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Madhya 6-1975: The Liberation of Sarvabhauma Bhattacarya

Chapter 6

The Liberation of Sarvabhauma Bhattacarya

A summary study of the Sixth Chapter is given by Srila Bhaktivinoda

Thakura in his Amrta-pravaha-bhasya as follows: When Sri Caitanya

Mahaprabhu entered the temple of Jagannatha, He immediately fainted.

Sarvabhauma Bhattacarya then took Him to his home. Meanwhile, Gopinatha

Acarya, the brother-in-law of Sarvabhauma Bhattacarya, met Mukunda Datta

and talked to him about Caitanya Mahaprabhu's acceptance of sannyasa and

His journey to Jagannatha Puri. After hearing about Sri Caitanya

Mahaprabhu's fainting and His being carried to the house of Sarvabhauma

Bhattacarya, people crowded there to see the Lord. Srila Nityananda

Prabhu and other devotees then visited the Jagannatha temple, and when

they came back to the house of Sarvabhauma Bhattacarya, Sri Caitanya

Mahaprabhu returned to external consciousness. Sarvabhauma Bhattacarya

received everyone and distributed maha-prasada with great care.

Sarvabhauma Bhattacarya then became acquainted with Sri Caitanya

Mahaprabhu and arranged accommodations at his aunt's house. His brother-

in-law, Gopinatha Acarya, established that Lord Caitanya Mahaprabhu was

Krsna Himself, but Sarvabhauma and his many disciples could not accept

this. However, Gopinatha Acarya convinced Sarvabhauma that no one can

understand the Supreme Personality of Godhead without being favored by

Him. He proved by sastric quotation, quotations from the revealed

scriptures, that Sri Caitanya Mahaprabhu was Krsna Himself in person.

Still, Sarvabhauma did not take these statements very seriously. Hearing

all these arguments, Caitanya Mahaprabhu told His devotees that

Sarvabhauma was His spiritual master and that whatever he said out of

affection was for everyone's benefit.

When Sarvabhauma met Sri Caitanya Mahaprabhu, he asked Him to hear

Vedanta philosophy from him. Sri Caitanya Mahaprabhu accepted this

proposal, and for seven days He continuously heard Sarvabhauma

Bhattacarya explain Vedanta-sutra. However, the Lord remained very

silent. Because of His silence, the Bhattacarya asked Him whether He was

understanding the Vedanta philosophy, and the Lord replied, "Sir, I can

understand Vedanta philosophy very clearly, but I cannot understand your

explanations." There was then a discussion between the Bhattacarya and

Sri Caitanya Mahaprabhu concerning the authority of the Vedic scriptures,

specifically the Upanisads and Vedanta-sutra. The Bhattacarya was an

impersonalist, but Sri Caitanya Mahaprabhu proved that the Absolute

Truth is the Supreme Personality of Godhead. He proved that the

conceptions of the Mayavadi philosophers concerning the impersonal

Absolute Truth are incorrect.

The Absolute Truth is neither impersonal nor without power. The greatest

mistake made by Mayavadi philosophers is in conceiving the Absolute

Truth to be impersonal and without energy. In all the Vedas, the

unlimited energies of the Absolute Truth have been accepted. It is also

accepted that the Absolute Truth has His transcendental, blissful,

eternal form. According to the Vedas, both the Lord and the living

entity are equal in quality, but they are different quantitatively. The

real philosophy of the Absolute Truth states that the Lord and His

creation are inconceivably and simultaneously one and different. The

conclusion is that the Mayavadi philosophers are actually atheists.

There was much discussion on this issue between Sarvabhauma and Caitanya

Mahaprabhu, but despite all his endeavors, the Bhattacarya was defeated

in the end.

At the request of Sarvabhauma Bhattacarya, Sri Caitanya Mahaprabhu then

explained the atmarama verse of Srimad-Bhagavatam in eighteen different

ways. When the Bhattacarya came to his senses, Sri Caitanya Mahaprabhu

disclosed His real identity. The Bhattacarya then recited one hundred

verses in praise of Lord Caitanya Mahaprabhu and offered his obeisances.

After this, Gopinatha Acarya and all the others, having seen the

wonderful potencies of Lord Caitanya Mahaprabhu, became very joyful.

One morning after this incident, Sri Caitanya Mahaprabhu received some

prasada from Jagannatha and offered it to Sarvabhauma Bhattacarya.

Without caring for formality, the Bhattacarya immediately partook of the

maha-prasada. On another day, when the Bhattacarya asked Sri Caitanya

Mahaprabhu the best way to worship and meditate, the Lord advised him to

chant the Hare Krsna maha-mantra. On another day, the Bhattacarya wanted

to change the reading of the tat te 'nukampam verse

because he did not like the word mukti-pada. He wanted to substitute the

word bhakti-pada. Sri Caitanya Mahaprabhu advised Sarvabhauma not to

change the reading of Srimad-Bhagavatam because mukti-pada indicated

the lotus feet of the Supreme Personality of Godhead, Lord Krsna. Having

become a pure devotee, the Bhattacarya said, "Because the meaning is

hazy, I still prefer bhakti-pada." At this, Sri Caitanya Mahaprabhu and

the other inhabitants of Jagannatha Puri became very pleased.

Sarvabhauma Bhattacarya thus became a pure Vaisnava, and the other

learned scholars there followed him.

Madhya 6.1

TEXT 1

TEXT

naumi tam gaura-candram yah

kutarka-karkasasayam

sarvabhaumam sarva-bhuma

bhakti-bhumanam acarat

SYNONYMS

naumi -- I offer my respectful obeisances; tam -- unto Him; gaura-

candram -- who is known as Lord Gauracandra; yah -- who; ku-tarka -- by

bad arguments; karkasa-asayam -- whose heart was hard; sarvabhaumam --

Sarvabhauma Bhattacarya; sarva-bhuma -- the Lord of everything; bhakti-

bhumanam -- into a great personality of devotion; acarat -- converted.

TRANSLATION

I offer my respectful obeisances unto Lord Gauracandra, the Supreme

Personality of Godhead, who converted the hardhearted Sarvabhauma

Bhattacarya, the reservoir of all bad logic, into a great devotee.

Madhya 6.2

TEXT 2

TEXT

jaya jaya gauracandra jaya nityananda

jayadvaitacandra jaya gaura-bhakta-vrnda

SYNONYMS

jaya jaya gaura-candra -- all glories to Lord Gaurahari; jaya

nityananda -- all glories to Nityananda Prabhu; jaya advaita-candra --

all glories to Advaita Acarya; jaya gaura-bhakta-vrnda -- all glories to

the devotees of Lord Sri Caitanya Mahaprabhu.

TRANSLATION

All glories to Lord Caitanya Mahaprabhu! All glories to Lord Nityananda

Prabhu! All glories to Advaita Acarya! And all glories to the

devotees of Lord Caitanya!

Madhya 6.3

TEXT 3

TEXT

avese calila prabhu jagannatha-mandire

jagannatha dekhi' preme ha-ila asthire

SYNONYMS

avese -- in ecstasy; calila -- went; prabhu -- Lord Sri Caitanya

Mahaprabhu; jagannatha-mandire -- to the temple of Jagannatha;

jagannatha dekhi' -- seeing the Jagannatha Deity; preme -- in ecstasy;

ha-ila -- became; asthire -- restless.

TRANSLATION

In ecstasy, Sri Caitanya Mahaprabhu went from Atharanala to the temple

of Jagannatha. After seeing Lord Jagannatha, He became very restless due

to love of Godhead.

Madhya 6.4

TEXT 4

TEXT

jagannatha alingite calila dhana

mandire padila preme avista hana

SYNONYMS

jagannatha -- Lord Jagannatha; alingite -- to embrace; calila -- went;

dhana -- very swiftly; mandire -- in the temple; padila -- fell down;

preme -- in ecstasy; avista -- overwhelmed; hana -- becoming.

TRANSLATION

Lord Sri Caitanya Mahaprabhu went swiftly to embrace Lord Jagannatha,

but when He entered the temple, He was so overwhelmed with love of

Godhead that He fainted on the floor.

Madhya 6.5

TEXT 5

TEXT

daive sarvabhauma tanhake kare darasana

padicha marite tenho kaila nivarana

SYNONYMS

daive -- by chance; sarvabhauma -- Sarvabhauma Bhattacarya; tanhake --

Him; kare -- does; darasana -- seeing; padicha -- the watchman in the

temple; marite -- to beat; tenho -- he; kaila -- did; nivarana --

forbidding.

TRANSLATION

When Sri Caitanya Mahaprabhu fell down, Sarvabhauma Bhattacarya happened

to see Him. When the watchman threatened to beat the Lord, Sarvabhauma

Bhattacarya immediately forbade him.

Madhya 6.6

TEXT 6

TEXT

prabhura saundarya ara premera vikara

dekhi' sarvabhauma haila vismita apara

SYNONYMS

prabhura -- of Lord Sri Caitanya Mahaprabhu; saundarya -- the beauty;

ara -- and; premera vikara -- ecstatic transformations; dekhi' -- seeing;

sarvabhauma -- Sarvabhauma Bhattacarya; haila -- became; vismita --

surprised; apara -- very much.

TRANSLATION

Sarvabhauma Bhattacarya was very surprised to see the personal beauty of

Lord Caitanya Mahaprabhu as well as the transcendental transformations

wrought on His body due to love of Godhead.

Madhya 6.7

TEXT 7

TEXT

bahu-ksane caitanya nahe, bhogera kala haila

sarvabhauma mane tabe upaya cintila

SYNONYMS

bahu-ksane -- for a long time; caitanya -- consciousness; nahe -- there

was not; bhogera -- of offering food; kala -- the time; haila -- it

became; sarvabhauma -- Sarvabhauma Bhattacarya; mane -- in the mind;

tabe -- at that time; upaya -- remedy; cintila -- thought.

TRANSLATION

Sri Caitanya Mahaprabhu remained unconscious for a long time. Meanwhile,

the time for offering prasada to Lord Jagannatha came, and the

Bhattacarya tried to think of a remedy.

Madhya 6.8

TEXT 8

TEXT

sisya padicha-dvara prabhu nila vahana

ghare ani' pavitra sthane rakhila soyana

SYNONYMS

sisya -- disciples; padicha -- and watchmen; dvara -- by means of;

prabhu -- Lord Sri Caitanya Mahaprabhu; nila -- brought; vahana --

carrying; ghare -- at home; ani' -- bringing; pavitra -- purified;

sthane -- in a place; rakhila -- kept; soyana -- lying down.

TRANSLATION

While Lord Caitanya Mahaprabhu was unconscious, Sarvabhauma Bhattacarya,

with the help of the watchmen and some disciples, carried Him to his

home and laid Him down in a very sanctified room.

PURPORT

At that time, Sarvabhauma Bhattacarya lived on the southern side of the

Jagannatha Temple. His home was practically on the beach and was known

as Markandeya-sarastata. At present it is used as the monastery of

Gangamata.

Madhya 6.9

TEXT 9

TEXT

svasa-prasvasa nahi udara-spandana

dekhiya cintita haila bhattacaryera mana

SYNONYMS

svasa-prasvasa -- breathing; nahi -- there was not; udara -- of the

abdomen; spandana -- movement; dekhiya -- seeing; cintita -- full of

anxiety; haila -- became; bhattacaryera -- of Sarvabhauma Bhattacarya;

mana -- the mind.

TRANSLATION

Examining the body of Sri Caitanya Mahaprabhu, Sarvabhauma saw that His

abdomen was not moving and that He was not breathing. Seeing His

condition, the Bhattacarya became very anxious.

Madhya 6.10

TEXT 10

TEXT

suksma tula ani' nasa-agrete dharila

isat calaye tula dekhi' dhairya haila

SYNONYMS

suksma -- fine; tula -- cotton; ani' -- bringing; nasa -- of the nostril;

agrete -- in front; dharila -- held; isat -- slightly; calaye -- moves;

tula -- the cotton; dekhi' -- seeing; dhairya -- patience; haila --

there was.

TRANSLATION

The Bhattacarya then took a fine cotton swab and put it before the Lord'

s nostrils. When he saw the cotton move very slightly, he became hopeful.

Madhya 6.11

TEXT 11

TEXT

vasi' bhattacarya mane karena vicara

ei krsna-mahapremera sattvika vikara

SYNONYMS

vasi' -- sitting down; bhattacarya -- Sarvabhauma Bhattacarya; mane --

in his mind; karena -- does; vicara -- consideration; ei -- this; krsna-

maha-premera -- of ecstatic love for Krsna; sattvika -- transcendental;

vikara -- transformation.

TRANSLATION

Sitting beside Sri Caitanya Mahaprabhu, he thought: "This is a

transcendental ecstatic transformation brought about by love of Krsna."

Madhya 6.12

TEXT 12

TEXT

'suddipta sattvika' ei nama ye 'pralaya'

nitya-siddha bhakte se 'suddipta bhava' haya

SYNONYMS

su-uddipta sattvika -- of the name suddipta-sattvika; ei -- this; nama --

named; ye -- which; pralaya -- devastation; nitya-siddha -- eternally

perfected; bhakte -- in the devotee; se -- that; su-uddipta bhava --

ecstasy known as suddipta; haya -- becomes manifest.

TRANSLATION

Upon seeing the sign of suddipta-sattvika, Sarvabhauma Bhattacarya could

immediately understand the transcendental ecstatic transformation in the

body of Lord Caitanya Mahaprabhu. Such a sign takes place only in the

bodies of eternally liberated devotees.

PURPORT

The word suddipta-sattvika is explained as follows by Srila

Bhaktisiddhanta Sarasvati Thakura: "The Bhakti-rasamrta-sindhu mentions

eight kinds of transcendental transformations in the bodies of advanced

devotees. These are sometimes checked by the devotee, and there are two

stages of such checking, technically known as dhumayita and jvalita. The

dhumayita (smoking) stage is exhibited when only one or two

transformations are slightly present and it is possible to conceal them.

When more than two or three transcendental transformations are manifest

and it is still possible to conceal them, although with great difficulty,

that stage is called jvalita (lighted). When four or five symptoms are

exhibited, the dipta (blazing) stage has been reached. When five, six or

all eight symptoms are simultaneously manifest, that position is called

uddipta (inflamed). And when all eight symptoms are multiplied a

thousand times and are all visible at once, the devotee is in the

suddipta (intensely inflamed) stage. Nitya-siddha-bhakta indicates the

eternally liberated associates of the Lord. Such devotees enjoy the

company of the Lord in four relationships -- as servant, friend, parent

or conjugal lover."

Madhya 6.13

TEXT 13

TEXT

'adhirudha bhava' yanra, tanra e vikara

manusyera dehe dekhi, -- bada camatkara

SYNONYMS

adhirudha bhava -- an ecstasy technically known as adhirudha; yanra --

of whom; tanra -- of Him; e -- this; vikara -- transformation; manusyera

-- of a human being; dehe -- in the body; dekhi -- I see; bada camatkara

-- very wonderful.

TRANSLATION

Sarvabhauma Bhattacarya considered: "The uncommon ecstatic symptoms of

adhirudha-bhava are appearing in the body of Sri Caitanya Mahaprabhu.

This is very wonderful! How are they possible in the body of a human

being?"

PURPORT

Adhirudha-bhava, or adhirudha-mahabhava, is explained in the Ujjvala-

nilamani by Srila Rupa Gosvami. Srila Bhaktisiddhanta Sarasvati Thakura

quotes Rupa Gosvami as follows: "The loving propensity of the asraya (

devotee) toward the visaya (Lord) becomes so ecstatic that even after

enjoying the company of the beloved, the devotee feels that his

enjoyment is insufficient. At such a time, the lover sees the beloved in

different ways. Such a development of ecstasy is called anuraga. When

anuraga reaches its highest limit and becomes perceivable in the body,

it is called bhava. When the bodily symptoms are not very distinct,

however, the emotional state is still called anuraga, not bhava. When

bhava ecstasy is intensified, it is called mahabhava. The symptoms

of mahabhava are visible only in the bodies of eternal associates

like the gopis."

Madhya 6.14

TEXT 14

TEXT

eta cinti' bhattacarya achena vasiya

nityanandadi simha-dvare milila asiya

SYNONYMS

eta cinti' -- thinking like this; bhattacarya -- Sarvabhauma Bhattacarya;

achena -- was; vasiya -- sitting; nityananda-adi -- all the devotees,

headed by Nityananda Prabhu; simha-dvare -- at the entrance door of the

Jagannatha Temple; milila -- met; asiya -- coming.

TRANSLATION

While the Bhattacarya was thinking in this way at his home, all the

devotees of Caitanya Mahaprabhu, headed by Nityananda Prabhu, approached

the Simha-dvara [the entrance door of the temple].

Madhya 6.15

TEXT 15

TEXT

tanha sune loke kahe anyonye vat

eka sannyasi asi' dekhi' jagannatha

SYNONYMS

tanha -- at that place; sune -- they hear; loke -- the people in general;

kahe -- talk; anyonye -- among themselves; vat -- topics; eka -- one;

sannyasi -- mendicant; asi' -- coming there; dekhi' -- seeing;

jagannatha -- the Deity of Lord Jagannatha.

TRANSLATION

There the devotees heard the people talking about a mendicant who had

come to Jagannatha Puri and had seen the Deity of Jagannatha.

Madhya 6.16

TEXT 16

TEXT

murcchita haila, cetana na haya sarire

sarvabhauma lana gela apanara ghare

SYNONYMS

murcchita -- unconscious; haila -- became; cetana -- consciousness; na --

not; haya -- there is; sarire -- in His body; sarvabhauma --

Sarvabhauma Bhattacarya; lana -- taking Him; gela -- went; apanara --

his own; ghare -- to the home.

TRANSLATION

The people said that the sannyasi fell unconscious upon seeing

the Deity of Lord Jagannatha. Because His consciousness did not return,

Sarvabhauma Bhattacarya took Him to his home.

Madhya 6.17

TEXT 17

TEXT

suni' sabe janila ei mahaprabhura karya

hena-kale aila tahan gopinathacarya

SYNONYMS

suni' -- hearing this; sabe -- all the devotees; janila -- could

understand; ei -- this; mahaprabhura -- of Lord Caitanya Mahaprabhu;

karya -- the activities; hena-kale -- at that time; aila -- came;

tahan -- there; gopinatha-acarya -- of the name Gopinatha Acarya.

TRANSLATION

Hearing this, the devotees could understand that they were speaking of

Lord Caitanya Mahaprabhu. Just then, Sri Gopinatha Acarya arrived.

Madhya 6.18

TEXT 18

TEXT

nadiya-nivasi, visaradera jamata

mahaprabhura bhakta tenho prabhu-tattva-jnata

SYNONYMS

nadiya-nivasi -- an inhabitant of Nadiya; visaradera -- of Visarada;

jamata -- the son-in-law; mahaprabhura bhakta -- a devotee of Lord

Caitanya Mahaprabhu; tenho -- he; prabhu-tattva-jnata -- a knower of the

true identity of Sri Caitanya Mahaprabhu.

TRANSLATION

Gopinatha Acarya was a resident of Nadiya, the son-in-law of Visarada

and a devotee of Caitanya Mahaprabhu. He knew the true identity of His

Lordship.

PURPORT

Mahesvara Visarada was a classmate of Nilambara Cakravarti's. He lived

in the Nadiya district in a village called Vidyanagara and had two

sons named Madhusudana Vacaspati and Vasudeva Sarvabhauma. His son-in-

law was Gopinatha Acarya.

Madhya 6.19

TEXT 19

TEXT

mukunda-sahita purve ache paricaya

mukunda dekhiya tanra ha-ila vismaya

SYNONYMS

mukunda-sahita -- with Mukunda Datta; purve -- previously; ache -- there

was; paricaya -- acquaintance; mukunda -- Mukunda Datta; dekhiya --

seeing; tanra -- of him (Gopinatha Acarya); ha-ila -- there was; vismaya

-- astonishment.

TRANSLATION

Gopinatha Acarya had previously been acquainted with Mukunda Datta, and

when he saw him at Jagannatha Puri, he was very astonished.

Madhya 6.20

TEXT 20

TEXT

mukunda tanhare dekhi' kaila namaskara

tenho alingiya puche prabhura samacara

SYNONYMS

mukunda -- Mukunda Datta; tanhare -- him; dekhi' -- seeing; kaila --

offered; namaskara -- obeisances; tenho -- he; alingiya -- embracing;

puche -- inquires; prabhura -- of Lord Caitanya Mahaprabhu; samacara --

news.

TRANSLATION

When Mukunda Datta met Gopinatha Acarya, Mukunda Datta

offered obeisances unto him. After embracing Mukunda

Datta, Gopinatha Acarya inquired about news of Sri Caitanya Mahaprabhu.

Madhya 6.21

TEXT 21

TEXT

mukunda kahe, -- prabhura ihan haila agamane

ami-saba asiyachi mahaprabhura sane

SYNONYMS

mukunda kahe -- Mukunda replies; prabhura -- of Lord Caitanya Mahaprabhu;

ihan -- here; haila -- there was; agamane -- coming; ami-saba -- all of

us; asiyachi -- have come; mahaprabhura -- Caitanya Mahaprabhu; sane --

with.

TRANSLATION

Mukunda Datta replied: "The Lord has already arrived here. We have come

with Him."

Madhya 6.22

TEXT 22

TEXT

nityananda-gosanike acarya kaila namaskara

sabe meli' puche prabhura varta bara bara

SYNONYMS

nityananda-gosanike -- unto Lord Nityananda Prabhu; acarya -- Gopinatha

Acarya; kaila namaskara -- offered obeisances; sabe meli' -- meeting

them all; puche -- inquires; prabhura -- of Lord Caitanya Mahaprabhu;

varta -- news; bara bara -- again and again.

TRANSLATION

As soon as Gopinatha Acarya saw Nityananda Prabhu, he offered his

obeisances unto Him. In this way, meeting all the devotees, he asked

about news of Lord Caitanya Mahaprabhu again and again.

Madhya 6.23

TEXT 23

TEXT

mukunda kahe, -- 'mahaprabhu sannyasa kariya

nilacale aila sange ama-saba lana

SYNONYMS

mukunda kahe -- Mukunda Datta replies; mahaprabhu -- Sri Caitanya

Mahaprabhu; sannyasa kariya -- after accepting the renounced order of

life; nilacale -- to Jagannatha Puri; aila -- has come; sange -- with

Him; ama-saba -- all of us; lana -- taking.

TRANSLATION

Mukunda Datta continued: "After accepting the sannyasa order, Lord

Caitanya Mahaprabhu has come to Jagannatha Puri and has brought all of

us with Him.

Madhya 6.24

TEXT 24

TEXT

ama-saba chadi' age gela darasane

ami-saba pache ailan tanra anvesane

SYNONYMS

ama-saba -- all of us; chadi' -- leaving; age -- ahead; gela -- went;

darasane -- to see Lord Jagannatha; ami-saba -- all of us; pache --

behind; ailan -- came; tanra -- of Him; anvesane -- in search.

TRANSLATION

"Lord Caitanya Mahaprabhu left our company and walked ahead to see Lord

Jagannatha. We have just arrived and are now looking for Him.

Madhya 6.25

TEXT 25

TEXT

anyonye lokera mukhe ye katha sunila

sarvabhauma-grhe prabhu, -- anumana kaila

SYNONYMS

anyonye -- among themselves; lokera -- of the people in general; mukhe --

in the mouths; ye -- that which; katha -- talk; sunila -- was heard;

sarvabhauma-grhe -- at the home of Sarvabhauma Bhattacarya; prabhu --

the Lord; anumana -- a guess; kaila -- made.

TRANSLATION

"From the talk of the people in general, we have guessed that the Lord

is now at the house of Sarvabhauma Bhattacarya.

Madhya 6.26

TEXT 26

TEXT

isvara-darsane prabhu preme acetana

sarvabhauma lana gela apana-bhavana

SYNONYMS

isvara-darsane -- by seeing Lord Jagannatha; prabhu -- Lord Sri Caitanya

Mahaprabhu; preme -- in the ecstasy of love of Godhead; acetana --

unconscious; sarvabhauma -- Sarvabhauma Bhattacarya; lana gela -- has

taken; apana-bhavana -- to his own home.

TRANSLATION

"Upon seeing Lord Jagannatha, Caitanya Mahaprabhu became ecstatic and

fell unconscious, and Sarvabhauma Bhattacarya has taken Him to his home

in this condition.

Madhya 6.27

TEXT 27

TEXT

tomara milane yabe amara haila mana

daive sei ksane pailun tomara darasana

SYNONYMS

tomara -- of you; milane -- in meeting; yabe -- when; amara -- of me;

haila -- there was; mana -- the mind; daive -- by chance; sei ksane --

at that very moment; pailun -- got; tomara -- your; darasana -- meeting.

TRANSLATION

"Just as I was thinking of meeting you, by chance we have actually met.

Madhya 6.28

TEXT 28

TEXT

cala, sabe yai sarvabhaumera bhavana

prabhu dekhi' pache kariba isvara darsana'

SYNONYMS

cala -- let us go; sabe -- all; yai -- we shall go; sarvabhaumera

bhavana -- to the house of Sarvabhauma Bhattacarya; prabhu dekhi' --

seeing Lord Sri Caitanya Mahaprabhu; pache -- later; kariba -- we shall

do; isvara darsana -- seeing of Lord Jagannatha.

TRANSLATION

"First let us all go to the house of Sarvabhauma Bhattacarya and see

Caitanya Mahaprabhu. Later we shall come to see Lord Jagannatha."

Madhya 6.29

TEXT 29

TEXT

eta suni' gopinatha sabare lana

sarvabhauma-ghare gela harasita hana

SYNONYMS

eta suni' -- hearing this; gopinatha -- Gopinatha Acarya; sabare -- all

of them; lana -- taking with him; sarvabhauma-ghare -- to the house of

Sarvabhauma Bhattacarya; gela -- went; harasita hana -- becoming very

pleased.

TRANSLATION

Hearing this and feeling very pleased, Gopinatha Acarya immediately took

all the devotees with him and approached the house of Sarvabhauma

Bhattacarya.

Madhya 6.30

TEXT 30

TEXT

sarvabhauma-sthane giya prabhuke dekhila

prabhu dekhi' acaryera duhkha-harsa haila

SYNONYMS

sarvabhauma-sthane -- to the place of Sarvabhauma Bhattacarya; giya --

going there; prabhuke -- Lord Sri Caitanya Mahaprabhu; dekhila -- all of

them saw; prabhu dekhi' -- seeing the Lord; acaryera -- of Gopinatha

Acarya; duhkha -- unhappiness; harsa -- happiness; haila -- there was.

TRANSLATION

Arriving at the home of Sarvabhauma Bhattacarya, everyone saw the Lord

lying unconscious. Seeing Him in this condition, Gopinatha Acarya became

very unhappy, but at the same time he was happy just to see the Lord.

Madhya 6.31

TEXT 31

TEXT

sarvabhaume janana saba nila abhyantare

nityananda-gosanire tenho kaila namaskare

SYNONYMS

sarvabhaume -- Sarvabhauma Bhattacarya; janana -- informing and taking

permission; saba -- all the devotees; nila -- took; abhyantare -- within

the house; nityananda-gosanire -- unto Nityananda Prabhu; tenho --

Sarvabhauma Bhattacarya; kaila -- offered; namaskare -- obeisances.

TRANSLATION

Sarvabhauma Bhattacarya permitted all the devotees to enter his house,

and upon seeing Nityananda Prabhu, the Bhattacarya offered Him

obeisances.

Madhya 6.32

TEXT 32

TEXT

saba sahita yatha-yogya karila milana

prabhu dekhi' sabara haila harasita mana

SYNONYMS

saba sahita -- with all of them; yatha-yogya -- as it was befitting;

karila -- did; milana -- meeting; prabhu dekhi' -- seeing the Lord;

sabara -- of all; haila -- became; harasita -- pleased; mana -- the

minds.

TRANSLATION

Sarvabhauma met with all the devotees and offered them a proper welcome.

They were all pleased to see Lord Caitanya Mahaprabhu.

Madhya 6.33

TEXT 33

TEXT

sarvabhauma pathaila saba darsana karite

'candanesvara' nija-putra dila sabara sathe

SYNONYMS

sarvabhauma -- Sarvabhauma Bhattacarya; pathaila -- sent them; saba --

all; darsana karite -- to see Lord Jagannatha; candana-isvara -- of the

name Candanesvara; nija-putra -- his son; dila -- gave; sabara sathe --

with all of them.

TRANSLATION

The Bhattacarya then sent them all back to see Lord Jagannatha, and he

asked his own son Candanesvara to accompany them as a guide.

Madhya 6.34

TEXT 34

TEXT

jagannatha dekhi' sabara ha-ila ananda

bhavete avista haila prabhu nityananda

SYNONYMS

jagannatha dekhi' -- seeing Lord Jagannatha; sabara -- of everyone; ha-

ila -- there was; ananda -- pleasure; bhavete -- in ecstasy; avista --

overwhelmed; haila -- became; prabhu nityananda -- Lord Nityananda.

TRANSLATION

Everyone was then very pleased to see the Deity of Lord Jagannatha. Lord

Nityananda in particular was overwhelmed with ecstasy.

Madhya 6.35

TEXT 35

TEXT

sabe meli' dhari tanre susthira karila

isvara-sevaka mala-prasada ani' dila

SYNONYMS

sabe meli' -- meeting all together; dhari -- caught; tanre -- Him; su-

sthira -- steady; karila -- made; isvara-sevaka -- the priest of the

Deity; mala -- garland; prasada -- offering; ani' -- bringing; dila --

gave.

TRANSLATION

When Lord Nityananda Prabhu nearly fainted, all the devotees caught Him

and steadied Him. At that time, the priest of Lord Jagannatha brought a

garland that had been offered to the Deity and offered it to Nityananda

Prabhu.

Madhya 6.36

TEXT 36

TEXT

prasada pana sabe haila anandita mane

punarapi aila sabe mahaprabhura sthane

SYNONYMS

prasada pana -- getting this honor of the garland; sabe -- all of them;

haila -- became; anandita mane -- pleased in the mind; punarapi -- again;

aila -- came back; sabe -- all; mahaprabhura sthane -- to the place

where Sri Caitanya Mahaprabhu was staying.

TRANSLATION

Everyone was pleased to receive this garland worn by Lord Jagannatha.

Afterwards they all returned to the place where Lord Sri Caitanya

Mahaprabhu was staying.

Madhya 6.37

TEXT 37

TEXT

ucca kari' kare sabe nama-sankirtana

trtiya prahare haila prabhura cetana

SYNONYMS

ucca -- very loudly; kari' -- doing; kare -- began; sabe -- all; nama-

sankirtana -- chanting of the Hare Krsna maha-mantra; trtiya prahare --

in the forenoon; haila -- there was; prabhura -- of Lord Caitanya;

cetana -- consciousness.

TRANSLATION

All of the devotees then began to loudly chant the Hare Krsna mantra.

Just before noon the Lord regained His consciousness.

Madhya 6.38

TEXT 38

TEXT

hunkara kariya uthe 'hari' 'hari' bali'

anande sarvabhauma tanra laila pada-dhuli

SYNONYMS

hunkara kariya -- making a loud sound; uthe -- got up; hari hari bali' --

chanting Hari, Hari; anande -- in pleasure; sarvabhauma -- Sarvabhauma

Bhattacarya; tanra -- His; laila -- took; pada-dhuli -- the dust of the

feet.

TRANSLATION

Caitanya Mahaprabhu got up and very loudly chanted, "Hari! Hari!"

Sarvabhauma Bhattacarya was very pleased to see the Lord regain

consciousness, and he took the dust of the Lord's lotus feet.

Madhya 6.39

TEXT 39

TEXT

sarvabhauma kahe, -- sighra karaha madhyahna

muni bhiksa dimu aji maha-prasadanna

SYNONYMS

sarvabhauma -- Sarvabhuma Bhattacarya; kahe -- says; sighra -- very

soon; karaha -- do; madhya-ahna -- midday duties; muni -- I; bhiksa --

alms; dimu -- shall offer; aji -- today; maha-prasada-anna -- remnants

of food offered to Lord Jagannatha.

TRANSLATION

The Bhattacarya informed all of them: "Please take your midday baths

immediately. Today I shall offer you maha-prasada, the remnants of food

offered to Lord Jagannatha."

Madhya 6.40

TEXT 40

TEXT

samudra-snana kari' mahaprabhu sighra aila

carana pakhali' prabhu asane vasila

SYNONYMS

samudra-snana -- a bath in the sea; kari' -- taking; mahaprabhu -- Sri

Caitanya Mahaprabhu; sighra -- very soon; aila -- returned; carana --

feet; pakhali' -- washing; prabhu -- Lord Caitanya Mahaprabhu; asane --

on a seat; vasila -- sat.

TRANSLATION

After bathing in the sea, Sri Caitanya Mahaprabhu and His devotees

returned very soon. The Lord then washed His feet and sat down on a

carpet to take lunch.

Madhya 6.41

TEXT 41

TEXT

bahuta prasada sarvabhauma anaila

tabe mahaprabhu sukhe bhojana karila

SYNONYMS

bahuta prasada -- varieties of foods offered to Lord Jagannatha;

sarvabhauma -- Sarvabhauma Bhattacarya; anaila -- caused to bring them;

tabe -- at that time; mahaprabhu -- Sri Caitanya Mahaprabhu; sukhe -- in

happiness; bhojana -- lunch; karila -- accepted.

TRANSLATION

Sarvabhauma Bhattacarya made arrangements to bring various kinds of maha-

prasada from the Jagannatha temple. Sri Caitanya Mahaprabhu then

accepted lunch with great happiness.

Madhya 6.42

TEXT 42

TEXT

suvarna-thalira anna uttama vyanjana

bhakta-gana-sange prabhu karena bhojana

SYNONYMS

suvarna-thalira -- on golden plates; anna -- rice; uttama -- first-class;

vyanjana -- vegetables; bhakta-gana -- the devotees; sange -- with;

prabhu -- Lord Caitanya Mahaprabhu; karena -- accepts; bhojana -- lunch.

TRANSLATION

Caitanya Mahaprabhu was offered special rice and first-class vegetables

on golden plates. He thus took lunch in the company of His devotees.

Madhya 6.43

TEXT 43

TEXT

sarvabhauma parivesana karena apane

prabhu kahe, -- more deha laphra-vyanjane

SYNONYMS

sarvabhauma -- Sarvabhauma Bhattacarya; parivesana -- distribution;

karena -- does; apane -- personally; prabhu kahe -- Lord Caitanya

Mahaprabhu said; more -- unto Me; deha -- please give; laphra-vyanjane --

boiled vegetables.

TRANSLATION

While Sarvabhauma Bhattacarya personally distributed the prasada, Lord

Caitanya Mahaprabhu requested him: "Please give Me only boiled

vegetables.

PURPORT

Laphra-vyanjana is a preparation in which many vegetables are boiled

together, and then a chenka is added, consisting of spices like cumin,

black pepper and mustard seed.

Madhya 6.44

TEXT 44

TEXT

pitha-pana deha tumi inha-sabakare

tabe bhattacarya kahe yudi' dui kare

SYNONYMS

pitha-pana -- cakes and condensed milk; deha -- give; tumi -

- you; inha-sabakare -- to all these devotees; tabe -- at that time;

bhattacarya -- Sarvabhauma Bhattacarya; kahe -- said; yudi' -- folding;

dui kare -- two hands.

TRANSLATION

"You can offer the cakes and other preparations made with condensed milk

to all the devotees." Hearing this, the Bhattacarya folded his hands and

spoke as follows.

Madhya 6.45

TEXT 45

TEXT

jagannatha kaiche kariyachena bhojana

aji saba mahaprasada kara asvadana

SYNONYMS

jagannatha -- Lord Jagannatha; kaiche -- as; kariyachena -- has accepted;

bhojana -- lunch; aji -- today; saba -- all of you; maha-prasada -- the

remnants of food offered to the Lord; kara -- do; asvadana -- tasting.

TRANSLATION

"Today, all of you please try to taste the lunch just as Lord Jagannatha

accepted it."

Madhya 6.46

TEXT 46

TEXT

eta bali' pitha-pana saba khaoyaila

bhiksa karana acamana karaila

SYNONYMS

eta bali' -- saying this; pitha-pana -- many kinds of cakes and

condensed-milk preparations; saba -- all; khaoyaila -- made to eat;

bhiksa karana -- after offering prasada; acamana karaila -- made them

wash their hands, feet and mouths.

TRANSLATION

After saying this, he made them all eat the various cakes and condensed-

milk preparations. After feeding them, he offered them water to wash

their hands, feet and mouths.

Madhya 6.47

TEXT 47

TEXT

ajna magi' gela gopinatha acaryake lana

prabhura nikata aila bhojana karina

SYNONYMS

ajna magi' -- taking permission; gela -- went; gopinatha acaryake lana --

taking Gopinatha Acarya; prabhura -- Lord Caitanya Mahaprabhu; nikata --

near; aila -- went; bhojana karina -- after taking lunch.

TRANSLATION

Begging permission from Lord Caitanya Mahaprabhu and His devotees,

Sarvabhauma Bhattacarya then went with Gopinatha Acarya to take lunch.

After finishing their lunch, they returned to Lord Caitanya Mahaprabhu.

Madhya 6.48

TEXT 48

TEXT

'namo narayanaya' bali' namaskara kaila

'krsne matir astu' bali' gosani kahila

SYNONYMS

namah narayanaya -- I offer my respects to Narayana; bali' -- saying;

namaskara kaila -- offered respects to Lord Caitanya Mahaprabhu; krsne --

unto Lord Krsna; matih astu -- let there be attraction; bali' -- saying;

gosani -- Sri Caitanya Mahaprabhu; kahila -- spoke.

TRANSLATION

Offering his obeisances to Caitanya Mahaprabhu, Sarvabhauma Bhattacarya

said, "Namo narayanaya" [I offer my obeisances to Narayana]. In return,

Caitanya Mahaprabhu said, "Krsne matir astu" [Let your attention be on

Krsna].

PURPORT

It is the etiquette among sannyasis, those on the fourth platform of

spiritual life, to offer respects by saying, om namo narayanaya ("I

offer my respectful obeisances unto Narayana"). This greeting is used

especially by Mayavadi sannyasis. According to the smrti scriptures, a

sannyasi should not expect anything from anyone, nor should he consider

himself identical with the Supreme Personality of Godhead. Vaisnava

sannyasis never think of themselves as being one with the Lord; they

always consider themselves eternal servants of Krsna, and they want to

see everyone in the world become Krsna conscious. For this reason, a

Vaisnava sannyasi always offers his blessings to everyone, saying, krsne

matir astu ("May you become Krsna conscious").

Madhya 6.49

TEXT 49

TEXT

suni' sarvabhauma mane vicara karila

vaisnava-sannyasi inho, vacane janila

SYNONYMS

suni' -- hearing this; sarvabhauma -- Sarvabhauma Bhattacarya; mane --

within the mind; vicara karila -- considered; vaisnava-sannyasi --

Vaisnava sannyasi; inho -- this person; vacane -- by words; janila --

understood.

TRANSLATION

Hearing these words, Sarvabhauma understood Lord Caitanya to be a

Vaisnava sannyasi.

Madhya 6.50

TEXT 50

TEXT

gopinatha acaryere kahe sarvabhauma

gosanira janite cahi kahan purvasrama

SYNONYMS

gopinatha acaryere -- to Gopinatha Acarya; kahe -- said; sarvabhauma --

Sarvabhauma Bhattacarya; gosanira -- of Lord Caitanya Mahaprabhu; janite

-- to know; cahi -- I want; kahan -- what; purva-asrama -- previous

situation.

TRANSLATION

Sarvabhauma then said to Gopinatha Acarya: "I want to know Caitanya

Mahaprabhu's previous situation."

PURPORT

The word purvasrama refers to one's previous situation in life.

Sometimes a person will accept the renounced order from householder life,

and sometimes even from student (brahmacari) life. Sarvabhauma

Bhattacarya wanted to know of Sri Caitanya Mahaprabhu's previous

situation as a householder.

Madhya 6.51

TEXT 51

TEXT

gopinathacarya kahe, -- navadvipe ghara

'jagannatha' -- nama, padavi -- 'misra purandara'

SYNONYMS

gopinatha-acarya kahe -- Gopinatha Acarya replied; navadvipe -- in

Navadvipa; ghara -- residence; jagannatha -- of the name Jagannatha;

nama -- named; padavi -- the surname; misra purandara -- Misra Purandara.

TRANSLATION

Gopinatha Acarya replied: "There was a man named Jagannatha, who was a

resident of Navadvipa, and whose surname was Misra Purandara.

Madhya 6.52

TEXT 52

TEXT

'visvambhara' -- nama inhara, tanra inho putra

nilambara cakravartira hayena dauhitra

SYNONYMS

visvambhara -- of the name Visvambhara; nama -- the name; inhara -- His;

tanra -- of Jagannatha Misra; inho -- He; putra -- son; nilambara

cakravartira -- of Nilambara Cakravarti; hayena -- is; dauhitra --

grandson (daughter's son).

TRANSLATION

"Lord Caitanya Mahaprabhu is the son of that Jagannatha Misra, and His

former name was Visvambhara Misra. He also happens to be the grandson of

Nilambara Cakravarti."

Madhya 6.53

TEXT 53

TEXT

sarvabhauma kahe, -- nilambara cakravarti

visaradera samadhyayi, -- ei tanra khyati

SYNONYMS

sarvabhauma kahe -- Sarvabhauma said; nilambara cakravarti -- the

gentleman named Nilambara Cakravarti; visaradera -- of Mahesvara

Visarada (Sarvabhauma's father); samadhyayi -- class friend; ei -- this;

tanra -- of him; khyati -- acquaintance.

TRANSLATION

The Bhattacarya said: "Nilambara Cakravarti was a classmate of my father,

Mahesvara Visarada. He knew him as such.

Madhya 6.54

TEXT 54

TEXT

'misra purandara' tanra manya, hena jani

pitara sambandhe donhake pujya kari' mani

SYNONYMS

misra purandara -- Jagannatha Misra Purandara; tanra -- his; manya --

respectable; hena -- thus; jani -- I know; pitara sambandhe -- in

relationship to my father; donhake -- both of them (Nilambara Cakravarti

and Jagannatha Misra); pujya -- respectable; kari' -- thinking; mani --

I accept.

TRANSLATION

"Jagannatha Misra Purandara was respected by my father. Thus because of

their relationship with my father, I respect both Jagannatha Misra and

Nilambara Cakravarti."

Madhya 6.55

TEXT 55

TEXT

nadiya-sambandhe sarvabhauma hrsta haila

prita hana gosanire kahite lagila

SYNONYMS

nadiya-sambandhe -- in connection with Nadiya; sarvabhauma --

Sarvabhauma Bhattacarya; hrsta -- pleased; haila -- became; prita hana --

thus being pleased; gosanire -- unto Lord Sri Caitanya Mahaprabhu;

kahite lagila -- began to speak.

TRANSLATION

Hearing that Sri Caitanya Mahaprabhu belonged to the Nadiya district,

Sarvabhauma Bhattacarya became very pleased and addressed the Lord as

follows.

Madhya 6.56

TEXT 56

TEXT

'sahajei pujya tumi, are ta' sannyasa

ataeva han tomara ami nija-dasa'

SYNONYMS

sahajei -- naturally; pujya -- respectable; tumi -- You; are -- over and

above this; ta' -- certainly; sannyasa -- the renounced order of life;

ataeva -- therefore; han -- am; tomara -- Your; ami -- I; nija-dasa --

personal servant.

TRANSLATION

"You are naturally respectable. Besides, You are a sannyasi; thus I wish

to become Your personal servant."

PURPORT

A sannyasi is always to be worshiped and offered all kinds of respect by

the grhasthas (householders). Although Sarvabhauma Bhattacarya was older

than Sri Caitanya Mahaprabhu, Sarvabhauma respected Him as a sannyasi

and as one who had attained the topmost platform of spiritual ecstasy.

Thus the Bhattacarya certainly accepted Him as his master.

Madhya 6.57

TEXT 57

TEXT

suni' mahaprabhu kaila sri-visnu smarana

bhattacarye kahe kichu vinaya vacana

SYNONYMS

suni' -- hearing this; mahaprabhu -- Lord Caitanya Mahaprabhu; kaila --

did; sri-visnu smarana -- remembering Lord Visnu; bhattacarye -- to

Sarvabhauma Bhattacarya; kahe -- speaks; kichu -- some; vinaya vacana --

very humble statements.

TRANSLATION

As soon as Caitanya Mahaprabhu heard this from the Bhattacarya, He

immediately remembered Lord Visnu and began to speak humbly to him as

follows.

Madhya 6.58

TEXT 58

TEXT

"tumi jagad-guru -- sarvaloka-hita-karta

vedanta padao, sannyasira upakarta

SYNONYMS

tumi jagat-guru -- you are the master of all people; sarva-loka -- of

all people; hita-karta -- the well-wisher; vedanta padao -- you teach

Vedanta philosophy; sannyasira -- of the mendicants in the renounced

order of life; upakarta -- the benefactor.

TRANSLATION

"Because you are a teacher of Vedanta philosophy, you are the master of

all the people in the world and their well-wisher as well. You are also

the benefactor of all kinds of sannyasis.

PURPORT

Because the Mayavadi sannyasis teach Vedanta philosophy to their

students or disciples, they are customarily called jagad-guru. This

indicates that they are the benefactors of all people. Although

Sarvabhauma Bhattacarya was not a sannyasi but a householder, he used to

invite all the sannyasis to his home and offer them prasada. Thus he

was accepted as the best well-wisher and friend of all the sannyasis.

Madhya 6.59

TEXT 59

TEXT

ami balaka-sannyasi -- bhanda-manda nahi jani

tomara asraya nilun, guru kari' mani

SYNONYMS

ami -- I; balaka-sannyasi -- a young sannyasi; bhanda-manda -- good and

bad; nahi -- not; jani -- know; tomara -- your; asraya -- shelter; nilun

-- have taken; guru -- spiritual master; kari' -- taking as; mani -- I

accept.

TRANSLATION

"I am a young sannyasi, and I actually have no knowledge of what is good

and what is bad. Therefore I am taking shelter of you and accepting you

as My spiritual master.

Madhya 6.60

TEXT 60

TEXT

tomara sanga lagi' mora ihan agamana

sarva-prakare karibe amaya palana

SYNONYMS

tomara -- your; sanga -- association; lagi' -- for the sake of; mora --

My; ihan -- here; agamana -- arrival; sarva-prakare -- in all respects;

karibe -- you will do; amaya -- unto Me; palana -- maintaining.

TRANSLATION

"I have come here only to associate with you, and I am now taking

shelter of you. Will you kindly maintain Me in all respects?

Madhya 6.61

TEXT 61

TEXT

aji ye haila amara bada-i vipatti

taha haite kaile tumi amara avyahati"

SYNONYMS

aji -- today; ye -- that which; haila -- happened; amara -- My; bada-i --

very great; vipatti -- obstacle; taha -- that danger; haite -- from;

kaile -- did; tumi -- you; amara -- My; avyahati -- relief.

TRANSLATION

"The incident that happened today was a great obstacle for Me, but you

have kindly relieved Me of it."

Madhya 6.62

TEXT 62

TEXT

bhattacarya kahe, -- ekale tumi na yaiha darsane

amara sange yabe, kimva amara loka-sane

SYNONYMS

bhattacarya kahe -- the Bhattacarya said; ekale -- alone; tumi -- You;

na -- not; yaiha -- go; darsane -- to see the Deity; amara sange -- with

me; yabe -- You should go; kimva -- or; amara loka-sane -- with my men.

TRANSLATION

The Bhattacarya replied: "Do not go alone to see the Deity at the

Jagannatha Temple. It is better that You go with me or my men."

Madhya 6.63

TEXT 63

TEXT

prabhu kahe, -- 'mandira bhitare na yaiba

garudera pase rahi' darsana kariba'

SYNONYMS

prabhu kahe -- Sri Caitanya replied; mandira -- the temple; bhitare --

inside; na -- never; yaiba -- I shall go; garudera -- of the column

known as the Garuda-stambha; pase -- by the side; rahi' -- staying;

darsana -- seeing; kariba -- I shall do.

TRANSLATION

The Lord said: "I shall never enter the temple but shall always view the

Lord from the side of the Garuda-stambha."

Madhya 6.64

TEXT 64

TEXT

gopinathacaryake kahe sarvabhauma

'tumi gosanire lana karaiha darasana

SYNONYMS

gopinatha-acaryake -- to Gopinatha Acarya; kahe -- says; sarvabhauma --

Sarvabhauma Bhattacarya; tumi -- you; gosanire -- Lord Caitanya

Mahaprabhu; lana -- taking; karaiha -- make Him do; darasana -- seeing

of Lord Jagannatha.

TRANSLATION

Sarvabhauma Bhattacarya then told Gopinatha Acarya: "Take Gosvamiji and

show Him Lord Jagannatha.

Madhya 6.65

TEXT 65

TEXT

amara matr-svasa-grha -- nirjana sthana

tahan vasa deha, kara sarva samadhana'

SYNONYMS

amara -- My; matr-svasa -- of the aunt; grha -- the home; nirjana sthana

-- very solitary place; tahan -- there; vasa -- an apartment; deha --

give; kara -- make; sarva -- all; samadhana -- arrangements.

TRANSLATION

"Also, the apartment belonging to my maternal aunt is in a very solitary

place. Make all arrangements for Him to stay there."

Madhya 6.66

TEXT 66

TEXT

gopinatha prabhu lana tahan vasa dila

jala, jala-patradika sarva samadhana kaila

SYNONYMS

gopinatha -- Gopinatha Acarya; prabhu -- Lord Caitanya Mahaprabhu; lana -

- taking; tahan -- there; vasa -- apartment; dila -- gave; jala -- water;

jala-patra-adika -- water pots and other vessels; sarva -- all;

samadhana -- arrangements; kaila -- made.

TRANSLATION

Thus Gopinatha Acarya took Lord Caitanya Mahaprabhu to the residential

quarters and showed Him where to find water, tubs and water pots.

Indeed, he arranged everything.

Madhya 6.67

TEXT 67

TEXT

ara dina gopinatha prabhu sthane giya

sayyotthana darasana karaila lana

SYNONYMS

ara dina -- the next day; gopinatha -- Gopinatha Acarya; prabhu -- of

Lord Caitanya Mahaprabhu; sthane -- to the place; giya -- going; sayya-

utthana -- the rising from bed of Lord Jagannatha; darasana -- seeing;

karaila -- caused; lana -- taking Him.

TRANSLATION

The next day Gopinatha Acarya took Lord Caitanya Mahaprabhu to see the

early rising of Lord Jagannatha.

Madhya 6.68

TEXT 68

TEXT

mukunda-datta lana aila sarvabhauma sthane

sarvabhauma kichu tanre balila vacane

SYNONYMS

mukunda-datta -- of the name Mukunda Datta; lana -- taking; aila -- went;

sarvabhauma -- of Sarvabhauma Bhattacarya; sthane -- to the place;

sarvabhauma -- Sarvabhauma Bhattacarya; kichu -- something; tanre -- to

Mukunda Datta; balila -- said; vacane -- in words.

TRANSLATION

Gopinatha Acarya then took Mukunda Datta with him and went to

Sarvabhauma's house. When they arrived, Sarvabhauma addressed Mukunda

Datta as follows.

Madhya 6.69

TEXT 69

TEXT

'prakrti-vinita, sannyasi dekhite sundara

amara bahu-priti bade inhara upara

SYNONYMS

prakrti-vinita -- by nature very humble and meek; sannyasi -- renouncer;

dekhite -- to see; sundara -- very beautiful; amara -- my; bahu-priti --

great affection; bade -- increases; inhara -- Him; upara -- upon.

TRANSLATION

"The sannyasi is very meek and humble by nature, and His person is very

beautiful to see. Consequently my affection for Him increases.

PURPORT

Sarvabhauma Bhattacarya considered Sri Caitanya Mahaprabhu a very humble

and meek person because although Caitanya Mahaprabhu was a sannyasi, He

still retained His brahmacari name. The Lord took sannyasa from Kesava

Bharati in the Bharati sampradaya, in which the brahmacaris (the

assistants of the sannyasis) are named "Caitanya." Even after accepting

sannyasa, Caitanya Mahaprabhu retained the name "Caitanya," meaning a

humble servant of a sannyasi. Sarvabhauma Bhattacarya appreciated this

very much.

Madhya 6.70

TEXT 70

TEXT

kon sampradaye sannyasa karyachena grahana

kiba nama inhara, sunite haya mana'

SYNONYMS

kon sampradaye -- in which community; sannyasa -- the renounced order of

life; karyachena -- has made; grahana -- acceptance; kiba -- what; nama -

- name; inhara -- His; sunite -- to hear; haya -- it is; mana -- my mind.

TRANSLATION

"From which sampradaya has He accepted the sannyasa order, and what is

His name?"

Madhya 6.71

TEXT 71

TEXT

gopinatha kahe, -- nama sri-krsna-caitanya

guru inhara kesava-bharati maha-dhanya

SYNONYMS

gopinatha kahe -- Gopinatha Acarya replied; nama -- His name; sri-krsna-

caitanya -- of the name Sri Krsna Caitanya; guru -- sannyasa-guru;

inhara -- His; kesava-bharati -- of the name Kesava Bharati; maha-dhanya

-- the greatly fortunate personality.

TRANSLATION

Gopinatha Acarya replied: "The Lord's name is Sri Krsna Caitanya, and

His sannyasa preceptor is the greatly fortunate Kesava Bharati."

Madhya 6.72

TEXT 72

TEXT

sarvabhauma kahe, -- 'inhara nama sarvottama

bharati-sampradaya inho -- hayena madhyama'

SYNONYMS

sarvabhauma kahe -- Sarvabhauma Bhattacarya replied; inhara -- His; nama

-- name; sarva-uttama -- first-class; bharati-sampradaya -- the

community of the Bharati sannyasis; inho -- He; hayena -- becomes;

madhyama -- middle-class.

TRANSLATION

Sarvabhauma Bhattacarya said: " 'Sri Krsna' is a very good name, but He

belongs to the Bharati community. Therefore He is a second-class

sannyasi."

Madhya 6.73

TEXT 73

TEXT

gopinatha kahe, -- inhara nahi bahyapeksa

ataeva bada sampradayera nahika apeksa

SYNONYMS

gopinatha kahe -- Gopinatha Acarya replied; inhara -- of the Lord; nahi -

- there is not; bahya-apeksa -- dependence on any external formality;

ataeva -- therefore; bada -- big; sampradayera -- of a community; nahika

-- there is not; apeksa -- necessity.

TRANSLATION

Gopinatha Acarya replied: "Sri Krsna Caitanya Mahaprabhu does not rely

on any external formality. There is no need for Him to accept the

sannyasa order from a superior sampradaya."

PURPORT

Sri Caitanya Mahaprabhu accepted sannyasa from the Bharati sampradaya (

community), which belongs to the disciplic succession of Sankaracarya.

Sankaracarya introduced names for his sannyasa disciples, and these are

ten in number. Out of these, the surnames Tirtha, Asrama and Sarasvati

are considered topmost. In the monastery at Srngeri, the surname

Sarasvati is considered first class, Bharati second class and Puri third

class. A sannyasi who has very nicely understood the slogan tat tvam asi

and who takes his bath at the confluence of the rivers Ganges, Yamuna

and Sarasvati is called a Tirtha. A person who is very eager to accept

sannyasa, who is detached from worldly activities, who has no desire for

any kind of material facilities and who is thus saved from repeated

birth and death is known as Asrama. When a sannyasi lives in a beautiful,

solitary place in the forest and is freed from all material desires, he

is called Vana. A sannyasi who always lives in the forest and renounces

all connection with the world in order to be elevated to the heavenly

planets, where he can live in the Nandana-kanana, is called Aranya. One

who prefers living in the mountains engaging in the study of

Bhagavad-gita and whose intelligence is fixed is called Giri. One who

prefers living in great mountains, even among ferocious animals, to

attain the summit of philosophical speculation (understanding that the

essence of this material world is useless) is called Parvata. A sannyasi

who has dipped into the ocean of the Absolute Truth and collected some

valuable stones of knowledge from that ocean, who never falls from the

regulative principles of a sannyasi, is called Sagara. One who has

learned the classical art of music, who engages in its culture and who

has become expert and completely aloof from material attachment is

called Sarasvati. Sarasvati is the goddess of music and learning, and in

one hand she holds a musical instrument called a vina. A sannyasi who is

always engaged in music for spiritual elevation is called Sarasvati. One

who has become completely educated and is freed from all kinds of

ignorance and who is never unhappy, even in a distressed condition, is

called Bharati. One who has become very expert in absolute knowledge,

who is situated in the Absolute Truth and who always discusses the

Absolute Truth is called Puri.

All these sannyasis are assisted by brahmacaris, who are described as

follows: One who knows his real identity and is fixed in his particular

occupational duty, who is always happy in spiritual understanding, is

called Svarupa-brahmacari. One who completely knows the Brahman

effulgence and is always engaged in the practice of yoga is called

Prakasa-brahmacari. One who has acquired absolute knowledge and who

always meditates on the Absolute Truth, knowledge, the unlimited and the

Brahman effulgence, thus keeping himself in transcendental bliss, is

called Ananda-brahmacari. One who is able to distinguish between matter

and spirit, who is never disturbed by material transformations and who

meditates on the unlimited, inexhaustible, auspicious Brahman effulgence

is a first-class, learned brahmacari and is named Caitanya.

When Sarvabhauma Bhattacarya was talking with Gopinatha Acarya about Sri

Caitanya Mahaprabhu's sannyasa community, he appreciated the first name,

"Sri Krsna," but did not like the surname "Caitanya," which is the name

for a brahmacari belonging to the Bharati community. He therefore

suggested that the Lord be elevated to the Sarasvati community. However,

Gopinatha Acarya pointed out that the Lord does not depend on any

external formality. Gopinatha Acarya was firmly convinced that Sri

Caitanya Mahaprabhu was Krsna Himself and therefore independent of any

external ritual or formality. If one wants to engage in pure devotional

service, he does not require titular superiority as a Bharati or a

Sarasvati.

Madhya 6.74

TEXT 74

TEXT

bhattacarya kahe, -- 'inhara praudha yauvana

kemate sannyasa-dharma ha-ibe raksana

SYNONYMS

bhattacarya kahe -- Sarvabhauma Bhattacarya replied; inhara -- His;

praudha -- full; yauvana -- youth; kemate -- how; sannyasa-dharma --

principles of a sannyasi; ha-ibe -- there will be; raksana -- protection.

TRANSLATION

The Bhattacarya inquired: "Sri Caitanya Mahaprabhu is in His full-

fledged youthful life. How can He keep the principles of sannyasa?

Madhya 6.75

TEXT 75

TEXT

nirantara inhake vedanta sunaiba

vairagya-advaita-marge pravesa karaiba

SYNONYMS

nirantara -- continuously; inhake -- to Him; vedanta -- the Vedanta

philosophy; sunaiba -- I shall recite; vairagya -- of renunciation;

advaita -- of monism; marge -- on the path; pravesa -- entrance; karaiba

-- I shall cause Him to make.

TRANSLATION

"I shall continuously recite the Vedanta philosophy before Caitanya

Mahaprabhu so that He may remain fixed in His renunciation and thus

enter upon the path of monism."

PURPORT

According to Sarvabhauma Bhattacarya, among sannyasis the cultivation of

Vedanta philosophy helps in becoming detached from sense gratification.

Thus a sannyasi can protect the prestige of wearing a loincloth (kaupina)

. One has to practice sense control as well as mind control and subdue

the six forces of speech, mind, anger, tongue, belly and genitals. Then

one can become expert in understanding the devotional service of the

Lord and thus become a perfect sannyasi. For that purpose one must

cultivate knowledge and renunciation regularly. When one is attached to

material sense gratification, he cannot protect his sannyasa order.

Sarvabhauma Bhattacarya suggested that by the study of vairagya (

renunciation), Sri Caitanya Mahaprabhu might be saved from the clutches

of full-fledged youthful desires.

Madhya 6.76

TEXT 76

TEXT

kahena yadi, punarapi yoga-patta diya

samskara kariye uttama-sampradaye aniya'

SYNONYMS

kahena -- says; yadi -- if; punarapi -- again; yoga-patta diya --

offering Him saffron cloth; samskara -- reformatory process; kariye -- I

perform; uttama -- first-class; sampradaye -- to the community; aniya --

bringing.

TRANSLATION

Sarvabhauma Bhattacarya then suggested: "If Sri Caitanya Mahaprabhu

would like, I could bring Him into a first-class sampradaya by offering

Him saffron cloth and performing the reformatory process again."

PURPORT

The Bhattacarya wanted to reinstate Sri Caitanya Mahaprabhu into the

Sarasvati sampradaya because he did not like the Lord's belonging to the

Bharati sampradaya or Puri sampradaya. Actually, he did not know the

position of Lord Caitanya Mahaprabhu. As the Supreme Personality of

Godhead, Caitanya Mahaprabhu did not depend on an inferior or superior

sampradaya. The Supreme Personality of Godhead remains in the supreme

position in all circumstances.

Madhya 6.77

TEXT 77

TEXT

suni' gopinatha-mukunda dunhe duhkha haila

gopinathacarya kichu kahite lagila

SYNONYMS

suni' -- hearing; gopinatha-mukunda -- Gopinatha Acarya and Mukunda

Datta; dunhe -- both; duhkha -- unhappy; haila -- became; gopinatha-

acarya -- of the name Gopinatha Acarya; kichu -- something; kahite -- to

speak; lagila -- began.

TRANSLATION

Gopinatha Acarya and Mukunda Datta became very unhappy when they heard

this. Gopinatha Acarya therefore addressed Sarvabhauma Bhattacarya as

follows.

Madhya 6.78

TEXT 78

TEXT

'bhattacarya' tumi inhara na jana mahima

bhagavatta-laksanera inhatei sima

SYNONYMS

bhattacarya -- my dear Bhattacarya; tumi -- you; inhara -- of Lord

Caitanya Mahaprabhu; na -- not; jana -- know; mahima -- the greatness;

bhagavatta -- of being the Supreme Personality of Godhead; laksanera --

of symptoms; inhatei -- in Him; sima -- the highest degree.

TRANSLATION

"My dear Bhattacarya, you do not know the greatness of Lord Caitanya

Mahaprabhu. All the symptoms of the Supreme Personality of Godhead are

found in Him to the highest degree."

PURPORT

Since the Bhattacarya was an impersonalist, he had no idea of the

Absolute Truth beyond the impersonal effulgence. However, Gopinatha

Acarya informed him that Caitanya Mahaprabhu was the Supreme Personality

of Godhead. Those who know the Absolute Truth know it in three phases,

as explained in Srimad-Bhagavatam:

vadanti tat tattva-vidas

tattvam yaj jnanam advayam

brahmeti paramatmeti

bhagavan iti sabdyate

"Those who are in knowledge of the nondual Absolute Truth know very

clearly what is Brahman, what is Paramatma and what is the Supreme

Personality of Godhead." (Bhag. 1.2.11) The Supreme Personality of

Godhead is sad-aisvarya-purna, complete with six opulences. Gopinatha

Acarya emphasized that all those six opulences were completely existing

in Sri Caitanya Mahaprabhu.

Madhya 6.79

TEXT 79

TEXT

tahate vikhyata inho parama-isvara

ajna-sthane kichu nahe vijnera gocara'

SYNONYMS

tahate -- therefore; vikhyata -- celebrated; inho -- Lord Caitanya

Mahaprabhu; parama-isvara -- the Supreme Personality of Godhead; ajna-

sthane -- before an ignorant person; kichu -- any; nahe -- not; vijnera -

- of the person who knows; gocara -- information.

TRANSLATION

Gopinatha Acarya continued: "Lord Caitanya Mahaprabhu is celebrated as

the Supreme Personality of Godhead. Those who are ignorant in this

connection find the conclusion of knowledgeable men very difficult to

understand."

Madhya 6.80

TEXT 80

TEXT

sisya-gana kahe, -- 'isvara kaha kon pramane'

acarya kahe, -- 'vijna-mata isvara-laksane'

SYNONYMS

sisya-gana kahe -- the disciples of Sarvabhauma Bhattacarya said; isvara

kaha -- you say the Supreme Personality of Godhead; kon pramane -- by

what evidence; acarya kahe -- Gopinatha Acarya replied; vijna-mata --

statements of authorized persons; isvara-laksane -- in understanding the

Supreme Personality of Godhead.

TRANSLATION

The disciples of Sarvabhauma Bhattacarya retaliated: "By what evidence

do you conclude that Sri Caitanya Mahaprabhu is the Supreme Lord?"

Gopinatha Acarya replied: "The statements of authorized acaryas who

understand the Supreme Personality of Godhead are proof."

PURPORT

Since the appearance of Sri Caitanya Mahaprabhu, there have been many

pseudo incarnations in India who do not present authorized evidence.

Five hundred years ago the disciples of Sarvabhauma Bhattacarya, being

very learned scholars, were certainly right in asking Gopinatha Acarya

for evidence. If a person proposes that he himself is God or that

someone else is an incarnation of God or God Himself, he must cite

evidence from sastra to prove his claim. Thus the request of the

Bhattacarya's disciples is quite bona fide. Unfortunately, at the

present moment it has become fashionable to present an

incarnation of God without referring to the sastras. Before an

intelligent person accepts someone as an incarnation of God, however, he

must ask about the evidence. When the disciples of Sarvabhauma

Bhattacarya challenged Gopinatha Acarya, he immediately replied

correctly: "We must hear the statements of great personalities in order

to understand the Supreme Personality of Godhead." Lord Krsna is

established as the Supreme Personality of Godhead by statements from

authorized persons like Brahma, Narada, Vyasadeva, Asita,

Arjuna and many others. Similarly, Sri Caitanya Mahaprabhu is also

established as the Supreme Personality of Godhead by evidence from the

same personalities. This will be explained later.

Madhya 6.81

TEXT 81

TEXT

sisya kahe, -- 'isvara-tattva sadhi anumane'

acarya kahe, -- 'anumane nahe isvara-jnane

SYNONYMS

sisya kahe -- the disciples said; isvara-tattva -- the truth of the

Absolute; sadhi -- derive; anumane -- by hypothesis; acarya kahe --

Gopinatha Acarya replied; anumane -- by hypothesis; nahe -- there is not;

isvara-jnane -- real knowledge of the Supreme Personality of Godhead.

TRANSLATION

The disciples of the Bhattacarya said: "We derive knowledge of the

Absolute Truth by logical hypothesis." Gopinatha Acarya replied: "One

cannot attain real knowledge of the Supreme Personality of Godhead by

such logical hypothesis and argument."

PURPORT

The Mayavadi philosophers in particular make certain hypotheses about

the Absolute Truth. They reason that in the material world we experience

that everything is created. If we trace the history of anything, we find

a creator. Therefore there must be a creator of this huge cosmic

manifestation. By such reasoning they come to the conclusion that a

higher power has created this cosmic manifestation. The Mayavadis do not

accept that great power to be a person. Their brains cannot accommodate

the fact that this huge cosmic manifestation can be created by a person.

This is because as soon as they think of a person, they think of

a person within the material world with limited potency. Sometimes the

Mayavadi philosophers will accept Lord Krsna or Lord Rama as Bhagavan,

but they think of the Lord as a person having a material body. The

Mayavadis do not understand that the Supreme Personality of Godhead,

Krsna, has a spiritual body. They think of Krsna as a great personality,

a human being, within whom there is the supreme impersonal power,

Brahman. Therefore they finally conclude that the impersonal Brahman is

the Supreme, not the personality Krsna. This is the basis of Mayavadi

philosophy. However, from the sastras we can understand that the Brahman

effulgence is the bodily rays of Krsna:

yasya prabha prabhavato jagad-anda-koti-

kotisv asesa-vasudhadi vibhuti-bhinnam

tad brahma niskalam anantam asesa-bhutam

govindam adi-purusam tam aham bhajami

"I serve the Supreme Personality of Godhead, Govinda, the primeval Lord,

the effulgence of whose transcendental body is known as the brahmajyoti.

That brahmajyoti, which is unlimited, unfathomed and all-pervasive, is

the cause of the creation of unlimited numbers of planets with varieties

of climates and specific conditions of life." (Brahma-samhita 5.40)

Mayavadi philosophers study the Vedic literature, but they do not

understand that the Absolute Truth in the last stage of realization

is the Supreme Personality of Godhead, Krsna. They do

accept the fact that there is a creator of this cosmic manifestation,

but that is anumana (hypothesis). The Mayavadi philosopher's logic is

something like seeing smoke on a hill

. When there is a forest fire on a high hill, smoke is first of all

visible. The smoke is created when there is fire.

Just as one can conclude that there is

fire from smoke, the

Mayavadi philosophers conclude that there must be a creator of the

cosmic manifestation.

The disciples of Sarvabhauma Bhattacarya wanted evidence to show that

Sri Caitanya Mahaprabhu was actually the creator of the cosmic

manifestation. Only then would they accept Him as the Supreme

Personality of Godhead, the original cause of creation. Gopinatha Acarya

replied that one could not understand the Supreme Personality of Godhead

by guesswork. As Krsna says in Bhagavad-gita:

naham prakasah sarvasya

yoga-maya-samavrtah

mudho 'yam nabhijanati

loko mam ajam avyayam

"I am never manifest to the foolish and unintelligent. For them I am

covered by My eternal creative potency [yogamaya]; and so the deluded

world knows Me not, who am unborn and infallible." (Bg. 7.25) The

Supreme Personality of Godhead reserves the right of not being exposed

to nondevotees. He can only be understood by bona fide devotees. Lord

Krsna says elsewhere in Bhagavad-gita, bhaktya mam

abhijanati: "One can understand Me only by the devotional process." (Bg.

18.55) In the Fourth Chapter of Bhagavad-gita Lord Krsna says,

bhakto 'si me sakha ceti rahasyam hy etad uttamam. Here Lord Krsna

informs Arjuna that He is disclosing the secrets of Bhagavad-gita to

him because he is His devotee. Arjuna was not a sannyasi, nor was he a

Vedantist or brahmana. He was, however, a devotee of Krsna. The

conclusion is that we have to understand the Supreme Personality of

Godhead from the devotees. Sri Caitanya Mahaprabhu Himself says, guru-

krsna-prasade paya bhakti-lata-bija. (Cc. Madhya 19.151)

More evidence can be cited to show that without the mercy of a devotee

or the mercy of Krsna, one cannot understand what is Krsna and what is

the Supreme Personality of Godhead. This is confirmed in the next verse.

Madhya 6.82

TEXT 82

TEXT

anumana pramana nahe isvara-tattva-jnane

krpa vina isvarere keha nahi jane

SYNONYMS

anumana pramana -- evidence by hypothesis; nahe -- there is not; isvara-

tattva-jnane -- in understanding the Absolute Truth, the Supreme

Personality of Godhead; krpa vina -- without His mercy; isvarere -- the

Supreme Personality of Godhead; keha -- anyone; nahi -- not; jane --

knows.

TRANSLATION

Gopinatha Acarya continued: "One can understand the Supreme Personality

of Godhead only by His mercy, not by guesswork or hypothesis."

PURPORT

One cannot understand the Supreme Personality of Godhead simply by

exhibiting some mundane magic. Foolish people are enchanted by magical

demonstrations, and when they see a few wonderful things done by

mystical power, they accept a magician as the Personality of Godhead or

an incarnation. This is not the way of realization. Nor should one guess

or speculate about an incarnation of God or the Personality of Godhead.

One has to learn from the bona fide person or from the Supreme

Personality of Godhead Himself, as Arjuna did, by the mercy of Krsna.

Krsna Himself also gives many hints about His potencies as the Supreme

Personality of Godhead. One should understand the Supreme Personality of

Godhead only through the evidence presented by the sastras and the

mahajanas. In any case, one must have the mercy of the Lord in order to

understand the Supreme Personality of Godhead by devotional service.

Madhya 6.83

TEXT 83

TEXT

isvarera krpa-lesa haya ta' yahare

sei ta' isvara-tattva janibare pare

SYNONYMS

isvarera -- of the Personality of Godhead; krpa-lesa -- a little mercy;

haya -- there is; ta' -- certainly; yahare -- upon whom; sei ta' -- he

certainly; isvara-tattva -- the Absolute Truth; janibare -- to know;

pare -- is able.

TRANSLATION

The Acarya continued: "If one receives but a tiny bit of the Lord's

favor by dint of devotional service, he can understand the nature of the

Supreme Personality of Godhead.

Madhya 6.84

TEXT 84

TEXT

athapi te deva padambuja-dvaya-

prasada-lesanugrhita eva hi

janati tattvam bhagavan-mahimno

na canya eko 'pi ciram vicinvan

SYNONYMS

atha -- therefore; api -- indeed; te -- Your; deva -- my Lord; pada-

ambuja-dvaya -- of the two lotus feet; prasada -- of the mercy; lesa --

by only a trace; anugrhitah -- favored; eva -- certainly; hi -- indeed;

janati -- one knows; tattvam -- the truth; bhagavat -- of the Supreme

Personality of Godhead; mahimnah -- of the greatness; na -- never; ca --

and; anyah -- another; ekah -- one; api -- although; ciram -- for a long

period; vicinvan -- speculating.

TRANSLATION

"'My Lord, if one is favored by even a slight trace of the mercy of Your

lotus feet, he can understand the greatness of Your personality. But

those who speculate in order to understand the Supreme Personality of

Godhead are unable to know You, even though they continue to study the

Vedas for many years.'"

PURPORT

The above verse is from Srimad-Bhagavatam (10.14.29). The Brahma-samhita

states, vedesu durlabham adurlabham atma-bhaktau (Bs. 5.33). Although

the Supreme Personality of Godhead, Krsna, is the ultimate goal of

knowledge (vedais ca sarvair aham eva vedyah), one who is

not a pure devotee and who is not engaged in the service of the Lord

cannot understand Him. Lord Brahma therefore confirms this. Vedesu

durlabham: "It is very difficult to understand the Supreme Lord simply

through one's studies." Adurlabham atma-bhaktau: "However, it is very

easy for the devotees to capture the Lord." The Lord is known as ajita (

unconquerable). No one can conquer the Supreme Personality of Godhead,

but the Lord consents to be conquered by His devotees. That is His

nature. As stated in the Padma Purana:

atah sri-krsna-namadi

na bhaved grahyam indriyaih

sevonmukhe hi jihvadau

svayam eva sphuraty adah

Being pleased by devotional activities, the Lord reveals Himself to His

devotees. That is the way to understand Him.

The verse from Srimad-Bhagavatam quoted by Gopinatha Acarya was

originally spoken by Lord Brahma when he was defeated by Lord Krsna.

Lord Brahma had stolen all the calves and cowherd boys in order to test

Krsna's power. Lord Brahma admitted that his own extraordinary powers

within the universe were not in the least comparable to the unlimited

powers of Lord Krsna. If Lord Brahma can make a mistake in understanding

Krsna, what to speak of ordinary persons, who either misunderstand Krsna

or falsely present a so-called incarnation of Krsna for their own sense

gratification.

Madhya 6.85-86

TEXTS 85-86

TEXT

yadyapi jagad-guru tumi -- sastra-jnanavan

prthivite nahi pandita tomara samana

isvarera krpa-lesa nahika tomate

ataeva isvara-tattva na para janite

SYNONYMS

yadyapi -- although; jagat-guru -- a teacher of many disciples; tumi --

you; sastra-jnanavan -- well versed in Vedic knowledge; prthivite -- on

this earth; nahi -- there is not; pandita -- a learned scholar; tomara --

your; samana -- equal; isvarera -- of the Supreme Personality of

Godhead; krpa -- of mercy; lesa -- a bit; nahika -- there is not; tomate

-- on you; ataeva -- therefore; isvara-tattva -- the Absolute Truth (the

Supreme Personality of Godhead); na para -- are not able; janite -- to

know.

TRANSLATION

Gopinatha Acarya then addressed Sarvabhauma Bhattacarya: "You are a

great scholar and a teacher of many disciples. Indeed, there is no other

scholar like you on earth. Nonetheless, because you are bereft of even a

pinch of the Lord's mercy, you cannot understand Him, even though He is

present in your home.

Madhya 6.87

TEXT 87

TEXT

tomara nahika dosa, sastre ei kahe

pandityadye isvara-tattva-jnana kabhu nahe'

SYNONYMS

tomara -- your; nahika -- there is not; dosa -- fault; sastre -- the

scriptures; ei -- this; kahe -- mention; panditya-adye -- simply by

scholarship, etc.; isvara-tattva-jnana -- knowledge of the principles of

the Supreme Personality of Godhead; kabhu -- ever; nahe -- there is not.

TRANSLATION

"It is not your fault; it is the verdict of the scriptures. You cannot

understand the Supreme Personality of Godhead simply by scholarship."

PURPORT

This is a very important verse. Even big scholars cannot understand

Krsna, yet they dare comment on Bhagavad-gita. Reading Bhagavad-

gita means understanding Krsna, yet we actually see many scholars making

blunders in trying to understand Krsna. Gopinatha Acarya's statement is

confirmed in many places in Vedic literature. In Katha Upanisad

it is stated (Katha Up. 1.2.23):

nayam atma pravacanena labhyo

na medhaya na bahuna srutena

yam evaisa vrnute tena labhyas

tasyaisa atma vivrnute tanum svam

It is also stated in Katha Upanisad (1.2.9):

naisa tarkena matir apaneya

proktanyenaiva sujnanaya prestha

yam tvam apah satya-dhrtir vatasi

tvadrn no bhuyann aciketah prasta

The fact is that the Supreme Personality of Godhead, the Supersoul,

cannot be attained simply by explanations, logic and erudite scholarship.

One cannot understand Him simply by one's brain substance. Even by

studying all Vedic literature, one cannot understand the Supreme

Lord. However, if one is slightly favored by the mercy of the Lord, if

the Lord is pleased, one can understand Him. But who are the candidates

eligible to receive the mercy of the Lord? Only the devotees. They alone

can understand what is the Supreme Personality of Godhead. The Lord

reveals Himself to the sincere devotee when He is pleased with his

service: svayam eva sphuraty adah. One should not try to understand the

Lord simply from the statements of the Vedas, nor should one uselessly

attempt to decry these statements through reasoning and logic.

Madhya 6.88

TEXT 88

TEXT

sarvabhauma kahe, -- acarya, kaha savadhane

tomate isvara-krpa ithe ki pramane

SYNONYMS

sarvabhauma kahe -- Sarvabhauma Bhattacarya says; acarya -- my dear

Gopinatha Acarya; kaha -- kindly speak; savadhane -- very carefully;

tomate -- unto you; isvara-krpa -- mercy of the Lord; ithe -- in this

matter; ki pramane -- by what evidence.

TRANSLATION

Sarvabhauma Bhattacarya replied: "My dear Gopinatha Acarya, please speak

with great care. What is the proof that you have received the mercy of

the Lord?"

Madhya 6.89

TEXT 89

TEXT

acarya kahe, -- "vastu-visaye haya vastu-jnana

vastu-tattva-jnana haya krpate pramana

SYNONYMS

acarya kahe -- Gopinatha Acarya replied; vastu-visaye -- in the matter

of the summum bonum; haya -- there is; vastu-jnana -- knowledge of the

Supreme; vastu-tattva -- of the Absolute Truth; jnana -- knowledge; haya

-- is; krpate -- of the mercy; pramana -- the evidence.

TRANSLATION

Gopinatha Acarya replied: "Knowledge of the summum bonum, the Absolute

Truth, is evidence of the mercy of the Supreme Lord."

PURPORT

Sarvabhauma Bhattacarya informed his brother-in-law, Gopinatha Acarya, "

The Supreme Personality of Godhead may not have shown mercy to me, but

what is the proof of His having shown it to you? Kindly let us know

about this." In reply to this, Gopinatha Acarya said that the summum

bonum, the Absolute Truth, and His different potencies are identical.

Therefore one can understand the substance of the Absolute Truth by the

manifestation of His different potencies. The summum bonum includes all

potencies in one unit. The Absolute Truth combined with different

characteristics is the original substance (vastu): parasya saktir

vividhaiva sruyate.

Thus the Vedas state that the Absolute Truth has different potencies.

When one understands the characteristics of the potencies of the

Absolute Truth, one is aware of the Absolute Truth. On the material

platform as well, one can understand the substance by the manifestation

of its symptoms. For example, when there is heat, it is to be understood

that there is fire. The heat of the fire is perceived directly. The fire

may not be visible, but one can search out the fire by feeling heat.

Similarly, if one can perceive the characteristics of the Absolute Truth,

we can know that he has understood the substance of the Absolute Truth

by the mercy of the Lord.

In Bhagavad-gita (7.25) it is said, naham prakasah sarvasya. The

Supreme Personality of Godhead reserves the right of not being exposed

to everyone. Sevonmukhe hi jihvadau svayam eva sphuraty adah: "The Lord

reveals Himself to a devotee when He is completely satisfied by the

devotee's service." Thus one can not understand the Supreme Lord without

His mercy. The Absolute Truth cannot be understood by speculation, and

this is the conclusion of Bhagavad-gita.

Madhya 6.90

TEXT 90

TEXT

inhara sarire saba isvara-laksana

maha-premavesa tumi panacha darsana

SYNONYMS

inhara -- His; sarire -- in the body; saba -- all; isvara-laksana --

characteristics of the Supreme Personality of Godhead; maha-prema-avesa -

- absorption in transcendental ecstasy; tumi -- you; panacha -- have

obtained; darsana -- seeing.

TRANSLATION

Gopinatha Acarya continued: "You have seen the symptoms of the Supreme

Personality of Godhead in the body of Sri Caitanya Mahaprabhu during His

absorption in an ecstatic mood.

Madhya 6.91

TEXT 91

TEXT

tabu ta' isvara-jnana na haya tomara

isvarera maya ei -- bali vyavahara

SYNONYMS

tabu ta' -- still, however; isvara-jnana -- knowledge of the Supreme

Personality of Godhead; na -- not; haya -- there is; tomara -- your;

isvarera -- of the Lord; maya -- the illusion; ei -- this; bali --

saying; vyavahara -- the general term.

TRANSLATION

"Despite directly perceiving the symptoms of the Supreme Lord in the

body of Sri Caitanya Mahaprabhu, you cannot understand Him. This is

commonly called illusion.

PURPORT

Gopinatha Acarya is pointing out that Sarvabhauma Bhattacarya had

already seen uncommon symptoms of ecstasy in the body of Sri Caitanya

Mahaprabhu.

These uncommon symptoms of ecstatic love indicated the Supreme Person,

but despite having seen all these symptoms, the Bhattacarya could not

understand the Lord's transcendental nature. He was considering the Lord'

s pastimes to be mundane. This was certainly due to illusion.

Madhya 6.92

TEXT 92

TEXT

dekhile na dekhe tare bahirmukha jana"

suni' hasi' sarvabhauma balila vacana

SYNONYMS

dekhile -- even after seeing; na -- not; dekhe -- sees; tare -- the

Supreme Person; bahih-mukha jana -- a person influenced by the external

energy; suni' -- hearing this; hasi' -- smiling; sarvabhauma --

Sarvabhauma Bhattacarya; balila -- said; vacana -- the words.

TRANSLATION

"A person influenced by the external energy is called bahirmukha jana, a

mundane person, because despite his perception, he cannot understand the

real substance." Hearing Gopinatha Acarya say this, Sarvabhauma

Bhattacarya smiled and began to speak as follows.

PURPORT

When one's heart is not cleansed, one cannot awaken the transcendental

nature of devotional service. As confirmed in

Bhagavad-gita:

yesam tv anta-gatam papam

jananam punya-karmanam

te dvandva-moha-nirmukta

bhajante mam drdha-vratah

"Persons who have acted piously in previous lives and in this life,

whose sinful actions are completely eradicated and who are freed from

the duality of delusion engage themselves in My service with

determination." (Bg. 7.28)

When one is actually engaged in pure devotional service, it is

understood that he has already attained freedom from all reactions to

sinful activities. In other words, it is to be understood that devotees

are already freed from sin. A sinful person, a miscreant (duskrti),

cannot engage in devotional service. Nor can one engage in devotional

service simply on the basis of scholarly speculation. One has to wait

for the mercy of the Lord in order to render pure devotional service.

Madhya 6.93

TEXT 93

TEXT

ista-gosthi vicara kari, na kariha rosa

sastra-drstye kahi, kichu na la-iha dosa

SYNONYMS

ista-gosthi -- discussion among friends; vicara -- consideration; kari --

we do; na -- not; kariha -- make; rosa -- anger; sastra-drstye --

according to the conclusion of scriptures; kahi -- we speak; kichu --

any; na -- not; la-iha -- take; dosa -- fault.

TRANSLATION

The Bhattacarya said: "We are just having a discussion among friends and

considering the points described in the scriptures. Do not become angry.

I am simply speaking on the strength of the sastras. Please don't take

any offense.

Madhya 6.94

TEXT 94

TEXT

maha-bhagavata haya caitanya-gosani

ei kali-kale visnura avatara nai

SYNONYMS

maha-bhagavata -- a great devotee; haya -- is; caitanya-gosani -- Lord

Sri Caitanya Mahaprabhu; ei -- this; kali-kale -- in the age of Kali;

visnura -- of Lord Visnu; avatara -- incarnation; nai -- there is not.

TRANSLATION

"Sri Caitanya Mahaprabhu is certainly a great, uncommon devotee, but we

cannot accept Him as an incarnation of Lord Visnu because, according to

sastra, there is no incarnation in this age of Kali.

Madhya 6.95

TEXT 95

TEXT

ataeva 'tri-yuga' kari' kahi visnu-nama

kali-yuge avatara nahi, -- sastra-jnana

SYNONYMS

ataeva -- therefore; tri-yuga -- the Lord, who appears in three yugas

only; kari' -- making; kahi -- we say; visnu-nama -- the holy name of

Lord Visnu; kali-yuge -- in the age of Kali; avatara -- incarnation;

nahi -- there is not; sastra-jnana -- the verdict of the scriptures.

TRANSLATION

"Another name for Lord Visnu is Triyuga because there is no incarnation

of Lord Visnu in Kali-yuga. Indeed, this is the verdict of revealed

scriptures."

PURPORT

The Supreme Personality of Godhead, Lord Visnu, is known as Triyuga,

which means that He is manifest in three yugas. However, this means that

in the age of Kali the Lord appears not directly but in disguise. This

is confirmed in Srimad-Bhagavatam:

ittham nr-tiryag-rsi-deva-jhasavatarair

lokan vibhavayasi hamsi jagat-pratipan

dharmam maha-purusa pasi yuganuvrttam

channah kalau yad abhavas tri-yugo 'tha sa tvam

"My Lord, You kill all the enemies of the world in Your multifarious

incarnations in the families of men, animals, demigods, rsis, aquatics

and so on. Thus You illuminate the worlds with transcendental knowledge.

In the age of Kali, O Mahapurusa, You sometimes appear in a covered

incarnation. Therefore You are known as Triyuga [one who appears in only

three yugas]." (Bhag. 7.9.38)

Srila Sridhara Svami has also verified that Lord Visnu appears in the

age of Kali but does not act as He does in other ages. Lord Visnu

incarnates for two purposes: paritranaya sadhunam vinasaya ca duskrtam

. That is, He comes to engage in pastimes with His devotees and

to annihilate the demons. These purposes are visible in the Satya, Treta

and Dvapara yugas, but in Kali-yuga the Lord appears disguised. He does

not directly kill demons and give protection to the faithful. Because

the Lord is not directly perceived in Kali-yuga but is directly known in

the other three yugas, His name is Triyuga.

Madhya 6.96

TEXT 96

TEXT

suniya acarya kahe duhkhi hana mane

sastra-jna karina tumi kara abhimane

SYNONYMS

suniya -- hearing this; acarya -- Gopinatha Acarya; kahe -- says; duhkhi

-- unhappy; hana -- becoming; mane -- in the mind; sastra-jna -- well

versed in Vedic scriptures; karina -- taking as; tumi -- you; kara -- do;

abhimane -- pride.

TRANSLATION

Upon hearing this, Gopinatha Acarya became very unhappy. He said to the

Bhattacarya: "You consider yourself the knower of all Vedic scriptures.

Madhya 6.97

TEXT 97

TEXT

bhagavata-bharata dui sastrera pradhana

sei dui-grantha-vakye nahi avadhana

SYNONYMS

bhagavata -- Srimad-Bhagavatam; bharata -- Mahabharata; dui -- two;

sastrera -- of all Vedic scriptures; pradhana -- the most prominent; sei

-- those; dui-grantha -- of the two scriptures; vakye -- in the

statements; nahi -- there is not; avadhana -- attention.

TRANSLATION

"Srimad-Bhagavatam and Mahabharata are the two most important Vedic

scriptures, but you have paid no attention to their statements.

Madhya 6.98

TEXT 98

TEXT

sei dui kahe kalite saksat-avatara

tumi kaha, -- kalite nahi visnura pracara

SYNONYMS

sei -- those; dui -- two; kahe -- say; kalite -- in this age of Kali;

saksat -- direct; avatara -- incarnation; tumi -- you; kaha -- say;

kalite -- in this age of Kali; nahi -- there is not; visnura -- of Lord

Visnu; pracara -- manifestation.

TRANSLATION

"In Srimad-Bhagavatam and Mahabharata it is stated that the Lord

appears directly, but you say that in this age there is no manifestation

or incarnation of Lord Visnu.

Madhya 6.99

TEXT 99

TEXT

kali-yuge lilavatara na kare bhagavan

ataeva 'tri-yuga' kari' kahi tara nama

SYNONYMS

kali-yuge -- in this age of Kali; lila-avatara -- a pastime incarnation;

na -- not; kare -- does; bhagavan -- the Supreme Personality of Godhead;

ataeva -- therefore; tri-yuga -- of the name Triyuga (manifested in

three yugas); kari' -- accepting; kahi -- I say; tara nama -- His holy

name.

TRANSLATION

"In this age of Kali there is no lila-avatara of the Supreme Personality

of Godhead; therefore He is known as Triyuga. That is one of His holy

names."

PURPORT

A lila-avatara is an incarnation of the Lord who performs a variety of

activities without making any special endeavor. He always has one

pastime after another, all full of transcendental pleasure, and these

pastimes are fully controlled by the Supreme Person. The Supreme Person

is totally independent of all others in these pastimes. While teaching

Sanatana Gosvami (Cc. Madhya 20.296-298), Sri Caitanya Mahaprabhu

pointed out that one cannot count the number of lila-avataras:

lilavatara krsnera na yaya ganana

pradhana kariya kahi dig-darasana

"However," the Lord told Sanatana, "I shall explain the chief lila-

avataras."

matsya, kurma, raghunatha, nrsimha, vamana

varahadi -- lekha yanra na yaya ganana

Thus the Lord's incarnations were enumerated, including Matsya, the fish

incarnation; Kurma, the tortoise; Lord Ramacandra; Nrsimhadeva;

Vamanadeva; and Varaha, the boar incarnation. Thus there are innumerable

lila-avataras, and all of these exhibit wonderful pastimes. Lord Varaha,

the boar incarnation, lifted the entire planet earth from the depths of

the Garbhodaka Ocean. The tortoise incarnation, Lord Kurma, became a

pivot for the emulsification of the whole sea, and Lord Nrsimhadeva

appeared as half-man, half-lion. These are some of the wonderful and

uncommon features of lila-avataras.

In his book Laghu-bhagavatamrta, Srila Rupa Gosvami has enumerated the

following twenty-five lila-avataras: Catuh-sana, Narada, Varaha, Matsya,

Yajna, Nara-Narayana, Kapila, Dattatreya, Hayasirsa (Hayagriva), Hamsa,

Prsnigarbha, Rsabha, Prthu, Nrsimha, Kurma, Dhanvantari, Mohini, Vamana,

Parasurama, Raghavendra, Vyasa, Balarama, Krsna, Buddha and Kalki.

Sri Caitanya Mahaprabhu is not mentioned as a lila-avatara because He is

an incarnation in disguise (channa-avatara). In this age of Kali there

are no lila-avataras, but there is an incarnation of the Lord manifested

in the body of Sri Caitanya Mahaprabhu. This has been explained in

Srimad-Bhagavatam.

Madhya 6.100

TEXT 100

TEXT

pratiyuge karena krsna yuga-avatara

tarka-nistha hrdaya tomara nahika vicara

SYNONYMS

prati-yuge -- in every age or millennium; karena -- makes; krsna -- Lord

Krsna; yuga-avatara -- incarnation for the age; tarka-nistha -- hardened

by argument; hrdaya -- heart; tomara -- your; nahika -- there is not;

vicara -- consideration.

TRANSLATION

Gopinatha Acarya continued: "There is certainly an incarnation in every

age, and such an incarnation is called the yuga-avatara. But your heart

has become so hardened by logic and argument that you cannot consider

all these facts.

Madhya 6.101

TEXT 101

TEXT

asan varnas trayo hy asya

grhnato 'nuyugam tanuh

suklo raktas tatha pita

idanim krsnatam gatah

SYNONYMS

asan -- there were; varnah -- colors; trayah -- three; hi -- indeed;

asya -- of Him; grhnatah -- accepting; anuyugam -- according to

the age; tanuh -- bodies; suklah -- white; raktah -- red; tatha -- also;

pitah -- yellow; idanim -- at the present moment; krsnatam -- blackish;

gatah -- has accepted.

TRANSLATION

" 'In the past, your son has had bodies of three different colors,

according to the age. These colors were white, red and yellow. In this

age [Dvapara-yuga] He has accepted a blackish body.'

PURPORT

This verse from Srimad-Bhagavatam (10.8.13) was spoken by Gargamuni

when he was performing the rituals at Lord Krsna's name-giving ceremony.

He states that the incarnations of the Lord in other ages had been white,

red and yellow. This yellow color refers to Sri Caitanya Mahaprabhu,

whose bodily complexion was yellowish. This confirms that in the past

Kali-yugas, the Lord also had incarnated in a body that was yellow in

hue. It is understood that the Lord incarnates in different colors for

the different yugas (Satya, Treta, Dvapara and Kali). Accepting the

color yellow (pita), as well as other characteristics, the Lord

incarnated as Sri Caitanya Mahaprabhu. This is the verdict of all Vedic

authorities.

Madhya 6.102

TEXT 102

TEXT

iti dvapara urvisa

stuvanti jagad-isvaram

nana-tantra-vidhanena

kalav api tatha srnu

SYNONYMS

iti -- thus; dvapare -- in Dvapara-yuga; uru-isa -- O King; stuvanti --

offer prayers; jagat-isvaram -- unto the Supreme Personality of Godhead;

nana -- various; tantra -- of the supplementary Vedic literatures;

vidhanena -- by regulative principles; kalau -- in the age of Kali; api -

- certainly; tatha -- so also; srnu -- hear.

TRANSLATION

"'In the age of Kali, as well as in Dvapara-yuga, the people offer

prayers to the Supreme Personality of Godhead by various mantras and

observe the regulative principles of the supplementary Vedic literatures.

Now please hear of this from me.

PURPORT

This is a quotation from Srimad-Bhagavatam (11.5.31).

Madhya 6.103

TEXT 103

TEXT

krsna-varnam tvisakrsnam

sangopangastra-parsadam

yajnaih sankirtana-prayair

yajanti hi sumedhasah

SYNONYMS

krsna-varnam -- chanting the two syllables "krs" and "na"; tvisa -- by

complexion; akrsnam -- not blackish; sa-anga -- accompanied by personal

expansions; upa-anga -- devotees; astra -- the weapon of chanting the

Hare Krsna mantra; parsadam -- and associates like Gadadhara, Svarupa

Damodara, etc.; yajnaih -- by sacrifice; sankirtana -- congregational

chanting of the Hare Krsna mantra; prayaih -- chiefly consisting of;

yajanti -- worship; hi -- indeed; su-medhasah -- those who are

intelligent.

TRANSLATION

" 'In this age of Kali, those who are intelligent perform the

congregational chanting of the Hare Krsna maha-mantra, worshiping the

Supreme Personality of Godhead, who appears in this age always

describing the glories of Krsna. That incarnation is yellowish in hue

and is always associated with His plenary expansions [such as Sri

Nityananda Prabhu], and personal expansions [such as Gadadhara], as well

as devotees and associates [such as Svarupa Damodara].'

PURPORT

This verse from Srimad-Bhagavatam (11.5.32) is explained by Sri Jiva

Gosvami in his Krama-sandarbha, as quoted by Srila Bhaktivinoda Thakura

in regard to the explanation of Adi-lila, Third Chapter, verse 51.

Madhya 6.104

TEXT 104

TEXT

suvarna-varno hemango

varangas candanangadi

sannyasa-krc chamah santo

nistha-santi-parayanah

SYNONYMS

suvarna-varnah -- whose complexion is like gold; hema-angah -- having a

body like molten gold; vara-angah -- whose body is very beautifully

constructed; candana-angadi -- smeared with the pulp of sandalwood;

sannyasa-krt -- accepting the renounced order of life; samah -- self-

controlled; santah -- peaceful; nistha -- firmly fixed; santi --

bringing peace by propagating the Hare Krsna maha-mantra; parayanah --

always in the ecstatic mood of devotional service.

TRANSLATION

"'The Lord [in the incarnation of Gaurasundara] has a golden complexion.

Indeed, His entire body, which is very nicely constituted, is like

molten gold. Sandalwood pulp is smeared all over His body. He will take

the fourth order of spiritual life (sannyasa) and will be very self-

controlled. He will be distinguished from Mayavadi sannyasis in that He

will be fixed in devotional service and will spread the sankirtana

movement.'"

PURPORT

Gopinatha Acarya quoted this verse from Mahabharata

Madhya 6.105

TEXT 105

TEXT

tomara age eta kathara nahi prayojana

usara-bhumite yena bijera ropana

SYNONYMS

tomara age -- before you; eta -- so many; kathara -- of words; nahi --

there is not; prayojana -- necessity; usara-bhumite -- in barren land;

yena -- like; bijera -- of the seed; ropana -- sowing.

TRANSLATION

Gopinatha Acarya then said: "There is no need to quote so much evidence

from the sastras, for you are a very dry speculator. There is no need to

sow seeds in barren land.

Madhya 6.106

TEXT 106

TEXT

tomara upare tanra krpa yabe habe

e-saba siddhanta tabe tumiha kahibe

SYNONYMS

tomara upare -- upon you; tanra -- the Lord's; krpa -- mercy; yabe --

when; habe -- there will be; e-saba -- all these; siddhanta --

conclusions; tabe -- at that time; tumiha -- you also; kahibe -- will

quote.

TRANSLATION

"When the Lord will be pleased with you, you will also understand these

conclusions and will quote from the sastras.

Madhya 6.107

TEXT 107

TEXT

tomara ye sisya kahe kutarka, nana-vada

ihara ki dosa -- ei mayara prasada

SYNONYMS

tomara -- your; ye -- which; sisya -- disciples; kahe -- say; ku-tarka --

false arguments; nana-vada -- jugglery of philosophy; ihara -- their;

ki -- what; dosa -- fault; ei -- this; mayara -- of illusion; prasada --

benediction.

TRANSLATION

"The false arguments and philosophical word jugglery of your disciples

are not faults of theirs. They have simply received the benediction of

Mayavada philosophy.

Madhya 6.108

TEXT 108

TEXT

yac-chaktayo vadatam vadinam vai

vivada-samvada-bhuvo bhavanti

kurvanti caisam muhur atma-moham

tasmai namo 'nanta-gunaya bhumne

SYNONYMS

yat -- whose; saktayah -- potencies; vadatam -- contending; vadinam --

of the opposing disputants; vai -- indeed; vivada -- of opposition;

samvada -- of agreement; bhuvah -- objects; bhavanti -- become; kurvanti

-- do; ca -- also; esam -- of them; muhuh -- always; atma-moham --

illusion of the self; tasmai -- unto Him; namah -- obeisances; ananta --

unlimited; gunaya -- who has qualities; bhumne -- the Supreme.

TRANSLATION

"'I offer my respectful obeisances unto the Supreme Personality of

Godhead, who is full of unlimited qualities and whose different

potencies bring about agreement and disagreement between disputants.

Thus the illusory energy again and again covers the self-realization of

both disputants.'

PURPORT

This is a quotation from Srimad-Bhagavatam (6.4.31).

Madhya 6.109

TEXT 109

TEXT

yuktam ca santi sarvatra

bhasante brahmana yatha

mayam madiyam udgrhya

vadatam kim nu durghatam

SYNONYMS

yuktam -- quite befitting; ca -- also; santi -- are; sarvatra --

everywhere; bhasante -- speak; brahmanah -- the learned; yatha -- as

much; mayam -- illusion; madiyam -- of Me; udgrhya -- accepting; vadatam

-- of the speculators; kim -- what; nu -- certainly; durghatam --

impossible.

TRANSLATION

"'In almost all cases, whatever learned brahmanas speak becomes accepted;

nothing is impossible for one who takes shelter of My illusory energy

and speaks under her influence.'"

PURPORT

In this verse from Srimad-Bhagavatam (11.22.4), the Supreme Personality

of Godhead explains that His illusory energy can perform the impossible;

such is the power of the illusory energy. In many cases philosophical

speculators have covered the real truth and have boldly set forth false

theories. In ancient times philosophers like Kapila, Gautama, Jaimini,

Kanada and similar brahmanas propounded useless philosophical theories,

and in modern days so-called scientists are setting forth many false

theories about the creation, backed up by seemingly logical arguments.

This is all due to the influence of the Supreme Lord's illusory energy.

The illusory energy, therefore, sometimes appears correct because it is

emanating from the Supreme Correct. To avoid the very bewildering

illusory influence, one must accept the words of the Supreme Personality

of Godhead as they are. Only then can one escape the influence of the

illusory energy.

Madhya 6.110

TEXT 110

TEXT

tabe bhattacarya kahe, yaha gosanira sthane

amara name gana-sahita kara nimantrane

SYNONYMS

tabe -- thereafter; bhattacarya -- Sarvabhauma Bhattacarya; kahe -- says;

yaha -- please go; gosanira sthane -- to the place of Sri Caitanya

Mahaprabhu; amara name -- in my name; gana-sahita -- with His associates;

kara -- make; nimantrane -- invitation.

TRANSLATION

After hearing this from Gopinatha Acarya, Sarvabhauma Bhattacarya said: "

First go to the place where Sri Caitanya Mahaprabhu is staying and

invite Him here with His associates. Ask Him on my account.

Madhya 6.111

TEXT 111

TEXT

prasada ani' tanre karaha age bhiksa

pascat asi' amare karaiha siksa

SYNONYMS

prasada ani' -- bringing jagannatha-prasada; tanre -- unto Him; karaha -

- make; age -- first; bhiksa -- acceptance; pascat -- afterwards; asi' --

coming here; amare -- unto me; karaiha -- cause; siksa -- teaching.

TRANSLATION

"Take jagannatha-prasada and first give it to Caitanya Mahaprabhu and

His associates. After that, come back here and teach me well."

Madhya 6.112

TEXT 112

TEXT

acarya -- bhagini-pati, syalaka -- bhattacarya

ninda-stuti-hasye siksa kara'na acarya

SYNONYMS

acarya -- Gopinatha Acarya; bhagini-pati -- sister's husband; syalaka --

wife's brother; bhattacarya -- Sarvabhauma Bhattacarya; ninda --

sometimes blaspheming; stuti -- sometimes by praising; hasye --

sometimes by laughing; siksa -- instruction; kara'na -- causes; acarya --

Gopinatha Acarya.

TRANSLATION

Gopinatha Acarya was the brother-in-law of Sarvabhauma Bhattacarya;

therefore their relationship was very sweet and intimate. Under the

circumstances, Gopinatha Acarya taught him by sometimes blaspheming him,

sometimes praising him and sometimes laughing at him. This had been

going on for some time.

Madhya 6.113

TEXT 113

TEXT

acaryera siddhante mukundera haila santosa

bhattacaryera vakya mane haila duhkha-rosa

SYNONYMS

acaryera -- of Gopinatha Acarya; siddhante -- with the conclusions;

mukundera -- of Mukunda Datta; haila -- there was; santosa --

satisfaction; bhattacaryera -- of Sarvabhauma Bhattacarya; vakye -- by

the words; mane -- in the mind; haila -- there was; duhkha --

unhappiness; rosa -- and anger.

TRANSLATION

Srila Mukunda Datta felt very satisfied to hear the conclusive

statements of Gopinatha Acarya, but he became very unhappy and angry to

hear the statements put forward by Sarvabhauma Bhattacarya.

Madhya 6.114

TEXT 114

TEXT

gosanira sthane acarya kaila agamana

bhattacaryera name tanre kaila nimantrana

SYNONYMS

gosanira sthane -- to the place where Sri Caitanya Mahaprabhu was

staying; acarya -- Gopinatha Acarya; kaila -- did; agamana -- coming;

bhattacaryera name -- on behalf of Sarvabhauma Bhattacarya; tanre --

unto Him; kaila -- made; nimantrana -- invitation.

TRANSLATION

According to the instructions of Sarvabhauma Bhattacarya, Gopinatha

Acarya went to Sri Caitanya Mahaprabhu and invited Him on the

Bhattacarya's behalf.

Madhya 6.115

TEXT 115

TEXT

mukunda-sahita kahe bhattacaryera katha

bhattacaryera ninda kare, mane pana vyatha

SYNONYMS

mukunda-sahita -- along with Mukunda; kahe -- describes; bhattacaryera

katha -- all the words of Sarvabhauma Bhattacarya; bhattacaryera -- of

Sarvabhauma Bhattacarya; ninda -- defamation; kare -- does; mane -- in

the mind; pana -- getting; vyatha -- some pain.

TRANSLATION

The Bhattacarya's statements were discussed before Sri Caitanya

Mahaprabhu. Gopinatha Acarya and Mukunda Datta disapproved of the

Bhattacarya's statements because they caused mental pain.

Madhya 6.116

TEXT 116

TEXT

suni mahaprabhu kahe aiche mat kaha

ama prati bhattacaryera haya anugraha

SYNONYMS

suni -- hearing them; mahaprabhu -- Caitanya Mahaprabhu; kahe -- says;

aiche -- such; mat kaha -- do not speak; ama prati -- toward Me;

bhattacaryera -- of Sarvabhauma Bhattacarya; haya -- there is; anugraha -

- mercy.

TRANSLATION

Hearing this, Sri Caitanya Mahaprabhu said: "Do not speak like that.

Sarvabhauma Bhattacarya has shown great affection and mercy toward Me.

Madhya 6.117

TEXT 117

TEXT

amara sannyasa-dharma cahena rakhite

vatsalye karuna karena, ki dosa ihate

SYNONYMS

amara -- My; sannyasa-dharma -- regulative principles of sannyasa;

cahena -- he wants; rakhite -- to keep; vatsalye -- out of paternal

affection; karuna -- mercy; karena -- does; ki -- what; dosa -- fault;

ihate -- in this connection.

TRANSLATION

"Out of paternal affection for Me, he wants to protect Me and see that I

follow the regulative principles of a sannyasi. What fault is there in

this?"

Madhya 6.118

TEXT 118

TEXT

ara dina mahaprabhu bhattacarya-sane

anande karila jagannatha darasane

SYNONYMS

ara dina -- the next day; mahaprabhu -- Sri Caitanya Mahaprabhu;

bhattacarya-sane -- along with Sarvabhauma Bhattacarya; anande -- in

great pleasure; karila -- did; jagannatha -- to Lord Jagannatha;

darasane -- visit.

TRANSLATION

The next morning, Sri Caitanya Mahaprabhu and Sarvabhauma Bhattacarya

together visited the temple of Lord Jagannatha. Both of them were in a

very pleasant mood.

Madhya 6.119

TEXT 119

TEXT

bhattacarya-sange tanra mandire aila

prabhure asana diya apane vasila

SYNONYMS

bhattacarya-sange -- along with Sarvabhauma Bhattacarya; tanra -- His (

Lord Jagannatha's); mandire -- to the temple; aila -- came; prabhure --

unto Lord Sri Caitanya Mahaprabhu; asana -- sitting place; diya --

giving; apane -- personally; vasila -- sat down.

TRANSLATION

When they entered the temple, Sarvabhauma Bhattacarya offered Caitanya

Mahaprabhu a seat, while he himself sat down on the floor out of due

respect for a sannyasi.

Madhya 6.120

TEXT 120

TEXT

vedanta padaite tabe arambha karila

sneha-bhakti kari' kichu prabhure kahila

SYNONYMS

vedanta -- Vedanta philosophy; padaite -- to instruct; tabe -- then;

arambha -- beginning; karila -- made; sneha -- affection; bhakti -- and

devotion; kari' -- showing; kichu -- something; prabhure -- unto the

Lord; kahila -- said.

TRANSLATION

He then began to instruct Lord Caitanya Mahaprabhu on Vedanta philosophy,

and out of affection and devotion, he spoke to the Lord as follows.

PURPORT

The Vedanta- or Brahma-sutra, written by Srila Vyasadeva, is a book

studied by all advanced spiritual students, especially by the sannyasis

of all religious communities (sampradayas). The sannyasis must read

Vedanta-sutra to establish their final conclusions concerning Vedic

knowledge. Here, of course, the Vedanta mentioned is the commentary of

Sankaracarya, known as Sariraka-bhasya. Sarvabhauma Bhattacarya intended

to convert Caitanya Mahaprabhu, who was a Vaisnava sannyasi, into a

Mayavadi sannyasi. He therefore made this arrangement to instruct Him in

Vedanta-sutra according to the Sariraka commentary of Sankaracarya.

All the sannyasis of the Sankara-sampradaya enjoy seriously studying the

Vedanta-sutra with the Sariraka-bhasya commentary. It is said, vedanta-

vakyesu sada ramantah: "One should always enjoy the studies of the

Vedanta-sutra."

Madhya 6.121

TEXT 121

TEXT

vedanta-sravana, -- ei sannyasira dharma

nirantara kara tumi vedanta sravana

SYNONYMS

vedanta-sravana -- hearing of the Vedanta philosophy; ei -- this;

sannyasira -- of a person in the renounced order; dharma -- factual

occupation; nirantara -- incessantly; kara -- do; tumi -- You; vedanta --

of Vedanta philosophy; sravana -- hearing.

TRANSLATION

The Bhattacarya said: "Hearing Vedanta philosophy is a sannyasi's main

business. Therefore without hesitation You should study Vedanta

philosophy, hearing it without cessation from a superior person."

Madhya 6.122

TEXT 122

TEXT

prabhu kahe, -- 'more tumi kara anugraha

sei se kartavya, tumi yei more kaha'

SYNONYMS

prabhu kahe -- the Lord replied; more -- unto Me; tumi -- you; kara --

show; anugraha -- mercy; sei se -- that; kartavya -- duty; tumi -- you;

yei -- whatever; more -- unto Me; kaha -- say.

TRANSLATION

Lord Caitanya replied: "You are very merciful to Me, and therefore I

think it is My duty to obey your order."

Madhya 6.123

TEXT 123

TEXT

sata dina paryanta aiche karena sravane

bhala-manda nahi kahe, vasi' matra sune

SYNONYMS

sata dina -- seven days; paryanta -- up to; aiche -- in this way; karena

-- does; sravane -- hearing; bhala -- right; manda -- wrong; nahi -- not;

kahe -- says; vasi' -- sitting; matra -- only; sune -- hears.

TRANSLATION

Thus for seven days continuously, Sri Caitanya Mahaprabhu listened to

the Vedanta philosophy expounded by Sarvabhauma Bhattacarya. However,

Caitanya Mahaprabhu did not say anything and did not indicate whether it

was right or wrong. He simply sat there and listened to the Bhattacarya.

Madhya 6.124

TEXT 124

TEXT

astama-divase tanre puche sarvabhauma

sata dina kara tumi vedanta sravana

SYNONYMS

astama-divase -- on the eighth day; tanre -- unto Him; puche -- inquires;

sarvabhauma -- Sarvabhauma Bhattacarya; sata dina -- seven days; kara --

do; tumi -- You; vedanta -- the Vedanta philosophy; sravana -- hearing.

TRANSLATION

On the eighth day, Sarvabhauma Bhattacarya said to Caitanya Mahaprabhu: "

You have been listening to the Vedanta philosophy from me continuously

for seven days.

Madhya 6.125

TEXT 125

TEXT

bhala-manda nahi kaha, raha mauna dhari'

bujha, ki na bujha, -- iha bujhite na pari

SYNONYMS

bhala-manda -- right or wrong; nahi kaha -- not speak; raha -- keep;

mauna -- silence; dhari' -- holding; bujha -- understand; ki -- or; na --

not; bujha -- understand; iha -- this; bujhite -- to understand; na --

not; pari -- I am able.

TRANSLATION

"You have simply been listening, fixed in Your silence. Since You do not

say whether You think it is right or wrong, I cannot know whether You

are actually understanding Vedanta philosophy or not."

Madhya 6.126

TEXT 126

TEXT

prabhu kahe -- "murkha ami, nahi adhyayana

tomara ajnate matra kariye sravana

SYNONYMS

prabhu kahe -- the Lord replied; murkha ami -- I am a fool; nahi --

there is not; adhyayana -- study; tomara -- your; ajnate -- by the order;

matra -- only; kariye -- I do; sravana -- hearing.

TRANSLATION

Sri Caitanya Mahaprabhu replied: "I am a fool, and consequently I do not

study Vedanta-sutra. I am just trying to hear it from you because

you have ordered Me.

Madhya 6.127

TEXT 127

TEXT

sannyasira dharma lagi' sravana matra kari

tumi yei artha kara, bujhite na pari"

SYNONYMS

sannyasira -- of one in the renounced order of life; dharma -- the

occupation; lagi' -- for the matter of; sravana -- hearing; matra --

only; kari -- I do; tumi -- you; yei -- whatever; artha -- meaning; kara

-- present; bujhite -- to understand; na -- not; pari -- I am able.

TRANSLATION

"Only for the sake of executing the duties of the renounced order of

sannyasa do I listen. Unfortunately, I cannot in the least understand

the meaning you are presenting."

PURPORT

Sri Caitanya Mahaprabhu presented Himself as if He were a sannyasi in

name only or, in other words, a number-one fool. Mayavadi sannyasis in

India are very accustomed to declaring themselves jagad-gurus,

teachers of the world, although they have no information of the outside

world and are limited in their experience to a small town or village, or

perhaps to the country of India. Nor do such sannyasis have sufficient

education. Unfortunately, at the present moment there are many foolish

sannyasis, both in India and elsewhere, who simply read and study Vedic

literature without understanding the purports. When Caitanya Mahaprabhu

was having His discussion with the Chand Kazi, the Mohammedan magistrate

of Navadvipa, He recited a verse from Vedic literature to the effect

that the order of sannyasa is prohibited in this age of Kali. Only those

who are very serious and who follow the regulative principles and study

Vedic literature should accept sannyasa. Sri Caitanya Mahaprabhu

approved of a sannyasi's reading Vedanta-sutra, or Brahma-sutra, but

He did not approve the Sariraka commentary of Sankaracarya. Indeed, He

said elsewhere, mayavadi-bhasya sunile haya sarva-nasa:

"If one hears the Sariraka-bhasya of Sankaracarya, he is doomed."

Thus a sannyasi, a transcendentalist, must read Vedanta-sutra

regularly, but he should not read the Sariraka-bhasya. This is the

conclusion of Sri Caitanya Mahaprabhu. The real commentary on

Vedanta-sutra is Srimad-Bhagavatam. Artho 'yam brahma-sutranam: Srimad-

Bhagavatam is the original commentary on Vedanta-sutra written by

the author himself, Srila Vyasadeva.

Madhya 6.128

TEXT 128

TEXT

bhattacarya kahe, -- na bujhi', hena jnana yara

bujhibara lagi' seha puche punarbara

SYNONYMS

bhattacarya kahe -- Sarvabhauma Bhattacarya replied; na bujhi' -- not

understanding; hena -- this; jnana -- the knowledge; yara -- of someone;

bujhibara lagi' -- just to understand; seha -- he also; puche --

inquires; punah-bara -- again.

TRANSLATION

Sarvabhauma Bhattacarya replied: "I accept that You do not understand,

yet even one who does not understand inquires about the subject matter.

Madhya 6.129

TEXT 129

TEXT

tumi suni' suni' raha mauna matra dhari'

hrdaye ki ache tomara, bujhite na pari

SYNONYMS

tumi -- You; suni' -- hearing; suni' -- hearing; raha -- keep; mauna --

silence; matra -- only; dhari' -- holding; hrdaye -- in the heart; ki --

what; ache -- there is; tomara -- Your; bujhite -- to understand; na --

not; pari -- am able.

TRANSLATION

"You are hearing again and again, yet You keep silent. I cannot

understand what is actually within Your mind."

Madhya 6.130

TEXT 130

TEXT

prabhu kahe, -- "sutrera artha bujhiye nirmala

tomara vyakhya suni' mana haya ta' vikala

SYNONYMS

prabhu kahe -- the Lord replied; sutrera artha -- the meaning of the

sutra; bujhiye -- I can understand; nirmala -- very clearly; tomara --

your; vyakhya -- explanation; suni' -- hearing; mana -- mind; haya --

becomes; ta' -- indeed; vikala -- disturbed.

TRANSLATION

Sri Caitanya Mahaprabhu then revealed His mind, saying: "I can

understand the meaning of each sutra very clearly, but your explanations

have simply agitated My mind.

PURPORT

The factual meaning of the verses of the Vedanta-sutra is as clear as

sunshine. The Mayavadi philosophers simply try to cover the sunshine

with the clouds of interpretations imagined by Sankaracarya and his

followers.

Madhya 6.131

TEXT 131

TEXT

sutrera artha bhasya kahe prakasiya

tumi, bhasya kaha -- sutrera artha acchadiya

SYNONYMS

sutrera artha -- meanings of the sutras; bhasya -- the purport; kahe --

one speaks; prakasiya -- clearly manifesting; tumi -- you; bhasya kaha --

make a comment; sutrera -- of the verses; artha -- the meanings;

acchadiya -- covering.

TRANSLATION

"The meaning of the verses in the Vedanta-sutra contain clear

purports in themselves, but other purports you presented simply covered

the meaning of the sutra like a cloud.

PURPORT

Please refer to Adi-lila, Seventh Chapter, verses 106-146, for an

explanation of this verse.

Madhya 6.132

TEXT 132

TEXT

sutrera mukhya artha na karaha vyakhyana

kalpanarthe tumi taha kara acchadana

SYNONYMS

sutrera -- of the verses; mukhya -- direct; artha -- of meanings; na --

not; karaha -- you do; vyakhyana -- explanation; kalpana-arthe --

because of imaginative meaning; tumi -- you; taha -- of that; kara -- do;

acchadana -- covering.

TRANSLATION

"You do not explain the direct meaning of the Brahma-sutras. Indeed, it

appears that your business is to cover the real meaning."

PURPORT

This is typical of all Mayavadis or atheists who interpret the meaning

of Vedic literature in their own imaginative way. The real purpose of

such foolish people is to impose the impersonalist conclusion on all

Vedic literature. The Mayavadi atheists also interpret Bhagavad-gita.

In every verse of Srimad Bhagavad-gita it is clearly stated that Krsna

is the Supreme Personality of Godhead. In every verse, Vyasadeva says,

sri bhagavan uvaca, "the Supreme Personality of Godhead said," or "the

Blessed Lord said." It is clearly stated that the Blessed Lord is the

Supreme Person, but Mayavadi atheists still try to prove that the

Absolute Truth is impersonal. In order to present their false, imaginary

meanings, they must adopt so much word jugglery and grammatical

interpretation that they finally become ludicrous. Therefore Sri

Caitanya Mahaprabhu remarked that no one should hear the Mayavadi

commentaries or purports to any Vedic literature.

Madhya 6.133

TEXT 133

TEXT

upanisad-sabde yei mukhya artha haya

sei artha mukhya, -- vyasa-sutre saba kaya

SYNONYMS

upanisad -- of the Vedas; sabde -- by the words; yei -- whatever; mukhya

-- direct; artha -- meaning; haya -- is; sei -- that; artha -- meaning;

mukhya -- chief; vyasa-sutre -- in the Vedanta-sutra; saba -- all; kaya -

- describes.

TRANSLATION

Caitanya Mahaprabhu continued: "Vedanta-sutra is the summary of all

the Upanisads; therefore whatever direct meaning is there in the

Upanisads is also recorded in the Vedanta-sutra or Vyasa-sutra.

PURPORT

Srila Bhaktisiddhanta Sarasvati has explained the word "upanisad" in his

Anubhasya. Please refer to Adi-lila, Second Chapter, fifth verse, and

Adi-lila, Seventh Chapter, verses 106 and 108, for his explanation.

Madhya 6.134

TEXT 134

TEXT

mukhyartha chadiya kara gaunartha kalpana

'abhidha'-vrtti chadi' kara sabdera laksana

SYNONYMS

mukhya-artha -- direct meaning; chadiya -- giving up; kara -- you do;

gauna-artha -- indirect meaning; kalpana -- imagining; abhidha-vrtti --

the meaning that is understood immediately; chadi' -- giving up; kara --

you do; sabdera -- of the words; laksana -- interpretation.

TRANSLATION

"For each verse the direct meaning must be accepted without

interpretation. However, you simply abandon the direct meaning and

proceed with your imaginative interpretation.

Madhya 6.135

TEXT 135

TEXT

pramanera madhye sruti pramana -- pradhana

sruti ye mukhyartha kahe, sei se pramana

SYNONYMS

pramanera -- of the evidences; madhye -- in the midst; sruti -- the

Vedic version; pramana -- evidence; pradhana -- chief; sruti -- the

Vedic version; ye -- whatever; mukhya-artha -- chief meaning; kahe --

says; sei se -- that indeed; pramana -- evidence.

TRANSLATION

"Although there is other evidence, the evidence given in the Vedic

version must be taken as foremost. Vedic versions understood directly

are first-class evidence."

PURPORT

Works that should be consulted are Srila Jiva Gosvami's Tattva-sandarbha

(10-11), Srila Baladeva Vidyabhusana's commentary on that, and the

following verses of the Brahma-sutra: sastra-yonitvat (Vs. 1.1.3),

tarkapratisthanat (Vs. 2.1.11) and srutes tu sabda-mulatvat (Vs. 2.1.27)

as commented upon by Sri Ramanujacarya, Sri Madhvacarya, Sri

Nimbarkacarya and Srila Baladeva Vidyabhusana. In his book Sarva-

samvadini, Srila Jiva Gosvami has noted that although there are ten

kinds of evidence -- direct perception, the Vedic version, historical

reference, hypothesis, and so on -- and although they are all generally

accepted as evidence, the person presenting a hypothesis, reading the

Vedic version, perceiving or interpreting by his experience is certain

to be imperfect in four ways. That is, he is subject to commiting

mistakes, to become illusioned, to cheat and to have imperfect

senses. Although the evidence may be correct, the person himself is in

danger of being misled due to his material defects. Apart from the

direct presentation, there is a chance that an interpretation may not be

perfect. Therefore the conclusion is that only a direct presentation can

be considered evidence. An interpretation cannot be accepted as evidence,

but may be considered proof of evidence.

In Bhagavad-gita, at the very beginning it is stated:

dhrtarastra uvaca

dharma-ksetre kuru-ksetre

samaveta yuyutsavah

mamakah pandavas caiva

kim akurvata sanjaya

The statements of Bhagavad-gita are themselves proof that there is a

place of religious pilgrimage named Kuruksetra where the Pandavas and

Kurus met to fight. After meeting there, what did they do? This was

Dhrtarastra's inquiry to Sanjaya. Although these statements are very

clear, atheists try to interpret different meanings of the words dharma-

ksetra and kuru-ksetra. Therefore Srila Jiva Gosvami has warned us not

to depend on any kind of interpretation. It is better to take the verses

as they are, without interpretation.

Madhya 6.136

TEXT 136

TEXT

jivera asthi-vistha dui -- sankha-gomaya

sruti-vakye sei dui maha-pavitra haya

SYNONYMS

jivera -- of the living entity; asthi -- the bone; vistha -- stool; dui -

- two; sankha -- conchshell; go-maya -- cow dung; sruti-vakye -- in the

words of the Vedic version; sei -- that; dui -- two; maha -- greatly;

pavitra -- pure; haya -- are.

TRANSLATION

Caitanya Mahaprabhu continued: "Conchshells and cow dung are nothing but

the bones and the stool of some living entities, but according to the

Vedic version they are both considered very pure.

PURPORT

According to Vedic principles, bones and dung are generally considered

very impure. If one touches a bone or stool, he must take a bath

immediately. That is the Vedic injunction. Yet the Vedas also enjoin

that a conchshell, although the bone of an animal, and cow dung,

although the stool of an animal, are very sanctified. Even though

such statements appear contradictory,

we still accept the fact that conchshells and cow dung are pure and

sanctified on the basis of the Vedic version.

Madhya 6.137

TEXT 137

TEXT

svatah-pramana veda satya yei kaya

'laksana' karile svatah-pramanya-hani haya

SYNONYMS

svatah-pramana -- self-evidence; veda -- Vedic literature; satya --

truth; yei -- whatever; kaya -- say; laksana -- interpretation; karile --

by making; svatah-pramanya -- self-evidential proof; hani -- lost; haya

-- becomes.

TRANSLATION

"The Vedic statements are self-evident. Whatever is stated there must be

accepted. If we interpret according to our own imagination, the

authority of the Vedas is immediately lost."

PURPORT

Out of four main types of evidence -- direct perception, hypothesis,

historical reference and the Vedas -- Vedic evidence is accepted as the

foremost. If we want to interpret the Vedic version, we must imagine an

interpretation according to what we want to do. First of all, we set

forth such an interpretation as a suggestion or hypothesis. As such, it

is not actually true, and the self-evident proof is lost.

Srila Madhvacarya, commenting on the aphorism drsyate tu (Vedanta-sutra

2.1.6), quotes the Bhavisya Purana as follows:

rg-yajuh-samatharvas ca

bharatam panca-ratrakam

mula-ramayanam caiva

veda ity eva sabditah

puranani ca yaniha

vaisnavani vido viduh

svatah-pramanyam etesam

natra kincid vicaryate

The Rg Veda, Yajur Veda, Sama Veda, Atharva Veda, Mahabharata,

Pancaratra and original Ramayana are all considered Vedic literature.

The Puranas (such as the Brahma-vaivarta Purana, Naradiya Purana, Visnu

Purana and Bhagavata Purana) are especially meant for Vaisnavas and are

also Vedic literature. As such, whatever is stated within the Puranas,

the Mahabharata and Ramayana is self-evident. There is no need for

interpretation. Bhagavad-gita is also within the Mahabharata;

therefore all the statements of Bhagavad-gita are self-evident.

There is no need for interpretation, and if we do interpret, the entire

authority of Vedic literature is lost.

Madhya 6.138

TEXT 138

TEXT

vyasa-sutrera artha -- yaiche suryera kirana

sva-kalpita bhasya-meghe kare acchadana

SYNONYMS

vyasa-sutrera -- of the Vedanta-sutra by Vyasadeva; artha -- the

meanings; yaiche -- just as; suryera -- of the sun; kirana -- shining

rays; sva-kalpita -- imaginative; bhasya -- of the commentary; meghe --

by the cloud; kare -- does; acchadana -- covering.

TRANSLATION

Sri Caitanya Mahaprabhu continued: "The Brahma-sutra, compiled by Srila

Vyasadeva, is as radiant as the sun. One who tries to interpret its

meaning simply covers that sunshine with a cloud.

Madhya 6.139

TEXT 139

TEXT

veda-purane kahe brahma-nirupana

sei brahma -- brhad-vastu, isvara-laksana

SYNONYMS

veda-purane -- in the Vedas and the Puranas; kahe -- it is stated;

brahma-nirupana -- ascertaining the Supreme; sei brahma -- that Supreme;

brhat-vastu -- the greatest; isvara-laksana -- means the Supreme

Personality.

TRANSLATION

"All Vedic literature and other literature that strictly follows the

Vedic principles ascertain that the Supreme Brahman is the Absolute

Truth, the greatest of all, and a feature of the Supreme Lord.

PURPORT

The greatest of everything is Sri Krsna. Lord Krsna states in

Bhagavad-gita, vedais ca sarvair aham eva vedyah: "By all the

Vedas, I am to be known." (Bg.15.15) In Srimad-Bhagavatam it is

said that the Absolute Truth is understood in three phases -- namely,

Brahman, Paramatma and Bhagavan, the Supreme Personality of Godhead (

brahmeti paramatmeti bhagavan iti sabdyate). Thus the Supreme

Personality of Godhead is the last word in understanding the Absolute

Truth, Brahman.

Madhya 6.140

TEXT 140

TEXT

sarvaisvarya-paripurna svayam bhagavan

tanre nirakara kari' karaha vyakhyana

SYNONYMS

sarva-aisvarya-paripurna -- full with all opulences; svayam --

personally; bhagavan -- the Supreme Personality of Godhead; tanre -- Him;

nirakara -- impersonal; kari' -- making; karaha -- you make; vyakhyana -

- explanation.

TRANSLATION

"Actually, the Supreme Absolute Truth is a person, the Supreme

Personality of Godhead, full with all opulences. You are trying to

explain Him as impersonal and formless.

PURPORT

Brahman means brhattva, the greatest of all. The greatest of all is Sri

Krsna, the Supreme Personality of Godhead. He possesses all potencies

and opulence in full; therefore the Absolute Truth, the greatest of all,

is the Supreme Personality of Godhead. Whether one says "Brahman" or "

the Supreme Personality of Godhead," the fact is the same, for they are

identical. In Bhagavad-gita, Arjuna accepted Krsna as param brahma

param dhama. Although the living entities or material nature

are sometimes described as Brahman, Param Brahma -- the Supreme,

the greatest of all Brahmans -- is still Krsna, the Supreme Personality

of Godhead. He is full with all opulences, and as such He possesses all

riches, all strength, all reputation, all knowledge, all beauty and all

renunciation. He is eternally a person and eternally supreme. If one

tries to explain the Supreme impersonally, one distorts the real meaning

of Brahman.

Madhya 6.141

TEXT 141

TEXT

'nirvisesa' tanre kahe yei sruti-gana

'prakrta' nisedhi kare 'aprakrta' sthapana

SYNONYMS

nirvisesa -- impersonal; tanre -- Him; kahe -- say; yei -- whatever;

sruti-gana -- the Vedas; prakrta -- mundane; nisedhi -- forbidding; kare

-- does; aprakrta -- transcendental; sthapana -- confirmation.

TRANSLATION

"Wherever there is an impersonal description in the Vedas, the Vedas

mean to establish that everything belonging to the Supreme Personality

of Godhead is transcendental and free of mundane characteristics."

PURPORT

There are many impersonal statements about the Supreme Personality of

Godhead. As stated in the Svetasvatara Upanisad:

apani-pado javano grahita

pasyaty acaksuh sa srnoty akarnah

sa vetti vedyam na ca tasyasti vetta

tam ahur agryam purusam mahantam

(Svet. Up. 3.19)

Although the Supreme Lord is described as having no hands and legs, He

nonetheless accepts all sacrificial offerings. He has no eyes, yet He

sees everything. He has no ears, yet He hears everything. When it is

stated that the Supreme Lord has no hands and legs, one should not think

that He is impersonal. Rather, He has no mundane hands or legs like ours.

"He has no eyes, yet He sees." This means that He does not have mundane,

limited eyes like ours. Rather, He has such eyes that He can see past,

present and future, everywhere, in every corner of the universe and in

every corner of the heart of every living entity. Thus the impersonal

descriptions in the Vedas intend to deny mundane characteristics in the

Supreme Lord. They do not intend to establish the Supreme Lord as

impersonal.

Madhya 6.142

TEXT 142

TEXT

ya ya srutir jalpati nirvisesam

sa sabhidhatte savisesam eva

vicara-yoge sati hanta tasam

prayo baliyah savisesam eva

SYNONYMS

ya ya -- whatever; srutih -- the Vedic hymns; jalpati -- describe;

nirvisesam -- impersonal truth; sa -- that; sa -- that; abhidhatte --

directly describes (like a dictionary meaning); sa-visesam --

personality; eva -- certainly; vicara-yoge -- when accepted by

intelligence; sati -- being; hanta -- alas; tasam -- of all the Vedic

mantras; prayah -- mostly; baliyah -- more powerful; sa-visesam --

personal variety; eva -- certainly.

TRANSLATION

Sri Caitanya Mahaprabhu continued: "'Whatever Vedic mantras describe the

Absolute Truth impersonally only prove in the end that the Absolute

Truth is a person. The Supreme Lord is understood in two features --

impersonal and personal. If one considers the Supreme Personality of

Godhead in both features, he can actually understand the Absolute Truth.

He knows that the personal understanding is stronger because we see that

everything is full of variety. No one can see anything that is not full

of variety.'

PURPORT

This is a quotation from the Sri Caitanya-candrodaya-nataka (6.67), by

Kavi-karnapura.

Madhya 6.143

TEXT 143

TEXT

brahma haite janme visva, brahmete jivaya

sei brahme punarapi haye yaya laya

SYNONYMS

brahma haite -- from the Supreme Brahman; janme -- emanates; visva --

the whole cosmic manifestation; brahmete -- in the Absolute Truth;

jivaya -- exists; sei -- that; brahme -- in the Absolute Truth; punarapi

-- again; haye -- being; yaya -- goes; laya -- to annihilation.

TRANSLATION

"Everything in the cosmic manifestation emanates from the Absolute Truth.

It remains in the Absolute Truth, and after annihilation it again

enters the Absolute Truth.

PURPORT

In the Taittiriya Upanisad, it is said, yato va imani bhutani

jayante: "The entire material cosmic manifestation is born of the

Supreme Brahman." The Brahma-sutra also begins with the verse

janmady asya yatah: "The Absolute Truth is that from whom

everything emanates." (Bs. 1.1.2) That Absolute Truth is Krsna. In

Bhagavad-gita, Krsna says, aham sarvasya prabhavo mattah sarvam

pravartate: "I am the source of all spiritual and material worlds.

Everything emanates from Me." (Bg. 10.8) Therefore Krsna is the original

Absolute Truth, the Supreme Personality of Godhead. Again, Krsna states

in Bhagavad-gita, maya tatam idam sarvam jagad avyakta-murtina:

"By Me, in My unmanifested form, this entire universe is pervaded." (Bg.

9.4) And as confirmed in Brahma-samhita, goloka eva nivasaty

akhilatma-bhutah: "Although the Lord always stays in His abode, Goloka

Vrndavana, He is still all-pervading." (Bs. 5.37) His all-pervasive

feature is understood to be impersonal because one does not find the

form of the Lord in that all-pervasiveness. Actually, everything is

resting on the rays of His bodily effulgence. The Brahma-samhita

also states:

yasya prabha prabhavato jagad-anda-koti-

kotisv asesa-vasudhadi-vibhuti-bhinnam

"Due to the rays of the Lord's bodily effulgence, millions of universes

are created, just as planets are created from the sun." (Bs. 5.40)

Madhya 6.144

TEXT 144

TEXT

'apadana,' 'karana,' 'adhikarana'-karaka tina

bhagavanera savisese ei tina cihna

SYNONYMS

apadana -- ablative; karana -- instrumental; adhikarana -- locative;

karaka -- cases; tina -- three; bhagavanera -- of the Supreme

Personality of Godhead; sa-visesa -- in the personality; ei -- these;

tina -- three; cihna -- symptoms.

TRANSLATION

"The personal features of the Supreme Personality of Godhead are

categorized in three cases -- namely, ablative, instrumental and

locative."

PURPORT

Srila Bhaktivinoda Thakura states in his Amrta-pravaha-bhasya that

according to the injunction of the Upanisads ("the Supreme Absolute

Truth is He from whom everything emanates"), it is understood that the

whole cosmic manifestation emanated from Brahman, the Supreme Absolute

Truth. The creation subsists by the energy of the Supreme Brahman and,

after annihilation, merges into the Supreme Brahman. From this we can

understand that the Absolute Truth can be categorized in three cases --

ablative, instrumental and locative. According to these three cases, the

Absolute Truth is positively personified. In this connection, Srila

Bhaktisiddhanta Sarasvati quotes the Aitareya Upanisad (1.1.1):

atma va idam eka evagra asin

nanyat kincanam isat

sa iksata lokan nu srja iti.

Similarly, in the Svetasvatara Upanisad (4.9) it is stated:

chandamsi yajnah kratavo vratani

bhutam bhavyam yac ca veda vadanti

yasman mayi srjate visvam etat

tasmims canyo mayaya sanniruddhah

And in the Taittiriya Upanisad (3.1.1):

yato va imani bhutani jayante,

yena jatani jivanti, yat prayanty abhisamvisanti,

tad vijijnasasva, tad brahma.

This was the answer given by father Varuna when questioned by

his son Varuni Bhrgu about the Absolute Truth. In this mantra, the word

yatah, the Absolute Truth from which the cosmic manifestation has

emanated, is in the ablative case; that Brahman by which this universal

creation is maintained is in the instrumental case (yena); and that

Brahman into which the whole cosmic manifestation merges is in the

locative case (yat or yasmin). It is stated in Srimad-Bhagavatam

idam hi visvam bhagavan ivetaro

yato jagat-sthana-nirodha-sambhavah

"The entire universal creation is contained in the gigantic form of the

Supreme Personality of Godhead. Everything emanates from Him, everything

rests in His energy, and after annihilation everything merges into His

person." (Bhag. 1.5.20)

Madhya 6.145-146

TEXTS 145-146

TEXT

bhagavan bahu haite yabe kaila mana

prakrta-saktite tabe kaila vilokana

se kale nahi janme 'prakrta' mano-nayana

ataeva 'aprakrta' brahmera netra-mana

SYNONYMS

bhagavan -- the Supreme Personality of Godhead; bahu -- many; haite --

to become; yabe -- when; kaila -- made; mana -- His mind; prakrta --

material; saktite -- on the energy; tabe -- at that time; kaila -- did;

vilokana -- glancing; se kale -- at that time; nahi -- not; janme -- in

creation; prakrta -- mundane; manah-nayana -- mind and eyes; ataeva --

therefore; aprakrta -- transcendental; brahmera -- of the Absolute Truth;

netra-mana -- eyes and mind.

TRANSLATION

Sri Caitanya Mahaprabhu continued: "When the Supreme Personality of

Godhead wished to become many, He glanced over the material energy.

Before the creation there were no mundane eyes or mind; therefore the

transcendental nature of the Absolute Truth's mind and eyes is confirmed.

PURPORT

In the Chandogya Upanisad (6.2.3), it is said, tad aiksata bahu syam

prajayeya. This verse confirms the fact that when the Supreme

Personality of Godhead wishes to become many, the cosmic manifestation

arises simply by His glancing over material energy. It may be noted that

the Supreme Lord glanced over the material nature before the creation of

this cosmic manifestation. Before the creation there were no material

minds or material eyes; therefore the mind by which the Supreme

Personality of Godhead desired to create is transcendental, and the eyes

with which He glanced over material nature are also transcendental. Thus

the Lord's mind, eyes and other senses are all transcendental.

Madhya 6.147

TEXT 147

TEXT

brahma-sabde kahe purna svayam bhagavan

svayam bhagavan krsna, -- sastrera pramana

SYNONYMS

brahma-sabde -- by the word "Brahman"; kahe -- it is said; purna --

complete; svayam -- personally; bhagavan -- the Supreme Personality of

Godhead; svayam -- personally; bhagavan -- the Supreme Personality of

Godhead; krsna -- Lord Krsna; sastrera pramana -- the verdict of all

Vedic literature.

TRANSLATION

"The word 'Brahman' indicates the complete Supreme Personality of

Godhead, who is Sri Krsna. That is the verdict of all Vedic literature.

PURPORT

This is also confirmed in Bhagavad-gita (15.15), where the Lord says,

vedais ca sarvair aham eva vedyah. The ultimate object in all Vedic

literature is Krsna. Everyone is searching for Him. This is also

confirmed elsewhere in Bhagavad-gita:

bahunam janmanam ante

jnanavan mam prapadyate

vasudevah sarvam iti

sa mahatma sudurlabhah

"After many births and deaths, he who is actually in knowledge

surrenders unto Me, knowing Me to be the cause of all causes and all

that is. Such a great soul is very rare." (Bg. 7.19)

When one has actually become wise through the study of Vedic literature,

he surrenders unto Vasudeva, Bhagavan Sri Krsna. This is also confirmed

in Srimad-Bhagavatam (1.2.7-8):

vasudeve bhagavati

bhakti-yogah prayojitah

janayaty asu vairagyam

jnanam ca yad ahaitukam

dharmah svanusthitah pumsam

visvaksena-kathasu yah

notpadayed yadi ratim

srama eva hi kevalam

Understanding Vasudeva is real knowledge. By engaging in the devotional

service of Vasudeva, Krsna, one acquires perfect knowledge and Vedic

understanding. Thus one becomes detached from the material world. This

is the perfection of human life. Although one may perfectly follow

religious rituals and ceremonies, he is simply wasting his time (srama

eva hi kevalam) if he does not attain this perfection.

Before the creation of the cosmic manifestation, the Supreme Personality

of Godhead possessed His totally transcendental mind and eyes. That

Supreme Personality of Godhead is Krsna. A person may think that there

is no direct statement about Krsna in the Upanisads, but the fact is

that the Vedic mantras cannot be understood by people with mundane

senses. As stated in the Padma Purana, atah sri krsna namadi na bhaved

grahyam indriyaih: a person with mundane senses

cannot fully understand the name, qualities, form and pastimes of Sri

Krsna. The Puranas are therefore meant to explain and supplement Vedic

knowledge. The great sages present the Puranas in order to make the

Vedic mantras understandable for common men (stri-sudra-dvija-bandhunam

). Considering that women, sudras and dvija-bandhus (unworthy

sons of the twice-born) cannot understand the Vedic hymns directly,

Srila Vyasadeva compiled Mahabharata. Actually the Supreme

Personality of Godhead is vedesu durlabham (untraceable in the Vedas),

but when the Vedas are properly understood or when Vedic knowledge is

received from devotees, one can understand that all Vedic knowledge

leads to Sri Krsna.

The Brahma-sutra (1.1.3) confirms this fact also: sastra-yonitvat.

Commenting upon this Brahma-sutra code (sastra-yonitvat), Sri

Madhvacarya says: "The Rg Veda, Yajur Veda, Sama Veda, Atharva Veda,

Mahabharata, Pancaratra and the original Valmiki Ramayana are all Vedic

literature. Any literature following the conclusive statements of this

Vedic literature is also to be considered Vedic literature. That

literature which does not conform to Vedic literature is simply

misleading."

Therefore when reading Vedic literature, we must take the path traversed

by great acaryas: mahajano yena gatah sa panthah. Unless one

follows the path traversed by great acaryas, he cannot understand the

real purport of the Vedas.

Madhya 6.148

TEXT 148

TEXT

vedera nigudha artha bujhana na haya

purana-vakye sei artha karaya niscaya

SYNONYMS

vedera -- of the Vedic literature; nigudha -- confidential; artha --

meaning; bujhana -- understanding; na -- not; haya -- is; purana-vakye --

by the words of the Puranas; sei -- that; artha -- meaning; karaya --

makes; niscaya -- certain.

TRANSLATION

"The confidential meaning of the Vedas is not easily understood by

common men; therefore that meaning is supplemented by the words of the

Puranas.

Madhya 6.149

TEXT 149

TEXT

aho bhagyam aho bhagyam

nanda-gopa-vrajaukasam

yan-mitram paramanandam

purnam brahma sanatanam

SYNONYMS

aho -- what great; bhagyam -- fortune; aho -- what great; bhagyam --

fortune; nanda -- of Maharaja Nanda; gopa -- of other cowherd men; vraja-

okasam -- of the inhabitants of Vrajabhumi; yat -- of whom; mitram --

friend; parama-anandam -- the supreme bliss; purnam -- complete; brahma -

- the Absolute Truth; sanatanam -- eternal.

TRANSLATION

"'How greatly fortunate are Nanda Maharaja, the cowherd men and all the

inhabitants of Vrajabhumi! There is no limit to their fortune because

the Absolute Truth, the source of transcendental bliss, the eternal

Supreme Brahman, has become their friend.'

PURPORT

This is a quotation from Srimad-Bhagavatam (10.14.32) spoken by Lord

Brahma.

Madhya 6.150

TEXT 150

TEXT

'apani-pada'-sruti varje 'prakrta' pani-carana

punah kahe, sighra cale, kare sarva grahana

SYNONYMS

apani-pada-sruti -- the sruti-mantra beginning apani-padah; varje --

rejects; prakrta -- material; pani-carana -- hands and legs; punah --

again; kahe -- says; sighra cale -- walks very fast; kare -- does; sarva

-- of everything; grahana -- accepting.

TRANSLATION

"The Vedic 'apani-pada' mantra rejects material hands and legs, yet it

states that the Lord goes very fast and accepts everything offered to

Him.

Madhya 6.151

TEXT 151

TEXT

ataeva sruti kahe, brahma -- savisesa

'mukhya' chadi' 'laksana'te mane nirvisesa

SYNONYMS

ataeva -- therefore; sruti -- Vedic mantras; kahe -- say; brahma -- the

Absolute Truth; sa-visesa -- personal; mukhya -- direct meaning; chadi' -

- giving up; laksana'te -- by interpretation; mane -- accept; nirvisesa -

- impersonal.

TRANSLATION

"All these mantras confirm that the Absolute Truth is personal, but the

Mayavadis, throwing away the direct meaning, interpret the Absolute

Truth as impersonal.

PURPORT

According to the Svetasvatara Upanisad (3.19):

apani-pado javano grahita

pasyaty acaksuh sa srnoty akarnah

sa vetti vedyam na ca tasyasti vetta

tam ahur agryam purusam mahantam

This Vedic mantra clearly states, purusam mahantam. The word purusa

means "person." That person is confirmed in Bhagavad-gita by

Arjuna when he addresses Krsna,

purusam sasvatam: "You are the original person." (Bg. 10.12) This

purusam mahantam

is Sri Krsna. His hands and legs are not mundane, but are completely

transcendental. However, when He comes, fools take Him to be an ordinary

person (avajananti mam mudha manusim tanum asritam). One who

has no Vedic knowledge, who has not studied the Vedas from the bona fide

spiritual master, does not know Krsna. Therefore he is a mudha. Such

fools take Krsna to be an ordinary person (param bhavam ajanantah). They

do not actually know what Krsna is. Manusyanam sahasresu kascid yatati

siddhaye. It is not possible to understand Krsna simply by

studying the Vedas perfectly. One must have the mercy of a devotee (yat

padam). Unless one is favored by a devotee, he cannot understand the

Supreme Personality of Godhead. Arjuna also confirms this in

Bhagavad-gita: "My Lord, it is very difficult to understand Your

personality." The less intelligent class of men cannot understand the

Supreme Personality of Godhead without being favored by His devotee.

Therefore Bhagavad-gita contains another injunction (Bg. 4.34)

tad viddhi pranipatena

pariprasnena sevaya

upadeksyanti te jnanam

jnaninas tattva-darsinah

One has to approach a bona fide spiritual master and surrender to him.

Only then can one understand the Supreme Personality of Godhead as a

person.

Madhya 6.152

TEXT 152

TEXT

sad-aisvarya-purnananda-vigraha yanhara

hena-bhagavane tumi kaha nirakara ?

SYNONYMS

sat-aisvarya-purna -- with six opulences in full; ananda -- blissful;

vigraha -- form; yanhara -- whose; hena-bhagavane -- unto that Supreme

Personality of Godhead; tumi -- you; kaha -- said; nirakara -- without

any form.

TRANSLATION

"Are you describing as formless that Supreme Personality of Godhead

whose transcendental form is complete with six transcendental opulences?

PURPORT

If the Supreme Personality of Godhead is formless, how can He be said to

walk very fast and accept everything offered to Him? Rejecting the

direct meaning of the Vedic mantras, the Mayavadi philosophers interpret

them and try to establish the Absolute Truth as formless. Actually, the

Supreme Lord has an eternal, personal form, full of all opulence. The

Mayavadi philosophers try to interpret the Absolute Truth as being

without potency. However, in the Svetasvatara Upanisad it is

clearly said, parasya saktir vividhaiva sruyate:

"The Absolute Truth has multipotencies." (Svet. Up. 6.8)

Madhya 6.153

TEXT 153

TEXT

svabhavika tina sakti yei brahme haya

'nihsaktika' kari' tanre karaha niscaya?

SYNONYMS

svabhavika -- by nature; tina -- three; sakti -- potencies; yei -- which;

brahme -- in the Absolute Truth; haya -- there are; nihsaktika --

without potency; kari' -- making; tanre -- Him; karaha -- you do;

niscaya -- ascertainment.

TRANSLATION

''The Supreme Personality of Godhead has three primary potencies. Are

you trying to ascertain that He has no potencies?

PURPORT

Sri Caitanya Mahaprabhu now quotes four verses from the Visnu Purana (6.

7.61-63 and 1.12.69) to explain the different potencies of the Lord.

Madhya 6.154

TEXT 154

TEXT

visnu-saktih para prokta

ksetra-jnakhya tatha para

avidya-karma-samjnanya

trtiya saktir isyate

SYNONYMS

visnu-saktih -- the internal potency of Lord Visnu, the Supreme

Personality of Godhead; para -- spiritual; prokta -- said; ksetra-jna --

the living entities; akhya -- known as; tatha -- also; para -- spiritual;

avidya -- nescience, or godlessness; karma -- and fruitive activities;

samjna -- known as; anya -- another; trtiya -- third; saktih -- potency;

isyate -- is accepted as.

TRANSLATION

"'The internal potency of the Supreme Lord, Visnu, is spiritual, as

verified by the sastras. There is another spiritual potency, known as

ksetra-jna, or the living entity. The third potency, which is known as

nescience, makes the living entity godless and fills him with fruitive

activity.

PURPORT

In Bhagavad-gita, in Sri Krsna's discourse on the ksetra and the

ksetra-jna, it is clearly stated that the ksetra-jna is the living

entity who knows his field of activities. The living entities in the

material world are forgetful of their eternal relationship with the

Supreme Personality of Godhead. This forgetfulness is called avidya, or

nescience. The avidya-sakti, the avidya potency of the material world,

provokes fruitive activity. Although this avidya-sakti (material energy,

or nescience) is also an energy of the Supreme Personality of Godhead,

it is especially intended to keep the living entities in a state of

forgetfulness. This is due to their rebellious attitude toward the Lord.

Thus although the living entities are constitutionally spiritual, they

come under the influence of the potency of nescience. How this happens

is described in the following verse.

Madhya 6.155

TEXT 155

TEXT

yaya ksetra-jna-saktih sa

vestita nrpa sarva-ga

samsara-tapan akhilan

avapnoty atra santatan

SYNONYMS

yaya -- by which; ksetra-jna-saktih -- the living entities, known as the

ksetra-jna potency; sa -- that potency; vestita -- covered; nrpa -- O

King; sarva-ga -- capable of going anywhere in the spiritual or material

worlds; samsara-tapan -- miseries due to the cycle of repeated birth and

death; akhilan -- all kinds of; avapnoti -- obtains; atra -- in this

material world; santatan -- arising from suffering or enjoying various

kinds of reactions to fruitive activities.

TRANSLATION

"'O King, the ksetra-jna-sakti is the living entity. Although he has the

facility to live in either the material or spiritual world, he suffers

the threefold miseries of material existence because he is influenced by

the avidya [nescience] potency, which covers his constitutional position.

Madhya 6.156

TEXT 156

TEXT

taya tirohitatvac ca

saktih ksetra-jna-samjnita

sarva-bhutesu bhu-pala

taratamyena vartate

SYNONYMS

taya -- by her; tirah-hitatvat -- from being freed from the

influence; ca -- also; saktih -- the potency; ksetra-jna -- ksetra-jna;

samjnita -- known by the name; sarva-bhutesu -- in different types of

bodies; bhu-pala -- O King; taratamyena -- in different degrees; vartate

-- exists.

TRANSLATION

" 'This living entity, covered by the influence of nescience, exists in

different forms in the material condition. O King, he is thus

proportionately freed from the influence of material energy, to

greater or lesser degrees.'

PURPORT

The material energy acts on the living entity in different degrees,

according to how he acquires the association of the three modes of

material nature. There are 8,400,000 species of life, some inferior,

some superior and some mediocre. The gradations of the bodies are

calculated according to the covering of material energy. In the lower

categories -- including aquatics, trees, plants, insects, birds and so

forth -- spiritual consciousness is almost nonexistent. In the mediocre

category -- the human form of life -- spiritual consciousness is

comparatively awakened. In the superior life forms, spiritual

consciousness is fully awakened. Then the living entity understands his

real position and tries to escape the influence of material energy by

developing Krsna consciousness.

Madhya 6.157

TEXT 157

TEXT

hladini sandhini samvit

tvayy eka sarva-samsraye

hlada-tapa-kari misra

tvayi no guna-varjite

SYNONYMS

hladini -- the pleasure potency; sandhini -- the eternity potency;

samvit -- the knowledge potency; tvayi -- in You; eka -- one spiritual (

cit) potency; sarva-samsraye -- the shelter of everything; hlada --

pleasure; tapa-kari -- causing displeasure; misra -- mixed; tvayi -- in

You; no -- not; guna-varjite -- devoid of all material qualities.

TRANSLATION

"'The Supreme Personality of Godhead is sac-cid-ananda-vigraha.

This means that He originally has three potencies -- the pleasure

potency, the potency of eternality and the potency of knowledge.

Together these are called the cit potency, and they are present in full

in the Supreme Lord. For the living entities, who are part and parcel of

the Lord, the pleasure potency in the material world is sometimes

displeasing and sometimes mixed. This is not the case with the Supreme

Personality of Godhead because He is not under the influence of the

material energy or its modes.'

PURPORT

This is a quotation from the Visnu Purana (1.12.69).

Madhya 6.158

TEXT 158

TEXT

sac-cid-ananda-maya haya isvara-svarupa

tina amse cic-chakti haya tina rupa

SYNONYMS

sat-cit-ananda-maya -- full of eternity, knowledge and bliss; haya -- is;

isvara -- of the Supreme Lord; svarupa -- the transcendental form; tina

amse -- in three parts; cit-sakti -- the spiritual potency; haya --

becomes; tina -- three; rupa -- forms.

TRANSLATION

"The Supreme Personality of Godhead in His original form is full of

eternity, knowledge and bliss. The spiritual potency in these three

portions [sat, cit and ananda] assumes three different forms.

PURPORT

According to the verdict of all Vedic literature, the Supreme

Personality of Godhead, the living entity and the illusory energy (this

material world) constitute the subject matter of knowledge. Everyone

should try to understand the relationship between them. First of all,

one should try to understand the nature of the Supreme Personality of

Godhead. From the sastras we understand that the nature of the Supreme

Personality of Godhead is the sum total of eternity, bliss and knowledge.

As stated in verse 154 (visnu-saktih para prokta),

the Supreme Personality of Godhead is the reservoir of all potencies,

and His potencies are all spiritual.

Madhya 6.159

TEXT 159

TEXT

anandamse 'hladini,' sad-amse 'sandhini'

cid-amse 'samvit', yare jnana kari mani

SYNONYMS

ananda-amse -- in the part of bliss; hladini -- the pleasure potency;

sat-amse -- in the part of eternity; sandhini -- the sandhini potency;

cit-amse -- in the part of knowledge; samvit -- the samvit potency; yare

-- which; jnana -- as knowledge; kari mani -- we accept.

TRANSLATION

"The three portions of the spiritual potency are called hladini [the

bliss portion], sandhini [the eternity portion] and samvit [the

knowledge portion]. We accept knowledge of these as full knowledge of

the Supreme Personality of Godhead.

PURPORT

To acquire knowledge of the Supreme Personality of Godhead, one must

take shelter of the samvit potency of the Supreme Lord.

Madhya 6.160

TEXT 160

TEXT

antaranga -- cic-chakti, tatastha -- jiva-sakti

bahiranga -- maya, -- tine kare prema-bhakti

SYNONYMS

antaranga -- the internal potency; cit-sakti -- the spiritual potency;

tatastha -- the marginal potency; jiva-sakti -- the living entities;

bahiranga -- the external potency; maya -- the illusory energy; tine --

all three of them; kare -- do; prema-bhakti -- devotional service in

love.

TRANSLATION

"The spiritual potency of the Supreme Personality of Godhead also

appears in three phases -- internal, marginal and external. These are

all engaged in His devotional service in love.

PURPORT

The spiritual potency of the Lord is manifested in three phases -- the

internal or spiritual potency, the marginal potency, which is

the living entities, and the external potency, known as maya-sakti. We

must understand that in each of these three phases the original

spiritual potencies of pleasure, eternity and knowledge remain intact.

When the potencies of spiritual pleasure and knowledge are both bestowed

upon the conditioned souls, the conditioned souls can escape the

clutches of the external potency, maya, which acts as a cover obscuring

one's spiritual identity. When freed, the living entity awakens to Krsna

consciousness and engages in devotional service with love and affection.

Madhya 6.161

TEXT 161

TEXT

sad-vidha aisvarya -- prabhuracic-chakti-vilasa

hena sakti nahi mana, -- parama sahasa

SYNONYMS

sat-vidha -- six kinds; aisvarya -- of opulences; prabhura -- of the

Lord; cit-sakti-vilasa -- enjoyment in the spiritual potency; hena sakti

-- such sublime potencies; nahi -- not; mana -- you accept; paramasahasa

-- great impudence.

TRANSLATION

"In His spiritual potency, the Supreme Lord enjoys six kinds of

opulence. You do not accept this spiritual potency, and this is due to

your great impudence.

PURPORT

The Supreme Personality of Godhead is full with six opulences. All of

these potencies are on the transcendental platform. To understand the

Supreme Personality of Godhead as impersonal and devoid of potency is to

go completely against Vedic information.

Madhya 6.162

TEXT 162

TEXT

'mayadhisa' 'maya-vasa' -- isvare-jive bheda

hena-jive isvara-saha kaha ta' abheda

SYNONYMS

maya-adhisa -- the Lord of energy; maya-vasa -- subjected to the

influence of maya; isvare -- in the Supreme Personality of Godhead; jive

-- in the living entities; bheda -- the difference; hena-jive -- such

living entities; isvara-saha -- with the Supreme Personality of Godhead;

kaha -- you say; ta' -- indeed; abheda -- one and the same.

TRANSLATION

"The Lord is the master of the potencies, and the living entity is the

servant of them. That is the difference between the Lord and the living

entity. However, you declare that the Lord and the living entities are

one and the same.

PURPORT

The Supreme Personality of Godhead is by nature the master of all

potencies. By nature, the living entities, being infinitesimal, are

always under the influence of the Lord's potencies. According to the

Mundaka Upanisad (3.1.1-2):

dva suparna sayuja sakhaya

samanam vrksam parisa-svajate

tayor anyah pippalam svadv atty

anasnann anyo 'bhicakasiti

samane vrkse puruso nimagno

'nisaya socati muhyamanah

justam yada pasyaty anyam isam

asya mahimanam eti vita-sokah

The Mundaka Upanisad completely distinguishes the Lord from the living

entities. The living entity is subjected to the reactions of fruitive

activity, whereas the Lord simply witnesses such activity and bestows

the results. According to the living entity's desires, he is wandering

from one body to another and from one planet to another, under the

direction of the Supreme Personality of Godhead, Paramatma. However,

when the living entity comes to his senses by the mercy of the Lord, he

is awarded devotional service. Thus he is saved from the clutches of

maya. At such a time he can see his eternal friend, the Supreme

Personality of Godhead, and become free from all lamentation and

hankering. This is confirmed in Bhagavad-gita (18.54), where the

Lord says, brahma-bhutah prasannatma na socati na kanksati: "One who is

thus transcendentally situated at once realizes the Supreme Brahman

. He never laments nor desires to have anything."

Thus it is definitely proved that the Supreme Personality of Godhead is

the master of all potencies and that the living entities are always

subjected to these potencies. That is the difference between mayadhisa

and maya-vasa.

Madhya 6.163

TEXT 163

TEXT

gita-sastre jiva-rupa 'sakti' kari' mane

hena jive 'bheda' kara isvarera sane

SYNONYMS

gita-sastre -- in Bhagavad-gita; jiva-rupa -- the identity of the

living entity; sakti -- potency; kari' -- making; mane -- accepts; hena -

- such; jive -- living entity; bheda -- different; kara -- you make;

isvarera -- the Supreme Personality of Godhead; sane -- with.

TRANSLATION

"In Bhagavad-gita the living entity is established as the marginal

potency of the Supreme Personality of Godhead. Yet you say that the

living entity is completely different from the Lord.

PURPORT

The Brahma-sutra states that according to the principle of sakti-

saktimator abhedah, the living entity is simultaneously one with and

different from the Supreme Personality of Godhead. Qualitatively the

living entity and the Supreme Lord are one, but in quantity they are

different. According to Sri Caitanya Mahaprabhu's philosophy (acintya-

bhedabheda-tattva), the living entity and the Supreme Lord are accepted

as one and different at the same time.

Madhya 6.164

TEXT 164

TEXT

bhumir apo 'nalo vayuh

kham mano buddhir eva ca

ahankara itiyam me

bhinna prakrtir astadha

SYNONYMS

bhumih -- earth; apah -- water; analah -- fire; vayuh -- air; kham --

ether; manah -- mind; buddhih -- intelligence; eva -- certainly; ca --

and; ahankarah -- false ego; iti -- thus; iyam -- this; me -- My; bhinna

-- separated; prakrtih -- energy; astadha -- eightfold.

TRANSLATION

"'Earth, water, fire, air, ether, mind, intelligence and false ego are

My eightfold separated energies.

Madhya 6.165

TEXT 165

TEXT

apareyam itas tv anyam

prakrtim viddhi me param

jiva-bhutam maha-baho

yayedam dharyate jagat

SYNONYMS

apara -- inferior; iyam -- this; itah -- from this; tu -- but; anyam --

another; prakrtim -- nature; viddhi -- know; me -- My; param --

transcendental; jiva-bhutam -- existing as the living entities; maha-

baho -- O mighty-armed one; yaya -- by which; idam -- this; dharyate --

is sustained; jagat -- material world.

TRANSLATION

"'Besides these inferior energies, which are material, there is another

energy, a spiritual energy, and this is the living being, O mighty-armed

one. The entire material world is sustained by the living entities.'

PURPORT

Verses 164 and 165 are quotations from Bhagavad-gita (7.4-5).

Madhya 6.166

TEXT 166

TEXT

isvarera sri-vigraha sac-cid-anandakara

se-vigrahe kaha sattva-gunera vikara

SYNONYMS

isvarera -- of the Supreme Personality of Godhead; sri-vigraha -- the

form; sat-cit-ananda-akara -- complete in eternity, cognizance and bliss;

se-vigrahe -- about that form of the Lord; kaha -- you say; sattva-

gunera -- of the quality of material goodness; vikara -- transformation.

TRANSLATION

"The transcendental form of the Supreme Personality of Godhead is

complete in eternity, cognizance and bliss. However, you describe this

transcendental form as a product of material goodness.

Madhya 6.167

TEXT 167

TEXT

sri-vigraha ye na mane, sei ta' pasandi

adrsya asprsya, sei haya yama-dandi

SYNONYMS

sri-vigraha -- the form of the Lord; ye -- anyone who; na -- not; mane --

accepts; sei -- he; ta' -- indeed; pasandi -- agnostic; adrsya -- not

to be seen; asprsya -- untouchable; sei -- he; haya -- is; yama-dandi --

subject to be punished by Yamaraja.

TRANSLATION

"One who does not accept the transcendental form of the Lord is

certainly an agnostic. Such a person should be neither seen nor touched.

Indeed, he is subject to be punished by Yamaraja.

PURPORT

According to the Vedic instructions, the Supreme Personality of Godhead

has His eternal, transcendental form, which is always blissful and full

of knowledge. Impersonalists think that "material" refers to the forms

within our experience and that "spiritual" refers to an absence of form.

However, one should know that beyond this material nature is another

nature, which is spiritual. Just as there are material forms in this

material world, there are spiritual forms in the spiritual world. This

is confirmed by all Vedic literature. The spiritual forms in the

transcendental world have nothing to do with the negative conception of

formlessness. The conclusion is that a person is an agnostic when he

does not agree to worship the transcendental form of the Lord.

Actually, at the present moment all systems of religion deny the worship

of the form of the Lord due to ignorance of His transcendental form. The

first-class materialists (the Mayavadis) imagine five specific forms of

the Lord, but when they try to equate the worship of such imaginary

forms with bhakti, they are immediately condemned. Lord Sri Krsna

confirms this in Bhagavad-gita (7.15), where He says, na mam

duskrtino mudhah prapadyante naradhamah. Bereft of real knowledge due to

agnosticism, the Mayavadi philosophers should not even be seen by the

devotees of the Lord, nor touched, because those philosophers are liable

to be punished by Yamaraja, the superintendent demigod who judges the

activities of sinful men. The Mayavadi agnostics wander within this

universe in different species of life due to their nondevotional

activities. Such living entities are subjected to the punishments of

Yamaraja. Only the devotees, who are always engaged in the service of

the Lord, are exempt from the jurisdiction of Yamaraja.

Madhya 6.168

TEXT 168

TEXT

veda na maniya bauddha haya ta' nastika

vedasraya nastikya-vada bauddhake adhika

SYNONYMS

veda -- the Vedic literature; na -- not; maniya -- accepting; bauddha --

the Buddhists; haya -- are; ta' -- indeed; nastika -- agnostics; veda-

asraya -- taking shelter of Vedic civilization; nastikya-vada --

agnosticism; bauddhake -- even Buddhists; adhika -- surpassing.

TRANSLATION

"The Buddhists do not recognize the authority of the Vedas; therefore

they are considered agnostics. However, those who have taken shelter of

the Vedic scriptures yet preach agnosticism in accordance with the

Mayavada philosophy are certainly more dangerous than the Buddhists.

PURPORT

Although the Buddhists are directly opposed to Vaisnava philosophy, it

can easily be understood that the Sankarites are more dangerous because

they accept the authority of the Vedas yet act contrary to Vedic

instruction. Vedasraya nastikya-vada means "agnosticism under the

shelter of Vedic culture" and refers to the monistic philosophy of the

Mayavadis. Lord Buddha abandoned the authority of the Vedic literature

and therefore rejected the ritualistic ceremonies and sacrifices

recommended in the Vedas. His nirvana philosophy means stopping all

material activities. Lord Buddha did not recognize the presence of

transcendental forms and spiritual activities beyond the material world.

He simply described voidism beyond this material existence. The Mayavadi

philosophers offer lip service to Vedic authority but try to escape the

Vedic ritualistic ceremonies. They concoct some idea of a transcendental

position and call themselves Narayana, or God. However, God's position

is completely different from their concoction. Such Mayavadi

philosophers consider themselves above the influence of karma-kanda (

fruitive activities and their reactions). For them, the spiritual world

is equated with the Buddhist voidism. There is very little difference

between impersonalism and voidism. Voidism can be directly understood,

but the impersonalism enunciated by Mayavadi philosophers is not very

easily understandable. Of course, Mayavadi philosophers accept a

spiritual existence, but they do not know about the spiritual world and

spiritual beings. According to Srimad-Bhagavatam (10.2.32):

ye 'nye 'ravindaksa vimukta-maninas

tvayy asta-bhavad avisuddha-buddhayah

aruhya krcchrena param padam tatah

patanty adho 'nadrta-yusmad-anghrayah

The intelligence of the Mayavadis is not purified; therefore even though

they practice austerities for self-realization, they cannot remain

within the impersonal brahmajyoti. Consequently, they fall down again

into this material world.

The Mayavadis' conception of spiritual existence is almost identical to

the negation of material existence. The Mayavadis believe that there is

nothing positive in spiritual life. As a result, they cannot understand

devotional service or the worship of the Supreme Person, sac-cid-ananda-

vigraha. The Mayavadi philosophers consider Deity worship in

devotional service to be pratibimba-vada, or the worship of a form that

is the reflection of a false material form. Thus the Lord's

transcendental form, which is eternally blissful and full of knowledge,

is unknown to Mayavadi philosophers. Although the term Bhagavan is

explicitly described in Srimad-Bhagavatam, they cannot understand it.

Brahmeti paramatmeti bhagavan iti sabdyate: "The Absolute Truth is

called Brahman, Paramatma and Bhagavan." (Bhag. 1.2.11) The Mayavadis

try to understand Brahman only, or, at the most, Paramatma. However,

they are unable to understand Bhagavan. Therefore the Supreme

Personality of Godhead, Krsna, says: mayayapahrta-jnanah.

Because of the Mayavadi philosophers' temperament,

real knowledge is taken from them. Because they cannot receive the mercy

of the Lord, they will always be bewildered by His transcendental form.

Impersonal philosophy destroys the three phases of knowledge-jnana,

jneya and jnata. As soon as one speaks of knowledge, there must be a

person who is the knower, the knowledge itself and the object of

knowledge. Mayavada philosophy combines these three categories;

therefore the Mayavadis cannot understand how the spiritual potencies of

the Supreme Personality of Godhead act. Because of their poor fund of

knowledge, they cannot understand the distinction in the spiritual world

between knowledge, the knower and the object of knowledge. Because of

this, Sri Caitanya Mahaprabhu considers the Mayavadi philosophers more

dangerous than the Buddhists.

Madhya 6.169

TEXT 169

TEXT

jivera nistara lagi' sutra kaila vyasa

mayavadi-bhasya sunile haya sarva-nasa

SYNONYMS

jivera -- of the living entities; nistara -- deliverance; lagi' -- for

the matter of; sutra -- Vedanta-sutra; kaila -- made; vyasa -- Srila

Vyasadeva; mayavadi -- of the impersonalists; bhasya -- commentary;

sunile -- if hearing; haya -- becomes; sarva-nasa -- all destruction.

TRANSLATION

"Srila Vyasadeva presented the Vedanta philosophy for the deliverance of

conditioned souls, but if one hears the commentary of Sankaracarya,

everything is spoiled.

PURPORT

Factually, the devotional service of the Lord is described in

Vedanta-sutra, but the Mayavadi philosophers, the Sankarites, prepared a

commentary known as Sariraka-bhasya, in which the transcendental form of

the Lord is denied. The Mayavadi philosophers think that the living

entity is identical with the Supreme Soul, Brahman. Their commentaries

on Vedanta-sutra are completely opposed to the principle of

devotional service. Caitanya Mahaprabhu therefore warns us to avoid

these commentaries. If one indulges in hearing the Sankarite Sariraka-

bhasya, he will certainly be bereft of all real knowledge.

The ambitious Mayavadi philosophers desire to merge into the existence

of the Lord, and this may be accepted as sayujya-mukti. However, this

form of mukti means denying one's individual existence. In other words,

it is a kind of spiritual suicide. This is absolutely opposed to the

philosophy of bhakti-yoga. Bhakti-yoga offers immortality to the

individual conditioned soul. If one follows the Mayavadi philosophy, he

misses his opportunity to become immortal after giving up the material

body. The immortality of the individual person is the highest

perfectional stage a living entity can attain.

Madhya 6.170

TEXT 170

TEXT

'parinama-vada' -- vyasa-sutrera sammata

acintya-sakti isvara jagad-rupe parinata

SYNONYMS

parinama-vada -- the theory of transformation; vyasa-sutrera -- of the

Vedanta-sutra; sammata -- purpose; acintya-sakti -- inconceivable power;

isvara -- the Supreme Personality of Godhead; jagat-rupe -- in the form

of the cosmic manifestation; parinata -- transformed.

TRANSLATION

"The Vedanta-sutra aims at establishing that the cosmic manifestation

has come into being by the transformation of the inconceivable potency

of the Supreme Personality of Godhead.

PURPORT

For a further explanation of parinama-vada, refer to Adi-lila, Seventh

Chapter, verses 121-133.

Madhya 6.171

TEXT 171

TEXT

mani yaiche avikrte prasabe hema-bhara

jagad-rupa haya isvara, tabu avikara

SYNONYMS

mani -- the touchstone; yaiche -- just as; avikrte -- without being

transformed; prasabe -- produces; hema-bhara -- volumes of gold; jagat-

rupa -- the cosmic manifestation; haya -- becomes; isvara -- the Supreme

Personality of Godhead; tabu -- still; avikara -- unchanged.

TRANSLATION

"The touchstone, after touching iron, produces volumes of gold without

being changed. Similarly, the Supreme Personality of Godhead manifests

Himself as the cosmic manifestation by His inconceivable potency, yet He

remains unchanged in His eternal, transcendental form.

PURPORT

According to the commentary of Srila Bhaktisiddhanta Sarasvati Thakura,

the purpose of the janmady asya verse in the Vedanta-sutra is to

establish that the cosmic manifestation is the result of the

transformation of the potencies of the Supreme Personality of Godhead.

The Supreme Lord is the master of innumerable eternal energies, which

are unlimited. Sometimes these energies are manifested, and sometimes

they are not. In any case, all energies are under His control; therefore

He is the original energetic, the abode of all energies. A common brain

in the conditioned state cannot conceive of how these inconceivable

energies abide in the Supreme Personality of Godhead, how He exists in

His innumerable forms as the master of both spiritual and material

energies, how He is the master of both manifest and potential powers

and how contradictory potencies can abide in Him. As long as the living

entity is within this material world, in the condition of illusion, he

cannot understand the activities of the inconceivable energies of the

Lord. Thus the Lord's energies, though factual, are simply beyond the

power of the common brain to understand.

When the atheistic philosophers or the Mayavadis, being unable to

understand the inconceivable energies of the Supreme Personality of

Godhead, imagine an impersonal void, their imagination is only the

counterpart of materialistic thinking. Within the material world, there

is nothing inconceivable. High-thinking philosophers and scientists can

tackle the material energy, but not being able to understand the

spiritual energy, they can simply imagine an inactive state, such as the

impersonal Brahman. This is simply the negative side of material life.

By such imperfect knowledge, the Mayavadi philosophers conclude that the

cosmic manifestation is a transformation of the Supreme. Thus they must

necessarily also accept the theory of the illusion of the Supreme (

vivarta-vada). However, if we accept the inconceivable potencies of the

Lord, we can understand how the Supreme Personality of Godhead can

appear within this material world without being touched or contaminated

by the three modes of material nature.

From the sastras we learn that there is a stone or jewel called a

touchstone that can transform iron into gold. Although the touchstone

turns iron into gold many times, it remains in its original condition.

If such a material stone can maintain its inconceivable energy after

producing volumes of gold, certainly the Supreme Personality of Godhead

can remain in His original sac-cid-ananda form after creating the cosmic

world. As confirmed in Bhagavad-gita (9.10), He acts only through

His different energies. Mayadhyaksena prakrtih: Krsna directs the

material energy, and that potency works in this material world. This is

also confirmed in Brahma-samhita (5.44):

srsti-sthiti-pralaya-sadhana-saktir eka

chayeva yasya bhuvanani vibharti durga

icchanurupam api yasya ca cestate sa

govindam adi-purusam tam aham bhajami

The durga-sakti (material energy) acts under the direction of the

Supreme Personality of Godhead, and the universal creation, maintenance

and destruction are being carried out by the durga-sakti. Krsna's

direction is in the background. The conclusion is that the Supreme

Personality of Godhead remains as He is, even though directing His

energy, which makes the diverse cosmic manifestation work so wonderfully.

Madhya 6.172

TEXT 172

TEXT

vyasa -- bhranta bali' sei sutre dosa diya

'vivarta-vada' sthapiyache kalpana kariya

SYNONYMS

vyasa -- Srila Vyasadeva; bhranta -- mistaken; bali' -- saying; sei --

that; sutre -- in Vedanta-sutra; dosa -- fault; diya -- accusing;

vivarta-vada -- the theory of illusion; sthapiyache -- has established;

kalpana -- imagination; kariya -- doing.

TRANSLATION

"Sankaracarya's theory states that the Absolute Truth is transformed. By

accepting this theory, the Mayavadi philosophers denigrate Srila

Vyasadeva by accusing him of error. They thus find fault in the Vedanta-

sutra and interpret it to try to establish the theory of illusion.

PURPORT

The first verse of the Brahma-sutra is athato brahma jijnasa: "We must

now inquire into the Absolute Truth." The second verse immediately

answers, janmady asya yatah: "The Absolute Truth is the original source

of everything." Janmady asya yatah does not suggest that the original

person has been transformed. Rather, it clearly indicates that He

produces this cosmic manifestation through His inconceivable energy.

This is also clearly explained in Bhagavad-gita, where Krsna

says, mattah sarvam pravartate: "From Me, everything emanates." (Bg. 10.

8) This is also confirmed in the Taittiriya Upanisad: yato va

imani bhutani jayante: "The Supreme Absolute Truth is that from which

everything is born." (Tait. Up. 3.1.1) Similarly, in the Mundaka

Upanisad (1.1.7), it is stated, yathorna-nabhih srjate grhnate ca: "[The

Lord creates and destroys the cosmic manifestation] as a spider creates

a web and draws it back within itself." All of these sutras indicate the

transformation of the Lord's energy. It is not that the Lord undergoes

direct transformation, which is called aparinama-vada. However, being

very anxious to protect Srila Vyasadeva from criticism, Sankaracarya

became a pseudo gentleman and put forward his theory of illusion (

vivarta-vada). Sankaracarya concocted this meaning of parinama-vada, and

by word jugglery he endeavored very hard to establish parinama-vada as

vivarta-vada.

Madhya 6.173

TEXT 173

TEXT

jivera dehe atma-buddhi -- sei mithya haya

jagat ye mithya nahe, nasvara-matra haya

SYNONYMS

jivera -- of the living entities; dehe -- in the body; atma-buddhi --

considering as the self; sei -- that; mithya -- untruth; haya -- is;

jagat -- the cosmic manifestation; ye -- that; mithya -- untruth; nahe --

not; nasvara-matra -- only temporary; haya -- is.

TRANSLATION

"The theory of illusion can be applied only when the living entity

identifies himself with the body. As far as the cosmic manifestation is

concerned, it cannot be called false, although it is certainly temporary.

PURPORT

The living entity is the eternal servant of Krsna. Being part and parcel

of the Lord, he is constitutionally pure, but due to his contact with

material energy, he identifies himself with either the gross or the

subtle material body. Such identification is certainly false and

constitutes the genuine platform of the theory of illusion. The living

entity is eternal; he can never be subjected to the limits of time, as

are his gross and subtle bodies. The cosmic manifestation is never false,

but it is subject to change by the influence of the time factor. For a

living entity to accept this cosmic manifestation as the field for his

sense enjoyment is certainly illusory. This material world is the

manifestation of the material energy of the Lord. This is explained by

Krsna in Bhagavad-gita (7.4):

bhumir apo 'nalo vayuh

kham mano buddhir eva ca

ahankara itiyam me

bhinna prakrtir astadha

The material world is the inferior energy of the Supreme Personality of

Godhead, but it is not a fact that the Supreme Lord has been transformed

into this material world. The Mayavadi philosophers, devoid of true

understanding, have confused the theory of illusion and the theory of

the cosmic manifestation by word jugglery. The theory of illusion can be

applied to a person who identifies himself with the body. The living

entity is the superior energy of the Supreme Lord, and the material

world is the inferior energy. Both, however, are prakrti (energy).

Although the energies are simultaneously one with the Lord and different

from Him, the Lord never loses His personal form due to the

transformation of His different energies.

Madhya 6.174

TEXT 174

TEXT

'pranava' ye maha-vakya -- isvarera murti

pranava haite sarva-veda, jagat-utpatti

SYNONYMS

pranava -- omkara; ye -- that which; maha-vakya -- transcendental

vibration; isvarera -- of the Supreme Personality of Godhead; murti --

the form; pranava -- omkara; haite -- from; sarva-veda -- all Vedic

literature; jagat -- of the material world; utpatti -- production.

TRANSLATION

"The transcendental vibration omkara is the sound form of the Supreme

Personality of Godhead. All Vedic knowledge and this cosmic

manifestation are produced from this sound representation of the Supreme

Lord.

PURPORT

Omkara is the representation of the Supreme Personality of Godhead in

sound. This form of His holy name is accepted as the transcendental

vibration (maha-vakya) by virtue of which the temporary material

manifestation has come into being. If one takes shelter of the sound

representation of the Supreme Personality of Godhead (omkara), he can

realize his constitutional identity and engage in devotional service

even though in conditional life.

Madhya 6.175

TEXT 175

TEXT

'tat tvam asi' -- jiva-hetu pradesika vakya

pranava na mani' tare kahe maha-vakya

SYNONYMS

tat tvam asi -- you are the same; jiva-hetu -- for the enlightenment of

the conditioned soul; pradesika -- subsidiary; vakya -- vibration;

pranava -- the omkara incarnation; na -- not; mani' -- accepting; tare --

that; kahe -- says; maha-vakya -- transcendental vibration.

TRANSLATION

"The subsidiary vibration tat tvam asi ["you are the same"] is meant for

the understanding of the living entity, but the principal vibration is

omkara. Not caring for omkara, Sankaracarya has stressed the vibration

tat tvam asi."

PURPORT

Tat tvam asi is accepted as the primary vibration by one who does not

accept pranava, the transcendental sound incarnation of the holy name of

the Lord, as the chief principle in Vedic literature. By word

jugglery, Sankaracarya tried to create an illusory presentation of the

Supreme Personality of Godhead in His relationship with the living

entities and the cosmic manifestation. Tat tvam asi is a warning to the

living entity not to mistake the body for the self. Therefore tat tvam

asi is especially meant for the conditioned soul. The chanting of omkara

or the Hare Krsna mantra is meant for the liberated soul. Srila Rupa

Gosvami has said, ayi mukta-kulair upasyamanam (Namastaka 1). Thus the

holy name of the Lord is chanted by the liberated souls. Similarly,

Pariksit Maharaja says, nivrtta-tarsair upagiyamanat (Bhag. 10.1.4). The

holy name of the Lord can be chanted by those who have fully satisfied

their material desires or who are fully situated on the transcendental

platform and devoid of material desire. The name of the Lord can be

chanted by one who is completely freed from material contamination (

anyabhilasita-sunyam jnana-karmady-anavrtam). Sankaracarya has

indirectly minimized the value of the principal Vedic

mantra (omkara) by accepting a subordinate vibration (tat tvam asi) as

the most important Vedic mantra.

Madhya 6.176

TEXT 176

TEXT

ei-mate kalpita bhasye sata dosa dila

bhattacarya purva-paksa apara karila

SYNONYMS

ei-mate -- in this way; kalpita -- imagined; bhasye -- in the commentary;

sata -- hundreds; dosa -- of faults; dila -- gave; bhattacarya --

Sarvabhauma Bhattacarya; purva-paksa -- opposing elements; apara --

unlimitedly; karila -- manifested.

TRANSLATION

Thus Sri Caitanya Mahaprabhu criticized Sankaracarya's Sariraka-bhasya

as imaginary, and He pointed out hundreds of faults in it. To defend

Sankaracarya, however, Sarvabhauma Bhattacarya presented unlimited

opposition.

Madhya 6.177

TEXT 177

TEXT

vitanda, chala, nigrahadi aneka uthaila

saba khandi' prabhu nija-mata se sthapila

SYNONYMS

vitanda -- counterarguments; chala -- imaginary interpretations; nigraha-

adi -- repulses to the opposite party; aneka -- various; uthaila --

raised; saba -- all; khandi' -- refuting; prabhu -- Sri Caitanya

Mahaprabhu; nija-mata -- His own conviction; se -- that; sthapila --

established.

TRANSLATION

The Bhattacarya presented various types of false arguments with

pseudologic and tried to defeat his opponent in many ways. However,

Sri Caitanya Mahaprabhu refuted all these arguments and established His

own conviction.

PURPORT

The word vitanda indicates that a debater, not touching the main point

or establishing his own point, simply tries to refute the other person's

argument. When one does not touch the direct meaning but tries to divert

attention by misinterpretation, he engages in chala. The word nigraha

also means always trying to refute the arguments of the other party.

Madhya 6.178

TEXT 178

TEXT

bhagavan -- 'sambandha', bhakti -- 'abhidheya' haya

prema -- 'prayojana', vede tina-vastu kaya

SYNONYMS

bhagavan -- the Supreme Personality of Godhead; sambandha --

relationship; bhakti -- devotional service; abhidheya -- transcendental

activities; haya -- is; prema -- love of Godhead; prayojana -- the

ultimate goal of life; vede -- the Vedas; tina-vastu -- three subject

matters; kaya -- describe.

TRANSLATION

Sri Caitanya Mahaprabhu continued: "The Supreme Personality of Godhead

is the central point of all relationships, acting in devotional service

to Him is one's real occupation, and the attainment of love of Godhead

is the ultimate goal of life. These three subject matters are described

in Vedic literature.

PURPORT

Bhagavad-gita also confirms this statement (Bg.

15.15). vedais ca sarvair aham eva vedyah: the actual purpose in reading

the Vedas is to learn how to become a devotee of the Supreme Lord. The

Lord Himself advises, man-mana bhava mad-bhakto mad-yaji mam namaskuru (

Bg. 9.34). Therefore, after studying the Vedas, one must then execute

devotional service by thinking always of the Supreme Lord (man-mana),

becoming His devotee, worshiping Him and always offering Him obeisances.

This is called visnu-aradhana, and it is the supreme occupational duty

of all human beings. It is properly discharged in the varnasrama-dharma

system, which divides society into brahmacarya, grhastha, vanaprastha,

sannyasa, and brahmana, ksatriya, vaisya and sudra. This is the

whole scheme of Vedic civilization. However, this institution is very

difficult to establish in this age; therefore Sri Caitanya Mahaprabhu

advises that we not worry about the Vedic system of varnasrama-dharma.

Rather, we should take directly to the chanting of the Hare Krsna mantra

and simply hear about the Supreme Personality of Godhead from pure

devotees. This is the process recommended by Sri Caitanya Mahaprabhu,

and this is the purpose for studying the Vedas.

Madhya 6.179

TEXT 179

TEXT

ara ye ye-kichu kahe, sakala-i kalpana

svatah-pramana veda-vakye kalpena laksana

SYNONYMS

ara -- except this; ye ye -- whatever; kichu -- something; kahe -- says;

sakala-i -- all; kalpana -- imagination; svatah-pramana -- self-evident;

veda-vakye -- in the Vedic version; kalpena -- he imagines; laksana --

an interpretation.

TRANSLATION

"If one tries to explain the Vedic literature in a different way, he is

indulging in imagination. Any interpretation of the self-evident Vedic

version is simply imaginary.

PURPORT

When a conditioned soul is purified, he is called a

devotee. A devotee has his relationship only with

the Supreme Personality of Godhead, and his only occupational duty is

to execute devotional service to satisfy the Lord

. This service is rendered

through the Lord's

representative, the spiritual master: yasya deve para bhaktir

yatha deve tatha gurau. When

the devotee executes devotional service properly, he attains the highest

perfection of life-love of Godhead: sa vai pumsam paro dharmo yato

bhaktir adhoksaje. The ultimate goal of understanding the

Vedas is to be elevated to the platform of rendering loving service to

the Lord. The Mayavadi philosophers, however, consider the central point

of relationship to be the impersonal Brahman, the function of the living

entity to be the acquisition of knowledge of Brahman, resulting in

detachment from material activity, and the ultimate goal of life to be

liberation, or merging into the existence of the Supreme. All of this,

however, is simply due to the imagination of the conditioned soul. It

simply opposes him to material activities. One should always remember

that all Vedic literatures are self-evident. No one is allowed to

interpret the Vedic verses. If one does so, he indulges in imagination,

and that has no value.

Madhya 6.180

TEXT 180

TEXT

acaryera dosa nahi, isvara-ajna haila

ataeva kalpana kari' nastika-sastra kaila

SYNONYMS

acaryera -- of Sankaracarya; dosa -- fault; nahi -- there is not; isvara-

ajna -- the order of the Supreme Personality of Godhead; haila -- there

was; ataeva -- therefore; kalpana -- imagination; kari' -- making;

nastika -- atheistic; sastra -- scriptures; kaila -- prepared.

TRANSLATION

"Actually there is no fault on the part of Sankaracarya. He simply

carried out the order of the Supreme Personality of Godhead. He had to

imagine some kind of interpretation, and therefore he presented a kind

of Vedic literature that is full of atheism.

Madhya 6.181

TEXT 181

TEXT

svagamaih kalpitais tvam ca

janan mad-vimukhan kuru

mam ca gopaya yena syat

srstir esottarottara

SYNONYMS

sva-agamaih -- with your own theses; kalpitaih -- imagined; tvam -- you;

ca -- also; janan -- the people in general; mat-vimukhan -- averse to Me

and addicted to fruitive activities and speculative knowledge; kuru --

make; mam -- Me, the Supreme Personality of Godhead; ca -- and; gopaya --

just cover; yena -- by which; syat -- there may be; srstih -- material

advancement; esa -- this; uttarottara -- more and more.

TRANSLATION

"Addressing Lord Siva, the Supreme Personality of Godhead said, '

Please make the general populace averse to Me by imagining your own

interpretation of the Vedas. Also, cover Me in such a way that people

will take more interest in advancing material civilization just to

propagate a population bereft of spiritual knowledge.'

PURPORT

This is a quotation from the Padma Purana, Uttara-khanda (62.31).

Madhya 6.182

TEXT 182

TEXT

mayavadam asac-chastram

pracchannam bauddham ucyate

mayaiva vihitam devi

kalau brahmana-murtina

SYNONYMS

mayavadam -- the philosophy of Mayavada; asat-sastram -- false

scriptures; pracchannam -- covered; bauddham -- Buddhism; ucyate -- it

is said; maya -- by me; eva -- only; vihitam -- executed; devi -- O

goddess of the material world; kalau -- in the age of Kali; brahmana-

murtina -- having the body of a brahmana.

TRANSLATION

"Lord Siva informed the goddess Durga, the superintendent of the

material world, 'In the age of Kali, I take the form of a brahmana and

explain the Vedas through false scriptures in an atheistic way, similar

to Buddhist philosophy.'"

PURPORT

The word brahmana-murtina in this verse refers to the founder of

Mayavada philosophy, Sankaracarya, who was born in the Malabara district

of southern India. Mayavada philosophy states that the Supreme Lord, the

living entities and the cosmic manifestation are all transformations of

illusory energy. To support this atheistic theory, the Mayavadis cite

false scriptures, which make people bereft of transcendental knowledge

and addicted to fruitive activities and mental speculation.

This verse is a quotation from the Padma Purana, Uttara-khanda (25.7).

Madhya 6.183

TEXT 183

TEXT

suni' bhattacarya haila parama vismita

mukhe na nihsare vani, ha-ila stambhita

SYNONYMS

suni' -- hearing; bhattacarya -- Sarvabhauma Bhattacarya; haila --

became; parama -- very much; vismita -- astonished; mukhe -- in the

mouth; na -- not; nihsare -- vibrates; vani -- words; ha-ila -- became;

stambhita -- stunned.

TRANSLATION

Sarvabhauma Bhattacarya became very astonished upon hearing this.

He became stunned and said nothing.

Madhya 6.184

TEXT 184

TEXT

prabhu kahe, -- bhattacarya, na kara vismaya

bhagavane bhakti -- parama-purusartha haya

SYNONYMS

prabhu kahe -- the Lord said; bhattacarya -- My dear Bhattacarya; na --

not; kara -- do; vismaya -- astonishment; bhagavane -- unto the Supreme

Personality of Godhead; bhakti -- devotional service; parama -- the

Supreme; purusa-artha -- human interest; haya -- is.

TRANSLATION

Lord Sri Caitanya Mahaprabhu then told him: "Do not be astonished.

Actually, devotional service unto the Supreme Personality of Godhead is

the highest perfection of human activity.

Madhya 6.185

TEXT 185

TEXT

'atmarama' paryanta kare isvara bhajana

aiche acintya bhagavanera guna-gana

SYNONYMS

atma-rama -- self-satisfied; paryanta -- up to; kare -- do; isvara

bhajana -- devotional service to the Lord; aiche -- such; acintya --

inconceivable; bhagavanera -- of the Supreme Personality of Godhead;

guna-gana -- transcendental qualities.

TRANSLATION

"Even the self-satisfied sages perform devotional service to the Supreme

Lord. Such are the transcendental qualities of the Lord. They are full

of inconceivable spiritual potency.

Madhya 6.186

TEXT 186

TEXT

atmaramas ca munayo

nirgrantha apy urukrame

kurvanty ahaitukim bhaktim

ittham-bhuta-guno harih

SYNONYMS

atma-ramah -- persons who take pleasure in being transcendentally

situated in the service of the Lord; ca -- also; munayah -- great

saintly persons who have completely rejected material aspirations,

fruitive activities, and so forth; nirgranthah -- without interest in

any material desire; api -- certainly; urukrame -- unto the Supreme

Personality of Godhead, Krsna, whose activities are wonderful; kurvanti -

- do; ahaitukim -- causeless, or without material desires; bhaktim --

devotional service; ittham-bhuta -- so wonderful as to attract the

attention of the self-satisfied; gunah -- who has transcendental

qualities; harih -- the Supreme Personality of Godhead.

TRANSLATION

"'Those who are self-satisfied and unattracted by external material

desires are also attracted to the loving service of Sri Krsna, whose

qualities are transcendental and whose activities are wonderful. Hari,

the Personality of Godhead, is called Krsna because He has such

transcendentally attractive features.'"

PURPORT

This is the famous atmarama verse (Bhag. 1.7.10).

Madhya 6.187

TEXT 187

TEXT

suni' bhattacarya kahe, -- 'suna, mahasaya

ei slokera artha sunite vancha haya'

SYNONYMS

suni' -- hearing this; bhattacarya kahe -- Sarvabhauma Bhattacarya said;

suna -- please hear; maha-asaya -- my dear sir; ei slokera -- of this

verse; artha -- the meaning; sunite -- to hear; vancha -- a desire; haya

-- there is.

TRANSLATION

After hearing the atmarama verse, Sarvabhauma Bhattacarya addressed Sri

Caitanya Mahaprabhu: "My dear sir, please explain this verse. I have a

great desire to hear Your explanation of it."

Madhya 6.188

TEXT 188

TEXT

prabhu kahe, -- 'tumi ki artha kara, taha age suni'

pache ami kariba artha, yeba kichu jani'

SYNONYMS

prabhu kahe -- the Lord said; tumi -- you; ki -- what; artha -- meaning;

kara -- do; taha -- that; age -- first of all; suni' -- hearing; pache --

after that; ami -- I; kariba -- shall do; artha -- meaning; yeba --

whatever; kichu -- something; jani -- I know.

TRANSLATION

The Lord replied: "First let Me hear your explanation. After that, I

shall try to explain what little I know."

Madhya 6.189

TEXT 189

TEXT

suni' bhattacarya sloka karila vyakhyana

tarka-sastra-mata uthaya vividha vidhana

SYNONYMS

suni' -- hearing this; bhattacarya -- Sarvabhauma Bhattacarya; sloka --

of the verse; karila -- did; vyakhyana -- explanation; tarka-sastra --

scriptures dealing with logic; mata -- according to; uthaya -- raises;

vividha -- various; vidhana -- premises.

TRANSLATION

Sarvabhauma Bhattacarya then began to explain the atmarama verse, and,

according to the principles of logic, he raised various

premises.

Madhya 6.190

TEXT 190

TEXT

nava-vidha artha kaila sastra-mata lana

suni' prabhu kahe kichu isat hasiya

SYNONYMS

nava-vidha -- nine kinds; artha -- meanings; kaila -- did; sastra-mata --

the principles of authorized scriptures; lana -- taking; suni' -- after

hearing that; prabhu -- Lord Caitanya; kahe -- began to speak; kichu --

something; isat -- slightly; hasiya -- smiling.

TRANSLATION

The Bhattacarya explained the atmarama verse in nine different ways on

the basis of scripture. After hearing his explanation, Sri Caitanya

Mahaprabhu, smiling a little, began to speak.

PURPORT

The atmarama verse was discussed at Naimisaranya at a meeting of many

great sages, headed by Saunaka Rsi. They questioned Srila Suta Gosvami,

who presided at the meeting, about why Srila Sukadeva Gosvami, a

paramahamsa already in the transcendental position, was attracted to a

discussion of the qualities of Krsna. In other words, they wanted to

know why Sri Sukadeva Gosvami engaged in the study of Srimad-Bhagavatam.

Madhya 6.191

TEXT 191

TEXT

'bhattacarya', jani -- tumi saksat brhaspati

sastra-vyakhya karite aiche karo nahi sakti

SYNONYMS

bhattacarya -- My dear Bhattacarya; jani -- I know; tumi -- you; saksat -

- directly; brhaspati -- the learned priest of the demigods named

Brhaspati; sastra-vyakhya -- explanation of the scriptures; karite -- to

do; aiche -- such; karo -- of anyone else; nahi -- there is not; sakti --

power.

TRANSLATION

Sri Caitanya Mahaprabhu said: "My dear Bhattacarya, you are exactly like

Brhaspati, the priest of the heavenly kingdom. Indeed, no one within

this world has the power to explain the scriptures in such a way.

Madhya 6.192

TEXT 192

TEXT

kintu tumi artha kaile panditya-pratibhaya

iha va-i slokera ache aro abhipraya

SYNONYMS

kintu -- but; tumi -- you; artha -- meaning; kaile -- have shown;

panditya -- scholarly; pratibhaya -- with prowess; iha va-i -- besides

this; slokera -- of the verse; ache -- there is; aro -- another;

abhipraya -- purport.

TRANSLATION

"My dear Bhattacarya, you have certainly explained this verse by the

prowess of your vast learning, but you should know that, besides this

scholarly explanation, there is another purport to this verse."

Madhya 6.193

TEXT 193

TEXT

bhattacaryera prarthanate prabhu vyakhya kaila

tanra nava artha-madhye eka na chunila

SYNONYMS

bhattacaryera -- of Sarvabhauma Bhattacarya; prarthanate -- on the

request; prabhu -- Lord Sri Caitanya Mahaprabhu; vyakhya -- explanation;

kaila -- made; tanra -- his; nava artha -- of the nine different types

of explanations; madhye -- in the midst; eka -- one; na -- not; chunila -

- touched.

TRANSLATION

Upon the request of Sarvabhauma Bhattacarya, Lord Caitanya Mahaprabhu

began to explain the verse, without touching upon the nine explanations

given by the Bhattacarya.

Madhya 6.194

TEXT 194

TEXT

atmaramas ca-sloke 'ekadasa' pada haya

prthak prthak kaila padera artha niscaya

SYNONYMS

atmaramas ca -- known as such; sloke -- in the verse; ekadasa -- eleven;

pada -- words; haya -- there are; prthak prthak -- separately one after

another; kaila -- made; padera -- of the words; artha -- the meaning;

niscaya -- certainty.

TRANSLATION

There are eleven words in the atmarama verse, and Sri Caitanya

Mahaprabhu explained each word, one after the other.

PURPORT

The words in the atmarama verse are atmaramah, ca, munayah, nirgranthah,

api, urukrame, kurvanti, ahaitukim, bhaktim, ittham-bhuta-gunah and

harih.

Madhya 6.195

TEXT 195

TEXT

tat-tat-pada-pradhanye 'atmarama' milana

astadasa artha kaila abhipraya lana

SYNONYMS

tat-tat-pada -- all those items; pradhanye -- principally; atmarama --

the word atmarama; milana -- causing to meet; astadasa -- eighteen;

artha -- meanings; kaila -- did; abhipraya -- purpose; lana -- accepting.

TRANSLATION

Lord Caitanya Mahaprabhu took each word specifically and combined it

with the word "atmarama." He thus explained the word "atmarama" in

eighteen different ways.

Madhya 6.196

TEXT 196

TEXT

bhagavan, tanra sakti, tanra guna-gana

acintya prabhava tinera na yaya kathana

SYNONYMS

bhagavan -- the Supreme Personality of Godhead; tanra sakti -- His

potencies; tanra guna-gana -- His transcendental qualities; acintya --

inconceivable; prabhava -- the influence; tinera -- of the three; na --

not; yaya -- possible; kathana -- to speak.

TRANSLATION

Sri Caitanya Mahaprabhu said: "The Supreme Personality of Godhead, His

different potencies and His transcendental qualities all have

inconceivable prowess. It is not possible to explain them fully.

Madhya 6.197

TEXT 197

TEXT

anya yata sadhya-sadhana kari' acchadana

ei tine hare siddha-sadhakera mana

SYNONYMS

anya -- other; yata -- all; sadhya-sadhana -- objectives and

transcendental practices; kari' -- doing; acchadana -- covering; ei tine

-- these three; hare -- take away; siddha -- successful; sadhakera -- of

the student engaged in spiritual activities; mana -- the mind.

TRANSLATION

"These three items attract the mind of a perfect student engaged in

spiritual activities and overcome all other processes of spiritual

activity."

PURPORT

Spiritual activities other than bhakti-yoga are divided into three

categories-speculative activity conducted by the jnana-sampradaya (

learned scholars), fruitive activity conducted by the general populace

according to Vedic regulations, and the activities of transcendentalists

not engaged in devotional service. There are many different branches of

these categories, but the Supreme Personality of Godhead, by His

inconceivable potencies and transcendental qualities, attracts the mind

of the student engaged in the activities of karma, jnana, yoga, and so

forth. The Supreme Lord is full of inconceivable potencies, which are

related to His person, His energies and His transcendental qualities.

All of these are very attractive to the serious student. Consequently

the Lord is known as Krsna, the all-attractive one.

Madhya 6.198

TEXT 198

TEXT

sanakadi-sukadeva tahate pramana

ei-mata nana artha karena vyakhyana

SYNONYMS

sanaka-adi -- the four sanas; sukadeva -- and Sukadeva Gosvami; tahate --

in that; pramana -- the evidence; ei-mata -- in this way; nana --

varieties; artha -- meaning; karena -- does; vyakhyana -- explanation.

TRANSLATION

Sri Caitanya Mahaprabhu explained the meaning of the verse by giving

evidence concerning Sukadeva Gosvami and the four rsis Sanaka, Sanat-

kumara, Sanatana and Sanandana. Thus the Lord gave various meanings and

explanations.

PURPORT

That Krsna is all-attractive is verified by the activities of the four

rsis and Sukadeva Gosvami. All of them were liberated persons, yet they

were attracted by the qualities and pastimes of the Lord. It is

therefore said: mukta api lilaya vigraham krtva bhagavantam bhajante. (

Cc. Madhya 24.112) Even liberated persons are attracted by the pastimes

of Lord Krsna and thus engage in devotional service.

From the very beginning of their lives, Sukadeva Gosvami and the

four Kumaras, known as catuhsana, were liberated and self-realized

on the Brahman platform. Nonetheless, they were attracted by the

qualities of Krsna, and they engaged in His service. The four Kumaras

were attracted by the aroma of the flowers offered at the lotus feet of

Krsna, and in this way they became devotees. Sukadeva Gosvami heard

Srimad-Bhagavatam by the mercy of his father, Vyasadeva, and he was

consequently attracted to Krsna and became a great devotee. The

conclusion is that the transcendental bliss experienced in the service

of the Lord must be superior to brahmananda, the bliss derived from

realizing the impersonal Brahman.

Madhya 6.199

TEXT 199

TEXT

suni' bhattacaryera mane haila camatkara

prabhuke krsna jani' kare apana dhikkara

SYNONYMS

suni' -- hearing this; bhattacaryera -- of Sarvabhauma Bhattacarya; mane

-- in the mind; haila -- there was; camatkara -- wonder; prabhuke --

Lord Sri Caitanya Mahaprabhu; krsna -- Lord Krsna; jani' -- accepting as;

kare -- does; apana -- himself; dhikkara -- condemnation.

TRANSLATION

Upon hearing Caitanya Mahaprabhu's explanation of the atmarama verse,

Sarvabhauma Bhattacarya was struck with wonder. He then understood Lord

Sri Caitanya Mahaprabhu to be Krsna in person, and he thus condemned

himself in the following words.

Madhya 6.200

TEXT 200

TEXT

'inho ta' saksat krsna, -- muni na janiya

maha-aparadha kainu garvita ha-iya'

SYNONYMS

inho -- Sri Caitanya Mahaprabhu; ta' -- indeed; saksat -- directly;

krsna -- Lord Krsna; muni -- I; na -- not; janiya -- knowing; maha-

aparadha -- a great offense; kainu -- did; garvita -- proud; ha-iya --

being.

TRANSLATION

"Caitanya Mahaprabhu is certainly Lord Krsna Himself. Because I could

not understand Him and was very proud of my own learning, I have

committed many offenses."

Madhya 6.201

TEXT 201

TEXT

atma-ninda kari' laila prabhura sarana

krpa karibare tabe prabhura haila mana

SYNONYMS

atma-ninda -- self-indictment; kari' -- doing; laila -- took; prabhura --

of the Lord; sarana -- shelter; krpa -- mercy; karibare -- to do; tabe -

- then; prabhura -- of the Lord; haila -- it was; mana -- the mind.

TRANSLATION

When Sarvabhauma Bhattacarya denounced himself as an offender and took

shelter of the Lord, the Lord desired to show him mercy.

Madhya 6.202

TEXT 202

TEXT

nija-rupa prabhu tanre karaila darsana

catur-bhuja-rupa prabhu haila takhana

SYNONYMS

nija-rupa -- personal form; prabhu -- the Lord; tanre -- unto him;

karaila -- made; darsana -- seeing; catuh-bhuja -- four-handed; rupa --

form; prabhu -- the Lord; ha-ila -- became; takhana -- at that time.

TRANSLATION

To show him mercy, Sri Caitanya Mahaprabhu allowed him to see His Visnu

form. Thus He immediately assumed four hands.

Madhya 6.203

TEXT 203

TEXT

dekhaila tanre age catur-bhuja-rupa

pache syama-vamsi-mukha svakiya svarupa

SYNONYMS

dekhaila -- showed; tanre -- unto him; age -- at first; catur-bhuja-rupa

-- the form with four hands; pache -- afterwards; syama -- blackish;

vamsi-mukha -- with a flute to the mouth; svakiya -- personal; svarupa --

form.

TRANSLATION

Sri Caitanya Mahaprabhu first showed him the four-handed form and then

appeared before him in His original form of Krsna, with a blackish

complexion and a flute to His lips.

Madhya 6.204

TEXT 204

TEXT

dekhi' sarvabhauma dandavat kari' padi'

punah uthi' stuti kare dui kara yudi'

SYNONYMS

dekhi' -- seeing that; sarvabhauma -- Sarvabhauma Bhattacarya; dandavat -

- obeisances; kari' -- doing; padi' -- falling flat; punah -- again;

uthi' -- standing up; stuti -- prayer; kare -- does; dui -- two; kara --

hands; yudi' -- folding.

TRANSLATION

When Sarvabhauma Bhattacarya saw the form of Lord Krsna manifested in

Caitanya Mahaprabhu, he immediately fell down flat to offer Him

obeisances. Then he stood up and with folded hands began to offer

prayers.

Madhya 6.205

TEXT 205

TEXT

prabhura krpaya tanra sphurila saba tattva

nama-prema-dana-adi varnena mahattva

SYNONYMS

prabhura -- of the Lord; krpaya -- by the mercy; tanra -- to him;

sphurila -- manifested; saba -- all; tattva -- truths; nama -- the holy

name; prema-dana -- distribution of love of Godhead; adi -- and so on;

varnena -- describes; mahattva -- the importance.

TRANSLATION

By the mercy of the Lord, all truths were revealed to Sarvabhauma

Bhattacarya, and he could understand the importance of chanting the holy

name and distributing love of Godhead everywhere.

Madhya 6.206

TEXT 206

TEXT

sata sloka kaila eka danda na yaite

brhaspati taiche sloka na pare karite

SYNONYMS

sata -- one hundred; sloka -- verses; kaila -- composed; eka -- one;

danda -- a duration of twenty-four minutes; na -- not; yaite -- passing;

brhaspati -- Brhaspati, the priest of the heavenly planets; taiche --

such; sloka -- verses; na -- not; pare -- able; karite -- to compose.

TRANSLATION

Sarvabhauma Bhattacarya composed one hundred verses in a very short time.

Indeed, not even Brhaspati, the priest of the heavenly planets, could

compose verses as quickly.

PURPORT

The name of the book of one hundred beautiful verses composed by

Sarvabhauma Bhattacarya is Susloka-sataka.

Madhya 6.207

TEXT 207

TEXT

suni' sukhe prabhu tanre kaila alingana

bhattacarya premavese haila acetana

SYNONYMS

suni' -- hearing; sukhe -- in happiness; prabhu -- Lord Caitanya

Mahaprabhu; tanre -- Sarvabhauma Bhattacarya; kaila -- did; alingana --

embracing; bhattacarya -- Sarvabhauma Bhattacarya; prema-avese -- in the

ecstasy of love of God; haila -- became; acetana -- unconscious.

TRANSLATION

After hearing the one hundred verses, Sri Caitanya Mahaprabhu happily

embraced Sarvabhauma Bhattacarya, who was immediately overwhelmed in

ecstatic love of Godhead and fell unconscious.

Madhya 6.208

TEXT 208

TEXT

asru, stambha, pulaka, sveda, kampa tharahari

nace, gaya, kande, pade prabhu-pada dhari'

SYNONYMS

asru -- tears; stambha -- a stunned condition; pulaka -- standing of

hair; sveda -- perspiration; kampa -- trembling; tharahari -- with great

shaking; nace -- dances; gaya -- sings; kande -- cries; pade -- falls

down; prabhu-pada -- the lotus feet of the Lord; dhari' -- catching.

TRANSLATION

Out of ecstatic love of God, the Bhattacarya shed tears, and his body

was stunned. He exhibited an ecstatic mood, and he perspired, shook and

trembled. He sometimes danced, sometimes chanted, sometimes cried and

sometimes fell down to touch the lotus feet of the Lord.

Madhya 6.209

TEXT 209

TEXT

dekhi' gopinathacarya harasita-mana

bhattacaryera nrtya dekhi' hase prabhura gana

SYNONYMS

dekhi' -- seeing this; gopinatha-acarya -- Gopinatha Acarya; harasita-

mana -- a pleased mind; bhattacayera -- of Sarvabhauma Bhattacarya;

nrtya -- dancing; dekhi' -- seeing; hase -- laughs; prabhura gana -- the

associates of Lord Caitanya Mahaprabhu.

TRANSLATION

While Sarvabhauma Bhattacarya was in this ecstasy, Gopinatha Acarya was

very pleased. The associates of Sri Caitanya Mahaprabhu all laughed to

see the Bhattacarya dance so.

Madhya 6.210

TEXT 210

TEXT

gopinathacarya kahe mahaprabhura prati

'sei bhattacaryera prabhu kaile ei gati'

SYNONYMS

gopinatha-acarya -- of the name Gopinatha Acarya; kahe -- said;

mahaprabhura -- Sri Caitanya Mahaprabhu; prati -- to; sei bhattacaryera -

- of that Bhattacarya; prabhu -- my Lord; kaile -- You have made; ei

gati -- such a situation.

TRANSLATION

Gopinatha Acarya told Lord Caitanya Mahaprabhu: "Sir, You have brought

all this upon Sarvabhauma Bhattacarya."

Madhya 6.211

TEXT 211

TEXT

prabhu kahe, -- 'tumi bhakta, tomara sanga haite

jagannatha inhare krpa kaila bhala-mate'

SYNONYMS

prabhu kahe -- the Lord said; tumi bhakta -- you are a devotee; tomara

sanga haite -- on account of your association; jagannatha -- Lord

Jagannatha; inhare -- unto him; krpa -- mercy; kaila -- showed; bhala-

mate -- very well.

TRANSLATION

Sri Caitanya Mahaprabhu replied: "You are a devotee. Because of your

association, Lord Jagannatha has shown him mercy."

Madhya 6.212

TEXT 212

TEXT

tabe bhattacarye prabhu susthira karila

sthira hana bhattacarya bahu stuti kaila

SYNONYMS

tabe -- then; bhattacarye -- unto Sarvabhauma Bhattacarya; prabhu --

Lord Sri Caitanya Mahaprabhu; su-sthira -- pacification; karila -- did;

sthira hana -- being pacified; bhattacarya -- Sarvabhauma Bhattacarya;

bahu -- many; stuti -- prayers; kaila -- offered.

TRANSLATION

After this, Sri Caitanya Mahaprabhu pacified the Bhattacarya, and when

he was quieted, he offered many prayers to the Lord.

Madhya 6.213

TEXT 213

TEXT

'jagat nistarile tumi, -- seha alpa-karya

ama uddharile tumi, -- e sakti ascarya

SYNONYMS

jagat -- the whole world; nistarile -- have delivered; tumi -- You; seha

-- that; alpa-karya -- minor activity; ama -- me; uddharile -- have

delivered; tumi -- You; e -- this; sakti -- power; ascarya -- wonderful.

TRANSLATION

Sarvabhauma Bhattacarya said: "My dear sir, You have delivered the

entire world, but that is not a very great task. However, You have also

delivered me, and that is certainly the work of very wonderful powers.

Madhya 6.214

TEXT 214

TEXT

tarka-sastre jada ami, yaiche lauha-pinda

ama dravaile tumi, pratapa pracanda'

SYNONYMS

tarka-sastre -- due to logical scriptures; jada -- dull; ami -- I;

yaiche -- just like; lauha-pinda -- an iron bar; ama -- me; dravaile --

melted; tumi -- You; pratapa -- power; pracanda -- very great.

TRANSLATION

"I had become dull-headed due to reading too many books on logic.

Consequently I had become like an iron bar. Nonetheless, You have melted

me, and therefore Your influence is very great."

Madhya 6.215

TEXT 215

TEXT

stuti suni' mahaprabhu nija vasa aila

bhattacarya acarya-dvare bhiksa karaila

SYNONYMS

stuti suni' -- after hearing the prayers; mahaprabhu -- Sri Caitanya

Mahaprabhu; nija -- own; vasa -- to the residence; aila -- returned;

bhattacarya -- Sarvabhauma Bhattacarya; acarya-dvare -- through

Gopinatha Acarya; bhiksa -- luncheon; karaila -- induced to take.

TRANSLATION

After hearing the prayers offered by Sarvabhauma Bhattacarya, Sri

Caitanya Mahaprabhu returned to His residence, and the Bhattacarya,

through Gopinatha Acarya, induced the Lord to accept lunch there.

Madhya 6.216

TEXT 216

TEXT

ara dina prabhu gela jagannatha-darasane

darsana karila jagannatha-sayyotthane

SYNONYMS

ara dina -- the next day; prabhu -- Lord Caitanya Mahaprabhu; gela --

went; jagannatha-darasane -- to see Jagannatha in the temple; darsana

karila -- saw; jagannatha-sayya-utthane -- the Lord's rising from bed

early in the morning.

TRANSLATION

Early the following morning, Sri Caitanya Mahaprabhu went to see Lord

Jagannatha in the temple, and He saw the Lord rise from His bed.

Madhya 6.217

TEXT 217

TEXT

pujari aniya mala-prasadanna dila

prasadanna-mala pana prabhu harsa haila

SYNONYMS

pujari -- the priest; aniya -- bringing; mala -- garlands; prasada-anna -

- remnants of food; dila -- offered; prasada-anna -- the prasada; mala -

- and garlands; pana -- getting; prabhu -- Lord Caitanya Mahaprabhu;

harsa -- pleased; haila -- became.

TRANSLATION

The priest there presented Him with garlands and prasada that had been

offered to Lord Jagannatha. This pleased Caitanya Mahaprabhu very much.

Madhya 6.218

TEXT 218

TEXT

sei prasadanna-mala ancale bandhiya

bhattacaryera ghare aila tvarayukta hana

SYNONYMS

sei prasada-anna -- those remnants of food; mala -- and garlands; ancale

-- in the end of His cloth; bandhiya -- binding; bhattacaryera -- of

Sarvabhauma Bhattacarya; ghare -- to the house; aila -- went; tvara-

yukta -- hasty; hana -- being.

TRANSLATION

Carefully tying the prasada and garlands in a cloth, Caitanya

Mahaprabhu hastened to the house of Sarvabhauma Bhattacarya.

Madhya 6.219

TEXT 219

TEXT

arunodaya-kale haila prabhura agamana

sei-kale bhattacaryera haila jagarana

SYNONYMS

aruna-udaya -- before sunrise; kale -- at the time; haila -- there was;

prabhura -- of Lord Sri Caitanya Mahaprabhu; agamana -- the coming; sei-

kale -- at that time; bhattacaryera -- of Sarvabhauma Bhattacarya; haila

-- there was; jagarana -- arising from bed.

TRANSLATION

He arrived at the Bhattacarya's house a little before sunrise, just when

the Bhattacarya was arising from bed.

Madhya 6.220

TEXT 220

TEXT

'krsna' 'krsna' sphuta kahi' bhattacarya jagila

krsna-nama suni' prabhura ananda badila

SYNONYMS

krsna krsna -- chanting the name of Krsna; sphuta -- distinctly; kahi' --

saying; bhattacarya -- Sarvabhauma Bhattacarya; jagila -- got up from

the bed; krsna-nama -- the holy name of Lord Krsna; suni' -- hearing;

prabhura -- of Lord Caitanya Mahaprabhu; ananda -- pleasure; badila --

increased.

TRANSLATION

As Sarvabhauma Bhattacarya arose from bed, he distinctly chanted, "Krsna,

Krsna." Lord Caitanya was very pleased to hear him chant the holy name

of Krsna.

Madhya 6.221

TEXT 221

TEXT

bahire prabhura tenho paila darasana

aste-vyaste asi' kaila carana vandana

SYNONYMS

bahire -- outside the house; prabhura -- of Lord Sri Caitanya Mahaprabhu;

tenho -- he; paila -- got; darasana -- sight; aste-vyaste -- with great

hurry; asi' -- coming there; kaila -- did; carana vandana -- worshiping

the lotus feet.

TRANSLATION

The Bhattacarya noticed Sri Caitanya Mahaprabhu outside, and with great

haste he went to Him and offered prayers unto His lotus feet.

Madhya 6.222

TEXT 222

TEXT

vasite asana diya dunheta vasila

prasadanna khuli' prabhu tanra hate dila

SYNONYMS

vasite -- to sit; asana -- carpet; diya -- offering; dunheta -- both of

them; vasila -- sat down; prasada-anna -- the prasada; khuli' --

opening; prabhu -- Sri Caitanya Mahaprabhu; tanra -- his; hate -- in the

hand; dila -- offered.

TRANSLATION

The Bhattacarya offered a carpet for the Lord to sit upon, and both of

them sat there. Then Sri Caitanya Mahaprabhu opened the prasada and

placed it in the hands of the Bhattacarya.

Madhya 6.223

TEXT 223

TEXT

prasadanna pana bhattacaryera ananda haila

snana, sandhya, danta-dhavana yadyapi na kaila

SYNONYMS

prasada-anna -- the remnants of food; pana -- getting; bhattacaryera --

of Sarvabhauma Bhattacarya; ananda -- pleasure; haila -- there was;

snana -- bathing; sandhya -- morning duties; danta-dhavana -- washing

the teeth; yadyapi -- although; na -- not; kaila -- finished.

TRANSLATION

At that time, the Bhattacarya had not even washed his mouth, nor had he

taken his bath nor finished his morning duties. Nonetheless, he was very

pleased to receive the prasada of Lord Jagannatha.

Madhya 6.224

TEXT 224

TEXT

caitanya-prasade manera saba jadya gela

ei sloka padi' anna bhaksana karila

SYNONYMS

caitanya-prasade -- by the mercy of Lord Sri Caitanya Mahaprabhu; manera

-- of the mind; saba -- all; jadya -- dullness; gela -- went away; ei

sloka -- these verses; padi' -- reciting; anna -- remnants of food;

bhaksana -- eating; karila -- did.

TRANSLATION

By the mercy of Sri Caitanya Mahaprabhu, all the dullness in the mind of

Sarvabhauma Bhattacarya was eradicated. After reciting the following two

verses, he ate the prasada offered to him.

Madhya 6.225

TEXT 225

TEXT

suskam paryusitam vapi

nitam va dura-desatah

prapti-matrena bhoktavyam

natra kala-vicarana

SYNONYMS

suskam -- dry; paryusitam -- stale; va -- or; api -- although; nitam --

brought; va -- or; dura-desatah -- from a distant country; prapti-

matrena -- only with the receiving; bhoktavyam -- to be eaten; na -- not;

atra -- in this; kala-vicarana -- consideration of time or place.

TRANSLATION

The Bhattacarya said: "'One should eat the maha-prasada of the Lord

immediately upon receiving it, even though it is dried up, stale or

brought from a distant country. One should consider neither time nor

place.

Madhya 6.226

TEXT 226

TEXT

na desa-niyamas tatra

na kala-niyamas tatha

praptam annam drutam sistair

bhoktavyam harir abravit

SYNONYMS

na -- not; desa -- of the country; niyamah -- regulation; tatra -- in

that; na -- not; kala -- of time; niyamah -- regulation; tatha -- so

also; praptam -- received; annam -- prasada; drutam -- hastily; sistaih

-- by gentlemen; bhoktavyam -- to be eaten; harih -- the Lord; abravit --

has said.

TRANSLATION

"'The prasada of Lord Krsna is to be eaten by gentlemen as soon as it

is received; there should be no hesitation. There are no regulative

principles concerning time and place. This is the order of the Supreme

Personality of Godhead.'"

PURPORT

These verses are quoted from the Padma Purana.

Madhya 6.227

TEXT 227

TEXT

dekhi' anandita haila mahaprabhura mana

premavista hana prabhu kaila alingana

SYNONYMS

dekhi' -- seeing this; anandita -- very much pleased; haila -- was;

mahaprabhura -- of Sri Caitanya Mahaprabhu; mana -- the mind; prema-

avista -- absorbed in the ecstasy of love of God; hana -- becoming;

prabhu -- Sri Caitanya Mahaprabhu; kaila -- did; alingana -- embracing.

TRANSLATION

Sri Caitanya Mahaprabhu was very pleased to see this. He became ecstatic

in love of Godhead and embraced Sarvabhauma Bhattacarya.

Madhya 6.228

TEXT 228

TEXT

dui-jane dhari' dunhe karena nartana

prabhu-bhrtya dunha sparse, donhara phule mana

SYNONYMS

dui-jane -- both of them; dhari' -- embracing; dunhe -- both; karena --

do; nartana -- dancing; prabhu-bhrtya -- the master and the servant;

dunha -- both; sparse -- by touching each other; donhara -- of both of

them; phule -- were excited; mana -- minds.

TRANSLATION

The Lord and the servant embraced one another and began to dance.

Simply by touching each other, they became ecstatic.

Madhya 6.229

TEXT 229

TEXT

sveda-kampa-asru dunhe anande bhasila

premavista hana prabhu kahite lagila

SYNONYMS

sveda -- perspiration; kampa -- trembling; asru -- tears; dunhe -- both

of them; anande -- in transcendental bliss; bhasila -- floated; prema-

avista -- absorbed in ecstatic love of Godhead; hana -- being; prabhu --

the Lord; kahite -- to speak; lagila -- began.

TRANSLATION

As they danced and embraced, spiritual symptoms manifested in their

bodies. They perspired, trembled and shed tears, and the Lord began to

speak in His ecstasy.

Madhya 6.230

TEXT 230

TEXT

"aji muni anayase jininu tribhuvana

aji muni karinu vaikuntha arohana

SYNONYMS

aji -- today; muni -- I; anayase -- very easily; jininu -- conquered;

tri-bhuvana -- the three worlds; aji -- today; muni -- I; karinu -- did;

vaikuntha -- to the spiritual world; arohana -- ascending.

TRANSLATION

Sri Caitanya Mahaprabhu said: "Today I have conquered the three worlds

very easily. Today I have ascended to the spiritual world."

PURPORT

The goal of human perfection is stated here in brief. One has to surpass

all the planetary systems of the material universe, pierce through the

covering of the universe and reach the spiritual world known as

Vaikunthaloka. The Vaikunthalokas are variegated spiritual planets

situated in the Lord's impersonal bodily effulgence, known as the

brahmajyoti. One may aspire to elevate himself to a heavenly planet

within the material world, such as the moon, the sun or Venus, but if

one is spiritually advanced in Krsna consciousness, he does not wish to

remain within the material universe, even in a higher planetary system.

Rather, he prefers to penetrate the covering of the universe and attain

the spiritual world. He can then be situated in one of the Vaikuntha

planets there. However, the devotees under the guidance of Sri Caitanya

Mahaprabhu aspire to reach the topmost spiritual planet, known as Goloka

Vrndavana, the residence of Lord Sri Krsna and His eternal associates.

Madhya 6.231

TEXT 231

TEXT

aji mora purna haila sarva abhilasa

sarvabhaumera haila maha-prasade visvasa

SYNONYMS

aji -- today; mora -- My; purna -- satisfied; haila -- became; sarva --

all; abhilasa -- desires; sarvabhaumera -- of Sarvabhauma Bhattacarya;

haila -- there was; maha-prasade -- in the remnants of the Lord's food;

visvasa -- faith.

TRANSLATION

Caitanya Mahaprabhu continued: "I think that today all My desires have

been fulfilled because I see that Sarvabhauma Bhattacarya has acquired

faith in the maha-prasada of Lord Jagannatha.

Madhya 6.232

TEXT 232

TEXT

aji tumi niskapate haila krsnasraya

krsna aji niskapate toma haila sadaya

SYNONYMS

aji -- today; tumi -- you; niskapate -- without a doubt; haila -- have

become; krsna-asraya -- under the shelter of Lord Krsna; krsna -- Lord

Krsna; aji -- today; niskapate -- without reservation; toma -- unto you;

haila -- has become; sa-daya -- very merciful.

TRANSLATION

"Indeed, today you have undoubtedly taken shelter of the lotus feet of

Krsna, and Krsna, without reservation, has become very merciful toward

you.

Madhya 6.233

TEXT 233

TEXT

aji se khandila tomara dehadi-bandhana

aji tumi chinna kaile mayara bandhana

SYNONYMS

aji -- today; se -- that; khandila -- dismantled; tomara -- your; deha-

adi-bandhana -- material bondage due to the bodily concept of life; aji -

- today; tumi -- you; chinna -- cut to pieces; kaile -- did; mayara --

of illusory energy; bandhana -- the shackles.

TRANSLATION

"My dear Bhattacarya, today you have been released from material bondage

in the bodily conception of life; you have cut to pieces the shackles of

the illusory energy.

Madhya 6.234

TEXT 234

TEXT

aji krsna-prapti-yogya haila tomara mana

veda-dharma langhi' kaile prasada bhaksana"

SYNONYMS

aji -- today; krsna-prapti -- for attainment of the lotus feet of Krsna;

yogya -- fit; haila -- has become; tomara -- your; mana -- mind; veda --

of the four Vedas; dharma -- the principles; langhi' -- surpassing;

kaile -- you have done; prasada -- the remnants of food offered to Krsna;

bhaksana -- eating.

TRANSLATION

"Today your mind has become fit to take shelter of the lotus feet of

Krsna because, surpassing the Vedic regulative principles, you have

eaten the remnants of food offered to the Lord.

Madhya 6.235

TEXT 235

TEXT

yesam sa esa bhagavan dayayed anantah

sarvatmanasrita-pado yadi nirvyalikam

te dustaram atitaranti ca deva-mayam

naisam mamaham iti dhih sva-srgala-bhaksye

SYNONYMS

yesam -- unto those who are fully surrendered souls; sah -- He; esah --

this; bhagavan -- the Supreme Personality of Godhead; dayayet -- may

show mercy; anantah -- the unlimited; sarva-atmana -- fully, without

reservation; asrita-padah -- those who have taken shelter of the Lord;

yadi -- if; nirvyalikam -- without duplicity; te -- such persons;

dustaram -- insurmountable; atitaranti -- surpass; ca -- also; deva-

mayam -- the illusory material energy; na -- not; esam -- this; mama

aham -- "my" and "I"; iti -- such; dhih -- intelligence; sva-srgala-

bhaksye -- in the body, which is to be eaten by dogs and jackals.

TRANSLATION

"'When a person without reservation takes shelter of the lotus feet of

the Supreme Personality of Godhead, the unlimited,

merciful Lord bestows His causeless mercy upon him. Thus one can pass

over the insurmountable ocean of nescience. Those whose intelligence is

fixed in the bodily conception, who think, "I am this body," are fit

food for dogs and jackals. The Supreme Lord never bestows His mercy upon

such people.'"

PURPORT

The Supreme Lord never bestows His benediction upon those fixed in the

bodily conception. As Bhagavad-gita clearly states

sarva-dharman parityajya

mam ekam saranam vraja

aham tvam sarva-papebhyo

moksayisyami ma sucah

"Abandon all varieties of religion and just surrender unto Me. I shall

deliver you from all sinful reaction. Do not fear." (Bg. 18.66)

In this verse that Caitanya Mahaprabhu has quoted from Srimad-

Bhagavatam (2.7.42), the meaning of Sri Krsna's statement is

explained. Krsna bestowed His causeless mercy upon Arjuna just to get

him out of the bodily conception. This was done at the very beginning of

the Second Chapter of Bhagavad-gita (Bg. 2.13), where Krsna says,

dehino 'smin yatha dehe kaumaram yauvanam jara. In this body, there is

an owner, and one should not consider the body to be the self. This is

the first instruction to be assimilated by a devotee. If one is under

the bodily conception, he is unable to realize his true identity and

engage in the loving devotional service of the Lord. Unless one comes to

the transcendental position, he cannot expect the causeless mercy of the

Supreme Lord, nor can he cross over the vast ocean of material nescience.

This is also confirmed in Bhagavad-gita (7.14): mam eva ye

prapadyante mayam etam taranti te. Without surrendering unto the lotus

feet of Krsna, one cannot expect release from the clutches of maya, the

illusory energy. According to Srimad-Bhagavatam, Mayavadi

sannyasis who falsely think of themselves as liberated from the clutches

of maya are called vimukta-maninah. Actually, they are not liberated,

but they think that they have become liberated and have become Narayana

Himself. Although they have apparently realized that they are not the

material body but spirit soul, they nonetheless neglect the duty of the

spirit soul, which is to render service to the Supreme Soul. Therefore

their intelligence remains unsanctified. Unless one's intelligence is

sanctified, he cannot apply it to understanding devotional service.

Devotional service begins when the mind, intelligence and ego are

completely purified. Mayavadi sannyasis do not purify their intelligence,

mind and ego, and consequently they cannot engage in the service of the

Lord nor expect the causeless mercy of the Lord. Although they rise to a

very high position by executing severe austerities and penances, they

still hover in the material world without the benediction of the lotus

feet of the Lord. Sometimes they rise to the Brahman effulgence, but

because their minds are not completely purified, they must return to

material existence.

The karmis are fully under the bodily conception of life, and the jnanis,

although theoretically understanding that they are not the body, also

have no information about the lotus feet of the Lord because they overly

stress impersonalism. Consequently both karmis and jnanis are unfit for

receiving the mercy of the Lord and becoming devotees. Narottama dasa

Thakura therefore says, jnana-kanda karma-kanda, kevala visera bhanda:

those who have taken to the process of karma-kanda (fruitive activity)

and jnana-kanda (speculation on the science of transcendence) have

simply eaten from poisoned pots. They are condemned to remain in

material existence life after life until they take shelter of the lotus

feet of Krsna. This is confirmed in Srimad Bhagavad-gita:

bahunam janmanam ante

jnanavan mam prapadyate

vasudevah sarvam iti

sa mahatma sudurlabhah

"After many births and deaths, he who is actually in knowledge

surrenders unto Me, knowing Me to be the cause of all causes and all

that is. Such a great soul is very rare." (Bg. 7.19)

Madhya 6.236

TEXT 236

TEXT

eta kahi' mahaprabhu aila nija-sthane

sei haite bhattacaryera khandila abhimane

SYNONYMS

eta kahi' -- speaking in this way; mahaprabhu -- Sri Caitanya Mahaprabhu;

aila -- returned; nija-sthane -- to His own residence; sei haite --

from that time; bhattacaryera -- of Sarvabhauma Bhattacarya; khandila --

was dismantled; abhimane -- false pride.

TRANSLATION

After speaking to Sarvabhauma Bhattacarya in this way, Sri Caitanya

Mahaprabhu returned to His residence. From that day on, the Bhattacarya

was free because his false pride had been dismantled.

Madhya 6.237

TEXT 237

TEXT

caitanya-carana vine nahi jane ana

bhakti vinu sastrera ara na kare vyakhyana

SYNONYMS

caitanya-carana -- the lotus feet of Lord Caitanya; vine -- except; nahi

-- not; jane -- knows; ana -- other; bhakti -- devotional service; vinu -

- except; sastrera -- of the scripture; ara -- any other; na -- not;

kare -- does; vyakhyana -- explanation.

TRANSLATION

From that day on, Sarvabhauma Bhattacarya did not know anything but the

lotus feet of Lord Caitanya Mahaprabhu, and from that day he could

explain the revealed scriptures only in accordance with the process of

devotional service.

Madhya 6.238

TEXT 238

TEXT

gopinathacarya tanra vaisnavata dekhiya

'hari' 'hari' bali' nace hate tali diya

SYNONYMS

gopinatha-acarya -- Gopinatha Acarya, the brother-in-law of Sarvabhauma

Bhattacarya; tanra -- of Sarvabhauma Bhattacarya; vaisnavata -- firm

faith in Vaisnavism; dekhiya -- seeing; hari hari -- the holy name of

the Lord; bali' -- saying; nace -- dances; hate tali diya -- clapping

his two hands.

TRANSLATION

Seeing that Sarvabhauma Bhattacarya was firmly fixed in the cult of

Vaisnavism, Gopinatha Acarya, his brother-in-law, began to dance, clap

his hands and chant, "Hari! Hari!"

Madhya 6.239

TEXT 239

TEXT

ara dina bhattacarya aila darsane

jagannatha na dekhi' aila prabhu-sthane

SYNONYMS

ara dina -- the next day; bhattacarya -- Sarvabhauma Bhattacarya; aila --

came; darsane -- to see Lord Jagannatha; jagannatha -- Lord Jagannatha;

na dekhi' -- without seeing; aila -- came; prabhu-sthane -- to the place

of Lord Sri Caitanya Mahaprabhu.

TRANSLATION

The next day, the Bhattacarya went to visit the temple of Lord

Jagannatha, but before he reached the temple, he went to see Caitanya

Mahaprabhu.

Madhya 6.240

TEXT 240

TEXT

dandavat kari' kaila bahu-vidha stuti

dainya kari' kahe nija purva-durmati

SYNONYMS

dandavat kari' -- after offering obeisances by falling flat on the

ground; kaila -- he did; bahu-vidha -- various types of; stuti --

prayers; dainya kari' -- in great humbleness; kahe -- describes; nija --

his personal; purva-durmati -- previous bad disposition.

TRANSLATION

When he met Lord Caitanya Mahaprabhu, the Bhattacarya fell down flat to

offer Him respects. After offering various prayers to Him, he spoke of

his previous bad disposition with great humility.

Madhya 6.241

TEXT 241

TEXT

bhakti-sadhana-srestha sunite haila mana

prabhu upadesa kaila nama-sankirtana

SYNONYMS

bhakti-sadhana -- in the execution of devotional service; srestha -- the

most important item; sunite -- to hear; haila -- it was; mana -- the

mind; prabhu -- Lord Sri Caitanya Mahaprabhu; upadesa -- advice; kaila --

gave; nama-sankirtana -- chanting of the holy name of the Lord.

TRANSLATION

Then the Bhattacarya asked Caitanya Mahaprabhu: "Which item is most

important in the execution of devotional service?" The Lord replied that

the most important item was the chanting of the holy name of the Lord.

PURPORT

There are nine items to be executed in devotional service. These are

enumerated in the following verse from Srimad-Bhagavatam (7.5.32):

sravanam kirtanam visnoh

smaranam pada-sevanam

arcanam vandanam dasyam

sakhyam atma-nivedanam

Hearing the glories of the Lord, chanting, remembering, serving the

lotus feet of the Lord, offering worship in the temple, offering prayers,

becoming a servant of the Lord, becoming the Lord's friend, and

sarvatma-nivedana, offering oneself fully at the lotus feet of the Lord -

- these are the nine devotional processes. In The Nectar of Devotion,

these are expanded into sixty-four items. When Sarvabhauma Bhattacarya

asked the Lord which item was most important, Sri Caitanya Mahaprabhu

immediately answered that the most important item is the chanting of the

holy names of the Lord-Hare Krsna, Hare Krsna, Krsna Krsna, Hare

Hare Hare Rama, Hare Rama, Rama Rama, Hare Hare. He then quoted the

following verse from the Brhan-naradiya Purana (Thirty-eighth Chapter,

verse 126) to confirm His statement.

Madhya 6.242

TEXT 242

TEXT

harer nama harer nama

harer namaiva kevalam

kalau nasty eva nasty eva

nasty eva gatir anyatha

SYNONYMS

hareh nama -- the holy name of the Lord Hari; hareh nama -- the holy

name of the Lord Hari; hareh nama -- the holy name of the Lord; eva --

certainly; kevalam -- only; kalau -- in this age of Kali; na asti --

there is not; eva -- certainly; na asti -- there is not; eva --

certainly; na asti -- there is not; eva -- certainly; gatih -- means;

anyatha -- other.

TRANSLATION

"'In this age of quarrel and hypocrisy, the only means of deliverance is

the chanting of the holy names of the Lord. There is no other way. There

is no other way. There is no other way.'"

PURPORT

Because the people of this age are so fallen, they can simply chant the

Hare Krsna maha-mantra. In this way they can rid themselves of the

bodily conception of life and become eligible to engage in the Lord's

devotional service. One cannot engage in the devotional service of the

Lord without being purified of all contamination. This is confirmed in

Bhagavad-gita:

yesam tv anta-gatam papam

jananam punya-karmanam

te dvandva-moha-nirmukta

bhajante mam drdha-vratah

"Persons who have acted piously in previous lives and in this life,

whose sinful actions are completely eradicated and who are freed from

the duality of delusion engage themselves in My service with

determination." (Bg.7.28) Sometimes people are surprised to see young

men and women take so seriously to the Krsna consciousness movement. By

giving up sinful activity -- illicit sex, meat eating, intoxication and

gambling -- and strictly following the injunctions given by the

spiritual master, they have become purified of all contamination. They

can therefore fully engage in the devotional service of the Lord.

In this age of Kali, hari-kirtana is very, very important. The

importance of chanting the holy name of the Lord is stated in the

following verses from Srimad-Bhagavatam:

kaler dosa-nidhe rajann

asti hy eko mahan gunah

kirtanad eva krsnasya

mukta-sangah param vrajet

krte yad dhyayato visnum

tretayam yajato makhaih

dvapare paricaryayam

kalau tad dhari-kirtanat

"The most important factor in this age of Kali, which is an ocean of

faults, is that one can be free from all contamination and become

eligible to enter the kingdom of God simply by chanting the Hare Krsna

mantra. The self-realization that was achieved in the Satya millennium

by meditation, in the Treta millennium by the performance of different

sacrifices, and in the Dvapara millennium by worship of Lord Krsna can

be achieved in the age of Kali simply by chanting the holy names, Hare

Krsna." (Bhag. 12.3.51-52)

Madhya 6.243

TEXT 243

TEXT

ei slokera artha sunaila kariya vistara

suni' bhattacarya-mane haila camatkara

SYNONYMS

ei slokera -- of this verse; artha -- the meaning; sunaila -- made hear;

kariya -- doing; vistara -- extensive description; suni' -- hearing;

bhattacarya -- of Sarvabhauma Bhattacarya; mane -- in the mind; haila --

there was; camatkara -- wonder.

TRANSLATION

Sri Caitanya Mahaprabhu very elaborately explained the harer nama verse

of the Brhan-naradiya Purana, and Sarvabhauma Bhattacarya was struck

with wonder to hear His explanation.

Madhya 6.244

TEXT 244

TEXT

gopinathacarya bale, -- 'ami purve ye kahila

suna, bhattacarya, tomara sei ta' ha-ila'

SYNONYMS

gopinatha-acarya -- of the name Gopinatha Acarya; bale -- says; ami -- I;

purve -- previously; ye -- what; kahila -- said; suna -- hear;

bhattacarya -- my dear Bhattacarya; tomara -- your; sei -- that; ta' --

indeed; ha-ila -- has happened.

TRANSLATION

Gopinatha Acarya reminded Sarvabhauma Bhattacarya: "My dear Bhattacarya,

what I foretold to you has now taken place."

PURPORT

Previously Gopinatha Acarya had informed Sarvabhauma Bhattacarya that

when he would be blessed by the Lord, he would thoroughly understand the

transcendental process of devotional service. This prediction was now

fulfilled. The Bhattacarya was fully converted to the cult of Vaisnavism,

and he was following the principles automatically, without being

pressured. In Bhagavad-gita (2.40) it is therefore said,

svalpam apy asya dharmasya trayate mahato bhayat: simply by

performing a little devotional service, one can escape the greatest

danger. Sarvabhauma Bhattacarya had been in the greatest danger because

he had adhered to Mayavada philosophy. Somehow or other he came into

contact with Lord Sri Caitanya Mahaprabhu and became a perfect devotee.

In this way he was saved from the great falldown of impersonalism.

Madhya 6.245

TEXT 245

TEXT

bhattacarya kahe tanre kari' namaskare

tomara sambandhe prabhu krpa kaila more

SYNONYMS

bhattacarya kahe -- Sarvabhauma Bhattacarya replied; tanre -- unto

Gopinatha Acarya; kari' -- doing; namaskare -- obeisances; tomara

sambandhe -- on account of your relationship; prabhu -- Sri Caitanya

Mahaprabhu; krpa -- mercy; kaila -- showed; more -- unto me.

TRANSLATION

Offering his obeisances to Gopinatha Acarya, the Bhattacarya said: "

Because I am related to you and you are a devotee, by your mercy the

Lord has shown mercy to me.

Madhya 6.246

TEXT 246

TEXT

tumi -- mahabhagavata, ami -- tarka-andhe

prabhu krpa kaila more tomara sambandhe

SYNONYMS

tumi -- you; maha-bhagavata -- a first-class devotee; ami -- I; tarka-

andhe -- in the darkness of logical arguments; prabhu -- the Lord; krpa -

- mercy; kaila -- showed; more -- unto me; tomara -- your; sambandhe --

by the relationship.

TRANSLATION

"You are a first-class devotee, whereas I am in the darkness of logical

arguments. Because of your relationship with the Lord, the Lord has

bestowed His benediction upon me."

Madhya 6.247

TEXT 247

TEXT

vinaya suni' tustye prabhu kaila alingana

kahila, -- yana karaha isvara darasana

SYNONYMS

vinaya suni' -- upon hearing this humbleness of Sarvabhauma Bhattacarya;

tustye -- in satisfaction; prabhu -- the Lord; kaila -- did; alingana --

embracing; kahila -- said; yana -- going; karaha -- do; isvara darasana -

- visiting the temple of Lord Jagannatha.

TRANSLATION

Sri Caitanya Mahaprabhu was very pleased with this humble statement.

After embracing the Bhattacarya, He said: "Now go see Lord Jagannatha in

the temple."

Madhya 6.248

TEXT 248

TEXT

jagadananda damodara, -- dui sange lana

ghare aila bhattacarya jagannatha dekhiya

SYNONYMS

jagadananda -- of the name Jagadananda; damodara -- of the name Damodara;

dui -- two persons; sange -- with him; lana -- taking; ghare -- to his

home; aila -- returned; bhattacarya -- Sarvabhauma Bhattacarya;

jagannatha -- Lord Jagannatha; dekhiya -- seeing in the temple.

TRANSLATION

After visiting the temple of Lord Jagannatha, Sarvabhauma Bhattacarya

returned home with Jagadananda and Damodara.

Madhya 6.249

TEXT 249

TEXT

uttama uttama prasada bahuta anila

nija-vipra-hate dui jana sange dila

SYNONYMS

uttama uttama -- very first-class; prasada -- remnants of food offered

to Jagannatha; bahuta -- in great quantity; anila -- brought; nija-vipra

-- of his own brahmana servant; hate -- in the hand; dui -- two; jana --

persons; sange -- with him; dila -- gave.

TRANSLATION

The Bhattacarya brought large quantities of excellent food remnants

blessed by Lord Jagannatha. All this prasada was given to his own

brahmana servant, along with Jagadananda and Damodara.

Madhya 6.250

TEXT 250

TEXT

nija krta dui sloka likhiya tala-pate

'prabhuke diha' bali' dila jagadananda-hate

SYNONYMS

nija -- by him; krta -- composed; dui -- two; sloka -- verses; likhiya --

writing; tala-pate -- on a leaf of a palm tree; prabhuke diha -- give

to Lord Sri Caitanya Mahaprabhu; bali' -- saying this; dila -- gave it;

jagadananda-hate -- in the hands of Jagadananda.

TRANSLATION

Sarvabhauma Bhattacarya then composed two verses on the leaf of a palm

tree. Giving the palm leaf to Jagadananda Prabhu, he

requested him to deliver it to Sri Caitanya Mahaprabhu.

Madhya 6.251

TEXT 251

TEXT

prabhu-sthane aila dunhe prasada-patri lana

mukunda datta patri nila tara hate pana

SYNONYMS

prabhu-sthane -- to the place where Sri Caitanya Mahaprabhu was residing;

aila -- went back; dunhe -- both Jagadananda and Damodara; prasada --

the remnants of food; patri -- the leaf of a palm tree; lana -- taking;

mukunda datta -- of the name Mukunda Datta; patri -- the leaf of a palm

tree; nila -- took; tara -- of Jagadananda; hate -- in the hand; pana --

receiving.

TRANSLATION

Jagadananda and Damodara then returned to Sri Caitanya Mahaprabhu,

bringing Him both the prasada and the palm leaf on which the verses

were composed. But Mukunda Datta took the palm leaf from the hands of

Jagadananda before he could deliver it to Sri Caitanya Mahaprabhu.

Madhya 6.252

TEXT 252

TEXT

dui sloka bahira-bhite likhiya rakhila

tabe jagadananda patri prabhuke lana dila

SYNONYMS

dui -- two; sloka -- verses; bahira -- outside; bhite -- on the wall;

likhiya -- writing; rakhila -- kept; tabe -- thereafter; jagadananda --

Jagadananda Prabhu; patri -- the palm leaf; prabhuke -- to the Lord;

lana -- taking; dila -- delivered.

TRANSLATION

Mukunda Datta then copied the two verses on the wall outside the room.

After this, Jagadananda took the palm leaf from Mukunda Datta and

delivered it to Lord Caitanya Mahaprabhu.

Madhya 6.253

TEXT 253

TEXT

prabhu sloka padi' patra chindiya phelila

bhittye dekhi' bhakta saba sloka kanthe kaila

SYNONYMS

prabhu -- the Lord; sloka -- verses; padi' -- reading; patra -- the palm

leaf; chindiya -- tearing to pieces; phelila -- threw; bhittye -- on the

outside wall; dekhi' -- seeing; bhakta -- the devotees; saba -- all;

sloka -- verses; kanthe -- within the neck; kaila -- kept.

TRANSLATION

As soon as Lord Caitanya Mahaprabhu read the two verses, He immediately

tore up the palm leaf. However, all the devotees read these verses on

the outside wall, and they all kept them within their hearts. The verses

read as follows.

Madhya 6.254

TEXT 254

TEXT

vairagya-vidya-nija-bhakti-yoga-

siksartham ekah purusah puranah

sri-krsna-caitanya-sarira-dhari

krpambudhir yas tam aham prapadye

SYNONYMS

vairagya -- detachment from everything that does not help develop Krsna

consciousness; vidya -- knowledge; nija -- own; bhakti-yoga --

devotional service; siksa-artham -- just to instruct; ekah -- the single

person; purusah -- the Supreme Person; puranah -- very old, or eternal;

sri-krsna-caitanya -- of Lord Sri Krsna Caitanya Mahaprabhu; sarira-

dhari -- accepting the body; krpa-ambudhih -- the ocean of

transcendental mercy; yah -- who; tam -- unto Him; aham -- I; prapadye --

surrender.

TRANSLATION

"Let me take shelter of the Supreme Personality of Godhead, Sri Krsna,

who has descended in the form of Lord Caitanya Mahaprabhu to teach us

real knowledge, His devotional service and detachment from whatever does

not foster Krsna consciousness. He has descended because He is an ocean

of transcendental mercy. Let me surrender unto His lotus feet.

PURPORT

This verse and the following verse are included in the Caitanya-

candrodaya-nataka (6.74), by Sri Kavi-karnapura.

Madhya 6.255

TEXT 255

TEXT

kalan nastam bhakti-yogam nijam yah

praduskartum krsna-caitanya-nama

avirbhutas tasya padaravinde

gadham gadham liyatam citta-bhrngah

SYNONYMS

kalat -- from misuse of material propensities and attachment to fruitive

activities and speculative knowledge over the course of time; nastam --

destroyed; bhakti-yogam -- the science of devotional service; nijam --

which is applicable to Him only; yah -- one who; praduskartum -- to

revive; krsna-caitanya-nama -- named Lord Sri Krsna Caitanya Mahaprabhu;

avirbhutah -- who has appeared; tasya -- His; pada-aravinde -- in the

lotus feet; gadham gadham -- very deeply; liyatam -- let it be merged;

citta-bhrngah -- my consciousness, like a honeybee.

TRANSLATION

"Let my consciousness, which is like a honeybee, take shelter of the

lotus feet of the Supreme Personality of Godhead, who has just now

appeared as Sri Krsna Caitanya Mahaprabhu to teach the ancient system of

devotional service to Himself. This system had almost been lost due to

the influence of time."

PURPORT

As stated in Bhagavad-gita:

yada yada hi dharmasya

glanir bhavati bharata

abhyutthanam adharmasya

tadatmanam srjamy aham

"Whenever and wherever there is a decline in religious practice, O

descendant of Bharata, and a predominant rise of irreligion -- at that

time I descend Myself." (Bg. 4.7)

This is also the case with Caitanya Mahaprabhu's appearance. Sri

Caitanya Mahaprabhu appeared in this world as a disguised incarnation of

Krsna, but His appearance is confirmed in Srimad-Bhagavatam,

Mahabharata and other Vedic scriptures. He appeared to teach

the fallen souls in this material world, for in this age of Kali almost

everyone has become attached to fruitive and ritualistic activities and

mental speculation. Consequently there was a great need to revive the

system of devotional service. The Lord Himself personally came down

disguised as a devotee so that the fallen populace might take advantage

of the Lord's example.

At the conclusion of Bhagavad-gita, Lord Krsna advised complete

surrender unto Him, promising all protection to His devotee.

Unfortunately, people are so fallen that they cannot accept the

instructions of Lord Krsna; therefore Krsna returned with the same

mission, but He executed it in a different way. As Lord Sri Krsna, the

Supreme Personality of Godhead, He ordered us to surrender unto Himself,

but as Lord Sri Caitanya Mahaprabhu, He taught us how to surrender to

Krsna. Therefore He is praised by the Gosvamis: namo maha-vadanyaya

krsna-prema-pradaye te. Lord Sri Krsna is certainly the Personality of

Godhead, but He is not as magnanimous as Sri Caitanya Mahaprabhu. Lord

Krsna simply gave orders for one to become His devotee (man-mana bhava

mad-bhaktah), but Sri Caitanya Mahaprabhu actually taught the process of

Krsna consciousness. If one wants to become a devotee of Krsna, he must

first take shelter of the lotus feet of Sri Caitanya Mahaprabhu,

following in the footsteps of Sarvabhauma Bhattacarya and other exalted

devotees.

Madhya 6.256

TEXT 256

TEXT

ei dui sloka -- bhakta-kanthe ratna-hara

sarvabhaumera kirti ghose dhakka-vadyakara

SYNONYMS

ei dui sloka -- these two verses; bhakta-kanthe -- on the necks of the

devotees; ratna-hara -- pearl necklaces; sarvabhaumera -- of Sarvabhauma

Bhattacarya; kirti -- reputation; ghose -- declare; dhakka -- of a drum;

vadya -- of the sound; akara -- in the form.

TRANSLATION

These two verses composed by Sarvabhauma Bhattacarya will always declare

his name and fame as loudly as a pounding drum because they have become

pearl necklaces around the necks of all devotees.

Madhya 6.257

TEXT 257

TEXT

sarvabhauma haila prabhura bhakta ekatana

mahaprabhura seva-vina nahi jane ana

SYNONYMS

sarvabhauma -- Sarvabhauma Bhattacarya; haila -- became; prabhura -- of

the Lord; bhakta -- a devotee; ekatana -- without deviation;

mahaprabhura -- of Lord Sri Caitanya Mahaprabhu; seva -- service; vina --

except; nahi -- not; jane -- knows; ana -- anything else.

TRANSLATION

Indeed, Sarvabhauma Bhattacarya became an unalloyed devotee of Caitanya

Mahaprabhu; he did not know anything but the service of the Lord.

Madhya 6.258

TEXT 258

TEXT

'sri-krsna-caitanya saci-suta guna-dhama'

ei dhyana, ei japa, laya ei nama

SYNONYMS

sri-krsna-caitanya -- Lord Sri Krsna Caitanya Mahaprabhu; saci-suta --

the son of mother Saci; guna-dhama -- the reservoir of all good

qualities; ei -- this; dhyana -- meditation; ei -- this; japa --

chanting; laya -- he takes; ei -- this; nama -- holy name.

TRANSLATION

The Bhattacarya always chanted the holy name of Sri Krsna Caitanya, son

of mother Saci and reservoir of all good qualities. Indeed, chanting the

holy names became his meditation.

Madhya 6.259

TEXT 259

TEXT

eka-dina sarvabhauma prabhu-age aila

namaskara kari' sloka padite lagila

SYNONYMS

eka-dina -- one day; sarvabhauma -- Sarvabhauma Bhattacarya; prabhu-age -

- in front of Lord Sri Caitanya Mahaprabhu; aila -- came; namaskara kari'

-- after offering obeisances; sloka -- a verse; padite lagila -- began

to recite.

TRANSLATION

One day Sarvabhauma Bhattacarya came before Caitanya Mahaprabhu, and,

offering obeisances, began to recite a verse.

Madhya 6.260

TEXT 260

TEXT

bhagavatera 'brahma-stave'ra sloka padila

sloka-sese dui aksara-patha phiraila

SYNONYMS

bhagavatera -- from Srimad-Bhagavatam; brahma-stavera -- of the prayers

of Lord Brahma; sloka -- a verse; padila -- recited; sloka-sese -- at

the end of the verse; dui aksara -- of two syllables; patha -- the

reading; phiraila -- changed.

TRANSLATION

He began to quote one of Lord Brahma's prayers from Srimad-Bhagavatam,

but he changed two syllables at the end of the verse.

Madhya 6.261

TEXT 261

TEXT

tat te 'nukampam susamiksamano

bhunjana evatma-krtam vipakam

hrd-vag-vapurbhir vidadhan namas te

jiveta yo bhakti-pade sa daya-bhak

SYNONYMS

tat -- therefore; te -- Your; anukampam -- compassion; su-samiksamanah --

hoping for; bhunjanah -- enduring; eva -- certainly; atma-krtam -- done

by himself; vipakam -- fruitive results; hrt -- with the heart; vak --

words; vapurbhih -- and body; vidadhan -- offering; namah -- obeisances;

te -- unto You; jiveta -- may live; yah -- anyone who; bhakti-pade -- in

devotional service; sah -- he; daya-bhak -- a bona fide candidate.

TRANSLATION

[The verse read:] "One who seeks Your compassion and thus

tolerates all kinds of adverse conditions due to the karma of his past

deeds, who engages always in Your devotional service with his mind,

words and body, and who always offers obeisances unto You is certainly a

bona fide candidate for becoming Your unalloyed devotee."

PURPORT

When reading this verse from Srimad-Bhagavatam (10.14.8), Sarvabhauma

Bhattacarya changed the original reading from mukti-pade to bhakti-pade.

Mukti means liberation and merging into the impersonal Brahman

effulgence. Bhakti means rendering transcendental service unto the

Supreme Personality of Godhead. Because of having developed pure

devotional service, the Bhattacarya did not like the word mukti-pade,

which refers to the impersonal Brahman feature of the Lord. However, he

was not authorized to change a word in the Srimad-Bhagavatam, as Sri

Caitanya Mahaprabhu will explain. Although the Bhattacarya changed the

word in his devotional ecstasy, Sri Caitanya Mahaprabhu did not approve

of it.

Madhya 6.262

TEXT 262

TEXT

prabhu kahe, 'mukti-pade' -- iha patha haya

'bhakti-pade' kene pada, ki tomara asaya

SYNONYMS

prabhu kahe -- the Lord said; mukti-pade -- the word "mukti-pade"; iha --

this; patha -- the reading; haya -- is; bhakti-pade -- "bhakti-

pade"; kene -- why; pada -- you read; ki -- what; tomara -- your; asaya -

- intention.

TRANSLATION

Sri Caitanya Mahaprabhu immediately pointed out: "In that verse the word

is 'mukti-pade,' but you have changed it to 'bhakti-pade.' What is your

intention?"

Madhya 6.263

TEXT 263

TEXT

bhattacarya kahe, -- 'bhakti' -- sama nahe mukti-phala

bhagavad-bhakti-vimukhera haya danda kevala

SYNONYMS

bhattacarya -- Sarvabhauma Bhattacarya; kahe -- said; bhakti --

devotional service; sama -- equal to; nahe -- not; mukti -- of

liberation; phala -- the result; bhagavat-bhakti -- to the devotional

service of the Supreme Personality of Godhead; vimukhera -- of one who

is averse to; haya -- it is; danda -- the punishment; kevala -- only.

TRANSLATION

Sarvabhauma Bhattacarya replied: "The awakening of pure love of Godhead,

which is the result of devotional service, far surpasses liberation from

material bondage. For those averse to devotional service, merging into

the Brahman effulgence is a kind of punishment."

PURPORT

In the Brahmanda Purana it is said:

siddha-lokas tu tamasah

pare yatra vasanti hi

siddha brahma-sukhe magna

daityas ca harina hatah

"In Siddhaloka [Brahmaloka] there live two kinds of living entities --

those who are killed by the Supreme Personality of Godhead due to their

having been demons in their previous lives and those who are very fond

of enjoying the impersonal effulgence of the Lord." The word tamasah

means "the coverings of the universe." Layers of material elements cover

the universe, and outside these coverings is the impersonal Brahman

effulgence. If one is destined to remain in the Lord's impersonal

effulgence, he misses the opportunity to render service to the

Personality of Godhead. Therefore devotees consider remaining in the

impersonal Brahman effulgence a kind of punishment. Sometimes devotees

think of merging into the Brahman effulgence, and consequently they are

promoted to Siddhaloka. Because of their impersonal understanding, they

are actually punished. Sarvabhauma Bhattacarya continues to explain the

distinction between mukti-pada and bhakti-pada in the following verses.

Madhya 6.264-265

TEXTS 264-265

TEXT

krsnera vigraha yei satya nahi mane

yei ninda-yuddhadika kare tanra sane

sei duira danda haya -- 'brahma-sayujya-mukti'

tara mukti phala nahe, yei kare bhakti

SYNONYMS

krsnera -- of Lord Sri Krsna; vigraha -- the transcendental form; yei --

anyone who; satya -- as truth; nahi -- not; mane -- accepts; yei --

anyone who; ninda -- blaspheming; yuddha-adika -- fighting and so forth;

kare -- does; tanra sane -- with Him, Sri Krsna; sei -- these; duira --

of the two; danda haya -- there is punishment; brahma-sayujya-mukti --

merging into the Brahman effulgence; tara -- of him; mukti -- such

liberation; phala -- the result; nahe -- not; yei -- who; kare --

executes; bhakti -- devotional service.

TRANSLATION

The Bhattacarya continued: "The impersonalists, who do not accept the

transcendental form of Lord Sri Krsna, and the demons, who are always

engaged in blaspheming and fighting with Him, are punished by being

merged into the Brahman effulgence. But that does not happen to the

person engaged in the devotional service of the Lord.

Madhya 6.266

TEXT 266

TEXT

yadyapi se mukti haya panca-parakara

salokya-samipya-sarupya-sarsti-sayujya ara

SYNONYMS

yadyapi -- although; se -- that; mukti -- liberation; haya -- is; panca-

parakara -- of five different varieties; salokya -- of the name salokya;

samipya -- of the name samipya; sarupya -- of the name sarupya; sarsti --

of the name sarsti; sayujya -- of the name sayujya; ara -- and.

TRANSLATION

"There are five kinds of liberation: salokya, samipya, sarupya, sarsti

and sayujya.

PURPORT

Salokya means that after material liberation one is promoted to the

planet where the Supreme Personality of Godhead resides. Samipya means

remaining an associate of the Supreme Personality of Godhead. Sarupya

means attaining a four-handed form exactly like that of the Lord.

Sarsti means attaining opulences like those of the Supreme Lord, and

sayujya means merging into the Brahman effulgence of the Lord. These are

the five types of liberation.

Madhya 6.267

TEXT 267

TEXT

'salokyadi' cari yadi haya seva-dvara

tabu kadacit bhakta kare angikara

SYNONYMS

salokya-adi -- beginning with salokya; cari -- four kinds of liberation;

yadi -- if; haya -- are; seva-dvara -- a means of rendering service to

the Lord; tabu -- still; kadacit -- occasionally; bhakta -- a pure

devotee; kare -- makes; angikara -- acceptance.

TRANSLATION

"If there is a chance to serve the Supreme Personality of Godhead, a

pure devotee sometimes accepts the salokya, sarupya, samipya or sarsti

forms of liberation, but never sayujya.

Madhya 6.268

TEXT 268

TEXT

'sayujya' sunite bhaktera haya ghrna-bhaya

naraka vanchaye, tabu sayujya na laya

SYNONYMS

sayujya -- liberation by merging into the effulgence; sunite -- even to

hear; bhaktera -- of the devotee; haya -- there is; ghrna -- hatred;

bhaya -- fear; naraka -- a hellish condition of life; vanchaye -- he

desires; tabu -- still; sayujya -- merging into the effulgence of the

Lord; na laya -- never accepts.

TRANSLATION

"A pure devotee does not like even to hear about sayujya-mukti, which

inspires him with fear and hatred. Indeed, the pure devotee would rather

go to hell than merge into the effulgence of the Lord."

PURPORT

Srila Prabodhananda Sarasvati has sung: kaivalyam narakayate. The

impersonalist's conception of becoming one with the effulgence of the

Lord is exactly like hell. Therefore, of the five types of liberation,

the first four (salokya, samipya, sarupya and sarsti) are not so

undesirable because they can be avenues of service to the Lord.

Nonetheless, a pure devotee of Lord Krsna rejects even these types of

liberation; he only aspires to serve Krsna birth after birth. He is

not very interested in stopping the repetition of birth, for he simply

desires to serve the Lord, even in hellish circumstances. Consequently

the pure devotee hates and fears sayujya-mukti, merging into the

effulgence of the Lord. This merging is due to an offense committed

against the transcendental loving service of the Lord, and therefore it

is not at all desirable for a pure devotee.

Madhya 6.269

TEXT 269

TEXT

brahme, isvare sayujya dui ta' prakara

brahma-sayujya haite isvara-sayujya dhikkara

SYNONYMS

brahme -- in the Brahman effulgence; isvare -- in the body of the Lord;

sayujya -- merging; dui -- two; ta' -- indeed; prakara -- varieties;

brahma-sayujya -- merging into the Brahman effulgence; haite -- than;

isvara-sayujya -- merging into the body of the Lord; dhikkara -- more

abominable.

TRANSLATION

Sarvabhauma Bhattacarya continued: "There are two kinds of sayujya-mukti:

merging into the Brahman effulgence and merging into the personal body

of the Lord. Merging into the Lord's body is even more abominable than

merging into His effulgence."

PURPORT

According to the opinion of the Mayavadi Vedantists, the living entity's

ultimate success is to merge into the impersonal Brahman. The impersonal

Brahman, or bodily effulgence of the Supreme Lord, is known as

Brahmaloka or Siddhaloka. According to Brahma-samhita (5.40), yasya

prabha prabhavato jagad-anda-koti: the material universes are generated

from the bodily rays of the Supreme Personality of Godhead. Yogis who

follow the principles of Patanjali accept the personality of the

Absolute Truth, but they want to merge into the transcendental body of

the Supreme Lord. That is their desire. Being the greatest authority,

the Supreme Lord can easily allow many millions of living entities to

merge into His body. The origin of everything is the Supreme Personality

of Godhead, Bhagavan, and His bodily effulgence is known as the

brahmajyoti, Brahmaloka or Siddhaloka. Thus Brahmaloka or Siddhaloka is

a place where many sparklike living entities, parts and parcels of the

Supreme Lord, are assembled. Because these living entities do not wish

to keep their individual existences, they are combined and allowed to

remain in Brahmaloka like so many atomic particles of sunshine emanating

from the sun.

The word siddha is very significant. Siddha refers to one who has

realized the Brahman effulgence and who has complete knowledge that the

living entity is not a material atom but a spiritual spark. This

understanding is described in Bhagavad-gita as brahma-bhuta.

In the conditioned state, the living entity is known as jiva-

bhuta, or "the living force within matter." Brahma-bhuta living entities

are allowed to stay in Brahmaloka or Siddhaloka, but unfortunately they

sometimes again fall into the material world because they are not

engaged in devotional service. This is supported by Srimad-

Bhagavatam (10.2.32): ye 'nye 'ravindaksa. These

semi-liberated souls falsely claim to be liberated, but unless

one engages in devotional service to the Lord, he is still materially

contaminated. Therefore these living entities have been described as

vimukta-maninah, meaning that they falsely consider themselves liberated

although their intelligence is not yet purified. Although these living

entities undergo severe austerities to rise to the platform of

Siddhaloka, they cannot remain there perpetually, for they are bereft of

ananda (bliss). Even though these living entities attain the brahma-

bhuta stage and realize the Supreme Personality of Godhead through His

bodily effulgence, they nonetheless fall down due to neglecting the Lord'

s service. They do not properly utilize whatever little knowledge they

have of the Supreme Personality of Godhead. Not attaining ananda, or

bliss, they come down to the material world to enjoy. This is certainly

a falldown for one who is actually liberated. The bhaktas consider such

a falldown equal to achieving a place in hell.

The followers of the Patanjali yoga system actually want to merge into

the body of the Supreme Personality of Godhead. This indicates that they

do not want to engage in His service despite their knowledge of Him, and

thus their position is even more abominable than that of those who want

to merge into the Lord's effulgence. These yogis meditate on the four-

handed Visnu form of the Lord in order to merge into His body. The

Patanjali system describes the form of the Lord as klesa-karma-

vipakasayair aparamrstah purusa-visesa isvarah: "The Supreme Personality

of Godhead is a person who does not partake of a miserable material life.

" The yogis accept the eternity of the Supreme Person in their

mantra, sa purvesam api guruh kalanavac chedat: "Such a person

is always supreme and is not influenced by the element of time." The

followers of the Patanjali system therefore accept the eternity of the

Supreme Personality of Godhead, yet, according to them: purusartha-

sunyanam pratiprasavah kaivalyam svarupa-pratistha va citi-saktir iti.

They believe that in the perfectional stage, the conception of purusa is

vanquished. According to their description: citi-saktir iti. They

believe that when one becomes perfect, he cannot remain a person. This

yoga system is therefore abominable because its final conception is

impersonal. In the beginning, these yogis accept the Supreme Personality

of Godhead, but they ultimately give up this idea in order to become

impersonal. They are most unfortunate because although they have a

personal conception of the Absolute Truth, they neglect to render

devotional service to the Lord and thus they fall down again into the

material world. This is supported by the

Srimad-Bhagavatam (10.2.32). Aruhya-krcchrena param padam tatah patanty

adho 'nadrta-yusmad-anghrayah: due to neglecting the lotus feet of the

Lord, these yogis again fall down into the material existence (patanty

adhah). Consequently this path of yoga is more abominable than the

impersonalists' path. This conclusion is also supported by Lord

Kapiladeva in the following verse from Srimad-Bhagavatam (3.29.13).

Madhya 6.270

TEXT 270

TEXT

salokya-sarsti-samipya-

sarupyaikatvam apy uta

diyamanam na grhnanti

vina mat-sevanam janah

SYNONYMS

salokya -- the liberation of living in the same planet as the Lord;

sarsti -- to have opulence exactly like that of the Lord; samipya -- to

associate always with the Lord; sarupya -- to achieve a body like that

of the Lord; ekatvam -- to merge into the body of the Lord; api --

although; uta -- it is said; diyamanam -- being offered; na -- not;

grhnanti -- do accept; vina -- without; mat -- My; sevanam -- service;

janah -- the pure devotees.

TRANSLATION

Sarvabhauma Bhattacarya concluded: "'Even though he is offered all kinds

of liberation, the pure devotee does not accept them. He is fully

satisfied engaging in the service of the Lord.'"

Madhya 6.271

TEXT 271

TEXT

prabhu kahe, -- 'mukti-pade'ra ara artha haya

mukti-pada-sabde 'saksat isvara' kahaya

SYNONYMS

prabhu kahe -- the Lord said; mukti-padera -- of the term "mukti-pade";

ara -- another; artha -- meaning; haya -- there is; mukti-pada-sabde --

by the word "mukti-pada"; saksat -- directly; isvara -- the Supreme

Personality of Godhead; kahaya -- is said.

TRANSLATION

Lord Sri Caitanya Mahaprabhu replied: "The word 'mukti-pade' has another

meaning. Mukti-pada directly refers to the Supreme Personality of

Godhead.

Madhya 6.272

TEXT 272

TEXT

mukti pade yanra, sei 'mukti-pada' haya

kimva navama padartha 'muktira' samasraya

SYNONYMS

mukti -- liberation; pade -- at the lotus feet; yanra -- of whom; sei --

such a person; mukti-pada haya -- is known as mukti-pada; kimva -- or;

navama -- ninth; pada-artha -- subject matter; muktira -- of liberation;

samasraya -- shelter.

TRANSLATION

"All kinds of liberation exist under the feet of the Supreme Personality

of Godhead; therefore He is known as mukti-pada. According to another

meaning, mukti is the ninth subject, and the Supreme Personality of

Godhead is the shelter of liberation.

PURPORT

Lord Sri Krsna is also known as Mukunda, or He who gives transcendental

bliss by offering all kinds of mukti. Srimad-Bhagavatam is divided into

twelve cantos, and in the Ninth Canto different kinds of mukti are

described. But the Tenth Canto is the actual center of all discussions

of mukti because the Personality of Godhead Sri Krsna, who is the tenth

subject discussed in Srimad-Bhagavatam, is the exclusive subject of the

Tenth Canto. Since all types of muktis reside at the lotus feet of Sri

Krsna, He may be called mukti-pada.

Madhya 6.273

TEXT 273

TEXT

dui-arthe 'krsna' kahi, kene patha phiri

sarvabhauma kahe, -- o-patha kahite na pari

SYNONYMS

dui-arthe -- by two interpretations; krsna -- Lord Sri Krsna; kahi -- I

accept; kene -- why; patha -- reading; phiri -- changing; sarvabhauma

kahe -- Sarvabhauma replied; o-patha -- such a reading; kahite -- to say;

na -- not; pari -- am able.

TRANSLATION

"Since I can understand Krsna according to these two meanings," Caitanya

Mahaprabhu said, "what point is there in changing the verse?"

Sarvabhauma Bhattacarya replied: "I was not able to give that reading to

the verse.

Madhya 6.274

TEXT 274

TEXT

yadyapi tomara artha ei sabde kaya

tathapi 'aslisya-dose' kahana na yaya

SYNONYMS

yadyapi -- although; tomara -- Your; artha -- meaning; ei -- this; sabde

-- by the word; kaya -- is said; tathapi -- still; aslisya-dose -- by

the fault of ambiguity; kahana -- to say; na -- not; yaya -- possible.

TRANSLATION

"Although Your explanation is correct, it should not be used because

there is ambiguity in the word 'mukti-pada.'

Madhya 6.275

TEXT 275

TEXT

yadyapi 'mukti'-sabdera haya panca vrtti

rudhi-vrttye kahe tabu 'sayujye' pratiti

SYNONYMS

yadyapi -- although; mukti -- liberation; sabdera -- of the word;

haya -- there is; panca vrtti -- five meanings; rudhi-vrttye -- by the

chief or direct meaning; kahe -- it says; tabu -- still; sayujye -- to

become one with the Supreme; pratiti -- the conception.

TRANSLATION

"The word 'mukti' refers to five kinds of liberation. Usually its direct

meaning conveys the idea of becoming one with the Lord.

Madhya 6.276

TEXT 276

TEXT

mukti-sabda kahite mane haya ghrna-trasa

bhakti-sabda kahite mane haya ta' ullasa

SYNONYMS

mukti-sabda -- the word mukti; kahite -- by pronouncing; mane -- in the

mind; haya -- there is; ghrna -- hatred; trasa -- and fear; bhakti-sabda

-- the word bhakti; kahite -- to speak; mane -- in the mind; haya --

there is; ta' -- indeed; ullasa -- transcendental joy.

TRANSLATION

"The very sound of the word 'mukti' immediately induces hate and fear,

but when we say the word 'bhakti,' we naturally feel transcendental

bliss within the mind."

Madhya 6.277

TEXT 277

TEXT

suniya hasena prabhu anandita-mane

bhattacarya kaila prabhu drdha alingane

SYNONYMS

suniya -- hearing this explanation; hasena -- laughs; prabhu -- Sri

Caitanya Mahaprabhu; anandita-mane -- with great pleasure in His mind;

bhattacarya -- unto Sarvabhauma Bhattacarya; kaila -- did; prabhu -- the

Lord; drdha -- firm; alingane -- embracing.

TRANSLATION

Upon hearing this explanation, the Lord began to laugh and, with great

pleasure, immediately embraced Sarvabhauma Bhattacarya very firmly.

Madhya 6.278

TEXT 278

TEXT

yei bhattacarya pade padaya mayavade

tanra aiche vakya sphure caitanya-prasade

SYNONYMS

yei -- that; bhattacarya -- Sarvabhauma Bhattacarya; pade -- reads;

padaya -- teaches; mayavade -- the philosophy of Mayavada impersonalism;

tanra -- his; aiche -- such; vakya -- explanation; sphure -- manifested;

caitanya-prasade -- by the mercy of Lord Sri Caitanya Mahaprabhu.

TRANSLATION

Indeed, that very person who was accustomed to reading and teaching

Mayavada philosophy was now even hating the word "mukti." This was

possible only by the mercy of Sri Caitanya Mahaprabhu.

Madhya 6.279

TEXT 279

TEXT

lohake yavat sparsi' hema nahi kare

tavat sparsa-mani keha cinite na pare

SYNONYMS

lohake -- iron; yavat -- as long as; sparsi' -- touching; hema -- gold;

nahi -- not; kare -- transforms; tavat -- until then; sparsa-mani -- the

touchstone; keha -- someone; cinite -- to recognize; na -- not; pare --

is able.

TRANSLATION

As long as it does not turn iron into gold by its touch, no one can

recognize an unknown stone to be a touchstone.

Madhya 6.280

TEXT 280

TEXT

bhattacaryera vaisnavata dekhi' sarva-jana

prabhuke janila -- 'saksat vrajendra-nandana'

SYNONYMS

bhattacaryera -- of Sarvabhauma Bhattacarya; vaisnavata -- clear

understanding of Vaisnava philosophy; dekhi' -- seeing; sarva-jana --

all persons; prabhuke -- Lord Sri Caitanya Mahaprabhu; janila -- knew;

saksat -- directly; vrajendra-nandana -- Krsna, the son of Maharaja

Nanda.

TRANSLATION

Upon seeing transcendental Vaisnavism in Sarvabhauma Bhattacarya,

everyone could understand that Lord Caitanya was none other than

the son of Nanda Maharaja, Krsna.

Madhya 6.281

TEXT 281

TEXT

kasi-misra-adi yata nilacala-vasi

sarana la-ila sabe prabhu-pade asi'

SYNONYMS

kasi-misra -- of the name Kasi Misra; adi -- heading the list; yata --

all; nilacala-vasi -- the residents of Jagannatha Puri; sarana --

shelter; la-ila -- took; sabe -- all; prabhu-pade -- to the lotus feet

of the Lord; asi' -- coming.

TRANSLATION

After this incident, all the inhabitants of Jagannatha Puri, headed by

Kasi Misra, came to take shelter of the lotus feet of the Lord.

Madhya 6.282

TEXT 282

TEXT

sei saba katha age kariba varnana

sarvabhauma kare yaiche prabhura sevana

SYNONYMS

sei saba -- all these; katha -- narrations; age -- later; kariba -- I

shall make; varnana -- description; sarvabhauma -- Sarvabhauma

Bhattacarya; kare -- does; yaiche -- as; prabhura -- of the Lord; sevana

-- service.

TRANSLATION

Later I shall describe how Sarvabhauma Bhattacarya always engaged in the

service of the Lord.

Madhya 6.283

TEXT 283

TEXT

yaiche paripati kare bhiksa-nirvahana

vistariya age taha kariba varnana

SYNONYMS

yaiche -- how; paripati -- perfectly; kare -- does; bhiksa -- of

offering alms; nirvahana -- the execution; vistariya -- in full detail;

age -- later; taha -- that; kariba varnana -- I shall describe.

TRANSLATION

I shall also describe in full detail how Sarvabhauma Bhattacarya

perfectly rendered service to Sri Caitanya Mahaprabhu by offering Him

alms.

Madhya 6.284-285

TEXTS 284-285

TEXT

ei mahaprabhura lila -- sarvabhauma-milana

iha yei sraddha kari' karaye sravana

jnana-karma-pasa haite haya vimocana

acire milaye tanre caitanya-carana

SYNONYMS

ei -- this; mahaprabhura -- of Lord Sri Caitanya Mahaprabhu; lila --

pastime; sarvabhauma-milana -- meeting with Sarvabhauma Bhattacarya; iha

-- this; yei -- anyone who; sraddha -- faith; kari' -- having; karaye --

does; sravana -- hearing; jnana-karma -- of speculation and fruitive

activities; pasa -- the net; haite -- from; haya -- there is; vimocana --

liberation; acire -- very soon; milaye -- meets; tanre -- such a

devotee; caitanya-carana -- the lotus feet of Lord Caitanya.

TRANSLATION

If one hears with faith and love these pastimes concerning Lord Caitanya

Mahaprabhu's meeting with Sarvabhauma Bhattacarya, he very soon is freed

from the net of speculation and fruitive activity and attains the

shelter of Sri Caitanya Mahaprabhu's lotus feet.

Madhya 6.286

TEXT 286

TEXT

sri-rupa-raghunatha-pade yara asa

caitanya-caritamrta kahe krsnadasa

SYNONYMS

sri-rupa -- Srila Rupa Gosvami; raghunatha -- Srila Raghunatha dasa

Gosvami; pade -- at the lotus feet; yara -- whose; asa -- expectation;

caitanya-caritamrta -- the book named Caitanya-caritamrta; kahe --

describes; krsnadasa -- Srila Krsnadasa Kaviraja Gosvami.

TRANSLATION

Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always

desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta,

following in their footsteps.

Thus end the Bhaktivedanta purports to the Sri Caitanya-caritamrta,

Madhya-lila, Sixth Chapter, describing the liberation of Sarvabhauma

Bhattacarya.

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5264

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