\\psf\Home\Desktop\Cc-2003\Madhya 6--2003.TXT
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5264
Madhya 6: The Liberation of Sarvabhauma Bhattacarya
Chapter 6:
The Liberation of Sarvabhauma Bhattacarya
A summary of the Sixth Chapter is given by Srila Bhaktivinoda Thakura in
his Amrta-pravaha-bhasya as follows. When Sri Caitanya Mahaprabhu
entered the temple of Jagannatha, He immediately fainted. Sarvabhauma
Bhattacarya then took Him to his home. Meanwhile, Gopinatha Acarya, the
brother-in-law of Sarvabhauma Bhattacarya, met Mukunda Datta and talked
to him about Caitanya Mahaprabhu's acceptance of sannyasa and His
journey to Jagannatha Puri. After hearing about Sri Caitanya Mahaprabhu'
s fainting and His being carried to the house of Sarvabhauma Bhattacarya,
people crowded there to see the Lord. Srila Nityananda Prabhu and other
devotees then visited the Jagannatha temple, and when they came back to
the house of Sarvabhauma Bhattacarya, Sri Caitanya Mahaprabhu returned
to external consciousness. Sarvabhauma Bhattacarya received everyone and
distributed maha-prasadam with great care. The Bhattacarya then became
acquainted with Sri Caitanya Mahaprabhu and arranged accommodations at
his aunt's house. His brother-in-law, Gopinatha Acarya, established that
Lord Caitanya Mahaprabhu was Krsna Himself, but Sarvabhauma and his many
disciples could not accept this. However, Gopinatha Acarya convinced
Sarvabhauma that no one can understand the Supreme Personality of
Godhead without being favored by Him. He proved by sastric quotation,
quotations from the revealed scriptures, that Sri Caitanya Mahaprabhu
was Krsna Himself in person. Still, Sarvabhauma did not take these
statements very seriously. Hearing all these arguments, Caitanya
Mahaprabhu told His devotees that Sarvabhauma was His spiritual master
and that whatever he said out of affection was for everyone's benefit.
When Sarvabhauma met Sri Caitanya Mahaprabhu, he asked Him to hear
Vedanta philosophy from him. Sri Caitanya Mahaprabhu accepted this
proposal, and for seven days He continally heard Sarvabhauma
Bhattacarya explain the Vedanta-sutra. However, the Lord remained very
silent. Because of His silence, the Bhattacarya asked Him whether He was
understanding the Vedanta philosophy, and the Lord replied, "Sir, I can
understand Vedanta philosophy very clearly, but I cannot understand your
explanations." There was then a discussion between the Bhattacarya and
Sri Caitanya Mahaprabhu concerning the authority of the Vedic scriptures,
specifically the Upanisads and Vedanta-sutra. The Bhattacarya was an
impersonalist, but Sri Caitanya Mahaprabhu proved that the Absolute
Truth is the Supreme Personality of Godhead. He proved that the
conceptions of the Mayavadi philosophers concerning the impersonal
Absolute Truth are incorrect.
The Absolute Truth is neither impersonal nor without power. The greatest
mistake made by the Mayavadi philosophers is in conceiving the Absolute
Truth to be impersonal and without energy. In all the Vedas, the
unlimited energies of the Absolute Truth have been accepted. It is also
accepted that the Absolute Truth has His transcendental, blissful,
eternal form. According to the Vedas, the Lord and the living entity are
equal in quality but different quantitatively. The real philosophy of
the Absolute Truth states that the Lord and His creation are
inconceivably and simultaneously one and different. The conclusion is
that the Mayavadi philosophers are actually atheists. There was much
discussion on this issue between Sarvabhauma and Caitanya Mahaprabhu,
but despite all his endeavors, the Bhattacarya was defeated in the end.
At the request of Sarvabhauma Bhattacarya, Sri Caitanya Mahaprabhu then
explained the atmarama verse of Srimad-Bhagavatam in eighteen different
ways. When the Bhattacarya came to his senses, Sri Caitanya Mahaprabhu
disclosed His real identity. The Bhattacarya then recited one hundred
verses in praise of Lord Caitanya Mahaprabhu and offered his obeisances.
After this, Gopinatha Acarya and all the others, having seen the
wonderful potencies of Lord Caitanya Mahaprabhu, became very joyful.
One morning after this incident, Sri Caitanya Mahaprabhu received some
prasadam from Jagannatha and offered it to Sarvabhauma Bhattacarya.
Without caring for formality, the Bhattacarya immediately partook of the
maha-prasadam. On another day, when the Bhattacarya asked Sri Caitanya
Mahaprabhu the best way to worship and meditate, the Lord advised him to
chant the Hare Krsna maha-mantra. On another day, the Bhattacarya wanted
to change the reading of the tat te 'nukampam [SB 10.14.8] verse
because he did not like the word mukti-pada. He wanted to substitute the
word bhakti-pada. Sri Caitanya Mahaprabhu advised Sarvabhauma not to
change the reading of Srimad-Bhagavatam, because mukti-pada indicated
the lotus feet of the Supreme Personality of Godhead, Lord Krsna. Having
become a pure devotee, the Bhattacarya said, "Because the meaning is
hazy, I still prefer bhakti-pada." At this, Sri Caitanya Mahaprabhu and
the other inhabitants of Jagannatha Puri became very pleased.
Sarvabhauma Bhattacarya thus became a pure Vaisnava, and the other
learned scholars there followed him.
Madhya 6.1
TEXT 1
TEXT
naumi tam gauracandram yah
kutarka-karkasasayam
sarvabhaumam sarva-bhuma
bhakti-bhumanam acarat
SYNONYMS
naumi -- I offer my respectful obeisances; tam -- unto Him; gauracandram
-- who is known as Lord Gauracandra; yah -- who; ku-tarka -- by bad
arguments; karkasa-asayam -- whose heart was hard; sarvabhaumam --
Sarvabhauma Bhattacarya; sarva-bhuma -- the Lord of everything; bhakti-
bhumanam -- into a great personality of devotion; acarat -- converted.
TRANSLATION
I offer my respectful obeisances unto Lord Gauracandra, the Supreme
Personality of Godhead, who converted the hardhearted Sarvabhauma
Bhattacarya, the reservoir of all bad logic, into a great devotee.
Madhya 6.2
TEXT 2
TEXT
jaya jaya gauracandra jaya nityananda
jayadvaitacandra jaya gaura-bhakta-vrnda
SYNONYMS
jaya jaya gauracandra -- all glories to Lord Gaurahari; jaya nityananda -
- all glories to Nityananda Prabhu; jaya advaita-candra -- all glories
to Advaita Acarya; jaya gaura-bhakta-vrnda -- all glories to the
devotees of Lord Sri Caitanya Mahaprabhu.
TRANSLATION
All glories to Lord Caitanya Mahaprabhu! All glories to Lord Nityananda
Prabhu! All glories to Advaita Acarya! And all glories to all the
devotees of Lord Caitanya!
Madhya 6.3
TEXT 3
TEXT
avese calila prabhu jagannatha-mandire
jagannatha dekhi' preme ha-ila asthire
SYNONYMS
avese -- in ecstasy; calila -- went; prabhu -- Lord Sri Caitanya
Mahaprabhu; jagannatha-mandire -- to the temple of Jagannatha;
jagannatha dekhi' -- seeing the Jagannatha Deity; preme -- in ecstasy;
ha-ila -- became; asthire -- restless.
TRANSLATION
In ecstasy, Sri Caitanya Mahaprabhu went from Atharanala to the temple
of Jagannatha. After seeing Lord Jagannatha, He became very restless due
to love of Godhead.
Madhya 6.4
TEXT 4
TEXT
jagannatha alingite calila dhana
mandire padila preme avista hana
SYNONYMS
jagannatha -- Lord Jagannatha; alingite -- to embrace; calila -- went;
dhana -- very swiftly; mandire -- in the temple; padila -- fell down;
preme -- in ecstasy; avista -- overwhelmed; hana -- becoming.
TRANSLATION
Lord Sri Caitanya Mahaprabhu went swiftly to embrace Lord Jagannatha,
but when He entered the temple, He was so overwhelmed with love of
Godhead that He fainted to the floor.
Madhya 6.5
TEXT 5
TEXT
daive sarvabhauma tanhake kare darasana
padicha marite tenho kaila nivarana
SYNONYMS
daive -- by chance; sarvabhauma -- Sarvabhauma Bhattacarya; tanhake --
Him; kare -- does; darasana -- seeing; padicha -- the watchman in the
temple; marite -- to beat; tenho -- he; kaila -- did; nivarana --
forbidding.
TRANSLATION
When Sri Caitanya Mahaprabhu fell down, Sarvabhauma Bhattacarya happened
to see Him. When the watchman threatened to beat the Lord, Sarvabhauma
Bhattacarya immediately forbade him.
Madhya 6.6
TEXT 6
TEXT
prabhura saundarya ara premera vikara
dekhi' sarvabhauma haila vismita apara
SYNONYMS
prabhura -- of Lord Sri Caitanya Mahaprabhu; saundarya -- the beauty;
ara -- and; premera vikara -- ecstatic transformations; dekhi' -- seeing;
sarvabhauma -- Sarvabhauma Bhattacarya; haila -- became; vismita --
surprised; apara -- very.
TRANSLATION
Sarvabhauma Bhattacarya was very surprised to see the personal beauty of
Lord Caitanya Mahaprabhu, as well as the transcendental transformations
wrought on His body due to love of Godhead.
Madhya 6.7
TEXT 7
TEXT
bahu-ksane caitanya nahe, bhogera kala haila
sarvabhauma mane tabe upaya cintila
SYNONYMS
bahu-ksane -- for a long time; caitanya -- consciousness; nahe -- there
was not; bhogera -- of offering food; kala -- the time; haila -- it
became; sarvabhauma -- Sarvabhauma Bhattacarya; mane -- in the mind;
tabe -- at that time; upaya -- remedy; cintila -- thought.
TRANSLATION
Sri Caitanya Mahaprabhu remained unconscious for a long time. Meanwhile,
the time for offering prasadam to Lord Jagannatha came, and the
Bhattacarya tried to think of a remedy.
Madhya 6.8
TEXT 8
TEXT
sisya padicha-dvara prabhu nila vahana
ghare ani' pavitra sthane rakhila soyana
SYNONYMS
sisya -- disciples; padicha -- and watchman; dvara -- by means of;
prabhu -- Lord Sri Caitanya Mahaprabhu; nila -- brought; vahana --
carrying; ghare -- at home; ani' -- bringing; pavitra -- purified;
sthane -- in a place; rakhila -- kept; soyana -- lying down.
TRANSLATION
While Lord Caitanya Mahaprabhu was unconscious, Sarvabhauma Bhattacarya,
with the help of the watchman and some disciples, carried Him to his
home and laid Him down in a very sanctified room.
PURPORT
At that time, Sarvabhauma Bhattacarya lived on the southern side of the
Jagannatha Temple. His home was practically on the beach and was known
as Markandeya-sarastata. At present it is used as the monastery of
Gangamata.
Madhya 6.9
TEXT 9
TEXT
svasa-prasvasa nahi udara-spandana
dekhiya cintita haila bhattacaryera mana
SYNONYMS
svasa-prasvasa -- breathing; nahi -- there was not; udara -- of the
abdomen; spandana -- movement; dekhiya -- seeing; cintita -- full of
anxiety; haila -- became; bhattacaryera -- of Sarvabhauma Bhattacarya;
mana -- the mind.
TRANSLATION
Examining the body of Sri Caitanya Mahaprabhu, Sarvabhauma saw that His
abdomen was not moving and that He was not breathing. Seeing His
condition, the Bhattacarya became very anxious.
Madhya 6.10
TEXT 10
TEXT
suksma tula ani' nasa-agrete dharila
isat calaye tula dekhi' dhairya haila
SYNONYMS
suksma -- fine; tula -- cotton; ani' -- bringing; nasa -- of the nostril;
agrete -- in front; dharila -- held; isat -- slightly; calaye -- moves;
tula -- the cotton; dekhi' -- seeing; dhairya -- patience; haila --
there was.
TRANSLATION
The Bhattacarya then took a fine cotton swab and put it before the Lord'
s nostrils. When he saw the cotton move very slightly, he became hopeful.
Madhya 6.11
TEXT 11
TEXT
vasi' bhattacarya mane karena vicara
ei krsna-mahapremera sattvika vikara
SYNONYMS
vasi' -- sitting down; bhattacarya -- Sarvabhauma Bhattacarya; mane --
in his mind; karena -- does; vicara -- consideration; ei -- this; krsna-
maha-premera -- of ecstatic love for Krsna; sattvika -- transcendental;
vikara -- transformation.
TRANSLATION
Sitting beside Sri Caitanya Mahaprabhu, he thought, "This is a
transcendental ecstatic transformation brought about by love of Krsna."
Madhya 6.12
TEXT 12
TEXT
‘suddipta sattvika' ei nama ye ‘pralaya'
nitya-siddha bhakte se ‘suddipta bhava' haya
SYNONYMS
su-uddipta sattvika -- suddipta-sattvika; ei -- this; nama -- named; ye -
- which; pralaya -- devastation; nitya-siddha -- eternally perfected;
bhakte -- in the devotee; se -- that; su-uddipta bhava -- ecstasy known
as suddipta; haya -- becomes manifest.
TRANSLATION
Upon seeing the sign of suddipta-sattvika, Sarvabhauma Bhattacarya could
immediately understand the transcendental ecstatic transformation in the
body of Lord Caitanya Mahaprabhu. Such a sign takes place only in the
bodies of eternally liberated devotees.
PURPORT
The word suddipta-sattvika is explained as follows by Srila
Bhaktisiddhanta Sarasvati Thakura: "The Bhakti-rasamrta-sindhu mentions
eight kinds of transcendental transformations in the bodies of advanced
devotees. These are sometimes checked by the devotee, and there are two
stages of such checking, technically known as dhumayita and jvalita. The
dhumayita (smoking) stage is exhibited when only one or two
transformations are slightly present and it is possible to conceal them.
When more than two or three transcendental transformations are manifest
and it is still possible to conceal them, although with great difficulty,
that stage is called jvalita (lighted). When four or five symptoms are
exhibited, the dipta (blazing) stage has been reached. When five, six or
all eight symptoms are simultaneously manifest, that position is called
uddipta (inflamed). And when all eight symptoms are multiplied a
thousand times and are all visible at once, the devotee is in the
suddipta (intensely inflamed) stage. Nitya-siddha-bhakta indicates the
eternally liberated associates of the Lord. Such devotees enjoy the
company of the Lord in four relationships -- as servant, friend, parent
or conjugal lover."
Madhya 6.13
TEXT 13
TEXT
‘adhirudha bhava' yanra, tanra e vikara
manusyera dehe dekhi, -- bada camatkara
SYNONYMS
adhirudha bhava -- an ecstasy technically known as adhirudha; yanra --
of whom; tanra -- of Him; e -- this; vikara -- transformation; manusyera
-- of a human being; dehe -- in the body; dekhi -- I see; bada camatkara
-- very wonderful.
TRANSLATION
Sarvabhauma Bhattacarya considered, "The uncommon ecstatic symptoms of
adhirudha-bhava are appearing in the body of Sri Caitanya Mahaprabhu.
This is very wonderful! How are they possible in the body of a human
being?"
PURPORT
Adhirudha-bhava, or adhirudha-mahabhava, is explained in the Ujjvala-
nilamani of Srila Rupa Gosvami. Srila Bhaktisiddhanta Sarasvati Thakura
quotes Rupa Gosvami as follows: "The loving propensity of the asraya (
devotee) toward the visaya (Lord) becomes so ecstatic that even after
enjoying the company of the beloved, the devotee feels that his
enjoyment is insufficient. At such a time, the lover sees the beloved in
different ways. Such a development of ecstasy is called anuraga. When
anuraga reaches its highest limit and becomes perceivable in the body,
it is called bhava. When the bodily symptoms are not very distinct,
however, the emotional state is still called anuraga, not bhava. When
bhava ecstasy is intensified, it is called maha-bhava. The symptoms of
maha-bhava are visible only in the bodies of eternal associates like the
gopis."
Madhya 6.14
TEXT 14
TEXT
eta cinti' bhattacarya achena vasiya
nityanandadi simha-dvare milila asiya
SYNONYMS
eta cinti' -- thinking like this; bhattacarya -- Sarvabhauma Bhattacarya;
achena -- was; vasiya -- sitting; nityananda-adi -- all the devotees,
headed by Nityananda Prabhu; simha-dvare -- at the entrance door of the
Jagannatha temple; milila -- met; asiya -- coming.
TRANSLATION
While the Bhattacarya was thinking in this way at his home, all the
devotees of Caitanya Mahaprabhu, headed by Nityananda Prabhu, approached
the Simha-dvara [the entrance door of the temple].
Madhya 6.15
TEXT 15
TEXT
tanha sune loke kahe anyonye bat
eka sannyasi asi' dekhi' jagannatha
SYNONYMS
tanha -- at that place; sune -- they hear; loke -- the people in general;
kahe -- talk; anyonye -- among themselves; bat -- topics; eka -- one;
sannyasi -- mendicant; asi' -- coming there; dekhi' -- seeing;
jagannatha -- the Deity of Lord Jagannatha.
TRANSLATION
There the devotees heard the people talking about a mendicant who had
come to Jagannatha Puri and seen the Deity of Jagannatha.
Madhya 6.16
TEXT 16
TEXT
murcchita haila, cetana na haya sarire
sarvabhauma lana gela apanara ghare
SYNONYMS
murcchita -- unconscious; haila -- became; cetana -- consciousness; na --
not; haya -- there is; sarire -- in His body; sarvabhauma --
Sarvabhauma Bhattacarya; lana -- taking Him; gela -- went; apanara --
his own; ghare -- to the home.
TRANSLATION
The people said that the sannyasi had fallen unconscious upon seeing the
Deity of Lord Jagannatha. Because His consciousness did not return,
Sarvabhauma Bhattacarya had taken Him to his home.
Madhya 6.17
TEXT 17
TEXT
suni' sabe janila ei mahaprabhura karya
hena-kale aila tahan gopinathacarya
SYNONYMS
suni'-hearing this; sabe -- all the devotees; janila -- could understand;
ei -- this; mahaprabhura -- of Lord Caitanya Mahaprabhu; karya -- the
activities; hena -- kale -- at that time; aila -- came; tahan -- there;
gopinatha-acarya -- Gopinatha Acarya.
TRANSLATION
Hearing this, the devotees could understand that they were speaking of
Lord Caitanya Mahaprabhu. Just then, Sri Gopinatha Acarya arrived.
Madhya 6.18
TEXT 18
TEXT
nadiya-nivasi, visaradera jamata
mahaprabhura bhakta tenho prabhu-tattva-jnata
SYNONYMS
nadiya-nivasi -- an inhabitant of Nadia; visaradera -- of Visarada;
jamata -- the son-in-law; mahaprabhura bhakta -- a devotee of Lord
Caitanya Mahaprabhu; tenho -- he; prabhu-tattva-jnata -- a knower of the
true identity of Sri Caitanya Mahaprabhu.
TRANSLATION
Gopinatha Acarya was a resident of Nadia, the son-in-law of Visarada and
a devotee of Caitanya Mahaprabhu. He knew the true identity of His
Lordship.
PURPORT
Mahesvara Visarada was a classmate of Nilambara Cakravarti's. He lived
in the Nadia, district in a village called Vidyanagara, and had two sons
named Madhusudana Vacaspati and Vasudeva Sarvabhauma. His son-in-law was
Gopinatha Acarya.
Madhya 6.19
TEXT 19
TEXT
mukunda-sahita purve ache paricaya
mukunda dekhiya tanra ha-ila vismaya
SYNONYMS
mukunda-sahita -- with Mukunda Datta; purve -- previously; ache -- there
was; paricaya -- acquaintance; mukunda -- Mukunda Datta; dekhiya --
seeing; tanra -- of him (Gopinatha Acarya); ha-ila -- there was; vismaya
-- astonishment.
TRANSLATION
Gopinatha Acarya had previously been acquainted with Mukunda Datta, and
when the Acarya saw him at Jagannatha Puri, he was very much astonished.
Madhya 6.20
TEXT 20
TEXT
mukunda tanhare dekhi' kaila namaskara
tenho alingiya puche prabhura samacara
SYNONYMS
mukunda -- Mukunda Datta; tanhare -- him; dekhi' -- seeing; kaila --
offered; namaskara -- obeisances; tenho -- he; alingiya -- embracing;
puche -- inquires; prabhura -- of Lord Caitanya Mahaprabhu; samacara --
news.
TRANSLATION
Mukunda Datta offered obeisances unto Gopinatha Acarya upon meeting him.
Then the Acarya embraced Mukunda Datta and inquired about news of Sri
Caitanya Mahaprabhu.
Madhya 6.21
TEXT 21
TEXT
mukunda kahe, -- prabhura ihan haila agamane
ami-saba asiyachi mahaprabhura sane
SYNONYMS
mukunda kahe -- Mukunda replies; prabhura -- of Lord Caitanya Mahaprabhu;
ihan -- here; haila -- there was; agamane -- coming; ami-saba -- all of
us; asiyachi -- have come; mahaprabhura -- Caitanya Mahaprabhu; sane --
with.
TRANSLATION
Mukunda Datta replied, "The Lord has already arrived here. We have come
with Him."
Madhya 6.22
TEXT 22
TEXT
nityananda-gosanike acarya kaila namaskara
sabe meli' puche prabhura varta bara bara
SYNONYMS
nityananda-gosanike -- unto Lord Nityananda Prabhu; acarya -- Gopinatha
Acarya; kaila namaskara -- offered obeisances; sabe meli' -- meeting
them all; puche -- inquires; prabhura -- of Lord Caitanya Mahaprabhu;
varta -- news; bara bara -- again and again.
TRANSLATION
As soon as Gopinatha Acarya saw Nityananda Prabhu, he offered his
obeisances unto Him. In this way, meeting all the devotees, he asked
about news of Lord Caitanya Mahaprabhu again and again.
Madhya 6.23
TEXT 23
TEXT
mukunda kahe, -- ‘mahaprabhu sannyasa kariya
nilacale aila sange ama-saba lana
SYNONYMS
mukunda kahe -- Mukunda Datta replies; mahaprabhu -- Sri Caitanya
Mahaprabhu; sannyasa kariya -- after accepting the renounced order of
life; nilacale -- to Jagannatha Puri; aila -- has come; sange -- with
Him; ama-saba -- all of us; lana -- taking.
TRANSLATION
Mukunda Datta continued, "After accepting the sannyasa order, Lord
Caitanya Mahaprabhu has come to Jagannatha Puri and has brought all of
us with Him.
Madhya 6.24
TEXT 24
TEXT
ama-saba chadi' age gela darasane
ami-saba pache ailan tanra anvesane
SYNONYMS
ama-saba -- all of us; chadi' -- leaving; age -- ahead; gela -- went;
darasane -- to see Lord Jagannatha; ami-saba -- all of us; pache --
behind; ailan -- came; tanra -- of Him; anvesane -- in search.
TRANSLATION
"Lord Caitanya Mahaprabhu left our company and walked ahead to see Lord
Jagannatha. We have just arrived and are now looking for Him.
Madhya 6.25
TEXT 25
TEXT
anyonye lokera mukhe ye katha sunila
sarvabhauma-grhe prabhu, -- anumana kaila
SYNONYMS
anyonye -- among themselves; lokera -- of the people in general; mukhe --
in the mouths; ye -- that which; katha -- talk; sunila -- was heard;
sarvabhauma-grhe -- at the home of Sarvabhauma Bhattacarya; prabhu --
the Lord; anumana -- a guess; kaila -- made.
TRANSLATION
"From the talk of the people in general, we have guessed that the Lord
is now at the house of Sarvabhauma Bhattacarya.
Madhya 6.26
TEXT 26
TEXT
isvara-darsane prabhu preme acetana
sarvabhauma lana gela apana-bhavana
SYNONYMS
isvara-darsane -- by seeing Lord Jagannatha; prabhu -- Lord Sri Caitanya
Mahaprabhu; preme -- in the ecstasy of love of Godhead; acetana --
unconscious; sarvabhauma -- Sarvabhauma Bhattacarya; lana gela -- has
taken; apana-bhavana -- to his own home.
TRANSLATION
"Upon seeing Lord Jagannatha, Caitanya Mahaprabhu became ecstatic and
fell unconscious, and Sarvabhauma Bhattacarya has taken Him to his home
in this condition.
Madhya 6.27
TEXT 27
TEXT
tomara milane yabe amara haila mana
daive sei ksane pailun tomara darasana
SYNONYMS
tomara -- of you; milane -- in meeting; yabe -- when; amara -- of me;
haila -- there was; mana -- the mind; daive -- by chance; sei ksane --
at that very moment; pailun -- got; tomara -- your; darasana -- meeting.
TRANSLATION
"Just as I was thinking of meeting you, by chance we have actually met.
Madhya 6.28
TEXT 28
TEXT
cala, sabe yai sarvabhaumera bhavana
prabhu dekhi' pache kariba isvara darsana'
SYNONYMS
cala -- let us go; sabe -- all; yai -- we shall go; sarvabhaumera
bhavana -- to the house of Sarvabhauma Bhattacarya; prabhu dekhi' --
seeing Lord Sri Caitanya Mahaprabhu; pache -- later; kariba -- we shall
do; isvara darsana -- seeing of Lord Jagannatha.
TRANSLATION
"First let us all go to the house of Sarvabhauma Bhattacarya and see
Caitanya Mahaprabhu. Later we shall come to see Lord Jagannatha."
Madhya 6.29
TEXT 29
TEXT
eta suni' gopinatha sabare lana
sarvabhauma-ghare gela harasita hana
SYNONYMS
eta suni' -- hearing this; gopinatha -- Gopinatha Acarya; sabare -- all
of them; lana -- taking with him; sarvabhauma-ghare -- to the house of
Sarvabhauma Bhattacarya; gela -- went; harasita hana -- becoming very
pleased.
TRANSLATION
Hearing this and feeling very pleased, Gopinatha Acarya immediately took
all the devotees with him and approached the house of Sarvabhauma
Bhattacarya.
Madhya 6.30
TEXT 30
TEXT
sarvabhauma-sthane giya prabhuke dekhila
prabhu dekhi' acaryera duhkha-harsa haila
SYNONYMS
sarvabhauma-sthane -- to the place of Sarvabhauma Bhattacarya; giya --
going there; prabhuke -- Lord Sri Caitanya Mahaprabhu; dekhila -- all of
them saw; prabhu dekhi' -- seeing the Lord; acaryera -- of Gopinatha
Acarya; duhkha -- unhappiness; harsa -- happiness; haila -- there was.
TRANSLATION
Arriving at the home of Sarvabhauma Bhattacarya, everyone saw the Lord
lying unconscious. Seeing Him in this condition, Gopinatha Acarya became
very unhappy, but at the same time he was happy just to see the Lord.
Madhya 6.31
TEXT 31
TEXT
sarvabhaume janana saba nila abhyantare
nityananda-gosanire tenho kaila namaskare
SYNONYMS
sarvabhaume -- Sarvabhauma Bhattacarya; janana -- informing and taking
permission; saba -- all the devotees; nila -- took; abhyantare -- within
the house; nityananda-gosanire -- unto Nityananda Prabhu; tenho --
Sarvabhauma Bhattacarya; kaila -- offered; namaskare -- obeisances.
TRANSLATION
Sarvabhauma Bhattacarya permitted all the devotees to enter his house,
and upon seeing Nityananda Prabhu, the Bhattacarya offered Him
obeisances.
Madhya 6.32
TEXT 32
TEXT
saba sahita yatha-yogya karila milana
prabhu dekhi' sabara haila harasita mana
SYNONYMS
saba sahita -- with all of them; yatha-yogya -- as it was befitting;
karila -- did; milana -- meeting; prabhu dekhi' -- seeing the Lord;
sabara -- of all; haila -- became; harasita -- pleased; mana -- the
minds.
TRANSLATION
Sarvabhauma met with all the devotees and offered them a proper welcome.
They were all pleased to see Lord Caitanya Mahaprabhu.
Madhya 6.33
TEXT 33
TEXT
sarvabhauma pathaila saba darsana karite
‘candanesvara' nija-putra dila sabara sathe
SYNONYMS
sarvabhauma -- Sarvabhauma Bhattacarya; pathaila -- sent them; saba --
all; darsana karite -- to see Lord Jagannatha; candana-isvara -- of the
name Candanesvara; nija-putra -- his son; dila -- gave; sabara sathe --
with all of them.
TRANSLATION
The Bhattacarya then sent them all back to see Lord Jagannatha, and he
asked his own son, Candanesvara, to accompany them as a guide.
Madhya 6.34
TEXT 34
TEXT
jagannatha dekhi' sabara ha-ila ananda
bhavete avista haila prabhu nityananda
SYNONYMS
jagannatha dekhi' -- seeing Lord Jagannatha; sabara -- of everyone; ha-
ila -- there was; ananda -- pleasure; bhavete -- in ecstasy; avista --
overwhelmed; haila -- became; prabhu nityananda -- Lord Nityananda.
TRANSLATION
Everyone was then very pleased to see the Deity of Lord Jagannatha. Lord
Nityananda in particular was overwhelmed with ecstasy.
Madhya 6.35
TEXT 35
TEXT
sabe meli' dhari tanre susthira karila
isvara-sevaka mala-prasada ani' dila
SYNONYMS
sabe meli' -- meeting all together; dhari -- caught; tanre -- Him; su-
sthira -- steady; karila -- made; isvara-sevaka -- the priest of the
Deity; mala -- garland; prasada -- offering; ani -- bringing; dila --
gave.
TRANSLATION
When Lord Nityananda Prabhu nearly fainted, all the devotees caught Him
and steadied Him. At that time, the priest of Lord Jagannatha brought a
garland that had been offered to the Deity and offered it to Nityananda
Prabhu.
Madhya 6.36
TEXT 36
TEXT
prasada pana sabe haila anandita mane
punarapi aila sabe mahaprabhura sthane
SYNONYMS
prasada pana -- getting this honor of the garland; sabe -- all of them;
haila -- became; anandita mane -- pleased in the mind; punarapi -- again;
aila -- came back; sabe -- all; mahaprabhura sthane -- to the place
where Sri Caitanya Mahaprabhu was staying.
TRANSLATION
Everyone was pleased to receive this garland worn by Lord Jagannatha.
Afterwards they all returned to the place where Lord Sri Caitanya
Mahaprabhu was staying.
Madhya 6.37
TEXT 37
TEXT
ucca kari' kare sabe nama-sankirtana
trtiya prahare haila prabhura cetana
SYNONYMS
ucca -- very loudly; kari' -- doing; kare -- began; sabe -- all; nama-
sankirtana -- chanting of the Hare Krsna maha-mantra; trtiya prahare --
in the forenoon; haila -- there was; prabhura -- of Lord Caitanya;
cetana -- consciousness.
TRANSLATION
All of the devotees then began to loudly chant the Hare Krsna mantra.
Just before noon the Lord regained His consciousness.
Madhya 6.38
TEXT 38
TEXT
hunkara kariya uthe ‘hari' ‘hari' bali'
anande sarvabhauma tanra laila pada-dhuli
SYNONYMS
hunkara kariya -- making a loud sound; uthe -- got up; hari hari bali' --
chanting Hari, Hari; anande -- in pleasure; sarvabhauma -- Sarvabhauma
Bhattacarya; tanra -- His; laila -- took; pada-dhuli -- the dust of the
feet.
TRANSLATION
Caitanya Mahaprabhu got up and very loudly chanted, "Hari! Hari!"
Sarvabhauma Bhattacarya was very pleased to see the Lord regain
consciousness, and he took the dust of the Lord's lotus feet.
Madhya 6.39
TEXT 39
TEXT
sarvabhauma kahe, -- sighra karaha madhyahna
muni bhiksa dimu aji maha-prasadanna
SYNONYMS
sarvabhauma -- Sarvabhauma Bhattacarya; kahe -- says; sighra -- very
soon; karaha -- do; madhya-ahna -- midday duties; muni -- I; bhiksa --
alms; dimu -- shall offer; aji -- today; maha-prasada-anna -- remnants
of food offered to Lord Jagannatha.
TRANSLATION
The Bhattacarya informed all of them, "Please take your midday baths
immediately. Today I shall offer you maha-prasadam, the remnants of food
offered to Lord Jagannatha."
Madhya 6.40
TEXT 40
TEXT
samudra-snana kari' mahaprabhu sighra aila
carana pakhali' prabhu asane vasila
SYNONYMS
samudra-snana -- a bath in the sea; kari' -- taking; mahaprabhu -- Sri
Caitanya Mahaprabhu; sighra -- very soon; aila -- returned; carana --
feet; pakhali' -- washing; prabhu -- Lord Caitanya Mahaprabhu; asane --
on a seat; vasila -- sat.
TRANSLATION
After bathing in the sea, Sri Caitanya Mahaprabhu and His devotees
returned very soon. The Lord then washed His feet and sat down on a
carpet to take lunch.
Madhya 6.41
TEXT 41
TEXT
bahuta prasada sarvabhauma anaila
tabe mahaprabhu sukhe bhojana karila
SYNONYMS
bahuta prasada -- varieties of food offered to Lord Jagannatha;
sarvabhauma -- Sarvabhauma Bhattacarya; anaila -- caused to bring them;
tabe -- at that time; mahaprabhu -- Sri Caitanya Mahaprabhu; sukhe -- in
happiness; bhojana -- lunch; karila -- accepted.
TRANSLATION
Sarvabhauma Bhattacarya made arrangements to bring various kinds of maha-
prasadam from the Jagannatha temple. Sri Caitanya Mahaprabhu then
accepted lunch with great happiness.
Madhya 6.42
TEXT 42
TEXT
suvarna-thalira anna uttama vyanjana
bhakta-gana-sange prabhu karena bhojana
SYNONYMS
suvarna-thalira -- on golden plates; anna -- rice; uttama -- first-class;
vyanjana -- vegetables; bhakta-gana -- the devotees; sange -- with;
prabhu -- Lord Caitanya Mahaprabhu; karena -- accepts; bhojana -- lunch.
TRANSLATION
Caitanya Mahaprabhu was offered special rice and first-class vegetables
on golden plates. He thus took lunch in the company of His devotees.
Madhya 6.43
TEXT 43
TEXT
sarvabhauma parivesana karena apane
prabhu kahe, -- more deha laphra-vyanjane
SYNONYMS
sarvabhauma -- Sarvabhauma Bhattacarya; parivesana -- distribution;
karena -- does; apane -- personally; prabhu kahe -- Lord Caitanya
Mahaprabhu said; more -- unto Me; deha -- please give; laphra-vyanjane --
boiled vegetables.
TRANSLATION
While Sarvabhauma Bhattacarya personally distributed the prasadam, Lord
Caitanya Mahaprabhu requested him, "Please give Me only boiled
vegetables.
PURPORT
Laphra-vyanjana is a preparation in which many vegetables are boiled
together, and then a chenka is added, consisting of spices like cumin,
black pepper and mustard seed.
Madhya 6.44
TEXT 44
TEXT
pitha-pana deha tumi inha-sabakare
tabe bhattacarya kahe yudi' dui kare
SYNONYMS
pitha-pana -- cakes and condensed-milk preparations; deha -- give; tumi -
- you; inha-sabakare -- to all these devotees; tabe -- at that time;
bhattacarya -- Sarvabhauma Bhattacarya; kahe -- said; yudi' -- folding;
dui kare -- two hands.
TRANSLATION
"You can offer the cakes and preparations made with condensed milk to
all the devotees." Hearing this, the Bhattacarya folded his hands and
spoke as follows.
Madhya 6.45
TEXT 45
TEXT
jagannatha kaiche kariyachena bhojana
aji saba mahaprasada kara asvadana
SYNONYMS
jagannatha -- Lord Jagannatha; kaiche -- as; kariyachena -- has accepted;
bhojana -- lunch; aji -- today; saba -- all of you; maha-prasada -- the
remnants of food offered to the Lord; kara -- do; asvadana -- tasting.
TRANSLATION
"Today, all of you please try to taste the lunch just as Lord Jagannatha
accepted it."
Madhya 6.46
TEXT 46
TEXT
eta bali' pitha-pana saba khaoyaila
bhiksa karana acamana karaila
SYNONYMS
eta bali' -- saying this; pitha-pana -- many kinds of cakes and
condensed-milk preparations; saba -- all; khaoyaila -- made to eat;
bhiksa karana -- after offering prasadam; acamana karaila -- made them
wash their hands, feet and mouths.
TRANSLATION
After saying this, he made them all eat the various cakes and condensed-
milk preparations. After feeding them, he offered them water to wash
their hands, feet and mouths.
Madhya 6.47
TEXT 47
TEXT
ajna magi' gela gopinatha acaryake lana
prabhura nikata aila bhojana karina
SYNONYMS
ajna magi' -- taking permission; gela -- went; gopinatha acaryake lana --
taking Gopinatha Acarya; prabhura -- Lord Caitanya Mahaprabhu; nikata --
near; aila -- went; bhojana karina -- after taking lunch.
TRANSLATION
Begging permission from Lord Caitanya Mahaprabhu and His devotees,
Sarvabhauma Bhattacarya then went with Gopinatha Acarya to take lunch.
After finishing their lunch, they returned to Lord Caitanya Mahaprabhu.
Madhya 6.48
TEXT 48
TEXT
‘namo narayanaya' bali' namaskara kaila
‘krsne matir astu' bali' gosani kahila
SYNONYMS
namah narayanaya -- I offer my respects to Narayana; bali' -- saying;
namaskara kaila -- offered respects to Lord Caitanya Mahaprabhu; krsne --
unto Lord Krsna; matih astu -- let there be attraction; bali' -- saying;
gosani -- Sri Caitanya Mahaprabhu; kahila -- spoke.
TRANSLATION
Offering his obeisances to Caitanya Mahaprabhu, Sarvabhauma Bhattacarya
said, "Namo narayanaya" ["I offer my obeisances to Narayana"].
In return, Caitanya Mahaprabhu said, "Krsne matir astu" ["Let your
attention be on Krsna"].
PURPORT
It is the etiquette among sannyasis, those on the fourth platform of
spiritual life, to offer respects by saying om namo narayanaya ("I offer
my respectful obeisances unto Narayana"). This greeting is used
especially by Mayavadi sannyasis. According to the smrti scriptures, a
sannyasi should not expect anything from anyone, nor should he consider
himself identical with the Supreme Personality of Godhead. Vaisnava
sannyasis never think of themselves as being one with the Lord; they
always consider themselves eternal servants of Krsna, and they want to
see everyone in the world become Krsna conscious. For this reason, a
Vaisnava sannyasi always offers his blessings to everyone, saying krsne
matir astu ("May you become Krsna conscious").
Madhya 6.49
TEXT 49
TEXT
suni' sarvabhauma mane vicara karila
vaisnava-sannyasi inho, vacane janila
SYNONYMS
suni' -- hearing this; sarvabhauma -- Sarvabhauma Bhattacarya; mane --
within the mind; vicara karila -- considered; vaisnava-sannyasi --
Vaisnava sannyasi; inho -- this person; vacane -- by words; janila --
understood.
TRANSLATION
Hearing these words, Sarvabhauma understood Lord Caitanya to be a
Vaisnava sannyasi.
Madhya 6.50
TEXT 50
TEXT
gopinatha acaryere kahe sarvabhauma
gosanira janite cahi kahan purvasrama
SYNONYMS
gopinatha acaryere -- to Gopinatha Acarya; kahe -- said; sarvabhauma --
Sarvabhauma Bhattacarya; gosanira -- of Lord Caitanya Mahaprabhu; janite
-- to know; cahi -- I want; kahan -- what; purva-asrama -- previous
situation.
TRANSLATION
Sarvabhauma then said to Gopinatha Acarya, "I want to know Caitanya
Mahaprabhu's previous situation."
PURPORT
The word purvasrama refers to one's previous situation in life.
Sometimes a person will accept the renounced order from householder life,
and sometimes even from student (brahmacari) life. Sarvabhauma
Bhattacarya wanted to know of Sri Caitanya Mahaprabhu's previous
situation as a householder.
Madhya 6.51
TEXT 51
TEXT
gopinathacarya kahe, -- navadvipe ghara
‘jagannatha' -- nama, padavi -- ‘misra purandara'
SYNONYMS
gopinatha-acarya kahe -- Gopinatha Acarya replied; navadvipe -- in
Navadvipa; ghara -- residence; jagannatha -- Jagannatha; nama -- named;
padavi -- the surname; misra purandara -- Misra Purandara.
TRANSLATION
Gopinatha Acarya replied, "There was a man named Jagannatha, who was a
resident of Navadvipa, and whose surname was Misra Purandara.
Madhya 6.52
TEXT 52
TEXT
‘visvambhara' -- nama inhara, tanra inho putra
nilambara cakravartira hayena dauhitra
SYNONYMS
visvambhara -- Visvambhara; nama -- the name; inhara -- His; tanra -- of
Jagannatha Misra; inho -- He; putra -- son; nilambara cakravartira -- of
Nilambara Cakravarti; hayena -- is; dauhitra -- grandson (daughter's son)
.
TRANSLATION
"Lord Caitanya Mahaprabhu is the son of that Jagannatha Misra, and His
former name was Visvambhara Misra. He also happens to be the grandson of
Nilambara Cakravarti."
Madhya 6.53
TEXT 53
TEXT
sarvabhauma kahe, -- nilambara cakravarti
visaradera samadhyayi, -- ei tanra khyati
SYNONYMS
sarvabhauma kahe -- Sarvabhauma said; nilambara cakravarti -- the
gentleman named Nilambara Cakravarti; visaradera -- of Mahesvara
Visarada (Sarvabhauma's father); samadhyayi -- class friend; ei -- this;
tanra -- of him; khyati -- acquaintance.
TRANSLATION
The Bhattacarya said, "Nilambara Cakravarti was a classmate of my father,
Mahesvara Visarada. I knew him as such.
Madhya 6.54
TEXT 54
TEXT
‘misra purandara' tanra manya, hena jani
pitara sambandhe donhake pujya kari' mani
SYNONYMS
misra purandara -- Jagannatha Misra Purandara; tanra -- his; manya --
respectable; hena -- thus; jani -- I know; pitara sambandhe -- in
relationship to my father; donhake -- both of them (Nilambara Cakravarti
and Jagannatha Misra); pujya -- respectable; kari' -- thinking; mani --
I accept.
TRANSLATION
"Jagannatha Misra Purandara was respected by my father. Thus because of
their relationship with my father, I respect both Jagannatha Misra and
Nilambara Cakravarti."
Madhya 6.55
TEXT 55
TEXT
nadiya-sambandhe sarvabhauma hrsta haila
prita hana gosanire kahite lagila
SYNONYMS
nadiya-sambandhe -- in connection with Nadia; sarvabhauma -- Sarvabhauma
Bhattacarya; hrsta -- pleased; haila -- became; prita hana -- thus being
pleased; gosanire -- unto Lord Sri Caitanya Mahaprabhu; kahite lagila --
began to speak.
TRANSLATION
Hearing that Sri Caitanya Mahaprabhu belonged to the Nadia district,
Sarvabhauma Bhattacarya became very pleased and addressed the Lord as
follows.
Madhya 6.56
TEXT 56
TEXT
‘sahajei pujya tumi, are ta' sannyasa
ataeva han tomara ami nija-dasa'
SYNONYMS
sahajei -- naturally; pujya -- respectable; tumi -- You; are -- over and
above this; ta' -- certainly; sannyasa -- the renounced order of life;
ataeva -- therefore; han -- am; tomara -- Your; ami -- I; nija-dasa --
personal servant.
TRANSLATION
"You are naturally respectable. Besides, You are a sannyasi; thus I wish
to become Your personal servant."
PURPORT
A sannyasi is always to be worshiped and offered all kinds of respect by
the grhasthas (householders). Although Sarvabhauma Bhattacarya was older
than Sri Caitanya Mahaprabhu, Sarvabhauma respected Him as a sannyasi
and as one who had attained the topmost platform of spiritual ecstasy.
Thus the Bhattacarya certainly accepted Him as his master.
Madhya 6.57
TEXT 57
TEXT
suni' mahaprabhu kaila sri-visnu smarana
bhattacarye kahe kichu vinaya vacana
SYNONYMS
suni' -- hearing this; mahaprabhu -- Lord Caitanya Mahaprabhu; kaila --
did; sri-visnu smarana -- remembering Lord Visnu; bhattacarye -- to
Sarvabhauma Bhattacarya; kahe -- speaks; kichu -- some; vinaya vacana --
very humble statements.
TRANSLATION
As soon as Caitanya Mahaprabhu heard this from the Bhattacarya, He
immediately remembered Lord Visnu and began to speak humbly to him as
follows.
Madhya 6.58
TEXT 58
TEXT
"tumi jagad-guru -- sarvaloka-hita-karta
vedanta padao, sannyasira upakarta
SYNONYMS
tumi jagat-guru -- you are the master of all people; sarva-loka -- of
all people; hita-karta -- the well-wisher; vedanta padao -- you teach
Vedanta philosophy; sannyasira -- of the mendicants in the renounced
order of life; upakarta -- the benefactor.
TRANSLATION
"Because you are a teacher of Vedanta philosophy, you are the master of
all the people in the world and their well-wisher as well. You are also
the benefactor of all kinds of sannyasis.
PURPORT
Because the Mayavadi sannyasis teach Vedanta philosophy to their
students or disciples, they are customarily called jagad-guru. This
indicates that they are the benefactors of all people. Although
Sarvabhauma Bhattacarya was not a sannyasi but a householder, he used to
invite all the sannyasis to his home and offer them prasadam. Thus he
was accepted as the best well-wisher and friend of all the sannyasis.
Madhya 6.59
TEXT 59
TEXT
ami balaka-sannyasi -- bhanda-manda nahi jani
tomara asraya nilun, guru kari' mani
SYNONYMS
ami -- I; balaka-sannyasi -- a young sannyasi; bhanda-manda -- good and
bad; nahi -- not; jani -- know; tomara -- your; asraya -- shelter; nilun
-- have taken; guru -- spiritual master; kari' -- taking as; mani -- I
accept.
TRANSLATION
"I am a young sannyasi, and I actually have no knowledge of what is good
and what is bad. Therefore I am taking shelter of you and accepting you
as My spiritual master.
Madhya 6.60
TEXT 60
TEXT
tomara sanga lagi' mora ihan agamana
sarva-prakare karibe amaya palana
SYNONYMS
tomara -- your; sanga -- association; lagi' -- for the sake of; mora --
My; ihan -- here; agamana -- arrival; sarva-prakare -- in all respects;
karibe -- you will do; amaya -- unto Me; palana -- maintaining.
TRANSLATION
"I have come here only to associate with you, and I am now taking
shelter of you. Will you kindly maintain Me in all respects?
Madhya 6.61
TEXT 61
TEXT
aji ye haila amara bada-i vipatti
taha haite kaile tumi amara avyahati"
SYNONYMS
aji -- today; ye -- that which; haila -- happened; amara -- My; bada-i --
very great; vipatti -- obstacle; taha -- that danger; haite -- from;
kaile -- did; tumi -- you; amara -- My; avyahati -- relief.
TRANSLATION
"The incident that happened today was a great obstacle for Me, but you
have kindly relieved Me of it."
Madhya 6.62
TEXT 62
TEXT
bhattacarya kahe, -- ekale tumi na yaiha darsane
amara sange yabe, kimva amara loka-sane
SYNONYMS
bhattacarya kahe -- the Bhattacarya said; ekale -- alone; tumi -- You;
na -- not; yaiha -- go; darsane -- to see the Deity; amara sange -- with
me; yabe -- You should go; kimva -- or; amara loka-sane -- with my men.
TRANSLATION
The Bhattacarya replied, "Do not go alone to see the Deity at the
Jagannatha temple. It is better that You go with me or my men."
Madhya 6.63
TEXT 63
TEXT
prabhu kahe, -- ‘mandira bhitare na yaiba
garudera pase rahi' darsana kariba'
SYNONYMS
prabhu kahe -- Sri Caitanya replied; mandira -- the temple; bhitare --
inside; na -- never; yaiba -- I shall go; garudera -- of the column
known as the Garuda-stambha; pase -- by the side; rahi' -- staying;
darsana -- seeing; kariba -- I shall do.
TRANSLATION
The Lord said, "I shall never enter the temple but shall always view the
Lord from the side of the Garuda-stambha."
Madhya 6.64
TEXT 64
TEXT
gopinathacaryake kahe sarvabhauma
‘tumi gosanire lana karaiha darasana
SYNONYMS
gopinatha-acaryake -- to Gopinatha Acarya; kahe -- says; sarvabhauma --
Sarvabhauma Bhattacarya; tumi -- you; gosanire -- Lord Caitanya
Mahaprabhu; lana -- taking; karaiha -- make Him do; darasana -- seeing
of Lord Jagannatha.
TRANSLATION
Sarvabhauma Bhattacarya then told Gopinatha Acarya, "Take Gosvamiji and
show Him Lord Jagannatha.
Madhya 6.65
TEXT 65
TEXT
amara matr-svasa-grha -- nirjana sthana
tahan vasa deha, kara sarva samadhana'
SYNONYMS
amara -- my; matr-svasa -- of the aunt; grha -- the home; nirjana sthana
-- very solitary place; tahan -- there; vasa -- an apartment; deha --
give; kara -- make; sarva -- all; samadhana -- arrangements.
TRANSLATION
"Also, the apartment belonging to my maternal aunt is in a very solitary
place. Make all arrangements for Him to stay there."
Madhya 6.66
TEXT 66
TEXT
gopinatha prabhu lana tahan vasa dila
jala, jala-patradika sarva samadhana kaila
SYNONYMS
gopinatha -- Gopinatha Acarya; prabhu -- Lord Caitanya Mahaprabhu; lana -
- taking; tahan -- there; vasa -- apartment; dila -- gave; jala -- water;
jala-patra-adika -- waterpots and other vessels; sarva -- all;
samadhana -- arrangements; kaila -- made.
TRANSLATION
Thus Gopinatha Acarya took Lord Caitanya Mahaprabhu to His residential
quarters and showed Him where to find water, tubs and waterpots. Indeed,
he arranged everything.
Madhya 6.67
TEXT 67
TEXT
ara dina gopinatha prabhu sthane giya
sayyotthana darasana karaila lana
SYNONYMS
ara dina -- the next day; gopinatha -- Gopinatha Acarya; prabhu -- of
Lord Caitanya Mahaprabhu; sthane -- to the place; giya -- going; sayya-
utthana -- the rising from bed of Lord Jagannatha; darasana -- seeing;
karaila -- caused; lana -- taking Him.
TRANSLATION
The next day Gopinatha Acarya took Lord Caitanya Mahaprabhu to see the
early rising of Lord Jagannatha.
Madhya 6.68
TEXT 68
TEXT
mukunda-datta lana aila sarvabhauma sthane
sarvabhauma kichu tanre balila vacane
SYNONYMS
mukunda-datta -- Mukunda Datta; lana -- taking; aila -- went;
sarvabhauma -- of Sarvabhauma Bhattacarya; sthane -- to the place;
sarvabhauma -- Sarvabhauma Bhattacarya; kichu -- something; tanre -- to
Mukunda Datta; balila -- said; vacane -- in words.
TRANSLATION
Gopinatha Acarya then took Mukunda Datta with him and went to
Sarvabhauma's house. When they arrived, Sarvabhauma addressed Mukunda
Datta as follows.
Madhya 6.69
TEXT 69
TEXT
‘prakrti-vinita, sannyasi dekhite sundara
amara bahu-priti bade inhara upara
SYNONYMS
prakrti-vinita -- by nature very humble and meek; sannyasi -- renouncer;
dekhite -- to see; sundara -- very beautiful; amara -- my; bahu-priti --
great affection; bade -- increases; inhara -- Him; upara -- upon.
TRANSLATION
"The sannyasi is very meek and humble by nature, and His person is very
beautiful to see. Consequently my affection for Him increases.
PURPORT
Sarvabhauma Bhattacarya considered Sri Caitanya Mahaprabhu a very humble
and meek person because although Caitanya Mahaprabhu was a sannyasi, He
still retained His brahmacari name. The Lord took sannyasa from Kesava
Bharati in the Bharati sampradaya, in which the brahmacaris (the
assistants of the sannyasis) are named "Caitanya." Even after accepting
sannyasa, Caitanya Mahaprabhu retained the name "Caitanya," meaning a
humble servant of a sannyasi. Sarvabhauma Bhattacarya appreciated this
very much.
Madhya 6.70
TEXT 70
TEXT
kon sampradaye sannyasa karyachena grahana
kiba nama inhara, sunite haya mana'
SYNONYMS
kon sampradaye -- in which community; sannyasa -- the renounced order of
life; karyachena -- has made; grahana -- acceptance; kiba -- what; nama -
- name; inhara -- His; sunite -- to hear; haya -- it is; mana -- my mind.
TRANSLATION
"From which sampradaya has He accepted the sannyasa order, and what is
His name?"
Madhya 6.71
TEXT 71
TEXT
gopinatha kahe, -- nama sri-krsna-caitanya
guru inhara kesava-bharati maha-dhanya
SYNONYMS
gopinatha kahe -- Gopinatha Acarya replied; nama -- His name; sri-krsna-
caitanya -- Sri Krsna Caitanya; guru -- sannyasa-guru; inhara -- His;
kesava-bharati -- of the name Kesava Bharati; maha-dhanya -- the greatly
fortunate personality.
TRANSLATION
Gopinatha Acarya replied, "The Lord's name is Sri Krsna Caitanya, and
His sannyasa preceptor is the greatly fortunate Kesava Bharati."
Madhya 6.72
TEXT 72
TEXT
sarvabhauma kahe, -- ‘inhara nama sarvottama
bharati-sampradaya inho -- hayena madhyama'
SYNONYMS
sarvabhauma kahe -- Sarvabhauma Bhattacarya replied; inhara -- His; nama
-- name; sarva-uttama -- first-class; bharati-sampradaya -- the
community of the Bharati sannyasis; inho -- He; hayena -- becomes;
madhyama -- middle-class.
TRANSLATION
Sarvabhauma Bhattacarya said, "‘Sri Krsna' is a very good name, but He
belongs to the Bharati community. Therefore He is a second-class
sannyasi."
Madhya 6.73
TEXT 73
TEXT
gopinatha kahe, -- inhara nahi bahyapeksa
ataeva bada sampradayera nahika apeksa
SYNONYMS
gopinatha kahe -- Gopinatha Acarya replied; inhara -- of the Lord; nahi -
- there is not; bahya-apeksa -- dependence on any external formality;
ataeva -- therefore; bada -- big; sampradayera -- of a community; nahika
-- there is not; apeksa -- necessity.
TRANSLATION
Gopinatha Acarya replied, "Sri Krsna Caitanya Mahaprabhu does not rely
on any external formality. There is no need for Him to accept the
sannyasa order from a superior sampradaya."
PURPORT
Sri Caitanya Mahaprabhu accepted sannyasa from the Bharati sampradaya (
community), which belongs to the disciplic succession of Sankaracarya.
Sankaracarya introduced names for his sannyasa disciples, and these are
ten in number. Out of these, the surnames Tirtha, Asrama and Sarasvati
are considered topmost. In the monastery at Srngeri, the surname
Sarasvati is considered first class, Bharati second class and Puri third
class. A sannyasi who has very nicely understood the slogan tat tvam asi
and who takes his bath at the confluence of the rivers Ganges, Yamuna
and Sarasvati is called a Tirtha. A person who is very eager to accept
sannyasa, who is detached from worldly activities, who has no desire for
any kind of material facilities, and who is thus saved from repeated
birth and death is known as Asrama. When a sannyasi lives in a beautiful,
solitary place in the forest and is freed from all material desires, he
is called Vana. A sannyasi who always lives in the forest and renounces
all connection with the world in order to be elevated to the heavenly
planets, where he can live in the Nandana-kanana, is called Aranya. One
who prefers living in the mountains engaging in the study of the
Bhagavad-gita and whose intelligence is fixed is called Giri. One who
prefers living in great mountains, even among ferocious animals, to
attain the summit of philosophical speculation (understanding that the
essence of this material world is useless) is called Parvata. A sannyasi
who has dipped into the ocean of the Absolute Truth and collected some
valuable stones of knowledge from that ocean, who never falls from the
regulative principles of a sannyasi, is called Sagara. One who has
learned the classical art of music, who engages in its culture, and who
has become expert and completely aloof from material attachment is
called Sarasvati. Sarasvati is the goddess of music and learning, and in
one hand she holds a musical instrument called a vina. A sannyasi who is
always engaged in music for spiritual elevation is called Sarasvati. One
who has become completely educated and is freed from all kinds of
ignorance and who is never unhappy, even in a distressed condition, is
called Bharati. One who has become very expert in absolute knowledge,
who is situated in the Absolute Truth, and who always discusses the
Absolute Truth is called Puri.
All these sannyasis are assisted by brahmacaris, who are described as
follows: One who knows his real identity and is fixed in his particular
occupational duty, who is always happy in spiritual understanding, is
called Svarupa-brahmacari. One who completely knows the Brahman
effulgence and is always engaged in the practice of yoga is called
Prakasa-brahmacari. One who has acquired absolute knowledge and who
always meditates on the Absolute Truth, knowledge, the unlimited and the
Brahman effulgence, thus keeping himself in transcendental bliss, is
called Ananda-brahmacari. One who is able to distinguish between matter
and spirit, who is never disturbed by material transformations, and who
meditates on the unlimited, inexhaustible, auspicious Brahman effulgence
is a first-class, learned brahmacari and is named Caitanya.
When Sarvabhauma Bhattacarya was talking with Gopinatha Acarya about Sri
Caitanya Mahaprabhu's sannyasa community, he appreciated the first name,
"Sri Krsna," but did not like the surname, "Caitanya," which is the name
for a brahmacari belonging to the Bharati community. He therefore
suggested that the Lord be elevated to the Sarasvati community. However,
Gopinatha Acarya pointed out that the Lord does not depend on any
external formality. Gopinatha Acarya was firmly convinced that Sri
Caitanya Mahaprabhu was Krsna Himself and therefore independent of any
external ritual or formality. If one wants to engage in pure devotional
service, he does not require titular superiority as a Bharati or a
Sarasvati.
Madhya 6.74
TEXT 74
TEXT
bhattacarya kahe, -- ‘inhara praudha yauvana
kemate sannyasa-dharma ha-ibe raksana
SYNONYMS
bhattacarya kahe -- Sarvabhauma Bhattacarya replied; inhara -- His;
praudha -- full; yauvana -- youth; kemate -- how; sannyasa-dharma --
principles of a sannyasi; ha-ibe -- there will be; raksana -- protection.
TRANSLATION
The Bhattacarya inquired, "Sri Caitanya Mahaprabhu is in His full-
fledged youthful life. How can He keep the principles of sannyasa?
Madhya 6.75
TEXT 75
TEXT
nirantara inhake vedanta sunaiba
vairagya-advaita-marge pravesa karaiba
SYNONYMS
nirantara -- continually; inhake -- to Him; vedanta -- Vedanta
philosophy; sunaiba -- I shall recite; vairagya -- of renunciation;
advaita -- of monism; marge -- on the path; pravesa -- entrance; karaiba
-- I shall cause Him to make.
TRANSLATION
"I shall continually recite Vedanta philosophy before Caitanya
Mahaprabhu so that He may remain fixed in His renunciation and thus
enter upon the path of monism."
PURPORT
According to Sarvabhauma Bhattacarya, among sannyasis the cultivation of
Vedanta philosophy helps in becoming detached from sense gratification.
Thus a sannyasi can protect the prestige of wearing a loincloth (kaupina)
. One has to practice sense control as well as mind control and subdue
the six forces of speech, mind, anger, tongue, belly and genitals. Then
one can become expert in understanding the devotional service of the
Lord and thus become a perfect sannyasi. For that purpose one must
cultivate knowledge and renunciation regularly. When one is attached to
material sense gratification, he cannot protect his sannyasa order.
Sarvabhauma Bhattacarya suggested that by the study of vairagya (
renunciation) Sri Caitanya Mahaprabhu might be saved from the clutches
of full-fledged youthful desires.
Madhya 6.76
TEXT 76
TEXT
kahena yadi, punarapi yoga-patta diya
samskara kariye uttama-sampradaye aniya'
SYNONYMS
kahena -- says; yadi -- if; punarapi -- again; yoga-patta diya --
offering Him saffron cloth; samskara -- reformatory process; kariye -- I
perform; uttama -- first-class; sampradaye -- to the community; aniya --
bringing.
TRANSLATION
Sarvabhauma Bhattacarya then suggested, "If Sri Caitanya Mahaprabhu
would like, I could bring Him into a first-class sampradaya by offering
Him saffron cloth and performing the reformatory process again."
PURPORT
The Bhattacarya wanted to reinstate Sri Caitanya Mahaprabhu into the
Sarasvati sampradaya because he did not like the Lord's belonging to the
Bharati sampradaya or Puri sampradaya. Actually, he did not know the
position of Lord Caitanya Mahaprabhu. As the Supreme Personality of
Godhead, Caitanya Mahaprabhu did not depend on an inferior or superior
sampradaya. The Supreme Personality of Godhead remains in the supreme
position in all circumstances.
Madhya 6.77
TEXT 77
TEXT
suni' gopinatha-mukunda dunhe duhkhi haila
gopinathacarya kichu kahite lagila
SYNONYMS
suni' -- hearing; gopinatha-mukunda -- Gopinatha Acarya and Mukunda
Datta; dunhe -- both; duhkhi -- unhappy; haila -- became; gopinatha-
acarya -- Gopinatha Acarya; kichu -- something; kahite -- to speak;
lagila -- began.
TRANSLATION
Gopinatha Acarya and Mukunda Datta became very unhappy when they heard
this. Gopinatha Acarya therefore addressed Sarvabhauma Bhattacarya as
follows.
Madhya 6.78
TEXT 78
TEXT
‘bhattacarya' tumi inhara na jana mahima
bhagavatta-laksanera inhatei sima
SYNONYMS
bhattacarya -- my dear Bhattacarya; tumi -- you; inhara -- of Lord
Caitanya Mahaprabhu; na -- not; jana -- know; mahima -- the greatness;
bhagavatta -- of being the Supreme Personality of Godhead; laksanera --
of symptoms; inhatei -- in Him; sima -- the highest degree.
TRANSLATION
"My dear Bhattacarya, you do not know the greatness of Lord Caitanya
Mahaprabhu. All the symptoms of the Supreme Personality of Godhead are
found in Him to the highest degree."
PURPORT
Since the Bhattacarya was an impersonalist, he had no idea of the
Absolute Truth beyond the impersonal effulgence. However, Gopinatha
Acarya informed him that Caitanya Mahaprabhu was the Supreme Personality
of Godhead. Those who know the Absolute Truth know it in three phases,
as explained in Srimad-Bhagavatam (1.2.11):
vadanti tat tattva-vidas tattvam yaj jnanam advayam
brahmeti paramatmeti bhagavan iti sabdyate
"Those who are in knowledge of the nondual Absolute Truth know very
clearly what is Brahman, what is Paramatma, and what is the Supreme
Personality of Godhead." The Supreme Personality of Godhead is sad-
aisvarya-purna, complete with six opulences. Gopinatha Acarya emphasized
that all those six opulences were completely existing in Sri Caitanya
Mahaprabhu.
Madhya 6.79
TEXT 79
TEXT
tahate vikhyata inho parama-isvara
ajna-sthane kichu nahe vijnera gocara'
SYNONYMS
tahate -- therefore; vikhyata -- celebrated; inho -- Lord Caitanya
Mahaprabhu; parama-isvara -- the Supreme Personality of Godhead; ajna-
sthane -- before an ignorant person; kichu -- any; nahe -- not; vijnera -
- of the person who knows; gocara -- information.
TRANSLATION
Gopinatha Acarya continued, "Lord Caitanya Mahaprabhu is celebrated as
the Supreme Personality of Godhead. Those who are ignorant in this
connection find the conclusion of knowledgeable men very difficult to
understand."
Madhya 6.80
TEXT 80
TEXT
sisya-gana kahe, -- ‘isvara kaha kon pramane'
acarya kahe, -- ‘vijna-mata isvara-laksane'
SYNONYMS
sisya-gana kahe -- the disciples of Sarvabhauma Bhattacarya said; isvara
kaha -- you say the Supreme Personality of Godhead; kon pramane -- by
what evidence; acarya kahe -- Gopinatha Acarya replied; vijna-mata --
statements of authorized persons; isvara-laksane -- in understanding the
Supreme Personality of Godhead.
TRANSLATION
The disciples of Sarvabhauma Bhattacarya retaliated, "By what evidence
do you conclude that Sri Caitanya Mahaprabhu is the Supreme Lord?"
Gopinatha Acarya replied, "The statements of authorized acaryas who
understand the Supreme Personality of Godhead are proof."
PURPORT
Since the appearance of Sri Caitanya Mahaprabhu, there have been many
pseudo incarnations in India who do not present authorized evidence.
Five hundred years ago the disciples of Sarvabhauma Bhattacarya, being
very learned scholars, were certainly right in asking Gopinatha Acarya
for evidence. If a person proposes that he himself is God or that
someone else is an incarnation of God or God Himself, he must cite
evidence from sastra to prove his claim. Thus the request of the
Bhattacarya's disciples is quite bona fide. Unfortunately, at the
present moment it has become fashionable to present someone as an
incarnation of God without referring to the sastras. Before an
intelligent person accepts someone as an incarnation of God, however, he
must ask about the evidence. When the disciples of Sarvabhauma
Bhattacarya challenged Gopinatha Acarya, he immediately replied
correctly: "We must hear the statements of great personalities in order
to understand the Supreme Personality of Godhead." Lord Krsna is
established as the Supreme Personality of Godhead by statements from
many authorized persons, such as Brahma, Narada, Vyasadeva, Asita and
Arjuna. Similarly, Sri Caitanya Mahaprabhu is also established as the
Supreme Personality of Godhead by evidence from the same personalities.
This will be explained later.
Madhya 6.81
TEXT 81
TEXT
sisya kahe, -- ‘isvara-tattva sadhi anumane'
acarya kahe, -- ‘anumane nahe isvara-jnane
SYNONYMS
sisya kahe -- the disciples said; isvara-tattva -- the truth of the
Absolute; sadhi -- derive; anumane -- by hypothesis; acarya kahe --
Gopinatha Acarya replied; anumane -- by hypothesis; nahe -- there is not;
isvara-jnane -- real knowledge of the Supreme Personality of Godhead.
TRANSLATION
The disciples of the Bhattacarya said, "We derive knowledge of the
Absolute Truth by logical hypothesis."
Gopinatha Acarya replied, "One cannot attain real knowledge of the
Supreme Personality of Godhead by such logical hypothesis and argument."
PURPORT
The Mayavadi philosophers in particular make certain hypotheses about
the Absolute Truth. They reason that in the material world we experience
that everything is created. If we trace the history of anything, we find
a creator. Therefore there must be a creator of this huge cosmic
manifestation. By such reasoning they come to the conclusion that a
higher power has created this cosmic manifestation. The Mayavadis do not
accept this great power to be a person. Their brains cannot accommodate
the fact that the huge cosmic manifestation can be created by a person.
They doubt this because as soon as they think of a person, they think of
a person within the material world with limited potency. Sometimes the
Mayavadi philosophers will accept Lord Krsna or Lord Rama as Bhagavan,
but they think of the Lord as a person having a material body. The
Mayavadis do not understand that the Supreme Personality of Godhead,
Krsna, has a spiritual body. They think of Krsna as a great personality,
a human being, within whom there is the supreme impersonal power,
Brahman. Therefore they finally conclude that the impersonal Brahman is
the Supreme, not the personality Krsna. This is the basis of Mayavadi
philosophy. However, from the sastras we can understand that the Brahman
effulgence consists of the bodily rays of Krsna:
yasya prabha prabhavato jagad-anda-koti-
kotisv asesa-vasudhadi-vibhuti-bhinnam
tad brahma niskalam anantam asesa-bhutam
govindam adi-purusam tam aham bhajami
"I serve the Supreme Personality of Godhead, Govinda, the primeval Lord,
the effulgence of whose transcendental body is known as the
brahmajyoti. That brahmajyoti, which is unlimited,
unfathomed and all-pervasive, is the cause of the creation of unlimited
numbers of planets with varieties of climates and specific conditions of
life." (Bs. 5.40)
Mayavadi philosophers study the Vedic literature, but they do not
understand that in the last stage of realization the Absolute Truth is
the Supreme Personality of Godhead, Krsna. They do accept the fact that
there is a creator of this cosmic manifestation, but that is anumana (
hypothesis). The Mayavadi philosophers' logic is something like seeing
smoke on a hill and concluding that there is a fire. When there is a
forest fire on a high hill, smoke is first of all visible. Since it is
known that smoke is created when there is fire, from seeing the smoke on
the hill one can conclude that a fire is burning there. Similarly, from
seeing this cosmic manifestation the Mayavadi philosophers conclude that
there must be a creator.
The disciples of Sarvabhauma Bhattacarya wanted evidence to show that
Sri Caitanya Mahaprabhu was actually the creator of the cosmic
manifestation. Only then would they accept Him as the Supreme
Personality of Godhead, the original cause of creation. Gopinatha Acarya
replied that one could not understand the Supreme Personality of Godhead
by guesswork. As Krsna says in the Bhagavad-gita (7.25):
naham prakasah sarvasya yoga-maya-samavrtah
mudho 'yam nabhijanati loko mam ajam avyayam
"I am never manifest to the foolish and unintelligent. For them I am
covered by My eternal creative potency [yogamaya]; and so the deluded
world knows Me not, who am unborn and infallible." The Supreme
Personality of Godhead reserves the right of not being exposed to
nondevotees. He can only be understood by bona fide devotees. Lord Krsna
says elsewhere in the Bhagavad-gita (18.55), bhaktya mam abhijanati: "
One can understand Me only by the devotional process." In the Fourth
Chapter of the Bhagavad-gita (4.3) Lord Krsna says, bhakto 'si me sakha
ceti rahasyam hy etad uttamam. Here Lord Krsna informs Arjuna that He is
disclosing the secrets of the Bhagavad-gita to him because he is His
devotee. Arjuna was not a sannyasi, nor was he a Vedantist or brahmana.
He was, however, a devotee of Krsna. The conclusion is that we have to
understand the Supreme Personality of Godhead from the devotees. Sri
Caitanya Mahaprabhu Himself says, guru-krsna-prasade paya bhakti-lata-
bija [Cc. Madhya 19.151].
More evidence can be cited to show that without the mercy of a devotee
or the mercy of Krsna, one cannot understand what is Krsna and what is
the Supreme Personality of Godhead. This is confirmed in the next verse.
Madhya 6.82
TEXT 82
TEXT
anumana pramana nahe isvara-tattva-jnane
krpa vina isvarere keha nahi jane
SYNONYMS
anumana pramana -- evidence by hypothesis; nahe -- there is not; isvara-
tattva-jnane -- in understanding the Absolute Truth, the Supreme
Personality of Godhead; krpa vina -- without His mercy; isvarere -- the
Supreme Personality of Godhead; keha -- anyone; nahi -- not; jane --
knows.
TRANSLATION
Gopinatha Acarya continued, "One can understand the Supreme Personality
of Godhead only by His mercy, not by guesswork or hypothesis."
PURPORT
One cannot understand the Supreme Personality of Godhead simply by
exhibiting some mundane magic. Foolish people are enchanted by magical
demonstrations, and when they see a few wonderful things done by
mystical power, they accept a magician as the Personality of Godhead or
an incarnation. This is not the way of realization. Nor should one guess
or speculate about an incarnation of God or the Personality of Godhead.
One has to learn from the bona fide person or from the Supreme
Personality of Godhead Himself, as Arjuna did, by the mercy of Krsna.
Krsna Himself also gives many hints about His potencies as the Supreme
Personality of Godhead. One should understand the Supreme Personality of
Godhead only through the evidence presented by the sastras and the
mahajanas. In any case, one must have the mercy of the Lord in order to
understand the Supreme Personality of Godhead by devotional service.
Madhya 6.83
TEXT 83
TEXT
isvarera krpa-lesa haya ta' yahare
sei ta' isvara-tattva janibare pare
SYNONYMS
isvarera -- of the Personality of Godhead; krpa-lesa -- a little mercy;
haya -- there is; ta' -- certainly; yahare -- upon whom; sei ta' -- he
certainly; isvara-tattva -- the Absolute Truth; janibare -- to know;
pare -- is able.
TRANSLATION
The Acarya continued, "If one receives but a tiny bit of the Lord's
favor by dint of devotional service, he can understand the nature of the
Supreme Personality of Godhead.
Madhya 6.84
TEXT 84
TEXT
athapi te deva padambuja-dvaya-
prasada-lesanugrhita eva hi
janati tattvam bhagavan-mahimno
na canya eko 'pi ciram vicinvan
SYNONYMS
atha -- therefore; api -- indeed; te -- Your; deva -- my Lord; pada-
ambuja-dvaya -- of the two lotus feet; prasada -- of the mercy; lesa --
by only a trace; anugrhitah -- favored; eva -- certainly; hi -- indeed;
janati -- one knows; tattvam -- the truth; bhagavat -- of the Supreme
Personality of Godhead; mahimnah -- of the greatness; na -- never; ca --
and; anyah -- another; ekah -- one; api -- although; ciram -- for a long
period; vicinvan -- speculating.
TRANSLATION
"‘My Lord, if one is favored by even a slight trace of the mercy of Your
lotus feet, he can understand the greatness of Your personality. But
those who speculate in order to understand the Supreme Personality of
Godhead are unable to know You, even though they continue to study the
Vedas for many years.'"
PURPORT
The above verse is from Srimad-Bhagavatam (10.14.29). The Brahma-samhita
states, vedesu durlabham adurlabham atma-bhaktau (Bs. 5.33). Although
the Supreme Personality of Godhead, Krsna, is the ultimate goal of
knowledge (vedais ca sarvair aham eva vedyah [Bg. 15.15]), one who is
not a pure devotee and who is not engaged in the service of the Lord
cannot understand Him. Lord Brahma therefore confirms this. Vedesu
durlabham: "It is very difficult to understand the Supreme Lord simply
through one's studies." Adurlabham atma-bhaktau: "However, it is very
easy for the devotees to capture the Lord." The Lord is known as ajita (
unconquerable). No one can conquer the Supreme Personality of Godhead,
but the Lord consents to be conquered by His devotees. That is His
nature. As stated in the Padma Purana:
atah sri-krsna-namadi na bhaved grahyam indriyaih
sevonmukhe hi jihvadau svayam eva sphuraty adah
[Cc. Madhya 17.136]
Being pleased by devotional activities, the Lord reveals Himself to His
devotees. That is the way to understand Him.
The verse from Srimad-Bhagavatam quoted by Gopinatha Acarya was
originally spoken by Lord Brahma when he was defeated by Lord Krsna.
Lord Brahma had stolen all the calves and cowherd boys in order to test
Krsna's power. Lord Brahma admitted that his own extraordinary powers
within the universe were not in the least comparable to the unlimited
powers of Lord Krsna. If Lord Brahma can make a mistake in understanding
Krsna, what to speak of ordinary persons, who either misunderstand Krsna
or falsely present a so-called incarnation of Krsna for their own sense
gratification.
Madhya 6.85–86
TEXTS 85–86
TEXT
yadyapi jagad-guru tumi -- sastra-jnanavan
prthivite nahi pandita tomara samana
isvarera krpa-lesa nahika tomate
ataeva isvara-tattva na para janite
SYNONYMS
yadyapi -- although; jagat-guru -- a teacher of many disciples; tumi --
you; sastra-jnanavan -- well versed in Vedic knowledge; prthivite -- on
this earth; nahi -- there is not; pandita -- a learned scholar; tomara --
your; samana -- equal; isvarera -- of the Supreme Personality of
Godhead; krpa -- of mercy; lesa -- a bit; nahika -- there is not; tomate
-- on you; ataeva -- therefore; isvara-tattva -- the Absolute Truth (the
Supreme Personality of Godhead); na para -- are not able; janite -- to
know.
TRANSLATION
Gopinatha Acarya then addressed Sarvabhauma Bhattacarya: "You are a
great scholar and a teacher of many disciples. Indeed, there is no other
scholar like you on earth. Nonetheless, because you are bereft of even a
pinch of the Lord's mercy, you cannot understand Him, even though He is
present in your home.
Madhya 6.87
TEXT 87
TEXT
tomara nahika dosa, sastre ei kahe
pandityadye isvara-tattva-jnana kabhu nahe'
SYNONYMS
tomara -- your; nahika -- there is not; dosa -- fault; sastre -- the
scriptures; ei -- this; kahe -- mention; panditya-adye -- simply by
scholarship, etc.; isvara-tattva-jnana -- knowledge of the principles of
the Supreme Personality of Godhead; kabhu -- ever; nahe -- there is not.
TRANSLATION
"It is not your fault; it is the verdict of the scriptures. You cannot
understand the Supreme Personality of Godhead simply by scholarship."
PURPORT
This is a very important verse. Even big scholars cannot understand
Krsna, yet they dare comment on the Bhagavad-gita. Reading the Bhagavad-
gita means understanding Krsna, yet we actually see many scholars making
blunders in trying to understand Krsna. Gopinatha Acarya's statement is
confirmed in many places in the Vedic literature. In the Katha Upanisad (
1.2.23) it is stated:
nayam atma pravacanena labhyo
na medhaya na bahuna srutena
yam evaisa vrnute tena labhyas
tasyaisa atma vivrnute tanum svam
It is also stated in Katha Upanisad (1.2.9):
naisa tarkena matir apaneya
proktanyenaiva sujnanaya prestha
yam tvam apah satya-dhrtir batasi
tvadrn no bhuyan naciketah prasta
The fact is that the Supreme Personality of Godhead, the Supersoul,
cannot be attained simply by explanations, logic and erudite scholarship.
One cannot understand Him simply by one's brain substance. Even by
studying all the Vedic literatures, one cannot understand the Supreme
Lord. However, if one is slightly favored by the mercy of the Lord, if
the Lord is pleased, one can understand Him. But who are the candidates
eligible to receive the mercy of the Lord? Only the devotees. They alone
can understand what is the Supreme Personality of Godhead. The Lord
reveals Himself to the sincere devotee when He is pleased with his
service: svayam eva sphuraty adah. One should not try to understand the
Lord simply from the statements of the Vedas, nor should one uselessly
attempt to decry these statements through reasoning and logic.
Madhya 6.88
TEXT 88
TEXT
sarvabhauma kahe, -- acarya, kaha savadhane
tomate isvara-krpa ithe ki pramane
SYNONYMS
sarvabhauma kahe -- Sarvabhauma Bhattacarya says; acarya -- my dear
Gopinatha Acarya; kaha -- kindly speak; savadhane -- very carefully;
tomate -- unto you; isvara-krpa -- mercy of the Lord; ithe -- in this
matter; ki pramane -- by what evidence.
TRANSLATION
Sarvabhauma Bhattacarya replied, "My dear Gopinatha Acarya, please speak
with great care. What is the proof that you have received the mercy of
the Lord?"
Madhya 6.89
TEXT 89
TEXT
acarya kahe, -- "vastu-visaye haya vastu-jnana
vastu-tattva-jnana haya krpate pramana
SYNONYMS
acarya kahe -- Gopinatha Acarya replied; vastu-visaye -- in the matter
of the summum bonum; haya -- there is; vastu-jnana -- knowledge of the
Supreme; vastu-tattva -- of the Absolute Truth; jnana -- knowledge; haya
-- is; krpate -- of the mercy; pramana -- the evidence.
TRANSLATION
Gopinatha Acarya replied, "Knowledge of the summum bonum, the Absolute
Truth, is evidence of the mercy of the Supreme Lord."
PURPORT
Sarvabhauma Bhattacarya informed his brother-in-law, Gopinatha Acarya, "
The Supreme Personality of Godhead may not have shown mercy to me, but
what is the proof of His having shown it to you? Kindly let us know
about this." In reply to this, Gopinatha Acarya said that the summum
bonum, the Absolute Truth, and His different potencies are identical.
Therefore one can understand the substance of the Absolute Truth by the
manifestation of His different potencies. The summum bonum includes all
potencies in one unit. The Absolute Truth combined with different
characteristics is the original substance (vastu): parasya saktir
vividhaiva sruyate [Cc. Madhya 13.65, purport].
Thus the Vedas state that the Absolute Truth has different potencies.
When one understands the characteristics of the potencies of the
Absolute Truth, one is aware of the Absolute Truth. On the material
platform as well, one can understand the substance by the manifestation
of its symptoms. For example, when there is heat, it is to be understood
that there is fire. The heat of the fire is perceived directly. The fire
may not be visible, but one can search out the fire by feeling heat.
Similarly, if one can perceive the characteristics of the Absolute Truth,
we can know that he has understood the substance of the Absolute Truth
by the mercy of the Lord.
In the Bhagavad-gita (7.25) it is said, naham prakasah sarvasya: the
Supreme Personality of Godhead reserves the right of not being exposed
to everyone. Sevonmukhe hi jihvadau svayam eva sphuraty adah: [Brs. atah
sri-krsna-namadi
na bhaved grahyam indriyaih
sevonmukhe hi jihvadau
svayam eva sphuraty adah
"No one can understand the transcendental nature of the name, form,
quality and pastimes of Sri Krsna through his materially contaminated
senses. Only when one becomes spiritually saturated by transcendental
service to the Lord are the transcendental name, form, quality and
pastimes of the Lord revealed to him." (Bhakti-rasamrta-sindhu 1.2.234)1.
2.234] "The Lord reveals Himself to a devotee when He is completely
satisfied by the devotee's service." Thus one cannot understand the
Supreme Lord without His mercy. The Absolute Truth cannot be understood
by speculation, and this is the conclusion of the Bhagavad-gita.
Madhya 6.90
TEXT 90
TEXT
inhara sarire saba isvara-laksana
maha-premavesa tumi panacha darsana
SYNONYMS
inhara -- His; sarire -- in the body; saba -- all; isvara-laksana --
characteristics of the Supreme Personality of Godhead; maha-prema-avesa -
- absorption in transcendental ecstasy; tumi -- you; panacha -- have
obtained; darsana -- seeing.
TRANSLATION
Gopinatha Acarya continued, "You have seen the symptoms of the Supreme
Personality of Godhead in the body of Sri Caitanya Mahaprabhu during His
absorption in an ecstatic mood.
Madhya 6.91
TEXT 91
TEXT
tabu ta' isvara-jnana na haya tomara
isvarera maya ei -- bali vyavahara
SYNONYMS
tabu ta' -- still, however; isvara-jnana -- knowledge of the Supreme
Personality of Godhead; na -- not; haya -- there is; tomara -- your;
isvarera -- of the Lord; maya -- the illusion; ei -- this; bali --
saying; vyavahara -- the general term.
TRANSLATION
"Despite directly perceiving the symptoms of the Supreme Lord in the
body of Sri Caitanya Mahaprabhu, you cannot understand Him. This is
commonly called illusion.
PURPORT
Gopinatha Acarya is pointing out that Sarvabhauma Bhattacarya had
already seen uncommon symptoms of ecstasy in the body of Sri Caitanya
Mahaprabhu.
These uncommon symptoms of ecstatic love indicated the Supreme Person,
but despite having seen all these symptoms, the Bhattacarya could not
understand the Lord's transcendental nature. He was considering the Lord'
s pastimes to be mundane. This was certainly due to illusion.
Madhya 6.92
TEXT 92
TEXT
dekhile na dekhe tare bahirmukha jana"
suni' hasi' sarvabhauma balila vacana
SYNONYMS
dekhile -- even after seeing; na -- not; dekhe -- sees; tare -- the
Supreme Person; bahih-mukha jana -- a person influenced by the external
energy; suni' -- hearing this; hasi' -- smiling; sarvabhauma --
Sarvabhauma Bhattacarya; balila -- said; vacana -- the words.
TRANSLATION
"A person influenced by the external energy is called bahirmukha jana, a
mundane person, because despite his perception, he cannot understand the
real substance." Hearing Gopinatha Acarya say this, Sarvabhauma
Bhattacarya smiled and began to speak as follows.
PURPORT
When one's heart is not cleansed, one cannot awaken the transcendental
nature of devotional service. As Lord Krsna confirms in the Bhagavad-
gita (7.28):
yesam tv anta-gatam papam jananam punya-karmanam
te dvandva-moha-nirmukta bhajante mam drdha-vratah
"Persons who have acted piously in previous lives and in this life and
whose sinful actions are completely eradicated are freed from the
dualities of delusion, and they engage themselves in My service with
determination."
When one is actually engaged in pure devotional service, it is
understood that he has already attained freedom from all reactions to
sinful activities. In other words, it is to be understood that devotees
are already freed from sin. A sinful person, a miscreant (duskrti),
cannot engage in devotional service. Nor can one engage in devotional
service simply on the basis of scholarly speculation. One has to wait
for the mercy of the Lord in order to render pure devotional service.
Madhya 6.93
TEXT 93
TEXT
ista-gosthi vicara kari, na kariha rosa
sastra-drstye kahi, kichu na la-iha dosa
SYNONYMS
ista-gosthi -- discussion among friends; vicara -- consideration; kari --
we do; na -- not; kariha -- make; rosa -- anger; sastra-drstye --
according to the conclusion of scriptures; kahi -- we speak; kichu --
any; na -- not; la-iha -- take; dosa -- fault.
TRANSLATION
The Bhattacarya said, "We are just having a discussion among friends and
considering the points described in the scriptures. Do not become angry.
I am simply speaking on the strength of the sastras. Please don't take
any offense.
Madhya 6.94
TEXT 94
TEXT
maha-bhagavata haya caitanya-gosani
ei kali-kale visnura avatara nai
SYNONYMS
maha-bhagavata -- a great devotee; haya -- is; caitanya-gosani -- Lord
Sri Caitanya Mahaprabhu; ei -- this; kali-kale -- in the Age of Kali;
visnura -- of Lord Visnu; avatara -- incarnation; nai -- there is not.
TRANSLATION
"Sri Caitanya Mahaprabhu is certainly a great, uncommon devotee, but we
cannot accept Him as an incarnation of Lord Visnu because, according to
sastra, there is no incarnation in this Age of Kali.
Madhya 6.95
TEXT 95
TEXT
ataeva ‘tri-yuga' kari' kahi visnu-nama
kali-yuge avatara nahi, -- sastra-jnana
SYNONYMS
ataeva -- therefore; tri-yuga -- the Lord, who appears in three yugas
only; kari' -- making; kahi -- we say; visnu-nama -- the holy name of
Lord Visnu; kali-yuge -- in the Age of Kali; avatara -- incarnation;
nahi -- there is not; sastra-jnana -- the verdict of the scriptures.
TRANSLATION
"Another name for Lord Visnu is Triyuga because there is no incarnation
of Lord Visnu in Kali-yuga. Indeed, this is the verdict of the revealed
scriptures."
PURPORT
The Supreme Personality of Godhead, Lord Visnu, is known as Triyuga,
which means that He is manifest in three yugas. However, this means that
in the Age of Kali the Lord appears not directly but in disguise. This
is confirmed in Srimad-Bhagavatam (7.9.38):
ittham nr-tiryag-rsi-deva-jhasavatarair
lokan vibhavayasi hamsi jagat-pratipan
dharmam maha-purusa pasi yuganuvrttam
channah kalau yad abhavas tri-yugo 'tha sa tvam
"My Lord, You kill all the enemies of the world in Your multifarious
incarnations in the families of men, animals, demigods, rsis, aquatics
and so on. Thus You illuminate the worlds with transcendental knowledge.
In the Age of Kali, O Mahapurusa, You sometimes appear in a covered
incarnation. Therefore You are known as Triyuga [one who appears in only
three yugas]."
Srila Sridhara Svami has also verified that Lord Visnu appears in the
Age of Kali but does not act as He does in other ages. Lord Visnu
incarnates for two purposes: paritranaya sadhunam vinasaya ca duskrtam [
Bg. 4.8]. That is, He comes to engage in pastimes with His devotees and
to annihilate the demons. These purposes are visible in the Satya, Treta
and Dvapara yugas, but in Kali-yuga the Lord appears disguised. He does
not directly kill demons and give protection to the faithful. Because
the Lord is not directly perceived in Kali-yuga but is directly known in
the other three yugas, His name is Triyuga.
Madhya 6.96
TEXT 96
TEXT
suniya acarya kahe duhkhi hana mane
sastra-jna karina tumi kara abhimane
SYNONYMS
suniya -- hearing this; acarya -- Gopinatha Acarya; kahe -- says; duhkhi
-- unhappy; hana -- becoming; mane -- in the mind; sastra-jna -- well
versed in Vedic scriptures; karina -- taking as; tumi -- you; kara -- do;
abhimane -- pride.
TRANSLATION
Upon hearing this, Gopinatha Acarya became very unhappy. He said to the
Bhattacarya, "You consider yourself the knower of all Vedic scriptures.
Madhya 6.97
TEXT 97
TEXT
bhagavata-bharata dui sastrera pradhana
sei dui-grantha-vakye nahi avadhana
SYNONYMS
bhagavata -- Srimad-Bhagavatam; bharata -- Mahabharata; dui -- two;
sastrera -- of all Vedic scriptures; pradhana -- the most prominent; sei
-- those; dui-grantha -- of the two scriptures; vakye -- in the
statements; nahi -- there is not; avadhana -- attention.
TRANSLATION
"Srimad-Bhagavatam and the Mahabharata are the two most important Vedic
scriptures, but you have paid no attention to their statements.
Madhya 6.98
TEXT 98
TEXT
sei dui kahe kalite saksat-avatara
tumi kaha, -- kalite nahi visnura pracara
SYNONYMS
sei -- those; dui -- two; kahe -- say; kalite -- in this Age of Kali;
saksat -- direct; avatara -- incarnation; tumi -- you; kaha -- say;
kalite -- in this Age of Kali; nahi -- there is not; visnura -- of Lord
Visnu; pracara -- manifestation.
TRANSLATION
"In Srimad-Bhagavatam and the Mahabharata it is stated that the Lord
appears directly, but you say that in this age there is no manifestation
or incarnation of Lord Visnu.
Madhya 6.99
TEXT 99
TEXT
kali-yuge lilavatara na kare bhagavan
ataeva ‘tri-yuga' kari' kahi tara nama
SYNONYMS
kali-yuge -- in this Age of Kali; lila-avatara -- a pastime incarnation;
na -- not; kare -- does; bhagavan -- the Supreme Personality of Godhead;
ataeva -- therefore; tri-yuga -- Triyuga (manifested in three yugas);
kari' -- accepting; kahi -- I say; tara nama -- His holy name.
TRANSLATION
"In this Age of Kali there is no lila-avatara of the Supreme Personality
of Godhead; therefore He is known as Triyuga. That is one of His holy
names."
PURPORT
A lila-avatara is an incarnation of the Lord who performs a variety of
activities without making any special endeavor. He always has one
pastime after another, all full of transcendental pleasure, and these
pastimes are fully controlled by the Supreme Person. The Supreme Person
is totally independent of all others in these pastimes. While teaching
Sanatana Gosvami (Cc. Madhya 20.296–298), Sri Caitanya Mahaprabhu
pointed out that one cannot count the number of lila-avataras:
lilavatara krsnera na yaya ganana
pradhana kariya kahi dig-darasana
"However," the Lord told Sanatana, "I shall explain the chief lila-
avataras."
matsya, kurma, raghunatha, nrsimha, vamana
varahadi -- lekha yanra na yaya ganana
Thus the Lord's incarnations were enumerated, including Matsya, the fish
incarnation; Kurma, the tortoise; Lord Ramacandra; Nrsimhadeva;
Vamanadeva; and Varaha, the boar incarnation. Thus there are innumerable
lila-avataras, and all of these exhibit wonderful pastimes. Lord Varaha,
the boar incarnation, lifted the entire planet earth from the depths of
the Garbhodaka Ocean. The tortoise incarnation, Lord Kurma, became a
pivot for the emulsification of the whole sea, and Lord Nrsimhadeva
appeared as half-man, half-lion. These are some of the wonderful and
uncommon features of lila-avataras.
In his book Laghu-bhagavatamrta, Srila Rupa Gosvami has enumerated the
following twenty-five lila-avataras: Catuh-sana, Narada, Varaha, Matsya,
Yajna, Nara-Narayana, Kapila, Dattatreya, Hayasirsa (Hayagriva), Hamsa,
Prsnigarbha, Rsabha, Prthu, Nrsimha, Kurma, Dhanvantari, Mohini, Vamana,
Parasurama, Raghavendra, Vyasa, Balarama, Krsna, Buddha and Kalki.
Sri Caitanya Mahaprabhu is not mentioned as a lila-avatara because He is
an incarnation in disguise (channa-avatara). In this Age of Kali there
are no lila-avataras, but there is an incarnation of the Lord manifested
in the body of Sri Caitanya Mahaprabhu. This has been explained in
Srimad-Bhagavatam.
Madhya 6.100
TEXT 100
TEXT
pratiyuge karena krsna yuga-avatara
tarka-nistha hrdaya tomara nahika vicara
SYNONYMS
prati-yuge -- in every age or millennium; karena -- makes; krsna -- Lord
Krsna; yuga-avatara -- incarnation for the age; tarka-nistha -- hardened
by argument; hrdaya -- heart; tomara -- your; nahika -- there is not;
vicara -- consideration.
TRANSLATION
Gopinatha Acarya continued, "There is certainly an incarnation in every
age, and such an incarnation is called the yuga-avatara. But your heart
has become so hardened by logic and argument that you cannot consider
all these facts.
Madhya 6.101
TEXT 101
TEXT
asan varnas trayo hy asya
grhnato 'nu-yugam tanuh
suklo raktas tatha pita
idanim krsnatam gatah
SYNONYMS
asan -- there were; varnah -- colors; trayah -- three; hi -- indeed;
asya -- of Him; grhnatah -- accepting; anu-yugam -- according to the age;
tanuh -- bodies; suklah -- white; raktah -- red; tatha -- also; pitah --
yellow; idanim -- at the present moment; krsnatam -- blackish; gatah --
has accepted.
TRANSLATION
"‘In the past, your son has had bodies of three different colors,
according to the age. These colors were white, red and yellow. In this
age [Dvapara-yuga] He has accepted a blackish body.'
PURPORT
This verse from Srimad-Bhagavatam (10.8.13) was spoken by Garga Muni
when he was performing the rituals at Lord Krsna's name-giving ceremony.
He states that the incarnations of the Lord in other ages had been white,
red and yellow. This yellow color refers to Sri Caitanya Mahaprabhu,
whose bodily complexion was yellowish. This confirms that in past Kali-
yugas the Lord also had incarnated in a body that was yellow in hue. It
is understood that the Lord incarnates in different colors for the
different yugas (Satya, Treta, Dvapara and Kali). Accepting the color
yellow (pita), as well as other characteristics, the Lord incarnated as
Sri Caitanya Mahaprabhu. This is the verdict of all Vedic authorities.
Madhya 6.102
TEXT 102
TEXT
iti dvapara urv-isa
stuvanti jagad-isvaram
nana-tantra-vidhanena
kalav api tatha srnu
SYNONYMS
iti -- thus; dvapare -- in Dvapara-yuga; uru-isa -- O King; stuvanti --
offer prayers; jagat-isvaram -- unto the Supreme Personality of Godhead;
nana -- various; tantra -- of the supplementary Vedic literatures;
vidhanena -- by regulative principles; kalau -- in the Age of Kali; api -
- certainly; tatha -- so also; srnu -- hear.
TRANSLATION
"‘In the Age of Kali, as well as in Dvapara-yuga, the people offer
prayers to the Supreme Personality of Godhead by various mantras and
observe the regulative principles of the supplementary Vedic literatures.
Now please hear of this from me.
PURPORT
This is a quotation from Srimad-Bhagavatam (11.5.31).
Madhya 6.103
TEXT 103
TEXT
krsna-varnam tvisakrsnam
sangopangastra-parsadam
yajnaih sankirtana-prayair
yajanti hi su-medhasah
SYNONYMS
krsna-varnam -- chanting the two syllables krs and na; tvisa -- by
complexion; akrsnam -- not blackish; sa-anga -- accompanied by personal
expansions; upa-anga -- devotees; astra -- the weapon of chanting the
Hare Krsna mantra; parsadam -- and associates like Gadadhara, Svarupa
Damodara, etc.; yajnaih -- by sacrifice; sankirtana -- congregational
chanting of the Hare Krsna mantra; prayaih -- chiefly consisting of;
yajanti -- worship; hi -- indeed; su-medhasah -- those who are
intelligent.
TRANSLATION
"‘In this Age of Kali, those who are intelligent perform the
congregational chanting of the Hare Krsna maha-mantra, worshiping the
Supreme Personality of Godhead, who appears in this age always
describing the glories of Krsna. That incarnation is yellowish in hue
and is always associated with His plenary expansions [such as Sri
Nityananda Prabhu] and personal expansions [such as Gadadhara], as well
as His devotees and associates [such as Svarupa Damodara].'
PURPORT
This verse from Srimad-Bhagavatam (11.5.32) is explained by Sri Jiva
Gosvami in his Krama-sandarbha, as quoted by Srila Bhaktivinoda Thakura
in regard to the explanation of Adi-lila, Third Chapter, verse 52.
Madhya 6.104
TEXT 104
TEXT
suvarna-varno hemango
varangas candanangadi
sannyasa-krc chamah santo
nistha-santi-parayanah
SYNONYMS
suvarna-varnah -- whose complexion is like gold; hema-angah -- having a
body like molten gold; vara-angah -- whose body is very beautifully
constructed; candana-angadi -- smeared with the pulp of sandalwood;
sannyasa-krt -- accepting the renounced order of life; samah -- self-
controlled; santah -- peaceful; nistha -- firmly fixed; santi --
bringing peace by propagating the Hare Krsna maha-mantra; parayanah --
always in the ecstatic mood of devotional service.
TRANSLATION
"‘The Lord [in the incarnation of Gaurasundara] has a golden complexion.
Indeed, His entire body, which is very nicely constituted, is like
molten gold. Sandalwood pulp is smeared all over His body. He will take
the fourth order of spiritual life [sannyasa] and will be very much self-
controlled. He will be distinguished from Mayavadi sannyasis in that He
will be fixed in devotional service and will spread the sankirtana
movement.'"
PURPORT
Gopinatha Acarya quoted this verse from the Mahabharata's Visnu-sahasra-
nama-stotra.
Madhya 6.105
TEXT 105
TEXT
tomara age eta kathara nahi prayojana
usara-bhumite yena bijera ropana
SYNONYMS
tomara age -- before you; eta -- so many; kathara -- of words; nahi --
there is not; prayojana -- necessity; usara-bhumite -- in barren land;
yena -- like; bijera -- of the seed; ropana -- sowing.
TRANSLATION
Gopinatha Acarya then said, "There is no need to quote so much evidence
from the sastras, for you are a very dry speculator. There is no need to
sow seeds in barren land.
Madhya 6.106
TEXT 106
TEXT
tomara upare tanra krpa yabe habe
e-saba siddhanta tabe tumiha kahibe
SYNONYMS
tomara upare -- upon you; tanra -- the Lord's; krpa -- mercy; yabe --
when; habe -- there will be; e-saba -- all these; siddhanta --
conclusions; tabe -- at that time; tumiha -- you also; kahibe -- will
quote.
TRANSLATION
"When the Lord will be pleased with you, you will also understand these
conclusions and will quote from the sastras.
Madhya 6.107
TEXT 107
TEXT
tomara ye sisya kahe kutarka, nana-vada
ihara ki dosa -- ei mayara prasada
SYNONYMS
tomara -- your; ye -- which; sisya -- disciples; kahe -- say; ku-tarka --
false arguments; nana-vada -- jugglery of philosophy; ihara -- their;
ki -- what; dosa -- fault; ei -- this; mayara -- of illusion; prasada --
benediction.
TRANSLATION
"The false arguments and philosophical word jugglery of your disciples
are not faults of theirs. They have simply received the benediction of
Mayavada philosophy.
Madhya 6.108
TEXT 108
TEXT
yac-chaktayo vadatam vadinam vai
vivada-samvada-bhuvo bhavanti
kurvanti caisam muhur atma-moham
tasmai namo 'nanta-gunaya bhumne
SYNONYMS
yat -- whose; saktayah -- potencies; vadatam -- contending; vadinam --
of the opposing disputants; vai -- indeed; vivada -- of opposition;
samvada -- of agreement; bhuvah -- objects; bhavanti -- become; kurvanti
-- do; ca -- also; esam -- of them; muhuh -- always; atma-moham --
illusion of the self; tasmai -- unto Him; namah -- obeisances; ananta --
unlimited; gunaya -- who has qualities; bhumne -- the Supreme.
TRANSLATION
"‘I offer my respectful obeisances unto the Supreme Personality of
Godhead, who is full of unlimited qualities and whose different
potencies bring about agreement and disagreement between disputants.
Thus the illusory energy again and again covers the self-realization of
both disputants.'
PURPORT
This is a quotation from Srimad-Bhagavatam (6.4.31).
Madhya 6.109
TEXT 109
TEXT
yuktam ca santi sarvatra
bhasante brahmana yatha
mayam madiyam udgrhya
vadatam kim nu durghatam
SYNONYMS
yuktam -- quite befitting; ca -- also; santi -- are; sarvatra --
everywhere; bhasante -- speak; brahmanah -- the learned; yatha -- as
much; mayam -- illusion; madiyam -- of Me; udgrhya -- accepting; vadatam
-- of the speculators; kim -- what; nu -- certainly; durghatam --
impossible.
TRANSLATION
"‘In almost all cases, whatever learned brahmanas speak becomes accepted;
nothing is impossible for one who takes shelter of My illusory energy
and speaks under her influence.'"
PURPORT
In this verse from Srimad-Bhagavatam (11.22.4), the Supreme Personality
of Godhead explains that His illusory energy can perform the impossible;
such is the power of the illusory energy. In many cases philosophical
speculators have covered the real truth and have boldly set forth false
theories. In ancient times philosophers like Kapila, Gautama, Jaimini,
Kanada and similar brahmanas propounded useless philosophical theories,
and in modern days so-called scientists are setting forth many false
theories about the creation, backed up by seemingly logical arguments.
This is all due to the influence of the Supreme Lord's illusory energy.
The illusory energy, therefore, sometimes appears correct because it is
emanating from the Supreme Correct. To avoid the very bewildering
illusory influence, one must accept the words of the Supreme Personality
of Godhead as they are. Only then can one escape the influence of the
illusory energy.
Madhya 6.110
TEXT 110
TEXT
tabe bhattacarya kahe, yaha gosanira sthane
amara name gana-sahita kara nimantrane
SYNONYMS
tabe -- thereafter; bhattacarya -- Sarvabhauma Bhattacarya; kahe -- says;
yaha -- please go; gosanira sthane -- to the place of Sri Caitanya
Mahaprabhu; amara name -- in my name; gana-sahita -- with His associates;
kara -- make; nimantrane -- invitation.
TRANSLATION
After hearing this from Gopinatha Acarya, Sarvabhauma Bhattacarya said, "
First go to the place where Sri Caitanya Mahaprabhu is staying and
invite Him here with His associates. Ask Him on my account.
Madhya 6.111
TEXT 111
TEXT
prasada ani' tanre karaha age bhiksa
pascat asi' amare karaiha siksa
SYNONYMS
prasada ani' -- bringing jagannatha-prasadam; tanre -- unto Him; karaha -
- make; age -- first; bhiksa -- acceptance; pascat -- afterwards; asi' --
coming here; amare -- unto me; karaiha -- cause; siksa -- teaching.
TRANSLATION
"Take jagannatha-prasadam and first give it to Caitanya Mahaprabhu and
His associates. After that, come back here and teach me well."
Madhya 6.112
TEXT 112
TEXT
acarya -- bhagini-pati, syalaka -- bhattacarya
ninda-stuti-hasye siksa kara'na acarya
SYNONYMS
acarya -- Gopinatha Acarya; bhagini-pati -- sister's husband; syalaka --
wife's brother; bhattacarya -- Sarvabhauma Bhattacarya; ninda --
sometimes blaspheming; stuti -- sometimes by praising; hasye --
sometimes by laughing; siksa -- instruction; kara'na -- causes; acarya --
Gopinatha Acarya.
TRANSLATION
Gopinatha Acarya was the brother-in-law of Sarvabhauma Bhattacarya;
therefore their relationship was very sweet and intimate. Under the
circumstances, Gopinatha Acarya taught him by sometimes blaspheming him,
sometimes praising him and sometimes laughing at him. This had been
going on for some time.
Madhya 6.113
TEXT 113
TEXT
acaryera siddhante mukundera haila santosa
bhattacaryera vakya mane haila duhkha-rosa
SYNONYMS
acaryera -- of Gopinatha Acarya; siddhante -- with the conclusions;
mukundera -- of Mukunda Datta; haila -- there was; santosa --
satisfaction; bhattacaryera -- of Sarvabhauma Bhattacarya; vakye -- by
the words; mane -- in the mind; haila -- there was; duhkha --
unhappiness; rosa -- and anger.
TRANSLATION
Srila Mukunda Datta felt very satisfied to hear the conclusive
statements of Gopinatha Acarya, but he became very unhappy and angry to
hear the statements put forward by Sarvabhauma Bhattacarya.
Madhya 6.114
TEXT 114
TEXT
gosanira sthane acarya kaila agamana
bhattacaryera name tanre kaila nimantrana
SYNONYMS
gosanira sthane -- to the place where Sri Caitanya Mahaprabhu was
staying; acarya -- Gopinatha Acarya; kaila -- did; agamana -- coming;
bhattacaryera name -- on behalf of Sarvabhauma Bhattacarya; tanre --
unto Him; kaila -- made; nimantrana -- invitation.
TRANSLATION
According to the instructions of Sarvabhauma Bhattacarya, Gopinatha
Acarya went to Sri Caitanya Mahaprabhu and invited Him on the
Bhattacarya's behalf.
Madhya 6.115
TEXT 115
TEXT
mukunda-sahita kahe bhattacaryera katha
bhattacaryera ninda kare, mane pana vyatha
SYNONYMS
mukunda-sahita -- along with Mukunda; kahe -- describes; bhattacaryera
katha -- all the words of Sarvabhauma Bhattacarya; bhattacaryera -- of
Sarvabhauma Bhattacarya; ninda -- defamation; kare -- does; mane -- in
the mind; pana -- getting; vyatha -- some pain.
TRANSLATION
The Bhattacarya's statements were discussed before Sri Caitanya
Mahaprabhu. Gopinatha Acarya and Mukunda Datta disapproved of the
Bhattacarya's statements because they caused mental pain.
Madhya 6.116
TEXT 116
TEXT
suni mahaprabhu kahe aiche mat kaha
ama prati bhattacaryera haya anugraha
SYNONYMS
suni -- hearing them; mahaprabhu -- Caitanya Mahaprabhu; kahe -- says;
aiche -- such; mat kaha -- do not speak; ama prati -- toward Me;
bhattacaryera -- of Sarvabhauma Bhattacarya; haya -- there is; anugraha -
- mercy.
TRANSLATION
Hearing this, Sri Caitanya Mahaprabhu said, "Do not speak like that.
Sarvabhauma Bhattacarya has shown great affection and mercy toward Me.
Madhya 6.117
TEXT 117
TEXT
amara sannyasa-dharma cahena rakhite
vatsalye karuna karena, ki dosa ihate
SYNONYMS
amara -- My; sannyasa-dharma -- regulative principles of sannyasa;
cahena -- he wants; rakhite -- to keep; vatsalye -- out of paternal
affection; karuna -- mercy; karena -- does; ki -- what; dosa -- fault;
ihate -- in this connection.
TRANSLATION
"Out of paternal affection for Me, he wants to protect Me and see that I
follow the regulative principles of a sannyasi. What fault is there in
this?"
Madhya 6.118
TEXT 118
TEXT
ara dina mahaprabhu bhattacarya-sane
anande karila jagannatha darasane
SYNONYMS
ara dina -- the next day; mahaprabhu -- Sri Caitanya Mahaprabhu;
bhattacarya-sane -- along with Sarvabhauma Bhattacarya; anande -- in
great pleasure; karila -- did; jagannatha -- to Lord Jagannatha;
darasane -- visit.
TRANSLATION
The next morning, Sri Caitanya Mahaprabhu and Sarvabhauma Bhattacarya
together visited the temple of Lord Jagannatha. Both of them were in a
very pleasant mood.
Madhya 6.119
TEXT 119
TEXT
bhattacarya-sange tanra mandire aila
prabhure asana diya apane vasila
SYNONYMS
bhattacarya-sange -- along with Sarvabhauma Bhattacarya; tanra -- His (
Lord Jagannatha's); mandire -- to the temple; aila -- came; prabhure --
unto Lord Sri Caitanya Mahaprabhu; asana -- sitting place; diya --
giving; apane -- personally; vasila -- sat down.
TRANSLATION
When they entered the temple, Sarvabhauma Bhattacarya offered Caitanya
Mahaprabhu a seat, while he himself sat down on the floor out of due
respect for a sannyasi.
Madhya 6.120
TEXT 120
TEXT
vedanta padaite tabe arambha karila
sneha-bhakti kari' kichu prabhure kahila
SYNONYMS
vedanta -- Vedanta philosophy; padaite -- to instruct; tabe -- then;
arambha -- beginning; karila -- made; sneha -- affection; bhakti -- and
devotion; kari' -- showing; kichu -- something; prabhure -- unto the
Lord; kahila -- said.
TRANSLATION
He then began to instruct Lord Caitanya Mahaprabhu on Vedanta philosophy,
and out of affection and devotion, he spoke to the Lord as follows.
PURPORT
The Vedanta- or Brahma-sutra, written by Srila Vyasadeva, is a book
studied by all advanced spiritual students, especially by the sannyasis
of all religious communities (sampradayas). The sannyasis must read the
Vedanta-sutra to establish their final conclusions concerning Vedic
knowledge. Here, of course, the Vedanta mentioned is the commentary of
Sankaracarya, known as Sariraka-bhasya. Sarvabhauma Bhattacarya intended
to convert Caitanya Mahaprabhu, who was a Vaisnava sannyasi, into a
Mayavadi sannyasi. He therefore made this arrangement to instruct Him in
the Vedanta-sutra according to the Sariraka commentary of Sankaracarya.
All the sannyasis of the Sankara-sampradaya enjoy seriously studying the
Vedanta-sutra with the Sariraka-bhasya commentary. It is said, vedanta-
vakyesu sada ramantah: "One should always enjoy the studies of the
Vedanta-sutra."
Madhya 6.121
TEXT 121
TEXT
vedanta-sravana, -- ei sannyasira dharma
nirantara kara tumi vedanta sravana
SYNONYMS
vedanta-sravana -- hearing of Vedanta philosophy; ei -- this; sannyasira
-- of a person in the renounced order; dharma -- factual occupation;
nirantara -- incessantly; kara -- do; tumi -- You; vedanta -- of Vedanta
philosophy; sravana -- hearing.
TRANSLATION
The Bhattacarya said, "Hearing Vedanta philosophy is a sannyasi's main
business. Therefore without hesitation You should study Vedanta
philosophy, hearing it without cessation from a superior person."
Madhya 6.122
TEXT 122
TEXT
prabhu kahe, -- ‘more tumi kara anugraha
sei se kartavya, tumi yei more kaha'
SYNONYMS
prabhu kahe -- the Lord replied; more -- unto Me; tumi -- you; kara --
show; anugraha -- mercy; sei se -- that; kartavya -- duty; tumi -- you;
yei -- whatever; more -- unto Me; kaha -- say.
TRANSLATION
Lord Caitanya replied, "You are very merciful to Me, and therefore I
think it is My duty to obey your order."
Madhya 6.123
TEXT 123
TEXT
sata dina paryanta aiche karena sravane
bhala-manda nahi kahe, vasi' matra sune
SYNONYMS
sata dina -- seven days; paryanta -- up to; aiche -- in this way; karena
-- does; sravane -- hearing; bhala -- right; manda -- wrong; nahi -- not;
kahe -- says; vasi' -- sitting; matra -- only; sune -- hears.
TRANSLATION
Thus for seven days continually, Sri Caitanya Mahaprabhu listened to the
Vedanta philosophy expounded by Sarvabhauma Bhattacarya. However,
Caitanya Mahaprabhu did not say anything and did not indicate whether it
was right or wrong. He simply sat there and listened to the Bhattacarya.
Madhya 6.124
TEXT 124
TEXT
astama-divase tanre puche sarvabhauma
sata dina kara tumi vedanta sravana
SYNONYMS
astama-divase -- on the eighth day; tanre -- unto Him; puche -- inquires;
sarvabhauma -- Sarvabhauma Bhattacarya; sata dina -- seven days; kara --
do; tumi -- You; vedanta -- Vedanta philosophy; sravana -- hearing.
TRANSLATION
On the eighth day, Sarvabhauma Bhattacarya said to Caitanya Mahaprabhu, "
You have been listening to Vedanta philosophy from me continually for
seven days.
Madhya 6.125
TEXT 125
TEXT
bhala-manda nahi kaha, raha mauna dhari'
bujha, ki na bujha, -- iha bujhite na pari
SYNONYMS
bhala-manda -- right or wrong; nahi kaha -- not speak; raha -- keep;
mauna -- silence; dhari' -- holding; bujha -- understand; ki -- or; na --
not; bujha -- understand; iha -- this; bujhite -- to understand; na --
not; pari -- I am able.
TRANSLATION
"You have simply been listening, fixed in Your silence. Since You do not
say whether You think it is right or wrong, I cannot know whether You
are actually understanding Vedanta philosophy or not."
Madhya 6.126
TEXT 126
TEXT
prabhu kahe -- "murkha ami, nahi adhyayana
tomara ajnate matra kariye sravana
SYNONYMS
prabhu kahe -- the Lord replied; murkha ami -- I am a fool; nahi --
there is not; adhyayana -- study; tomara -- your; ajnate -- by the order;
matra -- only; kariye -- I do; sravana -- hearing.
TRANSLATION
Sri Caitanya Mahaprabhu replied, "I am a fool, and consequently I do not
study the Vedanta-sutra. I am just trying to hear it from you because
you have ordered Me.
Madhya 6.127
TEXT 127
TEXT
sannyasira dharma lagi' sravana matra kari
tumi yei artha kara, bujhite na pari"
SYNONYMS
sannyasira -- of one in the renounced order of life; dharma -- the
occupation; lagi' -- for the matter of; sravana -- hearing; matra --
only; kari -- I do; tumi -- you; yei -- whatever; artha -- meaning; kara
-- present; bujhite -- to understand; na -- not; pari -- I am able.
TRANSLATION
"Only for the sake of executing the duties of the renounced order of
sannyasa do I listen. Unfortunately, I cannot in the least understand
the meaning you are presenting."
PURPORT
Sri Caitanya Mahaprabhu presented Himself as if He were a sannyasi in
name only or, in other words, a number-one fool. Mayavadi sannyasis in
India are very much accustomed to declaring themselves jagad-gurus,
teachers of the world, although they have no information of the outside
world and are limited in their experience to a small town or village, or
perhaps to the country of India. Nor do such sannyasis have sufficient
education. Unfortunately, at the present moment there are many foolish
sannyasis, both in India and elsewhere, who simply read and study Vedic
literature without understanding the purports. When Caitanya Mahaprabhu
was having His discussion with the Chand Kazi, the Muslim magistrate of
Navadvipa, He recited a verse from the Vedic literature to the effect
that the order of sannyasa is prohibited in this Age of Kali. Only those
who are very serious and who follow the regulative principles and study
Vedic literature should accept sannyasa. Sri Caitanya Mahaprabhu
approved of a sannyasi's reading the Vedanta-sutra, or Brahma-sutra, but
He did not approve the Sariraka commentary of Sankaracarya. Indeed, He
said elsewhere, mayavadi-bhasya sunile haya sarva-nasa: [Cc. Madhya 6.
169] "If one hears the Sariraka-bhasya of Sankaracarya, he is doomed."
Thus a sannyasi, a transcendentalist, must read the Vedanta-sutra
regularly, but he should not read the Sariraka-bhasya. This is the
conclusion of Sri Caitanya Mahaprabhu. The real commentary on the
Vedanta-sutra is Srimad-Bhagavatam. Artho 'yam brahma-sutranam: Srimad-
Bhagavatam is the original commentary on the Vedanta-sutra, written by
the author himself, Srila Vyasadeva.
Madhya 6.128
TEXT 128
TEXT
bhattacarya kahe, -- na bujhi', hena jnana yara
bujhibara lagi' seha puche punarbara
SYNONYMS
bhattacarya kahe -- Sarvabhauma Bhattacarya replied; na bujhi' -- not
understanding; hena -- this; jnana -- the knowledge; yara -- of someone;
bujhibara lagi' -- just to understand; seha -- he also; puche --
inquires; punah-bara -- again.
TRANSLATION
Sarvabhauma Bhattacarya replied, "I accept that You do not understand,
yet even one who does not understand inquires about the subject matter.
Madhya 6.129
TEXT 129
TEXT
tumi suni' suni' raha mauna matra dhari'
hrdaye ki ache tomara, bujhite na pari
SYNONYMS
tumi -- You; suni' -- hearing; suni' -- hearing; raha -- keep; mauna --
silence; matra -- only; dhari' -- holding; hrdaye -- in the heart; ki --
what; ache -- there is; tomara -- Your; bujhite -- to understand; na --
not; pari -- am able.
TRANSLATION
"You are hearing again and again, yet You keep silent. I cannot
understand what is actually within Your mind."
Madhya 6.130
TEXT 130
TEXT
prabhu kahe, -- "sutrera artha bujhiye nirmala
tomara vyakhya suni' mana haya ta' vikala
SYNONYMS
prabhu kahe -- the Lord replied; sutrera artha -- the meaning of the
sutras; bujhiye -- I can understand; nirmala -- very clearly; tomara --
your; vyakhya -- explanation; suni' -- hearing; mana -- mind; haya --
becomes; ta' -- indeed; vikala -- disturbed.
TRANSLATION
Sri Caitanya Mahaprabhu then revealed His mind, saying, "I can
understand the meaning of each sutra very clearly, but your explanations
have simply agitated My mind.
PURPORT
The factual meaning of the aphorisms of the Vedanta-sutra is as clear as
sunshine. The Mayavadi philosophers simply try to cover the sunshine
with the clouds of interpretations imagined by Sankaracarya and his
followers.
Madhya 6.131
TEXT 131
TEXT
sutrera artha bhasya kahe prakasiya
tumi, bhasya kaha -- sutrera artha acchadiya
SYNONYMS
sutrera artha -- meanings of the sutras; bhasya -- the purport; kahe --
one speaks; prakasiya -- clearly manifesting; tumi -- you; bhasya kaha --
make a comment; sutrera -- of the sutras; artha -- the meanings;
acchadiya -- covering.
TRANSLATION
"The meaning of the aphorisms in the Vedanta-sutra contain clear
purports in themselves, but other purports you presented simply covered
the meaning of the sutras like a cloud.
PURPORT
Please refer to Adi-lila, Seventh Chapter, verses 106–146, for an
explanation of this verse.
Madhya 6.132
TEXT 132
TEXT
sutrera mukhya artha na karaha vyakhyana
kalpanarthe tumi taha kara acchadana
SYNONYMS
sutrera -- of the sutras; mukhya -- direct; artha -- of meanings; na --
not; karaha -- you do; vyakhyana -- explanation; kalpana-arthe --
because of imaginative meaning; tumi -- you; taha -- of that; kara -- do;
acchadana -- covering.
TRANSLATION
"You do not explain the direct meaning of the Brahma-sutras. Indeed, it
appears that your business is to cover their real meaning."
PURPORT
This is typical of all Mayavadis or atheists who interpret the meaning
of Vedic literature in their own imaginative way. The real purpose of
such foolish people is to impose the impersonalist conclusion on all
Vedic literature. The Mayavadi atheists also interpret the Bhagavad-gita.
In every verse of Srimad Bhagavad-gita it is clearly stated that Krsna
is the Supreme Personality of Godhead. In every verse Vyasadeva says,
sri-bhagavan uvaca, "the Supreme Personality of Godhead said," or "the
Blessed Lord said." It is clearly stated that the Blessed Lord is the
Supreme Person, but Mayavadi atheists still try to prove that the
Absolute Truth is impersonal. In order to present their false, imaginary
meanings, they must adopt so much word jugglery and grammatical
interpretation that they finally become ludicrous. Therefore Sri
Caitanya Mahaprabhu remarked that no one should hear the Mayavadi
commentaries or purports to any Vedic literature.
Madhya 6.133
TEXT 133
TEXT
upanisad-sabde yei mukhya artha haya
sei artha mukhya, -- vyasa-sutre saba kaya
SYNONYMS
upanisad -- of the Vedas; sabde -- by the words; yei -- whatever; mukhya
-- direct; artha -- meaning; haya -- is; sei -- that; artha -- meaning;
mukhya -- chief; vyasa-sutre -- in the Vedanta-sutra; saba -- all; kaya -
- describes.
TRANSLATION
Caitanya Mahaprabhu continued, "The Vedanta-sutra is the summary of all
the Upanisads; therefore whatever direct meaning is there in the
Upanisads is also recorded in the Vedanta-sutra, or Vyasa-sutra.
PURPORT
Srila Bhaktisiddhanta Sarasvati has explained the word upanisad in his
Anubhasya. Please refer to Adi-lila, Second Chapter, fifth verse, and
Adi-lila, Seventh Chapter, verses 106 and 108, for his explanation.
Madhya 6.134
TEXT 134
TEXT
mukhyartha chadiya kara gaunartha kalpana
‘abhidha'-vrtti chadi' kara sabdera laksana
SYNONYMS
mukhya-artha -- direct meaning; chadiya -- giving up; kara -- you do;
gauna-artha -- indirect meaning; kalpana -- imagining; abhidha-vrtti --
the meaning that is understood immediately; chadi' -- giving up; kara --
you do; sabdera -- of the words; laksana -- interpretation.
TRANSLATION
"For each sutra the direct meaning must be accepted without
interpretation. However, you simply abandon the direct meaning and
proceed with your imaginative interpretation.
Madhya 6.135
TEXT 135
TEXT
pramanera madhye sruti pramana -- pradhana
sruti ye mukhyartha kahe, sei se pramana
SYNONYMS
pramanera -- of the evidences; madhye -- in the midst; sruti -- the
Vedic version; pramana -- evidence; pradhana -- chief; sruti -- the
Vedic version; ye -- whatever; mukhya-artha -- chief meaning; kahe --
says; sei se -- that indeed; pramana -- evidence.
TRANSLATION
"Although there is other evidence, the evidence given in the Vedic
version must be taken as foremost. Vedic versions understood directly
are first-class evidence."
PURPORT
Works that should be consulted are Srila Jiva Gosvami's Tattva-sandarbha
(10–11), Srila Baladeva Vidyabhusana's commentary on that, and the
following verses of the Brahma-sutra: sastra-yonitvat (Vs. 1.1.3),
tarkapratisthanat (Vs. 2.1.11) and srutes tu sabda-mulatvat (Vs. 2.1.27),
as commented upon by Sri Ramanujacarya, Sri Madhvacarya, Sri
Nimbarkacarya and Srila Baladeva Vidyabhusana. In his book Sarva-
samvadini, Srila Jiva Gosvami has noted that although there are ten
kinds of evidence -- direct perception, the Vedic version, historical
reference, hypothesis and so on -- and although they are all generally
accepted as evidence, the person presenting a hypothesis, reading the
Vedic version, perceiving or interpreting by his experience is certain
to be imperfect in four ways. That is, he is subject to committing
mistakes, to becoming illusioned, to cheating and to having imperfect
senses. Although the evidence may be correct, the person himself is in
danger of being misled due to his material defects. Apart from the
direct presentation, there is a chance that an interpretation may not be
perfect. Therefore the conclusion is that only a direct presentation can
be considered evidence. An interpretation cannot be accepted as evidence,
but may be considered proof of evidence.
In the Bhagavad-gita, at the very beginning it is stated:
dhrtarastra uvaca
dharma-ksetre kuru-ksetre samaveta yuyutsavah
mamakah pandavas caiva kim akurvata sanjaya
[Bg. 1.1]
The statements of the Bhagavad-gita are themselves proof that there is a
place of religious pilgrimage named Kuruksetra where the Pandavas and
Kurus met to fight. After meeting there, what did they do? This was
Dhrtarastra's inquiry to Sanjaya. Although these statements are very
clear, atheists try to interpret different meanings of the words dharma-
ksetra and kuru-ksetra. Therefore Srila Jiva Gosvami has warned us not
to depend on any kind of interpretation. It is better to take the verses
as they are, without interpretation.
Madhya 6.136
TEXT 136
TEXT
jivera asthi-vistha dui -- sankha-gomaya
sruti-vakye sei dui maha-pavitra haya
SYNONYMS
jivera -- of the living entity; asthi -- the bone; vistha -- stool; dui -
- two; sankha -- conchshell; go-maya -- cow dung; sruti-vakye -- in the
words of the Vedic version; sei -- that; dui -- two; maha -- greatly;
pavitra -- pure; haya -- are.
TRANSLATION
Caitanya Mahaprabhu continued, "Conchshells and cow dung are nothing but
the bones and the stool of some living entities, but according to the
Vedic version they are both considered very pure.
PURPORT
According to Vedic principles, bones and dung are generally considered
very impure. If one touches a bone or stool, he must take a bath
immediately. That is the Vedic injunction. Yet the Vedas also enjoin
that a conchshell, although the bone of an animal, and cow dung,
although the stool of an animal, are very much sanctified. Even though
such statements appear contradictory, on the basis of the Vedic version
we still accept the fact that conchshells and cow dung are pure and
sanctified.
Madhya 6.137
TEXT 137
TEXT
svatah-pramana veda satya yei kaya
‘laksana' karile svatah-pramanya-hani haya
SYNONYMS
svatah-pramana -- self-evidence; veda -- Vedic literature; satya --
truth; yei -- whatever; kaya -- say; laksana -- interpretation; karile --
by making; svatah-pramanya -- self-evidential proof; hani -- lost; haya
-- becomes.
TRANSLATION
"The Vedic statements are self-evident. Whatever is stated there must be
accepted. If we interpret according to our own imagination, the
authority of the Vedas is immediately lost."
PURPORT
Out of four main types of evidence -- direct perception, hypothesis,
historical reference and the Vedas -- Vedic evidence is accepted as the
foremost. If we want to interpret the Vedic version, we must imagine an
interpretation according to what we want to do. First of all, we set
forth such an interpretation as a suggestion or hypothesis. As such, it
is not actually true, and the self-evident proof is lost.
Srila Madhvacarya, commenting on the aphorism drsyate tu (Vedanta-sutra
2.1.6), quotes the Bhavisya Purana as follows:
rg-yajuh-samatharvas ca bharatam pancaratrakam
mula-ramayanam caiva veda ity eva sabditah
puranani ca yaniha vaisnavani vido viduh
svatah-pramanyam etesam natra kincid vicaryate
The Rg Veda, Yajur Veda, Sama Veda, Atharva Veda, Mahabharata,
Pancaratra and original Ramayana are all considered Vedic literature.
The Puranas (such as the Brahma-
vaivarta Purana, Naradiya Purana, Visnu Purana and Bhagavata Purana) are
especially meant for Vaisnavas and are also Vedic literature. As
such, whatever is stated within the Puranas, Mahabharata and
Ramayana is self-evident. There is no need for interpretation. The
Bhagavad-gita is also within the Mahabharata; therefore all the
statements of the Bhagavad-gita are self-evident. There is no need for
interpretation, and if we do interpret, the entire authority of the
Vedic literature is lost.
Madhya 6.138
TEXT 138
TEXT
vyasa-sutrera artha -- yaiche suryera kirana
sva-kalpita bhasya-meghe kare acchadana
SYNONYMS
vyasa-sutrera -- of the Vedanta-sutra, by Vyasadeva; artha -- the
meanings; yaiche -- just as; suryera -- of the sun; kirana -- shining
rays; sva-kalpita -- imaginative; bhasya -- of the commentary; meghe --
by the cloud; kare -- does; acchadana -- covering.
TRANSLATION
Sri Caitanya Mahaprabhu continued, "The Brahma-sutra, compiled by Srila
Vyasadeva, is as radiant as the sun. One who tries to interpret its
meaning simply covers that sunshine with a cloud.
Madhya 6.139
TEXT 139
TEXT
veda-purane kahe brahma-nirupana
sei brahma -- brhad-vastu, isvara-laksana
SYNONYMS
veda-purane -- in the Vedas and the Puranas; kahe -- it is stated;
brahma-nirupana -- explaining the Supreme; sei brahma -- that Supreme;
brhat-vastu -- the greatest; isvara-laksana -- feature of the Supreme
Personality.
TRANSLATION
"All the Vedas and literature that strictly follows the Vedic principles
explain that the Supreme Brahman is the Absolute Truth, the greatest of
all, and a feature of the Supreme Lord.
PURPORT
The greatest of everything is Sri Krsna. Lord Krsna states in the
Bhagavad-gita (15.15), vedais ca sarvair aham eva vedyah: "By all the
Vedas, I am to be known." In Srimad-Bhagavatam (1.2.11) it is said that
the Absolute Truth is understood in three phases -- namely, Brahman,
Paramatma and Bhagavan, the Supreme Personality of Godhead (brahmeti
paramatmeti bhagavan iti sabdyate). Thus the Supreme Personality of
Godhead is the last word in understanding the Absolute Truth, Brahman.
Madhya 6.140
TEXT 140
TEXT
sarvaisvarya-paripurna svayam bhagavan
tanre nirakara kari' karaha vyakhyana
SYNONYMS
sarva-aisvarya-paripurna -- full with all opulences; svayam --
personally; bhagavan -- the Supreme Personality of Godhead; tanre -- Him;
nirakara -- impersonal; kari' -- making; karaha -- you make; vyakhyana -
- explanation,
TRANSLATION
"Actually, the Supreme Absolute Truth is a person, the Supreme
Personality of Godhead, full with all opulences. You are trying to
explain Him as impersonal and formless.
PURPORT
Brahman means brhattva, the greatest of all. The greatest of all is Sri
Krsna, the Supreme Personality of Godhead. He possesses all potencies
and opulence in full; therefore the Absolute Truth, the greatest of all,
is the Supreme Personality of Godhead. Whether one says "Brahman" or "
the Supreme Personality of Godhead," the fact is the same, for they are
identical. In the Bhagavad-gita, Arjuna accepted Krsna as param brahma
param dhama [Bg. 10.12]. Although the living entities or material nature
are sometimes described as Brahman, Parabrahman -- the Supreme,
the greatest of all Brahmans -- is still Krsna, the Supreme Personality
of Godhead. He is full with all opulences, and as such He possesses all
riches, all strength, all reputation, all knowledge, all beauty and all
renunciation. He is eternally a person and eternally supreme. If one
tries to explain the Supreme impersonally, one distorts the real meaning
of Brahman.
Madhya 6.141
TEXT 141
TEXT
‘nirvisesa' tanre kahe yei sruti-gana
‘prakrta' nisedhi kare ‘aprakrta' sthapana
SYNONYMS
nirvisesa -- impersonal; tanre -- Him; kahe -- say; yei -- whatever;
sruti-gana -- the Vedas; prakrta -- mundane; nisedhi -- forbidding; kare
-- does; aprakrta -- transcendental; sthapana -- confirmation.
TRANSLATION
"Wherever there is an impersonal description in the Vedas, the Vedas
mean to establish that everything belonging to the Supreme Personality
of Godhead is transcendental and free of mundane characteristics."
PURPORT
There are many impersonal statements about the Supreme Personality of
Godhead. As stated in the Svetasvatara Upanisad (3.19):
apani-pado javano grahita
pasyaty acaksuh sa srnoty akarnah
sa vetti vedyam na ca tasyasti vetta
tam ahur agryam purusam mahantam
Although the Supreme Lord is described as having no hands and legs, He
nonetheless accepts all sacrificial offerings. He has no eyes, yet He
sees everything. He has no ears, yet He hears everything. When it is
stated that the Supreme Lord has no hands and legs, one should not think
that He is impersonal. Rather, He has no mundane hands or legs like ours.
"He has no eyes, yet He sees." This means that He does not have mundane,
limited eyes like ours. Rather, He has such eyes that He can see past,
present and future, everywhere, in every corner of the universe and in
every corner of the heart of every living entity. Thus the impersonal
descriptions in the Vedas intend to deny mundane characteristics in the
Supreme Lord. They do not intend to establish the Supreme Lord as
impersonal.
Madhya 6.142
TEXT 142
TEXT
ya ya srutir jalpati nirvisesam
sa sabhidhatte sa-visesam eva
vicara-yoge sati hanta tasam
prayo baliyah sa-visesam eva
SYNONYMS
ya ya -- whatever; srutih -- the Vedic hymns; jalpati -- describe;
nirvisesam -- impersonal truth; sa -- that; sa -- that; abhidhatte --
directly describes (like a dictionary meaning); sa-visesam --
personality; eva -- certainly; vicara-yoge -- when accepted by
intelligence; sati -- being; hanta -- alas; tasam -- of all the Vedic
mantras; prayah -- mostly; baliyah -- more powerful; sa-visesam --
personal variety; eva -- certainly.
TRANSLATION
Sri Caitanya Mahaprabhu continued, "‘Whatever Vedic mantras describe the
Absolute Truth impersonally only prove in the end that the Absolute
Truth is a person. The Supreme Lord is understood in two features --
impersonal and personal. If one considers the Supreme Personality of
Godhead in both features, he can actually understand the Absolute Truth.
He knows that the personal understanding is stronger because we see that
everything is full of variety. No one can see anything that is not full
of variety.'
PURPORT
This is a quotation from Sri Caitanya-candrodaya-nataka (6.67), by Kavi-
karnapura.
Madhya 6.143
TEXT 143
TEXT
brahma haite janme visva, brahmete jivaya
sei brahme punarapi haye yaya laya
SYNONYMS
brahma haite -- from the Supreme Brahman; janme -- emanates; visva --
the whole cosmic manifestation; brahmete -- in the Absolute Truth;
jivaya -- exists; sei -- that; brahme -- in the Absolute Truth; punarapi
-- again; haye -- being; yaya -- goes; laya -- to annihilation.
TRANSLATION
"Everything in the cosmic manifestation emanates from the Absolute Truth,
remains in the Absolute Truth, and after annihilation again enters the
Absolute Truth.
PURPORT
In the Taittiriya Upanisad (3.1) it is said, yato va imani bhutani
jayante: "The entire material cosmic manifestation is born of the
Supreme Brahman." Also, the Brahma-sutra begins with the verse janmady
asya yatah: [SB 1.1.1] "The Absolute Truth is that from whom everything
emanates." (Bs. 1.1.2) That Absolute Truth is Krsna. In the Bhagavad-
gita (10.8), Krsna says, aham sarvasya prabhavo mattah sarvam pravartate:
"I am the source of all spiritual and material worlds. Everything
emanates from Me." Therefore Krsna is the original Absolute Truth, the
Supreme Personality of Godhead. Again, Krsna states in the Bhagavad-gita
(9.4), maya tatam idam sarvam jagad avyakta-murtina: "By Me, in My
unmanifested form, this entire universe is pervaded." And as confirmed
in the Brahma-samhita (5.37), goloka eva nivasaty akhilatma-bhutah: "
Although the Lord always stays in His abode, Goloka Vrndavana, He is
still all-pervading." His all-pervasive feature is understood to be
impersonal because one does not find the form of the Lord in that all-
pervasiveness. Actually, everything is resting on the rays of His bodily
effulgence. The Brahma-samhita (5.40) also states:
yasya prabha prabhavato jagad-anda-koti-
kotisv asesa-vasudhadi-vibhuti-bhinnam
Due to the rays of the Lord's bodily effulgence, millions of universes
are created, just as planets are created from the sun.
Madhya 6.144
TEXT 144
TEXT
‘apadana,' ‘karana,' ‘adhikarana'-karaka tina
bhagavanera savisese ei tina cihna
SYNONYMS
apadana -- ablative; karana -- instrumental; adhikarana -- locative;
karaka -- cases; tina -- three; bhagavanera -- of the Supreme
Personality of Godhead; sa-visesa -- in the personality; ei -- these;
tina -- three; cihna -- symptoms.
TRANSLATION
"The personal features of the Supreme Personality of Godhead are
categorized in three cases -- namely ablative, instrumental and locative.
"
PURPORT
Srila Bhaktivinoda Thakura states in his Amrta-pravaha-bhasya that
according to the injunction of the Upanisads ("the Supreme Absolute
Truth is He from whom everything emanates"), it is understood that the
whole cosmic manifestation emanated from Brahman, the Supreme Absolute
Truth. The creation subsists by the energy of the Supreme Brahman and,
after annihilation, merges into the Supreme Brahman. From this we can
understand that the Absolute Truth can be categorized in three cases --
ablative, instrumental and locative. According to these three cases, the
Absolute Truth is positively personified. In this connection, Srila
Bhaktisiddhanta Sarasvati quotes the Aitareya Upanisad (1.1.1): atma va
idam eka evagra asin nanyat kincana misat sa iksata lokan nu srja iti.
Similarly, in the Svetasvatara Upanisad (4.9) it is stated:
chandamsi yajnah kratavo vratani
bhutam bhavyam yac ca veda vadanti
yasman mayi srjate visvam etat
tasmims canyo mayaya sanniruddhah
And in the Taittiriya Upanisad (3.1): yato va imani bhutani jayante,
yena jatani jivanti, yat prayanty abhisamvisanti, tad vijijnasasva tad
brahma. This was the answer given by father Varuna when questioned by
his son Varuni Bhrgu about the Absolute Truth. In this mantra, the word
yatah, the Absolute Truth from which the cosmic manifestation has
emanated, is in the ablative case; that Brahman by which this universal
creation is maintained is in the instrumental case (yena); and that
Brahman into which the whole cosmic manifestation merges is in the
locative case (yat or yasmin). It is stated in Srimad-Bhagavatam (1.5.20)
:
idam hi visvam bhagavan ivetaro
yato jagat-sthana-nirodha-sambhavah
"The entire universal creation is contained in the gigantic form of the
Supreme Personality of Godhead. Everything emanates from Him, everything
rests in His energy, and after annihilation everything merges into His
person."
Madhya 6.145–146
TEXTS 145–146
TEXT
bhagavan bahu haite yabe kaila mana
prakrta-saktite tabe kaila vilokana
se kale nahi janme ‘prakrta' mano-nayana
ataeva ‘aprakrta' brahmera netra-mana
SYNONYMS
bhagavan -- the Supreme Personality of Godhead; bahu -- many; haite --
to become; yabe -- when; kaila -- made; mana -- His mind; prakrta --
material; saktite -- on the energy; tabe -- at that time; kaila -- did;
vilokana -- glancing; se kale -- at that time; nahi -- not; janme -- in
creation; prakrta -- mundane; manah-nayana -- mind and eyes; ataeva --
therefore; aprakrta -- transcendental; brahmera -- of the Absolute Truth;
netra-mana -- eyes and mind.
TRANSLATION
Sri Caitanya Mahaprabhu continued, "When the Supreme Personality of
Godhead wished to become many, He glanced over the material energy.
Before the creation there were no mundane eyes or mind; therefore the
transcendental nature of the Absolute Truth's mind and eyes is confirmed.
PURPORT
In the Chandogya Upanisad (6.2.3), it is said, tad aiksata bahu syam
prajayeya. This statement confirms the fact that when the Supreme
Personality of Godhead wishes to become many, the cosmic manifestation
arises simply by His glancing over material energy. It may be noted that
the Supreme Lord glanced over the material nature before the creation of
this cosmic manifestation. Before the creation there were no material
minds or material eyes; therefore the mind by which the Supreme
Personality of Godhead desired to create is transcendental, and the eyes
with which He glanced over material nature are also transcendental. Thus
the Lord's mind, eyes and other senses are all transcendental.
Madhya 6.147
TEXT 147
TEXT
brahma-sabde kahe purna svayam bhagavan
svayam bhagavan krsna, -- sastrera pramana
SYNONYMS
brahma-sabde -- by the word "Brahman"; kahe -- it is said; purna --
complete; svayam -- personally; bhagavan -- the Supreme Personality of
Godhead; svayam -- personally; bhagavan -- the Supreme Personality of
Godhead; krsna -- Lord Krsna; sastrera pramana -- the verdict of all
Vedic literature.
TRANSLATION
"The word ‘Brahman' indicates the complete Supreme Personality of
Godhead, who is Sri Krsna. That is the verdict of all Vedic literature.
PURPORT
This is also confirmed in the Bhagavad-gita (15.15), where the Lord says,
vedais ca sarvair aham eva vedyah. The ultimate object in all Vedic
literature is Krsna. Everyone is searching for Him. This is also
confirmed elsewhere in the Bhagavad-gita (7.19):
bahunam janmanam ante jnanavan mam prapadyate
vasudevah sarvam iti sa mahatma sudurlabhah
"After many births and deaths, he who is actually in knowledge
surrenders unto Me, knowing Me to be the cause of all causes and all
that is. Such a great soul is very rare."
When one has actually become wise through the study of Vedic literature,
he surrenders unto Vasudeva, Bhagavan Sri Krsna. This is also confirmed
in Srimad-Bhagavatam (1.2.7–8):
vasudeve bhagavati bhakti-yogah prayojitah
janayaty asu vairagyam jnanam ca yad ahaitukam
dharmah sv-anusthitah pumsam visvaksena-kathasu yah
notpadayed yadi ratim srama eva hi kevalam
Understanding Vasudeva is real knowledge. By engaging in the devotional
service of Vasudeva, Krsna, one acquires perfect knowledge and Vedic
understanding. Thus one becomes detached from the material world. This
is the perfection of human life. Although one may perfectly follow
religious rituals and ceremonies, he is simply wasting his time (srama
eva hi kevalam) if he does not attain this perfection.
Before the creation of the cosmic manifestation, the Supreme Personality
of Godhead possessed His totally transcendental mind and eyes. That
Supreme Personality of Godhead is Krsna. A person may think that there
is no direct statement about Krsna in the Upanisads, but the fact is
that the Vedic mantras cannot be understood by people with mundane
senses. As stated in the Padma Purana, atah sri-krsna-namadi na bhaved
grahyam indriyaih: [Cc. Madhya 17.136] a person with mundane senses
cannot fully understand the name, qualities, form and pastimes of Sri
Krsna. The Puranas are therefore meant to explain and supplement Vedic
knowledge. The great sages present the Puranas in order to make the
Vedic mantras understandable for common men (stri-sudra-dvija-bandhunam [
SB 1.4.25]). Considering that women, sudras and dvija-bandhus (unworthy
sons of the twice-born) cannot understand the Vedic hymns directly,
Srila Vyasadeva compiled the Mahabharata. Actually, the Supreme
Personality of Godhead is vedesu durlabham (untraceable in the Vedas),
but when the Vedas are properly understood or when Vedic knowledge is
received from devotees, one can understand that all Vedic knowledge
leads to Sri Krsna.
The Brahma-sutra (1.1.3) confirms this fact also: sastra-yonitvat.
Commenting upon this Brahma-sutra aphorism, Sri Madhvacarya says, "The
Rg Veda, Yajur Veda, Sama Veda, Atharva Veda, Mahabharata, Pancaratra
and the original Valmiki Ramayana are all Vedic literatures. Any
literature following the conclusive statements of these Vedic
literatures is also to be considered Vedic literature. That literature
which does not conform to Vedic literature is simply misleading."
Therefore when reading Vedic literature, we must take the path traversed
by great acaryas: maha-jano yena gatah sa panthah. Unless one follows
the path traversed by great acaryas, he cannot understand the real
purport of the Vedas.
Madhya 6.148
TEXT 148
TEXT
vedera nigudha artha bujhana na haya
purana-vakye sei artha karaya niscaya
SYNONYMS
vedera -- of the Vedic literature; nigudha -- confidential; artha --
meaning; bujhana -- understanding; na -- not; haya -- is; purana-vakye --
by the words of the Puranas; sei -- that; artha -- meaning; karaya --
makes; niscaya -- certain.
TRANSLATION
"The confidential meaning of the Vedas is not easily understood by
common men; therefore that meaning is supplemented by the words of the
Puranas.
Madhya 6.149
TEXT 149
TEXT
aho bhagyam aho bhagyam
nanda-gopa-vrajaukasam
yan-mitram paramanandam
purnam brahma sanatanam
SYNONYMS
aho -- what great; bhagyam -- fortune; aho -- what great; bhagyam --
fortune; nanda -- of Maharaja Nanda; gopa -- of other cowherd men; vraja-
okasam -- of the inhabitants of Vrajabhumi; yat -- of whom; mitram --
friend; parama-anandam -- the supreme bliss; purnam -- complete; brahma -
- the Absolute Truth; sanatanam -- eternal.
TRANSLATION
"‘How greatly fortunate are Nanda Maharaja, the cowherd men and all the
inhabitants of Vrajabhumi! There is no limit to their fortune, because
the Absolute Truth, the source of transcendental bliss, the eternal
Supreme Brahman, has become their friend.'
PURPORT
This quotation from Srimad-Bhagavatam (10.14.32) is spoken by Lord
Brahma.
Madhya 6.150
TEXT 150
TEXT
‘apani-pada'-sruti varje ‘prakrta' pani-carana
punah kahe, sighra cale, kare sarva grahana
SYNONYMS
apani-pada-sruti -- the sruti-mantra beginning apani-padah; varje --
rejects; prakrta -- material; pani-carana -- hands and legs; punah --
again; kahe -- says; sighra cale -- walks very fast; kare -- does; sarva
-- of everything; grahana -- accepting.
TRANSLATION
"The Vedic ‘apani-pada' mantra rejects material hands and legs, yet it
states that the Lord goes very fast and accepts everything offered to
Him.
Madhya 6.151
TEXT 151
TEXT
ataeva sruti kahe, brahma -- savisesa
‘mukhya' chadi' ‘laksana'te mane nirvisesa
SYNONYMS
ataeva -- therefore; sruti -- Vedic mantras; kahe -- say; brahma -- the
Absolute Truth; sa-visesa -- personal; mukhya -- direct meaning; chadi' -
- giving up; laksana'te -- by interpretation; mane -- accept; nirvisesa -
- impersonal.
TRANSLATION
"All these mantras confirm that the Absolute Truth is personal, but the
Mayavadis, throwing away the direct meaning, interpret the Absolute
Truth as impersonal.
PURPORT
As mentioned above, the Svetasvatara Upanisad (3.19) states:
apani-pado javano grahita
pasyaty acaksuh sa srnoty akarnah
sa vetti vedyam na ca tasyasti vetta
tam ahur agryam purusam mahantam
This Vedic mantra clearly states, purusam mahantam. The word purusa
means "person." In the Bhagavad-gita (10.12) Arjuna confirms that this
person is Krsna when he addresses Krsna as purusam sasvatam: "You are
the original person." Thus the purusam mahantam mentioned in the verse
from the Svetasvatara Upanisad is Sri Krsna. His hands and legs are not
mundane but are completely transcendental. However, when He comes, fools
take Him to be an ordinary person (avajananti mam mudha manusim tanum
asritam [Bg. 9.11]). One who has no Vedic knowledge, who has not studied
the Vedas from a bona fide spiritual master, does not know Krsna.
Therefore he is a mudha. Such fools take Krsna to be an ordinary person (
param bhavam ajanantah). They do not actually know what Krsna is.
Manusyanam sahasresu kascid yatati siddhaye [Bg. 7.3]. It is not
possible to understand Krsna simply by studying the Vedas perfectly. One
must have the mercy of a devotee (yat-padam). Unless one is favored by a
devotee, he cannot understand the Supreme Personality of Godhead. Arjuna
also confirms this in the Bhagavad-gita (10.14): "My Lord, it is very
difficult to understand Your personality." The less intelligent class of
men cannot understand the Supreme Personality of Godhead without being
favored by His devotee. Therefore the Bhagavad-gita (4.34) contains
another injunction:
tad viddhi pranipatena pariprasnena sevaya
upadeksyanti te jnanam jnaninas tattva-darsinah
One has to approach a bona fide spiritual master and surrender to him.
Only then can one understand the Supreme Personality of Godhead as a
person.
Madhya 6.152
TEXT 152
TEXT
sad-aisvarya-purnananda-vigraha yanhara
hena-bhagavane tumi kaha nirakara?
SYNONYMS
sat-aisvarya-purna -- with six opulences in full; ananda -- blissful;
vigraha -- form; yanhara -- whose; hena-bhagavane -- unto that Supreme
Personality of Godhead; tumi -- you; kaha -- said; nirakara -- without
any form.
TRANSLATION
"Are you describing as formless that Supreme Personality of Godhead
whose transcendental form is complete with six transcendental opulences?
PURPORT
If the Supreme Personality of Godhead is formless, how can He be said to
walk very fast and accept everything offered to Him? Rejecting the
direct meaning of the Vedic mantras, the Mayavadi philosophers interpret
them and try to establish the Absolute Truth as formless. Actually, the
Supreme Lord has an eternal personal form full of all opulence. The
Mayavadi philosophers try to interpret the Absolute Truth as being
without potency. However, in the Svetasvatara Upanisad (6.8) it is
clearly said, parasya saktir vividhaiva sruyate: [Cc. Madhya 13.65,
purport] "The Absolute Truth has multipotencies."
Madhya 6.153
TEXT 153
TEXT
svabhavika tina sakti yei brahme haya
‘nihsaktika' kari' tanre karaha niscaya?
SYNONYMS
svabhavika -- by nature; tina -- three; sakti -- potencies; yei -- which;
brahme -- in the Absolute Truth; haya -- there are; nihsaktika --
without potency; kari' -- making; tanre -- Him; karaha -- you do;
niscaya -- proof.
TRANSLATION
"The Supreme Personality of Godhead has three primary potencies. Are you
trying to prove that He has no potencies?
PURPORT
Sri Caitanya Mahaprabhu now quotes four verses from the Visnu Purana (6.
7.61–63 and 1.12.69) to explain the different potencies of the Lord.
Madhya 6.154
TEXT 154
TEXT
visnu-saktih para prokta
ksetra-jnakhya tatha para
avidya-karma-samjnanya
trtiya saktir isyate
SYNONYMS
visnu-saktih -- the internal potency of Lord Visnu, the Supreme
Personality of Godhead; para -- spiritual; prokta -- said; ksetra-jna --
the living entities; akhya -- known as; tatha -- also; para -- spiritual;
avidya -- nescience, or godlessness; karma -- and fruitive activities;
samjna -- known as; anya -- another; trtiya -- third; saktih -- potency;
isyate -- is accepted as.
TRANSLATION
"‘The internal potency of the Supreme Lord, Visnu, is spiritual, as
verified by the sastras. There is another spiritual potency, known as
ksetra-jna, or the living entity. The third potency, which is known as
nescience, makes the living entity godless and fills him with fruitive
activity.
PURPORT
In the Bhagavad-gita, in Sri Krsna's discourse on the ksetra and the
ksetra-jna, it is clearly stated that the ksetra-jna is the living
entity, who knows his field of activities. The living entities in the
material world are forgetful of their eternal relationship with the
Supreme Personality of Godhead. This forgetfulness is called avidya, or
nescience. The avidya-sakti, the avidya potency of the material world,
provokes fruitive activity. Although this avidya-sakti (material energy,
or nescience) is also an energy of the Supreme Personality of Godhead,
it is especially intended to keep the living entities in a state of
forgetfulness. This is due to their rebellious attitude toward the Lord.
Thus although the living entities are constitutionally spiritual, they
come under the influence of the potency of nescience. How this happens
is described in the following verse.
Madhya 6.155
TEXT 155
TEXT
yaya ksetra-jna-saktih sa
vestita nrpa sarva-ga
samsara-tapan akhilan
avapnoty atra santatan
SYNONYMS
yaya -- by which; ksetra-jna-saktih -- the living entities, known as the
ksetra-jna potency; sa -- that potency; vestita -- covered; nrpa -- O
King; sarva-ga -- capable of going anywhere in the spiritual or material
worlds; samsara-tapan -- miseries due to the cycle of repeated birth and
death; akhilan -- all kinds of; avapnoti -- obtains; atra -- in this
material world; santatan -- arising from suffering or enjoying various
kinds of reactions to fruitive activities.
TRANSLATION
"‘O King, the ksetra-jna-sakti is the living entity. Although he has the
facility to live in either the material or spiritual world, he suffers
the threefold miseries of material existence because he is influenced by
the avidya [nescience] potency, which covers his constitutional position.
Madhya 6.156
TEXT 156
TEXT
taya tirohitatvac ca
saktih ksetra-jna-samjnita
sarva-bhutesu bhu-pala
taratamyena vartate
SYNONYMS
taya -- by her; tirohitatvat -- from being freed from the influence; ca -
- also; saktih -- the potency; ksetra-jna -- ksetra-jna; samjnita --
known by the name; sarva-bhutesu -- in different types of bodies; bhu-
pala -- O King; taratamyena -- in different degrees; vartate -- exists.
TRANSLATION
"‘This living entity, covered by the influence of nescience, exists in
different forms in the material condition. O King, he is thus
proportionately freed from the influence of material energy, to a
greater or lesser degree.'
PURPORT
The material energy acts on the living entity in different degrees,
according to how he acquires the association of the three modes of
material nature. There are 8,400,000 species of life, some inferior,
some superior and some mediocre. The gradations of the bodies are
calculated according to the covering of material energy. In the lower
categories -- including aquatics, trees, plants, insects, birds and so
forth -- spiritual consciousness is almost nonexistent. In the mediocre
category -- the human form of life -- spiritual consciousness is
comparatively awakened. In the superior life forms, spiritual
consciousness is fully awakened. Then the living entity understands his
real position and tries to escape the influence of material energy by
developing Krsna consciousness.
Madhya 6.157
TEXT 157
TEXT
hladini sandhini samvit
tvayy eka sarva-samsraye
hlada-tapa-kari misra
tvayi no guna-varjite
SYNONYMS
hladini -- the pleasure potency; sandhini -- the eternity potency;
samvit -- the knowledge potency; tvayi -- in You; eka -- one spiritual (
cit) potency; sarva-samsraye -- the shelter of everything; hlada --
pleasure; tapa-kari -- causing displeasure; misra -- mixed; tvayi -- in
You; na u -- not; guna-varjite -- devoid of all material qualities.
TRANSLATION
"‘The Supreme Personality of Godhead is sac-cid-ananda-vigraha [Bs. 5.1].
This means that He originally has three potencies -- the pleasure
potency, the potency of eternality and the potency of knowledge.
Together these are called the cit potency, and they are present in full
in the Supreme Lord. For the living entities, who are part and parcel of
the Lord, the pleasure potency in the material world is sometimes
displeasing and sometimes mixed. This is not the case with the Supreme
Personality of Godhead, because He is not under the influence of the
material energy or its modes.'
Madhya 6.158
TEXT 158
TEXT
sac-cid-ananda-maya haya isvara-svarupa
tina amse cic-chakti haya tina rupa
SYNONYMS
sat-cit-ananda-maya -- full of eternity, knowledge and bliss; haya -- is;
isvara -- of the Supreme Lord; svarupa -- the transcendental form; tina
amse -- in three parts; cit-sakti -- the spiritual potency; haya --
becomes; tina -- three; rupa -- forms.
TRANSLATION
"The Supreme Personality of Godhead in His original form is full of
eternity, knowledge and bliss. The spiritual potency in these three
portions [sat, cit and ananda] assumes three different forms.
PURPORT
According to the verdict of all Vedic literature, the Supreme
Personality of Godhead, the living entity and the illusory energy (this
material world) constitute the subject matter of knowledge. Everyone
should try to understand the relationship between them. First of all,
one should try to understand the nature of the Supreme Personality of
Godhead. From the sastras we understand that the nature of the Supreme
Personality of Godhead is the sum total of eternity, bliss and knowledge.
As stated in verse 154 (visnu-saktih para prokta [Cc. Madhya 6.154]),
the Supreme Personality of Godhead is the reservoir of all potencies,
and His potencies are all spiritual.
Madhya 6.159
TEXT 159
TEXT
anandamse ‘hladini,' sad-amse ‘sandhini'
cid-amse ‘samvit', yare jnana kari mani
SYNONYMS
ananda-amse -- in the part of bliss; hladini -- the pleasure potency;
sat-amse -- in the part of eternity; sandhini -- the sandhini potency;
cit-amse -- in the part of knowledge; samvit -- the samvit potency; yare
-- which; jnana -- as knowledge; kari mani -- we accept.
TRANSLATION
"The three portions of the spiritual potency are called hladini [the
bliss portion], sandhini [the eternity portion] and samvit [the
knowledge portion]. We accept knowledge of these as full knowledge of
the Supreme Personality of Godhead.
PURPORT
To acquire knowledge of the Supreme Personality of Godhead, one must
take shelter of the samvit potency of the Supreme Lord.
Madhya 6.160
TEXT 160
TEXT
antaranga -- cic-chakti, tatastha -- jiva-sakti
bahiranga -- maya, -- tine kare prema-bhakti
SYNONYMS
antaranga -- the internal potency; cit-sakti -- the spiritual potency;
tatastha -- the marginal potency; jiva-sakti -- the living entities;
bahiranga -- the external potency; maya -- the illusory energy; tine --
all three of them; kare -- do; prema-bhakti -- devotional service in
love.
TRANSLATION
"The spiritual potency of the Supreme Personality of Godhead also
appears in three phases -- internal, marginal and external. These are
all engaged in His devotional service in love.
PURPORT
The spiritual potency of the Lord is manifested in three phases -- the
internal or spiritual potency, the marginal potency, which consists of
the living entities, and the external potency, known as maya-sakti. We
must understand that in each of these three phases the original
spiritual potencies of pleasure, eternity and knowledge remain intact.
When the potencies of spiritual pleasure and knowledge are both bestowed
upon the conditioned souls, the conditioned souls can escape the
clutches of the external potency, maya, which acts as a cover obscuring
one's spiritual identity. When freed, the living entity awakens to Krsna
consciousness and engages in devotional service with love and affection.
Madhya 6.161
TEXT 161
TEXT
sad-vidha aisvarya -- prabhura cic-chakti-vilasa
hena sakti nahi mana, -- parama sahasa
SYNONYMS
sat-vidha -- six kinds; aisvarya -- of opulences; prabhura -- of the
Lord; cit-sakti-vilasa -- enjoyment in the spiritual potency; hena sakti
-- such sublime potencies; nahi -- not; mana -- you accept; parama
sahasa -- great impudence.
TRANSLATION
"In His spiritual potency, the Supreme Lord enjoys six kinds of
opulences. You do not accept this spiritual potency, and this is due to
your great impudence.
PURPORT
The Supreme Personality of Godhead is full with six opulences. All of
these potencies are on the transcendental platform. To understand the
Supreme Personality of Godhead as impersonal and devoid of potency is to
go completely against Vedic information.
Madhya 6.162
TEXT 162
TEXT
‘mayadhisa' ‘maya-vasa' -- isvare-jive bheda
hena-jive isvara-saha kaha ta' abheda
SYNONYMS
maya-adhisa -- the Lord of energy; maya-vasa -- subjected to the
influence of maya; isvare -- in the Supreme Personality of Godhead; jive
-- in the living entities; bheda -- the difference; hena-jive -- such
living entities; isvara-saha -- with the Supreme Personality of Godhead;
kaha -- you say; ta' -- indeed; abheda -- one and the same.
TRANSLATION
"The Lord is the master of the potencies, and the living entity is the
servant of them. That is the difference between the Lord and the living
entity. However, you declare that the Lord and the living entities are
one and the same.
PURPORT
The Supreme Personality of Godhead is by nature the master of all
potencies. By nature, the living entities, being infinitesimal, are
always under the influence of the Lord's potencies. According to the
Mundaka Upanisad (3.1.1–2):
dva suparna sayuja sakhaya
samanam vrksam parisasvajate
tayor anyah pippalam svadv atty
anasnann anyo 'bhicakasiti
samane vrkse puruso nimagno
'nisaya socati muhyamanah
justam yada pasyaty anyam isam
asya mahimanam eti vita-sokah
The Mundaka Upanisad completely distinguishes the Lord from the living
entities. The living entity is subjected to the reactions of fruitive
activity, whereas the Lord simply witnesses such activity and bestows
the results. According to the living entity's desires, he is wandering
from one body to another and from one planet to another, under the
direction of the Supreme Personality of Godhead, Paramatma. However,
when the living entity comes to his senses by the mercy of the Lord, he
is awarded devotional service. Thus he is saved from the clutches of
maya. At such a time he can see his eternal friend, the Supreme
Personality of Godhead, and become free from all lamentation and
hankering. This is confirmed in the Bhagavad-gita (18.54), where the
Lord says, brahma-bhutah prasannatma na socati na kanksati: "One who is
thus transcendentally situated at once realizes the Supreme Brahman and
becomes fully joyful. He never laments or desires to have anything."
Thus it is definitely proved that the Supreme Personality of Godhead is
the master of all potencies and that the living entities are always
subjected to these potencies. That is the difference between mayadhisa
and maya-vasa.
Madhya 6.163
TEXT 163
TEXT
gita-sastre jiva-rupa ‘sakti' kari' mane
hena jive ‘bheda' kara isvarera sane
SYNONYMS
gita-sastre -- in the Bhagavad-gita; jiva-rupa -- the identity of the
living entity; sakti -- potency; kari' -- making; mane -- accepts; hena -
- such; jive -- living entity; bheda -- different; kara -- you make;
isvarera -- the Supreme Personality of Godhead; sane -- with.
TRANSLATION
"In the Bhagavad-gita the living entity is established as the marginal
potency of the Supreme Personality of Godhead. Yet you say that the
living entity is completely different from the Lord.
PURPORT
The Brahma-sutra states that according to the principle of sakti-
saktimator abhedah, the living entity is simultaneously one with and
different from the Supreme Personality of Godhead. Qualitatively the
living entity and the Supreme Lord are one, but in quantity they are
different. According to Sri Caitanya Mahaprabhu's philosophy of acintya-
bhedabheda-tattva, the living entity and the Supreme Lord are accepted
as one and different at the same time.
Madhya 6.164
TEXT 164
TEXT
bhumir apo 'nalo vayuh
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakrtir astadha
SYNONYMS
bhumih -- earth; apah -- water; analah -- fire; vayuh -- air; kham --
ether; manah -- mind; buddhih -- intelligence; eva -- certainly; ca --
and; ahankarah -- false ego; iti -- thus; iyam -- this; me -- My; bhinna
-- separated; prakrtih -- energy; astadha -- eightfold.
TRANSLATION
"‘Earth, water, fire, air, ether, mind, intelligence and false ego are
My eightfold separated energies.
Madhya 6.165
TEXT 165
TEXT
apareyam itas tv anyam
prakrtim viddhi me param
jiva-bhutam maha-baho
yayedam dharyate jagat
SYNONYMS
apara -- inferior; iyam -- this; itah -- from this; tu -- but; anyam --
another; prakrtim -- nature; viddhi -- know; me -- My; param --
transcendental; jiva-bhutam -- existing as the living entities; maha-
baho -- O mighty-armed one; yaya -- by which; idam -- this; dharyate --
is sustained; jagat -- material world.
TRANSLATION
"‘Besides these inferior energies, which are material, there is another
energy, a spiritual energy, and this is the living being, O mighty-armed
one. The entire material world is sustained by the living entities.'
PURPORT
Verses 164 and 165 are quotations from the Bhagavad-gita (7.4–5).
Madhya 6.166
TEXT 166
TEXT
isvarera sri-vigraha sac-cid-anandakara
se-vigrahe kaha sattva-gunera vikara
SYNONYMS
isvarera -- of the Supreme Personality of Godhead; sri-vigraha -- the
form; sat-cit-ananda-akara -- complete in eternity, cognizance and bliss;
se-vigrahe -- about that form of the Lord; kaha -- you say; sattva-
gunera -- of the quality of material goodness; vikara -- transformation.
TRANSLATION
"The transcendental form of the Supreme Personality of Godhead is
complete in eternity, cognizance and bliss. However, you describe this
transcendental form as a product of material goodness.
Madhya 6.167
TEXT 167
TEXT
sri-vigraha ye na mane, sei ta' pasandi
adrsya asprsya, sei haya yama-dandi
SYNONYMS
sri-vigraha -- the form of the Lord; ye -- anyone who; na -- not; mane --
accepts; sei -- he; ta' -- indeed; pasandi -- agnostic; adrsya -- not
to be seen; asprsya -- untouchable; sei -- he; haya -- is; yama-dandi --
subject to be punished by Yamaraja.
TRANSLATION
"One who does not accept the transcendental form of the Lord is
certainly an agnostic. Such a person should be neither seen nor touched.
Indeed, he is subject to be punished by Yamaraja.
PURPORT
According to the Vedic instructions, the Supreme Personality of Godhead
has His eternal, transcendental form, which is always blissful and full
of knowledge. Impersonalists think that "material" refers to the forms
within our experience and that "spiritual" refers to an absence of form.
However, one should know that beyond this material nature is another
nature, which is spiritual. Just as there are material forms in this
material world, there are spiritual forms in the spiritual world. This
is confirmed by all Vedic literature. The spiritual forms in the
transcendental world have nothing to do with the negative conception of
formlessness. The conclusion is that a person is an agnostic when he
does not agree to worship the transcendental form of the Lord.
Actually, at the present moment all systems of religion deny the worship
of the form of the Lord due to ignorance of His transcendental form. The
first-class materialists (the Mayavadis) imagine five specific forms of
the Lord, but when they try to equate the worship of such imaginary
forms with bhakti, they are immediately condemned. Lord Sri Krsna
confirms this in the Bhagavad-gita (7.15), where He says, na mam
duskrtino mudhah prapadyante naradhamah. Bereft of real knowledge due to
agnosticism, the Mayavadi philosophers should not even be seen by the
devotees of the Lord, nor touched, because those philosophers are liable
to be punished by Yamaraja, the superintendent demigod who judges the
activities of sinful men. The Mayavadi agnostics wander within this
universe in different species of life due to their nondevotional
activities. Such living entities are subjected to the punishments of
Yamaraja. Only the devotees, who are always engaged in the service of
the Lord, are exempt from the jurisdiction of Yamaraja.
Madhya 6.168
TEXT 168
TEXT
veda na maniya bauddha haya ta' nastika
vedasraya nastikya-vada bauddhake adhika
SYNONYMS
veda -- the Vedic literature; na -- not; maniya -- accepting; bauddha --
the Buddhists; haya -- are; ta' -- indeed; nastika -- agnostics; veda-
asraya -- taking shelter of Vedic civilization; nastikya-vada --
agnosticism; bauddhake -- even Buddhists; adhika -- surpassing.
TRANSLATION
"The Buddhists do not recognize the authority of the Vedas; therefore
they are considered agnostics. However, those who have taken shelter of
the Vedic scriptures yet preach agnosticism in accordance with the
Mayavada philosophy are certainly more dangerous than the Buddhists.
PURPORT
Although the Buddhists are directly opposed to Vaisnava philosophy, it
can easily be understood that the Sankarites are more dangerous because
they accept the authority of the Vedas yet act contrary to Vedic
instruction. Vedasraya nastikya-vada means "agnosticism under the
shelter of Vedic culture" and refers to the monistic philosophy of the
Mayavadis. Lord Buddha abandoned the authority of the Vedic literature
and therefore rejected the ritualistic ceremonies and sacrifices
recommended in the Vedas. His nirvana philosophy means stopping all
material activities. Lord Buddha did not recognize the presence of
transcendental forms and spiritual activities beyond the material world.
He simply described voidism beyond this material existence. The Mayavadi
philosophers offer lip service to Vedic authority but try to escape the
Vedic ritualistic ceremonies. They concoct some idea of a transcendental
position and call themselves Narayana, or God. However, God's position
is completely different from their concoction. Such Mayavadi
philosophers consider themselves above the influence of karma-kanda (
fruitive activities and their reactions). For them, the spiritual world
is equated with the Buddhist voidism. There is very little difference
between impersonalism and voidism. Voidism can be directly understood,
but the impersonalism enunciated by Mayavadi philosophers is not very
easily understandable. Of course, Mayavadi philosophers accept a
spiritual existence, but they do not know about the spiritual world and
spiritual beings. According to Srimad-Bhagavatam (10.2.32):
ye 'nye 'ravindaksa vimukta-maninas
tvayy asta-bhavad avisuddha-buddhayah
aruhya krcchrena param padam tatah
patanty adho 'nadrta-yusmad-anghrayah
The intelligence of the Mayavadis is not purified; therefore even though
they practice austerities for self-realization, they cannot remain
within the impersonal brahmajyoti. Consequently, they fall down
again into this material world.
The Mayavadis' conception of spiritual existence is almost identical to
the negation of material existence. The Mayavadis believe that there is
nothing positive in spiritual life. As a result, they cannot understand
devotional service or the worship of the Supreme Person, sac-cid-ananda-
vigraha [Bs. 5.1]. The Mayavadi philosophers consider Deity worship in
devotional service to be pratibimba-vada, or the worship of a form that
is the reflection of a false material form. Thus the Lord's
transcendental form, which is eternally blissful and full of knowledge,
is unknown to Mayavadi philosophers. Although the term "Bhagavan" is
explicitly described in Srimad-Bhagavatam, they cannot understand it.
Brahmeti paramatmeti bhagavan iti sabdyate: "The Absolute Truth is
called Brahman, Paramatma and Bhagavan." (SB 1.2.11) The Mayavadis try
to understand Brahman only, or, at the most, Paramatma. However, they
are unable to understand Bhagavan. Therefore the Supreme Personality of
Godhead, Krsna, says, mayayapahrta-jnanah [Bg. 7.15]. Because of the
temperament of the Mayavadi philosophers, real knowledge is taken from
them. Because they cannot receive the mercy of the Lord, they will
always be bewildered by His transcendental form. Impersonal philosophy
destroys the three phases of knowledge -- jnana, jneya and jnata. As
soon as one speaks of knowledge, there must be a person who is the
knower, the knowledge itself and the object of knowledge. Mayavada
philosophy combines these three categories; therefore the Mayavadis
cannot understand how the spiritual potencies of the Supreme Personality
of Godhead act. Because of their poor fund of knowledge, they cannot
understand the distinction in the spiritual world between knowledge, the
knower and the object of knowledge. Because of this, Sri Caitanya
Mahaprabhu considers the Mayavadi philosophers more dangerous than the
Buddhists.
Madhya 6.169
TEXT 169
TEXT
jivera nistara lagi' sutra kaila vyasa
mayavadi-bhasya sunile haya sarva-nasa
SYNONYMS
jivera -- of the living entities; nistara -- deliverance; lagi' -- for
the matter of; sutra -- the Vedanta-sutra; kaila -- made; vyasa -- Srila
Vyasadeva; mayavadi -- of the impersonalists; bhasya -- commentary;
sunile -- if hearing; haya -- becomes; sarva-nasa -- all destruction.
TRANSLATION
"Srila Vyasadeva presented the Vedanta philosophy for the deliverance of
conditioned souls, but if one hears the commentary of Sankaracarya,
everything is spoiled.
PURPORT
Factually, the devotional service of the Lord is described in the
Vedanta-sutra, but the Mayavadi philosophers, the Sankarites, prepared a
commentary known as Sariraka-bhasya, in which the transcendental form of
the Lord is denied. The Mayavadi philosophers think that the living
entity is identical with the Supreme Soul, Brahman. Their commentaries
on the Vedanta-sutra are completely opposed to the principle of
devotional service. Caitanya Mahaprabhu therefore warns us to avoid
these commentaries. If one indulges in hearing the Sankarite Sariraka-
bhasya, he will certainly be bereft of all real knowledge.
The ambitious Mayavadi philosophers desire to merge into the existence
of the Lord, and this may be accepted as sayujya-mukti. However, this
form of mukti means denying one's individual existence. In other words,
it is a kind of spiritual suicide. This is absolutely opposed to the
philosophy of bhakti-yoga. Bhakti-yoga offers immortality to the
individual conditioned soul. If one follows the Mayavadi philosophy, he
misses his opportunity to become immortal after giving up the material
body. The immortality of the individual person is the highest
perfectional stage a living entity can attain.
Madhya 6.170
TEXT 170
TEXT
‘parinama-vada' -- vyasa-sutrera sammata
acintya-sakti isvara jagad-rupe parinata
SYNONYMS
parinama-vada -- the theory of transformation; vyasa-sutrera -- of the
Vedanta-sutra; sammata -- purpose; acintya-sakti -- inconceivable power;
isvara -- the Supreme Personality of Godhead; jagat-rupe -- in the form
of the cosmic manifestation; parinata -- transformed.
TRANSLATION
"The Vedanta-sutra aims at establishing that the cosmic manifestation
has come into being by the transformation of the inconceivable potency
of the Supreme Personality of Godhead.
PURPORT
For a further explanation of parinama-vada, refer to Adi-lila, Seventh
Chapter, verses 121–133.
Madhya 6.171
TEXT 171
TEXT
mani yaiche avikrte prasabe hema-bhara
jagad-rupa haya isvara, tabu avikara
SYNONYMS
mani -- the touchstone; yaiche -- just as; avikrte -- without being
transformed; prasabe -- produces; hema-bhara -- volumes of gold; jagat-
rupa -- the cosmic manifestation; haya -- becomes; isvara -- the Supreme
Personality of Godhead; tabu -- still; avikara -- unchanged.
TRANSLATION
"The touchstone, after touching iron, produces volumes of gold without
being changed. Similarly, the Supreme Personality of Godhead manifests
Himself as the cosmic manifestation by His inconceivable potency, yet He
remains unchanged in His eternal, transcendental form.
PURPORT
According to the commentary of Srila Bhaktisiddhanta Sarasvati Thakura,
the purpose of the janmady asya verse in the Vedanta-sutra is to
establish that the cosmic manifestation is the result of the
transformation of the potencies of the Supreme Personality of Godhead.
The Supreme Lord is the master of innumerable eternal energies, which
are unlimited. Sometimes these energies are manifested, and sometimes
they are not. In any case, all energies are under His control; therefore
He is the original energetic, the abode of all energies. A common brain
in the conditioned state cannot conceive of how these inconceivable
energies abide in the Supreme Personality of Godhead, how He exists in
His innumerable forms as the master of both spiritual and material
energies, how He is the master of both manifest and potential powers,
and how contradictory potencies can abide in Him. As long as the living
entity is within this material world, in the condition of illusion, he
cannot understand the activities of the inconceivable energies of the
Lord. Thus the Lord's energies, though factual, are simply beyond the
power of the common brain to understand.
When the atheistic philosophers or the Mayavadis, being unable to
understand the inconceivable energies of the Supreme Personality of
Godhead, imagine an impersonal void, their imagination is only the
counterpart of materialistic thinking. Within the material world, there
is nothing inconceivable. High-thinking philosophers and scientists can
tackle the material energy, but not being able to understand the
spiritual energy, they can simply imagine an inactive state, such as the
impersonal Brahman. This is simply the negative side of material life.
By such imperfect knowledge, the Mayavadi philosophers conclude that the
cosmic manifestation is a transformation of the Supreme. Thus they must
necessarily also accept the theory of the illusion of the Supreme (
vivarta-vada). However, if we accept the inconceivable potencies of the
Lord, we can understand how the Supreme Personality of Godhead can
appear within this material world without being touched or contaminated
by the three modes of material nature.
From the sastras we learn that there is a stone or jewel called a
touchstone that can transform iron into gold. Although the touchstone
turns iron into gold many times, it remains in its original condition.
If such a material stone can maintain its inconceivable energy after
producing volumes of gold, certainly the Supreme Personality of Godhead
can remain in His original sac-cid-ananda form after creating the cosmic
world. As confirmed in the Bhagavad-gita (9.10), He acts only through
His different energies. Mayadhyaksena prakrtih: Krsna directs the
material energy, and that potency works in this material world. This is
also confirmed in the Brahma-samhita (5.44):
srsti-sthiti-pralaya-sadhana-saktir eka
chayeva yasya bhuvanani bibharti durga
icchanurupam api yasya ca cestate sa
govindam adi-purusam tam aham bhajami
The durga-sakti (material energy) acts under the direction of the
Supreme Personality of Godhead, and the universal creation, maintenance
and destruction are being carried out by the durga-sakti. Krsna's
direction is in the background. The conclusion is that the Supreme
Personality of Godhead remains as He is, even though directing His
energy, which makes the diverse cosmic manifestation work so wonderfully.
Madhya 6.172
TEXT 172
TEXT
vyasa -- bhranta bali' sei sutre dosa diya
‘vivarta-vada' sthapiyache kalpana kariya
SYNONYMS
vyasa -- Srila Vyasadeva; bhranta -- mistaken; bali' -- saying; sei --
that; sutre -- in the Vedanta-sutra; dosa -- fault; diya -- accusing;
vivarta-vada -- the theory of illusion; sthapiyache -- has established;
kalpana -- imagination; kariya -- doing.
TRANSLATION
"Sankaracarya's theory states
that the Absolute Truth is
transformed. By accepting this theory, the Mayavadi philosophers
denigrate Srila Vyasadeva by accusing him of error. They thus find fault
in the Vedanta-sutra and interpret it to try to establish the theory
of illusion.
PURPORT
The first verse of the Brahma-sutra is athato brahma jijnasa: "We must
now inquire into the Absolute Truth." The second verse immediately
answers, janmady asya yatah: "The Absolute Truth is the original source
of everything." Janmady asya yatah does not suggest that the original
person has been transformed. Rather, it clearly indicates that He
produces this cosmic manifestation through His inconceivable energy.
This is also clearly explained in the Bhagavad-gita (10.8), where Krsna
says, mattah sarvam pravartate: "From Me, everything emanates." This is
also confirmed in the Taittiriya Upanisad (3.1.1): yato va imani bhutani
jayante. "The Supreme Absolute Truth is that from which everything is
born." Similarly, in the Mundaka Upanisad (1.1.7) it is stated, yathorna-
nabhih srjate grhnate ca: "[The Lord creates and destroys the cosmic
manifestation] as a spider creates a web and draws it back within itself.
" All of these sutras indicate the transformation of the Lord'
s energy. It is not that the Lord undergoes direct
transformation, which is called parinama-vada. However, being
very anxious to protect Srila Vyasadeva from criticism, Sankaracarya
became a pseudo gentleman and put forward his theory of illusion (
vivarta-vada). Sankaracarya concocted this meaning of parinama-vada, and
by word jugglery he endeavored very hard to establish parinama-vada as
vivarta-vada.
Madhya 6.173
TEXT 173
TEXT
jivera dehe atma-buddhi -- sei mithya haya
jagat ye mithya nahe, nasvara-matra haya
SYNONYMS
jivera -- of the living entities; dehe -- in the body; atma-buddhi --
considering as the self; sei -- that; mithya -- untruth; haya -- is;
jagat -- the cosmic manifestation; ye -- that; mithya -- untruth; nahe --
not; nasvara-matra -- only temporary; haya -- is.
TRANSLATION
"The theory of illusion can be applied only when the living entity
identifies himself with the body. As far as the cosmic manifestation is
concerned, it cannot be called false, although it is certainly temporary.
PURPORT
The living entity is the eternal servant of Krsna. Being part and parcel
of the Lord, he is constitutionally pure, but due to his contact with
material energy, he identifies himself with either the gross or the
subtle material body. Such identification is certainly false and
constitutes the genuine platform of the theory of illusion. The living
entity is eternal: he can never be subjected to the limits of time, as
are his gross and subtle bodies. The cosmic manifestation is never false,
but it is subject to change by the influence of the time factor. For a
living entity to accept this cosmic manifestation as the field for his
sense enjoyment is certainly illusory. This material world is the
manifestation of the material energy of the Lord. This is explained by
Krsna in the Bhagavad-gita (7.4):
bhumir apo 'nalo vayuh kham mano buddhir eva ca
ahankara itiyam me bhinna prakrtir astadha
"Earth, water, fire, air, ether, mind, intelligence and false ego -- all
together these eight constitute My separated material energies."
The material world is the inferior energy of the Supreme Personality of
Godhead, but it is not a fact that the Supreme Lord has been transformed
into this material world. The Mayavadi philosophers, devoid of true
understanding, have confused the theory of illusion and the theory of
the cosmic manifestation by word jugglery. The theory of illusion can be
applied to a person who identifies himself with the body. The living
entity is the superior energy of the Supreme Lord, and the material
world is the inferior energy. Both, however, are prakrti (energy).
Although the energies are simultaneously one with the Lord and different
from Him, the Lord never loses His personal form due to the
transformation of His different energies.
Madhya 6.174
TEXT 174
TEXT
‘pranava' ye maha-vakya -- isvarera murti
pranava haite sarva-veda, jagat-utpatti
SYNONYMS
pranava -- omkara; ye -- that which; maha-vakya -- transcendental
vibration; isvarera -- of the Supreme Personality of Godhead; murti --
the form; pranava -- omkara; haite -- from; sarva-veda -- all Vedic
literature; jagat -- of the material world; utpatti -- production.
TRANSLATION
"The transcendental vibration omkara is the sound form of the Supreme
Personality of Godhead. All Vedic knowledge and this cosmic
manifestation are produced from this sound representation of the Supreme
Lord.
PURPORT
Omkara is the representation of the Supreme Personality of Godhead in
sound. This form of His holy name is accepted as the transcendental
vibration (maha-vakya) by virtue of which the temporary material
manifestation has come into being. If one takes shelter of the sound
representation of the Supreme Personality of Godhead (omkara), he can
realize his constitutional identity and engage in devotional service
even though in conditioned life.
Madhya 6.175
TEXT 175
TEXT
‘tat tvam asi' -- jiva-hetu pradesika vakya
pranava na mani' tare kahe maha-vakya
SYNONYMS
tat tvam asi -- you are the same; jiva-hetu -- for the enlightenment of
the conditioned soul; pradesika -- subsidiary; vakya -- vibration;
pranava -- the omkara incarnation; na -- not; mani' -- accepting; tare --
that; kahe -- says; maha-vakya -- transcendental vibration.
TRANSLATION
"The subsidiary vibration tat tvam asi ["you are the same"] is meant for
the understanding of the living entity, but the principal vibration is
omkara. Not caring for omkara, Sankaracarya has stressed the vibration
tat tvam asi."
PURPORT
Tat tvam asi is accepted as the primary vibration by one who does not
accept pranava, the transcendental sound incarnation of the holy name of
the Lord, as the chief principle in the Vedic literature. By word
jugglery, Sankaracarya tried to create an illusory presentation of the
Supreme Personality of Godhead in His relationship with the living
entities and the cosmic manifestation. Tat tvam asi is a warning to the
living entity not to mistake the body for the self. Therefore tat tvam
asi is especially meant for the conditioned soul. The chanting of omkara
or the Hare Krsna mantra is meant for the liberated soul. Srila Rupa
Gosvami has said, ayi mukta-kulair upasyamanam (Namastaka 1). Thus the
holy name of the Lord is chanted by the liberated souls. Similarly,
Pariksit Maharaja says, nivrtta-tarsair upagiyamanat (SB 10.1.4). The
holy name of the Lord can be chanted by those who have fully satisfied
their material desires or who are fully situated on the transcendental
platform and devoid of material desire. The name of the Lord can be
chanted by one who is completely freed from material contamination (
anyabhilasita-sunyam jnana-karmady-anavrtam [Bhakti-rasamrta-sindhu
anyabhilasita-sunyam
jnana-karmady-anavrtam
anukulyena krsnanu-
silanam bhaktir uttama
"One should render transcendental loving service to the Supreme Lord
Krsna favorably and without desire for material profit or gain through
fruitive activities or philosophical speculation. That is called pure
devotional service." Bhakti-rasamrta-sindhu 1.1.111.1.11]). Sankaracarya
has indirectly minimized the value of the principal Vedic mantra (omkara)
by accepting a subordinate vibration (tat tvam asi) as the most
important Vedic mantra.
Madhya 6.176
TEXT 176
TEXT
ei-mate kalpita bhasye sata dosa dila
bhattacarya purva-paksa apara karila
SYNONYMS
ei-mate -- in this way; kalpita -- imagined; bhasye -- in the commentary;
sata -- hundreds; dosa -- of faults; dila -- gave; bhattacarya --
Sarvabhauma Bhattacarya; purva-paksa -- opposing elements; apara --
unlimitedly; karila -- manifested.
TRANSLATION
Thus Sri Caitanya Mahaprabhu criticized Sankaracarya's Sariraka-bhasya
as imaginary, and He pointed out hundreds of faults in it. To defend
Sankaracarya, however, Sarvabhauma Bhattacarya presented unlimited
opposition.
Madhya 6.177
TEXT 177
TEXT
vitanda, chala, nigrahadi aneka uthaila
saba khandi' prabhu nija-mata se sthapila
SYNONYMS
vitanda -- counterarguments; chala -- imaginary interpretations; nigraha-
adi -- repulses to the opposite party; aneka -- various; uthaila --
raised; saba -- all; khandi' -- refuting; prabhu -- Sri Caitanya
Mahaprabhu; nija-mata -- His own conviction; se -- that; sthapila --
established.
TRANSLATION
The Bhattacarya presented various types of false arguments with pseudo
logic and tried to defeat his opponent in many ways. However, Sri
Caitanya Mahaprabhu refuted all these arguments and established His own
conviction.
PURPORT
The word vitanda indicates that a debater, not touching the main point
or establishing his own point, simply tries to refute the other person's
argument. When one does not touch the direct meaning but tries to divert
attention by misinterpretation, he engages in chala. The word nigraha
also means always trying to refute the arguments of the other party.
Madhya 6.178
TEXT 178
TEXT
bhagavan -- ‘sambandha', bhakti -- ‘abhidheya' haya
prema -- ‘prayojana', vede tina-vastu kaya
SYNONYMS
bhagavan -- the Supreme Personality of Godhead; sambandha --
relationship; bhakti -- devotional service; abhidheya -- transcendental
activities; haya -- is; prema -- love of Godhead; prayojana -- the
ultimate goal of life; vede -- the Vedas; tina-vastu -- three subject
matters; kaya -- describe.
TRANSLATION
Sri Caitanya Mahaprabhu continued, "The Supreme Personality of Godhead
is the central point of all relationships, acting in devotional service
to Him is one's real occupation, and the attainment of love of Godhead
is the ultimate goal of life. These three subject matters are described
in the Vedic literature.
PURPORT
In the Bhagavad-gita (15.15) Lord Krsna confirms this statement: vedais
ca sarvair aham eva vedyah. The actual purpose in reading the Vedas is
to learn how to become a devotee of the Supreme Lord. The Lord Himself
advises, man-mana bhava mad-bhakto mad-yaji mam namaskuru (Bg. 9.34).
Therefore, after studying the Vedas, one must then execute devotional
service by thinking always of the Supreme Lord (man-mana), becoming His
devotee, worshiping Him and always offering Him obeisances. This is
called visnu-aradhana, and it is the supreme occupational duty of all
human beings. It is properly discharged in the varnasrama-dharma system,
which divides society into brahmacarya, grhastha, vanaprastha and
sannyasa and brahmana, ksatriya, vaisya and sudra. This is the whole
scheme of Vedic civilization. However, this institution is very
difficult to establish in this age; therefore Sri Caitanya Mahaprabhu
advises that we not worry about the Vedic system of varnasrama-dharma.
Rather, we should take directly to the chanting of the Hare Krsna mantra
and simply hear about the Supreme Personality of Godhead from pure
devotees. This is the process recommended by Sri Caitanya Mahaprabhu,
and this is the purpose for studying the Vedas.
Madhya 6.179
TEXT 179
TEXT
ara ye ye-kichu kahe, sakala-i kalpana
svatah-pramana veda-vakye kalpena laksana
SYNONYMS
ara -- except this; ye ye -- whatever; kichu -- something; kahe -- says;
sakala-i -- all; kalpana -- imagination; svatah-pramana -- self-evident;
veda-vakye -- in the Vedic version; kalpena -- he imagines; laksana --
an interpretation.
TRANSLATION
"If one tries to explain the Vedic literature in a different way, he is
indulging in imagination. Any interpretation of the self-evident Vedic
version is simply imaginary.
PURPORT
When a conditioned soul is purified, he is called a devotee. A devotee
has his relationship only with the Supreme Personality of Godhead, and
his only occupational duty is to execute devotional service to satisfy
the Lord. This service is rendered through the Lord's representative,
the spiritual master: yasya deve para bhaktir yatha deve tatha gurau [SU
yasya deve para bhaktir
yatha deve tatha gurau
tasyaite kathita hy arthah
prakasante mahatmanah
"Unto those great souls who have implicit faith in both the Lord and the
spiritual master, all the imports of Vedic knowledge are automatically
revealed." (Svetasvatara Upanisad 6.23)
atah sri-krsna-namadi
na bhaved grahyam indriyaih
sevonmukhe hi jihvadau
svayam eva sphuraty adah
"No one can understand Krsna as He is by the blunt material senses. But
He reveals Himself to the devotees, being pleased with them for their
transcendental loving service unto Him." (Bhakti-rasamrta-sindhu 1.2.234)
bhaktya mam abhijanati
yavan yas casmi tattvatah
tato mam tattvato jnatva
visate tad-anantaram
"One can understand the Supreme Personality as He is only by devotional
service. And when one is in full consciousness of the Supreme Lord by
such devotion, he can enter into the kingdom of God."
These are Vedic instructions. One must have full faith in the words of
the spiritual master and similar faith in the Supreme Personality of
Godhead. Then the real knowledge of atma and Paramatma and the
distinction between matter and spirit will be automatically revealed.
This atma-tattva, or spiritual knowledge, will be revealed within the
core of a devotee's heart because of his having taken shelter of the
lotus feet of a mahajana such as Prahlada Maharaja.6.23]. When the
devotee executes devotional service properly, he attains the highest
perfection of life -- love of Godhead: sa vai pumsam paro dharmo yato
bhaktir adhoksaje [SB 1.2.6]. The ultimate goal of understanding the
Vedas is to be elevated to the platform of rendering loving service to
the Lord. The Mayavadi philosophers, however, consider the central point
of relationship to be the impersonal Brahman, the function of the living
entity to be the acquisition of knowledge of Brahman, resulting in
detachment from material activity, and the ultimate goal of life to be
liberation, or merging into the existence of the Supreme. All of this,
however, is simply due to the imagination of the conditioned soul. It
simply opposes him to material activities. One should always remember
that all Vedic literatures are self-evident. No one is allowed to
interpret the Vedic verses. If one does so, he indulges in imagination,
and that has no value.
Madhya 6.180
TEXT 180
TEXT
acaryera dosa nahi, isvara-ajna haila
ataeva kalpana kari' nastika-sastra kaila
SYNONYMS
acaryera -- of Sankaracarya; dosa -- fault; nahi -- there is not; isvara-
ajna -- the order of the Supreme Personality of Godhead; haila -- there
was; ataeva -- therefore; kalpana -- imagination; kari' -- making;
nastika -- atheistic; sastra -- scriptures; kaila -- prepared.
TRANSLATION
"Actually there is no fault on the part of Sankaracarya. He simply
carried out the order of the Supreme Personality of Godhead. He had to
imagine some kind of interpretation, and therefore he presented a kind
of Vedic literature that is full of atheism.
Madhya 6.181
TEXT 181
TEXT
svagamaih kalpitais tvam ca
janan mad-vimukhan kuru
mam ca gopaya yena syat
srstir esottarottara
SYNONYMS
sva-agamaih -- with your own theses; kalpitaih -- imagined; tvam -- you;
ca -- also; janan -- the people in general; mat-vimukhan -- averse to Me
and addicted to fruitive activities and speculative knowledge; kuru --
make; mam -- Me, the Supreme Personality of Godhead; ca -- and; gopaya --
just cover; yena -- by which; syat -- there may be; srstih -- material
advancement; esa -- this; uttara-uttara -- more and more.
TRANSLATION
"[Addressing Lord Siva, the Supreme Personality of Godhead said:] ‘
Please make the general populace averse to Me by imagining your own
interpretation of the Vedas. Also, cover Me in such a way that people
will take more interest in advancing material civilization just to
propagate a population bereft of spiritual knowledge.'
PURPORT
This is a quotation from the Padma Purana, Uttara-khanda (62.31).
Madhya 6.182
TEXT 182
TEXT
mayavadam asac-chastram
pracchannam bauddham ucyate
mayaiva vihitam devi
kalau brahmana-murtina
SYNONYMS
mayavadam -- the philosophy of Mayavada; asat-sastram -- false
scriptures; pracchannam -- covered; bauddham -- Buddhism; ucyate -- it
is said; maya -- by me; eva -- only; vihitam -- taught; devi -- O
goddess of the material world; kalau -- in the Age of Kali; brahmana-
murtina -- having the body of a brahmana.
TRANSLATION
"[Lord Siva informed goddess Durga, the superintendent of the material
world:] ‘In the Age of Kali I take the form of a brahmana and explain
the Vedas through false scriptures in an atheistic way, similar to
Buddhist philosophy.'"
PURPORT
The word brahmana-murtina in this verse refers to the founder of
Mayavada philosophy, Sankaracarya, who was born in the Malabara district
of southern India. Mayavada philosophy states that the Supreme Lord, the
living entities and the cosmic manifestation are all transformations of
illusory energy. To support this atheistic theory, the Mayavadis cite
false scriptures, which make people bereft of transcendental knowledge
and addicted to fruitive activities and mental speculation.
This verse is a quotation from the Padma Purana, Uttara-khanda (25.7).
Madhya 6.183
TEXT 183
TEXT
suni' bhattacarya haila parama vismita
mukhe na nihsare vani, ha-ila stambhita
SYNONYMS
suni' -- hearing; bhattacarya -- Sarvabhauma Bhattacarya; haila --
became; parama -- very much; vismita -- astonished; mukhe -- in the
mouth; na -- not; nihsare -- vibrates; vani -- words; ha-ila -- became;
stambhita -- stunned.
TRANSLATION
Sarvabhauma Bhattacarya became very much astonished upon hearing this.
He became stunned and said nothing.
Madhya 6.184
TEXT 184
TEXT
prabhu kahe, -- bhattacarya, na kara vismaya
bhagavane bhakti -- parama-purusartha haya
SYNONYMS
prabhu kahe -- the Lord said; bhattacarya -- My dear Bhattacarya; na --
not; kara -- do; vismaya -- astonishment; bhagavane -- unto the Supreme
Personality of Godhead; bhakti -- devotional service; parama -- the
supreme; purusa-artha -- human interest; haya -- is.
TRANSLATION
Lord Sri Caitanya Mahaprabhu then told him, "Do not be astonished.
Actually, devotional service unto the Supreme Personality of Godhead is
the highest perfection of human activity.
Madhya 6.185
TEXT 185
TEXT
‘atmarama' paryanta kare isvara bhajana
aiche acintya bhagavanera guna-gana
SYNONYMS
atma-arama -- self-satisfied; paryanta -- up to; kare -- do; isvara
bhajana -- devotional service to the Lord; aiche -- such; acintya --
inconceivable; bhagavanera -- of the Supreme Personality of Godhead;
guna-gana -- transcendental qualities.
TRANSLATION
"Even the self-satisfied sages perform devotional service to the Supreme
Lord. Such are the transcendental qualities of the Lord. They are full
of inconceivable spiritual potency.
Madhya 6.186
TEXT 186
TEXT
atmaramas ca munayo
nirgrantha apy urukrame
kurvanty ahaitukim bhaktim
ittham-bhuta-guno harih
SYNONYMS
atma-aramah -- persons who take pleasure in being transcendentally
situated in the service of the Lord; ca -- also; munayah -- great
saintly persons who have completely rejected material aspirations,
fruitive activities and so forth; nirgranthah -- without interest in any
material desire; api -- certainly; urukrame -- unto the Supreme
Personality of Godhead, Krsna, whose activities are wonderful; kurvanti -
- do; ahaitukim -- causeless, or without material desires; bhaktim --
devotional service; ittham-bhuta -- so wonderful as to attract the
attention of the self-satisfied; gunah -- who has transcendental
qualities; harih -- the Supreme Personality of Godhead.
TRANSLATION
"‘Those who are self-satisfied and unattracted by external material
desires are also attracted to the loving service of Sri Krsna, whose
qualities are transcendental and whose activities are wonderful. Hari,
the Personality of Godhead, is called Krsna because He has such
transcendentally attractive features.'"
PURPORT
This is the famous atmarama verse (SB 1.7.10).
Madhya 6.187
TEXT 187
TEXT
suni' bhattacarya kahe, -- ‘suna, mahasaya
ei slokera artha sunite vancha haya'
SYNONYMS
suni' -- hearing this; bhattacarya kahe -- Sarvabhauma Bhattacarya said;
suna -- please hear; maha-asaya -- my dear Sir; ei slokera -- of this
verse; artha -- the meaning; sunite -- to hear; vancha -- a desire; haya
-- there is.
TRANSLATION
After hearing the atmarama verse, Sarvabhauma Bhattacarya addressed Sri
Caitanya Mahaprabhu, "My dear Sir, please explain this verse. I have a
great desire to hear Your explanation of it."
Madhya 6.188
TEXT 188
TEXT
prabhu kahe, -- ‘tumi ki artha kara, taha age suni'
pache ami kariba artha, yeba kichu jani'
SYNONYMS
prabhu kahe -- the Lord said; tumi -- you; ki -- what; artha -- meaning;
kara -- do; taha -- that; age -- first of all; suni' -- hearing; pache --
after that; ami -- I; kariba -- shall do; artha -- meaning; yeba --
whatever; kichu -- something; jani -- I know.
TRANSLATION
The Lord replied, "First let Me hear your explanation. After that, I
shall try to explain what little I know."
Madhya 6.189
TEXT 189
TEXT
suni' bhattacarya sloka karila vyakhyana
tarka-sastra-mata uthaya vividha vidhana
SYNONYMS
suni' -- hearing this; bhattacarya -- Sarvabhauma Bhattacarya; sloka --
of the verse; karila -- did; vyakhyana -- explanation; tarka-sastra --
scriptures dealing with logic; mata -- according to; uthaya -- raises;
vividha -- various; vidhana -- propositions.
TRANSLATION
Sarvabhauma Bhattacarya then began to explain the atmarama verse, and
according to the principles of logic, he put forward various
propositions.
Madhya 6.190
TEXT 190
TEXT
nava-vidha artha kaila sastra-mata lana
suni' prabhu kahe kichu isat hasiya
SYNONYMS
nava-vidha -- nine kinds; artha -- meanings; kaila -- did; sastra-mata --
the principles of authorized scriptures; lana -- taking; suni' -- after
hearing that; prabhu -- Lord Caitanya; kahe -- began to speak; kichu --
something; isat -- slightly; hasiya -- smiling.
TRANSLATION
The Bhattacarya explained the atmarama verse in nine different ways on
the basis of scripture. After hearing his explanation, Sri Caitanya
Mahaprabhu, smiling a little, began to speak.
PURPORT
The atmarama verse was discussed at Naimisaranya at a meeting of many
great sages, headed by Saunaka Rsi. They questioned Srila Suta Gosvami,
who presided at the meeting, about why Srila Sukadeva Gosvami, a
paramahamsa already in the transcendental position, was attracted to a
discussion of the qualities of Krsna. In other words, they wanted to
know why Sri Sukadeva Gosvami engaged in the study of Srimad-Bhagavatam.
Madhya 6.191
TEXT 191
TEXT
‘bhattacarya', jani -- tumi saksat brhaspati
sastra-vyakhya karite aiche karo nahi sakti
SYNONYMS
bhattacarya -- My dear Bhattacarya; jani -- I know; tumi -- you; saksat -
- directly; brhaspati -- the learned priest of the demigods named
Brhaspati; sastra-vyakhya -- explanation of the scriptures; karite -- to
do; aiche -- such; karo -- of anyone else; nahi -- there is not; sakti --
power.
TRANSLATION
Sri Caitanya Mahaprabhu said, "My dear Bhattacarya, you are exactly like
Brhaspati, the priest of the heavenly kingdom. Indeed, no one within
this world has the power to explain the scriptures in such a way.
Madhya 6.192
TEXT 192
TEXT
kintu tumi artha kaile panditya-pratibhaya
iha va-i slokera ache aro abhipraya
SYNONYMS
kintu -- but; tumi -- you; artha -- meaning; kaile -- have shown;
panditya -- scholarly; pratibhaya -- with prowess; iha va-i -- besides
this; slokera -- of the verse; ache -- there is; aro -- another;
abhipraya -- purport.
TRANSLATION
"My dear Bhattacarya, you have certainly explained this verse by the
prowess of your vast learning, but you should know that, besides this
scholarly explanation, there is another purport to this verse."
Madhya 6.193
TEXT 193
TEXT
bhattacaryera prarthanate prabhu vyakhya kaila
tanra nava artha-madhye eka na chunila
SYNONYMS
bhattacaryera -- of Sarvabhauma Bhattacarya; prarthanate -- on the
request; prabhu -- Lord Sri Caitanya Mahaprabhu; vyakhya -- explanation;
kaila -- made; tanra -- his; nava artha -- of the nine different types
of explanations; madhye -- in the midst; eka -- one; na -- not; chunila -
- touched.
TRANSLATION
Upon the request of Sarvabhauma Bhattacarya, Lord Caitanya Mahaprabhu
began to explain the verse, without touching upon the nine explanations
given by the Bhattacarya.
Madhya 6.194
TEXT 194
TEXT
atmaramas ca-sloke ‘ekadasa' pada haya
prthak prthak kaila padera artha niscaya
SYNONYMS
atmaramas ca -- known as such; sloke -- in the verse; ekadasa -- eleven;
pada -- words; haya -- there are; prthak prthak -- separately one after
another; kaila -- made; padera -- of the words; artha -- the meaning;
niscaya -- certainty.
TRANSLATION
There are eleven words in the atmarama verse, and Sri Caitanya
Mahaprabhu explained each word, one after the other.
PURPORT
The words in the atmarama verse are atmaramah, ca, munayah, nirgranthah,
api, urukrame, kurvanti, ahaitukim, bhaktim, ittham-bhuta-gunah and
harih.
Madhya 6.195
TEXT 195
TEXT
tat-tat-pada-pradhanye ‘atmarama' milana
astadasa artha kaila abhipraya lana
SYNONYMS
tat-tat-pada -- all those items; pradhanye -- principally; atmarama --
the word atmarama; milana -- causing to meet; astadasa -- eighteen;
artha -- meanings; kaila -- did; abhipraya -- purpose; lana -- accepting.
TRANSLATION
Lord Caitanya Mahaprabhu took each word specifically and combined it
with the word "atmarama." He thus explained the word "atmarama" in
eighteen different ways.
Madhya 6.196
TEXT 196
TEXT
bhagavan, tanra sakti, tanra guna-gana
acintya prabhava tinera na yaya kathana
SYNONYMS
bhagavan -- the Supreme Personality of Godhead; tanra sakti -- His
potencies; tanra guna-gana -- His transcendental qualities; acintya --
inconceivable; prabhava -- the influence; tinera -- of the three; na --
not; yaya -- possible; kathana -- to speak.
TRANSLATION
Sri Caitanya Mahaprabhu said, "The Supreme Personality of Godhead, His
different potencies and His transcendental qualities all have
inconceivable prowess. It is not possible to explain them fully.
Madhya 6.197
TEXT 197
TEXT
anya yata sadhya-sadhana kari' acchadana
ei tine hare siddha-sadhakera mana
SYNONYMS
anya -- other; yata -- all; sadhya-sadhana -- objectives and
transcendental practices; kari' -- doing; acchadana -- covering; ei tine
-- these three; hare -- take away; siddha -- successful; sadhakera -- of
the student engaged in spiritual activities; mana -- the mind.
TRANSLATION
"These three items attract the mind of a perfect student engaged in
spiritual activities and overcome all other processes of spiritual
activity."
PURPORT
Spiritual activities other than bhakti-yoga are divided into three
categories -- speculative activity conducted by the jnana-sampradaya (
learned scholars), fruitive activity conducted by the general populace
according to Vedic regulations, and the activities of transcendentalists
not engaged in devotional service. There are many different branches of
these categories, but the Supreme Personality of Godhead, by His
inconceivable potencies and transcendental qualities, attracts the mind
of the student engaged in the activities of karma, jnana, yoga and so
forth. The Supreme Lord is full of inconceivable potencies, which are
related to His person, His energies and His transcendental qualities.
All of these are very attractive to the serious student. Consequently
the Lord is known as Krsna, the all-attractive one.
Madhya 6.198
TEXT 198
TEXT
sanakadi-sukadeva tahate pramana
ei-mata nana artha karena vyakhyana
SYNONYMS
sanaka-adi -- the four Sanas; sukadeva -- and Sukadeva Gosvami; tahate --
in that; pramana -- the evidence; ei-mata -- in this way; nana --
varieties; artha -- meaning; karena -- does; vyakhyana -- explanation.
TRANSLATION
Sri Caitanya Mahaprabhu explained the meaning of the verse by giving
evidence concerning Sukadeva Gosvami and the four rsis Sanaka, Sanat-
kumara, Sanatana and Sanandana. Thus the Lord gave various meanings and
explanations.
PURPORT
That Krsna is all-attractive is verified by the activities of the four
rsis and Sukadeva Gosvami. All of them were liberated persons, yet they
were attracted by the qualities and pastimes of the Lord. It is
therefore said, mukta api lilaya vigraham krtva bhagavantam bhajante: "
Even liberated persons are attracted by the pastimes of Lord Krsna and
thus engage in devotional service." (Cc. Madhya 24.112) From the very
beginning of their lives, Sukadeva Gosvami and the four Kumaras, known
as catuh-sana, were liberated and self-realized on the Brahman platform.
Nonetheless, they were attracted by the qualities of Krsna, and they
engaged in His service. The four Kumaras were attracted by the aroma of
the flowers offered at the lotus feet of Krsna, and in this way they
became devotees. Sukadeva Gosvami heard Srimad-Bhagavatam by the mercy
of his father, Vyasadeva, and he was consequently attracted to Krsna and
became a great devotee. The conclusion is that the transcendental bliss
experienced in the service of the Lord must be superior to brahmananda,
the bliss derived from realizing the impersonal Brahman.
Madhya 6.199
TEXT 199
TEXT
suni' bhattacaryera mane haila camatkara
prabhuke krsna jani' kare apana dhikkara
SYNONYMS
suni' -- hearing this; bhattacaryera -- of Sarvabhauma Bhattacarya; mane
-- in the mind; haila -- there was; camatkara -- wonder; prabhuke --
Lord Sri Caitanya Mahaprabhu; krsna -- Lord Krsna; jani' -- accepting as;
kare -- does; apana -- himself; dhikkara -- condemnation.
TRANSLATION
Upon hearing Caitanya Mahaprabhu's explanation of the atmarama verse,
Sarvabhauma Bhattacarya was struck with wonder. He then understood Lord
Sri Caitanya Mahaprabhu to be Krsna in person, and he thus condemned
himself in the following words.
Madhya 6.200
TEXT 200
TEXT
‘inho ta' saksat krsna, -- muni na janiya
maha-aparadha kainu garvita ha-iya'
SYNONYMS
inho -- Sri Caitanya Mahaprabhu; ta' -- indeed; saksat -- directly;
krsna -- Lord Krsna; muni -- I; na -- not; janiya -- knowing; maha-
aparadha -- a great offense; kainu -- did; garvita -- proud; ha-iya --
being.
TRANSLATION
"Caitanya Mahaprabhu is certainly Lord Krsna Himself. Because I could
not understand Him and was very proud of my own learning, I have
committed many offenses."
Madhya 6.201
TEXT 201
TEXT
atma-ninda kari' laila prabhura sarana
krpa karibare tabe prabhura haila mana
SYNONYMS
atma-ninda -- self-indictment; kari' -- doing; laila -- took; prabhura --
of the Lord; sarana -- shelter; krpa -- mercy; karibare -- to do; tabe -
- then; prabhura -- of the Lord; haila -- it was; mana -- the mind.
TRANSLATION
When Sarvabhauma Bhattacarya denounced himself as an offender and took
shelter of the Lord, the Lord desired to show him mercy.
Madhya 6.202
TEXT 202
TEXT
nija-rupa prabhu tanre karaila darsana
catur-bhuja-rupa prabhu ha-ila takhana
SYNONYMS
nija-rupa -- personal form; prabhu -- the Lord; tanre -- unto him;
karaila -- made; darsana -- seeing; catur-bhuja -- four-handed; rupa --
form; prabhu -- the Lord; ha-ila -- became; takhana -- at that time.
TRANSLATION
To show him mercy, Sri Caitanya Mahaprabhu allowed him to see His Visnu
form. Thus He immediately assumed four hands.
Madhya 6.203
TEXT 203
TEXT
dekhaila tanre age catur-bhuja-rupa
pache syama-vamsi-mukha svakiya svarupa
SYNONYMS
dekhaila -- showed; tanre -- unto him; age -- at first; catur-bhuja-rupa
-- the form with four hands; pache -- afterwards; syama -- blackish;
vamsi-mukha -- with a flute to the mouth; svakiya -- personal; svarupa --
form.
TRANSLATION
Sri Caitanya Mahaprabhu first showed him the four-handed form and then
appeared before him in His original form of Krsna, with a blackish
complexion and a flute to His lips.
Madhya 6.204
TEXT 204
TEXT
dekhi' sarvabhauma dandavat kari' padi'
punah uthi' stuti kare dui kara yudi'
SYNONYMS
dekhi' -- seeing that; sarvabhauma -- Sarvabhauma Bhattacarya; dandavat -
- obeisances; kari' -- doing; padi' -- falling flat; punah -- again;
uthi' -- standing up; stuti -- prayer; kare -- does; dui -- two; kara --
hands; yudi' -- folding.
TRANSLATION
When Sarvabhauma Bhattacarya saw the form of Lord Krsna manifested in
Caitanya Mahaprabhu, he immediately fell down flat to offer Him
obeisances. Then he stood up and with folded hands began to offer
prayers.
Madhya 6.205
TEXT 205
TEXT
prabhura krpaya tanra sphurila saba tattva
nama-prema-dana-adi varnena mahattva
SYNONYMS
prabhura -- of the Lord; krpaya -- by the mercy; tanra -- to him;
sphurila -- manifested; saba -- all; tattva -- truths; nama -- the holy
name; prema-dana -- distribution of love of Godhead; adi -- and so on;
varnena -- describes; mahattva -- the importance.
TRANSLATION
By the mercy of the Lord, all truths were revealed to Sarvabhauma
Bhattacarya, and he could understand the importance of chanting the holy
name and distributing love of Godhead everywhere.
Madhya 6.206
TEXT 206
TEXT
sata sloka kaila eka danda na yaite
brhaspati taiche sloka na pare karite
SYNONYMS
sata -- one hundred; sloka -- verses; kaila -- composed; eka -- one;
danda -- a duration of twenty-four minutes; na -- not; yaite -- passing;
brhaspati -- Brhaspati, the priest of the heavenly planets; taiche --
such; sloka -- verses; na -- not; pare -- able; karite -- to compose.
TRANSLATION
Sarvabhauma Bhattacarya composed one hundred verses in a very short time.
Indeed, not even Brhaspati, the priest of the heavenly planets, could
compose verses as quickly.
PURPORT
The name of the book of one hundred beautiful verses composed by
Sarvabhauma Bhattacarya is Susloka-sataka.
Madhya 6.207
TEXT 207
TEXT
suni' sukhe prabhu tanre kaila alingana
bhattacarya premavese haila acetana
SYNONYMS
suni' -- hearing; sukhe -- in happiness; prabhu -- Lord Caitanya
Mahaprabhu; tanre -- Sarvabhauma Bhattacarya; kaila -- did; alingana --
embracing; bhattacarya -- Sarvabhauma Bhattacarya; prema-avese -- in the
ecstasy of love of God; haila -- became; acetana -- unconscious.
TRANSLATION
After hearing the one hundred verses, Sri Caitanya Mahaprabhu happily
embraced Sarvabhauma Bhattacarya, who was immediately overwhelmed in
ecstatic love of Godhead and fell unconscious.
Madhya 6.208
TEXT 208
TEXT
asru, stambha, pulaka, sveda, kampa tharahari
nace, gaya, kande, pade prabhu-pada dhari'
SYNONYMS
asru -- tears; stambha -- a stunned condition; pulaka -- standing of
hair; sveda -- perspiration; kampa -- trembling; tharahari -- with great
shaking; nace -- dances; gaya -- sings; kande -- cries; pade -- falls
down; prabhu-pada -- the lotus feet of the Lord; dhari' -- catching.
TRANSLATION
Out of ecstatic love of God, the Bhattacarya shed tears, and his body
was stunned. He exhibited an ecstatic mood, and he perspired, shook and
trembled. He sometimes danced, sometimes chanted, sometimes cried and
sometimes fell down to touch the lotus feet of the Lord.
Madhya 6.209
TEXT 209
TEXT
dekhi' gopinathacarya harasita-mana
bhattacaryera nrtya dekhi' hase prabhura gana
SYNONYMS
dekhi' -- seeing this; gopinatha-acarya -- Gopinatha Acarya; harasita-
mana -- a pleased mind; bhattacayera -- of Sarvabhauma Bhattacarya;
nrtya -- dancing; dekhi' -- seeing; hase -- laughs; prabhura gana -- the
associates of Lord Caitanya Mahaprabhu.
TRANSLATION
While Sarvabhauma Bhattacarya was in this ecstasy, Gopinatha Acarya was
very pleased. The associates of Sri Caitanya Mahaprabhu all laughed to
see the Bhattacarya dance so.
Madhya 6.210
TEXT 210
TEXT
gopinathacarya kahe mahaprabhura prati
‘sei bhattacaryera prabhu kaile ei gati'
SYNONYMS
gopinatha-acarya -- Gopinatha Acarya; kahe -- said; mahaprabhura -- Sri
Caitanya Mahaprabhu; prati -- to; sei bhattacaryera -- of that
Bhattacarya; prabhu -- my Lord; kaile -- You have made; ei gati -- such
a situation.
TRANSLATION
Gopinatha Acarya told Lord Caitanya Mahaprabhu, "Sir, You have brought
all this upon Sarvabhauma Bhattacarya."
Madhya 6.211
TEXT 211
TEXT
prabhu kahe, -- ‘tumi bhakta, tomara sanga haite
jagannatha inhare krpa kaila bhala-mate'
SYNONYMS
prabhu kahe -- the Lord said; tumi bhakta -- you are a devotee; tomara
sanga haite -- on account of your association; jagannatha -- Lord
Jagannatha; inhare -- unto him; krpa -- mercy; kaila -- showed; bhala-
mate -- very well.
TRANSLATION
Sri Caitanya Mahaprabhu replied, "You are a devotee. Because of your
association, Lord Jagannatha has shown him mercy."
Madhya 6.212
TEXT 212
TEXT
tabe bhattacarye prabhu susthira karila
sthira hana bhattacarya bahu stuti kaila
SYNONYMS
tabe -- then; bhattacarye -- unto Sarvabhauma Bhattacarya; prabhu --
Lord Sri Caitanya Mahaprabhu; su-sthira -- pacification; karila -- did;
sthira hana -- being pacified; bhattacarya -- Sarvabhauma Bhattacarya;
bahu -- many; stuti -- prayers; kaila -- offered.
TRANSLATION
After this, Sri Caitanya Mahaprabhu pacified the Bhattacarya, and when
he was quieted, he offered many prayers to the Lord.
Madhya 6.213
TEXT 213
TEXT
‘jagat nistarile tumi, -- seha alpa-karya
ama uddharile tumi, -- e sakti ascarya
SYNONYMS
jagat -- the whole world; nistarile -- have delivered; tumi -- You; seha
-- that; alpa-karya -- minor activity; ama -- me; uddharile -- have
delivered; tumi -- You; e -- this; sakti -- power; ascarya -- wonderful.
TRANSLATION
Sarvabhauma Bhattacarya said, "My dear Sir, You have delivered the
entire world, but that is not a very great task. However, You have also
delivered me, and that is certainly the work of very wonderful powers.
Madhya 6.214
TEXT 214
TEXT
tarka-sastre jada ami, yaiche lauha-pinda
ama dravaile tumi, pratapa pracanda'
SYNONYMS
tarka-sastre -- due to logical scriptures; jada -- dull; ami -- I;
yaiche -- just like; lauha-pinda -- an iron bar; ama -- me; dravaile --
melted; tumi -- You; pratapa -- power; pracanda -- very great.
TRANSLATION
"I had become dull-headed due to reading too many books on logic.
Consequently I had become like an iron bar. Nonetheless, You have melted
me, and therefore Your influence is very great."
Madhya 6.215
TEXT 215
TEXT
stuti suni' mahaprabhu nija vasa aila
bhattacarya acarya-dvare bhiksa karaila
SYNONYMS
stuti suni' -- after hearing the prayers; mahaprabhu -- Sri Caitanya
Mahaprabhu; nija -- own; vasa -- to the residence; aila -- returned;
bhattacarya -- Sarvabhauma Bhattacarya; acarya-dvare -- through
Gopinatha Acarya; bhiksa -- luncheon; karaila -- induced to take.
TRANSLATION
After hearing the prayers offered by Sarvabhauma Bhattacarya, Sri
Caitanya Mahaprabhu returned to His residence, and the Bhattacarya,
through Gopinatha Acarya, induced the Lord to accept lunch there.
Madhya 6.216
TEXT 216
TEXT
ara dina prabhu gela jagannatha-darasane
darsana karila jagannatha-sayyotthane
SYNONYMS
ara dina -- the next day; prabhu -- Lord Caitanya Mahaprabhu; gela --
went; jagannatha-darasane -- to see Jagannatha in the temple; darsana
karila -- saw; jagannatha-sayya-utthane -- the Lord's rising from bed
early in the morning.
TRANSLATION
Early the following morning, Sri Caitanya Mahaprabhu went to see Lord
Jagannatha in the temple, and He saw the Lord rise from His bed.
Madhya 6.217
TEXT 217
TEXT
pujari aniya mala-prasadanna dila
prasadanna-mala pana prabhu harsa haila
SYNONYMS
pujari -- the priest; aniya -- bringing; mala -- garlands; prasada-anna -
- remnants of food; dila -- offered; prasada-anna -- the prasadam; mala -
- and garlands; pana -- getting; prabhu -- Lord Caitanya Mahaprabhu;
harsa -- pleased; haila -- became.
TRANSLATION
The priest there presented Him with garlands and prasadam that had been
offered to Lord Jagannatha. This pleased Caitanya Mahaprabhu very much.
Madhya 6.218
TEXT 218
TEXT
sei prasadanna-mala ancale bandhiya
bhattacaryera ghare aila tvarayukta hana
SYNONYMS
sei prasada-anna -- those remnants of food; mala -- and garlands; ancale
-- in the end of His cloth; bandhiya -- binding; bhattacaryera -- of
Sarvabhauma Bhattacarya; ghare -- to the house; aila -- went; tvara-
yukta -- hasty; hana -- being.
TRANSLATION
Carefully tying the prasadam and garlands in a cloth, Caitanya
Mahaprabhu hastened to the house of Sarvabhauma Bhattacarya.
Madhya 6.219
TEXT 219
TEXT
arunodaya-kale haila prabhura agamana
sei-kale bhattacaryera haila jagarana
SYNONYMS
aruna-udaya -- before sunrise; kale -- at the time; haila -- there was;
prabhura -- of Lord Sri Caitanya Mahaprabhu; agamana -- the coming; sei-
kale -- at that time; bhattacaryera -- of Sarvabhauma Bhattacarya; haila
-- there was; jagarana -- arising from bed.
TRANSLATION
He arrived at the Bhattacarya's house a little before sunrise, just when
the Bhattacarya was arising from bed.
Madhya 6.220
TEXT 220
TEXT
‘krsna' ‘krsna' sphuta kahi' bhattacarya jagila
krsna-nama suni' prabhura ananda badila
SYNONYMS
krsna krsna -- chanting the name of Krsna; sphuta -- distinctly; kahi' --
saying; bhattacarya -- Sarvabhauma Bhattacarya; jagila -- got up from
the bed; krsna-nama -- the holy name of Lord Krsna; suni' -- hearing;
prabhura -- of Lord Caitanya Mahaprabhu; ananda -- pleasure; badila --
increased.
TRANSLATION
As Sarvabhauma Bhattacarya arose from bed, he distinctly chanted, "Krsna,
Krsna." Lord Caitanya was very pleased to hear him chant the holy name
of Krsna.
Madhya 6.221
TEXT 221
TEXT
bahire prabhura tenho paila darasana
aste-vyaste asi' kaila carana vandana
SYNONYMS
bahire -- outside the house; prabhura -- of Lord Sri Caitanya Mahaprabhu;
tenho -- he; paila -- got; darasana -- sight; aste-vyaste -- with great
haste; asi' -- coming there; kaila -- did; carana vandana -- worshiping
the lotus feet.
TRANSLATION
The Bhattacarya noticed Sri Caitanya Mahaprabhu outside, and with great
haste he went to Him and offered prayers unto His lotus feet.
Madhya 6.222
TEXT 222
TEXT
vasite asana diya dunheta vasila
prasadanna khuli' prabhu tanra hate dila
SYNONYMS
vasite -- to sit; asana -- carpet; diya -- offering; dunheta -- both of
them; vasila -- sat down; prasada-anna -- the prasadam; khuli' --
opening; prabhu -- Sri Caitanya Mahaprabhu; tanra -- his; hate -- in the
hand; dila -- offered.
TRANSLATION
The Bhattacarya offered a carpet for the Lord to sit upon, and both of
them sat there. Then Sri Caitanya Mahaprabhu opened the prasadam and
placed it in the hands of the Bhattacarya.
Madhya 6.223
TEXT 223
TEXT
prasadanna pana bhattacaryera ananda haila
snana, sandhya, danta-dhavana yadyapi na kaila
SYNONYMS
prasada-anna -- the remnants of food; pana -- getting; bhattacaryera --
of Sarvabhauma Bhattacarya; ananda -- pleasure; haila -- there was;
snana -- bathing; sandhya -- morning duties; danta-dhavana -- washing
the teeth; yadyapi -- although; na -- not; kaila -- finished.
TRANSLATION
At that time the Bhattacarya had not even washed his mouth, nor had he
taken his bath or finished his morning duties. Nonetheless, he was very
pleased to receive the prasadam of Lord Jagannatha.
Madhya 6.224
TEXT 224
TEXT
caitanya-prasade manera saba jadya gela
ei sloka padi' anna bhaksana karila
SYNONYMS
caitanya-prasade -- by the mercy of Lord Sri Caitanya Mahaprabhu; manera
-- of the mind; saba -- all; jadya -- dullness; gela -- went away; ei
sloka -- these verses; padi' -- reciting; anna -- remnants of food;
bhaksana -- eating; karila -- did.
TRANSLATION
By the mercy of Sri Caitanya Mahaprabhu, all the dullness in the mind of
Sarvabhauma Bhattacarya was eradicated. After reciting the following two
verses, he ate the prasadam offered to him.
Madhya 6.225
TEXT 225
TEXT
suskam paryusitam vapi
nitam va dura-desatah
prapti-matrena bhoktavyam
natra kala-vicarana
SYNONYMS
suskam -- dry; paryusitam -- stale; va -- or; api -- although; nitam --
brought; va -- or; dura-desatah -- from a distant country; prapti-
matrena -- only with the receiving; bhoktavyam -- to be eaten; na -- not;
atra -- in this; kala-vicarana -- consideration of time or place.
TRANSLATION
The Bhattacarya said, "‘One should eat the maha-prasadam of the Lord
immediately upon receiving it, even though it is dried up, stale or
brought from a distant country. One should consider neither time nor
place.
Madhya 6.226
TEXT 226
TEXT
na desa-niyamas tatra
na kala-niyamas tatha
praptam annam drutam sistair
bhoktavyam harir abravit
SYNONYMS
na -- not; desa -- of the country; niyamah -- regulation; tatra -- in
that; na -- not; kala -- of time; niyamah -- regulation; tatha -- so
also; praptam -- received; annam -- prasadam; drutam -- hastily; sistaih
-- by gentlemen; bhoktavyam -- to be eaten; harih -- the Lord; abravit --
has said.
TRANSLATION
"‘The prasadam of Lord Krsna is to be eaten by gentlemen as soon as it
is received; there should be no hesitation. There are no regulative
principles concerning time and place. This is the order of the Supreme
Personality of Godhead.'"
PURPORT
These verses are quoted from the Padma Purana.
Madhya 6.227
TEXT 227
TEXT
dekhi' anandita haila mahaprabhura mana
premavista hana prabhu kaila alingana
SYNONYMS
dekhi' -- seeing this; anandita -- very pleased; haila -- was;
mahaprabhura -- of Sri Caitanya Mahaprabhu; mana -- the mind; prema-
avista -- absorbed in the ecstasy of love of God; hana -- becoming;
prabhu -- Sri Caitanya Mahaprabhu; kaila -- did; alingana -- embracing.
TRANSLATION
Sri Caitanya Mahaprabhu was very pleased to see this. He became ecstatic
in love of Godhead and embraced Sarvabhauma Bhattacarya.
Madhya 6.228
TEXT 228
TEXT
dui-jane dhari' dunhe karena nartana
prabhu-bhrtya dunha sparse, donhara phule mana
SYNONYMS
dui-jane -- both of them; dhari' -- embracing; dunhe -- both; karena --
do; nartana -- dancing; prabhu-bhrtya -- the master and the servant;
dunha -- both; sparse -- by touching each other; donhara -- of both of
them; phule -- were excited; mana -- minds.
TRANSLATION
The Lord and the servant embraced each other and began to dance. Simply
by touching each other, they became ecstatic.
Madhya 6.229
TEXT 229
TEXT
sveda-kampa-asru dunhe anande bhasila
premavista hana prabhu kahite lagila
SYNONYMS
sveda -- perspiration; kampa -- trembling; asru -- tears; dunhe -- both
of them; anande -- in transcendental bliss; bhasila -- floated; prema-
avista -- absorbed in ecstatic love of Godhead; hana -- being; prabhu --
the Lord; kahite -- to speak; lagila -- began.
TRANSLATION
As they danced and embraced, spiritual symptoms manifested in their
bodies. They perspired, trembled and shed tears, and the Lord began to
speak in His ecstasy.
Madhya 6.230
TEXT 230
TEXT
"aji muni anayase jininu tribhuvana
aji muni karinu vaikuntha arohana
SYNONYMS
aji -- today; muni -- I; anayase -- very easily; jininu -- conquered;
tri-bhuvana -- the three worlds; aji -- today; muni -- I; karinu -- did;
vaikuntha -- to the spiritual world; arohana -- ascending.
TRANSLATION
Sri Caitanya Mahaprabhu said, "Today I have conquered the three worlds
very easily. Today I have ascended to the spiritual world."
PURPORT
The goal of human perfection is stated here in brief. One has to surpass
all the planetary systems of the material universe, pierce through the
covering of the universe and reach the spiritual world, known as
Vaikunthaloka. The Vaikunthalokas are variegated spiritual planets
situated in the Lord's impersonal bodily effulgence, known as the
brahmajyoti. One may aspire to elevate himself to a heavenly
planet within the material world, such as the moon, the sun or Venus,
but if one is spiritually advanced in Krsna consciousness, he does not
wish to remain within the material universe, even in a higher planetary
system. Rather, he prefers to penetrate the covering of the universe and
attain the spiritual world. He can then be situated in one of the
Vaikuntha planets there. However, the devotees under the guidance of Sri
Caitanya Mahaprabhu aspire to reach the topmost spiritual planet, known
as Goloka Vrndavana, the residence of Lord Sri Krsna and His eternal
associates.
Madhya 6.231
TEXT 231
TEXT
aji mora purna haila sarva abhilasa
sarvabhaumera haila maha-prasade visvasa
SYNONYMS
aji -- today; mora -- My; purna -- satisfied; haila -- became; sarva --
all; abhilasa -- desires; sarvabhaumera -- of Sarvabhauma Bhattacarya;
haila -- there was; maha-prasade -- in the remnants of the Lord's food;
visvasa -- faith.
TRANSLATION
Caitanya Mahaprabhu continued, "I think that today all My desires have
been fulfilled because I see that Sarvabhauma Bhattacarya has acquired
faith in the maha-prasadam of Lord Jagannatha.
Madhya 6.232
TEXT 232
TEXT
aji tumi niskapate haila krsnasraya
krsna aji niskapate toma haila sadaya
SYNONYMS
aji -- today; tumi -- you; niskapate -- without a doubt; haila -- have
become; krsna-asraya -- under the shelter of Lord Krsna; krsna -- Lord
Krsna; aji -- today; niskapate -- without reservation; toma -- unto you;
haila -- has become; sa-daya -- very merciful.
TRANSLATION
"Indeed, today you have undoubtedly taken shelter of the lotus feet of
Krsna, and Krsna, without reservation, has become very merciful toward
you.
Madhya 6.233
TEXT 233
TEXT
aji se khandila tomara dehadi-bandhana
aji tumi chinna kaile mayara bandhana
SYNONYMS
aji -- today; se -- that; khandila -- dismantled; tomara -- your; deha-
adi-bandhana -- material bondage due to the bodily concept of life; aji -
- today; tumi -- you; chinna -- cut to pieces; kaile -- did; mayara --
of illusory energy; bandhana -- the shackles.
TRANSLATION
"My dear Bhattacarya, today you have been released from material bondage
in the bodily conception of life; you have cut to pieces the shackles of
the illusory energy.
Madhya 6.234
TEXT 234
TEXT
aji krsna-prapti-yogya haila tomara mana
veda-dharma langhi' kaile prasada bhaksana"
SYNONYMS
aji -- today; krsna-prapti -- for attainment of the lotus feet of Krsna;
yogya -- fit; haila -- has become; tomara -- your; mana -- mind; veda --
of the four Vedas; dharma -- the principles; langhi' -- surpassing;
kaile -- you have done; prasada -- the remnants of food offered to Krsna;
bhaksana -- eating.
TRANSLATION
"Today your mind has become fit to take shelter of the lotus feet of
Krsna because, surpassing the Vedic regulative principles, you have
eaten the remnants of food offered to the Lord.
Madhya 6.235
TEXT 235
TEXT
yesam sa esa bhagavan dayayed anantah
sarvatmanasrita-pado yadi nirvyalikam
te dustaram atitaranti ca deva-mayam
naisam mamaham iti dhih sva-srgala-bhaksye
SYNONYMS
yesam -- unto those who are fully surrendered souls; sah -- He; esah --
this; bhagavan -- the Supreme Personality of Godhead; dayayet -- may
show mercy; anantah -- the unlimited; sarva-atmana -- fully, without
reservation; asrita-padah -- those who have taken shelter of the Lord;
yadi -- if; nirvyalikam -- without duplicity; te -- such persons;
dustaram -- insurmountable; atitaranti -- surpass; ca -- also; deva-
mayam -- the illusory material energy; na -- not; esam -- this; mama
aham -- "my" and "I"; iti -- such; dhih -- intelligence; sva-srgala-
bhaksye -- in the body, which is to be eaten by dogs and jackals.
TRANSLATION
"‘When a person takes shelter of the lotus feet of the Supreme
Personality of Godhead without reservation, the unlimited, merciful Lord
bestows His causeless mercy upon him. Thus he can pass over the
insurmountable ocean of nescience. Those whose intelligence is fixed in
the bodily conception, who think, "I am this body," are fit food for
dogs and jackals. The Supreme Lord never bestows His mercy upon such
people.'"
PURPORT
The Supreme Lord never bestows His benediction upon those fixed in the
bodily conception. As Krsna clearly states in the Bhagavad-gita (18.66):
sarva-dharman parityajya mam ekam saranam vraja
aham tvam sarva-papebhyo moksayisyami ma sucah
"Abandon all varieties of religion and just surrender unto Me. I shall
deliver you from all sinful reactions. Do not fear."
The verse that Caitanya Mahaprabhu quoted (Srimad-Bhagavatam 2.7.42)
explains the meaning of Sri Krsna's statement. Krsna bestowed His
causeless mercy upon Arjuna just to get him out of the bodily conception.
This was done at the very beginning of the Second Chapter of the
Bhagavad-gita (2.13), where Krsna says, dehino 'smin yatha dehe kaumaram
yauvanam jara. In this body, there is an owner, and one should not
consider the body to be the self. This is the first instruction to be
assimilated by a devotee. If one is under the bodily conception, he is
unable to realize his true identity and engage in the loving devotional
service of the Lord. Unless one comes to the transcendental position, he
cannot expect the causeless mercy of the Supreme Lord, nor can he cross
over the vast ocean of material nescience. Lord Krsna confirms this in
the Bhagavad-gita (7.14): mam eva ye prapadyante mayam etam taranti te.
Without surrendering unto the lotus feet of Krsna, one cannot expect
release from the clutches of maya, the illusory energy. According to
Srimad-Bhagavatam (10.2.32), Mayavadi sannyasis who falsely think of
themselves as liberated from the clutches of maya are called vimukta-
maninah. Actually, they are not liberated, but they think that they have
become liberated and have become Narayana Himself. Although they have
apparently realized that they are not the material body but spirit soul,
they nonetheless neglect the duty of the spirit soul, which is to render
service to the Supreme Soul. Therefore their intelligence remains
unsanctified. Unless one's intelligence is sanctified, one cannot apply
it to understanding devotional service. Devotional service begins when
the mind, intelligence and ego are completely purified. Mayavadi
sannyasis do not purify their intelligence, mind and ego, and
consequently they cannot engage in the service of the Lord or expect the
causeless mercy of the Lord. Although they rise to a very high position
by executing severe austerities and penances, they still hover in the
material world without the benediction of the lotus feet of the Lord.
Sometimes they rise to the Brahman effulgence, but because their minds
are not completely purified, they must return to material existence.
The karmis are fully under the bodily conception of life, and the jnanis,
although theoretically understanding that they are not the body, also
have no information about the lotus feet of the Lord because they overly
stress impersonalism. Consequently both karmis and jnanis are unfit for
receiving the mercy of the Lord and becoming devotees. Narottama dasa
Thakura therefore says, karma-kanda jnana-kanda, kevala visera bhanda:
those who have taken to the process of karma-kanda (fruitive activity)
and jnana-kanda (speculation on the science of transcendence) have
simply eaten from poisoned pots. They are condemned to remain in
material existence life after life until they take shelter of the lotus
feet of Krsna. This is confirmed in Srimad Bhagavad-gita (7.19):
bahunam janmanam ante jnanavan mam prapadyate
vasudevah sarvam iti sa mahatma su-durlabhah
"After many births and deaths, he who is actually in knowledge
surrenders unto Me, knowing Me to be the cause of all causes and all
that is. Such a great soul is very rare."
Madhya 6.236
TEXT 236
TEXT
eta kahi' mahaprabhu aila nija-sthane
sei haite bhattacaryera khandila abhimane
SYNONYMS
eta kahi' -- speaking in this way; mahaprabhu -- Sri Caitanya Mahaprabhu;
aila -- returned; nija-sthane -- to His own residence; sei haite --
from that time; bhattacaryera -- of Sarvabhauma Bhattacarya; khandila --
was dismantled; abhimane -- false pride.
TRANSLATION
After speaking to Sarvabhauma Bhattacarya in this way, Sri Caitanya
Mahaprabhu returned to His residence. From that day on, the Bhattacarya
was free because his false pride had been dismantled.
Madhya 6.237
TEXT 237
TEXT
caitanya-carana vine nahi jane ana
bhakti vinu sastrera ara na kare vyakhyana
SYNONYMS
caitanya-carana -- the lotus feet of Lord Caitanya; vine -- except; nahi
-- not; jane -- knows; ana -- other; bhakti -- devotional service; vinu -
- except; sastrera -- of the scripture; ara -- any other; na -- not;
kare -- does; vyakhyana -- explanation.
TRANSLATION
From that day on, Sarvabhauma Bhattacarya did not know anything but the
lotus feet of Lord Caitanya Mahaprabhu, and from that day he could
explain the revealed scriptures only in accordance with the process of
devotional service.
Madhya 6.238
TEXT 238
TEXT
gopinathacarya tanra vaisnavata dekhiya
‘hari' ‘hari' bali' nace hate tali diya
SYNONYMS
gopinatha-acarya -- Gopinatha Acarya, the brother-in-law of Sarvabhauma
Bhattacarya; tanra -- of Sarvabhauma Bhattacarya; vaisnavata -- firm
faith in Vaisnavism; dekhiya -- seeing; hari hari -- the holy name of
the Lord; bali' -- saying; nace -- dances; hate tali diya -- clapping
his two hands.
TRANSLATION
Seeing that Sarvabhauma Bhattacarya was firmly fixed in the cult of
Vaisnavism, Gopinatha Acarya, his brother-in-law, began to dance, clap
his hands and chant, "Hari! Hari!"
Madhya 6.239
TEXT 239
TEXT
ara dina bhattacarya aila darsane
jagannatha na dekhi' aila prabhu-sthane
SYNONYMS
ara dina -- the next day; bhattacarya -- Sarvabhauma Bhattacarya; aila --
came; darsane -- to see Lord Jagannatha; jagannatha -- Lord Jagannatha;
na dekhi' -- without seeing; aila -- came; prabhu-sthane -- to the place
of Lord Sri Caitanya Mahaprabhu.
TRANSLATION
The next day, the Bhattacarya went to visit the temple of Lord
Jagannatha, but before he reached the temple, he went to see Caitanya
Mahaprabhu.
Madhya 6.240
TEXT 240
TEXT
dandavat kari' kaila bahu-vidha stuti
dainya kari' kahe nija purva-durmati
SYNONYMS
dandavat kari' -- after offering obeisances by falling flat on the
ground; kaila -- he did; bahu-vidha -- various types of; stuti --
prayers; dainya kari' -- in great humbleness; kahe -- describes; nija --
his personal; purva-durmati -- previous bad disposition.
TRANSLATION
When he met Lord Caitanya Mahaprabhu, the Bhattacarya fell down flat to
offer Him respects. After offering various prayers to Him, he spoke of
his previous bad disposition with great humility.
Madhya 6.241
TEXT 241
TEXT
bhakti-sadhana-srestha sunite haila mana
prabhu upadesa kaila nama-sankirtana
SYNONYMS
bhakti-sadhana -- in the execution of devotional service; srestha -- the
most important item; sunite -- to hear; haila -- it was; mana -- the
mind; prabhu -- Lord Sri Caitanya Mahaprabhu; upadesa -- advice; kaila --
gave; nama-sankirtana -- chanting of the holy name of the Lord.
TRANSLATION
Then the Bhattacarya asked Caitanya Mahaprabhu, "Which item is most
important in the execution of devotional service?" The Lord replied that
the most important item was the chanting of the holy name of the Lord.
PURPORT
There are nine items to be executed in devotional service. These are
enumerated in the following verse from Srimad-Bhagavatam (7.5.23):
sravanam kirtanam visnoh smaranam pada-sevanam
arcanam vandanam dasyam sakhyam atma-nivedanam
Hearing the glories of the Lord, chanting, remembering, serving the
lotus feet of the Lord, offering worship in the temple, offering prayers,
becoming a servant of the Lord, becoming the Lord's friend, and
sarvatma-nivedana, offering oneself fully at the lotus feet of the Lord -
- these are the nine devotional processes. In The Nectar of Devotion,
these are expanded into sixty-four items. When Sarvabhauma Bhattacarya
asked the Lord which item was most important, Sri Caitanya Mahaprabhu
immediately answered that the most important item is the chanting of the
holy names of the Lord -- Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/
Hare Rama, Hare Rama, Rama Rama, Hare Hare. He then quoted the
following verse from the Brhan-naradiya Purana (38.126) to confirm His
statement.
Madhya 6.242
TEXT 242
TEXT
harer nama harer nama
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha
[Cc. Adi 17.21]
SYNONYMS
hareh nama -- the holy name of the Lord Hari; hareh nama -- the holy
name of the Lord Hari; hareh nama -- the holy name of the Lord; eva --
certainly; kevalam -- only; kalau -- in this Age of Kali; na asti --
there is not; eva -- certainly; na asti -- there is not; eva --
certainly; na asti -- there is not; eva -- certainly; gatih -- means;
anyatha -- other.
TRANSLATION
"‘In this age of quarrel and hypocrisy, the only means of deliverance is
the chanting of the holy names of the Lord. There is no other way. There
is no other way. There is no other way.'"
PURPORT
Because the people of this age are so fallen, they can simply chant the
Hare Krsna maha-mantra. In this way they can rid themselves of the
bodily conception of life and become eligible to engage in the Lord's
devotional service. One cannot engage in the devotional service of the
Lord without being purified of all contamination. This is confirmed in
the Bhagavad-gita (7.28):
yesam tv anta-gatam papam jananam punya-karmanam
te dvandva-moha-nirmukta bhajante mam drdha-vratah
"Persons who have acted piously in previous lives and in this life and
whose sinful actions are completely eradicated are freed from the
dualities of delusion, and they engage themselves in My service with
determination." Sometimes people are surprised to see young men and
women take so seriously to the Krsna consciousness movement. By giving
up sinful activity -- illicit sex, meat-eating, intoxication and
gambling -- and strictly following the injunctions given by the
spiritual master, they have become purified of all contamination. They
can therefore fully engage in the devotional service of the Lord.
In this Age of Kali, hari-kirtana is very, very important. The
importance of chanting the holy name of the Lord is stated in the
following verses from Srimad-Bhagavatam (12.3.51–52):
kaler dosa-nidhe rajann asti hy eko mahan gunah
kirtanad eva krsnasya mukta-sangah param vrajet
krte yad dhyayato visnum tretayam yajato makhaih
dvapare paricaryayam kalau tad dhari-kirtanat
"The most important factor in this Age of Kali, which is an ocean of
faults, is that one can be free from all contamination and become
eligible to enter the kingdom of God simply by chanting the Hare Krsna
mantra. The self-realization that was achieved in the Satya millennium
by meditation, in the Treta millennium by the performance of different
sacrifices, and in the Dvapara millennium by worship of Lord Krsna can
be achieved in the Age of Kali simply by chanting the holy names, Hare
Krsna."
Madhya 6.243
TEXT 243
TEXT
ei slokera artha sunaila kariya vistara
suni' bhattacarya-mane haila camatkara
SYNONYMS
ei slokera -- of this verse; artha -- the meaning; sunaila -- made hear;
kariya -- doing; vistara -- extensive description; suni' -- hearing;
bhattacarya -- of Sarvabhauma Bhattacarya; mane -- in the mind; haila --
there was; camatkara -- wonder.
TRANSLATION
Sri Caitanya Mahaprabhu very elaborately explained the harer nama verse
of the Brhan-naradiya Purana, and Sarvabhauma Bhattacarya was struck
with wonder to hear His explanation.
Madhya 6.244
TEXT 244
TEXT
gopinathacarya bale, -- ‘ami purve ye kahila
suna, bhattacarya, tomara sei ta' ha-ila'
SYNONYMS
gopinatha-acarya -- Gopinatha Acarya; bale -- says; ami -- I; purve --
previously; ye -- what; kahila -- said; suna -- hear; bhattacarya -- my
dear Bhattacarya; tomara -- your; sei -- that; ta' -- indeed; ha-ila --
has happened.
TRANSLATION
Gopinatha Acarya reminded Sarvabhauma Bhattacarya, "My dear Bhattacarya,
what I foretold to you has now taken place."
PURPORT
Previously Gopinatha Acarya had informed Sarvabhauma Bhattacarya that
when he would be blessed by the Lord he would thoroughly understand the
transcendental process of devotional service. This prediction was now
fulfilled. The Bhattacarya was fully converted to the cult of Vaisnavism,
and he was following the principles automatically, without being
pressured. In the Bhagavad-gita (2.40) it is therefore said, sv-alpam
apy asya dharmasya trayate mahato bhayat: "Simply by performing a little
devotional service, one can escape the greatest danger." Sarvabhauma
Bhattacarya had been in the greatest danger because he had adhered to
Mayavada philosophy. Somehow or other he came into contact with Lord Sri
Caitanya Mahaprabhu and became a perfect devotee. In this way he was
saved from the great falldown of impersonalism.
Madhya 6.245
TEXT 245
TEXT
bhattacarya kahe tanre kari' namaskare
tomara sambandhe prabhu krpa kaila more
SYNONYMS
bhattacarya kahe -- Sarvabhauma Bhattacarya replied; tanre -- unto
Gopinatha Acarya; kari' -- doing; namaskare -- obeisances; tomara
sambandhe -- on account of your relationship; prabhu -- Sri Caitanya
Mahaprabhu; krpa -- mercy; kaila -- showed; more -- unto me.
TRANSLATION
Offering his obeisances to Gopinatha Acarya, the Bhattacarya said, "
Because I am related to you and you are a devotee, by your mercy the
Lord has shown mercy to me.
Madhya 6.246
TEXT 246
TEXT
tumi -- mahabhagavata, ami -- tarka-andhe
prabhu krpa kaila more tomara sambandhe
SYNONYMS
tumi -- you; maha-bhagavata -- a first-class devotee; ami -- I; tarka-
andhe -- in the darkness of logical arguments; prabhu -- the Lord; krpa -
- mercy; kaila -- showed; more -- unto me; tomara -- your; sambandhe --
by the relationship.
TRANSLATION
"You are a first-class devotee, whereas I am in the darkness of logical
arguments. Because of your relationship with the Lord, the Lord has
bestowed His benediction upon me."
Madhya 6.247
TEXT 247
TEXT
vinaya suni' tustye prabhu kaila alingana
kahila, -- yana karaha isvara darasana
SYNONYMS
vinaya suni' -- upon hearing this humbleness of Sarvabhauma Bhattacarya;
tustye -- in satisfaction; prabhu -- the Lord; kaila -- did; alingana --
embracing; kahila -- said; yana -- going; karaha -- do; isvara darasana -
- visiting the temple of Lord Jagannatha.
TRANSLATION
Sri Caitanya Mahaprabhu was very pleased with this humble statement.
After embracing the Bhattacarya, He said, "Now go see Lord Jagannatha in
the temple."
Madhya 6.248
TEXT 248
TEXT
jagadananda damodara, -- dui sange lana
ghare aila bhattacarya jagannatha dekhiya
SYNONYMS
jagadananda -- Jagadananda; damodara -- Damodara; dui -- two persons;
sange -- with him; lana -- taking; ghare -- to his home; aila --
returned; bhattacarya -- Sarvabhauma Bhattacarya; jagannatha -- Lord
Jagannatha; dekhiya -- seeing in the temple.
TRANSLATION
After visiting the temple of Lord Jagannatha, Sarvabhauma Bhattacarya
returned home with Jagadananda and Damodara.
Madhya 6.249
TEXT 249
TEXT
uttama uttama prasada bahuta anila
nija-vipra-hate dui jana sange dila
SYNONYMS
uttama uttama -- very first-class; prasada -- remnants of food offered
to Jagannatha; bahuta -- in great quantity; anila -- brought; nija-vipra
-- of his own brahmana servant; hate -- in the hand; dui -- two; jana --
persons; sange -- with him; dila -- gave.
TRANSLATION
The Bhattacarya brought large quantities of excellent food remnants
blessed by Lord Jagannatha. All this prasadam was given to his own
brahmana servant, along with Jagadananda and Damodara.
Madhya 6.250
TEXT 250
TEXT
nija krta dui sloka likhiya tala-pate
‘prabhuke diha' bali' dila jagadananda-hate
SYNONYMS
nija -- by him; krta -- composed; dui -- two; sloka -- verses; likhiya --
writing; tala-pate -- on a leaf of a palm tree; prabhuke diha -- give
to Lord Sri Caitanya Mahaprabhu; bali' -- saying this; dila -- gave it;
jagadananda-hate -- in the hands of Jagadananda.
TRANSLATION
Sarvabhauma Bhattacarya then composed two verses on the leaf of a palm
tree. Giving the palm leaf to Jagadananda Prabhu, the Bhattacarya
requested him to deliver it to Sri Caitanya Mahaprabhu.
Madhya 6.251
TEXT 251
TEXT
prabhu-sthane aila dunhe prasada-patri lana
mukunda datta patri nila tara hate pana
SYNONYMS
prabhu-sthane -- to the place where Sri Caitanya Mahaprabhu was residing;
aila -- went back; dunhe -- both Jagadananda and Damodara; prasada --
the remnants of food; patri -- the leaf of a palm tree; lana -- taking;
mukunda datta -- Mukunda Datta; patri -- the leaf of a palm tree; nila --
took; tara -- of Jagadananda; hate -- in the hand; pana -- receiving.
TRANSLATION
Jagadananda and Damodara then returned to Sri Caitanya Mahaprabhu,
bringing Him both the prasadam and the palm leaf on which the verses
were composed. But Mukunda Datta took the palm leaf from the hands of
Jagadananda before he could deliver it to Sri Caitanya Mahaprabhu.
Madhya 6.252
TEXT 252
TEXT
dui sloka bahira-bhite likhiya rakhila
tabe jagadananda patri prabhuke lana dila
SYNONYMS
dui -- two; sloka -- verses; bahira -- outside; bhite -- on the wall;
likhiya -- writing; rakhila -- kept; tabe -- thereafter; jagadananda --
Jagadananda Prabhu; patri -- the palm leaf; prabhuke -- to the Lord;
lana -- taking; dila -- delivered.
TRANSLATION
Mukunda Datta then copied the two verses on the wall outside the room.
After this, Jagadananda took the palm leaf from Mukunda Datta and
delivered it to Lord Caitanya Mahaprabhu.
Madhya 6.253
TEXT 253
TEXT
prabhu sloka padi' patra chindiya phelila
bhittye dekhi' bhakta saba sloka kanthe kaila
SYNONYMS
prabhu -- the Lord; sloka -- verses; padi' -- reading; patra -- the palm
leaf; chindiya -- tearing to pieces; phelila -- threw; bhittye -- on the
outside wall; dekhi' -- seeing; bhakta -- the devotees; saba -- all;
sloka -- verses; kanthe -- within the throat; kaila -- kept.
TRANSLATION
As soon as Lord Caitanya Mahaprabhu read the two verses, He immediately
tore up the palm leaf. However, all the devotees read these verses on
the outside wall, and they all kept them within their hearts. The verses
read as follows.
Madhya 6.254
TEXT 254
TEXT
vairagya-vidya-nija-bhakti-yoga-
siksartham ekah purusah puranah
sri-krsna-caitanya-sarira-dhari
krpambudhir yas tam aham prapadye
SYNONYMS
vairagya -- detachment from everything that does not help develop Krsna
consciousness; vidya -- knowledge; nija -- own; bhakti-yoga --
devotional service; siksa-artham -- just to instruct; ekah -- the single
person; purusah -- the Supreme Person; puranah -- very old, or eternal;
sri-krsna-caitanya -- of Lord Sri Krsna Caitanya Mahaprabhu; sarira-
dhari -- accepting the body; krpa-ambudhih -- the ocean of
transcendental mercy; yah -- who; tam -- unto Him; aham -- I; prapadye --
surrender.
TRANSLATION
"Let me take shelter of the Supreme Personality of Godhead, Sri Krsna,
who has descended in the form of Lord Caitanya Mahaprabhu to teach us
real knowledge, His devotional service and detachment from whatever does
not foster Krsna consciousness. He has descended because He is an ocean
of transcendental mercy. Let me surrender unto His lotus feet.
PURPORT
This verse and the following verse are included in the Caitanya-
candrodaya-nataka (6.74–75), by Sri Kavi-karnapura.
Madhya 6.255
TEXT 255
TEXT
kalan nastam bhakti-yogam nijam yah
praduskartum krsna-caitanya-nama
avirbhutas tasya padaravinde
gadham gadham liyatam citta-bhrngah
SYNONYMS
kalat -- from misuse of material propensities and attachment to fruitive
activities and speculative knowledge over the course of time; nastam --
destroyed; bhakti-yogam -- the science of devotional service; nijam --
which is applicable to Him only; yah -- one who; praduskartum -- to
revive; krsna-caitanya-nama -- named Lord Sri Krsna Caitanya Mahaprabhu;
avirbhutah -- who has appeared; tasya -- His; pada-aravinde -- in the
lotus feet; gadham gadham -- very deeply; liyatam -- let it be merged;
citta-bhrngah -- my consciousness, like a honeybee.
TRANSLATION
"Let my consciousness, which is like a honeybee, take shelter of the
lotus feet of the Supreme Personality of Godhead, who has just now
appeared as Sri Krsna Caitanya Mahaprabhu to teach the ancient system of
devotional service to Himself. This system had almost been lost due to
the influence of time."
PURPORT
As Lord Krsna states in the Bhagavad-gita (4.7):
yada yada hi dharmasya glanir bhavati bharata
abhyutthanam adharmasya tadatmanam srjamy aham
"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."
This is also the case with Caitanya Mahaprabhu's appearance. Sri
Caitanya Mahaprabhu appeared in this world as a disguised incarnation of
Krsna, but His appearance is confirmed in Srimad-Bhagavatam, the
Mahabharata and other Vedic scriptures. He appeared in order to teach
the fallen souls in this material world, for in this Age of Kali almost
everyone has become attached to fruitive and ritualistic activities and
mental speculation. Consequently there was a great need to revive the
system of devotional service. The Lord Himself personally came down
disguised as a devotee so that the fallen populace might take advantage
of the Lord's example.
At the conclusion of the Bhagavad-gita, Lord Krsna advised complete
surrender unto Him, promising all protection to His devotee.
Unfortunately, people are so fallen that they cannot accept the
instructions of Lord Krsna; therefore Krsna returned with the same
mission, but He executed it in a different way. As Lord Sri Krsna, the
Supreme Personality of Godhead, He ordered us to surrender unto Himself,
but as Lord Sri Caitanya Mahaprabhu, He taught us how to surrender to
Krsna. Therefore He is praised by the Gosvamis: namo maha-vadanyaya
krsna-prema-pradaye te. Lord Sri Krsna is certainly the Personality of
Godhead, but He is not as magnanimous as Sri Caitanya Mahaprabhu. Lord
Krsna simply gave orders for one to become His devotee (man-mana bhava
mad-bhaktah), but Sri Caitanya Mahaprabhu actually taught the process of
Krsna consciousness. If one wants to become a devotee of Krsna, he must
first take shelter of the lotus feet of Sri Caitanya Mahaprabhu,
following in the footsteps of Sarvabhauma Bhattacarya and other exalted
devotees.
Madhya 6.256
TEXT 256
TEXT
ei dui sloka -- bhakta-kanthe ratna-hara
sarvabhaumera kirti ghose dhakka-vadyakara
SYNONYMS
ei dui sloka -- these two verses; bhakta-kanthe -- on the necks of the
devotees; ratna-hara -- pearl necklaces; sarvabhaumera -- of Sarvabhauma
Bhattacarya; kirti -- reputation; ghose -- declare; dhakka -- of a drum;
vadya -- of the sound; akara -- in the form.
TRANSLATION
These two verses composed by Sarvabhauma Bhattacarya will always declare
his name and fame as loudly as a pounding drum, for they have become
pearl necklaces around the necks of all devotees.
Madhya 6.257
TEXT 257
TEXT
sarvabhauma haila prabhura bhakta ekatana
mahaprabhura seva-vina nahi jane ana
SYNONYMS
sarvabhauma -- Sarvabhauma Bhattacarya; haila -- became; prabhura -- of
the Lord; bhakta -- a devotee; ekatana -- without deviation;
mahaprabhura -- of Lord Sri Caitanya Mahaprabhu; seva -- service; vina --
except; nahi -- not; jane -- knows; ana -- anything else.
TRANSLATION
Indeed, Sarvabhauma Bhattacarya became an unalloyed devotee of Caitanya
Mahaprabhu; he did not know anything but the service of the Lord.
Madhya 6.258
TEXT 258
TEXT
‘sri-krsna-caitanya saci-suta guna-dhama'
ei dhyana, ei japa, laya ei nama
SYNONYMS
sri-krsna-caitanya -- Lord Sri Krsna Caitanya Mahaprabhu; saci-suta --
the son of mother Saci; guna-dhama -- the reservoir of all good
qualities; ei -- this; dhyana -- meditation; ei -- this; japa --
chanting; laya -- he takes; ei -- this; nama -- holy name.
TRANSLATION
The Bhattacarya always chanted the holy name of Sri Krsna Caitanya, son
of mother Saci and reservoir of all good qualities. Indeed, chanting the
holy names became his meditation.
Madhya 6.259
TEXT 259
TEXT
eka-dina sarvabhauma prabhu-age aila
namaskara kari' sloka padite lagila
SYNONYMS
eka-dina -- one day; sarvabhauma -- Sarvabhauma Bhattacarya; prabhu-age -
- in front of Lord Sri Caitanya Mahaprabhu; aila -- came; namaskara kari'
-- after offering obeisances; sloka -- a verse; padite lagila -- began
to recite.
TRANSLATION
One day Sarvabhauma Bhattacarya came before Caitanya Mahaprabhu and,
after offering obeisances, began to recite a verse.
Madhya 6.260
TEXT 260
TEXT
bhagavatera ‘brahma-stave'ra sloka padila
sloka-sese dui aksara-patha phiraila
SYNONYMS
bhagavatera -- from Srimad-Bhagavatam; brahma-stavera -- of the prayers
of Lord Brahma; sloka -- a verse; padila -- recited; sloka-sese -- at
the end of the verse; dui aksara -- of two syllables; patha -- the
reading; phiraila -- changed.
TRANSLATION
He began to quote one of Lord Brahma's prayers from Srimad-Bhagavatam,
but he changed two syllables at the end of the verse.
Madhya 6.261
TEXT 261
TEXT
tat te 'nukampam su-samiksamano
bhunjana evatma-krtam vipakam
hrd-vag-vapurbhir vidadhan namas te
jiveta yo bhakti-pade sa daya-bhak
SYNONYMS
tat -- therefore; te -- Your; anukampam -- compassion; su-samiksamanah --
hoping for; bhunjanah -- enduring; eva -- certainly; atma-krtam -- done
by himself; vipakam -- fruitive results; hrt -- with the heart; vak --
words; vapurbhih -- and body; vidadhan -- offering; namah -- obeisances;
te -- unto You; jiveta -- may live; yah -- anyone who; bhakti-pade -- in
devotional service; sah -- he; daya-bhak -- a bona fide candidate.
TRANSLATION
The Bhattacarya recited, "‘One who seeks Your compassion and thus
tolerates all kinds of adverse conditions due to the karma of his past
deeds, who engages always in Your devotional service with his mind,
words and body, and who always offers obeisances unto You is certainly a
bona fide candidate for becoming Your unalloyed devotee.'"
PURPORT
When reciting this verse from Srimad-Bhagavatam (10.14.8), Sarvabhauma
Bhattacarya changed the original reading from mukti-pade to bhakti-pade.
Mukti means liberation and merging into the impersonal Brahman
effulgence. Bhakti means rendering transcendental service unto the
Supreme Personality of Godhead. Because of having developed pure
devotional service, the Bhattacarya did not like the word mukti-pade,
which refers to the impersonal Brahman feature of the Lord. However, he
was not authorized to change a word in Srimad-Bhagavatam, as Sri
Caitanya Mahaprabhu will explain. Although the Bhattacarya changed the
word in his devotional ecstasy, Sri Caitanya Mahaprabhu did not approve
of it.
Madhya 6.262
TEXT 262
TEXT
prabhu kahe, ‘mukti-pade' -- iha patha haya
‘bhakti-pade' kene pada, ki tomara asaya
SYNONYMS
prabhu kahe -- the Lord said; mukti-pade -- the word mukti-pade; iha --
this; patha -- the reading; haya -- is; bhakti-pade -- the word bhakti-
pade; kene -- why; pada -- you read; ki -- what; tomara -- your; asaya --
intention.
TRANSLATION
Sri Caitanya Mahaprabhu immediately pointed out, "In that verse the word
is ‘mukti-pade,' but you have changed it to ‘bhakti-pade.' What is your
intention?"
Madhya 6.263
TEXT 263
TEXT
bhattacarya kahe, -- ‘bhakti'-sama nahe mukti-phala
bhagavad-bhakti-vimukhera haya danda kevala
SYNONYMS
bhattacarya -- Sarvabhauma Bhattacarya; kahe -- said; bhakti --
devotional service; sama -- equal to; nahe -- not; mukti -- of
liberation; phala -- the result; bhagavat-bhakti -- to the devotional
service of the Supreme Personality of Godhead; vimukhera -- of one who
is averse to; haya -- it is; danda -- the punishment; kevala -- only.
TRANSLATION
Sarvabhauma Bhattacarya replied, "The awakening of pure love of Godhead,
which is the result of devotional service, far surpasses liberation from
material bondage. For those averse to devotional service, merging into
the Brahman effulgence is a kind of punishment."
PURPORT
In the Brahmanda Purana it is said:
siddha-lokas tu tamasah pare yatra vasanti hi
siddha brahma-sukhe magna daityas ca harina hatah
"In Siddhaloka [Brahmaloka] there live two kinds of living entities --
those who are killed by the Supreme Personality of Godhead due to their
having been demons in their previous lives and those who are very fond
of enjoying the impersonal effulgence of the Lord." The word tamasah
means "the coverings of the universe." Layers of material elements cover
the universe, and outside these coverings is the impersonal Brahman
effulgence. If one is destined to remain in the Lord's impersonal
effulgence, he misses the opportunity to render service to the
Personality of Godhead. Therefore devotees consider remaining in the
impersonal Brahman effulgence a kind of punishment. Sometimes devotees
think of merging into the Brahman effulgence, and consequently they are
promoted to Siddhaloka. Because of their impersonal understanding, they
are actually punished. Sarvabhauma Bhattacarya continues to explain the
distinction between mukti-pada and bhakti-pada in the following verses.
Madhya 6.264–265
TEXTS 264–265
TEXT
krsnera vigraha yei satya nahi mane
yei ninda-yuddhadika kare tanra sane
sei duira danda haya -- ‘brahma-sayujya-mukti'
tara mukti phala nahe, yei kare bhakti
SYNONYMS
krsnera -- of Lord Sri Krsna; vigraha -- the transcendental form; yei --
anyone who; satya -- as truth; nahi -- not; mane -- accepts; yei --
anyone who; ninda -- blaspheming; yuddha-adika -- fighting and so forth;
kare -- does; tanra sane -- with Him, Sri Krsna; sei -- these; duira --
of the two; danda haya -- there is punishment; brahma-sayujya-mukti --
merging into the Brahman effulgence; tara -- of him; mukti -- such
liberation; phala -- the result; nahe -- not; yei -- who; kare --
executes; bhakti -- devotional service.
TRANSLATION
The Bhattacarya continued, "The impersonalists, who do not accept the
transcendental form of Lord Sri Krsna, and the demons, who are always
engaged in blaspheming and fighting with Him, are punished by being
merged into the Brahman effulgence. But that does not happen to the
person engaged in the devotional service of the Lord.
Madhya 6.266
TEXT 266
TEXT
yadyapi se mukti haya panca-parakara
salokya-samipya-sarupya-sarsti-sayujya ara
SYNONYMS
yadyapi -- although; se -- that; mukti -- liberation; haya -- is; panca-
parakara -- of five different varieties; salokya -- of the name salokya;
samipya -- of the name samipya; sarupya -- of the name sarupya; sarsti --
of the name sarsti; sayujya -- of the name sayujya; ara -- and.
TRANSLATION
"There are five kinds of liberation: salokya, samipya, sarupya, sarsti
and sayujya.
PURPORT
Salokya means that after material liberation one is promoted to the
planet where the Supreme Personality of Godhead resides, samipya means
remaining an associate of the Supreme Personality of Godhead, sarupya
means attaining a four-handed form exactly like that of the Lord.,
sarsti means attaining opulences like those of the Supreme Lord, and
sayujya means merging into the Brahman effulgence of the Lord. These are
the five types of liberation.
Madhya 6.267
TEXT 267
TEXT
‘salokyadi' cari yadi haya seva-dvara
tabu kadacit bhakta kare angikara
SYNONYMS
salokya-adi -- beginning with salokya; cari -- four kinds of liberation;
yadi -- if; haya -- are; seva-dvara -- a means of rendering service to
the Lord; tabu -- still; kadacit -- occasionally; bhakta -- a pure
devotee; kare -- makes; angikara -- acceptance.
TRANSLATION
"If there is a chance to serve the Supreme Personality of Godhead, a
pure devotee sometimes accepts the salokya, sarupya, samipya or sarsti
forms of liberation, but never sayujya.
Madhya 6.268
TEXT 268
TEXT
‘sayujya' sunite bhaktera haya ghrna-bhaya
naraka vanchaye, tabu sayujya na laya
SYNONYMS
sayujya -- liberation by merging into the effulgence; sunite -- even to
hear; bhaktera -- of the devotee; haya -- there is; ghrna -- hatred;
bhaya -- fear; naraka -- a hellish condition of life; vanchaye -- he
desires; tabu -- still; sayujya -- merging into the effulgence of the
Lord; na laya -- never accepts.
TRANSLATION
"A pure devotee does not like even to hear about sayujya-mukti, which
inspires him with fear and hatred. Indeed, the pure devotee would rather
go to hell than merge into the effulgence of the Lord."
PURPORT
Srila Prabodhananda Sarasvati has sung, kaivalyam narakayate. The
impersonalist's conception of becoming one with the effulgence of the
Lord is exactly like hell. Therefore, of the five types of liberation,
the first four (salokya, samipya, sarupya and sarsti) are not so
undesirable because they can be avenues of service to the Lord.
Nonetheless, a pure devotee of Lord Krsna rejects even these types of
liberation; he aspires only to serve Krsna birth after birth. He is not
very interested in stopping the repetition of birth, for he simply
desires to serve the Lord, even in hellish circumstances. Consequently
the pure devotee hates and fears sayujya-mukti, merging into the
effulgence of the Lord. This merging is due to an offense committed
against the transcendental loving service of the Lord, and therefore it
is not at all desirable for a pure devotee.
Madhya 6.269
TEXT 269
TEXT
brahme, isvare sayujya dui ta' prakara
brahma-sayujya haite isvara-sayujya dhikkara
SYNONYMS
brahme -- in the Brahman effulgence; isvare -- in the body of the Lord;
sayujya -- merging; dui -- two; ta' -- indeed; prakara -- varieties;
brahma-sayujya -- merging into the Brahman effulgence; haite -- than;
isvara-sayujya -- merging into the body of the Lord; dhikkara -- more
abominable.
TRANSLATION
Sarvabhauma Bhattacarya continued, "There are two kinds of sayujya-mukti:
merging into the Brahman effulgence and merging into the personal body
of the Lord. Merging into the Lord's body is even more abominable than
merging into His effulgence."
PURPORT
According to the opinion of the Mayavadi Vedantists, the living entity's
ultimate success is to merge into the impersonal Brahman. The impersonal
Brahman, or bodily effulgence of the Supreme Lord, is known as
Brahmaloka or Siddhaloka. According to the Brahma-samhita (5.40), yasya
prabha prabhavato jagad-anda-koti: the material universes are generated
from the bodily rays of the Supreme Personality of Godhead. Yogis who
follow the principles of Patanjali accept the personality of the
Absolute Truth, but they want to merge into the transcendental body of
the Supreme Lord. That is their desire. Being the greatest authority,
the Supreme Lord can easily allow many millions of living entities to
merge into His body. The origin of everything is the Supreme Personality
of Godhead, Bhagavan, and His bodily effulgence is known as the
brahmajyoti, Brahmaloka or Siddhaloka. Thus Brahmaloka or
Siddhaloka is a place where many sparklike living entities, parts and
parcels of the Supreme Lord, are assembled. Because these living
entities do not wish to keep their individual existences, they are
combined and allowed to remain in Brahmaloka like so many atomic
particles of sunshine emanating from the sun.
The word siddha is very significant. Siddha refers to one who has
realized the Brahman effulgence and who has complete knowledge that the
living entity is not a material atom but a spiritual spark. This
understanding is described in the Bhagavad-gita as brahma-bhuta [SB 4.30.
20]. In the conditioned state, the living entity is known as jiva-bhuta,
or "the living force within matter." Brahma-bhuta living entities are
allowed to stay in Brahmaloka or Siddhaloka, but unfortunately they
sometimes again fall into the material world because they are not
engaged in devotional service. This is supported by the verse in Srimad-
Bhagavatam beginning ye 'nye 'ravindaksa. (SB 10.2.32) These
semiliberated souls falsely claim to be liberated, but unless one
engages in devotional service to the Lord, he is still materially
contaminated. Therefore these living entities have been described as
vimukta-maninah, meaning that they falsely consider themselves liberated
although their intelligence is not yet purified. Although these living
entities undergo severe austerities to rise to the platform of
Siddhaloka, they cannot remain there perpetually, for they are bereft of
ananda (bliss). Even though these living entities attain the brahma-
bhuta stage and realize the Supreme Personality of Godhead through His
bodily effulgence, they nonetheless fall down due to neglecting the Lord'
s service. They do not properly utilize whatever little knowledge they
have of the Supreme Personality of Godhead. Not attaining ananda, or
bliss, they come down to the material world to enjoy. This is certainly
a falldown for one who is actually liberated. The bhaktas consider such
a falldown equal to achieving a place in hell.
The followers of the Patanjali yoga system actually want to merge into
the body of the Supreme Personality of Godhead. This indicates that they
do not want to engage in His service despite their knowledge of Him, and
thus their position is even more abominable than that of those who want
to merge into the Lord's effulgence. These yogis meditate on the four-
handed Visnu form of the Lord in order to merge into His body. The
Patanjali system describes the form of the Lord as klesa-karma-
vipakasayair aparamrstah purusa-visesa isvarah: "The Supreme Personality
of Godhead is a person who does not partake of a miserable material life.
" The yogis accept the eternity of the Supreme Person in one of their
mantras -- sa purvesam api guruh kalanavacchedat: "Such a person is
always supreme and is not influenced by the element of time." The
followers of the Patanjali system therefore accept the eternity of the
Supreme Personality of Godhead, yet, according to them, purusartha-
sunyanam pratiprasavah kaivalyam svarupa-pratistha va citi-saktir iti.
They believe that in the perfectional stage, the conception of purusa is
vanquished. According to their description, citi-saktir iti. They
believe that when one becomes perfect, he cannot remain a person. This
yoga system is therefore abominable because its final conception is
impersonal. In the beginning, these yogis accept the Supreme Personality
of Godhead, but they ultimately give up this idea in order to become
impersonal. They are most unfortunate because although they have a
personal conception of the Absolute Truth, they neglect to render
devotional service to the Lord and thus fall down again into the
material world. As mentioned above, this idea is supported by Srimad-
Bhagavatam 10.2.32: aruhya krcchrena param padam tatah patanty adho '
nadrta-yusmad-anghrayah. Due to neglecting the lotus feet of the Lord,
these yogis again fall down into the material existence (patanty adhah).
Consequently this path of yoga is more abominable than the
impersonalists' path. This conclusion is also supported by Lord
Kapiladeva in the following verse from Srimad-Bhagavatam (3.29.13).
Madhya 6.270
TEXT 270
TEXT
salokya-sarsti-samipya-
sarupyaikatvam apy uta
diyamanam na grhnanti
vina mat-sevanam janah
SYNONYMS
salokya -- the liberation of living in the same planet as the Lord;
sarsti -- to have opulence exactly like that of the Lord; samipya -- to
associate always with the Lord; sarupya -- to achieve a body like that
of the Lord; ekatvam -- to merge into the body of the Lord; api --
although; uta -- it is said; diyamanam -- being offered; na -- not;
grhnanti -- do accept; vina -- without; mat -- My; sevanam -- service;
janah -- the pure devotees.
TRANSLATION
Sarvabhauma Bhattacarya concluded, "‘Even though he is offered all kinds
of liberation, the pure devotee does not accept them. He is fully
satisfied engaging in the service of the Lord.'"
Madhya 6.271
TEXT 271
TEXT
prabhu kahe, -- ‘mukti-pade'ra ara artha haya
mukti-pada-sabde ‘saksat isvara' kahaya
SYNONYMS
prabhu kahe -- the Lord said; mukti-padera -- of the term mukti-pade;
ara -- another; artha -- meaning; haya -- there is; mukti-pada-sabde --
by the word mukti-pada; saksat -- directly; isvara -- the Supreme
Personality of Godhead; kahaya -- is said.
TRANSLATION
Lord Sri Caitanya Mahaprabhu replied, "The word ‘mukti-pade' has another
meaning. ‘Mukti-pada' directly refers to the Supreme Personality of
Godhead.
Madhya 6.272
TEXT 272
TEXT
mukti pade yanra, sei ‘mukti-pada' haya
kimva navama padartha ‘muktira' samasraya
SYNONYMS
mukti -- liberation; pade -- at the lotus feet; yanra -- of whom; sei --
such a person; mukti-pada haya -- is known as mukti-pada; kimva -- or;
navama -- ninth; pada-artha -- subject matter; muktira -- of liberation;
samasraya -- shelter.
TRANSLATION
"All kinds of liberation exist under the feet of the Supreme Personality
of Godhead; therefore He is known as mukti-pada. According to another
meaning, mukti is the ninth subject, and the Supreme Personality of
Godhead is the shelter of liberation.
PURPORT
Lord Sri Krsna is also known as Mukunda, or He who gives transcendental
bliss by offering all kinds of mukti. Srimad-Bhagavatam is divided into
twelve cantos, and in the Ninth Canto different kinds of mukti are
described. But the Tenth Canto is the actual center of all discussions
of mukti because the Personality of Godhead Sri Krsna, who is the tenth
subject discussed in Srimad-Bhagavatam, is the exclusive subject of the
Tenth Canto. Since all types of muktis reside at the lotus feet of Sri
Krsna, He may be called mukti-pada.
Madhya 6.273
TEXT 273
TEXT
dui-arthe ‘krsna' kahi, kene patha phiri
sarvabhauma kahe, -- o-patha kahite na pari
SYNONYMS
dui-arthe -- by two interpretations; krsna -- Lord Sri Krsna; kahi -- I
accept; kene -- why; patha -- reading; phiri -- changing; sarvabhauma
kahe -- Sarvabhauma replied; o-patha -- such a reading; kahite -- to say;
na -- not; pari -- am able.
TRANSLATION
"Since I can understand Krsna according to these two meanings," Caitanya
Mahaprabhu said, "what point is there in changing the verse?"
Sarvabhauma Bhattacarya replied, "I was not able to give that reading to
the verse.
Madhya 6.274
TEXT 274
TEXT
yadyapi tomara artha ei sabde kaya
tathapi ‘aslisya-dose' kahana na yaya
SYNONYMS
yadyapi -- although; tomara -- Your; artha -- meaning; ei -- this; sabde
-- by the word; kaya -- is said; tathapi -- still; aslisya-dose -- by
the fault of ambiguity; kahana -- to say; na -- not; yaya -- possible.
TRANSLATION
"Although Your explanation is correct, it should not be used, because
there is ambiguity in the word ‘mukti-pada.'
Madhya 6.275
TEXT 275
TEXT
yadyapi ‘mukti'-sabdera haya panca vrtti
rudhi-vrttye kahe tabu ‘sayujye' pratiti
SYNONYMS
yadyapi -- although; mukti-sabdera -- of the word mukti; haya -- there
are; panca vrtti -- five meanings; rudhi-vrttye -- by the chief or
direct meaning; kahe -- it says; tabu -- still; sayujye -- to become one
with the Supreme; pratiti -- the conception.
TRANSLATION
"The word ‘mukti' refers to five kinds of liberation. But its direct
meaning usually conveys the idea of becoming one with the Lord.
Madhya 6.276
TEXT 276
TEXT
mukti-sabda kahite mane haya ghrna-trasa
bhakti-sabda kahite mane haya ta' ullasa
SYNONYMS
mukti-sabda -- the word mukti; kahite -- by pronouncing; mane -- in the
mind; haya -- there is; ghrna -- hatred; trasa -- and fear; bhakti-sabda
-- the word bhakti; kahite -- to speak; mane -- in the mind; haya --
there is; ta' -- indeed; ullasa -- transcendental joy.
TRANSLATION
"The very sound of the word ‘mukti' immediately induces hate and fear,
but when we say the word ‘bhakti,' we naturally feel transcendental
bliss within the mind."
Madhya 6.277
TEXT 277
TEXT
suniya hasena prabhu anandita-mane
bhattacarya kaila prabhu drdha alingane
SYNONYMS
suniya -- hearing this explanation; hasena -- laughs; prabhu -- Sri
Caitanya Mahaprabhu; anandita-mane -- with great pleasure in His mind;
bhattacarya -- unto Sarvabhauma Bhattacarya; kaila -- did; prabhu -- the
Lord; drdha -- firm; alingane -- embracing.
TRANSLATION
Upon hearing this explanation, the Lord began to laugh and, with great
pleasure, immediately embraced Sarvabhauma Bhattacarya very firmly.
Madhya 6.278
TEXT 278
TEXT
yei bhattacarya pade padaya mayavade
tanra aiche vakya sphure caitanya-prasade
SYNONYMS
yei -- that; bhattacarya -- Sarvabhauma Bhattacarya; pade -- reads;
padaya -- teaches; mayavade -- the philosophy of Mayavada impersonalism;
tanra -- his; aiche -- such; vakya -- explanation; sphure -- manifested;
caitanya-prasade -- by the mercy of Lord Sri Caitanya Mahaprabhu.
TRANSLATION
Indeed, that very person who had been accustomed to reading and teaching
Mayavada philosophy was now even hating the word "mukti." This was
possible only by the mercy of Sri Caitanya Mahaprabhu.
Madhya 6.279
TEXT 279
TEXT
lohake yavat sparsi' hema nahi kare
tavat sparsa-mani keha cinite na pare
SYNONYMS
lohake -- iron; yavat -- as long as; sparsi' -- touching; hema -- gold;
nahi -- not; kare -- transforms; tavat -- until then; sparsa-mani -- the
touchstone; keha -- someone; cinite -- to recognize; na -- not; pare --
is able.
TRANSLATION
As long as it does not turn iron into gold by its touch, no one can
recognize an unknown stone to be a touchstone.
Madhya 6.280
TEXT 280
TEXT
bhattacaryera vaisnavata dekhi' sarva-jana
prabhuke janila -- ‘saksat vrajendra-nandana'
SYNONYMS
bhattacaryera -- of Sarvabhauma Bhattacarya; vaisnavata -- clear
understanding of Vaisnava philosophy; dekhi' -- seeing; sarva-jana --
all persons; prabhuke -- Lord Sri Caitanya Mahaprabhu; janila -- knew;
saksat -- directly; vrajendra-nandana -- Krsna, the son of Maharaja
Nanda.
TRANSLATION
Upon seeing transcendental Vaisnavism in Sarvabhauma Bhattacarya,
everyone could understand that Lord Caitanya was none other than Krsna,
the son of Nanda Maharaja.
Madhya 6.281
TEXT 281
TEXT
kasi-misra-adi yata nilacala-vasi
sarana la-ila sabe prabhu-pade asi'
SYNONYMS
kasi-misra -- Kasi Misra; adi -- heading the list; yata -- all; nilacala-
vasi -- the residents of Jagannatha Puri; sarana -- shelter; la-ila --
took; sabe -- all; prabhu-pade -- to the lotus feet of the Lord; asi' --
coming.
TRANSLATION
After this incident, all the inhabitants of Jagannatha Puri, headed by
Kasi Misra, came to take shelter of the lotus feet of the Lord.
Madhya 6.282
TEXT 282
TEXT
sei saba katha age kariba varnana
sarvabhauma kare yaiche prabhura sevana
SYNONYMS
sei saba -- all these; katha -- narrations; age -- later; kariba -- I
shall make; varnana -- description; sarvabhauma -- Sarvabhauma
Bhattacarya; kare -- does; yaiche -- as; prabhura -- of the Lord; sevana
-- service.
TRANSLATION
Later I shall describe how Sarvabhauma Bhattacarya always engaged in the
service of the Lord.
Madhya 6.283
TEXT 283
TEXT
yaiche paripati kare bhiksa-nirvahana
vistariya age taha kariba varnana
SYNONYMS
yaiche -- how; paripati -- perfectly; kare -- does; bhiksa -- of
offering alms; nirvahana -- the execution; vistariya -- in full detail;
age -- later; taha -- that; kariba varnana -- I shall describe.
TRANSLATION
I shall also describe in full detail how Sarvabhauma Bhattacarya
perfectly rendered service to Sri Caitanya Mahaprabhu by offering Him
alms.
Madhya 6.285
TEXTS 284–285
TEXT
ei mahaprabhura lila -- sarvabhauma-milana
iha yei sraddha kari' karaye sravana
jnana-karma-pasa haite haya vimocana
acire milaye tanre caitanya-carana
SYNONYMS
ei -- this; mahaprabhura -- of Lord Sri Caitanya Mahaprabhu; lila --
pastime; sarvabhauma-milana -- meeting with Sarvabhauma Bhattacarya; iha
-- this; yei -- anyone who; sraddha -- faith; kari' -- having; karaye --
does; sravana -- hearing; jnana-karma -- of speculation and fruitive
activities; pasa -- the net; haite -- from; haya -- there is; vimocana --
liberation; acire -- very soon; milaye -- meets; tanre -- such a
devotee; caitanya-carana -- the lotus feet of Lord Caitanya.
TRANSLATION
If one hears with faith and love these pastimes concerning Lord Caitanya
Mahaprabhu's meeting with Sarvabhauma Bhattacarya, he very soon is freed
from the net of speculation and fruitive activity and attains the
shelter of Sri Caitanya Mahaprabhu's lotus feet.
Madhya 6.286
TEXT 286
TEXT
sri-rupa-raghunatha-pade yara asa
caitanya-caritamrta kahe krsnadasa
SYNONYMS
sri-rupa -- Srila Rupa Gosvami; raghunatha -- Srila Raghunatha dasa
Gosvami; pade -- at the lotus feet; yara -- whose; asa -- expectation;
Caitanya-caritamrta -- the book named Caitanya-caritamrta; kahe --
describes; krsnadasa -- Srila Krsnadasa Kaviraja Gosvami.
TRANSLATION
Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always
desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta,
following in their footsteps.
Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, Madhya-
lila, Sixth Chapter, describing the liberation of Sarvabhauma
Bhattacarya.
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