in the Vedanta-sutra: athato brahma-jijnasa. Anyone
>|who takes birth in the land of India (Bharata-varsa) has
>|the special privilege of being able to take advantage of
>|the instruction and guidance of the Vedic civilization. He
>|automatically receives the basic principles of spiritual
>|life, for 99.9% of the Indian people, even simple village
>|farmers and others who are neither educated nor
>|sophisticated, believe in the transmigration of the soul,
>|believe in past and future lives, believe in God and
>|naturally want to worship the Supreme Personality of
>|Godhead or His representative. These ideas are the natural
>|inheritance of a person born in India. India has many holy
>|places of pilgrimage, such as Gaya, Benares, Mathura,
>|Prayaga, Vrndavana, Haridvara, Ramesvaram and Jagannatha
>|Puri, and still people go there by the hundreds and
>|thousands. Although the present leaders of India are
>|influencing the people not to believe in God, not to
>|believe in a next life and not to believe in a distinction
>|between pious and impious life, and they are
>|teaching them how to drink wine, eat meat and become
>|supposedly civilized, people are nevertheless afraid of the
>|four activities of sinful life-namely , illicit sex, meat-
>|eating, intoxication and gambling-and whenever there is a
>|religious festival, they gather together by the thousands.
>|We have actual experience of this. Whenever the Krsna
>|consciousness movement holds a sankirtana festival in a big
>|city like Calcutta, Bombay, Madras, Ahmedabad or Hyderabad,
>|thousands of people come to hear. Sometimes we speak in
>|English, but even though most people do not understand
>|English, they nevertheless come to hear us. Even when
>|imitation incarnations of Godhead speak, people gather in
>|the thousands, for everyone who is born in the land of
>|India has a natural spiritual inclination and is taught the
>|basic principles of spiritual life; they merely need to be
>|a little more educated in the Vedic principles. Therefore
>|Sri Caitanya Mahaprabhu said , janma sarthaka kari'
>|kara para-upakara: if an Indian is educated in the Vedic
>|principles, he is able to perform the most beneficial
>|welfare activity for the entire world.
454|At present, for want of Krsna consciousness, or God
>|consciousness, the entire world is in darkness, having been
>|covered by the four principles of sinful life-meat-eating,
>|illicit sex, gambling and intoxication. Therefore there is
>|a need for vigorous propaganda to educate people to refrain
>|from sinful activities. This will bring peace and
>|prosperity; the rogues, thieves and debauchees will
>|naturally decrease in number, and all of human society will
>|be God conscious.
455|The practical effect of our spreading the Krsna
>|consciousness movement all over the world is that now the
>|most degraded debauchees are becoming the most elevated
>|saints. This is only one Indian's humble service to the
>|world. If all Indians had taken to this path, as advised by
>|Lord Caitanya Mahaprabhu, India would have given a unique
>|gift to the world, and thus India would have been glorified.
>| Now, however, India is known as a poverty-stricken country,
>| and whenever anyone from America or another opulent
>|country goes to India, he sees many people lying by the
>|footpaths for whom there are not even provisions for two
>|meals a day. There are also institutions collecting money
>|from all parts of the world in the name of welfare
>|activities for poverty-stricken people, but they are
>|spending it for their own sense gratification. Now, on the
>|order of Sri Caitanya Mahaprabhu, the Krsna consciousness
>|movement has been started, and people are benefiting from
>|this movement. Therefore it is now the duty of the leading
>|men of India to consider the importance of this movement
>|and train many Indians to go outside of India to preach
>|this cult. People will accept it, there will be cooperation
>|among the Indian people and among the other people of the
>|world, and the mission of Sri Caitanya Mahaprabhu will then
>|be fulfilled. Sri Caitanya Mahaprabhu will then be
>|glorified all over the world, and people will naturally be
>|happy, peaceful and prosperous, not only in this life but
>|also in the next, for as stated in the Bhagavad-gita,
>|anyone who understands Krsna, the Supreme Personality of
>|Godhead, will very easily get salvation, or freedom from
>|the repetition of birth and death, and go back home, back
>|to Godhead. Sri Caitanya Mahaprabhu therefore requests
>|every Indian to become a preacher of His cult to save the
>|world from disastrous confusion.
456|This is not only the duty of Indians but the duty of
>|everyone, and we are very happy that American and European
>|boys and girls are seriously cooperating with this movement.
>| One should know definitely that the best welfare activity
>|for all of human society is to awaken man's God
>|consciousness, or Krsna consciousness. Therefore everyone
>|should help this great movement. This is confirmed in
>|Srimad-Bhagavatam, Tenth Canto, Twenty-second Chapter,
>|verse 35, which is next quoted in Caitanya-caritamrta.
457|Adi 9.42
458|TEXT 42
459|TEXT
460|etavaj janma-saphalyam
461|dehinam iha dehisu
462|pranair arthair dhiya vaca
463|sreya-acaranam sada
464|SYNONYMS
465|etavat-up to this; janma-of birth; saphalyam-perfection;
>|dehinam-of every living being; iha-in this world; dehisu-
>|toward those who are embodied; pranaih-by life; arthaih-by
>|wealth; dhiya-by intelligence; vaca-by words; sreyah-
>|eternal good fortune; acaranam-acting practically; sada-
>|always.
466|TRANSLATION
467|"It is the duty of every living being to perform welfare
>|activities for the benefit of others with his life, wealth,
>|intelligence and words. "
468|PURPORT
469|There are two kinds of general activities-sreyas, or
>|activities which are ultimately beneficial and auspicious,
>|and preyas, or those which are immediately beneficial and
>|auspicious. For example, children are fond of playing. They
>|don ' t want to go to school to receive an education, and
>|they think that to play all day and night and enjoy with
>|their friends is the aim of life. Even in the
>|transcendental life of Lord Krsna, we find that when He was
>|a child He was very fond of playing with His friends of the
>|same age, the cowherd boys. He would not even go home to
>|take His dinner. Mother Yasoda would have to come out to
>|induce Him to come home. Thus it is a child's nature to
>|engage all day and night in playing, not caring even for
>|his health and other important concerns. This is an example
>|of preyas, or immediately beneficial activities. But there
>|are also sreyas, or activities which are ultimately
>|auspicious. According to Vedic civilization, a human being
>|must be God conscious. He should understand what God is,
>|what this material world is, who he is, and what their
>|interrelationships are. This is called sreyas, or
>|ultimately auspicious activity.
470|In this verse of Srimad-Bhagavatam it is said that one
>|should be interested in sreyas. To achieve the ultimate
>|goal of sreyas, or good fortune, one should engage
>|everything, including his life, wealth and words, not only
>|for himself but for others also. However, unless one is
>|interested in sreyas in his own life, he cannot preach of
>|sreyas for the benefit of others.
471|This verse cited by Sri Caitanya Mahaprabhu applies to
>|human beings, not to animals. As indicated in the previous
>|verse by the words manusya-janma, these injunctions are for
>|human beings. Unfortunately, human beings, although they
>|have the bodies of men, are becoming less than animals in
>|their behavior. This is the fault of modern education.
>|Modern educators do not know the aim of human life; they
>|are simply concerned with how to develop the economic
>|condition of their countries or of human society. This is
>|also necessary; the Vedic civilization considers all
>|aspects of human life, including dharma (religion), artha (
>|economic development), kama (sense gratification) and moksa
>|(liberation). But humanity's first concern should be
>|religion. To be religious, one must abide by the orders of
>|God, but unfortunately people in this age have rejected
>|religion, and they are busy in economic development.
>|Therefore they will adopt any means to get money. For
>|economic development one does not need to get money by hook
>|or by crook; one needs only sufficient money to maintain
>|his body and soul. However, because modern economic
>|development is going on with no religious background,
>|people have become lusty, greedy and mad after money. They
>|are simply developing the qualities of rajas (passion) and
>|tamas (ignorance), neglecting the other quality of nature,
>|sattva (goodness), and the brahminical qualifications.
>|Therefore the entire society is in chaos.
472|The Bhagavatam says that it is the duty of an advanced
>|human being to act in such a way as to facilitate human
>|society's attainment of the ultimate goal of life. There is
>|a similar verse in the Visnu Purana, Part Three, Chapter
>|Twelve, verse 45, which is quoted in this chapter of
>|Caitanya-caritamrta as verse 43.
473|Adi 9.43
474|TEXT 43
475|TEXT
476|praninam upakaraya
477|yad eveha paratra ca
478|karmana manasa vaca
479|tad eva mati-man bhajet
480|SYNONYMS
481|praninam-of all living entities; upakaraya-for the benefit;
>|yat-whichever; eva-certainly; iha-in this world or in this
>|life; paratra-in the next life; ca-and; karmana-by work;
>|manasa-by the mind; vaca-by words; tat-that; eva-certainly;
>|mati-man-an intelligent man; bhajet-must act.
482|TRANSLATION
483|" 'By his work, thoughts and words, an intelligent man must
>|perform actions which will be beneficial for all living
>|entities in this life and in the next.'
484|PURPORT
485|Unfortunately, people in general do not know what is to
>|take place in the next life. To prepare oneself for his
>|next life is common sense, and it is a principle of the
>|Vedic civilization, but presently people throughout the
>|world do not believe in a next life. Even influential
>|professors and other educators say that as soon as the body
>|is finished, everything is finished. This atheistic
>|philosophy is killing human civilization. People are
>|irresponsibly performing all sorts of sinful activities,
>|and thus the privilege of the human life is being taken
>|away by the educational propaganda of the so-called leaders.
>| Actually it is a fact that this life is meant for
>|preparation for the next life; by evolution one has come
>|through many species, or forms, and this human form of life
>|is an opportunity to promote oneself to a better life. This
>|is explained in the Bhagavad-gita (9.25):
486|yanti deva-vrata devan
487|pitrn yanti pitr-vratah
488|bhutani yanti bhutejya
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
489|yanti mad-yajino 'pi mam
490|"Those who worship the demigods will take birth among the
>|demigods;those who worship ghosts and spirits will take
>|birth among such beings; those who worship ancestors go to
>|the ancestors; and those who worship Me will live with Me."
>|Therefore, one may promote himself to the higher planetary
>|systems, which are the residence of the demigods, one can
>|promote himself to the Pitrloka, one can remain on earth,
>|or one can also go back home, back to Godhead. This is
>|further confirmed elsewhere in the Bhagavad-gita (4.9):
>|tyaktva deham punar janma naiti mam eti so 'rjuna. After
>|giving up the body, one who knows Krsna in truth does not
>|come back again to this world to accept a material body,
>|but he goes back home, back to Godhead. This knowledge is
>|in the sastras, and people should be given the opportunity
>|to understand it. Even if one is not able to go back to
>|Godhead in one life, the Vedic civilization at least gives
>|one the opportunity to be promoted to the higher planetary
>|systems, where the demigods live, and not glide down again
>|to animal life. At present, people do not understand this
>|knowledge, although it constitutes a great science, for
>|they are uneducated and trained not to accept it. This is
>|the horrible condition of modern human society. As such,
>|the Krsna consciousness movement is the only hope to direct
>|the attention of intelligent men to a greater benefit in
>|life.
491|Adi 9.44
492|TEXT 44
493|TEXT
494|mali manusya amara nahi rajya-dhana
495|phala-phula diya kari' punya uparjana
496|SYNONYMS
497|mali-gardener; manusya-man; amara-My; nahi-there is none;
>|rajya-kingdom; dhana-wealth; phala-fruit; phula-flowers;
>|diya-giving; kari'-do; punya-piety; uparjana-achievement.
498|TRANSLATION
499|"I am merely a gardener. I have neither a kingdom nor very
>|great riches. I simply have some fruits and flowers that I
>|wish to utilize to achieve piety in My life.
500|PURPORT
501|In performing welfare activities for human society, Sri
>|Caitanya Mahaprabhu presents Himself as being not very rich,
>| thus indicating that a man need not be rich or opulent to
>|act for the welfare of humanity. Sometimes rich men are
>|very proud that they can perform beneficial activities for
>|human society whereas others cannot. A practical example is
>|that when there is a scarcity of food in India on account
>|of meager rainfall, some members of the richer class very
>|proudly distribute foodstuffs, making huge arrangements
>|with the help of the government, as if merely by such
>|activities people will be benefited. Suppose there were no
>|food grains. How would the rich men distribute food?
>|Production of grains is completely in the hands of God. If
>|there were no rain, there would be no grains, and these so-
>|called rich men would be unable to distribute grains to the
>|people.
502|The real purpose of life, therefore, is to satisfy the
>|Supreme Personality of Godhead. Srila Rupa Gosvami
>|describes in his Bhakti-rasamrta-sindhu that devotional
>|service is so exalted that it is beneficial and auspicious
>|for every man. Sri Caitanya Mahaprabhu also declared that
>|to propagate the bhakti cult of devotional service in human
>|society, one does not need to be very rich. Anyone
>|can do it and thus render the highest benefit
>|to humanity if he knows the art. Lord Caitanya Mahaprabhu
>|takes the part of a gardener because although a gardener is
>|naturally not a very rich man, he has some fruits and
>|flowers. Any man can collect some fruits and flowers and
>|satisfy the Supreme Personality of Godhead in devotional
>|service, as the Lord recommends in the Bhagavad-gita (9.26):
>| -
503|patram puspam phalam toyam
504|yo me bhaktya prayacchati
505|tad aham bhakty - upahrtam
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
>|
506|asnami prayatatmanah
507|One cannot satisfy the Supreme Lord by his riches, wealth
>|or opulent position, but anyone can collect a little fruit
>|or a flower and offer it to the Lord. The Lord says that if
>|one brings such an offering in devotion, He will accept it
>|and eat it. When Krsna eats, the entire world becomes
>|satisfied. There is a story in the Mahabharata illustrating
>|how by Krsna's eating, the sixty thousands disciples of
>|Durvasa Muni were all satisfied. Therefore it is a fact
>|that if by our life (pranaih), by our wealth (arthaih), by
>|our intelligence (dhiya) or by our words (vaca) we can
>|satisfy the Supreme Personality of Godhead, naturally the
>|entire world will become happy. Therefore our main duty is
>|to satisfy the Supreme Godhead by our actions, our money
>|and our words. This is very simple. Even if one does not
>|have money, he can preach the Hare Krsna mantra to everyone.
>| One can go everywhere, to every home, and request everyone
>|to chant the Hare Krsna mantra. Thus the entire world
>|situation will become very happy and peaceful.
508|Adi 9.45
509|TEXT 45
510|TEXT
511|mali hana vrksa ha-ilan ei ta' icchate
512|sarva-pranira upakara haya vrksa haite
513|SYNONYMS
514|mali hana-although I am the gardener; vrksa ha-ilan-I am
>|also the tree; ei ta'-this is; icchate-by My will; sarva-
>|pranira-of all living entities; upakara-welfare; haya-there
>|is; vrksa-the tree; haite-from.
515|TRANSLATION
516|"Although I am acting as a gardener, I also want to be the
>|tree, for thus I can bestow benefit upon all.
517|PURPORT
518|Sri Caitanya Mahaprabhu is the most benevolent personality
>|in human society because His only desire is to make people
>|happy. His sankirtana movement is especially meant for the
>|purpose of making people happy. He wanted to become the
>|tree Himself because a tree is supposed to be the most
>|benevolent living entity. In the following verse, which is
>|from Srimad-Bhagavatam (10.22.33), Krsna Himself highly
>|praised the existence of a tree.
519|Adi 9.46
520|TEXT 46
521|TEXT
522|aho esam varam janma
523|sarva-prany-upajivinam
524|su-janasyeva yesam vai
525|vimukha yanti narthinah
526|SYNONYMS
527|aho-oh, just see; esam-of these trees; varam-superior;
>|janma-birth; sarva-all; prani-living entities; upajivinam-
>|one who provides maintenance; su-janasya iva-like the great
>|personalities; yesam-from whose; vai-certainly; vimukhah-
>|disappointed; yanti-goes away; na-never; arthinah-one who
>|is asking for something.
528|TRANSLATION
529|" 'Just see how these trees are maintaining every living
>|entity! Their birth is successful. Their behavior is just
>|like that of great personalities, for anyone who asks
>|anything from a tree never goes away disappointed.' "
530|PURPORT
531|According to Vedic civilization, ksatriyas are considered
>|to be great personalities because if anyone goes to a
>|ksatriya king to ask for charity, the king will never
>|refuse. The trees are compared to those noble ksatriyas
>|because everyone derives all kinds of benefits from them-
>|some people take fruit, others take flowers, others take
>|leaves, others take twigs, and others even cut the tree,
>|and yet the tree gives to everyone without hesitation.
532|Unnecessarily cutting trees without consideration is
>|another example of human debauchery. The paper industry
>|cuts many hundreds and thousands of trees for its mills,
>|and with the paper so much rubbish literature is published
>|for the whimsical satisfaction of human society.
>|Unfortunately, although these industrialists are now happy
>|in this life by dint of their industrial development, they
>|do not know that they will incur the responsibility for
>|killing these living entities who are in the forms of trees.
533|This verse, quoted from Srimad-Bhagavatam, was spoken by
>|Lord Krsna to His friends when He was taking rest
>|underneath a tree after His pastime of stealing the clothes
>|of the gopis (vastra-harana-lila). By quoting this verse,
>|Caitanya Mahaprabhu teaches us that we should be tolerant
>|like trees and also beneficial like trees, which give
>|everything to the needy persons who come underneath them. A
>|needy person may derive many advantages from trees and also
>|from many animals, but in modern civilization people have
>|become so ungrateful that they exploit the trees and
>|animals and kill them. These are some of the sinful
>|activities of modern civilization.
534|Adi 9.47
535|TEXT 47
536|TEXT
537|ei ajna kaila yadi caitanya-malakara
538|parama ananda paila vrksa-parivara
539|SYNONYMS
540|ei-this; ajna-order; kaila-gave; yadi-when; caitanya-Sri
>|Caitanya Mahaprabhu; mala-kara-as a gardener; parama-the
>|greatest; ananda-pleasure; paila-got; vrksa-of the tree;
>|parivara-descendants.
541|TRANSLATION
542|The descendants of the tree [the devotees of Sri Caitanya
>|Mahaprabhu] were very glad to receive this order directly
>|from the Lord.
543|PURPORT
544|It is the desire of Lord Caitanya Mahaprabhu that the
>|benevolent activities of the sankirtana movement, which was
>|inaugurated five hundred years ago in Navadvipa, be spread
>|all over the world for the benefit of all human beings.
>|Unfortunately, there are many so-called followers of
>|Caitanya Mahaprabhu who are satisfied simply to construct a
>|temple, make a show of the Deities, collect some funds and
>|utilize them for eating and sleeping. There is no question
>|of their preaching the cult of Sri Caitanya Mahaprabhu all
>|over the world. But even though they are unable to do so,
>|if anyone else does it they become envious. This is the
>|condition of the modern followers of Caitanya Mahaprabhu.
>|The Age of Kali is so strong that it affects even the so-
>|called followers of Lord Caitanya. At least the followers
>|of Caitanya Mahaprabhu must come out of India to preach His
>|cult all over the world, for this is the mission of Lord
>|Caitanya. The followers of Lord Caitanya must execute His
>|will with heart and soul, being more tolerant than the
>|trees and humbler than the straw in the street.
545|Adi 9.48
546|TEXT 48
547|TEXT
548|yei yahan tahan dana kare prema-phala
549|phalasvade matta loka ha-ila sakala
550|SYNONYMS
551|yei-anyone; yahan-wherever; tahan-anywhere; dana-charity;
>|kare-gives in; prema-phala-the fruit of love of Godhead;
>|phala-fruit; asvade-by tasting; matta-intoxicated; loka-
>|people; ha-ila-become; sakala-all.
552|TRANSLATION
553|The fruit of love of God is so relishable that wherever a
>|devotee distributes it, those who taste the fruit,
>|anywhere in the world, immediately become intoxicated.
554|PURPORT
555|Here the wonderful fruit of love of Godhead distributed by
>|Lord Caitanya Mahaprabhu is described. We have practical
>|experience that anyone who accepts this fruit and sincerely
>|tastes it immediately becomes mad after it and gives up all
>|his bad habits, being intoxicated by Caitanya Mahaprabhu's
>|gift, the Hare Krsna maha-mantra. The statements of Sri
>|Caitanya-caritamrta are so practical that anyone can test
>|them. As far as we are concerned, we are most confident of
>|the success of the distribution of the great fruit of love
>|of Godhead through the medium of chanting the maha-mantra-
>|Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare Hare Rama,
>|Hare Rama, Rama Rama, Hare Hare.
556|Adi 9.49
557|TEXT 49
558|TEXT
559|maha-madaka prema-phala peta bhari' khaya
560|matila sakala loka-hase, nace, gaya
561|SYNONYMS
562|maha-madaka-great intoxicant; prema-phala-this fruit of
>|love of God; peta-belly; bhari'-filling; khaya-let them eat;
>| matila-became mad; sakala loka-all the people in general;
>|hase-laugh; nace-dance; gaya-chant.
563|TRANSLATION
564|The fruit of love of Godhead distributed by Caitanya
>|Mahaprabhu is such a great intoxicant that anyone who eats
>|it, filling his belly, immediately becomes maddened by it,
>|and automatically he chants, dances, laughs and enjoys.
565|Adi 9.50
566|TEXT 50
567|TEXT
568|keha gadagadi yaya, keha ta' hunkara
569|dekhi' anandita hana hase malakara
570|SYNONYMS
571|keha-some of them; gadagadi yaya-roll on the floor; keha-
>|some of them; ta'-certainly; hunkara-hum very loudly; dekhi'
>|-seeing this; anandita-gladdened; hana-becoming so; hase-
>|smiles; mala-kara-the great gardener.
572|TRANSLATION
573|When Sri Caitanya Mahaprabhu, the great gardener, sees that
>|people are chanting, dancing and laughing and that some of
>|them are rolling on the floor and some are making loud
>|humming sounds, He smiles with great pleasure.
574|PURPORT
575|This attitude of Sri Caitanya Mahaprabhu is very important
>|for persons engaged in the Hare Krsna movement of Krsna
>|consciousness. In every center of our institution, ISKCON,
>|we have arranged for a love feast every Sunday, and when we
>|actually see people come to our center, chant, dance, take
>|prasada, become jubilant and purchase books, we know that
>|certainly Sri Caitanya Mahaprabhu is always present in such
>|transcendental activities, and He is very pleased and
>|satisfied. Therefore the members of ISKCON must increase
>|this movement more and more, according to the principles
>|that we are presently trying to execute. Sri Caitanya
>|Mahaprabhu, thus being pleased, will smilingly glance upon
>|them, bestowing His favor, and the movement will be
>|successful.
576|Adi 9.51
577|TEXT 51
578|TEXT
579|ei malakara khaya ei prema-phala
580|niravadhi matta rahe, vivasa-vihvala
581|SYNONYMS
582|ei-this; mala-kara-great gardener; khaya-eats; ei-this;
>|prema-phala-fruit of love of Godhead; niravadhi-always;
>|matta-maddened; rahe-remains; vivasa-as if helpless;
>|vihvala-as if bewildered.
583|TRANSLATION
584|The great gardener, Lord Caitanya, personally eats this
>|fruit, and as a result He constantly remains mad, as if
>|helpless and bewildered.
585|PURPORT
586|It is the mission of Sri Caitanya Mahaprabhu to act Himself
>|and teach the people. He says, apani acari' bhakti karila
>|pracara (Cc. Adi 4.41). One must first act himself and then
>|teach. This is the function of a real teacher. Unless one
>|is able to understand the philosophy that he speaks, it
>|will not be effective. Therefore one should not only
>|understand the philosophy of the Caitanya cult but also
>|implement it practically in one's life.
587|While chanting the Hare Krsna maha-mantra, Sri Caitanya
>|Mahaprabhu sometimes fainted and remained unconscious for
>|many hours. He prays in His Siksastaka (7):
588|yugayitam nimesena
589|caksusa pravrsayitam
590|sunyayitam jagat sarvam
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591|govinda-virahena me
592|"O Govinda! Feeling Your separation, I am considering a
>|moment to be like twelve years or more. Tears are flowing
>|from My eyes like torrents of rain, and I am feeling all
>|vacant in the world in Your absence." This is the
>|perfectional stage of chanting the Hare Krsna mantra and
>|eating the fruit of love of Godhead, as exhibited by Sri
>|Caitanya Mahaprabhu. One should not artificially imitate
>|this stage, but if one is serious and sincerely follows the
>|regulative principles and chants the Hare Krsna mantra, the
>|time will come when these symptoms will appear. Tears will
>|fill his eyes, he will be unable to chant distinctly the
>|maha-mantra, and his heart will throb in ecstasy. Sri
>|Caitanya Mahaprabhu says that one should not imitate this,
>|but a devotee should long for the day to come when such
>|symptoms of trance will automatically appear in his body.
593|Adi 9.52
594|TEXT 52
595|TEXT
596|sarva-loke matta kaila apana-samana
597|preme matta loka vina nahi dekhi ana
598|SYNONYMS
599|sarva-loke-all people; matta-maddened; kaila-He made; apana-
>|Himself; samana-like; preme-in love of God; matta-maddened;
>|loka-people in general; vina-without; nahi-do not; dekhi-we
>|see; ana-anything else.
600|TRANSLATION
601|With His sankirtana movement the Lord made everyone mad
>|like Himself. We do not find anyone who was not intoxicated
>|by His sankirtana movement.
602|Adi 9.53
603|TEXT 53
604|TEXT
605|ye ye purve ninda kaila, bali' matoyala
606|seho phala khaya, nace, bale-bhala bhala
607|SYNONYMS
608|ye ye-persons who; purve-before; ninda-blasphemy; kaila-
>|made; bali'-saying; matoyala-drunkard; seho-such persons;
>|phala-fruit; khaya-takes; nace-dance; bale-say; bhala bhala-
>|very good, very good.
609|TRANSLATION
610|Persons who had formerly criticized Lord Caitanya
>|Mahaprabhu, calling Him a drunkard, also ate the fruit and
>|began to dance, saying, "Very good! Very good!"
611|PURPORT
612|When Lord Caitanya Mahaprabhu started the sankirtana
>|movement, even He was unnecessarily criticized by Mayavadis,
>| atheists and fools. Naturally we are also criticized by
>|such men. They will always remain and will always criticize
>|anything that is actually good for human society. But the
>|preachers of the sankirtana movement should not be deterred
>|by such criticism. Our method should be to convert such
>|fools gradually by asking them to come and take prasada
>|and chant and dance with us. This should be our policy.
>|Anyone who comes to join us, of course, must be sincere and
>|serious regarding spiritual advancement in life; then such
>|a person, simply by joining us, chanting with us, dancing
>|with us and taking prasada with us, will gradually also
>|come to say that this movement is very good. But one who
>|joins with an ulterior purpose, to get material benefit or
>|personal gratification, will never be able to grasp the
>|philosophy of this movement.
613|Adi 9.54
614|TEXT 54
615|TEXT
616|ei ta' kahilun prema-phala-vitarana
617|ebe suna, phala-data ye ye sakha-gana
618|SYNONYMS
619|ei-this; ta'-however; kahilun-I have explained; prema-phala-
>|the fruit of love of Godhead; vitarana-distribution; ebe-
>|now; suna-hear; phala-data-the giver of the fruit; ye ye-
>|who and who; sakha-gana-branches.
620|TRANSLATION
621|After describing the Lord's distribution of the fruit of
>|love of Godhead, I now wish to describe the different
>|branches of the tree of Lord Caitanya Mahaprabhu.
622|Adi 9.55
623|TEXT 55
624|TEXT
625|sri-rupa-raghunatha-pade yara asa
626|caitanya-caritamrta kahe krsnadasa
627|SYNONYMS
628|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.
629|TRANSLATION
630|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.
631|Thus end the Bhaktivedanta purports to Sri Caitanya-
>|caritamrta, Adi-lila, Ninth Chapter, describing the
>|tree of devotional service.
632|