\\psf\Home\Desktop\Cc-2003\adi 6--2003.TXT
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Adi 6: The Glories of Sri Advaita Acarya
Chapter 6:
The Glories of Sri Advaita Acarya
The truth of Advaita Acarya has been described in two verses. It is said
that material nature has two features, namely the material cause and the
efficient cause. The efficient causal activities are caused by Maha-
Visnu, and the material causal activities are caused by another form of
Maha-Visnu, known as Advaita. That Advaita, the superintendent of the
cosmic manifestation, has descended in the form of Advaita Acarya to
associate with Lord Caitanya. When He is addressed as the servitor of
Lord Caitanya, His glories are magnified because unless one is
invigorated by this mentality of servitorship one cannot understand the
mellows derived from devotional service to the Supreme Lord, Krsna.
Adi 6.1
TEXT 1
TEXT
vande tam srimad-advaita-
caryam adbhuta-cestitam
yasya prasadad ajno 'pi
tat-svarupam nirupayet
SYNONYMS
vande -- I offer my respectful obeisances; tam -- unto Him; srimat --
with all opulences; advaita-acaryam -- Sri Advaita Acarya; adbhuta-
cestitam -- whose activities are wonderful; yasya -- of whom; prasadat --
by the mercy; ajnah api -- even a foolish person; tat-svarupam -- His
characteristics; nirupayet -- may describe.
TRANSLATION
I offer my respectful obeisances to Sri Advaita Acarya, whose activities
are all wonderful. By His mercy, even a foolish person can describe His
characteristics.
Adi 6.2
TEXT 2
TEXT
jaya jaya sri-caitanya jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda
SYNONYMS
jaya jaya -- all glories; sri-caitanya -- to Lord Sri Caitanya
Mahaprabhu; jaya -- all glories; nityananda -- to Lord Nityananda; jaya
advaita-candra -- all glories to Advaita Acarya; jaya gaura-bhakta-vrnda
-- all glories to the devotees of Sri Caitanya Mahaprabhu.
TRANSLATION
All glories to Lord Sri Caitanya Mahaprabhu! All glories to Lord
Nityananda! All glories to Advaita Acarya! And all glories to all the
devotees of Lord Sri Caitanya Mahaprabhu!
Adi 6.3
TEXT 3
TEXT
panca sloke kahila sri-nityananda-tattva
sloka-dvaye kahi advaitacaryera mahattva
SYNONYMS
panca sloke -- in five verses; kahila -- described; sri-nityananda-
tattva -- the truth of Sri Nityananda; sloka-dvaye -- in two verses;
kahi -- I describe; advaita-acaryera -- of Advaita Acarya; mahattva --
the glories.
TRANSLATION
In five verses I have described the principle of Lord Nityananda. Then
in the following two verses I describe the glories of Sri Advaita Acarya.
Adi 6.4
TEXT 4
TEXT
maha-visnur jagat-karta
mayaya yah srjaty adah
tasyavatara evayam
advaitacarya isvarah
SYNONYMS
maha-visnuh -- Maha-Visnu, the resting place of the efficient cause;
jagat-karta -- the creator of the cosmic world; mayaya -- by the
illusory energy; yah -- who; srjati -- creates; adah -- that universe;
tasya -- His; avatarah -- incarnation; eva -- certainly; ayam -- this;
advaita-acaryah -- Advaita Acarya; isvarah -- the Supreme Lord, the
resting place of the material cause.
TRANSLATION
Lord Advaita Acarya is the incarnation of Maha-Visnu, whose main
function is to create the cosmic world through the actions of maya.
Adi 6.5
TEXT 5
TEXT
advaitam harinadvaitad
acaryam bhakti-samsanat
bhaktavataram isam tam
advaitacaryam asraye
SYNONYMS
advaitam -- known as Advaita; harina -- with Lord Hari; advaitat -- from
being nondifferent; acaryam -- known as Acarya; bhakti-samsanat -- from
the propagation of devotional service to Sri Krsna; bhakta-avataram --
the incarnation as a devotee; isam -- to the Supreme Lord; tam -- to Him;
advaita-acaryam -- to Advaita Acarya; asraye -- I surrender.
TRANSLATION
Because He is nondifferent from Hari, the Supreme Lord, He is called
Advaita, and because He propagates the cult of devotion, He is called
Acarya. He is the Lord and the incarnation of the Lord's devotee.
Therefore I take shelter of Him.
Adi 6.6
TEXT 6
TEXT
advaita-acarya gosani saksat isvara
yanhara mahima nahe jivera gocara
SYNONYMS
advaita-acarya -- Advaita Acarya; gosani -- the Lord; saksat isvara --
directly the Supreme Personality of Godhead; yanhara mahima -- whose
glories; nahe -- not; jivera gocara -- within the reach of the
understanding of ordinary living beings.
TRANSLATION
Sri Advaita Acarya is indeed directly the Supreme Personality of Godhead
Himself. His glory is beyond the conception of ordinary living beings.
Adi 6.7
TEXT 7
TEXT
maha-visnu srsti karena jagad-adi karya
tanra avatara saksat advaita acarya
SYNONYMS
maha-visnu -- the original Visnu; srsti -- creation; karena -- does;
jagat-adi -- the material world; karya -- the occupation; tanra -- His;
avatara -- incarnation; saksat -- directly; advaita acarya -- Prabhu
Advaita Acarya.
TRANSLATION
Maha-Visnu performs all the functions for the creation of the universes.
Sri Advaita Acarya is His direct incarnation.
Adi 6.8
TEXT 8
TEXT
ye purusa srsti-sthiti karena mayaya
ananta brahmanda srsti karena lilaya
SYNONYMS
ye purusa -- that personality who; srsti-sthiti -- creation and
maintenance; karena -- performs; mayaya -- through the external energy;
ananta brahmanda -- unlimited universes; srsti -- creation; karena --
does; lilaya -- by pastimes.
TRANSLATION
That purusa creates and maintains with His external energy. He creates
innumerable universes in His pastimes.
Adi 6.9
TEXT 9
TEXT
icchaya ananta murti karena prakasa
eka eka murte karena brahmande pravesa
SYNONYMS
icchaya -- by His will; ananta murti -- unlimited forms; karena -- does;
prakasa -- manifestation; eka eka -- each and every; murte -- form;
karena -- does; brahmande -- within the universe; pravesa -- entrance.
TRANSLATION
By His will He manifests Himself in unlimited forms, in which He enters
each and every universe.
Adi 6.10
TEXT 10
TEXT
se purusera amsa -- advaita, nahi kichu bheda
sarira-visesa tanra -- nahika viccheda
SYNONYMS
se -- that; purusera -- of the Lord; amsa -- part; advaita -- Advaita
Acarya; nahi -- not; kichu -- any; bheda -- difference; sarira-visesa --
another specific transcendental body; tanra -- of Him; nahika viccheda --
there is no separation.
TRANSLATION
Sri Advaita Acarya is a plenary part of that purusa and so is not
different from Him. Indeed, Sri Advaita Acarya is not separate but is
another form of that purusa.
Adi 6.11
TEXT 11
TEXT
sahaya karena tanra la-iya ‘pradhana'
koti brahmanda karena icchaya nirmana
SYNONYMS
sahaya karena -- He helps; tanra -- His; la-iya -- with; pradhana -- the
material energy; koti-brahmanda -- millions of universes; karena -- does;
icchaya -- only by the will; nirmana -- creation.
TRANSLATION
He [Advaita Acarya] helps in the pastimes of the purusa, with whose
material energy and by whose will He creates innumerable universes.
Adi 6.12
TEXT 12
TEXT
jagat-mangala advaita, mangala-guna-dhama
mangala-caritra sada, ‘mangala' yanra nama
SYNONYMS
jagat-mangala -- all-auspicious for the world; advaita -- Advaita Acarya;
mangala-guna-dhama -- the reservoir of all auspicious attributes;
mangala-caritra -- all characteristics are auspicious; sada -- always;
mangala -- auspicious; yanra nama -- whose name.
TRANSLATION
Being a reservoir of all auspicious attributes, Sri Advaita Acarya is
all-auspicious for the world. His characteristics, activities and name
are always auspicious.
PURPORT
Sri Advaita Prabhu, who is an incarnation of Maha-Visnu, is an acarya,
or teacher. All His activities and all the other activities of Visnu are
auspicious. Anyone who can view the all-auspiciousness in the pastimes
of Lord Visnu also becomes auspicious simultaneously. Therefore, since
Lord Visnu is the fountainhead of auspiciousness, anyone who is
attracted by the devotional service of Lord Visnu can render the
greatest service to human society. Rejected persons of the material
world who refuse to understand pure devotional service as the eternal
function of the living entities, and as actual liberation of the living
being from conditioned life, become bereft of all devotional service
because of their poor fund of knowledge.
In the teachings of Advaita Prabhu there is no question of fruitive
activities or impersonal liberation. Bewildered by the spell of the
material energy, however, persons who could not understand that Advaita
Prabhu is nondifferent from Visnu wanted to follow Him with their
impersonal conceptions. The attempt of Advaita Prabhu to punish them is
also auspicious. Lord Visnu and His activities can bestow all good
fortune, directly and indirectly. In other words, being favored by Lord
Visnu and being punished by Lord Visnu are one and the same because all
the activities of Visnu are absolute. According to some, Mangala was
another name of Advaita Prabhu. As the causal incarnation, or Lord Visnu'
s incarnation for a particular occasion, He is the supply agent or
ingredient in material nature. However, He is never to be considered
material. All His activities are spiritual. Anyone who hears about and
glorifies Him becomes glorified himself, for such activities free one
from all kinds of misfortune. One should not invest any material
contamination or impersonalism in the Visnu form. Everyone should try to
understand the real identity of Lord Visnu, for by such knowledge one
can attain the highest stage of perfection.
Adi 6.13
TEXT 13
TEXT
koti amsa, koti sakti, koti avatara
eta lana srje purusa sakala samsara
SYNONYMS
koti amsa -- millions of parts and parcels; koti sakti -- millions and
millions of energies; koti avatara -- millions upon millions of
incarnations; eta -- all this; lana -- taking; srje -- creates; purusa --
the original person, Maha-Visnu; sakala samsara -- all the material
world.
TRANSLATION
Maha-Visnu creates the entire material world with millions of His parts,
energies and incarnations.
Adi 6.14–15
TEXTS 14–15
TEXT
maya yaiche dui amsa -- ‘nimitta', ‘upadana'
maya -- ‘nimitta'-hetu, upadana -- ‘pradhana'
purusa isvara aiche dvi-murti ha-iya
visva-srsti kare ‘nimitta' ‘upadana' lana
SYNONYMS
maya -- the external energy; yaiche -- as; dui amsa -- two parts;
nimitta -- the cause; upadana -- the ingredients; maya -- the material
energy; nimitta-hetu -- original cause; upadana -- ingredients; pradhana
-- immediate cause; purusa -- the person Lord Visnu; isvara -- the
Supreme Personality of Godhead; aiche -- in that way; dvi-murti ha-iya --
taking two forms; visva-srsti kare -- creates this material world;
nimitta -- the original cause; upadana -- the material cause; lana --
with.
TRANSLATION
Just as the external energy consists of two parts -- the efficient cause
[nimitta] and the material cause [upadana], maya being the efficient
cause and pradhana the material cause -- so Lord Visnu, the Supreme
Personality of Godhead, assumes two forms to create the material world
with the efficient and material causes.
PURPORT
There are two kinds of research to find the original cause of creation.
One conclusion is that the Supreme Personality of Godhead, the all-
blissful, eternal, all knowing form, is indirectly the cause of this
cosmic manifestation and directly the cause of the spiritual world,
where there are innumerable spiritual planets known as Vaikunthas, as
well as His personal abode, known as Goloka Vrndavana. In other words,
there are two manifestations -- the material cosmos and the spiritual
world. As in the material world there are innumerable planets and
universes, so in the spiritual world there are also innumerable
spiritual planets and universes, including the Vaikunthas and Goloka.
The Supreme Lord is the cause of both the material and spiritual worlds.
The other conclusion, of course, is that this cosmic manifestation is
caused by an inexplicable unmanifested void. This argument is
meaningless.
The first conclusion is accepted by the Vedanta philosophers, and the
second is supported by the atheistic philosophical system of the Sankhya
smrti, which directly opposes the Vedantic philosophical conclusion.
Material scientists cannot see any cognizant spiritual substance that
might be the cause of the creation. Such atheistic Sankhya philosophers
think that the symptoms of knowledge and living force visible in the
innumerable living creatures are caused by the three qualities of the
cosmic manifestation. Therefore the Sankhyites are against the
conclusion of Vedanta regarding the original cause of creation.
Factually, the supreme absolute spirit soul is the cause of every kind
of manifestation, and He is always complete, both as the energy and as
the energetic. The cosmic manifestation is caused by the energy of the
Supreme Absolute Person, in whom all energies are conserved.
Philosophers who are subjectively engaged in the cosmic manifestation
can appreciate only the wonderful energies of matter. Such philosophers
accept the conception of God only as a product of the material energy.
According to their conclusions, the source of the energy is also a
product of the energy. Such philosophers wrongly observe that the living
creatures within the cosmic manifestation are caused by the material
energy, and they think that the supreme absolute conscious being must
similarly be a product of the material energy.
Since materialistic philosophers and scientists are too much engaged
with their imperfect senses, naturally they conclude that the living
force is a product of a material combination. But the actual fact is
just the opposite. Matter is a product of spirit. According to the
Bhagavad-gita, the supreme spirit, the Personality of Godhead, is the
source of all energies. When one advances in research work by studying a
limited substance within the limits of space and time, one is amazed by
the various wonderful cosmic manifestations, and naturally one goes on
hypnotically accepting the path of research work or the inductive method.
Through the deductive way of understanding, however, one accepts the
Supreme Absolute Person, the Personality of Godhead, as the cause of all
causes, who is full with diverse energies and who is neither impersonal
nor void. The impersonal manifestation of the Supreme Person is another
display of His energy. Therefore the conclusion that matter is the
original cause of creation is completely different from the real truth.
The material manifestation is caused by the glance of the Supreme
Personality of Godhead, who is inconceivably potent. Material nature is
electrified by the supreme authority, and the conditioned soul, within
the limits of time and space, is trapped by awe of the material
manifestation. In other words, the Supreme Personality of Godhead is
actually realized in the vision of a material philosopher and scientist
through the manifestations of His material energy. For one who does not
understand the power of the Supreme Personality of Godhead or His
diverse energies because of not knowing the relationship between the
source of the energies and the energies themselves, there is always a
chance of error, which is known as vivarta. As long as materialistic
scientists and philosophers do not come to the right conclusion,
certainly they will hover above the material field, bereft of proper
understanding of the Absolute Truth.
The great Vaisnava philosopher Srila Baladeva Vidyabhusana has very
nicely explained the materialistic conclusion in his Govinda-bhasya, a
commentary on the Vedanta-sutra. He writes as follows:
"The Sankhya philosopher Kapila has connected the different elementary
truths according to his own opinion. Material nature, according to him,
consists of the equilibrium of the three material qualities -- goodness,
passion and ignorance. Material nature produces the material energy,
known as mahat, and mahat produces the false ego. The ego produces the
five objects of sense perception, which produce the ten senses (five for
acquiring knowledge and five for working), the mind and the five gross
elements. Counting the purusa, or the enjoyer, with these twenty-four
elements, there are twenty-five different truths. The nonmanifested
stage of these twenty-five elementary truths is called prakrti, or
material nature. The qualities of material nature can associate in three
different stages, namely as the cause of happiness, the cause of
distress and the cause of illusion. The quality of goodness is the cause
of material happiness, the quality of passion is the cause of material
distress, and the quality of ignorance is the cause of illusion. Our
material experience lies within the boundaries of these three
manifestations of happiness, distress and illusion. For example, a
beautiful woman is certainly a cause of material happiness for one who
possesses her as a wife, but the same beautiful woman is a cause of
distress to a man whom she rejects or who is the cause of her anger, and
if she leaves a man she becomes the cause of illusion.
"The two kinds of senses are the ten external senses and the one
internal sense, the mind. Thus there are eleven senses. According to
Kapila, material nature is eternal and all-powerful. Originally there is
no spirit, and matter has no cause. Matter itself is the chief cause of
everything. It is the all-pervading cause of all causes. The Sankhya
philosophy regards the total energy (mahat-tattva), the false ego and
the five objects of sense perception as the seven diverse manifestations
of material nature, which has two features, known as the material cause
and efficient cause. The purusa, the enjoyer, is without transformation,
whereas material nature is always subject to transformation. But
although material nature is inert, it is the cause of enjoyment and
salvation for many living creatures. Its activities are beyond the
conception of sense perception, but still one may guess at them by
superior intelligence. Material nature is one, but because of the
interaction of the three qualities, it can produce the total energy and
the wonderful cosmic manifestation. Such transformations divide material
nature into two features, namely the efficient and material causes. The
purusa, the enjoyer, is inactive and without material qualities,
although at the same time He is the master, existing separately in each
and every body as the emblem of knowledge. By understanding the material
cause, one can guess that the purusa, the enjoyer, being without
activity, is aloof from all kinds of enjoyment or superintendence.
Sankhya philosophy, after describing the nature of prakrti (material
nature) and purusa (the enjoyer), asserts that the creation is only a
product of their unification or proximity to one another. With such
unification the living symptoms are visible in material nature, but one
can guess that in the person of the enjoyer, the purusa, there are
powers of control and enjoyment. When the purusa is illusioned for want
of sufficient knowledge, He feels Himself to be the enjoyer, and when He
is in full knowledge He is liberated. In the Sankhya philosophy the
purusa is described to be always indifferent to the activities of
prakrti.
"The Sankhya philosopher accepts three kinds of evidences, namely direct
perception, hypothesis and traditional authority. When such evidence is
complete, everything is perfect. The process of comparison is within
such perfection. Beyond such evidence there is no proof. There is not
much controversy regarding direct perceptional evidence or authorized
traditional evidence. The Sankhya system of philosophy identifies three
kinds of procedures -- namely, parinamat (transformation), samanvayat (
adjustment) and saktitah (performance of energies) -- as the causes of
the cosmic manifestation."
Srila Baladeva Vidyabhusana, in his commentary on the Vedanta-sutra, has
tried to nullify this conclusion because he thinks that discrediting
these so-called causes of the cosmic manifestation will nullify the
entire Sankhya philosophy. Materialistic philosophers accept matter to
be the material and efficient cause of creation; for them, matter is the
cause of every type of manifestation. Generally they give the example of
a waterpot and clay. Clay is the cause of the waterpot, but the clay can
be found as both cause and effect. The waterpot is the effect and clay
itself is the cause, but clay is visible everywhere. A tree is matter,
but a tree produces fruit. Water is matter, but water flows. In this way,
say the Sankhyites, matter is the cause of movements and production. As
such, matter can be considered the material and efficient cause of
everything in the cosmic manifestation. Srila Baladeva Vidyabhusana has
therefore enunciated the nature of pradhana as follows:
"Material nature is inert, and as such it cannot be the cause of matter,
neither as the material nor as the efficient cause. Seeing the wonderful
arrangement and management of the cosmic manifestation generally
suggests that a living brain is behind this arrangement, for without a
living brain such an arrangement could not exist. One should not imagine
that such an arrangement can exist without conscious direction. In our
practical experience we never see that inert bricks can themselves
construct a big building.
"The example of the water pot cannot be accepted because a waterpot has
no perception of pleasure and distress. Such perception is within.
Therefore the covering body, or the waterpot, cannot be synchronized
with it.
"Sometimes the material scientist suggests that trees grow from the
earth automatically, without assistance from a gardener, because that is
a tendency of matter. They also consider the intuition of living
creatures from birth to be material. But such material tendencies as
bodily intuition cannot be accepted as independent, for they suggest the
existence of a spirit soul within the body. Actually, neither the tree
nor any other body of a living creature has any tendency or intuition;
the tendency and intuition exist because the soul is present within the
body. In this connection, the example of a car and driver may be given
very profitably. The car has a tendency to turn right and left, but one
cannot say that the car itself, as matter, turns right and left without
the direction of a driver. A material car has neither tendencies nor
intuitions independent of the intentions of the driver within the car.
The same principle applies for the automatic growth of trees in the
forest. The growth takes place because of the soul's presence within the
tree.
"Sometimes foolish people take it for granted that because scorpions are
born from heaps of rice, the rice has produced the scorpions. The real
fact, however, is that the mother scorpion lays eggs within the rice and
by the proper fermentation of the rice the eggs give birth to several
baby scorpions, which in due course come out. This does not mean that
the rice gives birth to the scorpions. Similarly, sometimes bugs are
seen to come from dirty beds. This does not mean, however, that the beds
give birth to the bugs. It is the living soul that comes forth, taking
advantage of the dirty condition of the bed. There are different kinds
of living creatures. Some of them come from embryos, some from eggs and
some from the fermentation of perspiration. Different living creatures
have different sources of appearance, but one should not conclude that
matter produces such living creatures.
"The example cited by materialists that trees automatically come from
the earth follows the same principle. Taking advantage of a certain
condition, a living entity comes from the earth. According to the Brhad-
aranyaka Upanisad, every living being is forced by divine
superintendence to take a certain type of body according to his past
deeds. There are many varieties of bodies, and because of a divine
arrangement a living entity takes bodies of different shapes.
"When a person thinks ‘I am doing this,' the ‘I am' does not refer to
the body. It refers to something more than the body, or within the body.
As such, the body as it is has neither tendencies nor intuition; the
tendencies and intuition belong to the soul within the body. Material
scientists sometimes suggest that the tendencies of male and female
bodies cause their union and that this is the cause of the birth of the
child. But since the purusa, according to Sankhya philosophy, is always
unaffected, where does the tendency to give birth come from?
"Sometimes material scientists give the example that milk turns into
curd automatically and that distilled water pouring from the clouds
falls down to earth, produces different kinds of trees, and enters
different kinds of flowers and fruits with different fragrances and
tastes. Therefore, they say, matter produces varieties of material
things on its own. In reply to this argument, the same proposition of
the Brhad-aranyaka Upanisad -- that different kinds of living creatures
are put into different kinds of bodies by the management of a superior
power -- is repeated. Under superior superintendence, various souls,
according to their past activities, are given the chance to take a
particular type of body, such as that of a tree, animal, bird or beast,
and thus their different tendencies develop under these circumstances.
The Bhagavad-gita (13.22) also further affirms:
purusah prakrti-stho hi
bhunkte prakrti-jan gunan
karanam guna-sango 'sya
sad-asad-yoni-janmasu
‘The living entity in material nature thus follows the ways of life,
enjoying the three modes of nature. This is due to his association with
that material nature. Thus he meets with good and evil among various
species.' The soul is given different types of bodies. For example, were
souls not given varieties of tree bodies, the different varieties of
fruits and flowers could not be produced. Each class of tree produces a
particular kind of fruit and flower; it is not that there is no
distinction between the different classes. An individual tree does not
produce flowers of different colors or fruits of different tastes. There
are demarcated classes, as we find them among humans, animals, birds and
other species. There are innumerable living entities, and their
activities, performed in the material world according to the different
qualities of the material modes of nature, give them the chance to have
different kinds of lives.
"Thus one should understand that pradhana, matter, cannot act unless
impelled by a living creature. The materialistic theory that matter
independently acts cannot, therefore, be accepted. Matter is called
prakrti, which refers to female energy. A woman is prakrti, a female. A
female cannot produce a child without the association of a purusa, a man.
The purusa causes the birth of a child because the man injects the soul,
which is sheltered in the semen, into the womb of the woman. The woman,
as the material cause, supplies the body of the soul, and as the
efficient cause she gives birth to the child. But although the woman
appears to be the material and efficient cause of the birth of a child,
originally the purusa, the male, is the cause of the child. Similarly,
this material world gives rise to varieties of manifestations due to the
entrance of Garbhodakasayi Visnu within the universe. He is present not
only within the universe but within the bodies of all living creatures,
as well as within the atom. We understand from the Brahma-samhita that
the Supersoul is present within the universe, within the atom and within
the heart of every living creature. Therefore the theory that matter is
the cause of the entire cosmic manifestation cannot be accepted by any
man with sufficient knowledge of matter and spirit.
"Materialists sometimes give the argument that as straw eaten by a cow
produces milk automatically, so material nature, under different
circumstances, produces varieties of manifestations. Thus originally
matter is the cause. In refuting this argument, we may say that an
animal of the same species as the cow -- namely, the bull -- also eats
straw like the cow but does not produce milk. Under the circumstances,
it cannot be said that straw in connection with a particular species
produces milk. The conclusion should be that there is superior
management, as confirmed in the Bhagavad-gita (9.10), where the Lord
says, mayadhyaksena prakrtih suyate sa-caracaram: ‘This material nature
is working under My direction, O son of Kunti, and it is producing all
moving and unmoving beings.' The Supreme Lord says, mayadhyaksena (‘
under My superintendence'). When He desires that the cow produce milk by
eating straw, there is milk, and when He does not so desire it, the
mixture of such straw cannot produce milk. If the way of material nature
had been that straw produced milk, a stack of straw could also produce
milk. But that is not possible. And the same straw given to a human
female also cannot produce milk. That is the meaning of the Bhagavad-
gita's statement that only under superior orders does anything take
place. Matter itself has no power to produce independently. The
conclusion, therefore, is that matter, which has no self-knowledge,
cannot be the cause of the material creation. The ultimate creator is
the Supreme Personality of Godhead.
"If matter were accepted as the original cause of creation, all the
authorized scriptures in the world would be useless, for in every
scripture, especially the Vedic scriptures like the Manu-smrti, the
Supreme Personality of Godhead is said to be the ultimate creator. The
Manu-smrti is considered the highest Vedic direction to humanity. Manu
is the giver of law to mankind, and in the Manu-smrti it is clearly
stated that before the creation the entire universal space was darkness,
without information and without variety, and was in a state of complete
suspension, like a dream. Everything was darkness. The Supreme
Personality of Godhead then entered the universal space, and although He
is invisible, He created the visible cosmic manifestation. In the
material world the Supreme Personality of Godhead is not manifested by
His personal presence, but the presence of the cosmic manifestation in
different varieties is the proof that everything has been created under
His direction. He entered the universe with all creative potencies, and
thus He removed the darkness of the unlimited space.
"The form of the Supreme Personality of Godhead is described to be
transcendental, very subtle, eternal, all-pervading, inconceivable and
therefore nonmanifested to the material senses of a conditioned living
creature. He desired to expand Himself into many living entities, and
with such a desire He first created a vast expanse of water within the
universal space and then impregnated that water with living entities. By
that process of impregnation a massive body appeared, blazing like a
thousand suns, and in that body was the first creative principle, Brahma.
The great Parasara Rsi has confirmed this in the Visnu Purana. He says
that the cosmic manifestation visible to us is produced from Lord Visnu
and sustained under His protection. He is the principal maintainer and
destroyer of the universal form.
"This cosmic manifestation is one of the diverse energies of the Supreme
Personality of Godhead. As a spider secretes saliva and weaves a web by
its own movements but at the end winds up the web within its body, so
Lord Visnu produces this cosmic manifestation from His transcendental
body and at the end winds it up within Himself. All the great sages of
the Vedic understanding have accepted that the Supreme Personality of
Godhead is the original creator.
"It is sometimes claimed that the impersonal speculations of great
philosophers are meant for the advancement of knowledge without
religious ritualistic principles. But the religious ritualistic
principles are actually meant for the advancement of spiritual knowledge.
By performance of religious rituals one ultimately reaches the supreme
goal of knowledge by understanding that Vasudeva, the Supreme
Personality of Godhead, is the cause of everything. It is clearly stated
in the Bhagavad-gita that even those who are advocates of knowledge
alone, without any religious ritualistic processes, advance in knowledge
after many, many lifetimes of speculation and thus come to the
conclusion that Vasudeva is the supreme cause of everything that be. As
a result of this achievement of the goal of life, such an advanced
learned scholar or philosopher surrenders unto the Supreme Personality
of Godhead. Religious ritualistic performances are actually meant to
cleanse the contaminated mind in the material world, and the special
feature of this Age of Kali is that one can easily execute the process
of cleansing the mind of contamination by chanting the holy names of God
-- Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama,
Rama Rama, Hare Hare.
"A Vedic injunction states, sarve veda yat padam amananti (Katha Up. 1.2.
15): all Vedic knowledge is searching after the Supreme Personality of
Godhead. Similarly, another Vedic injunction states, narayana-para vedah:
the Vedas are meant for understanding Narayana, the Supreme Lord.
Similarly, the Bhagavad-gita also confirms, vedais ca sarvair aham eva
vedyah: [Bg. 15.15] by all the Vedas, Krsna is to be known. Therefore,
the main purpose of understanding the Vedas, performing Vedic sacrifices
and speculating on the Vedanta-sutra is to understand Krsna. Accepting
the impersonalist view of voidness or the nonexistence of the Supreme
Personality of Godhead negates all study of the Vedas. Impersonal
speculation aims at disproving the conclusion of the Vedas. Therefore
any impersonal speculative presentation should be understood to be
against the principles of the Vedas, or standard scriptures. Since the
speculation of the impersonalists does not follow the principles of the
Vedas, their conclusion must be considered to be against the Vedic
principles. Anything not supported by the Vedic principles must be
considered imaginary and lacking in standard proof. Therefore no
impersonalist explanation of any Vedic literature can be accepted.
"If one tries to nullify the conclusions of the Vedas by accepting an
unauthorized scripture or so-called scripture, it will be very hard for
him to come to the right conclusion about the Absolute Truth. The system
for adjusting two contradictory scriptures is to refer to the Vedas, for
references from the Vedas are accepted as final judgments. When we refer
to a particular scripture, it must be authorized, and for this authority
it must strictly follow the Vedic injunctions. If someone presents an
alternative doctrine he himself has manufactured, that doctrine will
prove itself useless, for any doctrine that tries to prove that Vedic
evidence is meaningless immediately proves itself meaningless. The
followers of the Vedas unanimously accept the authority of Manu and
Parasara in the disciplic succession. Their statements, however, do not
support the atheistic Kapila, because the Kapila mentioned in the Vedas
is a different Kapila, the son of Kardama and Devahuti. The atheist
Kapila is a descendant of the dynasty of Agni and is one of the
conditioned souls. But the Kapila who is the son of Kardama Muni is
accepted as an incarnation of Vasudeva. The Padma Purana gives evidence
that the Supreme Personality of Godhead Vasudeva takes birth in the
incarnation of Kapila and, by His expansion of theistic Sankhya
philosophy, teaches all the demigods and a brahmana of the name Asuri.
In the doctrine of the atheist Kapila there are many statements directly
against the Vedic principles. The atheist Kapila does not accept the
Supreme Personality of Godhead. He says that the living entity is
himself the Supreme Lord and that no one is greater than him. His
conceptions of so-called conditioned and liberated life are
materialistic, and he refuses to accept the importance of immortal time.
All such statements are against the principles of the Vedanta-sutra."
Adi 6.16
TEXT 16
TEXT
apane purusa -- visvera ‘nimitta'-karana
advaita-rupe ‘upadana' hana narayana
SYNONYMS
apane -- personally; purusa -- Lord Visnu; visvera -- of the entire
material world; nimitta karana -- the original cause; advaita-rupe -- in
the form of Advaita; upadana -- the material cause; hana -- becomes;
narayana -- Lord Narayana.
TRANSLATION
Lord Visnu Himself is the efficient [nimitta] cause of the material
world, and Narayana in the form of Sri Advaita is the material cause [
upadana].
Adi 6.17
TEXT 17
TEXT
‘nimittamse' kare tenho mayate iksana
‘upadana' advaita karena brahmanda-srjana
SYNONYMS
nimitta-amse -- in the portion as the original cause; kare -- does;
tenho -- He; mayate -- in the external energy; iksana -- glancing;
upadana -- the material cause; advaita -- Advaita Acarya; karena -- does;
brahmanda-srjana -- creation of the material world.
TRANSLATION
Lord Visnu, in His efficient aspect, glances over the material energy,
and Sri Advaita, as the material cause, creates the material world.
Adi 6.18
TEXT 18
TEXT
yadyapi sankhya mane, ‘pradhana' -- karana
jada ha-ite kabhu nahe jagat-srjana
SYNONYMS
yadyapi -- although; sankhya -- Sankhya philosophy; mane -- accepts;
pradhana -- ingredients; karana -- cause; jada ha-ite -- from matter;
kabhu -- at any time; nahe -- there is not; jagat-srjana -- the creation
of the material world.
TRANSLATION
Although the Sankhya philosophy accepts that the material ingredients
are the cause, the creation of the world never arises from dead matter.
Adi 6.19
TEXT 19
TEXT
nija srsti-sakti prabhu sancare pradhane
isvarera saktye tabe haye ta' nirmane
SYNONYMS
nija -- own; srsti-sakti -- power for creation; prabhu -- the Lord;
sancare -- infuses; pradhane -- in the ingredients; isvarera saktye --
by the power of the Lord; tabe -- then; haye -- there is; ta' --
certainly; nirmane -- the beginning of creation.
TRANSLATION
The Lord infuses the material ingredients with His own creative potency.
Then, by the power of the Lord, creation takes place.
Adi 6.20
TEXT 20
TEXT
advaita-rupe kare sakti-sancarana
ataeva advaita hayena mukhya karana
SYNONYMS
advaita-rupe -- in the form of Advaita Acarya; kare -- does; sakti-
sancarana -- infusion of the energy; ataeva -- therefore; advaita --
Advaita Acarya; hayena -- is; mukhya karana -- the original cause.
TRANSLATION
In the form of Advaita He infuses the material ingredients with creative
energy. Therefore, Advaita is the original cause of creation.
Adi 6.21
TEXT 21
TEXT
advaita-acarya koti-brahmandera karta
ara eka eka murtye brahmandera bharta
SYNONYMS
advaita-acarya -- Advaita Acarya; koti-brahmandera karta -- the creator
of millions and millions of universes; ara -- and; eka eka -- each and
every; murtye -- by expansions; brahmandera bharta -- maintainer of the
universe.
TRANSLATION
Sri Advaita Acarya is the creator of millions and millions of universes,
and by His expansions [as Garbhodakasayi Visnu] He maintains each and
every universe.
Adi 6.22
TEXT 22
TEXT
sei narayanera mukhya anga, -- advaita
‘anga'-sabde amsa kari' kahe bhagavata
SYNONYMS
sei -- that; narayanera -- of Lord Narayana; mukhya anga -- the primary
part; advaita -- Advaita Acarya; anga-sabde -- by the word anga; amsa
kari' -- taking as a plenary portion; kahe -- says; bhagavata -- Srimad-
Bhagavatam.
TRANSLATION
Sri Advaita is the principal limb [anga] of Narayana. Srimad-Bhagavatam
speaks of "limb" [anga] as "a plenary portion" [amsa] of the Lord.
Adi 6.23
TEXT 23
TEXT
narayanas tvam na hi sarva-dehinam
atmasy adhisakhila-loka-saksi
narayano 'ngam nara-bhu-jalayanat
tac capi satyam na tavaiva maya
SYNONYMS
narayanah -- Lord Narayana; tvam -- You; na -- not; hi -- certainly;
sarva -- all; dehinam -- of the embodied beings; atma -- the Supersoul;
asi -- You are; adhisa -- O Lord; akhila-loka -- of all the worlds;
saksi -- the witness; narayanah -- known as Narayana; angam -- plenary
portion; nara -- of Nara; bhu -- born; jala -- in the water; ayanat --
due to the place of refuge; tat -- that; ca -- and; api -- certainly;
satyam -- highest truth; na -- not; tava -- Your; eva -- at all; maya --
the illusory energy.
TRANSLATION
"O Lord of lords, You are the seer of all creation. You are indeed
everyone's dearest life. Are You not, therefore, my father, Narayana? ‘
Narayana' refers to one whose abode is in the water born from Nara [
Garbhodakasayi Visnu], and that Narayana is Your plenary portion. All
Your plenary portions are transcendental. They are absolute and are not
creations of maya."
PURPORT
This text is from Srimad-Bhagavatam (10.14.14).
Adi 6.24
TEXT 24
TEXT
isvarera ‘anga' amsa -- cid-ananda-maya
mayara sambandha nahi' ei sloke kaya
SYNONYMS
isvarera -- of the Lord; anga -- limb; amsa -- part; cit-ananda-maya --
all-spiritual; mayara -- of the material energy; sambandha --
relationship; nahi' -- there is not; ei sloke -- this verse; kaya --
says.
TRANSLATION
This verse describes that the limbs and plenary portions of the Lord are
all spiritual; They have no relationship with the material energy.
Adi 6.25
TEXT 25
TEXT
‘amsa' na kahiya, kene kaha tanre ‘anga'
‘amsa' haite ‘anga,' yate haya antaranga
SYNONYMS
amsa -- part; na kahiya -- not saying; kene -- why; kaha -- you say;
tanre -- Him; anga -- limb; amsa haite -- than a part; anga -- limb;
yate -- because; haya -- is; antaranga -- more.
TRANSLATION
Why has Sri Advaita been called a limb and not a part? The reason is
that "limb" implies greater intimacy.
Adi 6.26
TEXT 26
TEXT
maha-visnura amsa -- advaita guna-dhama
isvare abheda, teni ‘advaita' purna nama
SYNONYMS
maha-visnura -- of Lord Maha-Visnu; amsa -- part; advaita -- Advaita
Acarya; guna-dhama -- reservoir of all attributes; isvare -- from the
Lord; abheda -- nondifferent; teni -- therefore; advaita -- nondifferent;
purna nama -- full name.
TRANSLATION
Sri Advaita, who is a reservoir of virtues, is the main limb of Maha-
Visnu. His full name is Advaita, for He is identical in all respects
with that Lord.
Adi 6.27
TEXT 27
TEXT
purve yaiche kaila sarva-visvera srjana
avatari' kaila ebe bhakti-pravartana
SYNONYMS
purve -- formerly; yaiche -- as; kaila -- performed; sarva -- all;
visvera -- of the universes; srjana -- creation; avatari' -- taking
incarnation; kaila -- did; ebe -- now; bhakti-pravartana -- inauguration
of the bhakti cult.
TRANSLATION
As He had formerly created all the universes, now He descended to
introduce the path of bhakti.
Adi 6.28
TEXT 28
TEXT
jiva nistarila krsna-bhakti kari' dana
gita-bhagavate kaila bhaktira vyakhyana
SYNONYMS
jiva -- the living entities; nistarila -- delivered; krsna-bhakti --
devotional service to Lord Krsna; kari' -- making; dana -- gift; gita-
bhagavate -- in the Bhagavad-gita and Srimad-Bhagavatam; kaila --
performed; bhaktira vyakhyana -- explanation of devotional service.
TRANSLATION
He delivered all living beings by offering the gift of krsna-bhakti. He
explained the Bhagavad-gita and Srimad-Bhagavatam in the light of
devotional service.
PURPORT
Although Sri Advaita Prabhu is an incarnation of Visnu, for the welfare
of the conditioned souls He manifested Himself as a servitor of the
Supreme Personality of Godhead, and throughout all His activities He
showed Himself to be an eternal servitor. Lord Caitanya and Lord
Nityananda also manifested the same principle, although They also belong
to the category of Visnu. If Lord Caitanya, Lord Nityananda and Advaita
Prabhu had exhibited Their all-powerful Visnu potencies within this
material world, people would have become greater impersonalists, monists
and self-worshipers than they had already become under the spell of this
age. Therefore the Personality of Godhead and His different incarnations
and forms played the parts of devotees to instruct the conditioned souls
how to approach the transcendental stage of devotional service. Advaita
Acarya especially intended to teach the conditioned souls about
devotional service. The word acarya means "teacher." The special
function of such a teacher is to make people Krsna conscious. A bona
fide teacher following in the footsteps of Advaita Acarya has no other
business than to spread the principles of Krsna consciousness all over
the world. The real qualification of an acarya is that he presents
himself as a servant of the Supreme. Such a bona fide acarya can never
support the demoniac activities of atheistic men who present themselves
as God. It is the main business of an acarya to defy such imposters
posing as God before the innocent public.
Adi 6.29
TEXT 29
TEXT
bhakti-upadesa vinu tanra nahi karya
ataeva nama haila ‘advaita acarya'
SYNONYMS
bhakti-upadesa -- instruction of devotional service; vinu -- without;
tanra -- His; nahi -- there is not; karya -- occupation; ataeva --
therefore; nama -- the name; haila -- became; advaita acarya -- the
supreme teacher (acarya) Advaita Prabhu.
TRANSLATION
Since He has no other occupation than to teach devotional service, His
name is Advaita Acarya.
Adi 6.30
TEXT 30
TEXT
vaisnavera guru tenho jagatera arya
dui-nama-milane haila ‘advaita-acarya'
SYNONYMS
vaisnavera -- of the devotees; guru -- spiritual master; tenho -- He;
jagatera arya -- the most respectable personality in the world; dui-nama-
milane -- by combining the two names; haila -- there was; advaita-acarya
-- the name Advaita Acarya.
TRANSLATION
He is the spiritual master of all devotees and is the most revered
personality in the world. By a combination of these two names, His name
is Advaita Acarya.
PURPORT
Sri Advaita Acarya is the prime spiritual master of the Vaisnavas, and
He is worshipable by all Vaisnavas. Vaisnavas must follow in the
footsteps of Advaita Acarya, for by so doing one can actually engage in
the devotional service of the Lord.
Adi 6.31
TEXT 31
TEXT
kamala-nayanera tenho, yate ‘anga' ‘amsa'
‘kamalaksa' kari dhare nama avatamsa
SYNONYMS
kamala-nayanera -- of the lotus-eyed; tenho -- He; yate -- since; anga --
limb; amsa -- part; kamala-aksa -- the lotus-eyed; kari' -- accepting
that; dhare -- takes; nama -- the name; avatamsa -- partial expansion.
TRANSLATION
Since He is a limb or part of the lotus-eyed Supreme Lord, He also bears
the name Kamalaksa.
Adi 6.32
TEXT 32
TEXT
isvara-sarupya paya parisada-gana
catur-bhuja, pita-vasa, yaiche narayana
SYNONYMS
isvara-sarupya -- the same bodily features as the Lord; paya -- gets;
parisada-gana -- the associates; catur-bhuja -- four hands; pita-vasa --
yellow dress; yaiche -- just as; narayana -- Lord Narayana.
TRANSLATION
His associates have the same bodily features as the Lord. They all have
four arms and are dressed in yellow garments like Narayana.
Adi 6.33
TEXT 33
TEXT
advaita-acarya -- isvarera amsa-varya
tanra tattva-nama-guna, sakali ascarya
SYNONYMS
advaita-acarya -- Advaita Acarya Prabhu; isvarera -- of the Supreme Lord;
amsa-varya -- principal part; tanra -- His; tattva -- truths; nama --
names; guna -- attributes; sakali -- all; ascarya -- wonderful.
TRANSLATION
Sri Advaita Acarya is the principal limb of the Supreme Lord. His truths,
names and attributes are all wonderful.
Adi 6.34
TEXT 34
TEXT
yanhara tulasi-jale, yanhara hunkare
sva-gana sahite caitanyera avatare
SYNONYMS
yanhara -- whose; tulasi-jale -- by tulasi leaves and Ganges water;
yanhara -- of whom; hunkare -- by the loud voice; sva-gana -- His
personal associates; sahite -- accompanied by; caitanyera -- of Lord Sri
Caitanya Mahaprabhu; avatare -- in the incarnation.
TRANSLATION
He worshiped Krsna with tulasi leaves and water of the Ganges and called
for Him in a loud voice. Thus Lord Caitanya Mahaprabhu appeared on earth,
accompanied by His personal associates.
Adi 6.35
TEXT 35
TEXT
yanra dvara kaila prabhu kirtana pracara
yanra dvara kaila prabhu jagat nistara
SYNONYMS
yanra dvara -- by whom; kaila -- did; prabhu -- Lord Sri Caitanya
Mahaprabhu; kirtana pracara -- spreading of the sankirtana movement;
yanra dvara -- by whom; kaila -- did; prabhu -- Sri Caitanya Mahaprabhu;
jagat nistara -- deliverance of the entire world.
TRANSLATION
It is through Him [Advaita Acarya] that Lord Caitanya spread the
sankirtana movement and through Him that He delivered the world.
Adi 6.36
TEXT 36
TEXT
acarya gosanira guna-mahima apara
jiva-kita kothaya paibeka tara para
SYNONYMS
acarya gosanira -- of Advaita Acarya; guna-mahima -- the glory of the
attributes; apara -- unfathomable; jiva-kita -- a living being who is
just like a worm; kothaya -- where; paibeka -- will get; tara -- of that;
para -- the other side.
TRANSLATION
The glory and attributes of Advaita Acarya are unlimited. How can the
insignificant living entities fathom them?
Adi 6.37
TEXT 37
TEXT
acarya gosani caitanyera mukhya anga
ara eka anga tanra prabhu nityananda
SYNONYMS
acarya gosani -- Advaita Acarya; caitanyera -- of Lord Sri Caitanya
Mahaprabhu; mukhya -- primary; anga -- part; ara -- another; eka -- one;
anga -- part; tanra -- of Lord Caitanya Mahaprabhu; prabhu nityananda --
Lord Nityananda.
TRANSLATION
Sri Advaita Acarya is a principal limb of Lord Caitanya. Another limb of
the Lord is Nityananda Prabhu.
Adi 6.38
TEXT 38
TEXT
prabhura upanga -- srivasadi bhakta-gana
hasta-mukha-netra-anga cakrady-astra-sama
SYNONYMS
prabhura upanga -- Lord Caitanya's smaller parts; srivasa-adi -- headed
by Srivasa; bhakta-gana -- the devotees; hasta -- hands; mukha -- face;
netra -- eyes; anga -- parts of the body; cakra-adi -- the disc; astra --
weapons; sama -- like.
TRANSLATION
The devotees headed by Srivasa are His smaller limbs. They are like His
hands, face and eyes and His disc and other weapons.
Adi 6.39
TEXT 39
TEXT
e-saba la-iya caitanya-prabhura vihara
e-saba la-iya karena vanchita pracara
SYNONYMS
e-saba -- all these; la-iya -- taking; caitanya-prabhura -- of Sri
Caitanya Mahaprabhu; vihara -- pastimes; e-saba -- all of them; la-iya --
taking; karena -- does; vanchita pracara -- spreading His mission.
TRANSLATION
With all of them Lord Caitanya performed His pastimes, and with them He
spread His mission.
Adi 6.40
TEXT 40
TEXT
madhavendra-purira inho sisya, ei jnane
acarya-gosanire prabhu guru kari' mane
SYNONYMS
madhavendra-purira -- of Madhavendra Puri; inho -- Advaita Acarya; sisya
-- disciple; ei jnane -- by this consideration; acarya-gosanire -- unto
Advaita Acarya; prabhu -- Sri Caitanya Mahaprabhu; guru -- spiritual
master; kari' -- taking as; mane -- obeys Him.
TRANSLATION
Thinking "He [Sri Advaita Acarya] is a disciple of Sri Madhavendra Puri,"
Lord Caitanya obeys Him, respecting Him as His spiritual master.
PURPORT
Sri Madhavendra Puri is one of the acaryas in the disciplic succession
from Madhvacarya. Madhavendra Puri had two principal disciples, Isvara
Puri and Sri Advaita Prabhu. Therefore the Gaudiya Vaisnava-sampradaya
is a disciplic succession from Madhvacarya. This fact has been accepted
in the authorized books known as Gaura-ganoddesa-dipika and Prameya-
ratnavali, as well as by Gopala Guru Gosvami. The Gaura-ganoddesa-dipika
(22) clearly states the disciplic succession of the Gaudiya Vaisnavas as
follows: "Lord Brahma is the direct disciple of Visnu, the Lord of the
spiritual sky. His disciple is Narada, Narada's disciple is Vyasa, and
Vyasa's disciples are Sukadeva Gosvami and Madhvacarya. Padmanabha
Acarya is the disciple of Madhvacarya, and Narahari is the disciple of
Padmanabha Acarya. Madhava is the disciple of Narahari, Aksobhya is the
direct disciple of Madhava, and Jayatirtha is the disciple of Aksobhya.
Jayatirtha's disciple is Jnanasindhu, and his disciple is Mahanidhi.
Vidyanidhi is the disciple of Mahanidhi, and Rajendra is the disciple of
Vidyanidhi. Jayadharma is the disciple of Rajendra. Purusottama is the
disciple of Jayadharma. Sriman Laksmipati is the disciple of Vyasatirtha,
who is the disciple of Purusottama. And Madhavendra Puri is the
disciple of Laksmipati."
Adi 6.41
TEXT 41
TEXT
laukika-lilate dharma-maryada-raksana
stuti-bhaktye karena tanra carana vandana
SYNONYMS
laukika -- popular; lilate -- in pastimes; dharma-maryada -- etiquette
of religious principles; raksana -- observing; stuti -- prayers; bhaktye
-- by devotion; karena -- He does; tanra -- of Advaita Acarya; carana --
lotus feet; vandana -- worshiping.
TRANSLATION
To maintain the proper etiquette for the principles of religion, Lord
Caitanya bows down at the lotus feet of Sri Advaita Acarya with
reverential prayers and devotion.
Adi 6.42
TEXT 42
TEXT
caitanya-gosanike acarya kare ‘prabhu'-jnana
apanake karena tanra ‘dasa'-abhimana
SYNONYMS
caitanya-gosanike -- unto Sri Caitanya Mahaprabhu; acarya -- Advaita
Acarya; kare -- does; prabhu-jnana -- considering His master; apanake --
unto Himself; karena -- does; tanra -- of Sri Caitanya Mahaprabhu; dasa -
- as a servant; abhimana -- conception.
TRANSLATION
Sri Advaita Acarya, however, considers Lord Caitanya Mahaprabhu His
master, and He thinks of Himself as a servant of Lord Caitanya
Mahaprabhu.
PURPORT
The Bhakti-rasamrta-sindhu of Rupa Gosvami explains the superexcellent
quality of devotional service as follows:
brahmanando bhaved esa cet parardha-guni-krtah
naiti bhakti-sukhambhodheh paramanu-tulam api
"If multiplied billions of times, the transcendental pleasure derived
from impersonal Brahman realization still could not compare to even an
atomic portion of the ocean of bhakti, or transcendental service." (B.r.
s. 1.1.38) Similarly, the Bhavartha-dipika states:
tvat-kathamrta-pathodhau viharanto maha-mudah
kurvanti krtinah kecic catur-vargam trnopamam
"For those who take pleasure in the transcendental topics of the Supreme
Personality of Godhead, the four progressive realizations of religiosity,
economic development, sense gratification and liberation, all combined
together, cannot compare, any more than a straw could, to the happiness
derived from hearing about the transcendental activities of the Lord."
Those who engage in the transcendental service of the lotus feet of
Krsna, being relieved of all material enjoyment, have no attraction to
topics of impersonal monism. In the Padma Purana, in connection with the
glorification of the month of Kartika, it is stated that devotees pray:
varam deva moksam na moksavadhim va
na canyam vrne 'ham varesad apiha
idam te vapur natha gopala-balam
sada me manasy avirastam kim anyaih
kuveratmajau baddha-murtyaiva yadvat
tvaya mocitau bhakti-bhajau krtau ca
tatha prema-bhaktim svakam me prayaccha
na mokse graho me 'sti damodareha
"Dear Lord, always remembering Your childhood pastimes at Vrndavana is
better for us than aspiring to merge into the impersonal Brahman. During
Your childhood pastimes You liberated the two sons of Kuvera and made
them great devotees of Your Lordship. Similarly, I wish that instead of
giving me liberation You may award me such devotion unto You." In the
Hayasirsiya-sri-narayana-vyuha-stava, in the chapter called Narayana-
stotra, it is stated:
na dharmam kamam artham va
moksam va vara-desvara
prarthaye tava padabje
dasyam evabhikamaye
"My dear Lord, I do not wish to become a man of religion or a master of
economic development or sense gratification, nor do I wish for
liberation. Although I can have all these from You, the supreme bestower
of benedictions, I do not pray for any of these. I simply pray that I
may always be engaged as a servant of Your lotus feet." Nrsimhadeva
offered Prahlada Maharaja all kinds of benedictions, but Prahlada
Maharaja did not accept any of them, for he simply wanted to engage in
the service of the lotus feet of the Lord. Similarly, a pure devotee
wishes to be blessed like Maharaja Prahlada by being thus endowed with
devotional service. Devotees also offer their respects to Hanuman, who
always remained a servant of Lord Rama. The great devotee Hanuman prayed:
bhava-bandha-cchide tasyai sprhayami na muktaye
bhavan prabhur aham dasa iti yatra vilupyate
"I do not wish to take liberation or to merge in the Brahman effulgence,
where the conception of being a servant of the Lord is completely lost."
Similarly, in the Narada-pancaratra it is stated:
dharmartha-kama-moksesu neccha mama kadacana
tvat-pada-pankajasyadho jivitam diyatam mama
"I do not want any one of the four desirable stations. I simply want to
engage as a servant of the lotus feet of the Lord." King Kulasekhara, in
his very famous book Mukunda-mala-stotra, prays:
naham vande tava caranayor dvandvam advandva-hetoh
kumbhi-pakam gurum api hare narakam napanetum
ramya-rama-mrdu-tanu-lata-nandane nabhirantum
bhave bhave hrdaya-bhavane bhavayeyam bhavantam
"My Lord, I do not worship You to be liberated from this material
entanglement, nor do I wish to save myself from the hellish condition of
material existence, nor do I ever pray for a beautiful wife to enjoy in
a nice garden. I wish only that I may always be in full ecstasy with the
pleasure of serving Your Lordship." (MM 4) In Srimad-Bhagavatam also
there are many instances in the Third and Fourth cantos in which
devotees pray to the Lord simply to be engaged in His service, and
nothing else (SB 3.4.15, 3.25.34, 3.25.36, 4.8.22, 4.9.10 and 4.20.24).
Adi 6.43
TEXT 43
TEXT
sei abhimana-sukhe apana pasare
‘krsna-dasa' hao -- jive upadesa kare
SYNONYMS
sei -- that; abhimana-sukhe -- in the happiness of that conception;
apana -- Himself; pasare -- He forgets; krsna-dasa hao -- You are
servants of Lord Krsna; jive -- the living beings; upadesa kare -- He
instructs.
TRANSLATION
He forgets Himself in the joy of that conception and teaches all living
entities, "You are servants of Sri Caitanya Mahaprabhu."
PURPORT
The transcendental devotional service of the Supreme Personality of
Godhead is so ecstatic that even the Lord Himself plays the part of a
devotee. Forgetting Himself to be the Supreme, He personally teaches the
whole world how to render service to the Supreme Personality of Godhead.
Adi 6.44
TEXT 44
TEXT
krsna-dasa-abhimane ye ananda-sindhu
koti-brahma-sukha nahe tara eka bindu
SYNONYMS
krsna-dasa-abhimane -- under this impression of being a servant of Krsna;
ye -- that; ananda-sindhu -- ocean of transcendental bliss; koti-brahma-
sukha -- ten million times the transcendental bliss of becoming one with
the Absolute; nahe -- not; tara -- of the ocean of transcendental bliss;
eka -- one; bindu -- drop.
TRANSLATION
The conception of servitude to Sri Krsna generates such an ocean of joy
in the soul that even the joy of oneness with the Absolute, if
multiplied ten million times, could not compare to a drop of it.
Adi 6.45
TEXT 45
TEXT
muni ye caitanya-dasa ara nityananda
dasa-bhava-sama nahe anyatra ananda
SYNONYMS
muni -- I; ye -- that; caitanya-dasa -- servant of Lord Caitanya; ara --
and; nityananda -- of Lord Nityananda; dasa-bhava -- the emotion of
being a servant; sama -- equal to; nahe -- not; anyatra -- anywhere else;
ananda -- transcendental bliss.
TRANSLATION
He says, "Nityananda and I are servants of Lord Caitanya." Nowhere else
is there such joy as that which is tasted in this emotion of servitude.
Adi 6.46
TEXT 46
TEXT
parama-preyasi laksmi hrdaye vasati
tenho dasya-sukha mage kariya minati
SYNONYMS
parama-preyasi -- the most beloved; laksmi -- the goddess of fortune;
hrdaye -- on the chest; vasati -- residence; tenho -- she; dasya-sukha --
the happiness of being a maidservant; mage -- begs; kariya -- offering;
minati -- prayers.
TRANSLATION
The most beloved goddess of fortune resides on the chest of Sri Krsna,
yet she too, earnestly praying, begs for the joy of service at His feet.
Adi 6.47
TEXT 47
TEXT
dasya-bhave anandita parisada-gana
vidhi, bhava, narada ara suka, sanatana
SYNONYMS
dasya-bhave -- in the conception of being a servant; anandita -- very
pleased; parisada-gana -- all the associates; vidhi -- Lord Brahma;
bhava -- Lord Siva; narada -- the great sage Narada; ara -- and; suka --
Sukadeva Gosvami; sanatana -- and Sanatana Kumara.
TRANSLATION
All the associates of Lord Krsna, such as Brahma, Siva, Narada, Suka and
Sanatana Kumara, are very pleased in the sentiment of servitude.
Adi 6.48
TEXT 48
TEXT
nityananda avadhuta sabate agala
caitanyera dasya-preme ha-ila pagala
SYNONYMS
nityananda avadhuta -- the mendicant Lord Nityananda; sabate -- among
all; agala -- foremost; caitanyera dasya-preme -- in the emotional
ecstatic love of being a servant of Sri Caitanya Mahaprabhu; ha-ila
pagala -- became mad.
TRANSLATION
Sri Nityananda, the wandering mendicant, is the foremost of all the
associates of Lord Caitanya. He became mad in the ecstasy of service to
Lord Caitanya.
Adi 6.49–50
TEXTS 49–50
TEXT
srivasa, haridasa, ramadasa, gadadhara
murari, mukunda, candrasekhara, vakresvara
e-saba pandita-loka parama-mahattva
caitanyera dasye sabaya karaye unmatta
SYNONYMS
srivasa -- Srivasa Thakura; haridasa -- Haridasa Thakura; ramadasa --
Ramadasa; gadadhara -- Gadadhara; murari -- Murari; mukunda -- Mukunda;
candrasekhara -- Candrasekhara; vakresvara -- Vakresvara; e-saba -- all
of them; pandita-loka -- very learned scholars; parama-mahattva -- very
much glorified; caitanyera -- of Sri Caitanya Mahaprabhu; dasye -- the
servitude; sabaya -- all of them; karaye unmatta -- makes mad.
TRANSLATION
Srivasa, Haridasa, Ramadasa, Gadadhara, Murari, Mukunda, Candrasekhara
and Vakresvara are all glorious and are all learned scholars, but the
sentiment of servitude to Lord Caitanya makes them mad in ecstasy.
Adi 6.51
TEXT 51
TEXT
ei mata gaya, nace, kare attahasa
loke upadese, -- ‘hao caitanyera dasa'
SYNONYMS
ei mata -- in this way; gaya -- chant; nace -- dance; kare -- do; atta-
hasa -- laughing like madmen; loke -- unto the people in general;
upadese -- instruct; hao -- just become; caitanyera dasa -- servants of
Sri Caitanya.
TRANSLATION
Thus they dance, sing and laugh like madmen, and they instruct everyone,
"Just be loving servants of Lord Caitanya."
Adi 6.52
TEXT 52
TEXT
caitanya-gosani more kare guru jnana
tathapiha mora haya dasa-abhimana
SYNONYMS
caitanya-gosani -- Lord Sri Caitanya Mahaprabhu; more -- unto Me; kare --
does; guru-jnana -- consideration as a spiritual master; tathapiha --
still; mora -- My; haya -- there is; dasa-abhimana -- the conception of
being His servant.
TRANSLATION
Sri Advaita Acarya thinks, "Lord Caitanya considers Me His spiritual
master, yet I feel Myself to be only His servant."
Adi 6.53
TEXT 53
TEXT
krsna-premera ei eka apurva prabhava
guru-sama-laghuke karaya dasya-bhava
SYNONYMS
krsna-premera -- of love of Krsna; ei -- this; eka -- one; apurva
prabhava -- unprecedented influence; guru -- to those on the level of
the spiritual master; sama -- equal level; laghuke -- unto the less
important; karaya -- makes; dasya-bhava -- the conception of being a
servant.
TRANSLATION
Love for Krsna has this one unique effect: it imbues superiors, equals
and inferiors with the spirit of service to Lord Krsna.
PURPORT
There are two kinds of devotional service: the way of pancaratrika
regulative principles and the way of bhagavata transcendental loving
service. The love of Godhead of those engaged in pancaratrika regulative
principles depends more or less on the opulent and reverential platform,
but the worship of Radha and Krsna is purely on the platform of
transcendental love. Even persons who play as the superiors of Krsna
also take the chance to offer transcendental loving service to the Lord.
The service attitude of the devotees who play the parts of superiors of
the Lord is very difficult to understand, but it can be very plainly
understood in connection with the superexcellence of their particular
service to Lord Krsna. A vivid example is the service of mother Yasoda
to Krsna, which is distinct. In the feature of Narayana, the Lord can
accept services only from His associates who play parts in which they
are equal to or less than Him, but in the feature of Lord Krsna He
accepts service very plainly from His fathers, teachers and other elders
who are His superiors, as well as from His equals and His subordinates.
This is very wonderful.
Adi 6.54
TEXT 54
TEXT
ihara pramana suna -- sastrera vyakhyana
mahad-anubhava yate sudrdha pramana
SYNONYMS
ihara -- of this; pramana -- evidence; suna -- please hear; sastrera
vyakhyana -- the description in the revealed scriptures; mahat-anubhava -
- the conception of great souls; yate -- by which; su-drdha -- strong;
pramana -- evidence.
TRANSLATION
For evidence, please listen to the examples described in the revealed
scriptures, which are corroborated by the realization of great souls.
Adi 6.55–56
TEXTS 55–56
TEXT
anyera ka katha, vraje nanda mahasaya
tara sama ‘guru' krsnera ara keha naya
suddha-vatsalye isvara-jnana nahi tara
tahakei preme karaya dasya-anukara
SYNONYMS
anyera -- of others; ka -- what; katha -- to speak; vraje -- in
Vrndavana; nanda mahasaya -- Nanda Maharaja; tara sama -- like him; guru
-- a superior; krsnera -- of Lord Krsna; ara -- another; keha -- anyone;
naya -- not; suddha-vatsalye -- in transcendental paternal love; isvara-
jnana -- conception of the Supreme Lord; nahi -- not; tara -- his;
tahakei -- unto him; preme -- ecstatic love; karaya -- makes; dasya-
anukara -- the conception of being a servant.
TRANSLATION
Although no one is a more respected elder for Krsna than Nanda Maharaja
in Vraja, who in transcendental paternal love has no knowledge that his
son is the Supreme Personality of Godhead, still ecstatic love makes him,
what to speak of others, feel himself to be a servant of Lord Krsna.
Adi 6.57
TEXT 57
TEXT
tenho rati-mati mage krsnera carane
tahara sri-mukha-vani tahate pramane
SYNONYMS
tenho -- he also; rati-mati -- affection and attraction; mage -- begs;
krsnera carane -- unto the lotus feet of Krsna; tahara -- his; sri-mukha-
vani -- words from his mouth; tahate -- in that; pramane -- evidence.
TRANSLATION
He too prays for attachment and devotion to the lotus feet of Lord Krsna,
as the words from his own mouth give evidence.
Adi 6.58–59
TEXTS 58–59
TEXT
suna uddhava, satya, krsna -- amara tanaya
tenho isvara -- hena yadi tomara mane laya
tathapi tanhate rahu mora mano-vrtti
tomara isvara-krsne hauka mora mati
SYNONYMS
suna uddhava -- my dear Uddhava, please hear me; satya -- the truth;
krsna -- Lord Krsna; amara tanaya -- my son; tenho -- He; isvara -- the
Supreme Personality of Godhead; hena -- thus; yadi -- if; tomara -- your;
mane -- the mind; laya -- takes; tathapi -- still; tanhate -- unto Him;
rahu -- let there be; mora -- my; manah-vrtti -- mental functions;
tomara -- your; isvara-krsne -- to Krsna, the Supreme Lord; hauka -- let
there be; mora -- my; mati -- attention.
TRANSLATION
"My dear Uddhava, please hear me. In truth Krsna is my son, but even if
you think that He is God, I would still bear toward Him my own feelings
for my son. May my mind be attached to your Lord Krsna.
Adi 6.60
TEXT 60
TEXT
manaso vrttayo nah syuh
krsna-padambujasrayah
vaco 'bhidhayinir namnam
kayas tat-prahvanadisu
SYNONYMS
manasah -- of the mind; vrttayah -- activities (thinking, feeling and
willing); nah -- of us; syuh -- let there be; krsna -- of Lord Krsna;
pada-ambuja -- the lotus feet; asrayah -- those sheltered by; vacah --
the words; abhidhayinih -- speaking; namnam -- of His holy names; kayah -
- the body; tat -- to Him; prahvana-adisu -- bowing down to Him, etc.
TRANSLATION
"May our minds be attached to the lotus feet of your Lord Krsna, may our
tongues chant His holy names, and may our bodies lie prostrate before
Him.
Adi 6.61
TEXT 61
TEXT
karmabhir bhramyamananam
yatra kvapisvarecchaya
mangalacaritair danai
ratir nah krsna isvare
SYNONYMS
karmabhih -- by the activities; bhramyamananam -- of those wandering
within the material universe; yatra -- wherever; kva api -- anywhere;
isvara-icchaya -- by the supreme will of the Personality of Godhead;
mangala-acaritaih -- by auspicious activities; danaih -- like charity
and philanthropy; ratih -- the attraction; nah -- our; krsne -- in Krsna;
isvare -- the Supreme Personality of Godhead.
TRANSLATION
"Wherever we wander in the material universe under the influence of
karma by the will of the Lord, may our auspicious activities cause our
attraction to Lord Krsna to increase."
PURPORT
These verses from Srimad-Bhagavatam (10.47.66–67) were spoken by the
denizens of Vrndavana, headed by Maharaja Nanda and his associates, to
Uddhava, who had come from Mathura.
Adi 6.62
TEXT 62
TEXT
sridamadi vraje yata sakhara nicaya
aisvarya-jnana-hina, kevala-sakhya-maya
SYNONYMS
sridama-adi -- Krsna's friends, headed by Sridama; vraje -- in Vrndavana;
yata -- all; sakhara -- of the friends; nicaya -- the group; aisvarya --
of opulence; jnana -- knowledge; hina -- without; kevala -- purely;
sakhya-maya -- fraternal affection.
TRANSLATION
Lord Krsna's friends in Vrndavana, headed by Sridama, have pure
fraternal affection for Lord Krsna and have no idea of His opulences.
Adi 6.63
TEXT 63
TEXT
krsna-sange yuddha kare, skandhe arohana
tara dasya-bhave kare carana-sevana
SYNONYMS
krsna-sange -- with Krsna; yuddha kare -- fight; skandhe -- on His
shoulders; arohana -- getting up; tara -- they; dasya-bhave -- in the
conception of being Lord Krsna's servants; kare -- do; carana-sevana --
worship the lotus feet.
TRANSLATION
Although they fight with Him and climb upon His shoulders, they worship
His lotus feet in a spirit of servitude.
Adi 6.64
TEXT 64
TEXT
pada-samvahanam cakruh
kecit tasya mahatmanah
apare hata-papmano
vyajanaih samavijayan
SYNONYMS
pada-samvahanam -- massaging the feet; cakruh -- performed; kecit --
some of them; tasya -- of Lord Krsna; maha-atmanah -- of the Supreme
Personality of Godhead; apare -- others; hata -- destroyed; papmanah --
whose resultant actions of sinful life; vyajanaih -- with hand-held fans;
samavijayan -- fanned very pleasingly.
TRANSLATION
"Some of the friends of Sri Krsna, the Supreme Personality of Godhead,
massaged His feet, and others whose sinful reactions had been destroyed
fanned Him with hand-held fans."
PURPORT
This verse, quoted from Srimad-Bhagavatam (10.15.17), describes how Lord
Krsna and Lord Balarama were playing with the cowherd boys after
killing Dhenukasura in Talavana.
Adi 6.65–66
TEXTS 65–66
TEXT
krsnera preyasi vraje yata gopi-gana
yanra pada-dhuli kare uddhava prarthana
yan-sabara upare krsnera priya nahi ana
tanhara apanake kare dasi-abhimana
SYNONYMS
krsnera -- of Lord Krsna; preyasi -- the beloved girls; vraje -- in
Vrndavana; yata -- all; gopi-gana -- the gopis; yanra -- of whom; pada-
dhuli -- the dust of the feet; kare -- does; uddhava -- Uddhava;
prarthana -- desiring; yan-sabara -- all of them; upare -- beyond;
krsnera -- of Lord Krsna; priya -- dear; nahi -- there is not; ana --
anyone else; tanhara -- all of them; apanake -- to themselves; kare --
do; dasi-abhimana -- the conception of being maidservants.
TRANSLATION
Even the beloved girlfriends of Lord Krsna in Vrndavana, the gopis, the
dust of whose feet was desired by Sri Uddhava and who are more dear to
Krsna than anyone else, regard themselves as Krsna's maidservants.
Adi 6.67
TEXT 67
TEXT
vraja-janarti-han vira yositam
nija-jana-smaya-dhvamsana-smita
bhaja sakhe bhavat-kinkarih sma no
jala-ruhananam caru darsaya
SYNONYMS
vraja-jana-arti-han -- O one who diminishes all the painful conditions
of the inhabitants of Vrndavana; vira -- O hero; yositam -- of women;
nija -- personal; jana -- of the associates; smaya -- the pride;
dhvamsana -- destroying; smita -- whose smile; bhaja -- worship; sakhe --
O dear friend; bhavat-kinkarih -- Your servants; sma -- certainly; nah -
- unto us; jala-ruha-ananam -- a face exactly like a lotus flower; caru -
- attractive; darsaya -- please show.
TRANSLATION
"O Lord, remover of the afflictions of the inhabitants of Vrndavana! O
hero of all women! O Lord who destroy the pride of Your devotees by Your
sweet, gentle smile! O friend! We are Your maidservants. Please fulfill
our desires and show us Your attractive lotus face."
PURPORT
This verse in connection with the rasa dance of Krsna with the gopis is
quoted from Srimad-Bhagavatam (10.31.6). When Krsna disappeared from His
companions in the course of dancing, the gopis sang like this in
separation from Krsna.
Adi 6.68
TEXT 68
TEXT
api bata madhu-puryam arya-putro 'dhunaste
smarati sa pitr-gehan saumya bandhums ca gopan
kvacid api sa katham nah kinkarinam grnite
bhujam aguru-sugandham murdhny adhasyat kada nu
SYNONYMS
api -- certainly; bata -- regrettable; madhu-puryam -- in the city of
Mathura; arya-putrah -- the son of Nanda Maharaja; adhuna -- now; aste --
resides; smarati -- remembers; sah -- He; pitr-gehan -- the household
affairs of His father; saumya -- O great soul (Uddhava); bandhun -- His
many friends; ca -- and; gopan -- the cowherd boys; kvacit -- sometimes;
api -- or; sah -- He; katham -- talks; nah -- of us; kinkarinam -- of
the maidservants; grnite -- relates; bhujam -- hand; aguru-su-gandham --
having the fragrance of aguru; murdhni -- on the head; adhasyat -- will
keep; kada -- when; nu -- may be.
TRANSLATION
"O Uddhava! It is indeed regrettable that Krsna resides in Mathura. Does
He remember His father's household affairs and His friends, the cowherd
boys? O great soul! Does He ever talk about us, His maidservants? When
will He lay on our heads His aguru-scented hand?"
PURPORT
This verse appears in Srimad-Bhagavatam (10.47.21), in the section known
as the Bhramara-gita. When Uddhava came to Vrndavana, Srimati Radharani,
in complete separation from Krsna, sang like this.
Adi 6.69–70
TEXTS 69–70
TEXT
tan-sabara katha rahu, -- srimati radhika
saba haite sakalamse parama-adhika
tenho yanra dasi haina sevena carana
yanra prema-gune krsna baddha anuksana
SYNONYMS
tan-sabara -- of the gopis; katha -- talk; rahu -- let alone; srimati
radhika -- Srimati Radharani; saba haite -- than all of them; sakala-
amse -- in every respect; parama-adhika -- highly elevated; tenho -- She
also; yanra -- whose; dasi -- maidservant; haina -- becoming; sevena --
worships; carana -- the lotus feet; yanra -- whose; prema-gune --
because of loving attributes; krsna -- Lord Krsna; baddha -- obliged;
anuksana -- always.
TRANSLATION
What to speak of the other gopis, even Sri Radhika, who in every respect
is the most elevated of them all and who has bound Sri Krsna forever by
Her loving attributes, serves His feet as His maidservant.
Adi 6.71
TEXT 71
TEXT
ha natha ramana prestha
kvasi kvasi maha-bhuja
dasyas te krpanaya me
sakhe darsaya sannidhim
SYNONYMS
ha -- O; natha -- My Lord; ramana -- O My husband; prestha -- O My most
dear one; kva asi kva asi -- where are You, where are You; maha-bhuja --
O mighty-armed one; dasyah -- of the maidservant; te -- You; krpanayah --
very much aggrieved by Your absence; me -- to Me; sakhe -- O My friend;
darsaya -- show; sannidhim -- nearness to You.
TRANSLATION
"O My Lord, O My husband, O most dearly beloved! O mighty-armed Lord!
Where are You? Where are You? O My friend, reveal Yourself to Your
maidservant, who is very much aggrieved by Your absence."
PURPORT
This verse is quoted from Srimad-Bhagavatam (10.30.39). When the rasa
dance was going on in full swing, Krsna left all the gopis and took only
Srimati Radharani with Him. At that time all the gopis lamented, and
Srimati Radharani, being proud of Her position, requested Krsna to carry
Her wherever He liked. Then Krsna immediately disappeared from the scene,
and Srimati Radharani began to lament.
Adi 6.72
TEXT 72
TEXT
dvarakate rukminy-adi yateka mahisi
tanharao apanake mane krsna-dasi
SYNONYMS
dvarakate -- in Dvaraka-dhama; rukmini-adi -- headed by Rukmini; yateka -
- all of them; mahisi -- the queens; tanharao -- all of them also;
apanake -- themselves; mane -- consider; krsna-dasi -- maidservants of
Krsna.
TRANSLATION
In Dvaraka-dhama, all the queens, headed by Rukmini, also consider
themselves maidservants of Lord Krsna.
Adi 6.73
TEXT 73
TEXT
caidyaya marpayitum udyata-karmukesu
rajasv ajeya-bhata-sekharitanghri-renuh
ninye mrgendra iva bhagam ajavi-yuthat
tac chri-niketa-carano 'stu mamarcanaya
SYNONYMS
caidyaya -- unto Sisupala; ma -- me; arpayitum -- to deliver or to give
in charity; udyata -- upraised; karmukesu -- whose bows and arrows;
rajasu -- among the kings headed by Jarasandha; ajeya -- unconquerable;
bhata -- of the soldiers; sekharita-anghri-renuh -- the dust of whose
lotus feet is the crown; ninye -- forcibly took; mrga-indrah -- the lion;
iva -- like; bhagam -- the share; aja -- of the goats; avi -- and sheep;
yuthat -- from the midst; tat -- that; sri-niketa -- of the shelter of
the goddess of fortune; caranah -- the lotus feet; astu -- let there be;
mama -- my; arcanaya -- for worshiping .
TRANSLATION
"When Jarasandha and other kings, bows and arrows upraised, stood ready
to deliver me in charity to Sisupala, He forcibly took me from their
midst, as a lion takes its share of goats and sheep. The dust of His
lotus feet is therefore the crown of unconquerable soldiers. May those
lotus feet, which are the shelter of the goddess of fortune, be the
object of my worship."
PURPORT
This verse from Srimad-Bhagavatam (10.83.8) was spoken by Queen Rukmini.
Adi 6.74
TEXT 74
TEXT
tapas carantim ajnaya
sva-pada-sparsanasaya
sakhyopetyagrahit panim
saham tad-grha-marjani
SYNONYMS
tapah -- austerity; carantim -- performing; ajnaya -- knowing; sva-pada-
sparsana -- of touching His feet; asaya -- with the desire; sakhya --
with His friend Arjuna; upetya -- coming; agrahit -- accepted; panim --
my hand; sa -- that woman; aham -- I; tat -- His; grha-marjani -- keeper
of the home.
TRANSLATION
"Knowing me to be performing austerities with the desire to touch His
feet, He came with His friend Arjuna and accepted my hand. Yet I am but
a maidservant engaged in sweeping the floor of the house of Sri Krsna."
PURPORT
Like the previous verse, this verse appears in Srimad-Bhagavatam (10.83.
11) in connection with the meeting of the family ladies of the Kuru and
Yadu dynasties at Samanta-pancaka. At the time of that meeting, the
queen of Krsna named Kalindi spoke to Draupadi in this way.
Adi 6.75
TEXT 75
TEXT
atmaramasya tasyema
vayam vai grha-dasikah
sarva-sanga-nivrttyaddha
tapasa ca babhuvima
SYNONYMS
atmaramasya -- of the Supreme Personality of Godhead, who is satisfied
in Himself; tasya -- His; imah -- all; vayam -- we; vai -- certainly;
grha-dasikah -- the maidservants of the home; sarva -- all; sanga --
association; nivrttya -- fully bereft of; addha -- directly; tapasa --
on account of austerity; ca -- also; babhuvima -- we have become.
TRANSLATION
"Through austerity and through renunciation of all attachments, we have
become maidservants in the home of the Supreme Personality of Godhead,
who is satisfied in Himself."
PURPORT
During the same incident, this verse, quoted from Srimad-Bhagavatam (10.
83.39), was spoken to Draupadi by a queen of Krsna's named Laksmana.
Adi 6.76
TEXT 76
TEXT
anera ki katha, baladeva mahasaya
yanra bhava -- suddha-sakhya-vatsalyadi-maya
SYNONYMS
anera -- of others; ki katha -- what to speak; baladeva -- Lord Baladeva;
mahasaya -- the Supreme Personality; yanra -- His; bhava -- emotion;
suddha-sakhya -- pure friendship; vatsalya-adi-maya -- with a touch of
paternal love.
TRANSLATION
What to speak of others, even Lord Baladeva, the Supreme Personality of
Godhead, is full of emotions like pure friendship and paternal love.
PURPORT
Although Lord Baladeva appeared before the birth of Lord Krsna and is
therefore Krsna's worshipable elder brother, He used to act as Krsna's
eternal servitor. In the spiritual sky all the Vaikuntha planets are
predominated by the quadruple expansions of Krsna known as the catur-
vyuha. They are direct expansions from Baladeva. It is the singularity
of the Supreme Lord that everyone in the spiritual sky thinks himself a
servitor of the Lord. According to social convention one may be superior
to Krsna, but factually everyone engages in His service. Therefore in
the spiritual sky or the material sky, in all the different planets, no
one is able to supersede Lord Krsna or demand service from Him. On the
contrary, everyone engages in the service of Lord Krsna. As such, the
more a person engages in the service of the Lord, the more he is
important; and, conversely, the more one is bereft of the transcendental
service of Krsna, the more he invites the bad fortune of material
contamination. In the material world, although materialists want to
become one with God or compete with God, everyone directly or indirectly
engages in the service of the Lord. The more one is forgetful of the
service of Krsna, the more he is considered to be dying. Therefore, when
one develops pure Krsna consciousness, he immediately develops his
eternal servitorship to Krsna.
Adi 6.77
TEXT 77
TEXT
tenho apanake karena dasa-bhavana
krsna-dasa-bhava vinu ache kona jana
SYNONYMS
tenho -- He also; apanake -- Himself; karena -- does; dasa-bhavana --
considering a servant; krsna-dasa-bhava -- the conception of being a
servant of Krsna; vinu -- without; ache -- is; kona -- what; jana --
person.
TRANSLATION
He also considers Himself a servant of Lord Krsna. Indeed, who is there
who does not have this conception of being a servant of Lord Krsna?
Adi 6.78
TEXT 78
TEXT
sahasra-vadane yenho sesa-sankarsana
dasa deha dhari' kare krsnera sevana
SYNONYMS
sahasra-vadane -- with thousands of mouths; yenho -- one who; sesa-
sankarsana -- Lord Sesa, the incarnation of Sankarsana; dasa -- ten;
deha -- bodies; dhari' -- accepting; kare -- does; krsnera -- of Lord
Krsna; sevana -- service.
TRANSLATION
He who is Sesa, Sankarsana, with His thousands of mouths, serves Sri
Krsna by assuming ten forms.
Adi 6.79
TEXT 79
TEXT
ananta brahmande rudra -- sadasivera amsa
gunavatara tenho, sarva-deva-avatamsa
SYNONYMS
ananta -- unlimited; brahmande -- in the universes; rudra -- Lord Siva;
sadasivera amsa -- part and parcel of Sadasiva; guna-avatara -- an
incarnation of a quality; tenho -- he also; sarva-deva-avatamsa -- the
ornament of all the demigods.
TRANSLATION
Rudra, who is an expansion of Sadasiva and who appears in unlimited
universes, is also a gunavatara [qualitative incarnation] and is the
ornament of all the demigods in the endless universes.
PURPORT
There are eleven expansions of Rudra, or Lord Siva. They are as follows:
Ajaikapat, Ahibradhna, Virupaksa, Raivata, Hara, Bahurupa, Devasrestha
Tryambaka, Savitra, Jayanta, Pinaki and Aparajita. Besides these
expansions there are eight forms of Rudra called earth, water, fire, air,
sky, the sun, the moon and soma-yaji. Generally all these Rudras have
five faces, three eyes and ten arms. Sometimes it is found that Rudra is
compared to Brahma and considered a living entity. But when Rudra is
explained to be a partial expansion of the Supreme Personality of
Godhead, he is compared to Sesa. Lord Siva is therefore simultaneously
an expansion of Lord Visnu and, in his capacity for annihilating the
creation, one of the living entities. As an expansion of Lord Visnu he
is called Hara, and he is transcendental to the material qualities, but
when he is in touch with tamo-guna he appears contaminated by the
material modes of nature. This is explained in Srimad-Bhagavatam and the
Brahma-samhita. In Srimad-Bhagavatam, Tenth Canto, it is stated that
Lord Rudra is always associated with the material nature when she is in
the neutral, unmanifested stage, but when the modes of material nature
are agitated he associates with material nature from a distance. In the
Brahma-samhita the relationship between Visnu and Lord Siva is compared
to that between milk and yogurt. Milk is converted into yogurt by
certain additives, but although milk and yogurt have the same
ingredients, they have different functions. Similarly, Lord Siva is an
expansion of Lord Visnu, yet because of his taking part in the
annihilation of the cosmic manifestation, he is considered to be changed,
like milk converted into yogurt. In the Puranas it is found that Siva
appears sometimes from the heads of Brahma and sometimes from the head
of Visnu. The annihilator, Rudra, is born from Sankarsana and the
ultimate fire to burn the whole creation. In the Vayu Purana there is a
description of Sadasiva in one of the Vaikuntha planets. That Sadasiva
is a direct expansion of Lord Krsna's form for pastimes. It is said that
Sadasiva (Lord Sambhu) is an expansion from the Sadasiva in the
Vaikuntha planets (Lord Visnu) and that his consort, Mahamaya, is an
expansion of Rama-devi, or Laksmi. Mahamaya is the origin or birthplace
of material nature.
Adi 6.80
TEXT 80
TEXT
tenho karena krsnera dasya-pratyasa
nirantara kahe siva, ‘muni krsna-dasa'
SYNONYMS
tenho -- he; karena -- does; krsnera -- of Lord Krsna; dasya-pratyasa --
expectation of being a servant; nirantara -- constantly; kahe -- says;
siva -- Lord Siva; muni -- I; krsna-dasa -- a servant of Krsna.
TRANSLATION
He also desires only to be a servant of Lord Krsna. Sri Sadasiva always
says, "I am a servant of Lord Krsna."
Adi 6.81
TEXT 81
TEXT
krsna-preme unmatta, vihvala digambara
krsna-guna-lila gaya, nace nirantara
SYNONYMS
krsna-preme -- in ecstatic love of Krsna; unmatta -- almost mad; vihvala
-- overwhelmed; digambara -- without any dress; krsna -- of Lord Krsna;
guna -- attributes; lila -- pastimes; gaya -- chants; nace -- dances;
nirantara -- constantly.
TRANSLATION
Intoxicated by ecstatic love for Lord Krsna, he becomes overwhelmed and
incessantly dances without clothing and sings about Lord Krsna's
qualities and pastimes.
Adi 6.82
TEXT 82
TEXT
pita-mata-guru-sakha-bhava kene naya
krsna-premera svabhave dasya-bhava se karaya
SYNONYMS
pita -- father; mata -- mother; guru -- superior teacher; sakha --
friend; bhava -- the emotion; kene naya -- let it be; krsna-premera --
of love of Krsna; svabhave -- in a natural inclination; dasya bhava --
the emotion of becoming a servant; se -- that; karaya -- does.
TRANSLATION
All the emotions, whether those of father, mother, teacher or friend,
are full of sentiments of servitude. That is the nature of love of Krsna.
Adi 6.83
TEXT 83
TEXT
eka krsna -- sarva-sevya, jagat-isvara
ara yata saba, -- tanra sevakanucara
SYNONYMS
eka krsna -- one Lord Krsna; sarva-sevya -- worthy of being served by
all; jagat-isvara -- the Lord of the universe; ara yata saba -- all
others; tanra -- His; sevaka-anucara -- servants of the servants.
TRANSLATION
Lord Krsna, the one master and the Lord of the universe, is worthy of
being served by everyone. Indeed, everyone is but a servant of His
servants.
Adi 6.84
TEXT 84
TEXT
sei krsna avatirna -- caitanya-isvara
ataeva ara saba, -- tanhara kinkara
SYNONYMS
sei -- that; krsna -- Lord Krsna; avatirna -- descended; caitanya-isvara
-- Lord Caitanya, the Supreme Personality of Godhead; ataeva --
therefore; ara -- others; saba -- all; tanhara kinkara -- His servants.
TRANSLATION
That same Lord Krsna has descended as Lord Caitanya, the Supreme
Personality of Godhead. Everyone, therefore, is His servant.
Adi 6.85
TEXT 85
TEXT
keha mane, keha na mane, saba tanra dasa
ye na mane, tara haya sei pape nasa
SYNONYMS
keha mane -- someone accepts; keha na mane -- someone does not accept;
saba tanra dasa -- all His servants; ye na mane -- one who does not
accept; tara -- of him; haya -- there is; sei -- that; pape -- in sinful
activity; nasa -- annihilation.
TRANSLATION
Some accept Him whereas others do not, yet everyone is His servant. One
who does not accept Him, however, will be ruined by his sinful
activities.
PURPORT
When a living entity forgets his constitutional position, he prepares
himself to be an enjoyer of the material resources. Sometimes he is also
misguided by the thought that service to the Supreme Personality of
Godhead is not absolute engagement. In other words, he thinks that there
are many other engagements for a living entity besides the service of
the Lord. Such a foolish person does not know that in any position he
either directly or indirectly engages in activities of service to the
Supreme Lord. Actually, if a person does not engage in the service of
the Lord, all inauspicious activities encumber him because service to
the Supreme Lord, Lord Caitanya, is the constitutional position of the
infinitesimal living entities. Because the living entity is
infinitesimal, the allurement of material enjoyment attracts him, and he
tries to enjoy matter, forgetting his constitutional position. But when
his dormant Krsna consciousness is awakened, he no longer engages in the
service of matter but engages in the service of the Lord. In other words,
when one is forgetful of his constitutional position, he appears in the
position of the lord of material nature. Even at that time he remains a
servant of the Supreme Lord, but in an unqualified or contaminated state.
Adi 6.86
TEXT 86
TEXT
caitanyera dasa muni, caitanyera dasa
caitanyera dasa muni, tanra dasera dasa
SYNONYMS
caitanyera -- of Lord Sri Caitanya Mahaprabhu; dasa -- servant; muni --
I; caitanyera dasa -- a servant of Lord Caitanya; caitanyera dasa muni --
I am a servant of Caitanya Mahaprabhu; tanra dasera dasa -- a servant
of His servant.
TRANSLATION
"I am a servant of Lord Caitanya, a servant of Lord Caitanya. I am a
servant of Lord Caitanya, and a servant of His servants."
Adi 6.87
TEXT 87
TEXT
eta bali' nace, gaya, hunkara gambhira
ksaneke vasila acarya haina susthira
SYNONYMS
eta bali' -- saying this; nace -- dances; gaya -- sings; hunkara -- loud
vibrations; gambhira -- deep; ksaneke -- in a moment; vasila -- sits
down; acarya -- Advaita Acarya; haina su-sthira -- being very patient.
TRANSLATION
Saying this, Advaita Prabhu dances and loudly sings. Then at the next
moment He quietly sits down.
Adi 6.88
TEXT 88
TEXT
bhakta-abhimana mula sri-balarame
sei bhave anugata tanra amsa-gane
SYNONYMS
bhakta-abhimana -- to think oneself a devotee; mula -- original; sri-
balarame -- in Lord Balarama; sei bhave -- in that ecstasy; anugata --
followers; tanra amsa-gane -- all His parts and parcels.
TRANSLATION
The source of the sentiment of servitude is indeed Lord Balarama. The
plenary expansions who follow Him are all influenced by that ecstasy.
Adi 6.89
TEXT 89
TEXT
tanra avatara eka sri-sankarsana
bhakta bali' abhimana kare sarva-ksana
SYNONYMS
tanra avatara -- His incarnation; eka -- one; sri-sankarsana -- Lord
Sankarsana; bhakta bali' -- as a devotee; abhimana -- conception; kare --
does; sarva-ksana -- always.
TRANSLATION
Lord Sankarsana, who is one of His incarnations, always considers
Himself a devotee.
Adi 6.90
TEXT 90
TEXT
tanra avatara ana sri-yuta laksmana
sri-ramera dasya tinho kaila anuksana
SYNONYMS
tanra avatara -- His incarnation; ana -- another; sri-yuta -- with all
beauty and opulence; laksmana -- Lord Laksmana; sri-ramera -- of
Ramacandra; dasya -- servitude; tinho -- He; kaila -- did; anuksana --
always.
TRANSLATION
Another of His incarnations, Laksmana, who is very beautiful and opulent,
always serves Lord Rama.
Adi 6.91
TEXT 91
TEXT
sankarsana-avatara karanabdhi-sayi
tanhara hrdaye bhakta-bhava anuyayi
SYNONYMS
sankarsana-avatara -- an incarnation of Lord Sankarsana; karana-abdhi-
sayi -- Lord Visnu lying on the Causal Ocean; tanhara -- His; hrdaye --
in the heart; bhakta-bhava -- the emotion of being a devotee; anuyayi --
accordingly.
TRANSLATION
The Visnu who lies on the Causal Ocean is an incarnation of Lord
Sankarsana, and, accordingly, the emotion of being a devotee is always
present in His heart.
Adi 6.92
TEXT 92
TEXT
tanhara prakasa-bheda, advaita-acarya
kaya-mano-vakye tanra bhakti sada karya
SYNONYMS
tanhara -- His; prakasa-bheda -- separate expansion; advaita-acarya --
Advaita Acarya; kaya-manah-vakye -- by His body, mind and words; tanra --
His; bhakti -- devotion; sada -- always; karya -- occupational duty.
TRANSLATION
Advaita Acarya is a separate expansion of Him. He always engages in
devotional service with His thoughts, words and actions.
Adi 6.93
TEXT 93
TEXT
vakye kahe, ‘muni caitanyera anucara'
muni tanra bhakta -- mane bhave nirantara
SYNONYMS
vakye -- by words; kahe -- He says; muni -- I am; caitanyera anucara --
a follower of Lord Sri Caitanya Mahaprabhu; muni -- I; tanra -- His;
bhakta -- devotee; mane -- in His mind; bhave -- in this condition;
nirantara -- always.
TRANSLATION
By His words He declares, "I am a servant of Lord Caitanya." Thus with
His mind He always thinks, "I am His devotee."
Adi 6.94
TEXT 94
TEXT
jala-tulasi diya kare kayate sevana
bhakti pracariya saba tarila bhuvana
SYNONYMS
jala-tulasi -- Ganges water and tulasi leaves; diya -- offering together;
kare -- does; kayate -- with the body; sevana -- worship; bhakti -- the
cult of devotional service; pracariya -- preaching; saba -- all; tarila -
- delivered; bhuvana -- the universe.
TRANSLATION
With His body He worshiped the Lord by offering Ganges water and tulasi
leaves, and by preaching devotional service He delivered the entire
universe.
Adi 6.95
TEXT 95
TEXT
prthivi dharena yei sesa-sankarsana
kaya-vyuha kari' karena krsnera sevana
SYNONYMS
prthivi -- planets; dharena -- holds; yei -- that one who; sesa-
sankarsana -- Lord Sesa Sankarsana; kaya-vyuha kari' -- expanding
Himself in different bodies; karena -- does; krsnera sevana -- service
to Lord Krsna.
TRANSLATION
Sesa Sankarsana, who holds all the planets on His heads, expands Himself
in different bodies to render service to Lord Krsna.
Adi 6.96
TEXT 96
TEXT
ei saba haya sri-krsnera avatara
nirantara dekhi sabara bhaktira acara
SYNONYMS
ei saba -- all of them; haya -- are; sri-krsnera avatara -- incarnations
of Lord Krsna; nirantara -- constantly; dekhi -- I see; sabara -- of all;
bhaktira acara -- behavior as devotees.
TRANSLATION
These are all incarnations of Lord Krsna, yet we always find that they
act as devotees.
Adi 6.97
TEXT 97
TEXT
e-sabake sastre kahe ‘bhakta-avatara'
‘bhakta-avatara'-pada upari sabara
SYNONYMS
e-sabake -- all of them; sastre -- the scriptures; kahe -- say; bhakta-
avatara -- incarnations as devotees; bhakta-avatara -- of such an
incarnation as a devotee; pada -- the position; upari sabara -- above
all other positions.
TRANSLATION
The scriptures call them incarnations as devotees [bhakta-avatara]. The
position of being such an incarnation is above all others.
PURPORT
The Supreme Personality of Godhead appears in different incarnations,
but His appearance in the role of a devotee is more beneficial to the
conditioned souls than the other incarnations, with all their opulences.
Sometimes a conditioned soul is bewildered when he tries to understand
the incarnation of Godhead with full opulence. Lord Krsna appeared and
performed many uncommon activities, and some materialists misunderstood
Him, but in His appearance as Lord Caitanya He did not show much of His
opulences, and therefore fewer conditioned souls were bewildered.
Misunderstanding the Lord, many fools consider themselves incarnations
of the Supreme Personality of Godhead, but the result is that after
leaving the material body they enter the species of jackals. Persons who
cannot understand the real significance of an incarnation must attain
such lower species of life as punishment. Conditioned souls who are
puffed up by false egoism and who try to become one with the Supreme
Lord become Mayavadis.
Adi 6.98
TEXT 98
TEXT
eka-matra ‘amsi' -- krsna, ‘amsa' -- avatara
amsi amse dekhi jyestha-kanistha-acara
SYNONYMS
eka-matra -- only one; amsi -- source of all incarnations; krsna -- Lord
Krsna; amsa -- of the part; avatara -- incarnations; amsi -- is the
source of all incarnations; amse -- in the incarnation; dekhi -- we can
see; jyestha -- as superior; kanistha -- and inferior; acara -- behavior.
TRANSLATION
Lord Krsna is the source of all incarnations, and all others are His
parts or partial incarnations. We find that the whole and the part
behave as superior and inferior.
Adi 6.99
TEXT 99
TEXT
jyestha-bhave amsite haya prabhu-jnana
kanistha-bhave apanate bhakta-abhimana
SYNONYMS
jyestha-bhave -- in the emotion of being superior; amsite -- in the
original source of all incarnations; haya -- there is; prabhu-jnana --
knowledge as master; kanistha-bhave -- in an inferior conception;
apanate -- in Himself; bhakta-abhimana -- the conception of being a
devotee.
TRANSLATION
The source of all incarnations has the emotions of a superior when He
considers Himself the master, and He has the emotions of an inferior
when He considers Himself a devotee.
PURPORT
A fraction of a particular thing is called a part, and that from which
the fraction is distinguished is called the whole. Therefore the
fraction, or part, is included within the whole. The Lord is the whole,
and the devotee is the part or fractional part. That is the relationship
between the Lord and the devotee. There are also gradations of devotees,
who are calculated as greater or lesser. When a devotee is great he is
called prabhu, and when he is lesser he is called bhakta, or a devotee.
The supreme whole is Krsna, and Baladeva and all Visnu incarnations are
His fractions. Lord Krsna is therefore conscious of His superior
position, and all Visnu incarnations are conscious of Their positions as
devotees.
Adi 6.100
TEXT 100
TEXT
krsnera samata haite bada bhakta-pada
atma haite krsnera bhakta haya premaspada
SYNONYMS
krsnera -- with Lord Krsna; samata -- equality; haite -- than this; bada
-- greater; bhakta-pada -- the position of a devotee; atma haite -- than
His own self; krsnera -- of Lord Krsna; bhakta -- a devotee; haya -- is;
prema-aspada -- the object of love.
TRANSLATION
The position of being a devotee is higher than that of equality with
Lord Krsna, for the devotees are dearer to Lord Krsna than His own self.
PURPORT
The conception of oneness with the Supreme Personality of Godhead is
inferior to that of eternal service to the Lord because Lord Krsna is
more affectionate to devotees than to His personal self. In Srimad-
Bhagavatam (9.4.68) the Lord clearly says:
sadhavo hrdayam mahyam
sadhunam hrdayam tv aham
mad anyat te na jananti
naham tebhyo manag api
"The devotees are My heart, and I am the heart of My devotees. My
devotees do not know anyone but Me; similarly, I do not know anyone but
My devotees." This is the intimate relationship between the Lord and His
devotees.
Adi 6.101
TEXT 101
TEXT
atma haite krsna bhakte bada kari' mane
ihate bahuta sastra-vacana pramane
SYNONYMS
atma haite -- than His own self; krsna -- Lord Krsna; bhakte -- His
devotee; bada kari' mane -- accepts as greater; ihate -- in this
connection; bahuta -- many; sastra-vacana -- quotations from revealed
scripture; pramane -- evidences.
TRANSLATION
Lord Krsna considers His devotees greater than Himself. In this
connection the scriptures provide an abundance of evidence.
Adi 6.102
TEXT 102
TEXT
na tatha me priya-tama
atma-yonir na sankarah
na ca sankarsano na srir
naivatma ca yatha bhavan
SYNONYMS
na tatha -- not so much; me -- My; priya-tamah -- dearmost; atma-yonih --
Lord Brahma; na sankarah -- nor Sankara (Lord Siva); na ca -- nor;
sankarsanah -- Lord Sankarsana; na -- nor; srih -- the goddess of
fortune; na -- nor; eva -- certainly; atma -- My self; ca -- and; yatha -
- as; bhavan -- you.
TRANSLATION
"O Uddhava! Neither Brahma, nor Sankara, nor Sankarsana, nor Laksmi, nor
even My own self is as dear to Me as you."
PURPORT
This text is from Srimad-Bhagavatam (11.14.15).
Adi 6.103
TEXT 103
TEXT
krsna-samye nahe tanra madhuryasvadana
bhakta-bhave kare tanra madhurya carvana
SYNONYMS
krsna-samye -- on an equal level with Krsna; nahe -- not; tanra -- His;
madhurya-asvadana -- relishing the sweetness; bhakta-bhave -- as a
devotee; kare -- does; tanra -- His; madhurya carvana -- chewing of the
sweetness.
TRANSLATION
The sweetness of Lord Krsna is not to be tasted by those who consider
themselves equal to Krsna. It is to be tasted only through the sentiment
of servitude.
Adi 6.104
TEXT 104
TEXT
sastrera siddhanta ei, -- vijnera anubhava
mudha-loka nahi jane bhavera vaibhava
SYNONYMS
sastrera -- of the revealed scriptures; siddhanta -- conclusion; ei --
this; vijnera anubhava -- realization by experienced devotees; mudha-
loka -- fools and rascals; nahi jane -- do not know; bhavera vaibhava --
devotional opulences.
TRANSLATION
This conclusion of the revealed scriptures is also the realization of
experienced devotees. Fools and rascals, however, cannot understand the
opulences of devotional emotions.
PURPORT
When a person is liberated in the sarupya form of liberation, having a
spiritual form exactly like Visnu, it is not possible for him to relish
the relationship of Krsna's personal associates in their exchanges of
mellows. The devotees of Krsna, however, in their loving relationships
with Krsna, sometimes forget their own identities; sometimes they think
themselves one with Krsna and yet relish still greater transcendental
mellow in that way. People in general, because of their foolishness only,
try to become masters of everything, forgetting the transcendental
mellow of servitorship to the Lord. When a person is actually advanced
in spiritual understanding, however, he can accept the transcendental
servitorship of the Lord without hesitation.
Adi 6.105–106
TEXTS 105–106
TEXT
bhakta-bhava angikari' balarama, laksmana
advaita, nityananda, sesa, sankarsana
krsnera madhurya-rasamrta kare pana
sei sukhe matta, kichu nahi jane ana
SYNONYMS
bhakta-bhava -- the conception of being a devotee; angikari' --
accepting; balarama -- Lord Balarama; laksmana -- Lord Laksmana; advaita
-- Advaita Acarya; nityananda -- Lord Nityananda; sesa -- Lord Sesa;
sankarsana -- Lord Sankarsana; krsnera -- of Lord Krsna; madhurya --
transcendental bliss; rasa-amrta -- the nectar of such a taste; kare
pana -- they drink; sei sukhe -- in such happiness; matta -- mad; kichu -
- anything; nahi -- do not; jane -- know; ana -- else.
TRANSLATION
Baladeva, Laksmana, Advaita Acarya, Lord Nityananda, Lord Sesa and Lord
Sankarsana taste the nectarean mellows of the transcendental bliss of
Lord Krsna by recognizing Themselves as being His devotees and servants.
They are all mad with that happiness, and they know nothing else.
Adi 6.107
TEXT 107
TEXT
anyera achuk karya, apane sri-krsna
apana-madhurya-pane ha-ila satrsna
SYNONYMS
anyera -- of others; achuk -- let be; karya -- the business; apane --
personally; sri-krsna -- Lord Sri Krsna; apana-madhurya -- personal
sweetness; pane -- in drinking; ha-ila -- became; sa-trsna -- very eager.
TRANSLATION
What to speak of others, even Lord Krsna Himself becomes thirsty to
taste His own sweetness.
Adi 6.108
TEXT 108
TEXT
sva-madhurya asvadite karena yatana
bhakta-bhava vinu nahe taha asvadana
SYNONYMS
sva-madhurya -- the sweetness of Himself; asvadite -- to taste; karena
yatana -- makes endeavors; bhakta-bhava -- the emotion of being a
devotee; vinu -- without; nahe -- there is not; taha -- that; asvadana --
tasting.
TRANSLATION
He tries to taste His own sweetness, but He cannot do so without
accepting the emotions of a devotee.
PURPORT
Lord Sri Krsna wanted to relish the transcendental mellow of a devotee,
and therefore He accepted the role of a devotee by appearing as Sri
Krsna Caitanya Mahaprabhu.
Adi 6.109
TEXT 109
TEXT
bhakta-bhava angikari' haila avatirna
sri-krsna-caitanya-rupe sarva-bhave purna
SYNONYMS
bhakta-bhava -- the ecstasy of being a devotee; angikari' -- accepting;
haila -- became; avatirna -- incarnated; sri-krsna-caitanya-rupe -- in
the form of Lord Sri Krsna Caitanya; sarva-bhave purna -- complete in
every respect.
TRANSLATION
Therefore Lord Krsna accepted the position of a devotee and descended in
the form of Lord Caitanya, who is complete in every respect.
Adi 6.110
TEXT 110
TEXT
nana-bhakta-bhave karena sva-madhurya pana
purve kariyachi ei siddhanta vyakhyana
SYNONYMS
nana-bhakta-bhave -- various emotions of a devotee; karena -- does; sva-
madhurya pana -- drinking the sweetness of Himself; purve -- formerly;
kariyachi -- I discussed; ei -- this; siddhanta -- conclusion; vyakhyana
-- the explanation.
TRANSLATION
He tastes His own sweetness through the various emotions of a devotee. I
have formerly explained this conclusion.
PURPORT
Lord Caitanya, who is known as Sri Gaurahari, is complete in relishing
all the different mellows, namely neutrality, servitorship, fraternity,
parental affection and conjugal love. By accepting the ecstasy of
different grades of devotees, He is complete in relishing all the
mellows of these relationships.
Adi 6.111
TEXT 111
TEXT
avatara-ganera bhakta-bhave adhikara
bhakta-bhava haite adhika sukha nahi ara
SYNONYMS
avatara-ganera -- of all the incarnations; bhakta-bhave -- in the
emotion of a devotee; adhikara -- there is the right; bhakta-bhava --
the emotion of being a devotee; haite -- than; adhika -- greater; sukha -
- happiness; nahi -- not; ara -- any other.
TRANSLATION
All the incarnations are entitled to the emotions of devotees. There is
no higher bliss than this.
PURPORT
All the different incarnations of Lord Visnu have the right to play the
roles of servitors of Lord Krsna by descending as devotees. When an
incarnation gives up the understanding of His Godhood and plays the part
of a servitor, He enjoys a greater taste of transcendental mellows than
when He plays the part of the Supreme Personality of Godhead.
Adi 6.112
TEXT 112
TEXT
mula bhakta-avatara sri-sankarsana
bhakta-avatara tanhi advaite ganana
SYNONYMS
mula -- original; bhakta -- of a devotee; avatara -- incarnation; sri-
sankarsana -- Lord Sri Sankarsana; bhakta-avatara -- the incarnation of
a devotee; tanhi -- as that; advaite -- Advaita Acarya; ganana --
counting.
TRANSLATION
The original bhakta-avatara is Sankarsana. Sri Advaita is counted among
such incarnations.
PURPORT
Although Sri Advaita Prabhu belongs to the Visnu category, He displays
servitorship to Lord Caitanya Mahaprabhu as one of His associates. When
Lord Visnu appears as a servitor, He is called an incarnation of a
devotee of Lord Krsna. Sri Sankarsana, who is an incarnation of Visnu in
the spiritual sky known as the greater Vaikuntha, is the chief of the
quadruple incarnations and is the original incarnation of a devotee.
Lord Maha-Visnu, who is lying on the Causal Ocean, is a manifestation of
Sankarsana. He is the original Personality of Godhead who glances over
the material and efficient causes of the cosmic manifestation. Advaita
Prabhu is accepted as an incarnation of Maha-Visnu. All the plenary
manifestations of Sankarsana are indirect expansions of Lord Krsna. That
consideration also makes Advaita Prabhu an eternal servitor of Gaura
Krsna. Therefore He is accepted as a devotee incarnation.
Adi 6.113
TEXT 113
TEXT
advaita-acarya gosanira mahima apara
yanhara hunkare kaila caitanyavatara
SYNONYMS
advaita-acarya -- Advaita Acarya; gosanira -- of the Lord; mahima apara -
- unlimited glories; yanhara -- of whom; hunkare -- by the vibration;
kaila -- brought; caitanya-avatara -- the incarnation of Lord Caitanya.
TRANSLATION
The glories of Sri Advaita Acarya are boundless, for His sincere
vibrations brought about Lord Caitanya's descent upon this earth.
Adi 6.114
TEXT 114
TEXT
sankirtana pracariya saba jagat tarila
advaita-prasade loka prema-dhana paila
SYNONYMS
sankirtana pracariya -- by preaching the cult of sankirtana; saba -- all;
jagat -- the universe; tarila -- delivered; advaita-prasade -- by the
mercy of Advaita Acarya; loka -- all people; prema-dhana paila --
received the treasure of loving God.
TRANSLATION
He liberated the universe by preaching sankirtana. Thus the people of
the world received the treasure of love of Godhead through the mercy of
Sri Advaita.
Adi 6.115
TEXT 115
TEXT
advaita-mahima ananta ke pare kahite
sei likhi, yei suni mahajana haite
SYNONYMS
advaita-mahima -- the glories of Advaita Acarya; ananta -- unlimited; ke
-- who; pare -- is able; kahite -- to say; sei -- that; likhi -- I write;
yei -- whatever; suni -- I hear; mahajana haite -- from authority.
TRANSLATION
Who can describe the unlimited glories of Advaita Acarya? I write here
as much as I have known from great authorities.
Adi 6.116
TEXT 116
TEXT
acarya-carane mora koti namaskara
ithe kichu aparadha na labe amara
SYNONYMS
acarya-carane -- at the lotus feet of Advaita Acarya; mora -- my; koti
namaskara -- offering obeisances ten million times; ithe -- in this
connection; kichu -- some; aparadha -- offense; na labe -- please do not
take; amara -- my.
TRANSLATION
I offer my obeisances ten million times to the lotus feet of Sri Advaita
Acarya. Please do not take offense at this.
Adi 6.117
TEXT 117
TEXT
tomara mahima -- koti-samudra agadha
tahara iyatta kahi, -- e bada aparadha
SYNONYMS
tomara mahima -- Your glories; koti-samudra agadha -- as unfathomable as
the millions of seas and oceans; tahara -- of that; iyatta -- the
measure; kahi -- I say; e -- this; bada -- great; aparadha -- offense.
TRANSLATION
Your glories are as fathomless as millions of oceans and seas. Speaking
of its measure is a great offense indeed.
Adi 6.118
TEXT 118
TEXT
jaya jaya jaya sri-advaita acarya
jaya jaya sri-caitanya, nityananda arya
SYNONYMS
jaya jaya -- all glories; jaya -- all glories; sri-advaita acarya -- to
Sri Advaita Acarya; jaya jaya -- all glories; sri-caitanya -- to Lord
Sri Caitanya Mahaprabhu; nityananda -- Lord Nityananda; arya -- the
superior.
TRANSLATION
All glories, all glories to Sri Advaita Acarya! All glories to Lord
Caitanya Mahaprabhu and the superior Lord Nityananda!
Adi 6.119
TEXT 119
TEXT
dui sloke kahila advaita-tattva-nirupana
panca-tattvera vicara kichu suna, bhakta-gana
SYNONYMS
dui sloke -- in two verses; kahila -- described; advaita -- Advaita;
tattva-nirupana -- ascertaining the truth; panca-tattvera -- of the five
truths; vicara -- consideration; kichu -- something; suna -- please hear;
bhakta-gana -- O devotees.
TRANSLATION
Thus in two verses I have described the truth concerning Advaita Acarya.
Now, O devotees, please hear about the five truths [panca-tattva].
Adi 6.120
TEXT 120
TEXT
sri-rupa-raghunatha-pade yara asa
caitanya-caritamrta kahe krsnadasa
SYNONYMS
sri-rupa -- Srila Rupa Gosvami; raghunatha -- Srila Raghunatha dasa
Gosvami; pade -- at the lotus feet; yara -- whose; asa -- expectation;
Caitanya-caritamrta -- the book named Caitanya-caritamrta; kahe --
describes; krsna-dasa -- Srila Krsnadasa Kaviraja Gosvami.
TRANSLATION
Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always
desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta,
following in their footsteps.
Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, Adi-lila,
Sixth Chapter, describing the glories of Sri Advaita Acarya.
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Adi 6: The Glories of Sri Advaita Acarya
Chapter 6:
The Glories of Sri Advaita Acarya
The truth of Advaita Acarya has been described in two verses. It is said
that material nature has two features, namely the material cause and the
efficient cause. The efficient causal activities are caused by Maha-
Visnu, and the material causal activities are caused by another form of
Maha-Visnu, known as Advaita. That Advaita, the superintendent of the
cosmic manifestation, has descended in the form of Advaita Acarya to
associate with Lord Caitanya. When He is addressed as the servitor of
Lord Caitanya, His glories are magnified because unless one is
invigorated by this mentality of servitorship one cannot understand the
mellows derived from devotional service to the Supreme Lord, Krsna.
Adi 6.1
TEXT 1
TEXT
vande tam srimad-advaita-
caryam adbhuta-cestitam
yasya prasadad ajno 'pi
tat-svarupam nirupayet
SYNONYMS
vande -- I offer my respectful obeisances; tam -- unto Him; srimat --
with all opulences; advaita-acaryam -- Sri Advaita Acarya; adbhuta-
cestitam -- whose activities are wonderful; yasya -- of whom; prasadat --
by the mercy; ajnah api -- even a foolish person; tat-svarupam -- His
characteristics; nirupayet -- may describe.
TRANSLATION
I offer my respectful obeisances to Sri Advaita Acarya, whose activities
are all wonderful. By His mercy, even a foolish person can describe His
characteristics.
Adi 6.2
TEXT 2
TEXT
jaya jaya sri-caitanya jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda
SYNONYMS
jaya jaya -- all glories; sri-caitanya -- to Lord Sri Caitanya
Mahaprabhu; jaya -- all glories; nityananda -- to Lord Nityananda; jaya
advaita-candra -- all glories to Advaita Acarya; jaya gaura-bhakta-vrnda
-- all glories to the devotees of Sri Caitanya Mahaprabhu.
TRANSLATION
All glories to Lord Sri Caitanya Mahaprabhu! All glories to Lord
Nityananda! All glories to Advaita Acarya! And all glories to all the
devotees of Lord Sri Caitanya Mahaprabhu!
Adi 6.3
TEXT 3
TEXT
panca sloke kahila sri-nityananda-tattva
sloka-dvaye kahi advaitacaryera mahattva
SYNONYMS
panca sloke -- in five verses; kahila -- described; sri-nityananda-
tattva -- the truth of Sri Nityananda; sloka-dvaye -- in two verses;
kahi -- I describe; advaita-acaryera -- of Advaita Acarya; mahattva --
the glories.
TRANSLATION
In five verses I have described the principle of Lord Nityananda. Then
in the following two verses I describe the glories of Sri Advaita Acarya.
Adi 6.4
TEXT 4
TEXT
maha-visnur jagat-karta
mayaya yah srjaty adah
tasyavatara evayam
advaitacarya isvarah
SYNONYMS
maha-visnuh -- Maha-Visnu, the resting place of the efficient cause;
jagat-karta -- the creator of the cosmic world; mayaya -- by the
illusory energy; yah -- who; srjati -- creates; adah -- that universe;
tasya -- His; avatarah -- incarnation; eva -- certainly; ayam -- this;
advaita-acaryah -- Advaita Acarya; isvarah -- the Supreme Lord, the
resting place of the material cause.
TRANSLATION
Lord Advaita Acarya is the incarnation of Maha-Visnu, whose main
function is to create the cosmic world through the actions of maya.
Adi 6.5
TEXT 5
TEXT
advaitam harinadvaitad
acaryam bhakti-samsanat
bhaktavataram isam tam
advaitacaryam asraye
SYNONYMS
advaitam -- known as Advaita; harina -- with Lord Hari; advaitat -- from
being nondifferent; acaryam -- known as Acarya; bhakti-samsanat -- from
the propagation of devotional service to Sri Krsna; bhakta-avataram --
the incarnation as a devotee; isam -- to the Supreme Lord; tam -- to Him;
advaita-acaryam -- to Advaita Acarya; asraye -- I surrender.
TRANSLATION
Because He is nondifferent from Hari, the Supreme Lord, He is called
Advaita, and because He propagates the cult of devotion, He is called
Acarya. He is the Lord and the incarnation of the Lord's devotee.
Therefore I take shelter of Him.
Adi 6.6
TEXT 6
TEXT
advaita-acarya gosani saksat isvara
yanhara mahima nahe jivera gocara
SYNONYMS
advaita-acarya -- Advaita Acarya; gosani -- the Lord; saksat isvara --
directly the Supreme Personality of Godhead; yanhara mahima -- whose
glories; nahe -- not; jivera gocara -- within the reach of the
understanding of ordinary living beings.
TRANSLATION
Sri Advaita Acarya is indeed directly the Supreme Personality of Godhead
Himself. His glory is beyond the conception of ordinary living beings.
Adi 6.7
TEXT 7
TEXT
maha-visnu srsti karena jagad-adi karya
tanra avatara saksat advaita acarya
SYNONYMS
maha-visnu -- the original Visnu; srsti -- creation; karena -- does;
jagat-adi -- the material world; karya -- the occupation; tanra -- His;
avatara -- incarnation; saksat -- directly; advaita acarya -- Prabhu
Advaita Acarya.
TRANSLATION
Maha-Visnu performs all the functions for the creation of the universes.
Sri Advaita Acarya is His direct incarnation.
Adi 6.8
TEXT 8
TEXT
ye purusa srsti-sthiti karena mayaya
ananta brahmanda srsti karena lilaya
SYNONYMS
ye purusa -- that personality who; srsti-sthiti -- creation and
maintenance; karena -- performs; mayaya -- through the external energy;
ananta brahmanda -- unlimited universes; srsti -- creation; karena --
does; lilaya -- by pastimes.
TRANSLATION
That purusa creates and maintains with His external energy. He creates
innumerable universes in His pastimes.
Adi 6.9
TEXT 9
TEXT
icchaya ananta murti karena prakasa
eka eka murte karena brahmande pravesa
SYNONYMS
icchaya -- by His will; ananta murti -- unlimited forms; karena -- does;
prakasa -- manifestation; eka eka -- each and every; murte -- form;
karena -- does; brahmande -- within the universe; pravesa -- entrance.
TRANSLATION
By His will He manifests Himself in unlimited forms, in which He enters
each and every universe.
Adi 6.10
TEXT 10
TEXT
se purusera amsa -- advaita, nahi kichu bheda
sarira-visesa tanra -- nahika viccheda
SYNONYMS
se -- that; purusera -- of the Lord; amsa -- part; advaita -- Advaita
Acarya; nahi -- not; kichu -- any; bheda -- difference; sarira-visesa --
another specific transcendental body; tanra -- of Him; nahika viccheda --
there is no separation.
TRANSLATION
Sri Advaita Acarya is a plenary part of that purusa and so is not
different from Him. Indeed, Sri Advaita Acarya is not separate but is
another form of that purusa.
Adi 6.11
TEXT 11
TEXT
sahaya karena tanra la-iya ‘pradhana'
koti brahmanda karena icchaya nirmana
SYNONYMS
sahaya karena -- He helps; tanra -- His; la-iya -- with; pradhana -- the
material energy; koti-brahmanda -- millions of universes; karena -- does;
icchaya -- only by the will; nirmana -- creation.
TRANSLATION
He [Advaita Acarya] helps in the pastimes of the purusa, with whose
material energy and by whose will He creates innumerable universes.
Adi 6.12
TEXT 12
TEXT
jagat-mangala advaita, mangala-guna-dhama
mangala-caritra sada, ‘mangala' yanra nama
SYNONYMS
jagat-mangala -- all-auspicious for the world; advaita -- Advaita Acarya;
mangala-guna-dhama -- the reservoir of all auspicious attributes;
mangala-caritra -- all characteristics are auspicious; sada -- always;
mangala -- auspicious; yanra nama -- whose name.
TRANSLATION
Being a reservoir of all auspicious attributes, Sri Advaita Acarya is
all-auspicious for the world. His characteristics, activities and name
are always auspicious.
PURPORT
Sri Advaita Prabhu, who is an incarnation of Maha-Visnu, is an acarya,
or teacher. All His activities and all the other activities of Visnu are
auspicious. Anyone who can view the all-auspiciousness in the pastimes
of Lord Visnu also becomes auspicious simultaneously. Therefore, since
Lord Visnu is the fountainhead of auspiciousness, anyone who is
attracted by the devotional service of Lord Visnu can render the
greatest service to human society. Rejected persons of the material
world who refuse to understand pure devotional service as the eternal
function of the living entities, and as actual liberation of the living
being from conditioned life, become bereft of all devotional service
because of their poor fund of knowledge.
In the teachings of Advaita Prabhu there is no question of fruitive
activities or impersonal liberation. Bewildered by the spell of the
material energy, however, persons who could not understand that Advaita
Prabhu is nondifferent from Visnu wanted to follow Him with their
impersonal conceptions. The attempt of Advaita Prabhu to punish them is
also auspicious. Lord Visnu and His activities can bestow all good
fortune, directly and indirectly. In other words, being favored by Lord
Visnu and being punished by Lord Visnu are one and the same because all
the activities of Visnu are absolute. According to some, Mangala was
another name of Advaita Prabhu. As the causal incarnation, or Lord Visnu'
s incarnation for a particular occasion, He is the supply agent or
ingredient in material nature. However, He is never to be considered
material. All His activities are spiritual. Anyone who hears about and
glorifies Him becomes glorified himself, for such activities free one
from all kinds of misfortune. One should not invest any material
contamination or impersonalism in the Visnu form. Everyone should try to
understand the real identity of Lord Visnu, for by such knowledge one
can attain the highest stage of perfection.
Adi 6.13
TEXT 13
TEXT
koti amsa, koti sakti, koti avatara
eta lana srje purusa sakala samsara
SYNONYMS
koti amsa -- millions of parts and parcels; koti sakti -- millions and
millions of energies; koti avatara -- millions upon millions of
incarnations; eta -- all this; lana -- taking; srje -- creates; purusa --
the original person, Maha-Visnu; sakala samsara -- all the material
world.
TRANSLATION
Maha-Visnu creates the entire material world with millions of His parts,
energies and incarnations.
Adi 6.14–15
TEXTS 14–15
TEXT
maya yaiche dui amsa -- ‘nimitta', ‘upadana'
maya -- ‘nimitta'-hetu, upadana -- ‘pradhana'
purusa isvara aiche dvi-murti ha-iya
visva-srsti kare ‘nimitta' ‘upadana' lana
SYNONYMS
maya -- the external energy; yaiche -- as; dui amsa -- two parts;
nimitta -- the cause; upadana -- the ingredients; maya -- the material
energy; nimitta-hetu -- original cause; upadana -- ingredients; pradhana
-- immediate cause; purusa -- the person Lord Visnu; isvara -- the
Supreme Personality of Godhead; aiche -- in that way; dvi-murti ha-iya --
taking two forms; visva-srsti kare -- creates this material world;
nimitta -- the original cause; upadana -- the material cause; lana --
with.
TRANSLATION
Just as the external energy consists of two parts -- the efficient cause
[nimitta] and the material cause [upadana], maya being the efficient
cause and pradhana the material cause -- so Lord Visnu, the Supreme
Personality of Godhead, assumes two forms to create the material world
with the efficient and material causes.
PURPORT
There are two kinds of research to find the original cause of creation.
One conclusion is that the Supreme Personality of Godhead, the all-
blissful, eternal, all-knowing form, is indirectly the cause of this
cosmic manifestation and directly the cause of the spiritual world,
where there are innumerable spiritual planets known as Vaikunthas, as
well as His personal abode, known as Goloka Vrndavana. In other words,
there are two manifestations -- the material cosmos and the spiritual
world. As in the material world there are innumerable planets and
universes, so in the spiritual world there are also innumerable
spiritual planets and universes, including the Vaikunthas and Goloka.
The Supreme Lord is the cause of both the material and spiritual worlds.
The other conclusion, of course, is that this cosmic manifestation is
caused by an inexplicable unmanifested void. This argument is
meaningless.
The first conclusion is accepted by the Vedanta philosophers, and the
second is supported by the atheistic philosophical system of the Sankhya
smrti, which directly opposes the Vedantic philosophical conclusion.
Material scientists cannot see any cognizant spiritual substance that
might be the cause of the creation. Such atheistic Sankhya philosophers
think that the symptoms of knowledge and living force visible in the
innumerable living creatures are caused by the three qualities of the
cosmic manifestation. Therefore the Sankhyites are against the
conclusion of Vedanta regarding the original cause of creation.
Factually, the supreme absolute spirit soul is the cause of every kind
of manifestation, and He is always complete, both as the energy and as
the energetic. The cosmic manifestation is caused by the energy of the
Supreme Absolute Person, in whom all energies are conserved.
Philosophers who are subjectively engaged in the cosmic manifestation
can appreciate only the wonderful energies of matter. Such philosophers
accept the conception of God only as a product of the material energy.
According to their conclusions, the source of the energy is also a
product of the energy. Such philosophers wrongly observe that the living
creatures within the cosmic manifestation are caused by the material
energy, and they think that the supreme absolute conscious being must
similarly be a product of the material energy.
Since materialistic philosophers and scientists are too much engaged
with their imperfect senses, naturally they conclude that the living
force is a product of a material combination. But the actual fact is
just the opposite. Matter is a product of spirit. According to the
Bhagavad-gita, the supreme spirit, the Personality of Godhead, is the
source of all energies. When one advances in research work by studying a
limited substance within the limits of space and time, one is amazed by
the various wonderful cosmic manifestations, and naturally one goes on
hypnotically accepting the path of research work or the inductive method.
Through the deductive way of understanding, however, one accepts the
Supreme Absolute Person, the Personality of Godhead, as the cause of all
causes, who is full with diverse energies and who is neither impersonal
nor void. The impersonal manifestation of the Supreme Person is another
display of His energy. Therefore the conclusion that matter is the
original cause of creation is completely different from the real truth.
The material manifestation is caused by the glance of the Supreme
Personality of Godhead, who is inconceivably potent. Material nature is
electrified by the supreme authority, and the conditioned soul, within
the limits of time and space, is trapped by awe of the material
manifestation. In other words, the Supreme Personality of Godhead is
actually realized in the vision of a material philosopher and scientist
through the manifestations of His material energy. For one who does not
understand the power of the Supreme Personality of Godhead or His
diverse energies because of not knowing the relationship between the
source of the energies and the energies themselves, there is always a
chance of error, which is known as vivarta. As long as materialistic
scientists and philosophers do not come to the right conclusion,
certainly they will hover above the material field, bereft of proper
understanding of the Absolute Truth.
The great Vaisnava philosopher Srila Baladeva Vidyabhusana has very
nicely explained the materialistic conclusion in his Govinda-bhasya, a
commentary on the Vedanta-sutra. He writes as follows:
"The Sankhya philosopher Kapila has connected the different elementary
truths according to his own opinion. Material nature, according to him,
consists of the equilibrium of the three material qualities -- goodness,
passion and ignorance. Material nature produces the material energy,
known as mahat, and mahat produces the false ego. The ego produces the
five objects of sense perception, which produce the ten senses (five for
acquiring knowledge and five for working), the mind and the five gross
elements. Counting the purusa, or the enjoyer, with these twenty-four
elements, there are twenty-five different truths. The nonmanifested
stage of these twenty-five elementary truths is called prakrti, or
material nature. The qualities of material nature can associate in three
different stages, namely as the cause of happiness, the cause of
distress and the cause of illusion. The quality of goodness is the cause
of material happiness, the quality of passion is the cause of material
distress, and the quality of ignorance is the cause of illusion. Our
material experience lies within the boundaries of these three
manifestations of happiness, distress and illusion. For example, a
beautiful woman is certainly a cause of material happiness for one who
possesses her as a wife, but the same beautiful woman is a cause of
distress to a man whom she rejects or who is the cause of her anger, and
if she leaves a man she becomes the cause of illusion.
"The two kinds of senses are the ten external senses and the one
internal sense, the mind. Thus there are eleven senses. According to
Kapila, material nature is eternal and all-powerful. Originally there is
no spirit, and matter has no cause. Matter itself is the chief cause of
everything. It is the all-pervading cause of all causes. The Sankhya
philosophy regards the total energy (mahat-tattva), the false ego and
the five objects of sense perception as the seven diverse manifestations
of material nature, which has two features, known as the material cause
and efficient cause. The purusa, the enjoyer, is without transformation,
whereas material nature is always subject to transformation. But
although material nature is inert, it is the cause of enjoyment and
salvation for many living creatures. Its activities are beyond the
conception of sense perception, but still one may guess at them by
superior intelligence. Material nature is one, but because of the
interaction of the three qualities, it can produce the total energy and
the wonderful cosmic manifestation. Such transformations divide material
nature into two features, namely the efficient and material causes. The
purusa, the enjoyer, is inactive and without material qualities,
although at the same time He is the master, existing separately in each
and every body as the emblem of knowledge. By understanding the material
cause, one can guess that the purusa, the enjoyer, being without
activity, is aloof from all kinds of enjoyment or superintendence.
Sankhya philosophy, after describing the nature of prakrti (material
nature) and purusa (the enjoyer), asserts that the creation is only a
product of their unification or proximity to one another. With such
unification the living symptoms are visible in material nature, but one
can guess that in the person of the enjoyer, the purusa, there are
powers of control and enjoyment. When the purusa is illusioned for want
of sufficient knowledge, He feels Himself to be the enjoyer, and when He
is in full knowledge He is liberated. In the Sankhya philosophy the
purusa is described to be always indifferent to the activities of
prakrti.
"The Sankhya philosopher accepts three kinds of evidences, namely direct
perception, hypothesis and traditional authority. When such evidence is
complete, everything is perfect. The process of comparison is within
such perfection. Beyond such evidence there is no proof. There is not
much controversy regarding direct perceptional evidence or authorized
traditional evidence. The Sankhya system of philosophy identifies three
kinds of procedures -- namely, parinamat (transformation), samanvayat (
adjustment) and saktitah (performance of energies) -- as the causes of
the cosmic manifestation."
Srila Baladeva Vidyabhusana, in his commentary on the Vedanta-sutra, has
tried to nullify this conclusion because he thinks that discrediting
these so-called causes of the cosmic manifestation will nullify the
entire Sankhya philosophy. Materialistic philosophers accept matter to
be the material and efficient cause of creation; for them, matter is the
cause of every type of manifestation. Generally they give the example of
a waterpot and clay. Clay is the cause of the waterpot, but the clay can
be found as both cause and effect. The waterpot is the effect and clay
itself is the cause, but clay is visible everywhere. A tree is matter,
but a tree produces fruit. Water is matter, but water flows. In this way,
say the Sankhyites, matter is the cause of movements and production. As
such, matter can be considered the material and efficient cause of
everything in the cosmic manifestation. Srila Baladeva Vidyabhusana has
therefore enunciated the nature of pradhana as follows:
"Material nature is inert, and as such it cannot be the cause of matter,
neither as the material nor as the efficient cause. Seeing the wonderful
arrangement and management of the cosmic manifestation generally
suggests that a living brain is behind this arrangement, for without a
living brain such an arrangement could not exist. One should not imagine
that such an arrangement can exist without conscious direction. In our
practical experience we never see that inert bricks can themselves
construct a big building.
"The example of the water pot cannot be accepted because a waterpot has
no perception of pleasure and distress. Such perception is within.
Therefore the covering body, or the waterpot, cannot be synchronized
with it.
"Sometimes the material scientist suggests that trees grow from the
earth automatically, without assistance from a gardener, because that is
a tendency of matter. They also consider the intuition of living
creatures from birth to be material. But such material tendencies as
bodily intuition cannot be accepted as independent, for they suggest the
existence of a spirit soul within the body. Actually, neither the tree
nor any other body of a living creature has any tendency or intuition;
the tendency and intuition exist because the soul is present within the
body. In this connection, the example of a car and driver may be given
very profitably. The car has a tendency to turn right and left, but one
cannot say that the car itself, as matter, turns right and left without
the direction of a driver. A material car has neither tendencies nor
intuitions independent of the intentions of the driver within the car.
The same principle applies for the automatic growth of trees in the
forest. The growth takes place because of the soul's presence within the
tree.
"Sometimes foolish people take it for granted that because scorpions are
born from heaps of rice, the rice has produced the scorpions. The real
fact, however, is that the mother scorpion lays eggs within the rice and
by the proper fermentation of the rice the eggs give birth to several
baby scorpions, which in due course come out. This does not mean that
the rice gives birth to the scorpions. Similarly, sometimes bugs are
seen to come from dirty beds. This does not mean, however, that the beds
give birth to the bugs. It is the living soul that comes forth, taking
advantage of the dirty condition of the bed. There are different kinds
of living creatures. Some of them come from embryos, some from eggs and
some from the fermentation of perspiration. Different living creatures
have different sources of appearance, but one should not conclude that
matter produces such living creatures.
"The example cited by materialists that trees automatically come from
the earth follows the same principle. Taking advantage of a certain
condition, a living entity comes from the earth. According to the Brhad-
aranyaka Upanisad, every living being is forced by divine
superintendence to take a certain type of body according to his past
deeds. There are many varieties of bodies, and because of a divine
arrangement a living entity takes bodies of different shapes.
"When a person thinks ‘I am doing this,' the ‘I am' does not refer to
the body. It refers to something more than the body, or within the body.
As such, the body as it is has neither tendencies nor intuition; the
tendencies and intuition belong to the soul within the body. Material
scientists sometimes suggest that the tendencies of male and female
bodies cause their union and that this is the cause of the birth of the
child. But since the purusa, according to Sankhya philosophy, is always
unaffected, where does the tendency to give birth come from?
"Sometimes material scientists give the example that milk turns into
yogurt automatically and that distilled water pouring from the clouds
falls down to earth, produces different kinds of trees, and enters
different kinds of flowers and fruits with different fragrances and
tastes. Therefore, they say, matter produces varieties of material
things on its own. In reply to this argument, the same proposition of
the Brhad-aranyaka Upanisad -- that different kinds of living creatures
are put into different kinds of bodies by the management of a superior
power -- is repeated. Under superior superintendence, various souls,
according to their past activities, are given the chance to take a
particular type of body, such as that of a tree, animal, bird or beast,
and thus their different tendencies develop under these circumstances.
The Bhagavad-gita (13.22) also further affirms:
purusah prakrti-stho hi
bhunkte prakrti-jan gunan
karanam guna-sango 'sya
sad-asad-yoni-janmasu
‘The living entity in material nature thus follows the ways of life,
enjoying the three modes of nature. This is due to his association with
that material nature. Thus he meets with good and evil among various
species.' The soul is given different types of bodies. For example, were
souls not given varieties of tree bodies, the different varieties of
fruits and flowers could not be produced. Each class of tree produces a
particular kind of fruit and flower; it is not that there is no
distinction between the different classes. An individual tree does not
produce flowers of different colors or fruits of different tastes. There
are demarcated classes, as we find them among humans, animals, birds and
other species. There are innumerable living entities, and their
activities, performed in the material world according to the different
qualities of the material modes of nature, give them the chance to have
different kinds of lives.
"Thus one should understand that pradhana, matter, cannot act unless
impelled by a living creature. The materialistic theory that matter
independently acts cannot, therefore, be accepted. Matter is called
prakrti, which refers to female energy. A woman is prakrti, a female. A
female cannot produce a child without the association of a purusa, a man.
The purusa causes the birth of a child because the man injects the soul,
which is sheltered in the semen, into the womb of the woman. The woman,
as the material cause, supplies the body of the soul, and as the
efficient cause she gives birth to the child. But although the woman
appears to be the material and efficient cause of the birth of a child,
originally the purusa, the male, is the cause of the child. Similarly,
this material world gives rise to varieties of manifestations due to the
entrance of Garbhodakasayi Visnu within the universe. He is present not
only within the universe but within the bodies of all living creatures,
as well as within the atom. We understand from the Brahma-samhita that
the Supersoul is present within the universe, within the atom and within
the heart of every living creature. Therefore the theory that matter is
the cause of the entire cosmic manifestation cannot be accepted by any
man with sufficient knowledge of matter and spirit.
"Materialists sometimes give the argument that as straw eaten by a cow
produces milk automatically, so material nature, under different
circumstances, produces varieties of manifestations. Thus originally
matter is the cause. In refuting this argument, we may say that an
animal of the same species as the cow -- namely, the bull -- also eats
straw like the cow but does not produce milk. Under the circumstances,
it cannot be said that straw in connection with a particular species
produces milk. The conclusion should be that there is superior
management, as confirmed in the Bhagavad-gita (9.10), where the Lord
says, mayadhyaksena prakrtih suyate sa-caracaram: ‘This material nature
is working under My direction, O son of Kunti, and it is producing all
moving and unmoving beings.' The Supreme Lord says, mayadhyaksena (‘
under My superintendence'). When He desires that the cow produce milk by
eating straw, there is milk, and when He does not so desire it, the
mixture of such straw cannot produce milk. If the way of material nature
had been that straw produced milk, a stack of straw could also produce
milk. But that is not possible. And the same straw given to a human
female also cannot produce milk. That is the meaning of the Bhagavad-
gita's statement that only under superior orders does anything take
place. Matter itself has no power to produce independently. The
conclusion, therefore, is that matter, which has no self-knowledge,
cannot be the cause of the material creation. The ultimate creator is
the Supreme Personality of Godhead.
"If matter were accepted as the original cause of creation, all the
authorized scriptures in the world would be useless, for in every
scripture, especially the Vedic scriptures like the Manu-smrti, the
Supreme Personality of Godhead is said to be the ultimate creator. The
Manu-smrti is considered the highest Vedic direction to humanity. Manu
is the giver of law to mankind, and in the Manu-smrti it is clearly
stated that before the creation the entire universal space was darkness,
without information and without variety, and was in a state of complete
suspension, like a dream. Everything was darkness. The Supreme
Personality of Godhead then entered the universal space, and although He
is invisible, He created the visible cosmic manifestation. In the
material world the Supreme Personality of Godhead is not manifested by
His personal presence, but the presence of the cosmic manifestation in
different varieties is the proof that everything has been created under
His direction. He entered the universe with all creative potencies, and
thus He removed the darkness of the unlimited space.
"The form of the Supreme Personality of Godhead is described to be
transcendental, very subtle, eternal, all-pervading, inconceivable and
therefore nonmanifested to the material senses of a conditioned living
creature. He desired to expand Himself into many living entities, and
with such a desire He first created a vast expanse of water within the
universal space and then impregnated that water with living entities. By
that process of impregnation a massive body appeared, blazing like a
thousand suns, and in that body was the first creative principle, Brahma.
The great Parasara Rsi has confirmed this in the Visnu Purana. He says
that the cosmic manifestation visible to us is produced from Lord Visnu
and sustained under His protection. He is the principal maintainer and
destroyer of the universal form.
"This cosmic manifestation is one of the diverse energies of the Supreme
Personality of Godhead. As a spider secretes saliva and weaves a web by
its own movements but at the end winds up the web within its body, so
Lord Visnu produces this cosmic manifestation from His transcendental
body and at the end winds it up within Himself. All the great sages of
the Vedic understanding have accepted that the Supreme Personality of
Godhead is the original creator.
"It is sometimes claimed that the impersonal speculations of great
philosophers are meant for the advancement of knowledge without
religious ritualistic principles. But the religious ritualistic
principles are actually meant for the advancement of spiritual knowledge.
By performance of religious rituals one ultimately reaches the supreme
goal of knowledge by understanding that Vasudeva, the Supreme
Personality of Godhead, is the cause of everything. It is clearly stated
in the Bhagavad-gita that even those who are advocates of knowledge
alone, without any religious ritualistic processes, advance in knowledge
after many, many lifetimes of speculation and thus come to the
conclusion that Vasudeva is the supreme cause of everything that be. As
a result of this achievement of the goal of life, such an advanced
learned scholar or philosopher surrenders unto the Supreme Personality
of Godhead. Religious ritualistic performances are actually meant to
cleanse the contaminated mind in the material world, and the special
feature of this Age of Kali is that one can easily execute the process
of cleansing the mind of contamination by chanting the holy names of God
-- Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama,
Rama Rama, Hare Hare.
"A Vedic injunction states, sarve veda yat padam amananti (Katha Up. 1.2.
15): all Vedic knowledge is searching after the Supreme Personality of
Godhead. Similarly, another Vedic injunction states, narayana-para vedah:
the Vedas are meant for understanding Narayana, the Supreme Lord.
Similarly, the Bhagavad-gita also confirms, vedais ca sarvair aham eva
vedyah: [Bg. 15.15] by all the Vedas, Krsna is to be known. Therefore,
the main purpose of understanding the Vedas, performing Vedic sacrifices
and speculating on the Vedanta-sutra is to understand Krsna. Accepting
the impersonalist view of voidness or the nonexistence of the Supreme
Personality of Godhead negates all study of the Vedas. Impersonal
speculation aims at disproving the conclusion of the Vedas. Therefore
any impersonal speculative presentation should be understood to be
against the principles of the Vedas, or standard scriptures. Since the
speculation of the impersonalists does not follow the principles of the
Vedas, their conclusion must be considered to be against the Vedic
principles. Anything not supported by the Vedic principles must be
considered imaginary and lacking in standard proof. Therefore no
impersonalist explanation of any Vedic literature can be accepted.
"If one tries to nullify the conclusions of the Vedas by accepting an
unauthorized scripture or so-called scripture, it will be very hard for
him to come to the right conclusion about the Absolute Truth. The system
for adjusting two contradictory scriptures is to refer to the Vedas, for
references from the Vedas are accepted as final judgments. When we refer
to a particular scripture, it must be authorized, and for this authority
it must strictly follow the Vedic injunctions. If someone presents an
alternative doctrine he himself has manufactured, that doctrine will
prove itself useless, for any doctrine that tries to prove that Vedic
evidence is meaningless immediately proves itself meaningless. The
followers of the Vedas unanimously accept the authority of Manu and
Parasara in the disciplic succession. Their statements, however, do not
support the atheistic Kapila, because the Kapila mentioned in the Vedas
is a different Kapila, the son of Kardama and Devahuti. The atheist
Kapila is a descendant of the dynasty of Agni and is one of the
conditioned souls. But the Kapila who is the son of Kardama Muni is
accepted as an incarnation of Vasudeva. The Padma Purana gives evidence
that the Supreme Personality of Godhead Vasudeva takes birth in the
incarnation of Kapila and, by His expansion of theistic Sankhya
philosophy, teaches all the demigods and a brahmana of the name Asuri.
In the doctrine of the atheist Kapila there are many statements directly
against the Vedic principles. The atheist Kapila does not accept the
Supreme Personality of Godhead. He says that the living entity is
himself the Supreme Lord and that no one is greater than him. His
conceptions of so-called conditioned and liberated life are
materialistic, and he refuses to accept the importance of immortal time.
All such statements are against the principles of the Vedanta-sutra."
Adi 6.16
TEXT 16
TEXT
apane purusa -- visvera ‘nimitta'-karana
advaita-rupe ‘upadana' hana narayana
SYNONYMS
apane -- personally; purusa -- Lord Visnu; visvera -- of the entire
material world; nimitta karana -- the original cause; advaita-rupe -- in
the form of Advaita; upadana -- the material cause; hana -- becomes;
narayana -- Lord Narayana.
TRANSLATION
Lord Visnu Himself is the efficient [nimitta] cause of the material
world, and Narayana in the form of Sri Advaita is the material cause [
upadana].
Adi 6.17
TEXT 17
TEXT
‘nimittamse' kare tenho mayate iksana
‘upadana' advaita karena brahmanda-srjana
SYNONYMS
nimitta-amse -- in the portion as the original cause; kare -- does;
tenho -- He; mayate -- in the external energy; iksana -- glancing;
upadana -- the material cause; advaita -- Advaita Acarya; karena -- does;
brahmanda-srjana -- creation of the material world.
TRANSLATION
Lord Visnu, in His efficient aspect, glances over the material energy,
and Sri Advaita, as the material cause, creates the material world.
Adi 6.18
TEXT 18
TEXT
yadyapi sankhya mane, ‘pradhana' -- karana
jada ha-ite kabhu nahe jagat-srjana
SYNONYMS
yadyapi -- although; sankhya -- Sankhya philosophy; mane -- accepts;
pradhana -- ingredients; karana -- cause; jada ha-ite -- from matter;
kabhu -- at any time; nahe -- there is not; jagat-srjana -- the creation
of the material world.
TRANSLATION
Although the Sankhya philosophy accepts that the material ingredients
are the cause, the creation of the world never arises from dead matter.
Adi 6.19
TEXT 19
TEXT
nija srsti-sakti prabhu sancare pradhane
isvarera saktye tabe haye ta' nirmane
SYNONYMS
nija -- own; srsti-sakti -- power for creation; prabhu -- the Lord;
sancare -- infuses; pradhane -- in the ingredients; isvarera saktye --
by the power of the Lord; tabe -- then; haye -- there is; ta' --
certainly; nirmane -- the beginning of creation.
TRANSLATION
The Lord infuses the material ingredients with His own creative potency.
Then, by the power of the Lord, creation takes place.
Adi 6.20
TEXT 20
TEXT
advaita-rupe kare sakti-sancarana
ataeva advaita hayena mukhya karana
SYNONYMS
advaita-rupe -- in the form of Advaita Acarya; kare -- does; sakti-
sancarana -- infusion of the energy; ataeva -- therefore; advaita --
Advaita Acarya; hayena -- is; mukhya karana -- the original cause.
TRANSLATION
In the form of Advaita He infuses the material ingredients with creative
energy. Therefore, Advaita is the original cause of creation.
Adi 6.21
TEXT 21
TEXT
advaita-acarya koti-brahmandera karta
ara eka eka murtye brahmandera bharta
SYNONYMS
advaita-acarya -- Advaita Acarya; koti-brahmandera karta -- the creator
of millions and millions of universes; ara -- and; eka eka -- each and
every; murtye -- by expansions; brahmandera bharta -- maintainer of the
universe.
TRANSLATION
Sri Advaita Acarya is the creator of millions and millions of universes,
and by His expansions [as Garbhodakasayi Visnu] He maintains each and
every universe.
Adi 6.22
TEXT 22
TEXT
sei narayanera mukhya anga, -- advaita
‘anga'-sabde amsa kari' kahe bhagavata
SYNONYMS
sei -- that; narayanera -- of Lord Narayana; mukhya anga -- the primary
part; advaita -- Advaita Acarya; anga-sabde -- by the word anga; amsa
kari' -- taking as a plenary portion; kahe -- says; bhagavata -- Srimad-
Bhagavatam.
TRANSLATION
Sri Advaita is the principal limb [anga] of Narayana. Srimad-Bhagavatam
speaks of "limb" [anga] as "a plenary portion" [amsa] of the Lord.
Adi 6.23
TEXT 23
TEXT
narayanas tvam na hi sarva-dehinam
atmasy adhisakhila-loka-saksi
narayano 'ngam nara-bhu-jalayanat
tac capi satyam na tavaiva maya
SYNONYMS
narayanah -- Lord Narayana; tvam -- You; na -- not; hi -- certainly;
sarva -- all; dehinam -- of the embodied beings; atma -- the Supersoul;
asi -- You are; adhisa -- O Lord; akhila-loka -- of all the worlds;
saksi -- the witness; narayanah -- known as Narayana; angam -- plenary
portion; nara -- of Nara; bhu -- born; jala -- in the water; ayanat --
due to the place of refuge; tat -- that; ca -- and; api -- certainly;
satyam -- highest truth; na -- not; tava -- Your; eva -- at all; maya --
the illusory energy.
TRANSLATION
"O Lord of lords, You are the seer of all creation. You are indeed
everyone's dearest life. Are You not, therefore, my father, Narayana? ‘
Narayana' refers to one whose abode is in the water born from Nara [
Garbhodakasayi Visnu], and that Narayana is Your plenary portion. All
Your plenary portions are transcendental. They are absolute and are not
creations of maya."
PURPORT
This text is from Srimad-Bhagavatam (10.14.14).
Adi 6.24
TEXT 24
TEXT
isvarera ‘anga' amsa -- cid-ananda-maya
mayara sambandha nahi' ei sloke kaya
SYNONYMS
isvarera -- of the Lord; anga -- limb; amsa -- part; cit-ananda-maya --
all-spiritual; mayara -- of the material energy; sambandha --
relationship; nahi' -- there is not; ei sloke -- this verse; kaya --
says.
TRANSLATION
This verse describes that the limbs and plenary portions of the Lord are
all spiritual; They have no relationship with the material energy.
Adi 6.25
TEXT 25
TEXT
‘amsa' na kahiya, kene kaha tanre ‘anga'
‘amsa' haite ‘anga,' yate haya antaranga
SYNONYMS
amsa -- part; na kahiya -- not saying; kene -- why; kaha -- you say;
tanre -- Him; anga -- limb; amsa haite -- than a part; anga -- limb;
yate -- because; haya -- is; antaranga -- more.
TRANSLATION
Why has Sri Advaita been called a limb and not a part? The reason is
that "limb" implies greater intimacy.
Adi 6.26
TEXT 26
TEXT
maha-visnura amsa -- advaita guna-dhama
isvare abheda, teni ‘advaita' purna nama
SYNONYMS
maha-visnura -- of Lord Maha-Visnu; amsa -- part; advaita -- Advaita
Acarya; guna-dhama -- reservoir of all attributes; isvare -- from the
Lord; abheda -- nondifferent; teni -- therefore; advaita -- nondifferent;
purna nama -- full name.
TRANSLATION
Sri Advaita, who is a reservoir of virtues, is the main limb of Maha-
Visnu. His full name is Advaita, for He is identical in all respects
with that Lord.
Adi 6.27
TEXT 27
TEXT
purve yaiche kaila sarva-visvera srjana
avatari' kaila ebe bhakti-pravartana
SYNONYMS
purve -- formerly; yaiche -- as; kaila -- performed; sarva -- all;
visvera -- of the universes; srjana -- creation; avatari' -- taking
incarnation; kaila -- did; ebe -- now; bhakti-pravartana -- inauguration
of the bhakti cult.
TRANSLATION
As He had formerly created all the universes, now He descended to
introduce the path of bhakti.
Adi 6.28
TEXT 28
TEXT
jiva nistarila krsna-bhakti kari' dana
gita-bhagavate kaila bhaktira vyakhyana
SYNONYMS
jiva -- the living entities; nistarila -- delivered; krsna-bhakti --
devotional service to Lord Krsna; kari' -- making; dana -- gift; gita-
bhagavate -- in the Bhagavad-gita and Srimad-Bhagavatam; kaila --
performed; bhaktira vyakhyana -- explanation of devotional service.
TRANSLATION
He delivered all living beings by offering the gift of krsna-bhakti. He
explained the Bhagavad-gita and Srimad-Bhagavatam in the light of
devotional service.
PURPORT
Although Sri Advaita Prabhu is an incarnation of Visnu, for the welfare
of the conditioned souls He manifested Himself as a servitor of the
Supreme Personality of Godhead, and throughout all His activities He
showed Himself to be an eternal servitor. Lord Caitanya and Lord
Nityananda also manifested the same principle, although They also belong
to the category of Visnu. If Lord Caitanya, Lord Nityananda and Advaita
Prabhu had exhibited Their all-powerful Visnu potencies within this
material world, people would have become greater impersonalists, monists
and self-worshipers than they had already become under the spell of this
age. Therefore the Personality of Godhead and His different incarnations
and forms played the parts of devotees to instruct the conditioned souls
how to approach the transcendental stage of devotional service. Advaita
Acarya especially intended to teach the conditioned souls about
devotional service. The word acarya means "teacher." The special
function of such a teacher is to make people Krsna conscious. A bona
fide teacher following in the footsteps of Advaita Acarya has no other
business than to spread the principles of Krsna consciousness all over
the world. The real qualification of an acarya is that he presents
himself as a servant of the Supreme. Such a bona fide acarya can never
support the demoniac activities of atheistic men who present themselves
as God. It is the main business of an acarya to defy such imposters
posing as God before the innocent public.
Adi 6.29
TEXT 29
TEXT
bhakti-upadesa vinu tanra nahi karya
ataeva nama haila ‘advaita acarya'
SYNONYMS
bhakti-upadesa -- instruction of devotional service; vinu -- without;
tanra -- His; nahi -- there is not; karya -- occupation; ataeva --
therefore; nama -- the name; haila -- became; advaita acarya -- the
supreme teacher (acarya) Advaita Prabhu.
TRANSLATION
Since He has no other occupation than to teach devotional service, His
name is Advaita Acarya.
Adi 6.30
TEXT 30
TEXT
vaisnavera guru tenho jagatera arya
dui-nama-milane haila ‘advaita-acarya'
SYNONYMS
vaisnavera -- of the devotees; guru -- spiritual master; tenho -- He;
jagatera arya -- the most respectable personality in the world; dui-nama-
milane -- by combining the two names; haila -- there was; advaita-acarya
-- the name Advaita Acarya.
TRANSLATION
He is the spiritual master of all devotees and is the most revered
personality in the world. By a combination of these two names, His name
is Advaita Acarya.
PURPORT
Sri Advaita Acarya is the prime spiritual master of the Vaisnavas, and
He is worshipable by all Vaisnavas. Vaisnavas must follow in the
footsteps of Advaita Acarya, for by so doing one can actually engage in
the devotional service of the Lord.
Adi 6.31
TEXT 31
TEXT
kamala-nayanera tenho, yate ‘anga' ‘amsa'
‘kamalaksa' kari dhare nama avatamsa
SYNONYMS
kamala-nayanera -- of the lotus-eyed; tenho -- He; yate -- since; anga --
limb; amsa -- part; kamala-aksa -- the lotus-eyed; kari -- accepting
that; dhare -- takes; nama -- the name; avatamsa -- partial expansion.
TRANSLATION
Since He is a limb or part of the lotus-eyed Supreme Lord, He also bears
the name Kamalaksa.
Adi 6.32
TEXT 32
TEXT
isvara-sarupya paya parisada-gana
catur-bhuja, pita-vasa, yaiche narayana
SYNONYMS
isvara-sarupya -- the same bodily features as the Lord; paya -- gets;
parisada-gana -- the associates; catur-bhuja -- four hands; pita-vasa --
yellow dress; yaiche -- just as; narayana -- Lord Narayana.
TRANSLATION
His associates have the same bodily features as the Lord. They all have
four arms and are dressed in yellow garments like Narayana.
Adi 6.33
TEXT 33
TEXT
advaita-acarya -- isvarera amsa-varya
tanra tattva-nama-guna, sakali ascarya
SYNONYMS
advaita-acarya -- Advaita Acarya Prabhu; isvarera -- of the Supreme Lord;
amsa-varya -- principal part; tanra -- His; tattva -- truths; nama --
names; guna -- attributes; sakali -- all; ascarya -- wonderful.
TRANSLATION
Sri Advaita Acarya is the principal limb of the Supreme Lord. His truths,
names and attributes are all wonderful.
Adi 6.34
TEXT 34
TEXT
yanhara tulasi-jale, yanhara hunkare
sva-gana sahite caitanyera avatare
SYNONYMS
yanhara -- whose; tulasi-jale -- by tulasi leaves and Ganges water;
yanhara -- of whom; hunkare -- by the loud voice; sva-gana -- His
personal associates; sahite -- accompanied by; caitanyera -- of Lord Sri
Caitanya Mahaprabhu; avatare -- in the incarnation.
TRANSLATION
He worshiped Krsna with tulasi leaves and water of the Ganges and called
for Him in a loud voice. Thus Lord Caitanya Mahaprabhu appeared on earth,
accompanied by His personal associates.
Adi 6.35
TEXT 35
TEXT
yanra dvara kaila prabhu kirtana pracara
yanra dvara kaila prabhu jagat nistara
SYNONYMS
yanra dvara -- by whom; kaila -- did; prabhu -- Lord Sri Caitanya
Mahaprabhu; kirtana pracara -- spreading of the sankirtana movement;
yanra dvara -- by whom; kaila -- did; prabhu -- Sri Caitanya Mahaprabhu;
jagat nistara -- deliverance of the entire world.
TRANSLATION
It is through Him [Advaita Acarya] that Lord Caitanya spread the
sankirtana movement and through Him that He delivered the world.
Adi 6.36
TEXT 36
TEXT
acarya gosanira guna-mahima apara
jiva-kita kothaya paibeka tara para
SYNONYMS
acarya gosanira -- of Advaita Acarya; guna-mahima -- the glory of the
attributes; apara -- unfathomable; jiva-kita -- a living being who is
just like a worm; kothaya -- where; paibeka -- will get; tara -- of that;
para -- the other side.
TRANSLATION
The glory and attributes of Advaita Acarya are unlimited. How can the
insignificant living entities fathom them?
Adi 6.37
TEXT 37
TEXT
acarya gosani caitanyera mukhya anga
ara eka anga tanra prabhu nityananda
SYNONYMS
acarya gosani -- Advaita Acarya; caitanyera -- of Lord Sri Caitanya
Mahaprabhu; mukhya -- primary; anga -- part; ara -- another; eka -- one;
anga -- part; tanra -- of Lord Caitanya Mahaprabhu; prabhu nityananda --
Lord Nityananda.
TRANSLATION
Sri Advaita Acarya is a principal limb of Lord Caitanya. Another limb of
the Lord is Nityananda Prabhu.
Adi 6.38
TEXT 38
TEXT
prabhura upanga -- srivasadi bhakta-gana
hasta-mukha-netra-anga cakrady-astra-sama
SYNONYMS
prabhura upanga -- Lord Caitanya's smaller parts; srivasa-adi -- headed
by Srivasa; bhakta-gana -- the devotees; hasta -- hands; mukha -- face;
netra -- eyes; anga -- parts of the body; cakra-adi -- the disc; astra --
weapons; sama -- like.
TRANSLATION
The devotees headed by Srivasa are His smaller limbs. They are like His
hands, face and eyes and His disc and other weapons.
Adi 6.39
TEXT 39
TEXT
e-saba la-iya caitanya-prabhura vihara
e-saba la-iya karena vanchita pracara
SYNONYMS
e-saba -- all these; la-iya -- taking; caitanya-prabhura -- of Sri
Caitanya Mahaprabhu; vihara -- pastimes; e-saba -- all of them; la-iya --
taking; karena -- does; vanchita pracara -- spreading His mission.
TRANSLATION
With all of them Lord Caitanya performed His pastimes, and with them He
spread His mission.
Adi 6.40
TEXT 40
TEXT
madhavendra-purira inho sisya, ei jnane
acarya-gosanire prabhu guru kari' mane
SYNONYMS
madhavendra-purira -- of Madhavendra Puri; inho -- Advaita Acarya; sisya
-- disciple; ei jnane -- by this consideration; acarya-gosanire -- unto
Advaita Acarya; prabhu -- Sri Caitanya Mahaprabhu; guru -- spiritual
master; kari' -- taking as; mane -- obeys Him.
TRANSLATION
Thinking "He [Sri Advaita Acarya] is a disciple of Sri Madhavendra Puri,"
Lord Caitanya obeys Him, respecting Him as His spiritual master.
PURPORT
Sri Madhavendra Puri is one of the acaryas in the disciplic succession
from Madhvacarya. Madhavendra Puri had two principal disciples, Isvara
Puri and Sri Advaita Prabhu. Therefore the Gaudiya Vaisnava-sampradaya
is a disciplic succession from Madhvacarya. This fact has been accepted
in the authorized books known as Gaura-ganoddesa-dipika and Prameya-
ratnavali, as well as by Gopala Guru Gosvami. The Gaura-ganoddesa-dipika
(22) clearly states the disciplic succession of the Gaudiya Vaisnavas as
follows: "Lord Brahma is the direct disciple of Visnu, the Lord of the
spiritual sky. His disciple is Narada, Narada's disciple is Vyasa, and
Vyasa's disciples are Sukadeva Gosvami and Madhvacarya. Padmanabha
Acarya is the disciple of Madhvacarya, and Narahari is the disciple of
Padmanabha Acarya. Madhava is the disciple of Narahari, Aksobhya is the
direct disciple of Madhava, and Jayatirtha is the disciple of Aksobhya.
Jayatirtha's disciple is Jnanasindhu, and his disciple is Mahanidhi.
Vidyanidhi is the disciple of Mahanidhi, and Rajendra is the disciple of
Vidyanidhi. Jayadharma is the disciple of Rajendra. Purusottama is the
disciple of Jayadharma. Sriman Laksmipati is the disciple of Vyasatirtha,
who is the disciple of Purusottama. And Madhavendra Puri is the
disciple of Laksmipati."
Adi 6.41
TEXT 41
TEXT
laukika-lilate dharma-maryada-raksana
stuti-bhaktye karena tanra carana vandana
SYNONYMS
laukika -- popular; lilate -- in pastimes; dharma-maryada -- etiquette
of religious principles; raksana -- observing; stuti -- prayers; bhaktye
-- by devotion; karena -- He does; tanra -- of Advaita Acarya; carana --
lotus feet; vandana -- worshiping.
TRANSLATION
To maintain the proper etiquette for the principles of religion, Lord
Caitanya bows down at the lotus feet of Sri Advaita Acarya with
reverential prayers and devotion.
Adi 6.42
TEXT 42
TEXT
caitanya-gosanike acarya kare ‘prabhu'-jnana
apanake karena tanra ‘dasa'-abhimana
SYNONYMS
caitanya-gosanike -- unto Sri Caitanya Mahaprabhu; acarya -- Advaita
Acarya; kare -- does; prabhu-jnana -- considering His master; apanake --
unto Himself; karena -- does; tanra -- of Sri Caitanya Mahaprabhu; dasa -
- as a servant; abhimana -- conception.
TRANSLATION
Sri Advaita Acarya, however, considers Lord Caitanya Mahaprabhu His
master, and He thinks of Himself as a servant of Lord Caitanya
Mahaprabhu.
PURPORT
The Bhakti-rasamrta-sindhu of Rupa Gosvami explains the superexcellent
quality of devotional service as follows:
brahmanando bhaved esa cet parardha-guni-krtah
naiti bhakti-sukhambhodheh paramanu-tulam api
"If multiplied billions of times, the transcendental pleasure derived
from impersonal Brahman realization still could not compare to even an
atomic portion of the ocean of bhakti, or transcendental service." (B.r.
s. 1.1.38) Similarly, the Bhavartha-dipika states:
tvat-kathamrta-pathodhau viharanto maha-mudah
kurvanti krtinah kecic catur-vargam trnopamam
"For those who take pleasure in the transcendental topics of the Supreme
Personality of Godhead, the four progressive realizations of religiosity,
economic development, sense gratification and liberation, all combined
together, cannot compare, any more than a straw could, to the happiness
derived from hearing about the transcendental activities of the Lord."
Those who engage in the transcendental service of the lotus feet of
Krsna, being relieved of all material enjoyment, have no attraction to
topics of impersonal monism. In the Padma Purana, in connection with the
glorification of the month of Karttika, it is stated that devotees pray:
varam deva moksam na moksavadhim va
na canyam vrne 'ham varesad apiha
idam te vapur natha gopala-balam
sada me manasy avirastam kim anyaih
kuveratmajau baddha-murtyaiva yadvat
tvaya mocitau bhakti-bhajau krtau ca
tatha prema-bhaktim svakam me prayaccha
na mokse graho me 'sti damodareha
"Dear Lord, always remembering Your childhood pastimes at Vrndavana is
better for us than aspiring to merge into the impersonal Brahman. During
Your childhood pastimes You liberated the two sons of Kuvera and made
them great devotees of Your Lordship. Similarly, I wish that instead of
giving me liberation You may award me such devotion unto You." In the
Hayasirsiya-sri-narayana-vyuha-stava, in the chapter called Narayana-
stotra, it is stated:
na dharmam kamam artham va
moksam va varadesvara
prarthaye tava padabje
dasyam evabhikamaye
"My dear Lord, I do not wish to become a man of religion or a master of
economic development or sense gratification, nor do I wish for
liberation. Although I can have all these from You, the supreme bestower
of benedictions, I do not pray for any of these. I simply pray that I
may always be engaged as a servant of Your lotus feet." Nrsimha-deva
offered Prahlada Maharaja all kinds of benedictions, but Prahlada
Maharaja did not accept any of them, for he simply wanted to engage in
the service of the lotus feet of the Lord. Similarly, a pure devotee
wishes to be blessed like Maharaja Prahlada by being thus endowed with
devotional service. Devotees also offer their respects to Hanuman, who
always remained a servant of Lord Rama. The great devotee Hanuman prayed:
bhava-bandha-cchide tasyai sprhayami na muktaye
bhavan prabhur aham dasa iti yatra vilupyate
"I do not wish to take liberation or to merge in the Brahman effulgence,
where the conception of being a servant of the Lord is completely lost."
Similarly, in the Narada Pancaratra it is stated:
dharmartha-kama-moksesu neccha mama kadacana
tvat-pada-pankajasyadho jivitam diyatam mama
"I do not want any one of the four desirable stations. I simply want to
engage as a servant of the lotus feet of the Lord." King Kulasekhara, in
his very famous book Mukunda-mala-stotra, prays:
naham vande tava caranayor dvandvam advandva-hetoh
kumbhi-pakam gurum api hare narakam napanetum
ramya-rama-mrdu-tanu-lata-nandane nabhirantum
bhave bhave hrdaya-bhavane bhavayeyam bhavantam
"My Lord, I do not worship You to be liberated from this material
entanglement, nor do I wish to save myself from the hellish condition of
material existence, nor do I ever pray for a beautiful wife to enjoy in
a nice garden. I wish only that I may always be in full ecstasy with the
pleasure of serving Your Lordship." (MM 4) In Srimad-Bhagavatam also
there are many instances in the Third and Fourth cantos in which
devotees pray to the Lord simply to be engaged in His service, and
nothing else (SB 3.4.15, 3.25.34, 3.25.36, 4.8.22, 4.9.10 and 4.20.24).
Adi 6.43
TEXT 43
TEXT
sei abhimana-sukhe apana pasare
‘krsna-dasa' hao -- jive upadesa kare
SYNONYMS
sei -- that; abhimana-sukhe -- in the happiness of that conception;
apana -- Himself; pasare -- He forgets; krsna-dasa hao -- You are
servants of Lord Krsna; jive -- the living beings; upadesa kare -- He
instructs.
TRANSLATION
He forgets Himself in the joy of that conception and teaches all living
entities, "You are servants of Sri Caitanya Mahaprabhu."
PURPORT
The transcendental devotional service of the Supreme Personality of
Godhead is so ecstatic that even the Lord Himself plays the part of a
devotee. Forgetting Himself to be the Supreme, He personally teaches the
whole world how to render service to the Supreme Personality of Godhead.
Adi 6.44
TEXT 44
TEXT
krsna-dasa-abhimane ye ananda-sindhu
koti-brahma-sukha nahe tara eka bindu
SYNONYMS
krsna-dasa-abhimane -- under this impression of being a servant of Krsna;
ye -- that; ananda-sindhu -- ocean of transcendental bliss; koti-brahma-
sukha -- ten million times the transcendental bliss of becoming one with
the Absolute; nahe -- not; tara -- of the ocean of transcendental bliss;
eka -- one; bindu -- drop.
TRANSLATION
The conception of servitude to Sri Krsna generates such an ocean of joy
in the soul that even the joy of oneness with the Absolute, if
multiplied ten million times, could not compare to a drop of it.
Adi 6.45
TEXT 45
TEXT
muni ye caitanya-dasa ara nityananda
dasa-bhava-sama nahe anyatra ananda
SYNONYMS
muni -- I; ye -- that; caitanya-dasa -- servant of Lord Caitanya; ara --
and; nityananda -- of Lord Nityananda; dasa-bhava -- the emotion of
being a servant; sama -- equal to; nahe -- not; anyatra -- anywhere else;
ananda -- transcendental bliss.
TRANSLATION
He says, "Nityananda and I are servants of Lord Caitanya." Nowhere else
is there such joy as that which is tasted in this emotion of servitude.
Adi 6.46
TEXT 46
TEXT
parama-preyasi laksmi hrdaye vasati
tenho dasya-sukha mage kariya minati
SYNONYMS
parama-preyasi -- the most beloved; laksmi -- the goddess of fortune;
hrdaye -- on the chest; vasati -- residence; tenho -- she; dasya-sukha --
the happiness of being a maidservant; mage -- begs; kariya -- offering;
minati -- prayers.
TRANSLATION
The most beloved goddess of fortune resides on the chest of Sri Krsna,
yet she too, earnestly praying, begs for the joy of service at His feet.
Adi 6.47
TEXT 47
TEXT
dasya-bhave anandita parisada-gana
vidhi, bhava, narada ara suka, sanatana
SYNONYMS
dasya-bhave -- in the conception of being a servant; anandita -- very
pleased; parisada-gana -- all the associates; vidhi -- Lord Brahma;
bhava -- Lord Siva; narada -- the great sage Narada; ara -- and; suka --
Sukadeva Gosvami; sanatana -- and Sanatana Kumara.
TRANSLATION
All the associates of Lord Krsna, such as Brahma, Siva, Narada, Suka and
Sanatana Kumara, are very pleased in the sentiment of servitude.
Adi 6.48
TEXT 48
TEXT
nityananda avadhuta sabate agala
caitanyera dasya-preme ha-ila pagala
SYNONYMS
nityananda avadhuta -- the mendicant Lord Nityananda; sabate -- among
all; agala -- foremost; caitanyera dasya-preme -- in the emotional
ecstatic love of being a servant of Sri Caitanya Mahaprabhu; ha-ila
pagala -- became mad.
TRANSLATION
Sri Nityananda, the wandering mendicant, is the foremost of all the
associates of Lord Caitanya. He became mad in the ecstasy of service to
Lord Caitanya.
Adi 6.49–50
TEXTS 49–50
TEXT
srivasa, haridasa, ramadasa, gadadhara
murari, mukunda, candrasekhara, vakresvara
e-saba pandita-loka parama-mahattva
caitanyera dasye sabaya karaye unmatta
SYNONYMS
srivasa -- Srivasa Thakura; haridasa -- Haridasa Thakura; ramadasa --
Ramadasa; gadadhara -- Gadadhara; murari -- Murari; mukunda -- Mukunda;
candrasekhara -- Candrasekhara; vakresvara -- Vakresvara; e-saba -- all
of them; pandita-loka -- very learned scholars; parama-mahattva -- very
much glorified; caitanyera -- of Sri Caitanya Mahaprabhu; dasye -- the
servitude; sabaya -- all of them; karaye unmatta -- makes mad.
TRANSLATION
Srivasa, Haridasa, Ramadasa, Gadadhara, Murari, Mukunda, Candrasekhara
and Vakresvara are all glorious and are all learned scholars, but the
sentiment of servitude to Lord Caitanya makes them mad in ecstasy.
Adi 6.51
TEXT 51
TEXT
ei mata gaya, nace, kare attahasa
loke upadese, -- ‘hao caitanyera dasa'
SYNONYMS
ei mata -- in this way; gaya -- chant; nace -- dance; kare -- do; atta-
hasa -- laughing like madmen; loke -- unto the people in general;
upadese -- instruct; hao -- just become; caitanyera dasa -- servants of
Sri Caitanya.
TRANSLATION
Thus they dance, sing and laugh like madmen, and they instruct everyone,
"Just be loving servants of Lord Caitanya."
Adi 6.52
TEXT 52
TEXT
caitanya-gosani more kare guru jnana
tathapiha mora haya dasa-abhimana
SYNONYMS
caitanya-gosani -- Lord Sri Caitanya Mahaprabhu; more -- unto Me; kare --
does; guru-jnana -- consideration as a spiritual master; tathapiha --
still; mora -- My; haya -- there is; dasa-abhimana -- the conception of
being His servant.
TRANSLATION
Sri Advaita Acarya thinks, "Lord Caitanya considers Me His spiritual
master, yet I feel Myself to be only His servant."
Adi 6.53
TEXT 53
TEXT
krsna-premera ei eka apurva prabhava
guru-sama-laghuke karaya dasya-bhava
SYNONYMS
krsna-premera -- of love of Krsna; ei -- this; eka -- one; apurva
prabhava -- unprecedented influence; guru -- to those on the level of
the spiritual master; sama -- equal level; laghuke -- unto the less
important; karaya -- makes; dasya-bhava -- the conception of being a
servant.
TRANSLATION
Love for Krsna has this one unique effect: it imbues superiors, equals
and inferiors with the spirit of service to Lord Krsna.
PURPORT
There are two kinds of devotional service: the way of pancaratrika
regulative principles and the way of bhagavata transcendental loving
service. The love of Godhead of those engaged in pancaratrika regulative
principles depends more or less on the opulent and reverential platform,
but the worship of Radha and Krsna is purely on the platform of
transcendental love. Even persons who play as the superiors of Krsna
also take the chance to offer transcendental loving service to the Lord.
The service attitude of the devotees who play the parts of superiors of
the Lord is very difficult to understand, but it can be very plainly
understood in connection with the superexcellence of their particular
service to Lord Krsna. A vivid example is the service of Mother Yasoda
to Krsna, which is distinct. In the feature of Narayana, the Lord can
accept services only from His associates who play parts in which they
are equal to or less than Him, but in the feature of Lord Krsna He
accepts service very plainly from His fathers, teachers and other elders
who are His superiors, as well as from His equals and His subordinates.
This is very wonderful.
Adi 6.54
TEXT 54
TEXT
ihara pramana suna -- sastrera vyakhyana
mahad-anubhava yate sudrdha pramana
SYNONYMS
ihara -- of this; pramana -- evidence; suna -- please hear; sastrera
vyakhyana -- the description in the revealed scriptures; mahat-anubhava -
- the conception of great souls; yate -- by which; su-drdha -- strong;
pramana -- evidence.
TRANSLATION
For evidence, please listen to the examples described in the revealed
scriptures, which are corroborated by the realization of great souls.
Adi 6.55–56
TEXTS 55–56
TEXT
anyera ka katha, vraje nanda mahasaya
tara sama ‘guru' krsnera ara keha naya
suddha-vatsalye isvara-jnana nahi tara
tahakei preme karaya dasya-anukara
SYNONYMS
anyera -- of others; ka -- what; katha -- to speak; vraje -- in
Vrndavana; nanda mahasaya -- Nanda Maharaja; tara sama -- like him; guru
-- a superior; krsnera -- of Lord Krsna; ara -- another; keha -- anyone;
naya -- not; suddha-vatsalye -- in transcendental paternal love; isvara-
jnana -- conception of the Supreme Lord; nahi -- not; tara -- his;
tahakei -- unto him; preme -- ecstatic love; karaya -- makes; dasya-
anukara -- the conception of being a servant.
TRANSLATION
Although no one is a more respected elder for Krsna than Nanda Maharaja
in Vraja, who in transcendental paternal love has no knowledge that his
son is the Supreme Personality of Godhead, still ecstatic love makes him,
what to speak of others, feel himself to be a servant of Lord Krsna.
Adi 6.57
TEXT 57
TEXT
tenho rati-mati mage krsnera carane
tahara sri-mukha-vani tahate pramane
SYNONYMS
tenho -- he also; rati-mati -- affection and attraction; mage -- begs;
krsnera carane -- unto the lotus feet of Krsna; tahara -- his; sri-mukha-
vani -- words from his mouth; tahate -- in that; pramane -- evidence.
TRANSLATION
He too prays for attachment and devotion to the lotus feet of Lord Krsna,
as the words from his own mouth give evidence.
Adi 6.58–59
TEXTS 58–59
TEXT
suna uddhava, satya, krsna -- amara tanaya
tenho isvara -- hena yadi tomara mane laya
tathapi tanhate rahu mora mano-vrtti
tomara isvara-krsne hauka mora mati
SYNONYMS
suna uddhava -- my dear Uddhava, please hear me; satya -- the truth;
krsna -- Lord Krsna; amara tanaya -- my son; tenho -- He; isvara -- the
Supreme Personality of Godhead; hena -- thus; yadi -- if; tomara -- your;
mane -- the mind; laya -- takes; tathapi -- still; tanhate -- unto Him;
rahu -- let there be; mora -- my; manah-vrtti -- mental functions;
tomara -- your; isvara-krsne -- to Krsna, the Supreme Lord; hauka -- let
there be; mora -- my; mati -- attention.
TRANSLATION
"My dear Uddhava, please hear me. In truth Krsna is my son, but even if
you think that He is God, I would still bear toward Him my own feelings
for my son. May my mind be attached to your Lord Krsna.
Adi 6.60
TEXT 60
TEXT
manaso vrttayo nah syuh
krsna-padambujasrayah
vaco 'bhidhayinir namnam
kayas tat-prahvanadisu
SYNONYMS
manasah -- of the mind; vrttayah -- activities (thinking, feeling and
willing); nah -- of us; syuh -- let there be; krsna -- of Lord Krsna;
pada-ambuja -- the lotus feet; asrayah -- those sheltered by; vacah --
the words; abhidhayinih -- speaking; namnam -- of His holy names; kayah -
- the body; tat -- to Him; prahvana-adisu -- bowing down to Him, etc.
TRANSLATION
"May our minds be attached to the lotus feet of your Lord Krsna, may our
tongues chant His holy names, and may our bodies lie prostrate before
Him.
Adi 6.61
TEXT 61
TEXT
karmabhir bhramyamananam
yatra kvapisvarecchaya
mangalacaritair danai
ratir nah krsna isvare
SYNONYMS
karmabhih -- by the activities; bhramyamananam -- of those wandering
within the material universe; yatra -- wherever; kva api -- anywhere;
isvara-icchaya -- by the supreme will of the Personality of Godhead;
mangala-acaritaih -- by auspicious activities; danaih -- like charity
and philanthropy; ratih -- the attraction; nah -- our; krsne -- in Krsna;
isvare -- the Supreme Personality of Godhead.
TRANSLATION
"Wherever we wander in the material universe under the influence of
karma by the will of the Lord, may our auspicious activities cause our
attraction to Lord Krsna to increase."
PURPORT
These verses from Srimad-Bhagavatam (10.47.66–67) were spoken by the
denizens of Vrndavana, headed by Maharaja Nanda and his associates, to
Uddhava, who had come from Mathura.
Adi 6.62
TEXT 62
TEXT
sridamadi vraje yata sakhara nicaya
aisvarya-jnana-hina, kevala-sakhya-maya
SYNONYMS
sridama-adi -- Krsna's friends, headed by Sridama; vraje -- in Vrndavana;
yata -- all; sakhara -- of the friends; nicaya -- the group; aisvarya --
of opulence; jnana -- knowledge; hina -- without; kevala -- purely;
sakhya-maya -- fraternal affection.
TRANSLATION
Lord Krsna's friends in Vrndavana, headed by Sridama, have pure
fraternal affection for Lord Krsna and have no idea of His opulences.
Adi 6.63
TEXT 63
TEXT
krsna-sange yuddha kare, skandhe arohana
tara dasya-bhave kare carana-sevana
SYNONYMS
krsna-sange -- with Krsna; yuddha kare -- fight; skandhe -- on His
shoulders; arohana -- getting up; tara -- they; dasya-bhave -- in the
conception of being Lord Krsna's servants; kare -- do; carana-sevana --
worship the lotus feet.
TRANSLATION
Although they fight with Him and climb upon His shoulders, they worship
His lotus feet in a spirit of servitude.
Adi 6.64
TEXT 64
TEXT
pada-samvahanam cakruh
kecit tasya mahatmanah
apare hata-papmano
vyajanaih samavijayan
SYNONYMS
pada-samvahanam -- massaging the feet; cakruh -- performed; kecit --
some of them; tasya -- of Lord Krsna; maha-atmanah -- of the Supreme
Personality of Godhead; apare -- others; hata -- destroyed; papmanah --
whose resultant actions of sinful life; vyajanaih -- with hand-held fans;
samavijayan -- fanned very pleasingly.
TRANSLATION
"Some of the friends of Sri Krsna, the Supreme Personality of Godhead,
massaged His feet, and others whose sinful reactions had been destroyed
fanned Him with hand-held fans."
PURPORT
This verse, quoted from Srimad-Bhagavatam (10.15.17), describes how Lord
Krsna and Lord Balarama were playing with the cowherd boys before
killing Dhenukasura in the Talavana.
Adi 6.65–66
TEXTS 65–66
TEXT
krsnera preyasi vraje yata gopi-gana
yanra pada-dhuli kare uddhava prarthana
yan-sabara upare krsnera priya nahi ana
tanhara apanake kare dasi-abhimana
SYNONYMS
krsnera -- of Lord Krsna; preyasi -- the beloved girls; vraje -- in
Vrndavana; yata -- all; gopi-gana -- the gopis; yanra -- of whom; pada-
dhuli -- the dust of the feet; kare -- does; uddhava -- Uddhava;
prarthana -- desiring; yan-sabara -- all of them; upare -- beyond;
krsnera -- of Lord Krsna; priya -- dear; nahi -- there is not; ana --
anyone else; tanhara -- all of them; apanake -- to themselves; kare --
do; dasi-abhimana -- the conception of being maidservants.
TRANSLATION
Even the beloved girlfriends of Lord Krsna in Vrndavana, the gopis, the
dust of whose feet was desired by Sri Uddhava and who are more dear to
Krsna than anyone else, regard themselves as Krsna's maidservants.
Adi 6.67
TEXT 67
TEXT
vraja-janarti-han vira yositam
nija-jana-smaya-dhvamsana-smita
bhaja sakhe bhavat-kinkarih sma no
jala-ruhananam caru darsaya
SYNONYMS
vraja-jana-arti-han -- O one who diminishes all the painful conditions
of the inhabitants of Vrndavana; vira -- O hero; yositam -- of women;
nija -- personal; jana -- of the associates; smaya -- the pride;
dhvamsana -- destroying; smita -- whose smile; bhaja -- worship; sakhe --
O dear friend; bhavat-kinkarih -- Your servants; sma -- certainly; nah -
- unto us; jala-ruha-ananam -- a face exactly like a lotus flower; caru -
- attractive; darsaya -- please show.
TRANSLATION
"O Lord, remover of the afflictions of the inhabitants of Vrndavana! O
hero of all women! O Lord who destroy the pride of Your devotees by Your
sweet, gentle smile! O friend! We are Your maidservants. Please fulfill
our desires and show us Your attractive lotus face."
PURPORT
This verse in connection with the rasa dance of Krsna with the gopis is
quoted from Srimad-Bhagavatam (10.31.6). When Krsna disappeared from His
companions in the course of dancing, the gopis sang like this in
separation from Krsna.
Adi 6.68
TEXT 68
TEXT
api bata madhu-puryam arya-putro 'dhunaste
smarati sa pitr-gehan saumya bandhums ca gopan
kvacid api sa katham nah kinkarinam grnite
bhujam aguru-sugandham murdhny adhasyat kada nu
SYNONYMS
api -- certainly; bata -- regrettable; madhu-puryam -- in the city of
Mathura; arya-putrah -- the son of Nanda Maharaja; adhuna -- now; aste --
resides; smarati -- remembers; sah -- He; pitr-gehan -- the household
affairs of His father; saumya -- O great soul (Uddhava); bandhun -- His
many friends; ca -- and; gopan -- the cowherd boys; kvacit -- sometimes;
api -- or; sah -- He; katham -- talks; nah -- of us; kinkarinam -- of
the maidservants; grnite -- relates; bhujam -- hand; aguru-su-gandham --
having the fragrance of aguru; murdhni -- on the head; adhasyat -- will
keep; kada -- when; nu -- may be.
TRANSLATION
"O Uddhava! It is indeed regrettable that Krsna resides in Mathura. Does
He remember His father's household affairs and His friends, the cowherd
boys? O great soul! Does He ever talk about us, His maidservants? When
will He lay on our heads His aguru-scented hand?"
PURPORT
This verse appears in Srimad-Bhagavatam (10.47.21), in the section known
as the Bhramara-gita. When Uddhava came to Vrndavana, Srimati Radharani,
in complete separation from Krsna, sang like this.
Adi 6.69–70
TEXTS 69–70
TEXT
tan-sabara katha rahu, -- srimati radhika
saba haite sakalamse parama-adhika
tenho yanra dasi haina sevena carana
yanra prema-gune krsna baddha anuksana
SYNONYMS
tan-sabara -- of the gopis; katha -- talk; rahu -- let alone; srimati
radhika -- Srimati Radharani; saba haite -- than all of them; sakala-
amse -- in every respect; parama-adhika -- highly elevated; tenho -- She
also; yanra -- whose; dasi -- maidservant; haina -- becoming; sevena --
worships; carana -- the lotus feet; yanra -- whose; prema-gune --
because of loving attributes; krsna -- Lord Krsna; baddha -- obliged;
anuksana -- always.
TRANSLATION
What to speak of the other gopis, even Sri Radhika, who in every respect
is the most elevated of them all and who has bound Sri Krsna forever by
Her loving attributes, serves His feet as His maidservant.
Adi 6.71
TEXT 71
TEXT
ha natha ramana prestha
kvasi kvasi maha-bhuja
dasyas te krpanaya me
sakhe darsaya sannidhim
SYNONYMS
ha -- O; natha -- My Lord; ramana -- O My husband; prestha -- O My most
dear one; kva asi kva asi -- where are You, where are You; maha-bhuja --
O mighty-armed one; dasyah -- of the maidservant; te -- You; krpanayah --
very much aggrieved by Your absence; me -- to Me; sakhe -- O My friend;
darsaya -- show; sannidhim -- nearness to You.
TRANSLATION
"O My Lord, O My husband, O most dearly beloved! O mighty-armed Lord!
Where are You? Where are You? O My friend, reveal Yourself to Your
maidservant, who is very much aggrieved by Your absence."
PURPORT
This verse is quoted from Srimad-Bhagavatam (10.30.39). When the rasa
dance was going on in full swing, Krsna left all the gopis and took only
Srimati Radharani with Him. At that time all the gopis lamented, and
Srimati Radharani, being proud of Her position, requested Krsna to carry
Her wherever He liked. Then Krsna immediately disappeared from the scene,
and Srimati Radharani began to lament.
Adi 6.72
TEXT 72
TEXT
dvarakate rukminy-adi yateka mahisi
tanharao apanake mane krsna-dasi
SYNONYMS
dvarakate -- in Dvaraka-dhama; rukmini-adi -- headed by Rukmini; yateka -
- all of them; mahisi -- the queens; tanharao -- all of them also;
apanake -- themselves; mane -- consider; krsna-dasi -- maidservants of
Krsna.
TRANSLATION
In Dvaraka-dhama, all the queens, headed by Rukmini, also consider
themselves maidservants of Lord Krsna.
Adi 6.73
TEXT 73
TEXT
caidyaya marpayitum udyata-karmukesu
rajasv ajeya-bhata-sekharitanghri-renuh
ninye mrgendra iva bhagam ajavi-yuthat
tac chri-niketa-carano 'stu mamarcanaya
SYNONYMS
caidyaya -- unto Sisupala; ma -- me; arpayitum -- to deliver or to give
in charity; udyata -- upraised; karmukesu -- whose bows and arrows;
rajasu -- among the kings headed by Jarasandha; ajeya -- unconquerable;
bhata -- of the soldiers; sekharita-anghri-renuh -- the dust of whose
lotus feet is the crown; ninye -- forcibly took; mrga-indrah -- the lion;
iva -- like; bhagam -- the share; aja -- of the goats; avi -- and sheep;
yuthat -- from the midst; tat -- that; sri-niketa -- of the shelter of
the goddess of fortune; caranah -- the lotus feet; astu -- let there be;
mama -- my; arcanaya -- for worshiping .
TRANSLATION
"When Jarasandha and other kings, bows and arrows upraised, stood ready
to deliver me in charity to Sisupala, He forcibly took me from their
midst, as a lion takes its share of goats and sheep. The dust of His
lotus feet is therefore the crown of unconquerable soldiers. May those
lotus feet, which are the shelter of the goddess of fortune, be the
object of my worship."
PURPORT
This verse from Srimad-Bhagavatam (10.83.8) was spoken by Queen Rukmini.
Adi 6.74
TEXT 74
TEXT
tapas carantim ajnaya
sva-pada-sparsanasaya
sakhyopetyagrahit panim
saham tad-grha-marjani
SYNONYMS
tapah -- austerity; carantim -- performing; ajnaya -- knowing; sva-pada-
sparsana -- of touching His feet; asaya -- with the desire; sakhya --
with His friend Arjuna; upetya -- coming; agrahit -- accepted; panim --
my hand; sa -- that woman; aham -- I; tat -- His; grha-marjani -- keeper
of the home.
TRANSLATION
"Knowing me to be performing austerities with the desire to touch His
feet, He came with His friend Arjuna and accepted my hand. Yet I am but
a maidservant engaged in sweeping the floor of the house of Sri Krsna."
PURPORT
Like the previous verse, this verse appears in Srimad-Bhagavatam (10.83.
11) in connection with the meeting of the family ladies of the Kuru and
Yadu dynasties at Samanta-pancaka. At the time of that meeting, the
queen of Krsna named Kalindi spoke to Draupadi in this way.
Adi 6.75
TEXT 75
TEXT
atmaramasya tasyema
vayam vai grha-dasikah
sarva-sanga-nivrttyaddha
tapasa ca babhuvima
SYNONYMS
atmaramasya -- of the Supreme Personality of Godhead, who is satisfied
in Himself; tasya -- His; imah -- all; vayam -- we; vai -- certainly;
grha-dasikah -- the maidservants of the home; sarva -- all; sanga --
association; nivrttya -- fully bereft of; addha -- directly; tapasa --
on account of austerity; ca -- also; babhuvima -- we have become.
TRANSLATION
"Through austerity and through renunciation of all attachments, we have
become maidservants in the home of the Supreme Personality of Godhead,
who is satisfied in Himself."
PURPORT
During the same incident, this verse, quoted from Srimad-Bhagavatam (10.
83.39), was spoken to Draupadi by a queen of Krsna's named Laksmana.
Adi 6.76
TEXT 76
TEXT
anera ki katha, baladeva mahasaya
yanra bhava -- suddha-sakhya-vatsalyadi-maya
SYNONYMS
anera -- of others; ki katha -- what to speak; baladeva -- Lord Baladeva;
mahasaya -- the Supreme Personality; yanra -- His; bhava -- emotion;
suddha-sakhya -- pure friendship; vatsalya-adi-maya -- with a touch of
paternal love.
TRANSLATION
What to speak of others, even Lord Baladeva, the Supreme Personality of
Godhead, is full of emotions like pure friendship and paternal love.
PURPORT
Although Lord Baladeva appeared before the birth of Lord Krsna and is
therefore Krsna's worshipable elder brother, He used to act as Krsna's
eternal servitor. In the spiritual sky all the Vaikuntha planets are
predominated by the quadruple expansions of Krsna known as the catur-
vyuha. They are direct expansions from Baladeva. It is the singularity
of the Supreme Lord that everyone in the spiritual sky thinks himself a
servitor of the Lord. According to social convention one may be superior
to Krsna, but factually everyone engages in His service. Therefore in
the spiritual sky or the material sky, in all the different planets, no
one is able to supersede Lord Krsna or demand service from Him. On the
contrary, everyone engages in the service of Lord Krsna. As such, the
more a person engages in the service of the Lord, the more he is
important; and, conversely, the more one is bereft of the transcendental
service of Krsna, the more he invites the bad fortune of material
contamination. In the material world, although materialists want to
become one with God or compete with God, everyone directly or indirectly
engages in the service of the Lord. The more one is forgetful of the
service of Krsna, the more he is considered to be dying. Therefore, when
one develops pure Krsna consciousness, he immediately develops his
eternal servitorship to Krsna.
Adi 6.77
TEXT 77
TEXT
tenho apanake karena dasa-bhavana
krsna-dasa-bhava vinu ache kona jana
SYNONYMS
tenho -- He also; apanake -- Himself; karena -- does; dasa-bhavana --
considering a servant; krsna-dasa-bhava -- the conception of being a
servant of Krsna; vinu -- without; ache -- is; kona -- what; jana --
person.
TRANSLATION
He also considers Himself a servant of Lord Krsna. Indeed, who is there
who does not have this conception of being a servant of Lord Krsna?
Adi 6.78
TEXT 78
TEXT
sahasra-vadane yenho sesa-sankarsana
dasa deha dhari' kare krsnera sevana
SYNONYMS
sahasra-vadane -- with thousands of mouths; yenho -- one who; sesa-
sankarsana -- Lord Sesa, the incarnation of Sankarsana; dasa -- ten;
deha -- bodies; dhari' -- accepting; kare -- does; krsnera -- of Lord
Krsna; sevana -- service.
TRANSLATION
He who is Sesa, Sankarsana, with His thousands of mouths, serves Sri
Krsna by assuming ten forms.
Adi 6.79
TEXT 79
TEXT
ananta brahmande rudra -- sadasivera amsa
gunavatara tenho, sarva-deva-avatamsa
SYNONYMS
ananta -- unlimited; brahmande -- in the universes; rudra -- Lord Siva;
sadasivera amsa -- part and parcel of Sadasiva; guna-avatara -- an
incarnation of a quality; tenho -- he also; sarva-deva-avatamsa -- the
ornament of all the demigods.
TRANSLATION
Rudra, who is an expansion of Sadasiva and who appears in unlimited
universes, is also a gunavatara [qualitative incarnation] and is the
ornament of all the demigods in the endless universes.
PURPORT
There are eleven expansions of Rudra, or Lord Siva. They are as follows:
Ajaikapat, Ahibradhna, Virupaksa, Raivata, Hara, Bahurupa, Devasrestha
Tryambaka, Savitra, Jayanta, Pinaki and Aparajita. Besides these
expansions there are eight forms of Rudra called earth, water, fire, air,
sky, the sun, the moon and soma-yaji. Generally all these Rudras have
five faces, three eyes and ten arms. Sometimes it is found that Rudra is
compared to Brahma and considered a living entity. But when Rudra is
explained to be a partial expansion of the Supreme Personality of
Godhead, he is compared to Sesa. Lord Siva is therefore simultaneously
an expansion of Lord Visnu and, in his capacity for annihilating the
creation, one of the living entities. As an expansion of Lord Visnu he
is called Hara, and he is transcendental to the material qualities, but
when he is in touch with tamo-guna he appears contaminated by the
material modes of nature. This is explained in Srimad-Bhagavatam and the
Brahma-samhita. In Srimad-Bhagavatam, Tenth Canto, it is stated that
Lord Rudra is always associated with the material nature when she is in
the neutral, unmanifested stage, but when the modes of material nature
are agitated he associates with material nature from a distance. In the
Brahma-samhita the relationship between Visnu and Lord Siva is compared
to that between milk and yogurt. Milk is converted into yogurt by
certain additives, but although milk and yogurt have the same
ingredients, they have different functions. Similarly, Lord Siva is an
expansion of Lord Visnu, yet because of his taking part in the
annihilation of the cosmic manifestation, he is considered to be changed,
like milk converted into yogurt. In the Puranas it is found that Siva
appears sometimes from the heads of Brahma and sometimes from the head
of Visnu. The annihilator, Rudra, is born from Sankarsana and the
ultimate fire to burn the whole creation. In the Vayu Purana there is a
description of Sadasiva in one of the Vaikuntha planets. That Sadasiva
is a direct expansion of Lord Krsna's form for pastimes. It is said that
Sadasiva (Lord Sambhu) is an expansion from the Sadasiva in the
Vaikuntha planets (Lord Visnu) and that his consort, Mahamaya, is an
expansion of Rama-devi, or Laksmi. Mahamaya is the origin or birthplace
of material nature.
Adi 6.80
TEXT 80
TEXT
tenho karena krsnera dasya-pratyasa
nirantara kahe siva, ‘muni krsna-dasa'
SYNONYMS
tenho -- he; karena -- does; krsnera -- of Lord Krsna; dasya-pratyasa --
expectation of being a servant; nirantara -- constantly; kahe -- says;
siva -- Lord Siva; muni -- I; krsna-dasa -- a servant of Krsna.
TRANSLATION
He also desires only to be a servant of Lord Krsna. Sri Sadasiva always
says, "I am a servant of Lord Krsna."
Adi 6.81
TEXT 81
TEXT
krsna-preme unmatta, vihvala digambara
krsna-guna-lila gaya, nace nirantara
SYNONYMS
krsna-preme -- in ecstatic love of Krsna; unmatta -- almost mad; vihvala
-- overwhelmed; digambara -- without any dress; krsna -- of Lord Krsna;
guna -- attributes; lila -- pastimes; gaya -- chants; nace -- dances;
nirantara -- constantly.
TRANSLATION
Intoxicated by ecstatic love for Lord Krsna, he becomes overwhelmed and
incessantly dances without clothing and sings about Lord Krsna's
qualities and pastimes.
Adi 6.82
TEXT 82
TEXT
pita-mata-guru-sakha-bhava kene naya
krsna-premera svabhave dasya-bhava se karaya
SYNONYMS
pita -- father; mata -- mother; guru -- superior teacher; sakha --
friend; bhava -- the emotion; kene naya -- let it be; krsna-premera --
of love of Krsna; svabhave -- in a natural inclination; dasya bhava --
the emotion of becoming a servant; se -- that; karaya -- does.
TRANSLATION
All the emotions, whether those of father, mother, teacher or friend,
are full of sentiments of servitude. That is the nature of love of Krsna.
Adi 6.83
TEXT 83
TEXT
eka krsna -- sarva-sevya, jagat-isvara
ara yata saba, -- tanra sevakanucara
SYNONYMS
eka krsna -- one Lord Krsna; sarva-sevya -- worthy of being served by
all; jagat-isvara -- the Lord of the universe; ara yata saba -- all
others; tanra -- His; sevaka-anucara -- servants of the servants.
TRANSLATION
Lord Krsna, the one master and the Lord of the universe, is worthy of
being served by everyone. Indeed, everyone is but a servant of His
servants.
Adi 6.84
TEXT 84
TEXT
sei krsna avatirna -- caitanya-isvara
ataeva ara saba, -- tanhara kinkara
SYNONYMS
sei -- that; krsna -- Lord Krsna; avatirna -- descended; caitanya-isvara
-- Lord Caitanya, the Supreme Personality of Godhead; ataeva --
therefore; ara -- others; saba -- all; tanhara kinkara -- His servants.
TRANSLATION
That same Lord Krsna has descended as Lord Caitanya, the Supreme
Personality of Godhead. Everyone, therefore, is His servant.
Adi 6.85
TEXT 85
TEXT
keha mane, keha na mane, saba tanra dasa
ye na mane, tara haya sei pape nasa
SYNONYMS
keha mane -- someone accepts; keha na mane -- someone does not accept;
saba tanra dasa -- all His servants; ye na mane -- one who does not
accept; tara -- of him; haya -- there is; sei -- that; pape -- in sinful
activity; nasa -- annihilation.
TRANSLATION
Some accept Him whereas others do not, yet everyone is His servant. One
who does not accept Him, however, will be ruined by his sinful
activities.
PURPORT
When a living entity forgets his constitutional position, he prepares
himself to be an enjoyer of the material resources. Sometimes he is also
misguided by the thought that service to the Supreme Personality of
Godhead is not absolute engagement. In other words, he thinks that there
are many other engagements for a living entity besides the service of
the Lord. Such a foolish person does not know that in any position he
either directly or indirectly engages in activities of service to the
Supreme Lord. Actually, if a person does not engage in the service of
the Lord, all inauspicious activities encumber him because service to
the Supreme Lord, Lord Caitanya, is the constitutional position of the
infinitesimal living entities. Because the living entity is
infinitesimal, the allurement of material enjoyment attracts him, and he
tries to enjoy matter, forgetting his constitutional position. But when
his dormant Krsna consciousness is awakened, he no longer engages in the
service of matter but engages in the service of the Lord. In other words,
when one is forgetful of his constitutional position, he appears in the
position of the lord of material nature. Even at that time he remains a
servant of the Supreme Lord, but in an unqualified or contaminated state.
Adi 6.86
TEXT 86
TEXT
caitanyera dasa muni, caitanyera dasa
caitanyera dasa muni, tanra dasera dasa
SYNONYMS
caitanyera -- of Lord Sri Caitanya Mahaprabhu; dasa -- servant; muni --
I; caitanyera dasa -- a servant of Lord Caitanya; caitanyera dasa muni --
I am a servant of Caitanya Mahaprabhu; tanra dasera dasa -- a servant
of His servant.
TRANSLATION
"I am a servant of Lord Caitanya, a servant of Lord Caitanya. I am a
servant of Lord Caitanya, and a servant of His servants."
Adi 6.87
TEXT 87
TEXT
eta bali' nace, gaya, hunkara gambhira
ksaneke vasila acarya haina susthira
SYNONYMS
eta bali' -- saying this; nace -- dances; gaya -- sings; hunkara -- loud
vibrations; gambhira -- deep; ksaneke -- in a moment; vasila -- sits
down; acarya -- Advaita Acarya; haina su-sthira -- being very patient.
TRANSLATION
Saying this, Advaita Prabhu dances and loudly sings. Then at the next
moment He quietly sits down.
Adi 6.88
TEXT 88
TEXT
bhakta-abhimana mula sri-balarame
sei bhave anugata tanra amsa-gane
SYNONYMS
bhakta-abhimana -- to think oneself a devotee; mula -- original; sri-
balarame -- in Lord Balarama; sei bhave -- in that ecstasy; anugata --
followers; tanra amsa-gane -- all His parts and parcels.
TRANSLATION
The source of the sentiment of servitude is indeed Lord Balarama. The
plenary expansions who follow Him are all influenced by that ecstasy.
Adi 6.89
TEXT 89
TEXT
tanra avatara eka sri-sankarsana
bhakta bali' abhimana kare sarva-ksana
SYNONYMS
tanra avatara -- His incarnation; eka -- one; sri-sankarsana -- Lord
Sankarsana; bhakta bali' -- as a devotee; abhimana -- conception; kare --
does; sarva-ksana -- always.
TRANSLATION
Lord Sankarsana, who is one of His incarnations, always considers
Himself a devotee.
Adi 6.90
TEXT 90
TEXT
tanra avatara ana sri-yuta laksmana
sri-ramera dasya tinho kaila anuksana
SYNONYMS
tanra avatara -- His incarnation; ana -- another; sri-yuta -- with all
beauty and opulence; laksmana -- Lord Laksmana; sri-ramera -- of
Ramacandra; dasya -- servitude; tinho -- He; kaila -- did; anuksana --
always.
TRANSLATION
Another of His incarnations, Laksmana, who is very beautiful and opulent,
always serves Lord Rama.
Adi 6.91
TEXT 91
TEXT
sankarsana-avatara karanabdhi-sayi
tanhara hrdaye bhakta-bhava anuyayi
SYNONYMS
sankarsana-avatara -- an incarnation of Lord Sankarsana; karana-abdhi-
sayi -- Lord Visnu lying on the Causal Ocean; tanhara -- His; hrdaye --
in the heart; bhakta-bhava -- the emotion of being a devotee; anuyayi --
accordingly.
TRANSLATION
The Visnu who lies on the Causal Ocean is an incarnation of Lord
Sankarsana, and, accordingly, the emotion of being a devotee is always
present in His heart.
Adi 6.92
TEXT 92
TEXT
tanhara prakasa-bheda, advaita-acarya
kaya-mano-vakye tanra bhakti sada karya
SYNONYMS
tanhara -- His; prakasa-bheda -- separate expansion; advaita-acarya --
Advaita Acarya; kaya-manah-vakye -- by His body, mind and words; tanra --
His; bhakti -- devotion; sada -- always; karya -- occupational duty.
TRANSLATION
Advaita Acarya is a separate expansion of Him. He always engages in
devotional service with His thoughts, words and actions.
Adi 6.93
TEXT 93
TEXT
vakye kahe, ‘muni caitanyera anucara'
muni tanra bhakta -- mane bhave nirantara
SYNONYMS
vakye -- by words; kahe -- He says; muni -- I am; caitanyera anucara --
a follower of Lord Sri Caitanya Mahaprabhu; muni -- I; tanra -- His;
bhakta -- devotee; mane -- in His mind; bhave -- in this condition;
nirantara -- always.
TRANSLATION
By His words He declares, "I am a servant of Lord Caitanya." Thus with
His mind He always thinks, "I am His devotee."
Adi 6.94
TEXT 94
TEXT
jala-tulasi diya kare kayate sevana
bhakti pracariya saba tarila bhuvana
SYNONYMS
jala-tulasi -- Ganges water and tulasi leaves; diya -- offering together;
kare -- does; kayate -- with the body; sevana -- worship; bhakti -- the
cult of devotional service; pracariya -- preaching; saba -- all; tarila -
- delivered; bhuvana -- the universe.
TRANSLATION
With His body He worshiped the Lord by offering Ganges water and tulasi
leaves, and by preaching devotional service He delivered the entire
universe.
Adi 6.95
TEXT 95
TEXT
prthivi dharena yei sesa-sankarsana
kaya-vyuha kari' karena krsnera sevana
SYNONYMS
prthivi -- planets; dharena -- holds; yei -- that one who; sesa-
sankarsana -- Lord Sesa Sankarsana; kaya-vyuha kari' -- expanding
Himself in different bodies; karena -- does; krsnera sevana -- service
to Lord Krsna.
TRANSLATION
Sesa Sankarsana, who holds all the planets on His heads, expands Himself
in different bodies to render service to Lord Krsna.
Adi 6.96
TEXT 96
TEXT
ei saba haya sri-krsnera avatara
nirantara dekhi sabara bhaktira acara
SYNONYMS
ei saba -- all of them; haya -- are; sri-krsnera avatara -- incarnations
of Lord Krsna; nirantara -- constantly; dekhi -- I see; sabara -- of all;
bhaktira acara -- behavior as devotees.
TRANSLATION
These are all incarnations of Lord Krsna, yet we always find that they
act as devotees.
Adi 6.97
TEXT 97
TEXT
e-sabake sastre kahe ‘bhakta-avatara'
‘bhakta-avatara'-pada upari sabara
SYNONYMS
e-sabake -- all of them; sastre -- the scriptures; kahe -- say; bhakta-
avatara -- incarnations as devotees; bhakta-avatara -- of such an
incarnation as a devotee; pada -- the position; upari sabara -- above
all other positions.
TRANSLATION
The scriptures call them incarnations as devotees [bhakta-avatara]. The
position of being such an incarnation is above all others.
PURPORT
The Supreme Personality of Godhead appears in different incarnations,
but His appearance in the role of a devotee is more beneficial to the
conditioned souls than the other incarnations, with all their opulences.
Sometimes a conditioned soul is bewildered when he tries to understand
the incarnation of Godhead with full opulence. Lord Krsna appeared and
performed many uncommon activities, and some materialists misunderstood
Him, but in His appearance as Lord Caitanya He did not show much of His
opulences, and therefore fewer conditioned souls were bewildered.
Misunderstanding the Lord, many fools consider themselves incarnations
of the Supreme Personality of Godhead, but the result is that after
leaving the material body they enter the species of jackals. Persons who
cannot understand the real significance of an incarnation must attain
such lower species of life as punishment. Conditioned souls who are
puffed up by false egoism and who try to become one with the Supreme
Lord become Mayavadis.
Adi 6.98
TEXT 98
TEXT
eka-matra ‘amsi' -- krsna, ‘amsa' -- avatara
amsi amse dekhi jyestha-kanistha-acara
SYNONYMS
eka-matra -- only one; amsi -- source of all incarnations; krsna -- Lord
Krsna; amsa -- of the part; avatara -- incarnations; amsi -- is the
source of all incarnations; amse -- in the incarnation; dekhi -- we can
see; jyestha -- as superior; kanistha -- and inferior; acara -- behavior.
TRANSLATION
Lord Krsna is the source of all incarnations, and all others are His
parts or partial incarnations. We find that the whole and the part
behave as superior and inferior.
Adi 6.99
TEXT 99
TEXT
jyestha-bhave amsite haya prabhu-jnana
kanistha-bhave apanate bhakta-abhimana
SYNONYMS
jyestha-bhave -- in the emotion of being superior; amsite -- in the
original source of all incarnations; haya -- there is; prabhu-jnana --
knowledge as master; kanistha-bhave -- in an inferior conception;
apanate -- in Himself; bhakta-abhimana -- the conception of being a
devotee.
TRANSLATION
The source of all incarnations has the emotions of a superior when He
considers Himself the master, and He has the emotions of an inferior
when He considers Himself a devotee.
PURPORT
A fraction of a particular thing is called a part, and that from which
the fraction is distinguished is called the whole. Therefore the
fraction, or part, is included within the whole. The Lord is the whole,
and the devotee is the part or fractional part. That is the relationship
between the Lord and the devotee. There are also gradations of devotees,
who are calculated as greater or lesser. When a devotee is great he is
called prabhu, and when he is lesser he is called bhakta, or a devotee.
The supreme whole is Krsna, and Baladeva and all Visnu incarnations are
His fractions. Lord Krsna is therefore conscious of His superior
position, and all Visnu incarnations are conscious of Their positions as
devotees.
Adi 6.100
TEXT 100
TEXT
krsnera samata haite bada bhakta-pada
atma haite krsnera bhakta haya premaspada
SYNONYMS
krsnera -- with Lord Krsna; samata -- equality; haite -- than this; bada
-- greater; bhakta-pada -- the position of a devotee; atma haite -- than
His own self; krsnera -- of Lord Krsna; bhakta -- a devotee; haya -- is;
prema-aspada -- the object of love.
TRANSLATION
The position of being a devotee is higher than that of equality with
Lord Krsna, for the devotees are dearer to Lord Krsna than His own self.
PURPORT
The conception of oneness with the Supreme Personality of Godhead is
inferior to that of eternal service to the Lord because Lord Krsna is
more affectionate to devotees than to His personal self. In Srimad-
Bhagavatam (9.4.68) the Lord clearly says:
sadhavo hrdayam mahyam
sadhunam hrdayam tv aham
mad anyat te na jananti
naham tebhyo manag api
"The devotees are My heart, and I am the heart of My devotees. My
devotees do not know anyone but Me; similarly, I do not know anyone but
My devotees." This is the intimate relationship between the Lord and His
devotees.
Adi 6.101
TEXT 101
TEXT
atma haite krsna bhakte bada kari' mane
ihate bahuta sastra-vacana pramane
SYNONYMS
atma haite -- than His own self; krsna -- Lord Krsna; bhakte -- His
devotee; bada kari' mane -- accepts as greater; ihate -- in this
connection; bahuta -- many; sastra-vacana -- quotations from revealed
scripture; pramane -- evidences.
TRANSLATION
Lord Krsna considers His devotees greater than Himself. In this
connection the scriptures provide an abundance of evidence.
Adi 6.102
TEXT 102
TEXT
na tatha me priya-tama
atma-yonir na sankarah
na ca sankarsano na srir
naivatma ca yatha bhavan
SYNONYMS
na tatha -- not so much; me -- My; priya-tamah -- dearmost; atma-yonih --
Lord Brahma; na sankarah -- nor Sankara (Lord Siva); na ca -- nor;
sankarsanah -- Lord Sankarsana; na -- nor; srih -- the goddess of
fortune; na -- nor; eva -- certainly; atma -- My self; ca -- and; yatha -
- as; bhavan -- you.
TRANSLATION
"O Uddhava! Neither Brahma nor Sankara nor Sankarsana nor Laksmi nor
even My own self is as dear to Me as you."
PURPORT
This text is from Srimad-Bhagavatam (11.14.15).
Adi 6.103
TEXT 103
TEXT
krsna-samye nahe tanra madhuryasvadana
bhakta-bhave kare tanra madhurya carvana
SYNONYMS
krsna-samye -- on an equal level with Krsna; nahe -- not; tanra -- His;
madhurya-asvadana -- relishing the sweetness; bhakta-bhave -- as a
devotee; kare -- does; tanra -- His; madhurya carvana -- chewing of the
sweetness.
TRANSLATION
The sweetness of Lord Krsna is not to be tasted by those who consider
themselves equal to Krsna. It is to be tasted only through the sentiment
of servitude.
Adi 6.104
TEXT 104
TEXT
sastrera siddhanta ei, -- vijnera anubhava
mudha-loka nahi jane bhavera vaibhava
SYNONYMS
sastrera -- of the revealed scriptures; siddhanta -- conclusion; ei --
this; vijnera anubhava -- realization by experienced devotees; mudha-
loka -- fools and rascals; nahi jane -- do not know; bhavera vaibhava --
devotional opulences.
TRANSLATION
This conclusion of the revealed scriptures is also the realization of
experienced devotees. Fools and rascals, however, cannot understand the
opulences of devotional emotions.
PURPORT
When a person is liberated in the sarupya form of liberation, having a
spiritual form exactly like Visnu, it is not possible for him to relish
the relationship of Krsna's personal associates in their exchanges of
mellows. The devotees of Krsna, however, in their loving relationships
with Krsna, sometimes forget their own identities; sometimes they think
themselves one with Krsna and yet relish still greater transcendental
mellow in that way. People in general, because of their foolishness only,
try to become masters of everything, forgetting the transcendental
mellow of servitorship to the Lord. When a person is actually advanced
in spiritual understanding, however, he can accept the transcendental
servitorship of the Lord without hesitation.
Adi 6.105–106
TEXTS 105–106
TEXT
bhakta-bhava angikari' balarama, laksmana
advaita, nityananda, sesa, sankarsana
krsnera madhurya-rasamrta kare pana
sei sukhe matta, kichu nahi jane ana
SYNONYMS
bhakta-bhava -- the conception of being a devotee; angikari' --
accepting; balarama -- Lord Balarama; laksmana -- Lord Laksmana; advaita
-- Advaita Acarya; nityananda -- Lord Nityananda; sesa -- Lord Sesa;
sankarsana -- Lord Sankarsana; krsnera -- of Lord Krsna; madhurya --
transcendental bliss; rasa-amrta -- the nectar of such a taste; kare
pana -- they drink; sei sukhe -- in such happiness; matta -- mad; kichu -
- anything; nahi -- do not; jane -- know; ana -- else.
TRANSLATION
Baladeva, Laksmana, Advaita Acarya, Lord Nityananda, Lord Sesa and Lord
Sankarsana taste the nectarean mellows of the transcendental bliss of
Lord Krsna by recognizing Themselves as being His devotees and servants.
They are all mad with that happiness, and they know nothing else.
Adi 6.107
TEXT 107
TEXT
anyera achuk karya, apane sri-krsna
apana-madhurya-pane ha-ila satrsna
SYNONYMS
anyera -- of others; achuk -- let be; karya -- the business; apane --
personally; sri-krsna -- Lord Sri Krsna; apana-madhurya -- personal
sweetness; pane -- in drinking; ha-ila -- became; sa-trsna -- very eager.
TRANSLATION
What to speak of others, even Lord Krsna Himself becomes thirsty to
taste His own sweetness.
Adi 6.108
TEXT 108
TEXT
sva-madhurya asvadite karena yatana
bhakta-bhava vinu nahe taha asvadana
SYNONYMS
sva-madhurya -- the sweetness of Himself; asvadite -- to taste; karena
yatana -- makes endeavors; bhakta-bhava -- the emotion of being a
devotee; vinu -- without; nahe -- there is not; taha -- that; asvadana --
tasting.
TRANSLATION
He tries to taste His own sweetness, but He cannot do so without
accepting the emotions of a devotee.
PURPORT
Lord Sri Krsna wanted to relish the transcendental mellow of a devotee,
and therefore He accepted the role of a devotee by appearing as Sri
Krsna Caitanya Mahaprabhu.
Adi 6.109
TEXT 109
TEXT
bhakta-bhava angikari' haila avatirna
sri-krsna-caitanya-rupe sarva-bhave purna
SYNONYMS
bhakta-bhava -- the ecstasy of being a devotee; angikari' -- accepting;
haila -- became; avatirna -- incarnated; sri-krsna-caitanya-rupe -- in
the form of Lord Sri Krsna Caitanya; sarva-bhave purna -- complete in
every respect.
TRANSLATION
Therefore Lord Krsna accepted the position of a devotee and descended in
the form of Lord Caitanya, who is complete in every respect.
Adi 6.110
TEXT 110
TEXT
nana-bhakta-bhave karena sva-madhurya pana
purve kariyachi ei siddhanta vyakhyana
SYNONYMS
nana-bhakta-bhave -- various emotions of a devotee; karena -- does; sva-
madhurya pana -- drinking the sweetness of Himself; purve -- formerly;
kariyachi -- I discussed; ei -- this; siddhanta -- conclusion; vyakhyana
-- the explanation.
TRANSLATION
He tastes His own sweetness through the various emotions of a devotee. I
have formerly explained this conclusion.
PURPORT
Lord Caitanya, who is known as Sri Gaurahari, is complete in relishing
all the different mellows, namely neutrality, servitorship, fraternity,
parental affection and conjugal love. By accepting the ecstasy of
different grades of devotees, He is complete in relishing all the
mellows of these relationships.
Adi 6.111
TEXT 111
TEXT
avatara-ganera bhakta-bhave adhikara
bhakta-bhava haite adhika sukha nahi ara
SYNONYMS
avatara-ganera -- of all the incarnations; bhakta-bhave -- in the
emotion of a devotee; adhikara -- there is the right; bhakta-bhava --
the emotion of being a devotee; haite -- than; adhika -- greater; sukha -
- happiness; nahi -- not; ara -- any other.
TRANSLATION
All the incarnations are entitled to the emotions of devotees. There is
no higher bliss than this.
PURPORT
All the different incarnations of Lord Visnu have the right to play the
roles of servitors of Lord Krsna by descending as devotees. When an
incarnation gives up the understanding of His Godhood and plays the part
of a servitor, He enjoys a greater taste of transcendental mellows than
when He plays the part of the Supreme Personality of Godhead.
Adi 6.112
TEXT 112
TEXT
mula bhakta-avatara sri-sankarsana
bhakta-avatara tanhi advaite ganana
SYNONYMS
mula -- original; bhakta -- of a devotee; avatara -- incarnation; sri-
sankarsana -- Lord Sri Sankarsana; bhakta-avatara -- the incarnation of
a devotee; tanhi -- as that; advaite -- Advaita Acarya; ganana --
counting.
TRANSLATION
The original bhakta-avatara is Sankarsana. Sri Advaita is counted among
such incarnations.
PURPORT
Although Sri Advaita Prabhu belongs to the Visnu category, He displays
servitorship to Lord Caitanya Mahaprabhu as one of His associates. When
Lord Visnu appears as a servitor, He is called an incarnation of a
devotee of Lord Krsna. Sri Sankarsana, who is an incarnation of Visnu in
the spiritual sky known as the greater Vaikuntha, is the chief of the
quadruple incarnations and is the original incarnation of a devotee.
Lord Maha-Visnu, who is lying on the Causal Ocean, is a manifestation of
Sankarsana. He is the original Personality of Godhead who glances over
the material and efficient causes of the cosmic manifestation. Advaita
Prabhu is accepted as an incarnation of Maha-Visnu. All the plenary
manifestations of Sankarsana are indirect expansions of Lord Krsna. That
consideration also makes Advaita Prabhu an eternal servitor of Gaura
Krsna. Therefore He is accepted as a devotee incarnation.
Adi 6.113
TEXT 113
TEXT
advaita-acarya gosanira mahima apara
yanhara hunkare kaila caitanyavatara
SYNONYMS
advaita-acarya -- Advaita Acarya; gosanira -- of the Lord; mahima apara -
- unlimited glories; yanhara -- of whom; hunkare -- by the vibration;
kaila -- brought; caitanya-avatara -- the incarnation of Lord Caitanya.
TRANSLATION
The glories of Sri Advaita Acarya are boundless, for His sincere
vibrations brought about Lord Caitanya's descent upon this earth.
Adi 6.114
TEXT 114
TEXT
sankirtana pracariya saba jagat tarila
advaita-prasade loka prema-dhana paila
SYNONYMS
sankirtana pracariya -- by preaching the cult of sankirtana; saba -- all;
jagat -- the universe; tarila -- delivered; advaita-prasade -- by the
mercy of Advaita Acarya; loka -- all people; prema-dhana paila --
received the treasure of loving God.
TRANSLATION
He liberated the universe by preaching sankirtana. Thus the people of
the world received the treasure of love of Godhead through the mercy of
Sri Advaita.
Adi 6.115
TEXT 115
TEXT
advaita-mahima ananta ke pare kahite
sei likhi, yei suni mahajana haite
SYNONYMS
advaita-mahima -- the glories of Advaita Acarya; ananta -- unlimited; ke
-- who; pare -- is able; kahite -- to say; sei -- that; likhi -- I write;
yei -- whatever; suni -- I hear; mahajana haite -- from authority.
TRANSLATION
Who can describe the unlimited glories of Advaita Acarya? I write here
as much as I have known from great authorities.
Adi 6.116
TEXT 116
TEXT
acarya-carane mora koti namaskara
ithe kichu aparadha na labe amara
SYNONYMS
acarya-carane -- at the lotus feet of Advaita Acarya; mora -- my; koti
namaskara -- offering obeisances ten million times; ithe -- in this
connection; kichu -- some; aparadha -- offense; na labe -- please do not
take; amara -- my.
TRANSLATION
I offer my obeisances ten million times to the lotus feet of Sri Advaita
Acarya. Please do not take offense at this.
Adi 6.117
TEXT 117
TEXT
tomara mahima -- koti-samudra agadha
tahara iyatta kahi, -- e bada aparadha
SYNONYMS
tomara mahima -- Your glories; koti-samudra agadha -- as unfathomable as
the millions of seas and oceans; tahara -- of that; iyatta -- the
measure; kahi -- I say; e -- this; bada -- great; aparadha -- offense.
TRANSLATION
Your glories are as fathomless as millions of oceans and seas. Speaking
of its measure is a great offense indeed.
Adi 6.118
TEXT 118
TEXT
jaya jaya jaya sri-advaita acarya
jaya jaya sri-caitanya, nityananda arya
SYNONYMS
jaya jaya -- all glories; jaya -- all glories; sri-advaita acarya -- to
Sri Advaita Acarya; jaya jaya -- all glories; sri-caitanya -- to Lord
Sri Caitanya Mahaprabhu; nityananda -- Lord Nityananda; arya -- the
superior.
TRANSLATION
All glories, all glories to Sri Advaita Acarya! All glories to Lord
Caitanya Mahaprabhu and the superior Lord Nityananda!
Adi 6.119
TEXT 119
TEXT
dui sloke kahila advaita-tattva-nirupana
panca-tattvera vicara kichu suna, bhakta-gana
SYNONYMS
dui sloke -- in two verses; kahila -- described; advaita -- Advaita;
tattva-nirupana -- ascertaining the truth; panca-tattvera -- of the five
truths; vicara -- consideration; kichu -- something; suna -- please hear;
bhakta-gana -- O devotees.
TRANSLATION
Thus in two verses I have described the truth concerning Advaita Acarya.
Now, O devotees, please hear about the five truths [panca-tattva].
Adi 6.120
TEXT 120
TEXT
sri-rupa-raghunatha-pade yara asa
caitanya-caritamrta kahe krsnadasa
SYNONYMS
sri-rupa -- Srila Rupa Gosvami; raghunatha -- Srila Raghunatha dasa
Gosvami; pade -- at the lotus feet; yara -- whose; asa -- expectation;
Caitanya-caritamrta -- the book named Caitanya-caritamrta; kahe --
describes; krsna-dasa -- Srila Krsnadasa Kaviraja Gosvami.
TRANSLATION
Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always
desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta,
following in their footsteps.
Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, Adi-lila,
Sixth Chapter, describing the glories of Sri Advaita Acarya.
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