1|Madhya 6-1975: The Liberation of Sarvabhauma Bhattacarya
2|Chapter 6
3|The Liberation of Sarvabhauma Bhattacarya
4|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- prasada with great care. Sarvabhauma
>|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.
5|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
>|continuously 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.
6|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.
7|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.
8|One morning after this incident, Sri Caitanya Mahaprabhu
>|received some prasada from Jagannatha and offered it to
>|Sarvabhauma Bhattacarya. Without caring for formality, the
>|Bhattacarya immediately partook of the maha- prasada. 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 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.
9|Madhya 6.1
10|TEXT 1
11|TEXT
12|naumi tam gauracandram yah
13|kutarka-karkasasayam
14|sarvabhaumam sarva-bhuma
15|bhakti-bhumanam acarat
16|SYNONYMS
17|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.
18|TRANSLATION
19|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.
20|Madhya 6.2
21|TEXT 2
22|TEXT
23|jaya jaya gauracandra jaya nityananda
24|jayadvaitacandra jaya gaura-bhakta-vrnda
25|SYNONYMS
26|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.
27|TRANSLATION
28|All glories to Lord Caitanya Mahaprabhu! All glories to
>|Lord Nityananda Prabhu! All glories to Advaita Acarya! And
>|all glories to the devotees of Lord Caitanya!
29|Madhya 6.3
30|TEXT 3
31|TEXT
32|avese calila prabhu jagannatha-mandire
33|jagannatha dekhi' preme ha-ila asthire
34|SYNONYMS
35|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.
36|TRANSLATION
37|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.
38|Madhya 6.4
39|TEXT 4
40|TEXT
41|jagannatha alingite calila dhana
42|mandire padila preme avista hana
43|SYNONYMS
44|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.
45|TRANSLATION
46|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 on the
>|floor.
47|Madhya 6.5
48|TEXT 5
49|TEXT
50|daive sarvabhauma tanhake kare darasana
51|padicha marite tenho kaila nivarana
52|SYNONYMS
53|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.
54|TRANSLATION
55|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.
56|Madhya 6.6
57|TEXT 6
58|TEXT
59|prabhura saundarya ara premera vikara
60|dekhi' sarvabhauma haila vismita apara
61|SYNONYMS
62|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 much.
63|TRANSLATION
64|Sarvabhauma Bhattacarya was very much 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.
65|Madhya 6.7
66|TEXT 7
67|TEXT
68|bahu-ksane caitanya nahe, bhogera kala haila
69|sarvabhauma mane tabe upaya cintila
70|SYNONYMS
71|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.
72|TRANSLATION
73|Sri Caitanya Mahaprabhu remained unconscious for a long
>|time. Meanwhile, the time for offering prasada to Lord
>|Jagannatha came, and the Bhattacarya tried to think of a
>|remedy.
74|Madhya 6.8
75|TEXT 8
76|TEXT
77|sisya padicha-dvara prabhu nila vahana
78|ghare ani' pavitra sthane rakhila soyana
79|SYNONYMS
80|sisya-disciples; padicha-and watchmen; 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.
81|TRANSLATION
82|While Lord Caitanya Mahaprabhu was unconscious, Sarvabhauma
>|Bhattacarya, with the help of the watchmen and some
>|disciples, carried Him to his home and laid Him down in a
>|very sanctified room.
83|PURPORT
84|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.
85|Madhya 6.9
86|TEXT 9
87|TEXT
88|svasa-prasvasa nahi udara-spandana
89|dekhiya cintita haila bhattacaryera mana
90|SYNONYMS
91|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.
92|TRANSLATION
93|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.
94|Madhya 6.10
95|TEXT 10
96|TEXT
97|suksma tula ani' nasa-agrete dharila
98|isat calaye tula dekhi' dhairya haila
99|SYNONYMS
100|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.
101|TRANSLATION
102|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.
103|Madhya 6.11
104|TEXT 11
105|TEXT
106|vasi' bhattacarya mane karena vicara
107|ei krsna-mahapremera sattvika vikara
108|SYNONYMS
109|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.
110|TRANSLATION
111|Sitting beside Sri Caitanya Mahaprabhu, he thought, "This
>|is a transcendental ecstatic transformation brought about
>|by love of Krsna."
112|Madhya 6.12
113|TEXT 12
114|TEXT
115|'suddipta sattvika' ei nama ye 'pralaya'
116|nitya-siddha bhakte se 'suddipta bhava' haya
117|SYNONYMS
118|su-uddipta sattvika-of the name 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.
119|TRANSLATION
120|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.
121|PURPORT
122|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."
123|Madhya 6.13
124|TEXT 13
125|TEXT
126|'adhirudha bhava' yanra, tanra e vikara
127|manusyera dehe dekhi,-bada camatkara
128|SYNONYMS
129|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.
130|TRANSLATION
131|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?"
132|PURPORT
133|Adhirudha-bhava, or adhirudha-mahabhava, is explained in
>|the Ujjvala-nilamani, by 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."
134|Madhya 6.14
135|TEXT 14
136|TEXT
137|eta cinti' bhattacarya achena vasiya
138|nityanandadi simha-dvare milila asiya
139|SYNONYMS
140|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.
141|TRANSLATION
142|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].
143|Madhya 6.15
144|TEXT 15
145|TEXT
146|tanha sune loke kahe anyonye bat
147|eka sannyasi asi' dekhi' jagannatha
148|SYNONYMS
149|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.
150|TRANSLATION
151|There the devotees heard the people talking about a
>|mendicant who had come to Jagannatha Puri and seen the
>|Deity of Jagannatha.
152|Madhya 6.16
153|TEXT 16
154|TEXT
155|murcchita haila, cetana na haya sarire
156|sarvabhauma lana gela apanara ghare
157|SYNONYMS
158|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.
159|TRANSLATION
160|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.
161|Madhya 6.17
162|TEXT 17
163|TEXT
164|suni' sabe janila ei mahaprabhura karya
165|hena-kale aila tahan gopinathacarya
166|SYNONYMS
167|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-of the name
>|Gopinatha Acarya.
168|TRANSLATION
169|Hearing this, the devotees could understand that they were
>|speaking of Lord Caitanya Mahaprabhu. Just then, Sri
>|Gopinatha Acarya arrived.
170|Madhya 6.18
171|TEXT 18
172|TEXT
173|nadiya-nivasi, visaradera jamata
174|mahaprabhura bhakta tenho prabhu-tattva-jnata
175|SYNONYMS
176|nadiya-nivasi-an inhabitant of Nadiya; 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.
177|TRANSLATION
178|Gopinatha Acarya was a resident of Nadiya, the son-in-law
>|of Visarada and a devotee of Caitanya Mahaprabhu. He knew
>|the true identity of His Lordship.
179|PURPORT
180|Mahesvara Visarada was a classmate of Nilambara Cakravarti'
>|s. He lived in the Nadiya district in a village called
>|Vidyanagara and had two sons named Madhusudana Vacaspati
>|and Vasudeva Sarvabhauma. His son-in-law was Gopinatha
>|Acarya.
181|Madhya 6.19
182|TEXT 19
183|TEXT
184|mukunda-sahita purve ache paricaya
185|mukunda dekhiya tanra ha-ila vismaya
186|SYNONYMS
187|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.
188|TRANSLATION
189|Gopinatha Acarya had previously been acquainted with
>|Mukunda Datta, and when the Acarya saw him at Jagannatha
>|Puri, he was very much astonished.
190|Madhya 6.20
191|TEXT 20
192|TEXT
193|mukunda tanhare dekhi' kaila namaskara
194|tenho alingiya puche prabhura samacara
195|SYNONYMS
196|mukunda-Mukunda Datta; tanhare-him; dekhi'-seeing; kaila-
>|offered; namaskara-obeisances; tenho-he; alingiya-embracing;
>| puche-inquires; prabhura-of Lord Caitanya Mahaprabhu;
>|samacara-news.
197|TRANSLATION
198|Mukunda Datta offered obeisances unto Gopinatha Acarya upon
>|meeting him. Then the Acarya embraced Mukunda Datta and
>|inquired about news of Sri Caitanya Mahaprabhu.
199|Madhya 6.21
200|TEXT 21
201|TEXT
202|mukunda kahe,-prabhura ihan haila agamane
203|ami-saba asiyachi mahaprabhura sane
204|SYNONYMS
205|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.
206|TRANSLATION
207|Mukunda Datta replied, "The Lord has already arrived here.
>|We have come with Him."
208|Madhya 6.22
209|TEXT 22
210|TEXT
211|nityananda-gosanike acarya kaila namaskara
212|sabe meli' puche prabhura varta bara bara
213|SYNONYMS
214|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.
215|TRANSLATION
216|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.
217|Madhya 6.23
218|TEXT 23
219|TEXT
220|mukunda kahe,-'mahaprabhu sannyasa kariya
221|nilacale aila sange ama-saba lana
222|SYNONYMS
223|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.
224|TRANSLATION
225|Mukunda Datta continued, "After accepting the sannyasa
>|order, Lord Caitanya Mahaprabhu has come to Jagannatha Puri
>|and has brought all of us with Him.
226|Madhya 6.24
227|TEXT 24
228|TEXT
229|ama-saba chadi' age gela darasane
230|ami-saba pache ailan tanra anvesane
231|SYNONYMS
232|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.
233|TRANSLATION
234|"Lord Caitanya Mahaprabhu left our company and walked ahead
>|to see Lord Jagannatha. We have just arrived and are now
>|looking for Him.
235|Madhya 6.25
236|TEXT 25
237|TEXT
238|anyonye lokera mukhe ye katha sunila
239|sarvabhauma-grhe prabhu,-anumana kaila
240|SYNONYMS
241|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.
242|TRANSLATION
243|"From the talk of the people in general, we have guessed
>|that the Lord is now at the house of Sarvabhauma
>|Bhattacarya.
244|Madhya 6.26
245|TEXT 26
246|TEXT
247|isvara-darsane prabhu preme acetana
248|sarvabhauma lana gela apana-bhavana
249|SYNONYMS
250|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.
251|TRANSLATION
252|"Upon seeing Lord Jagannatha, Caitanya Mahaprabhu became
>|ecstatic and fell unconscious, and Sarvabhauma Bhattacarya
>|has taken Him to his home in this condition.
253|Madhya 6.27
254|TEXT 27
255|TEXT
256|tomara milane yabe amara haila mana
257|daive sei ksane pailun tomara darasana
258|SYNONYMS
259|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.
260|TRANSLATION
261|"Just as I was thinking of meeting you, by chance we have
>|actually met.
262|Madhya 6.28
263|TEXT 28
264|TEXT
265|cala, sabe yai sarvabhaumera bhavana
266|prabhu dekhi' pache kariba isvara darsana'
267|SYNONYMS
268|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.
269|TRANSLATION
270|"First let us all go to the house of Sarvabhauma
>|Bhattacarya and see Caitanya Mahaprabhu. Later we shall
>|come to see Lord Jagannatha."
271|Madhya 6.29
272|TEXT 29
273|TEXT
274|eta suni' gopinatha sabare lana
275|sarvabhauma-ghare gela harasita hana
276|SYNONYMS
277|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.
278|TRANSLATION
279|Hearing this and feeling very pleased, Gopinatha Acarya
>|immediately took all the devotees with him and approached
>|the house of Sarvabhauma Bhattacarya.
280|Madhya 6.30
281|TEXT 30
282|TEXT
283|sarvabhauma-sthane giya prabhuke dekhila
284|prabhu dekhi' acaryera duhkha-harsa haila
285|SYNONYMS
286|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.
287|TRANSLATION
288|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.
289|Madhya 6.31
290|TEXT 31
291|TEXT
292|sarvabhaume janana saba nila abhyantare
293|nityananda-gosanire tenho kaila namaskare
294|SYNONYMS
295|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.
296|TRANSLATION
297|Sarvabhauma Bhattacarya permitted all the devotees to enter
>|his house, and upon seeing Nityananda Prabhu, the
>|Bhattacarya offered Him obeisances.
298|Madhya 6.32
299|TEXT 32
300|TEXT
301|saba sahita yatha-yogya karila milana
302|prabhu dekhi' sabara haila harasita mana
303|SYNONYMS
304|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.
305|TRANSLATION
306|Sarvabhauma met with all the devotees and offered them a
>|proper welcome. They were all pleased to see Lord Caitanya
>|Mahaprabhu.
307|Madhya 6.33
308|TEXT 33
309|TEXT
310|sarvabhauma pathaila saba darsana karite
311|'candanesvara' nija-putra dila sabara sathe
312|SYNONYMS
313|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.
314|TRANSLATION
315|The Bhattacarya then sent them all back to see Lord
>|Jagannatha, and he asked his own son Candanesvara to
>|accompany them as a guide.
316|Madhya 6.34
317|TEXT 34
318|TEXT
319|jagannatha dekhi' sabara ha-ila ananda
320|bhavete avista haila prabhu nityananda
321|SYNONYMS
322|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.
323|TRANSLATION
324|Everyone was then very pleased to see the Deity of Lord
>|Jagannatha. Lord Nityananda in particular was overwhelmed
>|with ecstasy.
325|Madhya 6.35
326|TEXT 35
327|TEXT
328|sabe meli' dhari tanre susthira karila
329|isvara-sevaka mala-prasada ani' dila
330|SYNONYMS
331|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.
332|TRANSLATION
333|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.
334|Madhya 6.36
335|TEXT 36
336|TEXT
337|prasada pana sabe haila anandita mane
338|punarapi aila sabe mahaprabhura sthane
339|SYNONYMS
340|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.
341|TRANSLATION
342|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.
343|Madhya 6.37
344|TEXT 37
345|TEXT
346|ucca kari' kare sabe nama-sankirtana
347|trtiya prahare haila prabhura cetana
348|SYNONYMS
349|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.
350|TRANSLATION
351|All of the devotees then began to loudly chant the Hare
>|Krsna mantra. Just before noon the Lord regained His
>|consciousness.
352|Madhya 6.38
353|TEXT 38
354|TEXT
355|hunkara kariya uthe 'hari' 'hari' bali'
356|anande sarvabhauma tanra laila pada-dhuli
357|SYNONYMS
358|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.
359|TRANSLATION
360|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.
361|Madhya 6.39
362|TEXT 39
363|TEXT
364|sarvabhauma kahe,-sighra karaha madhyahna
365|muni bhiksa dimu aji maha-prasadanna
366|SYNONYMS
367|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.
368|TRANSLATION
369|The Bhattacarya informed all of them, "Please take your
>|midday baths immediately. Today I shall offer you maha-
>|prasada, the remnants of food offered to Lord Jagannatha."
370|Madhya 6.40
371|TEXT 40
372|TEXT
373|samudra-snana kari' mahaprabhu sighra aila
374|carana pakhali' prabhu asane vasila
375|SYNONYMS
376|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.
377|TRANSLATION
378|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.
379|Madhya 6.41
380|TEXT 41
381|TEXT
382|bahuta prasada sarvabhauma anaila
383|tabe mahaprabhu sukhe bhojana karila
384|SYNONYMS
385|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.
386|TRANSLATION
387|Sarvabhauma Bhattacarya made arrangements to bring various
>|kinds of maha-prasada from the Jagannatha temple. Sri
>|Caitanya Mahaprabhu then accepted lunch with great
>|happiness.
388|Madhya 6.42
389|TEXT 42
390|TEXT
391|suvarna-thalira anna uttama vyanjana
392|bhakta-gana-sange prabhu karena bhojana
393|SYNONYMS
394|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.
395|TRANSLATION
396|Caitanya Mahaprabhu was offered special rice and first-
>|class vegetables on golden plates. He thus took lunch in
>|the company of His devotees.
397|Madhya 6.43
398|TEXT 43
399|TEXT
400|sarvabhauma parivesana karena apane
401|prabhu kahe,-more deha laphra-vyanjane
402|SYNONYMS
403|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.
404|TRANSLATION
405|While Sarvabhauma Bhattacarya personally distributed the
>|prasada, Lord Caitanya Mahaprabhu requested him, "Please
>|give Me only boiled vegetables.
406|PURPORT
407|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.
408|Madhya 6.44
409|TEXT 44
410|TEXT
411|pitha-pana deha tumi inha-sabakare
412|tabe bhattacarya kahe yudi' dui kare
413|SYNONYMS
414|pitha-pana-cakes and condensed milk ; 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.
415|TRANSLATION
416|"You can offer the cakes and other preparations made with
>|condensed milk to all the devotees." Hearing this, the
>|Bhattacarya folded his hands and spoke as follows.
417|Madhya 6.45
418|TEXT 45
419|TEXT
420|jagannatha kaiche kariyachena bhojana
421|aji saba mahaprasada kara asvadana
422|SYNONYMS
423|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.
424|TRANSLATION
425|"Today, all of you please try to taste the lunch just as
>|Lord Jagannatha accepted it."
426|Madhya 6.46
427|TEXT 46
428|TEXT
429|eta bali' pitha-pana saba khaoyaila
430|bhiksa karana acamana karaila
431|SYNONYMS
432|eta bali'-saying this; pitha-pana-many kinds of cakes and
>|condensed-milk preparations; saba-all; khaoyaila-made to
>|eat; bhiksa karana-after offering prasada; acamana karaila-
>|made them wash their hands, feet and mouths.
433|TRANSLATION
434|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.
435|Madhya 6.47
436|TEXT 47
437|TEXT
438|ajna magi' gela gopinatha acaryake lana
439|prabhura nikata aila bhojana karina
440|SYNONYMS
441|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.
442|TRANSLATION
443|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.
444|Madhya 6.48
445|TEXT 48
446|TEXT
447|'namo narayanaya' bali' namaskara kaila
448|'krsne matir astu' bali' gosani kahila
449|SYNONYMS
450|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.
451|TRANSLATION
452|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"]."
453|PURPORT
454|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").
455|Madhya 6.49
456|TEXT 49
457|TEXT
458|suni' sarvabhauma mane vicara karila
459|vaisnava-sannyasi inho, vacane janila
460|SYNONYMS
461|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.
462|TRANSLATION
463|Hearing these words, Sarvabhauma understood Lord Caitanya
>|to be a Vaisnava sannyasi.
464|Madhya 6.50
465|TEXT 50
466|TEXT
467|gopinatha acaryere kahe sarvabhauma
468|gosanira janite cahi kahan purvasrama
469|SYNONYMS
470|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.
471|TRANSLATION
472|Sarvabhauma then said to Gopinatha Acarya, "I want to know
>|Caitanya Mahaprabhu's previous situation."
473|PURPORT
474|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.
475|Madhya 6.51
476|TEXT 51
477|TEXT
478|gopinathacarya kahe,-navadvipe ghara
479|'jagannatha'-nama, padavi-'misra purandara'
480|SYNONYMS
481|gopinatha-acarya kahe-Gopinatha Acarya replied; navadvipe-
>|in Navadvipa; ghara-residence; jagannatha-of the name
>|Jagannatha; nama-named; padavi-the surname; misra purandara-
>|Misra Purandara.
482|TRANSLATION
483|Gopinatha Acarya replied, "There was a man named Jagannatha,
>| who was a resident of Navadvipa, and whose surname was
>|Misra Purandara.
484|Madhya 6.52
485|TEXT 52
486|TEXT
487|'visvambhara'-nama inhara, tanra inho putra
488|nilambara cakravartira hayena dauhitra
489|SYNONYMS
490|visvambhara-of the name 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).
491|TRANSLATION
492|"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."
493|Madhya 6.53
494|TEXT 53
495|TEXT
496|sarvabhauma kahe,-nilambara cakravarti
497|visaradera samadhyayi,-ei tanra khyati
498|SYNONYMS
499|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.
500|TRANSLATION
501|The Bhattacarya said, "Nilambara Cakravarti was a classmate
>|of my father, Mahesvara Visarada. I knew him as such.
502|Madhya 6.54
503|TEXT 54
504|TEXT
505|'misra purandara' tanra manya, hena jani
506|pitara sambandhe donhake pujya kari' mani
507|SYNONYMS
508|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.
509|TRANSLATION
510|"Jagannatha Misra Purandara was respected by my father.
>|Thus because of their relationship with my father, I
>|respect both Jagannatha Misra and Nilambara Cakravarti."
511|Madhya 6.55
512|TEXT 55
513|TEXT
514|nadiya-sambandhe sarvabhauma hrsta haila
515|prita hana gosanire kahite lagila
516|SYNONYMS
517|nadiya-sambandhe-in connection with Nadiya; sarvabhauma-
>|Sarvabhauma Bhattacarya; hrsta-pleased; haila-became; prita
>|hana-thus being pleased; gosanire-unto Lord Sri Caitanya
>|Mahaprabhu; kahite lagila-began to speak.
518|TRANSLATION
519|Hearing that Sri Caitanya Mahaprabhu belonged to the Nadiya
>|district, Sarvabhauma Bhattacarya became very pleased and
>|addressed the Lord as follows.
520|Madhya 6.56
521|TEXT 56
522|TEXT
523|'sahajei pujya tumi, are ta' sannyasa
524|ataeva han tomara ami nija-dasa'
525|SYNONYMS
526|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.
527|TRANSLATION
528|"You are naturally respectable. Besides, You are a sannyasi;
>| thus I wish to become Your personal servant."
529|PURPORT
530|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.
531|Madhya 6.57
532|TEXT 57
533|TEXT
534|suni' mahaprabhu kaila sri-visnu smarana
535|bhattacarye kahe kichu vinaya vacana
536|SYNONYMS
537|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.
538|TRANSLATION
539|As soon as Caitanya Mahaprabhu heard this from the
>|Bhattacarya, He immediately remembered Lord Visnu and began
>|to speak humbly to him as follows.
540|Madhya 6.58
541|TEXT 58
542|TEXT
543|"tumi jagad-guru-sarvaloka-hita-karta
544|vedanta padao, sannyasira upakarta
545|SYNONYMS
546|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.
547|TRANSLATION
548|"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.
549|PURPORT
550|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 prasada. Thus he was
>|accepted as the best well-wisher and friend of all the
>|sannyasis.
551|Madhya 6.59
552|TEXT 59
553|TEXT
554|ami balaka-sannyasi-bhanda-manda nahi jani
555|tomara asraya nilun, guru kari' mani
556|SYNONYMS
557|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.
558|TRANSLATION
559|"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.
560|Madhya 6.60
561|TEXT 60
562|TEXT
563|tomara sanga lagi' mora ihan agamana
564|sarva-prakare karibe amaya palana
565|SYNONYMS
566|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.
567|TRANSLATION
568|"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?
569|Madhya 6.61
570|TEXT 61
571|TEXT
572|aji ye haila amara bada-i vipatti
573|taha haite kaile tumi amara avyahati"
574|SYNONYMS
575|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.
576|TRANSLATION
577|"The incident that happened today was a great obstacle for
>|Me, but you have kindly relieved Me of it."
578|Madhya 6.62
579|TEXT 62
580|TEXT
581|bhattacarya kahe,-ekale tumi na yaiha darsane
582|amara sange yabe, kimva amara loka-sane
583|SYNONYMS
584|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.
585|TRANSLATION
586|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."
587|Madhya 6.63
588|TEXT 63
589|TEXT
590|prabhu kahe,-'mandira bhitare na yaiba
591|garudera pase rahi' darsana kariba'
592|SYNONYMS
593|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.
594|TRANSLATION
595|The Lord said, "I shall never enter the temple but shall
>|always view the Lord from the side of the Garuda-stambha."
596|Madhya 6.64
597|TEXT 64
598|TEXT
599|gopinathacaryake kahe sarvabhauma
600|'tumi gosanire lana karaiha darasana
601|SYNONYMS
602|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.
603|TRANSLATION
604|Sarvabhauma Bhattacarya then told Gopinatha Acarya, "Take
>|Gosvamiji and show Him Lord Jagannatha.
605|Madhya 6.65
606|TEXT 65
607|TEXT
608|amara matr-svasa-grha-nirjana sthana
609|tahan vasa deha, kara sarva samadhana'
610|SYNONYMS
611|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.
612|TRANSLATION
613|"Also, the apartment belonging to my maternal aunt is in a
>|very solitary place. Make all arrangements for Him to stay
>|there."
614|Madhya 6.66
615|TEXT 66
616|TEXT
617|gopinatha prabhu lana tahan vasa dila
618|jala, jala-patradika sarva samadhana kaila
619|SYNONYMS
620|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.
621|TRANSLATION
622|Thus Gopinatha Acarya took Lord Caitanya Mahaprabhu to the
>|residential quarters and showed Him where to find water,
>|tubs and waterpots. Indeed, he arranged everything.
623|Madhya 6.67
624|TEXT 67
625|TEXT
626|ara dina gopinatha prabhu sthane giya
627|sayyotthana darasana karaila lana
628|SYNONYMS
629|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.
630|TRANSLATION
631|The next day Gopinatha Acarya took Lord Caitanya Mahaprabhu
>|to see the early rising of Lord Jagannatha.
632|Madhya 6.68
633|TEXT 68
634|TEXT
635|mukunda-datta lana aila sarvabhauma sthane
636|sarvabhauma kichu tanre balila vacane
637|SYNONYMS
638|mukunda-datta-of the name 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.
639|TRANSLATION
640|Gopinatha Acarya then took Mukunda Datta with him and went
>|to Sarvabhauma's house. When they arrived, Sarvabhauma
>|addressed Mukunda Datta as follows.
641|Madhya 6.69
642|TEXT 69
643|TEXT
644|'prakrti-vinita, sannyasi dekhite sundara
645|amara bahu-priti bade inhara upara
646|SYNONYMS
647|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.
648|TRANSLATION
649|"The sannyasi is very meek and humble by nature, and His
>|person is very beautiful to see. Consequently my affection
>|for Him increases.
650|PURPORT
651|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.
652|Madhya 6.70
653|TEXT 70
654|TEXT
655|kon sampradaye sannyasa karyachena grahana
656|kiba nama inhara, sunite haya mana'
657|SYNONYMS
658|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.
659|TRANSLATION
660|"From which sampradaya has He accepted the sannyasa order,
>|and what is His name?"
661|Madhya 6.71
662|TEXT 71
663|TEXT
664|gopinatha kahe,-nama sri-krsna-caitanya
665|guru inhara kesava-bharati maha-dhanya
666|SYNONYMS
667|gopinatha kahe-Gopinatha Acarya replied; nama-His name; sri-
>|krsna-caitanya-of the name Sri Krsna Caitanya; guru-
>|sannyasa-guru; inhara-His; kesava-bharati-of the name
>|Kesava Bharati; maha-dhanya-the greatly fortunate
>|personality.
668|TRANSLATION
669|Gopinatha Acarya replied, "The Lord's name is Sri Krsna
>|Caitanya, and His sannyasa preceptor is the greatly
>|fortunate Kesava Bharati."
670|Madhya 6.72
671|TEXT 72
672|TEXT
673|sarvabhauma kahe,-'inhara nama sarvottama
674|bharati-sampradaya inho-hayena madhyama'
675|SYNONYMS
676|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.
677|TRANSLATION
678|Sarvabhauma Bhattacarya said, " 'Sri Krsna' is a very good
>|name, but He belongs to the Bharati community. Therefore He
>|is a second-class sannyasi."
679|Madhya 6.73
680|TEXT 73
681|TEXT
682|gopinatha kahe,-inhara nahi bahyapeksa
683|ataeva bada sampradayera nahika apeksa
684|SYNONYMS
685|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.
686|TRANSLATION
687|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."
688|PURPORT
689|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.
690|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.
691|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.
692|Madhya 6.74
693|TEXT 74
694|TEXT
695|bhattacarya kahe,-'inhara praudha yauvana
696|kemate sannyasa-dharma ha-ibe raksana
697|SYNONYMS
698|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.
699|TRANSLATION
700|The Bhattacarya inquired, "Sri Caitanya Mahaprabhu is in
>|His full-fledged youthful life. How can He keep the
>|principles of sannyasa?
701|Madhya 6.75
702|TEXT 75
703|TEXT
704|nirantara inhake vedanta sunaiba
705|vairagya-advaita-marge pravesa karaiba
706|SYNONYMS
707|nirantara-continuously; 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.
708|TRANSLATION
709|"I shall continuously recite Vedanta philosophy before
>|Caitanya Mahaprabhu so that He may remain fixed in His
>|renunciation and thus enter upon the path of monism."
710|PURPORT
711|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.
712|Madhya 6.76
713|TEXT 76
714|TEXT
715|kahena yadi, punarapi yoga-patta diya
716|samskara kariye uttama-sampradaye aniya'
717|SYNONYMS
718|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.
719|TRANSLATION
720|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."
721|PURPORT
722|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.
723|Madhya 6.77
724|TEXT 77
725|TEXT
726|suni' gopinatha-mukunda dunhe duhkha haila
727|gopinathacarya kichu kahite lagila
728|SYNONYMS
729|suni'-hearing; gopinatha-mukunda-Gopinatha Acarya and
>|Mukunda Datta; dunhe-both; duhkha-unhappy; haila-became;
>|gopinatha-acarya- of the name Gopinatha Acarya; kichu-
>|something; kahite-to speak; lagila-began.
730|TRANSLATION
731|Gopinatha Acarya and Mukunda Datta became very unhappy when
>|they heard this. Gopinatha Acarya therefore addressed
>|Sarvabhauma Bhattacarya as follows.
732|Madhya 6.78
733|TEXT 78
734|TEXT
735|'bhattacarya' tumi inhara na jana mahima
736|bhagavatta-laksanera inhatei sima
737|SYNONYMS
738|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.
739|TRANSLATION
740|"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."
741|PURPORT
742|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):
743|vadanti tat tattva-vidas
744|tattvam yaj jnanam advayam
745|brahmeti paramatmeti
746|bhagavan iti sabdyate
747|"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.
748|Madhya 6.79
749|TEXT 79
750|TEXT
751|tahate vikhyata inho parama-isvara
752|ajna-sthane kichu nahe vijnera gocara'
753|SYNONYMS
754|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.
755|TRANSLATION
756|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."
757|Madhya 6.80
758|TEXT 80
759|TEXT
760|sisya-gana kahe,-'isvara kaha kon pramane'
761|acarya kahe,-'vijna-mata isvara-laksane'
762|SYNONYMS
763|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.
764|TRANSLATION
765|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."
766|PURPORT
767|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
>|authorized persons like Brahma, Narada, Vyasadeva,
>|Asita , Arjuna and many others. Similarly, Sri Caitanya
>|Mahaprabhu is also established as the Supreme Personality
>|of Godhead by evidence from the same personalities. This
>|will be explained later.
768|Madhya 6.81
769|TEXT 81
770|TEXT
771|sisya kahe,-'isvara-tattva sadhi anumane'
772|acarya kahe,-'anumane nahe isvara-jnane
773|SYNONYMS
774|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.
775|TRANSLATION
776|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."
777|PURPORT
778|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 this 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 is the bodily rays of
>|Krsna:
779|yasya prabha prabhavato jagad-anda-koti-
780|kotisv asesa-vasudhadi-vibhuti-bhinnam
781|tad brahma niskalam anantam asesa-bhutam
782|govindam adi-purusam tam aham bhajami
783|"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." (Brahma -
>|samhita 5.40)
784|Mayavadi philosophers study the Vedic literature, but they
>|do not understand that the Absolute Truth in the last stage
>|of realization 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 philosopher's logic
>|is something like seeing smoke on a hill
>|. When there is a forest fire on a high
>|hill, smoke is first of all visible. The
>| smoke is created when there is fire .
>| Just as one can conclude that there is fire
>|from seeing smoke , from seeing this cosmic
>|manifestation the Mayavadi philosophers conclude that there
>|must be a creator.
785|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):
786|naham prakasah sarvasya
787|yoga - maya -samavrtah
>|
788|mudho
>|
>|
>|
>|
>|
>|
>|
>|
>| ' yam
>|
>|
>|
>|
>|
>|
>|
>| nabhijanati
789|loko mam ajam avyayam
790|"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." (Bg. 7.25) 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 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)
791|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.
792|Madhya 6.82
793|TEXT 82
794|TEXT
795|anumana pramana nahe isvara-tattva-jnane
796|krpa vina isvarere keha nahi jane
797|SYNONYMS
798|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.
799|TRANSLATION
800|Gopinatha Acarya continued, "One can understand the Supreme
>|Personality of Godhead only by His mercy, not by guesswork
>|or hypothesis."
801|PURPORT
802|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.
803|Madhya 6.83
804|TEXT 83
805|TEXT
806|isvarera krpa-lesa haya ta' yahare
807|sei ta' isvara-tattva janibare pare
808|SYNONYMS
809|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.
810|TRANSLATION
811|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.
812|Madhya 6.84
813|TEXT 84
814|TEXT
815|athapi te deva padambuja-dvaya-
816|prasada-lesanugrhita eva hi
817|janati tattvam bhagavan-mahimno
818|na canya eko 'pi ciram vicinvan
819|SYNONYMS
820|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.
821|TRANSLATION
822|" '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.' "
823|PURPORT
824|The above verse is from Srimad-Bhagavatam (10.14.29). The
>|Brahma-samhita states, vedesu durlabham adurlabham atma-
>|bhaktau (Brahma - samhita 5.33). Although the Supreme
>|Personality of Godhead, Krsna, is the ultimate goal of
>|knowledge (vedais ca sarvair aham eva vedyah ),
>|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:
825|atah sri-krsna-namadi
826|na bhaved grahyam indriyaih
827|sevonmukhe hi jihvadau
828|svayam eva sphuraty adah
829|Being pleased by devotional activities, the Lord reveals
>|Himself to His devotees. That is the way to understand Him.
830|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.
831|Madhya 6.85-86
832|TEXTS 85-86
833|TEXT
834|yadyapi jagad-guru tumi-sastra-jnanavan
835|prthivite nahi pandita tomara samana
836|isvarera krpa-lesa nahika tomate
837|ataeva isvara-tattva na para janite
838|SYNONYMS
839|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.
840|TRANSLATION
841|Gopinatha Acarya then addressed Sarvabhauma Bhattacarya: "
>|You are a great scholar and a teacher of may 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.
842|Madhya 6.87
843|TEXT 87
844|TEXT
845|tomara nahika dosa, sastre ei kahe
846|pandityadye isvara-tattva-jnana kabhu nahe'
847|SYNONYMS
848|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.
849|TRANSLATION
850|"It is not your fault; it is the verdict of the scriptures.
>|You cannot understand the Supreme Personality of Godhead
>|simply by scholarship."
851|PURPORT
852|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 Vedic literature. In the
>|Katha Upanisad (1.2.23) it is stated:
853|nayam atma pravacanena labhyo
854|na medhaya na bahuna srutena
855|yam evaisa vrnute tena labhyas
856|tasyaisa atma vivrnute tanum svam
857|It is also stated in Katha Upanisad (1.2.9):
858|naisa tarkena matir apaneya
859|proktanyenaiva sujnanaya prestha
860|yam tvam apah satya-dhrtir batasi
861|tvadrn no bhuyan naciketah prasta
862|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 Vedic
>|literature, 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.
863|Madhya 6.88
864|TEXT 88
865|TEXT
866|sarvabhauma kahe,-acarya, kaha savadhane
867|tomate isvara-krpa ithe ki pramane
868|SYNONYMS
869|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.
870|TRANSLATION
871|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?"
872|Madhya 6.89
873|TEXT 89
874|TEXT
875|acarya kahe,-"vastu-visaye haya vastu-jnana
876|vastu-tattva-jnana haya krpate pramana
877|SYNONYMS
878|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.
879|TRANSLATION
880|Gopinatha Acarya replied, "Knowledge of the summum bonum,
>|the Absolute Truth, is evidence of the mercy of the Supreme
>|Lord."
881|PURPORT
882|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.
883|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.
884|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: "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.
885|Madhya 6.90
886|TEXT 90
887|TEXT
888|inhara sarire saba isvara-laksana
889|maha-premavesa tumi panacha darsana
890|SYNONYMS
891|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.
892|TRANSLATION
893|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.
894|Madhya 6.91
895|TEXT 91
896|TEXT
897|tabu ta' isvara-jnana na haya tomara
898|isvarera maya ei-bali vyavahara
899|SYNONYMS
900|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.
901|TRANSLATION
902|"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.
903|PURPORT
904|Gopinatha Acarya is pointing out that Sarvabhauma
>|Bhattacarya had already seen uncommon symptoms of ecstasy
>|in the body of Sri Caitanya Mahaprabhu.
905|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.
906|Madhya 6.92
907|TEXT 92
908|TEXT
909|dekhile na dekhe tare bahirmukha jana"
910|suni' hasi' sarvabhauma balila vacana
911|SYNONYMS
912|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.
913|TRANSLATION
914|"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.
915|PURPORT
916|When one's heart is not cleansed, one cannot awaken the
>|transcendental nature of devotional service. As confirmed
>| in the Bhagavad-gita (7.28):
917|yesam tv anta-gatam papam
918|jananam punya-karmanam
>|
919|te dvandva-moha-nirmukta
920|bhajante mam drdha-vratah
921|"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."
922|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.
923|Madhya 6.93
924|TEXT 93
925|TEXT
926|ista-gosthi vicara kari, na kariha rosa
927|sastra-drstye kahi, kichu na la-iha dosa
928|SYNONYMS
929|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.
930|TRANSLATION
931|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.
932|Madhya 6.94
933|TEXT 94
934|TEXT
935|maha-bhagavata haya caitanya-gosani
936|ei kali-kale visnura avatara nai
937|SYNONYMS
938|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.
939|TRANSLATION
940|"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.
941|Madhya 6.95
942|TEXT 95
943|TEXT
944|ataeva 'tri-yuga' kari' kahi visnu-nama
945|kali-yuge avatara nahi,-sastra-jnana
946|SYNONYMS
947|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.
948|TRANSLATION
949|"Another name for Lord Visnu is Triyuga because there is no
>|incarnation of Lord Visnu in Kali-yuga. Indeed, this is the
>|verdict of revealed scriptures."
950|PURPORT
951|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):
952|ittham nr-tiryag-rsi-deva-jhasavatarair
953|lokan vibhavayasi hamsi jagat-pratipan
954|dharmam maha-purusa pasi yuganuvrttam
955|channah kalau yad abhavas tri-yugo 'tha sa tvam
956|"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].")
957|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. 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.
958|Madhya 6.96
959|TEXT 96
960|TEXT
961|suniya acarya kahe duhkhi hana mane
962|sastra-jna karina tumi kara abhimane
963|SYNONYMS
964|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.
965|TRANSLATION
966|Upon hearing this, Gopinatha Acarya became very unhappy. He
>|said to the Bhattacarya, "You consider yourself the knower
>|of all Vedic scriptures.
967|Madhya 6.97
968|TEXT 97
969|TEXT
970|bhagavata-bharata dui sastrera pradhana
971|sei dui-grantha-vakye nahi avadhana
972|SYNONYMS
973|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.
974|TRANSLATION
975|"Srimad-Bhagavatam and the Mahabharata are the two most
>|important Vedic scriptures, but you have paid no attention
>|to their statements.
976|Madhya 6.98
977|TEXT 98
978|TEXT
979|sei dui kahe kalite saksat-avatara
980|tumi kaha,-kalite nahi visnura pracara
981|SYNONYMS
982|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.
983|TRANSLATION
984|"In Srimad-Bhagavatam and 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.
985|Madhya 6.99
986|TEXT 99
987|TEXT
988|kali-yuge lilavatara na kare bhagavan
989|ataeva 'tri-yuga' kari' kahi tara nama
990|SYNONYMS
991|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-of the
>|name Triyuga (manifested in three yugas); kari'-accepting;
>|kahi-I say; tara nama-His holy name.
992|TRANSLATION
993|"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."
994|PURPORT
995|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:
996|lilavatara krsnera na yaya ganana
997|pradhana kariya kahi dig-darasana
998|"However," the Lord told Sanatana, "I shall explain the
>|chief lila-avataras."
999|matsya, kurma, raghunatha, nrsimha, vamana
1000|varahadi-lekha yanra na yaya ganana
1001|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.
1002|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.
1003|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.
1004|Madhya 6.100
1005|TEXT 100
1006|TEXT
1007|pratiyuge karena krsna yuga-avatara
1008|tarka-nistha hrdaya tomara nahika vicara
1009|SYNONYMS
1010|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.
1011|TRANSLATION
1012|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.
1013|Madhya 6.101
1014|TEXT 101
1015|TEXT
1016|asan varnas trayo hy asya
1017|grhnato 'nu-yugam tanuh
1018|suklo raktas tatha pita
1019|idanim krsnatam gatah
1020|SYNONYMS
1021|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.
1022|TRANSLATION
1023|" '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.'
1024|PURPORT
1025|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 the
>|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.
1026|Madhya 6.102
1027|TEXT 102
1028|TEXT
1029|iti dvapara urv-isa
1030|stuvanti jagad-isvaram
1031|nana-tantra-vidhanena
1032|kalav api tatha srnu
1033|SYNONYMS
1034|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
>|literature; vidhanena-by regulative principles; kalau-in
>|the Age of Kali; api-certainly; tatha-so also; srnu-hear.
1035|TRANSLATION
1036|" '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 literature. Now please hear of
>|this from me.
1037|PURPORT
1038|This is a quotation from Srimad-Bhagavatam (11.5.31).
1039|Madhya 6.103
1040|TEXT 103
1041|TEXT
1042|krsna-varnam tvisakrsnam
1043|sangopangastra-parsadam
1044|yajnaih sankirtana-prayair
1045|yajanti hi su-medhasah
1046|SYNONYMS
1047|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.
1048|TRANSLATION
1049|" '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].'
1050|PURPORT
1051|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.
1052|Madhya 6.104
1053|TEXT 104
1054|TEXT
1055|suvarna-varno hemango
1056|varangas candanangadi
1057|sannyasa-krc chamah santo
1058|nistha-santi-parayanah
1059|SYNONYMS
1060|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.
1061|TRANSLATION
1062|" '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 self-
>|controlled. He will be distinguished from Mayavadi
>|sannyasis in that He will be fixed in devotional service
>|and will spread the sankirtana movement.' "
1063|PURPORT
1064|Gopinatha Acarya quoted this verse from the Mahabharata's
>|Visnu-sahasra-nama-stotra.
1065|Madhya 6.105
1066|TEXT 105
1067|TEXT
1068|tomara age eta kathara nahi prayojana
1069|usara-bhumite yena bijera ropana
1070|SYNONYMS
1071|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.
1072|TRANSLATION
1073|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.
1074|Madhya 6.106
1075|TEXT 106
1076|TEXT
1077|tomara upare tanra krpa yabe habe
1078|e-saba siddhanta tabe tumiha kahibe
1079|SYNONYMS
1080|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.
1081|TRANSLATION
1082|"When the Lord will be pleased with you, you will also
>|understand these conclusions and will quote from the
>|sastras.
1083|Madhya 6.107
1084|TEXT 107
1085|TEXT
1086|tomara ye sisya kahe kutarka, nana-vada
1087|ihara ki dosa-ei mayara prasada
1088|SYNONYMS
1089|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.
1090|TRANSLATION
1091|"The false arguments and philosophical word jugglery of
>|your disciples are not faults of theirs. They have simply
>|received the benediction of Mayavada philosophy.
1092|Madhya 6.108
1093|TEXT 108
1094|TEXT
1095|yac-chaktayo vadatam vadinam vai
1096|vivada-samvada-bhuvo bhavanti
1097|kurvanti caisam muhur atma-moham
1098|tasmai namo 'nanta-gunaya bhumne
1099|SYNONYMS
1100|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.
1101|TRANSLATION
1102|" '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.'
1103|PURPORT
1104|This is a quotation from Srimad-Bhagavatam (6.4.31).
1105|Madhya 6.109
1106|TEXT 109
1107|TEXT
1108|yuktam ca santi sarvatra
1109|bhasante brahmana yatha
1110|mayam madiyam udgrhya
1111|vadatam kim nu durghatam
1112|SYNONYMS
1113|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.
1114|TRANSLATION
1115|" '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.' "
1116|PURPORT
1117|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.
1118|Madhya 6.110
1119|TEXT 110
1120|TEXT
1121|tabe bhattacarya kahe, yaha gosanira sthane
1122|amara name gana-sahita kara nimantrane
1123|SYNONYMS
1124|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.
1125|TRANSLATION
1126|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.
1127|Madhya 6.111
1128|TEXT 111
1129|TEXT
1130|prasada ani' tanre karaha age bhiksa
1131|pascat asi' amare karaiha siksa
1132|SYNONYMS
1133|prasada ani'-bringing jagannatha-prasada; tanre-unto Him;
>|karaha-make; age-first; bhiksa-acceptance; pascat-
>|afterwards; asi'-coming here; amare-unto me; karaiha-cause;
>|siksa-teaching.
1134|TRANSLATION
1135|"Take jagannatha-prasada and first give it to Caitanya
>|Mahaprabhu and His associates. After that, come back here
>|and teach me well."
1136|Madhya 6.112
1137|TEXT 112
1138|TEXT
1139|acarya-bhagini-pati, syalaka-bhattacarya
1140|ninda-stuti-hasye siksa kara'na acarya
1141|SYNONYMS
1142|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.
1143|TRANSLATION
1144|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.
1145|Madhya 6.113
1146|TEXT 113
1147|TEXT
1148|acaryera siddhante mukundera haila santosa
1149|bhattacaryera vakya mane haila duhkha-rosa
1150|SYNONYMS
1151|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.
1152|TRANSLATION
1153|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.
1154|Madhya 6.114
1155|TEXT 114
1156|TEXT
1157|gosanira sthane acarya kaila agamana
1158|bhattacaryera name tanre kaila nimantrana
1159|SYNONYMS
1160|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.
1161|TRANSLATION
1162|According to the instructions of Sarvabhauma Bhattacarya,
>|Gopinatha Acarya went to Sri Caitanya Mahaprabhu and
>|invited Him on the Bhattacarya's behalf.
1163|Madhya 6.115
1164|TEXT 115
1165|TEXT
1166|mukunda-sahita kahe bhattacaryera katha
1167|bhattacaryera ninda kare, mane pana vyatha
1168|SYNONYMS
1169|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.
1170|TRANSLATION
1171|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.
1172|Madhya 6.116
1173|TEXT 116
1174|TEXT
1175|suni mahaprabhu kahe aiche mat kaha
1176|ama prati bhattacaryera haya anugraha
1177|SYNONYMS
1178|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.
1179|TRANSLATION
1180|Hearing this, Sri Caitanya Mahaprabhu said, "Do not speak
>|like that. Sarvabhauma Bhattacarya has shown great
>|affection and mercy toward Me.
1181|Madhya 6.117
1182|TEXT 117
1183|TEXT
1184|amara sannyasa-dharma cahena rakhite
1185|vatsalye karuna karena, ki dosa ihate
1186|SYNONYMS
1187|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.
1188|TRANSLATION
1189|"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?"
1190|Madhya 6.118
1191|TEXT 118
1192|TEXT
1193|ara dina mahaprabhu bhattacarya-sane
1194|anande karila jagannatha darasane
1195|SYNONYMS
1196|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.
1197|TRANSLATION
1198|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.
1199|Madhya 6.119
1200|TEXT 119
1201|TEXT
1202|bhattacarya-sange tanra mandire aila
1203|prabhure asana diya apane vasila
1204|SYNONYMS
1205|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.
1206|TRANSLATION
1207|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.
1208|Madhya 6.120
1209|TEXT 120
1210|TEXT
1211|vedanta padaite tabe arambha karila
1212|sneha-bhakti kari' kichu prabhure kahila
1213|SYNONYMS
1214|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.
1215|TRANSLATION
1216|He then began to instruct Lord Caitanya Mahaprabhu on
>|Vedanta philosophy, and out of affection and devotion, he
>|spoke to the Lord as follows.
1217|PURPORT
1218|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."
1219|Madhya 6.121
1220|TEXT 121
1221|TEXT
1222|vedanta-sravana,-ei sannyasira dharma
1223|nirantara kara tumi vedanta sravana
1224|SYNONYMS
1225|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.
1226|TRANSLATION
1227|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."
1228|Madhya 6.122
1229|TEXT 122
1230|TEXT
1231|prabhu kahe,-'more tumi kara anugraha
1232|sei se kartavya, tumi yei more kaha'
1233|SYNONYMS
1234|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.
1235|TRANSLATION
1236|Lord Caitanya replied, "You are very merciful to Me, and
>|therefore I think it is My duty to obey your order."
1237|Madhya 6.123
1238|TEXT 123
1239|TEXT
1240|sata dina paryanta aiche karena sravane
1241|bhala-manda nahi kahe, vasi' matra sune
1242|SYNONYMS
1243|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.
1244|TRANSLATION
1245|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.
1246|Madhya 6.124
1247|TEXT 124
1248|TEXT
1249|astama-divase tanre puche sarvabhauma
1250|sata dina kara tumi vedanta sravana
1251|SYNONYMS
1252|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.
1253|TRANSLATION
1254|On the eighth day, Sarvabhauma Bhattacarya said to Caitanya
>|Mahaprabhu, "You have been listening to Vedanta philosophy
>|from me continually for seven days.
1255|Madhya 6.125
1256|TEXT 125
1257|TEXT
1258|bhala-manda nahi kaha, raha mauna dhari'
1259|bujha, ki na bujha,-iha bujhite na pari
1260|SYNONYMS
1261|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.
1262|TRANSLATION
1263|"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."
1264|Madhya 6.126
1265|TEXT 126
1266|TEXT
1267|prabhu kahe-"murkha ami, nahi adhyayana
1268|tomara ajnate matra kariye sravana
1269|SYNONYMS
1270|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.
1271|TRANSLATION
1272|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.
1273|Madhya 6.127
1274|TEXT 127
1275|TEXT
1276|sannyasira dharma lagi' sravana matra kari
1277|tumi yei artha kara, bujhite na pari"
1278|SYNONYMS
1279|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.
1280|TRANSLATION
1281|"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."
1282|PURPORT
1283|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 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
>|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:
>|"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.
1284|Madhya 6.128
1285|TEXT 128
1286|TEXT
1287|bhattacarya kahe,-na bujhi', hena jnana yara
1288|bujhibara lagi' seha puche punarbara
1289|SYNONYMS
1290|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.
1291|TRANSLATION
1292|Sarvabhauma Bhattacarya replied, "I accept that You do not
>|understand, yet even one who does not understand inquires
>|about the subject matter.
1293|Madhya 6.129
1294|TEXT 129
1295|TEXT
1296|tumi suni' suni' raha mauna matra dhari'
1297|hrdaye ki ache tomara, bujhite na pari
1298|SYNONYMS
1299|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.
1300|TRANSLATION
1301|"You are hearing again and again, yet You keep silent. I
>|cannot understand what is actually within Your mind."
1302|Madhya 6.130
1303|TEXT 130
1304|TEXT
1305|prabhu kahe,-"sutrera artha bujhiye nirmala
1306|tomara vyakhya suni' mana haya ta' vikala
1307|SYNONYMS
1308|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.
1309|TRANSLATION
1310|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.
1311|PURPORT
1312|The factual meaning of the aphorismsof 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.
1313|Madhya 6.131
1314|TEXT 131
1315|TEXT
1316|sutrera artha bhasya kahe prakasiya
1317|tumi, bhasya kaha-sutrera artha acchadiya
1318|SYNONYMS
1319|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.
1320|TRANSLATION
1321|"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.
1322|PURPORT
1323|Please refer to Adi-lila, Seventh Chapter, verses 106-146,
>|for an explanation of this verse.
1324|Madhya 6.132
1325|TEXT 132
1326|TEXT
1327|sutrera mukhya artha na karaha vyakhyana
1328|kalpanarthe tumi taha kara acchadana
1329|SYNONYMS
1330|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.
1331|TRANSLATION
1332|"You do not explain the direct meaning of the Brahma-sutras.
>| Indeed, it appears that your business is to cover their
>|real meaning."
1333|PURPORT
1334|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.
1335|Madhya 6.133
1336|TEXT 133
1337|TEXT
1338|upanisad-sabde yei mukhya artha haya
1339|sei artha mukhya,-vyasa-sutre saba kaya
1340|SYNONYMS
1341|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.
1342|TRANSLATION
1343|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.
1344|PURPORT
1345|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.
1346|Madhya 6.134
1347|TEXT 134
1348|TEXT
1349|mukhyartha chadiya kara gaunartha kalpana
1350|'abhidha'-vrtti chadi' kara sabdera laksana
1351|SYNONYMS
1352|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.
1353|TRANSLATION
1354|"For each sutra the direct meaning must be accepted without
>|interpretation. However, you simply abandon the direct
>|meaning and proceed with your imaginative interpretation.
1355|Madhya 6.135
1356|TEXT 135
1357|TEXT
1358|pramanera madhye sruti pramana-pradhana
1359|sruti ye mukhyartha kahe, sei se pramana
1360|SYNONYMS
1361|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.
1362|TRANSLATION
1363|"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."
1364|PURPORT
1365|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 ( 1.1.3), tarkapratisthanat (
>|2.1.11) and srutes tu sabda-mulatvat ( 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 commiting 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.
1366|In the Bhagavad-gita, at the very beginning it is stated:
1367|dhrtarastra uvaca
1368|dharma-ksetre kuru-ksetre
1369|samaveta yuyutsavah
1370|mamakah pandavas caiva
1371|kim akurvata sanjaya
1372|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.
1373|Madhya 6.136
1374|TEXT 136
1375|TEXT
1376|jivera asthi-vistha dui-sankha-gomaya
1377|sruti-vakye sei dui maha-pavitra haya
1378|SYNONYMS
1379|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.
1380|TRANSLATION
1381|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.
1382|PURPORT
1383|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 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.
1384|Madhya 6.137
1385|TEXT 137
1386|TEXT
1387|svatah-pramana veda satya yei kaya
1388|'laksana' karile svatah-pramanya-hani haya
1389|SYNONYMS
1390|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.
1391|TRANSLATION
1392|"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."
1393|PURPORT
1394|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.
1395|Srila Madhvacarya, commenting on the aphorism drsyate tu (
>|Vedanta-sutra 2.1.6), quotes the Bhavisya Purana as follows:
1396|rg-yajuh-samatharvas ca
1397|bharatam pancaratrakam
1398|mula-ramayanam caiva
1399|veda ity eva sabditah
1400|puranani ca yaniha
1401|vaisnavani vido viduh
1402|svatah-pramanyam etesam
1403|natra kincid vicaryate
1404|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.
1405|Madhya 6.138
1406|TEXT 138
1407|TEXT
1408|vyasa-sutrera artha-yaiche suryera kirana
1409|sva-kalpita bhasya-meghe kare acchadana
1410|SYNONYMS
1411|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.
1412|TRANSLATION
1413|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.
1414|Madhya 6.139
1415|TEXT 139
1416|TEXT
1417|veda-purane kahe brahma-nirupana
1418|sei brahma-brhad-vastu, isvara-laksana
1419|SYNONYMS
1420|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.
1421|TRANSLATION
1422|"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.
1423|PURPORT
1424|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 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.
1425|Madhya 6.140
1426|TEXT 140
1427|TEXT
1428|sarvaisvarya-paripurna svayam bhagavan
1429|tanre nirakara kari' karaha vyakhyana
1430|SYNONYMS
1431|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.
1432|TRANSLATION
1433|"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.
1434|PURPORT
1435|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. Although the
>|living entities or material nature are sometimes described
>|as Brahman, Param Brahma-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.
1436|Madhya 6.141
1437|TEXT 141
1438|TEXT
1439|'nirvisesa' tanre kahe yei sruti-gana
1440|'prakrta' nisedhi kare 'aprakrta' sthapana
1441|SYNONYMS
1442|nirvisesa-impersonal; tanre-Him; kahe-say; yei-whatever;
>|sruti-gana-the Vedas; prakrta-mundane; nisedhi-forbidding;
>|kare-does; aprakrta-transcendental; sthapana-confirmation.
1443|TRANSLATION
1444|"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."
1445|PURPORT
1446|There are many impersonal statements about the Supreme
>|Personality of Godhead. As stated in the Svetasvatara
>|Upanisad (3.19):
1447|apani-pado javano grahita
1448|pasyaty acaksuh sa srnoty akarnah
1449|sa vetti vedyam na ca tasyasti vetta
1450|tam ahur agryam purusam mahantam
1451|Although the Supreme Lord is described as having no hands
<