{"adi1#p0001": "ADI-LILA \\blume 1\n\nHIS DmNE GRACE\n\nA.C. Bhaktivedanta Swami Prabbupada\n\n", "adi1#p0002": "FOUR HUNDRED YEARS AGO, at the earnest request of the holy devotees of Vrndavana,\nthe most sacred city in all of India, Kr�Qadasa\nKaviraja Gosvami wrote his famous spiritual\ntreatise Caitanya-caritiimrta, describing the wonderful pastimes and precepts of Lord Sri Caitanya Mahaprabhu. \"By the mercy of Lord\nCaitanya,\" he wrote, \"a dumb man can reci.e\nperfect poetry, a lame man can cross over mountains, and a blind man can see the stars in the\nsky.\"\nWho was Lord Caitanya? A teacher, certainly,\nfor His philosophical brilliance astounded the\ngreatest scholars and logicians of His day. But\nbesides being a teacher, He was a true saint, for\nHe was always chanting the names of God and\ndancing, absorbed in ecstatic love for the Supreme Lord . Yet Kr�Qa dasa regards Him as\nmore than a teacher and more than a saint . Lord\nCaitanya, he asserts, is the Supreme Lord Himself playing the role of the Supreme Lord's devotee; no one, therefore, can be greater than Him.\nBut Caitanya-caritiimrta, unlike today's many\nsentimental exaltations of bogus paperback Gods,\nis a book of reason and evidence; indeed, it is a\nunique book of spiritual science. Now, the author of Bhagavad-gitii As It is, The Nectar of\n·\nDevotion, Sri lsopani$ad and a host of other\nimportant spiritual texts has presented Caitanya­\n\ncaritiimrta in its fullness, verse by verse, with\nexplanatory purports of extraordinary clarity\nand profundity. This book, therefore, offers sublime knowledge to one sincerely seeking the\nhighest truth.\n\nOn the cover\n\nLord Caitanya in five features.\n\n", "adi1#p0003": "His Divine Grace\nA.C. BHAKTIVEDANTA SWAMI PRABHUPADA\nfounder-acarya of the\nInternational Society for Krishna Consciousness\n\n", "adi1#p0004": "SRILA BHAKTISIDDHANTA SARASVATI GOSVAMI MAHARAJA\nthe spiritual master of\n\nHis Divine Grace A.C. Bhaktivedanta Swami Prabhupada\nand foremost scholar and devotee in the recent age.\n\n", "adi1#p0005": "SRILA GAURA-KISORA DASA BABAJIMAHARAJA\nthe spiritual master of\nSri/a Bhaktisiddhanta Sarasvati Gosvami\nand intimate student of Sri/a Tfuikura Bhaktivinoda.\n\n", "adi1#p0006": "SRILA THAKURA BHAKTIVINODA\nthe pioneer of the program\nto benedict the entire world with Krp:za consciousness.\n\n", "adi1#p0007": "Sri Pai'tca-tattva\n\nLord Krsna Caitanya surrounded (from left to right) by His avatiira (Advaita Aciirya), His expansion (L-;;d Nityiinanda), His manifest internal energy (Sri Gadiidhara), and His perfect devotee\n(Sri Sriviisa).\n\n", "adi1#p0008": "Plate 1 Sr[ Kr�!Ja Caitanya and Lord Nityananda have arisen like the sun and the moon to\n\ndissipate the darkness of ignorance. (p. 19)\n\n", "adi1#p0009": "Plate 2 SriKGtza Himself teaches us as the instructing spiritual master from within and without.\n\n{p. 46)\n\n", "adi1#p0010": "Plate 3 Advaita\n\nAciirya offered tulasi buds in Ganges water and appealed to Sri K�rza to\n\ndescend. (p. 226)\n\n", "adi1#p0011": "Plate 4 \"Mother s ometimes binds Me as her son. She nourishes and protects Me, thinking Me\nutterly help less.\" (p. 243)\n\n", "adi1#p0012": "Plate 5 Radha and Kntza are one, but They have assumed two bodies. Now They have appeared in one body as Lord Caitanya\n\nMahaprabhu. (pp. 264-265)\n\n", "adi1#p0013": "Plate 6 Srlmatl Radhika fulfills all the desires of Lord Krp;za. (p. 286)\n\n", "adi1#p0014": "Plate 7\n\nThe gop[s saw their beloved Knrza at Kuruk�etra after a long separation. (p. 313)\n\n", "adi1#p0015": "Plate 8 Lord Caitanya appeared with the sentiment of Radha and preached the chanting of the\n\nholy name. (p. 345)\n\n", "adi1#p0016": "Plate 9 In Goku/a, Knra performs His pastimes with the cowherd boys and cowherd girls.\n\n(p. 385)\n\n", "adi1#p0017": "Plate 10 In Svetadv[pa, Lord Vi��u can be seen sitting on a throne of Sefa with His consort,\n\nLaksmi. (p. 456)\n\n", "adi1#p0018": "Plate ll \"0 my dear Kr�radtisa, go to Vrndtivana, for there you will attain all things.\" (p. 494)\n\n", "adi1#p0019": "SRI CAITJ\\NYACARITAIRTA\n•\n\n", "adi1#p0020": "BOOKS by\nHis Divine Grace A. C. Bhaktivedanta Swami Prabhupida\nBhagavad-gita As It Is\nSrimad-Bhagavatam, Cantos 1-10 (30 vols.)\nSri Caitanya-caritamrta (17 vols.)\nTeachings of Lord Caitanya\nThe Nectar of Devotion\nThe Nectar of Instruction\nSri Tsopani�ad\nEasy Journey to Other Planets\nKrHla Consciousness: The Topmost Yoga System\nKr�r;ta, the Supreme Personality of Godhead (3 vols.)\nPerfect Questions, Perfect Answers\nDialectical Spiritualism-A Vedic View of Western Philosophy\nTeachings of Lord Kapila, the Son of Devahuti\nTranscendental Teachings of Prahlad Maharaja\nTeachings of Queen Kunti\nKr�r;ta, the Reservoir of Pleasure\nThe Science of Self-Realization\nThe Path of Perfection\nLife Comes From Life\nThe Perfection of Yoga\nBeyond Birth and Death\nOn the Way to Kr�r:ta\nGeetar-gan (Bengali)\nVairagya-vidya (Bengali)\nBuddhi-yoga (bengali)\nBhakti-ratna-boli (Bengali)\nRaja-vidya: The King of Knowledge\nElevation to Kr�r:ta Consciousness\nKr�r:ta Consciousness: The Matchless Gift\nBack to Godhead magazine (founder)\nA complete catalog is available uponJequest.\n\nBhaktivedanta Book Trust\n3764 Watseka Avenue\nLos Angeles, California 90034\n\n", "adi1#p0021": "All Glory to Sri Guru and Gauranga\n\n--\n\nSRI CAITANYACAWTAIRTA\n•\n\nof KnJ;�adasa Kaviraja Gosvami\n\nAdi-lita\nVolume One\n\"KnQadasa Kaviraja Glorifies the Lord\nand His Associates\"\n\nwith the original Bengali text,\nRoman transliterations, synonyms,\ntranslation and elaborate purports\n\nby\n\nHIS DIVINE GRACE\n\nA.C. Bha�tivedanta Swami Prabhupada\nFounder-Acarya of the International Society for Krishna Consciousness\n\nTHE BHAKTIVEDANT A BOOK TRUST\n\nLos Angeles\n\n•\n\nLondon • Par is • Bombay\n\n•\n\nSydney\n\n•\n\nHong Kong\n\n", "adi1#p0022": "Readers interested in the subject matter of this book\nare invited by the International Society for Krishna Consciousness\nto correspond with its Secretary.\n\nlnternational·Society for Krishna Consciousness\n3764 Watseka Avenu�\nLos Angeles, California 90034\n\n© 197 4 the Bhaktivedanta Book Trust\nAll Rights Reserved\n\nLibrary of Congress Catalogue Card Number: 73-93206\nInternational Standard Book Number: 0·912776-50·1\n\nFirst printing, 1974\nSecond printing, 1983\n\nPrinted in Hong Kong\n\n", "adi1#p0023": "Contents\n\nPreface\n\nix\n\nIntroduction\n\nChapter 1\n\nThe Spiritual Masters\n\nChapter 2\n\nSri Caitanya Mahaprabhu, the Supreme\nPersonality of Godhead\n\nChapter 3\n\n89\n\nThe Causes for the Descent of Lord\nCaitanya Mahaprabhu\n\nChapter 4\n\n17\n\n165\n\nThe Confidential Reasons for the\nAppearance of Lord Caitanya\n\n231\n\nChapter 5\n\nThe Glories of Lord Nityananda Balarama\n\n371\n\nChapter 6\n\nThe Glories of SrT Advaita Acarya\n\n517\n\nReferences\n\n583\n\nGlossary\n\n585\n\nBengali Pronunciation Guide\n\n591\n\nIndex\n\n593\n\n", "adi1#p0024": "Preface\nThere is no difference between the teachings of Lord Caitanya presented here and\nthe teachings of Lord Krg1a in Bhagavad-gltii. The teachings of Lord Caitanya are\npractical demonstrations of Lord Kr��a·s teachings. Lord Kr��a 's ultimate instruction in Bhagavad-gitii is that everyone should surrendertunto Him, Lord Kr��a. Kr��a\npromises to take immediate charge of such a surrendered soul. The Lord, the\nSupreme Personality of Godhead, is already in charge of the maintenance of this\ncreation by virtue of His plenary expansion, K�irodakasayi Vi��u. but this maintenance is not direct. However, when the Lord says that He takes charge of His\npure devotee, He actually takes direct charge. A pure devotee is a soul who is\nforever surrendered to the Lord, just as a child is surrendered to his parents or an\nanimal to its master. In the surrendering process, one should:\n\n(1) accept things\n\nfavorable for discharging devotional service, (2) reject things unfavorable, (3) believe\n\nfirmly in the Lord's protection, (4) feel exclusively dependent on the mercy of the\nLord, (5) have no interest separate from the interest of the Lord, and (6) always\n\nfeel oneself meek and humble.\nThe Lord demands that one surrender unto Him by following these six guidelines, but the unintelligent so-called scholars of the world misunderstand these\ndemands and urge the general mass of people to reject them. At the conclusion of\nthe Ninth Chapter of Bhagavad-gitii, Lord Kr��a directly says: \"Engage your mind\nalways in thinking of Me, offer obeisances and worship Me. Being completely\nabsorbed in Me, surely you will come to Me.\" (Bg. 9.34) However, the scholarly\ndemons misguide the masses of people by directing them to the impersonal,\nunmanifest, eternal, unborn truth rather than the Personality of Godhead. The\nimpersonalist Mayavadi philosophers do not accept that the ultimate aspect of the\nAbsolute Truth is the Supreme Personality of Godhead. If one desires to understand\nthe sun as it is, one must first face the sunshine, then the sun globe and, after\nentering into that globe, come face to face with the predominating deity of the sun.\nDue to a poor fund of knowledge, the Mayavadi philosophers cannot go beyond the\nBrahman effulgence, which may be compared to the sunshine. The\n\nUpani�ads\n\nconfirm that one has to penetrate the dazzling effulgence of Brahman before one\ncan see the real face of the Personality of Godhead.\nLord Caitanya therefore teaches direct worship of Lord Kr��a, who appeared as\nthe foster child of the King of Vraja. He also suggests that the place known as\nVrndavana is as good as Lord Kr��a because there is no difference between the\nname, quality, form, pastimes, entourage and paraphernalia of Lord Kr��a and\nLord Kr��a Himself. That is the absolute nature of the-Absolute Truth.\nLord Caitanya also recommended that the highest mode of worship in the\n'\nhighest perfectional stage is the method practiced by the damsels of Vraja. These\ndamsel� (gopis, or cowherd girls) simply loved Kr��a without a motive for material\nor spiritual gain. Caitanya also recommended Srimad-Bhiigavatam as the spotless\nnarration of transcendental knowledge, and He pointed out that the highest goal in\n\nix\n\n", "adi1#p0025": "X\n\nhuman life is to develop unalloyed love for Kr�Qa, the Supreme Personality of\nGodhead.\nLord Caitanya's teachings are identical to those given by Lord Kapila, the original\npropounder of sankhya-yoga, the sankhya system of philosophy. This authorized\nsystem of yoga recommends meditation on the transcendental form of the Lord.\nThere is no question of meditating on something void or impersonal. One can\nmeditate on the transcendental form of Lord Vi�QU even without practicing involved\nsitting postures. Such meditation is called perfect samadhi. This perfect samadhi is\nverified at the end of the Sixth Chapter of Bhagavad-gita where Lord Km1a says:\n\"And of all yogis, he who always abides in Me with great faith, worshiping Me in\ntranscendental loving service, is most intimately united with Me in yoga and is the\nhighest of all.\" ( Bg. 6.4 7)\nLord Caitanya instructed the mass of people in thesankhya philosophy of acintyabhedabheda-tattva, which maintains that the Supreme Lord is simultaneously one\nwith and different from His creation. Lord Caitanya taught this philosophy through\nthe chanting of the holy name of the Lord. He taught that the holy name of the\nLord is the sound incarnation of the Lord and that since the Lord is the absolute\nwhole, there is no difference between His holy name and His transcendental form.\nThus by chanting the holy name of the Lord one can directly associate with the\nSupreme Lord by sound vibration. As one practices this sound vibration, he passes\nthrough three stages of development: the offensive stage, the clearing stage and the\ntranscendental stage. In the offensive stage one may desire all kinds of material\nhappiness, but in the second stage one becomes clear of all material contamination.\nWhen one is situated on the transcendental stage, he attains the most coveted\nposition-the stage of loving God. Lord Caitanya taught that this is the highest\nstage of perfection for human beings.\nYoga practice is essentially meant for controlling the senses. The central controlling factor of all the senses is the mind; therefore one first has to practice controlling\nthe mind by engaging it in Kr�Qa consciousness. The gross activities of the mind are\nexpressed through the external senses either for the acquiring of knowledge or the\nfunctioning of the senses in accordance to the will. The subtle activities of the mind\nare thinking, feeling and willing. In accordance to one's consciousness, the individual is either polluted or clear. If one's mind is fixed on Kr�Qa (His name, ·quality,\nform, pastimes, entourage and paraphernalia), all one's activities-both subtle and\ngross-become favorable. The Bhagavad-g7ta's process of purifying consciousness is\nthe process of fixing one's mind on Kr�Qa by talking of His transcendental activities,\ncleansing His temple, going to His temple, seeing the beautiful transcendental form\nof the\n\nLord nicely decorated, hearing His transcendental glories, tasting food\n\noffered to Him, associating with His devotees, smelling the flowers and tulasi\nleaves offered Him, engaging in activities for the Lord's interest, etc. No one can\nbring the activities of the mind and senses to a stop, but one can purify these\nactivities through a change in consciousness. This change is indicated in Bhagavadgita when Kr�Qa tells Arjuna of the knowledge of yoga whereby one can work\nwithout fruitive results. \"0 son of Prtha, when you act by such intelligence, you\n\n", "adi1#p0026": "Preface\n\nxi\n\ncan free yourself from the bondage of works,\" (Bg. 2.39) A human being is sometimes restricted in sense gratification due to certain circumstances such as disease,\netc., but this is not the prescription. Without knowing the actual process by which\nthe mind and senses can be controlled, less intelligent men either try to stop the\nmind and senses by force, or they give in to them and are carried away by the waves\nof sense gratification.\nThe regulative principles and the rules of yoga, the various sitting postures and\nbreathing exercises performed in an attempt to withdraw one's senses from the\nsense objects are methods meant for those who are too much engrossed in the\nbodily conception of life. The intelligent man who is situated in Kr��a consciousness\ndoes not try to forcibly stop his senses from acting. Rather, he engages his senses in\nthe service of Kr��a. No one can stop a child from playing by leaving him inactive.\nA child can be stopped from engaging in nonsense by being engaged in superior\nactivities. Tpe forceful restraint of sense activities by the eight principles of yoga is\nrecommended for inferior men. Being engaged in the superior activities of Kr��a\nconsciousness, superior men naturally retire from the inferior activities of material\nexistence.\nIn this way Lord Caitanya teaches the science of Kr��a consciousness. That\nscience is absolute. Dry mental speculators try to restrain themselves from material\nattachment, but it is generally found that the mind is too strong to be controlled\nand that it drags them down to sensual activities. A person in Kr��a consciousness\ndoes not run this risk. One has to engage his mind and senses in Kr��a conscious\nactivities, and Lord Caitanya teaches one how to do this in practice. Before accepting\nsannyasa (the renounced order), Lord Caitanya was known as Vi�vambhara. The\nword vlsvambhara refers to one who maintains the entire universe and 1who leads\nall living entities. This maintainer and leader appeared as Lord Sri Kr��a Caitanya\nto give humanity these sublime teachings. Lord Caitanya is the ideal teacher of life's\nprime necessities. He is the most munificent bestower of love of Krgta. H� is the\ncomplete reservoir of all mercies and good fortune. As confirmed iri SrTmadBhOgavatam, Bhagavad-gTta, Mahabharata and the Upanl�ads, He is the Supreme\nPersonality of Godhead, Kr��a Himself, and He is worshipable by everyone in this\nage of disagreement. Everyone can join in His sarikirtana movement. No previous\nqualification is necessary. Just by following His teachings, anyone can become a\nperfect human being. If one is fortunate enough to be attracted by His features, one\nis sure to be successful in one's life mission. In other words, those who are interested\nin attaining spiritual existence can be easily relieved from the clutches of maya by\nthe grace of Lord Caitanya. These teachings presented in this book are nondifferent\nfrom the Lord.\nBeing engrossed in the material body, the conditioned sou! increases the pages of\nhistory by all kinds of material activities. The teachings of Lord Caitanya can help\nhuman society stop such unnecessary and temporary activities. By these teachings,\nhumanity can be elevated to the topmost platform of spiritual activity. These\nspiritual activities actually begin after liberation from material bondage. Such\nliberated activities in Kr��a consciousness constitute the goal of human perfection.\n\n", "adi1#p0027": "xii\nThe false prestige one acquires by attempting to dominate material nature is illusory.\nIlluminating knowledge can be acquired from the teachings of Lord Caitanya, and\nby such knowledge one can advance in spiritual existence.\nEveryone has to sufferJor enjoy the fruits of his activity; no one can check the\nlaws of material nature which govern such things. As long as one is engaged in\nfruitive activity, he is sure to be baffled in an attempt to attain the ultimate goal of\nlife. I sincerely hope that by understanding the teachings of Lord Caitanya, human\nsociety will experience a new light of spiritual life which will open the field of\nactivity for the pure soul .\nom tat sat\n\nA.C. Bhaktivedanta Swami\nMarch 14, 1968\n\nBirthday of Lord Caitanya\n\nSri-Sri-Radha-Kr�t;�a Temple\nNew York, N.Y.\n\n", "adi1#p0028": "Introduction\n(Originally\n\ndelivered\n\nas\n\nfive\n\nmorning\n\nlectures\n\non\n\nCaitanya-caritamrta-the\n\nauthoritative biography of Lord Caitanya Mahaprabhu by KwJaaasa Kaviraja\nGosvamT-before the International Society for Krishna Consciousness, New York\nCity, April 70-14, 1967)\nThe word caitanya means living force. As living entities, we can move, but a table\ncannot because it does not possess living force. Movement and activity may be considered to be signs or symptoms of the living force. Indeed, it may be said that there\ncan be no activity without the living force. Although the living force is present in\nthe material condition, it is not amrta, immortal. The words caitanya-caritiim�;ta,\nthen, may be translated as \"the character of the living force in immortality.\"\nBut how is this living force displayed immortally? It is not displayed by man or\nany other creature in this material universe, for none of us are immortal in these\nbodies. We possess the living force, we perform activities, and we are immortal by\nour nature and constitution, but the material condition into which we have been\nput does not allow our immortality to be displayed. It is stated in the Ka(ha\nUpani�ad that eternality and the living force belong both to ourselves and God.\nAlthough this is true in that both God and ourselves are immortal, there is a\ndifference. As living entities, we perform many activities, but we have a tendency to\nfall down into material nature. God has no such tendency. Being all-powerful, He\nnever comes under the control of material nature. Indeed, material nature is but one\ndisplay of His inconceivable energies.\nOn the ground we may see only clouds in the sky, but if we fly above the clouds\nwe can see the sun shining. From the sky, skyscrapers and cities seem very tiny;\nsimilarly, from God's position this entire material creation is insignificant. The\ntendency of the conditioned living entity is to come down from the heights where\neverything can be seen in perspective. God, however, does not have this tendency.\nThe Supreme Lord is not subject to fall down into illusion (maya) any more than\nthe sun is subject to fall beneath the clouds. Because the Supreme Lord is not subject\nto illusion, He is unconditioned; because we, as finite living entities, are prone to\nfall into illusion, we are called conditioned. l mpersonalist philosophers (Mayavadis)\nmaintain that both the living entity and God Himself are under the control of maya\nwhen they come into this material world. This may be true of the living entity, but\nit is not true of God, for in all instances the material energy is working under His\ndirection. Those who consider the Supreme Lord to be subject to material conditioning are called fools by Kr�IJa Himself in Bhagavad-g7ta:\navajananti marh muqha\nmanu�Tm tanum asritam\npararh bhavam ajananto\nmama bhiJta-mahesvaram\n\n1\n\n", "adi1#p0029": "2\n\n\"Fools deride Me when I descend in the human form. They do not know My\ntranscendental nature and My supreme dominion over all that be.\" (Bg. 9.11)\nLord Caitanya Mahaprabhu should not be considered to be one of us. He is Kr�l')a\nHimself, the supreme living entity, and as such He never comes under the cloud of\nmiiya.\n\nKr�IJa, His expansions, and even His higher devotees never fall into the\n\nclutches of illusion. Lord Caitanya came to earth simply to preach k[�IJa-bhakti,\nlove of Kr�l')a. In other words, He is Lord Kr�IJa Himself teaching the living entities\nthe proper way to approach Kr�l')a. He is like a teacher who, seeing a student doing\npoorly, takes up a pencil and writes, saying, \"Do it like this: A, B, C.\" By this, one\nmust not foolishly think that the teacher is learning his ABC's. Although He appears\nin the guise of a devotee, we should always remember that Lord Caitanya is Kr�Qa\n(God) Himself teaching us how to become Kr�l')a conscious, and we must study Him\nin that light.\nIn Bhagavad-gita Lord Kr�l')a sets forth the highest religious principle in this way:\nsarva-dharman parityajya\nmom ekam 5arafJam vraja\naham tvam sarva-papebhyo\nmok:jayi�yami ma sucafJ\n\"Abandon all varieties of religion and just surrender unto Me. I shall deliver you\nfrom all sinful reaction. Do not fear.\" (Bg. 18.66)\nThis may seem to be a simple instruction to follow, but invariably our reaction\nis, \"Oh, surrender? Give up? But I have so many responsibilities.\" And maya,\nillusion, says to us, \"Don't do it, or you'll be out of my clutches. just stay in my\nclutches, and I'll kick you.\" It is a fact that we are constantly being kicked by\nmiiya, just as the male-ass is kicked in the face by the she-ass when he comes for sex.\nSimilarly, cats and dogs are always fighting and whining when they have sex. These\nare the tricks of nature. Even an elephant in the jungle is caught by the use of a\ntrained she-elephant who leads him into a pit. Maya has many activities, and in the\nmaterial world her strongest shackle is the female. Of course in actuality we are\nneither male nor female-for these designations refer only to the outer dress, the\nbody. W e are all actually Kr�l'la's servants. In conditioned life, however, we are\nshackled by the iron chains which take the form of beautiful women. Thus every\nmale is bound by sex life, and therefore when one attempts to gain liberation from\nthe material clutches, he must first learn to control the sex urge. Unrestricted sex puts\none fully in the clutches of illusion. Lord Caitanya Mahaprabhu officially renounced\nthis illusion at the age of twenty-four, although His wife was sixteen and His mother\nseventy, and He was the only male member of the family. Although He was a\nbrahmafJa and was not rich, He took sannyiisa, the renounced order of life, and thus\nextricated Himself from family entanglement.\nIf we wish to become fully Kr�l')a conscious, we have to give up the shackles of\nmaya,· or, if we remain with maya, we should live in such a way that we will not be\nsubject to illusion. It is not necessary for one to abandon his family, for there were\nmany householders amongst Lord Caitanya's closest devotees. What must be re-\n\n", "adi1#p0030": "Introduction\n\n3\n\nnounced is the propensity for material enjoyment. Although Lord Caitanya\napproved of a householder having regulated sex in marriage, He was very strict with\nthose in the renounced order, and He even banished junior Haridasa for glancing\nlustfully at a young woman. The point is that one must take up a particular path\nand stick to it, obeying all the rules and regulations necessary for success in spiritual\nlife. It was Lord Caitanya's mission that He teach the path of Kr�rJa consciousness\nto all men and thereby enable them to partake of the immortality of spiritual life.\n\nFrom Caitanya-caritomrta we learn how Caitanya taught people to become im­\n\nmortal, and thus the title may be properly translated as \"the immortal character of\nthe living force.\" The supreme living force is the Supreme Personality of Godhead.\nHe is also the supreme entity. There are innumerable living entities, and all of them\nare individual. This is very easy to understand: We are all individual in thought and\ndesires, and the Supreme Lord is also an individual person. He is different, though,\nin that He is the leader, the one whom no one can excel. Amongst the created living\nentities, one being can excel another in one capacity or another. The Lord is an\nindividual, just as the living entities are individual, but He is different in that He is\n\nthe supreme individual. God is also infallible, and in Bhagavad-gito He is addressed\n\nas Acyuta, which means, \"He who never falls down.\" This is indicated because in\n\nBhagavad-glto Arjuna had fallen into delusion but Kw�a had not. We often hear it\n\nsaid that God is infallible, and in Bhagavad-gito Kr�rJa states:\nnonyarh gufJebhyaiJ kartorarh\nyac/0 dra�(iinupasyati\ngufJebhyas co pararh vetti\nmad-bhovarh so 'dhigacchati\n\n\"When you see that there is nothing beyond these modes of nature in all activities\nand that the Supreme Lord is transcendental to all these modes, then you can\nknow My spiritual nature.\" (Bg. 14.19)\nThus we should not think that Kr�rJa is overpowered by the material potency\nwhen He is in the material world. Kr�rJa and His incarnations are not under the\n\ncontrol of material nature. They are totally free. Indeed, in Srimad-Bhiigavatam\n\none who has a godly nature is actually defined as one who is not affected by the\nmodes of material nature, although in material nature. If even a devotee can attain\nthis freedom, then what to speak of the Supreme?\nThe real question is how can we remain unpolluted by material contamination\nwhile in the material world. It was ROpa Gosvami who explained that we can remain\nuncontaminated while in the world if we simply make it our ambition to serve\nKr�rJa. One may then justifiably ask, \"How can I serve?\" Obviously this is not simply\na matter of meditation, which is just an activity of the mind, but of practical work.\nLove of Kr�IJa's service can only be attained by working for KnrJa. In such work,\nwe should leave no resource unused. Whatever is there, whatever we have, should\nbe used for Kr�rJa. We can use everything: typewriters, automobiles,\n\nairplanes,\n\nmissiles-anything. If we simply speak to people about Kr�rJa consciousness, we are\nalso rendering service. If our minds, senses, speech, money and energies are thus\n\n", "adi1#p0031": "4\n\nengaged in the service of Kr�Qa, we cannot be considered to be existing in material\nnature. By virtue of spiritual consciousness, or KwJa consciousness, we transcend\nthe platform of material nature. It is a fact that Kr�IJa, His expansions and His\ndevotees-that is, those who work for Him-are not in material nature, although\npeople with a poor fund of knowledge think that they are.\n\nCoitanya-caritamrta teaches that the spirit soul is immortal and that our activities in\nthe spiritual world are also immortal. The Mayavadis, who hold to the view that the\nAbsolute is impersonal and formless, contend that a realized soul has no need to\ntalk. However, the Vaig1avas, who are devotees of Kr�Qa, contend that when one\nreaches the stage of realization, he really begins to talk. \"Previously we only talked\nof nonsense,\" the Vai�r;tava says. \"Now let us begin our real talks, talks of Kr�Qa.\"\nThe Mayavadis are also fond of using the example of the water pot, maintaining\nthat when a pot is not filled with water it makes a sound, but that when it is filled\nit makes no sound. But are we waterpots? How can we be compared to them? A\ngood analogy utilizes as many similarities between two objects as possible. A water\npot is not an active living force, but we are. Ever silent meditation may be adequate\nfor a water pot, but not for us. Indeed, when one has realized he has so much to\nsay about· Kr�Qa, twenty-four hours in a day is not sufficient. It is the fool who is·\ncelebrated as long as he does not speak, for when he breaks his silence his lack of\nknowledge is exposed. Coitanya-caritamrta shows that there are many wonderful\nthings to discover by glorifying the Supreme.\nIn the beginning of Caitanya-caritamrta, Kr�IJadasa Kaviraja Gosvami writes: \"I\noffer my respects to my spiritual masters.\" He uses the plural here to indicate the\ndisciplic succession. It is not that he offers obeisances to his spiritual master alone\nbut to the whole parampara, the chain of disciplic succession beginning with Lord\n\nKr�Qa Himself. Thus the guru is addressed in the plural to show the author's\n\nhighest respect for all the Vai�r;tavas. After offering obeisances to the disciplic\nsuccession, the author pays obeisances to all other devotees, Godbrothers, the\nexpansions of Godhead and the first manifestation of Kr�IJa 's energy. Lord Caitanya\nMahaprabhu (sometimes called Kr�IJa Caitanya) is the embodiment of all of these;\nHe is God, guru, devotee and the expansion of God. As His associate, Nityananda,\nHe is the first manifestation of energy; as Advaita, He is an incarnation; as\nGadadhara, He is the internal potency; and as Srivasa, He is the marginal living\nentity. Thus Kr�Qa should not be thought of as being alone but should be considered\nas eternally existing with all His manifestation, as described by Ramanujacarya. In\n\nvisi!j{lidvoita philosophy, God's energies, expansions and incarnations are considered\nto be oneness in diversity. In other words, God is not separate from all of these;\neverything together is God.\n\n.\nActually Caitanya-caritlimt;ta is not intended for the novice, for it is the post­\n\ngraduate study of spiritual knowledge. Ideally, one begins with Bhagavad-gita and\nadvances through Srimad-Bhagavatam to the Caitanya-caritamcta.\n\nAlthough all\n\nthese great scriptures are on the same absolute level, for the sake of comparative\nstudy Caitanya-caritlimrta is considered to be on the highest platform. Every verse\nin it is perfectly composed. Indeed, Lord Caitanya and Nityananda are compared\n\n", "adi1#p0032": "Introduction\n\n5\n\nto the sun and moon in that They dissipate the darkness of the material world. In\nthis instance both the sun and moon have risen together, and it is proper to offer\nobeisances directly to Lord Caitanya and Nityananda.\nIn the Western world where the g[Qries of Lord Caitanya are relatively unknown ,\none may inquire, \"Who is Kr�l)a Caitanya?\" The scriptural conclusion in answer to\nthat question is that He is the Supreme Personality of Godhead. Generally in the\n\nUpani�ads the Supreme Absolute Truth is described in an impersonal way, but the\npersonal aspect of the Absolute Truth is mentioned in the Tsopani�ad, where, after\na description of the all-pervading, we find the following verse:\n\nhira!Jmayena patrefJa\nsatyasyapihitam mukham\ntat tvam pu�ann apaV!;fJu\nsotyo-dhormliyo drHoye\n\"\n\n0 my Lord, sustainer of all that lives, Your real face is covered by Your\n\ndazzling effulgence. Kindly remove that covering and exhibit Yourself to Your pure\ndevotee.\" (Sri Tsoponi�od, Mantra 15}\nThe impersonalists do not have the power to go beyond the effulgence of God\nand arrive at the personality from whom this effulgence is emanating. At the end\nof Tsoponi�od, however, there is a hymn to the Personality of Godhead. It is not that\nthe impersonal Brahman is denied; it is also described, but that Brahman is considered to be the glaring effulgence of the body of Caitanya. In other words, Kr�11a\nCaitanya is the basis of the impersonal Brahman. It is also stated by Kr�l}a in\n\nBhogovod-gita that the impersonal Brahman rests on Him (brohmofJO hi ,prati�fhiihom,\nBg.\n\n14.27). The Paramatma, or Supersoul, which is present within the heart of\n\nevery living entity and within every atom of the universe, is but the partial representation of Caitanya. Kr�l}a Caitanya is therefore the basis of Brahman and the\nSupreme Personality of Godhead as well. As the Supreme He is full in six opulences:\nwealth, fame, strength, beauty, knowledge and renunciation. In short, we should\nknow that He is Kr�l}a, God, and nothing is equal to or greater than Him. There is\nno superior to be conceived. He is the Supreme Person.\nIt was ROpa GosvamT, a confidential devotee taught for more than ten days\ncontinuously by Lord Caitanya, who wrote:\n\nnoma moha-voaanyliyo kt;s.rzo-premo-prodiiyo te\nkr!f.fJiiyo kt;�ra-caitonyo-nomne goura-tvi�e nomo{l\n\"I offer my respectful obeisances unto the Supreme Lord\n\n.\n\nS ri Kr�Qa Caitanya\n\nwho is more magnanimous than any other avotliro, even Kr�IJa Himself, because He\nis bestowing freely what no one else has ever given-pure love of Kr�IJa.\"\n\nIt is not that Caitanya teaches a long and elaborate path to God realization. He\nis completely spiritual, and He begins from the point of surrender to Kr�IJa. He does\nnot pursue the paths of karma-yoga or ji'Jlino-yogo or hotho-yogo but begins at the\n\n", "adi1#p0033": "6\nend of material existence, at the point where one gives up all material attachment.\n\nIn Bhagovad-gita Kr�11a began His teachings by distinguishing the soul from matter\nand in the Eighteenth Chapter concluded at the point where the soul surrenders to\n\nHim in devotion. The Mayavadis would have all talk cease there, but at that point\nthe real discussion only begins. It is the Veaanta-sfitra which begins: athiito brahmo­\n\nj/jnasa: \"Now let us begin to inquire about the Supreme Absolute Truth.\" Rupa\n\nGosvamithus praises Caitanya as the most munificent incarnation of all, for He gives\nthe greatest gift by indicating the highest form of devotional service. In other words ,\n\nHe answers the most important inquiries that anyone can make.\n\nThere are different stages of devotional service and God realization. Strictly\n\nspeaking, anyone who accepts the existence of God is situated in devotional\n\nservice. To acknowledge that God is great is something, but not much. Caitanya,\npreaching as an acarya, a great teacher, taught that we can enter into a relationship\n\nwith God and actually become God's friend. In Bhagavad-gita Kr�r;�a showed Arjuna\n\nHis universal form because Arjuna was His \"very dear friend.\" Upon seeing Kr�r;�a as\nthe Lord of the universes, however, Arjuna actually asked Kr�r;�a to forgive the\n\nfamiliarity of his friendship. Caitanya goes beyond this point. Through Lord\n\nCaitanya we can become friends with Kr�r;�a, and there is no limit to this friendship.\nWe can become friends of Kr�r;�a not in awe or adoration but in complete freedom.\n\nWe can even relate to God as His father. This is not only the philosophy of Caitanya­\n\neoritiimrta but of Sr7mad-Bhiigavatam as well. There are no other literatures in\n\nthe world in which God is treated as the son of a devotee. Usually God is seen as\n\nthe almighty Father who supplies the demands of His sons. The great devotees,\nhowever , sometimes treat God as a son in their execution of devotional service.\n\nThe son demands, and the father supplies, and in supplying Kr��a the devotee\n\nbecomes like a father. Instead of taking from God, we give to God. It was in this\nrelationship that Kr��a's mother, Ya5oda, told the Lord, \"Here, eat this or You'll\n\ndie. Eat nicely.\" In this way Kr��a, although the proprietor of everything, depends\n\non the mercy of His devotee. This is a uniquely high level of friendship in which the\n\ndevotee actually believes himself to be the father of Kr��a.\n\nHowever, Lord Caitanya's greatest gift was His teaching that Kr��a can be actually\n\ntreated as one's lover. In this relationship the Lord is so much attached that He\n\nexpresses His inability to reciprocate. Kr��a was so obliged to the gop7s, the cowherd\ngirls of Vrndavana, that He felt unable to return their love. \"I cannot repay your\n\nlove,\" He told them. \"I have no more assets to return.\" Thus devotional service is\nperformed on this excellent platform, and knowledge of the devotee's relationship\nto Kr��a as lover and beloved was given by Caitanya Mahaprabhu. It was never\n\ngiven by any previous incarnation or acaryo. Thus Rupa Gosvami wrote of Caitanya:\n\n\"Devotional service itself is the highest platform, the glorious platform which You\n\nhave contributed. You are Kr��a in a yellow complexion, and You are SacTnandana,\n\nthe son of mother �aci. Those who hear Caitanya-corltamrto will keep You in their\n\nhearts. It will be easy to understand Kr��a through 'bu.\" Thus Caitanya Mahaprabhu\n\ncame to deliver Kr�pa. His method of deliverance was not meditation, fruitive\nactivities or scriptural study, but love.\n\n", "adi1#p0034": "Introduction\n\n7\n\nWe have often heard the phrase \"love of Godhead.\" How far this love of Godhead\ncan actually be developed can be learned from the Vai�[Java philosophy. Theoretical\nknowledge of love of God can be found in many places and in many scriptures, but\nwhat that love of Godhead actually is and how it is developed can be found in\nVai�[lava literatures. It is the unique and highest development of love of God that\nis given by Caitanya Mahaprabhu.\nEven in this material world we can have a little sense of love. How is this possible?\nIt is due to the love which is found in the Godhead. W hatever we find within our\nexperience within this conditional life is situated in the Supreme Lord, whQ is the\nultimate source of everything. In our original relationship with the Supreme Lord\nthere is real love, and that love is reflected pervertedly through material conditions.\nOur real love is continuous and unending, but because that love is reflected pervertedly in this material world, it lacks continuity and is inebriating. If we want\nreal transcendental love, we have to transfer our love to the supreme lovable objectthe Supreme Personality of Godhead. This is the basic principle of Kf�[la consciousness.\nIn material consciousness we are trying to love that which is not at all lovable. We\ngive our love to dogs and cats, running the risk that at the time of death we may\nthink of them and consequently take birth in a family of cats or dogs. Thus love\nthat does not have Kf�[la as its object leads downward. It is not that Kr�[la or God\nis something obscure or something that only a few chosen people can attain.\nCaitanya Mahaprabhu informs us that in every country and in every scripture there\nis some hint of Jove of Godhead. Unfortunately no one knows what Jove of Godhead actually is. The Vedic scriptures, however, are different in that they can\ndirect the individual in the proper way to love God. Other scriptures do not give\ninformation on how one can love God, nor do they actually define or describe\nwhat or who the Godhead actually is. Although they officially promote Jove of\n\nGodhead, they have no idea how to execute it. But Caitanya Mahaprabhu gives a\npractical demonstration of how to love God in a conjugal relationship. Taking the\npart of Radhara[Ji, Caitanya tries to love Kr�tla as Radhar:l[li loved Him. Kf�[la was\nalways amazed by Radhara[Ji's love. \"How does Radhara[Ji give Me such pleasure?\"\nHe would ask. In order to study Radhara[Ji, Kr�[la lived in Her role and tried to\nunderstand Himself. This is the secret of Lord Caitanya's incarnation. Caitanya is\nKr�l)a, but He has taken th'e mode or role of Radharar)i to show us how to love\nKr�tla. Thus He is addressed: \"I offer my respectful obeisances unto the Supreme\nLord who is absorbed in Radharat1T's thoughts.\"\nThis brings up the question of who Radhar:ltli is and what Radha-Kr�tla is.\nActually Radha-Kr�tla is the exchange of love. This is not ordinary love; Kr�tla has\nimmense potencies, of which three are principal: internal, external and marginal.\nIn the internal potency there are three divisions: samvit, hladinTand sandhinT. The\nhladini potency is the pleasure potency. All living entities have this pleasure-seeking\n\npotency, for all beings are trying to have pleasure. This is the very nature of the\nliving entity. At present we are trying to enjoy our pleasure potency by means of\nthe body in this material condition. By bodily contact we are attempting to derive\n\n", "adi1#p0035": "8\n\npleasure from material sense objects. We should not think, however, that Kr�t�a, who\nis always spiritual., tries to seek pleasure on this material plane like us. Kr�t�a\ndescribes the material universe as a nonpermanent place full of miseries. Why, then,\nwould He seek pleasure in the material form? He is the Supersoul, the supreme\nspirit, and His pleasure is beyond the material conception.\nIn order to learn how Kr�t�a's pleasure can be obtained, we must read the Tenth\n\nCanto of Sr7mod-Bhagovatom in which Krg1a's pleasure potency is displayed in His\n\npastimes with Radh:irat�T and the damsels of Vraja. Unfortunately, unintelligent\npeople turn at once to the sports of Kr�t�a in the Dosama-skandha, the Tenth\nCanto. Kr�t�a's embracing Radharat�i or His dancing with the cowherd girls in the\nrilso dance are generally not understood by ordinary men because they consider\n\nthese pastimes in the light of mundane lust. They incorrectly think that Kr�t�a is\n\nlike themselves and that He embraces the gopTs just as an ordinary man embraces\n\na young girl. Some people thus become interested in Kr�t�a because they think that\nHis religion allows indulgence in sex. This is not k�!Ja-bhakti, love of Kr�IJa, but\n\nprakrta-sahojiya materialistic lust.\n-\n\nIn order to avoid such errors, we should understand what Radha-Kr�t�a actually\nis. Radha and Kr�t�a display their pastimes through Kr�t�a's internal energy. The\npleasure potency of Kr�pa's internal energy is a most difficult subject matter, and\nunless one understands what Kr�Qa is, he cannot understand it. Kc�l)a does not take\nany pleasure in this material world, but He has a pleasure potency. Because we are\npart and parcel of Kr�tJa, the pleasure potency is within us also, but we are trying\nto exhibit that pleasure potency in matter. Kr�t�a, however, does not make such a\nvain attempt. The object of Kr�t�a's pleasure potency is Radh:ir:it�i, and He exhibits\nHis potency or His energy as Radharapi and then engages in loving affairs with Her.\nIn other words, Kr�tJa does not take pleasure in this external energy but exhibits\nHis internal energy, His pleasure potency, as Radharapi. Thus Kr�t�a manifests\nHimself as Radharapi in order to exhibit His internal pleasure potency. Of the many\nextensions, expansions and incarnations of the Lord, this pleasure potency is the\nforemost and chief.\nIt is not that Radharapi is separate from Kr�t�a. Radhara�i is also Kr��a, for\nthere is no difference between the energy and the energetic. Without energy, there\nis no meaning to the energetic, and without the energetic, there is no energy.\nSimilarly, without Radha there is no meaning to Kr�tJa, and without Kr��a, there\nis no meaning to Radha. Because of this, the Vai�l)ava philosophy first of all pays\nobeisances to and worships the internal pleasure potency of the Supreme Lord.\nThus the Lord and His potency are always referred to as Radh:l-Kf�tJa. Similarly,\nthose who worship the name of Naraya�a first of all utter the name of Lak�mi, as\n·\n\nLak�mi-Narayal)a. Similarly, those who worship Lord Rama first of all utter the\nname of Sit:i. In any case-Sita-Rama, Radha-Kr}tJa, Lak�mi-Nar:iya�a-the potency\nalways comes first.\nRadha and Kr�IJa are one, and when Kr�IJa desires to enjoy pleasure, He manifests\nHimself as Radharal)i. The spiritual exchange of love between Radha and Kr�l}a is\nthe actual display of the internal pleasure potency of Kr�l)a. Although we speak of\n\n", "adi1#p0036": "Introduction\n\n9\n\n\"when\" Kr�IJa desires, just when He did desire we cannot say. We only speak in this\nway because in conditional life we take it that everything has a beginning; however,\n\nin the absolute or spiritual Me there is neither beginning nor end. Yet in order to\nunderstand that Radha and Kr�IJa are one and that They also become divided, the\n\nquestion \"When?\" automatically comes to mind. When Kr�IJa desired to enjoy His\npleasure potency, He manifested Himself in the separate form of Radhara�i, and\nwhen He wanted to understand Himself through the agency of Radha, He united\nwith Radhara�?, and that unification is called Lord Caitanya.\n\nWhy did Kr�IJa assume the form of Caitanya Mahaprabhu? It is explained that\n\nKr�IJa desired to know the glory of Radha's love. \"Why is She so much in love with\nMe?\" Kr�IJa asked. \"What is My special qualification that attracts Her so? And what\nis the actual way in which She loves Me?\" It seems strange that Kr�IJa, as the\nSupreme, should be attracted by anyone's love. We search after the love of a woman\nor a man because we are imperfect and lack something. The love of a woman, that\npotency and pleasure, is absent in man, and therefore a man wants a woman, but\nthis is not the case with Kr�IJa, who is full in Himself. Thus Kr�IJa expressed surprise:\n\n\"Why am I attracted by Radhara�i? And when Radharapi feels My love, what is She\nactually feeling?\" In order to taste the essence of that loving affair, Kr��a appeared\n\njust as the moon appears on the horizon of the sea. Just as the moon was produced\nby the churning of the sea, by the churning of spiritual love affairs the moon of\nCaitanya Mahaprabhu appeared. Indeed, Caitanya's complexion was golden, just\nlike the moon. Although this is figurative language, it conveys the meaning behind\n\nthe appearance of Caitanya Mahaprabhu. The full significance of His appearance will\nbe explained in later chapters.\nThe manifestations of the Supreme are also explained in Caitanya-caritiimrta.\n\nAfter offering respects to Lord Caitanya, Kr�IJadasa Kaviraja next offers them to\nNityananda. He explains that Nityananda is a manifestation of Sarikar�a�a, who is\nthe origin of the Maha-Vi��u. Kr�IJa's first manifestation is as Balarama and then\nSarikar�al)a, and after Sarikar�al)a He is manifest as Pradyumna. In this way so many\n\nexpansions take place. Although there are many expansions, Lord Sri Kr�pa is the origin, as confirmed in Brahma-sarhhito. He is like the original candle from which many\nthousands and millions of candles are lit. Although any number of candles can be\nlighted, the original candle still retains its identity as the origin. In this way Kr�Qa\nexpands, Himself into so many lights, and all these expansions are called vigw-tattva.\nVi�Qu is a large light, and we are small lights, but all are expansions of Kr��a.\n\nWhen it is necessary to create the material universe, Vi��u expands Himself as the\n\nMaha-Vi��u. This Maha-Vi��u lies down on the Causal Ocean and breathes all the\nuniverses from His nostrils. Thus from the Maha-Vi��u and the Causal Ocean all the\nuniverses spring, and all these universes float in the Causal Ocean. In this regard there\nis the story of \\'amana, who, when He took three steps, stuck His foot through the\n\ncovering of the universe. Water from the Causal Ocean flowed through the hole\n\nwhich His foot made, and it is said that that flow of water became the River Ganges.\nTherefore the Ganges is accepted as the most sacred water of Vi��u and is worshiped\nby all Hindus from the Himalayas down to the Bay of Bengal.\n\n", "adi1#p0037": "10\n\nThat Maha-Vi�r;�u who lies on the Causal Ocean is actually an expansion of\nBalarama, who is Kr�IJa's first expansion, and, in the Vrndavana pastimes, is the\nbrother of K�l}a. In the moho-mantra Hare Kr�IJa, Hare Kr�IJa, Kr�l)a Kr�IJa, Hare\nHare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, the word Rama refers to\nBalarama. Since Nityananda is an expansion: of B alarama, Rama also refers to Lord\nNityananda. Thus Hare Kr�rya, Hare Rama addresses not only Kr�r:ta and Balarama\nbut Lord Caitanya and Nityananda as well.\nThe subject matter of Caitanya-caritomrta primarily deals with what is beyond\nthis material creation. The cosmic material expansion is called maya because it has\nno eternal existence. Because it is sometimes manifested and sometimes not\nmanifested, it is regarded as illusory. But beyond this temporary manifestation\nthere is a higher nature, as indicated in Bhagavad-gito:\n\nparas tasmat tu bhovo 'nyo\n'vyakto 'vyaktiit sanotanaf:!\nyaf:! sa sarve�u bhute�u\nnasyatsu na vinasyati\n\"Yet there is another nature, which is eternal and is transcendental to this manifested\nand unmanifested matter. It is supreme and is never annihilated. When all in this\nworld is annihilated, that part remains as it is.\" {Bg. 8.20)\nThat supreme nature is beyond the manifested (vyakta/;1) and unmanifested\n\n(avyakta/;1). This superior nature which is beyond both creation and annihilation is\nthe living force which is manifest in the bodies of all living entities. The body itself\nis composed of inferior nature, matter, but it is the superior nature that is moving\nthe body. The symptom of that superior nature is consciousness. Thus jn the\nspiritual world, where everything is composed of the superior nature, everything is\nconscious. In the material world inanimate objects are not conscious, but in the\nspiritual world this is not so. There a t able is conscious, the land is conscious, the\ntrees are conscious-everything is conscious.\nIt is not possible to imagine how far this material manifestation extends. In the\nmaterial world everything is calculated by imagination or by some imperfect\nmethod, but Vedic literatures give information of what lies beyond the material\nuniverse. Those who believe in experimental knowledge may doubt the Vedic conclusions, for they cannot even calculate how far this universe is extended, nor can\nthey reach far into the universe itself. It is not possible to obtain information of\nanything beyond this material nature by experimental means. That which is beyond\nour power of conception is called acintya, inconceivable. It is useless to argue or\nspeculate about what is inconceivable. If it is truly inconceivable, it is not subject to\nspeculation or experimentation. Our energy is limited, and our sense perception is\nlimited; therefore we must rely on the Vedic conclusions regarding that subject\nmatter which is inconceivable. Knowledge of the superior nature must simply be\naccepted without argument. How is it possible to argue about something to which\nwe have no access? The method for understanding transcendental subject matter is\n\n", "adi1#p0038": "Introduction\n\n11\n\ngiven by Lord Kr�Qa Himself in Bhagavad-g7ta, where Kr�Qa tells Arjuna at the beginning of the Fourth Chapter:\nimam vivasvate yogam\nproktavan aham avyayam\nvivasvan manave praha\nmanur ik�vakave 'bravit\n\n\"I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan\ninstructed it to Manu, the father of mankind, and Manu in turn instructed it to\nlk�vaku.\" (Bg. 4.1)\nThis is the method of parampara, or disciplic succession. Similarly, in Srimad·\n\nBhagavatam Kr�Qa imparted knowledge into the heart of Brahma, the first created\n\ncreature within the universe. Brahma imparted those lessons to his disciple, Narada,\nand Narada imparted that knowledge to his disciple, Vyasadeva. Vyasadeva imparted\nit to Madhvacarya, and from Madhvacarya the knowledge comes down to\nMadhavendra Puri, to Ts'vara Puri and from him to Caitanya Mahaprabhu.\nOne may ask that if Caitanya Mahaprabhu is Kr�Qa Himself, then why did He\nneed a spiritual master? Of course He did not need a spiritual master, but because\nHe was playing the role of acarya (one who teaches by example), He accepted a\nspiritual master. Even Kf�Qa Himself accepted a spiritual master, for that is the\nsystem. In this way the Lord sets the example for men. We should not think, however, that the Lord takes a spiritual master because He is in want of knowledge. He\nis simply stressing the importance of accepting the disciplic succession. The knowledge of that disciplic succession actually comes from the Lord Himself, and if the\nknowledge descends unbroken, it is perfect. Although we may not be in touch with\nthe original personality who first imparted the knowledge, we may receive the same\nknowledge through this process of transmission. In Srimad-Bhagavatam, it is stated\nthat �r.spa, the Absolute Truth, the Personality of Godhead, transmitted transcendental knowledge into the heart of Brahma. This, then, is one way knowledge is\nreceived-through the heart. Thus there are two processes by which one may receive\nknowledge: One depends upon the Supreme Personality of Godhead, who is situated\nas the Supersoul within the heart of all living entities, and the other depends upon\nthe guru or spiritual master, who is an expansion of Kr�Qa. Thus Kr�Qa transmits\ninformation both from within and from without. We simply have to receive it. If\nknowledge is received in this way, it doesn't matter whether it is inconceivable or not.\nIn SrTmad-Bhiigavatam there is a great deal of information given about the\nVaiku��ha planetary systems which are beyond the material universe. Similarly, a\ngreat deal of inconceivable information is given in Caitanya-caritomt;ta. Any attempt\nto arrive at this information through ·experimental knowledge is not possible. The\nknowledge simply has to be accepted. According to the Vedic method, !;abda, or\ntranscendental sound, is 'regarded as evidence. Sound is very important in Vedic\nunderstanding, for, if it is pure, it is accepted as authoritative. Even in the material\nworld we accept a great deal of information which is sent thousands of miles by\n\n", "adi1#p0039": "12\n\ntelephone or radio. In this way we also accept sound as evidence in our daily lives.\nAlthough we cannot see the informant, we accept his information as valid on the\nbasis of sound. Sound vibration then is very important in the transmission of\nVedic knowledge.\nThe Vedas inform us that beyond this cosmic manifestation there are extensive\nplanets and the spiritual sky. This material manifestation is regarded as only a small\nportion of the total creation. The material manifestation includes not only this\nuniverse but innumerable others as well, but all the material universes combined\ncomprise only one fraction of the total creation. The majority of the creation is\nsituated in the spiritual sky. In that sky innumerable planets float, and these are\ncalled Vaikut15halokas. In every Vaikut15haloka Narayatla presides in the form of\nHis four-armed expansions: Sankar�t'la, Pradyumna, Aniruddha and Vasudeva.\nAs stated before, the material universes are manifested by the Lord in the form\nof Maha-Vi�tlu. Just as a husband and wife combine to beget offspring, the MahaVi�tlu combines with His wife Maya, or material nature. This is also confirmed in\nthe Bhagavad-g7t'ii where Kr�tla states:\nsarva-yoni�u kaunteya\nmurtaya{l sambhavanti yiiiJ\ntiisiim brahma mahad yonir\naham bTja-pradaiJ pita\n\"It should be understood that all species of life, 0 son of Kunti, are made possible\nby birth in this material nature, and that I am the seed-giving father.\" (Bg. 14.4}\nVi:;tlu impregnated Maya or material nature simply by glancing at her. This is the\nspiritual method. Materially we are limited to impregnate by only one particular\npart of our body, but the Supreme Lord, Kr��a or Maha-Vi�tlu, can impregnate any\npart by any part. Simply by glancing the Lord can conceive countless living entities\nin the womb of material nature. The Brahma-samhitii also confirms that the spiritual\n\nbody of the Supreme Lord is so powerful that any part of that body can perform\nthe functions of any other part. We can only touch with our hands or skin, but\nKr�t'la can touch just by glancing. We can only see with our eyes, we cannot touch\nor smell with them. Kr�tla, however, can smell and also eat with His eyes. When\nfoodstuffs are offered to Kr�t'la we don't see Him eating, but He eats simply by\nglancing at the food. We cannot imagine how things work in the spiritual world\nwhere everything is spiritual. It is not that Kr�tla does not eat or that we imagine\nthat He eats; He actually eats, but His eating is different from ours. Our eating\nprocess will be similar to His when we are completely on the spiritual platform.\nOn that platform every part of the body can act on behalf of any other part.\nVi�t'IU does not require anything in order to create. He does not require the\ngoddess Lak�mi in order to give birth to Brahma, for Brahma is born from a lotus\nflower which grows from the navel of Vi�I)U. The goddess Lak�misits at the feet of\nVi�tlu and serves Him. In this material world sex is required to produce children,\nbut in the spiritual world one can produce as many children as he likes without\n\n", "adi1#p0040": "Introduction\n\n13\n\nhaving to take help from his wife. Because we have no experience with spiritual\nenergy, we think that Brahma's birth from the navel of VigJU is simply a fictional\nstory. We are not aware that spiritual energy is so powerful that it can do anything\n\nand everything. Material energy is dependent on certain laws, but spiritual energy is\nfully independent.\n\nBrahma is born from the navel of Garbhodakasayi VigJU, who is but a partial\n\nmanifestation of the Maha-VigJU. Countless universes reside like seeds within the\nskin pores of the Maha-Vi�t\"u, and when He exhales, they all are manifest. In the\nmaterial world we have no experience of such a thing, but we do experience a\n\nperverted reflection in the phenomenon of perspiration.\n\nWe cannot imagine,\n\nhowever, the duration of one breath of the Maha-Vi�t\"u, for within one breath all of\nthe universes are created and annihilated. Lord Brahma only lives for the duration\nof one breath, and according to our time scale 4,320,000,000 years constitute only\ntwelve hours of Brahma, and Brahma lives one hundred of his years. Y et the whole\nlife of Brahma is contained within one breath of the Maha-Vi�I)U. Thus it is not\npossible for us to imagine the breathing power of the Supreme Lord. That MahaVi�t\"u is but a partial manifestation of Kr�t\"a.\n\nThus Kf�t\"adasa Kaviraja Gosvami discusses Lord Caitanya Mahaprabhu as �ri\nKr�t\"a Himself, the Supreme Personality of Godhead, and Lord Nityananda as\nBalarama, the first expansion of Kf�l)a. Advaitacarya, another principal disciple of\nLord Caitanya Mahaprabhu's, is accepted as an expansion of the Maha-Vi�I)U. Thus\n\nAdvaitacarya is also the Lord, or, more precisely, an expansion of the Lord. The\nword advaita means nondual, and his name is such because he is nondifferent from\nthe Supreme Lord. He is also called acaryo, teacher, because he disseminated Kf�l)a\n\nconsciousness. In this way he is just like Caitanya Mahaprabhu. Although Caitanya\nis Sri Kf�l)a Himself, He appears as a devotee to teach people in general how to love\n\nKr�l)a. Similarly, Advaitacarya appeared just to distribute the knowledge of Kf�l)a\n\nconsciousness. Thus he is also the Lord incarnated as a devotee. Kf�l)a is manifested\nin five different expansions, and He and all of His associates appear as devote�s of\n\nthe Supreme Lord in the form of �ri Kr�l)a Caitanya, Nityananda, Advaitacarya,\nGadadhara, �rivasa and others. In all cases, Caitanya Mahaprabhu is the source of\nenergy for all His devotees. Since this is the case, if we take shelter of Caitanya\n\nMahaprabhu for the successful execution of Kf�l)a consciousness, we are sure to\nmake progress. One devotional song by Narottama dasa Thakura states: \"My dear\nLord Caitanya, please have mercy upon me. There is no one who is as merciful as\nYou. My plea is most urgent because Your mission is to deliver fallen souls, and no\none is more fallen than I. I beg priority.\"\nThe author of Caitanya-caritamcta, KwJadasa Kaviraja Gosvami, was an inhabitant\nof Vrndavana and a great devotee. He had been living with his family in Katwa, a\nsmall town in the district of Burdwan in Bengal. His family also worshiped RadhaKr�l)a, and once when there was some misunderstanding amongst his family about\ndevotional service, Kr�t\"adasa Kaviraja was advised by Nityananda Prabhu in a dream\n\nto leave home and go to Vrndavana. Although he was very old, he started out that\nvery night and went to live in Vrndavana. While he was there, he met some of the\n\n", "adi1#p0041": "14\n\nGosvamis, principal disciples of Lord Caitanya Mahaprabhu. He was requested to\nwrite Coitanya-caritDm[ta by the devotees of Vrndavana. Although he began this\nwork at a very old age, by the grace of Lord Caitanya he finished it. Today it\nremains the most authoritative book on Caitanya's philosophy and life.\nWhen Kr��adasa Kaviraja Gosvami was living in Vrndavana, there were not very\nmany temples. At that time Madana-mohana, Govindaji and Gopinatha were the\nthree principal temples. As a resident of Vrndavana, he offered his respects to the\nDeities in these temples and requested God's favor: \"My progress in spiritual life is\nvery slow, so I'm asking Your help.\" In Caitanya-caritlim[ta, Knt�adasa first offers\nhis obeisances to Madana-mohana vigraha, the Deity who can help us progress in\nKr�t�a consciousness. In the execution of Kr�t�a consciousness, our first business is to\nknow Kr�r;ta and our relationship with Him. To know Kr�rJa is to know one's self,\nand to know one's self is to know one's relationship with Kr�r;ta. Since this relationship can be learned by worshiping Madana-mohana vigraha, Kr�Qadasa Kaviraja\nGosvaml first establishes his relationship with Him.\nWhen this is established, Kr�t�adasa begins to worship the functional Deity,\nGovinda. Govinda resides eternally in Vrnd:lvana. In the spiritual world of Vrndavana\nthe buildings are made of touchstone, the cows are known as surabhi cows, givers\nof abundant milk, and the trees are known as wish-fulfilling trees, for they yield\nwhatever one desires. In Vrnd:lvana Kr��a herds the surabhi cows, and He is\nworshiped by hundreds and thousands of gopTs, cowherd girls, who are all goddesses\nof fortune. When Kr�l)a descends to the material world, this same Vrndavana\ndescends just as an entourage accompanies an important personage. Because when\nKr��a comes, His land also comes, Vrndavana is not considered to exist in the\nmaterial world. Therefore devotees take shelter of the Vrndavana in India, for it is\nconsidered to be a replica of the original Vrndavana. Although one may complain\nthat no ka/pa-vrk�a, wish-fulfilling trees, exist there, when the Gosvamis were there,\nthe ka/pa-vrk_sa were present. It is not that one can simply go to such a tree and\nmake demands; one must first become a devotee. The Gosvamis would live under a\ntree for one night only, and the trees would satisfy all their desires. For the common\nman this may all seem very wonderful, but as one makes progress in devotional\nservice, all this can be realized.\nVrndavana is actually experienced as it is by persons who have stopped trying to\nderive pleasure from material enjoyment. \"When will my mind become cleansed of\nall hankering for material enjoyment so I will be able to see Vrndavana?\" one great\ndevotee asks. The more Kr�t�a conscious we become and the more we advance, the\nmore everything is revealed as spiritual. Thus Kr�t�adasa Kaviraja Gosvami considered\nVrndavana in India to be as good as the Vrndavana in the spiritual sky, and in\nCoitanya-caritomrta he describes Radhar:l�i and Kr��a as seated beneath a wish­\n\nfulfilling tree in Vrndavana on a throne decorated with valuable jewels. There Kr��a's\ndear friends, the cowherd boys and the gop7s, serve Radha and Kr��a by singing,\ndancing, offering betel nuts and refreshments and decorating Their Lordships with\nflowers. Even today in India people decorate thrones and recreate this scene\nduring the month of July. Generally at that time people go to Vrndavana to offer\ntheir respects to the Deities there.\n\n", "adi1#p0042": "Introduction\n\n15\n\nKr�t'ladasa Kaviraja Gosvami maintains that the Radha and Kr�t'la Deities show us\nhow to serve Radha and Kr�t'la. The Madana-mohana Deities simply establish that\n\"I am Your eternal servant.\" With Govinda, however, there is actual acceptance of\nservice, and therefore He is called the functional Deity. The Gopinatha Deity is\nKr�t'la as master and proprietor of the gopTs. He attracted all the gopTs, or cowherd\ngirls, by the sound of His flute, and when they came, He danced with them. These\nactivities are all described in the Tenth Canto of SrTmad-Bhiigavatam. These gopTs\nwere childhood friends of K,r.spa, and they were all married, for in India the girls\nare married by the age of twelve. The boys, however, are not married before\neighteen, so Kr�t'la, who was fifteen or sixteen at the time, was not married.\nNonetheless He called these girls from their homes and invited them to dance with\nHim. That dance is called the rasa-nra dance, and it is the most elevated of all the\nVrndavana pastimes. Kr�t'la is therefore called Gopinatha because He is the beloved\nmaster of the gopis.\nKr�t'ladasa Kaviraja Gosvami petitions the blessings of Lord Gopinatha. \"May\nthat Gopinatha, the master of the gopis, Kr�f)a, bless you. May you become blessed\nby Gopinatha.\" Just as Kr�t'la attracted the gopTs by the sweet sound of His flute,\n\nthe author of Caltanya-caritamrta prays that He will also attract the reader's mind\nby His transcendental vibration.\n\n", "adi1#p0043": "�di-1/jp\nCHAPTER1\nSri Caitanya Mahaprabhu is none other than the combined form of Sri Radha\n�nd Kr�f1a. He is the ljfe of those devotees wh9 strictly follow in the footsteps of\nSrna RDpa Gosvami. SrTia ROpa Gosvami and Srna Sanatana Gosvami are the two\nprincipal followers of Srna Svarupa Damodara Gosvami, who acted as the most\nconfidential servitor of Lord Sri Km1aCaitanya Mahaprabhu, known as Visvambhara\nin His early life. A direct disciple of Srna Rupa Gosvamiwas Srlla Raghunatha dasa\nGosvami. The author of Sri Caitanya-caritiimrto, Srna Kr�!Jadasa Kaviraja Gosvami,\nstands as the direct disciple of Srna Rupa Gosvami and Srna Raghunatha dasa\nGosvami.\nThe direct disciple of Srila Kr�Qadasa Kaviraja Gosvami was Srila Narottama dasa\nThakura, who accepted Srna Visvanatha Cakravarti as his servitor. Srila Visvanatha\nCakravarti Thakura accepted Srna jagannatha dasa Babaji, who initiated Srna\nBhaktivinoda Thakura, who in turn initiated Srila Gaurakisora dasa Babaji, the\nspiritual master of Om Vi�oupada Srila Bhaktisiddhanta Sarasvati Gosvami Maharaja,\nthe divine master of our humble self.\nSince we belong to this chain of disciplic succession from SriCaitanya Mahaprabhu,\nthis edition of SrT Caitanya-caritiimrto will contain nothing newly manufactured by\nour tiny brains, but only remnants of foodstuff originally eaten by the Lord Himself.\nLord Sri Caitanya Mahaprabhu does not belong to the mundane plane of the three\nqualitative modes. He belongs to the transcendental plane beyond the reach of the\nimperfect sense perception of a living being. Even the most erudite mundane\nscholar cannot approach the transcendental plane unless he submits himself to\ntranscendental sound with a receptive mood, for in that mood only can one realize\nthe message of Sri Caitanya Mahaprabhu. What will be described herein, therefore,\nhas nothing to do with the experimental thoughts created by the speculative habits\nof inert minds. The subject matter of this book is not a mental concoction but a\nfactual spiritual experience that one can realize only by accepting the line of\ndisciplic succession described above. Any deviation from that line will bewilder the\nreader's understanding of the mystery of Sri Caitanya-caritiimrto, which is a transcendental literature meant for the post-graduate study of one who has realized\nall the Vedic literatures such as the Upanifiods and Vediinta and their natural commentaries such as Srimad-Bhiigavatam and Bhagavad-gitii.\nThis edition of SrT Ca/tanya-caritiimrto is presented for the study of sincere\nscholars who are really seeking the Absolute Truth. It is not the arrogant scholarship\nof a mental speculator but a sincere effort to serve the order of a superior authority\nwhose service is the life and soul of this humble effort. It does not deviate even\n\n17\n\n", "adi1#p0044": "Sri Caitanya-caritamrta\n\n18\n\nslightly from the revealed scriptures, and therefore anyone who follows in the\ndisciplic line will be able to realize the essence of this book simply by the method\n\nof aural reception.\n\nThe First Chapter of Sri Caitanya-caritamrta begins with fourteen Sanskrit verses\n\nthat describe the Absolute Truth. Then the next three Sanskrit verses describe the\n\nprincipal Deities of Vrndavana, namely, Sri Radha-Madana-mohana, Sri Radha­\n\nGovindadeva and Sri Radha-Gopinathaji. The first of the fourteen verses is a\n\nsymbolic representation of the Supreme Truth, and the entire First Chapter is in\n\nactuality devoted to this single verse, which describes Lord Caitanya in His six\n\ndifferent transcendental expansions.\n\nThe first manifestation described is the spiritual master, who appears in two\n\nplenary parts called the initiating spiritual master and instructing spiritual master.\n\nThey are identical because both of them are phenomenal manifestations of the\nSupreme Truth. Next described are the devotees, who are divided into two classes,\n\nnamely, the apprentices and the graduates. Next are the incarnations (avatiiras) of\n\nthe Lord, who are explained to be nondifferent from the Lord. These incarnations\n\nare considered in three divisions-incarnations of the potency of the Lord, incarnations of His qualities, and incarnations of His authority. In this connection, Lord\n\nSri Kr�IJa 's direct manifestations and His manifestations for transcendental pastimes\nare discussed. Next considered are the potencies of the Lord, of which three prin­\n\n.cipal manifestations are described: the consorts in the kingdom of God (VaikUQ\\ha),\nthe queens of Dvarakadhama and, highest of all, the damsels of Yrajadhama.\n\nFinally, there is the Supreme Lord Himself, who is the fountainhead of all these\n\nmanifestations.\n\nLord Sri Kr$1Ja and His plenary expansions are all in the category of the Lord\n\nHimself, the energetic Absolute Truth, whereas His devotees, His eternal associates,\n\nare His energies. The energy and energetic are fundamentally one, but since their\nfunctions are differently exhibited, they are simultaneously different also. Thus the\nAbsolute Truth is manifested in diversity in one unit. This philosophical truth, which\n\nis pursuant to the Vediinta-slitras, is called acintya-bhediibheda-tattva, or the conception of simultaneous oneness and difference. In the latter portion of this chapter,\n\nthe transcendental position of Sri Caitanya Mahaprabhu and that of Srila Nityananda\nPrabhu are described with reference to the above theistic facts.\n\nTEXT 1\n\n� �-�..�llf�llf1 9fr�tf�·rt� 1\nC'\"'lr� ��t�·t�-an: 'f �J�t�Htll: \"4f�'t� lllffiW ll''il\nsankar�ara/;1 kiirara-toya-siiyi\ngarbhoda-siiyi ca payobdhi-siiyi\nse�as ca yasyiiri15a-kalii/;1 sa nityii·\n'nandiikhya-riima/;1 sararam mamiistu\nSYNONYMS\n\nsankarsonah-Maha-Sarikar�al)a\nKaral)odakasayi\n\nVi�t;�u,\n\nwho\n\nin\nlies\n\nthe\nin\n\nthe\n\nspiritual\n\nsky;\n\nkiirara-toya-Siiyi­\n\nCausal\n\nOcean;\n\ngarbha-uda-sayT­\n\nGarbhodakasayi Vi�l)u, who lies in the Garbhodaka Ocean of the universe; ca-and;\npaya/;1-\n\n�cf1rt ��F��(�tfJ I\n11i9f� �tilt� 'f�\"�'tl�J�\n\\!� .!\\�Jt�11t11� f the object; nirdesaindication; yiihii ha-ite -from which;jani-1 understand; para-tattvera-of the Absolute Truth; uddesa-identification.\nTRANSLATION\nIn the third verse I indicate the Absolute Truth, who is the ultimate substance.\nWith such a description, one can visualize the Supreme Truth.\nTEXT 25\n\n�( �� � � �4{t1f I\n� 1ftf'Stt1 � li �t II\ncaturtha 5/okete kari jagate .iisirviida\nsarvatra miigiye knt;�a-caitanya-prasiida\n\n", "adi1#p0059": "Adi-lna, Chapter 1\n\n33\n\nSYNONYMS\ncaturtha-fourth; Slokete-in the verse;kari-1 make;jagate-for the w orld;iWQvada-benediction; sarvatra-everywhere; miigiye-1 am begging; kn!Ja-caitanya-of\nLord Sri Kr�l')a Caitanya M ahaprabhu; prasada-the mercy\n\n.\n\nTRANSLATION\nIn the fourth verse I have invoked the benediction of the Lord upon all the world,\npraying to Lord Caitanya for His mercy upon all.\nTEXT 26\n\n� � � 4tf1t1oq\\!5�-1�� ·�* f��t.l''l�tllt<:.. 1\n\"1 'lf�r�.\"Jt�C�� JJ�Clf: II 8� II\niiciiryarh mam vijiinJyiin\nniivamanyeta karhicit\n\n", "adi1#p0070": "44\n\nSri Caitanya-caritamrta\nna martya-buddhyiisDyeta\nsarva-devamayo guru/;1\nSYNONYMS\n\niicoryam-the spiritual master; mom-Myself; v/joniyot-one should know; na\navamanyeta-one should never disrespect; karhicit-at any time; na-n ever; martyabuddhyo-with the idea of his being an ordinary man;asDyeta-one should be envious;\n\nsarva-dt�va-of al·l demigods; maya/;1-representative; guru/;1-the spiritual master.\nTRANSLATION\n\n\"One should know the acarya as Myself and never disrespect him in any way. One\nshould not envy him, thinking him an ordinary man, for he is the representative of\nall the demigods.\"\nPURPORT\nThis is a verse from Srimad-Bhagavatam (11.17.27) spoken by Lord Kr,�r;ta when\nHe was questioned by Uddhava regarding the four social and spiritual orders of\n\nsociety. He was specifically instructing how a brahmacori should behave under the\n\ncare of a spiritual master. A spiritual master is not an enjoyer of facilities offered\nby his disciples. He is like a parent. Without the attentive service of his parents,\na child cannot grow to manhood; similarly, without the care of the spiritual master\none cannot rise to the plane of transcendental service.\n\nThe spiritual master is also called ociirya, or a transcendental professor of spiritual\n\nscience. The Manu-samhita (2.140) explains the duties of an acarya, describing that\na bona fide spiritual master accepts charge of disciples, teaches them the Vedic\nknowledge with all its intricacies, and gives them their second birth. The ceremony\nperformed to initiate a disciple into the study of spiritual science is called upaniti,\n\nor the function that brings one nearer to the spiritual master. One who cannot be\nbrought nearer to a spiritual master cannot have a sacred thread, and thus he is\nindicated to be a sDdra. The sacred thread on the body of a brohmara, kjOtriya or\nvaisya is a symbol of initiation by the spiritual master; it is worth nothing if worn\nmerely to boast of high parentage. The duty of the spiritual master is to initiate a\ndisciple with the sacred thread ceremony, and after this samskora, or purificatory\nprocess, the spiritual master actually begins to teach the disciple about the Vedas.\nA person born a sDdra is not barred from such spiritual initiation, provided he is\napproved by the spiritual master, who is duly authorized to award a disciple the\nright to be a brohmara if he finds him perfectly qualified. In the Voyu Puraf)a an\n\nocorya is defined as one who knows the import of all Vedic literature, explains the\npurpose of the Vedas, abides by their rules and regulations, and teaches his disciples\nto act in the same way.\nOnly out of His immense compassion does the Personality of Godhead reveal\nHimself as the spiritual master. Therefore in the dealings of an acarya there are no\nactivities but those of transcendental loving service to the Lord. He is the Supreme\nPersonality of Servitor Godhead. It is worthwhile to take shelter of such a steady\n\n", "adi1#p0071": "Adi-lila, Chapter 1\n\n45\n\ndevotee, who is called iisraya-vigraha, or the manifestation or form of the Lord of\nwhom one must take sheiter.\nIf one poses himself as aniicarya but does not have an attitude of servitorship1to\nthe Lord, he must be considered an offender, and this offensive attitude disqualifies\nhim from being an iiciirya. The bona fide spiritual master always engages in unalloyed\ndevotional service to the Supreme Personality of Godhead. By this test he is known\nto be a direct manifestation ofthe Lord and a genuine representative ofSri·Nityananda\nPrabhu. Such a spiritual master is known as iiciiryadeva. Influenced by an envious\ntemperament and dissatisfied because of an attitude of sense gratification, mundaners\ncriticize a real iiciirya. In fact, however, a bona fide iiciirya is nondifferent from the\nPersonality of Godhead, and therefore to envy such an iiciirya is to envy the Personality of Godhead Himself. This will produce an effect subversive to transcendental\nrealization.\nAs mentioned previously, a disciple should always respect the spiritual master as\na manifestation of Sri Kr�l)a, but at the same time one should always remember that\na spiritual master is never authorized to imitate the transcendental pastimes of the\nLord. F alse spiritual masters pose themselves as identical with Sri KrHia in every\nrespect to exploit the sentiments of their disciples, but such impersonalists can only\nmislead their disciples, for their ultimate aim is to become one with the Lord. This\nis against the principles of the devotional cult.\nThe real Vedic philosophy is acintya-bhediibheda-tattva, which establishes everything to be simultaneously one with and different from the Personality of Godhead.\nSrila Raghunatha dasa Gosvami confirms that this is the real position of a bona fide\nspiritual master and says that one should always think of the spiritual master in\nterms of his intimate relationship with Mukunda (Sri Kr�t�a}. Srila Jiva Gosvami, in\nhis Bhakti-sandarbha {213}, has clearly defined that a pure devotee's observation of\nthe spiritual master and Lord Siva as one with the Personality of Godhead exists in\nterms of their being very dear to the Lord, not identical with Him in all respects.\nFollowing in the footsteps of Srila Raghunatha dasa Gosvamf and Srila jiva Gosvaml,\nlater iiciiryas like Srila Visvanatha Cakravarti Thakura have confirmed the same\ntruths. In his prayers to the spiritual master, Srila Visvanatha Cakravarti Thakura\nconfirms that all the revealed scripture$ accept the spiritual master to be identical\nwith the Personality of Godhead because he is a very dear and confidential servant\nof the Lord. Gau<;liya Vai�(lavas therefore worship Srila Gurudeva (the spiritual\nmaster} in the light of his being the servitor of the Personality of Godhead. In all\nthe ancient literatures of devotional service and in the more recent songs of Srila\nNarottama dasa Thakura, Srila Bhaktivinoda Thakura and other unalloyed Vai!lQavas,\nthe spiritual master is always considered either one of the confidential associates of\nSrimati RadharaQi or a manifested representation of Srila Nityananda Prabhu.\nTEXT 47\n\n� '!' � �J�I\n-��' �--dl-llJi11 n 8\" II\n\n·\n\n", "adi1#p0072": "46\n\nSri Caitanya-caritamrta\n\nsik¥Fguruke ta' jiini kn!Jera svarilpa\nontaryiimi, bhakta-sre�tha,--ei dui rDpa\nSYNONYMS\nsik�ii-guruke-the spiritual master who instructs; ta'-indeed;jiini-1 know; k(�IJera\n-of Kf}tla; sva-rupa-the direct representative; antaryiimi-the indwelling Supersoul;\nbhakta-sre�tha-the best devotee; ei-these; dui-two; rDpa\n\n-\n\nforms.\n\nTRANSLATION\nOne should know the instructing spiritual master to be the Personality of JIf�� ody. For\nexample, although the sky exists in space, it also enters within the body. Similarly,\n\n", "adi1#p0082": "Sri Caitanya-carltamrta\n\n56\n\nthe Supreme Lord, who is the cause of the material energy, lives within the material\n\nworld as well as beyond it. Without His presence within the material world, the\n\ncosmic body could not develop, just as without the presence of the spirit within the\n\nphysical body, the body could not develop. The entire material manifestation\n\ndevelops and exists because the Supreme Personality of Godhead enters it as\nParamatma, or the Supersoul. The Personality of Godhead in His all-pervading\nfeature of Paramatma enters every entity, from the biggest to the most minute.\n\nHis existence can be realized by one who has the single qualffication of submissive­\n\nness and who thereby becomes a surrendered soul. The development of submissive­\n\nness is the cause of proportionate spiritual realization, by which one can ultimately\n\nmeet the Supreme Lord in person, as a man meets another man face to face.\n\nBecause of his development of transcendental attachment for the Supreme Lord,\n\na surrendered soul feels the presence of his beloved everywhere, and all his senses\nare engaged in the loving service of the Lord. His eyes are engaged in seeing the\nbeautiful couple Sri Radha and Kpil)a sitting on a decorated throne beneath a desire\n\ntree in the transcendental land of Vrndavana. His nose is engaged in smelling the\n\nspiritual aroma of the lotus feet of the Lord. Similarly, his ears are engaged in\n\nhearing messages from Vaikul)tha, and his hands embrace the lotus feet of the\nLord and His associates. Thus the Lord is manifested to a pure devotee from within\n\nand without. This is one of the mysteries of the devotional relationship in which\n\na devotee and the Lord are bound by a tie of spontaneous Jove. To achieve this Jove\nshould be the goal of life for every living being.\n\nTEXT 56\n\n<.!l'-'�1:lf� f�•r,;e.. ��f�·r��i�\"�= '\n\n�-�Jf\\5t\"Hi�J1� �� �j� 'l� '1�111 ¢�II\netiivad eva jijniisyarh\ntattva-jijfliisuniitmana/;1\nanvaya-vyatirekiibhyiirh\nyat syiit sarvatra sarvadii\n\nSYNONYMS\netiivat-up to this; eva-certainly; j/jfliisyam-to be inquired about; tattva-of the\n\nAbsolute Truth; jijfliisunii-by the student; iitmana/;1-of the Self; anvaya-directly;\nvyatirekiibhyiim-and indirectly; yat-whatever; syat-it may be; sarvatra-every­\n\nwhere; sarvadii-al ways.\n\nTRANSLATION\n\"A person interested in transcendental knowledge must therefore always directly\n\nand indirectly inquire about it to know the all-pervading truth.\"\n\n", "adi1#p0083": "Adi-ma, Chapter 1\n\n51\n\nPURPORT\nThose who are serious about the knowledge of the transcendental world, which\nis far beyond the material cosmic creation, must approach a bona fide spiritual\nmaster to learn the science both directly and indirectly. One must learn both the\nmeans to approach the desired destination and the hindrances to such progress. The\nspiritual master knows how to regulate the habits of a neophyte disciple, and therefore a serious student must learn the science in all its aspects from him.\nThere are different grades and standards of prosperity. The standard of comfort\nand happiness conceived by a common man engaged in material labor is the lowest\ngrade of happiness, for it is in relationship with the body. The highest standard of\nsuch bodily comfort is achieved by a fruitive worker who by pious activities reaches\nthe plane of heaven, or the kingdom of the creative gods with their delegated powers.\nBut the conception of comfortable life in heaven is insignificant in comparison to\nthe happiness enjoyed in the impersonal Brahman, and this brahmananda, the\nspiritual bliss derived from impersonal Brahman, is like the water in the hoofprint\nof a calf compared to the ocean of love of Godhead. When one develops pure love\nfor the Lord, he derives an ocean of transcendental happiness from the association\nof the Personality of Godhead. To qualify oneself to reach this stage of life is the\nhighest perfection.\nOne should try to purchase a ticket to go back home, back to Godhead. The\nprice of such a ticket is one's intense desire for it, which is not easily awakened,\neven if one continuously performs pious activities for thousands of lives. All mundane relationships are sure to be broken in the course of time, but once one\nestablishes a relationship with the Personality of Godhead in a particular rasa, it is\nnever to be broken, even after the annihilation of the material world.\nOne should understand, through the transparent medium of the spiritual master,\nthat the Supreme Lord exists everywhere in His transcendental spiritual nature\nand that the living entities' relationships with the Lord are directly and indirectly\nexisting everywhere, even in this material world. In the spiritual world there are\nfive kinds of relationships with the Supreme Lord santa, diisya, sakhya, viitsalya\n-\n\nand miidhurya. The perverted reflections of these rasas are found in the material\nworld. Land, home, furniture and other inert material objects are related in santa,\nor the neutral and sil_ent sense, whereas servants work in the diisya relationship.\nThe reciprocation between friends is called sakhya, the affection of a parent for a\nchild is known as viitsalya, and the affairs of conjugal love constitute miidhurya.\nThese five relationships in the material world are distorted reflections of the original\npure sentiments, which should. be understood and perfected in relationship with the\nSupreme Personality of Godhead under the guidance of a bona fide spiritual master.\nIn the material world the perverted rasas bring frustration. If these rasas are reestablished with Lord Kr�l')a, the result is eternal blissful life.\n\n·\nFrom this and the preceding three verses of Caitanya-caritiimrta, which have\n\nbeen selected from the Srimad-Bhiigavatam,\n\nthe missionary activities of Lord\n\nCaitanya can be understood. Srimad-Bhiigavatam has 18,000 verses, which are\nsummarized in the four verses beginning with aham eviisam eviigre {53) and con-\n\n", "adi1#p0084": "Sri Caitanya�aritamrta\n\n58\n\neluding with yot syot sorvotro sorvodo {56). In the first of these verses {53) the\ntranscendental nature of Lord Km1a, the Supreme Personality of Godhead, is\nexplained. The second verse {54) further explains that the Lord is detached from\nthe workings of the material energy, moyii. The living entities, as parts and parcels\nof Lord Kr�Qa, are prone to be controlled by the external energy because although\nthey are spiritual, in the material world they are encased in bodies of material\nenergy. The eternal relationship of the living entities with the Supreme Lord is explained in that verse. The next verse {55) instructs that the Supreme Personality of\nGodhead, by His inconceivable energies, is simultaneously one with and different\nfrom the living entities and the material energy. This knowledge is called ocintyobhedobhedo-tottvo. When an individual living entity surrenders to Lord Kr�f.la, he\ncan then develop natural transcendental love for the Supreme Lord. This surrendering process should be the primary concern of a human being. In the next verse {56)\nit is said that a conditioned soul must ultimately approach a bona fide spiritual\nmaster and try to understand perfectly the material and spiritual worlds and his\nown existential position. Here the words onvoyo-vyotirekiibhyom, \"directly and\nindirectly,\" suggest that one must learn the process of devotional service in its two\naspects: one must directly execute the process of devotional service and indirectly\navoid the impediments to progress.\nTEXT 57\n\nfR111f�� cmf<5tftf�--�t�\nf--f'lfl��� ��fo\\. �,t11)�: I\nlfVIIIf.CI\\!111��\n\n\"Bf\"\"if't\"{ll'lf\"U'I� ifiSt'i! ��: II t 'I II\ncintomOIJir joyoti somogirir gurur me\nsik�o-gurus co bhogoviin sikhi-pincho-mou/i/;1\nyot-podo-ko/potoru-pol!ovo-sekhore�u\nma-svoyomvoro-rosorh /obhote joyosri/;1\nSYNONYMS\ncintomori/;1 joyoti-all glory to Cintamioi; somo-giri/;1-Somagiri {the initiating\n\nguru); guruf7-spiritual master; me-my; sik�ii-guru/;1-instructing spiritual master;\nco-and; bhogovon-the Supreme Personality of Godhead; sikhl-piflcho-with peacock feathers; mou/i/;1-whose head; yot-whose; podo-of the lotus feet; ko/potoru-like desire trees; pol/avo-like new leaves; sekhore�u-at the toenails; masvoyom-voro-of conjugal pastimes; rosom-the mellow; /obhote-obtains;joyo-sri{I Srimati RadharaQi.\nTRANSLATION\n\"All glories to Cintamar:�i and my initiating spiritual master, Somagiri. All glories\nto my instructing spiritual master, the Supreme Personality of Godhead, who wears\n\n", "adi1#p0085": "Adi-lna, Chapter 1\n\n59\n\npeacock feathers in His crown. Under the shade of His lotus feet, which are like\ndesire trees, J aya5ri [ Radharaoi] enjoys the transcendental mellow of an eternal\nconsort.\"\n\nPURPORT\n\nThis verse is from the K!$f)O-korf)omrto, which was written by a great Vai�oava\nsannyasl named Bilvamarigala Thakura, who is also known as Lilasuka. He intensely\n\ndesired to enter into the eternal pastimes of the Lord, and he li.ved at Vrndavana for\nseven hundred years in the vicinity of. Brahma-kuo�a, a still existing bathing tank in\nrVrndavana. The history of Bilvamarigala Thakura is given in a book called Sri\nVol/obho.l't'�1 H,>!� H\nbhavad-vidhii bhiigavatiis\n\ntirtha-bhutill} svayam vibho\n\ntirthi-kurvanti tirthiini\n\nsviinta/;1-sthena gadiibhrtii\n\n", "adi1#p0090": "Sri Caitanya-caritamrta\n\n64\n\nSYNONYMS\nbhavat-your good self; vidha/;1-like; bhagavata/;1-devotees; tirtha-holy places of\npilgrimage; bhDtii/;1-existing; svayam-themselves; vibho-0 almighty one; tirthikurvant/-make into holy places of pilgrimage; tirthani-the holy places; sva-anta/;1sthena-being situated in their hearts; gada-bhrta-by the Personality of Godhead.\nTRANSLATI ON\n\"Saints of your caliber are themselves places of pilgrimage. Because of their\npurity, they are constant companions of the Lord, and therefore they can purify\neven the places of pilgrimage.\"\nPURPORT\nThis verse was spoken by Maharaja Yudhi$thira to Vidura in the SrimadBhagavatam (1.13.1 0). Maharaja Yudhi$lhira was receiving his saintly uncle Vidura,\nwho had been visiting sacred places of pilgrimage. Maharaja Yudhi$lhira told Vidura\nthat pure devotees like him are personified holy places because the Supreme Personality of Godhead is always with them in their hearts. By their association, sinful\npersons are freed from sinful reactions, and therefore wherever a pure devotee goes\nis a sacred place of pilgrimage. The importance of holy places is due to the presence\nthere of such pure devotees.\nTEXT 64\n\n'�l 'e•'5t'1 � ��'f �tl I\n'ttft�'5t'1 �fl: ���h: II 'IS II\npraviHena grhitiiniirh\nkarthe sva-nikofarh striya/;1\nyam manyeran nabhas tiivad\nvimiina-�ta-sankulam\ndivaukasiirh sadiiriiriim\natyautsukya-bhrtiitmaniim\ntoto dundubhayo nedur\nnipetu/;1-pu�po-vrHoya/;1\nSYNONYMS\n\npravi�fena-having entered;grhitiiniim-of those embracing;korthe-on the neck;\nsva-nika.tam-situated at their own side;striyaiJ-the gopTs;yam-whom; manyeranwould think; nabha/;1-the sky;tiivat-at once;vimiina-of airplanes;sata-with hundreds; sankulam-crowded; diva-okasiim-of the demigods; sa-diiriiriim-with their\nwives; atyautsukya-with eagerness; bhrta,;itmamim-whose minds were filled;\n\n", "adi1#p0095": "Adi-lna, Chapter 1\n\n69\n\ntataf1-then; dundubhayaf7-kettledrums; neduf1-sounded; nipetuf7-fell; pu�pavfiJayaf7-showers of flowers.\nTRANSLATION\n\"When the cowherd girls and Kr�Qa thus joined together, each girl thought that\nKf$Qa was dearly embracing her alone. To behold this wonderful pastime of the\nLord, the denizens of heaven and their wives, all very eager to see the dance, flew\n\nin the sky in their hundreds of airplanes. They showered flowers and beat sweetly\n\non drums.\"\nPURPORT\nThis is another quote f(om the Srimad-Bhiigavatam (10.33.4-5)\nTEXT 75\n\nc!f�i;\n\no o\n\ndui bhiigavata dviirii diyii bhakti-rasa\ntiiflhiira h[daye tiiflra preme haya vasa\n\nII\n\n", "adi1#p0109": "Adi-lila, Chapter 1\n\n83\n\nSYNONYMS\ndui-two; bhiigavata-the bhiigavatas; dviirii-by; diyii-giving; bhakti-rasa-devotional inspiration; tiinhiira-of His devotee; hrdaye-in the heart; tiinra-his;premeby the love; haya-becomes; vasa-under control.\nTRANSLATION\nThrough the actions of these two bhagavatas the Lord instills the mellows of\ntranscendental loving service into the heart of a living being, and thus the Lord, in\nthe heart of His devotee, comes under the control of the devotee's love.\nTEXT 101\n\n� � � �-,1lltf��'l{tfif�'1\"�� '\\;'l{�t.. 'S�lf'lll )8 II\nyasya prabha prabhavato jagad·af}qa-ko(ikoti�v ase�a-vasudhiidi-vibhuti-bhinnam\ntad brahma ni�ka/am anantam ase�a-bhutarh\ngovindam adi-puru�arh tam aharh bhajami\n\n", "adi1#p0127": "102\n\nSri Caitanya-caritamrta\nSYNONYMS\n\nyasya-of whom; prabhii-the effulgence; prabhavataiJ-of one who excels in\npower; jagat-a!Jcfa-of universes; koti- kofT�u - in millions and millions; ase�a-unlimited; vasudhii-adi-with planets, etc; vibhtJti-with opulences; bhinnam - becoming\nvariegated; tat-that; brahma - Brahman; ni�ka/am -without parts; anantam-un­\n\nlimited; ase�a-bhiitam-be i ng complete; govindam-Lord Govinda; iidi-puru�am-the\noriginal person; tam-Him;aham-1; bhajiimi-worship.\n\nTRANSLATION\n\"I worship Govinda, the primeval Lord, who is endowed with great power. The\nglowing effulgence of His transcendental form is the impersonal Brahman, which is\nabsolute, complete and unlimited and which displays the varieties of countless\nplanets, with their different opulences, in millions and millions of universes.\"\n\nPURPORT\nThis verse appears in the Brahma-sarhhita (5.40). Each and every one of the\ncountless universes is full of innumerable planets with different constitutions and\natmospheres. All these come from the unlimited nondual Brahman, or Complete\nWhole, which exists in absolute knowledge. The origin of that unlimited Brahman\neffulgence is the transcendental body of Govinda, who is offered respectful\nobeisances as the original and supreme Personality of Godhead.\n\nTEXT15\n\n� � � � i!t'R fil\"� I\n<;�� 8111ft <;'Sft�t\"ff Q ._..,.tN II �� II\nsisu vatsa hari' brahmii karl apariidha\napariidha k�amiilte miigena prasiida\nSYNONYMS\n.5/su-playmates;\nmaking;\n\nvatsa-calves;\n\nhar/ -stealing;\n'\n\nbrahmii-Lord\n\napariidha-offense; apariidha-offense; k�amiiite-to\n\nBrahma; karl­\n\npardon;\n\nmagena­\n\nbegged; prasiida-mercy.\nTRANSLATION\nAfter Brahma had offended K�Qa by stealing His playmates and cows, he begged\nthe Lord's pardon for his offensive act and prayed for the Lord's mercy.\nTEXT 32\n\n�t1ftl iltf•'f• ��� �11ftf lft'(1\"1 I\n\n'-fat f9t�1·1f1�1, .rrf�t '�t1f11 �� II �� 11\ntomiira niibhi-padma haite iimfira janmodaya\ntum/ pitii-miitii, iimi tomiira tanaya\nSYNONYMS\ntomiira- Your; niibhi-padma-lotus of the navel; haite-from; iimiira-my;janmaudaya-birth; tum/-You; pita-father; miitii-mother; iimi-1; tomiira- Your; tanaya\n-son.\nTRANSLATION\n\"I took birth from the lotus that grew from Your navel. Thus You are both my\nfather and my mother, and I am Your son.\nTEXT 33\n\nf?!� 11fi!1 �t'lt•t ifl fAl 1J19f11'f I\n�'flt'f �' �� ·�� \\21'1N II 'f>� II\n\n", "adi1#p0142": "Adi-ITia, Chapter 2\n\n117\n\npita mota bO/akera no /aya aparodha\naparodha k�ama, more karaha prasoda\nSYNONYMS\np/to-father; mota-mother; bO/akera-of the child; no-not; /aya-take seriously;\naparodha-the offense;aparodha-the offense;k�ama-please pardon;more-unto me;\nkaraha-please show; prasoda-mercy.\nTRANSLATION\n\"Parents never take seriously the offenses of their children. I therefore beg Your\npardon and ask for Your benediction.\"\nTEXT 34\n\n\" ���-awl, 'mtl f91•1 �11tt'l 1\n\n�J-' n\nvadanti tat tattva-vidas\ntattvam yaj jflanam advayam\nbrahmeti paramatmeti\nbhagavan iti sabdyate\nSYNONYMS\nvadanti- they say; tat-that; tattva-vida/;1-learned souls; tattvam-the Absolute\nTruth;\n\nyat-which; jflanam-knowledge; advayam-nondual; brahma-Brahman;\n\niti-thus; paramatma-Paramatma; iti-thus; bhagavan- Bhagavan; iti- thus; sabdyate\n-is known.\nTRANSLATION\n\"Learned transcendentalists who know the Absolute Truth say that it is nondual\nknowledge\n\nand is\n\ncalled\n\nPersonalty of Godhead.\"\n\nimpersonal\n\nBrahman,\n\nlocalized Paramatma and the\n\n", "adi1#p0157": "132\n\nSri Caitanya-caritamrta\nPURPORT\n\nThis text is from SrTmad-Bhagavatam ( 1.2.11 ).\nTEXT 64\n\n�i{ .-r• �• Gttt• •n �5tt 1\nlfl1ti It���' f� 111•11 121ft! \" �8 \"\nsuna bhai ei sloka karaha vicara\neka mukhya-tattva, tina tahara pracara\nSYNONYMS\nsuna-please listen; bhai-brothers; ei-this; 5/oka-verse; karaha-please give;\nvicara-considera:tion;\n\neka-one;\n\nmukhya-principle;\n\ntattva-truth; tina-three;\n\ntahiira-of that; praciira-manifestations.\nTRANSLATION\nMy dear brothers, kindly listen to the explanation of this verse and consider its\nmeaning: the one original entity is known in His three different features.\nTEXT 65\n\n'WI·t� �� �� GQi9f I\ni!'ft, �1 ..1, lfi1t�1i{,-f� ttJ Ji9f II �� II\nadvaya-jflana tattva-vastu k(�f)era svarfipa\n\nbrahma, atma, bhagaviin --tina tiinra riipa\nSYNONYMS\n\nadvaya-jflana-knowledge\n\nwithout\n\nduality; tattva-vastu-the Absolute Truth;\n\nk�Qera-of Lord Kr�r;�a;sva-riipa-own nature; brahma-Brahman;atmo-Paramatma;\nbhagaviin-the Supreme Personality of Godhead; tina-three; tiinra-of Him;rupaforms.\n\nTRANSLATION\nLord Kmta Himself is the one undivided Absolute Truth, the ultimate reality.\n\nHe manifests Himself in three features-as Brahman, Paramatma and Bhagavan.\nPURPORT\n\nIn the verse from Srimad-BhOgavatam cited above (Bhiig. 1. 2.11), the principal\n\nword, bhagavan, indicates the Personality of Godhead, and Brahman and Paramatma\nare concomitants deducted from the Absolute Personality, as a government and its\n\nministers are deductions from the supreme executive head. In other words, the\n\n", "adi1#p0158": "Adi-ma, Chapter 2\n\n133\n\nprincipal truth is exhibited in three different phases. The Absolute Truth, the\n\nPersonality of Godhead Sri Kw;1a (Bhagavan), is also kno�n as Brahman and\n\nParamatma, although all these features are identical.\nTEXT 66\n\n!.!!� ctttt-.J ce�ttl '{f�t '�\"1 fil(\"�� 1\n'fll11 �-. �� \"et'St�ti!J �5� II �� II\nei 5/okera arthe tumi hai/o nirvacana\nora eka 5una bhogavatera vacana\nSYNONYMS\nei-this; 5/okera-of the verse; arthe-by the meaning; tumi-you; hailo-have\nbecome; nirvacana-speechless; ora-other; eka-one; 5una-please hear; bhogavatera\n-of Srimad-Bhagavatam; vacana-speech.\nTRANSLATION\nThe import of this verse has stopped you from arguing. Now listen to another\nverse of SrTmad-Bhagavatam.\nTEXT 67\n\n111t'! st�\"t o:> II\ncic-chakti, svarupa-�akti, antarangii nama\ntiihiira vaibhava ananta vaikut;Jhiidi dhiima\nSYNONYMS\n\ncit-5akti- spiritual energy; svarupa-sakti- personal energy; antarangii- internal;\n\nnama-named;\n\ntiihiira-of\n\nthat;\n\nvaibhava -manifesta tions;\n\nananta-unlimited;\n\nvaikurJha-iidi- Vai ku Qtha, etc.; dhama-abodes.\n\nTRANSLATION\nThe ciHakti, which is also called svar0pa-5akti or antarariga-5akti, displays many\nvaried manifestations. It sustains the kingdom of God and its paraphernalia.\nTEXT 102\n\nlllltMAI-, �tr'lt W1t«.II\nkr�rake kahaye keha-nara-niiriiyara\nkeho kah�, kr�ra haya siik:;t!t viimana\n\n", "adi1#p0183": "Sri Caitanya-caritamrta\n\n158\n\nSYNONYMS\nk[�t;Jake- Lord\n\nKr�pa;\n\n- says;\n\nkahaye\n\nkeha-someone;\n\nnara-narayat;�a- Nara­\n\nNarayapa; keho- someone; kahe-says; k[�t;Ja- Lord Kr�pa; haya- is; sak�at- directly;\n\nviimana- Lord Vamana.\n\nTRANSLATION\nSome say that Sri K�r;�a is directly Nara-Narayar;�a. Others say that He is directly\n\nVamana.\n\nTEXT 114\n\n� �' � ,.f)Ciillf-tft ...�� I\n� �' QJ ���II ��8 II\nkeho kahe, kr�ra k�iroda-�ayi avo tara\nasambhava nahe, satya vacana sabara\nSYNONYMS\nkeho-someone;\nVi�r;tu;\n\nkahe-says;\n\navatara-incarnation;\n\nkr�ra-Lord\n\nKr�pa;\n\nasambhava-impossible;\n\nksTroda-sayi-K�irodakasayi\nnahe-is\n\nnot;\n\nsatya-true;\n\nvacana-speeches; sahara-of all.\n\nTRANSLATION\nSome say that Kr!tr;Ja is the incarnation of �irodakasayi Vi�r;tu. None of these\n\nstatements is impossible; each is as correct as the others.\nPURPORT\nThe Laghu-bhagavatamrta states:\n\nataeva puroradau kecin nara-sakhatmatam\nmahendranujatarh kecit kecit k�irabdhi-Siiyitam\nsahasra-sir�atarh kecit kecid vaikur.tha-nlithatam\nbruyuly k�!Jasya munayas tat-tad-vrtty-anugaminaiJ\n(Laghu-bhagavatamrta 5.383)\n\"According to the intimate relationships between Sri Kr�l)a, the primeval Lord,\n\nand His devotees, the Puraras describe Him by various names. Sometimes He is\n\ncalled Narayar;ta; sometimes Upendra (Vamana), the younger brother of lndra, King\nof heaven; and sometimes K�irodakasayi Vi�I)U. Sometimes He is called the thousand­\n\nhooded Se�a Naga and sometimes the Lord of Vaikur;ttha.\"\n\nTEXT 115\n\n� �. 'f,,�,t� iltfttet m ,\n�RS�� ��� �'���it n ��t n\n\n", "adi1#p0184": "Adi-ma, Chapter 2\n\n159\n\nkeho kahe, para-vyome niiriiYOIJa hari\nsaka/a sambhave k�re, yiite avatiiri\nSYNONYMS\nkeho-someone; kahe-says; para-vyome-in the transcendental world; niiriiyaraLord Narayar;�a; hari-the Supreme Pe rsonality of Godhead; sakala sambhave-all\npossibilities;kr�r;e-in Lord Kw)a; yiite-since; avatiiri-the source of all incarnations.\nTRANSLATION\nSome call Him Hari, or the Narayar;�a of the transcendental world. Everything is\npossible in Kr�l)a, for He is the primeval Lord.\nTEXT 116\n\n'R '�'Stt'tl -.fJ ntt � 1\n� 'A �-r. ��, -.fi' �-. ��� n ��� 11\nsaba srotii-garera kari carara vandana\ne saba siddhiinta suna, kari' eka mana\nSYNONYMS\nsaba-all; srotii-ga(lera-of the hearers; kari-1\n\ndo; carara-to the lotus feet;\n\nvandana-praying; e-these; saba-all; siddhiinta-conclusions; suna-please hear;\nkari!... making; eka-one; mana-mind .\nTRANSLATION\nI offer my obeisances unto the feet of all who hear or read this discourse. Kindly\nhear with attention the conclusion of all these statements.\n\nPURPORT\nProstrating himself at the feet of his readers, the author of Sri.Caitanya-caritamrta\nentreats them in all humility to hear with rapt attention these conclusive arguments\nregarding the Absolute Truth. One should not fail to hear such arguments because\nonly by such knowledge can one perfectly know Kr�l)a.\n\nTEXT 117\n\nfil� �IRI1 � ifl -.. � I\nb1 � 9� 'ftt'St � 11\"� II ��'\\ II\nsiddhanta baliyii citte nii kara a/asa\n\nihii ha-ite k�(le liige sudrrfha mlinasa\n\n", "adi1#p0185": "160\n\nSri Caitanya-caritamrta\nSYNONYMS\n\nsiddhanta-conclusion; baliya-considering; citte-in the mind; no kara-do not\n\nbe; a/asa-lazy; iha-this; ha-ite-from;. knt;�e-in Lord Kr�IJa; /age-becomes fixed;\nsu-dr(lha-very firm; manasa-the mind.\nTRANSLATION\nA sincere student should not neglect the discussion of such conclusions, considering them controversial, for such discussions strengthen the mind. Thus one's\nmind becomes attached to Sri Kr�IJa.\nPURPORT\nThere are many students who, in spite of reading Bhagavad-gita, misunderstand\nKr�pa because of imperfect knowledge and conclude Him to be an ordinary historical\n\npersonality. This one must not do. One should be particularly careful to under­\n\nstand the truth about Kr�IJa. If because of laziness one does not come to know\n\nKr�IJa conclusively, one will be misguided about the cult of devotion, like those\n\nwho declare themselves advanced devotees and imitate the transcendental symptoms\n\nsometimes observed in liberated souls. Although the use of thoughts and arguments\n\nis a most suitable process for inducing an uninitiated person to become a devotee,\n\nneophytes in devotional service must always alertly understand Kr�IJa through the\n\nvision of the revealed scriptures, the bona fide devotees and the spiritual master.\nUnless one hears about Sri Kr�IJa from such authorities, one cannot make advance­\n\nment in devotion to Sri Kr�IJa. The revealed scriptures mention nine means of\n\nattaining devotional service, of which the first and foremost is hearing from au­\n\nthority. The seed of devotion cannot sprout unless watered by the process of\nhearing and chanting. One should submissively receive the transcendental messages\n\nfrom spiritually advanced sources and chant the very same messages for one's own\nbenefit as well as the benefit of one's audience.\n\nWhen Brahma described the situation of pure devotees freed from the culture of\n\nempiric philosophy and fruitive actions, he recommended the process of hearing\n\nfrom persons who are on the path of devotion. Following in the footsteps of such\n\nliberated souls, who are able to vibrate real transcendental sound, can lead one to\nthe highest stage of devotion, and thus one can become a maha-bhiigavata. From\n\nthe teachings of Lord Caitanya Mahaprabhu to Sanatana Gos�ami we learn:\n�iistra-yuktye sunipura, dr(lha-�raddhii yiinra\n'uttama-adhikari' sei tiiraye samsara\n\n(Cc. Madhya 22.65)\n\n\"A person who is expert in understanding the conclusion of the revealed scriptures\nand who fully surrenders to the cause of the Lord is actually able to deliver others\nfrom the clutches of material existence.\" Srila Rupa Gosvami, in his Upade�am[la,\n\nadvises that to make rapid advancement in the cult of devotional service one should\nbe very much active and should persevere in executing the duties specified in the\n\n", "adi1#p0186": "Adi- ma, Chapter 2\n\n161\n\nrevealed scriptures and confirmed by the spiritual master. Accepting the path of\nliberated souls and the association of pure devotees enriches such activities.\nImitation devotees, who wish to advertise themselves as elevated Vai�r;�avas and\nwho therefore imitate the previous iiciiryas but do not follow them in principle, are\n\ncondemned in the words of SrTmad-Bhiigavatam as stone-hearted. Srila Visvanatha\n\nCakravarti Jhakura has commented on their stone-hearted condition as follows:\n\nbahir asru-pu/akayoiJ sator api yad dhrdayarh no vikriyeta tad asma-siiram iti\nkani�thiidhikiiririim ·eva asru-pulakiidi-mattve 'pi asma-siira-hrdayatayii nindai�.\n\n\"Those who shed tears by practice but whose hearts have not changed are to be\nknown as stone-hearted devotees of the lowest grade. Their imitation crying, induced\nby artificial practice, is always condemned.\" The desired change of heart referred\n\nto above is visible in reluctance to do anything not congenial to the devotional\nway. To create such a change of heart, conclusive discussion about Sri Kr�l')a and\n\nHis potencies is absolutely necessary. False devotees may think that simply shedding\n\ntears will lead one to the transcendental plane, even if one has not had a factual\nchange in heart, but such a practice is useless if there is no transcendental realization.\nFalse devotees, lacking the conclusion of transcendental knowledge, think that\nartificially shedding tears will deliver them. Similarly, other false devotees think\nthat studying books of the previous iiciiryas is unadvisable, like studying dry empiric\n\nphilosophies. But Srila jiva Gosvami, following the previous aciiryas, has inculcated\n\nthe conclusions of the scriptures in the six theses called the ¥t-sandarbhas. False\n\ndevotees who have very little knowledge of such conclusions fail to achieve pure\n\ndevotion for want of zeal in accepting the favorable directions for devotional\nservice given by self-realized devotees. Such false devotees are like impe rsonalists,\nwho also consider devotional service no better than ordinary fruitive actions.\nTEXT 118\n\n� � t!l � Pt.-t� I\nf� Yf �c$11ftt1t 1tf�1� � II :> :>tr II\ncaitanya-mahimii jiini e saba siddhiinte\ncitta d[�ha hana loge mahimii-jniina haite\nSYNONYMS\n\ncaitanya-mahimii-the glory of Lord Caitanya Mahaprabhu; jiini-1 know; e­\n\nthese; sa ba-all; siddhiinte-by the conclusions; citta-the mind; dr�ha- firm; hanii­\n\nbecoming; /age-becomes fixed; mahimii-jniina-knowledge of the greatness;haite­\n\nfrom.\nTRANSLATION\nBy such conclusive studies I know the glories of Lord Caitanya. Only by knowing\nthese glories can one become strong and fixed in attachment to Him.\n\n", "adi1#p0187": "162\n\nSri Caitanya-caritamrta\nPURPORT\n\nOne can know the glories of Sri Caitanya Mahaprabhu only by reaching, in\n\nknowledge, a conclusive decision about Sri Kr�I'Ja, strengthened by bona fide study\nof the conclusions of the acaryas.\nTEXT 119\n\n����l'mfl\n�����1�11���11\ncaitanya-prabhuro mahimo kahibiira tare\nk�!Jera mahima kohl karlyo vistore\nSYNONYMS\ncaitanya-prabhura-of Lord Caitanya Mahaprabhu; mahimo-the glories; kahibaro\n\ntare-for the purpose of speaking; k�!Jera-of Lord Kr�l')a; mahimo-the glories;\nkahi-1 speak; kariyo-doing; vistore-in expansion.\nTRANSLATION\njust to enunciate the glories of Sri Caitanya Mahaprabhu, I have tried to describe\n\nthe glories of Sri Kn!Ja in detail.\n\nTEXT 120\n\n�5\\HX�fc$1 �- �..-fil:rt'f I\n�-'8�\" ar;tteti4\"fi4 II �� II\no\n\ncaitanya-gosonira ei tattva-nirupo1Jo\n\nsvayarh-bhagaviin k(�IJO vrajendra-nandana\nSYNONYMS\n\ncaitanya-gosoflira-of Lord Caitanya Mahaprabhu; ei-this; tattva-of the truth;\n\nniruparo-settling;svayam-bhagavcin-Himself the Supreme Personality of Godhead;\nkr�ro-Lord Kr�r;�a; vrajendra-nandana-the son of the King of Vraja.\nTRANSLATION\nThe conclusion is that Lord Caitanya is the Supreme Personality of Godhead,\n\nKr�!Ja, the son of the King of Vraja.\n\nTEXT 121\n\nAt�'t���tJ�I\n�5W5fil�1f! � �II �\\� II\n\n", "adi1#p0188": "Adi-ma, Chapter 2\n\n163\n\nsri-rupa-raghuniitha-pade yiira ii�a\ncaitanya-caritiimrta kahe k[�fJadii sa\nSYNONYMS\nsri-rupa-S rila\n\nRDpa\n\nGosvami;\n\nraghuniitha-S ril a\n\nRaghunatha\n\ndasa Gosvaml;\n\npade-at the lotus feet; yiira-whose; iisa-expectation; caitanya-caritiimrta-the\n\nbook named Caitanya-caritomrta; kahe-describes;\n\n·\n\nkHfJa diisa\n\n-\n\nSr ila\n\nr\n\nK �Qadasa\n\nKaviraja Gosvami.\nTRANSLATION\n\nPraying at the lotus feet of Sri ROpa and Sri Raghunatha, always desiring their\nmercy, I, K�Qadasa, narrate Sri Caitanya-caritamrta, following in their footsteps.\nSri Caitanya-caritamrta, Adi-lila,\nSri Caitanya Mahiiprabhu as the Supreme Personality\n\nThus end the Bhaktivedanta purports to the\nSecond Chapter, describing\nof ,Godhead.\n\n", "adi1#p0189": "CHAPTER3\nIn this chapter the author has fully discussed the reason for the descent of �ri\n\nCaitanya Mahaprabhu. The Supreme Personality of Godhead, Lord �ri Kr�t:Ja, after\n\ndisplaying His pastimes as Lord Kr�t:Ja, thought it wise to make His advent in the\n\nform of a devotee to explai·n personally the transcendental mellow reciprocations of\nservice and love between Himself and His servants, friends, parents and fiancees.\n\nAccording to the Vedic literature, the foremost occupational duty for humanity in\n\nthis age of Kali is niimo-sohkirtono, or congregational chanting of the holy name of\n\nthe Lord. The incarnation for this age especially preaches this process, but only\n\nKr�pa Himself can explain the confidential loving service performed in the four\n\nprincipal varieties of loving affairs between the Supreme Lord and His devotees.\n\nLord Kr�t:Ja therefore personally appeared, with His plenary portions, as Lord\n\nCaitanya. As stated in this chapter, only for that purpose did Lord Kr�t:Ja appear\n\npersonally in Navadvipa in the form of �ri Kr�t:Ja Caitanya Mahaprabhu.\n\nKr�t:Jadasa Kaviraja has herein presented much authentic evidence from Srimod­\n\nBhiigovotom and other scriptures to substantiate the identity of Lord Caitanya with\n\n�ri Kr�ra Himself. He has described bodily symptoms in Lord Caitanya that are\n\nvisible only in the person of the Supreme Lord, and he has proved that Lord Caitanya\n\nappeared with His personal associates like Sri Nityananda, Advaita, Gadadhara,\n\n�rivasa and other devotees to preach the special significance of chanting Hare Kr�(la.\n\nThe appearance of Lord Caitanya is both significant and confidential. He can be appreciated only by pure devotees and only through the process of devotional service.\n\nThe Lord tried to conceal His identity as the Supreme Personality of Godhead by\n\nrepresenting Himself as a devotee, but His pure devotees can recognize Him by His\nspecial features. The Vedas and Puriiras foretell the appearance of Lord Caitanya,\n\nbut still He is sometimes called, significantly, the concealed descent of the Supreme\nPersonality of Godhead.\n\nAdvaita Acarya w.as a contemporary of Lord Caitanya's father. He felt sorry for\n\nthe condition of the world because even after Lord Kr�t:Ja's appearance, no one had\n\ninterest in devotion;�! service to Kr�t:Ja. This forgetfulness was so overwhelming that\n\nAdvaita Prabhu was convinced that no one but Lord Kr�t:Ja Himself could enlighten\n\npeople about devotional service to the Supreme Lord. Therefore Advaita requested\n\nLord Kr�t:Ja to appear as Lord Caitanya. Offering tulasi leaves and Ganges water, He\n\ncried for the Lord's appearance. The Lord, being satisfied by His pure devotees,\n\ndescends to satisfy them. As such, being pleased by Advaita Acarya, Lord Caitanya\nappeared.\n\n165\n\n", "adi1#p0190": "Sri Caitanya-caritamrta\n\n166\n\nTEXT 1\n\n!i� ��--�ett�: I\n'lt.'JI�t+l&,.t'fw: PNit•\"� n � a\nsri-caitanya-prabhurh vande yat-padiisraya-vTryata{l\nsahg[h[liity iikara-vriitiid ajna{l siddhiinta-san-marTn\nSYNONYMS\nsrT-caitanya-prabhum-to Lord Caitanya Mahaprabhu; vande-1 offer my respectful\n\nobeisances; yat-of whom; piida- •\n\n", "adi1#p0191": "Adi-lila, Chapter 3\n\n167\n\ntrtiyo �/okero ortho koi!o vivororo\ncoturtho �/okero ortho �uno bhokto-goro\nSYNONYMS\ntrtiyo-third; �/okero-of the verse; ortho-meaning; koilo-there was; vivororodescription; coturtho-fourth; �/okero-of the verse; ortho-meaning; suno-please\nhear; bhokto-goro-0 devotees.\nTRANSLATION\nI have given the purport of the third verse. Now, 0 devotees, please listen to the\n\nmeaning of the fourth with full attention.\n\nTEXT 4\n\n�.wt��,� mt� 111 \"� �1 II t-a II\n\n", "adi1#p0219": "Adi-lila, Chapter 3\n\n195\n\n�una, bhiii, ei saba caitanya-mahimii\nei stoke kahe tiinra mahimiira sima\nSYNONYMS\nsuna-please hear; bhai- 0 brothers; ei-this; saba-all; caitanya-of Lord Caitanya\nMahaprabhu; mahimii-the glories; ei- this; stoke-verse; kahe-says; tiinra-of Him;\nmahimilra-of the glories; sima-the limit.\nTRANSLATION\nMy dear brothers, please hear all these glories of Lord Caitanya. This verse\nclearly summarizes His activities and characteristics.\nTEXT 54\n\n'••' �- tt .!' 1t'ft llH \\.t� I\n\n..�, \"t\" f�t1 �(��II t8 II\n'knra' ei dui varra soda yahra mukhe\nathavii, kr.srake tinho varre nija sukhe\nSYNONYMS\nkr�ra- Kr�tt a; ei- these; dui- two; varQa- syllables; sadii-always; yahra-of whom;\nmukhe-in the mouth; athavii-or else; kr�rake-Lord Km1a; tihho-He; varredescribes; nija-His own; sukhe-in happi ness .\nTRANSLATION\nThe two syllables \"kr�·Qa\" are always in His mouth; or, He constantly describes\nKn�;�a with great pleasure.\nTEXT 55\n\n\"�(�'WI( tt :ftftf ��-.-t� IJ� I\n\n•� tttll �.._�r.n ct� n\npratyak�a tiinhiira tapta-kiiflcanera dyuti\nyiinhiira chafiiya niise ajfliina-tamastati\nSYNONYMS\n\npratya�a-viv id; tiinhiira-of Him; tapta molten ; kiiflcanera-of gold; dyuti-\n\neffulgence; yiinhiira-of whom; chafiiya-by the luster; nose-destroys; ajnana\nignorance; tamastati-the extent of the darkness.\n\n--\n\nof\n\n", "adi1#p0222": "Sri Caitanya-caritamrta\n\n198\n\nTRANSLATION\nOne can vividly see His glowing complexion of molten gold, which dispels the\ndarkness of ignorance.\nTEXT 60\n\n� ��·l!t111 �t-t •f�tf II\n�tr·t9fltr-ittlt irtil1 - � II �o II\njivera kalma�a-tamo nii�a karibiire\naflga-upiiflga-niima niinii astra dhare\nSYNONYMS\n\njivera-of the living entity; ka/ma�a-of sinful activities; tamafl-the darkness;\nnasa karibare-for destroying; ahga-associates; upiinga-devotees;niima-holy names;\nnanii-various; astra-weapons; dhare-He holds.\nTRANSLATION\nThe sinful life of the living beings results from ignorance. To destroy that ignorance,\n\nHe\n\nhas brought various weapons, such as His plenary associates,\n\nHis\n\ndevotees and the holy name.\nTEXT\n\n61\n\nceffim� ......-��\"•1\n� '�-..' i011, ��at: 11 �) n\nbhaktira virodhi karma-dharma vii adharma\ntiihiira 'kalma�a' nama, sei mahii-tamafl\nSYNONYMS\n\nbhaktira-to\n\ndevotional service; virodhi-averse; karma-activity; dharma-reli­\n\ngious; vii-or; adharma-irreligious; tiihiira-of that; ka/ma¥J-sin; nama-the name;\nsei-this; mahii-tama{l-great darkness.\nTRANSLATION\nThe greatest ignorance consists of activities, whether religious or irreligious, that\nare opposed to devotional service. They are to be known as sins [kalm�a].\nTEXT 62\n\n� \"fit' m �, , II\nniiriiyaras tvarh no hi sarva-dehiniim\niitmiisy adhTSiikhila-/oka-siik�i\n\nniiriiyaro 'hgarh nara-bhu-ja/iiyaniit\ntoe ciipi satyarh no tavaiva miiyii\nSYNONYMS\nniiriiya!Jal]- Lord Narayal)a; tvam-You;na-not;hi-certainly; san10-all; dehinlim\n\n-,of the embodied beings;iitmii-the Supersoul; asi-You are; adhisa-0 Lord; akhila­\n\n/oka-of all the worlds; s ii�T-the witness; niiriiyarafl-known as Narayal)a; ahgam­\n\nplenary portion; nora-of Nara; bhu-born; ja/a-in the water;ayaniit-due to the\nplace of refuge; tat-that; co-and; api-certainly; satyam-highest truth; no\ntava- Your; eva-at all; maya-the illusory energy.\n\n-\n\nnot;\n\nTRANSLATION\n\"0 Lord of lords, You are the seer of all creation. You are indeed everyone's\n\ndearest life. Are You not-, therefore, my father, Narayapa? 'Narayapa' refers to\none whose abode is in the water born from Nara [Garbhodaka5ayi Vi.spu], and that\nNarayapa is Your plenary portion. All Your plenary portions are transcendental.\n\nThey are absolute and are not creations of maya. \"\nPURPORT\n\nThis text was spoken to Lord Kr�l\"!a by Brahma in the Srimad-Bhagavatam\n\n(10.14.14).\n\n", "adi1#p0227": "Adi-lila, Chapter 3\n\n203\n\nTEXT 70\n\nttttlfnf1 ....� � IU1ttel I\n\n� �'tlfR ��llf, t_fif t_fl �'l111l'l 11 \"o n\n\njala-�ayi antaryami yei narayara\nseho tomiira arh�a, tumi mUla narayara\nSYNONYMS\njala-�ayi-lying in the water; antaryami-indwelling\n\nSupersoul; yei-He who;\n\nnarayara- Lord Narayal)a; seho-He; tomara- Your; am�a-plenary portion; tumiYou; mula\n\n-\n\noriginal; noroyara\n\n-\n\nNarayal)a.\nTRANSLATION\n\nThe manifestation of the Narayapa who predominates in everyone's heart, as\nwell as the Narayapa who lives in the waters [ Karapa, Garbha and K�ira], is Your\nplenary portion. You are therefore the original Narayapa.\nTEXT 71\n\n,._IP'� ��llf' �' � � Q I\n1ft1t•... -.t�-� ��� n '\\) n\n'ahga'-�abde arh�a kahe, seho satya haya\nmoyii-korya nahe-saba cid-iinanda-maya\n\nSYNONYMS\nahga-sabde-by the word ahga; amsa-plenary portion; kahe-one means; sehothat; satya-the truth; haya-is; maya\n\n-\n\nof the material energy; kiirya-the work;\n\nnahe-is not; saba-all; cit-onanda-maya-full of knowledge and bliss.\nTRANSLATION\nThe word \"ariga\" indeed refers to plenary portions. Such manifestations should\nnever be considered products of material nature, for they are all transcendental, full\nof knowledge and full of bliss.\nPURPORT\nIn the material world, if a fragment is taken from an original object, the original\nobject is reduced by the removal of that fragment. But the Supreme Personality of\nGodhead is not at all affected by the actions of maya. The T�opani�ad says:\nom pDr!Jam ada/; pDrt;Jam idarh\npDrrat pDrram udacyate\n\n", "adi1#p0228": "Sri Caitanya-caritamrta\n\n204\n\npun;asya purram iidiiya\npurram eviiva�i�yate\n\"The Personality of Godhead is perfect and complete, and because He is completely\nperfect, all emanations from Him, such as this phenomenal world, are perfectly\nequipped as complete wholes. Whatever is produced of the complete whole is also\ncomplete in itself.\ncomplete\nlsopanl�ad,\n\nBecause\n\nHe is the complete whole, even though so many\n\nunits emanate from Him, He remains the complete balance.\"\n\n(Sri\n\nInvocation)\n\nIn the realm of the Absolute, one plus one equals one, and one minus one equals\none. Therefore one should not conceive of a fragment of the Supreme Lord in the\nmaterial sense. In the spiritual world there is no influence of the material energy or\nmaterial calculations of fragments. In the Fifteenth Chapter of Bhagavad-gitii the\nLord says that the living entities are His parts and parcels. There are innumerable\nliving entities throughout the material and spiritual universes, but still Lord Kr�11a\nis full in Himself. To think that God has lost His personality because His many\nparts and parcels are distributed all over the universe is an illusion. That is a material\ncalculation. Such calculations are possible only under the influence of the material\nenergy, miiyii. In the spiritual world the material energy is conspicuous only by its\nabsence.\nIn the category of vi�(lu-tattva there is no loss of power from one expansion to\nthe next, any more than there is a loss of illumination as one candle kindles another.\nThousands may be kindled by an original candle, and all will have the same candle\npower. In this way it is to be understood that although all the vi�(IU-tattvas, from\nKr�r;ta and Lord Caitanya to Rama, Nrsirilha, Varaha and so on, appear\n\nwith\n\ndifferent features in different ages, all are equally invested with supreme potency.\nDemigods such as Lord Brahma and Lord S iva come in contact with the material\nenergy, and their power and potency are therefore of different gradations. All the\nincarnations of Vi�r;tu, however, are equal in potency, for the influence of miiyii\ncannot even approach them.\n\nTEXT 72\n\n..., fite:Jt'\" �.. .. ...,\n�· WilRft'!: 9f11{ !t�'i:\n��0{ 'fl�·'i!'11 ���i!\"'> --tt�: I\n\n\nC-!���) II\ndvou bhOto-sorgou lake 'smin\ndo iva iisuro eva co\nvi�r;u-bhokto[l smrta doivo\nasuros tod-viporyoyofl\nSYNONYMS\ndvou-two; bhiJto-of the living beings; sorgou -dispositions; lake-in the world;\nosmin-in this; doivoQ-godly; asuro[l -demoniac; eva\n\nbhokto[l-a devotee of Lord Vi�QU; smrto[l\n\n-\n\n-\n\ncertainly; co-and; vi�r;u­\n\nremembered; doivofl-godly; iiSUfOQ­\n\ndemoniac; tot-viporyoyo[l-the opposite of that.\nTRANSLATION\n\"There are two classes of men in the created world . One consists of the demoniac\n\nand the other of the godly. The devotees of Lord Vi�I)U are the godly, whereas those\n'\nwho are just the opposite are called demons.\"\nPURPORT\nThis is a verse from the Podmo Purar;o.\n\nVi�r;u-bhoktos, or devotees in Kr�l')a\n\n( demigods) . Atheists, who do not believe in\nGod or who declare themselves God, are osuros ( demons ) . Asuros always engage in\nconsciousness, are known as devos\n\n", "adi1#p0241": "Adi-lila, Chapter 3\n\n217\n\natheistic material activities, exploring ways to utilize the resources of matter to\nenjoy sense gratification. The vigw-bhaktas,\n\nKrg1a conscious devotees, are also\n\nactive, but their objective is to satisfy the Supreme Personality of Godhead by devotional service. Superficially both classes may appear to work in the same way, but\ntheir purposes are completely opposite because of a difference in consciousness.\nAsuras work for personal sense gratification, whereas devotees work for the satisfaction of the Supreme Lord. Both work conscientiously, but their motives are\ndifferent.\nThe Kr�tJa consciousness movement is meant for devas, or devotees. Demons\ncannot take part in Kr�tJa conscious activities, nor can devotees in Kr�tJa consciousness take part in demoniac activities or work like cats and dogs simply for sense\ngratification. Such activity does not appeal to those in Kr�t�a consciousness. Devotees\naccept only the bare necessities of life to keep themselves fit to act in Kr�tJa consciousness. The balance of their energy is used for developing Kr�tJa consciousness,\nthrough which one can be transferred to the abode of Kr�t�a by always thinking of\nHim, even at the point of death.\n\nTEXT92\n\n�1i ''Stt'ft� ��··�'!a 1\n\"·'et�-<;tt'l_lf� t�•a II � II\niiciirya gosiini prabhura bhakta-avatiira\nkn!Ja-avatiira-hetu yiiflhiira huhkiira\n\nSYNONYMS\niiciirya gosiifli- Advaita Acarya Gosarii; prabhura-of the Lord; bhakta-avatiiraincarnation of a devotee; knfJa-of Lord Kr�IJa; avatiira-of the incarnation; hetuthe cause ; yiihhiira-whose ; huhkiira-loud calls.\n\nTRANSLATION\nAdvaita Acarya Gosvami is an incarnation of the Lord as a devotee. His loud\ncalling was the cause for Kr�IJa's incarnation.\n\nTEXT93\n\n\" 1ffif ��n �� '61�i!tt 1\n� � �t<(r�•a�����\nkHIJa yadi prthivTte karena avatiira\nprathame karena guru-vargera saflciira\n\n", "adi1#p0242": "Sri Caitanya-caritamrta\n\n218\n\nSYNONYMS\nkniJa-Lord Kr�l}a; yadi-if; p[thivite-on the earth; karena-ma kes ; avatiira­\n\nincarnation; prathame- fi rst; karena-makes; guru-vargera-of the group of respectable predecessors; sanciira-the advent.\nTRANSLATION\nWhenever Sri Knl)a desires to manifest His incarnation on earth, first He creates\nthe incarnations of His respectable predecessors.\nTEXT94\n\nf� �1 �tl �fir �� 1Ttti'Sf'1 I\n��1T �tfil �� �r.tm � II � II\npitii miitii guru iidi yata miinya-goro\nprathame karena sabiira p[thivite janama\nSYNONYMS\npita-father; miitii-mother; guru-spiritual\n\nmaster; iidi-headed by; yata-all;\n\nmiinya gara-respectabl e members; prathame-first; karena-He makes; sabara-of\n-\n\nall of them;prthivite-on earth; janama-the births.\nTRANSLATION\nThus respectable personalities such as His father, mother, and spiritual master\nall take birth on earth first.\nTEXT95\n\n1T�·..f·� , �' tr'$fJ'tCif I\n� �tst� ��J �� � :Jttc( II �t!' II\nmiidhava-Bvara-puri, �aci, jaganniitha\nadvaita iiciirya praka.ta hailii sei siitha\nSYNONYMS\nmiidhava-Madhavendra Puri; isvara-puri-lsvara Puri; saci-Sacimata;jaganniith(}jagannatha Misra; advaita iiciirya-Advaita Acarya; praka{a- manifested; hai/o-were;\nsei-this; satha-with\n\n.\n\nTRANSLATION\nMadhavendra Puri, Tsvara Puri, Srimati Sacimata and Srila j.ug;mnatha Misra all\nappeared with Sri Advaita Acarya.\n\n", "adi1#p0243": "Adi-lila, Chapter 3\n\n219\n\nPURPORT\nWhenever the Supreme Personality of Godhead descends in His human form, He\nsends ahead all His devotees, who act as His father, teacher and associates in many\nroles. Such personalities appear before the descent of the Supreme Personality of\nGodhead. Before the appearance of Lord Sri Kr�l)a Caitanya Mahaprabhu, there\nappeared His devotees like Sri Madhavendra Puri; His spiritual master, Sri Tsvara\nPuri; His mother, Srimati Sacidevi; His father, Sri Jagannatha Misra; and Sri Advaita\nAcarya.\nTEXT 96\n\nl!i��it '�� ��� � ��� I\n\"'6f9'St'l�.. f�·V' II\namare iSvara mane, apanake hina\ntara preme vaSa ami na ho-i adhina\nSYNONYMS\niimare-Me; iSvara-the Lord; mane-regards; apanake-himself; hina-low; taraof him; prem e-b y the love; vaSa-controlled; ami-1; na ho-i- am not; adhinasubservient.\n\nTRANSLATION\n\"If one regards Me as the Supreme Lord and himself as a subordinate, I do not\nbecome subservient to his love, nor can it control Me.\n\nTEXT19\n\n�� �' � � � �ttr '�l �r;;� I\n'!ttl � '� 'e� �,-� Clftf �� 11!>�11\namake to' ye ye bhakta bhaje yei bhave\ntaresese bhave bhaji,-e morasvabhave\nSYNONYMS\namake- Me; to'-certainl y; ye ye-whatever; bhakta-devotee; bhaje-w o rsh ips; yei\n-which; bhave-in the mood; tare-him; se se-that; bhave-in the mood; bhaji1 reciprocate; e-this; mora- My;sva-bhave-in the nature.\n\n", "adi1#p0263": "240\n\nSri Caitanya-caritam(ta\nTRANSLATION\n\n\"In whatever transcendental mellow My devotee worships Me, I reciprocate with\nhim. That is My natural behavior.\nPURPORT\nThe Lord, by His inherent nature, reveals Himself before His devotees according\nto their inherent devotional service. The Vrndavana pastimes demonstrated that\nalthough generally people worship Gpd with reverence, the Lord is more pleased\nwhen a devotee thinks of Him as his pet son, personal friend or most dear fiance\nand renders service unto Him with such natural affection. The Lord becomes a\nsubordinate object of love in such transcendental relationships. Such pure love of\nGodhead is unadulterated by any tinge of superfluous nondevotional desires and is\nnot mixed with any sort of fruitive action or empiric philosophical speculation. It is\npure and natural love of Godhead, spontaneously aroused in the absolute stage.\nThis devotional service is executed in a favorable atmosphere freed from material\naffection.\nTEXT 20\n\nClf l!''41 1ft� �1�� ����r'l�t� 'll��'i11 I\n�fol�t�: C�l(_r.'t1 f�f�C'f9f�?!1\"fll\"Gif'llt.\n� CD��= �� C'il 1_;{� f?f \"I!C>eftfit�f� ?flfl(_ II 1\n�'I'C�l�� ��1 1flj_�1!_9J'C..S�...� 'f1ff9J' �: I\n�P� �t1ftf �� 1_�1 C'if�C'S'if� �tc�� C�� I\nh��t�J� 121��1:(��1 ��t��J111��\n�Nr�r<��J�\":f<�fcor�� c-ITRT ���l>fl{. 11 t�\nriidhii kr�ra-praraya-vik[tir h/iidini �aktir asmiid\nekiitmiiniiv api bhuvi pura deha-bhedarh .gatau tau\ncaitanyiikhyarh prakaJam adhunii tad-dvayarh caikyam iiptarh\nriidhii-bhiiva-dyuti-suvalitarh naumi kr�ra-svarupam\nSYNONYMS\nriidhii- � rTmati RadharaQT; kr.sra-of Lord Kr::;Qa; prarJaya-of love; vik[ti/;1-the\ntransformation; hliidini �akti/;7\n\n-\n\npleas u re potency; asmiit-from this; eka-iitmiinau­\n\nboth the same in identity; api-altho u gh; bhuvi-on earth; purii\n\n-\n\nfrom beginningless\n\n", "adi1#p0287": "Sri Caitanya-caritamrta\n\n264\n\ntime; deha-bhedam-separate forms; gatau-obtained; tau-these two; caitanyaiikhyam-known as Sri Caitanya; praka.tam- manifest; adhunii-now; tat-dvayam­\n\nthe two of Them; co-and; aikyam-unity; iiptam-obtained; riidhii-of Srimati\n\nRadharai)T; bhiiva- mood; dyuti-the I uster; suvalitam- who is adorned with; naumil offer my obeisances; k[�[Ja-svarupam-to Him who is identical with Sri Kr�l)a.\nTRANSLATION\n\n\"The loving affairs of Sri Radha and Kr��a are transcendental manifestations of\nthe Lord's internal pleasure-giving potency. Although Radha and Kr��a are one in\nTheir identity, They separated Themselves eternally. Now these two transcendental\nidentities have again united, in the form of Sri Kr��a Caitanya. I bow down to Him,\n\nwho has manifested Himself with the sentiment and complexion of Srlmati Radhara�i\n\nalthough He is Kr��a Himself.\"\n\nPURPORT\nThis text is from the diary of Srila Svarupa Damodara Gosvami. It appears as the\nfifth of the first fourteen verses of SrT Caitanya-caritiimrta.\nTEXT 56\n\nf't'ft\" �-. �t1rl, \" �- 'fff' I\n\n�ITtttl � Pf �� �t' II�� II\nriidhii-k[�[IO eka iitmii, dui deha dhari'\nanyonye vilase rasa iisviidana kari'\n\nSYNONYMS\nriidhii-k[�[Ja-Radha and\n\nKr��a; eka-one; atmii-self; dui-two; deha-bodies;\n\ndhari'-assuming; anyonye-one another; vi lase-They enjoy; rasa-the mellows of\nlove; iisviidana kari'-tasting.\nTRANSLATION\nRadha and Kr��a are one and the same, but They have assumed two bodies. Thus\nThey enjoy each other, tasting the mellows of love.\nPURPORT\nThe two transcendentalists Radha and Kn�a are a puzzle to materialists. The\nabove description of Radha and Kg;�a from the diary of Srila Svarupa Damodara\nGosvami is a condensed explanation, but one needs great spiritual insight to under­\n\nstand the mystery of these two personalities. One is enjoying in two. �ri Kr�l)a is the\n\npotent factor, and Srimati Radharapi is the internal potency. According to Vedanta\nphilosophy, there is no difference between the potent and potency; they are identical.\n\nWe cannot differentiate between one and the other, any more than we can separate\n\nfire from heat.\n\n", "adi1#p0288": "Ad i-lila, Chapter 4\n\n265\n\nEverything in the Absolute is inconceivable in relative existence. Therefore in\nrelative cognizance it is very difficult to assimilate this truth of the oneness between\nthe potent and the potency. The philosophy of inconceivable oneness and difference\npropounded by Lord Caitanya is the only source of understanding for such intricacies\nof transcendence.\nIn fact, Radharat�f is the internal potency of �ri Kr�tJa, and She eternally intensifies the pleasure of SrT Kr�tJa. Impersonalists cannot understand this without the\nhelp of a mahii-bhiigavata devotee. The very name Radha suggests that She is\neternally the topmost mistress of the comforts of Sri Kr�tJa. As such, She is the\nmedium transmitting the living entities' service to SrT Kw.Ja. Devotees in Vrndavana\ntherefore seek the mercy of SrimatT RadharaQf in order to be recognized as loving\nservitors of �ri Kr�Qa.\nLord Caitanya Mahaprabhu personally approaches the fallen conditioned souls\nof the iron age to deliver the highest principle of transcendental relationships with\nthe Lord. The activities of Lord Caitanya are primarily in the role of the pleasuregiving portion of His internal potency.\nThe absolute Personality of Godhead, Sri Kr�tJa, is the omnipotent form of transcendental existence, knowledge and bliss in full. His internal potency is exhibited\nfirst as sat, or existence-or, in other words, as the portion that expands the existence\nfunction of the Lord. The same potency while displaying full knowledge is called\ncit, or samvit, which expands the transcendental forms of the Lord. Finally, the\n\nsame potency while playing as a pleasure-giving medium is known as h/adini, or the\ntranscendental blissful potency. Thus the Lord manifests His internal potency in\nthree transcendental divisions.\nTEXT 57\n\n��� \\!i\"f\"!!\"\\ �51�1\"\\ �r��'lf'c•n\n�Cif1'11'C'Sf1 Cl( 'll•Pf1 �l(t�� II �� II\nsattvarh visuddharh vasudeva-Sabditarh\nyad iyate tatra pumiin apavrtaiJ\nsattve co tasmin bhagaviin viisudevo\nhy adhok?ajo me manasii vidhiyate\n\nSYNONYMS\nsattvam-existence; viSuddham- pure; vasudeva-Sabditam-named vasudeva; yat­\n\nfrom which;Tyate-appears; tatra-in that; puman\n\n-\n\nthe Supreme Personality of God­\n\nhead; apiivrtaiJ-without any covering; sattve-in goodness; co-and; tasmin-that;\nbhagaviin-the Supreme Personality of Godhead; viisudevaiJ- Vasudeva; hi-certainly;\nadhok?ajaiJ-who is beyond the senses; me-my; manasa-by the mind; vidhiyate­\n\nis procured.\n\n", "adi1#p0296": "Ad i-rila, Chapter 4\n\n273\n\nTRANSLATION\n\"The condition of pure goodness [�uddha-sattva], in which the Supreme Personality of Godhead appears uncovered, is called vasudeva. In that pure state the\nSupreme Godhead, who is beyond the material senses and who is known as\nVasudeva, is perceived by my mind.\"\nPURPORT\nThis text from Srimad-Bhagavatam (4.3.23), spoken by Lord �iva when he condemned Dak�a, the father of Sati', as an opponent of Vi�tlU, confirms beyond a\ndoubt that Lord Kr�tJa, His name, His fame, His qualities and everything in connection with His paraphernalia exist in thesandhini sakti of the Lord's internal potency.\nTEXT 67\n\n� '6'St�-'f���1f Jl� I\n\nli!l'l\\el�tfif� :Jtct �if �tf II �'\\ II\nk[�l}e bhagavatta-jfliina\n\nsarhvitera sara\n\n--\n\nbrahma-jiiiinadika saba tara parivara\n\nSYNONYMS\nk[�l}e-in Kr�t�a; bhagavatta-of the quality of being the original Supreme Personality of Godhead; jii ana\n\n-\n\nknowledge; sarhvitera-of the knowledge potency;\n\nsara-the essence; brahma-jiiana-knowledge of Brahman; adika-and so on; sabaall; tara-of that; parivara-dependents.\nTRANSLATION\nThe essence of the samvit potency is knowledge that the Supreme Personality\nof Godhead is Lord Kr�l)a. All other kinds of knowledge, such as the knowledge of\nBrahman, are its components.\nPURPORT\nThe activities of the samvit-sakti produce the effect of cognition. Both the Lord\n\nand the living entities are cognizant. Sri Kr�Qa, as the Supreme Personality of God­\n\nhead, has full knowledge of everything everywhere, and therefore there are no\nhindrances to His cognition. He can have knowledge merely by glancing over an\nobject, whereas innumerable impediments block the cognition of ordinary living\nbeings. The cognition of the living beings has three divisions: direct knowledge,\nindirect knowledge and perverted knowledge. Sense perception of material objects\nby the mundane senses, such as the eye, ear, nose and hand, always produces\n\ndefinitely perverted knowledge. This illusion is a presentation of the material\n\nenergy, which is influenced by the samvit-sakti in a perverted manner. Negative\ncognition of an object beyond the reach of sense perception is the way of indirect\nknowledge, which is not altogether imperfect but which produces only fragmentary\n\n", "adi1#p0297": "274\n\nSri Caitanya-caritamrta\n\nknowledge in the form of impersonal spiritual realization and monism. But when\nthe samvit factor of cognition is enlightened by the hladini potency of the same\ninternal energy, they work together, and only thus can one attain knowledge of the\nPersonality of Godhead. The samvit-�akti should be maintained in that state. Material\nknowledge and indirect spiritual knowledge are by-products of the samvit-Sakti.\n\nTEXT 68\n\n�fw� � ''<2t1f', '.211Pftl ''e�' I\n'ett�l �ti1, ifPf -'1f�t'et�' II�\\r II\nh/adinira sara 'prema', prema-sara 'bhava'\nbhavera parama-kii�tha, nama- 'maha-bhava'\nSYNONYMS\nh/adinira-of the pleasure potency; sara-the essence;prema-love for God; premasiira-the essence of such love; bhava-emotion; bhavera-of emotion; parama-kaHha\n-the highest limit; nama-named; maha-bhava-mahabhava.\n\nTRANSLATION\nThe essence of the hladini potency is love of God, the essence of love of God is\n\nemotion [ bhava] , and the ultimate development of emotion is m aha bh ava.\nPURPORT\n\nThe product of the hladini �akti is love of Godhead, which has two divisionsnamely, pure love of Godhead and adulterated love of Godhead. Only when the\n\nhladini Sakti emanates from SrT Krg-1a and is bestowed upon the living being to\nattract Him does the living being become a pure lover of God. But when the same\n\nh/adini �akti is adulterated by the external material energy and emanates from the\nliving being, it does not attract Krg1a; on the contrary, the living being becomes\nattracted by the glamor of the material energy. At that time instead of becoming\nmad with love of Godhead, the living being becomes mad after material sense\nenjoyment, and because of his association with the qualitative modes of material\nnature, he is captivated by its interactions of distressful, unhappy feelings.\n\nTEXT 69\n\n��� l\\1ft1{1·it�2tf I\n\n���� fl�t•tf-ttl11ff'l II�� II\nmahiibhiiva-svarilpii sri-radha-thakurari\nsarva-gura-khani kr�ra-kanta-�iromari\n\n", "adi1#p0298": "Adi-IWi, Chapter 4\n\n275\n\nSYNONYMS\nmahii-bhtiva-of\n\nmahiibhiiva; sva -rDpii-the\n\nform i sri -riidhii-fhiikurii!J i-�rimati\n\nRadhara!JI;sarva-gura-of all good qualities; khani-mine·; k[�IJO·kiintii-of the lovers\nof Lord Kg;[Ja; siroma!Ji-crown jewel.\nTRANSLATION\n�r1 Radha Thakura!,li is the embodiment of mahabhava. She is the repository of\nall good qualities and the crest jewel among all the lovely consorts of Lord Kr�!la.\nPURPORT\nThe unadulterated action of the hladini sakti is displayed in the dealings of the\ndamsels of Vraja and �rimati Radhara!,li, who is the topmost participant in that\ntranscendental group. The essence of the hladini sakti is love of Godhead, the\nessence of love of Godhead is bhava, or transcendental sentiment, and the highest\npitch of that bhtiva is called mahtibhiiva. �rimati Radharar;�i is the personified embodiment of these three aspects of transcendental consciousness. She is therefore\nthe highest principle in love of Godhead and is the supreme lovable object of �rl\nKr�tJa.\nTEXT 70\n\n�C�1�1T�C�1�r.�J �lf't-1 I\n. '1T�t�t�'lf�r:9f�� �rct�f'!i�1� Pt��11C� if�\")O{j'Ifr.'l� I\n��C'l:f'tw�f5\"\\!!C·tl> I\n'!I�RI�fif�� ��1 f<�����1 ��'i�: I\n,��9f��q:�tf9f �?:�1\nlli11f� ,��� �tN�l��tt'i\\: II �\"� II\nvibhur api ka/ayan sadiibhivrddhirh\ngurur a pi gaurava-caryayii vihinafl\n,muhur upacita-vakrimopi suddho\njayati mura-dviJi riidhikiinurogafl\nSYNONYMS\nvibhu{l\n\n-\n\nall pervad ing; api- although; kalayan- rna king;sadii-al ways;abh ivrddhim\n-\n\n-increase; guru{I- important; api-although;gaurava-caryayii vihina/;1 -wi th out proud\nbehavior; muhufl- again and again; upacita-increased; vakrimii-duplic ity; apialthough; �uddhafl-pure; jayati-all glories to; mura-dviJi-for Kr�pa, the enemy of\nthe demon Mura; riidhiko-of S rlmati Radharapi; anuriigafl-the love.\nTRANSLATION\n\"All glories to Radha's love for Kr�r;�a, the enemy of the demon Mura. Although\nit is all-pervading, it tends to increase at every moment. Although it is important, it\nis devoid of pride. And although it is pure, it is always beset with duplicity.\"\nPURPORT\nThis is a verse from the Diina-keli-kaumudi (2) of S rila ROpa Gos v a mi .\nTEXT 132\n\n� '$rtt !lJtfit:�II\n\n", "adi1#p0327": "Sri Caitanya-caritamrta\n\n304\n\nsei premara �rT-radhika parama 'a�raya'\nsei premara ami ha-i keva/a 'vi�aya'\n\nSYNONYMS\nsei-that; premara-of the love; �rT-radhika-Srimati RadharaQi;parama-highest;\na�raya-abode; sei-that; premara-of\n\nthe love; ami-1; ha-i-am; kevala-only;\n\nv�saya-object.\n\nTRANSLATION\n\nS\n\n\" ri Radhika is the highest abode of that love, and I am its only object.\n\nTEXT 133\n\nM..\\lttll5lt �-t �t11R �I!Jfttf I\n�11£1 � <;�t$@'1 �\\!ltD �� II ��� II\nvi�aya-jatTya sukha amiira asviida\nama haite kop-gwya ii�rayera ah/iida\n\nSYNONYMS\nv�saya-jatTya-relating to the object;sukha-happiness; amara-My;iisvada-tasting;\nama haite-than Me; ko_ti-gura-ten million times more; a�rayera-of the abode;\niih/iida-pleasure.\n\nTRANSLATION\n\"I taste the bliss to which the object of love is entitled. But the pleasure of Radha,\n\nthe abode of that love, is ten million times greater.\n\nTEXT 134\n\n�\\!1\\li!ff\\!'11 �-t �� ';f� �I\n..t'f �\"lftfir� i{ffi1, � ���= )�<:,<��\"1ffnf'1\n��f� �1{ 'it�'1lllC\"l\"li �t���: I\n��M �� C·�\"''J �� �\"C�t:\n\n�\"!1l_9fCiS1�....� l,f%�'flfl'�1{\"1� 9fRf1l�J 'l�1��<11{i�f9f R�PI_�t� �1lt9f' II �N II\n\n", "adi1#p0336": "Adi-lila, Chapter 4\n\n313\n\ngop yo� co kr�ram upalabhya cirtid abh�forh\nyat-prek�are dr�i�u pak�ma-krtam �apanti\nd[gbhir h[di-k[tam alam parirabhya sarvtis\ntad-bhtivam tipur api nitya-yujtim durtipam\nSYNONYMS\ngopyafl-the gopis; co- and; k[�[Jam- L o rd Kf�Qa; upalabhya-seeing; cirtit-after\na long time; abhi!ftom-desired object; yat-prek�are- in the seeing of whom; d[si�uin the eyes; pak�ma-krtam-the maker of eyelashes; �apanti-curse; d[gbhifl - with\nthe eyes; h[di-k[tam-who entered the heart; a/am-en ough; parirabhya-embracing;\n\nsarvtifl - all; tat-bhtivam-that highest stage of joy; tipufl-obtained; api - altho ugh;\nnitya-yujtim-by perfected yogis; durtipam-difficult to obtain.\nTRANSLATION\n\"The gopis saw their beloved Kr�Qa at Kuruk�etra after a long separation. They\nsecured and embraced Him in their hearts through their eyes, and they attained a\njoy so intense that not even perfect yogis can attain it. The gopis cursed the creator\nfor creating eyelids that interfered with their vision.\"\nPURPORT\nThis text is from Srimad-Bhtigavatam ( 1 0.82.40).\n\nTEXT 154\n\n\"t�m �ifl �� �'\"' �t� �t� '\n\n(;� 'lr� \" Qft;'f, '�- \"et'$1Jct1il_ II ��8 II\nkr�rtivalokana vinti netra photo ntihi tina\nyei jana k[�[IO dekhe, sei bhtigyavtin\nSYNONYMS\nkr�ra- L or d K[�Qa; avalokana -looking at; vina-without; netra-the eyes; pha/afruit; nahi- not; tina- other; yei- who; jana- the person; kr�ra- Lord Kr�Qa; dekhesees; sei- he; bhtigyavtin-v ery fortunate.\n\nTRANSLATION\nThere is no other consummation for the eyes than the sight of Kr�l)a. Whoever\nsees Him is most fortunate indeed.\nTEXT 155\n\n�'JII�'i!tt. 'll��lf� 0{ 9f1tt. �lftll:\n'f�J: ���clr� II\ntabe ye dekhiye gopira nija-dehe prita\nseho ta' kr�rera liigi,\n\njiiniha ni�cita\n\nSYNONYMS\ntabe- now; ye-whatever; dekhiye- we see; gopira-of the gopis; nija-dehe - in\n\ntheir own bodies; prita-affection; seho-that; ta'-certainly; kr�rera liigi- for Lord\nKnr_1a; jiiniha-know; nikita- for certain.\nTRANSLATION\nNow whatever affection we see the gopis show in their ow n bodies, k now it for\ncertain to be only for the sake of Lord Knpa.\nPURPORT\n\nThe selfless love of Godhead exhibited by the gopis cannot have any parallel.\nWe should not, therefore, misunderstand the carefulness of the gopis in their\npersonal decoration. The gopTs dressed themselves as beautifully as possible, just to\nmake Knr_1a happy by seeing them. They had no ulterior desires. They dedicated\ntheir bodies, and everything they possessed, to the service of Sri Kr�qa, taking for\ngranted that their bodies were meant for His enjoyment. They dressed themselves on\nthe understanding that Kr�Qa would be happy by seeing and touching them.\nTEXT 182\n\n'�J�l � � �fif ��· :Jl'af� I\nilti � �a -� ltt'it'ff·� II �'lr� II\n'ei deha kai!ufl iimi k[.S[Je samarpara\ntiiflra dhana tiiflra ihii sambhoga-siidhana\nSYNONYMS\n\nei-this; deha-body; kailun-have done; ami-l; kr�re-to Lord Knr_1a; samarpara-offering;\n\ntiiflra-of\n\nHim; dhana-the\n\nsambhoga-siidhana-brings about the enjoyment.\n\nwealth;\n\ntiiflra-of Him; iha-this;\n\n", "adi1#p0351": "Sri Caitanya-caritamrta\n\n328\n\nTRANSLATION\n[The gopis think:] \"I have offered this body to Lord Kr�l)a. He is its owner, and\nit brings Him enjoyment.\nTEXT 183\n\n�tlf�-'fli{�·Wfit.f tt•·�'1' I\n�- 'ltrst' �� �m �-...�'1 II �� II\ne-deha-dar�ana-s par�e kr�ra-santo�ara'\nei /iigi' kare dehera miirjana-bhu�ara\nSYNONYMS\ne-deho-of this body; dar�ana-by sight; spar�e-and touch; kr�ra-of Lo rd Kr�l)a;\nsanto�ara-the satisfaction; ei liigi'-for this; kare-they do; dehera-of the body;\nmiirjana- cleaning; bh&JG[IO-decorating.\nTRANSLATION\n\"Knl)a finds joy in seeing and touching this body.\" It is for this reason that they\ncleanse and decorate their bodies.\nTEXT 184\n\nf.l�l'f11f9f �1 C'i\\lC9fJ1 '117:11� 'llJ:_9f10Jf� I\n���): 9f11'� 0{ C'11 9fT� f0f�JC!I'11i5t�Ofl( II 'llrS II\nnijiingam api yii gop yo\nmameti samupiisate\ntiibhyafl pararh no me piirtha\nnigurjha-prema-bhiijanam\nSYNONYMS\nnija-angam-own body; api-al tho u gh; yiifl-who; gopyafl-the gopis; mamaMine; iti-thus thinking; samupiisate-engage in decorating; tiibhyafl-than them;\nparam-greater; no-not; me-for Me; piirtha-0 Arjuna; nigurjha-prema-of deep\nlove; bhiijanam- receptacles.\nTRANSLATION\n\"0 Arjuna, there are no greater receptacles of deep love for' Me than the gopis,\nwho cleanse and decorate their bodies because they consider them Mine.\"\nPURPORT\nThis verse is spoken by Lord KrHia in the Adi Puriira.\n\n", "adi1#p0352": "Adi-lila, Chapter 4\n\n329\n\nTEXT 185\n\n� �� �..__\"! ,'lt�'Ff9f-1 � ��: �Clfi�{l{ 11 � ·� 11\nlak�aram bhakti-yogasya\nnirgurasya hy udahrtam\nahaituky avyavahitii\nyii bhaktifl puru�ottame\nSYNONYMS\n/ak�aram- the\n\nsymptom; bhakti-yogasya-of devotional service; nirgurasya­\n\nbeyond the three modes of nature; hi-certainly; udiihrtam-is cited; ahaitukTcauseless;\n\navyavahitii- uninterrupted;\n\nyii-which;\n\nbhakti{l - devotional\n\npuru�ottame-to the Supreme Personality of Godhead.\n\nservice;\n\n", "adi1#p0362": "Adi-lila, Chapter 4\n\n339\n\nTRANSLATION\n\"These are the characteristics of transcendental loving service to Puru�ottama,\nthe Supreme Personality of Godhead: it is causeless, and it cannot be obstructed in\nany way.\"\nTEXT 207\n\n'f1Ca'fttlf'Pf� II\ne saba siddhiinta giJ{iha,--kahite nii yuyiiya\nnii kahi!e, keha ihiira anta niihi piiya\n\nSYNONYMS\ne-this; saba-all; siddhiinta- conclusions; gilcjha-very confidential; kahite-to\n\nspeak; nii-not; yuyiiya - quite fit; nii-not; kahi/e-speaking; keha-any one; ihiira­\n\nof it; anta-end; niihi-not; piiya - gets.\n\nTRANSLATION\nAll these conclusions are unfit to disclose in public. But if they are not disclosed,\nno one will understand them.\nTEXT 232\n\n�i!IJl� � r� m$1 fiiW 1\n'l_�� �lt� ••, �1 ��� 1(\\J II �-e� II\n\n", "adi1#p0374": "Adi-lila, Chapter 4\n\n351\n\nataeva kahi kichu kariflii nigupha\nbujhibe rasika bhakta, nii bujhibe mfHjha\n\nSYNONYMS\nataeva-there fore; kahi-1 speak; kichu-something; karinii-squeez ing; niguflhaessence; bujhibe-can understand; rasika-humorous; bhakta-devotees; no-not;\nbujhibe\n\n-\n\nwill understand; mDflha-rascals.\n\nTRANSLATION\nTherefore I shall mention them, revealing only their essence, so that loving\ndevotees will understand them but fools will not.\nTEXT 233\n\n'IJ'ftll 'fft\"' <;� ���\\!J1i41tf I\n\n��� �.m• � ?tt� �ti41tf n ��� n\nhrdaye dharaye ye caitanya-nityiinanda\ne-saba siddhiinte sei piiibe iinanda\n\nSYNONYMS\nhrdaye-in the heart; dharaye-captures; ye\n\n-\n\nanyone who; caitanya-�riCaitanya\n\nMahaprabhu; nityananda-and Lord Nityananda; e-saba-all these; siddhiinte-by\ntranscendental conclusions;sei-that man;piiibe\n\n-\n\nwill get; iinanda-bliss.\n\nTRANSLATION\nAnyone who has captured Lord Caitanya Mahaprabhu and Lord Nityananda\nPrabhu in his heart will become blissful by hearing all these transcendental conclusions.\nTEXT 234\n\n���.u�t���\n�-.'5ttt-�f�tlft ��1 � n ��s n\ne saba siddhiinta haya iimrera pal/ava\nbhakta-gar;a-koki!era sarvadii vallabha\n\nSYNONYMS\ne-these; saba-all; siddhiinta-transcendental conclusions; haya-are; iimrera-of\nmango; palla va\n\n-\n\ntwigs; bhakta-gara-the devotees; kokilera-to those who are just\n\nlike cuckoo birds;sarvadii-always; vallabha-pleasing.\n\n", "adi1#p0375": "SrT Caitanya-caritamrta\n\n352\n\nTRANSLATION\nAll these conclusions are like the newly grown twigs of a mango tree; they are\nalways pleasing to the devotees, who in this way resemble cuckoo birds.\nTEXT 235\n\n�'ft5-iltp lt'l il1 Q � I\n� fi� � �� 'tlftil\"f-� II �� II\nabhakta-u�.trera ithe nii haya prave�a\ntabe citte haya mora iinanda-vi�e�a\n\nSYNONYMS\nabhakta- n o ndev otee;\n\nu.strera\n\n-\n\nof a camel; ithe-in this; nii-not; haya-is there;\n\nprave�a-entrance; tabe-then; citte- in my heart; haya- there is; mora-my; anandavi�e�a-special jubilation.\n\nTRANSLATION\nThe camel-like nondevotees cannot enter into these topics. Therefore there is\n\nspecial jubilation in my heart.\n\nTEXT 236\n\n� l'ftf'St �t� tQ, � �fif il1 � I\n\n-� � fflt �� �tt� ��II��� II\nye liigi kahite bhaya, se yadi nii jilne\nihii va-i kibii sukha iiche tribhuvane\n\nSYNONYMS\nye liigi-for the matter of whi c h ; kahite bhaya\n\n-\n\nafraid to speak; se yadi nii jane­\n\nif they do not know; ihii va-i-except this; kibii-what; sukha-happiness; achethere is; tri-bhuvane-in the three worlds.\n\nTRANSLATION\nFor fear of them I do not wish to speak, but if they do not understand, then\nwhat can be happier in all the three worlds?\nTEXT 237\n\n���� 'e9'Sft'1 �fi illl-.t\"f I\nfi.:-tt'f �t1l\", � � �e,�tf II��'t II\n\n", "adi1#p0376": "Adi-lila, Chapter 4\n\n353\n\nataeva bhakta-gare kari namaskiira\nni{ISanke kahiye, tiira hauk camatkiira\nSYNONYMS\nataeva-therefore; bhakta-gare-unto the devotees; kari-1 offer; namaskoraobeisances; ni{ISanke-without any doubt; kahiye-1 say; tiira-of the devotees;\nhauk-let there be; camatkiira-aston ishment.\nTRANSLATION\nTherefore after offering obeisances to the devotees, for their satisfaction I shall\nspeak without hesitating.\nTEXT 238\n\n���������\n\"i_cll�\"f-9J.._cf'Jq� �� <;1{1tlll ��lr II\nkr�rera viciira eka iichaye an tare\npurronanda-purra-rasa-rupa kahe more\nSYNONYMS\nkrp;era-of\n\nLord\n\nKfHia; vicara\n\nwithin the heart; purra-iinanda\n\n-\n\n-\n\nconsideration; eka-one; achaye-is ; antare­\n\nco m plete transcendental bliss; purra-rasa-rupa-full\n\nwith transcendental mellows; kahe more-they say unto Me.\nTRANSLATION\nOnce Lord Krsna considered within His heart: \"Everyone says that I am complete\nbliss, full of all rasas.\nTEXT 239\n\n�1111.:-� �� � f� I\n�'tltl� ��\"' oo-�� �t-t -..u ��� 11\niimii ha-ite iinandita haya tribhuvana\niimiike ananda dibe--aiche kon jana\nSYNONYMS\niimii ha-ite-from Me; iinandita-pleased; haya-beco m es; tri-bhuvana-all the three\nworlds; omiike-unto Me; iinanda dibe-will give pleasure; aiche-such; kon janawhat person.\nTRANSLATION\n\"All the world derives pleasure from Me. Is there anyone who can give Me\npleasure?\n\n", "adi1#p0377": "Sri Caitanya-caritamrta\n\n354\n\nTEXT 240\n\n�tan �t�.� �t' �1 ���� � �\" 1\n�-� �t� 'tttl 'IIHI llil II �go II\niimii haite yiira hqya sata sata gura\nsei-jana iihliidite pare mora mana\nSYNONYMS\n\niimii haite- than Me; yiira-whose; haya-there is; sata sata gura-hundreds of\nqualities more; sei-jana- that person; tihliidite-to give pleasure; pare- is able; moraMy; mana-to the mind.\n\nTRANSLATION\n\"One who has a hundred times more qualities than Me could give pleasure to\nMylmind.\nTEXT 241\n\n�1 �tt.! � �� �1ft\\! �� I\n\n�-.!if 1f1lftt� �1� II\nko_ti-kama jini' rDpa yadyapi amara\nasamordhva madhurya-samya nahi yara\n\n", "adi1#p0378": "Adi-111a, Chapter 4\n\n355\n\nmora rupe apyayita haya tribhuvana\nradhara darsane mora jurjaya nayana\n\nSYNONYMS\nko_ti-kama-ten million cupids;jini'-conquering;rDpa-beauty;yadyapi-although;\namara-Mine; asama-urdhva-unequaled\n\nand unsurpassed; madhurya-sweetness;\n\nsamya-equality; nahi-there is not; yara-of whom; mora-My; rupe-in beauty;\napyayita-pleased;hayt1-becomes;tri-bhuvana-all three worlds; riidhara-of �rimati\nRadharar;ti;darsane-seeing;mora-My ;jup'aya-satisfies;nayana-eyes.\n\nTRANSLATION\n\"Although My beauty defeats the beauty of ten million cupids, although it is\nunequaled and unsurpassed and although it gives pleasure to the three worlds, seeing\nRadharar;�i gives pleasure to My eyes.\nTEXT 244\n\n'� II\n�tpt ����f\"itt I\n�W! � ,�1 �· �(l'!_ll �'\\� II\npitii-miitii, guru-ga(la, iige avatiiri'\nriidhikiira bhiiva-var(la angTkiira kari'\n\n", "adi1#p0390": "Adi-lila, Chapter 4\n\n367\n\nnava-dvipe �aci-garbha-�uddha-dugdha-sindhu\ntiihiite praka.ta haifa kr�ra pDrra indu\n\nSYNONYMS\npitii-miitii-parents; guru-gara- teachers; iige-first;avatiiri'-descending;riidhikiira\n-of S rimati Radhararyi; bhiiva-varra-the luster of transcendental ecstasy; aflgikiira\n\nkari'-accepting; nava-dvipe-in Navadvipa; �aci-garbha-the womb of S aci; �uddha­\n\npure; dugdha-sindhu-the ocean of mil k ;tiihiite-in that; praka.ta-man ifested; haifa­\n\nbecame; kr.sra- Lord Kr�rya; pDrra indu-full moon.\n\nTRANSLATION\nFirst L ord Kr�Qa made His parents and elders appear. Then Kr�r;�a Himself, with\nthe sentiments and complexion of Radhika, appeared in Navadvipa, like the full\nmoon, from the womb of mother Saci, which is like an ocean of pure milk.\nTEXT 273\n\n�- t;!' �fir( �itJitt� �i�J1� 1\n.11i9f·<;'StPitflfl31 9f'N9\\II �fJ' -ut� II �'l� II\nei ta' kari!ufl �aHha �lokera vyiikhyiina\n�ri-rDpa-gosiiiiira piida-padma kari' dhyiina\n\nSYNONYMS\nei ta'-thus; karilufl-1 have made;�aHha �lokera-of the sixth verse; vyiikhyiinaexplanation; �ri-rDpa-S rila ROpa Gosvami; gosiiiiira-of the master; piida-padma­\n\nlotus feet; kari -doi ng; dhyiina-med i tation.\n'\n\nTRANSLATION\nMeditating on the lotus feet of Sri ROpa Gosvami, I have thus explained the\nsixth verse.\nTEXT 274\n\n�- tl G.-r�� �flf � �fJ\" �-f' I\nl\\11i't•<;'St-p,t� GJtt� l!llftli �Jftfll �'l8 II\nei dui �/okera iimi ye kari!a artha\n�ri-rDpa-gosiiflira sloka pramaQa samartha\n\nSYNONYMS\nei-these; dui-two; s!okera-of the verses; iimi-1; ye-whatever; kari!a-gave;\nartha-the meanings; �ri-rDpa-gosiiiiira-of S ri ROpa Gosvami;s!oka- verse;pramara\n-evidence;samartha-competent.\n\n", "adi1#p0391": "SrT Caitanya-caritamrta\n\n368\n\nTRANSLATION\ncan support the explanation of these two verses [ verses 5 and 6 of the First\n\nChapter ] with S ri Rupa Gosvami's verse.\n\nTEXT 275\n\n'St�\"RI� -nrf9f !S{R�'$ ��� �1 m�lf'Stf�� '5\\�: II ¢¢ II\nkiimild dve�iid bhayiit snehiid\nyathii bhaktye�vare mana{!\niive�ya tad agharh hitvil\nbahavas tad gatirh gatii{l\nSYNONYMS\nkiimiit-influenced by lusty desire; dve�iit\nby affection; yathii\n\n-\n\n-\n\nby envy; bhayiit-by fear; snehiit-or\n\nas; bhaktyii-by devotion; i�vare-in the Supreme Personality\n\nof Godhead; mana{l-the mind; iive�ya\n\n-\n\nfully absorbing; tat-that; agham\n\n-\n\nsinful\n\nactivity; hitvii-giving up; bahava{l-many; tat-that; gatim-destination; gatiil;achieved.\nTRANSLATION\n\"As through devotion to the Lord one can attain His abode, many have attained\nthat goal by abandoning their sinful activities and absorbing their minds in the Lord\nthrough lust, envy, fear or affection.\"\nPURPORT\nAs the powerful sun, by its glowing rays, can purify all kinds of impurities, so the\nall-spiritual Personality of Godhead can purify all material qualities in a person He\nattracts. Even if one is attracted by Godhead in the mode of material lust, such\nattraction is converted into spiritual love of Godhead by His grace. Similarly, if one\nis related to the Lord in fear and animosity, he also becomes purified by the\nspiritual attraction of the Lord. Although God is great and the living entity small,\nthey are spiritual individuals, and therefore as soon as there is a reciprocal exchange\nby the living entity's free will, at once the great spiritual being attracts the small\nliving entity, thus freeing him from all material bondage. This is a verse from\n\nSrimad-Bhiigavatam (7.1.29}.\nTEXT 36\n\nt��it ctr� fi!I'Jtctt• �Ill 't1 �\\!it: II .!)� II\nsiddha-lokas tu tamasa{l\npare yatra vasanti hi\nsiddhii brahma-sukhe magna\ndaityii� co harif}ii hata{l\n\n", "adi1#p0425": "Adi-lila, Chapter 5\n\n403\n\nSYNONYMS\nsiddho-/okafl-the Siddhaloka, or impersonal Brahman; tu-but; tamasa(l-of\ndarkness; pore-beyond the jurisdiction; yatra-where; vasanti-reside; hi-certainly;\nsiddhal}-the spiritually perfect; brahma-sukhe-in\n\nthe transcend-ental bliss of\n\nbecoming one with the Supreme; magniif;-absorbed; daityiifl co-as well as the\ndemons; hariro-by the Supreme Personality of Godhead; hatiifi-Killed.\nTRANSLATION\n\"Beyond the region of ignorance [the material cosmic manifestation] lies the\nrealm of Siddhaloka. The Siddhas reside there, absorbed in the bliss of Brahman.\nDemons killed by the Lord also attain that realm.\"\nPURPORT\nTarnal; means darkness. The material world is dark, and beyond the material\nworld is light. In other words, after passing through the entire material atmosphere,\none can come to the luminous spiritual sky, whose impersonal effulgence is known\nas Siddhaloka. Mayavadl philosophers who aspire to merge with the body of the\nSupreme Personality of Godhead, as well as demoniac persons such as Karhsa and\nSi�upala who are killed by Kf�[�a, enter that Brahman effulgence. Yogis who attain\noneness through meditation according to the Patai'ijali yoga system also reach\nSiddhaloka. This is a verse from the Brahmary;Ja Purli!Ja.\nTEXT 40\n\n� ��Jttl{ iftf111t'l1f �tft �ttllf I\nm-.1-5'{(�' m� ��tt-t 11 s• 11\nsei para-vyome nilroya!Jera cori poSe\ndvorako -catur-vyuhera dvitiya prakiiSe\nSYNONYMS\nsei-that; para-vyome-in the spiritual sky; noroya!Jera-of Lord Narayal)a; cliri\npoSe-on four sides; dvarako-Dvaraka; catur-vyuhera-of the quadruple expansions;\ndv/tiya-the second; prakoSe-manifestation.\nTRANSLATION\nIn that spiritual sky, on the four sides of Naraya[�a, are the second expansions of\nthe quadruple expansions of Dvaraka.\nPURPORT\nWithin the spiritual sky is a second manifestation of the quadruple forms of\nDvaraka from the abode of Kf�[�a. Among these forms, which are all spiritual and\n\nimmune to the material modes, Sri Baladeva is represented as Maha-Sankar:;ara.\n\n", "adi1#p0426": "404\n\nSri Caitanya-caritam{ta\n\nThe actions in the spiritual sky are manifested by the internal potency in pure\nspiritual existence. They expand in six transcendental opulences, which are all\nmanifestations of Maha-Sankar�apa, who is the ultimate reservoir and objective of\nall living entities. Although belonging to the marginal potency known asjTva-�akti,\nthe spiritual sparks known as the living entities ar� subjected to the conditions of\nmaterial energy. It is because these sparks are related· with both the internal and\nexternal potencies of the Lord that they are known as belonging to the marginal\npotency.\nIn considering the quadruple forms of the absolute Personality of Godhead,\nkno�n as Vasudeva, Sanka�ara, Pradyumna and Aniruddha, the im personalists,\nheaded by Sripad Sankaracarya, have interpreted the aphorisms of the Vediintasiltra in a way suitable for the impersonalist school. To provide the intrinsic import\n\nof such aphorisms, however, Srila Rupa Gosvami, the leader of the six Gosvamis of\nVrndavana, has properly replied to the impersonalists in his Laghu-bhagavatilmrta,\nwhich is a natural commentary on the:aphorisms of the Ved{Jnta-sOtras.\nThe Padma Purtif}a, as quoted by Sl'ila Ropa GosvamT in his Laghu-bhllgavatomrta,\ndes.cribes that in the -spiritual sky there are four directions, corresponding to east,\nwest, north and south, in which Vasudeva, Sarikar�pa, Aniruddha and Pradyumna\nare situated. The ·same forms are also situ�ted in the material sky. The Padma\nPun11JO also des�ribes a place in the spiritual sky known as VedavatT-pura where\n\nVasudeva resides. In the Vi�puloka, which is above Satyaloka, Sarikar�ara resides.\nMaha-Sarikar�l)a is another name of Sank�r�a.ra. Pradyumna lives in Dvaraka-pura,\nand Aniruddha lies on the eternal bed of Se�a, generally known as ananta-�ayya,\nin the _island called Svetadvipa in the ?cean 6f milk.\nTEXTAl\n\nit1't'\"',..·�·lf·litt1•1fi4111• I\n'� 51(�' \"!�-�' ��· II 8� II\nvasudeva-sankar?OIJO·pradyumniinlruddha\n'dvltlya catur-vyuha' el-turlya, v/�uddha\n\nSYNONYMS\nvasudeva-the expansion named Vasudeva; sanka�f)a-the expansion named\n\nSarikar�al')a; pradyumna-the expansion named Pradyumna; aniruddha-the expansion named Aniruddha; dvitTya catu{7-vy0ha..:..the second quadruple expansion; e/this; turfya-transcendental; vifuddha-free from all material contamination.\n\nTRANSLATION\nVasudeva,\n\nSanka�a,\n\nPradyumna\n\nand\n\nquadruple. They are purely transcendental.\n\nAniruddha\n\nconstitute\n\nthis\n\nsecond\n\n", "adi1#p0427": "Adi-rila, Chapter 5\n\n405\n\nPURPORT\nSripad Sankaracarya has misleadingly explained the quadruple from (catur-vyuha)\n\nin his interpretation of the forty-second aphorism of the Second KhafJpa of Chapter\n\nTwo of the Vediinta-sDtras (utpatty-asambhaviit). In verses forty-one through fortyseven of Sri Caltanya-caritiimrta, Srila Kr�tJadasa Kaviraja Gosvami answers SrTpad\nSankaracarya!s misleading objections to the personal feature of the Absolute Truth.\n\nThe Supreme Personality of Godhead, the Absolute Truth, is not like a material\n\nobject that can be known by experimental knowle_dge or sense perception. In the\n\nNiirada-pai'lcariitra this fact has been explained by NarayatJa Himself to Lord Siva.\n\nBut Sankaracarya, the incarnation of Siva, under the order of Narayal)a, his master,\n\nhad to mislead the monists, who favor ultimate extinction. In the conditioned\n\nstage of existence, all living entities have four basic defects, of which one is the\n\ncheating propensity. Sankaracirya has carried this cheating propensity to the extreme to mislead the monists.\n\nActually, the quadruple forms explained in the Vedic literature cannot be under­\n\nstood by the speculation of a conditioned soul. The quadruple forms should there­\n\nfore be accepted just as they are described. The authority of the Vedas is such that\neven if one does not understand something by his limited perception, he should\n\naccept the Vedic injunction and not create interpretations to suit his imperfect\nunderstanding. In his Soriraka-bhii�ya, however, Sankaracarya has increased the misunderstanding of the monists.\n\nThe quadruple forms have a spiritual existence that can be realized in viisudeva­\n\nsattva (�uddha-sattva), or unqualified goodness, which accompanies complete ab­\n\nsorption in the understanding of Vasudeva. The quadruple forms, who are full of\n\nthe six opulences of the Supreme Personality of Godhead, are the enjoyers of the\n\ninternal potency. Thinking the absolute Personality of Godhead to be povertystricken or to have no potency-or, in other words, to be impotent-is simply\n\nrascaldom. This rascaldom is the profession of the conditioned soul, and it increases\n\nhis bewilderment. One who cannot understand the distinctions between the spiritual world and material world has no qualification to examine or know the situation\nof the transcendental quadruple forms. In his commentaries on the-second Kharifa\n\nof the VediJnta-sDtra, Chapter Two, verses 47-45, His Holiness Srrpad Sankaracarya\n\nhas made a futile attempt to nullify the existence of these quadruple forms in the\nspiritual world.\nSankaracarya says (verse 42) that devotees think the Supreme Personality of\n\nGodhead Vasudeva, Srr Kr�tJa, to be one, to be free from material qualities and to\n\nhave a transcendental body full of bliss and eternal existence. He is the ultimate\n\ngoal of the devotees, who believe that the Supreme Personality of Godhead expands\nHimself into four other eternal transcendental forms-Vasudeva, Sankar�ar;ta,\n\nPradyumna and Aniruddha. From Vasudeva, who is the primary expansion, come\n\nSankar�atJa, !>radyumna and Aniruddha in that order. Another name of Vasudeva\n\nis Paramatma, another name of Sankar�l)a isj7va {the living entity), another name\n\nof Pradyumna is mind, and another name of Aniruddha is ahankiira {false ego).\n\nAmong these expansions, Vasudeva is considered the origin of material nature.\n\n", "adi1#p0428": "406\n\nSri Caitanya-caritamrta\n\nTherefore � ar'lkaracarya says that Sar'lkar�apa, Pradyumna and Aniruddha must be\ncreations of that original cause.\nGreat souls assert that Narayal)a, who is known as Paramatma, the Supersoul, is\nbeyond material nature, and this is in accordance with the statements of the· Vedic\nliterature. Mayavadis also agree that Narayapa can expand Himself in various forms.\n\n�ar'lk4ra says that he does not attempt to argue that portion of the devotees' understanding, but he must protest the idea 1hat Sar'lkar?al)a is produced from Vasudeva,\nPradyumna\n\nis\n\nproduced\n\nfrom Sar'lkar�al)a, and Aniruddha\n\nis\n\nproduced from\n\nPradyumna, for if Sar'ikar?al)a is understood to represent the living entities created\nfrom the body of Vasudeva, the living entities would have· to be noneternal. The\nliving entities. are supposed to be freed from material contamination by engaging\nin prolonged temple worship of the Supreme Personality of Godhead, reading\nVedic literature and performing yoga and pious activities to attain the Supreme\nLord. But if the living entities had been created from material nature at a certain\npoint, they would be noneternal and would have no chance to be liberated and\nassociate with the Supreme Personality of Godhead. When a cause is nullified, its\nresults are nullified. In the Second Chapter of Vediinta-sutra, Acarya Vedavyasa has\nalso refuted the conception that the living beings were ever born (niitmii �ruter\nnityatviic ca tiibhya/;1). Because there is no creation for the livihg entities, they must\nbe eternal.\n\n� ar'lkaracarya says (verse 43) that devotees think that Pradyumna, who is considered to represent the senses, has sprung from Sar'lkar�al)a, who is considered to\nrepresent the living entities. But we cannot actually experience that a person can\nproduce senses. Devotees also say that from Pradyumna has sprung Aniruddha,\nwho is considered to represent the ego. But � al'lkaracarya says that unless the devotees\ncan show how ego and the means of knowledge can generate from a person, such an\nexplanation of the\n\nVediinta-sutra cannot be accepted, for )}O other philosophers\n.\n� ar'lkaracarya also says ( verse 44) that he cannot accept the devotees' idea that\n\naccept the sutras in that way.\n\nSar'lkar�at�a, Pradyumna and Aniruddha are equally as powerful as the absolute\nPersonality of Godhead, full in the six opulences of knowledge, wealth, strength,\nfame, beauty and renunciation, and free from the flaw of generation at a certain\npoint. Even if They are full expansions, the flaw of generation remains. Vasudeva,\nSar'lkar�at�a, Pradyumna and Aniruddha, being distinct individual persons, cannot\nbe one. Therefore if They are accepted as absolute, full and equal, there would have\nto be many Personalities of Godhead. But there is no need to accept that there are\nmany Personalities of Godhead, because acceptance of one omnipotent God is\nsufficient for all purposes. The acceptance of more than one God is contradictory\nto the conclusion that Lord Vasudeva, the absolute Personality of Godhead, is one\nwithout a second. Even if we agree to accept that the quadruple forms of Godhead\nare all identical, we cannot avoid the incongruous flaw of noneternity. Unless we\naccept that there are some differences among the personalities, there is no meaning\nto the idea thatSar'lkar�apa is an expansion of Vasudeva, Pradyumna is an expansion\nof Sarikar�at�a, and Aniruddha is an expansion of Pradyumna. There must be a\ndistinction between cause and effect. For example, a pot is distinct from the earth\nfrom which it is made, and therefore we can ascertain that the earth is the cause and\n\n", "adi1#p0429": "Adi-lila, Chapter S\n\n407\n\nthe pot is the effect. Without such distinctions, there is no meaning to cause and\n\neffect. Furthermore, the followers of the pancaratric principles do not accept any\n\ndifferences in knowledge and qualities between Vasudeva, Sarikar�aQa, Pradyumna\n\nand Aniruddha. The devotees accept all these expansions to be one, but why\nshould they restrict oneness to these quadruple expansions? Certainly we should not\n\ndo so, for all living entities, from Brahma to the insignificant ant, are expansions of\nVasudeva, as accepted in all the �rutls and smrtis.\n\nSankaracarya also says (verse 45) that the devotees who follow the Paficaratra\n\nstate that God's qualities and God Himself, as the owner of the qualities, are the\n\nsame. But how can the Bhiigavata school state that the six opulences-wisdom,\nwealth, strength, fame, beauty and renunciation-are identical with Lord Vasudeva?\n\nThis is impossible.\n\nIn his Laghu-bhagavatamrta, verses 80-83, �r11� ROpa Gosvami has refuted the\n\ncharges directed against the devotees by �rlp:id Sarikaracarya regarding their ex­\n\nplanation\n\nof\n\nthe\n\nquadruple\n\nforms\n\nVasudeva,\n\nSailkar�al)a,\n\nPradyumna\n\nand\n\nAniruddha. He says that these four expansions of Naraya(la are present in the\n\nspiritual sky, where They are famous as Mahavastha. Among Them, Vasudeva is\n\nworshiped within the heart by meditation because He is the predominating Deity of\nthe heart, as explained in Srrmad-Bhagavatam (4.3.23).\n\nSarikar�ar;Ja, the second expansion, is Vasudeva's personal expansion for pastimes,\n\na9d since He is the reservoir of all living entities, He is sometimes called jTva. The\n\nb'eauty of Sarikar�al)a is more than that of innumerable full moons radiating light\n\nbeams. He is worshipable as the principle of ego. He has invested Anantadeva with\n\nall the potencies of sustenance. For the dissolution of the creation, He also exhibits\nHimself as the Supersoul in Rudra, irreligiosity, ahi (the snake), antaka (death) and\n\nthe demons.\n\nPradyumna, the third manifestation, appears from Sarikar�al)a. Those who are\n\nespecially intelligent worship this Pradyumna expansion of Sankar�a(la as the principle of the 'intelligence. The goddess of fortune always chants the glories of\nPraayumna in the place known as 1/avrta-var,.sa, and she always serves Him with\n\ngreat devotion. His complexion appears sometimes golden and sometimes bluish\nlike new monsoon clouds in the sky. He is the-origin of the creation of the material\n\nworld, and He has invested His creative principle in Cupid. It is by His direction only\nthat all men and demigods and other living entities function with energy for regeneration.\n\nAniruddha, the fourth of the quadruple expansions, is worshiped by great sages\n\nand psychologists as the principle of the mind. His complexion is simifar to the\n\nblu!sh hue of a blue cloud. He en�ages in the maintenance of the cosmic manifestation and is the Supersoul of Dharma (the deity of religiosity), Manu (the pro­\n\ngenftor of mankind) and the devatiis (demigods). The Mok�a-dharma Vedic scripture\n\nindicates that Pradyumna is the Deity of the total mind, whereas Aniruddha is the\nDeity of the total ego, but previous statements regarding the quadruple forms are\n\nconfirmed in the Paflcaratra tantras in all respects.\n\nIn the Laghu-bhiigavatam{ta, verses 44-66, there is a lucid explanation of the\n\ninconceivable\n\npotencies\n\nof\n\nthe Supreme Personality of\n\n�arikaracarya's statements, the Maha-varaha Purara declares:\n\nGodhead.\n\nNegating\n\n", "adi1#p0430": "408\n\nSri Caitanya-caritilmrta\n\nsarve nitya{l �il�vata� ca\ndeMs tasya paratmana{l\nhanopodana-rah ito\nnalva prakrtijiil; kvaclt\n\"All the varied expansions of the Personality of Godhead are transcendental and\neternal, and all of them repeatedly descend to all the different universes of the\nmaterial creation. Their bodies, composed of eternity, bliss and knowledge, are everlasting; there is no chance of their decaying, for they are not creations of the material\nworld. Their forms are concentrated spiritual existence, always complete with all\nspiritual qualities and devoid of material contamination.\"\nConfirming these statements, the Niirada-pancarfJtra asserts:\n\nmarlr yathii vibhiigena\nnT/a-pTtadibhir yuta{l\nrOpa-bhedam avapnoti\ndhyilna-bhediit tatMcyuta{l\n\"The infallible Personality of Godhead can manifest His body in different ways\naccording to different modes of worship, just as the va/durya gem can manifest\nitself in various colors, such as blue and yellow.\" Each incarnation is distinct from\nall the others. This is possible by the Lord's inconceivable potency, by which He\ncan. simultaneously represent Himself as one, as various partial forms and as\n\n�e\n\norigin of these partial forms. Nothing is impossible for His inconceivable potencie�.\n\nKnoa is one without a second, but He manifests Himself in different bodies, as\nstated by Narada in the Tenth Canto of SrTmad-BMgavatam:\n\ncitrarh bataitad ekena\nvapu� yugapat p[thak\ngrheju dvy-aj{a-sahasrarh\nstriya eka udOvahat\n\"It is wonderful indeed that one Kr�oa has simultaneously become different Kr�oas\nin 16,000 palaces to accept 16,000 queens as His wives.\" (BMg. 1 0.69.2) The\n\nPadma Purara also explains:\nsa devo bahudhO bhOtvO\nnlrgura{l purujottama{l\nekTbhOya puna{l �ete\nnirdojo harir Odik(t\n\"The same Personality of Godhead, Puru�ttama, the original person, who is always\ndevoid of material qualities and contamination, can exhibit Himself in various forms\nand at the same time lie down in one form.\"\n\n", "adi1#p0431": "Adi-lila, Chapter 5\n\n409\n\nIn the Tenth Canto of SrTmod-Bhiigovotom it is said, yojonti tvon-moyiis tvarh voi\nbohu-murty-eko-murtikom: \"0 my Lord, although You manifest Yourself in varieties\n\nof forms, You are one without a second. Therefore pure devotees concentrate upon\nYou and worship only You.\"· (Bhilg. 10.40.7) In the Karma Purd(IO it is said:\nosthD/o� cdno(lu� coivo\nsthD/o ;(IU� co/vo sorvotofl\novorrofl sorvotofl proktofl\n�yiimo roktiinto-/oconofl\n\n\"The Lord is personal although impersonal, He is atomic although great, and He is\nblackish and has red eyes although He is colorless.\" By material calculation all this\nmay appear contradictory, but if we understand that the Supreme Personality of\nGodhead has inconceivable potencies, we can accept these facts as eternally possible\nin Him. In our present condition we cannot understand the spiritual activities and\nhow they occur, but although they are inconceivable in the material context, we\nshould not disregard such contradictory conceptions.\nAlthough it is apparently inconceivable, it is quite possible for the Absolute to\nreconcile all opposing elements. Srrmod-Bhiigovotom establishes this in the Sixth\nCanto (6.9.34-37):\n\"0 my Lord, Your transcendental pastimes and enjoyments all appear inconceivable because they are not limited by the causal and effective actions of\n91aterial thought. You can do everything without performing bodily work. The\nVedas say that the Absolute Truth has multifarious potencies and does not need to\ndo anything personally. My dear Lord, You are entirely devoid of material qualities.\nWithout anyone's help, You can create, maintain and dissolve the entire qualitative\nmaterial manifestation, yet in all such activities You do not change. You do not\naccept the results of Your activities, unlike ordinary demons and demigods, who\nsuffer or enjoy the reactions of their activities in the material world. Unaffected by\nthe reactions of work, You eternally exist with Your full spiritual potency. This we\ncannot fully understand.\n\"Because You are unlimited in Your six opulences, no one can count Your\ntranscendental qualities. Philosophers and other thoughtful persons are overwhelmed\nby the contradictory manifestations of the physical world and the propositions of\nlogical arguments and judgments. Because they are bewildered by word fugglery and\ndisturbed by the different calculations of the scriptures, their theories cannot touch\nYou, who are the ruler and controller of everyone and whose glories are beyond\nconception.\n\"Your inconceivable potency keeps You unattached to the mundane qualities.\nSurpassing all conceptions of material contemplation, Your pure transcendental\nknowledge keeps You beyond all speculative processes. By Your inconceivable potency, there is nothing contradictory in You.\n\"People may sometimes think of You as impersonal or personal, but You are one.\nFor .per�ns who are confused or bewildered, a rope may manifest itself as different\nkinds of snakes. For similar confused persons who are uncertain about You, You\n\n", "adi1#p0432": "410\n\nSri Caitanya-caritamrta\n\ncreate various philosophical methods in pursuance of their uncertain positionS.'�\nWe should always remember the differences between spiritual and material actions.\nThe Supreme Lord, being all-spiritual, can perform any act without extraneous\nhelp. In the material world, if we want to manufacture an earthen pot, we need the\ningredients, a machine and also a laborer. But we should not extend this idea to the\nactions of the Supreme Lord, for He can create anything in a moment without that\nwhich appears necessary in our own conception. When the Lord appears as an incarnation to fulfill a particular purpose; this does not indicate that He is unable to\nfulfill it without appearing. He can do anything simply by His will, but by His\ncauseless mercy He appears to be dependent upon His devotees. He appears as the\nson of Ya�odamata not because He is dependent on her care but because He accepts\nsuch a role by His causeless mercy. When He appears for the protection of His devotees, He naturally accepts trials and tribulations on their behalf.\nIn Bhagavad-gTtii it is said that the Lord, being equally disposed towards every\nliving being, has no enemies and no friends, but He has special affection for a devotee who always thinks of Him in love. Therefore neutrality and partiality are both\namong the transcendental qualities of the Lord, and they are properly adjusted\nby His inconceivable energy. The Lord is Parabrahman, or the source of the impersonal Brahma, which is His all-pervading feature of neutrality. In His personal\nfeature, however, as the owner of all transcendental opulences, the Lord displays\nHis partiality by taking the side of His devotees. Partiality, neutrality and all such\nqualities are present in God, otherwise they could not be experienced in the creation.\nSince He is the total existence, all things are properly adjusted in the Absolute.\n\n n\n\n", "adi1#p0468": "Sri Caitanya-caritamrta\n\n446\n\nsei to' puru�a yanra 'arh5a' dhare nama\ncaitanyera sange sei nityananda-rama\nSYNONYMS\nsel ta'-tha t; puru�a - Supreme Person; yanra-of whom; arfl1a-as part; dhare\n\nniima-is\n\nknown;\n\ncaitanyera\n\nsange-with\n\nSri Caitanya\n\nMahaprabhu;\n\nse/-that;\n\nnityananda-rama-Lord Nityananda or Balarama.\nTRANSLATION\nThat Maha-puru�\n\n' 1\n\n[ KaraiJodakmyi Vi�Qu ] is known as a plenary part of Him\n\nwho is Lord Nityananda Balarama, the favorite associate of Lord Caitanya,\nTEXT92\n\n�• !8' � au,•t 'fll(.�et 1\n.\n'PI1f �� 'fl1'(� firi1 .. II � II\nei to' navama �lokera artha-vivarar;ta\nda�ama �lokera artha �una diyii mana\nSYNONYMS\nei ta'- thus; navama �lokera-of the ninth verse; artha- vivarar;ta- description of\n\nthe meaning; da�ama �lokera�of the tenth verse; artha- meaning; �una-hear; diyii\n\nmana-with attention.\n\nTRANSLATION\nI have thus explained the ninth verse, and now I shall explain the tenth. Please\nlisten with rapt attention.\nTEXT93\n\nffi�'llf'tt.'llf: �'1'-�lc�llf\"'t�\n��� �\"\"'I'!Oil'l\\ I\n\nl\"''cil� �m-f'ftl{ tft'(-\n\n,.,\n\n�� af.\\\"!JrORlR� 12t� • �� \"\nyasyiJrh�iirMa{l �rfla-garbhoda;�iiyi\nyan-nabhy-abjarh loka-sanghiita-nalam\nloka-sra�tuft sDtlka-dhiima dhiitus\ntarh �ri-nityiinanda-ramarh prapadye\nSYNONYMS\nyasya-whose; arh�-arh�af7-portion of a plenary portion; �rfla-garbha-uda-�iJyi\n-Garbhodaka�ayl Yi�pu; yat-of who m ; niibhi-abjam-the navel lotus; loka-sanghiita\n\n", "adi1#p0469": "Adi-nla, ChapterS\n\n447\n\n-of the multitude of planets; no/am-having a stem that is the resting place; /oka­\n\nsraHu/;1- of Lord Brahma, creator of the planets; siitika-dhama-the birthplace;\ndhatu/;1-of the creator; tam-to Him; �ri-nityananda-ramam-to Lord Balarama in\nthe form of Lord Nityananda;prapadye-l surrender.\nTRANSLATION\nI offer my full obeisances unto the feet of Sri Nityananda Rama, a partial part of\n\nwhom is Garbhodaka§ayi Vigtu. From the navel of Garbhodaka5ayi Vi�r;�u sprouts\n\nthe lotus that is the birthplace of Brahma, the engineer of the universe. The stem of\n\nthat lotus is the restir:\"�g place of the multitude of planets.\nPURPORT\n\nIn the Mahabharata, $(Jnti-parva, it is said that He who is Pradyumna is also\n\nAniruddha. He is also the father of Brahma. Thus Garbhodaka�ayT Vi�QU and\nK�irodaka§ayi Vi��u are identical plenary expansions of Pradyumna, the original\nDeity of Brahma, who is born from the lotus flower. It is Pradyumna who gives\nBrahma direction for cosmic management. A full description of Brahma's birth is\n\ngiven in Srimad-Bhogavotam (3.8.15-16).\n\nDescribing the features of the three puru.sos, the Laghu-bhiigavatamrta says that\nGarbhodaka�ayr Vi��u has a four-handed form, and when He Himself enters the\nhollow of the universe and lies down in the ocean of milk He is known as\nK�Trodaka�ayi Vi��u, who is the Supersoul of all living entities, including the\ndemigods.\n\nIn the Satvata\n\nK�Trodaka�ayT Vi��u,\n\nTantra it is said that the third puru.so incarnation,\ni.s situated as the Supersoul in everyone's heart. This\n\nK�frodaka�yi Vi��u is an expansion of Garbhodaka�ayi Yi�QU for pastimes.\n\nTEXT94\n\n� II' 'lJR1 \"4il.litft • \"'fim I\n� 'elt'O �filtn •·t.� .:1$111 � II\nsei to' puru�a ananta-brahma!Jfla srjiya\nsaba O!Jfle prave�ilii bahu-mDrti hana\nSYNONYMS\nsei-that; ta'-certainly; puru�a-incarnation; ananta-brahmci!Jfla-innumerable\nuniverses; srjiya- creating ; saba-aU; a!Jfle-in the egg-like universes; prave�i/aentered; bahu-miirtl haM-taking multifarious forms.\nTRANSLATION\nAfter creating millions of universes, the first puru�a entered into each of them in\n\na separate form, as Sri GarbhodakaQyi.\n\n", "adi1#p0470": "Srr Caitanya-caritarnrta\n\n448\n\nTEXT9S\n\nf9at � � � CC4•tt I\n����fitfttn�n\nbhitare prove�/' dekhe saba andhakara\nrahlte nahika stht1na karila viciira\nSYNONYMS\nbhitare-within the universe; prave.W- entering;dekhe- He sees;saba-all; andhakiira-darkness; rahite-to stay; niihika-there is not; sthiina-place; karila viciiraconsidered.\nTRANSLATION\nEntering the universe, He found only darkness, with'no place in which to reside.\nThus He began to consider.\nTEXT96\n\n�\"\".rtrtl -.fill� I\n���--� oe�etn:.�11\nnljiiflga-sveda-ja/a karl/a srjana\nsei jale kalla ardha-brahmiit;�fla bharat;�a\nSYNONYMS\nnlja-aflga-of His own body; sveda-jala-water from perspiration; karila-did;\nsrjana-creation; sel ja/e-with that water; kaila-did; ardha-brahmt1t;�fla-half of the\nuniverse; bharat;�a-filling.\nTRANSLATION\nThen He created water from the perspiration of His own body and with that\nwater filled half the universe.\nTEXT97\n\n�'I 'f.-r-tt.��� I\n�' �' \"Q \" ''\nmo-adhame dila �ri-govinda dara�ana\nkahibiira kathii nahe akathya-kathana\n\n", "adi1#p0527": "Adi-lila, Chapter 5\n\n505\n\nSYNONYMS\nmo-adhame-to one as abominable as me; di/a-del ivered; �ri-govinda dara�ana­\n\nthe a udience of Lord �ri- Govinda; kahibara-to .speak this; kathii-words; nahethere are not; akathya-unspeakable; kathana-narration.\n\nTRANSLATION\nHe granted to one as low as me the sight of Lord Govinda. Words cannot describe\n\nthis, nor is it fit to be disclosed.\n\nTEXTS 218-219\n\n�\"'1:q� '�� ....� I\n�'t, ��� qfit�� II �)\\r II\n!lt'itt�\"' 11f-¥tl � � cf'� II �� '\\ II\nhena ye govinda prabhu, painu yar'lha haite\ntanhara carara-krpa ke pare var(lite\n\nSYNONYMS\nhena- thus; ye govinda- this Lord Govinda; prabhu-master; painu-1 got; yanha\nhaite-from whom; tanhiira-His; carara-krpa- merc y of the lotus feet; ke-who;\npare- is able; var(lite- to describe.\n\nTRANSLATION\nTherefore who can describe the mercy of the lotus feet of Him [Lord Nityananda]\nby whom I have attained the shelter of this Lord Govinda?\nTEXT 228\n\n�\"f� �'I q �-� I\nf�t'l{-�lf, �-11·'1 II ��lr II\nvrndiivane vaise yata vai�rava-marflala\nk.�ra-nama-parayara, parama-mangala\n\nSYNONYMS\nvrndavane-in Vrndavana; vaise- th e re are; yata\ndevotees; k�ra-niima-parayara\n\n-\n\n-\n\nall; va�srava marfla/a- groups of\n-\n\naddicted to the name of Lord Kr�Qa; parama­\n\nmanga/a- all-auspicious.\n\nTRANSLATION\nAll the groups of Vai:;Qavas who live in Vrndavana are absorbed in chanting the\nall-auspicious name of Kr�Qa.\nTEXT 229\n\nlltJ � �'!J1i4\"f-l\\��fl I\n�� �ti{ i4t� trtti4 �-II��� II\n\n", "adi1#p0534": "Srr Caitanya-caritamrta\n\n512\n\nyahra pta[la-dhana-nityananda-�ri-caitanyo\nradhii-k�ra-bhakti vine niihi jiine anyo\n\nSYNONYMS\nyanra-whose; pra(la-dhana-life an d s oul; nityananda-�ri-caitanya-Lord N i tyananda and �rl Cai ta nya Mahaprabhu; radha-k�ra-to Kr�Qa and Radharapi; bhakti\n-devotio n al service; vine- except; nilhi jiine anyo-do not k n ow any thi ng else.\n\nTRANSLATION\nLord Caitanya and Lord Nityananda are their life and soul. They do not know\n\nanything but devotional service to• Srl Sri Radha- J II\nko_ti arhSa, ko_ti Sakti, ko_ti avatara\neta lana srje puru�a sakala sarhsara\n\nSYNONYMS\nko_ti arhSa-millions of parts and parcels; ko_ti Sakti-millions and millions of\nenergies; ko_ti avatara-millions upon millions of incarnations; eta-all this; /aliataking; srje-creates; puru�a-the original person, Maha-Vi�I)U; Sakata samsiira-all\nthe material world.\n\nTRANSLATION\nMaha-Vi�QU creates the entire material world, with millions of His parts, energies\nand incarnations.\n\nTEXT 14-15\n\n11Ht1 � ����-t-'��' ''\"Nlf�' I\n\n1ffifl-'fi{�-�t_, �?fmi{-'�' II �8 II\n'1_111lf � �� � �btl\n�-d <�itt 'fi{fir5' '�9ft��' ilt$1 II ��II\napane puru�a\n\n--\n\nvi�vera 'nimitta'-karara\n\nadvaita-rDpe upadan a hana narayara\n'\n\n'\n\nSYNONYMS\napane-personally; puru�a-Lord Vi?rlU; vi�vera-of the entire material world;\nnimitta karara-the original cause; advaita-rDpe-in the form of Advaita; upadana­\n\nthe material cause; hana-becomes; narayara-Lord Naraya[)a.\nTRANSLATION\nLord Vi?riU Himself is the efficient [nimitta] cause of the material world, and\nNaraya�a in the form of Sri Advaita is the material cause [upadana).\nTEXT17\n\n'�fat�t�tllt' � �� attJtt� -�I\n''9ftlft�' � 'l II\n'nimittarh�e' kare teilho mayate ik�ara\n'upadana' advaita karena brah marr a-srj an a\n\nSYNONYMS\nnimitta-arh�e-in the portion as the original cause; kare-does; tenho\n\n-\n\nHe; mayote\n\n-in the external energy; ik�a(la-glancing; upodiina-the material cause; advaitaAdvaita .i\\carya; karena-does; brahmorra-srjana-creation of the material world.\n\n", "adi1#p0553": "532\n\nSri Caitanya-caritamrta\nTRANSLATION\n\nLord Vi�tlU, in His efficient aspect, glances over the material energy, and Sri\nAdvaita, as the material cause, creates the material world.\nTEXT18\n\n�f'l �1�-a 1ff!;i{, '��'- -.1Jet I\n� �-!;� � � ��r'Sfe.·�i{ n �\"' n\nyadyapi siinkhya mane, 'pradhiina'--kiirara\nja(ia ha-ite kabhu nahe jagat-sr}ana\nSYNONYMS\nyadyapi-although; sankhya-Sarikhya philosophy; mane-accepts; pradhanaingredients; karara-cause ;Jar/a ha-ite- from matter; kabhu-:at any time; nahe-there\nis not; jagat-sr}ana-the creation of the material world.\nTRANSLATION\nAlthough the Sankhya philosophy accepts that the material ingredients are the\ncause, the creation of the world never arises from dead matter.\nTEXT19\n\nfiltr \"ftllff9 � ll.1tl a!Pft� I\n\n..t;R � � m �' �1tet I ��II\nnija sr�fi-�akti prabhu sanciire pradhiine\ni�varera �aktye tabe haye ta' nirmiire\nSYNONYMS\nnija-own; srHi-1akti-power for cre ation; prabhu-the\n\nLord; sancare-infuses;\n\npradhiine-in the ingredients;i�varera �aktye-by the power of the Lord;tabe- then;\nhaye-there is; ta'-certainly; nirmiire-the beginning of cre ation.\nTRANSLATION\nThe Lord infuses the material ingredients with His own creative potency. Then,\n·by the power of the Lord, creation takes place.\nTEXT 20\n\n-.tifftit't �� �filltl I\n�� �.� � 11..� -.1111 n � n\no\n\n", "adi1#p0554": "Adi-lila, Chapter 6\n\n533\n\nadvaita-rflpe kare �akti-saficarara\nataeva advaita hayena mukhya karara\nSYNONYMS\nadvaita-riJpe- in the form of Advaita Acarya; kare-does;sakti-sancarara-infusion\nof the energy; ataeva-therefore; advaita-Advaita Acarya; hayena-is; mukhya\n\nkarara-the original cause.\nTRANSLATION\nIn the form of Advaita He infuses the material ingredients with creative energy.\nTherefore, Advaita is the original cause of creation.\nTEXT 21\n\n�.q�t1f-,lr II\n\n", "adi1#p0562": "Adi-lila, Chapter 6\n\n541\n\nprabhura uptiilga--�rivtistidi bhakta-gara\nhasta-mukha-netra-ailga cakrtidy-astra-sama\n\nSYNONYMS\nprabhura upailga-Lord Caitanya's smaller parts; �rivtisa-tidi-headed by Srivasa;\nbhakta-gara-the devotees; hasta-ha n ds; mukha-face; netra-eyes; ailga-parts of\nthe body; cakra-adi-the disc; astra-weapons; sama\n\n-\n\nli k e\n\n.\n\nTRANSLATION\nThe devotees headed by Srivasa are His smaller limbs. They are like His hands,\n\nface, eyes and His disc and other weapons.\n\nTEXT 39\n\n�� 'fb1 'AW� �I\n(II� \"'� Jf'1jif\"\"Pj-f;rf\"f�1 I\n7fC�JfC'1�Jiit� ��1{ I , t II\niitmiiriimasya tasyemii\nvayam vai grha-diisikii{l\nsarva-sahga-nivrttyiiddhii\ntapasii ca babhuvima\nSYNONYMS\niitmiiriimasya-of the Supreme Personality of Godhead, who is satisfied in\nHimself; tasya-His; imii{l-all; vayam-we; vai-certainly; grha-diisikii[l-the maidservants of the home; sarva-all; sanga-associati on; nivrttyii-fully bereft of; addhii\n-directly; tapasii-on account of austerity; co-also; babhuvima-we have become.\nTRANSLATION\n\"Through austerity and through renunciation of all attachments, we have become\nmaidservants in the home of the Supreme Personality of Godhead, who is satisfied\nin Himself.\"\nPURPORT\nDuring the same incident, this verse, quoted from Srimad-Bhiigavatam (1 0.83.39),\nwas spoken to Draupadi by another queen of Kr�l)a's.\nTEXT 76\n\n�t� � �-t1, � �1\"-ti I\n�tf �-���·�e.�tutfit1At II '\\� II\niinera ki kathii, ba/adeva mahii�aya\nyiinra bhiiva-�uddha-sakhya-viitsalyiidi-maya\nSYNONYMS\niinera-of others; ki kathii-what to speak; ba/adeva-Lord Baladeva ; mahii�aya­\n\nthe Supreme Personality; yiinra-His; bhiiva-emotion; �uddha-sakhya-pure friendship; viitsalya-iidi-maya-with a touch of paternal love.\nTRANSLATION\nNot to speak of others, even Lord Baladeva, the Supreme Personality of Godhead,\nis full of emotions like pure friendship and paternal love.\n\n", "adi1#p0582": "Ad i-lila, Chapter 6\n\n561\n\nPURPORT\nAlthough Lord Baladeva appeared before the birth of Lord KrHla and is therefore\nKr�r;Ja's worshipable elder brother, He used to act as Kr�r;Ja's eternal servitor. In the\nspiritual sky all the Vaikur;Jtha planets are predominated by the quadruple expansions of Kr�r;Ja known as the catur-vyuha. They are direct expansions from Baladeva.\nIt is the singularity of the Supreme Lord that everyone in the spiritual sky thinks\nhimself a servitor of the Lord. According to social convention one may be superior\nto Kr�r;Ja, but factually everyone engages in His service. Therefore in the spiritual\nsky or the material sky, in all the different planets, no one is able to supersede Lord\nKr�r;Ja or demand service from Him. On the contrary, everyone engages in the\nservice of Lord Kr�r;Ja. As such, the more a person engages in the service of the\nLord, the more he is important; and, conversely, the more one is bereft of the\ntranscendental service of Kr�r;Ja, the more he invites the bad fortune of material\ncontamination. In the material world, although materialists want to become one\nwith God or compete with God, everyone directly or indirectly engages in the service of the Lord. The more one is forgetful of the service of Kr�r;Ja, the more he is\nconsidered to be dying. Therefore, when one develops pure Kr�r;Ja consciousness, he\nimmediately develops his eternal servitorship to Knr;Ja.\n\nTEXT 77\n\nct� �9fift� II\neka k�[la--sarva-sevya, jagat-i�vara\niira yata saba,\n\n--\n\ntiinra sevakiinucara\n\nSYNONYMS\neka k�ra-one Lord Kr�Qa; sarva-sevya-worthy of being serve d by all; jagati�vara-the\n\nLord of the universe; iira yata saba-all others ; tiinra-His; sevaka-\n\nanucara-servants of the servants\n\n.\n\nTRANSLATION\nLord Kr�r;ea, the one master and the Lord of the universe, is worthy of being\nserved by everyone. Indeed, everyone is but a servant of His servants.\n\n", "adi1#p0586": "Adi-lila, Chapter 6\n\n565\n\nTEXT 84\n\n� �� �(-�t;�tJ-� I\n��IJI� � �,-�� mt 111rs \"\nsei kr.sra avatirra--caitanya-i�vara\nataeva iira saba, --tiinhiira kinkara\n\nSYNONYMS\nsei- that; k�(la- Lord Kr�r;� a; avatirra-descended; caitanya-i�vara-Lord Caitanya,\nthe Supreme Personality of Godhead; ataeva-therefore; ora-others; saba---ull;\ntiinhiira kinkara- His servants.\n\nTRANSLATION\nThat same Lord K[�Qa has descended as Lord Caitanya, the Supreme Personality\nof Godhead. Everyone, therefore, is His servant.\nTEXT 85\n\n� 1fttif, �� if! 'll'tti{, :JR �R � I\n\n� if! 'lfttif, �R � � 9ftt9f �t-t II 1r� II\nkeha miine, kefla nii miine, saba tiinra diisa\nye nii miine, tiira haya sei piipe nii�a\n\nSYNONYMS\nkeha mane- someone accepts; keha nii miine- someone does not accept; saba\ntiinra diisa-all His servants; ye nii miine-one who does not accept; tiira-of him;\nhaya- there is; sei-that; piipe-in sinful activity; nii�a:...annihilation.\n\nTRANSLATION\nSome accept Him whereas others do not, yet everyone is His servant. One who\ndoes not accept Him, however, will be ruined by his sinful activities.\nPURPdii1\"\nWhen a living entity forgets his constitutiort!ll position, he prepares himself to be\nan enjoyer of the material resources. Sometimes he is also misguided by the thought\nthat service to the Supreme Personality of Godhead is not absolute engagement. In\nother words, he thinks that there are many other engagements for a living entity\nbesides the service of the Lord. Such a foolish person does not know that in any\nposition he either directly or indirectly engages in activities of service to the\nSupreme Lord. Actually, if a person dpes not engage in the service of the Lord, all\n\n", "adi1#p0587": "Sri Caitanya-caritamrta\n\n566\n\ninauspicious activities encumber him because service to the Supreme Lord, Lord\nCaitanya, is the constitutional position of the infinitesimal living entities. Because\nthe living entity is infinitesimal, the allurement of material enjoyment attracts him,\nand he tries to enjoy matter, forgetting his constitutional position. But when his\ndormant Kr�Qa consciousness is awakened, he no longer engages in the service of\nmatter but engages in the service of the Lord. In other words, when one is forgetful of his constitutional position, he appears in the position of the lord of\nmaterial nature. Even at that time he remains a servant of the Supreme Lord, but in\nan unqualified or contaminated state.\n\nTEXT 86\n\n'�ttJJ lift� 'if<$, '�R liftJI I\n'li\\!fetJ'ft � '(<$, ilti lifttlf'ft \"�II� II\ncaitanyera diisa muiii, caitanyera diisa\ncaitanyera dasa mufli, tahra dasera dasa\nSYNONYMS\ncaitanyera-of Lord Sri Caitanya Mahaprabhu; diisa\n\n- servant; muiii-1; caitanyera\n\ndiisa-a servant of Lord Caitanya; caitanyera diisa mui'li-l am a servant of Caitanya\nMahaprabhu; tiihra diisera diisa-a servant of His servant.\nTRANSLATION\n\"I am a servant of Lord Caitanya, a servant of Lord Caitanya. I am a servant of\nLord Caitanya, and a servant of His servants.\"\nTEXT 87\n\n(fit! �f'l' �' 'Stnl, � � I\n\n��Ptctt:• �fif'l1 ._ titlt �<$1 �f'O II \\r'l II\neta bali' niice, giiya, huhkiira gambhira\nk�a!Jeke vasi/ii iiciirya haiiiii susthira\nSYNONYMS\neta\n\nba/i'-saying\n\ngambhira\n\n-\n\nthis;\n\nniice-dances;\n\ngilya-sings;\n\nhuhkiira-loud\n\nvibrations;\n\n- deep; k�a!Jeke-in a moment; vasilii-sits down; acarya - Advaita Acarya;\n\nhaifiii su sthira-being very patient.\n\nTRANSLATION\nSaying this, Advaita Prabhu dances and loudly sings. Then at the next moment\nHe quietly sits down.\n\n", "adi1#p0588": "Adi-lila, Chapter 6\n\n567\n\nTEXT 88\n\n.S9-�� 'l!f -�11 I\n<;Ill-� ���'Sf� \"tt ...�-t'Sft:ct \"w\"\nbhakta-abhimdna miila Sri-balardme\nsei bhdve anugata tdilra an'JSa-gOIJe\nSYNONYMS\nbhakta-abhimdna-to think oneself a devotee; mli/a-original ; Sri-balardme-in\nLord Balarama; sei bhdve-in that ecstasy; anugata-followers; tliflra arnta-gare-all\nHis parts and parcels.\nTRANSLATION\nThe source of the sentiment of servitude is indeed Lord Balarama. The plenary\nexpansions who follow Him are all influenced by that ecstasy.\nTEXT 89\n\n\"tt ��tf � II\n•\n\nniinii-bhakta-bhiive karena sva-miidhurya piina\npDrve kariyiichi ei siddhiinta vyilkhyiina\n\nSYNONYMS\nniinii-bhakta-bhiive- various emotions of a devotee; karena-does; sva-miidhurya\n\npiina-drinking the sweetness of Himself; pDrve-formerly; kariyiichi-1 discussed;\n\ne/-this; siddhilnta-conclusion; vyilkhyilna-the explanation.\n\nTRANSLATION\nHe tastes His own sweetness through the various emotions of a devotee. 1. have\nformerly explained this conclusion.\n\nPURPORT\nLord Caitanya, who is known as �rT Gaurahari, is complete in relishing all the\ndifferent mellows, namely, neutrality, servitorship, fraternity, parental affection\n�nd conjugal love. By accepting the ecstasy of different grades of devotees, He is\ncomplete in relishing all the mellows of these relationships.\n\nTEXT 111\n\n��tl1tt-tt oe.-etr;� �· 1\n'ftl���fif-.�-c ���II�:>� II\navatilra-gOJyera bhakta-bhiive adhikiira\nbhakta-bhilva haite adhika sukha nilhi ora\n\nSYNONYMS\navatiira-ga(lera-of all the incarnations; bhakta-bhiive-in the emotion of a devotee;\nadhikiira-there is the right; bhakta-bhiiva-the emotion of being a devotee; haitethan; adhika-greater; sukha-happiness; niihi-not; tiro-any other.\n\nTRANSLATION\nAll the inc arnations are entitled to the emotions of devotees. There is no higher\nbliss than this.\n\n", "adi1#p0599": "'5 78\n\nSri Caitanya-caritamrta\nPURPORT\n\nAll the different incarnations of Lord Vi�QU have the right to play the roles of\nservitors of Lord Kr�l)a by descending as devotees. When an incarnation gives up\nthe understanding of His Godhood and plays the part of a servitor, He enjoys a\ngreater transcendental mellow taste than when He plays the part of the Supreme\nPersonality of Godhead.\nTEXT 112\n\n'l!f �·-���tfl)�'1 I\n..-��a t:i� ��..,� 'Sf� II ��� I\nmula bhakta-avatiira �ri-sankar�ara\nbhakta-avatiira tanhi advaite garana\n\nSYNONYMS\nmula-original; bhakta-of a devotee; avatiira-incarnation; �ri-sankar�ara-Lord\n\n�rl Sankar�a:Qa; bhakta-avatiira-the incarnation of a devotee; tanhi-as that; advaite\n-Advaita Acarya; gaf1ana-counting.\nTRANSLATION\nThe o riginal bhakta-avatara is Sailkar�al)a. Sri Advaita is counted among such\ninc arnati ons\n\n.\n\nPURPORT\n\nAlthough �rT Advaita Prabhu belongs to the Vi�QU category, He displays servitorship to Lord Caitanya Mahaprabhu as one of His associates. When Lord Vi�l)ll\nappears as a servitor, He is called an incarnation of a devotee of Lord Kr�l)a. Sri\nSankar�arta, who is an incarnation of Vi�rtu in the spiritual sky known as the greater\nVaikurtFha, is the chief of the quadruple incarnations and is the original incarnation\nof a devotee. Lord Maha-Yj�nu, who is lying on the Causal Ocean, is another\nmanifestation of Sar'lkar�al)a. He is the original Personality of Godhead who glances\nover the material and efficient causes of the cosmic manifestation. Advaita Prabhu\nis accepted as an incarnation of Maha-Vi_si)U. All the plenary manifestations of\nSankar�arta are indirect expansions of Lord Kr�Qa. That consideration also makes\nAdvaita Prabhu an eternal servitor of Gaura Kr�l)a. Therefore He is accepted as a\ndevotee incarnation.\nTEXT 113\n\n�'eft� ''Stt�fi1PJ 11� ..'Pttl I\n·� c•ttf �� ��tJt«tf II)�.� II\nadvaita-iiciirya gosiiflira mahimii apiirO\nyiinhiira hunkiire kaila caitanyiivatiira\n\n", "adi1#p0600": ". Adi-lila, Chapter 6\n\n579\n\nSYNbNYMS\nadvaita-ocorya-Advaita Acarya; gosanlra- of the Lord;mahimli aplira- unlimited\nglories; yonhora-of whom; hunkore-by the vibration; kai/a-brought; caitanyaavatora-the incarnation of Lord Caitanya.\nTRANSLATION\nThe glories of Sri Advaita Acarya are boundless, for His sincere vibrations brought\nabout Lord Caitanya's descent upon this earth.\nTEXT 114\n\n\"��� �ffln \"� v'Ste. 151fPI 1\n��-<2111-rof '\"t• (;:&'\"rf�� II � II\n\n", "adi2#p0030": "Sri-Caitanya-caritamrta\n\n6\n\npanca-tattvatmakar'n kr�ram\nbhaktarupa-svarupakam\n\nbhaktavatararh bhaktakhyarh\nnamami bhakta-saktikam\nSYNONYMS\npanca-tattva-Otmakam-comprehending the five transcendental subject matters;\n\nkr�ram-unto Lord Kr�1,1a; bhakta-rupa-in the form of a devotee; svarupakam-in\n\nthe expansion of a devotee; bhakta-ovataram-in the incarnation of a devotee;\n\nbhakta-Okhyam-known as a devotee; namami-l offer my obeisances; bhakta­\n\nsaktikam-the energy of the Supreme Personality of Godhead.\nTRANS LAliON\n\nLet me offer my obeisances unto Lord Sri Kr�r;�a, who has manifested Himself\n\nin five as a devotee, expansion of a devotee, incarnation of a devotee, pure devotee\nand devotional energy.\n\nPURPORT\nSri Nityananda Prabhu is the immediate expansion of Sri Caitanya Mahaprabhu\n\nas His brother. He is the personified spiritual bliss of sac-cid-Onanda-vigraha. His\nbody is transcendental and full of ecstasy in devotional service. Sri Caitanya Maha­\n\nprabhu is therefore called bhakta-rupa (the form of a devotee), and Sri Nityananda\n\nPrabhu is called bhakta-svarupa (the expansion of a devotee). Sri Advaita Prabhu, the\n\nincarnation of a devotee, is Vi�ru-tattva and belongs to the same category.There are\n\nalso different types of bhaktas or devotees on th'e platforms of neutrality, servitude,\nfriendship, paternity and conjugal love. Devotees like SrT Damodara, SrT Gadadhara\n\nand\n\nSri\n\nRamananda\n\nare\n\ndifferent\n\nenergies. This\n\nconfirms the\n\nVedic sutra,\n\nparasya saktir vividhaiva sruyate. All these bhakta subjects taken together constitute\nSri Caitanya Mahaprabhu, who is Kr�r;�a Himself.\nTEXT7\n\n��te{. � ��� � I\n,..Nm, e{tlf11Jsr, ���-Qit� II\" II\n��\n\nsvayarh bhagavan kr�ra ekale lsvara\n\nadvitlya, nandatmaja, rasika-sekhara\nSYNONYMS\nsvayam-Himself; bhagavan-the Supreme Personality of Godhead; kr�ra-Lord\n\nKr�1,1a; eka/e-the only one; 7svara-the supreme controller; advitlya-without a sec­\n\nond;nanda-Otmaja-appeared as the son of Maharaja Nanda;rasika-the most mellow;\n\nsekhara-summit.\n\n", "adi2#p0031": "Adi-Hla, Chapter 7\n\n7\n\nTRANSLATION\nKr�r;�a, the reservoir of all pleasure, is the Supreme Personality of Godhead Himself, the supreme controller. No one is greater than or equal to Sri Kr�r;�a, yet He\nappears as the son of Maharaja Nanda.\nPURPORT\nIn this verse Kaviraja Gosvami gives an accurate description of Lord Kr�l')a, the\n\nSupreme Personality .of Godhead, by stating that although no one is equal to or\ngreater than Him, and He is the reservoir of all spiritual pleasure, He nevertheless\n\nappears as the son of Maharaja Nanda and Yasodamayi.\nTEXTS\n\n�-f�, <:!ltrt'1'1i4l-ift'Stt I\n�t'l 1111\"0 II\n\n", "adi2#p0089": "Adi-lila, Chapter 7\n\n65\n\npaga/a ha-i/ah ami;, dhairya niihi mane\neta cintl' nivediluh gurura caraf}e\nSYNONYMS\n\npiiga/a-madman; ha-i/iih-1 have become; ami-(; dhairya-patience; nahi-not;\nmane-in the mind; eta-thus; cintt-considering;nivedi/uh-1 submitted;gurura-of\nthe spiritual master; caraf}e-on his lotus feet.\nTRANSLATION\n\"I saw that I had become mad by chanting the holy name, and I immediately\nsubmitted this\n\nthe lotus feet of my spiritual master.\nPURPORT\n\nSri Caitanya Mahaprabhu, as an ideal teacher, shows us how a disciple should deal\nwith his spiritual master. Whenever there is doubt regarding any point, he should\nrefer the matter to his spiritual master for clarification. Sri Caitanya Manaprabhu\nsaid that while chanting and dancing He had developed the kind of mad ecstasy that\nis possible only for a liberated soul. Yet even in His liberated position, He referred\neverything to His spiritual master whenever there were doubts. Thus in any condition, even when liberated, we should never think ourselves independent of the\nspiritual master, but must refer to him as soon as there is some doubt regarding our\nprogressive spiritual life.\nTEXT 81\n\nrn�1 'ls �i, ,�r��, r�� �11' � 1\n\n.if� �9ft� q � 'f't'Sti!f ll lr� II\nkibii mantra dila, gosafli, kiba tara bala\njapite japite mantra karila paga/a\nSYNONYMS\nkibii-what kind of; mantra-hymn; di/ii-you have given;gosiifli-My lord; kibawhat is; tara-its; bala-strength; japite-chanting; japite-chanting; mantra-the\nhymn; karila-has made Me; paga/a-madman.\nTRANSLATION\n'\"My dear lord, what kind of mantra have you given Me? I have become mad\nsimply by chanting this maha-mantra!\nPURPORT\nSri Caitanya Mahaprabhu prays in His Sik�ii�faka:\n\nyugayitarh nime�ef}a\ncak�u�a pravr�iiyitam\n\n", "adi2#p0090": ",\n\nSri-Caitanya-caritamrta\n\n66\n\nfimyayitarh jagat sarvarh\ngovinda virahe!Ja me\n\"0 Govinda! Feeling Your separation, I am considering a moment to be like twelve\nyears or more. Tears are flowing from my eyes like torrents of rain, and I am feeling\nall vacant in the world in Your absence.\" It is the aspiration of a devotee that while\nhe chants the Hare Kr�f.la maha-mantra his eyes will fill with tears, his voice falter\nand his heart throb. These are good signs in chanting the holy name of the Lord. In\necstasy, one should feel the entire world to be vacant without the presence of\nGovinda. This is a sign of separation from Govinda. In material life we are all separated from Govinda and are absorbed in material sense gratification. Therefore, when\none comes to his senses on the spiritual platform he becomes so eager to meet\nGovinda that without Govinda the entire world becomes a vacant place.\nTEXT 82\n\n�t��, erl�t�, '� fll� �\"ti' I\n1.!1'! �� �� !Plt� �'{1 � II \\r� II\nhasaya, nacaya, more karaya krandana\neta suni' guru hasi ba/i/0 vacana\nSYNONYMS\nhasaya-it causes Me to laugh; nacaya-it causes Me to dance; more-ur1to Me;\nkaraya-it causes; krandana-crying; eta-thus; suni�hearing; guru-My spiritual\nmaster; hasi-smiling; ba/i/0-said; vacana-words.\nTRANSLATION\n\"'Chanting the holy name in ecstasy causes one to dance, laugh and cry.' When\nMy spiritual master heard all this, he smiled and then began to speak.\nPURPORT\nWhen a disciple very perfectly makes progress in spiritual life, this gladdens the\nspiritual master, who then also smiles in ecstasy, thinking, \"How successful my\ndisciple has become!\" He feels so glad that be smiles as he enjoys the progress of the\ndisciple, just as a smiling parent enjoys the activities of a child who is trying to stand\nup or crawl perfectly.\nTEXT 83\n\n�if11f·11�0 �� \"!' � I\n\n� �t9f, �i� �� ��� � II \\r� II\n\n", "adi2#p0091": "Adi-lila, Chapter 7\n\n67\n\nkr�ra-noma-maho-mantrera ei ta' svabhova\nyei jape, tora kr�!Je upajaye bhova\nSYNQNYMS\nkr�ra-niima-the holy name of Kr�t�a; mahii-mantrera-of the supreme hymn; ei\n\nta\n\n'-\n\nthis is its; svabhiiva-nature; yei-anyone; jape-chants; tiira-his; kr�re-unto\n\nKr�tJa; upajaye-develops; bhiiva\n\n-\n\necstasy.\n\nTRANSLATION\n'\"It is the nature of the Hare 1 Kr��;�a: mahli-mantra I that anyone who chants it\n\nimmediately develops his loving ecstasy for Kr�l)a.\nPURPORT\nIn Bhagavad-g7to it is said:\n\naham sarvasya prabhavo\nmattal;l sarvam pravartate\niti matvo bhajante mom\nbudho bhova-samanvitol;l\n\"I am the source of all spiritual and material worlds. Everything emanates from Me.\n\nThe wise who know this perfectly engage in My devotional service and worship Me\nwith all their hearts.\" (Bg. 10.8) In this verse it is explained that one who chants\n\nthe Hare Kr�l)a mantra develops bhova, ecstasy, which is the point at which revelation begins. It- is the preliminary stage in developing one's original love for God.\n\nA neophyte disciple begins by hearing and chanting, associating with devotees and\n\npracticing the regulative principles, and thus he vanquishes all of his unwanted bad\n\nhabits. In this way he develops attachment for Kr�l)a and cannot forget Kr�l)a even\n\nfor a moment. Bhova is almost the successful stage of spiritual life. A sincere student\naurally receives the holy name from the spiritual master, and after being initiated\n\nhe follows the regulative principles given by the spiritual master. When the holy\n\nname is properly served in this way, automatically the spiritual nature of the holy\n\nname spreads; in other words, the devotee becomes qualified in offenselessly chanting the holy name. When one is completely fit to chant the holy name in this way,\n\nhe is eligible to make disciples all over the world, and he actually becomes jagad­\n\nguru. Then the entire world, under his influence, begins to chant the holy names\n\nof the Hare Kr�IJa moho-mantra. Thus all the disciples of such a spiritual master\n\nincrease in attachment for Kr�l)a, and therefore he sometimes cries, sometimes\n\nlaughs, sometimes dances and sometimes chants. These symptoms are very promi­\n\nnently manifest in the body of a pure devotee. Sometimes when our students of\n\nthe Kr�l)a consciousness movement chant and dance, even in India people are\nastonished' to see how these foreigners have learned to chant and dance in this\n\necstatic fashion. As explained by Caitanya Mahaprabhu, however, actually this is\n\nnot due to practice, for without extra endeavor these symptoms become manifest\n\n", "adi2#p0092": "68\n\nSri-Caitanya-caritamrta\n\nin anyone who sincerely chants the Hare Kr�l')a maha-mantra.\nMany fools, not knowing the transcendental nature of the Hare Kr�l')a mahamantra, sometimes impede our loudly chanting this mantra, yet one who is actually\nadvanced in the fulfillment of chanting the Hare Kr�l')a maha-mantra induces others\nto chant also. Kr�l')adasa Kaviraja Gosvami explains, kr�!Ja-sakti vina nahe tara\npravartana: unless one receives special power of attorney from the Supreme Personality of Godhead, he cannot preach the glories of the Hare Kr�Qa maha-mantra.\nAs devotees propagate the Hare Kr�l')a maha-mantra, the general population of the\nentire world gets the opportunity to understand the glories of the holy name. While\nchanting and dancing or hearing the holy name of the Lord, one automatically\nremembers the Supreme Personality of Godhead, and because there is no .difference\nbetween the holy name and Kr�r:ta, the chanter is immediately linked with Kr�t;�a.\nThus connected, a devotee develops his original attitude of service to the Lord. In\nthis attitude of constantly serving Kr�r:ta, which is called bhava, one always thinks\nof Kr�l')a in many different ways. One who has attained this bhava stage is no\nlonger under the clutches of the illusory energy. When other spiritual ingredients,\nsuch as trembling, perspiration, tears, etc., are added to this bhava stage, the devotee\ngradually attains love of Kr�l')a.\nThe holy name of Kr�l')a is called the maha-mantra. Other mantras mentioned in\nthe Narada-paflcaratra are known simply as mantras, but the chanting of the holy\nname of the Lord is called the maha-mantra.\nTEXT 84\n\n\"��: I\n�'I\\!J\"CQ(1 Cltfrr� Cl�f! �t��J�j �r�11L \\!If\\! cart<�� �1�: 11 � s 11\n\n", "adi2#p0100": "SrT-Caitanya-caritamrta\n\n76\n\nevarhvrata(l sva-priya-nama-kTrtya\njatanurago druta-citta uccai(l\nhasaty atho roditi rauti giiyaty\nunmadavan nrtyati /oka-bahya(l\nSYNONYMS\nevarhvrata(l-when one thus engages in the vow to chant and dance; sva- own;\npriya-very dear; nama-holy name; kirtyii-by chanting;jiita-in this way develops;\nanuraga(l-attachment; druta-citta(l-very\n\neagerly; uccai(l--loudly; hasati-laughs;\n\natho-also; roditi-cries; rauti-becomes agitated; gayati-chants; unmadavat-like a\nmadman; nrtyati-dancing; /oka-biihya(l-without caring for outsiders.\nTRANSLATION\n\"'When a person is actually advanced and takes pleasure in chanting the holy\nname of the Lord, who is very dear to him, he is agitated and loudly chants the\nholy name. He also laughs, cries, becomes agitated and chants just like a madman,\nnot caring for outsiders.'\nTEXTS 95-96\n\n�l ilt1 �t� .srtfii \" �-..t� 'ffl' I\nf� \"�t1f �o�� �� II �{\"!i-, C1{ I\n��rf-1 C'lli\"PPlft�c� �i�ictTR ���tm n ��r 11\ntvat-sak�atkararoh/Odavisuddhabdhi-sthitasya me\nsukhani go�padOyante\nbrahmapy api jagad-guro\n\nSYNONYMS\ntvat- Your; sak�at-meeting; karara-such action; iih/Oda\n\n-\n\npleasure; visuddha­\n\nspiritually purified; abdhi-ocean; sthitasya-being situated; me-by me; sukhiinihappiness; go�padiiyante-a small hole created by the hoof of a calf; briihmiiri-the\npleasure derived from impersonal Brahman understanding; api-also;jagat-guro-0\nmaster of the universe.\n\nTRANSLATION\n'\"My dear Lord, 0 master of the universe, since I have directly seen You, my\ntranscendental bliss has taken the shape of a great ocean. Being situated in that\nocean, I now realize all other so-called happiness to be like the water contained in\nthe hoofprint of a calf.\"'\n\nPURPORT\nThe transcendental bliss enjoyed in pure devotional service is. like an ocean,\nwhereas material happiness and even the happiness to be derived from the realization of impersonal Brahman are just like the water in the hoofprint of a calf. This is\na verse from the.Hari-bhakti-sudhodaya (14.36).\n\nTEXT 99\n\n�if f11��t�J �fil' ��if 'Sf'f I\nfi� �f�' G'il\"'', ·���11� o� II\neta suni' hasi' prabhu bali/a vacana\ndu!Jkha no manaha yadi, kari nivedana\nSYNONYMS\neta-thus; suni'-hearing; hasi'-smiling;prabhu- Lord Caitanya Mahaprabhu;\nbali/a-said; vacana-His words; du/Jkha-unhappy; no-do not; manaha-take it;\n\nyadi-if ; kari-1 say; nivedana-something unto you.\nTRANSLATION\nAfter hearing the Mayavadi sannyasls speak in that way, Lord Caitanya Mahaprabhu smiled slightly and said, \"My dear sirs, if you don't mind I can say something to you regarding Vedanta philosophy.\"\nPURPORT\nThe Mayavadi sannyasls, appreciating Lord Caitanya Mahaprabhu, inquired from\nHim why He did not discuss Vedanta philosophy. Actually, however, the entire\nsystem of Vai��;�ava activities is based on Vedanta philosophy. Vai��;�avas do not\nneglect Vedanta, but they do not care to understand Vedanta on the basis of the\n\nSariraka-bha!jya commentary. Therefore, to clarify the situation, Lord Sri Caitanya\nMahaprabhu, with the permission of the Mayavadi sannyasls, wanted to speak\nregarding Vedanta philosophy. The Vai��;�avas are by far the greatest philosophers\nin the world, and the greatest among them was Srila jiva GosvamT Prabhu, whose\nphilosophy was again presented less than four hundred years later by\n\nSrila\n\nBhaktisiddhanta Sarasvati Thakura Maharaja. Therefore one must know very well\nthat Vai��;�ava philosophers are not sentimentalists or cheap devotees like the\n\nsahajiyas. All the Vai��;�ava acaryas were vastly learned scholars who understood\nVedanta philosophy fully, for unless one knows Vedanta philosophy he cannot be\nan acarya. To be accepted as an acarya among Indian transcendentalists who follow\nthe Vedic principles, one must become a vastly learned scholar in Vedanta philosophy, either by studying it or hearing it.\n\nBhakti develops in pursuance of Vedanta philosophy. This is stated in SrlmadBhagavatam (1.2.12):\ntac chraddadhiinii munayo\njniina-vairiigya-yuktayii\n\n", "adi2#p0108": "84\n\nSrT-Caitanya-caritamrta\npasyanty iitmani ciitmiinarh\nbhaktyii sruta-grhTtayii\n\nThe words bhqktyii sruta-grhTtayii in t � is verse are very important, for they indicate\nthatbhaktimust be based upon the philosophy of the Upani�ads and Vediinta-sutra.\n\nSrila Rupa Gosvami said:\n\nsruti-smrti-puriif}iidipancariitra-vidhim vinii\naikiintikT harer bhaktir\nutpiitiiyaiva ka/pate\n\"Devotional service performed without reference to the Vedas, Puriif}as, Pancariitras,\netc., must be considered sentimentalism, and it causes nothing but disturbance to\n\nsociety.\" There are different grades of Vai�r;�avas (kani�tha-adhikiirT, madhyamaadhikiirT, uttama-adhikiirT), but to be a madhyama-adhikiirT preacher one must be a\nlearned scholar in Vediinta-sutra and other Vedic literature because when bhaktiyoga develops on the basis of Vedanta philosophy it is factual and steady. In this\nconnection we may quote the translation and purport of the verse mentioned\n\nabove {SrTmad-Bhiigavatam, 1.2.12):\n\nTRANSLATION\nThat Absolute Truth is realized by the seriously inquisitive student or sage who is well\nequipped with knowledge and who has become detached by rendering devotional service\nand hearing the Vedanta-sruti.\nPURPORT\nThe Absolute Truth is realized in full by the process of devotional service to the Lord\nVasudeva or the Personality of Godhead who is the full-fledged Absolute Truth. Brahman\nis His tr�nscendental bodily effulgence, and Paramatma is His partial representation. As\nsuch, Brahman or Paramatma realization of the Absolute Truth is but a partial realization.\nThere are four different types of living beings, the karmTs, the ji'liinTs, the yogTs and the\ndevotees. The karmTs are materialistic, whereas the other three are transcendental. The\nfirst-class transcendentalists are the devotees who have realized the Supreme Person. The\nsecond-class transcendentalists are those who have partially realized the plenary portion\nof the absolute person. And the third-class transcendentalists are those who have barely\nrealized the spiritual focus of the absolute person. As stated in the Bhagavad-gTtii and\nother Vedic literatures, the Supreme Person is realized by devotional service, which is\nbacked by full knowledge and detachment from the material association. We have already\ndiscussed the point that devotional service is followed by knowledge and detachment from\nmaterial association. As Brahman and Paramatma realization are imperfect realizations of\nthe Absolute Truth, so the means of realizing Brahman and Paramatma, i.e., the paths of\nji'lana and yoga, are also imperfect means of realizing the Absolute Truth. Devotional\nservice, which is based on the foreground of full knowledge combined with detachment\nfrom material association fixed up on the aural reception of the Veaanta-sruti, is the only\nperfect method of realizing the Absolute Truth by the seriously inquisitive student. Devotional service is not, therefore, meant for the less intelligent class of transcendentalist.\n\n", "adi2#p0109": "Adi -lila, Chapter 7\n\n85\n\nThere are three classes of devotees, namely first, second and third class. The third-class\ndevotees, or the neophytes, who have no knowledge nor are detached from the material\nassociation, but who are simply attracted by the preliminary processes of worshiping the\nDeity in the temple, are called material devotees. Material devotees are more attached to\nmaterial benefit than transcendental profit. Therefore, one has to make definite progress .\nfrom the position of material devotional service to the second-class devotional position. In\nthe second-class position, the devotee can see four principles in the devotional line, namely\nthe Personality of Godhead, His devotees, the ignorant and the envious. One has to raise\nhimself at least to the stage of a second-class devotee and thus become eligible to know the\nAbsolute Truth.\nA third-class devotee, therefore, has to receive the instructions of devotional service from\n\nthe authoritative sources of Bhagavatam. The number one Bhagavatam is the established\n\npersonality of devotee, and the other Bhagavatam is the message of Godhead. The third-class\ndevotee has, therefore, to go to the personality of devotee in order to learn the instructions\nof devotional service. Such a personality of devotee is not a professional man who earns his\nlivelihood by the business of Bhagavatam. Such a devotee must be a representative of\nSukadeva Gosvami, like Suta Gosvami, and must preach the cult of devotional service for the\nall-around benefit of all people. A neophyte devotee has very little taste for hearing from the\nauthorities. Such a neophyte devotee makes a show of hearing from the professional man to\nsatisfy his senses. This sort of hearing and chanting has spoiled the whole thing, so one\nshould be very careful about the faulty process. The holy messages of Godhead, as inculcated in the Bhagavad-gTta or in the SrTmad-Bhagavatam, are undoubtedly transcendental\nsubjects, but even though they are so, such transcendental matters are not to be received\nfrom the professional man who spoils them like the serpent spoils the milk simply by the\ntouch of his tongue.\nA sincere devotee must, therefore, be prepared to hear the Vedic literature like the\nUpani�ads, Vediinta and other literatures left by the previous authorities or Gosvamis, for\n\nthe benefit of his progress. Without hearing such literatures, one cannot make actual prog­\n\nress. And without hearing and following the instructions, the show of devotional service\nbecomes worthless and therefore a sort of disturbance in the path of devotional service.\nUnless, therefore, devotional service is established on the principles of sruti, smrti, puiii(la\n\nor paftcaiiitra authorities, the make-show of devotional service should at once be rejected.\n\nAn unauthorized devotee should never be recognized as a pure devotee. By assimilation of\nsuch messages from the Vedic literatures, one can see the all-pervading localized aspect of\nthe Personality of Godhead within his own self constantly. This is called s_amadhi.\n\nTEXT 103\n\n-(1 �fil' �?;G'f �(�mt�1( 'tt'l I\nQ!t�tr;� ��� �?;li �'Iffe. �1i'l II � o'!> II\niha suni' bale sarva sannyasTra garJa\ntomake dekhiye yaiche sak�at narayarJa\n\nSYNONYMS\niha-this; suni'- h ea ri ng; bale- spoke; sarva-all; sannyasTra-of the\n\nMayavadi\n\nsarm)/iisTs; garJa-group; tomake-unto You; dekhiye-we see; yaiche--exactly like ;\nsak,Wt- d irectly; nariiyara-the Supreme Personality of Godhead.\n\n", "adi2#p0110": "SrT-Caitanya-caritamrta\n\n86\n\nTRANSLATION\nHearing this, the Mayavadi sannyasis became somewhat humble and addressed\nCaitanya Mahaprabhu as Narayar;�a Himself, who they all agreed He was.'\nPURPORT\nMayavadi sannyasTs address each other as Naraya1,1a. Whenever they see another\nsannyasT, they offer him respect by calling, nama naraya!Ja (\"I offer my respect unto\nyou, Narayar;�a\"), although they know perfectly well what kind of Naraya1,1a he is.\nNarayar;�a has four hands, but although they are puffed-up with the idea of being\nNaraya1,1a, they cannot exhibit more than two. Since their philosophy declares that\nNaraya1,1a and an ordinary human being are both on the same level, they sometimes\nuse the term daridra-naraya!Ja (\"poor Naraya1,1a\"), which was invented by a so-called\nsvamTwho did not know anything about Vedanta philosophy. Therefore although\nall these Mayavadi sannyasTs who called themselves Naraya1,1a were actually unaware\nof the position of Naraya1,1a, due to their austerities Lord Caitanya Mahaprabhu enabled them to understand Him to be Naraya1,1a Himself. Lord Caitanya is certainly the\nSupreme Personality of Godhead Naraya1,1a appearing as a devotee of Naraya1,1a, and\nthus the Mayavadi sannyasTs, understanding that He was directly Naraya1,1a Himself\nwhereas they were false puffed-up Naraya1,1as, spoke to Him as follows.\nTEXT 104\n\n'\\!l;j1f �Hi���'\\!.� ��'I I\n<;i!'t�t11\" 'lftrt_it ''ff�' i{_� il�il II � o 8 II\ntamara VOCana SUni' juif{jya SrOVOIJO\ntamara madhurT dekhi' juifjjya nayana\nSYNONYMS\n\ntamara- Your; vacana-speeches; suni '-hearing; juifjjya - very much satisfied;\nsraVOIJO - aural reception; tamara- Your; madhurT-nectar; dekhi '- seeing; juifiiyasatisfies; nayana-our eyes.\nTRANSLATION\n\"Dear Caitanya Mahaprabhu,\" they said, \"to tell You the truth, we are greatly\npleased to hear Your words, and furthermore Your bodily features are so pleasing\nthat we feel extraordinary satisfaction in seeing You.\nPURPORT\nIn the sastras it is said:\n\natafl srT-kr�IJa-namadi na bhaved grahyam indriyaifl\nsevanmukhe hi jihvadau svayam eva sphuraty adafl\n\n", "adi2#p0111": "Adi-ITia, Chapter 7\n\n87\n\n\"One cannot understand the Supreme Personality of Godhead or His name, form,\nqualities or paraphernalia, but if one renders service unto Him the Lord reveals\nHimself.\" (Bhakti-rasamrta-sindhu 1.2.234) Here one can see the effect of the\nMayavadi sannyasTs' service toward NarayaQa. Because .they offered a little respect\nto SriCaitanya Mahaprabhu and because they were pious and actually followed the\naustere rules and regulations of sannyasa, they had some understanding of Vedanta\nphilosophy, and by the grace of Lord Caitanya Mahaprabhu they could appreciate\nthat He was none other than the Supreme Personality of Godhead, who is endowed\nwith all six opulences. One of these opulences is His beauty. By His extraordinarily\nbeautiful bodily features the MayavadisannyiisTs recognized SriCaitanya Mahaprabhu\nas NarayaQa Himself. He was not a farcical NarayaQa like the daridra-narayaras\ninvented by so-called sannyasTs.\nTEXT 105\n\n�111' <2!�tr;� �� ���� �i{ I\n�'- �,!f� � c;�'t11'hf �� II � o � II\ntamara prabhave sabara anandita mana\nkabhu asahgata nahe tamara vacana\nSY NONYMS\ntamara-Your; prabhave-by influence; sabara-of everyone; anandita-joyful;\nmana-mind; kabhu-at any time; asahgata-unreasonable; nahe-does not; tamaraYour; vacana-speeches.\nTRANSLATION\n\"Dear sir, by Y our influence our minds are greatly satisfied, and we believe that\nYour words will never be unreasonable. Therefore You can speak on Vedanta-sutra.\"\nPURPORT\nIn this verse the words tamara prabhave (\"Y our influence\") are very important.\nUnless one is spiritually advanced he cannot influence an audience. Bhaktivinoda\nThakura has sung, suddha bhakata caraf}a reru, bhajana-anukula: \"Unless one associates with a pure devotee he cannot be influenced to understand devotional service.\"\nThese Mayavadi sannyasTs were fortunate enough to meet the Supreme Personali�y\nof Godhead in the form of a devo�ee, and certainly they were greatly influenced by\nthe Lord. They knew that since a perfectly advanced spiritualist never says anything\nfalse, all his words are reasonable and agree with the Vedic version. A highly realized\n\nperson never says anything that has no meaning. Mayavadi philosophers claim to be\nthe Supreme Personality of Godhead, and this has no meaning, but Sri Caitanya\nMahaprabhu never uttered such nonsense. The Mayavadi sannyasTs were convinced\nabout His personality, and therefore they wanted to hear from Him the purport of\nVedanta philosophy.\n\n", "adi2#p0112": "88\n\nSrT-Caitanya-caritamrta\nTEXT 106\n\n� <1St�, ,�ift�·,\\11 ��-��if I\n�Jt�r;9t �'f 'ft� l!il�t11ill'l II � o� II\nprabhu kahe, vec/anta-sutra Tsvara-vacana\nvyasa-rupe kai/a yaha srJ-narayO(IO\nSYNONYMS\n\nprabhu kahe- the Lord began to speak; vec/anta-sutra-the philosophy ofVediintasutra; Tsvara-vacana- spoken by the Supreme Personality of Godhead; vyasa-rupein the form of Vyasadeva; kaila-He has made; yaha-whatever; srT-narayara-the\nSupreme Personality of Godhead.\nTRANSLATION\nThe Lord said: \"Vedanta philosophy consists of words spoken by the Supreme\nPersonality of Godhead Narayal_la in the form of Vyasadeva.\nPURPORT\n\nVec/anta-sutra, which consists of codes revealing the method of understanding\nVedic knowledge, is the concise form of all Vedic knowledge. It begins with the\n\nwords athato brahma-jij;iasa ( \"now is the time to inquire about the Absolute Truth\" ).\n\nThe human form of life is especially meant for this purpose, and therefore the\n\nVeclanta-sutra very concisely explains the human mission. This is confirmed by the\n\nwords of the VOyu and Skanda Puriiras, which define a sutra as follows:\n\nalpak�aram asandigdharh saravat visvatomukham\nastobhamanavadyarh co sutrarh sutra-vido v/du(l\n\"A sutra is a code that expresses the essence of all knowledge in a minimum of words.\nIt must be universally applicable and faultless in its linguistic presentation.\" Anyone\n\nfamiliar with such sutras must be aware of the Vec/anta-sutra, which is well known\n\namong scholars by the following different names: (1) Brahma-sutra, (2) Sarlraka,\n(3) Vyasa-sutra, (4) Badarayara-sutra, (5) Uttara-mTmarhsa and (6) Veclanta-darsana.\nThere are four chapters (adhyayas) in the Veclanta-sutra, and there are four divisions (padas) in each chapter. Therefore the Vec/anta-sutra may be referred to as\n�or;Jasa-pada, or sixteen divisions of codes. The theme of each and every division is\nfully described in terms of five different subject matters (adhikararas), which are\ntechnically called pratijfla, hetu, uc/aharara, upanaya and nigamana. Every theme\nmust necessarily be explained with reference to pratijfla, or a solemn declaration of\nthe purpose of the treatise. The solemn declaration given in the beginning of the\n\nVec/anta-sutra is athato brahma-jijflasa; which indicates that this book was written\n\nwith the solemn declaration to inquire about the Absolute Truth. Similarly, reasons\n\n", "adi2#p0113": "Adi-ITia, Chapter 7\nmust be expressed (hetu),\n\n(udiiharaf}a),\n\n89\n\nexamples must be given in terms of various facts\n\nthe theme must gradually be brought nearer for understanding\n\n(upanaya), and finally it must be supported by authoritative quotations from the\nVedic sastras (nigamana).\n\nAccording to the great dictionary compiler Hemacandra, also known as Ko�akara,,\n\nVedanta refers to the purport of the Upani�ads and the Brahmara portion of\n\nthe Vedas. Professor Apte, in his dictionary, describes the Brahmara portion of the\n\nVedas as that portion which states the rules for employment of hymns at various\n\nsacrifices and gives detailed explanations of their origin, sometimes with lengthy\n\nillustrations in the form of legends and stories. It is distinct from the mantra portion\n\nof the Vedas. Hemacandra said that the supplement of the Vedas is called the\n\nVedOnta-siJtra. Veda means knowledge, and anta means the end. In other words,\n\nproper understanding of the ultimate purpose of the Vedas is called Vedanta knowl­\n\nedge. Such knowledge, as given in the codes of the VedOnta-siJtra, must be supported\nby the Upani�ads.\n\nAccording to learned scholars, there are three different sources of knowledge,\n\nwhich are called ptasthana-traya. According to these scholars, Vedanta is one of such\nsources, for it presents Vedic knowledge on the basis of logic and sound arguments.\nIn Bhagavad-glta (13.5) the Lord said, brahma-siJtra-padais caiva hetumadbhir\n\nviniscitaif:J: \"Understanding of the ultimate goal of life is ascertained in the Brahmasutra by legitimate logic and argument concerning cause and effect.\" Therefore the\nVeaanta-sutra is known as nyaya-prasthana, the Upani�ds are known as sruti­\n\nprasthana, and the Gita, Mahiibhiirata and Puriif}aS are known as smrti-prasthiina.\n\nAll scientific knowledge of transcendence must be supported by sruti, smrti and a\n\nsound logical basis.\n\nIt is said that both the Vedic knowledge and the supplement of the Vedas called\n\nthe Siitvata-paflcariitra emanated from the breathing of Narayar;ta, the Supreme\nPersonality of Godhead. The Veaanta-sutra codes were compiled by Srna Vyasadeva,\nthe powerful incarnation of Sri Narayar;ta, although it is sometimes said. that they\n\nwere compiled by a great sage named Apantaratama. Both the Pancaratra and\n\nVeaanta-sutra, however, express the same opinions. Sri Caitanya Mahaprabhu there­\n\nfore confirms that there is no difference in opinion between the two, and He\n\ndeclares that because Vediinta-sutra was compiled by Srila Vyasadeva, it may be\n\nunderstood to have emanated from the breathing of Sri Narayar;ta. Srila Bhakti­\n\nsiddhanta Sarasvati Thakura comments that while Vyasadeva was compiling the\n\nVeaanta-sutra, seven of his great saintly contemporaries were also engaged in\n\nsimilar work. These saints were Atreya ��i, Asmarathya, AU<;lulomi, Kar�najini,\n\nKasakrtsna, jaimini and Badari. In addition, it is stated that Parasari and KarmandT­\n\nbhik�u also discussed the Veaanta-sutra codes before Vyasadeva.\n\nThe Veaanta-sutra consists of four chapters. The first two chapters discuss the\n\nrelationship of the living entity with the Supreme Personality of Godhead. This is\n\nknown as sambandha-jfliina, or knowledge of the relationship. The third chapter\n\ndescribes how one can act in his relationship with the Supreme Personality of Godhead. This is called abhidheya-jfliina. The relationship of the living entity with the\nSupreme Lord is described by Sri Caitanya Mahaprabhu. jivera svarupa haya kr�rera\n\n", "adi2#p0114": "SrT-Caitanya-caritamrta\n\n90\n\n'nitya-dosa': the living entity is an eternal servant of the Supreme God. {Cc. Madhya\n20.1 08) Therefore, to act in that relationship, one must perform sadhana-bhakti, or\n\nthe prescribed duties of service to the Supreme Personality of Godhead. This is\n\ncalled abhidheya-jflona. The fourth chapter describes the result of such devotional\nservice (prayojana-jfiOna). This ultimate goal of life is to go back home, back to\n\nGodhead. The words anovrtti(l sabaat in the Veaanta-sutra indicate this ultimate\n\ngoal.\n\nSrila Vyasadeva, the powerful incarnation of Narayal)a, compiled Vediinta-sutra,\n\nand in order to protect it from unauthorized commentaries, he personally composed\n\nSrlmad-Bhogavatam on the instruction of his spiritual master, Narada Muni, as the\n\noriginal commentary on Veaanta-sutra. Besides SrTmad-Bhogavatam, there are commentaries on the Vediinta-sutra composed by all the major Vai:;l)ava iiciiryas, and in\n\neach of them devotional service to the Lord is described very explicitly. Only those\n\nwho follow Sarikara's commentary have describe·d Veaanta-siitra in an impersonal\n\nway, without reference to Vi�ru-bhakti, or d�votional service to the Lord, Vi�I)U.\nGenerally people very much appreciate this SOrlraka-bho�ya or impersonal descrip­\n\ntion of the Vedonta-siitra, but all commentaries which are devoid of devotional\nservice to Lord Vi�I)U must be considered to differ in purpose from the original\n\nVeaanta-siitra. In other words, Lord C:aitanya definitely confirmed that the com­\n\nmentaries or bho�yas written by the Vai:;l)ava ocoryas on the basis of devotional\n\nservice to Lord Vi�I)U, and not the SorTraka-bho�ya of Sankaracarya, give the actual\n\nexplanation of Veaanta-sutra.\n\nTEXT 107\nl!;Jf, �Jtt�, ���9!11, :>� II\ntiihhora vibhuti, deha,-saba cid-iikora\ncid-vibhuti iicchiidi' tiihre kahe 'niriikora'\nSYNONYMS\ntohhiira-His (the Supreme Personality of Godhead's); vibhuti-spiritual power;\n\ndeha-body; saba-everything; cit-iikora-spiritual form; cit-vibhuti-spiritual opu­\n\nlence; iicchiidi'-covering; tonre-Him; kahe-said; nirokiira-without form.\n\n", "adi2#p0122": "98\n\nI\n\nSrT-Caitanya-caritamrta\nTRANSLATION\n\n\"Everything about the Supreme Personality of Godhead is spiritual, including His\nbody, opulence and paraphernalia. Mayavada philosophy, however, covering His\nspiritual opulence, advocates the theory of impersonalism.\n\nPURPORT\nIt is stated in the Brahma-samhita, Tsvaral} paramal} kr�!Ja/:1 sac-cid-Onandavigrahal}: \"The Supreme Personality of Godhead, Kr�Qa, has a spiritual body which\nis full of knowledge, eternity and bliss.\" In this material world everyone's body is\njust the opposite-temporary, full of ignorance and full of misery. Therefore when\nthe Supreme Personality of Godhead is sometimes described as nirakara, this is to\nindicate that He does not have a material body like us.\nMayavadT philosophers do not know how it is that the Supreme Personality of\nGodhead is formless. The Supreme Lord does not have a form like ours but has a\nspiritual form. Not knowing this, MayavadT philosophers simply advocate the onesided view that the Supreme Godhead, or Brahman, is formless (niriikiira). In this\nconnection Srila Bhaktivinoda Thakura offers many quotes from the Vedic literature. If one accepts the real or direct meaning of these Vedic statements, one can\nunderstand that the Supreme Personality of Godhead has a spiritual body (sac-cidananda-vigraha/:1 ).\nIn the Brhad-iira!Jyaka Upani�ad it is said, piJr!Jam adal} pur!Jam idam piJrl}iit\npiJr!Jam udacyate. This indicates that the body of the Supreme Personality of Godhead is spiritual, for even though He expands in many ways, He remains the same.\nIn Bhagavad-gltii the Lord says, aham sarvasya prabhavo mattal} sarvam pravartate:\n\"I am the origin of all. Everything emanates from Me.\" (Bg. 1 0.8) MayavadT philoso­\n\nphers materialistically think that if'the Supreme Truth expands Himself in every­\n\nthing, He must lose His original form. Thus they think that there cannot be any form\nother than the expansive gigantic body of the Lord. But the mantra of the Brhad­\n\nara!Jyaka Upani�ad confirms, piJr!Jam idarh piJrl}ot piJrram udacyate: \"Although He\nexpands in many ways, He keeps His original personality. His original spiritual body\nremains as it is.\" Similarly, in the Svetasvatara Upani�ad it is stated, vicitra-sakti/:1\n\npuru�al} pura!Jaf:J: \"The Supreme Personality of Godhead, the original person,\n[puru�a], has multifarious energies.\" Sa vrk�a-katakrtibhi/:1 para 'nyo yasmat\nprapai'lcal} parivartate 'yam dharmavaham papanudam bhagesam: \"He is the origin\nof material creation, and it is due to Him only that everything changes. He is the protector of religion and annihilator of all sinful activities. He is the master of all opulences.\" (6.6)\n\nVeaaham etam puru�am mahantam aditya-varram tamasal} parastat:\n\n\"Now I understand the Supreme Personality of Godhead to be the greatest of the\n\ngreat. He is effulgent like the sun and is beyond this material world.\" (3.8) Patim\npatTnam- paramam parastat: \"He is the master of all masters, the superior of all\nsuperiors.\" (6.7) Mahan prabhur vai puru�al}: \"He is the supreme master and supreme person.\" (3.12) Parasya saktir vividhaiva sriiyate: \"We can understand His\nopulences in different ways.\" (6.8) These are statements of the Svefiisvatara\n\n", "adi2#p0123": "Adi-lila, Chapter 7\n\n99\n\nUpani�ad. Similarly, in the 8g-veda it is stated, tad vig10/:1 paramam padam soda\n\npasyanti siirayaiJ: \"Vi�l)u is the Supreme, and those who are actually learned think\n\nonly of His lotus feet.\" In the Prasna Upani�ad it is said, sa Tk�aflcakre: \"He glanced\nover the material creation.\" (6.3) In the Aitareya !jpani�ad it is said, sa aik�ata­\n\n\"He glanced over the material creation\"-and sa imal/okan asrjata-\"He created this\nentire material world.\" (1.1.1-2)\n\nThus many verses can be quoted from the Upani�ads and Vedas which prove that\n\nthe Supreme Godhead is not impersonal. In the Katha Upani�ad (2.2.13) it is also\nsaid, nityo nityanarh cetanas cetaniinam eko bahiiniim yo vidadhati kiiman: \"He is\n\nthe supreme eternally conscious person who maintains all other living entities.\"\nFrom all these Vedic references one can understand that the Absolute Truth is a\n\nperson, although no one can equal or excel Him. Although there are many foolish\n\nMayavadi philosophers who think that they are even greater than Kr�l)a, Km1a is\n\nasamaurdhva; no one is equal to or above Him.\n\nAs stated in the Svetasvatara Upani�ad (3.19), apori-pado javano grahTta. This\n\nverse describes the Absolute Truth as having no legs or hands. Although this is an\n\nimpersonal description, however, it does not mean that the Absolute Personality of\n\nGodhead has no form. He has a spiritual form which is distinct from the forms of\nmatter. In this verse Caitanya Mahaprabhu clarifies this distinction.\nTEXT 113\n\n�� - ,�t:(l, � \"'t�, ��11' I\n\\ltt1f ��-�f'ie•1lt'Q ��11 II��� II\ncid-iinanda-tenho, tanra sthana, pariviira\ntanre kahe-prokrta-sattvera vikara\nSYNONYMS\ncit-iinanda-spiritual bliss; tenho-He is personally; tanra-His; sthana-abode;\n\nparivara-entourage;\n\ntanre-unto\n\nHim;\n\nkahe-someone\n\nsattvera-goodness; vikara-transformation.\n\nsays; prokrta-material;\n\nTRANSLATION\n\"The Supreme Personality of Godhead is full of spiritual potencies. Therefore His\n\nbody, name, fame and entourage are all spiritual. The Mayavadi philosopher, due to\n\nignorance, says that these are all merely transformations of the material mode of\ngoodness.\n\nPURPORT\nIn the Seventh Chapter of Bhagavad-gTta the Supreme Personality of Godhead has\n\nclassified His energies in two distinct divisions-namely, prokrta and aprokrta , or\n\npara-prakrti and apara-prakrti. In the Vi�ru Purara the same distinction is made.\n\nThe Mayavadl philosophers cannot understand these two prakrtis or natures-mate-\n\n", "adi2#p0124": "100\n\n/\n\nSrT-Caitanya-caritamrta\n\nrial and spiritual-but one who is actually intelligent can understand them. Considering the many varieties and activities in material nature, why should the MayavadT\n\nphilosophers deny the spiritual varieties of the spiritual world? The Bhagavatam says:\n\nye 'nye 'ravinaak�a vimukta-maninas\ntvayy asta-bhavad avisuddha-buddhayaiJ\n(Bhag.l 0.2.32)\nThe intelligence of those who think themselves liberated but have no information of\nthe spiritual world is not yet clear. In this verse the term avisuddha-buddhayaf:l refers to unclean intelligence. Due to unclean intelligence or a poor fund of knowledge,\nthe Mayavadi philosophers cannot understand the distinction between material and\nspiritual varieties; therefore they cannot even think of spiritual varieties because they\ntake it for granted that all variety is material.\n\nSriCaitanya Mahaprabhu, therefore, explains in this verse that Kr�oa, the Supreme\n\nPersonality of Godhead or the Absolute Truth, has a spiritual body which is distinct\nfrom material bodies, and thus His name, abode, entourage and qualities are all\nspiritual. The material mode of goodness has nothing to do with spiritual varieties.\nMayavadi philosophers, however, cannot clearly understand spiritual varieties; therefore they imagine a negation of the material world to be the spiritual world. The\nmaterial qualities of goodness, passion and ignorance cannot act in the spiritual\nworld, which is therefore called nirguQa, as clearly indicated in Bhagavad-gTta\n(traigurya-vi�ayii vedii nistraiguryo bhaviirjuna). The material world is a manifestation of the three modes of material nature, but one has to become free from these\nmodes to come to the spiritual world where their influence is completely absent.\nNow Lord Sri Caitanya Mahaprabhu will disassociate Lord Siva from Mayavada\nphilosophy in the following verse.\nTEXT 114\n\n� <;'ftl{ �t�, clit� 'ef\\Sit�J1 \" \" I\n� <;� �� �t� fl� �cf.t'tlrt II ��8 II\ntarira do�a nahi, tehho ajna-karT aasa\nora yei sune tara haya sarva-nasa\nSYNONYMS\ntahra-his (Lord Siva's); do�a-fault; nahi-there is none; tehho-he; ajna-karTobedient order carrier; dasa-servant; ora-others; yei-anyone; sune-hears (the\nMayavada philosophy); tara-of him; haya-becomes; sarva-nasa-everyth ing lost.\nTRANSLATION\n\"Sarikaracarya, who is an incarnation of Lord Siva, is faultless because he is a\nservant carrying out the orders of the Lord. But those who follow his Mayavadi\nphilosophy are doomed. They will lose all their advancement in spiritual knowledge.\n\n", "adi2#p0125": "Adi-ITia, Chapter 7\n\n101\n\nPURPORT\nMayavadi philosophers are very proud of exhibiting their Vedanta knowledge\n\nthrough grammatical jugglery, but Lord Sri KrHia in Bhagavad-gTta certifies that\n\nthey are mayayapahrta-jnana/;1, bereft of real knowledge due to maya. Maya has two\n\npotencies with which to execute her two functions\n\n-\n\nprak�epatmika-sakti, the power\n\nto throw the living entity in the ocean of material existence, and avara(latmika-sakti,\n\nthe power to cover the knowledge of the living entity. The function of the\n\navara(latmika-sakti is exptained in Bhagavad-gTta by the word mayayapahrta-jnana.\nWhy the df!iVT-maya or illusory energy of Km1a takes away the knowledge of the\nMayavadT philosophers is also explained in Bhagavad-gTtiJ by the use of the words\nasurarh bhavam asrita(l, which refer to a person who does not agree to the existence\n\nof the Lord. The Mayavadis who are not in agreement with the existence of the Lord\n\ncan be classified in two groups, exemplified by the impersonalist Sarikarites of\nVarar)asi and the Buddhists of Saranatha. Both of them are Mayavadis, and Kr�t:la\ntakes away their knowledge due to their atheistic philosophies. Neither of them\nagree to accept the existence of a personal God. The Buddhist philosophers clearly\n.\ndeny both the soul and God, and although the Sarikarites do not openly deny God,\nthey say that the Absolute is nirakara, or formless. Thus both of them are avisuddhabuddhaya/;1, or imperfect and unclean in their knowledge and intelligence.\n\nThe most prominent Mayavadi scholar, Sadananda Yogindra, has written a book\n\ncalled Veaanta-sara in which he expounds the philosophy of Sarikaracarya, and all\nthe followers of Sarikara's philosophy attribute great importance to his statements.\n\nIn this Veaanta-sara Sadananda Yogindra defines Brahman as sac-cid�nanda com­\n\nbined with knowledge and without duality, and he defines ignorance (jafla) as knowl­\n\nedge distinct from that of sat and asat. This is almost inconceivable, but it is a pro­\n\nduct of the three material qualities. Thus he considers anything other than pure\n\nknowledge to be material. The center of ignorance is considered to be sometimes allpervading and sometimes individual. Thus according to his opinion both the allpervading Vi�r)u and the individual living entities are products of ignorance.\nIn simple language, it is the opinion of Sadananda Yogindra that since everything\nis nirakara (formless). the conception of Vi�r)U and the conception of the individual\n\nsoul are both products of ignorance. He also explains that the viSuddha-sattva con­\n\nception of the Vai�r)avas is nothing but pradhana, or the chief principle of creation.\n\nHe maintains that when all-pervading knowledge is contaminated by the visud?ihasattva, which consists of a transformation of the quality of goodness, there arises\n\nthe conception of the Supreme Personality of Godhead who is the omnipotent, omniscient supreme ruler, the Supersoul, the cause of all causes, the supreme Tsvara,\n\netc. According to Sadananda Yogindra, because JSvara, the Supreme Lord, is the\n\nreservoir of all ignorance, He may be called sarva-jna or omniscient, but one who\n\ndenies the existence of the omnipotent Supreme Personality of Godhead is more\nthan �vara, or the Lord. His conclusion, therefore, is that the Supreme Personality\nof Godhead (JSvara) is a transformation of material ignorance and that the living\n\nentity (jTva) is covered by ignorance. Thus he describes both collective and individual\n\nexistence in darkness. According to Mayavadi philosophers, the Vai�r)ava conception\n\nof the Lord as the Supreme Personality of Godhead and of the jTva or individual soul\n\n", "adi2#p0126": "102\n\nSrT-Caitanya-caritamrta\n\nas His eternal servant is a manifestation of ignorance. If we accept the judgment of\nLord Km1a in Bhagavad-gTta, however, the Mayavadls are to be considered mayayapahrta-jnana, or bereft of all knowledge, because they do not recognize the existence of the Supreme Personality of Godhead or they claim that His existence is a\nproduct of the material conception (maya). These are characteristics of asuras or\ndemons.\nLord Sri Caitanya Mahaprabhu, in His discourses with Sarvabhauma Bhattacarya,\nsaid:\n;7vera nistiira tagi' sutra kaila vyasa\nmiiyiiviidi-bhii!jya suni!e haya sarva-niisa\n(Cc. Madhya 6.169)\n\nVyasadeva composed the Vediinta-sutra to deliver the conditioned souls from this\nmaterial world, but Sankaracarya, by presenting the Vediinta-sutra in his own way,\nhas clearly done a great disservice to human society, for one who follows his\nMayavada philosophy is doomed. In the Vediinta-sutra, devotional service is clearly\nindicated, but the Mayavadl philosophers refuse to accept the spiritual body of the\nSupreme Absolute Person and refuse to accept that the living entity has an individual\nexistence separate from that of the Supreme Lord. Thus they have created atheistic\nhavoc all over the world, for such a conclusion is against the very nature of the\ntranscendental process of pure devotional service. The Mayavadl philosophers'\nunrealizable ambition to become one with the Supreme through denying the existence of the Personality of Godhead results in a most calamitous misrepresentation\nof spiritual knowledge, and one who follows this philosophy is doomed to remain\nperpetually in this material world. Therefore they are called avisuddha-buddhaya/:1,\nor unclean in knowledge. Because they are unclean in knowledge, all their austerities\nand penances end in frustration. Thus although they may be honored at first as very\nlearned scholars, ultimately they descend to physical activities of politics, social\nwork, etc. Instead of becoming one with the Supreme Lord, they again become one\nwith these material activities. This is explained by Sr7mad-Bhiigavatam:\niiruhya krcchre!Ja pararh padarh tata{l\npatanty adho 'nadrta-yu!jmad�hghrayaiJ\n(Bhag. 1 0.2.32}\n\nIn actuality the Mayavadl philosophers very strictly follow the austerities and\npenances of spiritual life and in this way are elevated to the impersonal Brahman\nplatform, but due to their negligence of the lotus feet of the Lord they again fall\ndown to material existence.\nTEXT 115\n\n�\\5 ��11 �tf;it �·�� n\ntathopi acintya-5aktye haya avikorT\nprokrta cintiimaf}i tohe dr�tonta ye dhari\nSYNONYMS\n\ntathopi-yet; acintya-saktye-by inconceivable potency; haya- remains; avikorTwithout change; prokrto -material; cintomaf}i-touchstone;_ tohe-in that respect;\n\ndr�tonta- exa m p le; ye-which; dhari-we accept.\n\n", "adi2#p0144": "SrT-Caitanya-caritamrta\n\n120\n\nTRANSLATION\n\"Using the example of a touchstone, which by its energy turns iron to gold and\nyet remains the same, we can understand that although the Supreme Personality of\nGodhead transforms His innumerable energies, He remains unchanged.\nTEXT 126\n\ne{1�1 f'§l1f-t � �vt1fftt �r;� I\n\n�'(tf9t� 'lfftt f� �11 ��� \" ��� ll\nnona ratna-riisi haya cintiima(l;. haite\ntathapiha mo!Ji rahe svarupe avikrte\nSYNONYMS\nnona-varieties; ratna-riisi-valuable jewels; haya-become possible; cintiima(lithe\n\ntouchstone; haite-from;\n\ntathiipiha-still, certainly; ma(li-the touchstone;\n\nrahe-remains; svarupe-in its original form; avikrte-without change.\nTRANSLATION\n\"Although touchstone produces many varieties of valuable jewels, it nevertheless\nremains the same. It does not change its original form.\nTEXT 127\n\n�1ii�-��� �fif 'qJ{�'J)'llt� � I\n-�tR ��J-tf9,--�� � R'IRl\" ��'\\ ll\nprakrta-vastute yadi acintya-sakti haya\nTsvarera acintya-5akti,-ithe ki vismaya\nSYNONYMS\npriikrta-vastute-in material things; yadi-if; acintya-inconceivable; 5akti-potency; ·haya-becomes possible; lSvarera-of the Supreme Lord; acintya-inconceivable;\nsakti-potency; ithe-in this; ki-what; vismaya-wonderful.\nTRANSLATION\n\"If there is such inconceivable potency in material objects, why should we not\nbelieve in the inconceivable potency of the Supreme Personality of Godhead?\nPURPORT\nThe argument of SrT Caitanya Mahaprabhu described in this verse can be very\neasily understood even by a common man if he simply thinks of the activities of\n\n", "adi2#p0145": "Adi-lila, Chapter 7\n\n121\n\nthe sun, which has been giving off unlimited amounts of heat and light since time\nimmemorial and yet has not even slightly decreased in power. Modern science\nbelieves that it is by sunshine that the entire cosmic manifestation is maintained,\nand actually one can see how the actions and reactions of sunshine maintain order\nthroughout the universe. The growth of vegetables and even the rotation of the\nplanets take place due to the heat and light of the sun. Sometimes, therefore,\nmodern scientists consider the sun to be the original cause of creation, not knowing\nthat the sun is only a medium, for it is also created by the supreme energy of the\nSupreme Personality of Godhead. Aside from the sun and touchstone, there are\nmany other material things which transform their energy in different ways and yet\nremain as they are. It is not necessary, therefore, for the original cause, the Supreme\nPersonality of Godhead, to change due to the changes or transformations of His\ndifferent energies.\nThe falsity of Sripada Sarikaracarya's explanation of vivarta-vada and pari!Jamavada has been detected by the Vai�r;tava acaryas, especially jiva Gosvami, whose\nopinion is that actually Sarikara d not understand the Veaanta-sutra. In Sarikara's\nexplanation of one sutra, ananda ayo 'bhyasat, he has interpreted the affix maya{\nwith such word jugglery that this very explanation proves that he had little knowledge of the Vedanta-sutra but sim ly wanted to support his impersonalism through\nthe codes of the Vedanta philoso hy. Actually, however, he failed to do so because\nhe could not put forward strong arguments. In this connection, Srila Jiva Gosvami\ncites the code brahma-puccharh Pfati�tha, which gi�es Vedi: evidence that Brahman\nis the origin of everything. In exp l aining this verse, Sripada Sarikaracarya interpreted\nvarious Sanskrit words in such a way that he implied, according to Jiva Go.svami,\nthat Vyasadeva had very little knowledge of higher logic. Such unscrupulous deviation from the real meaning of the Veaanta-sutra has created a class of men who by\nword jugglery try to derive various indirect meanings from the Vedic literatures,\nespecially Bhagavad-gita. One of them has even explained that the word kuruk�etra\nrefers to the body. Such interpretations imply, however, that neither Lord Kr�r;ta\nnor Vyasadeva had a proper sense of word usage or etymological adjustment. They\nlead one to assume that since Lord Kr�r;ta could not personally sense the meaning\nof what He was speaking and Vyasadeva did not know the meaning of what he was\nwriting, Lqrd Kr�r;ta left His book to be explained later by the Mayavadis. Such\ninterpretations merely prove, however, that their proponents have very little\nphilosophical sense.\nInstead of wasting one's time falsely deriving such indirect meanings from\nVeaanta-sutra and other Vedic literatures, one should accept the words of these\nbooks as they are. In presenting Bhagavad-gitii As It Is, therefore, we have not\nchanged the meaning of the original words. Similarly, if one studies Ved?inta·si1tra\nas it is, without whimsical and capricious adulteration, one can understand the\nVediinta-sutra very easily. Srila Vyasadeva therefore explains Vediinta-sutra, beginning from the first sutra, janmady asya yata}J, in his SrTmad-Bhiigavatam:\n\n{\n\njanmady asya yato 'nvayad itaratas carthe�v abhijnaf:l sva-rat\n\n\"I meditate upon Him [Lord Sri Kr�r;ta), the transcendent reality, who is the primeval\n\n", "adi2#p0146": "SrT-Caitanya-caritamrta\n\n122\n\ncause of all causes, from whom all manifested universes arise, in whom they dwell\nand by whom they are destroyed. I meditate upon that eternally effulgent Lord\nwho is directly and indirectly conscious of all manifestations and yet is fully independent.\" The Supreme Personality of Godhead knows very well how to do everything perfectly. He is abhijna(l, always fully conscious. The Lord therefore says in\n\nBhagavad-gTfii ( Bg. 7.26) that He knows everything, past, present and future, but no\none but a devotee knows Him as He is. Therefore, the Absolute Truth, the Personality of Godhead, is at least partially understood by devotees of the Lord, but the\nMayavadi philosophers who unnecessarily speculate to understand the Absolute\nTruth simply waste their time.\nTEXT 128\n\n'��' � 'lf�t��J- <;�tQ f� I\n\ni'!B\"Ui9f !2f'f� ���-�II ��lr II\n'pra(lava' se mahavakya-vedera nic/(ina\nTSvara-svariipa pra(lava sarva-visva-dhiima\nSYNONYMS\npra(lava-the\n\nomkara; se-that; maha-vakya-transcendental sound vibration;\n\nvedera-of the Vedas; nidiina-basic principle; TSvara-svarupa-direct representation\nof the Supreme Personality of Godhead; pra(lava-omkara; sarva-visva-of all universes; dhama-is the reservoir.\nTRANSLATION\n\"The Vedic sound vibration onikara, the principle word in the Vedic literatures,\nis the basis of all Vedic vibrations. Therefore one should accept onikara as the sound\nrepresentation of the Supreme Personality of Godhead and the reservoir of the\ncosmic manifestation.\nPURPORT\nIn Bhagavad-gita ( Bg. 8.13) the glories of omkiira are described as follows:\nom ity ekiik�aram brahma\nvyiiharan miim anusmaran\nyaiJ prayiiti tyajan deham\nsa yiiti paramiim gatim\nThis verse indicates that omkiira, or pra(lava, is a direct representation of the Supreme Personality of Godhead. Therefore if at the time of death one simply remembers omkiira, he remembers the Supreme Personality of Godhead and is therefore\nimmediately transferred to the spiritual world. Omkiira is the basic principle of all\n\n", "adi2#p0147": "Adi-ITia, Chapter 7\n\n123\n\nVedic mantras, for it is a representation of Lord Krg1a, understanding of whom is\nthe ultimate goal of the Vedas, as stated in Bhagavad-gitii(vedais co sarvair aham eva\n\nvedya/;1). Mayavadi philosophers cannot understand these simple facts explained\nin Bhagavad-gitii; and yet they are very proud of being Vedantis. Sometimes, therefore, we refer to the Vedanti phi.losophers as having no teeth (danta means \"teeth,\"\nand ve means \"without\"). The statements of the Sarikara philosophy, which are the\nteeth of the Mayavadi philosopher, are always broken by the strong arguments of\nVai?�:lava philosophers such as the great iiciiryas, especially Ramanujacarya. Sripada\nRamanujacarya and Madhvacarya break the teeth of the Mayavacfi philosophers,\nwho can therefore be called Vedantis in the sense of \"toothless.\"\nThe transcendental vibration\n\norhkiira is explained in Bhagavad-gJtii; Chapter\n\nEight, verse thirteen:\n\nom ity ekiik!iararh brahma\nvyiiharan miim anusmaran\nyaf:J prayiiti tyajan deharh\nsa yiiti paramiirh gatim\n\"After being situated in the yoga practice and vibrating the sacred syllable om, the\nsupreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets.\" If one actually\nunderstands that orhkara is the sound representation of the Supreme Personality of\nGodhead, whether he chants orhkiira or the Hare Kr�l')a mantra, the result is certainly the same.\nThe transcendental vibration of orhkiira is further explained in Bhagavad-g7ta,\nChapter Nine, verse seventeen:\n\npitiiham asya jagato\nmiitii dhiitii pitiimaha(l\nvedyarh pavitram orhkiira\nrk siima yajur eva co\n\"I am the father of this universe, the mother, the support, and the grandsire. I am\nthe object of knowledge, the purifier and the syllable om. I am also the �g-veda,\n\nSiima-veda and Yajur-veda.\"\nSimilarly, the transcendental sound om is further explained in Bhagavad-gTta,\nChapter Seventeen, verse twenty-three:\n\norh-tat-sad iti nirdeso\nbrahmaras tri-vidha(l smrtaf:J\nbrahmaras tena veaas co\nyajnas co vihita(l pura\n\"From the beginning of creation, the three syllables om tat sat have been used to\nindicate the Supreme Absolute Truth [Brahman]. They were uttered by brahmaras\nwhile chanting Vedic hymns and during sacrifices for the satisfaction of the\nSupreme.\"\n\n", "adi2#p0148": "Sri-Caitanya-caritamrta\n\n124\n\nThroughout all the Vedic literatures the glories of omkara are specifically men­\n\ntioned. Srlla jlva Gosvami, in his thesis Bhagavat-sandarbha, says that in the Vedic\n\nliterature omkara is considered to be the sound vibration of the holy name of the\nSupreme Personality of Godhead. Only this vibration of transcendental sound can\n\ndeliver a conditioned soul from the clutches of maya. Sometimes omkara is also\n\ncalled the deliverer (tara) .. SrTmad-Bhagavatam begins with the omkara vibration:\n\nom namo bhagavate vasudevaya. Therefore omkara has been described by the great\ncommentator Srldhara Svami as tarahkura, the seed of deliverance from the mate­\n\nrial world. Since the Supreme Godhead is absolute, His holy name and His sound\nvibration omkara are as good as He Himself. Caitanya Mahaprabhu says that the holy\n\nname, or omkara,_J.he tra_Dscen.Qemal representation of the Supreme Personality of\nGodhead, has all the potencies of the Personality of Godhead.\n\nnamnam akari bahudha nija-sarva-saktis\ntatrarpita niyamitaf:l smara!Je na kalaf:l\nAll potencies are invested in the holy vibration of the holy name of the Lord. There\n\nis no doubt that the holy name of the Lord, or omkara, is the Supreme Personality\n\nof Godhead Himself. In other words, anyone who chants omkiira and the holy\nname of the Lord, Hare Kr�l)a, immediately meets the Supreme Lord directly in His\nsound form. In the Niirada-paficaratra it is clearly said that the Supreme Personality\n\nof Godhead Narayar;1a personally appears before the chanter who engages in chanting the a�tak�ara, or eight-syllable mantra, om namo naraya!Jaya. A similar state­\n\nment in the Ma!J(Iukya Upani�ad declares that whatever one sees in the spiritual\n\nworld is all an expansion of the spiritual potency of omkara.\n\nOn the basis of all the Upani�ads, Srila jlva Gqsvami says that omkara is the\n\nSupreme Absolute Truth and is accepted as such by all the acaryas and authorities.\n\nOmkara is beginningless, changeless, supreme and free from deterioration and externaL contamination. Omkara is the origin, middle and end of everything, and any\nliving entity who thus understands omkara attains the perfection of spiritual identity in omkara. Omkara, being situated in everyone's heart, is Tsvara, the Supreme\nPersonality of Godhead, as confirmed in Bhagavad-gTta (TSvaraf:l sarva-bhutanam hrddese 'rjuna ti�.thati). Omkiira is as good as Vi�I)U because omkara is as all-pervasive as\nVi�rju. One who knows omkara and Lord Vi�I)U to be identical no longer has to\nlament or hanker. One who chants omkara no longer remains· a sudra, but immediately comes to the position of a brahma!Ja. Simply by chanting omkara one can\n'\n\n1\nunderstand the whole creation t.o be one unit, or an expansion of the energy of the\n\nSupreme Lord. /dam hi visvam bhagavan ivetaro, yato jagat-sthana-nirodhasambhavaf:l: \"The Supreme Lord Personality of Godhead is Himself this cosmos,\n\nand still He is aloof from it. From Him only this cosmic manifestation has emanat­\n\ned, in Him it rests, and unto Him it enters after annihilation.\" (Bhag.\n\n1.5.20) Al­\n\nthough one who does not understand concludes otherwise, SrTmad-Bhagavatam\n\nstates that the entire cosmic manifestation is but an expansion of the energy of the\nSupreme Lord. Realization of this is possible simply by chanting the holy name of\n\nthe Lord, omkara.\n\n", "adi2#p0149": "Adi-ma, Chapter 7\n\n125\n\nOne should not, however, foolishly conclude that because the Supreme Personality of Godhead is omnipotent, we have manufactured a combination of letters­\n\na, u and m-to represent Him. Factually the transcendental sound omkiira , although\na combination of the three letters a, u and m, has transce-nde-ntal potency, and one\nwho chants omkiira wi II very soon realize omkiira and Lord Vi�r;�u to be nond ifferent.\nKr��;�a declares, praravaf7 sarva-vede�u: \"I am the syllable om in the Vedic mantras.\"\n(Bg. 7.8) One should therefore conclude that among the many incarnations of the\n\nSupreme Personality of Godhead, omkiira is the sound incarnation. All the\n\nVedas\n\naccept this thesis. One should always remember that the holy name of the l-ord and\nthe Lord Himself are always identical (abhinnatviin niima-niiminob). Since omkara\nis the basic principle of all Vedic knowledge, it is uttered before one begins to chant\nany Vedic hymn. Without omkiira, no Vedic mantra is successful. The Gosvamis\ntherefore declare that\n\nprat;�ava (omkara) is the complete representation· of the\n\nSupreme Personality of Godhead, and they have analyzed omkiira in terms of its\nalphabetical constituents as follows:\n\na-kiirerocyate k(�Qaf7\nsarva-lokaika-niiyakaf7\nu-kiirenocyate riidhii\nma-kiiro jTva-viicakaf7\nOmkiira is a combination of the letters a, u and m. A-kiireiJOcyate kr�raf7: the letter\na (a-kiira) refers to Kr�r;�a, who is sarva-lokaika-niiyakaf7, the master of all living entities and planets, material and spiritual. Niiyaka means \"leader.\" He i.s the supreme\nleader (nityo nityiiniim cetanas cetaniiniim). The letter u (u-kiira) indicates Srimati\nRadharar:ii, the pleasure potency of Kr�l)a, and m (ma-kiira) indicates the living entities (jTvas). Thus om is the complete combination of Kr�l)a, His potency and His\neternal servitors. In other words, omkiira represents Kr�r;�a, His name, fame, pastimes,\nentourage, expansions, devotees, potencies and everything else pertaining to Him.\n\nSarva-visva-dhiima: omkiira is the resting place of everything, just as Kr�r;�a is the\nresting place of everything {brahmaro hi prati�thiiham).\nThe Mayavadi philosophers consider many Vedic mantras to be the mahii-viikya,\nor principal Vedic mantra, such as tattvamasi (Chiindogya Upani�ad, 6.8. 7), idam\nsarvam yad ayam iitmii and brahmedam sarvam (Brhad-Oraryaka Upani�ad, 2.5.1 ) ,\niitmaivedam sarvam (Chiindogya Upani�ad� 7. 25.2 ) and nehaniiniisti kiflcana (Katha\nUpani�ad, 2.1.11). That is a great mistake. Only omkiirao is the mahii-vakya. All these\nother mantras which the Mayavadfs accept as the mahii-viikya are only incidental.\nThey cannot be taken as the mahii-viikya, or mahii-mantra. The maatra tattvamasi\nindicates only a partial understanding of the Vedas, unlike omkiira, which represents the full understanding of the Vedas. Therefore the transcendental sound which\nincludes all Vedic knowledge is omkiira (prarava).\nAside from omkiira, none of the words uttered by the followers of Sarikaracarya\ncan be considered the mahii-viikya. They are merely passing remarks. Sari karacarya,\nhowever, has never stressed chanting of the mahii-viikya omkiira; he has accepted\nonly tattvamasi as the mahii-viikya. Imagining the living entity to be God, he has\n\n", "adi2#p0150": "SrT-Caitanya-caritamrta\n\n126\n\nmisrepresented all the mantras of the Vedanta-sutra with the motive of proving that\nthere is no separate existence of the living entities and the Supreme Absolute Truth.\nThis is similar to the politician's attempt to prove nonviolence from Bhagavad-gTta.\nKr�Qa is violent to demons, and to attempt to prove that Kr�Qa is not violent is ultimately to deny Kr�Qa. As such explanations of Bhagavad-gTta are absurd, so also is\n\nS ankaracarya's explanation of Veclanta-sutra, and no sane and reasonable man will\naccept it. At present, however, Veclanta-siitra is misrepresented not only by the\nso-called Vedantis but also by other unscrupulous persons who are so degraded that\nthey even recommend that sannyasTs eat meat, fish and eggs. In this way, the so­\n\ncalled followers of S ankara, the impersonalist Mayavadls, are sinking lower and\n\nlower. How can these degraded men explain Vedanta-sutra, which is the essence of\nall Vedic literature?\n\nLord Sri Caitanya Mahaprabhu has declared, mayavadi-bha�ya sunile haya sarva­\n\nnasa: anyone who hears commentary on the Veclanta-sutra from the Mayavada\nschool is completely doomed. As explained in Bhagavad-gTta, vedais ca sarvair aham\n\neva vedyafJ: all Vedic literature aims to understand Kr�Qa ( Bg. 15.15). Mayavada\n·\nphilosophy, however, has deviated everyone from Kr�Qa. Therefore there is a great\nneed for the Kr�Qa consciousness movement all over the world to save the world\nfrom degradation. Every intelligent and sane man must abandon the philosophical\nexplanation of the Mayavadis and accept the explanation of Vai�Qava acaryas. One\nshould read Bhagavad-gTtii As It Is to try to understand the real purpose of the Vedas.\n\nTEXT 129\n\n���' tr'Sft�1t �� �� I\n,�,�fit'·�t� II\n\n", "adi2#p0152": "SrT-Caitanya-caritamrta\n\n128\n\nsarva-veda-sutre kare kr�rera abhidhana\nmukhya-vrtti char;fi' kaila lak�ara-vyakhyana\nSYNONYMS\n\nsarva-veda-siitre-in all the codes of Vedanta-siitra; hare-establishes; kr�rera of\n-\n\nLord Kr�r;ta; abhidhana�explanation; mukhya-vr tti-direct interpretation; char;/i'giving up; kai/a-made; lak�a!JO-indirect; vyakhyana\n\n-\n\nexplanation\n\n.\n\nTRANSLATION\n\"In all the Vedic sutras and literatures, it is Lord Kr�1.1a who is to be understood,\nbut the followers of Sarikaracarya have covered the real meaning of the Vedas with\nindirect explanations.\nPURPORT\nIt is said:\n\nvede ramayare caiva purare bharate tatha\nadav ante ca madhye ca hari/;1 sarvatra gTyate\nIn the Vedic literature, including the Ramayara, Puraras and Mahabharata, from\nthe very beginning (adau) to the end (ante ca), as well as within the midcHe (madhye\n\nca), only Hari, the Supreme Personality of Godhead, is explained.\nTEXT 132\n\n�:�lft'l �- �'1-flmtlffit I\n\"'\"''1'1 �fil� 11Jf�:�3ft�� \" ��� \"\nsvata/;1-pramara veda-pramara-siromari\nlak�ara karile svata/;1-pramiifJata-hani\nSYNONYMS\n\nsvata/;1 pramara self-evident; veda-the Vedic literature; pramara-evidence;\nsiromari-topmost; /ak�arii-interpretation; karile-doing; svataf7-pramii(lata-self-\n\n-\n\nevidence; hani-lost.\nTRANSLATION\n\"The self-evident Vedic literatures are the highest evidence of all, but if these\nliteratures are interpreted, their self-evident nature is lost.\nPURPORT\nWe quote Vedic evidence to support our statements, but if we interpret it according to our own judgment, the authority of the Vedic literature is rendered imper-\n\n", "adi2#p0153": "Adi-ITia, Chapter 7\n\n129\n\nfeet or useless. In other words, by interpreting the Vedic version one minimizes the\nvalue of Vedic evidence. When one quotes from Vedic literature, it is understood\nthat the quotations are authoritative. How can one bring the authority under his\nown control? That is a case of principiis obsta.\nTEXT 133\n\n II\n\n", "adi2#p0156": "SrT-Caitanya-caritamrta\n\n132\n\nsvarupa-f��li{ II �8� II\n��,\n\nsambandha, abhidheya, prayojana niima\nei tina artha sarva-sutre paryavasiina\nSYNONYMS\n\nsambandha-relationship; abhidheya-functional duties; prayojana-the goal of\nname; ei-there; tina-three; artha-purport; sarva-all; sutre-in the\n\nlife; niima\n\n-\n\ncodes of Vedanta; paryavasiina-culmination.\nTRANSLATION\n\"One's relationship with the Supreme Personality of Godhead, activities in terms\nof that relationship, and the ultimate goal of life [to develop love of God] -these\nthree subjects are explained in every code of the Vedanta-sutra, for they form the\nculmination of the entire Vedanta philosophy.\"\nPURPORT\nIn the Srlmad-Bhagavatam(5.5.5) it is said:\n\npariibhavas tiivad abodha-jiito\nyiivan na jijniisata iitma-tattvam\nA human being is defeated in all his activities as long as he does not know the goal\nof life, which can be understood when one is inquisitive about Brahman. It is such\n\ninquiry that begins Vediinta-sutra: athiito brahma-jijfliisii. A human being should be\n\ninquisitive to know who he is, what the universe is, what God is and what the\nrelationship is between himself, God and the material world. Such questions cannot\nbe asked by cats and dogs, but they must arise in the heart of a real human being.\nKnowledge of these four items-namely, oneself, the universe, God, and their\n\ninternal relationship-is called sambandha-jniina, or the knowledge of one's relationship. When one's relationship with the Supreme Lord is established, the next program is to act in that relationship. This is called abhidheya, or activity in relationship\nwith the Lord. After executing such prescribed duties, when one attains the highest\n\ngoal of life, love of Godhead, he achieves prayojana-siddhi, or the fulfillment of his\n\nhuman mission. In the Brahma-sutra, or Vediinta-sutra, these subjects are very carefully explained. Therefore one who does not understand the Vediinta-sutra in terms\n\nof these principles is simply wasting his time. This is the version of Sr7mad­\n\nBhiigavatam (1.2.8):\n\n", "adi2#p0164": "140\n\nSrT-Caitanya-caritamrta\ndharma/;1 svanu�thita/;1 purhsiirh\nvi�vaksena-kathiisu ya/;1\nnotpiidayed yadi ratirh\nsrama eva hi kevalam\n\nOne may be a very learned scholar and execute his prescribed duty very nicely, but\nif he does not ultimately become inquisitive about the Supreme Personality of Godhead and is indifferent to sravatJarh klrtanam ( hearing and chanting ) , all that he has\n\ndone is but a waste of time. Mayavadf philosophers who do not understand the\nrelationship between themselves, the cosmic manifestation and the Supreme Personality of Godhead are simply wasting their time, and their philosophical speculation has no value.\nTEXT 147\n\n��\\!�tilt �-rJtil �f.Urll\n��\"' �IJ� � Rem �rim 11 �s\" 11\neimata sarva-sutrera vyiikhyiina suniyii\nsakala sannyiisl kahe vinaya kariyii\nSYNONYMS\nei-mata-in this way;sarva-siitrera-of all the codes of Vediinta-siitra; vyiikhyiinaexplanation; suniyii-by hearing; sakala-all; sannyiisl-the groups of Mayavadi\nsannyiisls; kahe-said; vinaya-humbly; kariyii-doing so.\nTRANSLATION\nWhen all the Mayavadi sannyasfs thus heard the explanation of Caitanya Mahaprabhu on the basis of sambandha, abhidheya and prayojana, they spoke very\nhumbly.\nPURPORT\nEveryone who actually desires to understand Vedanta philosophy must certainly\naccept the explanation of Lord Caitanya Mahaprabhu or the Vai�t;�ava iiciiryas who\nhave also commented on the Vediinta-siitra according to the principles of bhakti­\n\nyoga. After hearing the explanation of Vediinta-sutra from S rrCaitanya Mahaprabhu,\n\nall the sannyas7s, headed by Prakasananda Sarasvatf, became very humble and\nobedient to the Lord, and they spoke as follows.\nTEXT 148\n\nC�'l1(11·�� �1(,��'Jfte. i{'Rft�'l I\n..� �9f1tt�,- �(<;� ��( fil\"'if II �Sir II\n\n", "adi2#p0165": "Adi-lila, Chapter 7\n\n141\n\nvedamaya-murti tumi,-sak�at narayaro\nk�ama aparadha,-purve ye kailuh nindana\nSYNONYMS\nvedamaya-transformation of the Vedic knowledge; milrti-form; tumi- You;\nsiik�at\n\n-\n\ndirectly; narayat;�a-the Supreme Personality of Godhead; k�ama-excuse;\n\naparadha-offense;pilrve-before;ye-that; kailw1-we have done; nindana-criticism.\nTRANSLATION\n\"Dear sir, You are Vedic knowledge personified and are directly Narayar;ta Himself. Kindly excuse us for the offenses we previously committed by criticizing You.\"\nPURPORT\nThe complete path of bhakti-yoga is based upon the process of becoming\nhumble and submissive. By the grace of Lord Caitanya Mahaprabhu, all the Mayavadi sannyiisTs were very humble and submissive after hearing His explanation of\nVedanta-sutra, and they begged to be pardoned for the offenses that they had committed by criticizing the Lord for simply chanting and dancing, not taking part in the\nstudy\n\nof\n\nVedanta-sutra.\n\nWe are\n\npropagating\n\nthe Kr�IJa consciousness move­\n\nment simply by following in the footsteps of Lord Caitanya Mahaprabhu. We may\nnot be very well versed in the Vedanta-sutra codes and may not understand their\nmeaning, but we follow in the footsteps of the acaryas, and because of our strictly\nand obediently following in the footsteps of Lord Caitanya Mahaprabhu, it is to be\nunderstood that we know everything regarding Vedanta-sutra.\nTEXT 149\n\nc;�� '� ��� flfi� <;� ';{i{ I\n'��' '\"�' -.til �� ��t\"\\1 �'I II �8� II\nsei haite sannyasTra phiri gela mana\n'kr�ra' 'kr�ro' nama soda karaye grahoro\nSYNONYMS\nsei haite-from that time; sannyasTra-all the Mayavadi sannyasTs; phiri-turn;\nge/a-became; mana-mind; kr�ro, kr�ro-the holy name-of the Supreme Personality\nof Godhead, Kr�Qa; nama\n\n-\n\nname; soda-always; karaye-do; grahara-accept\n\n.\n\nTRANSLATION\nFrom that moment when the Mayavadi sannyasis heard the explanation of\nVedanta-sutra from the Lord, their minds changed, and on the instruction of\nCaitanya Mahaprabhu, they too chanted, \"Kr�r;ta! Kr�rJa!\" always.\n\n", "adi2#p0166": "SrT-Caitanya-caritamrta\n\n142\n\nPURPORT\nIn this connection it may be mentioned that sometimes the sahajiyii class of\ndevotees opine that Prakasananda Sarasvati and Prabodhananda Sarasvati are the\nsame man. Prabodhananda Sarasvati was a great Vai�Qava devotee of Lord Caitanya\nMahaprabhu, but Prakasananda Sarasvati, the head of the Mayavadi sannyiisTs in\nBenares, was a different person. Prabodhananda SarasvatT belonged to the Ramanujasampradaya,\n\nwhereas\n\nPrakasananda\n\nSarasvatT belonged\n\nto\n\nthe\n\nSari karacarya­\n\nsampradaya. Prabodhananda SarasvatT wrote a number of books, among which are\nCaitanya-candriimrta, Riidhii-rasa-sudhii-nidhi, SahgTta-madhava,\n\nVrndiivana-sataka\n\nand NavadvTpa-sataka. While traveling in Southern India, Caitanya Mahaprabhu met\nPrabodharianda Sarasvati, who had two brothers, Vyerikata Bhatta and Tirumalaya\nBhaHa, who were Vai�pavas of the Ramimuja-sampradaya. Gopala Bhatta GosvamT'\nwas\n\nthe\n\nnephew\n\nof\n\nPrabodhananda Sarasvati.\n\nFrom\n\nhistorical\n\nrecords it is\n\nfound that Sri Caitanya Mahaprabhu traveled in South India in the year 1433\n\nsakiibda during the Caturmasya period, and it was at that time that He met\n\nPrabodhananda, who belonged to the Ramanuja-sampradaya. How then could\nthe same person meet Him as a member of the Sarikara-sampradaya in 1435\n\nsakiibda, two years later? It is to be concluded that the guess of the sahijiyiisampriidaya\n\nthat\n\nPrabodhananda\n\nSarasvati\n\nand\n\nPrakasananda Sarasvati were\n\nthe same man is a mistaken idea.\nTEXT 150\n\n��1fti! �i·�� -.fif' 'til��t'f I\n��'tt�t-{ ii1f'!t� �tlff1\n�� lflfr1% ..���\"!I \"l i5�rn'>t1{ 1 �\"' \"\nriijan patir gurur a/am bhavatiirh yaduniirh\ndaivam priyaf:t kula-patif:t kva ca kihkaro vaf:t\nastv evam ahga bhagaviin bhajatiim mukundo\nmuktim dadiiti karhicit sma no bhakti-yogam\nSYNONYMS\nriijan-0 King; patif:t-master; guruf:t-spiritual master; a/am-certain I y; bhavatiimof your; yaauniim-of the Yadus; daivam-God; priyaf:t-very dear; kula-patif:t-head\nof the family; kva-even sometimes; co-also; kihkaraf:t-order carrier; vaf:t-you;\nastu-there is; evam-thus; ahga-however; bhagaviin-the Supreme Personality of\nGodhead; bhajatiim-those who are in devotional service; mukundaf:t-Lord Kr�IJa;\nmuktim-liberation; dadiiti-gives; karhicit-sometimes; sma-certainly; no-not;\nbhakti-yogam\n\n-\n\ndevotional service.\nTRANSLATION\n\n\"The great sage Narada said: 'My dear Maharaja Yudhi�thira, the Supreme Personality of Godhead Kr��a is always ready to help you. He is your master, guru,\nGod, very dear friend and head of your family. Yet sometimes He agrees to act as\nyour servant or order carrier. You are greatly fortunate because this relationship is\nonly possible by bhakti-yoga. The Lord can give liberation [mukti] very easily, but\nHe does not give one bhakti-yoga because by that process He is bound to the\n\ndevotee.'\"\n\n", "adi2#p0196": "172\n\n/\n\nSrT-Caitanya-caritamrta\nPURPORT\n\nThis passage is a quotation from Sr7mad-Bhiigavatam (5 .6.18). While Sukadeva\n\nGosvami was describing the character of ��abhadeva, he distinguished between\n\nbhakti-yoga and liberation by reciting this verse. In relationship with the Yadus\n\nand PaQQavas, the Lord acted sometimes as their master, sometimes as their ad-.\nvisor, sometimes as their friend, sometimes as the head of their family and sometimes even as their servant. Kr�Qa once had to carry out an order of Yudhi�thira's\n\nby carrying a letter he had written to Duryodhana regarding peace negotiations.\n\nSimilarly, He also became the chariot driver of Arjuna. This illustrates that in bhaktiyoga there is a relationship established between the Supreme Personality of God­\n\nhead and the devotee. Such a relationship is established in the transcendental\n\nmellows known as diisya, sakhya, viitsa/ya and miidhurya. If a devotee wants simple\n\nliberation, he gets it very easily from the Supreme Personality of Godhead, as con­\n\nfirmed by Bilvamarigala Thakura. Mukti/:1 svayam mukulitiinjali sevate 'smiin: for a\ndevotee, mukti is not very important because mukti is always standing on his doorstep waiting to serve him in some way. A devotee, therefore, must be attracted by\nthe behavior of the inhabitants of Vrndavana who live in a relationship with Kr�Qa.\n\nThe land, water, cows, trees and flowers serve Kr�Qa in santa-rasa, Kr�Qa's servants\nserve Kr�Qa in diisya-rasa, and Kr�Qa's cowherd friends serve Him in sakhya-rasa.\n\nSimilarly, the elderly gopTs and gopas serve Kr�Qa as father and mother, uncle and\n\nother relatives, and the gopTs, the young girls, serve Kr�Qa in conjugal love.\n\nWhile executing devotional service, one must be naturally inclined to serve Kr�Qa\n\nin one of these transcendental relationships. That is the actuar success of life. For a\n\ndevotee, to get liberation is not very difficult. Even one who IS unable to establish\n\na relationship with Kr�Qa can achieve liberation by merging in the Brahman effulgence. This is called siiyujya-mukti. Vai�Qavas never accept siiyujya-mukti, although\nsometimes they accept the other forms of liberation, namely, siiriJpya, siilokya,\nsiimTpya and siir�.ti. A pure devotee, however, does not accept any kind of mukti.\n\nHe wants only to serve Kr�Qa in a transcendental relationship. This is the perfection­\n\na! stage of spiritual life. M�yavadi philosophers desire to merge in the existence of\nthe Brahman effulgence, although this aspect of liberation is always neglected by devotees. Srila Prabodhananda Sarasvati Thakura, describing this kind of mukti, which\n\nis called kaivalya, or becoming one with the Supreme, has said, kaivalyam narakii­\n\nyate: \"Becoming one with the Supreme is as good as going to hell.\" Therefore the\n\nideal of Mayavada philosophy, becoming one with the Supreme, is hellish for a\n\ndevotee; he never accepts it. Mayavadi philosophers do not know that even if they\n\nmerge in the effulgence of the Supreme, this will not give them ultimate rest. An\n\nindividual soul cannot live in the Brahman effulgence in a state of inactivity; after\n\nsome time, he must desire to be active. However, since he is not related with the\nSupreme Personality of Godhead and therefore has no spiritual activity, he must\n\ncome down for further activities in this material world. This is confirmed in SrTmad­\n\nBhiigavatam:\n\niiruhya krcchrera param padam tata(l\n\npatanty adho 'niidrta-yu�mad-anghraya(l\n(Bhiig. 1 0.2.32)\n\n", "adi2#p0197": "Adi-lila, Chapter 8\n\n173\n\nBecause Mayavadi philosophers have no information regarding the transcendental\n\nservice of the Lord, even after attaining liberation from material activities and\n\nmerging in the Brahman effulgence, they must come down again to this material\n\nworld to open hospitals or schools or perform similar philanthropic activities.\nTEXT 20\n\n� ,1211f at5\\HJ flftrl �� �-ti 1\n\n� 11� �-..tw� -.i -.-t111 �on\nhena prema srT-caitanya dilii yathii tathii\njagiii miidhiii paryanta-anyera kii kathii\nSYNONYMS\nhena-such;prema-love of Godhead;srT-caitanya-Lord SriCaitanya Mahaprabhu;\n\ndilii-has given; yathii\n\n-\n\nanywhere; tathii-everywhere; jagiii-of the name jagai;\n\nmiidhiii-of the name Madhai; paryanta-up to them; anyera-of others; kif-what\n\nto speak; kathii-words.\n\nTRANSLATION\nLord Sri Caitanya Mahaprabhu has freely given this love of Kr�r;�a everywhere and\n\nanywhere, even to the most fallen, such as jagai and Madhai. What then to speak of\n\nthose who are already pious and elevated?\n\nPURPORT\nThe distinction between Sri Caitanya Mahaprabhu's gift to human society and the\n\ngifts of others is that whereas so-called philanthropic and humanitarian workers\n\nhave given some relief to human society as far as the body is concerned, Sri Caitanya\n\nMahaprabhu offers the best facilities for going back home, back to Godhead, with\n\nlove of Godhead. If one seriously makes a comparative study of the two gifts,\n\ncertainly if he .is at all sober he will give the greatest credit to Sri Caitanya Maha­\n\nprabhu. It was with this purpose that Kaviraja Gosvami said:\nsrT-kr�ra-caitanya-dayii karaha viciira\nviciira karile citte piibe camatkiira\n\n\"If you are indeed interested in logic and argument, kindly apply it to the mercy\n\nof Sri Caitanya Mahaprabhu. If you do so, you will find it to be strikingly wonder­\n\nful.\" (Cc.Adi8.15)\n\nSrna Narottama dasa Thakura says:\ndina-hTna yata chi/a,\nhari-niime uddhiirila,\ntara siik�T jagiii miidhiii\n\n", "adi2#p0198": "174\n\nSrT-Caitanya-caritamrta\n\nThe two brothers jagai and Madhai epitomize the sinful population of this age of\nKali. They were most disturbing elements in society because they were meat eaters,\ndrunkards, women hunters, rogues and thieves. Yet Sri Caitanya Mahaprabhu delivered them, to say nothing of others who were sober, pious, devoted and conscientious. Bhagavad-gTta also confirms (kim punar brahmaraiJ purya bhakta rajar�ayas tatha} that to say nothing of the brahminically qualified devotees and rajar�is,\nanyone who by the association of a pure devotee comes to Kr�l')a consciousness\nbecomes eligible to go back home, back to Godhead. In Bhagavad-g7ta the Lord\ndeclares:\nmarh hi partha vyapasritya\nye 'pi syu/:1 papa-yonayaiJ\nstriyo vaisyas tatha siJdras\nte 'pi yanti pararh gatim\n\"0 son of Prtha, those who take shelter in Me, though they be of lower birthwomen, vaisyas [merchants], as well as siJdras [workers]-can approach the supreme\ndestination.\" (Bg. 9.32)\nLord Caitanya Mahaprabhu delivered the two fallen brothers jagai and Madhai,\nbut the entire world is presently full of j agais and Madhais, or, in other words,\nwomen hunters, meat eaters, gamblers, thieves and other rogues, who create all\nkinds of disturbance in society. The activities of such persons have now become\ncommon practices. It is no longer considered abominable to be a drunkard, woman\nhunter, meat eater, thief or rogue, for these elementsVh'ilve been assimllated.lby\nhuman society. That does not mean, however, that the abominable qualities of such\npersons will help free human society from the clutches of maya. Rather, they will\nentangle humanity more and-more in the reactions of the stringent laws of material\nnature. One's activities are all performed under the influence of the modes of\nmaterial nature (prakrteiJ kriyamarani guraiiJ karmari sarvasaiJ). Because people\nare now associating with the modes of ignorance (tamo-gura) and, to some extent,\npassion (rajo-gura), with no trace of ·goodness (sattva-gura), they are becoming\nincreasingly greedy and lusty, for that is the effect of associating with these modes.\nTada· rajas-tamo-bhavaiJ kama-lobhadayas ca ye: \"By associating with the two\nlower qualities of material nature, one becomes lusty ana greedy.\" (Bhag. 1.2.19)\nActually, in modern human society, everyone is greedy and lusty, and therefore\nthe only means for deliverance is Sri Caitanya Mahaprabhu's sankTrtana movement,\nwhich can promote all the jagais and Madhais to the topmost position of sattvagura, or brahminical culture.\nSrTmad-Bhagavatam states:\n\nnaJ.(a-praye�v abhadre�u\nnityarh bhagavata-sevaya\nbhagavaty uttama-s!oke\nbhaktir bhavati nai�.thikT\n\n", "adi2#p0199": "Adi-lila, Chapter 8\n\n175\n\ntada rajas-tamo-bhavaf:J\nkama-/obhadayas ca ye\n(Bhag. 1.2.18-19)\nConsidering the chaotic condition of human society, if one actually wants peace\nand tranquility, one must take to the Kr�l)a consciousness movement and engage\n\nalways in bhagavata-dharma. Engagement in bhagavata-dharma dissipates all ignorance and passion, and when ignorance and passion are dissipated one is freed from\ngreed and lust. When freed from greed and lust, one becomes brahminically qualified,\n\nand when a brahminically qualified person makes further advancement, he becomes\nsituated on the Yai�t;�ava platform. It is only on this Yai�t;�ava platform that it is\npossible to awaken one's dormant love of Godhead, and as soon as one does so, his\nlife is successful.\nAt present, human society is specifically cultivating the mode of ignorance\n\n(tamo-gura), although there may also be some symptoms of passion (rajo-gura).\nFull of kama and /obha, lust and greed, the entire population of the world consists\nmostly of sudras and a few vaisyas, and gradually it is coming about that there are\nsudras only. Communism is a movement of sudras, and capitalism is meant for\nvaisyas. In the fighti\"ng petween these two factions, the sudras and vaisyas, gradually,\ndue to the abominable condition of society, the communists will emerge triumphant, and as soon as this takes place, whatever is left of society will be ruined. The\nonly possible remedy that can counteract the tendency toward communism is the\nKr�t;�a consciousness movement, which can give even communists the real idea of\ncommunist society. According to the doctrine of communism, the state should be\nthe proprietor of everything. But the Kr�l)a consciousness movement, expanding this\nsame idea, accepts God as the proprietor of everything. People can't understand\nthis because they have no sense of God, but the Kr�l)a consciousness movement\ncan help them to understand God and to understand that everything belongs to\nGod. Since everything is the property of God, and all living entities-not only human\nbeings but even animals, birds, plants and so on-are children of God, everyone\n\nhas the right to live at the cost of God with God consciousness. This is the sum\nand substance of the Kr�t;�a consciousness movement.\nTEXT 21\n\n'mJl �\n\n,12111'-�� I\n\nMttl'l �- �t', ifl � � n u u\nsvatantra isvara prema-nigu(lha-bhar(lara\nbi/ai/a yare tare, na kai/a vicara\nSYNONYMS\n\nsvatantra-fully independent; 7Svara-the Supreme Personality of Godhead;\nof God; nigu(lha-very confidential; bhar(lara-stock; bilaila - dis-\n\nprema-love\n\n", "adi2#p0200": ",\n\nSrT-Caitanya-caritamrta\n\n176\n\ntributed; yiire-to\n\nanyone;\n\ntiire-to· everyone; nii-not; kaila-did; viciira-con­\n\nsideration.\nTRANSLATION\nSri Caitanya Mahaprabhu; as the Supreme Personality of Godhead Himself, is\nfully independent. Therefore, although it is the most confidentially stored benediction, He can distribute love of Godhead to anyone and everyone without consideration.\nPURPORT\nThis is the benefit of Lord Caitanya's movement. If one somehow or othe�\ncomes in contact with the Hare KrHta movement, without consideration of his\nbeing asudra, vaisya, Jagai, Madhai or even lower, he becomes advanced in spiritual\nconsciousness and immediately develops love of Godhead. We now have actual\nexperience that throughout the entire world this movement is making many such\npersons lovers of God simply by the chanting of the Hare Kmta mahii-mantra.\nActually,\n\nS ri Caitanya Mahaprabhu has appeared as the spiritual master of the\n\nentire world. He does not discriminate between offenders and the innocent. Kr�ra­\n\nprema-pradiiya te: He liberally gives love of Godhead to anyone and everyone.\nThis can be actually experienced, as stated in the next verse.\nTEXT 22\n\n� �-t ��tlf �- l'Al I\n��-����un��n\nadyiiplha dekha caitanya-niima yei laya\nkrfira-preme pu/akiisru-vihva/a se haya\nSYNONYMS\n\nadyiipiha\n\n-\n\neven up to date; dekh a-you see; caitanya-niima-Lord\n\nS ri Caitanya\n\nMahaprabhu's name; yei-anyone; /aya -who takes; kr�r a-preme-love of Kr�r;ta;\npulak a-asru-tears in ecstasy; vihvala-overwhelmed; se-he; haya -becomes .\n·\n\nTRANSLATION\nWhether he is offensive or inoffensive, anyone who even now chants sri- kr�l,lataitanya prabhu n ityananda is immediately overwhelmed with ecstasy, and tears\nfill his eyes .\n\nPURPORT\n\nThe pfiik.rta sahajiyiis who chant nitiii gaura riidhe syiima have very little knowledge of the Bhagavata conclusion, and they hardly follow the Vai�1.•ava rules and\nregulations, and yet beca;Jse they-chant bhaja nitai gaura, their chanting immediately\n\n", "adi2#p0201": "Adi-ITia, Chapter 8\n\n177\n\ninvokes tears and other signs of ecstasy. Although they do not know the principles\nof Vai�Qava philosophy and are not very advanced in education, by these symptoms\nthey attract many men to become their followers. Their ecstatic tears will of course\nhelp them in the long run, for as soon as they come in contact with a pure devotee\ntheir lives will become successful. Even in the beginning, however, because they\nare chanting the holy names of nitiii-gouro, their swift advancement on the path of\nlove of Godhead is very prominently visible.\nTEXT 23\n\n'fimt...w � Q �·t�t1fm J\n�ltwtt � ..., �--'f1ri � II �iel II\n,\n\n'nityiinondo' boJite hoyo k�IJO·premodoyo\niiuJiiyo sokoJo ohgo, osru-gohgii voyo\nSYNONYMS\nnityiinondo boJite - while talking of Nityananda Prabhu; hoyo-it so becomes;\nkr�ro-premo-udoyo-awakening of love of Kr�t;ta; iiuJiiyo-agitated; sokoJo-all; ohgolimbs of the body; osru-gohgii-tears like the Ganges waters; voyo-flow down.\nTRANSLATION\nSimply by talking of Nityananda Prabhu one awakens his love for Kr�t;ta. Thus all\nhis bodily limbs are agitated by ecstasy, and tears flow from his eyes like the waters\nof the Ganges.\nTEXT 24\n\n'\"�t�'· �tt �9f'ltm � I\n�· �'ft'f �9flt� if! Q f�tf II �8 II\n'k�f}o-niimo' kore oporiidhero viciiro\nk�fJO bolile oporiidhlro nii hoyo vikaro\nSYNONYMS\nk�!JO·niimo-the holy name of Lord Kr�r;�a; kare-takes; aporiidhero-of offenses;\nviciiro-consideration; k�(lo-Lord Kr�r;Ja; bolile-if one chants; oporiidhlro-of the\noffenders; nii-never; hoyo-becomes; vikiiro-changed .\nTRANSLATION\nThere are offenses to be considered while chanting the Hare Kr�11a mantra.\nTherefore simply by chanting Hare Kr�!Ja one does not become ecstatic.\n\n", "adi2#p0202": "SrT-Caitanya-caritamrta\n\n178\n\nPURPORT\nIt is very beneficial to chant the names srl-kntJa-caitanya prabhu nityiinanda\nbefore chanting the Hare Kr�IJa mahii-mantra because by chanting these two holy\nnames srl-kr�IJa-caitanya prabhu nityiinanda one immediately becomes ecstatic, and\nif he then chants the Hare Kr�Qo II\nhena kr�ra-niima yadi /aya bahu-biira\ntabu yadi prema nahe, nahe asrudhiira\ntabe jiini, apariidha tiihiite pracura\nkr�ra-niima-bl]a tahe nii kare ahkura\nSYNONYMS\nhena-such; kr�ra-niima-holy name of the Lord;yadi-if; /aya-one takes; bahubiira again ·and again; tabu\n-\n\n-\n\nstill; yadi-if; prema-love of Godhead; nahe-is not\n\nvisible; nahe asru dhiira-there are no tears in the eyes; tabe- then;jiini-1 under-\n\nstand; apariidha-offense; tiihiite-there {in that process); pracura- enough; kr�ra­\n\nniima- the holy name of Kr�[la;blja-seed; tiihe-in those activities; no-does not;\nkare\n\n-\n\ndo;ahkura-sprout.\nTRANSLATION\n\n·\n\nIf one chants the exalted holy name of the Lord again and again and yet his love\n\nfor the Supreme Lord does not develop and tears do not appear in his eyes, it is\nevident that because of his offenses in chanting, the seed of the holy name of Krg1a\ndoes not sprout.\nPURPORT\nIf one chants the Hare Kr�r;�a mantra offensively, one does not achieve the desired\nresult. Therefore one should carefully avoid the offenses which have already been\ndescribed in connection with verse 24.\nTEXT 31\n\n��fii'!Ji\\'if i\\'t� �� ��t1f I\nift1J � c;�1f �' �� �C!!i'ftill �� II\ncaitanya-nityiinande niihi esaba viciira\nnama /aite prema dena, bahe asrudhara\nSYNONYMS\n\ncaitanya-niiyiinande-when chanting the holy names of Lord Caitanya and\nNityananda; niihi-there are not; esaba-all these; viciira-considerations;niima-the\nholy name; /aite-simply by chanting; prema-love of Godhead; dena-they give;\nbahe-there is a flow; asru-dhiira-tears in the eyes.\nTRANSLATION\nBut if one only chants, with some slight faith, the holy names of Lord Caitanya\nand Nityananda, very quickly he is cleansed of all offenses. Thus as soon as he chants\nthe Hare Kn1.1a maha-mantra, he feels the ecstasy of love for God.\n\n", "adi2#p0208": "184\n\nSrT-Caitanya-caritamrta\nPURPORT\n\nSrila Bhaktisiddhanta Sarasvati Thakura remarks in this connection that if one\ntakes shelter of Lord Sri Caitanya Mahaprabhu. and Nityananda, follows Their instructions to become more tolerant than the tree and humbler than the grass, and in\nthis way chants the holy name of the Lord, very soon he achieves the platform of\n\ntranscendental loving service to the Lord, and tears appear in his eyes. There are\noffenses to be considered in chanting the Hare Kr�l)a moho-mantra, but there are no\nsuch considerations in chanting the names of Gaura-Nityananda. Therefore, if one\nchants the Hare Kr�l)a moho-mantra but his life is still full of sinful activities, it will\nbe very difficult for him to acl)ieve the platform of loving service to the Lord. But if\n\nin spite of being an offender one chants the holy names of Gaura-Nityananda, he is\n\nvery quickly freed from the interactions of his offenses. Therefore, one' should first\napproach Lord Caitanya and Nityananda, or worship Guru-Gaurar'lga, and then come\nto the stage of worshiping Radha-Kr�l)a. In our Kr�l)a consciousness movement, our\nstudents are first advised to worship Guru-Gaurariga, and then, when they are somewhat advanced, the Radha-Kr�l)a Deity is installed, and they are engaged in the worship of the Lord.\nOne should first take shelter of Gaura-Nityananda in order to reach, ultimately,\n\nRadha-Kr�l)a. Srila Narottama dasa Thakura sings in this connection:\ngaurahga boJite ha'be pulaka sarTra\nhari hari balite nayane ba'be nira\nora kabe nitiiicohdera karuro ho-ibe·\nsamsora-viisano mora kabe tuccha habe\nvi�ya choifiyo kabe suddha habe mana\nkabe homo heraba srT-vrndovana\n\nIn the beginning one should very regularly chant Sri Gaurasundara's holy name and\nthen chant the holy name of Lord Nityananda. Thus one's heart will be cleansed of\nimpure desires for material enjoyment. Then one can approach Vrndavan.Hlliama to\nworship Lord Kr�l)a. Unless one is favored by Lord Caitanya and Nityananda, there\nis no need to go to Vrndavana, for unless one's mind is purified, he cannot see\nVrndavana, even if he goes there. Actually going to Vrndavana involves taking shelter\nof th.e six Gosvamis by reading Bhakti-rasiimrta-sindhu, Vidagdha-modhava, Lalitamodhava and the other books that they have given. In this way one can understand\nthe transcendental loving affairs between Radha and Kr�l)a. Kobe homo bujhaba se\nyuga/a-piriti. The conjugal love between Radha and Kr�l)a is not an ordinary human\naffair; it is fully transcendental. In order to understand Radha and Km1a, worship\nThem and engage in Their loving service, one must be guided by Sri Caitanya Mahaprabhu, Nityananda Prabhu and the six Gosvamis, Lord Caitanya's direct disciples.\n\nFor an ordinary man, worship of Sri Caitanya and Nityananda Prabhu or the\n\nParica-tattva is easier than worship of Radha and Kr�l)a. Unless one is very fortunate,\nhe should not be induced to worship Radha-Kr�l)a directly. A neophyte student who\nis not sufficiently educated or enlightened should not indulge in the worship of Sri\nRadha and Kr�l)a or the chanting of the Hare Kr�l)a mantra. Even if he does so, he\n\n", "adi2#p0209": "Adi-ITia, Chapter 8\n\n185\n\ncannot get the desired result. One should therefore chant the names of Nitai-Gaura\n\nand worship Them without false prestige. Since everyone within this material world\n\nis more or less influenced by sinful activities, in the beginning it is essential that one\ntake to the worship of Guru-Gaurariga and ask their favor, for thus despite all his\n\ndisqualifications one will very soon become qualified to worship the Radha-Kr�r;�a\n\nvigraha.\n\nIt should be noted in this connection that the holy names of Lord Kr�r;�a and\n\nGaurasundara are both identical with the Supreme Personality of Godhead. There­\n\nfore one should not consider one name to be more potent than the other. Consider­\n\ning the position of the people of this age, however, the chanting of Sri Caitanya\n\nMahaprabhu's name is more essential than the chanting of the Hare Kr�r;�a mahii­\n\nmantra becaus� Sri Caitanya Mahaprabhu is the most magnanimous incarnation and\n\nHis mercy rs very easily achieved. Therefore one must first take shelter of Sri\n\nCaitanya Mahaprabhu by chanting srT-k[�IJO·COitanya prabhu nityiinanda srT-odvaita\n\ngadiidhara srTviisiidi-gaura-bhakta-vrnda. By serving �aura-Nityananda one is freed\n\nfrom the entanglements of material existence and thus becomes qualified to worship\n\nthe Radha-Km1a Deity.\nTEXT 32\n\n�<2ft.�� �m r\n�tC11 il1 ceftt\" �en !!t:1 f...tlll �� II\n�s\n\nsvatantra Tsvara prabhu atyanta udiira\ntiihre na bhajile kabhu nii haya nistiira\nSYNONYMS\nsvatantra\n\nlSvara-the\n\nfully\n\nindependent\n\nSupreme\n\nLord; prabhu-the\n\nLord;\n\natyanta-very much; udiira-magnanimous; tiinre-unto Him; no-without; bhaji/eworshiping; kabhu nii-never at any time; haya-becomes so; nistiira-liberation.\nTRANSLATION\n\nSri Caitanya Mahaprabhu, the independent Supreme Personality of Godhead, is\ngreatly magnanimous. Unless one worships Him, one can never be liberated.\nPURPORT\nSri Bhaktisiddhanta Sarasvati Thakura here remarks that one should not give up\n\nthe worship of Radha-Kr�r;�a to worship Sri Caitanya Mahaprabhu. By worshiping\n\neither Radha-Km1a or Lord Caitanya alone, one cannot become advanced. One\nshould not try to supersede the instructions of the six Gosvamis, for they are acaryas\n\nand very dear to Lord Caitanya. Therefore Narottama dasa Thakura sings:\nriipa-raghuniitha-pade haibe iikuti\nkabe hiima bujhaba se yugala-pirTti\n\n", "adi2#p0210": "SrT-Caitanya-caritamrta\n\n186\n\nOne must be a submissive student of the six Gosvamis, from Srila Rupa Gosvami to\nRaghunatha dasa Gosvami. Not following their instructions but' imagining how to\nworship Gaurasundara and Radha-Kr�l)a is a great offense, as a result of which one\nclears a path to hell. If one neglects the instructions of the six Gosvamis and yet becomes a so-called devotee of Radha-Kr�l)a, he merely criticizes the real 'devotees of\nRadha-Kr�l)a. As a result of speculation, he considers Gaurasundara to be an ordinary\ndevotee and therefore cannot make progress in serving the Supreme Personality of\nGodhead Radha-Kr�l)a.\n\nTEXT 33\n\n'St1f 'lJ �' �� �'lllP'f I\n�1f�ll1 � 'ftfift� � II'&& II\nore miJ{iha /oka, suna caitanya-mahga/a\ncaitanya-mahimii yiite jiinibe saka/a\n\nSYNONYMS\nore-0\n\nall of you; miJifha-foolish; /oka-people; suna-just hear; caitanya­\n\nmahga/a\n\nthe book of this name; caitanya-Lord Caitanya's; mahimii-glories;yate­\n\n-\n\nin which;jiinibe-you will know;saka/a-all.\n\nTRANSLATION\n0 fools, just read Caitanya-marigala! By reading this book you can understand all\n\nthe glories of Sri Caitanya Mahaprabhu.\n\nPURPORT\nSriVrndavana dasa Thakura's Caitanya-bhiigavata was originally entitled Caitanya­\n\nmahgala, but when Srila Locana dasa Thakura later wrote another book named\nCaitanya-mahgala, SrilaVrndavana dasa Thakura changed the name of his OWJl book,\nwhich is now therefore known as Caitanya-bhiigavata. The life of Sri Caitanya Mahaprabhu\n\nis\n\nvery\n\nelaborately\n\ndescribed\n\nin\n\nCaitanya-bhiigavata,\n\nand\n\nKr�l)adasa\n\nKaviraja Gosvami has already informed us that in his SrT-Caitanya-caritiimrta he has\ndescribed whatever Vrndavana dasa Thakura has not mentioned. This acceptance of\n\nSrT-Caitanya-bhiigavata by Kr�l)adasa Kaviraja Gosvami indicates his acceptance of\nthe disciplic succession. A writer of transcendental literature never tries to surpass\nthe previous.iiciiryas.\n\nTEXT 34\n\n\"tf\\\"ln oe-t-st� � �1PI I\n�111\"�'1-�� II �811\nkr�ra-IT/ii bhiigavate kahe veda-vyiisa\n\ncaitanya-IT/iira vyiisa-vrndiivana-diisa\n\n", "adi2#p0211": "Adi-lila, Chapter 8\n\n187\n\nSYNONYMS\nk[?!Ja-fflii-the\n\npastimes\n\nof\n\nLord\n\nKr�Qa;\n\nbhiigavate-in\n\nthe\n\nbook\n\nSr7mad­\n\nBhiigavatam; kahe-tells; veda-vyiisa-Vyasadeva, the editor of the Vedic literatures;\ncaitanya-liliira-of the pastimes of Lord Caitanya; vyiisa-compiler; vrndiivana-diisais V rndavana dasa.\n\nTRANSLATION\nAs Vyasadeva has compiled all the pastimes of Lord Kr�Qa in the SrimadBhagavatam, Thakura Vrnaavana dasa has depicted the pastimes of Lord Caitanya.\nTEXT 35\n\n�-�ft� �·•I\" '�\\il!tllll''l I\n�-r.a- •�tt erttllf Jt('� n -e� n\nvrndiivana-diisa kai/a 'caitanya-mahga/a'\nyiihhiira sravare niise sarva amahgala\nSYNONYMS\nvrndiivana-diisa-of the name Vrndavana dasa; ka//a-compile d; caitanya-mahgala­\n\nthe book named Caitanya-mahgala; yiihhiira-of which; sravare-by hearing; niiseannihilated; sarva-all; amahga/a-inauspiciousness.\nTRANSLATION\n\nThakura Vrndavana dasa has composed Caitanya-marigala. Hearing this book will\nannihilate all misfortune.\nTEXT 36\n\n�fQtb �WI.-t� 11�11\n� �� \"l5r.fqttfi � II�� II\ncaitanya-nitiiira yiite jiiniye mahimii\nyiite jiini k[?IJO·bhakti-siddhiintera sTmii\nSYNONYMS\ncaitanya-nitiilra-of Lord Sri Caitanya Mahaprabhu and Nityananda Prabhu;\n\nyiite-in which; jiiniye-one can know; mahimii-all glories; yiite-in which; jiini-1\n\ncan understand; kr�ra-bhakti-of devotio n to Lord Kr?rJa; siddhiintera-of the conclusion; sTmii-limit.\n\nTRANSLATION\nBy reading Caitanya-mariga1a one can understand all the glories or truths of Lord\n\nCaitanya and Nityananda and come to the ultimate conclusion of devotional service\nto Lord KnQa.\n\n", "adi2#p0212": "188\n\nSri-Caitanya-caritamrta\nPURPORT\n\nSrTmad-Bhiigavatam is the authoritative reference book from which to understand\n\ndevotional service, but because it is very elaborate, few men can understand its\n\npurpose. SrTmad-Bhiigavatam is the original commentary on Vediinta-sutra, which\n\nis called nyiiya-prasthana. It was written to enable one to understand the Absolute\nTruth through infallible logic and argument, and therefore its natural commentary,\n\nSrTmad-Bhiigavatam, is extremely elaborate. Professional reciters have created the\nimpression that SrTmad-Bhiigavatam deals only with Kr�r:ta's riisa-/Jlii, although\n\nKr�r:ta's riisa-/Jlii is only described in the Tenth Canto (Chapters 29-35). They have\n\nin this way presented Kr�r;�a to the Western world as a great woman hunter, and\n\ntherefore we sometimes have to deal with such misconceptions in preaching. An­\n\nother difficulty in understanding SrTmad-Bhiigavatam is that the professional re­\n\nciters: have introduced Bhiigavata-saptiiha, or seven-day readings of the Bhagavatam.\n\nThey want to finish SrTmad-Bhiigavatam in a week, although it is so sublime that\n\neven one verse of SrTmad-Bhiigavatam, if properly explained, cannot be completed\n\nin three months. Under these circumstances, it is a great aid for the common man to\n\nread Srna Vrndavana dasa Thakura's Caitanya-bhiigavata, for thus he can actually\n\nunderstand devotional service, Kr�r;�a, Lord Caitanya and Nityananda. Srna Rupa\nGosvami has said:\n\nsruti-smrti-puriir;iidi-paftcariitra-vidhim vinii\naikiintikT harer bhaktir utpiitiiyaiva ka/pate\n\n\"Devotional service of the Lord that ignores the authorized Vedic literatures like\n\nthe Upani�ads, PuriirJas, Niirada-paftcariitra, etc., is simply an unnecessary distur­\n\nbance in society.\" Due to misunderstanding SrTmad-Bhiigavatam, people are misled\n\nregarding the science of Kr�r;�a. However, by reading Srna Vrndavana dasa Thakura's\n\nbook one can very easily understand this science.\nTEXT 37\n\n.-t� �� ·Pl�tfi lftl I\n\nfilf�� ··� ��rtfif � � II �'\\ II\nbhiigavate yata bhakti-siddhiintera siira\n\nlikhiyiichena ihhii jiini' kariyii uddhiira\nSYNONYMS\n\nbhiigavate-in the SrTmad-Bhiigavatam; yata-all; bhakti-siddhiintera-in under­\n\nstanding devotional service; sara-essence; likhiyiichena-has written; ihhii\n\njiini'-1 know; kariyii-making; uddhiira\n\n-\n\nquotation\n\n-\n\nthis;\n\n.\n\nTRANSLATION\nIn Caitanya-mangala [later known as Sri-Caitanya-bhagavata] Srna Vrndavana\n\ndasa Thakura has given the conclusion and essence of devotional service by quoting\n\nthe authoritative statements of Srimad-Bhagavatam.\n\n", "adi2#p0213": "Adi -lila , Chapter 8\n\n189\n\nTEXT 38\n\ni�wtt' �t-. �flf �, �� 1\n� �t��• n � 11 -e\"' n\n'caitanya�mahga/a' sune yadi pii?af}f/T, yavana\nseha maha-vaigwva·haya tatak�!Ja\nSYNONYMS\ncaitanya-mahga/a-the book named Caitanya-mahgala; sune anyone hears; yadi\n; pii�arif! great atheist; yavana-a disbeliever in the Vedic culture; seha-he also;\nmahii-vai�rava great devotee; haya- becomes; tatak�ara-immediately.\n-\n\nif\n\n­\n\n-\n\n-\n\nTRANSLATION\nIf even a great atheist hears Caitanya-marigala, he immediately becomes a grea.t\ndevotee.\nTEXT 39\n\nIPWI����·WI.\n1\"f''�i4ift�-��� � n �� 11\nmanu�ye racite niire aiche grantha dhanya\nvrndiivana-diisa-mukhe vaktii srT-caitahya\nSYNONYMS\n\ni\nSrila Vrndavana dasa\nThakura; mukhe-from pis mouth; vaktii speaker ; sri-caitanya-Lord S ri Caitanya\nmanu�ye-a human being; racite - compiled; niire-canno t; a che-such; grantha­\n\nbook; dhanya-so glorious; vrndiivana-diisa-the\n\nauthor,\n\n-\n\nMahaprabhu.\nTRANSLATION\nThe subject matter of this book is so sublime that it appears that Sri Caitanya.\nMahaprabhu has personally -spoken through the writings of Sri Vrndavana dasa\nThakura.\nPURPORT\n\nSrila Sanatana Gosvami has written in his Hari-bhakti-vi/iisa:\navoi�rava-mukhodgirram piitam hari-kathiimrtam\nsravaram naiva kartavyam sarpocchi�tam yathii payaf:J\nTranscendental literature that strictly follows the Vedic principles and the conclusion of the Puriiras and Piincariitrika-vidhi can be written only by a pure devotee.\n\n", "adi2#p0214": "190\n\n/\n\nSrT-Caitanya-caritamrta\n\nIt is not possible for a common man to write books on bhakti, for his writings will\nnot be effective. He may be a very great scholar and expert in presenting literature\nin flowery language, but this is not at all helpful in understanding transcendental\nliterature. Even if transcendental literature is written in faulty language, it is ac­\n\nceptable if it is written by a devotee, whereas so-called transcendental literature\n\nwritten by a mundane scholar, even if it is a very highly polished literary presenta­\n\ntion, cannot be accepted. The secret in a devotee's writing is that when he writes\nabout the pastimes of the Lord, the Lord helps him; he does not write himself. As\n\nstated in Bhagavad-gTtii, dadiim( buddhi-yogam tam yena miim upayiinti te (Bg. 10.\n\n1 0). Since a devotee writes in service to the Lord, the Lord from within gives him\n\nso much intelligence that he sits down near the Lord and goes on writing books.\n\nKm1adasa Kaviraja Gosvami confirms that what Vrndavana dasa Thakura wrote\nwas actually spoken by Lord Caitanya Mahaprabhu, and he simply repeated it. The\n\nsame holds true for Caitanya-caritiimrta. Kr�l)adasa Kaviraja Gosvamiwrote Caitanya­\n\ncaritiimrta in his old age in an invalid condition, but it is such a sublime literature\n\nthat Srila Bhaktisiddhanta Sarasvati Gosvami Maharaja used to say, \"The time will\ncome when the people of the world will learn Bengali to read SrT-Caitanya­\n\ncaritiimrta.\" We are trying to present SrT-Caitanya-caritiif!1rta in English and do not\n\nknow how successful it will be, but if one reads the original Caitanya-caritiimrta in\nBengali he will relish increasing ecstasy in devotional service.\n\nTEXT 40\n�l:cti4'f'tlf·9ft'f � i4�tl I\n\n�5 � �R' Ql� '!tfftr! 'f�'ltlll 8 II\n0\n\nvrndiivana-diisa-pade ko,ti namaskiira\naiche grantha kari' tehho tiirilii samsiira\n\nSYNONYMS\nvrndiivana-diisa-pade-on the lotus feet of Srila Vrndavana dasa Thakura; kofi­\n\nmillions;\n\nnamaskiira-obeisances;\n\naiche-such;\n\ngrantha-book; kari'-compiling;\n\ntehho-he; tiirilii-delivered; samsara-all the world.\n\nTRANSLATION\nI offer millions of obeisances unto the lotus feet of Vrndavana dasa Thakura. No\n\none else could write such a wonderful book for the deliverance of all fallen souls.\n\nTEXT 41\n\niftmtll- �5\\SM �-� I\n�11 � �1 �\"�\"'� n s� 11\n\n", "adi2#p0215": "Adi-lila, Chapter 8\n\n191\n\nniiriiyarT-caitanyera ucchi�fa-bhiijana\ntiihra garbhe janmilii srT-diisa-vrndiivana\n\nSYNONYMS\nniiriiparT-of the name NarayaQT; caitanyera-of Lord Caitanya Mahaprabhu;\nucchi�.ta-bhiijana-eater of the remnants of foodstuff; tiihra-of her; garbhe- in the\nwomb; janmilii- !ook birth; srT-diiso-vrndiivana- SrTia Vrndavana dasa Thaku ra..\n\nTRANSLATION\nNarayaQT eternally eats the remnants of the foodstuffs of Caitanya Mahaprabhu.\nSrila Vrndavana 'dasa Thakur a was born of her womb.\n\nPURPORT\nIn Gaura-garoddesa-dTpikii, a book written by KavikarQapura that describes all\nthe associates of ·Sri Caitanya Mahaprabhu and who they previously were, there is\nthe following statement regarding Narayai)T:\n\nambikiiyii/:1 svasii yiisTn niimnii srT/a-kilimbikii\nkr�rocchi�fam prabhunjiinii seyam niiriiyarT matii\nWhen Lord Kr�l)a was a child, He was nursed by a woman named Ambika who had\n\na younger sister named Kilimbika. During the time of Lord Caitanya's incarnation,\n\nthe same Kilimbika used to eat the remnants of foodstuffs left by Lord Sri Caitanya\n\nMahaprabhu. That Kilimbika was Narayai)T, who was a niece of Srivasa Thakura's.\n\nLater on, when she grew up and married, Srila Vrndavana dasa Thakura was born\n\n;\n\nfrom her womb. A devotee of Lord Sri Kr�l)a is celebrat�d in te ms of devotional\n\nservite rendered to the Lord; thus we know Srila Vrndavana dasa Thakura as the\nson of NarayaQT. Srila Bhaktisiddhanta Sarasvati Thakura notes in this connection\n\nthat there is no reference to his paternal ancestry because there is no need to\n\nunderstand it.\n\nTEXT 42\n\n·\n\n1111 � �._\"' �5ftt:A(it I\n��.,���..��-�·\ntiihra ki adbhuta caitanya-carita-varrona\nyiihiira sravare suddha kaila tri-bhuvana\n\nSYNONYMS\ntiihra-Srila Vrndavana dasa Thakura's; ki what; adbhuta-wonderful; caitanyacarita of the pastimes of Lord Caitanya Mahaprabhu; varo ana-descript i on; yiihiira-\n\n-\n\n", "adi2#p0216": "SrT-Caitanya-caritamrta\n\n192\nof\n\nwhi c h; sravare-by hearing; suddha purified; kaila-made; tri-bhuvana-the\n-\n\nthree worlds.\n\nTRANSLATION\n\nWhat a wonderful description he has given of the pastimes of Lord Caitanya!\n\nAnyone in the three worlds who hears it is purified.\nTEXT 43\n\n·\n\n�ell�..,,�' �iW-f�Jt..r I\n� '��lt\"A-•:�, 9f\"l� ,_t..\"' u e-e n\nataeva bhaja, loka, caitanya-nityiinanda\nkharr;libe samsiira-duf:!kha, piibe premiinanda\nSYNONYMS\n\nataeva-therefore; bhaja-wors hip; /oka-0 people in general; co/tanya-Lord Sri\n\nCaitanya Mahaprabhu; nityiinanda- Nityananda Prabhu; kharr;libe-will vanquish;\n\nsam siira-duf:!kha-mise rable\n\ncondition of material existence; piibe-he will get;\n\npremiinanda-the transcendental bliss of devotional service.\nTRANSLATION\n\nI fervently appeal to everyone to adopt the method of devotional service given\n\nby Lord Caitanya and Nityananda and thus be freed from the miseries of material\nexistence and ultimately achieve the loving service of the Lord.\nTEXT 44\n\n11ttt� � '���' I\n�.-.� � �r.t.. � u 8811\nvrndiivana-diisa kaila 'caitanya-mahgala'\ntiihiite caitanya-mii varrila saka/a\nSYNONYMS\n\ni\n\nvrndiivana-diisa-Srila Vrndavana dasa Thakura; kai/a-did; c�itanya-mahga/a-th\n\nbook of the name Caitanya-mahga/a; tiihiite-in that book; caitanya-IT/ii-the pastimes\nof Lord Caitanya; varri/a-described; sakala\n\n-\n\neveryt h ing.\n\nTRANSLATION\nSri1a Vrndavana dasa Thakura has written Caitanya-mangala and therein described\n\nin all respects the pastimes of Lord Caitanya.\n\n", "adi2#p0217": "Adi-ITia, Chapter 8\n\nTEXT\n\n193\n\n45\n\n� 'fff' �\"\"\" � � I\n� fWtfD'I ���'I 1.8t.\nsiJtra kari' saba ma karila granthana\npache vistariya tahara kaila vivarara\nSYNONYMS\nsiJtra kari' making a synopsis; saba-all; ma-pastimes; karila-did; granthana-\n\nwriting in the book; pache-later; vistariya vividly describing; tahara-all of them;\n-\n\nkai/a-d i d; vivarara-descri ption.\nTRANSLATION\nHe first summarized all the pastimes of the Lord and later described them vividl\"y\nin detail.\nTEXT\n\n46\n\n�5W5'MI � -..�. � I\n�-n�121.. ��Bns�•\ncaitanya-candrera ma ananta apara\nvarrite varrite grantha ha-ifa vistara\nSYNONYMS\ncaitanya-candrera-of Lord Caitanya Mahaprabhu; ma-pastimes; ananta-unlimited; apiira-unfathomable; varrite-describing; varrite\nbook; ha ifa-became; vistara\n-\n\n-\n\nex pansive\n\n-\n\ndescribing; grantha-the\n\n.\n\nTRANSLATION\nThe pastimes of Lord Caitanya are unlimited and unfathomable. Therefore, in\ndescribing all those pastimes, the book became voluminous.\nTEXT\n\n47\n\nfW1f roqj r-.1 � � � 1\n,_.��an�.r,. n s, n\nvistara dekhiya kichu sankoca haifa mana\nsiJtra-dhrta kona ma na kaifa varrana\n\n", "adi2#p0218": "SrT-Caitanya-caritamrta\n\n194\n\nSYNONYMS\nvistara-expansive;\nhoi/a-became;\n\ndekhiyli-seeing;\n\nmana-mind;\n\nkichu-some;\n\nsiitra-dhrto-taking\n\nsankoca-with\n\nthe\n\npastimes; na did not; kai/a-make; vorrona-description\n-\n\nhesitation;\n\ncodes; kona-some; ma.\n\nTRANSLATION\nHe saw them to be so extensive that he later felt that some had not been properly\ndescribed.\nTEXT 48\n\nFe.i!J�H�(te{ �If �.t I\n'511tft '�-If� ff� ��t-1� II Sir II\nnityananda-ma-vorrane ho-i/a avesa\ncaitanyera se�a-ma rahi/a avase�a\nSYNONYMS\nnityiinanda-Lord Nityananda; /i/ii-pastime; vorrone-in the matter of descrip\n\n­\n\ntion; ho-i/a-there was; ave5a\nse�a-ma-pastimes\n\nin\n\n-\n\necstasy; caitanyera-of Lord Caitanya Mahaprabhu;\n\nthe. last\n\nportion\n\nof His life;\n\nrahila - r emained;\n\navase�a­\n\nsupplement.\nTRANSLATION\nHe ecstatically described the pastimes of Lord Nityananda, but the later pastimes\nof Caitanya Mahaprabhu remained untold.\nTEXT 49\n\n'� � � �fil� �'I I\n��i(�t� �� 'e.-..f�i! 1fi( 118., II\nsei saba mara sunite vivaroro\nvrndavana-vasi bhaktera utkorthita mana\nSYNONYMS\nsei-those; saba-all; mara-of the pastimes; sunite-to hear; vivaroro-description;\nvrndavana-vasi-the inhabitants of Vrndavana; bhaktera-of devotees; utkor.thita-in\nanxiety; mana-minds.\nTRANSLATION\nThe devotees of Vrndavana were all very anxious to hear those pastimes.\n\n", "adi2#p0219": "Adi-ITia, Chapter 8\n\n195\n\nTEXT 50\n\nf\"'l�,.. WIOt �� I\n\n�'St'bi �' q..fil�� II �o II\nvrndavane kalpa-drume suvan;a-sadana\nmaha-yogapTtha tahah, ratna-sirhhasana\nSYNONYMS\nvrndavane-in Vrndavana; ka/pa-drume-under the desire trees; suvan;a-sadanagolden throne; maha-great;yoga-p�tha-pious temple; tahan-there; ratna-bedecked\nwith jewels; sirhhasana-throne.\nTRANSLATION\nIn Vrndavana, in a great place of pilgrimage underneath the desire trees, is a golden throne bedecked with jewels.\nTEXT 51\n\n�'t;� �'I'���� I\n\n,.,�\"K1f�' i411t 'lt.,-tt. 'lf'ti4 II t!> II\ntate vasi' ache sada vrajendra-nandana\n'srT-govinda-deva' nama sak?iit madana\nSYNONYMS\ntate-on that throne; vasi -sitting; ache-there\n\n'\n\nis; sada-always; vrajendra­\n\nnandana-the son of Maharaja Nanda; srT-g ovinda-deva-whose name is Govinda;\n\n·\n\nnama-name; sak?iit-direct; madana-transcendental cupid.\nTRANSLATION\nOn that throne sits the son of Nanda Maharaja, Sri Govindadeva, the transcendental cupid.\nTEXT 52\n\n·--� Q � · �fiil ��I\n\n� �' fiRJ . .....tt II t� II\n,\n\nriija-seva haya tahha vicitra prakara\ndivya samqgrT, divya vastra, alahkara\n\n", "adi2#p0220": "'\n\n196\n\nSrT-Caitanya-caritamrta\n\nSYNONYMS\nraja- seva-majestic service; haya - render ; tahha-there; vicitra-varieties; prakara­\n\nall kinds of; divya-spir i tual ; samagrT- i ngredients; divya-spir i tual ; vastra-garme n ts;\n\na/ankara-ornaments.\n\nTRANSLATION\nVarieties of majestic service are rendered to Govinda there. His garments, ornaments and paraphernalia are all transcendental.\nTEXT 53\n\n� 'JI� � � ._IJ.'I\"' I\n�-�<.;�ifl���u��n\nsahasra sevaka sevii kare anuk�a(la\nsahasra-vadane seva na yaya vart;wna\nSYNONYMS\nsahasra-many thousands; sevaka-servitors; seva-service; kare-render; anuk�a­\n\nra-always; sahasra - thousands ; vadane-mouths; seva-process of service; nonot possible; yaya-goes on; varrana-descripti on.\n\nTRANSLATION\nIn that temple of Govindaji, thousands of servitors always render service to the\nLord in devotion. Even with thousands of mouths, one could not describe this\nservice.\nTEXT 54\n\n� �--�· �fJ1f� I\n�tt.r.-.-t �••It'! � n �s a\nsevara adhyak�a-srT-pa(l(/ita haridasa\ntahra yasa/;1-gu(la sarva-jagate prakasa\nSYNONYMS\nsevara-of the\n\nservice;\n\nadhyak�a - comma n der; srT-pa(lf/ita haridasa-Haridasa\n\nPal)<;! ita; tahra-of his; yasa/;1-fame ; gura - quality ; sarva-jagate-all over the world;\nprakasa- known.\nTRANSLATION\nIn that temple the chief servitor was Sri Haridasa PaQ.;Iita. His qualities and fame\nare known all over the world.\n\n", "adi2#p0221": "Adi-ma, Chapter 8\n\n197\n\nPURPORT\nSri Haridasa Par;u;lita was a disciple of Sri Anania Acarya, who was a disciple of\n\nGadadhara Par;�Qita.\n\nTEXT 55\n\n�' �' -tt., �' 'Sfftl..t\n'I(\"'�' 11lf� 'II� u tt 0\nsuST!a, sahi�ru, siinta, vadiinya, gambhTra\nmadhura-vacana, madhura-ce�tii, mahii-dhTra\n\nSYNONYMS\nsus71a-well behaved; sahi�ru-tolerant; santa peaceful; vadiinya-mag n animo u s;\n\n-\n\ngambhTra-grave; madhura-vacana-sweet words; madhura-ce�tii-sweet endeavor;\nmahii-dhTra-completely sober.\n\nTRANSLATION\nHe was gentle, tolerant, peaceful, magnanimous, grave, sweet in his words and\n\nvery sober in his endeavors.\n\nTEXT 56\n\n��.tt,���l\n,.)iwt1-'lfte.ll._�� ifl trtt-. �� fA o t� n\nsabiira sammiina-kartii, karena sabiira hita\nkautilya-miitsarya-himsii nii jiine tiihra cita\n\nSYNONYMS\nsabiira-of all; sammiina-kartii- respectfu I; karena-does; sabiira-everyone 's; hila­\n\nbenefit; kau_ti/ya-diplomatic; miitsarya-jealousy; hirhsii-envy; nii jiine-does not\nknow; tiihra-his; cita-heart\n\n.\n\nTRANSLATION\nHe was respectful to everyone and worked for the benefit of all. Diplomacy, envy\n\nand jealousy were unknown to his heart.\n\nTEXT 57\n\n�J � ���-� �eel '!.rat I\n� � etctJ ilf. -ti\\tt � II t� II\n\n", "adi2#p0222": "SrT-Caitanya-caritamrta\n\n198\n\nkr�rera ye siidhiirara sad-gura panciisa\nse saba gurera tiihra sarTre niviisa\nSYNONYMS\nkr�rera-of Lord Km1a; ye-that; siidhiirara-general; sat-gura-good qualities;\n\npanciisa-fifty; se-those; saba-all; gurera-qualities; tiihra-his; sarTre-in the body;\nniviisa-were always present.\n\nTRANSLATION\nThe fifty qualities of Lord Kr�r;�a were all present in his body.\nPURPORT\nIn\n\nBhakti-rasiimrta-sindhu, the transcendental qualities of Sri Kr�r;�a are men(ayam netii Sljramyiihga/:1, etc.), and in\n\ntioned. Among these, fifty are primary\n\nminute quantity they were all present in the body of Sri Haridasa Pary;lita. Since\n\nevery living entity is a part of the Supreme Personality of Godhead, all fifty of these\ngood qualities of Sri Kr�r;�a are originally minutely present in every living being. Due\n\nto his contact with material nature, these qualities are not visible in the conditioned soul, but when one becomes a purified devotee,., they all automatically\n\nmanifest themselves. This is stated in SrTmad-Bhiigavatam (5.18.12), as mentioned\nin the text below.\n\nTEXT 58\n\nffi� �'Sf��·\"',\n'lt��{ttt�ilf ��'\\! � I\n��t�-.., � ��en\n\n1fC;rtlt�� 'fl�1 � • tlr •\nyasyiisti bhaktir bhagavaty akii?canii\nsarvair gurais tatra samiisate suriiiJ\nhariiv abhaktasya kuto mahad-gurii\nmano-ratheniisati dhiivato bahi/:1\nSYNONYMS\n\nyasya-one who; asti-has; bhakti/J-devotional service; bhagavati-un\\9 the\n\nSupreme Personality of Godhead; akiilcanii-without motive; sarvai/J-all; gu!Jai/:1-\n\nqualities; tatra-there; samiisate-become manifested; surii/J-with all the demigods;\nharau-unto the Supreme Personality; abhaktasya-one who is not a devotee; kuta{l­\n\nwhere; mahat-gurii/:1-high qualities; mana/J-rathena-concoction; asati-the material\n\nexistence; dhiivata/:1-run on; bahi/J-externally.\n\n", "adi2#p0223": "Adi-ITia, Chapter 8\n\n.199\n\nTRANSLATION\n\"In one who has unflinching devotional faith in Kr�r;�a, all the good qualities of\nKr�r;�a and the demigods are consistently manifested. However, one who has no\ndevotion to the Supreme Personality of Godhead has no good qualifications because he is engaged by mental concoction in material existence, which is the external feature of the Lord.\"\nTEXT 59\n\n\"lf�'!-(;'it'Pftflfli1f fit�-�� � I\n\n�ti21111f�·t!fl, ��, �'elt1f II �� II\npa(l(lita-gosiinira si�ya-ananta iiciirya\nkr�ra-premamaya-tanu, udiira, sarva-iirya\nSYNONYMS\npa(l(lita-gosiinira-of Gadadhara Par;�c.Jita; si�ya-disciple; ananta iiciirya-of the\nname Ananta Acarya; kr�r�-premamaya-always overwhelmed by love of God;\ntanu-body; udiira-magnanimous; sarva-in all respects; iirya-advanced.\nTRANSLATION\nAnanta Acarya was a disciple of Gadadhara Par;�c.Jita. His body was always absorbed in love of Godhead. He was magnanimous and advanced in all respects.\nTEXT 60\n\n�� 1&1� �cf � �111 ��twf I\ntit1f �� � -·�-91'f'iGt! �Rr'ft� II�., II\ntiihhiira ananta gura ke karu prakiisa\ntiihra priya si�ya ihha-pa(l(lita haridiisa\nSYNONYMS\ntiihhiira-his; ananta-unlimited ; gu(7a- qualities; ke-who; karu-can; prakiisadisplay; tiihra-his; priya-dear; si,sya-disciple; ihha-this person; patJ(fita haridiisaof the name Haridasa Par;�<;! ita.\nTRANSLATION\nAnanta Acarya was a reservoir of all good qualities. No one can estimate how\ngreat he was. Par;�<;lita Haridasa was his beloved disciple.\n\n", "adi2#p0224": "SrT-Caitanya-caritamrta\n\n200\n\nPURPORT\nSri Ananta Acarya is one of the eternal associates of Sri Caitanya Mahaprabhu.\nPreviously, during the advent of Lord Sri Kr�!la, Ananta Acarya was Sudevi, one of\nthe eight gopTs. This is stated in the Gaura-gm;oddesa-dTpika, verse 165, as follows:\n\nanantacarya-gosvamT ya sudevT pura vraje. \"Ananta Acarya Gosvami was formerly\n\nSudevi-gopi in Vraja [Vrndavana].\" In Jagannatha Puri, or Puru�ottama-k�etra,\nthere is a monastery known as Ganga-mata Matha that was established by Ananta\nAcarya. In the disciplic succession of the Gar'lga-mata Matha, he is known as\nVinoda-mafijari. One of his disciples was Haridasa Par;u;lita Gosvami, who is also\nknown as Sri Raghu Gopala and as Sri Rasa-marijari. His disciple Lak�mlpriya was\nthe maternal aunt of Gar'lga-ma'ta, a princess who was the daughter of the King of\nPutiya. Gariga-mata brought a Deity of the name Sri Rasika Raya from Kr�t:�a Misra\nof jaipur and installed Him in the house of Sarvabhauma in Jagannatl)a Purl. The\ndisciple in the fifth generation after Sri Ananta Acarya was Sri Vanamali; in the\nsixth generation, Sri Bhagavan dasa, who was a Bengali; in the seventh generation,\nMadhusudana dasa, who was an Oriya; in the eighth generation, Nilambara dasa; in\nthe ninth generation, Sri Narottama dasa; in the tenth generation, Pitambara dasa;\nand in the eleventh generation, Sri Madhava dasa. The disciple in the twelfth generation is presently in charge of the Gariga-mata monastery.\nTEXT 61\n\n�l>i!tJ·fi{�e{t\"f �111 � fcl�PI 'I\n��tJ·t;ntt'! �t1f 91111 1:911t:Jt II �� II\ncaitanya-nityanande tahra parama visvasa\ncaitanya-carite tahra parama ullasa\nSYNONYMS\ncaitanya-Sri Caitanya Mahaprabhu; nityiinande-in Lord Nityananda; tanra-his;\nparama-very great; visvasa faith; caitanya-carite-in the pastimes of Lord Caitanya;\n-\n\ntahra� his; parama-great; u/iasa-satisfaction.\nTRANSLATION\n\nPat;��ita Haridasa had great faith in Lord Caitanya and Nityananda. Therefore he\ntook great satisfaction in knowing about Their pastimes and qualities.\n\nTEXT 62\n\n�t�f �'tlit�, �1 �� � I\nm Vrndavana dasa Thakura, who is understood to\nbe the Vyasa of the pastimes of Sri Caitanya Mahaprabhu.\nTEXT 82\n\n��'!W�i'ftt� '��'- ��-'f� I\ncitt �911 �1 �-oo ifl �� <21�1-t u�r� n\ncaitanya-miite 'vyiisa'-vrndiivana-diisa\ntiihra krpa vi(lii anye nii haya prakiisa\n\ncaitanya-miite-in describing the pastimes of Lord Caitanya; vyiisa- Vyasadeva;\nvrndiivana-diisa-is Srila Vrndavana dasa Thakura; tiihra-his; krpii- mercy; viniiwithout; anye- other; nii-never; haya- becomes; prakiisa-manifest.\nTRANSLATION\nSrila Vrndavana dasa Thakura is the authorized writer on the pastimes of Lord\nCaitanya. Without his mercy, therefore, one cannot describe these pastimes.\nTEXT 83\n\n'!_( ��' .,l! 'if$ ��·'lti'Pf I\n\n��rt�•'l·1 �Clr'l �f\\51fR' 'SC�� N ' \" I\npra(linam upakaraya yad eveha paratra ca\nkarma(la manasa vaca tad eva matiman bhajet\nSYNONYMS\npra(linam-of all living entities; upakaraya-for the benefit;yat-whichever; eva­\n\ncertainly; iha-in this world or in this life; paratra-in the next life; co-and;\n\nkarma(la-by work; manasa-by the mind; vaca-by words; tat-that;eva-certainly;\nmatiman-an intelligent man; bhajet-must act.\n\n", "adi2#p0265": "Adi-ITia, Chapter 9\n\n241\n\nTRANSLATION\n\"'By his work, thoughts and words, an intelligent man must perform attions\nwhich will be beneficial for all living entities in this life and in the next.'\nPURPORT\nUnfortunately, people in general do not know what is to take place in the next\nlife. To prepare oneself for his next life is common sense, and it is a principle of\nthe Vedic civilization, but presently people throughout the world do not believe in\na next life. Even influential professors and other educators say that as soon as the\nbody is finished, everything is finished. This atheistic philosophy is killing human\ncivilization. People are irresponsibly performing all sorts of sinful activities, and\nthus the privilege of the human life is being taken away by the educational propaganda of the so-called leaders. Actually it is a fact that this life is meant for preparation for the next life; by evolution one has come through many species or forms,\nand this human form of life is an opportunity to promote oneself to a better life.\nThis is explained in Bhagavad-gTta:\n\nyanti deva-vrata devon\npitfn yanti pitr-vrata!J\nbhutani yanti bhutejya\nyanti mad-yajino 'pi mam\n\"Those who worship the demigods will take birth among the demigods; those who\nworship ghosts and spirits will take birth among such beings; those who worship\nancestors go to the ancestors; and those who worship Me will live with Me.\" ( Bg.\n\n9.25) Therefore, one may promote himself to the higher planetary systems which\nare the residence of the demigods, one can promote himself to the Pitrloka, one\ncan remain on earth, or one can also go back home, back to Godhead. This is\nfurther confirmed by Bhagavad-gTta (4.9): tyaktva deharh punar janma naiti miim\neti so 'rjuna. After giving up the body, one who knows Kr�r;�a in truth does not\ncome back again to this world to accept a material body, but he goes back home,\nback to Godhead. This knowledge is in the siistras, and people should be given the\nopportunity to understand it. Even if one is not able to go back to Godhead in one\nlife, the Vedic civilization at least gives one the opportunity to be promoted to the\nhigher planetary systems where the demigods live and not glide down again to\nanimal life. At present, people do not understand this knowledge, although it constitutes a great science, for they are uneducated and trained not to accept it. This is\nthe horrible condition of modern human society. As such, the Kr�r;�a consciousness\nmovement is the only hope to direct the attention of intelligent men to a greater\nbenefit in life.\nTEXT 44\n\n� � ..111� iff� ltWJ·'l.. I\n�-!'1 � -.R' �-n t9f'ttf.. 1 88 a\n\n", "adi2#p0266": "SrT-Caitanya-caritamrta\n\n242\n\nmalT manu�yo amara nahi rajya-dhana\nphala-phula diya kari' pUIJYO uparjana\nSYNONYMS\nmalT - gardener ; manu�ya-man ; amara\ndhana\n\n-\n\n-\n\nMy ; nahi-there is none;rajya-kingdom;\n\nwealth ; phala-fruit ; phula-flowers ; diya\n\nuparjana\n\n-\n\n-\n\ngiving ; kari -do ; purya\n'\n\n-\n\npiety ;\n\nach ievem ent.\nTRANSLATION\n\n\"I am merely a gardener. I have neither a kingdom nor very great riches. I simply\nhave some fruits and flowers that I wish to utilize to achieve piety in My life.\nPURPORT\nIn performing welfare activities for human society, S ri Caitanya Mahaprabhu\npres�ts Himself as being not very rich, thus indicating that a man need not be rich\nor opulent to act for the welfare of humanity. Sometimes rich men are very proud\nthat they can perform beneficial activities for human society whereas others cannot.\nA practical example is that when there is a scarcity of food in India on account of\nmeager rainfall, some members of the richer class very proudly distribute foodstuffs,\nmaking huge arrangements with the help of the government, as if merely by such\nactivities people will be benefited. Suppose there were no food grains. How would\nthe rich men distribute food? Production of grains is completely in the hands of God.\nIf there were no rain, there would be no grains, and these so-called rich men would\nbe unable to distribute grains to the people.\nThe real purpose of life, therefore, is to satisfy the Supreme Personality of God­\n\nhead. S rTia Rupa Gosvamr describes in his Bhakti-rasamrta-sindhu that devotional\n\nservice is so exalted that it is beneficial and auspicious for every man. S ri Caitanya\n\nMahaprabhu also declared that to propagate the bhakti cult of devotional service in\nhuman society, one does not need to be very rich. Anyone can do it and thus render\nthe highest benefit to humanity if he knows the art. Lord Caitanya Mahaprabhu\ntakes the part of a gardener because although a gardener is naturally not a very rich\nman, he has some fruits and flowers. Any man can collect some fruits and flowers\n\nand satisfy the Supreme Personality of Godhead in devotional service, as recommended in Bhagavad-gTtii:\npatrain pu�pain phalain toyain\nyo me bhaktyii prayacchati\ntad ahain bhakty-upahrtam\nasniimi prayatiitmanaf:i\n\n( Bg. 9.26)\n\nOne cannot satisfy the Supreme Lord by his riches, wealth or opulent position, but\nanyone can collect a iittle fruit or flower and offer it to the Lord. The Lord says\nthat if one brings such an offering in devotion, He will accept it and eat it. When\n\n", "adi2#p0267": "Adi -ITia , Chapter 9\n\n243\n\nKr�l)a eats, the entire world becomes satisfied. There is the story in the.Mahabharata.\n\nillustrating how by Kr�r;Ja's eating, the 60,000 disciples of Durvasa Muni were all\nsatisfied. Therefore it is a fact that if by our life (prarai/;1), by our wealth (arthai/:1},\n\n:by our intelligence (dhiya) or by our words (vaca) we can satisfy the Supreme\nPersonality of Godhead, naturally the entire world will become happy. Therefore\n\nour main duty is to satisfy the Supreme Godhead by our actions, our money and\n\nour words. This is very simple. Even if one does not have money, he can preach the\n\nHare Kr�l)a mantra to everyone. One can go everywhere, to every home, and request\n\neveryone to chant the Hare Kr�l)a mantra. Thus the entire world situation will become very happy and peaceful.\n\nTEXT 45\n\n��\"��-�'t..t�l\n'f(�lb 1'1..-B Q \"�� I 8t •\nmalT haM vrk�a ha-i/an el ta' icchate\nsarva-prarTra upakara haya vrk�a haite\nSYNONYMS\n\nmalT hana-although I am the gardener; vrk�a ha-i/an-1 am also the tree; ei ta'­\n\nthis is; icchate-by My will; sarva-pra!JTra-of all living entities; upakara-welfare;\n\nhaya-there is; vrk�a-the tree; haite-from.\n\nTRANSLATION\n\"Although I am acting as a gardener, I also want to be the tree, for thus I can\nbestow benefit upon all.\nPURPORT\nSri Caitanya Mahaprabhu is the most benevolent personality in human society\n\nbecause His only desire is to make people happy. His sankTrtana movement is\nespecially meant for the purpose of making people happy. He wanted to become\nthe tree Himself because a tree is supposed to be the most benevolent living entity.\n\nIn the following verse, which is from SrTmad-Bhagavatam (1 0.22.33), Kr�l)a Himself\n\nhighly praised the existence of a tree.\n\nTEXT 46\n\n'Wfr(IIJI�l� �\\ Q �l!ft'l_T9f1f,mpt I\n\n'lt�Oft'7� C«t� �� �� � ;nf11{;l: I 8-�t II\naho e�arh vararh janma sarva-prary-upajiviniim\nsujanasyeva ye�arh vai vimukha yanti narthinaf:J\n\n", "adi2#p0268": "SrT-Caitanya-caritamrta\n\n244\n\nSYNONYMS\naho-oh, just see; e�am-of these trees; varam-superior;janma-birth;sarva-all;\n\nprori-living entities; upajivinam-one who provides maintenance; sujanasya ivalike the great personalities; ye�am-from whose; vai-certainly; vimukha/;1-disappointed;yanti-goes away;no-never;arthina/;1-one who is asking for something.\n\nTRANSLATION\n\"'Just see how these trees are maintaining every living entity! Their birth is\nsuccessful. Their behavior is just like that of great personalities, for anyone who\nasks anything from a tree never goes away disappointed.\"'\n\nPURPORT\nAccording to Vedic civilization, k�atriyas are considered to be great personalities\nbecause if anyone goes to a k�atriya king to ask for charity, the king will never\nrefuse. The trees are compared to those noble k�atriyas because everyone derives\nall kinds of benefits from them-some people take fruit, others take flowers, others\ntake leaves, others take twigs, and others even cut the tree, and yet the tree gives to\neveryone without hesitation.\nUnnecessarily cutting trees without consideration is another example of human\ndebauchery. The paper industry cuts many hundreds and thousands of trees for its\nmills, and with the paper so much rubbish literature is published for the whimsical\nsatisfaction of human society. Unfortunately, although these industrialists are now\nhappy in this life by dint of their industrial development, they do not know that\nthey will incur the responsibility for killing these living entities who are in the forms\nof trees.\nThis verse, quoted from SrTmad-Bhagavatam, was spoken by Lord Km1a to His\nfriends when He was taking rest underneath a tree after His pastime of stealing the\nclothes of the gopTs (vastra-harara-/Tla). By quoting this verse, Caitanya Mahaprabhu\nteaches us that we should be tolerant like trees and also beneficial like trees, which\ngive everything to the needy persons who come underneath them. A needy person\nmay derive many advantages from trees and also from many animals, but in modern\ncivilization people have become so ungrateful that they exploit the trees and\nanimals and kill them. These are some of the sinful activities of modern civilization.\n\nTEXT 47\n\n�- � �\"\" � �iU-�'tt I\n9fp � �\" � . 8'lll\nei ajna kaila yadi caitanya-malakara\nparama ananda poi/a vrk�a-parivara\n\n", "adi2#p0269": "Adi-lila, Chapter 9\n\n245\n\nSYNONYMS\nei-this; ajilii-order; kai/a-gave;yadi -when; caitanya- S ri Caitanya Mahaprabhu;\n\nmatakara-as a gardener; parama-the greatest; ananda-pleasure; poi/a-got; vrk�aof the tree;parivara-descendants.\nTRANSLATION\nThe descendants of the tree\n\n[ the devotees of Sri Caitanya Mahaprabhu ] were\n\nvery glad to receive this order directly from the Lord.\n\nPURPORT\nIt is the desire of Lord Caitanya Mahaprabhu that the benevolent activities of\nthe sahkTrtana movement which was inaugurated 500 years ago in Navadvipa be\nspread all over the world for the benefit of all human beings. Unfortunately, there\nare many so-called followers of Caitanya Mahaprabhu who are satisfied simply to\nconstruct a temple, make a show of the Deities, collect some funds and utilize\nthem for eating and sleeping. There is no question of their preaching the cult of\n\nSri Caitanya Mahaprabhu all over the world, but even though they are unable to do\n\nso, if anyone else does it they become envious. This is the condition of the modern\nfollowers of Caitanya Mahaprabhu. The age of Kali is so strong that it affects even\nthe so-called followers of Lord Caitanya. At least the followers of Caitanya Maha­\n\nprabhu must come out of India to preach His cult all over the world, for this is the\nmission of Lord Caitanya. The followers of Lord Caitanya must execute His will\nwith heart and soul, being more tolerant than the trees and humbler than the straw\nin the str�et.\nTEXT 48\n\n'd � �1(1 ��.�'�I\n..,t\"'lt''f q �· � � • s\"\" n\nyei yiihiih tiihiih diina kare prema-phala\nphaliisviide motto /oka ha-ifa saka/a\n\nSYNONYMS\nyei-anyone; yiihiih-wherever; tiihiih-anywhere; dana-charity; kare-gives in;\nprema-phala-the fruit of love of Godhead;pha/a-fruit; iisvade-by tasting; mottointoxicated; /oka-people; ha ifa-become; saka/a-all.\n-\n\nTRANSLATION\nThe fruit of love of God is so tasteful that wherever a devotee distributes it, those\nwho relish the fruit, anywhere in the world, immediately become intoxicated.\n\n", "adi2#p0270": "SrT-Caitanya-caritamrta\n\n246\n\nPURPORT\nHere the wonderful fruit of love of Godhead distributed by Lord Caitanya Mahaprabhu is described. We have practical experience that anyone who accepts this\nfruit and sincerely tastes it immediately becomes mad after it and gives up all his\nbad habits, being intoxicated by Caitanya Mahaprabhu's gift, the Hare Kr�l)a mohomantra. The statements of Caitanya-caritiimrta are so practical that anyone can test\nthem. As far as we are concerned, we are most confident of the success of the distribution of the great fruit of love of Godhead through the medium of chanting of\nthe mahii-mantra-Hare Kr�l)a, Hare Kr�l)a, Kr�l)a Kr�l)a, Hare Hare/ Hare Rama,\nHare Rama, Rama Rama, Hare Hare.\n\nTEXT 49\n\nlf�·�\"fi '�� '\"\" �' � I\n\nlftfi!\" � '�-�' ertt�, '\\'f11( • � •\nmahii-miidaka prema-pha/a pe_ta bhari' khiiya\nmiitila sakala loka-hiise, niice, giiya\nSYNONYMS\nmahii-miidaka-great intoxicant; prema-phala-this fruit of love of God; pe_tabelly; bhari'-filling; khiiya-let them eat; miitila-became mad; saka/a loka-all the\npeople in general; hiise\n\n- laugh; niice-dance; giiya-chant.\nTRANSLATION\n\nThe fruit of love of Godhead distributed by Caitanya Mahaprabhu is such a great\nintoxicant that anyone who eats it, filling his belly, immediately becomes maddened\nby it, and automatically he chants, dances, laughs ·and enjoys.\nTEXT 50\n\n\"\" �'5tf!f �' Qft � .. � I\n\n�' �� 1(�1 �Df llt\"t\"tf n to n\nkeha gafliigafli yiiya, keha ta' huhkiira\ndekhi' iinandita hanii hiise miiliikiira\nSYNONYMS\nkeha-some of them; gafliigafli yiiya-roll on the floor; keha-some of them; ta'certainly;\nhanii\n\nhuhkiira-hum very loudly; dekhi'-seeing this; iinandita-gladdened;\n\n- becoming so; hose- smiles; miiliikiira-the great gardener.\n\n", "adi2#p0271": "Adi-lila, Chapter 9\n\n247\n\nTRANSLATION\nWhen Sri Caitanya Mahaprabhu, the great gardener, sees that people are chanting,\n\ndancing and laughing and that·some of them are rolling on the floor and some are\nmaking loud humming sounds, He smiles with great pleasure.\nPURPORT\nThis attitude of\n\nSri Caitanya Mahaprabhu is very important for persons engaged\n\nin the Hare Krg-1a movement of Kr�t:�a consciousness. In every center of our institution, ISKCON, we have arranged for a love feast every Sunday, and when we actually\nsee people come to our center, chant, dance, take prasiida, become jubilant and\npurchase books, we know that certainly\n\nS ri Caitanya Mahaprabhu is always present\n\nin such transcendental activities, and He is very pleased and satisfied. Therefore the\nmembers of ISKCON must increase this movement more and more, according to\nthe principles that we are presently trying to execute.\n\nSri Caitanya Mahaprabhu, thus\n\nbeing pleased, will smilingly glance upon them, bestowing His favor, and the movement will be successful.\nTEXT 51\n\n�- -..1111't\"Jtl � ..-t '� I\n� IAI �; �-fWwll t� H\nei miiliikiira khiiya ei prema-pha/a\nniravadhi matta rahe, vivasa-vihvala\nSYNONYMS\nei-this; miiliikiira- great gardener; khiiya-eats; ei-this; prema-pha/a-fruit of\n\nlove of Godhead; niravadhi-always; matta-maddened; rahe-remains; vivasa-as if\nhelpless; vihva/a-as if bewildered.\nTRANSLATION\nThe great gardener, Lord Caitanya, personally eats this fruit, and as a result He\nconstantly remains mad, as if helpless and bewildered.\nPURPORT\nIt is the mission of\n\nSri Caitanya Mahaprabhu to act Himself and teach the people.\n\nHe says, iipani acari' bhakti karila praciira (Cc. Adi. 4.41 ) . One must first act himself and then teach. This is the function of a real teacher. Unless one is able to\nunderstand the philosophy that he speaks, it will not be effective. Therefore one\nshould not only understand the philosophy of the Caitanya cult but also implement\nit practically in one's life.\nWhile chanting the Hare Kr�t:�a mahii-mantra,\n\nSri Caitanya Mahaprabhu sometimes\n\nfainted and remained unconscious for many hours. He prays in His Sik�ii�taka:\n\n", "adi2#p0272": "SrT-Caitanya-caritamrta\n\n248\n\nyugiiyitarh nime�era cak�u�ii priivr�iiyitam\nsiinyiiyitarh jagat sarvarh govinda-virahera me\n\"0 Govinda! Feeling Your separation, I am considering a moment to be like twelve\nyears or more. Tears are flowing from My eyes like torrents of rain, and I am feeling\n\nall vacant in the world in Your absence.\" (Sik�ii�{aka 7) This is the perfectional\n\nstage of chan �ing the Hare Kr�Qa mantra and eating the fruit of love of Godhead, as\n\nexhibited by SriCaitanya Mahaprabhu.One should not artificially imitate this stage,\nbut if one is serious and sincerely follows the regulative principles and chants the\nHare Kr�Qa mantra, the time will come when these symptoms will appear. Tears\nwill fill his eyes, he will be un.at?le to chant distinctly the mahii-mantra, and his\n\nheart will throb in ecstasy. Srf Caitanya Mahaprabtlu says that one shoull not\nimitate this, but a devotee should long for the day to come when such symptoms\nof trance will automatically appear in his body.\nTEXT 52\n\n:JI�tt� Q �..,-!�I\n'<2ft1f oq � � � � •tel M t� n\nsarva-loke motto kailii iipana-samiina\npreme motto loka vinii niihi dekhi iina\nSYNONYMS\nsarva-loke-all people; motto-maddened; kailii-He made; iipana-Hi m self; sam­\n\nana-like; preme-in love of God; motto-maddened; loka-people in general; viniiwithout; !Jfihi-do not; dekhi-we see; ana-anything else.\nTRANSLATION\n\nWith His sarikirtana movement the Lord made everyone mad like Himself. We do\nnot find anyone who was not intoxicated by His sarikirtana movement.\nTEXT 53\n\n\"'\"' �fit\"ff �\"''�fit' 1ftt'!A1't\" I\n�t� � �' ��' �t\"'-'etlf, 'et'f II ltlt) II\nye ye piirve nindii kaila, bali' miitoyiila\n\nseho phala khiiya, niice, bale-bhiila bhiila\nSYNONYMS\nye ye-persons who; piirve-before; nindii-blasphemy; kaila-made; ba/i'-saying;\nmiitoyiila\n\n---\n\ndrunkard; seho-such persons; phala-fruit; khiiya-takes; niice\n\nbale-say; bhiila bhiila-very good, very good.\n\n-\n\nda n ce ;\n\n", "adi2#p0273": "Adi-llla, Chapter 9\n\n249\n\nTRANSLATION\nPersons who had formerly criticized Lord Caitanya Mahaprabhu, calling Him a\ndrunkard, also ate the fruit and began to dance, saying, \"Very good! Very good!\"\nPURPORT\nWhen Lord Caitanya Mahaprabhu started the.sahkTrtana movement, even He was\nunnecessarily criticized by Mayavadis, atheists and fools. Naturally we are also\ncriticized by such men. They will always remain and will always criticize anything\nthat is actually good for human society, but the preachers of the sahkTrtana movement should not be deterred by such criticism. Our method should be to convert\nsuch fools gradually by asking them to come and take prasada and chant and dance\nwith us. This should be our policy. Anyone who comes to join us, of course, must\nbe sincere and serious regarding spiritual advancement in life; then such a person,\nsimply by joining us, chanting with us, dancing with us and taking prasada with us,\nwill gradually also come to say that this movement is very good. But one who joins\nwith an ulterior purpose, to get material benefit or personal gratification, will never\nbe able to grasp the philosophy of this movement.\nTEXT 54\n\n�- �' � '�·mttt I\n�� �-.. ...'f�l '� � -tt�'lttt U �8 II\n.\n\nei ta' kahiluh prema-pha/a-vitarOIJO\nebe suna, pha/a-data ye ye sakha-gOIJO\nSYNONYMS\nei-this; ta'-however; kahi/uh-1 have explained; prema-phala-the fruit of love\nof Godhead; vitarara-distribution; ebe-now; suna-hear; pha/a-data-the giver of\nthe fruit;ye ye-who and who; sakha-ga(la-branches.\nTRANSLATION\nAfter describing the Lord's distribution of the fruit of love of Godhead, I now\nwish to describe the different branches of the tree of Lord Caitanya Mahaprabhu.\nTEXT 55\n\n·pt��-9f\"CW � � I\n�6'91J6ft� �� �'f� II ta II\nsri-rDpa-raghuniitha-pade yiira iisa\ncaitanya-caritamrta kahe krg10dasa\n\n", "adi2#p0274": "SrT-Caitanya carita mrta\n\n250\n\n-\n\nSYNONYMS\nsri-rupa-Srila\n\nRupa\n\nGosvami;\n\nraghuniitha- S rna\n\nRaghunatha dasa Gosvami;\n\npade-at the lotus feet; yiiro -whose; iisa-expectation; caitanya-caritiimrta-the\nbook\n\nnamed\n\nCaitanya-caritamrta; kahe\n\n-\n\ndes c ribes ; knf!a-diisa-Srna\n\nKr�I'Jadasa\n\nKaviraja Gosvami.\nTRANSLATION\nPraying at the lotus feet of Sri Rupa.and Sri Raghunatha, always desiring their\nmercy, I, Kr�r;�adasa, narrate Sri-Caitanya-caritamrta, following in their footsteps.\nThus end the Bhaktivedanta purports to the Sri-Caitanya-caritamrta, Adi-lila,\nNinth Chapter, describing the tree of devotional service.\n\n", "adi2#p0275": "CHAPTER10\nThis chapter describes the branches of the tree named Sri Caitanya Mahaprabhu.\n\nTEXT 1\n\n�'�lt�J1 �lfl �Qf: I\n�..r�r� �� ..-rf9t ..,..\"t\"t•t�4!. •�• .\nsrlcaitanya-padiimbhoja-madhupebhyo nomo namaf:J\nkathaflcid asrayad-ye�am svapi-tad-gandha-bhag bhavet\nSYNONYMS\nsrT-caitanya-Lord Sri Caitanya Mahaprabhu;padambhoja-the lotus feet;madhuhoney; pebhya{l-unto those who drink; nama(l-respectful obeisances; nama(lrespectful obeisances;kathailcit-a little of it;asrayiit-taking shelter of;ye�am-of\n\nwhom; sva-dog; api-also; tat-gandha--the aroma of the lotus flower;bhak-shareholder;bhavet-may become.\nTRANSLATION\nLet me repeatedly offer my respectful obeisances unto the beetike devotees who\nalways taste the honey of the lotus feet of Lord Caitanya Maha.,fabhu. If even a\ndoggish nondevotee somehow takes shelter of such devotees, he enjoys the aroma\nof the lotus flower.\nPURPORT\nThe example of a dog is very significant in this connection. A dog naturally does\n\nnot become a devotee at any time, but still it is sometimes found that a dog of a\n\ndevotee gradually becomes a devotee also. We have actually seen that a dog has no\nrespect even for the tu/asT plant. Indeed, a dog is especially inclined to pass urine\non the tu/asT plant. Therefore the dog is the number one nondevotee. But SrT\nCaitanya Mahaprabhu's sailkTrtana movement·· is so strong that even a doglike\nnondevotee can gradually become a devotee by the association of a devotee of\nLord Caitanya. Srila Sivananda Sena, a great householder devotee of Lord Caitanya\nMahaprabhu, attracted a dog on the street while going to Jagannatha Puri. The dog\n\n251\n\n", "adi2#p0276": "SrT-Caitanya-caritamrta\n\n252\n\nbegan to follow him and ultimately went to see Caitanya Mahaprabhu and was\n\nliberated. Similarly, cats and dogs in the household of Srivasa Thakura were also\nliberated. Cats and dogs and other animals are not expected to become devotees,\nbut in the association of a pure devotee they are also delivered.\nTEXT 2\n\n� 'SRt a�.���J-r..l;!n� 1\n\n.m�!l iO '��\" � n·\njaya jaya srT-kw;o-caitanya-nityananda\njayadvaitacandra jaya gaura-bhakto-vrnda\nSYNONYMS\n\njaya jaya-all glories; srT-kr�fJO-caitanya-to Lord S ri Kr�r;�a Caitanya Mahaprabhu;\nnityananda-Lord Nityananda; jaya advaitacandra-all glories to Advaita Prabhu;\njaya-all glories; gaura-bhakta-vrnda-to the devotees of Lord Caitanya, headed by\n·\n\nSrivasa.\n\nTRANSLATION\nAll glories to Lord Caitanya Mahaprabhu and Lord Nityananda! All glories to\nAdvaita Prabhu and all glories to the devotees of Lord Caitanya, headed by\n\nSrlvasa!\n\nTEXT 3\n\n�• w:�1- �• �t'R ��J � t\n\\Jlt� �� '1.�1�-R �t'l(-�'111 �\"\nelmiinra-ei vrk�era akathya kathana\nebe SUnO mukhya-Sakhara nama-ViVOrO(IO\nSYNONYMS\n\nei ma/Tra-of this gardener; ei vrk�era-of this tree; akathya kathana-inconceiv\n\n­\n\nable description; ebe-now; suna-hear; mukhya-chief; sakhara-branches; namaof the names; vivaraf}a\n\n-\n\ndescription.\nTRANSLATION\n\nThe description of Lord Caitanya as the gardener and the tree is inconceivable.\nNow hear with attention about the branches of this tree.\nTEXT4\n\n��-,�1f$t ��'It� I\n�-� -i\"R itt u fi{�� n s 11\n\n", "adi2#p0277": "Adi-lila, Chapter 10\n\n253\n\ncaitanya-gosonira yata pori�ada-caya\nguru-laghu-bhova tohra no haya niscaya\nSYNONYMS\ncaitanya-Lord Caitanya Mahaprabhu; gosonira-of the supreme spiritual master;\nyata-all;pari�ada-caya-groups of associates; guru-laghu-bhava-conceptions of high\nand low; tonra-of them; no-never; haya-become; niscaya-ascertained.\nTRANSLATION\nThe associates of Sri Caitanya Mahaprabhu were many, but none of them should\nbe considered lower or higher. This cannot be ascertained.\nTEXT 5\n\n� � � �...W1 ���'if� I\n'\"� ..��ttl ifttt\n\n'�-iJPI II (t II\n\nyata yata mahonta kailo ton-sabora garana\nkeha karibore nore jye�tha-laghu-krama\nSYNONYMS\nyata yata-as many as there are; mahonta-great devotees; kai/{i\n\n-\n\nmade; ton­\n\nsabara-of all of them; garana-counting; keha-all of them; karibare nore-cannot\ndo;jye�fha-elder; laghu-younger; krama-chronology.\n\nTRANSLATION\nAll the great personalities in the line of Lord Caitanya enumerated these\ndevotees, but they could not distinguish between the greater and the lesser.\nTEXT6\n\n�� t:i� �R' �B I\n\nil!lf·1lfil ,.ft, 'tft�i -n 'It� ._tift� I � II\nataeva ton-sabare kari' namaskora\nnoma-motra kari, do�a no lobe omora\nSYNONYMS\nataeva-therefore; tan-sabare-to all of them; kari'-doing; namaskora-offer my\n\nobeisances; noma-motra-that is also a token; kari-1 do; do�a-fault; na-4do not;\n\n/abe-take; omora-of me.\n\n", "adi2#p0278": "254\n\nSrT-Caitanya-caritamrta\nTRANSLATION\n\nI offer my obeisances unto them as a token of respect. I request them not to consider my offenses.\n\nTEXT7\n\n� lat�tNjiU·c;�latt'ett: f�t'll\nllft�t�9fti{; 'e�'it�-t Ht�\\2f'fti\\.11 '\\ II\nvande srTkr�rocaitanya-premomarataroiJ priyon\nsokho-rupon bhakta-goron kr�ro-prema-phalo-prodiin\nSYNONYMS\nvande-1 offer my obeisances;sii-kf!ifJcrcaitanya-to Lord SriCaitanya Mahaprabhu;\nprema-amara-tarof;l-of the eternal tree fu II of love of Godhead; priyan- those who\nare devotees; soklfii-rupon-represented as branches; bhakta-goron-all the devotees;\nkr�ro-prema-of love of Kr�Qa;pha/a-of the fruit;pradiin-the givers.\n\nTRANSLATION\nI offer my obeisances to all the dear devotees of Sri Caitanya Mahaprabhu, the\neternal tree of love of Godhead. I offer my respects to all the branches of the tree,\nthe devotees of the Lord who distribute the fruit of love of Kr�l)a.\n\nPURPORT\nSri Kr�Qadasa Kaviraja Gosvami sets the example of offering obeisances to all the\npreacher devotees of Lord Caitanya, without distinction as to higher and lower. Unfortunately, at present there are many foolish so-called devotees of Lord Caitanya\nwho make s�ch distinctions. For example, the title \"Prabhupada\" is ofyered to a\n\nspiritual master, especially to a distinguished spiritual master such as Srila -Rupa\nGosvami Prabhupada, Srila Jivai Gosvami Prabhupada or Srila Bhaktisiddhanta\nSarasvatfGosvami Prabhupada. When our disciples similarly wanted to address their\nspiritual master as Prabhupada, some foolish people became envious. Not considering ·the p-ropaganda work of the Hare Kr�l)a movement,! ·sfmJ:)Iy because these ..\ndisciples addressed their spiritual master as Prabhupada they became so envious that\nthey formed a faction along with other such envious persons just to minimize the\nvalue of the Kr�Qa consciousness movement. To chastise such fools, Kr��;�adasa\nKaviraja GosvamT very frankly says, keha karibiire nore jye�tha-/aghu-krama. Af!Y·\none w�o is a bona· fide preacher of the cult of Sri Caitanya Mahaprabhu must be\nrespectful to the real devotees of Lord Caitanya; one should not be envious, considering one preacher to be very great and another to be very lowly. This is a\nmaterial distinction and has no place on the platform of SJ:>iritual activities.\nKr�Qadasa Kaviraja Gosvaml therefore offers equal respect to all the preachers of\nthe cult of Sri Caitanya Mahaprabhu, who are compared to the branches of the tree:\nISKCON is one of these branches, and it should therefore be respected by all sincere devotees of Lord Caitanya Mahaprabhu.\n\n", "adi2#p0279": ",Adi-lila, Chapter 10\n\n255\n\nTEXT 8\n\n•� 't�\\1, ...tw am 't� 1\n-------�,�� ....\nsrTvosa pa(l(/ita, ora srT-roma paf,l(/ita\ndui bhoi-dui sokhii, jagate vidita\nSYNONYMS\nsrTvosa paf,l(lita-of the name Srivasa PaQQita; ora-and; srT-roma pa(l(lita-of the\nname Sri Rama Pai)Qita; dui bhoi-two brothers; dui sokha-two branches;jagatein the world; vidita-well known.\nTRANS LAliON\nThe two brothers Srivasa Pal)!;! ita and Sri Rama PaQfilita started two branches that\nare well known in the world.\nPURPORT\nIn the Gaura-garoddesa-dTpika, verse 90, Srivasa PaQQita is described to be an\nincarnation of Narada Muni, and Sri Rama PaQQita, his younger brother, is said to\nbe an incarnation of Parvata Muni, a great friend of Narada's. Srivasa PaQQita's wife,\nMalini, is celebrated as an incarnation of the nurse Ambika, who fed Lord Kr�Qa\nwith her breast milk, a9d as already noted, his niece NarayaQi, the mother of\nThakura Vrnd:avana dasa, the author of Caitanya-bhagavata, was the sister of\nAmbika in ;kf�(la-filii.\n\nWe also understand from the description of Caitanya­\n\nbhagavata that after Lord Caitanya Mahaprabhu's acceptance of the sannyasa order,\nSrivasa PaQQita left Navadvlpa, possibly because of feelings of separation, and\ndomiciled at Kumarahana.\n·TEXT 9\n\n� 8fl{�-�� tl11� I\nftA' � ��' �-'tff'ft • � •\nsrTpati, srTnidhi-tonra dui sahodara\ncori bhoira clasa-clasT, grha-parikara\nSYNONYMS\nsrTpati-of the name Sripati; srTnidhi-of the name Srinidhi; tan ra\n\n-\n\ntheir; dui­\n\ntwo; sahodara-own brothers; cari-four; bhoira-brothers; clasa-clasT-family members, manservants and maidservants;grha-parikara-all counted in one family.\nTRANS LAliON\nTheir two brothers were named Sripati and Srinidhi. These four brothers and\ntheir servants and maidservants are considered one big branch.\n\n", "adi2#p0280": "Sri-Caitanya-caritamrta\n\n256\n\nTEXT10\n\ntt �'Af ''M1'«1 '\\11-� 'It� I\n����-i��·�··\ndui siikhiira upasiikhiiya tiih-sabiira garana\nyiihra grhe mahiiprabhura sadii sahkTrtana\n\nSYNONYMS\ndui siikhiira-of the two branches; upasiikhiiya-on the sub-branches; tiih-sabiira­\n\nof all of them; garana-counting; yiihra grhe-in whose house; mahiiprabhura-of\nLord Caitanya Mahaprabhu; sadii-always; sahkTrtana-congregational chanting.\nTRANSLATION\nThere is no counting the sub-branches of these two branches. Sri Caitanya Maha­\n\nprabhu held congregational chanting daily at the house of Srivasa Par;u;lita.\n\nTEXT11\n\nJtfl � 'l��t-t 'llltl �t;a-poison ; yiJhre-whom; no-did not; karila-affect; bala\n\n- strength.\n\nTRANSLATION\nGaru(la PaQ(Iita, the thirty-seventh branch of the tree, always engaged in chanting\nthe auspicious name of the Lord. Because of the strength of this chanting, even the\neffects of poison could not touch him.\nPURPORT\nGaru(la Pal)qita was once bitten by a poisonous snake, but the snake's poison\ncould not affect him because of his chanting the Hare Kr�pa mahii-mantra.\nTEXT 76\n\nc;�-t nt�- -�� �tft �t� I\n� �fit' 12ft �ttt ��\"1 'l�'l� n '\\ � 11\ngopiniitha simha-eka caitanyera diisa\nakrura bali' prabhu yiinre kaila parihiisa\nSYNONYMS\ngopTnlitha sirhha\n\n- of the name of GopTnatha Sitilha; eka-one; caitanyera diisa-.\n- the Lord; ylihre­\n\nservant of Lord Caitanya; akrtJra bali'-famous as AkrOra; prabhu\nwhom; kaila-did; parihasa-joking.\n\nTRANSLATION\nGopTnatha Simha, the thirty-eighth branch of the tree, was a faithful servant of\nLord Caitanya Mahaprabhu. The Lord jokingly addressed him as Akrura.\nPURPORT\nActually he was Akrara, as stated in Gaura-ga!JoddeSa-dipikii.\nTEXT 77\n\n•f� ���.... �ilP'Q··� I\n.-til�cet .,.... 'ftt'l 12ft.�� II 'l'l II\nbhagavati deviinanda vakresvara-krpiite\nbhiigavatera bhakti-artha piiila prabhu haite\n\n", "adi2#p0322": "298\n\nSrT-Caitanya-caritamrta\nSYNONYMS\n\nbhagavatt devananda- Devananda, who used to recite Srtmad-Bhagavatam; vakre­\n\nsvara-krpote-by the mercy of Vakresvara; bhogavatera-of SrTmad-Bhogavatam;\nbhakti-artha-the bhakti interpretation ; ptiila-got ; prabhu haite-from the Lord.\n\nTRANSLATION\nDevananda Pal)dita was a professional reciter of Srimad-Bhagavatam, but by the\n\nmercy of Vakresvara Pal)dita and the grace of the Lord he understood the devotional\ninterpretation of the Bhagavatam.\n\nPURPORT\nIn the Caitanya-bfK/gavata, Madhya-lilil, Chapter Twenty-one, it is stated that\n\nDevananda Par;u;lita was an inhabitant of the same village in which the father of\n\nSarvabhauma Bhattacarya, Visarada, lived. He was a professional reciter of Srimad­\n\nBhiJgavatam, but Lord Caitanya Mah:iprabhu did not like his interpretation of it.\n\nIn the present town of Navadvfpa, which was formerly known as Kuliya, Lord\n\nCaitanya showed such mercy to him that he gave up the MayavadT interpretation of\nSrimad-Bhiigovotam and learned how to explain Srimad-Bhiigavatam in terms of\nbhakti. Formerly, when Devananda was expounding the Mayavadl interpretation,\nSrivasa\n\nThakura was once present in his meeting, and when he began to cry,\n\nDevananda's s£udents drove him away. Some days later, Caitanya Mahaprabhu\npassed that way, and when He met Devananda He chastised him severely because of\n\nhis Mayavada interpretation of Srimad-Bhrigavatam. At that time Devananda had\n\nlittle faith in Sri Caitanya Mahaprabhu as an incarnation of Lord Kr�l)a, but one\nnight some time later Vakresvara Pal)c;lita was a guest in his house, and when he explained the science of Kr�r:ta, Dev�nanda was convinced about the identity of Lord\nCaitanya Mahaprabhu. Thus he was induced to explain SrTmad-Bhagavatam accord­\n\ning to the Vai�r:tava understanding. In the Gaura-gaf}oddesa-dipika it is described that\n\nhe was formerly Bhaguri Muni, who was the sabha-pa!Jfjita who recited Vedic literatures in the house of Nanda Maharaja.\n\nTEXTS 78-79\n\n�� '1_��171, !l11�\"l� I\n��tJt, fnit�, ���� n \"\"\"' 11\n�- �� at•t-tt-t� '�9-fi?ft'ft11 I\n-\n\n,$1_.11{·� �t� �tti '!tt1 'fti{ II '\\� II\nkha!Jfjaviist mukunda-diisa, �ri-raghunandona\nnorahari-diisa, ciranj7va, sulocana\n\n", "adi2#p0323": "Adi-lila, Chapter 1 0\n\n299\n\nei saba mahiisakhii-caitanya-krpiidhiima\nprema-phala-phu/a kare yahiiil tiihiih dana\nSYNONYMS\nkhal'}qavrisi mukunda-dasa-of the name Mukunda dasa; srT-raghunandana-of the\n\nname Raghunandana; narahari-diisa-of the name Narahari dasa; ciranj7va-of the\n\nname Cirarijiva; su/ocana-of the name Sulocana; ei saba-all of them; mahii5akhii­\n\ngreat branches; caitanya-kt;piidhiima-of Lord SriCaitanya Mahaprabhu, the reservoir\n\nof mercy; prema-love of God; phala-fruit; phula- flower; kare-does; yiihiiil-any­\n\nwhere; tiihiiil-everywhere; dona-distribution.\n\nTRANSLATION\nSri Khai)Qavasi Mukunda and his son Raghunandana were the thirty-ninth branch\n\nof the tree, Narahari was the fortieth, Ciranjiva the forty-first and Sulocana the\nforty-second. They were all big branches of the all-merciful tree of Caitanya\n\nMahaprabhu. They distributed the fruits and flowers of love of Godhead anywhere\nand everywhere.\n\nPURPORT\nSri Mukunda dasa was the son of Narayal)a dasa and eldest brother of Narahari\n\nSarakara. His second brother's name was Madhava dasa, and his son was named\nRaghunandana dasa. Descendants of Raghunandana dasa still live four miles west of\n\nKatwa in the village named SrrkhaQ<;la, where Raghunandana dasa used to live.\n\nRaghunandana had one son named Kanai, who had two sons-Madana Ray a, who was\n\na disciple of Narahari Thakura, and Vamsivadana. It is estimated that at least four\n\nhundred men descended in this dynasty. All their names are recorded in the village\n\nknown as SrikhaQ<;la. In the Gaura-garoddesa-dipikii it is stated that the gop7 whose\nname was Vrndadevi became Mukunda aasa, lived in SrikhaQ<;la village and was very\n\ndear to SriCaitanya Mahaprabhu. His wonderfu I devotion and love for Kr�Qa are des­\n\ncribed in the Madhya-IT/a , Chapter Fifteen. It is stated in the Bhakti-ratniikara, Chap­\n\nter Eight, that Raghunandana used to serve a Deity of Lord Caitanya Mahaprabhu.\n\nNarahari dasa Sarakara was a very famous devotee. Locana dasa Thakura, the\n\ncelebrated author of Caitanya-mailgala, was his disciple. In Caitanya-mailgala it is\n\nstated that Sri Gadadhara dasa and Narahari Sarakara were extremely dear to Sri\n\nCaitanya Mahaprabhu, but there is no specific statement regarding the inhabitants\nof the village of SrikhaQ<;la.\n\nCiranjiva and Sulocana were both residents of Srikhal)<;la, where their descendants\n\nare still living. Of Ciranjiva's two sons, the elder, Ramacandra Kaviraja, was a\ndisciple of Srinivasacarya and an intimate associate of Narottama dasa Thakura.\n\nThe younger son was Govinda dasa Kaviraja, the famous Vai�Qava poet. Ciranjiva's\n\nwife was Sunanda, and his father-in-law was Damodara Sena Kaviraja. Ciranjiva\npreviously lived on the bank of the Ganges River in the village of Kumaranagara.\n\nThe Gaura-garoddesa-dTpikii (verses 187 and 207) states that he was formerly\n\nCandrika in Vrndavana.\n\n", "adi2#p0324": "300\n\nSrT-Caitanya c aritamrta\n-\n\nTEXT\n\n80\n\n'l�ill!t r1f� r� :J�i!Rft•, 11''tlrtil\"' 1\n�'lilt�, ��t�Jf, �' �wtil\"t II \\ro II\nkulinagriima-viisi satyariija, riimiinanda\nyaduniitha, puru�ottama, �ankara, vidyiinanda\n\nSYNONYMS\nkulinagriima-viisi-the inhabitants of Kulina-grama; satyariija-of the name Satya­\n\nraja; riimiinanda-of the name Ramananda; yaduniitha-of the name Yadunatha;\npuru�ottama-of the name Puru�ottama;�ankara-of the name\n\nSankara; vidyiinanda­\n\nof the name Yidyananda.\nTRANSLATION\nSatyaraja, Ramananda, Yadunatha, Puru�ottama, Sankara and Yidyananda all\nbelonged to the twentieth branch. They were inhabitants. of the village known as\nKulina-grania.\nTEXT\n\n81\n\n��e�·r� �� �trw � �!t't1TI � ,\n��· �����' - '���-!lft'l� II \\r) II\nviirTniitha vasu iidi yata griimT jana\nsabei caitanya-bhrtya,-caitanya-prii[Jadhana\n\nSYNONYMS\nviirTniitha vasu-of the name Yat;�inatha Yasu; iidi-heading the list; ..wta- all;\ngriimT-of the village ; jan a-inhabitants ; sabei-all of them; caitan ya bhrtya- servants\n-\n\nof Lord Caitanya Mahaprabhu; caitanya-priiradhana-their life and soul was Lord\nCaitanya Mahaprabhu.\nTRANSLATION\nAll the inhabitants of Kulina-grama village, headed by Yat;�inatha Vasu, were\nservants of Lord Caitanya, who was their only life and wealth.\n\n82\n� �' �l!ttt1f11' '� � \"t:•-..11' I\n� � f��' � i!ifii11\"Cl � II \\r� II\nTEXT\n\nprabhu kahe, ku/Tnagriimera ye haya kukkura\nsei mora priya, anya jana rahu dura\n\n", "adi2#p0325": "Adi lil a , Chapter 10\n-\n\n301\n\nSYNONYMS\n\nprabhu-the Lord; kahe-says; kulinagriimera-of the village of Ku linagrama;ye­\n\nanyone who; haya-becomes; kukkura-even a dog;sei-he;mora-My;priya-dear;\nanya-others;jana-persons; rahu-let them remain;dura-away.\nTRANSLATION\nThe Lord saidl \"Not to speak of others, even a dog in the village of Kulina-grama\nis My dear frrend.\nTEXT 83\n\n��$�1 �t'Sfl ��� iff �t1l I\n�� Rt1l c;lltll, � \" '$f1lt u � \"\nkulinagriimira bhiigya kahane nii yiiya\nsukara cariiya (lorna, seha kr�ra giiya\nSYNONYMS\n\nkulinagriimira-the residents of Kulina-grama;bhiigya-fortune; kahane-to speak;\n\nnii-not; yiiya-is possible; sukara-hogs; cariiya-tending;floma-sweeper; seha-he\nalso; kr�ra-Lord Kr�r;�a;giiya-chants.\n\nTRANSLATION\n\"No one can spea� about the fortunate position of Kulina-grama.lt is so sublime\nthat even sweepers who tend their hogs there also chant the Hare Kr�r;�a mahamantra.\"\nTEXT 84\n\n'Wl'l.?fll·�lt�, 1\\fi?t, �il1'!il I\n\n�- � -tt'fl �lift ?tf-6tlllft(� u \\r-8 u\nanupama-vallabha, sri-rupa, saniitana\n\nei tina siikhii vrk�era pascime sarvottama\nSYNONYMS\n\nanupama-of the name Anu pama; val/abha-of the name Vallabha; sri-rupa-of\n\nthe name Sri Rupa; saniitana-of the name Sanatana; ei-these; tina-three;siikhii­\n\nbranches;vrk�era-of the tree;pascime-on the western side;sarvottama-very great.\nTRANSLATION\n\nOn the western side were the forty-third, forty-fourth and forty-fifth branches­\n\nSri Sanatana, Sri Rupa and Anupama. They were the best of all.\n\n", "adi2#p0326": "Sri-Caitanya-caritamrta\n\n302\n\nPURPORT\nSri Anupama was the father of Srila Jiva Gosvami and youngest brother of Sri\n\nSanatana Gosvami and Sri ROpa Gosvami. His former name was Vallablia, but after\nLord Caitanya met him He gave him the name Anupama. Because of working in the\nMohammedan government, these three brothers were given the title Mullik. Our\npersonal family is connected with the Mulliks of Mahatma Gandhi Road in Calcutta,\nand we often used to visit their Radha-Govinda temple. They belong to the same\n\nfamily as we do. (Our family gotra, or original genealogical line, is the gautama-gotra,\n\nor line of disciples of Gautama Muni, and our surname is De. But due to their\naccepting the posts of Zamindars in the Mohammedan government, they received\nthe title Mullik. Similarly, ROpa, Sanatana and Vallabha were also given the title\nMullik. Mullik means \"lord.\" just as the English government gives rich and respect­\n\nable persons the title \"lord,\" so the Mohammedans give the title Mullik to rich,\nrespectable families that have intimate connections with the government. The title\nMullik\n\nis\n\nfound\n\nnot\n\nonly\n\namong\n\nthe\n\nHindu\n\naristocracy\n\nbut also among\n\nMohammedans. This title is not restricted to a particular family but is given to\n\ndifferent families and castes. The qualifications for receiving it are wealth and\nrespectability.\nSanatana Gosvami and Rupa Gosvami belonged to the bharadviija-gotra, which\nindicates that\n\nthey belonged either to the family or disciplic succession of\n\nBharadvaja Muni. As members of the Kr�l\")a consciousness movement, we belong to\n\nthe family or disciplic succession of Sarasvati Gosvami, and thus we are known as\n\nSarasvatas. Obeisances are therefore offered to the spiritual master as siirasvata-deva,\n\nor a member of the Sarasvata family (namas te siirasvate devam), whose mission is\n\nto broadcast the cult of S ri Caitanya Mahaprabhu (gaura-viiri-praciirire) and to\n\nfight with impersonalists and voidists (nirvise�a-siJnyavadi-pascatya-desa-tarire). This\nwas also the occupational duty of Sanatana Gosvami, Rupa Gosvami and Anupama\n\nGosvami.\n\nThe genealogical table of Sanatana Gosvami, Rupa Gosvami and Vallabha Gosvami\n\ncan be traced back to the Twelfth Century sakabda, when a gentleman of the name\n\nSarvajria appeared in a very rich and opulent brahmara family in the province of\nKarl\")a!a. He had two sons named Aniruddhera Rupesvara and Harihara, who were\n\nboth bereft of their kingdoms and thus obliged to reside in the highlands. The son\n\nof ROpesvara, who was named Padmanabha, moved to a place in Bengal known as\nNaihatf on the bank of the Ganges. There he had five sons, of whom the youngest,\n\nMukunda, had a well-behaved son named Kumaradeva, who was the father of Rupa,\n\nSanatana and Vallabha. Kumaradeva lived in Baklacandradvipa, which was in the\n\ndistrict of Yasohara and is now known as Phateyabad. Of his many sons, three took\n\nto the path of Vai�l\")avism. Later, Sri Vallabha and his elder brothers Sri Rupa and\nSanatana came from Candradvipa to the village in the Maldah district of Bengal\n\nknown as Ramakeli. It is in this village that Srna Jiva Gosvamitook birth, accepting\nVallabha as his father. Because of engaging in the service of the Mohammedan\n\ngovernment, the three brothers received the title Mullik. When Lord Caitanya\n\nMahaprabhu visited the village of Ramakeli, He met Vallabha there. Later, Sri Rupa\n\n", "adi2#p0327": "Ad i-lila, Chapter 1 0\n\n303\n\nGosvami, after meeting SriCaitanya Mahaprabhu, resigned from government service,\nand when he went to Vrndavana to meet Lord Caitanya, Vallabha accompanied\nhim. The meeting of ROpa Gosvami and Vallabha with Caitanya Mahaprabhu at\nAllahabad is described in the Madhya-filii, Chapter Nineteen.\nActually, it is to be understood from the statement of Sanatana Gosvami that\nSri ROpa Gosvami and Vallabha went to Vrndavana under the instructions of Sri\nCaitanya Mahaprabhu. First they went to Mathura, where they met a gentleman\nnamed Subuddhi Raya who maintained himself by selling dry fuel wood. He was\nvery pleased to meet Sri ROpa Gosvami and Anupama, and he showed them the\ntwelve forests of Vrndavana. Thus they lived in Vrndavana for one month and then\nagain went to search for Sanatana Gosvami. Following the course of the Ganges,\nthey reached Allahabad, or Prayaga-tirtha, but because Sanatana Gosvami.had come\nthere by a different road, they did not meet him there, and when Sanatana\nGosvami came to Mathura he was informed of the visit of Rupa Gosvami and\nAnupama by Subuddhi Raya. When ROpa Gosvami and Anupama met Caitanya\nMahaprabhu at Benares, they heard about Sanatana Gosvami's travels from Him,\nand thus they returned to Bengal, adjusted their affairs with the state and, on the\norder of Sri Caitanya Mahaprabhu, went to see the Lord at J agannatha Puri.\nIn the year 1436 sakiibda, the youngest brother, Anupama, died and went back\nhome, back to Godhead. He went to the abode in the spiritual sky where Sri\nRamacandra is situated. At Jagannatha Puri, Sri ROpa Gosvami informed Sri\nCaitanya Mahaprabhu of this incident. Vallabha was a great devotee of Sri\nRamacandra; therefore he could not seriously consider the worship of RadhaGovinda according to the instructions of SriCaitanya Mahaprabhu. Yet he directly\naccepted Sri Caitanya Mahaprabhu as an incarnation of the Supreme Personality of\nGodhead Ramacandra. In the Bhakti-ratniikara there is the following statement:\n\"Vallabha was given the name Anupama by Sri Gaurasundara, but he was always\nabsorbed in the devotional service of Lord Ramacandra. He did not know anyone\nbut Sri Ramacandra, but he knew that Caitanya Gosaiii was the same Lord\nRamacandra.\"\nIn the Gau_ra-gat;oddesa-dipikii ( 180) Sri ROpa Gosvami is described to be the\ngopT named Sri Rupa-maiijari. In the Bhakti-ratniikara there is a list of the books\nSri ROpa Gosvami compiled. Of all his books, the following sixteen are very popular\namong Vai�Qavas: ( 1) Harhsaduta, (2) Uddhava-sandesa, (3) Kr�ra-janma-tithi-vidhi,\n(4 and 5) Garoddesa-dipikii, Brhat (major) and Laghu (minor), (6) Stavamiilii, (7)\n\nVidagdha-miidhava, (8) Lalita-miidhava, (9) Diina-keli-kaumudi, ( 1 0) Bhaktirasiimrta-sindhu (this is the most celebrated book by Sri Rupa Gosvami), (11)\nUjjva!a-nilamari, (12) Akhyiita-candrikii, (13) Mathu�ii-mahimii, (14) Padyiivali, ( 15)\nNii_taka-candrikii and (16) Laghu-bhiigavatiimrta. Sri ROpa Gosvami gave up all\n\nfamily connections, joined the renounced order of life and divided his money,\ngiving fifty percent to the briihmat;ws and Vai�l)avas and twenty-five percent to his\nku_tumbas ( family members) and keeping twenty-five percent for personal emergencies. He met Haridasa Thakura in Jagannatha Purl, where he also met Lord Caitanya\nand His other associates. Sri Caitanya Mahaprabhu used to praise the handwriting\nof ROpa Gosvami. Srila ROpa Gosvami could compose verses according to the de-\n\n", "adi2#p0328": "SrT-Caitanya-caritamrta\n\n304\n\nsires of Sri Caitanya Mahaprabhu, and by His direction he wrote two books named\n\nLalita-miidhava and Vidagdha-miidhava. Lord Caitanya desired the two brothers,\n\nSanatana Gosvami and Rupa Gosvami, to publish many books in support of the\n\nVai�Qava religion. When Sanatana Gosvami met Sri Caitanya Mahaprabhu, the Lord\n\nadvjsed him also to go to Vrndavana.\n\nSri Sanatana Gosvami is described in the Gaura-garoddesa-dTpikii (181 ) . He was\n\nformerly known as Rati-mafijari or sometimes Labariga-mafijarl. In the Bhakti­\n\nratniikara it is stated that his spiritual master, Vidyavacaspati, sometimes stayed in\nthe village of Ramakeli, and Sanatana Gosvami studied all the Vedic literature from\n\nhim. He was so devoted to his spiritual master that this cannot be described. Accord­\n\ning to the Vedic system, if someone sees a Mohammedan he must perform rituals\nto atone for the meeting. Sanatana Gosvami always associated with Mohammedan\n\nkings. Not giving much attention to the Vedic injunctions, he used to visit the\nhouses of Mohammedan kings, and thus he considered himself to have been con­\n\nverted into a Mohammedan. He was therefore always very humble and meek. When\nSanatana Gosvami presented himself before Lord Caitanya Mahaprabhu, he admit­\n\nted, \"I am always in association with lower class people, and my behavior is there­\n\nfore very abominable.\" He actually belonged to a respectable briihmara family, but\n\nbecause he considered his behavior to be abominable, he did not try to place himself\n\namong the briihmai;ws but always remained among people of the lower castes. He\nwrote Hari-bhakti-viliisa and Vaigwva-to�arT, which is a commentary on the Tenth\nCanto of SrTmad-Bhiigavatam. In the year 1476 sakiibda he completed the Brhad­\n\nvai�rava-to�arT commentary on SrTmad-Bhiigavatam. In the year 1504 sakiibda he\n\nfinished the Laghu-to�arT.\n\nSri Caitanya Mahaprabhu taught his principles through four chief followers.\n\nAmong them, Ramananda Raya is exceptional, for through him the Lord taught\n\nhow a devotee can completely vanquish the power of Cupid. By Cupid's power,\n\nas soon as one sees a beautiful woman he is conquered by her beauty. SriRamananda\n\nRaya\n\nvanquished Cupid's pride because in the jaganniitha-vallabha-niiJaka he\n\npersonally directed extremely beautiful young girls in dancing, but he was never\n\naffected by their youthful beauty. Sri Ramananda Raya personally bathed these\n\ngirls, touching them and washing them with his own hands, yet he remained calm\n\nand passionless, as a great devotee should be. Lord Caitanya Mahaprabhu certified\nthat this was possible only for Ramananda Raya. Similarly, Damodara Pao<;lita was\nnotable for his objectivity as a critic. He did not even spare Caitanya Mahaprabhu\n\nfrom his criticism. This also cannot be imitated by anyone else. Haridasa Thakura\n\nis exceptional for his forbearance because although he was beaten with canes in\n\ntwenty-two marketplaces, nevertheless he was tolerant. Similarly, Sri Sanatana\nGosvami, although he belonged to a most respectable briihmara family, was excep­\n\ntional for his humility and meekness.\n\nIn the Madhya-filii, Chapter Nineteen, the device adopted by Sanatana Gosvami\n\nto get free from the government service is described. He served a notice of sickness\nto the Nawab, the Moslem governer, but actually he was studyingSrrmad-Bhiigavatam\n\nwith briihmaras at home. The Nawab received information of this through a royal\n\nphysician, and he immediately went to see Sanatana Gosvami to uncover his inten-\n\n", "adi2#p0329": "Adi-lila, Chapter 10\n\n305\n\ntions. The Nawab requested Sanatana to accompany him on an expedition to\nOrissa, but when Sanatana Gosvami refused, the Nawab ordered that he be imprisoned. When Rupa Gosvamf left home, he wrote a note for Sanatana Gosvami\ninforming him of some money that he had entrusted to a local grocer. Sanatana\nGosvamf took advantage of this money to bribe the jail keeper and get free from\ndetention. Then he left for Benares to meet Caitanya Mahaprabhu, bringing with\nhim only one servant, whose name was Tsana. On the way they stopped at a sarai,\nor hotel, and when the hotel keeper found out that Tsana had some golden coins with\nhim, he planned to kill both Sanatana Gosvami and lsana to take away the coins.\nLater Sanatana Gosvami saw that although the hotel keeper did not know them,\nhe was being especially attentive to their comfort. Therefore he concluded that\nTSana was secretly carrying some money and that the hotel keeper was aware of this\nand therefore planned to kill them for it. Upon being questioned by Sanatana\nGosvami, Tsana admitted that he indeed had money with him, and immediately\nSanatana Gosvami took the money and gave it to the hotel keeper, requesting him\nto help them get though the jungle. Thus with the help of the hotel keeper, who\nwas also the chief of the thieves of that territory, he crossed over the Hazipur\nmountains, which are presently known as the Hazaribags. He then met his brotherin-law Srikanta, who requested that he stay with him. Sanatana Gosvami refused,\nbut before they parted, Srikanta gave him a valuable blanket.\nSomehow or other Sanatana Gosvami reached Yara�asi and met Lord Caitanya\nMahaprabhu at the house of Candrasekhara. By the order of the Lord, Sanatana\nGosvami was cleanly shaved and his dress changed to that of a mendicant, or\nbabajT. He put on old garments of Tapana Misra and took prasada at the house of\na MaharaHra brohmara. Then, in discourses with Lord Caitanya Mahaprabhu, the\nLord Himself explained everything about devotional service to Sanatana Gosvami.\nHe advised Sanatana Gosvami to write books on devotional service, including a book\nof directions for Yai��ava activities, and to excavate the lost places of pilgrimage in\nYrndavana. Lord Caitanya Mahaprabhu gave him His blessings to do all this work\nand also explained to Sanatana Gosvamf the import of the atmarama verse from\nsixty-one different angles of vision.\nSanatana Gosvami went to Yrndavana by the main road, and when he reached\nMathura he met Subuddhi Raya. Then he returned to J agannatha Puri through\nJharikhar:u;la, the Uttara Pradesh jungle. At Jagannatha Puri he decided to give up\nhis body by falling down beneath a wheel of the Jagannatha ratha, but Caitanya\nMahaprabhu saved him. Then Sanatana Gosvami met Haridasa Thakura and heard\nabout the disappearance of Anupama. Sanatana Gosvami later described the glories\nof Haridasa Thakura. Sanatana observed the etiquette of Jagannatha's temple by\ngoing through the beach to visit Lord Caitanya, although it was extremely hot due\nto the sun. He requested Jagadananda Pat�9ita to give him permission to return to\nYrndavana. Lord Caitanya Mahaprabhu praised the character of Sanatana Gosvamf,\nand He embraced Sanatana, accepting his body as spiritual. Sanatana Gosvami was\nordered by Sri Caitanya Mahaprabhu to live at Jagannatha Puri for one year. When\nhe returned to Yrndavana after many years, he again met Rupa Gosvami, and both\nbrothers remained in Yrndavana to execute the orders of Sri Caitanya Mahaprabhu.\n\n", "adi2#p0330": "SrT-Caitanya-caritamrta\n\n306\n\nThe place where Sri Rupa Gosvami and Sanatana Gosvami formerly lived has now\n\nbecome a place of pilgrimage. It is generally known as Gupta Vrndavana, or hidden\nVrndavana, and is situated about eight miles south of I rilrejabajara. There the fol­\n\nlowing places are still visited:\n\n(1) the temple of Sri Madana-mohana Deity, (2) the\n\nKeli-kadamba tree under which Sri Caitanya Mahaprabhu met Sanatana Gosvami at\n\nnight and (3)\n\nRupasagara, a large pond excavated by Sri Rupa Gosvami. A society\n\nnamed Ramakeli-sa·mskara-samiti.was established in 1924 to repair the temple and\nrenovate the pond.\n\nTEXT 85\n\n-ia �tlfJ 1fi�·,•Ut:!-.- �\" -tt'f1t\n�9fl{, ��, m�tfif 'qt�t� II \\r� II\ntiinra madhye rflpa-saniitana-bacja Siikhii\nanupama, jiva, riijendriidi upawkhii\nSYNONYMS\ntiinra-within that; madhye-in the midst of; rflpa-saniitana-the branch known as\n\nRupa-Sanatana; bacja sakha\n\nof\n\nthe\n\nname\n\nsub-branches.\n\njiva;\n\n-\n\nthe big branch; anupama-of the name Anupama;jiva­\n\nrfijendra-adi-and\n\nRajendra and\n\nothers;\n\nupasiikhfi-their\n\nTRANSLATION\nAmong these branches, Rupa and Sanatana were principal. Anupama, jiva Gosvami\nand others, headed by Rajendra, were their sub-branches.\nPURPORT\nIn the Gaura\"-ga(loddeSa-dipikfi it is said that Srna Jiva Gosvami was formerly\n\nVilasa-manjari gopi. From his very childhood Jiva Gosvami was greatly fond of\n\nSrimad-Bhiigavatam. He later came to Navadvipa to study Sanskrit, and, following\n\nin the footsteps of Sri Nityananda Prabhu, he circumambulated the entire Navadvipa­\n\ndhama. After visiting Navadvipa-dhama he went to Benares to study Sanskrit under\nMadhusudana Vacaspati, and after finishing his studies in Benares, he went to\n\nVrndavana and took shelter of his uncles, Sri Rupa and, Sana tana. This is described\n\nin the Bhakti-ratnakara. As far as our information goes, Srna Jiva Gosvami composed\n\nand edited at least twenty-five books. They are all very celebrated, and they are listed\nas follows:\n\n(1) Hari-nfimamrta-vyiikarar,JO, (2) Sfltra-miilikfi, (3) Dhfitu-sangraha, (4)\n\nKr�r�rcii-dipikii, (5) Gopala-virudiivali, (6) Rasamrta-Se�a, (7) Sri Mfidhava-mahotsava,\n\n( 8) Sri Sankalpa-kalpavrk!ia, (9) Bhiiviirtha-sflcaka-campfl, ( 1 0) Gopala-tiipani-,tikfi,\n(11) a commentary on Brahma-sarhhitfi, (12) a commentary on Bhakti-rasamrtasindhu, (13) a commentary on Ujjvala-nilamari, (14) a commentary on Yogasfirastava, (1 5) a commentary on the GayatrT-mantra as described in the Agni Puriira,\n(16) a description derived from the Padma Purara of the lotus feet of the Lord, (17)\n\n", "adi2#p0331": "Adi-lila, Chapter 10\n\n307\n\na description of the lotus feet of Srimati Radharal')i, (18) Gopii/a-campD (in two parts)\nand (19-25) seven sandharbhas: the Krama, Tattva, Bhagarat, Paramiitma, Kr�ra,\nBhakti and PrTti Sandharbhas. After the disappearance of SrTia Rupa Gosvami ancl\nSanatana Gosvami in Yrndavana, Srna Jiva Gosvami became the iiciirya of all the\nVai�l)avas in Bengal, Orissa and the rest of the world, and it is he who used to guide\nthem in their devotional service. In Yrndavana he established the Radha-Damodara\ntemple, where we had the opportunity to live and retire until the age of 65, when\nwe decided to come to the United States of America. When Jiva Gosvami was still\npresent, Srna Kr��Jadasa Kaviraja Gosvami compiled his famous Caitanya-caritamrta.\nLater, Srna Jiva Gosvami inspired Srinivasa Acarya, Narottama dasa Thakura and\nDu�khi Kr��Jadasa to preach Kr��Ja consciousness in Bengal. jfva Gosvami was informed that all the manuscripts that were collected from Yrndavana and sent to\nBengal for preaching purposes were plundered near Yi�l)upura in Bengal, but later\nhe received the information that the books had been recovered. Sri J iva Gosvami\nawarded the designation Kaviraja to Ramacaridra Sena, a disciple of Srinivasa\nAcarya, and his younger brother Govinda. While J iva Gosvami was alive, Srimati\nJ ahnavT-devi, the pleasure potency of Sri Nityananda Prabhu, went to Yrndavana\nwith a few devotees. J iva Gosvami was very kind to the Gaugiya Yai�Qavas, the.\nYai�l)avas from Bengal. Whoever went to Yrndavana he provided with a residence\nand prasiida. His disciple K��Qadasa Adhikarrlisted all the books of the Gosvamis in\nhis diary.\nThe sahajiyiis level three accusations against Srila Jiva Gosvami. This is certainly\nnot congenial with the execution of devotional service. The first accusation concerns\na materialist who was very proud of his reputation as a great Sanskrit scholar and\napproached Sri Rupa and Sanatana to argue with them about the revealed scriptures.\nSrila Rupa Gosvami and Sanatana Gosvami, not wanting to waste their time, gave\nhim a written statement that he had defeated them in a debate on the revealed\nscriptures. Taking this paper, the scholar approached Jiva Gosvami for a similar\ncertificate of defeat, but Jiva Gosvami did not agree to give him one. On the contrary, he argued with him regarding the scriptures and defeated him. Certainly it\nwas right for Jiva Gosvami to stop such a dishonest scholar from advertising that he\nhad defeated Srna Rupa Gosvami and Sanatana Gosvami, but due to their illiteracy\nthe sahajiyii class refer to this incident to accuse Srna Jiva Gosvami of deviating from\nthe principle of humility. They do not know, however, that humility and meekness\nare appropriate when one's own honor is insulted. But when Lord Yi�QU or the\niiciiryas are blasphemed, one should not be humble and meek but must act. One\nshould follow the example given by Sri Caitanya Mahaprabhu. Lord Caitanya says\nin His prayer:\ntrrod api sunicena\ntaror api sahi�runa\namiininii miinadena\nkirtaniya/;1 sadii hari/;1\n\n\"One can chant the holy name of the Lord in a humble state of mind, thinking himself lower than the straw in the street; one should be more tolerant than a tree,\n\n", "adi2#p0332": "Sri-Caitanya-caritamrta\n\n308\n\ndevoid of all sense of false prestige, and should be ready to offer all respect to others.\nIn such a state of mind one can chant the holy name of.the Lord constantly.\"\n\nNevertheless, when the Lord was informed that Nityananda Prabhu was injured by\n\njagai and Madhai, He immediately went to the spot, angry like fire, wanting to kill\n\nthem. Thus Lord Caitanya has explained His verse by the example of His own be­\n\nhavior. One should tolerate insults against oneself, but when there is blasphemy com­\n\nmitted against superiors such as other Vai�oavas, one should be neither humble nor\n\nmeek; one must take proper steps to counteract such blasphemy. This is the duty\n\nof a servant of a guru and Vai�oavas. Anyone who understands the principle of eter­\n\nnal servitude to the guru and Vai�oavas will appreciate the action of S_rT Jiva GosvamT\n\nin connection with the so-called scholar's victory over his gurus, SrTia Rupa and\nSrila Sanatana Gosvami.\n\nAnother story fabricated to defame SrTia jiva Gosvami states that after compiling\n\nSri Caitanya-caritiimrta, Srila Kr�oadasa Kaviraja Gosvami showed the manuscript to\nj Tva Gosvami, who thought that it would hamper his reputation as a big scholar and\n\ntherefore threw it in a well. Srila Kr�t�adasa Kaviraja GosvamT was greatly shocked,\n\nand he died immediately. Fortunately a copy of the manuscript of Caitanya­\n\ncaritiimrta had been kept by a person named Mukunda, and therefore later it was\n\npossible to publish the book. This story is another ignominious example of\n\nblasphemy against a guru and Vai�oava. Such a story should never be accepted as\n\nauthoritative.\n\nAccording to another accusation, SrTia Jiva Gosvami did not approve of the\n\nprinciples of the piirokiya-rasa of Vrajadhama and therefore supported svakiya-rasa,\n\nshowing that Radha and Kr�r:ta are eternally married. Actually, when Jiva Gosvami\n\nwas alive, some of his followers disliked the piirakiya-rasa of the gopis. Therefore\n\nSrila Jiva Gosvami, for their spiritual benefit, supported svakiya-rasa, for he could\n\nunderstand that sahajiyiis would otherwise exploit the piirakiya-rasa, as they are\nactually doing at the present. Unfortunately, in Vrndavana and Navadvipa it has be­\n\ncome fashionable among sahajiyiis, in their debauchery, to find an unmarried sexual\npartner to live with to execute devotional service in piirakiyo-rasa. Foreseeing this,\n\nSrila Jiva Gosvami supported svakiya-rasa, and later all the Vai�Qava iiciiryas also\n\napproved of it. Srila\n\nJiva Gosvami was never opposed to the transcendental\n\npiirokTya-rasa, nor has any other Vai�oava disapproved of it . Srila jiva Gosvami\nstrictly followed his predecessor gurus and Vai�oavas, Srila Rupa and Sanatana\n\nGosvami, and Srila\n\ninstructor gurus.\n\nKr�l}adasa\n\nKaviraja Gosvami accepted him as one of his\n\nTEXT 86\n\n1f11{B �ti lift� �-� �� I\n�'lf��.. ��tf�u�n\nmiilira icchiiya siikhii bahuta biifli/a\nbiipiyii pascima desa saba.iicchiidi/a\n\n", "adi2#p0333": "Adi-lna, Chapter 10\n\n309\n\nSYNONYMS\nmalira icchaya-on the desire of the gardener; sakha-branches; bahuta-many;\n\nba(/i/a-expanded; ba(iiyii-so expanding; pascima- we stern; desa-countries; sabaall; iicchiidi/a-covered.\n\nTRANSLATION\nBy the will of the supreme gardener, the branches of Srna Rupa Gosvami and\nSanatana Gosvami grew many times over, expanding throughout the western\ncountries and covering the entire region.\nTEXT 87\n\n.o-f�-�� �111 I\n,..,-t��·�tfif � � u n \"\"\" n\nii-sindhunadi-tira iira himalaya\nvrndiivana-mathuriidi yata tirtha haya\n\nSYNONYMS\na-sindhu-nadi-to the border of the River Sindhu; tira-border; iira-and; himiilaya\n-the Himalayan Mountains; vrndavana-of the name Vrndavana; mathurii-of the\nname Mathura; iidi-heading the list; yata-all; tirtha-places of pilgrimage; hayathere are.\n\nTRANSLATION\nExtending to the borders of the River Sindhu and the Himalayan Mountain\nvalleys, they expanded throughout India, including all the places of pilgrimage such\nas Vrndavana, Mathura and Haridvara.\n\nTEXT 88\n\n... � '12111•\"' � � I\n,���...�ttw �- � u \"\"\"\" •\ndui siikhiira prema-pha/e sakala bhiisi/a\nprema-phaliisvade /aka unmatta ha-ifa\n\nSYNONYMS\ndui siikhiira-of the two branches; prema-pha/e-by the fruit of love of Godhead;\nsakala-all; bhiisila-became overflooded ;prema-phala-the fruit of love of Godhead;\niisviide- by tasting; /oka-all people; unmatta-maddened; ha-ifa- became.\n\n", "adi2#p0334": "SrT-Caitanya-caritamrta\n\n310.\n\nTRANSLATION\nThe fruits of Jove of Godhead which fructified on these two branches were\ndistributed in abundance. Tasting these fruits, everyone became mad after them.\nTEXT 89\n\n'ff1C11t 'trt. � 'if ._...�R I\n\nl5ttt �ft�� '� W-�tt n ,.� n\npascimera loka saba mDflha aniiciira\ntiihiih praciirila dohhe bhakti-sadiiciira\nSYNONYMS\npascimera-on the western side; /aka-people in general; saba-all; mDflha-less\nintelligent; aniiciira-not well behaved; tiihiih-there; praciitila\n\n-\n\nSrna\n\nRupa and\n\npreached; dohhe­\n\nSanatana Gosvami; bhakti-devotional service; sadiiciira-good\n\nbehavior.\nTRANSLATION\nThe people in general on the western side of India were neither intelligent nor\nwell behaved, but by the influence of Srna Rupa GosvamT and Sanatana Gosvami\nthey were trained in devotional service and good behavior.\nPURPORT\nAlthough it is not only in western India that people were contaminated by\nassociation with Mohammedans, it is a fact that the farther west one goes in India\nthe more he will find the people to be fallen from the Vedic culture. Even until\n\n5,000 years ago, when the entire planet was under the control of Maharaja Parik?it,\nthe Vedic culture was current everywhere. Gradually, however, people were influenced by non-Vedic culture, and they lost sight of how to behave in connection\nwith devotional service. Srna Rupa Gosvami and Sanatana Gosvami very kindly\n\npreached the bhakti cult in western India, and following in their footsteps the\n\npropagators of the Caitanya cult in the western\n\ncountries are spreading the\n\nsahkirtana movement and inculcating the principles of Vai?Qava behavior, thus\npurifying and reforming many persons who were previously accustomed to the\nculture of mlecchas and yavanas. All of our devotees in the western countries give\nup their old habits of illicit sex, intoxication, meat-eating and gambling. Of course,\n\n500 years ago these practices were unknown at least in eastern India, but unfortunately at present all of India has been victimized by these non-Vedic principles,\nwhich are sometimes even supported by the government.\nTEXT 90\n\nlltl81t� �.-r 11_�(11 -R I\n\n��;q� � a'i�� �m\" �0 n\n\n", "adi2#p0335": "Adi-lna, Chapter 10\n\n311\n\n�iistra-d.�tye kaila lupta-tTrthera uddhiira\nvrndiivane kaila �rimurti-seviira praciira\n\nSYNONYMS\nsiistra-dofye-according to the directions of revealed scriptures; kaila- did; lupta­\n\nforgotten;\n\ntirthera-place\n\nof\n\npilgrimage;\n\nuddhiira\n\n-\n\nexcavation;\n\nvrndiivane-in\n\nYrndavana; kai/a- did; �ri-murti- Deity; seviira-of worship; praciira-propagation.\nTRANSLATION\n\nIn accordance with the directions of the revealed scriptures, both Gosvamis\n\nexcavated the lost places of pilgrimage and inaugurated the worship of Deities in\nVrndavana.\nPURPORT\nThe spot where we now find Sri Radhakur;�c,la was an agricultural field during' the\n\ntime of Caitanya Mahaprabhu. A small reservoir of water was there, and Sri\n\nCaitanya Mahaprabhu bathed in that water and pointed out that originally Radha­\n\nkur;�<;la existed in that location. Following His directions, Srila Riipa Gosvami and\n\nSanatana Gosvami renovated Radhakur;�c,la. This is one of the brilliant exilmples of\n\nhow the Gosvamis excavated lost places of pilgrimage. Similarly, it is through the\nthe endeavor of the Gosvamis that all the important temples at Vrndavana were\n\nestablished. Originally there were seven important Gaugiya Vai�r;�ava temples\n\nestablished in Vrnd�vana, namely, the Madana-moh�na temple, Govinda temple,\n\nGopinatha temple, Sri Radharamar;�a temple, Radha-Syamasundara temple, RadhaDamodara temple and Gokulananda temple.\n\nTEXT 91\n\nlf��f��-�1\n\"(� �� � 9fW'W'f 4ftJt n �� n\nmahiiprabhura ptiya bhrtya-raghuniitha-diisa\nsarva tyaji' kaila prabhura pada-tale viisa\n\nSYNONYMS\nmahiiprabhura-of Lord Caitanya Mahaprabhu; priya-very dear; bhrtya-servant;\n\nraghunatha-diisa-Raghunatha dasa Gosvami; sarva tyaji'-renouncing everything;\n\nkaila- did; prabhura-of the Lord; pada-tale-under the shelter of the lotus feet;\n\nvasa-habitation.\n\nTRANSLATION\nSrila Raghunatha dasa Gosvami, the forty-sixth branch of the tree, was one of\n\nthe most dear servants of Lord Caitanya Mahaprabhu. He left all his material\npossessions to surrender completely unto the Lord and live at His lotus feet.\n\n", "adi2#p0336": "SrT-Caitanya-caritamrta\n\n312\n\nPURPORT\n\nSrila Raghunatha dasa Gosvami was most probably born in the year 1416 sakiibda\n\nin a kiiyastha family as the s.on of Govardhana Majumdara, who was the younger\nbrother of the then Zamindar Hiraoya Majumdara. The village where he took birth\n\nis known as Sri Kr�IJapura. On the railway line between Calcutta and Burdwan is a\n\nstation named Trisabagha, and about one and a half miles away is the village of Sri\nKr�IJapura, where the parental home of Sri Raghunatha dasa Gosvami was situated.\n\nA temple of Sri Sri Radha-Govinda is still there. In front of the temple is a large\n\nopen area but no large hall for meetings. However, a rich Calcutta gentleman named\nHaricaraoa Ghosh who resided in the Simla quarter recently repaired the temple.\n\nThe entire temple compound is surrounded by walls, and in a small room just to the\n\nsi.de of the temple is a small platform on which Raghunatha dasa Gosvami used to\n\nworship the Deity. By the side of the temple is the dying River Sarasvatf.\n\nThe forefathers of Srila Raghunatha dasa Gosvami were all Yai�l')avas and were\n\nvery rich men. His spiritual master at home was Yadunandana Acarya. Although\nRaghunatha dasa was a family man, he had no attachment for his estate and wife.\n\nSeeing his tendency to leave home,· his father and uncle engaged special bodyguards\n\nto watch over him, but nevertheless he managed to escape their vigilance and went\n\naway to Jagannatha Puri to meet Sri Caitanya Mahaprabhu. This incident took place\nin\n\nthe year 1439 �kiibda.\n\nRaghunatha dasa Gosvami\n\ncompiled three books\n\nnamed Stava-miilii ·or Staviiva/T, Diina-carita and Muktiicarita. He lived for a long\n\nduration of life. For most of his life he resided at Radhakuo�a. The place where\nRaghunatha dasa Gosvami performed his devotional service still exists by Radha­\n\nkuoga. He almost completely gave up eating, and therefore he was very skinny and\n\nof weak health. His only concern was to chant the holy name of the Lord. He\ngradually .reduced his sleeping until he was almost not sleeping at all. It is said that\n\nhis eyes were always full of tears. When Sr_inivasa Acarya went to see Raghunatha\ndasa Gosvami, the Gosvami blessed him by embracing him. Srinivasa Acarya re­\n\nquested his blessings for preaching in Bengal, and Srna Raghunatha dasa Gosvami\n\ngranted them. In the Gaura-garoddesa-dTpikii ( 186) it is stated that Srna Raghunatha\n\ndasa Gosvami was formerly the gopi named Rasa-marijarf. Sometimes it is said that\n\nhe was Rati-marijarf.\n\nTEXT92\n\n� �� li1U -ut'R �t� I\n� �����If 'Qt� �II�\\ H\nprabhu samarpila tiihre svarupera hiite\nprabhura gupta-sevii kai/a svarupera siithe\nSYNONYMS\n\nprabhu-Lord\n\nCaitanya\n\nMahaprabhu;\n\nsamarpila-handed\n\nover;\n\ntiihre-him;\n\nsvarupera-SvarOpa Damodara; hate-to the hand; prabhura-of the Lord; guptasevii-confidential service; kaila-did; svarupera-SvarOpa Damodar<�;siithe- with.\n\n", "adi2#p0337": "Adi-ma, Chapter 10\n\n313\n\nTRANSLATION\nWhen Raghunatha\n\ndasa\n\nGosvami\n\napproached\n\nSri Caitanya Mahaprabhu at\n\nJ agannatha Puri, the Lord entrusted him to the care of Svarupa Dimodara, His\n\nsecretary . Thus they both engaged in the confidential service of the Lord.\n\nPURPORT\nThis confidential service was the personal care of the Lord. SvarOpa ·llimodara,\nacting as His secretary, attended to the Lord's baths, meals , rest and massages, and\nRaghunatha dasa GosvamT assisted him. In effec.t, Raghunatha dasa Gosvami acted\nas the assistant secretary of the Lord.\n\nTEXT93\n\n�t�Jl�t ��� � \"'\"\"'f\"·� I\n._..t'IJ q(� � �1� n \"n\n�oflasa vatsara kai/a antaranga-sevana\nsvarupera antardhiine iiilii vrndiivana\nSYNONYMS\n�of/asa-sixteen;\n\nvatsara-years;\n\nkai/a-did;\n\nantaranga-confidential;\n\nsevana­\n\nservice; svarflpera-of SvarOpa Damodara; antardhiine-disappearance; iiilii-came;\nvrndiivana-to Vrndavana.\nTRANSLATION\nHe rendered confidential service to the Lord for sixteen years at jagannatha Puri,\nand after the disappearance of both the Lord and Svarupa Dimodara, he left\nJagannatha Puri and went to Vrndavana.\nTEXT94\n\n�� \".,.J Ret �t't I\nc;�(� I:!JfiR m �� � n :.s •\nV[ndiivane dui bhiiira COTO(IO dekhiyii\ngovardhane tyajiba deha bhrgupiita kariyii\nSYNONYMS\nvrndiivane-at Vrndavana; dui bhiiira-the two brothers ( ROpa and Sanatana);\ncarara-feet; dekhiya-after seeing; govardhane-on the hill of Govardhana; tyajibawiJJ give up; deha-this body; bhrgupiita-falling down; kariyii-doing so.\n\n", "adi2#p0338": "SrT-Caitanya-caritamrta\n\n314\n\nTRANSLATION\nSrna Raghunatha dasa Gosvami intended to go to Vrndavana to see the lotus feet\n\nof Rupa and Sanatana and then give up his life by jumping from Govardhana Hill.\nPURPORT\n\nJumping from the top of Govardhana Hill is a system of suicide especially per­\n\nformed by saintly persons. After the disappearance of Lord Caitanya and Svarupa\nDamodara, Raghunatha dasa\n\nGosvami keenly felt the separation of these two\n\nexalted personalities and therefore decided to give up his life by jumping from\n\nGovardhana Hill in Vrndavana. Before doing so, however, he wanted to see the\n\nlotus feet of Srna Rupa Gosvami and Sanatana Gosvami.\nTEXT 95\n\n�- �' � •ff' �'f �\"fl o1r\" I\njaganniitha iiciirya prabhura priya diisa\nprobhuro iijiiiit e tehho kaila gahgii-viisa\n\n", "adi2#p0346": "Sri-Caitanya-caritamrta\n\n322\n\nSYNONYMS\n\njaganniitha iiciirya-of the name Jagannatha Acarya; prabhura-of the Lord;\npriya diisa- ve ry dear servant; prabhura iiji'iiite-by the order of the Lord; tenhohe; kaila-agreed;gangii-viisa-living on the bank of the Ganges.\nTRANSLATION\nJagannatha Acarya, the fiftieth branch of the Caitanya tree, was an extremely\ndear servant of the Lord, by whose order he decided to live on the bank of the\nGanges.\nPURPORT\n\nJagannatha Acarya is stated in the Gaura-garoddesa-dipikii (111) to have formerly\n\nbeen Durvasa of Nidhuvana.\n\nTEXT 109\n\n\"W\"tlf C�, �t� \"Ptfui!·,-t-tJ I\n\n��Gi!l, �11\" ���1 �II �o� II\nkr�radiisa vaidya, iira pa(lpita-sekhara\nkavicandra, iira kTrtanTyii �a�,thTvara\nSYNONYMS\n\nkr�radiisa vaidyp-of the name Km1adasa Vaidya; ora-and; parflita-sekhara-of\n\nthe name Par:u;lita Sekhara; kavicandra-of the name Kavicandra;iira-and;kTrtanTyii­\n\nkTrtana performer; �HhTvara-of the name Sa�thivara.\nTRANSLATION\n\nThe fifty-first branch of the Caitanya tree was Kr� 1_1adasa Vaidya, the fiftysecond was Par:u;lita Sekhara, the fifty-third was Kavicandra, and the fifty-fourth\nwas Sa�thivara, who was a great sarikirtana performer.\nPURPORT\n\nIn the Gaura-garoddesa-dipikii ( 171) it is mentioned that Srinatha Misra was\n\nCitrarigi and Kavicandra was Manohara-gopi.\n\nTEXT 110\n\nr.t� fl.•, \"�' &m, -.r� 1\n-�fit, !\\t'Sft��t., fif• 'e� II �� II\no\n\nsrTniitha misra, subhananda, srTriima, Tsiina\nsrTnidhi, srTgopTkiinta, misra bhagaviin\n\n", "adi2#p0347": "Adi-lila, Chapter 10\n\n323\n\nSYNONYMS\nsrTnatha misra-of the name Srinatha Misra;subh7manda-of the name Subhananda;\n\nsrTrama-of the name Srirama; Tsana-of the name Tsana; srTnidhi-of the name\nSrinidhi; srT-gopTkanta-of the name Sri Gopikanta; misra bhaga van\n\n-\n\nof the name\n\nMisra Bliagavan.\n\nTRANSLATION\nThe fifty-fifth branch was Srinatha Misra, the fifty-sixth was Subhananda; the\nfifty-seventh was Srirama, the fifty-eighth was lsana, the fifty-ninth was Srinidhi,\nthe sixtieth was Sri Gopikanta, and the sixty-first was Misra Bhagavan.\nPURPORT\nSubhananda, who formerly lived in Vrndavana as Malati, was one of the kTrtana\n\nperformers who danced in front of the Rathayatra car during the Jagannatha\nfestival. It is said that he ate the foam that came out of the mouth of the Lord\nwhile He danced before the Rathayatra car. Tsana was a personal servant of Srimati\nSacidevi, who showed her great mercy upon him. He was also very dear to Lord\nCaitanya Mahaprabhu.\nTEXT 111\n\n�� fit�, ��' �1ti' I\n'ift�llf 't��, -��, Al11\"'\"� u ��� u\nsubuddhi misra, hrdayananda, kamala-nayana\nmahe5o parflita, srTkara, srT-madhusudana\nSYNONYMS\nsubuddhi misra-of the\n\nname\n\nSubuddhi\n\nMisra; h[dayananda-of the name\n\nHrdayananda; kamala-nayana-of the name Kamala-nayana; mahesa parflita-of the\n\nname Mahesa Pal)t;lita; srTkara-of the name Srikara; srT-madhusildana-of the name\nSri Madhusudana.\n\nTRANSLATION\nThe sixty-second branch of the tree was Subuddhi Misra, the sixty-third was\nHrdayananda) the sixty-fourth is Kamala-nayana, the sixty-fifth was Mahe5a Par;u;fita,\n\nthe sixty-sixth was Srikara, and the sixty-seventh was Sri Madhusudana.\nPURPORT\n\nSubuddhi Misra, who was formerly Gul)aco<;ta in Vrndavana, installed GauraNityananda Deities in a temple in the village known as Belagan, which is about three\n\nmiles away from Srikhal)<;la. His present descendant is known as Govindacandra\nGosvami.\n\n", "adi2#p0348": "324\n\nSrT-Caitanya-caritamrta\nTEXT 112\n\n\"i_KJ�t1�1, -�1{,. tr'Stit� I\n1\\�q ,�, fllr ftfiNt'l II ��� II\npuru�ottama, �ri-giilima, jaganniitha-diiso\nsri-candra�ekhara vaidya, dvija haridiisa\n\nSYNONYMS\npuru�ottama-of the name Puru�ottama; �ri-giilima-of the name Sri Gilima;\n\njaganniitha-diisa-of the name Jagannatha dasa; �ri-candre�ekhara vaidya-of the\n\nname Sri Candrasekhara Vaidya; dvija haridiisa-of the name Dvija Haridasa.\nTRANSLATION\n\nThe sixty-eighth branch of the original tree was Puru�ottama, the sixty-ninth\nwas Sri Galima, the seventieth was Jagannatha dasa, the seventy-first was Sri\nCandra5ekhara Vaidya, and the seventy-second was Dvija Haridasa.\n·\n\nPURPORT\nThere is some question about whether Dvija Haridasa was the author of\n\nA?fottara-�ata-niima. He had two sons named Sridama and Gokulananda who were\n\ndisciples of Sri Advaita Acarya. Their village, Kaiicana-gac;liya, is situated within\nfive miles of the Bajarasau station, the fifth station from Ajimagaiija in the district\nof Mursidabad, West Bengal.\nTEXT 113\n\nt1111ft'f, -..�, ·'5tt�� I\n.-r��t�, � �� 11 ��� n\nriimadiisa, kavicandra, �ri-gopii/adiisa\nbhiigavatiiciirya, fhiikura siirahgadiisa\n\nSYNONYMS\nriimadiisa-of the name Ramadasa; kov/candra-of the name Kavicandra; �ri­\n\ngopiiladiiso- of\n\nthe name Sri Gopala dasa; bhiigavatiiciirya-of the\nBhagavatacarya; fhiikura siirahgadiisa-of the name Thakura Sarariga dasa.\n\nname\n\nTRANSLATION\nThe seventy-third branch of the originaJ tree was Ramadasa, the seventy-fourth\nwas Kavicandra, the seventy-fifth was Sri Gopala disa, the seventy-sixth was\nBhagavatacarya, and the seventy-seventh was Thakura Siranga aasa.\n\n", "adi2#p0349": "Adi-lila, Chapter 10\n\n325\n\nPURPORT\n\nIn the Gaura-garodde�-dipikii (203) it is said, \"Bhagavatacarya compiled a book\nentitled Kr1ra-prema-tarangi[1i, and he was the most beloved devotee of Lord\nCaitanya Mahaprabhu.\" When Lord Sri Caitanya Mahaprabhu visited Varahanagara,\na suburb of Calcutta, He stayed in the house of a most fortunate briihmara who\nwas a very learned scholar in Bhiigavata literature. As soon as this briihmara saw\nLord Caitanya Mahaprabhu, he began to read Srimad-Bhiigavatam. When Mahaprabhu\nheard his explanation, which expounded bhakti-yoga, He immediately became unconscious in ecstasy. Lord Caitanya later said, \"I have never heard such a nice\nexplanation of Srimad-Bhiigavatam. I therefore designate you Bhagavatacarya. Your\nonly duty is to recite Srimad-Bhiigavatam. That is My injunction.\" His real name\nwas Raghunatha. His monastery, which is situated in Varahanagara, about three and\na half miles north of Calcutta on the bank of the Ganges, still exists, and it is\nmanaged by the initiated disciples of the late Sri Ramadasa Babaji. Presently,\nhowever, it is not as well managed as in the presence of Babaji Maharaja.\nAnother name of Thakura Saranga dasa was Sarriga Thakura. Sometimes he was\nalso called Sarrigapaoi or Sarrigadhara. He was a resident of Navadvipa in the neighborhood known as Modadruma-dvipa, and he used to worship the Supreme Lord in\na secluded place on the bank of the Ganges. He did not accept disciples, but he was\nrepeatedly inspired from within by the Supreme Personality of Godhead to do so.\nThus one morning he decided, \"Whomever I see I shall make my disciple.\" When he\nwent to the bank of the Ganges to take his bath, by chance he saw a dead body\nfloating in the water, and he touched it with his feet. This immediately brought the\nbody to life, and Thakura Saranga dasa .accepted him as his disciple. This disciple\nlater became famous as Thakura Murari, and his name is always associated with\nthat of Sri Saranga. His disciplic succession still inhabits the village of Sar. There is\na temple at Mamagacchi that is supposed to have been started by Sarriga Thakura.\nNot long ago, a new temple building was erected in front of a baku/a tree there,\nand it is now being managed by the members of the Gau<;liya Malha. It is said that\nthe manag�ment of the temple is now far better than before. In the Gaura­\n\ngarodde�-dipikii ( 172) it is stated that Sarriga Thakura was formerly a gopi named\n\nNandimukhi. Some devotees say that he was formerly Prahlada Maharaja, but Sri\nKavikarl)apura says that his father, Sivananda Sen a, does not accept this proposition.\nTEXT 114\n\n� it.(, �12t 1\\iS?��ifttl( I\n''StM't'f �, �tl �12f ctt�f( II ��8 II\njaganniitha tirtha, vipra �ri-jiinakiniitha\ngopii/a iiciirya, lira vipra viiriniitha\n\nSYNONYMS\njaganniitha\n\nthe name Jagannatha Tirtha; vipra-briihmara; �riname Sri Janakinatha; gopiila iiciirya-of the name\n\ntTrtha-of\n\njiinakTniitha-of\n\nthe\n\n", "adi2#p0350": "Sri-Caitanya-caritamrta\n\n326\n\nGopala Acarya;\nVaoinatha.\n\nora- and;\n\nvipra\n\nvarTnatha-tht:-\n\nbrahmara\n\nof\n\nthe\n\nname\n\nTRANSLATION\nThe seventy-eighth branch of the original tree was J agannatha Tirtha, the seventyninth was the brahmaoa Sri Janakinatha, the eightieth was Gopala Acarya, and the\neighty-first was the brahmal)a Var:Jinatha.\nPURPORT\nJagannatha Tirtha was one of the nine principal sannyasis who were Lord\nCaitanya's associates. Vaoinatha Vipra was a resident of Caripaha!i, a village in the\ndistrict of Burdwan near the town of Navadvipa, the police station of Purvasthali\nand the post office of Samudraga<;Ja. The temple there was very much neglected,\n\nbut it was renovated in the Bengali year 1328 by Sri Paramananda Brahmacari, one\nof Sri Bhaktisiddhanta Sarasvati Thakura's disciples, who reorganized the seva-pUja\n(worship in the temple) and placed the temple under the management of the Sri\nCaitanya Matha of Sri Mayapur. In the temple as it now exists, the Deity of Sri\nGaura-Gadadhara is worshiped strictly according to the principles of the revealed\nscriptures. Ciripaha!i is two miles away from both Samudraga<;Ja and the Navadvipa\nstation of the eastern railway.\nTEXT 115\n\n<:1tfM\"f, �'��,-��I\n�,.� ���-�'�-�-II ))� M\ngovinda, madhava, vasudeva-tina bhai\nyah-sahara kirtane niice caitanya-nitai\n\nSYNONYMS\ngovinda-of the name Govinda; madhava-of the name Madhava; viisudeva-of\nthe name Vasudeva; tina bhiii- three brothers; yah-sahara-all of whom; kirtane-in\nthe performance of sahkTrtana; nace-dance; caitanya-nitiii-Lord Caitanya and\nNityananda Prabhu.\n\nTRANSLATION\nThe three brothers Govinda, Madhava and Vasudeva were the eighty-second,\neighty-third and eighty-fourth branches of the tree. Lord Caitanya and Nityananda\nused to dance in their kirtana performances.\nPURPORT\nThe three brothers Govinda, Madhava and Vasudeva Ghosh all belonged to a\n\nkayastha family. Govinda established the Gopinatha temple in Agradvipa, where he\n\nresided. Madhava Ghosh was expert in performing kirtana. No one within this\n\n", "adi2#p0351": "Adi-ma, Chapter 10\nworld could compete with him.\n\n327\n\nHe was known as the singer of Vrndavana and was\n\nvery dear to Sri Nityananda Prabhu. It is said that when the three brothers per­\n\nformed sahkJrtana, immediately Lord Caitanya and Nityananda would dance in\necstasy. According to the Gaura-garoddesa-dJpikii\n\n(188), the three brothers were\n\nformerly Kalavati, Rasollasa and Gunaturiga, who recited the songs composed by\nSri Visakha-gopi. The three brothers\n\n\"were among one of the seven parties that per­\n\nformed klrtana when Lord Sri Caitanya Mahaprabhu attended the Rathayatra\n\nfestival at Jagannatha Puri. Vakresvara Par:u;lita was the chief dancer in their party.\nThis is vividly described in the Madhya-IJ/ii, Chapter Thirteen, verses 42 and 43.\n\nTEXT 116\n\n�tac\"t� ���t�-�·tJ·,�fllt 1\n�\"�\"1f -.ri 1_fit' <;lf -.fPI,.tll u �)�& u\nriimadiisa abhiriima-sakhya-premariisi\n�o/asiihgera kii�,tha tuli' ye karila viihSJ\nSYNONYMS\nriimadiisa abhiriima-of the name Ramadasa Abhirama; sakhya-prema- friendship;\n\nriisi-great volume; �ola-siihgera-of sixteen knots; kiiHha-wood; tu/i - l ifting; yeone who; karila-made; viihSJ\n\n'\n\n- f l ute.\n\nTRANSLATION\nRamadasa Abhirama was fully absorbed in the mellow of friendship. He made a\nflute of a. bamboo stick with sixteen knots.\nPURPORT\nAbhirama was an inhabitant of Khanakulakr�r;�a-nagara.\n\nTEXT 117\n\n� �twhdii\\!Jtil\"f '� �fittt1 I\nlit1f 1ft'r �ii'Wil �'611&ti 'Citltrl II ))l:t II\nprabhura iijfliiya nityiinanda gauge ca/ilii\ntiihra sahge tina-jana prabhu-iijiiiiya iiilii\nSYNONYMS\nprabhura iijiiiiya-under the order of Lord Caitanya Mahaprabhu; nityiinanda­\n\nLord Nityananda;gauf/e-to Bengal; cali/ii-went back; tiihra sahge\n\n- in His company;\n\ntina-jana-three men; prabhu-iijiiiiya- under the order of the Lord; iiilii-went.\n\n", "adi2#p0352": "SrT-Caitanya-caritamrta\n\n328\n\nTRANSLATION\nBy the order of Sri Caitanya Mahaprabhu, th�ee devotees accompanied Lord\n\nNityananda Prabhu when He returned to Bengal to preach.\nTEXT 118\n\nfl�tJt, �t�, �'A\" ��� �� I\n\n�-�tr J� <;\"11�\"f �1fl �t� II :) �IP- II\nriimadiisa, miidhava, iira viisudeva gho�a\nprabhu-sahge rahe govinda piiiyii santo�a\n\nSYNONYMS\nriimadiisa-of the name Ramadasa; madhavo-of the name Madhava; oro-and;\nviisudeva gho_sa-of the name Vasudeva Ghosh ;prabhu-sohge-in the company of Lord\n\nCaitanya Mahaprabhu; rahe\n\n-\n\nremained; govinda-of the name Govinda; piiiyii-feel­\n\ning; santo�a-great satisfaction.\n\nTRANSLATION\nThese three were Ramadasa, Madhava and Vasudeva Ghosh. Govinda Ghosh,\n\nhowever, remained with Sri Caitanya Mahaprabhu at Jagannatha Puri and thus felt\ngreat satisfaction.\n\nTEXT 119\n\n.-t'5l� II\no\n\nmaha-krpa-patra prabhura jagoi, modhai\n'patita-pavana' namera sak�T dui bhai\nSYNONYMS\nmaho-krpo-potra-object of very great mercy; prabhura-of the\n\nLord; jagoi\n\nmodhai-the two brothers jagai and Madhai; patita-povana-deliverer of the fallen;\nnomera-of this name; saksi-witness ; dui bhoi these two brothers.\n,\n\n-\n\nTRANSLATION\njagai and Madhai, the eighty-ninth and nintieth branches of the tree, were the\ngreatest recipients of Lord Caitanya's mercy. These two brothers were the witnesses\nwho proved that Lord Caitanya was rightly named Patita-pavana, \"the deliverer\nof the fallen souls.\"\nPURPORT\nIn the Gaura-garoddesa-dTpiko (115) it is said that the two brothers J agai and\nMadhai were formerly the doorkeepers named J aya and Vijaya, who later became\nHiral)yak�a and Hiral)yakasipu. Jagai and Madhai were born in respectable brohmara\nfamilies, but they adopted the professions of thieves and rogues and thus became\nimplicated in all kinds of undesirable activities, especially woman hunting, intoxication and gambling. Later, by the grace of Lord Caitanya Mahaprabhu and Sri\nNityananda Prabhu, they were initiated, and they got the chance to chant the Hare\nKr�l)a maho-mantra. As a result of chanting, both brothers later became exalted\ndevotees of Lord Caitanya Mahaprabhu. The descendants of Madhai still exist, and\nthey are respectable brahmaras. The tombs of these two brothers, jagai and Madhai,\nare in a place known as Gho�aha!a, or Madhaitala-grama, which is situated about\n\none mile south of Katwa. It is said that Sri Gopicaral)a dasa Babaji established a\ntemple of Nitai-Gaura at this place about 200 years ago.\nTEXT 121\n\n<;��-t·�.!> II\n\n", "adi2#p0354": "SrT-Caitanya-caritamrta\n\n330\n\ngau(la-desa-bhaktera kai/a sank�epa kathana\nananta caitanya-bhakta nii yiiya garana\nSYNONYMS\n\ngau(la-desa-in\n\nBengal; bhaktera-of\n\nthe devotees; kai/a-1\n\nhave described;\n\nsank;epa-in brief;kathana-narration;ananta-unlimited;caitanya-bhakta-devotees\nof Lord Caitanya; nii-not; yiiya-can be; garana-counted.\nTRANSLATION\nI have given a brief description of the devotees of Lord Caitanya in Bengal.\nActually His devotees are innumerable.\nTEXT 122\n\n���tl'f �l �� 1ft' �\"'c;tr I\nl� \"'ttil i!lt,-,��1 ��\"' iltifl·1fttr II ��� II\nniliicale ei saba bhakta prabhu-sange\ndui sthiine prabhu-sevii kai/a niinii-range\nSYNONYMS\n\nniliicale-at Jagannatha Puri; ei-these; saba-all; bhakta-devotees; prabhu-sangein the company of Lord Caitanya; dui sthiine-in two places; prabhu-sevii-service\nof the Lord; kai/a-executed; niinii-range-in different ways.\nTRANSLATION\nhave especially mentioned all these devotees because they accompanied Lord\nCaitanya Mahaprabhu in Bengal and Orissa and served Him in many ways.\nPURPORT\n\nMost of the devotees of Lord Caitanya lived in Bengal and Orissa. Thus they are\ncelebrated as oriyiis and gauifiyas. At present, howe.ver, by the grace of Lord\n\nCaitanya Mahaprabhu, His cult is being propagated all over the world, and it is\nmost probable that in the future history of Lord Caitanya's movement, Europeans,\n\nAmericans, Canadiar:1s, Australians, South Americans, Asians and people from all\nover the world will be celebrated as devotees of Lord Caitanya. The International\nSociety for Krishna Consciousness has already constructed a big temple at Mayapur,\nNavadvipa, which is being visited by devotees from all parts of the world, as foretold by Lord Caitanya Mahaprabhu and anticipated by Sri Bhaktivinoda Thakura.\nTEXT 123\n\n��· �'1�'1 � '� � 'e9'5f'1 I\n\n���91 �00 f�l � \"'� �-til II ��� II\n\n", "adi2#p0355": "Adi-ITia, Chapter 10\n\n331\n\nkeva/a nillica/e prabhura ye ye bhakta-gara\nsahk�epe kariye kichu se saba kathana\n\nSYNONYMS\n\nkevala-only; nillicale-in Jagannatha Puri; prabhura-of the Lord; ye ye-all those;\n\nbhakta gara-devotees; sahk�epe-in brief; kariye-1 do; kichu-some; se saba-all\n-\n\nthose; kathana-narration.\n\nTRANSLATION\nLet me briefly describe some of the devotees of Lord Caitanya Mahaprabhu in\nJ agannatha Puri.\n\nTEXTS 124-�26\n\n�t�'f <2t\"�t'f �� 'e�'$f'1 I\n�� � ��1fS{ ��II H.8 II\n�Jart�\"f11J...1fl, �111: \"'511fi9f·sttt11\"ttfJ 1\n�11:, �'5t�, -IQ, �tilii\"lll �� hear from him about Mayavada\n\nphilosophy, but Svarupa Damodara forbade him to do so, and there the matter\nstopped. Once a friend of Bhagavan Acarya's from Bengal wanted to recite a drama\n\nthat he had written that was against the principles of devotional service, and although\n\nBhagavan Acarya wanted to recite this drama before Lord Caitanya Mahaprabhu,\n\nSvarupa Damodara, the Lord's secretary, did not allow him to do so. Later Svarupa\n\nDamodara pointed out in the drama many mistakes and disagreements with the\n\nconclusion of devotional service, and the author became aware of the faults in his\n\nwriting and then surrendered to Svarupa Damodara, begging his mercy. This is\n\ndescribed in the Antya-lila, Chapter Five, verses 91-166.\n\nIn the Gaura-ganoddesa-dTpika, verse 189, it is said that Sikhi Mahiti was formerly\n\nan assistant of Sr.imatr Radharal)i named Ragalekha. His sister Madhavi was also\n\nan assistant of Srimati Radharal)i and was named Kalakeli. Sikhi Mahiti, Madhavi\nand their brother\n\nMurari\n\nMahiti were all unalloyed devotees of Sri Caitanya\n\nMahaprabhu who could not forget Him for a moment of their lives. There is a book\n\nin the Oriya language called Caitanya-carita-mahakavya in which there are many\n\nnarrations about Sikhi Mahiti. One narration concerns his seeing an ecstatic dream.\n\n", "adi2#p0363": "Adi-lila, Chapter 10\n\n339\n\nSikhi Mahiti always engaged in serving the Lord in his mind. One night, while he\n\nwas rendering such service, he fell asleep, and while he was asleep his brother and\n\nsister came to awaken him. At that time he was in full ecstasy because he was having\n\na wonderful dream that Lord Caitanya, while visiting the temple of Jagannatha,\n\nwas entering and again coming out of the body of Jagannatha and looking at the\nJagannatha Deity. Thus as soon as he awakened he embraced his brother and sister\n\nand informed them, \"My dear brother and sister, I have had a wonderful dream that\nI shall now explain to you. The activities of Lord Caitanya Mahaprabhu, the son of\n\nMother SacT, are certainly most wonderful. I saw that Lord Caitanya Mahaprabhu,\n\nwhile visiting the temple of jagannatha, was entering the body of Jagannatha and\n\nagain coming out of His body. I am still seeing the same dream. Do you think I\n\nhave become deranged? I am still seeing the same dream! And the most wonderful\n\nthing is that as soon as I came near Caitanya Mahaprabhu, He embraced me with\nHis long arms.\" As he spoke to his brother and sister in this way, Sikhi Mahiti's\n\nvoice faltered, and there were tears in his eyes. Thus the brothers and sister went\nto the temple of Jagannatha, and there they saw Lord Caitanya in Jagamohana,\n\nlooking at the beauty of Sri Jagannatha Deity just as in Sikhi Mahiti's dream. The\nLord was so magnanimous that immediately He embraced Sikhi Mahiti, exclaiming,\n\n\"You are the elder brother of Murari!\" Being thus embraced, Sikhi Mahiti felt\n\necstatic transcendental bliss. Thus he and his brother and sister always engaged in\n\nrendering service to the Lord. Murari Mahiti, the youngest brother of Sikhi Mahiti,\nis described in the Madhya-filii, Chapter Ten, verse 44.\nTEXT 137\n\n11�-��-fitf��R!� cef1til'l- I\nSlJt1rtt �1lt'fl �� ;{11t 'StfC!n ��� n\nmiidhavi-devi-sikhi-miihitira bhagini\nsri-riidhiira diisi-madhye yiihra niima gari\n\nSYNONYMS\nmiidhavi-devi-of\n\nthe\n\nname\n\nMadhavidevi;\n\nsikhi-miihitira-of\n\nSikhi\n\nMahiti;\n\nbhagini- sister; sri-riidhiira-of Srimati Radharar;�i; diisi-madhye-amongst the maid­\n\nservants; yiinra-whose; niima- name; gari\n\n-\n\nc ount.\n\nTRANSLATION\nMadhavidevi, the seventeenth of the prominent devotees, was the younger sister\n\nof Sikhi Mahiti. She is considered to have formerly been a maidservant of Srimati\nRadhara1;1i.\n\nPURPORT\nIn the Antya-lilii of Caitanya-caritiimrta, Chapter Two, verses 104-106, there is a\n\ndescription of Madhavidevi. Sri Caitanya Mahaprabhu considered her to be one of\n\n", "adi2#p0364": "Sri-Caitanya-caritamrta\n\n340\n\nthe maidservants of Srimati RadharaQi. Within this world, Caitanya Mahaprabhu\nhad three and a half very confidential devotees. The three were Svarupa Gosani, Sri\n\nRamananda Raya and Sikhi Mahiti, and Sikhi Mahiti's sister, Madhavidevi, being\n\na woman, was considered to be the half. Thus it is known that Sri Caitanya\nMahaprabhu had three and a half confidential devotees.\nTEXT 138\n\n��� �- �tWti) �'Q I\n\nllt'$ft� ift�t \\1-Rf R!f11 �II ��lr II\ni�vara-purira �i�ya-brahmaciiri kii�i�vara\n�ri-govinda niima tiinra priya anucara\nSYNONYMS\n\ni�vara-purira �isya-disciple of Tsvara Puri; brahmaciiri kiisisvara-of the name\n\n�\n\nBrahmacari Kasis ara; srT-govinda-of the name Sri Govinda; niima-name; tiinra­\n\nhis; priya-very dear; anucara-follower.\n\nTRANSLATION\nBrahmacarl KasTsvara was a disciple of lsvara Puri, and Sri Govinda was another\n\nof his dear disciples.\n\nPURPORT\nGovinda was the personal servant of Sri Caitanya Mahaprabhu. In the Gauru­\n\ngoroddesa-dipikii, verse 137, it is stated that the servants formerly named Bhpigara\n\nand Bharigura in Vrndavana became KasiSvara and Govinda in Caitanya Mahaprabhu's\n\npastimes. Govinda always engaged in the service of the Lord, even at great risk.\nTEXT 139\n\ntt1f fit�� <;Wtt� \\lt1{ 'CI'tal �1$i I\n�t'f �'itti1 � 'Citfit1111 ��� II\ntiinra siddhi-kiile donhe tiinra iijfiii piifiii\nniliicale prabhu-sthiine mili/a iisiyii\nSYNONYMS\ntiinra siddhi-kiile-at the time of Tsvara Puri's passing away; donhe-the two of\n\nthem; tiinra-his; iijfiti-order; piifiii\n\n-\n\ngetting; niliicale-at jagannatha Purl; prabhu­\n\nsthiine-at the place of Lord Caitanya Mahaprabhu; milila-met;iisiyii-coming there.\n\n", "adi2#p0365": "Adi-lila, Chapter 1 0\n\n341\n\nTRANSLATION\nIn the list of prominent devotees at Nilacala [Jagannatha Puri], KaSisvara was\nthe eighteenth and Govinda the nineteenth. They both came to see Caitanya\nMahaprabhu at jagannatha Puri, being thus ordered by Isvara Puri at the time of\nhis passing away.\nTEXT 140\n\n.1111{ � 1ftt1 � �·��mf I\n\nitJ �1 �' c;Jt� � ,tt!(tt II )So II\ngurura sambandhe manya kaita dunhiikiire\ntiinra iijiiii miini' sevii ditena donhiire\n\nSYNONYMS\ngurura sambandhe-in relationship with his spiritual master; miinya-honor;\nkaita- offered; dunhiikiire-to both of them; tiinra iijiiii-his order; miini'-accepting;\n\nsevii-service; ditena-gave them; donhiire-the two of them.\nTRANSLATION\nBoth KaSisvara and Govinda were Godbrothers of Sri Caitanya Mahaprabhu, and\nthus the Lord duly honored them as soon as they arrived. But because lsvara Puri\nhad ordered them to give Caitanya Mahaprabhu personal service, the Lord accepted\ntheir service.\nTEXT 141\n\n'tilert�<�t c;�C\"ft1f firt'fi{ � 1\n\nWP'SfWtflf '1ff� � 'tiltt'St -.tlfl9 II )8) II\nanga-sevii govindere ditena i�vara\njaganniitha dekhite catena iige kii�T�vara\n\nSYNONYMS\nanga-sevii-taking care of the body; govindere-unto Govinda; ditena-He gave ;\ni�vara-the Supreme Personality of Godhead; jaganniitha-the Jagannatha Deity;\ndekhite-while going to visit; catena-goes; age-in front; kii�i�vara-of the name\nKasisvara.\nTRANSLATION\nGovinda cared for the body of Sri Caitanya Mahaprabhu whereas Kasisvara went\nin front of the Lord when He went to see jagannatha in the temple.\n\n", "adi2#p0366": "Sri-Caitanya-caritamrta\n\n342\n\nTEXT 142\n\n�9fpt � c;1tt'ltfl$ �-� I\n'l1ll.1J c;iffy' 'fQf �tt � �� n �s� 11\napara�a yiiya gosiini manu�ya-gahane\nmanu�yo .the/i' patha kare kii�i balaviine\n\nSYNONYMS\napara�a\n\n-\n\nuntouched; yiiya-goes; gosiifli-Sri Caitanya Mahaprabhu; manu�ya­\n\ngahane-in the crowd; manu�ya .the/i'-pushing the crowd of men; patha kare­\n\nclears the way; kii�i- KasiSvara; balaviine-very strong.\nTRANSLATION\n\nWhen Caitanya Mahaprabhu went to the temple of Jagannatha, Kasisvara, being\nvery strong, cleared the crowds aside with his hands so that Caitanya Mahaprabhu\ncould pass· untouched.\nTEXT 143\n\n�-�\"ft-- � � �Q I\nc;'Sf�IQ :ltttr c;:tt�i emf fimn I �8� II\nriimai-nandai-dohhe prabhura kihkara\ngovindera sahge seva kare nirantara\n\nSYNONYMS\nriimai-nandai-of the names Ramai and Nandai; dohhe- b o th of them; prabhura­\n\nL o rd Caitanya's; kihkara-servants; govindera-with Govinda; sahge-with him ;\nsevii-service; kare-rendered; nirantara-twenty-four hours a day.\nTRANSLATION\nRamai and Nandai, the twentieth and twenty-first among the important devotees\nin Jagannatha Puri, always assisted Govinda twenty-four hours a day in rendering\nservice to the Lord.\nTEXT 144\n\n� �IJt � N� 'ett� � I\n'��� '� � �lllft n �88 u\nbiii�a gharfa ja/a dine bharena riimai\ngovinda-iijfliiya seva karena nandai\n\n", "adi2#p0367": "Adi-ma, Chapter 1 o\n\n343\n\nSYNONYMS\nbai.fu-twenty-two; ghafla-big water pots;jo/a-water; dine-daily; bhoreno-fills;\n\nramai-of the name Ramai; govinda-ajifaya-by the order of Govinda; seva-service;\nkarena-renders; nandai-of the name Nandai.\nTRANSLATION\nEvery day Ramai filled twenty-two big water pots, whereas Nandai personally\nassisted Govinda.\nPURPORT\nIn the Gaura-gorodde.fu-dipikO (139) it is stated that two servants who formerly\nsupplied milk and water to Lord Kr�l)a became Ramai and Nandai in the pastimes\nof Caitanya Mahaprabhu.\nTEXT 145\n\n\"\"� ift1l �· � l5t•et I\n�t1f �ter �1 ��111 � � • �8� H\nkr�radasa nama �uddha kulina brahmara\nyare sahge /aiya kai/a dak�i[la gamana\nSYNONYMS\nkr�radasa-of the name Kr�l)adasa; nama-name; �uddha-pure; ku/ina-respectable; brahmara-brahmara; yare-whom; sahge-with; /aiya-taking; kaila-did;\ndak�i[la-southern India; gamana-touring.\nTRANSLATION\nThe twenty-second devotee, Kr�r;.aaasa, was born of a pure and respectable\nbrahmar;.a family. While, touring southern India, Lord Caitanya took Kr�r;.adasa\nwith Him.\n\nPURPORT\nis described in the Madhya-lila, Chapters Seven and Nine. He went\n\nwith\n\nri Caitanya Mahaprabhu to carry His water pot. In the Malabar state, members\n\nof the Bhattathari cult tried to captivate Kr�l)adasa by supplying a woman to seduce\n\nhim, but although Sri Caitanya Mahaprabhu saved him from being harmed, when\nthey returned to Jagannatha Puri He asked Kr�l)adasa to remain there, for the Lord\nwas never favorably disposed toward an associate who was attracted by a woman.\nThus Kr�l)adasa lost the personal association of Lord Caitanya Mahaprabhu.\nTEXT 146\n\n�tre[Jf ��tif-'ef� ��tit I\n\n$·'Sf11til �� <;�t�1 �tft II �8� II\n\n", "adi2#p0368": "SrT Caitanya-caritamrta\n\n344\n\nbalabhadra bha.t.tacarya-bhakti adhikiiri\nmathurii-gamane prabhura yehho brahmaciiri\nSYNONYMS\nballabhadra bha.t.tiiciirya-of the name Balabhadra Bhagacarya; bhakti adhikiiribona fide devotee; mathurii-gamane-while touring Mathura; prabhura-of the Lord;\nyehho-who; brahmaciiri-acted as a brahmaciiri.\nTRANSLATION\nAs a bona fide devotee, Balabhadra Bhattacarya, the twenty-third principal\nassociate, acted as the brahmacari of Sri Caitanya Mahaprabhu when He toured\nMathura.\nPURPORT\nBalabhadra Bhattacarya acted as a brahmaciiri, or personal assistant of asannyiisi.\n\nA sannyiisi is not supposed to cook. Generally a sannyiisi takes prasiida at the house\n\nof a grhastha, and a brahmaciiri helps in this connection. A sannyiisi is supposed to\n\nbe a spiritual master and a brahmaciiri his disciple. Balabhadra Bhattacarya acted as\na brahmaciiri for Sri Caitanya Mahaprabhu when the Lord toured Mathura and\nVr ndavana\n\n.\n\nTEXT 147\n\n� �fit1ftlf, �t1t (;� �Rt'ft:Jt I\n\ntl ���i 1tt� ��'t_1t �t-1 II �8'\\ II\nbafla haridiisa, iira cho.ta haridiisa\ndui kirtaniyii rahe mahiiprabhura pii�a\nSYNONYMS\nbafla haridiisa-of the name Bar;la Haridasa; iira-and; cho.ta haridiisa-of the name\nChota Haridasa; dui kirtaniyii both of them were good singers; rahe-stay; mahii-\n\nprabhura- Lord Caitanya Mahaprabhu; pii�a-with\n\n.\n\nTRANSLA liON\nBac;la Haridasa and Chota Haridasa, the twenty-fourth and twenty-fifth devotees\nin Nilacala, were good singers who always accompanied Lord Caitanya.\nPURPORT\nChota\n\nHaridasa\n\nwas\n\nlater\n\nbanished\n\nfrom\n\nthe company of Lord Caitanya\n\nMahaprabhu, as stated in the Antya-lilii, Chapter Two.\n\n", "adi2#p0369": "Adi-lila, Chapter 10\n\n345\n\nTEXT 148\n\n���1�1{, �t1t '$� fif�t�� I\n�� 'elt�, �t1t �,__, �'I�� II �8� II\nriimabhadriiciirya, iira o(lhra sirhhe�vara\ntapana iiciirya, iira raghu, niliimbara\nSYNONYMS\n\nriimabhadriiciirya-of the name Ramabhadra Aca rya ; ora-aoo; o(/hra- resid en t of\nOrissa; sirhhe�vara-of the name Simhesvara; tapana iiciirya-of the name Tapana\n·\nAcarya; iira raghu- a n d another Raghunatha; niliimbara-of the name Nilambara.\n\nTRANSLATION\nAmong the devotees who lived with Lord Caitanya Mahaprabhu at Jagannatha\nPuri, Ramabhadra Acarya was the twenty-sixth, Simhesvara the twenty-seventh,\nTapana Acarya the twenty-eighth, Raghunatha the twenty-ninth and Nilambara the\nthirtieth.\nTEXT 149\n\nfi'ltrte�, ��'e�, �fi f.t�� I\n<;osft�� �lfi!J � f�� ��\"f II �8'>l II\nsil?giibha.t.ta, kiimiibha.tfa, dantura �iviinanda\ngau(le purva bhrtya prabhura priya kamaliinanda\nSYNONYMS\n\nsingiibha,t,ta-of the name Sirigabhatta; kiimiibha.t.ta-of the name Kamabhatta;\ndantura �iviinanda-of the name Dantura Sivananda; gaupe-in Bengal; purvaformerly; bhrtya-servant; prabhura-of the Lord; priya-very dear; kamaliinandaof the name Kamalananda.\nTRANSLATION\nSirigabhaUa was the thirty-first, Kamabhatta the thirty-second, Sivananda the\nthirty-third and Kamalananda the thirty-fourth. They all formerly served Sri\nCaitanya Mahaprabhu in Bengal, but later these servants left Bengal to live with the\nLord in jagannatha Puri.\n\n·\n\nTEXT 150\n\n�f.ii!t�\"' -��'!-�m1i·\\!il11 1\n��r;a, � �11: i�'l �� II ��o II\n\n", "adi2#p0370": "SrT Caitanya-caritamrta\n\n346\n\nacyutiinanda-advaita-iiciirya-tanaya\nni/iica/e rahe prabhura carara ii�raya\nSYNONYMS\nacyutiinanda-of the\nAdvaita\n\nname\n\nAcarya; niliicale-at\n\nCaitanya Mahaprabhu; carara\n\n-\n\nAcyutananda; advaita-iiciirya-tanaya-the\nj agannatha\n\nson of\n\nPurr; rahe-stays; prabhura-of Lord\n\nlotus feet; ii�raya-taking shelter.\nTRANSLATION\n\nAcyutananda, the thirty-fifth devotee, was the son of Advaita Acarya. He also\nlived with Lord Caitanya, taking shelter of His lotus feet at Jagannatha Purr\n\n.\n\nPURPORT\nThere is a statement about Acyutananda in Chapter Twelve, verse 13, of Adi-lilii.\nTEXT 151\n\nfercl'(t1f 11�, � �ts�t� 1\n�· �t� �� �'l�tl'f Cf'tlf U �a� II\nnirloma gangiidiisa, iira vi�(ludiisa\nei sabera prabhu-sange niliicale viisa\nSYNONYMS\nnirloma gahgiidiisa-of the name Nirloma Gangadasa; iira :- and; vi�rudiisa-of the\nname\n\nVi�r;�udasa; ei sabera-of all of them; prabhu-sange-with Lord Caitanya\n\nMahaprabhu; niliica/e-at j agannatha Puri; vasa-residence.\nTRANSLATION\nNirloma Gangadasa and Vi�r;�udasa were the thirty-sixth and thirty-seventh among\nthe devotees who lived at J agannatha Puri as servants of Sri Caitanya Mahaprabhu.\nTEXTS 152-154\n\n�ru�t�·'lfttO 121� II\nnityiinanda-priyabhrtya parflita dhanafljaya\natyanta virakta, sadii kr�ra-premamaya\n\nSYNONYMS\nnityiinanda-priya-bhrtya-another dear servant of Nityananda Prabhu; par{lita\n\ndhananjaya-of the name PaQ<;Iita Dhananjaya; atyanta-very much; virakta-re­\n\nnounced; soda-always; kr�ra-premamaya-merged in love of Kr�Qa.\nTRANSLATION\nThe sixteenth dear servant of Nityananda Prabhu was Dhananjaya Pa1;1<;lita. He was\nvery much renounced and always merged in love of Kr�Qa.\nPURPORT\nPap9ita Dhananjaya was a resid,ent of the village in Katwa named STtala. He was\none of the twelve gopfilas. His former name, according to Gaura-garoddesa-dipik'ii,\nwas Vasudama. Sitala-grama is situated near the Mangalakota police station and\nKaicara post office in the district of Burdwan. On the narrow railway from ·BurdWc!.n\nto Katwa is a railway station about nine miles from Kutwa known as Kaicara. One\nhas to go about a mile northeast of this station to reach Sitala. The temple was a\nthached house with walls made of dirt. Some time ago, the Zamindars of Bajaravana\nKabaSi, the Mulliks, constructed a big house for the purpose of a temple, but for the\nlast sixty-five years the temple has been broken down and abandoned. The foundation of the old temple is still visible. There is a tu!asi pillar near the temple, and\nevery year during the month of january the disappearance day of Dhananjaya is\nobserved. It is said that for some time PaQc.Jita Dhananjaya was in a saflkirtana party\nunder the direction of Sri Caitanya Mahaprabhu, and then he went to Vrndavana.\nBefore going to Vrndavana, he lived for some time in a village named Sarica<;laparica<;ta,\nwhich is six miles south of the Memari railway station. Sometimes this village is also\nknown as the \"place of Dhananjaya\" (Dhananjayera Pata). After some time, he left\nthe responsibility for worship with a disciple and went back to Vrndavana. After\nreturning from Vrndavana to Sitala-grama, he established a Deity of Gaurasundara\nin the temple. The descendants of PaQ<;Iita Dhananjaya still live in Sitala-grama and\nlook after the temple worship.\nTEXT 32\n\n11t�llf 11�� -�� �Wtf ''$f19ft'l I\nJ�tw � � '12tt111lttreme Lord,23\nas devotee and friend of Kr�oa,37\nKr�oa as chariot driver of,172\nLord became chariot driver of,138\nArjuna (cowherdboy)\nParamesvara dasa as,371\nAruhya krcchrera pararh padam\n\nversesquoted,60, 102,136,172\nAsmarathya\nas contemporary of Vyasadeva,89\nAsramas\n\nnamed,24\nAstobhamanavadyarh co sutram\n\nversesquoted,88\nAtafl srT-kara-niimiidi\n\nversesquoted,86\nAtattvato' nyathii-buddhir vivarta\n\nversesquoted,118\nAthiito brahma-jijnosii\n\nquoted,88, 139, 237\nAtheists\ndon't care about next life,110\nthose who worship demigods are, 256-257\nworship Vi�ou for material success, 165\nA tmiiriima verse\nexplained to Sanatana Gpsvami,305\nAtmo vii idam agra iisTt\n\nquoted, 116\n\nBaQa Haridasa\nas devotee of Lord in J agannatha Puri, 244\nBiidariiyara-sutra\nSee Vediinta-sutra\n\nBadari\nas contemporary of Vyasadeva,89\nBahuniirh janmaniim ante\n\nversequoted,108,133\nBalabhadra Bhanacarya\nas devotee of Lord in Jagannatha Purr,344\nBalarama\nCaitanya in ecstasy of,295, 296\nBalarama dasa\nas branch of Nityananda, 373\nBengal\nLord Nityananda famous in, 153\nmost devotees of Caitanya lived in Orissa and,\n330\nBhagavad-gTtii\n\nactual words of Lord found in,33\nas preliminary study of Bhiigavatam, 69\ncited on appe.arance of Kr�oa,9\ncited on eternality of soul,105\ncited on Kr�IJa as goal of Vedas, 57\ncited on Kr�IJa's energy, 99.,103\ncited on only devotee knowing Kr�IJa,122\ncommented on by rascals, 94\ncopy of written by Caitanya,368\ndescribes Kr�IJa as energetic,106\nindirect interpretation of,121,126\nMayavadis don't accept principles of,30\none can understand Kr�oa as He is by,168\nquoted on approaching spiritual master,41\nquoted on Brahma-sutra, 89\nquoted by Caitanya,107,109\nquoted on appearance of Kr�oa, 109-110,164\nquoted on demigod worship,104,257\nquoted on destinations after death,241\nquoted ()n developing bhiiva, 67\nquoted on devotees' freedom from sinful life,\n181\n\n", "adi2#p0425": "403\n\nIndex\n\nBhagavad-gTtii\n\nquoted on disciplic succession, 91\nquoted on eternality of soul, 167\nquoted on fate of envious, 127\n\nquoted on fools who deride KrHla's advent,\n\n22\nquoted on full surrender to Kr�r;�a, 69\n\nquoted on glories of omkiira, 122, 123\nquoted on Kr�ra as Absolute Truth, 97\nquoted on Kr�r;�a as compiler of Vedanta, 31\nquoted on Kr�r;�a as goal of Vedas, 123\n\nquoted on Kr�r;�a as knower of Vedas, 55\nquoted on Kr�r;�a as origin of everything, 98\nquoted on living beings' control of material\nworld, 105\nquoted on Lord in heart, 124, 190\nquoted on miscreants who don't surrender, 80\nquoted on modes of nature, 100\n\nquoted on offering leaf, fruit, etc. to God,\n\n169,242\nquoted on om, 125\n\nquoted on principles of miserable life, 1\nquoted on purpose of Vedas, 49\n\nquoted on separated energy of Lord, 11 0\nquoted on soul as spiritual particle, 118\n\nquoted on spiritual activities of devotional\nservice, 108 .\n\nquoted on strength of material energy, 104\nquoted on superiority of Vi�r;�u, 103\nquoted on surrender to Kr�r;�a, 104, 108-109,\n\n111' 133\nquoted on transcending modes of nature, 113\nquoted· on transmigration, 111\nquoted on working of material nature, 110\nquoted on women etc. approaching Supreme,\n\n174\n\nunderstood by Arjuna, 37\nBhagavan\nAbsolute ultimately understood as, 97\nBhagavan Acarya\nas devotee of Lord at Jagannatha Puri, 338\nBhagavan Par;��ita\nas branch of Caitanya tree, 293\n\nBhakti\n\nconsidered mental speculation by Mayavadis,\n\n83\ndevelops in persuance of Vedanta philosophy,\n\n83-85\ndevotee's only attachment to Kr�r;�a in, 136\nSee also Devotional service\nBhakti-rasiimrta-sindhu\n\nas book by Rupa Gosvami, 303\ncited on auspiciousness of devotional service,\n\n242\n)iva Gosvami's commentary on, 306\nKr�IJa 's qualities described in, 198\nquoted on bliss of devotional service, 78-79\nquoted on Lord revealing Himself, 86-87\nquoted on service of holy name, 169\nquoted, 75\ntaking shelter of, 184\nBhakti-ratniikara\n\ncited, 369\n\ncited, 356-357\n\ncited, 359\ncited, 367\ncited, 383\nquoted onAnupama's devotion to Ramacandra,\n\n303\n\nBhakti-sandarbha\n\nas book by )iva Gosvami, 307\nquoted on chanting holy names, 62\nBhaktir parasyiinubhavo viraktir\n\nguoted, 136, 179\nBhaktisiddhanta Sarasvati Thakura\ncited on actual effect of knowledge, 57\ncited on appropriate student\nstudy, 52\n\nfor\n\nVediinta\n\ncited on change of heart by chanting, 180,\ncited on compilation of Vediinta, 89\ncited on direct and indirect meanings of Vedas,\n\n95\ncited on false ecstatic symptoms, 71\ncited\n\non genealogical table of\n\nYirabhadra\n\nGosani, 357\ncited on hearing from spiritual master, 55\n\nBhagavatacarya\n\ncited on humanitarian activities of Caitanya,\n\nBhagavat-sandarbha\n\ncited on MayavadiS, 29\n\nas branch of Caitanya tree, 324-325,328\nas book by )iva Gosvami, 307\ncited on glories of omkiira, 124\n\nBhagavat-priti-rupii\n\nverses quoted, 72\nBhagavaty-uttama-5/oke\n\nverses quoted, 174-175\nBhakti\n\ncommon man can't write books on, 190\n\n167\n\ncited on players in transcendental dramas, 258\ncited on seed of material enjoyment, 20\ncited on success in chanting Hare Kr�r;�a, 168\ncited on taking shelter of Caitanya, 184\n\ncited on truth about Panca-tattva, 5, 12, 15\ncited on variegated personal feature of Absolute, 103\n\ncited on worship of Radha-Kr�r;�a, 185\n\n", "adi2#p0426": "Srt Caitanya-caritamrta\n\n404\n\nBilvamarigala Thakura\n\nBhaktisiddhanta Sarasvati Thakura\nestablished branch at Vrajapattana, 258\nexplained term \"Mayavadi, 25\n\nquoted on insignificance of devotional service,\n\n138\n\nhis description of Sivananda Sena, 287-288\n\nquoted on liberation of devotees, 172\nBody, material\n\nhis order to his disciples, 77\nhis paper Sajjana-to�a(li mentioned, 289\npresented philosophy of )Tva Gosvami, 83\nquoted on fulfillment of spiritual master's\n\nsubject to destruction, 167\nBody, spiritual\nafter death Vai�r;1avas get, 53\nBrahma\n\nmission, 73\n\nreceives power from Govinda, 14 7\n\nquoted on identity of Caitanya, 164\n\nquoted on imitating activities of great devotees,\n\n74-75\n\nworshiped by Mayavadis, 146-148\nBrahmacarya\n\nquoted on Mayavadi impersonalism, 82\nquoted on message of Caitanya, 165\nquoted on symptoms of internal devotees, 13\n\nfour divisions of, 26\nBrahmajyotl\nrests on personal form of Lord, 133\nSee also Brahman\n\nvisited temple at Vallabhapura, 203\n\nBrahman\n\nBhaktivinoda Thakura\ncited on doctrine of transformation of energy,\n\nAbsolute vaguely understood as, 97\nas bodily effulgence of Lord, 84, 133\n\n117\n\nas expansion of potency of Lord, 131\n\ncited on form of Kr�Cia, 98\ncited on living beings as energy of Lord, 112\n\nas original cause, 116, 121\n\nquoted on association of pure devotee, 87\n\ncannot possess energies, 103\n\nquoted on doctrine of transformation, 114\n\ndefined by Sadananda YogTndra, 101\n\nquoted on mercy of pure 'devotee, 388\n\nentire world as, 115\n\nquoted on purpose of sankirtana, 233\n\nindicated by orh-tat-sat, 123\n\nsummarized\n\nChapter\n\nEight\n\nof\n\nCaitanya-\n\ncaritiimrta, 157\nsummarized\n\nChapter\n\nNine\n\nof\n\nCaitanyo­\n\ncaritiimrta, 213\nBhakti-yoga\nbased on becoming humble and submissive,\n\n141\neveryone attracted to, 21\nSee also Devotional service\nBhiirata-var�a\nSee India\nBhiisviin yathiiJma-Jakale�u\nverses quoted, 147\nBhiiva\ndevelopment of described, 67�8\npleasure of, 69\nSee also Love of God\nBhavananda Raya\nas devotee of Lord in jagannatha Puri,.335-\n\n337\nas Par;1<;1u, 335-337\nBhiiviirtha-sucaka-campu\nas book by jiva Gosvami, 306\nBhugarbha Gosar'ii\nidentified, 204\nBhumir iipo' nolo viiyu{l\nverses quoted, 110\nBhutiini yiinti bhutejyii·\nverses quoted, 241\n\nliberation of merging in, 172-173\nBrahmii(lf/a bhramite kona\nverses quoted, 81\nBrahmananda Bharati\nas root of tree of devotional service, 221, 224,\n\n338\nBrahmananda Puri\nas root of tree of devotional service, 221,\n\n223\nBrahm\"iinando bhaved e�a\nverses quoted, 78\nBriihmavas\nassociation of pure devotee makes, 36-37\nby qualification not birth, 51\nengagements of, 280\nVai�r;1avas greater than, 18\nBrahma(laJ ciipararh rupam\nverses quoted, 94-95\nBriihma(liis tena vediiJ co\nverses quoted, 123\nBrahmavo hi pratiHhiiham\nquoted, 125\nBrahman realization\ninsignificant happiness of, 78-79\nBrahma-puccharh pratiHhli\nquoted\nBrahma-sarhhitii\njiva Gosvami's commentary on, 306\nquoted on form of Kr�Cia, 98\n\n", "adi2#p0427": "405\n\nIndex\n\nCaitanya Mahaprabhu\n\nBrahma-samhitii\nYai$�;�avas worship demigods on principles of,\n\neternal philanthropic activities of, 167-168\nexhibited His Yaraha form, 279-280\n\n147-148\nBrahma satyam jagan-mithyii\n\nexhibited mystic powers, 45\nfive tattvas incarnate with, 3-5\n\nquoted, 116\n\nfreely distributed love of God, 168\n\nBrahma-siltra\n\nHis body not materially tinged, 8-9\n\nquoted, 114\nSee also Vediinta-siltra, 88\nBrahma-siltra-padaiS ca/va\nquoted, 89\n\nHis gift to human society, 173-175\ninaugurated Kr$1Ja consciousness movement,\n\n163\n\nBrahmii yo eifJ jagada(I(/O\nverses quoted, 147\n\nin ecstasy of Balarama, 295-296\nin h ouseholder life for twenty-four years, 25\ninstructed Sanatana Gosvami, 36-38\n\nBrahmeti paramiitmeti\n\nintolerant of behavior of jagai and Madhai, 39\n\nverses quoted, 97\nBrhod-iira(lyaka Upanl�ad\n\nintroduced Hare Kr$1Ja mantra, 113\n\nquoted, 125\n\nknown as Gaurasundara, '144, 158, 214\n\nquoted on six opulences of Lord, 132\n\nknown as.mahii-vadiinyiivatiira, 4\n\nquoted on spiritual body of Lord, 98\n\nknown as Patita-pavana, 329\nknown as Yisvambhara, 217\n\nBrhod-vai�(lava-to�a(IT\nas book by Sanatana Gosvami, 304\nBrhaspati\nSarvabhauma as incarnation of, 334\nBuddhimanta Khan\nas branch of Caitanya tree, 296\nBuddhism\nMayavada philosophy as covered, 95\n\nc\n\nmodern so-called followers of, 245\nPaiica-tattva important factor in understanding,\n\n154-155\nperformed dramas with associates, 258\npresented Himself as number one fool, 54\nquoted on duty of Indians, 238\nquoted on function of real teacher, 247\nquoted on Mayavadi commentaries, 126\nquoted on offenses of Mayavadis, 127\nquoted on rareness of devotional service, 137\n\nCaitanya dasa\nidentified, 204\nwrote commentary on Ka(la-korromrto, 289\nCaitanya Mahaprabhu\n\nquoted on real identity of living being, 108\nquoted on relation of Lord and living being,\n\n89-90,135\nteaches us to be tolerant like trees, 244\n\naccepted direct meaning of Vedanta, 95-96\n\nthree features of, 285-288\n\naccepted food at house of Tapana Misra, 35\n\ntook position of disciple, 55\n\nappeared as Ramacandra, 279\n\nrecommends Brahma-samhitii, 147\n\nappeared as spiritual master of entire world,\n\nspoke through writings of Yrndavana dasa\n\n176\n\nThakura, 189\n\nas form of a devotee, 5\n\nstayed at house of Candrasekhara, 34-35\n\nas goal of materially impoverished, i -2\n\nstressed importance of hearing, 134\n\nas ideal iiciirya, 27,45,65\n\nthree and a half confidential devotees of, 340\n\nas Kr�(la Himself, 6, 8-10,16,23, 155\n\ntook sannyiisa in B harati-sampradiiya, 48\n\nas most magnanimous incarnation, 142-143,\n\nreasons for his descent, 234\n\n168,234\nas Naraya�;�a, 86\n\nvisited temple of Yisvesvara, 146-148\nCaitanya-bhiigavata\n\nas only shelter for conditioned souls, 1-2\n\nas book by Vrndavana dasa Thakura, 157\n\nas predominator, 10-12\n\nBhiigavatam quoted in, 188\n\nas supreme master of all masters, 2\n\ncited on Caitanya's arguments with Mukunda\n\n.as tree of love of Kr$oa, 216, 254\nate Yi$QU's foodstuffs on EkadaSi, 294-295\nbecomes mad chanting holy name, 63-66\nbelongs to Yi$QU category, 5\ndeprecated misinterpretation, of Vedas, 92\ndevised methods to deliver fallen souls, 28\n\nDatta, 273\nglories of described, 186-190\noriginally called Caitanya-mangala, 186\nquoted on Murari Caitanya dasa, 363\nquoted on Paramananda Puri, 221-222\nVasudeva Datta described in, 274-275\n\n", "adi2#p0428": "Srt Caitanya-caritamrta\n\n406\n\nConditioned souls\n\nCaitanya-candrodaya-na.taka\n\nas book by KarQapura, 290\n\nwritten under direction of Prataparudra, 338\n\nCaitanya-carita\n\nas book by Murari Gupta, 279\n\nCaitanya as only shelter for, 1-2\nin atmosphere of helplessness, 1\n\nSee also Living beings, human beings\n\nConjugal love\n\nCaitanya dasa as author of, 289\n\ndevelopment of devotional service to, 14\ndevotees in best situated, 13-14\n\nCaitanya-carita-mahakavya\n\ncited, 338-339\n\ngopis serve Krgta in, 172\n\nCaitanya-caritamrta\n\nas dictation of Madana-mohana, 209-210\nquoted on function of real teacher, 247\nquoted on hearing, 134\n\nKr�(la accepts form of devotee to relish, 9-10\n\ntasted by Lord with internal devotees, 15\ntasted even in present life, 137-138\n\nCreation\n\nquoted on fsvara purl, 219-220\n\nas temporary not false, 116\n\nquoted on real identity of living being, 108\n\nnone in spiritual world, 1 OS\n\nquoted on only supreme master, 11\n\nCaitanyakhyarh praka.tam adhuna\n\nby glance of Lord, 98, 115\n\nCupid\n\nRamananda Raya vanquished power of, 304\n\nverse quoted, 10\nCaitanya-mahgala\n\nD\n\nas book by Locana dasa Thakura, 186\n\n- as former name of Caitanya-bhagavata, 186\nCaitanya-sataka\n\nas book by Sarvabhauma Bhanacarya, 334\n\nCandramukha\n\nDadami buddhi-yogarh tam\n\nverse quoted, 190\nDaivi hy e�a guromayT mama\n\nSee Caitanya Mahaprabhu\n\nverse quoted, 104\n\nCandrasekhara Acarya\nas branch of Caitanya tree, 257-258, 347\n\nDamayanti\n\nas dear maidservant of Caitanya, 265-266\n\nas kaniHha-adhikiiri, 40\n\nDamodara dasa\n\nCaitanya stayed at house of, 34-35\n\nDamodjlra Par:t�ita\n\nblasphemy of Caitanya intolerable to, 38-41\n\nas d�votee of Nityananda, 385\nas associate of Lord in J agannatha Puri, 332\n\nCandrasekhara Vaidya\n\nas branch of Caitanya tree, 324\n\nas branch of Caitanya tree, 268\n\nCandravali\n\nnoted for objectivity as critic, 304\n\nSadasiva Kaviraja as, 376\n\nDamsels of Vraja\n\nmeant for vaisyas, 175\n\nSee also Gopis\n\nCapitalism\n\nKr�r:ta as leader of, 7\n\nClirvaka Muni\n\nOiina-carita\n\natheistic theory of, 111\n\nas book by Raghunatha dasa Gosvami, 312\nOiinakeli\n\nChandogya Upani�ad\n\nas drama enacted by Nityananda, 361\n\nquoted, 125\n\nquoted by Sarikaracarya, 114\nquoted\n\non\n\neternal\n\nindividuality\n\nof soul,\n\n117\n\nquoted on world as Brahman, 115\n\nChola Haridasa\n\nas devotee of Lord in J agannatha Puri, 344\n\nChii(iiya vai�rava-seva nistara\n\nverse quoted, 161, 170\n\nCirarijiva\n\nas branch of Caitanya tree, 299, 328\n\nCivilization, Vedic\n\nconsiders all aspects of human life, 240\nprepares one for next life, 241\n\nCommunism\n\nas movement of sDdras, 175\n\nDana-keli-kaumudT\n\nas book by Rupa Gosvami, 303\nDiisya-rasa\n\nKr�r:ta's servants serve Him in, 172\n\nDeath\n\nmaterial possessions can't save one from, 1\n\nremembering orhkiira at, 122\n\nVai�Qavas get spiritual body after, 53\n\nDeity worship\n\nkinds of, 184-185\n\nmaterial devotees attracted to, 85\nnecessity of, 63\n\nDemigods\n\nas servants of Kr�Qa, 148\n\ndevotees don't worship, 256-257\n\n", "adi2#p0429": "407\n\nIndex\n\nDemigods\n\nDemigods\nnever equal to Vi�I)U, 178\n\nliberation stands at doorstep of, 172\n\noffense of considering them equal to Lord, 59\n\nLord submissive to, 138\n\nVi�I)U not in category of, 103\n\nmanifest Kr�l)a's qualities, 198-199\n\nworshiped by Mayavadis, 143, 146-148, 256-\n\nno distinction between higher and lower, 254\n\n257\nworshiped\n\nby\n\nVai�l)avas\n\non\n\nprinciples\n\nof\n\nBrahma-sorhhitii, 147-148\nworshipers of go to planets of, 104,241\nDevananda\nas branch of Nityananda, 381\nDevananda Pal)�ita\nas branch of Caitanya tree, 298\nDevotional service\nabove liberation, 2,137\nAbsolute Truth realized by, 84\nas activity of spirit soul, 108\nas cause of love of God, 81, 180-181\nas only means to approach Lord, 134-135\nauspiciousness of, 242-243\nbliss of, 78-79\nclearly indicated by Vedanta, 102\ncom pared to creeper, 218\nconsidered miiyii by Mayavadis, 25, 30, 82-83\ndescribed in Caitanya-bhiigavata, 188\ndesire tree of brought to earth, 218\ndevelopment of to conjugal love, 14\nfruits of tree of, 228-230\nfunctions of tongue in, 169\nLord submissive to devotee due to, 138\nMadhavendra Puri as storehouse of all, 218-\n\n219\nmakes one free, 113\nmitigates material miseries, 58\nnine kinds of, 134, 228\nrareness of, 170-173\nSorTraka-bhii�ya devoid of, 90\ntest of advancement in, 136\nthat ignores Vedas, 188\ntranscendental to four goals of life, 69\nunder direction of spiritual master, 135-136\nDevotees\nAbsolute Truth partially understood by, 122\nas actual followers of Vedanta, 56\nbodily symptoms of called iivesa, 287\ncompared to bees, 251\n\noffense of blaspheming, 59\nonly attachment of is K�l)a, 136\nrelate to Lord in five rasos, 57-58\nthree classes of, 85\ntranscendental to social gradations, 24\ntwo classes of unalloyed, 74\n\nDhananjaya Pa(lf/ita\nas branch of Nityananda,\n\nDharma/;1 projjhita-kaitavo' tra\nquoted, 69, 137\nDharma/;1 svanuHhita/;1 purhsiim\nverses quoted, 140\nDhaniHha\nRaghava Pal)<;! ita formerly the gopT, 265\n\nDharmasya tattvarh nihitam\nverse quoted, 161\nDhiitu-songraha\nas book by jiva Gosvami, 306\n\nDTna-hTna yata chilo\nverses quoted, 173\nDisciplic succession\naccepted by Kr�l)adasa Kaviraja, 186\nas actually authoritative, 206\nsupreme science received in, 91\nDurgadevi\nas shadow of cit potency, 147\nworshiped by Mayavadis, 143,146-148\n\nDviipariidau yuge bhutvii\nverses quoted, 95\nDviiparuyair janair vi�(IU/;1\nverses quoted, 62\nDurvasa Muni\nhis disciples satisfied by Kr�l)a, 243\n\nDviipara-yuga\nparamparii honored in, 59\ntemple worship recommended in, 62\nDvija Haridasa\nas branch of Caitanya tree, 324\nE\n\ndevelopment of bhiiva in, 67-68\ndifference between pure and internal, 15\ndifferent types of, 6\ndon't waste time with Mayavadis, 33\ndon't worship demigods, 256-257\ngo back to God head, 104\nimitation of advanced, 74-75\nin conjugal love best situated, 13-14\ninternal potential, 13\n\n.\n\n·should combine to distribute moho-mantra,\n\nEducation\nfaults of modern, 240, 241\nEi chaya gosiini yiinra\nverses quoted, 161\nEkadasi\nCaitanya\n\n295\n\nate\n\nVi�l)u's\n\nfoodstuffs\n\non,\n\n294-\n\n232\n\n", "adi2#p0430": "�rt Caitanya-caritamrta\n\n408\n\nGarigadasa PaQQita\n\nEkadesa-sthitasyiigner\n\nas branch of Nityananda, 380\n\nverses quoted, 113\nEkalii JSvara kaoa, iira saba\n\nas branch of Caitanya tree, 267\nGarigadevi\n\nquoted, 148\nEko bahiiniirh yo vidadhiiti kiimiin\n\nverses quoted, 99\n\nas daughter of Nityananda, 328-329\nGa(loddesa-dTpikii\n\nEnechi aujadhi miiyii niisibiira\n\nverses quoted, 233\n\nas book by Rupa Gosvami, 303\nGarbhodakaSa.yi Vi�Qu\n\nEnergy, material\n\naccompanies Lord in sankirtana, 15\n\nas energy of darkness, 110\nas energy of Vi�QU, 103\ndeludes conditioned souls, 1\ndifficult to overcome, 104\neight divisions of, 110\n\nGaru.;Ja PaQQita\nas branch of Caitanya tree, 297\nGautfiya-sampradiiya\nVedanta commentary in, 57\nGaura-ga(loddesa-dipikii\n\nlove of God not under jurisdiction of, 72\n\nas book by Karoapura, 290\n\nworks as if independent, 110\n\ncited on identity of Ananta Acarya, 200\n'\ncited on Bhagavatacarya, 325\n\nEnergy, transformation of\nas proven fact, 118-119\ndoctrine of discussed, 114-122\nEvarh paramparii-priiptam\n\nverse quoted, 91\n\ncited\n\non\n\nCaitanya's\n\nchanging\n\nname\n\nof\n\nPradyumna Brahmacari, 270\ncited on identity of Caitanya dasa and Ramadasa, 289-290\ncited on identity of Damayanti, 265\n\nF\n\ncited on identity of Devananda PaQQita, 298\ncited on identity of Dhananjaya Par;�Qita, 371\ncited on identity of Gadadhara, 260\n\nFaith\nin Lord and spiritual master, 38\n\ncited on identity of Gadadhara dasa, 282\ncited on identity of Gauridasa Par;�Qita, 367\n\nForm\nas spiritual, 98-99, 100\n\ncited on identity of Ghosh brothers, 327\n\nconsidered material by Mayavadis, 25, 80, 82,\n\ncited on identity of Gopala-Bhana Gosvami,\n\n102\n\n319\n\ngreater than Brahman and Paramatma, 133\nnever deteriorates, 11 0\n\ncited on identity of Gopinatha Sirriha, 297\ncited on identity of jagai and Madhai, 329\ncited on identity of j agannatha Acarya, 322\n\nG\nGadadhara\nas associate of Lord in J agannatha Puri, 332\nas incarnation of Kr�r;�a's pleasure potency, 260\n\ncited on identity of jahnava, 363\ncited on identity of ]iva Gosvami, 306\ncited on identity of jiva PaQQita, 380\ncited on identity of Kamalakara Pippalai\ncited on identity of Karrisari Sena, 384\n\nas internal potency of Caitanya, 4, 6\n\ncited on identity of Kill M gra, 335\n\nas learned scholar, 158\n\ncited on identity of Kasinatha and Rudra, 320\n\nas worshiper of three predominators, 12\n\ncited on identity of Kasisvara and Govinda,340\n\ndevotees headed by, 13\n\ncited on identity of Kaslsvara Gosani, 203\n\nPur;�.;Jarika Vidyanidhi as spiritual master of,\n\ncited on identity of Kesava Bharati, 223\n\n259\nGadadhara dasa\nas branch of Caitanya tree, 282-284\nin ecstasy as gopT, 361\nlived with Virabhadra Gosani, 359\nGandharvas\nas celestial singers, 262\nGar;�esa\ndestroys obstacles on path of progress, 147148\nworshiped by Mayavadis, 143, 146-148\n\ncited on identity of Madhavacarya, 329\ncited on identity of Minaketana Ramadasa,\n385\ncited\n\non\n\nidentity\n\nof\n\nMukunda\n\ndasa and\n\ncited on identity of\n\nMukunda\n\nDatta and\n\nCiranjiva, 299\nVasudeva Datta, 273\ncited on prowess of Nakula Brahmacari, 287\ncited on identity of NarayaQi, 191\ncited on identity of Paramananda Gupta, 381\ncited on identity of Paramananda.Puri, 222\n\n", "adi2#p0431": "Index\n\nGaura-garodde�a-dipikti\n\ncited on identity of Prataparudra and Sikhi\nMahiti, 338\ncited on identity of Pur;u;larika Vidyanidhi, 259\ncited on identity of Raghava Par;u;lita, 264\ncited on identity of Raghunatha Bhana, 349\ncited on identity of Raghunatha dasa Gosvami,\n312\n\ncited on identity of Ramai and Nandai, 343\ncited on identity of Ramananda Raya, 336\ncited on identity of Rupa Gosvami, 303\ncited on identity of Sadasiva Kaviraja, 376\ncited on identity of Sanatana, 304\ncited on identity of Sarriga Thakura, 325\ncited on identity of Sarvabhauma and Gopinatha Acarya, 334\ncited on identity of Sridhara, 293\ncited on identity of Srikanta Sena, 290\ncited on identity of Srinatha Misra and Kavicandra, 322\ncited on identity of Sri Ramadasa, 359\ncited on identity of Srivasa and Sri Rama\nPal)�ita, 255\ncited on identity of Sundarananda, 364\ncited on identity of Uddharar;Ja Datta Thakura,\n377\n\ncited on identity of Yakresvara Par;J!Jita, 261\ncited cin identity of Virabhadra Gosarii, 356\nGaurahari\nCaitanya known as, 214\nGaura-kafJodaya\n\nSri Govinda dasa as author of, 261\nGaurariga\nSee Caitanya Mahaprabhu\nGauriihga balite ha'be pulaka\n\nverses quoted, 14; 184\nGaurariga dasa\nas devotee of Nityananda, 385\nGaurasundara\nCaitanya known as, 144, 158\nGauridasa Par;J!Jita\nas branch of Nityananda, 367-368\nGiiyatri-mantra\n\njiva Gosvami's commentary on, 306\n\nGitamrta\n\nas book by Govinda Kaviraja, 384\nGokula dasa\nas devotee of Nityananda, 383\n\nGoloka eva nivasaty akhiliitma-bhuto\n\nverse quoted, 113\n\nGolokera prema-dhana\n\nverse quoted, 60\nGoodness, mode of\nhas nothing to do with spiritual varieties, 100\n\n409\n\nGopala\nas devotee of Nityananda, 383\nas seventy-first devotee of Nityananda, 385\nGopala Acary a\nas branch of Caitanya tree, 326\nGopala Bhana Gosvami\nas branch of Caitanya tree, 319\nas nephew of Prabodhananda Sarasvati, 142\nconstructed Radharamar;Ja temple, 152\nGopiila-campfJ\n\nas book by jiva Gosvami, 307\n\nGopiila-tiipani-!Tkii\n\nas book by )iva Gosvami, 306\n\nGopiila-virudiiva/T\n\nas book by )iva Gosvami, 306\nGopinatha Acarya\nTsvara Puri lived in house of, 220\nas branch of Caitanya tree, 333-334\nGopinatha Siniha\nas branch of Caitanya tree, 297\n\nGopis\n\nas best lovers of God, 15\nserve Kr�r;Ja in conjugal love, 172\nGosvamis\nchanting and dancing of, 17\nKr�r;Jadasa Kaviraja glorifies, 215\norhkiira analyzed by, 125\"\none must be submissive student of, 185-186\ntaking shelter of, 184\ntranscendental activities of, 316\nGovinda\nas eighty-second branch of Caitanya tree, 326,\n328\n\nGovinda\nfeeling separation from, 66\nSee also Kr�r;Ja\nGovinda-bhii�ya\n\nas Vaig1ava Vedanta commentary, 32, 57\n\nGovinda D atta\nas branch of Caitanya tree, 291\nGovinda Gosarii\nidentified, 203\nGovinda Kaviraja\nas devotee of Nityananda, 384\nGovindananda\nas branch of Caitanya tree, 291\nGrhasthas\n\nfour divisions of, 26\nmust not make livelihood by begging, 280-281\nGuru-Gaurariga\nworship of, 184-185\nGuru-kara-prasiide\n\nverses quoted, 81\n\n", "adi2#p0432": "Srt Caitanya-caritamrta\n\n410\n\nGurvaHaka\n\nquoted on mercy of spiritual master, 220\nH\n\nHarid:isa Thakura\nnoted for his forbearance, 304\nHariharananda\nas devotee of Nityananda, 383\nHari-namamrta-vyakarara\n\nHac;lai Ojha\nas father of Nityananda, 380\nHamsadilta\n\nas book by ROpa Gosvami, 303\nHare Kr�Qa mantra\nalways chanted by SvarOpa Damodara, 222\nas medicine to cure material disease, 281\nas reality of all Vedanta, 62\nattachment to by reading Bhagavatam, 58-59\n-benefits even lower species of life, 236\nchanted by Jagai and Madhai, 329\nchanted by sweepers of Kulina-grama, 301\nchanted constantly by Murari Caitanya dasa,\n363\nchanted offenselessly, 180-181\nchanting Panca-tattva mantra before chanting,\n4\ncounteracted effects of poison, 297\necstatic symptoms while chanting, 67-68, 72\neven one without money can preach, 243\nintoxicating, 246-249\nintroduced by Caitanya, 113\nlotus feet of Lord seen by chanting, 57-58\nocean of bliss by chanting, 78-79\noffenses while chanting, 4, 157,177-179,183\none must beg from Lord, 234\nperfection by chanting, 165\npreaching glories of, 68\nreal change of heart while chanting, 180\nshould be chanted fully, 155\nsuccess in chanting, 168-169\nto be distributed by combined forces, 232\nSee Holy name\nHarer nama harer nama\n\nverses quoted, 54, 113\nHari-bhakti-sudhodaya\n\nverse from quoted by Caitanya, 79\nHari-bhakti-viliisa\n\nas book by Sanatana Gosvami, 304\nedited by Gopala Bha��a Gosvami, 319\nquoted on proper initiation of brahmaras, 36\nquoted on writing of pure devotee, 189\nHaridasa PaQ�ita\nqualities of described, 196-198, 2�202\nHaridasa Thakura\nas associate of Lord in J agannatha Puri, 332\nas branch of Caitanya tree, 276-277\ncited on potency of maha-mantra, 236\ncompared to Prahlada Maharaja, 277\n\nas book by jiva Gosv:imi, 306\nHearing\nas most important process, 134-135\nHindu religion\nas philosophical hodge-podge, 257\nHirar)ya Mahasaya\nas branch of Caitanya tree, 294\nHo�a Kr�Qadasa\nas branch of Nityananda, 382\nHoly name\nas essence of Vedic hymns, 54,57, 59-60\nas only means of deliverance in Kali-yuga, 54,\n61-63, 287\nbeyond material contamination, 60\nCaitanya becomes mad by chanting, 63-66\nCaitanya blessed Mayavadi sannyasrs with,\n142\nCaitanya taught us to be servants of, 77\ncalled maha-mantra, 68\nchanted in humble state of mind, 39\ndistributed by Parica-tattva throughout universe, 151-152\nfallen souls delivered by, 73-75\nfrees one from material existence, 57-58\nidentical with Lord, 56, 57, 59, 60, 68, 122126,169\nsuccess in chanting, 168-169\nten offenses against listed, 59\nSee also Hare Kr�Qa mantra\nHrdayananda\nas branch of Caitanya tree, 323\nHuman beings\nfour types of, 84\njust like animals, 112\nlove of God as fifth goal of, 137\nlove of God ultimate benediction for, 2\nmeant for elevation, 241\nmust be God conscious, 240\nquestions must arise in hearts of, 139\nSee also Living beings\n\n/cchanurflpam api yasya ca\n\nverses quoted, 147\n/dam hi vi�vam bhagaviin\n\nverses quoted, 124\nlha haite sarva-siddhi haibe\n\nquoted, 165\n\n", "adi2#p0433": "411\n\nIndex\n\nImpersonal ists\naccept Kr�t:�a as ordinary human, 22\nillusioned by material energy, 95\nSee also Mayavadrs\nIncarnations\ndescribed in scripture, 22-23\nIndia\nduty of those born in, 237-239\nholy places in, 238\nIndira\nas jiva Pat:��ita, 380\nlndradyumna\nas Prataparudra, 338\nInternational Society for Krishna Consciousness\nas branch of Caitanya tree, 225\nconstructed temple at Mayapur, 330\nf�na\nas branch of Caitanya tree, 323\n\nlsopaniiad\n-quoted on completeness of God, 118\nquoted on six opulences of Lord, 132\nTsvara Purr\nas disciple of Madhavendra Purr, 219-220\nas spiritual master of KaSisvara, 340-341\n\nlsvaraiJ paramaiJ k{iiJaiJ\nverse quoted, 98\nlsvara-puri kare sri-pada sevana\nverses quoted, 219\nlsvaraiJ sarva-bhutanam\nverses quoted, 124\nlti matva bhajante mam\nverses quoted, 67\n\njagadananda Pat:��ita\nas associate of Lord in jagannatha Purr, 332\nas incarnation of Satyabhama, 263-264\nJ agadrsa Pat:��ita\nas branch of Caitanya tree, 294\nJagadi5a Pat:��ita\nas branch of Nityananda, 370\nJagai and Madhai\nas branches of Caitanya tree, 329\nconverted by Caitanya, 29,173-174\njagannatha\nas devotee of Nityananda, 382\njagannatha Acarya\nas branch of Caitanya tree, 322\nJ agannatha dasa\nas branch of Caitanya tree, 324\njagannatha Purr\ndevotees of Caitanya in, 331-346\n�ar,lbhuja Deity in temple at, 334\n_\n\nj agannatha Tirtha\nas branch of Caitanya tree, 326\n\njagannatha-vallabha-na.taka\nas book by Ramananda Raya, 337\nJahnavrdevr\nas pleasure potency of Nityananda, 307, 363\njaimini\nas contemporary of Vyasadeva, 89\n\njanma-mrtyu-jara-vyadhi\nverse quoted, 1\njanma sarthaka kari' kara\nverse quoted, 238\njanmady asya yato' nvayiid\nverse quoted, 94,103,107,121\njarasandha\nworshiped Vi�t:�u, 162\n]iva Gosvami\nas greatest philosopher in world, 83\nas son of Anupama, 302\nas sub-branch of Caitanya tree, 306-308\ncited on Brahman as origin of everything,\n121\ncited on glories of orhkara, 124\ncited on omkara as Absolute Truth, 124\nhis books listed, 306-307\non association of pure devotee, 37\nquoted on chanting holy names, 62-63\nquoted on love of God, 72\nthree accusations against, 307\n\njTva-bhutarh maha-baho\nverses quoted, 1 05\njiva PaQQ ita\nas branch of Nityananda, 380\n\njTvera nistiira lagi' siltra kaila\nverses quoted, 102\njTvera 'svarupa' haya-kr�rera\nquoted, 89-90, 108, 135\nJ nanadasa\nas devotee of Nityananda, 385\n\njiiiinena dharmera svarupam\nverses quoted, 133\nfi'iiinis\nare transcendental, 84\nK\n\nKabe hama bujhaba se yugala-piriti\nverses quoted, 184\nKalau nasty eva nasty eva\nverses quoted, 54, 113\nKalau sudra sambhava\nquoted, 51\nKalau tu nama-matrera\nverses quoted, 62\n\n", "adi2#p0434": "Srt Caitanya-cariumrta\n\n412\n\nKatha Upani�ad\n\nKalisantara{la Upani�ad\nquoted on Hare KrHla mantra, 62\nKaliya Kr�!Jadasa\nas branch of Nityananda, 374-374\n\nquoted on Absolute Truth as person,99\nquoted on supreme eternal,8\nKavicandra\nas branch of Caitanya tree, 322, 324\n\nKali-yuga\naffects even so-called followers of Caitanya,\n\nKavikar!JapOra\nas author of Gaura-gaf}oddesa-dipikri, 191\n\n245\nas age of fools and rascals, 54\n\nKesava B harati\n\natheistic conclusion of, 165\n\nas root of tree of devotional service, 221, 223\n\nCaitanya descends in,142-143\n\nCaitanya accepted sannyiisa from, 26\n\nholy name to be broadcast in, 59-60, 61-63,\n287\nJ.agai and Madhai epitomize population of,174\nmaterial activities expanded in,110\nSiva appears as Sarikara in,95\n\nSandipani Muni as,223\nKesava Puri\nas root of tree of devotional service,221\nKhaiJQavasi Mukunda\nas branch of Caitanya tree,299\n\nKamabhana\n\nKholaveca Sridhara\n\nKiimais tais tair hrta-ji'iiiniifl\n\nKintq svarDpa-�ktyiinanda-rfJpii\n\nas devotee of Lord in j agannatha Puri, 345\nverse quoted,257\n\nverses quoted,72\n\nKamalakanta\nas branch of Caitanya tree, 328-329\nKamalakara Pippalai\nas branch of Nityananda, 365-366\nKamala-nay ana\nas branch of Caitanya tree, 323\nKamsa\n\nj arasandha as father-in-law of,162\n\nKamsari Sena\nas devotee of Nityananda, 384\nKanu Thakura\n376-377\n\nKarmandibhik�u\ndiscussed Vediinta before Vyasadeva,89\n\nKarmTs\nare materialistic,84\nas son of Sivananda Sena, 289-290\n\n10 91\n\nscientific\n\nmust be supported by sruti and\n\nuseless acquired by material senses,91\n\nVedas as source of real,94\nKo_timukta-madhye 'durlabha'\nverse quoted, 137\n\nKr�IJa\nappears as son of Nanda,7\n\nas compiler of Vedanta, 31\n\nas contemporary of Vyasadeva,89\n\nas enjoyer of riisa dance, 7\n\nas reservoir of all pleasure,7, 106\n\nKasakrtsna\nas contemporary of Vyasadeva, 89\n\nas son of Vasudeva,75\nCaitanya as,6,8-10,16,55\n\nKaSi Misra\nas devotee of Lord at jagannatha Puri, 334-335\n·\n\nas sub-branch of Caitanya tree, 320\nas devotee of Lord in J agannatha Puri, 340-342\n\nquoted, 125\n\nreal culminatc;s in surrender to Kr�IJa, 108-\n\nas energetic,55,106-107\n\nKar�IJajini\n\nKatha Upani�ad\n\nof Mayavadis stolen by Kr�IJa, 101\n\nomkiira as basic principle of Vedic, 125\n\nas book by jiva Gosvami, 307\n\nbooks of named,290\n\nidentified,203\n\nchanting holy name as essence of Vedic,54-57\nof living beings covered, 111\n\nKrama-sandarbha\n\nKariJapOra\n\nKasisvara Gosarii\n\nverse quoted,62,163\nKnowledge\n\nspiritual potency full of,109-110\n\naccompanies Lord in sankTrtana, 15\n\nKasisvara\n\nKTrtaniid eva ka{lasya mukta­\n\nsmrti, 89\n\nKara!Jodakasayi Vi�!Ju\n\nKasinatha\n\nSee Sridhara\n\ndemanded one surrender to Him,16,168\nfully represented by omkiira, 125\nknown as Yogesvara, 45\nno one equal to or above, 99\npresented to Western world as woman hunter,\n188\nsituated in His own abode,113\nstorehouse of love came with,16\n\nSee also Supreme Lord, Caitanya Mahaprabhu\n\n", "adi2#p0435": "413\n\nIndex\n\nKara-mamrta\n\nKr�r;�a consciousness\n\nrecited to Caitanya by Tsvara Puri, 220\n\nas only hope for humanity, 113, 241\n\nKara-niima\n\nbased on principle of preaching, 74\n\nSee Holy name\n\nbenefits even lower species of life, 236\ncan inundate entite world, 19-20\n\nKr�r;�ananda\n\nchanting and dancing in, 17\n\nas devotee of Lord at )agannatha Puri, 338\n\ndebauchees becoming saints by, 238\n\nas devotee of Nityananda, 383\n\ndoesn't approve demigod worship, 257\nfollowing in footsteps of Caitanya, 141, 143,\n\nas root of tree of devotional service, 221\nKara-prema-tarangl(li\n\n163\nfollows injunctions of Bhiigavatam, 51\n\nas book by Bhagavatacarya, 325\n\nincludes consciousness of Caitanya, 162-163\ninstructed in Sik�iij/aka, 165\n\nKara-�kti vinii nahe\nverse quoted, 68, 178\n\nmeant to make people intelligent, 108\n\nK(�(la se tomiira, k(�[la dite\n\nmeant to save world from degradation, 126\n\nverse quoted, 388\nKara-staviivali\n\nnever under control of Mayavadis, 30\nonly for very fortunate, 81\n\nas prayer by Paramananda Gupta,\n\n381\n\nKr�ra-varram tvi�karam\n\nscarcity of in world, 235\nsuccess in by worship of Parica-tattva, 166\n\nverses quoted, 4\nKarorcii-dipikii\n\nsum and substance of described, 175\nsupplies proper spiritual medicine and diet,\n\nas book by )iva Gosvami, 306\nKat;�otkirtana-giina-nartana\n\n281\ntranscendental to material cpnsiderations, 18-\n\nquoted, 17,316\nK�atriyas\n\n19\nKat;�a-sandarbha\n\nbenefits derived from, 244\nengagements of, 280\n\nas book by J iva Gosv�mi. 307\n\nK�ipiimy ajasram afubhiin\n\nK�r;�adasa\n\nverses quoted, 127\n\nidentified, 204\nas devotee of Lord in )agannatha Puri, 343\nC\nas thirty-tourth branch of Nityanania, 381\nKr$1Jadasa Brahman,a\n'\nas branch of Nityananda, 374\n\nKr�r;�ananda Puri\n\n·\n\nK�r;�adasa Kaviraja\naccepted disciplic succession, 186\nas branch of Caitanya tree·, 292\nas Vyasa of Caitanya 's pastimes, 211\nhis reason for leaving hime, 153\n\nK�irarh yathii dadhl vikiira\nverses quoted, 147\nK�irodakasayi Vi�r;�u\naccompanies Lord in sailkfrtana, 15\nVirabhadra Gosani as, 356-358\nKulina-grama\ninhabitants of dear to Caitanya, 300-301\nKuruk�tra\nactually exists, 92\n\non preaching glories of mahii-mantra, 68\nRaghunatha dasa as special guide of, 318\n\nL\n\nwrote on order of Madana-mohana, 157\nKr�r;�adasa Sarakhela\nas branch of Nityananda, 366-3�7\nKr�r;�adasa Thakura\nsacred thread ceremony performed in family\nof, 35\nKr�r;�adasa Vaidya·\nas branch of Caitanya tree, 322\nK�t;�a-janma-tithi-vidhi\nas book by Rupa Gosvami, 303\nK�t;�a-kart;�iimrta\nCaitanya dasa wrote commentary on, 289\nGopala Bhaua Gosvami wrote commentary on,\n\n319\nquoted on insignificance of liberation, 138\n\nL.abanga\nKaliya Kr�r;�adasa as, 374-375\nLaghu-bhiigavatiimrta\nas book by Rupa Gosvami, 303\nLaghu-to�[IT\nas book by Sanatana Gosvami, 304\nLalita-miidhava\nas book by\n\nRupa Gosvami, 303, 304\n\ntaking shelter of, 184\nLiberation\nby offering obeisances to Caitanya, 164\ndevotional service above, 137\nfive kinds of, 172\nholy names only way to achieve, 77-78\n\n", "adi2#p0436": "�rt Caitanya-caritamrta\n\n414\n\nLiberation\n\nstands at doorstep of devotee, 171, 172\n\nsymptomized by spiritual activities, 108\n\nLife\n\nCaitanya as goal of, 1\n\nfour orders of spiritual, 26\n\nLove\n\nstorehouse of increases as distributed, 18\ntasted by chanting and dancing, 17,168\nVai$Qavas can_deliver, 175,388\n\nLove, conjugal\n\nSee Conjugal love\n\nfour goals of human, 68-69\n\nLiving beings\n\nas eternally true, 117\n\nas eternal servants of God, 8,90\n\nas transformations of Lord's energy, 115, 106-\n\n.1 07\n\ncompared to sparks of fire, 105\n\nconditioned by material body, 36\n\nLord displays pleasure potency as, 106\n\nKr�oa's qualities minutely present in, 198\n\nshould perform welfare activities, 239-240\nsubject to bewilderment, 109\n\nsustain universe, 105,107\n\ntaken as Lord by Mayavadrs, 112-113\ntransmigration of, 233\n\nvery minute in quantity, 8\n\nLocana dasa Thakura\n\nas author of Caitanya-marigala, 185\nas disciple of Narahari, 299\n\nLokanatha Gosvami•\n\nconstructed Gokulananda temple, 152\n\nLokasyiijiinato vidviirhs\n\nM\nMadana-gopala\n\nSee Madana-mohana\n\nMadana-mohana\n\nworshipers of, 209\n\nCaitanya-caritomrta as dictation of, 157,206-\n\n210\n\nMadhava\n\nas devotee of Nityananda, 360,382\n\nas principle performer of kirtana, 362\n\nMadhava\n\nas eighty-third branch of Caitanya tree,\n\n326,328\n\nMadhavacarya\n\nas branch of Caitanya tree, 328-329\n\nas devotee of Nityananda, 385\n\nMadhvacarya\n\nbroke teeth of Mayavadrs, 123\n\nhis philosophy a stumbling block to Mayavadrs,\n\n95\n\nverses quoted, 58\n\nMadhavendra Purr in disciplic succession of,\n\nattachment to, 136\n\nquoted on holy names, 62\n\nLotus feet of Kr�oa\n\nattained by chan_ting holy name, 57-58, 77\n\ngreatest offender at, 103-104\ngreed to achieve, 70\n\nheld by Gaoesa on his head, 147-148\n\nlearned think only of, 99\n\nneglected by Mayavadrs, 102,127,135\n\ntaking shelter of, 1-2\n\nLove\n\nabove salvation, 2\n\n218-219\n\nMadhavendra Purr\n\nas spiritual master of Tsvara Purr, 219-220\n\nf\n\nas spiritual maste of Paramananda Purr, 221\n\nseed of devotional service first fructified in,\n\n218-219\n\nMadhavrdevr\n\nas devotee of Lord in J agannatha Purr, 339-340\n\nMiidhurya-rasa\n\ngopis serve Kr�oa in, 172\n\nas conclusion of all scriptures, 70\n\nMadhyama-adhikiiri\n\nawakened by talking of Nityananda, 177\n\nMahiibhiirata\n\nas fifth goal of human life, 2,58,68-69,137\nBhiigavatam teaches only, 69\n\nbodily symptoms of, 182\n\nCaitanya as tree of, 216\n\ncauses detachment to everything else, 136\n\nmust be learned in Vedanta, 84\nonly Hari explained in, 128\n\nquoted on following iiciiryas, 155,161\n\nquoted on imperfection of logic, 167\n\nstory of Durvasa Muni's disciples in, 243\n\ndeveloped by hearing, 134,135\n\nMahii-jano yena gata/;1 sa\n\ndistributed freely by Parica-tattva, 2, 16, 17-\n\nMoho-mantra\n\ndevotional service as cause of, 81,1im-181\n\n21,168\n\ninduces transcendental symptoms, 70-72\nintoxication of, 245-249\n\non favored by fortune attains, 81\n\nverse quoted, 155\nholy name of Kr$1Ja called, 68\n\nSee also Holy name\n\nMahan prabhur vai puru?a/;1\nquoted, 98\n\n", "adi2#p0437": "415\n\nIndex\n\nMahiiprabhu �ri-ca/tanya, riidhii kr�ra\nverse quoted, 164\nMahato mahiyiin aruto' r;tiyiin\nquoted, 105\nMahesa PaJJ4ita\nas branch of Caitanya tree, 323\nMahesa Pa!J4ita\nas branch of Nityananda, 372\nMahidhara\nas devotee of N ityananda, 382\nMahiyasampiida-rajo' bhi�ekam\nMakaradhvaja Kara\nas sub-branch of Caitanya tree, 264\nMamaJviim�o ]iva-loRe\nquoted, 118\nMiim ca yo'vyabhiciirer;ta\nverses quoted, 108\nMiim eva ye prapadyante miiyiim\nverse quoted, 104\nMiim hi piirtha vyapii�ritya\nverses quoted, 174\nMiir;tfiDkya Upani�adcited on expansion of omktira, 124\nexample of mistaking rope for snake in, 117-\n\n118\nMan-manii bhava mad-bhakto\nquoted, 127\nManohara\nas branch of Nityananda, 381\nManohara\nas seventieth devotee of Nityananda, 385\nMaterialists\n\nMayavada philosophy\nadvocates theory of impersonalism, 98\nas covered Buddhism, 95\nas mental speculation, 136\ntakes living beings to be Lord, 112-113\nMiiyiiviidam asoc-chiistram\nverses quoted, 94-95\nMiiyiiviidi-bhii�ya �unite haya\nverses quoted, 102, 126\nMiiyiiviidi k�fJe apartidhT\nquoted, 30, 127\nMayavadis\naccept SiirTraka-bhii�ya, 82\naddress each other as Narayal)a, 53, 86\nas greatest offenders of Lord,\n\n30, 127\n\nCaitanya devises trick to attract, 23-25\nconsider form of Kr�IJa material, 25, 80,82-83\nconsider material world false, 22\nconsider themselves jagad-gurus, 49\ndon't approve of chanting and dancing, 52, 78\ndeny spiritual varieties, 100\ndifferentiate between Lord and His name, 60\nequate Lord and living beings, 8\nKasira and Saranatha described, 29-30\nmisinterpret all siistras, 48\nmoved by hearing Caitanya, 80\nneglect lotus feet of Lord, 135\nriisa dance imitated by, 7\nSadananda Yogindra -most prominent scholar·\nof, 101\n\n·\n\nteeth of broken by iiciiryas, 123\ntry to defy Vai�!Javas, 80\n\ncan't have faith in chanting, 60\n\ntwo groups of, 101\n\ninefficient senses of, 91\n\nworship demigods, 143,146-148,256-257\n\nSee also Atheists\n-Materialism\nMayavadis as advocates of utter, 30\nMathurii-mahimii\nas book by Rupa Gosvami, 303\nMatir na kr�re para tal; svato vti\n\nMiiyayiipahrta-jfliin ii\nverses quoted, 80\nMental speculation\nMayavada philosophy is merely, 136\nMercy\nof Caitanya necessary to become Kr�!Ja con­\n\nverses quoted, 170\n\nscious, 163\n\nMatta/;1 parataram niinyat\n\nof Vai�!Javas, 388\n\nquoted, 97, 103\nMaya\nBhiigavatam relieves one from, 58-59\ncontrolled by Lord, 103\nMayavadis consider Kr�!Ja's body, 82-83\nomktira saves one from, 124\nsahkirtana dispells illusion of, 233\nshowy display of Vedanta study as feature of,\n\n55-56\ntwo potencies of, 101\nMayiidhyak�er;ta prakrtt/;1\nverses quoted, 110\n\nperfection attained by spiritual master's, 160,\n\n220\nMinaketana Ramadasa\nas devotee of Nityananda, 385\nMisra Bhagavan\nas branch of Caitanya tree, 323\nMitho 'bhipadyeta grha-vratiiniim\nverses quoted, 170\nM/ecchas\nbecame devotees, 29\nModes of nature\nSee Nature, modes of\n\n", "adi2#p0438": "Srt Caitanya-caritamrta\n\n416\n\nNandai\nas devotee of Lord in J agannatha Puri, 342-\n\nMohammedans\nconverted by Caitanya, 29\nMukhyo-vrttye sei ortho\n-verse quoted, 94\nMuktiicorito\nas book by Raghunatha dasa Gosvami, 312\nMukti{l svoyom mukulitiinjoli\nverse quoted, 138, 172\nMukunda\nas devotee of Nityananda, 382\nMukunda\nas sixty-third devotee of Nityananda, 384\nMukunda\nas sixty-eighth devotee of Nityananda, 385\nMukunda\nas sub-branch of Caitanya tree, 320\nMukunda Datta\nas branch of C.iitanya tree, 273-274\nMukundananda Cakravarti\nidentified, 204\nMurari Caitanya dasa\nslapped tigers, 362-363\nMurari Gupta\nas branch of Caitanya tree, 279-281\nMurari Mahiti\nas devotee of Lord at jagannatha Puri, 338-\n\n343\n\nNandai\nas devotee of Nityananda, 383\nNandana\nas branch of Nityananda, 380\nNandana Acarya\n·\nas branch of Caitanya tree, 272-273\nNonu bhogovon-niimiitmokiii\nverses quoted, 62\nNarada\naccepts briihmaros by qualification, 50\nBhiigovotom composed on instruction of, 90\ncited on Deity worship, 63\nquoted on K��;�a as servant of devotee, 171\nSrivasa as incarnation of, 255\nNiirodo-pancaratro\ncited on chanting oHiik$oro, 124\nholy name called mahii-montro in, 68\nquoted on Hare Kr��;�a mantra, 62\nNarahari\nas branch of Caitanya tree, 299\nNaraya�;�a\nCaitanya appeared as brilliant as, 53, 86\nin form of Vyasadeva, 88\nMayavadi sonnyiisJs address each other as, 53,\n\n339\n\nMystic powers\nexhibited by Caitanya, 45\nmisuse of, 46\nN\nNoi¥im motis tiivod urukromiinghrim\nverses quoted, 170\n\nNakac;li\nas devotee of Nityananda, 382\nNakula Brahmacari\nCaitanya's appearance in, 285-287\nNo miiril du�krtino mud{lii{l\nverses quoted, 80\nNiimniim okiiri bohudhii\nverses quoted, 124\nNoma mahii-vodiinyiiyo\nverse quoted, 168\nNoitot somiicorej jiitu\nverse quoted, 75\nNoiti bhakti-sukhiimbhodhe{l:\nverses quoted, 7 8\nNoivodvije para durotyoyo\nverses quoted, 74\nNanda\nKr��;�a appears as son of, 7\n\n186\n\n·\n\nVedas emanate from breathing of, 89\nNaraya�;�a\nas branch of Nityananda, 381\nNaraya�;�a Pa�;�c;lita\nas branch of Caitanya tree, 271\nNaraya�;�i\nVrndavana dasa Thakura born of, 191\nNarottama dasa Thakura\ninspired by J iva Gosvamf, 307\nquoted on demigod worship, 256\nquoted on development of devotional service,\n14\n\nquoted on following Gosvamfs, 185\nquoted on holy name, 60\nquoted on service of pure devotees, 161, 170\nquoted on story of jagai and Madhai, 172173\n\nquoted on taking shelter of Caitanya, 184\nRamacandra Kaviraja as most intimate friend\nof, 384\nNoHo-priiye�v obhadre�u\nverses quoted, 174-175\nNiifoko-condrikii\nas book by Rupa Gosvami, 303\nNature, modes of\ncan't act in spiritual world, 100\n\n", "adi2#p0439": "417\n\nIndex\nNature, modes of\neffect of associating with, 174\n\ntranscended by devotional service, 113\n\nSee also Energy, material\nNavadvipa\n\nCaitanya began garden at, 217\n\nNrsinihadeva\nmanifest in heart of Pradyumna Brahmacari\n\n270\n\nNrsinihatirtha\nas root of tree of devotional service, 221\n\n0\n\nNovodvfpo-�otoko\nas book by Prabodhananda Sarasvati, 142\n\nNavani Ho�a\n\nas devotee of Nityananda, 383\n\nsacred thread ceremony performed in family\nof, 35\n\nNnacala\n\nSee jagaonatha Puri\nNnambara\nas devotee of Lord in jagannatha Puri, 345\nNlrbondho{l kr�IJo-sambondhe\n\nOm ity ekiik�orom brohmo\nverses quoted, 122, 123\nOmkiiro\nanalyzed in terms of alphabetical constituents,\n\n125\n\nas resting place of everything, 125\n\nas sound representation of Lord, 122-126\n\nBhiigovotom begins with, 124\n\nhas all potencies of Lord, 124\n\nverses quoted, 75\n\nOm nomo bhogovote viisudeviiyo\n\nas devotee of Lord in jagannatha Puri, 346\n\nOm pflrt;�om odo{l pflrt;�om /dam\n\nNirloma Garigadasa\n\nNityo-nltyiiniim cetono�\n\nverse quoted, 94\nverses quoted, 132\n\nverse quoted, 8, 99, 125\n\nOm tad vi�t;�o{l poromom podom\n\nas elder brother of Caitanya, 6, 10\n\nOm-tot-sod iti nirde�o\n\nas plenary expansion of Caitanya, 4\n\nOrissa\n\nNityananda\n\nas personified spiritual bliss, 6, 158\nas predominatoc, 10-12\n\nas son of Ha�ai Ojha, 380\n\nas trunk of Caitanya tree, 226, 354\n\nbelong� to Vi�Qu category, 5\n\nquoted, 103\nverses quoted, 123\n\nmost disciples of Caitanya lived in Bengal and,\n\n330\n\nSee also jagannatha Purl\n\nbroke sannyiiso rod of Caitanya, 274\n\np\n\ncursed Sivananda Sena's son to die, 21!8\n\ndevotees of, 353-389\n\nGadadhara dasa as chief assistant of, 283\nGarigadevi as daughter of, 328-329\nHis associates cowherdboys, 363\n\nin form of devotee's spiritual master, 5\n\nPodmo Purii!JO\nquoted on blaspheming devotees, 178\n\nquoted on offenses of Mayavadis, 1 04\nquoted on Siva as Sarikara, 94-95\n\njahnavidevi as pleasure potency of, 307\n\nPodyiivo/T\n\nMadhava Ghosh dear to, 327\n\nParica-tattva\n\nlove of God awakened by talking of, 177\nriisas of servitor of, 13\nsent to Bengal, 153\n\nthief tries to steal jewels of, 294\n\nas book by Riipa Gosvami, 303\n\nas important factor in understanding Caitanya,\n\n154-155\n\nCaitanya descends with, 3-5\n\nVirabhadra Prabhu as son of, 321, 356\n\n.distributed holy name throughout universe,\n\ncompared to dogs, 251\n\nhow they distributed love of God, 17-21\n\nNondevotees\n\nSee also Atheists\n\nNotpadoyed yodl rotlm\nverses quoted, 140\n\nNrsinihananda Brahmacari\n.Pradyumna Brahmacari's name changed to,\n\n270\n\nNrsiniha-caitanya\nas devotee of Nityananda, 385\n\n151-152\n\nKr�r;�adasa Kaviraja teaches us to offer respect\nto, 159\n\none should chant names of full, 4\n\n' plundered storehouse of love of Kr�r;�a, 16\n·.'worship of, 166, 184-185\n\nPaiica-tattva mohii-montro\n\n{llust be chanted fully, 155\npotency of, 4\n\n", "adi2#p0440": "Srt Caitanya-caritamrta\n\n418\n\nPeace\n\nPancaratriki-vidhi :\n\nDeity worship stressed in, 63\n\nKr�r;Ja consciousness only means of,175\nPerfection\n\nPar;J�avas\nKr�r;Ja's relationship with, 172\n\nby chanting Hare Kr�r;Ja, 165\n\nPa(l�u\n\nthree ways for,160\n\nBhavananda Raya as, 335-337\n\nPitaham asya jagato\n\nverses quoted,123\n\nParabhavas tavad abodha-jato\n\nPitambara\n\nverses quoted,139\n\nas devotee of Nityananda,385\n\nParamananda\nas fiftieth devotee of Nityananda, 383\n\nPrabha vi�rave namaf7\n\nquoted,37\n\nParamananda Gupta\n\nPrabodhananda Sarasvati\n\nas branch of Nityananda, 381\n\nbelonged to Ramanuja-sampradaya,142\n\nParamananda Mahapatra\nas devotee of Lord at jagannatha Puri,338\nParamananda Puri\nas\n\nassociate\n\nof\n\ncited on influence of Kr�r;Ja consciousness,21\ndescribes merging as hell, 172\n\nLord at\n\njagannatha\n\nPuri,\n\n332\nas root of tree of devotional service, 221-332,\n\nPradyumna Brahmacari\nas branch of Caitanya tree,270\ngiven name Nrsinihananda Brahmacari, 286287\n\n224\nUddhava as, 222-223\nParamananda Upadhyaya\nas branch of Nityananda,380\nParamatma\nAbsolute partially understood as,84, 97\nas expansion of potency of Lord,131\nParamatma-sandarbha\n\nas book by jiva Gosvami, 307\nquoted on inconceivable potencies of Lord,\n118\nPararh bhavam ajananto\n\nverses quoted, 22\nParamesvara dasa\nas branch of Nityananda,371\nParampara\n\ninstructions in based on Vedas, 37\nneglected in Ka/1-yuga, 59-60\nParasari\ndiscussed Vedanta before Yy. asadeva, 89\nParasya brahmarar �ktis\n\nverses quoted,113\nParasya saktir vividhaiva sruyate\n\nquo�d,5,6,9� 109,115\nParvata Mu ni\n\nSrT Rama Pa(l�ita as incarnation of,255\n\nPasyanty atmanl catmanam\n\nverses quoted, 83-84\nPatrarh pu�parh phalarh to yam\n\nverses quoted, 169, 242\nPatanty adho 'nadrta-yu�mad,.\n\nverses quoted,60, 102, 136,172\n\nPatita-pavana\nCaitanya known as, 329\nPeace\nfound in sankTrtana\n\nPrady\"u-nina Misra\nas devotee of Lord in jagannatha Puri, 335\nPrahlada Maharaja\nchanted in sankTrtana, 80\ncited on fulfillment of life's mission, 136\nHaridasa Thakura compared to, 277\nhis prayer to deliver fallen souls,74\non serving pure devotee, 170\nPrakasananda Sarasvati\nbelonged to Sarikarkarya-sampradaya, 142\nconverted byCaitanya,29,47-143\nPrakrter kriyamara.'li guraif7\n\nverse quoted, 174\nPrakrtirh svam adhiHhaya\n\nverses quoted, 109\nPrarava\nSee Orhkara\nPraravaf7 sarva-vede�u\n\nquoted,125\nPrapte sannihite khalu marare\n\nquoted,48\nPrasada\n\nas diet to cure material disease, 281\nimportance of taking, 134-135\ntaken by devotees, 169\nPrasna Upani�ad\n\nquoted on creation of Yi�r;Ju, 99\nPrataparudra Maharaja\nas\n\ndevotee\n\nof\n\nLord\n\nat\n\nJ agannatha\n\n338\nPrema pumartho mahan\n\nquoted, 2, 58,69\nPrTti-sandarbha :\n\nas book by jiva Gosvami,307\nlove of God explained in,72\n\nPuri,\n\n", "adi2#p0441": "419\n\nIndex\n\nPuoQarika Vidyanidhi\nas Radharaoi's father, 259\nas spiritual master of Gadadhara PaoQita, 259\n\nRadharaoi\nGadadhara dasa as luster of body of, 282-283\n\nPuraras\n\nas book by Prabodhananda Sarasvati, 142\nRadhika\nSee Radharaoi\nRaghava PaoQ ita\nas branch ofCaitanya tree, 264-266\nRaghunandana Thakura\nas branch ofCaitanya tree, 299\nsacred thread ceremony performed in family\nof, 35\nRaghunatha Bhanacarya\nas devotee of Lord at Varaoasi, 347-349\nRaghunatha dasa Gosvami\nas associate of Lord in )agannatha Puri, 332\nas branch ofCaitanya tree, 311-318\nas special guide of Kr�oadasa Kaviraja, 318\nas worshiper of Madana-mohana, 209\nKr�oadasa Kaviraja prays at feet of, 212\nput in care of Sivananda Sena, 288\nRaghunatha Puri\nVai�oavananda formerly known as, 379\nRaghunatha (Upadhyaya)\nas branch of Nityananda, 364\nRaghunatha Vaidya\nas associate of Lord in )agannatha Puri, 332\nRamabhadra Acarya\nas devotee of Lord in )agannatha Puri, 345\nRamacandra\nAnupama's devotion to, 303\nCaitanya appeared to Murari Gupta as,\n279\nRamacandra Kaviraja\nas devotee of Nityananda, 384\nRamadasa\nin fraternal love of God, 361\nlived with Virabhadra Gosarii, 359\nRamadasa\nas branch of Caitanya tree, 324\nRamadasa\nas son of Sivananda Sena, 289-290\nRamadasa Abhirama\nas branch ofCaitanya tree, 327\nRamai\nas devotee of Lord at )agannatha Puri, 342343\nRamananda Raya\nas branch ofCaitanya tree, 300\nas energy of Lord, 6\nundisturbed by women, 336\nvanquished power ofCupid, 304\nRamananda\nas devotee of Nityananda, 382\n\nonly Hari explained in, 128\nPurandara Acarya\nas branch ofCaitanya tree, 267-268\nPurandara PaoQita\nas branch of Nityananda, 368-369\nPure devotees\nassociation of purifies anyone, 174\nbecomingb riihma(l a by association with, 36-37·\ncan offer anyone Kr�(la, 388\ncats and dogs liberated by association of, 251252\ndon't accept any kind of mukti, 172\nnecessity of approaching, 170\nguided by Lord in heart, 210\nheaded by Srivasa, 13\nplayers in transcendental dramas all, 258\ntranscendental literature written only by, 189190\n.\n\nPurram ada/;1 purram !dam\n\nverse quoted, 98\nPurrasya purram iidiiya\n\nverse quoted, 118, 132\n\nPDr(liit pDr(lam udqcyate\n\nverse quoted, 115\nPuru�ottama\nas branch of Caitanya tree, 295\nPuru�ottama\nas branch ofCaitanya tree, 300\nPuru�ottama\nas branch ofCaitanya tree, 324\nPuru�ottama PaoQita\nas branch of Nityananda, 372-373\nR\nRadha-Damodara temple\nestablished by )iva Gosvami, 307\nRadha-Kr�oa\nworship of Deities of, 184-185\nRadhakuoQa\nexcavated by Gosvamis, 311\nRaghunatha dasa resided at, 312\nvery dear to Kr�oa, 15\nRadharamaoa Deities\ninstalled by Gopala Bhana Gosvami, 319\nRadharaoi\nas best of gopTs, 15\nas pleasure potency of Kr�oa, 125\nCaitanya as Kr�oa and, 10, 164\nCaitanya tried to taste love of, 234\n\nRiidhii-rasa-sudhii-nidhi\n\n·\n\n", "adi2#p0442": "Srt Caitanya-cariumrta\n\n420\n\nRamanujacarya\nbroke teet� of Mayavadis, 123\nhis philosophy a stumbling block to Mayavadrs,\n95\n\nquoted on energies of Absolute, 133\nquoted on individuality of soul, 116\nRamanuja-sampradaya\nPrabodhananda Sarasvati belonged to, 142\nRamasena\nas d·exotee of. Nityananda, 384\nRorrttiya(la\n\nonly Hari explained in, 128\nRosa dance\nimitated by rascals, 7\nKrg1a as enjoyer of, 7\nRosas\n\ndeveloped by gopis, 172\ndevotees relate to Lord in five, 57-58\nRasikananda-deva\nsacred thread ceremony performed in family\nof , 35\n\nRasomrt.a-�e?'!> II\nacyutiinanda-ba(la siikhii, iiciirya-nandana\niijanma sevilii tehho caitanya-carara\nSYNONYMS\nacyutonanda-of the name Acyutananda; barja sokho-a big branch; iicoryanandana -the son of Advaita Acarya; iijanma-from the very beginning of life;sevi/iiserved; tehho-he ; caitanya-carara-the lotus feet of Lord Caitanya.\nTRANSLATION\nA big branch of Advaita Acarya was Acyutananda, His son. From the beginning\nof his life he engaged in the service of the lotus feet of Lord Caitanya.\nTEXT14\n\n� c;'StPrtf8 II\ncaitanya-gosofiira guru-kesava bhorati\nei pitora vokya suni' du{lkha poi/a ati\nSYNONYMS\ncaitanya-Lord Caitanya;gosofiira-the spiritual master;guru-His spiritual master;\nkesava bhiirati-of the name Ke5ava Bharati; ei-these; pitiira-his father's; viikyawords; suni'-hearing; du{lkha-unhappiness; poi/a-got; ati-very much.\n\n", "adi3#p0033": "Text17)\n\nExpansions of A dvaita Acarya\n\n9\n\nTRANSLATION\nWhen Acyut'ananda heard from his father that Ke5ava Bharati was the spiritual\nmaster of Lord Caitanya Mahaprabhu, he was very unhappy.\nTEXT15\n\n-� 1_fil-.. � �-t I\n<;'!t1f'R �- �'tt1ftllt �i �\"''Of-f II �ct II\njagad-gurute tumi kara aiche upadesa\ntomiira ei upadese na�,ta ha-ifa desa\nSYNONYMS\njagat-gurute-on the spiritual master of the universe; tumi-You; kara-do; aichesuch; upadesa-instruction ; tomiira-Y our; ei upadese-by this i nstruction; na?,taspoiled; ho-i/a-will become; desa-the country.\nTRANSLATION\nHe told his father, \"Your instruction that Ke5ava Bharati is the spiritual master of\nCaitanya Mahaprabhu will spoil the entire country.\nTEXT16\n\n• �t�l ��-�-<;��I\n-it� ��-·' t II\ni�varera dainya kari' kariyiiche bhik�ii\nataeva darf/a kari' kariiiba �ik%\n\nSYNONYMS\ni�varera-of\nestablishing;\n\nthe\n\nSupreme\n\nkariyiiche-has\n\nPersonality\ndone;\n\nof\n\nGodhead; dainya-po v erty; kari'­\n\nbhik�ii-begging;\n\nataeva-therefore;\n\ndarf/a­\n\npunishment; kari'-giving him; kariiiba-shall cause; �ik�a-instruction.\n\nTRANSLATION\n\"But he has made the incarnation of Godhead a poverty-stricken beggar. Therefore\nI shall punish him for his correction.\"\nPURPORT\nTo describe a man as an incarnation of God, or Narayat;�a, and at the same time\npresent him as poverty-stricken is contradictory, and it is the greatest offense. The\nMayavadi philosophers, engaged in the missionary work of spoiling the Vedic culture\nby preaching that everyone is God, describe a poverty-stricken man as daridraniiriiyara, or \"poor Narayat;�a.\" Lord Caitanya Mahaprabhu never accepted such\nfoolish and unauthorized ideas. He strictly warned, miiyiiviidi-bhii�ya �unile haya\nsarva-nii�a: \"Anyone who follows the principles of Mayavada philosophy is certainly\ndoomed.\" Such a fool needs to be reformed by punishment.\nAlthough it is contradictory to say that the Supreme Personality of Godhead or\nHis incarnation is poverty-stricken, we find in the revealed scriptures that when the\nLord incarnated as Vamana, He begged some land from Maharaja Bali. Everyone\nknows, however, that Vamanadeva was not at all poverty-stricken. His begging from\n\n", "adi3#p0045": "Text 37]\n\nExpansions of Advaitil Acarya\n\n21\n\nMaharaja Bali was a device to favor him. When Maharaja Bali actually gave the land,\nVamanadeva exhibited His all-powerful position by covering the three worlds with\nthree steps. One should not accept the so-called daridra-ntirtiyaras as incarnations\nbecause they are completely unable to show the opulence of the genuine incarnations of God.\nTEXT 36\n\n<.;'Stt�\"\"Cit ..rat fif'f, -\"t•.-t � � I\n�'fimi �t\"Df �flf1 if! fif� ..-tfitti5 n\" �� n\ngovindere iijflii dila, - \"inhii tiji haite\nbouliyo visvase etho no dibe osite\"\nSYNONYMS\n\ngovindere-unto Govinda; iijilii di/a-ordered; inhii-to this place; iiji-today; haite\n-from; biiuliyii-the Mayavadi; visviise-unto Kamalakanta Visvasa; ethii - here; nodo not; dibe-allow; iisite-to come.\nTRANSLATION\nThe\n\nLord ordered Govinda,\n\n\"From today on, do not allow that\n\nbauliya\n\nKamalakanta Visvasa to come here.\"\nPURPORT\nThe biiu/iyiis, or biiulas, are one of thirteen unauthorized sects that pass as followers of Caitanya Mahaprabhu. The Lord ordered Govinda, His personal assistant,\nnot to allow Kamalakanta Visvasa to come in His presence because he had become\na biiufiyii. Thus although the biiula-sampradoya, oufa-sampradoya and sahajiyo­\n\nsampradiiya, as well as the smiirtas, jiita-gosiifiis, atibapis, cflf/iidhiir7s and gauriinganiigaris, claim to belong to the disciplic succession of Caitanya Mahaprabhu, the\nLord actually rejected them.\nTEXT 37\n\n� ��' '�tJI' �bf 'tl1f t:f� I\n\n,fim1 �\"�� \"�\" n\ndarfla suni' 'visviisa' ha-ifa parama duflkhita\nsuniyo prabhura darfla iiciirya har�ita\nSYNONYMS\ndarpa-punishment; suni'-hearing; visviisa-Kamalakanta Visvasa; ha-ifa-became;\nparama-very\n\nmuch;\n\nduflkhita-unhappy;\n\nsuniyii-hearing;\n\nprabhura-of\n\nLord\n\n", "adi3#p0046": "SrT Caitanya-caritamrta\n\n22\n\nCaitanya\n\nhar�ita\n\n-\n\n[Adi-lila, Ch. 12\n\nMahaprabhu; darpa-punishment; acarya-Sri Advaita Acarya Prabhu;\n\nvery much pleased.\n\nTRANSLATION\nWhen\n\nKamalakanta\n\nVisvasa\n\nheard about this punishment by Sri Caitanya\n\nMahaprabhu, he was very much unhappy, but when Advaita Prabhu heard about it,\nHe was greatly pleased.\n\nPURPORT\nIn Bhagavad-gTta the Lord says, soma 'harh sarva-bhute�u na me dve�yo 'sti na\n\npriya(l: \"I envy no one, nor am I partial to anyone. I am equal to all.\" (Bg. 9.29)\n\nThe Supreme Personality of Godhead being equal to everyone, no one can be His\nenemy, nor can anyone be His friend . Since everyone is a part or son of the Supreme\nPersonality of Godhead, the Lord cannot partially regard someone as a friend and\nsomeone as an enemy. Thus when Lord Caitanya Mahaprabhu punished Kamarakanta\nVisvasa by no longer allowing him to come in His presence, although the punishment\n\nwas actually very hard on him, S ri Advaita Prabhu, understanding the inner meaning\nof such punishment, was happy because He appreciated that the Lord had actually\nfavored Kamalakanta Visvasa. Therefore he was not at all unhappy. Devotees should\nalways be happy with all the dealings of their master, the Supreme Personality of\n\nGodhead. A devotee may be put into difficulty or opulence, but he should accept\nboth as gifts of the Supreme Personality of Godhead and jubilantly engage in the\nservice of the Lord in all circumstances.\nTEXT 38\n\n�t'Dl� OfJ�,-'{fif � 'et'StJ� I\nc;�� OfJfPr -� � ·� II �,- II\nvisvasere kahe,-tumi bapa bhagyavan\ntomare karila darpa prabhu bhagavan\n\nSYNONYMS\nvisvasere-unto Kamalakanta Visvasa; kahe-said; tumi\n\n-\n\nyou; bapa-very much;\n\nbhiigya van-fortunate; tomare-unto you; karila-did; darpa-punishment; prabhuthe Lord; bhagavan- the Supreme Personality of Godhead.\nTRANSLATION\nSeeing Kamalakanta Visvasa unhappy, Advaita Acarya Prabhu told him, \"You are\n\ngreatly fortunate to have been punished by the Supreme Lord, the Personality of\n\nGodhead, Lord Caitanya Mahaprabhu.\n\n", "adi3#p0047": "Text 40)\n\nExpansions of Advaita Acarya\n\n23\n\nPURPO RT\nThis is an authoritative judgment by Sri Advaita Prabhu. He clearly advises that\none should not be unhappy when reverses come upon him by the order of the Supreme Personality of Godhead. A devotee should always be happy to receive the\nfortune awarded him by the Supreme Lord, which seems pleasant or unpleasant according to one's judgment.\n\nTEXT 39\n\n·������'PI� I\n-� 9ftl' 1fti' ..tfif �.: ..1!1t� \" -e� \"\npurve mohiiprobhu more koreno sommiino\ndu!Jkho piii' mane ilmi koilufl onum'iino\nSYNONYMS\npflrve-previously; mohiiprobhu-Lord Caitanya Mahaprabhu; more-unto Me;\nkoreno-does; sommiino-respect; du!Jkha-unhappy; peW-becoming; mane-in the\nmind; iimi-1; kailufl-made; anumiina-a plan.\n\nTRANSLATION\n\"Formerly Lord Caitanya Mahaprabhu always respected Me as His senior, but I\ndid not like such respect. Therefore, My mind being afflicted by unhappiness, I\nmade a plan.\nTEXT 40\n\n�-(;- ��' �����I\nilll._� �-1 � � � �'llf� n 8° \"\nmukti-sre�.tha kari' kainu viisiHha vyiikhyiina\nkruddha hanii prabhu more kai/a opomiina\nSYNONYMS\nmukti-liberation; sre�tha-the topmost; kari'-accepting; kainu-i did; viisi�tha­\n\nx\n\nthe book known as Yoga-viisi�tha; vyiikhyiina-e p la n ation; kruddha-angry; haMbecoming; prabhu-the Lord; more-unto Me; kaila-did; apamiina-disrespect\n\n.\n\nTRANSLATION\n\"Thus I expounded the Yoga-vasi�tha, which considers liberation the ultimate goal\nof life. For this the Lord became angry at Me and treated Me with apparent disrespect.\n\n", "adi3#p0048": "'\n\nSrT Caitanya-caritamrta\n\n24\n\n[Adi-lila, Ch. 12\n\nPURPORT\nThere is a book of the name Yogo-viisi�.tha that Mayavadis greatly favor because it\nis full of impersonal misunderstandings regarding the Supreme Personality of Godhead, with no touch of Vai�Qavism. Factually, all Vai�Qavas should avoid such a book,\nbut Advaita Acarya Prabhu, wanting punishment from the Lord, began to support\nthe impersonal statements of the Y oga-viisiHha. Thus Lord Caitanya Mahaprabhu\nbecame extremely angry at Him and seemingly treated Him disrespectfully.\n\nTEXT 41\n\n'f� 'tf$1 �.. <;II'Rr 'tJat �... I\n� � 'ttbf 'et�\n\n�'f\"' II 8� II\n\ndarpa piiflii haifa mora parama iinanda\nye darpa piiifa bhiigyaviin sri-mukunda\n\nSYNONYMS\ndar(ia piiflii-receiving the punishment; haifa-became; mora-My; parama-very\ngreat; iinanda- happiness ; ye dar (la-the punishment; piiifa-got; bhiigyaviin-the\n\nmost fortunate; sr7-mukunda-of the name Sri Mukunda.\n\nTRANSLATION\n\"When chastised by Lord Caitanya, I was very happy to receive a punishment\nsimilar to that awarded Sri Mukunda.\n\nPURPORT\nSri Mukunda, a great friend and associate of Lord Caitanya Mahaprabhu, used to\nvisit many places where people were against the V ai�Qava cult. When Lord Caitanya\nMahaprabhu came to know of this, He punished Mukunda, forbidding him to see\nHim again. Although Caitanya Mahaprabhu was soft like a flower, He was also strict\n\nlike a thunderbolt, and everyone was afraid to allow Mukunda to come again into\nthe presence of Sri Caitanya Mahaprabhu. Mukunda, therefore, being very sorry,\n\nasked his other friends whether he would one day be allowed to see Lord Caitanya\nMahaprabhu. When the devotees brought this inquiry to Lord Caitanya, the Lord replied, \"Mukunda will get permission to see Me after many millions of years.\" When\nthey gave this information to Mukunda, he danced with jubilation, and when Lord\nCaitanya Mahaprabhu heard that Mukunda was so patiently waiting to meet Him\nafter millions of years, He immediately asked him to return. There is a statement\nabout this punishment of Mukunda in the Caitanya-bhiigavata, Madhya-17/ii, Tenth\nChapter.\n\n", "adi3#p0049": "25\n\nExpansions of Advaita Acarya\n\nText 43]\n\nTEXT 42\n\n� 'f� 9ftbf llllfit '61'� I\n� 'f� l$ft'f � \"\"t• � m II 8� II\nye darr;Ja piiila sri-saci bhiigyavati\nse darr;Ja prasiida anya loka piibe kati\nSYNONYMS\nye darrja-the punishment; piiila-got; sri-saci bhiigyava ti-the most fortunate\nmother Sacidevi; se darrja the same punishment; prasiida-favor; anya-other;\n/aka-person; piibe-can get; kati-how.\n-\n\nTRANSLATION\n\n\"A similar punishment was awarded to mother Sacidevi. Who could be more\nfortunate than she to receive such punishment?\"\nPURPORT\n\nMother Sacidevi was similarly punished, as mentioned in the Caitanya-bhiigavata,\nMadhya-filii, Chapter Twenty-two. Mother Sacidevi, apparently showing her feminine\n\nnature, accused Advaita Prabhu of encouraging her son to become a sannyasi.\nCaitanya Mahaprabhu, taking this accusation as an offense, asked Sacidevi to touch\nthe lotus feet of Advaita Acarya to mitigate the offense she had supposedly committed.\nTEXT 43\n\nIf!\\! �' �t1i i!m �� �t'l 1\n\n�� �� �'f �12tt_·9ftllf II 8� II\neta kahi' iiciirya tiinre kariyii iisviisa\niinandita ha-iyii iii/a mahiiprabhu-piisa\nSYNONYMS\neta kahi -speaking thus; iiciirya- S ri Advaita Acarya Prabhu; tiinre-unto\nKamalakanta Visvasa; kariyii-doing; iisviisa-pacification; iinan dita happy ; ha-iyiibecoming; iii/a-went;mahiiprabhu-piisa-to the place of Lord Caitanya Mahaprabhu.\n'\n\n-\n\nTRANSLATION\nAfter pacifying Kamalakanta Visvasa in this way, Sri Advaita Acarya Prabhu went\nto see Caitanya Mahaprabhu.\n\n", "adi3#p0050": "Sri Caitanya-caritamrta\n\n26\n\n[ Adi-lila , Ch. 12\n\nTEXT 44\n\n��· �,- �� en -,_r. IJI � 1\n� � $ftlf� ·� �111 88 II\nprabhuke kahena-tomiira nii bujhi e ITiii\niimii haite prasada-piitra karilii kamala\nSYNONYMS\nprabhuke-unto the Lord;kahena-says; tomiira-Your; nii-do not;bujhi-1 understand; e- these; IT/a- pastimes; lima-Myself; haite-more than; prasiida-piitra-object\nof favor; karilii- You did; kamala-unto Kamala Visvasa.\n\nTRANSLATION\nSri Advaita Acarya told Lord Caitanya, \"I cannot understand Your transcendental\n\npastimes. You have shown more favor to Kamalakanta than You generally show to\n\nMe.\n\nTEXT 45\n\n�t�f.: � � il'tll11 $ft'f I\n�tJ(tf �ft'i �t[i{ f� �'l �� II 8� II\niimiireha kabhu yei nii haya prasiida\ntomiira carare ami ki kainu apariidha\nSYNONYMS\niimiireha-even upon Me;kabhu-at any time;yei-that; nii-never; haya-becomes;\nprasiida-favor; tomiira carare-at Your lotus feet; iimi-1; ki-what; kalnu-have\ndone; apariidha-offense.\n\nTRANSLATION\n\"The favor You have shown Kamalakanta is so great that even to Me You have\n\nnever shown such favor. What offense have I committed at Your lotus feet so as not\n\nto be shown such favor?\"\n\nPURPORT\nThis is a reference to Lord Caitanya Mahaprabhu's former punishment of Advaita\n\nAcarya. When Advaita Acarya Prabhu was reading Yoga-viiSi�.tha, Lord Caitanya\n\nMahaprabhu beat Him, but He never told Him not to come in His presence. But\nKamalakanta was punished with the order never to come in the Lord's presence.\n\nTherefore Sri Advaita Acarya Prabhu wanted to impress upon Caitanya Mahaprabhu\n\nthat He had shown more favor to Kamalakanta Visvasa because He had prohibited\n\n", "adi3#p0051": "Expansions of Advaita A carya\n\nText 48)\n\n27\n\nKamalakanta from seeing Him, whereas He had not done so to Advaita Acarya.\nTherefore the favor shown Kamalakanta Visvasa was greater than that\n\nshown\n\nAdvaita Acarya.\nTEXT 46\n\n�\\! \"�' �t� �f� \"tHt'li I\n\n<;;qtff1l�1 ��'ft�� 121'11 � II 8� II\neta suni' mahiiprabhu hiisite fiigifii\nbofiiiyii kamafiikiinte prasanna ha-ifa\nSYNONYMS\neta suni -thus hearing; mahiiprabhu-Lord Caitanya Mahaprabhu; htisite-to\n'\n\nlaugh; fiigifii-began; bofiiiyti-calling; kamaftikiinte-unto Kamalakanta; prasannasatisfied; ha-ifii- became.\nTRANSLATION\nHearing this, Lord Caitanya Mahaprabhu laughed with satisfac tion and immediately called Kamalakanta Visvasa.\nTEXT 47\n\n��� ��' -�� <;•ti{ tift\" \"pt� I\n�· �<�itt«� �t� �t� ��llfi' II 8'l II\niictirya kahe, ihiike kene dile darasana\ndui prakiirete kare more viqambana\nSYNONYMS\niiciirya kahe-Sri Advaita Acarya said; ihtike-unto him;kene- why; dile-You gave;\ndarasana\n\n-\n\naudienc e; dui-two; prakiirete-in ways; kare-does; more-unto Me;\n\nviqambana-cheating.\nTRANSLATION\nAdvaita Acarya then said to Caitanya Mahaprabhu, \"Why have You called back\nthis man and allowed him to see You? He has cheated Me in two ways.\"\nTEXT 48\n\n��1 � 1fi' 12flll �-'f I\n\n�·� �-�fttl �·� (;Jf tft� II Sir II\nsuniyti prabhura mana prasanna ha-ifa\ndunhara antara-kathti dunhe se jtinifa\n\n", "adi3#p0052": "SrT Caitanya-caritamrta\n\n28\n\n[ Adi-lila, Ch. 12\n\nSYNONYMS\nsuniyo-hearing this; prabhura-of Caitanya Mahaprabhu; mana-mind;prasanna\n-satisfaction; ho -i/a\n\n-\n\nfelt; duilhiira-of both of Them; antara-kathii-confidentia(\n\ntalks; dw)he-both of Them; se-that;jiinila-could understand.\nTRANSLATION\nWhen Caitanya Mahaprabhu heard this, His mind was satisfied. Only They could\nunderstand each other's minds.\nTEXT 49\n\n12ft_ ��'- ��flli1, �r;. �t� �� I\n�t51�11 \"�·'lt� � �tR II 8� II\nprabhu kahe-biiu/iyii, aiche kiihe kara\niiciiryera lajjii-dharma-hiini se iicara\nSYNONYMS\n\nprabhu kahe -the Lord said; biiuliyii-one who does not know what is right; aiche\n-in that way; kiihe-why; kara-do; ociiryera-of Sri Advaita Acarya; /ajjii-privacy;\ndharma-religion; hiini-loss; se-that; iicara-you act.\nTRANSLATION\nLord Caitanya Mahaprabhu instructed Kamalakanta, \"You are a bauliya, one who\ndoes not know things as they are. Why do you act in this way? Why do you invade\nthe privacy of Advaita Acarya and damage His religious principles?\nPURPORT\nKamalakanta Visvasa, out of his ignorance, asked the King of jagannatha Puri,\nMaharaja Prataparudra, to liquidate the three-hundred-rupee debt of Advaita Acarya,\nbut at the same time he established Advaita Acarya as an incarnation of the Supreme\nPersonality of Godhead. This is contradictory. An incarnation of the Supreme\nGodhead\n\ncannot\n\nbe\n\nindebted\n\nto\n\nanyone\n\nin\n\nthis\n\nmaterial world.\n\nCaitanya\n\nMahaprabhu is never satisfied by such a contradiction, which is technically called\n\nrasabhiisa, or overlapping of one humor (rasa) with another. This is the same type\nof idea as the contradiction that Narayaf)a is poverty-stricken (daridra-noriiyoro).\nTEXT 50\n\n121�� � �1 ��� � I\nMctilt ... � .t 0 ���II �0 II\npratigraha kabhu nii karibe riija-dhana\nvi�ayira anna khoile duJ_ta haya mana\n\n", "adi3#p0053": "Text 51]\n\nExpansions of Advaita Acarya\n\n29\n\nSYNONYMS\npratigraha-accepting of alms; kabhu-any time; no-not; karibe-should do; rajadhana-charity by kings; vi�ayTra-of men who are materialistic; anna-foodstuffs;\nkhaile-by eating; du�.ta-polluted; haya-becomes; mana-mind.\n\nTRANSLATION\n\"Advaita Acarya, My spiritual master, should never accept charity from rich\nmen or kings because if a spiritual master accepts money or grains from such materialists his mind becomes polluted.\n\nPURPORT\nIt is very risky to accept money or foodstuffs from materialistic persons, for such\nacceptance pollutes the mind of the charity's recipient. According to the Vedic\nsystem, one should give charity to sannyasTs and brahmaras because one who thus\ngives charity becomes free from sinful activities. Formerly, therefore, brilhmaras\nwould not accept charity from a person unless he were very pious. Lord Caitanya\nMahaprabhu gave this instruction for all spiritual masters. Materialistic persons\nwho are not inclined to give up their sinful activities like illicit sex, intoxication,\ngambling and meat-eating sometimes want to become our disciples, but, unlike\nprofessional spiritual masters who accept disciples regardless of their condition,\nVai�Qavas do not accept such cheap disciples. One must at least agree to abide by\nthe rules and regulations for a disciple before a Vai�r,1ava ilcilrya can accept him. In\nfact, a Vai�r,1ava should not even accept charity or foodstuffs from persons who do\nnot follow the rules and regulations of the Vai�l)ava principles.\nTEXT 51\n\n11i1ti �t'f i1t.: �� 'Ill'! I\n\"� f� .:t fi1\"f5ff �i1 II t� II\nmana du�,ta ha-ile nahe kr�rera smarara\nkr�ra-smrti vinu haya ni�pha/a jTvana\n\nSYNONYMS\nmana-mind; du�,ta-polluted; ha-ile-becoming; nahe-is not possible; kr�reraof Lord Kr�J;ta; smarara-remembrance; kr�ra-smrti-remembrance of Lord Kr�J;ta;\nvinu-without; haya-becomes; ni�phala\n\n-\n\nwithout any result ; jivana-life.\n\nTRANSLATION\n\"When one's mind is polluted, it is very difficult to remember Kr�l)a; and when\nremembrance of Lord Kr�r:�a is hampered, one's life is unproductive.\n\n", "adi3#p0054": "Sri Caitanya-caritamrta\n\n30\n\n[Adi-lila, Ch. 12\n\nPURPORT\n\nA devotee should always be alert, keeping his mind in a sanguine state so that he\n\ncan always remember Lord Sri Kp�r:�a. The siistras state, smartavyaf:l satatarh vi�ruf:l:\nin\n\ndevotional\n\nlife\n\none should always remember\n\nLord Vi�t;�u. Srila Sukadeva\n\nGosvami also advised Maharaja Parik�it, smartavyo nityasaf:l. In the Second Canto,\nFirst Chapter, of Srimad-Bhiigavatam, Sukadeva Gosvami advised Parik�it Maharaja:\n\ntasmiid bhiirata sarviitmii bhagaviin isvaro hari/:1\nsrotavyaf:l kirtitavyas ca smartavyas cecchatiibhayam\n\"0 descendant of King Bharata, one who desires to be free from all miseries must\n\nhear, glorify and also remember the Supreme Personality of Godhead, who is the\nSupersoul, the controller and the savior from all miseries.\" (Bhiig.\n\n2.1.5) This is the\n\nsummary of all the activities of a Yai�t;�ava, and the same instruction is repeated here\n\n(kr�ra-smrti vinu haya ni�pha/a jivana). Srila Rupa Gosvami states in Bhaktirasiimrta-sindhu, avyartha-kiilatvam: A Yai�t;�ava must be very alert not to waste\n\neven a second of his valuable lifetime. This is a symptom of a Yai�t;�ava. But associa­\n\ntion with pounds-and-shillings men, or vi�ayTs, materialists who are simply interested\nin sense gratification, pollutes one's mind and hampers such continuous remembrance of Lord Kr�rJa. Sri Caitanya Mahaprabhu therefore advised, asat-sangatyaga-ei vaigwva.:Ociira: a Yqi�nava should behave in such a way as to never assosiate with nondevotees or materialists (Cc. Madhya 22.87). One can avoid such association simply by always remembering Kr�t;�a within his heart.\nTEXT 52\n\n\"\"\"\"IWI Q, �-M Q �� I\n\n�li � ifl ��� � -� trt�' II �� II\n/oka-/ajjii haya, dharma-kirti haya hiini\naiche karma nii kariha kabhu ihii jiini'\nSYNONYMS\n\n/oka-lajjii-unpopularity;\n\nhaya-becomes;\n\ndharma-religion;\n\nkirti-reputation;\n\nhaya-becomes; hiini-damaged; aiche-such; karma-work; nii-do not;\n\nkariha­\n\nexecute; kabhu-ever; iha-this; jiini'-knowing.\nTRANSLATION\n\"Thus one becomes unpopular in the eyes of the people in general, for this\ndamages his religiosity and fame. A Yai�r;�ava, especially one who acts as a spiritual\nmaster, must not act in such a way. One should always be conscious of this fact.\"\n\n", "adi3#p0055": "31\n\nExj>ansions of Advaita Acarya\n\nText 55)\n\nTEXT 53\n\n�- f-1..-1 JJ�-.t�, � 1lti' �.... I\n.-.rsr1i-,111'1ftt$11ti' �\"' 'Pftl.tl n � u\nei Sik�ii sabiikiire, sabe mane kaila\niiciirya-gosiifli mane iinanda pai/a\n\nSYNONYMS\nei-this; Sik� in stru ction; sabiikiire-for all; sabe-all present; mane-in the mind;\n-\n\nkaila-took it; iiciirya-gosiifii-Advaita Acarya; mane-within the mind; iinandapleasure; piiila-felt.\n\nTRANSLATION\nWhen Caitanya Mahaprabhu gave this instruction to Kamalakanta, all present\nconsidered it to be meant for everyone. Thus Advaita Acarya was greatly pleased.\nTEXT 54\n\n�� ... ��tll2ft_11\"til � I\nl2f!.1 � �t-.J .sttftli � II II\nki�ora vayase iirambhifii sankirtana\n\nriitra-dine preme nrtya, sange bhakta-gara\n\nSYNONYMS\nki�ora vayase-j ust before the beginning of His youthful life; iirambh ilii\n\n-\n\nbegan;\n\nsankirtana-the sankirtana movement; riitra-dine-night and day; preme-in ecstasy;\n\nnrtya-dancing; sange-along with; bhakta-ga(la-the devotees.\nTRANSLATION\n\njust prior to His youthful life, He began the salikirtana movement. Day and night\nHe used to dance in ecstasy with His devotees.\nTEXT 32\n\nit�tJ ��tt l!(�� �� �R11 I\n\n�-\" �,� '��� II\nei 'madhya/i/o' nama-/ila-mukhyadhama\n�e�a aHada�a var�a- 'antya!ilii' niima\nSYNONYMS\nei-these; madhya/i/o nama-named the middle pastimes; /i/ii-pastimes; mukhyadhama-principal place; �e� last; a;5!ada�a-eighteen; var�a-years; antya!ilii -the\n-\n\nfinal pastimes; nama-named\n\n.\n\nTRANSLATION\nThe activities of lord Caitanya Mahaprabhu in His travels after He accepted\nsannyasa are His principal pastimes. His activities during His remaining eighteen\nyears are called antya-lila, or the final portion of His pastimes.\nTEXT 38\n\n\\!\"Rl 1ftS{J 0 <�te.lf11: ��'St'l·lf� I\n\n'$I�� �11flt11 if!J·�\\!·1ft'P II -e>lr II\ntara madhye chaya vatsara bhaktagara-sange\nprema-bhakti laoyiii/a nrtya-gita-ronge\n\nSYNONYMS\ntaro madhye-out of that; choyo votsara-si x years; bhokta-gara-sange-aiong with\ndevotees; premo bhokti-love of Kr�J)a; looyailo-ind uced ; nrtyo-dancing; gila-\n\nchanting; range-in transcendental bliss.\n\n", "adi3#p0097": "The Advent of Lord Caitanya\n\nText 39]\n\n73\n\nTRANSLATION\nFor six of the eighteen years He continuously stayed in jagannatha Puri, He\nregularly performed kirtana, inducing all the devotees to love Kr�r:ta simply by\n\nchanting and dancing.\n\nTEXT 39\n\n� �t.�f � flittf1 �'f� I\n\n02111'1�'(1 fit...� .U�il-� II�� II\ndvada�a vatsara �e�a rahila niliica/e\npremavasthO �ikhOila asvadana-ccha/e\n\nSYNONYMS\ndvada�a-twelve;\n\nvatsara-years;\n\nSe�a-balance;\n\nrahilii -remained; nilacale-at\n\nJagannatha Puri; prema-avastha-a state of ecstasy; �ikhaila-instructed everyone;\n\niisvadana-chale-under the plea of tasting it Himself.\nTRANSLATION\n\nFor the remaining twelve years He stayed in Jagannatha Puri, He taught everyone\n\nhow to taste the transcendental mellow ecstasy of love of Kr�J;�a by tasting it Him­\n\nself.\n\nPURPORT\nA person who is advanced in Kr�r:ta consciousness always feels separation from\n\nKr�Qa because such a feeling of separation excels the feeling of meeting Kr�Qa. Sri\n\nCaitanya Mahaprabhu, in His last twelve years of existence within this world at\nJagannatha Puri, taught the people of the world how, with a feeling of separation,\n\none can develop His dormant love of Kr�Qa. Such feelings of separation or meeting\nwith Kr�r:ta are different stages of love of Godhead. These feelings develop in time\nwhen a person seriously engages in devotional service. The highest stage is called\n\nprema-bhakti, but this stage is attained by executing sadhana-bhakti. One should\n\nnot try to elevate himself artificially to the stage of prema-bhakti without seriously\nfollowing the regulative principles of siidhana-bhakti. Prema-bhakti is the stage of\n\nrelishing, whereas siidhana-bhakti is the stage of improving in devotional service.\n\nSri Caitanya Mahaprabhu taught this cult of devotional service in full detail by\npractical application in His own life. It is said, therefore, apani acari' bhakti\n\nSikhOimu sabiire. Sri Caitanya Mahaprabhu is Kr�r:ta Himself, and in the role of a\n\nk�ra-bhakta, a devotee of Kr�r:ta, He instructed the entire world how one can\n\nexecute devotional service and thus go back home, back to Godhead, in due course\n\nof time.\n\n", "adi3#p0098": "Sri Caitanya-caritamrta\n\n74\n\n[Adi-lila, Ch. 13\n\nTEXT 40\n\nJfffj.� \"�·�tf I\nt.ftm ,5tt \"tl �-� II 8• II\nriitri-divase kr�ra-viraha-sphurara\nunmiidera ceHii kare pra/iipa-vacana\n\nSYNONYMS\nriitri-divase-day and night; kr�ra-viraha-feelings of separation from Kr�rta;\n\nsphura ra -awakening; unmiidera-of a madman; ce.stii-activities; kare perfo rms;\npra liipa -talking inconsistentl y; vacana -words\n-\n\n.\n\nTRANSLATION\nDay and night Lord Caitanya Mahaprabhu felt separation from Kr��;�a. Manifest­\n\ning symptoms of this separation, He cried and talked very inconsistently, like a\nmadman.\nTEXT 41\n\nI)� $ft?f '�����til I\n,J\\�� �-�iWt �tif �-fiftilll 8� II\n�ri-riidhiira praliipa yaiche uddhava-darlane\nselmata unmiida-praliipa kare riitri-dine\n\nSYNONYMS\n�rT-riidhiira-of Srimati Radharar;�i; praliipa-talk ing ; yaiche-as She did; uddhava­\n\ndar�ane-by\n\nmeeting\n\nUddhava;\n\nseimata-exactly like that; unmiida-madness;\n\npraliipa-talking inconsistently; kare-does; riitri-dine-day and night.\nTRANSLATION\n\nAs Sri mati Radharar;�i talked inconsistently when She met Uddhava, so also Sri\n\nCaitanya Mahaprabhu relished, both day and night, such ecstatic talk in the mood\n\nof S rimati Radharar;�i\n\n.\n\nPURPORT\n\nIn this connection one should refer to Srimati Radharar;�i's soliloquy after meeting\n\nUddhava in Vrndavana. Sri Caitanya Mahaprabhu presented a similar picture of such\n\necstatic imaginary talking. Full of jealousy and madness symptomizing neglect of\nKr�r;�a, Srimati Radharar;�i, criticizing a bumblebee, talked just like a madwoman.\n\nSri Caitanya Mahaprabhu, in the last days of His pastimes, exhibited all the symptoms of such ecstasy. In this connection one should refer to the Fourth Chapter of\n\nAdi-lilii, verses 107 and 108.\n\n", "adi3#p0099": "Text 42)\n\nThe Advent of Lord Caitanya\n\n75\n\nTEXT 42\n\n���'�'����I\n�� 1ft�t�U?f·'Jf� II 8� II\nvidyiipoti, joyodevo, corrJTdiisero glto\niisviideno riimiinonda-svorfJpo-sohito\nSYNONYMS\nvidyiipoti-the author of the name Vidyapati; joyodevo-of the name J ayadeva;\n\ncor9Tdiisero-of the name CaQsr� � �-rr.:� n \"\"� n\n\niimlira hrdaya haite gelo tomora hrdaye\nhena bujhl, janmibena kona mahiiSaye\nSYNONYMS\n\nomlira hrdaya ha lte-from my heart; geld-transf er red; tomiira hrdaye-in to your\n\nheart; hena-like t his ; bujhi-1 u n derstand; janmibena- will take birth; kona-some;\n\nmahiiSaye-very great personality.\n\nTRANSLATION\n\"From my heart it entered your heart. I therefore understand that a great per­\n\nsonality wi ll soon take birth.\"\n\n", "adi3#p0123": "The Advent of Lord Caitanya\n\nText 86]\n\n99\n\nTEXT 86\n\n�I! =>� II\naiche saci-jagannotha, putra piiiiii /ak�minatha,\npurro ha-ifa sakala vaflchita\ndhana-dhanye bhore ghar a, /okamany a ka/evara,\ndine dine haya anandita\n\n", "adi3#p0147": "Text 120)\n\nThe Advent of Lord Caitanya\n\n123\n\nSYNONYMS\naiche-in that way; �ac1-jaganniitha-mother Sacidevi and Jagannatha Misra;\n\nputra-son; piinii-having obtained; /ak�mi-notha-personally the husband of the\n\ngoddess of fortune; plin;w- fulf il led; ha-ifa-became; sakala-all; viinchita-desires;\n\ndhana-dhiinye-with riches and grains; bhare gha r a-th e house filled up; /okamonya\n\nkalevara-the body beloved by the people in general ; dine dine-day after day; haya\n-becomes; onandi ta-pleas ed .\n\nTRANSLATION\nIn this way mother Sacidevi and Jagannatha Misra, having obtained a son who was\n\nthe husband of the goddess of fortune, had all their desires fulfilled. Their house\n\nwas always filled with riches and grains. As they saw the beloved body of Sri Caitanya\nMahaprabhu, day after day their pleasure increased.\nPURPORT\n\nLord Sri Caitanya Mahaprabhu is the Supreme Personality of Godhead. Therefore everyone offered their respects to Him. Even the denizens of heaven used to\n\ncome in the dress of ordinary men to offer their respect to the Lord. His father and\n\nmother, Jagannatha Misra and Sacidevi, seeing the honor of their transcendental\n\nson, also became very much pleased within t heir hearts.\nTEXT 120\n\n�llfl\"P!�, �'li, 1ft�,\nfil�-,���, lift�,\n'til�'ett1t ittf� ��1ftil I\n�� ��tt� �,\nl.til �tf�' filtl'f, �'!,\n�t&itt'! ��ilf '� lf1i( \" ��C) \"\nmi�ra-vai�(IOVO, Sonta, a/ampa.ta, SUddha, diinta,\ndhana-bhoge niihi abhimona\n\nputrera prabhove yata, dhana iisl' mile, toto,\nvi�ru-prite dvije dena dona\nSYNONYMS\nmlsra- Jagannatha Misra; VO�S(IOVO-a great devotee; s anta-peaceful ; alampa.ta­\n\nvery regular; suddha-purified; danta-controlled; dhana-bhoge-in the matter of\n\nenjoying. material happiness; nahi-there is no; abhima na-desire ; putrera-of their\nson; p rabho ve- by the influence; ya ta-all; dhana-riches; iisi '- coming; mile-gets;\n\ntata-so much so; vi�ru-prite-for the satisfaction of Lord Vi�QU; dvije-to the\n\nbriihmoros; dena-gives; dona-charity .\n\n", "adi3#p0148": "124\n\nSrT Caitanya-caritamrta\n\n[Adi-lila, Ch. 13\n\nTRANSLATION\nJagannatha Mi�ra was an ideal Vai�r;tava. He was peaceful, restrained in sense\ngratification, pure and controlled. Therefore he had no desire to enjoy material\nopulence. Whatever money came because of the influence of his transcendental son,\nhe gave it in charity to the brahmar;tas for the satisfaction of Vi�r;tu.\nTEXT 121\n\n'\"'mer ••���\n�� �,\n�· �• .a\" �tl!ttfl\n��tq fi•,\n'lt1f -.p � fW,\n�f�,-.-�· 1St� �t.�tl ft ��� II\n/agna ga(li' har�amati, niliimbara cakravarti,\ngupte kichu kahila misrere\nmahiipuru�era cihna, lagne ange bhinna bhinna,\ndekhi, -ei tiiribe sarhsiire\nSYNONYMS\nlagna ga(li'-by astrological calculation of the birth moment; har.samati-very\npleased; niliimbara cakravarti-of the name Nilambara Cakravarti; gupte-in private;\nkichu-something; kahila-said; misrere-unto\n\nJagannatha Misra; mahiipuru�era\n\ncihna-all the symptoms of a great personality; lagne-in the birth moment; ahgeon the body; bhinna bhinna-different; dekhi-l see; ei-this child; tiiribe-shall\ndeliver; sarhsare-all the three worlds.\nTRANSLATION\nAfter calculating the birth moment of Lord Caitanya Mahaprabhu, Nilambara\nCakravartT privately said to Jagannatha Misra that he saw all the different symptoms\nof a great personality in both the body and birth moment of the child. Thus he\nunderstood that in the future this child would deliver all the three worlds.\nTEXT 122\n\n� � �-�,\n¥tt1 ��ttl,\n�b1�•�et I\nitt� ��,,\n,.� ·�··\n\"\" � �111:-r. Ret n ��� II\naiche prabhu saci-ghare, krpaya kai/a avatare,\nyei ihii karaye sravara\n\n", "adi3#p0149": "Text 123)\n\nThe Advent of lord Caitanya\n\n125\n\ngaura-prabhu dayamaya, tiihre hayena sadaya,\nsei paya tiihhiira carara\n\nSYNONYMS\naiche-in this way;prabhu-Lord SriCaitanya Mahaprabhu;�aci-ghare-in the home\n\nof Sacidevi; krpaya-by His causeless mercy; kat/a-made; avotare-advent; yei­\n\nanyone who; iha-this; karaye-does; sravaQa-hear; gaura-prabhu-Lord Caitanya\n\nMahaprabhu; dayamaya-being very merciful; tohre-upon him; hayena-becomes;\nsadaya-merciful; sei-that person; piiya-gets; tiihhora-His; carara-lotus feet.\nTRANSLATION\nIn this way lord Caitanya Mahaprabhu, out of His causeless mercy, made His\n\nadvent in the house of Sacidevi. lord Caitanya is very merciful to anyone who\n\nhears this narration of His birth, and thus such a person attains the lotus feet of\n\nthe Lord.\n\nTEXT 123\n\n'� i\\i �ti\\ ,'51��'1,\n'�i\\ Q �� �Q{'� I\n\n�tl11 1ff't� Q,\n\n'tftlfl �.\\!!�'\nf� �'St�-�fi{,\nwfO'I '\" �� ift� �'f II ��� II\npoiyo monu�a janma, ye no �une gaura-gura,\nhena janma tora vyartha haifa\n\npoiyo amrtadhuni, piye vi�a-garta-poni\njanmiyo se kene niihi mal/a\nSYNONYMS\np01ya monu�a janma-anyone who has gotten the form of a human body; ye­\n\nwho; no-does\n\nnot;\n\nsune-hear;\n\ngaura-gura-the\n\nqualities\n\nof\n\nLord\n\nCaitanya\n\nMahaprabhu; hena janma-such a birth; tora-his; vyartha haifa-becomes useless;\n\npoiyo-getting the opportunity; amrtadhuni-of the river of nectar; piye-drinks;\nvi�a-garta-piini-water in a poison pit of material happiness; janmiyii-taking birth\n\nas a human being;se-he; kene-why;niihi-did not;maila-die.\nTRANSLATION\n\nAnyone who attains a human body but does not take to the cult of Sri Caitanya\n\nMahaprabhu is baffled in his opportunity. Amrtadhuni is a flowing river of the\nnectar of devotional service. If after getting a human body one drinks the water in a\n\npoison pit of material happiness instead of the water of such a river, it would be\nbetter for him not to have lived, but to have died long ago.\n\n", "adi3#p0150": "/\n\nSri Caitanya-caritamrta\n\n126\n\n[Adi-lila, Ch. 13\n\nPURPORT\nIn this connection Srimat Prabodhananda Sarasvati has composed the following\n\nverses in his Caitanya-candriimrta:\n\nacaitanyam idarh vi�varh yadi caftanyam i�varam\nviduf:J sarva-�listra-jna hy api bhriimyanti te janiil;\n\nna\n\n\"This material world is without K!}Qa consciousness. Lord Caitanya Mahaprabhu is\nKrg•a consciousness personified. Therefore if a very learned scholar or scientist\ndoes not understand Sri Caitanya Mahaprabhu, certainly he is wandering uselessly\n\nin this world.\"\n\npraslirita-mahliprema-piyCt�a-rasa-sligare\ncaitanyacandre praka.te yo dino dina eva saly\n\"A person who does not take advantage of the nectar of devotional service over­\n\nflowing during the presence of Sri Caitanya Mahaprabhu 's cult is certainly the\npoorest of the poor.\"\n\navatir(le gauracandre vistir(le prema-siigare\nsuprakii�ita-ratnaughe yo dina dina eva sa/;1\n\"The advent of Lord Caitanya Mahaprabhu is just like an expanding ocean of\nnectar. One who does not collect the valuable jewels within this ocean is certainly\n\nthe poorest of the poor.\"\nSimilarly, the Srimad-Bhiigavatam (2.3.19, 20, 23) states:\n\n�va-vi�-varlihoHra-kharaif:J\nsarhstuta/;1 puru�al; paSu/;1\nna yat-kar(la-pathopeto\njiitu nama gadligrajal;\nbile batorukrama-vikramlin ye\nna S[(IVatal; kan;a-pu.te narasya\njihvlisati diirdurikeva suta\nna copagliyaty urugliya-giithiil;\njivanchavo bhiigavatiinghri-re(lurh\nna jiitu martyo 'bhilabheta yas tu\nSri-vij(IU·padyii manu-jas tulasyiil;\n�vasan chavo yas tu no veda gandham\n\"A person who has no connection with Kr�Da consciousness may be a very great\n\npersonality in so-called human society, but actually he is no better than a great\n\n", "adi3#p0151": "Text 124]\n\n127\n\nThe Advent of Lord Caitanya\n\nanimal. Such big animals are generally praised by other animals like dogs, hogs,\ncamels and asses. A person who does not lend his aural reception to hearing about\n\nthe Supreme Personality of Godhead must be considered to have earholes like\n\nholes in a field. Although that person has a tongue, it is like the tongue of a frog,\n\nwhich unnecessarily creates a disturbance by croaking, inviting the snake of death.\n\nSimilarly, a person who neither takes advantage of the dust of the lotus feet of great\n\ndevotees nor smells the tulasT leaves offered to the lotus feet of the Lord must be\n\nconsidered dead even though he is supposedly working.\"\n\nSimilarly, the SrTmad-Bhiigavatam, Tenth Canto, Chapter One, verse 4, states:\nnivrtta-tar�air upagTyamiiniid\n\nbhavau�adhiicchrotra-mano 'bhiriimiit\n\nka uttama-sloka-guriinuviidiit\n\npumiin virajyeta vinii pasu-ghniit\n\"Who but the animal-killer or the killer of the soul will not care to hear glorification of the Supreme Personality of Godhead? Such glorification is enjoyed by\npersons liberated from the contamination of this material world.\"\n\nSimilarly, in the Third Canto, Chapter Twenty-three, verse 56, the Bhiigavatam\n\nsays, na tTrthapada-seviiyal jivann api m{to hi safJ: \"Although a person is apparently\n\nliving, if he does not serve the lotus feet of great devotees he is to be considered\n\na dead body.\"\n\nTEXT 124\n\n����lief,\n-�..f.m�\"''\n�9f·�9f·1�t«t, I\nf-tt:l �� fill!lft(l{,\n··�i-lRAf ll,;�lj,\nl!lf1Jon11 � �·fll II ��8 II\nsrT-caitanya-nityiinanda, iiciirya advaitacandra,\nsvarOpa-rOpa-raghuniithadiisa\n\ninhii-sabiira srT-carar:w. sire vandi nija-dhana,\njanma-/ilii giii/a kr�radiisa\n\nSYNONYMS\nsrT-caitanya-nityiinanda-Lord Sri Caitanya Mahaprabhu and Nityananda Prabhu;\n\niiciirya\n\nadvaitacandra-Acarya\n\nSri Advaitacandra; svariipa-riipa-raghuniithadiisa­\n\nSvarupa Damodara, Rupa Gosvami and Raghunatha dasa Gosvami; inhii-sabiira-of\nall of them; sri-carara-the lotus feet; sire-on the head; vandi-offering respect;\nnija-dhana-personal\n\nproperty; janma-17/ii-narration\n\nk($(1adiisa-Km1adasa Kaviraja Gosvami.\n\nof\n\nthe\n\nbirth; gaila-sang;\n\n", "adi3#p0152": "128\n\nSri Caitanya-caritamrta\n\n[ Adi-lila, Ch. 13\n\nTRANSLATION\nTaking on my head as my own property the lotus feet of SriCaitanya Mahaprabhu,\n\nNityananda Prabhu, Acarya Advaitacandra, Svarupa Damodara, Rupa Gosvami and\n\nRaghunatha dasa Gosvami, I, Kr�l.ladasa Kaviraja Gosvami, have thus described the\n\nadvent of Sri Caitanya Mahaprabhu.\n\nPURPORT\nSri Caitanya Mahaprabhu, Nityananda, Advaita Prabhu, Svarupa Damodara,\n\nRupa Gosvami, Raghunatha dasa and their followers are all accepted by Kr�l)adasa\n\nKaviraja Gosvami. Anyone who follows in the footsteps of Kaviraja Gosvami also\n\naccepts the lotus feet of the above-mentioned lords as his personal property. For a\n\nmaterialistic person, material wealth and opulence are only illusory. Actually they\n\nare not possessions but entanglements because by enjoying the material world a\n\nconditioned soul becomes more and more entangled by incurring debts for his\n\npresent enjoyment. Unfortunately, a conditioned soul considers property for which\n\nhe is in debt to be his own, and he is very busy acquiring such property. But a\n\ndevotee considers such property not real property but simply an entanglement in\nthe material world. If lord Kr�l)a is very much pleased with a devotee, He takes\naway his material property, as stated in the Srimad-Bhiigavatam ( 1 0.88.8), where\n\nLord Kr�l.la says,yasyiiham anugrh!Jiiml harijye tad-dhanarh sanai/;1: \"To show special\n\nfavor to a devotee, I take away all his material property.\" Similarly, Narottama\n\ndasa Thakura says:\n\ndhana mora nityiinanda,\nriidhiikr�ra-srTcaraf}a\nsei mora prii!Jadhana\n\"My real riches are Nityananda Prabhu and the lotus feet of Sri Radha and Km1a.\"\nHe further prays, \"0 Lord, kindly give me this opulence. I do not want anything\n\nbut Your lotus feet as my property.\" SrTia Narottama dasa Thakura has sung in\n\nmany places that his real property is the lotus feet of Radha and Kr�Qa. Unfortunately we are interested in unreal property and are neglecting our real property\n(adhane yatana kari' dhana teyiiginu).\n\nSometimes smiirtas consider Raghunatha dasa Gosvami a sudra. But Kr�l.ladasa\n\nKaviraja Gosvami here especially mentions svarupa-rupa-raghuniithadiisa. Therefore\n\none who considers the lotus feet of Raghunatha dasa to be transcendental to all\ndivisions of the caste system enjoys the riches of actual spiritual bliss.\n\nThus end the Bhaktivedanta purports of the Sri Caitanya-caritamrta, Adi-lna,\nThirteenth Chapter, describing the advent of Lord Sri Caitanya Mahiiprabhu.\n\n", "adi3#p0153": "Chapter 14\n\nLord Caitanya's Childhood Pastimes\n\nSrila Bhaktivinoda Thakura has given a summary of this chapter in his Amrta­\n\npraviiha-bhii�ya: \"In this Fourteenth Chapter of the Caitanya-caritamrta there is a\n\ndescription of how Lord Caitanya Mahaprabhu enjoyed His childhood pastimes,\ncrawling, crying and eating dirt, giving intelligence to His mother, favoring a briihmat;a\n\nguest, riding on the shoulders of two thieves and misleading them to His own house,\n\nand, on the plea of being diseased, taking prasiida in the house of Hiral')ya and\njagadisa on the Ekadasi day. The chapter further describes how He displayed Him­\n\nself as a naughty boy, how when His mother faint d He brought a coconut to her\non His head, how He joked with girls of the same age on the banks of the Ganges,\nhow He accepted worshipful paraphernalia from Srimati Lak�midevi, how He sat\ndown in a garbage pit wherefrom He instructed transcendental knowledge, how He\nleft the pit on the order of His mother, and how He dealt with His father with full\naffection.\"\nTEXT 1\n\n�\"� 1r�II\nniiniyarera cihna-yukta sri-hasta carara\nei sisu sarva Joke karibe tiirara\n\nSYNONYMS\nniiriiyarera-of\n\nLord\n\nNarayaQa; cihna-yukta-with positive marks; sri-hasta\n\ncarara-the palm and the sole; ei- this; sisu-baby; sarva Joke-all the three worlds;\nkaribe-will; tiirara- deliver.\n\nTRANSLATION\n\"This baby has all the symptoms of Lord N araya�;ta on His palms and soles. He\nwill be able to deliver all the three worlds.\nTEXT17\n\n�- t:!' �fl� '�·�-'I�J (2!�� I\nb1 ��f;i! m tl ft't1f �1f II !>'\\ II\n\n", "adi3#p0162": "[ Adi-lila, Ch. 14\n\nSrT Caitanya-caritamrta\n\n138\n\nei to' karlbe valg10va-dharmera praciira\nihii haite habe dui ku/era nistiira\nSYNONYMS\nei ta -this child; karibe-will do; vai$(1ava-of Vai��avism, or devotional service;\n'\n\ndharmera-of the religion;praciira-preaching; ihii haite-from this; habe-there will\nbe; dui-two; kulera-dynasties; nistiira-deliverance.\nTRANSLATION\n\"This child will preach the Vai�r;�ava cult and deliver both His maternal and\npaternal families.\nPURPORT\nWithout N arayar;�a Himself or His bona fide representative one cannot preach the\ncult of Vai�l')avism, or devotional service. When a Vai�r;�ava is born he delivers both\n,\n\nhis maternal and paternal families simultaneousl y.\nTEXT18\n\n1J«te.� �' �� '4t1\"!1� ��'I I\n\n�ftr flfet 'e�,-4t�Rf4t if't1l�t'l II �\\r II\nmahotsava kara, saba boliiha briihmara\niiji dina bhiila,-kariba noma-karara\nSYNONYMS\nmahotsava-a\n\nfestival; kara-observe; saba-all;\n\nboliiha-call;\n\nbriihmara-the\n\nbriihmaras; iiji-today; dina-day; bhii/a-auspicious; kariba-1 shall perform; niimakarora-the name giving ceremony.\nTRANSLATION\n\"I propose to perform a name-giving cere mony We should observe a festival and\n.\n\ncall for the brahmar:tas because today is very auspicious.\nPURPORT\nIt is the Vedic principle to observe a festival in connection with Narayal)a and\nbriihma(las. Giving a child a particular name is among the purificatory processes,\nwhich are known as da�-vidha-sarhskiira, and on the day of such a ceremony one\nshould observe a festival by worshiping Narayar;�a and distributingprasiida, chiefly\namong the briihmaras.\nWhen Nilambara Ca kravarti , Sacimata and )agannatha Misra, recognizing the\nmarks on the Lord's lotus feet, understood that the child Nimai was not an ordi-\n\n", "adi3#p0163": "Text 19]\n\nLord Caitanya's Childhood Pastimes\n\n139\n\nnary child but an incarnation of Narayal)a, they decided that on that very same\n\nday, which was very auspicious, they should observe a festival for His name-giving\n\nceremony. In this connection we can particularly see how an incarnation of the\n\nSupreme Personality of Godhead is ascertained by His bodily symptoms, His activi­\n\nties and the prediction of the sostras. By factual evidence a person can be accepted\n\nas an incarnation of God, not whimsically or by the votes of rascals and fools. There\n\nhave been many imitation incarnations in Bengal since the appearance of Lord\n\nCaitanya, but any impartial devotee or learned man can understand that Lord\nCaitanya Mahaprabhu was accepted as an incarnation of Kr�l)a not on the basis of\n\npopular votes but by evidence from the sostras and bona fide scholars. It was not\n\nordinary men who accepted Sri Caitanya Mahaprabhu as the Supreme Personality\n\nof Godhead. In the beginning His identity was ascertained by learned scholars\nlike Nilambara Cakravarti, and later all His activities were confirmed by the six\n\nGosvamis, especially Srila Jiva Gosvami and Srila Rupa Gosvami, and many other\nlearned scholars, with evidence from the sostra. An incarnation of God is such from\n\nthe very beginning of His life. It is not that by performing meditation one can\n\nbecome an incarnation of God all of a sudden. Such false incarnations are meant for\n\nfools and rascals, not sane men.\n\nTEXT19\n\n�\"'� \"'�t� ... 'ftt'l, (;�l�'ll\n,�, itf1f �,- �- '!' �f'lll �� \"\nsarva-lokera karibe ihan dhorar;a, po�ar;a\n'visvambhara' noma ihora,-ei to' kiirar;a\n\nSYNONYMS\nsarva-/okera-of all people; karibe-will do; ihan-this child; dhorar;a-protection;\n\npo�ara-maintenance; visvambhara-the name Visvambhara; noma-name; ihoraHis; e/-this; ta'-certainly; kiirara-the reason.\n\nTRANSLATION\n\"In the future this child will protect and maintain all the world. For this reason\n\nHe is to be called Yisvambhara.\"\n\nPURPORT\nThe Caitanya-bhagavata also confirms that Sri Caitanya Mahaprabhu, by His\n\nbirth, has made the whole world peaceful, as in the past Narayal)a protected this\n\nearth in His incarnation as Varaha. Because of His protecting and maintaining this\nworld in the present Kali-yuga, Lord Caitanya Mahaprabhu is Visvambhara, which\n\nrefers to one who feeds the entire world. The movement inaugurated by Sri Caitanya\n\nMahaprabhu when He was present five hundred years ago is again being propagated\n\nall over the world, and factually we are seeing its practical results. People are being\n\n", "adi3#p0164": "[Adi-lila, Ch. 14\n\nSri Caitanya-caritamrta\n\n140\n\nsaved, protected and maintained by this Hare Kr�r:Ja movement. Thousands of\nfollowers, especially western youths, are taking part in this Hare Kr�r:Ja movement,\nand how safe and happy they feel can be understood from the expressions of\ngratitude in their hundreds and thousands of letters. The name Visvambhara is also\nmentioned in the Atharva-veda-samhitii (viSvambhara viSvena mii bharasii piihi sviihii).\nTEXT 20\n\n�fi\\' -��-��� � �\"f �� I\n\ni31f11['f·i3t� �· 11t�t�� �'I II � II\no\n\nSuni' Saci-miSrera mane iinanda bii�ila\nbriihmara-briihmari iini' mahotsava kaila\n\nSYNONYMS\nsuni'-hearing this; Saci-of mother Saci; miSrera-and of jagannatha Misra;\nmane-within\n\nthe\n\nminds;\n\niinanda-pleasure;\n\nbii�ila-increased; briihmara the\n-\n\nbriihmaras; briihmari-and their wives; iini'-inviting them; mahotsava-a festival;\nkai/a-observed.\n\nTRANSLATION\nAfter hearing Nilambara Cakravarti's prediction, Sacimata and jagannatha Misra\nobserved the name-giving festival in great joy, inviting all the brahmal)as and their\nwives.\n\nPURPORT\nIt is the Vedic system to observe all kinds of festivals, including birthday festivals,\nmarriage festivals, name-giving festivals and festivals marking the beginning of education, by especially inviting briihmaras.\n\nIn every festival the briihmaras are to be\n\nfed first, and when the briihmaras are pleased they bless the festival by chanting\nVedic mantras or the Hare Kr�Qa mahii-mantra.\nTEXT 21\n\n� � Nti( (fJ'-f �-��ilii1t'f I\n\nifti(1 �e;�tt �'{1 �� �i( II �� II\ntabe kata dine prabhura jiinu-caflkramara\nniinii camatkiira tathii kariiila darsana\n\nSYNONYMS\nlobe-thereafter; kata-some; dine-days; prabhura-of the Lord; jiinu-knees;\ncaflkramaoa- the\n\ncrawling;\n\nniinii-various;\n\nkariiila-caused; dadana-the sight.\n\ncamatkiira- wonderful;\n\ntathii-also;\n\n", "adi3#p0165": "Text 23]\n\nLord Caitanya's Childhood Pastimes\n\n141\n\nTRANSLATION\nAfter some days the Lord began to crawl on His knees, and He caused various\nwonderful things to be seen.\n\nPURPORT\nThe Caitonyo-bhiigovoto describes that one day while the Lord was crawling upon\n\nHis knees, the bells on His waist ringing very sweetly, a snake came out to crawl in\n\nthe yard of the Lord, who captured the snake like a curio us child. Immediately the\n\nsnake coiled over Him. The Lord as a child then rested on the snake, and after some\ntime the snake went away, leaving aside the Lord.\nTEXT 22\n\n�tem �\" �\"t•\" �ftiltlf 1\n�1ft �� '�fJ' �'f,- � <:;�-rf� II �� II\nkrondonero chafe boliiilo hori-niimo\n\nniiri saba 'hori' bole,-hiise gouro-dhiimo\nSYNONYMS\nkrondonero-of crying; chafe-on the pretense of; bo/iiilo-caused to speak; hori­\n\nniimo-the holy name of the Lord;niiri-ladies;sobo-all; 'hori' bole-chant the holy\nname of the Lord; hiise-laughs;gouro-dhiima-Lord Sri Caitanya as a child.\nTRANSLATION\n\nThe Lord caused all the ladies to chant the holy names of the Hare Krg1a m aha­\n\nmantra on the plea of His crying, and while they chanted the Lord would smile.\n\nPURPORT\nIn the Caitanya-bhiigavata this pastime is described as follows: \"The Lord, with\n\nHis beautiful eyes, would cry, but He would stop immediately upon hearing the\n\nHare Kr��a mahii-mantra. When the ladies, understanding the fun of the Lord, dis­\n\ncovered that He would cry and then stop upon hearing the chanting of the Hare\nKr��a mantra, they all took it as a clue to chant Hare Kr��a as soon as the Lord\n\ncried. Thus it became a regular function. The Lord would cry, and the ladies would\nbegin chanting the Hare Kr�rya mahii-mantra, clapping with their hands. In this way\n\nall the ladies of the neighboring houses would assemble in the home of Saclmata to\n\njoin in the sankirtono movement twenty-four hours a day. As long as the ladies con­\n\ntinued to chant the Hare Kr�rya mahii-mantra, the Lord would not cry but very\npleasingly smile upon them.\"\n\nTEXT 23\n\n'!t� �\\! tift� �\"\" �-tR��ct I\n\nf-t�'5tt't filf't' �'f ��-- ''l'fi{ II �� II\n\n", "adi3#p0166": "SrT Caitanya-caritamrta\n\n142\n\n[ Adi-lila, Ch. 14\n\ntabe kata dine kaila pad a-cank ramara\nsisu-gare mili' kaila vividha khelana\n\nSYNONYMS\nrobe-th ereafter ; kata dine-in a few days; kai/a -did ; pada -leg; cankramara­\n\nmovement; siSU'iJO(Ie -all the children; mi/i'- mi ngli ng together; kaila-executed;\nvividha-varieties; kh elana-sporting\n\n.\n\nTRANSLATION\nAfter some days the Lord began to move His legs and walk. He mixed with other\nchildren and exhibited varieties of sports.\nTEXT 24\n\n<11\"'fit� -t� �-�15M e�tfi111 I\n\n�1 �fif' f�i ��'1,--.tt'S '!' �f:JfiD II �8 II\nekadina saci kha-i-sandesa iiniyii\nbiifii bhari' diyii baila,-khiio to' basiyii\n\nSYNONYMS\nekadina-one\n\nday; saci-mother Saci; kha-1- fused rice; sandesa-sweetmeat;\n\niiniyii-bringing; bii.tii-tiffin dish; bhari -f illing; diyii-delivering; bolla-said ; khiio'\n\neat; ta'-now; basiyo-sitting down.\n\nTRANSLATION\nOne day while the Lord was enjoying His playful sports with the other little\nchildren, mother Saci brought a dish filled with fused rice and sweetmeats and\n\nasked the child to sit down and eat them.\nTEXT 25\n\ntfll! �fif' <;'5t'f1 -t� 1Jt� �1( �t\\! I\n\n��rMsi 'ltf'*'li flit� ���i �t\\5 II �ct II\neta bali' gelii saci grhe karma karite\nlukiiiiii liigilii sisu mrttikii khiiite\n\nSYNONYMS\neta bali'- sayi ng this; ge/ii-returned; 5ac i- mother Saci; gr he-i n the house; karma\n\n-duties; karite- to execute; lukiiiiii-hidi ng; liigilii-began; sisu- the child; mrttikadirt; khiiite-to eat.\n\n", "adi3#p0167": "Text 28]\n\nlord Caitanya's Childhood Pastimes\n\n143\n\nTRANSLATION\nBut when she returned to her household duties, the child, hiding from His\nmother, began to eat dirt.\nTEXT 26\n\n,lf�' -til -rtJP1 �1'11•f1' '�rn, m' 1\n'1ft$ �ftJ' 'flfP1 •� '1n$ � �' n �� n\ndekhi' �aci dhiina iiili kar' 'hiiya, hiiya'\ni\n\nmiiti kii�i' laM kahe 'miiJi kene khiiya'\n\nSYNONYMS\ndekhi'-seeing this; �acT-mother Saci; dhOM-rushing; iii/a-came back; kartmaking a noise; hiiya,hiiyo-\"What is this! What is this!\" map-dirt; kii� - snat ching;\n/aM-taking; kahe- she said ; mo(/ kene khaya'-why is the child eating dirt?\ni'\n\n'\n\nTRANSLATION\nSeeing this, mother Sacihastily returned, exclaiming, \"What is this! What is this!\"\nShe snatched the dirt from the hands of the lord and inquired why He was eating it.\nTEXT 27\n\n•tfiQ\"t � fit�,-� <1St � I\n'tfif 1{1$ �� fWttf, � f� <;lf� II �'\\ II\nktindiyo balena �i�u.-kene kara ro�a\n\ntumi mo_ti khoite dile, mora kibii do�a\nSYNONYMS\nkandiyo-while crying; ba/ena-says; ���u-the child; kene-why; kara-you become; ro�a-angry; tu ml- you ; map-dirt; khiiite-to eat; di/e-gave Me; mora-My;\nkibo-what is; do�-fault.\nTRANSLATION\nCrying, the child inquired fr om His moth er, \"Why are you angry? You have already given Me dirt to eat. What is M y fault?\nTEXT 28\n\n�--ll�·�l, �-1ft1'h �.-r. I\ntJl� 1{1$, '�� 1ft�, f• '�lf-�stt II �\"' II\n\n", "adi3#p0168": "'\n\nSrT Caitanya-caritamrta\n\n144\n\n[Adi-lila, Ch. 14\n\nkha-i-sande�-onna, yateka-miifira vikiira\neho miiti, seha mii,ti, ki bheda-viciira\nSYNONYMS\nkha-i-fused\n\nrice; sande.fa-sweetmeat; anna-eatables; yateka -all ; mii!fra -of\n\ndirt; vikiira-transformations; eho-this is also; miifi-dirt; seha-that; mii_ti-dirt;\nki-what; bheda-of difference; viciira-consideration.\nTRANSLATION\n\"Fused rice, sweetmeats or anything eatable is all but a transformation of dirt.\nThis is dirt, that is dirt. Please consider. What is the difference between them?\nTEXT 29\n\n1ff1f- \"'�' Jftt'f -'e..J, � �tff' I\n111fut1r m �' r. �fif� 9f'tfJ II �� II\nmii_ti-deha, mati-bhak$ya, dekhaha vicari'\naviciire deha do�a, ki balite piirl\nSYNONYMS\n\nmii,ti -dirt; deha-this body; miifi-dirt; bhak�ya- eatable; dekhaha-just try to\n\nsee; viciiri'-by consideration; aviciire-without considering; deha-you put; do�afault upon Me; ki-what; ba/ite-to say;piirl-1 am able.\nTRANSLAliON\n\"This body is a transformation of dirt, and the eatables are also a transformation\n\nof dirt. Please reflect upon this. You are blaming Me without consideration. What\ncan I say?\"\nPURPORT\nThis is an explanation of the Mayavada philosophy, which takes everything to be\none. The necessities of the body, namely, eating, sleeping, mating and defending,\nare all unnecessary in spiritual life. When one is elevated to the spiritual platform\nthere are no more\n\nbodily necessities, and in activities pertaining to the bodily\n\nnecessities there are no spiritual considerations. In other words, the more we eat,\nsleep, have sex and try to defend ourselves, the more we engage in material activities.\nUnfortunately, Mayavadi philosophers consider devotional activities to be bodily\nactivities. They cannot understand the simple explanation in Bhagavad-gitii:\n\nmiirh ca yo 'vyabhiciirera bhakti-yogena sevate\nsa gu(liin samatityaitiin brahma-bhiiyiiya ka/pate\n\n", "adi3#p0169": "Text 30]\n\nLord Caitanya's Childhood Pastimes\n\n145\n\n\"Anyone who engages in spiritual devotional service without motivation, rendering\nsuch service for the satisfaction of the Lord, is elevated immediately to the spiritual\nplatform, and all his activities are spiritual.\" (Bg. 14.26} Brahma-bhuyiiya refers\nto Brahman (spiritual) activities. Although Mayavadi philosophers are very much\neager to merge in the Brahman effulgence, they have no Brahman activities. To a\ncertain extent they recommend Brahman activities, which for them mean engagement in studying the Vedanta and Sankhya philosophies, but their interpretations\nare but dry speculation. Lacking the varieties of spiritual activity, they cannot stay\nfor long on that platform of simply studying Vedanta or Sankhya philosophy.\nLife is meant for varieties of enjoyment. The living entity is by nature full of an\nenjoying spirit, as stated in the Vediinta-sutra ( 1 .1.12}: iinandamayo 'bhyiisiit. In devotional service the activities are variegated and full of enjoyment. As stated in\n\nBhagavad-gTtii (9.2), all devotional activities are easy to perform (susukharh kartum),\nand they are eternal and spiritual (avyayam). Since Mayavadi philosophers cannot\nunderstand this, they take it for granted that a devotee's activities (Sravaram\nkirtanam vi�(lof/ smara(larh piida-sevanam, etc.) are all material and are therefore\nmiiyi. They also consider Kr�Qa's advent in this universe and His activities to be\nmiiyii. Therefore, because they consider everything miiyii, they are known as\nMayavadis.\nActually, any activities performed favorably for the satisfaction of the Lord, under\nthe direction of the spiritual master, are spiritual. But for a person to disregard the\norder of the spiritual master and act by concoction, accepting his nonsensical\nactivities to be spiritual, is miiya. One must achieve the favor of the Supreme Personality of Godhead through the mercy of the spiritual master. Therefore one must\nfirst please the spiritual master, and if he is pleased, then we should understand\nthat the Supreme Personality of Godhead is also pleased. But if the spiritual master\nis displeased by our actions, they are not spiritual. Srila Visvanatha Cakravarti\nThakura confirms this: yasya praslidlid bhagavat-prasiido yasyiiprasiidiin na gatif/\n\nkuto 'pi. Activities that please the spiritual master must be considered spiritual,\nand they should be accepted as satisfying to the Lord.\nLord Caitanya Mahaprabhu, as the supreme spiritual master, instructed His\nmother about the Mayavada philosophy. By saying that the body is dirt and\neatables are also dirt, He implied that everything is miiyii. This is Mayavada philosophy. The philosophy of the Mayavadis is defective because it maintains that everything ismiiyii but the nonsense they speak. While saying that everything is miiyii, the\nMayavadi philosopher loses the opportunity of devotional service, and therefore his\nlife is doomed. Sri Caitanya Mahaprabhu therefore advised, miiyiiviidi-bhii�ya sunile\nhaya sarva-niiSa (Cc. Madhya 6.169). If one accepts the Mayavada philosophy, his\n\nadvancement is doomed forever.\nTEXT 30\n\n�·� �f'll� -tfl �� �Me� I\n\n\"d �n� a�r�tlft'St '� fi't-tt'f �ttn �· n\n\n", "adi3#p0170": ",\n\nSrT Caitanya-caritamrta\n\n146\n\n[ Adi-lila, Ch. 14\n\nan tare vismita soci bollia tohare\n\n\"map khaite jnano-yogo ke sikhola tore\n\nSYNONYMS\nantare-within\n\nherself;\n\nvismita-surprised; saci-mother 5aci; bali/a-replied;\n\ntahare-unto Him; mii{i- dirt; khiiite-to eat;jMna-yoga-philosophical speculation;\n\nke-who; sikha/a-taught; tore-You.\n\nTRANSLATION\nAstonished that the child was speaking Mayavada philosophy, mother Saci\nreplied: \"Who has taught You this philosophical speculation that justifies eating\ndirt?\"\n\nPURPORT\nIn the philosophical discourse between the mother and the son, when the son\n\nsai d that everything is one, as impersonalists say, the mother replied, \"If ev erything\n\nis one, why do people in general not eat dirt but eat the food grains produced\nfrom the dirt?\n\"\n\nTEXT 31\n\n1t11'h R�- ��tllf �-'i_i u I\nJflt \"ft� �'Sf�' � � IIR II �� II\nmo_tira vikiira anna khiiile deha-pu?.ti haya\n\nmii_ti khaile rogo hoyo, deha yiiyo k?oya\n\nSYNONYMS\nma_tiro-of the dirt; vikiiro-transformation; anna-food grains; khiiile-by eating;\n\ndeha-of the bo dy; pu,5_tl-nourishment; haya -b ecomes; ma_ti-the dirt; khaile-by\n\neating; rogo-disease; hoyo-becomes; deha-the\n\ndestruction.\n\nbody; yiiyo-goes;\n\nk,5ayo-to\n\nTRANSLATION\nReplying to the Mayavada idea of the child philosopher, mother Saci said: \"My\ndear boy, if we eat earth transformed into grains, our body is nourished, and it be·\n\ncomes strong. But if we eat dirt in its crude state, the body becomes diseased instead\nof nourished, and thus it is destroyed.\nTEXT 32\n\nlff1'h �� �t· \"flfilreft' 'Wit� I\n�-� m --�, �f� 1ft1 'f'tF.. II\" �� II\nmofiro vikiiro ghofe piini bhorl' ani\n\nmiifi·pi[Jf/e dhori yobe, so?i' yiiya piini\"\n\n", "adi3#p0171": "Text 33]\n\nLord Caitanya's Childhood Pastimes\n\n147\n\nSYNONYMS\nmiiJiro-of the dirt; vikiiro-transformation;gho.te-in the water pot;piini-water;\n\nbhori'-filling; iini-1 can bring; mii_ti-of dirt; piry;fe-on the lump; dhari-1 hold;\nyobe-when;so,5i'-soaking;yiiyo-goes;piini-the water.\nTRANSLATION\n\"In a water pot, which is a transformation of dirt, I can bring water very easily.\n\nBut if I poured water on a lump of dirt, the lump would soak up the water, and my\n\nlabor would be useless.\"\n\nPURPORT\nThis simple philosophy propounded by Sacimata, even though she is a woman,\n\ncan defeat the Mayavadi philosophers who speculate on oneness. The defect of\n\nMayavada philosophy is that it does not accept the variety that is useful for practical\n\npurposes. Sacimata gave the example that although both the lump of dirt and the\n\nearthen pot are basically one, for practical purposes the water pot is useful whereas\nthe lump of dirt is useless. Sometimes scientists argue that matter and spirit are one,\n\nwith no difference between them. Factually, in a higher sense, there is no difference\n\nbetween matter and spirit, but one should have practical knowledge that matter,\n\nbeing an inferior state, is useless for our spiritual blissful life, whereas spirit, being a\n\nfiner state of existence, is full of bliss. In this connection the Bhiigovatom gives the\n\nexample that dirt and fire are practically one and the same. From the earth grow\n\ntrees, and from their wood come fire and smoke. Nevertheless, for heat we can\n\nutilize the fire but not the earth, smoke or wood. Therefore, for the ultimate reali­\n\nzation of the goal of life, we are concerned with the fire of the spirit, but not the\ndull wood or earth of matter.\n\nTEXT 33\n\n�·\n\n.._�tt'<:! (fit_ �fif'ft -i�1tt I\n\n\"..1t'$f � t�, 111\\!1, itt f.t� C'fttl II �� n\niitmo lukaite probhu bolilii tiinhiire\n\n\"iige keno ihii, mota, nii sikhiile more\nSYNONYMS\n\niitmo-Himself; lukaite-to hide; prabhu-the Lord; boli/ii-replied; tiinhiire-unto\n\nSacimata; iige-in the beginning; keno-why; ihii-this; mota-My dear mother; nii\n\nsikhale-you didn't teach; more-unto Me.\n\nTRANSLATION\nThe Lord replied to His mother: \"Why did you conceal self-realization by not\n\nteaching Me this practical philosophy in the beginning?\n\n", "adi3#p0172": "148\n\nSri Caitanya-caritamrta\n\n[Adi-lila, Ch. 14\n\nPURPORT\nIf one is taught from the beginning of life the Vai�r;�ava philosophy of duality\n\nor variety, the monistic philosophy will not very much bother him. In reality,\n\neverything is an emanation from the supreme source Oanmiidy asya yata/;1). The\n\noriginal energy is exhibited in varieties, exactly like the sunshine, the original\n\nenergy emanating from the sun, which acts as light and heat in variety. One cannot\nsay that light is heat and heat is light, yet one cannot separate one from the other.\n\nTherefore Lord Caitanya Mahaprabhu's philosophy is acintya-bhediibheda, inconceivable nonseparation and distinction. Although there is an affinity between the\n\ntwo physical manifestations light and heat, there is a difference between them.\n\nSimilarly, although the whole cosmic manifestation is the Lord's energy, the energy\nis nevertheless exhibited in varieties of manifestations.\n\nTEXT 34\n�� \"' ��t�, �t11fti if! �� I\n\n�'Itt� �t�, �� �11t1 �-.fit� II\" �8 II\nebe se jiiniliin, iira miifi nii khiiiba\nk�udhii liige yabe, tabe tomiira stana piba\"\nSYNONYMS\nebe-now; se-that;jiini/iin-1 understand; iira-more; mii_ti-dirt;nii-not; khiiiba­\n\nshall eat; k�udhii-hunger; /iige-arises; yabe-when; tabe-at that time; tamara­\n\nyour; stana-breast; piba-1 shall suck.\n\nTRANSLATION\n\"Now that I can understand this philosophy, no more shall I eat dirt. Whenever\n\nI am hungry I shal l suck your breast and drink your breast's milk.\"\n\nTEXT 35\n�i! �f'l' �� �lift\\! ��1 I\n\n'Ji{ 111-. �t1f � �e, �1fim II �t II So n\n�i�u saba /aye piir;lii-par;Jasira ghare\ncuri kori' drovya khiiya mare biilakere\nSYNONYMS\ns'is'u-children;\n\nghore\n\n-\n\nsaba-all; /aye-taking\n\nwith\n\nHim; paifii-poifosiro-neighboring;\n\nin the houses; curi kari'-stealing; dravya-eatables; khaya-eats; mare­\n\nfights; balakere-with other children.\nTRANSLATION\nAs usual for small ch ildren , He learned to play, and with His playmates He went\n\nto the houses of neighboring friends, stealing their eatables and eating th em. Sometimes the children fought among themselves.\n\nTEXT 41\n\nfilf� 1f� �-•tte{ �� fift� I\n�fe.' � � �� fifvll �Ill� II 8� II\n�i�u saba �aci·sthiine kailo nivedana\n�uni' �oci putre kichu dilii oklhona\nSYNONYMS\n�i�u saba-a ll the children; �aci-sthiine-in the presence of mother S ac i; kai/a­\n\nmade; nivedana-petition; suni'-he ari ng that; saci-mother sa ci; putre-unto her\nson; kichu-some; di/a-gave; o/ahana-chastisement or rebuke.\nTRANSLATION\n\nAll the children lodg ed complaints with Sacimata about the Lord's fighting with\n\nthem and stealing from the neighbors' houses. Therefore sometimes she used to\n\nchastise or rebu ke her so n .\n\n", "adi3#p0177": "Text 43)\n\nLord Caitanya's Childhood Pastimes\n\n153\n\nTEXT 42\n\n\"'-.� fff -.11, '� 11� �tif I\n\n'� 'l1f·\"t1f ��' ffi1 -.t� \"t1f n\" 8� II\n\"kene curi koro, kene miiroho �i�ure\nkene pora-ghare yiiha, kibO niihi ghore\"\n\nSYNONYMS\nkene curi kara-why do You steal; kene miiraha sisure\n\n-\n\nchildren; kene why;paro ghare\n-\n\n-\n\nis not there; ghare\n\n-\n\n-\n\nwhy do you beat other\n\nin others' houses;yiiho-You go; kibii-what;niihi­\n\nin Your own house.\n\nTRANSLA liON\n\nSacimata said: \"Why do You steal others' things? Why do You beat the other\nchildren? And why do You go inside others' houses? What do you not have in Your\nown house?\"\n\nPURPORT\nAccording to the Vediinta-sutro (janmiidy osya yata/:1), since creation, maintenance\nand annihilation exist in the Supreme Absolute, whatever we find within this ma­\n\nterial world is already in the spiritual world. Sri Caitanya Mahaprabhu is the Supreme\n\nPersonality of Godhead, Km•a Himself. How is He stealing, and how is He fighting?\nIt is not as a thief or an enemy, but as a friend in a loving condition. He steals as a\nchild, not because He is in want, but as a natural instinct. In this material world\nalso, small children, without enmity or bad will, sometimes go to a neighboring\nhouse and steal, and sometimes they fight. Km•a also, like other children, did all\nthese things in His childhood. Without the existence of the stealing propensity and\nfighting propensity in the spiritual world, they cannot exist here in this material\nworld. The difference between the material and spiritual worlds is that stealing in\nthe spiritual world is done in friendship and love, whereas fighting and stealing within this material world are executed on the basis of enmity and envy. Therefore we\nshould understand that in the spiritual world all these activities exist, but there is\nno inebriety, whereas in the material world all activities are full of miserable conditions.\nTEXT 43\n\n��' ilP.._� .:$1 �!_1ft·� �1$1 I\n'llltif l{� � f�, �� 'e'tfiRrt I 8� II\nsuni' kruddho haflii probhu ghara-bhitara yiinii\nghare yata bhar�a chi/a, phelila bhlihgiya\n\n", "adi3#p0178": "154\n\nSri Caitanya-caritamrta\n\n[ Adi-lila, Ch. 14\n\nSYNONYMS\n�uni'-hearing; kruddha-angry; haM-becoming; prabhu-the\n\nLord; ghara­\n\nbhitara-wi thin the room;yai'ici-going;ghare-in the room;yata-all; bhiirp'a-pots;\nchi/a-there were; phelila-He threw them; bhiiiigiya-breaking\n\n.\n\nTRANSLATION\nThus rebuked by His mother, the Lord would go in anger to a room and break all\nthe pots within it.\nTEXT 44\n\n�� -tfl '�� �' ..\n�\" �� I\n\n\"f'tit:! �1'11 � tftfi{' �� n ss 11\ntabe �aci kole kari' karaila santo�a\n/ajjita ha-ifa prabhu }ani' nija-do�a\n\nSYNONYMS\ntabe-at that time; saci-mother sacidevi; kote-on the lap; kari'- tak ing; karaila­\n\nmade; santo$a-pa cified; lajji ta-a shamed; ha ifa-became;prabhu- the L ord;jani'-\n\nknowing; nija-His own; do�-fault.\n\nTRANSLATION\nThen S acimata would take her son on her lap and pacify Him, and the Lord\nwould be very much ashamed, admitting His own faults.\n\nPURPORT\nThere is a nice description of the faults of Sri Caitanya Mahaprabhu in Hi s childhood in the Caitanya-bhiigavata, Adi-lila, Chapter Three, where it is said that the\nchild Lord used to steal all k inds of eatables from the houses of neighboring friends.\nIn some houses He would steal milk and drink it, and in others He would steal and\neat prepared rice. Sometimes He would break cooking pots. If there were nothing\nto eat but there were small babies, the Lord would tease the babies and make them\n\ncry. Sometimes a neighbor would complain to Sacimata, \"My child is very small.\nBut your child puts water in the ears of my child, making the child cry.\"\n\nTEXT 45\n\n.... .-�· � lt1'11,. II.. I\n�.. 'L..� Qlf'f' � � II 8ct II\nkabhu mrdu-haste kaila matake ta{lana\nmatake murcchita dekhi' karaye krandana\n\n", "adi3#p0179": "Lord Caitanya's Childhood Pastimes\n\nText 47]\n\n155\n\nSYNONYMS\nkabhu-sometimes; mrdu-haste-by His soft hand;kai/a-did;matoke-His mother;\ntop'ana-chastise; motoke-His mother; mDrcchito-fainted; dekhi'-seeing; karayewas; krandana-crying.\n\nTRANSLATION\nOnce the child, Caitanya Mahaprabhu, chastised His mother with His soft hand,\nand His mother falsely fainted. Seeing this, the Lord began to cry.\nTEXT 46\n\nril1tct ��'-\"itt�\" \"'� �' 1\n�����1f�n\"8�11\n�\n\nnarigara kahe,- \"norikela deha ani'\ntabe sustha ha-ibena tomora janani\"\n\nSYNONYMS\nnoriga(IO-all the ladies; kahe-say; norike/a-coconut; deha-give; ani'-bringing\nfrom somewhere; tabe-then;sustha ha-ibena-will be cured; tomara-Your;jananimother.\n\nTRANSL.:ATION\nThe neighboring ladies told Him: \"Dear child, please bring a coconut from somewhere, an d then Your mother will be cured.\"\n\nTEXT 47\n\n�� �lfP1 �filr.;� tl �tfit:�'l I\n\"'f�111 �(�'f �f'll n\ntiihre dekhi' prabhura ho-i/a siibhllii�a mana\nlak�mT cltte prTta pal/a prabhura darsana\nSYNONYMS\ntiihre\n\ndekhi'-seeing her; prabhura-of the Lord; ho-i/a-there was; sa-her;\n\nabhlla,sa-attachment; mana-mind; l ak,smi-Lak�mi also; citte-in the heart; pritasatisfaction; poi/a-attained; prabhur a-of the Lord; darsan a\n\n-\n\nmeeting\n\n.\n\nTRANSLATION\nSeeing Lak$midevi, the Lord became attached to her, and Lak$mi, upon seeing\nthe Lord, felt great satisfaction within her mind.\nTEXT 64\n\n�I\"��� � t•.:tf -..fpy \"nt I\n�t�ttiQ � � �11 n �s 11\nsiihajika priti duhhiira karila udaya\nbiilya-bhiiviicchanna tabhu ho-i/a niscaya\nSYNONYMS\nsiihajika-natural; priti-affection; duhhiira-both of them; karila-made ; udayaappearance; bii/ya-childhood; bhiiva-Occhanna-covered by emotion; tabhu\n\n-\n\nstill;\n\nha-ifa-it so became; niscaya-fi x ed up.\nTRANSLATION\nTheir natural love for one another awakened, and although it was covered by\nchildhood emotions, it became apparent that they were mutually attracted.\nPURPORT\nLord Caitanya Mahaprabhu and Lak$midevi are eternal husband and wife. Therefore it was quite natural for their dormant love to awaken when they saw one\nanother. Their natural feelings were immediately awakened by their meeting.\n\n", "adi3#p0190": "'\n\nSri Caitanya-caritamrta\n\n166\n\n[Adi-lila, Ch. 14\n\nTEXT 65\n\n·\n\n·\n� � �' � � f\"5� d'l --1� I\n<;1R't'P'1 � � ,·� � 11 �� n\ndunha dekhi' dunhara citte ha-ifa ullfisa\ndeva·pDjfi chafe kaifa dunhe parakfi�a\nSYNONYMS\nduhho-both of them; dekhi'-seeing; dunhara-of both of them; citte-in the\nminds; ha-ifa-there was; u//asa-pleasure; deva-piija-worshiping the demigods;\n\nchafe- on the plea of; kaifa-:- there was; dunhe- both of them ;parakasa-man ifestation.\nTRANSLATION\nThey both enjoyed natural pleasure in seeing one another, and under the pretext\nof demigod worship they manifested their feelings.\nTEXT 66\n\n� ��-'�' �-, � t(� I\n�tf ��'I� ��fit��� II'�� II\nprabhu kahe, 'ama' piija, ami mahe�vara\niimare pDjife pfibe abhipsita vara'\nSYNONYMS\nprabhu kahe-the Lord said;ama piija-just worship Me;ami- 1 am;mahesvarathe Supreme Lord; amare-unto Me; piijife-if you worship; pabe-you will get;\nabhTpsita-desired; vara-benediction.\n\nTRANSLATION\nThe lord told lak�mT: \"Just worship Me, for I am the Supreme Lord. If you\nworship Me, certainly you will get the benediction you desire.\"\nPURPORT\nThis is the same philosophy declared by Lord Kr$1)a Himself:\nsarva-dharmon parityajya\nmfim ekarh 5arararh vraja\naharh tvorh sarva-papebhyo\nmok�ayi�yomi mo �ucafi\n\n", "adi3#p0191": "Lord Caitanya's Childhood Pastimes\n\nText 68)\n\n167\n\n\"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from\n\nall sinful reaction. Do not fear.\" (Bg. 18.66) People do not understand this. They\n\nare accustomed to flatter or worship many demigods,human beings, or even cats and\ndogs, but when requested to worship the Supreme Lord, they refuse. This is called\nillusion. Factually, if one worships the Supreme Lord there is no need to worship\nanyone else. For example, in a village of a limited area one may use different wells\nfor different purposes, but when one goes to a river where there is water constantly\nflowing in waves, that water can serve all his purposes. When there is a river, one can\ntake drinking water, wash his clothes, bathe and so on, for that water will serve all\npurposes. Similarly, if one worships the Supreme Personality of Godhead, Km1a,all\nhis goals will be served. Kiimais tais tair hrto-jnonii{l propadyante 'nya-devatii{l: only\n\nmen who have lost their intelligence worship the various demigods to fulfill their\ndesires (Bg. 7.20).\n\nTEXT 67\n\n� \\Ia �er fPt ��-G'tt� 1\n� 1ftif1 fit�1 m'f �� II �'I II\n/ak�mi tiinra ange dila pu�pa-candana\nmal!ikiiro miifii diyii karila vandana\nSYNONYMS\n/ak�m7-Lak�midevi; tiinra-His; ange-on the body; di/a-gave; pu�pa-flowers;\ncandana-sandalwood pulp; mallikiira-of the flower of the name mallikii; malo\n\n­\n\ngarland; diyii-giving; karila offered; vandana-prayers\n-\n\n.\n\nTRANSLATION\nOn hearing the order of the Supreme Lord, Sri Caitanya Mahaprabhu, Lak�mi\nimmediately worshiped Him, offering sandalwood pulp and flowers for His body,\ngarlanding Him with mallika flowers, and offering prayers to the Lord.\nTEXT 68\n\ncitt � 911�1 �� lttf'it� I\ncttt• �' �tf .-t� �·� �� II �\"' II\n�\n\nprabhu tiinra pDjO piino hiisite liigilii\nsloka parfi' tiinra bhiiva ang7kiira kailii\nSYNONYMS\nprabhu-the Lord; tiinra-her; pDjii-worship; piii-receivi ng; hiisite-to smile;\n\nliigilii-began; sloka parfi -reciting one verse; tiinra-her; bhiiva-emotion; angikiira\n'\n\nkai/ii -accepted\n\n.\n\n", "adi3#p0192": "168\n\nSrT Caitanya-caritamrra\n\n[ Adi-lila, Ch. 14\n\nTRANSLATION\nBeing worshiped by Lak�mi, the Lord began to smile . He recited a verse from\n\nSrimad-Bhagavatam and thus accepted the emotion she expressed.\nPURPORT\n\nThe verse quoted in this connection is the twenty-fifth verse of the Twentysecond Chapter, Tenth Canto, of Srimad-Bhagavatam. The gopis worshiped the\ngoddess Durga, or Katyayani, but their inner desire was to get Lord KrHla as their\nhusband. K��;�a, as Paramatma, could realize the ardent desire of the gopis, and\ntherefore He enjoyed the pastime of vastra-harara. When the gopis went to take\nbath in the River Yamuna, they left their garments on the land and dipped into the\nwater completely naked. Taking this opportunity, Kr$1)a stole all their garments\nand sat down in the top of a tree with them, desiring to see the girls naked just to\nbecome their husband. The gopis desired to have Kr�l)a as their husband, and since\n\nit is only before her husband that a woman can be naked, to fulfill their desire Lord\nKf$1)a accepted their prayers by this pastime of stealing their garments. When the\ngopis received their garments back from Kr$1)a, Kr�pa recited this verse.\n\nTEXT 69\n\n'f�-.� �fif'!: �rc�n �'!�Oft\" lllf�'�ll 1\n\nll�rt�Cl{tflf'!: C'!l�T.� 'fi:'!J1 ��l�R! II .:..;, •\nsahkalpo vidital; siidhvyo\nbhavatiniirh mad-arcanam\nmayiinumodita/;1 so 'sou\nsatyo bhavitum arhati\n\nSYNONYMS\nsahkalpaf/- desire; vidital;- has been understood; siidhvyaf;-0 all of you chaste\nladies; bhavatiniim-of all of you; mat-arcanam-for worshiping Me; mayii-by Me;\n\nanumodita/;1-accepted; saf7-that; asau-that determination or desire; satya/;1-successful; bhavitum-to become; arha ti-deserves.\nTRANSLATION\n\"My dear gop is, I accept your desire to have Me as your husband and thus worship\nMe. I wish your desire to be fulfilled because it deserves to be so .\n\n\"\n\nPURPORT\nThe gopis, the girl friends of Kr$�;�a, were almost of the same age a s He. Within\ntheir minds they desired that Kr$�;�a be their husband, but because of feminine bashfulness they could not express their desire. Therefore later on, after stealing their\n\n", "adi3#p0193": "lord Caitanya's Childhood Pastimes\n\nText 71]\n\n169\n\ngarments, Kr�r;�a informed them, \"I immediately understood your desire and approved\n\nof it. Because I have now stolen your garments, you have presented yourselves be­\n\nfore Me completely naked, which means that I have accepted all of you as My\nwives.\" Sometimes foolish rascals, not knowing the purpose of the Lord or the\n\npurpose of the gopis, unnecessarily criticize from their own angle of vision, but the\nreal purpose of vastra-hara(la is expressed by the Lord in this verse.\nTEXT 70\n\n�� �'1'1 �fl' i� ''Stff1 'ltl I\n������ 'tt fll'\\oU\nei-mata 17/ii karl' dw'Jhe ge/a ghare\ngambhira caitanya-li/a ke bujhite pare\n\nSYNONYMS\nei-mata-in this way; fila-pastimes; kari'-executing; dunhe-both of them;ge/a­\n\nreturned; ghare-home; gambhira-very grave; caitanya-lila-the pastimes of Lord\n\nCaitanya; ke-who; bujhlte-to understand; pare\n\n-\n\nis able.\n\nTRANSLATION\nAfter thus expressing Their feelings to one another, Lord Caitanya and lak�mT\n\nreturned home.\n\nMahaprabhu?\n\nWho can\n\nunderstand the grave\n\npastimes\n\nof Lord Caitanya\n\nTEXT 71\n\n�At�-5t9fln Qf�' '!!ttl{ '{('� I\n-ri'l�'ttltt'l Qff'l' � -.� n '\\) 11\ncaitanya-capalya dekhi' preme sarva jana\n\nsaci-jagann athe dekhi' dena olahana\n\nSYNONYMS\ncaitanyo-Lord Caitanya; ciipa/ya-naughtiness; dek hi\n\n'-\n\nseeing; preme-out of\n\nlove; sarvo jana-all people; sacT-before Sacimata; jagannothe-and Jagannatha\nMisra; dekhi' seeing them; dena -gave ; olahona-a little rebuke.\n-\n\nTRANSLATION\nSeeing the naughty behavior of lord Caitanya, the neighboring people, out of\n\nlove for Him, lodged complaints with Sacimata and Jagannatha Misra.\n\n", "adi3#p0194": "SrT Caitanya-caritamrta\n\n170\n\n[Adi-lila, Ch. 14\n\nTEXT 72\n�.fl..� -t�-(}f� �i!l'� �\"'fiml I\n\n'ffRt\" ,'tttn, �i!l <;'S1ff1 9fl'ftl1l1 II '\\� II\nekadina saci-devi putrere bhartsiyo\ndharibore gelo, putra ge/0 paloiyo\n\nSYNONYMS\neka-dina-one day; saci-devi-mother saci; putrere-unto the son; bhartsiya­\n\nrebuking; dharibore-to catch Him;ge/o-went;putra-the son;gelo-went;palaiyorunning away.\n\nTRANSLATION\nOne day mother Saci, wanting to rebuke her son, went to catch Him, but He\n\nfled from the spot.\n\nTEXT 73\n\n��-� \\!19-�� il9fll\n��1t�i1 �,._ � (;'R·W.V� II '\\� II\nucchl�ta-garte tyakta-hO(lf(ira upara\n\nbasiyochena sukhe prabhu deva-visvambhara\n\nSYNONYMS\nucchi$(a-garte-in the pit where the remnants of foodstuffs were thrown; tyakta­\n\nrejected;ha(1p'ira-pots; upara-upon; basiyochena-sat down; sukhe-very pleasingly;\n\nprabhu-the Lord; deva-the Supreme God; visvambhara-the maintainer of the\nuniverse.\n\nTRANSLATION\nAlthough He is the maintainer of the entire universe, once the Lord sat upon some\n\nrejected pots, in the pit where the remnants of foodstuffs were thrown, after they\n\nhad been used for cooking.\n\nPURPORT\nFormerly it was the custom of brohma(las to worship Lord Vi��u daily at home\n\nand cook food in new pots. This system is still going on in Jagannatha Puri. The\n\nfoodstuffs would be cooked in earthen pots, all fresh and new, and after cooking,\n\nthe pots would be thrown away. By the side of the house there was generally a big\n\npit where such pots were thrown. Lord Caitanya Mahaprabhu sat down on the pots\nvery pleasingly, just to give His mother a lesson.\n\n", "adi3#p0195": "lord Caitanya's Childhood Pastimes\n\nText 75]\n\n171\n\nTEXT 74\n\n� �' �,- (;�ti' II\nmahattvat'n gangoyaf:l satatam idam obhati nitarot'n\nyad e� �ri-vi�(IO� cara(la-kamalotpatti-subhaga\n\n", "adi3#p0246": "Sri Caitanya-caritamrta\n\n222\n\n[Adi-lila, Ch. 16\n\ndvitiya-�ri-lak�mir iva sura-narair arcya-cara(la\nbhavani-bhartur yo �irasi vibhavaty adbhuta-gu(la\nSYNONYMS\nmahattvam-greatness; gahgaya/;1-of mother Ganges; sat ata m -always; idam­\n\nthis; abhati-shines; nitaram-without comparison; yat-because; e,sa-she; sri­\n\nVi,5f10b-of Lord Vi�Qu; corar a-f ee t; kamala-lotus flower; u tpa tti-g ene rati on;\n\nsubhaga-fortunate; dvitiya-second; sri-beautiful; /ak,smif:J-goddess of fortune;\niva-like; sura-naraif:J-by demigods and human beings; arcya-w orsh ipable ; cara(la­\n\nfeet; bhavani-of goddess Ourga; bhartu/;1-of the husband; yo-she; sirasi-on the\nhead ; vibhavati -flourishe s; adbhuta-wonderfu I; gu(la-qualities.\nTRANSLATION\n\n\"The greatness of mother Ganges always brilliantly exists. She is the most for­\n\ntunate because she emanated from the lotus feet of Sri Vi�I')U, the Personality of\n\nGodhead. She is the second goddess of fortune, and therefore she is always wor­\n\nshiped both by demigods and by humanity. Endowed with all wonderful qualities,\nshe flourishes on the head of Lord Siva.\"\n\nTEXT 42\n\n'�- ��� �Q{ 08 II\naji vasa' yaha, k0/1 miliba abOra\nsunlba tomara mukhe sastrera vicara\n\nSYNONYMS\naji-to day; vasa'-resting place; yaha-go back; ka/i-tomorrow; miliba-we will\nmeet; abaro-again; suniba-1 shall hear; tomiira mukhe-from your mouth;Siistreraon the sastros; vlcaro-discussion.\n\nTRANSLATION\n\"Please go back home, and tomorrow we may meet again so th at I may hear discourses on the ustras from your mouth.\"\n\nTEXT 105\n\n�-11t1! � �� ''$f\"lfll. �i{ I\n�R tro1 �� �fl�-��i1 II �o(t n\nei-mate nlja ghare ge/a dui jana\nkavi ratre kai/a sarasvatT-iiradhana\n\nSYNONYMS\nei-mate-in this way; n/ja ghare-to their respective homes; gela-we nt back; dui\njana-both of them; ka vi-poet; ratre-at night; ka//a-performed; sarasvati-of\nmother S arasvati; aradhana-worship.\n\nTRANSLATION\nIn this way both the poet and Caitanya Mahaprabhu went back to their homes,\nand at night the poet worshiped mother S arasv ati.\n\n", "adi3#p0276": "252\n\nSrT Caitanya-caritamrta\n\n[Adi-lila, Ch. 16\n\nTEXT 106\n\nlit�������\n�e. t1t m' � �. �0� •\nsarasvati svapne tiinre upade�a kaila\nsiik#t i�vara kari' prabhuke jiinila\n\nSYNONYMS\nsarasvati-mother Sarasvati; svapne-i n a dream; tanre-unto him; upade5a-advice;\n\nkaila -gave; sak�at-directly; iSvara-the Supreme Person; kari'-accepting; prabhuke\n-the Lord;janila-he understood.\n\nTRANSLATION\nIn a dream the goddess informed him of the Lord's position, and the poetic champion could understand that Lord Caitanya Mahaprabhu is the Supreme Personality\nof Godhead Himself.\n\nTEXT 107\n\n� �' �t,9ft1f .... -fit! I\n���,tlrt�� • �·\"a\nprate asi' prabhu-pade la-ila �aroro\nprabhu krpa kaila, tiinra khorflila bandhana\n\nSYNONYMS\nprate-in the morning; iisi'-coming back; prabhu-pade-at the lotus feet of the\n\nLord; /a-i/o-took; �aroro-shelter; prabhu-the Lord; krpa-mercy; kaila-showed;\n\ntanra-his; khorflila-cut off; bandhana-all bondage.\n\nTRANSLATION\nOn the next morning the poet came to Lord Caitanya and surrendered unto His\nlotus feet. The Lord bestowed His mercy upon him and cut off all his bondage to\nmaterial attachment.\n\nPURPORT\nThe same process advocated by Lord Sri Kr�r;�a in His teachings of Bhagavad-gita\n\nas it is-\"Surrender unto Me in all instances\"-was advocated by Lord Caitanya\nMahaprabhu. The champion surrendered unto the Lord, and the Lord favored him.\nOne who is favored by the Lord is freed from material bondage, as stated in\nBhagavad-gita (tyaktva dehorn punar janma naiti miim etl so 'rjuna).\n\n", "adi3#p0277": "Text 109]\n\nPa.stimes of Childhood and Youth\n\n253\n\nTEXT 108\n\nwt� NArit ��I\n\n� \"ftbf �l!it:f Ret I �o\\J-' n\nbhiigyavanta digvijayi saphala-jivana\nvidyii-bale piii/a mahiiprabhura carara\n\nSYNONYMS\nbhiigya vanta-very fortunate; dig- vijayi-the poetic champion; sa-phala-success­\n\ni\n\nful; jivana-life; v dy ii-bale-by the strength of learning;pii//a-got; mahii-prabhuraof Lord Sri Caitanya Mahaprabhu; caraQa -lotus feet.\n\nTRANSLATION\nThe poetic champion was certainly most fortunate. His life was successful by\ndint of his vast learning and erudite scholarship, and thus he attained the shelter of\n\nLord Caitanya Mahaprabhu.\nPURPORT\nSri Narottama dasa Thakura has sung that the best qualification for taking shelter\nof the lotus feet of Lord Caitanya is to be the most fallen because the Lord came\nspecifically to deliver the fallen souls. In this age there are very few scholars. Almost\neveryone is a fallen meat-eater, drunkard, woman-hunter or gambler. Such persons\nare never considered learned scholars, even if they pose as such. Because these socalled scholars superficially see that Caitanya Mahaprabhu associates with the\nfallen souls, they think that He is meant for a lower class of men but that they do\nnot need Him. Thus such scholars do not take to the Kr�Qa consciousness movement. To be puffed-up with false learning, therefore, is a disqualification for accepting the Kr�Qa consciousness movement. But here is a special example, for although\nthe poetic champion was a greatly learned scholar, the Lord also favored him because of his humble submission.\n\nTEXT 109\n�lR ihtf1 ��Iii' �If��;;J�l I � � II\nharer niima harer niima harer niimaiva kevalam\nkalau niisty eva niisty eva niisty eva gatir anyatha\nSYNONYMS\n\nhoreb nama-the holy name of the Lord; hare/;1 niima-the holy name of the Lord;\nhare/;1 nama-the holy name of the Lord; eva-certainly; kevalam-only; kalau-in\nthe age of Kali; na astl-the re is none; eva-certainly; na asti-the re is none;\n\neva-certa inly; na asti-there is none; eva-certainly;gati/;1-destination; anyathiiotherwise.\n\nTRANSLATION\n\"In this age of Kali there is no other means, no other means, no other means for\nself-realization than chanting the holy name, chanting the holy name, chanting the\nholy name of Lord Hari.\"\n\nTEXT 22\n� ..tt\" i(1Qt'Pf �··'elf�J1C'5111i�1 ;sf����\\!i1 M '\\� II\nno sadhayati mom yogo no sankhyar'n dharma uddhava\n\nno svadhyayas tapas tyago yathO bhaktir mamorjita\nSYNONYMS\n\nna-never;sadhayati-causes to remain satisfied;mam-Me;yogab-the process of\n\ncontrol; no-nor; sankhyam-the process of gaining philosophical knowledge about\n\nthe Absolute Truth; dharmafl-such an occupation; uddhava-My dear Uddhava;\nno-nor; svadhyiiyafl-study of the Vedas; tapa(1-austerities; tyiiga(1-renunciation,\n\nacceptance of sannyiisa, or charity;yathii-as much as; bhaktif/-devotional service;\n\nmama-unto Me;urjitii-developed.\n\nTRANSLATION\n[The Supreme Personality of Godhead, Kf$1}a, said:] \"My dear Uddhava, neither\n\nthrough '*tanga-yoga [the mystic yoga system to control the senses] , nor through\n\nimpersonal monism or an analytical study of the Absolute Truth, nor through study\n\nof the Vedas, nor through practice of austerities, nor through charity, nor through\n\nacceptance of sannyasa can one satisfy Me as much as one can by developing\n\nunalloyed devotional service unto Me.\"\n\nPURPORT\ni\n\nKarmis, Pianis, yog s, tapasvis and students of Vedic literature who do not have\n\nKrg1a consciousness simply beat around the bush and do not get any final profit\n\nbecause they have no clear knowledge of the Supreme Personality of Godhead.\n\nNor do they have faith in approaching Him by discharging devotional service,\nalthough everywhere such service is repeatedly emphasized, as it is in this verse from\n\nSrimad-Bhiigavatam (11.14.20). Bhagavad-gita also declares, bhaktyii miim abhijaniiti\n\nyiiviin yas ciismi tattvata(1: \"One can understand the Supreme Personality as He is\n\nonly by devotional service.\" (Bg. 18.55) If one wants to understand the Supreme\n\nPersonality factually, he must take to the path of devotional service and not waste\ntime in profitless philosophical speculation, fruitive activity, mystic yogic practice\n\n", "adi3#p0323": "Text 78)\n\nPastimes of the Lord in His Youth\n\n299\n\nor severe austerity and penance. Elsewhere in Bhagavad-gitii ( 12.5) the Lord confirms\nkleso 'dhikataras le$am avyaktiisakta-cetasam: \"For those whose minds are attached\nto the unmanifested, impersonal feature of the Supreme, advancement is very\n\ntroublesome.\" People who are attached to the impersonal feature of the Lord are\nobliged to take great trouble, yet nevertheless they cannot understand the Absolute\nTruth. As explained in SrTmad-Bhiigavatam(1.2.11),brahmeti paramiitmetl bhagaviin\niti sabdyate. Unless one understands the Supreme Personality of Godhead, the\noriginal source of both Brahman and Paramatma, one is still in darkness about the\nAbsolute Truth.\nTEXT 77\n\n�fll� �� ,_fi{ �· �llf �1{1 I\n�f-110 '111tRl \"'·� -.f� ill1f�fft II '\\'\\ II\nmuriirike kahe tumi kr�ra vasa kailii\nsuniya muriiri sloka kahite /ani/ii\nSYNONYMS\nmuriirike-unto Murari; kahe-says; tumi-you; kr�Qa-Lord Kr�l')a; vasa- satisfied;\nkailii-made; suniyi'i-hearing; muriiri-of the name Murari; sloka-verses; kahite-to\nspeak; liigili -began.\nTRANSLATION\nLord Caitanya then praised Murari Gupta, saying, \"You have satisfied Lord\nKr��;�a.\" Hearing this, Murari Gupta quoted a verse from Srimad-Bhagavatam:\nTEXT 78\n\n�·��� lffll�: 9f1��t-t 'it' w�: �f.lr.�'!>\"\nmrdahga-karatiila sonkirtona-mohiidhvani\n'hari' 'harl'-dhvonl vinii onyo niihi �uni\nSYNONYMS\nmrdongo-drum; korotiilo-hand bells; sohkirtana-chanting of the holy name of\nthe Lord; mohii dhvoni-great vibration; hori-the Lord; hari-the Lord; dhvoni-\n\nsound; vinii-except; onyo-another; niihl-not; �unl-one can hear.\nTRANS LAliON\nWhen the salikirtana movement thus started, no one in Navadvipa could hear\nany other sound than the words \"Hari! Hari!\" and the beating of the mrdaliga and\nclashing of hand bells.\nPURPORT\nThe International Society for Krishna Consciousness now has its world center in\nNavadvipa, Mayapur. The managers of this center should see that twenty-four hours\na day there is chanting of the holy names of the Hare Krgla moho-mantra, with the\naddition of haroye nomofl, knfJa yiidaviiyo namofl, for this song was a favorite of\nSri Caitanya Mahaprabhu. But all such sonkirtono must be preceded by the\nchanting of the holy names of the five tattvos-�ri-kr�ra-caftonyo prabhu nityiinanda\n�ri-odvoita gadiidhoro �riviisidf..gouro-bhokto-vrndo. We are already accustomed to\nchant these two montras-sri-k�ro-caitonyo probhu nityanondo 1rt-odvoito godiidhoro\n�riviisiidi-gouro-bhakto-vrnda and Hare Kr�pa, Hare Kr�pa, Kr�pa Kr�pa, Hare Hare/\nHare R.ama, Hare Rama, Rama Rama, Hare Hare. Now, after these, the other two\nlines-namely, horaye namofl, k[�fJO yiidoviiyo namoM gopiilo govindo riimo �rT­\n\nmodhusudona should be added, especially in Mayapur. Chanting of these six lines\n-\n\nshould go on so perfectly well that no one there hears any other vibration than the\nchanting of the holy names of the Lord. That will make the center spiritually allperfect.\nTEXT 124\n\n�tJ.1fl � ilfi._� � �� � I\nCftif·9f1t-f �tfil' �t II\n\nprabhu kahe,-vede kahe go-vadha ni�edha\notaeva hindu-miitra nii kare go-vadha\n\nSYNONYMS\nprabhu kahe-the lord replied; vede-in the Vedas; kahe-is enjoined; go-vadho­\n\ncow killing; ni$edho-p rohibition; otaeva-therefore; hindu-Hindu; miitra-any;\n\n110-does not; kare- execute; go-1.-fJ dha- cow killing.\n\n", "adi3#p0367": "Text161]\n\nPastimes of the Lord in His Youth\n\n343\n\nTRANSLATION\nRefuting the Kazi's statement, the Lord immediately replied, \"The Vedas clearly\nenjoin that cows should not be killed. Therefore any Hindu, whoever he may be,\n\ndoes not indulge in cow killing.\n\nPURPORT\nIn the Vedic scriptures there are concessions for meat-eaters. It is said that if one\nwants to eat meat, he should kill a goat before the goddess Kali and then eat its\nmeat. Meat-eaters are not allowed to purchase meat or flesh from a market or\n\nslaughterhouse. There are no sanctions for maintaining regular slaughterhouses to\n\nsatisfy the tongues of meat-eaters. As far as cow killing is concerned, it is completely\nforbidden. Since the cow is considered a mother, how could the Vedas allow cow\nkilling? Sri Caitanya Mahaprabhu pointed out that the Kazi's statement was faulty.\nIn Bhagavad-gitii there is a clear injunction that cows should be protected. K�igorak�ya-varifyarh vai�ya-kormo svobhiivo·jom: \"The duty of voi�yos is to produce\n\nagricultural products, trade and give protection to cows.\" (Bg. 18.44) Therefore it is a\nfalse statement that the Vedic scriptures contain injunctions permitting cow killing.\nTEXT160\n\nfim� 'tttl \"\"' �� lfrtl \\!till I\n�-�tt'l �� '�� ·�rtwl-�ltl ll ��o n\n'\n\njiyiiite pare yadi, tobe miire prari\nveda-purare ache hena ajnii-vii(1i\nSYNONYMS\njiyaite-to rejuvenate; piire-one is able; yodi-if; tobe-then; miire-can kill;\nprari-living being; vedo-pura{le-in the Vedas and PuriiQos; ache- there are; henosuch; ajna-vaQi-orders and injunctions.\nTRANSLATION\n\"In the Vedas and Purar;1as there are injunctions declaring that if one can revive\n\na living being, he can kill it for experimental purposes.\n\nTEXT161\n\n��'A�� 1Ttt1Ifil'$f'1J\n\n�'f1!1JI fi(, �� \\!� �� II ��� II\natoeva jarod·govo mare muni-gara\nvedo-montre siddho kore taharo jivana\n\n", "adi3#p0368": "SrT Caitanya-caritamrta\n\n344\n\n[ Adi-lila, Ch. 17\n\nSYNONYMS\notoevo-therefore; jorod-govo-old animals; mare- killed; munl-goro-sages; vedo­\n\nmontre-by the power of Vedic hymns; slddho-rej uvenated; kore-makes; taharohis;jivono-life.\n\nTRANSLATION\n\"Therefore the great sages sometimes killed old animals, and by chanting Vedic\n\nhymns they again brought them to life for perfection.\nTEXT 162\n\n�� �1$1 �� �� ��tJ I\n'!'ft\\! '!tJ <1'1 il�, � �11l'�� II\ntumi ye kahile, parr/ita, sei satya haya\nadhunika amara sastra, vicara-saha naya\n\nSYNONYMS\ntumi- You; ye-whatever; kahile-have said;parr;lita-0 Nimai Pap9ita; sei-that;\n\nsatya-truth; haya-is certainly; adhunika-of modern days; amiira- our; siistrascripture; v cara-logic; saha-with; naya-they are not.\ni\n\nTRANSLATION\n\"My dear Nimai Pap�ita, what You have said is all t rue Our scriptures have de.\n\nveloped only recently, and they are certainly not logical and philosophical.\nPURPORT\nThe siistras of the yavonas, or meat-eaters, are not eternal scriptures. They have\nbeen fashioned recently, and sometimes they contradict one another. The scriptures\nof the yavanas are three: the Old Testament, the New Testament and the Koran.\nTheir compilation has a history; they are not eternal like the Vedic knowledge.\nTherefore although they have their arguments and reasonings, they are not very\nsound and transcendental. As such, modern people advanced in science and\n\nphilosophy deem these s cr iptures unacceptable.\nSometimes Christian priests come to us inquiring, \"Why are our followers neglecting our scriptures and accepting yours?\" But when we ask them, \"Your Bible says,\n\n", "adi3#p0372": "/\n\n348\n\nSri Caitanya-caritamrta\n\n[ Adi-lila, Ch. 17\n\n'Do not kill.' Why then are you killing so many animals daily?\" they cannot answer.\nSome of them imperfectly answer that the animals have no souls. But then we ask\nthem, \"How do you know that animals have no souls? Animals and children are of\nthe same nature. Does this mean that the children of human society also have no\nsouls?\" According to the Vedic scriptures, within the body is the owner of the\nbody, the soul. In Bhogovad-gitii it is said:\n\ndehino 'smin yothii dehe\nkoumiirorh youvonorh jorii\ntathii dehiintoro-priiptlr\ndhiros tatra no muhyotl\n\n\"As the embodied soul continually passes, in this body, from boyhood to youth to\nold age, the soul similarly passes into another body at death. The self-realized soul\nis not bewildered by such a change.\" (Bg. 2.13)\nBecause the soul is within the body, the body changes through so many forms.\nThere is a soul within the body of every living entity, whether animal, tree, bird or\nhuman being, and the soul is transmigrating from one type of body to another.\nWhen the scriptures of the yo11t1nos-namely, the Old Testament, New Testament\nand Koran-cannot properly answer inquisitive followers, naturally those advanced\nin scientific knowledge and philosophy lose faith in such scriptures. The Kazi\nadmitted this while talking with Sri Caitanya Mahaprabhu. The Kazi was a very intelligent person. He had full knowledge of his position, as stated in the following verse.\nTEXT 170\n\n�i! � -tfS,-� � � I\n:artf!..-.c'l'iltt i!1_ � liftS 1ft� II �'\\ o II\nkolplto iimiira Mstra,--iimi saba jiini\njiiti- n\n\n", "adi3#p0386": "Sri Caitanya-caritamrta\n\n362\n\n[Adi-lila, Ch. 17\n\neta �uni' ta'-sobhare ghore pa_thailo\nheno-ka/e pa�orrli hindu pahco-sato ai/o\nSYNONYMS\n\neta suni' -after hearing all this; tii'-sobhiire-all of them; ghore-back home;\npii{hailo- sent; heno-kiile-at that time; pii�orfl'i-nonbeliever; hindu- Hindus; pohcosiito five or seven; iii/a- came.\n-\n\nTRANSLATION\n\"After hearing all this, I sent all the mlecchas back to their homes. Five or\nseven nonbeliving Hindus then approached me.\nPURPORT\nThe word po�orrli refers to nonbelievers engaged in fruitive activities and idola­\n\ntrous worshipers of many demigods.\n\nPa�orrlis do not believe in one God, the\n\nSupreme Personality, Lord Vi�r:JU; they think that all the demigods have the same\npotency as Him. The definition of a pii�orrli is given in the tontro-�astro:\n\nyos tu niiroyorom devom brohmo-rudriidi-doivotoi/:1\nsomotvenoivo vTk�eto so po�orfi'T bhoved dhruvom\n\"A pii�orrli is one who considers the great demigods such as Lord Brahma and Lord\nSiva equal to the Supreme Personality of Godhead, Naraya�a.\"\n\n(Hori-bhokti·\n\nviliiso, 1. 73)\nThe Supreme Personality of Godhead is osomourdhvo; in other words, no one\ncan be equal to or greater than Him. But pii�o(I(/Ts do not believe this. They worship\nany kind of demigod, thinking it all right to accept whomever they please as the\nSupreme Lord. The pii�orflis were against the Hare Kr��a movement of Lord Sri\nKr�pa Caitanya Mahaprabhu, and now we see practically that they also do not like\nour humble attempts to spread Kr��a consciousness all over the world. On the\ncontrary, these\n\npii�o(lf(Ts say that we are spoiling the Hindu religion because\n\npeople all over the world are accepting Lord Kr��a as the Supreme Personality of\nGodhead according to the version of Bhogovod-gTtii As It Is. The pii�O(IPfS condemn\nthis movement, and sometimes they accuse Vai��avas from foreign countries of\nbeing not bona fide. Even so-called Vai$�avas or followers of the Vai��ava cult do\nnot agree with our activities in making Vai��avas in the western countries. Such\n\npii�orflis existed even during the time of Lord Sri Caitanya Mahaprabhu, and they\nstill continue to exist. Despite all the activities of these pii�o(l(/is, however, the\nprediction of Lord Caitanya Mahaprabhu will triumph: prthivTte iiche yoto nogoriidi\ngriimo/ sorvotro prociiro hoibe mora noma. \"In every town and village, the chanting of\nMy name will be heard.\" No one can check the spread of the Kr��a consciousness\nmovement because upon this movement is the benediction of the Supreme Personality of Godhead, Lord Caitanya Mahaprabhu.\n\n", "adi3#p0387": "Text 206]\n\nPastimes of the Lord in His Youth\n\n363\n\nTEXT 204\n\n'el�' -.�,--� 1fSi ��if F..� I\n'� �� ��;t''ft'f, �l �� �f� 11 �oS It\niisi' kahe,-hindura dharma bhiihgila nimiii\nye kTrtana pravartiiila, kabhu �uni niii\nSYNONYMS\niisi'-coming there; kahe-they said; hindura-of the Hindus; dharma-religious\nprinciples; bhiihgila-has broken; nimii -Nimai PaQ9ita; ye-that; kTrtana-congregational chanting; pravartiiila-has introduced; kabhu-at any time;suni-we heard;\nniii-never.\nTRANSLATION\n\"Coming to me, the Hindus complained: 'Nimai Par;�(lita has broken the Hindu\nreligious principles. He has introduced the sankirtana system, which we never heard\nfrom any scripture.\nTEXT 205\n\n�����, ��H 2ft_ �fin11 �i'tl\n\n�� 'ftf1tfl1 � �� i•l,111 �)� II\neta suni' mahiiprabhu hasiyii hasiya\n\nkahite lagilii kichu ka}ire chunlyii\nSYNONYMS\neta-this; .Suni'-hearing; mahiiprab hu\n\n-\n\nSri Caitanya Mahaprabhu; hasiya hasiyii­\n\nsmi l in g; kahite-to speak; /iigi/ii-began; kichu- som ethi ng ; kiijire-unto the Kazi;\n\nchuniyii-touching.\n\nTRANSLATION\nAfter hearing the Kazi speak so nicel y, Sri Cai tany a Mahaprabhu touched him and\n\nsmilingly spoke as follows.\n\n", "adi3#p0394": "370\n\nSri Caitanya-caritamrta\n\n[Adi-lila, Ch. 17\n\nTEXT 217\n\n�� � \"iftlt,-� ,� -st'l� 1\nrortflf �� ��i �, �lift�� II �'\\ 3 II\nei iidi-liliira kaila sfltra garana\nv/stiiri varrilii ihii diisa vrndiivana\n\nSYNONYMS\nei-this; iidi-liliira-of the Adi-lilii ( th e first portion of Lord Caitanya's pastimes};\n\nkai/a-made; sDtra-synopsis; garana-enumeration; vistiiri-elaborately; varri/iidescribed; ihii-this; diisa vrndiivana-Vrndavana dasa Thakura.\nTRANSLATION\n\nThus I have summarized the incidents of the Adi-lila. Srila Vrndavana dasa Thakura\n\nhas described them elaborately [in his Caitanya-bhagavata].\nTEXT 275\n\n�t-tt�t�\"f� �� -tfu ��� I\n�4( ��·�t� � ����� II �'\\!lf�'l�il�'f: 2tfo'!> II\nataeva iipane prabhu gopi-bhiiva dharl'\nvrajendra-nandane kahe 'pro!Ja-niitha' karl'\nSYNONYMS\nataeva-therefore; iipane-personally; prabhu-the Lord; gopT-bhiiva-the ecstasy\nof the gopis; dhari - accepting; vrajendra-nandane-the son of Nanda Maharaja;\n'\n\nkahe-addresses;prli!Ja-niitha-0 Lord of My life (husband); kar/'-accepting.\n\n", "adi3#p0438": "SrT Caitanya-caritamrta\n\n414\n\n[ Adi-lila, Ch. 17\n\nTRANSLATION\nTherefore the Lord Himself, accepting the emotional ecstasy of the gopis, now\naddresses the son of Nanda Maharaja, \"0 master of M y life! 0 My dear husband!\"\n\nTEXT 304\n\n� ?1iP, � '��,-� ��t't I\n�� ��rl � � ��'t II �o8 II\nsei kr�ra, sei gopi, --parama virodha\nacintya caritra prabhura ati sudurbodha\n\nSYNONYMS\nsei kr�ra-that Km1a; sei gopi-that gopi; parama virodha-very much contra­\n\ndictory; acintya-inconceivable; caritra-character; prabhura-of the Lord; ativery much;sudurbodha-difficult to understand.\n\nTRANSLATION\nHe is Kr�t;�a, yet He has accepted the mood of the gopis. How is it so? It is the\ninconceivable character of the Lord, which is very difficult to understand.\n\nPURPORT\nKr�l)a's accepting the part of the gopis is certainly contradictory according to\nany mundane calculations, but the Lord, by His inconceivable character, may act\nlike the gopis and feel separation from Kr�l)a, although He is Kr�l)a Himself. Such a\ncontradiction can be reconciled only in the Supreme Personality of Godhead\nbecause He has energy that is inconceivable (acintya), which can make possible that\nwhich is impossible to do (agatan gatan patiyasi). Such contradictions are very\ndifficult to understand unless a devotee strictly follows the Vai�l)aVa philosophy\nunder the direction of the Gosvamis. Therefore Kr�l)adasa Kaviraja Gosvami ends\nevery chapter with this verse:\nsri·rupa-raghuniitha-pade yiira iisa\ncaitanya-caritamrta kahe kr�radiisa\n\n\"Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their\n\nmercy, I, K�l)adasa, narrate Sri Caitanya-caritamrta, following in their footsteps.\"\nIn a song by Narottama dasa Thakura it is stated:\nrupa-raghunotha-pode ho-ibe iikuti\nkabe hama bujhabo se yugola-piriti\n\nThe conjugal love between Radha and Kr�l)a, which is called yugolo-piriti, is not\nunderstandable by mundane scholars, artists or poets. It is simply to be understood\n\n", "adi3#p0439": "Text 306]\n\nPastimes of the Lord in His Youth\n\n415\n\nby devotees who strictly follow in the footsteps of the six Gosvamis. Sometimes\n\nso-called artists and poets try to understand the love affairs of Radha and KrH•a,\n\nand they publish cheap books of poetry and pictures on the subject. Unfortunately,\n\nhowever, they do not understand the transcendental affairs of Radha and Kr�r;�a\n\neven to the smallest degree. They are simply meddling in a matter in which they are\nnot fit even to enter.\n\nTEXT 305\n\nttflt t;!� �fif' �� ifl �� �RIIfi I\n��1 ��f9 �� � �i II �o�� II\ntahin madhye prema-diina\nyuga-dharma\n\n-\n\n'vise�a· kiirara\n\nkr�ra-nama-prema-pracarara\n\n-\n\nSYNONYMS\ntahin madhye-in that chapter; prema-diina-distribution of love of Godhead;\n\nvise�a-specific; kiirara-reason; yuga-dharma-the\n\nreligion\n\nof the millennium;\n\nkr�ra-niima-the holy name of Lord Kr�Da; prema-love of Godhead; praciirarapropagating.\n\nTRANSLATION\nThe Third Chapter specifically describes the distribution of love of Godhead. It\n\nalso describes the religion of the age, which is simply to distribute the holy name of\n\nLord Kr�r:ta and propagate the process of loving Him.\nTEXT 317\n\nG'l_t� � iSft'Jt� '�' �tvt� I\n�'!,�·c;$��·�1�i{ I '!>�'l II\ncaturthe kahilun janmera 'mula' prayojana\nsva-miidhurya-premiinanda-rasa-iisviidana\n\nSYNONYMS\ncaturthe-in the Fourth Chapter; kahilun-l have described; janmera-of His\n\nbirth; mula-the real; prayojana\n\n-\n\nnecessity; sva-madhurya-His own transcendental\n\nsweetness; prema-ananda-of ecstatic joy from love; rasa-the mellow; iisvadana­\n\ntasting.\n\nTRANSLATION\nThe Fourth Chapter describes the main reason for His appearance, which is to\n\ntaste the mellow quality of His own transcendental loving service and His own\nsweetness.\n\n", "adi3#p0445": "Text 320)\n\nPastimes of the Lord in His Youth\n\n421\n\nTEXT 318\n\n'?f�rr;11 '1\\fili.!Jt�'-1!\" �'I I\n\n��� �1 �11 c;�ffl��\"fi{ II ��lr II\npancame 'srl-nityiinanda'-tattva nirupara\nnityiinanda hailii riima rohiri-nandana\nSYNONYMS\npailcame-in the Fifth Chapter;sr7-nityiinanda-of Lord Nityananda Prabhu; tattva\n-the truth; nirupa(la-ascertainment; nityi'inanda-Lord Nityananda Prabhu; haifawas; rama-Balarama; rohit;IT-nandana-the son of Rohil)i.\nTRANSLATION\nThe Fifth Chapter describes the truth of Lord Nityananda Prabhu, who is none\nother than Balarama, the son of Rohir:Ji.\n\nTEXT 319\n\n� '?f�� '�-�'1t f� II\nsri-k(�(la-caitanya, advaita, nityiinanda\nSr iVOS01Jadiidhariidi yata bhaktO-V(nda\nSYNONYMS\nsri-k(�(la-caitanya-Lord\n\nS ri Caitanya\n\nMahaprabhu;\n\nadvaita- Advaita\n\nAcarya\n\nPrabhu; nityiinanda-Nityananda Prabhu; sriviisa-Srivasa Thakura; gadiidhara-iidiand others like Gadadhara;yata-all; bhakta-vrnda-all devotees.\nTRANSLATION\n[Herein the author again describes the Panca-tattva.] Sri Kr��;�a Caitanya, Prabhu\n\nNityananda, Sri Advaita, Gadadhara, Srivasa and all the devotees of Lord Caitanya.\nTEXT 334\n� �� 16·1t�\n\nC�� ,\"ft� I\n\n���� �$1 f-ttf 'ftt•1 :Jt�tf Rt� II \\!>\\!>8 II\nyata yata bhakta-ga(la vaise V[ndiivane\nnamra haM sire dharoh sabiira carare\nSYNONYMS\nyata yata-each and every one; bhakta-gara-devotees; vaise-reside; vrn diivane at Vrndava na; namra haM-becoming humble; sire-on my head; dharoh-1 place;\nsabiira-of all; carare-the lotus feet.\nTRANSLATION\nI offer my respectful obeisances to all the residents of Vrndavana. I wish to place\ntheir lotus feet on my head in great humbleness.\nTEXTS 335-336\n\n��11i9f·l\\11i9f�lli't\\!� I\n� II\n\n", "adi3#p0452": "Sri Caitanya-caritamrta\n\n428\n\n[Adi-lila, Ch. 17\n\nfilfc� -.fi �c·�t1, �'!J 41� bhari' di� bai/a,-kMo ta' basiy.l\n\n170\n\n14.24\n\n142\n\ncabbisa vatsara aiche navadvlpa·g�me\n\n13.33\n\nbarr/5.1 /ak$ill)a-maha·puru$il·blxi$al)a\nbauliyl visvase etM n.l dlbe aslre\n\n14.14\n\n136\n\ncabb/5.1 vatsara chi/a kariya sannym\n\n13.34\n\n71\n\n12.36\n\n21\n\ncabb/Sa vatsara prabhu kaila grha-vasa\n\n13.10\n\n60\n\nc\n70\n\nbh�avaradrya. ara vif(ludasacsrya\n\n12.58\n\n33\n\ncabbiia var.sara-ie$e kariyS sann�sa\n\n13.11\n\n60\n\n�avaiACJrya. haridasa brahmadrl\n\n12.80\n\n44\n\ncaitanya·cJpa/ya dekhi' preme sarva jana\n\n14.71\n\n169\n\nb�ii'IA, mui ku$!ha·vyJdhire haM<:hi\n\n17.48\n\n283\n\ncaltanya-car/ramrta kahe km;�adasa\n\n12.96\n\n54\n\n�I�'tAra krodha mama avasya sahaya\nb�ya mora.-toma hena atithi pailan\n\n17.150 338\n\ncaltanya-caritamrta kahe kr$oadasa\n\n14.97\n\n181\n\n17.147 336\n\ncaitanya-caritJmrta kahe kr1oadJsa\n\n15.34\n\n199\n\nbh�yavanta digvijayr saphala-jlvana\n\n16.108 253\n\ncaitanya-caritamcra kahe kc1oadasa\n\n16.111 254\n\nbhakwa, bhojya. upahara, sat'lge la·ila\n\n13.115 119\n\ncaitanya-caritatnrta kahe krfoadasa\n\n17.336 428\n\ncaitanya·gosa/11 baise ySnhara hrdaya\n\n12.18\n\n12\n\ncairanya-gosoJIIira guru-kesava bharall\n\n12.14\n\n8\n\nbhakta·ga[la laM kai/a nrlacale vasa\n\n13.34\n\n71\n\nbhakt�aoa laM kaila v/vldha vilasa\n\n17.7\n\n259\n\nbhakta-gan.e prabhu nama-mahima kahila\n\n17.72\n\n296\n\ncaltanya·gosa/lira 11/;J-amrtera dhara\n\n16.110 254\n\nbhaktira mahimS !Shan karila vyakhyana\n\n17.74\n\n297\n\ncaltanya-11/aia vyasa, -dasa vrndavana\n\n13.48\n\nbhJia haifa.-viSvanJpa sannyAsa karl/a\n\n15.14\n\n189\n\ncaitanya-ma/lra krpa·falera secana\n\n12.5\n\n3\n\nbhala·male vic;Jri/e f.Ini gu[la·do$e\n\n16.48\n\n225\n\n'caitanya-mangale' kaila vistlri varoana\n\n15.7\n\n186\n\nbhat'lgl karl' jMna-marga karl/a vyakhy.lna\n\n17.67\n\n293\n\nbharall kahena,-rumi lsvara, anrary.tmr\n\n17.271 398\n\n78\n\n'caitanya·mangale' sarva·loka khyata haifa\n\n15.33\n\n198\n\ncaltanyam yal·prasadata/:t\n\n17.1\n\n256\n\nbhartsana·t�ana kara, -putra karl' mana\n\n14.85\n\n175\n\ncailanya-rahlta deha-sU�kak.l$1ha·sama\n\n12.70\n\n38\n\nbhartsana-rac;lane kAke kichu nAballbe\n\n17.27\n\n272\n\ncaltanya·vimukha yei sel la' p.I$a!Jeya nityananda-tom�a svarOpa\n\n17.109 316\n\n'clekhinu' 'clekhlnu' ball' ha-ila �gala\n\n17.232 377\n\ndvJdasa praba ndha tAte grantha·\n\n17.326 425\n\n172\n\ndvJdasa vat.sara Jesa rahi/a niiAcale\n\n13.39\n\n143\n\ndvAdase 'advaila·skandha sJkhAra varoana'\n\ndv�e ka��.a-na �ila bhltare yAite\n\n17.324 423\n\ndekhi' prabhura murti sarva·jf>a ha-ila\n\n17.132 314\n\nclekhi' sacI dMM alia kari' 'haya, Mya'\n\n14.26\n\ndekhite Jise yebJ sarva bandhu·jana\n\n13.24\n\n66\n\ndekhite clekhlte vr*sa ha·ila phalita\n\n17.61\n\n301\n\ndekhi' upar�a �;·, slghra gat'lgJ·gMte �;·\n\n13.100 106\n\ndekhiya apilrva haila vismita sakala\n\n14.47\n\ndekhiya bJiaka·thAma. saksat gokula-kana\n\n13.115 119\n\n155\n\nclekhiya dollh�a cftte janmila vismaya\n\n14.6\n\n133\n\ndekhiya mlsrera ha-ila anandita mati\n\n14.12\n\n135\n\nclekhiya prabhura dul)kha ha·ila a�ra\n\n17.244 362\n\ndekhiyA santusta hai/3 saclra nandana\nclese agamana punab premera vil�a\n\n17.64\n\n303\n\n17.9\n\n260\n\nde5ere .Ji/3. prabhu Jacr·dul)kha jJni'\n\n16.22\n\n212\n\ndeva·pilj#. chafe kalla dunhe parakJSa\n\n14.65\n\n166\n\ndevareoa sutotpattiril\n\ndv3t.riril5al·laksaoo mahAn\n\n73\n\n17.60\n\n269\n\n14.15\n\n137\n\ncivilly a paricchede 'caitanya·tattva-nirilpaoa' 17.314 419\n'dvitlya' iabda-vidheya. raM patj/la\n\n16.60\n\n232\n\ndvillya·srl·laksmrr Iva sura·narair arcya-\n\n16.41\n\n222\n\n131\n\nE\nebe kahi bJiyalll�·sOtrera gaoana\n\n14.4\n\nebe kahi cairanya-llla-krama-anubandha\nebe se janilall, �a m.Jti ro khAiba\nebe tumi s#.nta haile, Jsi' mil/1M\n\n13.6\n\n56\n\n14.34\n\n146\n\n17.164 345\n\nebe ye nA kara mJro bujhlte ro pari\n\n17.174 350\n\ndevatJ pujite 3ila karl gat'lg.f·sn.fna\n\n14.62\n\n164\n\nebe ye udyama caiJo Ura bala jJni'\n\n17.126 325\n\ndevo yasya prasadatal)\n\n13.1\n\n55\n\neho mati, seha maj.i, ki bheda·vic:ara\n\n14.26\n\nei Jdi-1113-ra kaila sorra gaoana\n'ei dekha kui!jera bhitara vrajendra-nandana'\n\n17.274 400\n\ndhana-dhanye bhare ghara, lokarnAnya\n\n13.119 122\n\n17.147 336\n\n144\n\ndhJnya·rJSI mape yaiche �too sahite\n\n12.12\n\n7\n\ndharibJre ge/4, putra geld palaiya\n\n14.72\n\n170\n\nei dekha. nakha-cihna amora hrdaya\n\n17.166 354\n\ndharma-sik$4 dila bahu bhart.sanA karlyA\n\n14.83\n\n175\n\nei drtjha yukti karl' prabhu .f<:he ghare\n\n17.266 397\n\ndharml, karml, rapo·nistha. nindaka. durjana\n\n17.260 392\n\nei dui janera sotra dekhiy.i suniya\n\n13.17\n\ndigvijayl kahe mane avajf>a karlyA\n\n16.30\n\n216\n\nei kr� kara. -yena tomate rahu bhakri\n\n17.220 371\n\ndlk�a-antare haifa. premera prakaia\n\n17.9\n\n260\n\nei tag;• slokera artha kariyache bJdha\n\n16.57\n\n230\n\ndine dine pitil·mAtAra bJtjaya Ananda\n\n14.93\n\n179\n\nel 'madhya/113' nAma-1113-mukhyadhAma\n\n13.37\n\n72\n\ndi�rh fayf·jaya·cchalat\n\n16.3\n\n202\n\nei mJse putra habe Jubha-k�aoa �M\n\n13.66\n\n102\n\ndivya divya loka Jsi' at'lgana bharila\n\n14.60\n\n173\n\nei mata bat'lge prabhu kare nAnA lila\n\n16.20\n\n211\n\ndivya·mOrti loka saba yena stuti kare\n\n13.63\n\n97\n\nei mala bafeera lokera kail.f mahA hila\n\n16.19\n\n210\n\ndivya vastra, divya vesa. ma/yal 'hari' bale, Anandita mana\n\n", "adi3#p0462": "Index of Bengali and Sanskrit Verses\n\neimate nilnil-chale aisvarya dekhaya\nei-mate ni ja ghare gei.J dui jana\nei pafk:a-do�e sfoka kaifa charakMra\n\n14.36\n\n149\n\n16.105\n\n251\n\n16.68\n\n235\n\nei � navadvlpa ha·ibe ujAQa\nei pitara vAkya suni' du/j9itera ga(la\nei tina skandhera kai/utl sakhara gaoana\neka amra-bija prabhu al'igane ropila\neka brahmal)l ;lsi' dh arila caral)e\nek.JdaSe 'nlty.Jnanda·Sakha-vivaraoa'\n\n12.69\n\n51\n\n12.91\n\n51\n\n17.60\n\n301\n\n17.243 382\n17.324 423\n\neka dina bale ki chu prabhuke dekhiy.J\n\n17.47\n\neka·dlna gopl·bhave grhete vasiy.J\n\n17.247 364\n\neka·dina mahaprabhura n(lya-avasane\neka dina marara pade kariya prai)Jma\neka-dina misra putrera c.Jpalya dekhiy.J\n\n17.243\n\n362\n\neka·dina naivedya·t.Jmbii/a khaiya\neka·dina prabhu saba bhakta·ga(lBiaM\neka-dina prabhu SriVJsere w·a dila\neka dina prabhu Vi$1)U-mal)(la.pe vasiy;l\nekadlna iacl-devl putrere bhartsi yd\n\n262\n\n15.6\n\n166\n\n14.63\n\n175\n\n15.16\n\n191\n\n17.79\n\n300\n\n17.90\n\n306\n\n17.115 319\n14.72\n\n170\n\n14.24\n\n142\n\ne-saba �ar;>9Tra tabe ha- ibe nistara\neta bali' bhata!lgosal!i k.1toy.1te geM\neta bali' dullhe rahe har�ila hai!A\neta bali' gela prabhu karite gallga-snana\neta bali' ge/a Sac/ grhe karma karl!e\neta bali' jananTra kofete car)iya\neta bali' kajl gela,-nagariyl loka\neta bali' kajl nija-buka dekhaila\neta bali namaskari' gela gopl-gai)B\neta bali' 5rlv.1sa karila sevana\neta bali' !Alire sabhe kare nati-stuti\neta bhavi' kahe-iuna. ninill!i pal)r)ita\neta cinti' vivaha kartte hal/a mana\neta jAni' r.Jhu kaifa candrera grahai)B\neta kahi' kArya tAIIre kariya asvasa\neta kahi' sandhya-kale cafe gauraraya\neta kahi' simha gela. amara haifa bh aya\neta·k.1/a keha nilhi kaila hlnduyani\neta suni' dvija gela hafla anandita\neta suni' kAjlra dui cak�e par)e p;lni\neta Juni' mahaprabhu hJsite 13giiA\neta sun/' mahaprabhu hasiy.J hasiy.J\neta sun/' mahAprabhu ra ha-ifa kruddha mana\neta iuni' ta'·sabhare ghare pAlMi/a\netha navadvlpe lak�ml virahe dul)khl haila\ngambhlre caitanya·llla ke bujhite pare\ngal'iga�sa pa(l(lita, gupta murari, mukunda\ngangadasa pa(l(lita·slh.Jne par)ena vyakaral)a\ng anga-durg.J-�1 mora. mahesagaflg.t·ghale v(k�.Jtale rahe ta' vasiy.J\n\n439\n17.267 3%\n17.272 399\n13.66\n\n99\n\n17.54\n\n267\n\n14.25\n\n142\n\n14.35\n\n146\n\n17.129 327\n17.167 355\n17.269 407\n17.96\n\n309\n\n17.267 406\n16.91\n\n245\n\n15.26\n\n195\n\n13.92\n\n104\n\n12.43\n\n25\n\n17.135 330\n17.166 354\n17.126 325\n14.91\n\n176\n\n17.219 371\n12.46\n\n27\n\n17.216 369\n17.50\n\n264\n\n17.203 362\n16.20\n\n211\n\n14.70\n\n169\n\n13.61\n\n64\n\n15.5\n\n165\n\n14.50\n\n157\n\n17.47\n\n262\n\ngal'igA·jala·p;ltra ani' sammukhe dhari/a\ngallgamantrl, m.tmu thakura, kai)�Mbharaf)B\ngallgi prabhura avesa jmila\nnityifnanda haifa rama rohiQI-nandana\n\n307\n307\n\n13.35\n\n71\n\notaril protam tdam yasmin\n\n12.77\n\n43\n\n17.334 427\n\nnaraka ha-ite tomara nahika nistAra\nnatAya(lera cihna-yukta srl-hasta cara(la\nnatlga(la kahe,-\"ndrikela deha Ani'\nrntfsaba 'hari' bale, -hase gaura-dMma\nnartaka, vadaka, bhilta, navadvlpe yara nata\n\nnimAi bolaiya tare karaha varjana\nnimafli-mukhe rahi' bale apane sarasvatl\n'nim.ifli' nama chat;li' ebe bollya •gaurahari'\nnimiffli·pa(lt;lita p.JSe karaha gamana\nnirantara kaila krs(la·klrtana-viiAsa\n\n17.93\n17.92\n\n0\n\np\npkhe dui-mata haila daivera kAra(la\n\nnanA·dravye patra bhari', brdhma(llra vesa\nnw mantra par;Jena ikilrya, na haya cetana\nnanda-vasudeva-ropa sadgu(la-sagara\nnandinl, .:Ira kAmadeva, caitanya-dasa\nnara-deha, sirilha·mukha, garjaye vistara\n\n17.156 341\n\n17.322 422\n16.58\n\n231\n\n17.176 351\n17.283 405\n201\n\n17.300 412\n12.29\n\n18\n\n17.149 337\n13.88\n\n102\n\npkhe gupte sei vipre karila nistdra\npkhe sampradaye nrtya kare gauracandra\npkhe tAM vistati kariba vivara(la\npad.:lmbhojJn maM-nadl jAIA\npat;Jite AliA stave nrsimhera nAma\npar;Juya balaka kaila mora buddhi lopa\npat;JuyA paiAyA gela pat;Ju ya-sabh3re\npar;Juyil sahasra yAMt\\ pat;Je eka·tMJii\npait.J chiQt;liyA sape praca{lt;la durmukha\npaiya amrtadhunl, piye visa·garra-pani\npaiy.:l milnusa janma, ye n.J sune gaura-gu(la\npakila aneka phala, sabei vismita\npail:! uparAga-chale, apanilra mano-bale\npai'K:a alal'lkarera ebe sunaha vicara\npai'K:adase 'pauga(lt;la-lllara·sanksepe\n\n12.8\n14.37\n\n17.137 331\n13.7\n\n59\n\n16.82\n\n241\n\n17.91\n\n306\n\n16.89\n\n244\n\n17.252 387\n17.253 387\n17.62\n\n290\n\n13.123 125\n\nI\n\n13.123 125\n17.81\n\n301\n\n13.100 108\n16.72\n\n236\n\n17.236 379\n\n14.15\npai'K:a-dlrgha/;1 palK:a-sOksma/;1\n16.54\npaflca dosa ei s/oke paflca a/altkara\npaflcama varsera balaka kahe siddMntera sara 12.17\n17.318\npaflcame 'srJ-nityAnanda'·tattva ninJpa(la\n17.329\npaflca-prabandhe paflca-rasera carita\n\npaflca·tattva mili' yaiche kaii.J prema-dilna\npa(lt;lita-gosiffli Adi y.Jitra yei rasa\npa(lt;lita, vidagdha, yuva, dhana·dh.Jnyavm\npa(lt;litera gaoa saba,-b�ava1a dhanya\npapa-ksaya gela, haiiA parama pavitra\n\n4\n149\n\n137\n228\n10\n421\n425\n\n17.320 421\n17.301 412\n14.55\n\n160\n\n12.90\n\n51\n\n17.217 370\n\npApa·tamal) haila naSa, tri·jagatera ullilsa\nparama·tattve, para·brahma, parama·lsvara\nparipOr(la bhagavan-sarvaiSvaryamaya\npAsa(l(/1 hasite lise, na paya prave5e\npasa(l(/1mifrite y.iya nagare dMiya\n\n13.98\n\n17.266 396\n\npasa(lt;ll-pradhana sei durmukha. vacAia\n\n17.37\n\n277\n\n205\n\npAsiJJ)t;li samMri' bhakti karimu pracara\n\n17.53\n\n286\n\n17.262 393\n\npAsa(l(/1 samh.Jrite mora ei avatupriy.1·thJkur�orra parinaya\n\n16.88\n17.59\n\ntabe viSvarOpa ih.111p.iiMila more\ntabu 5rlv.1sera citte n.1 janmila Joka\n\n16.25\n\n15.21\n\ntka skandhe caab by Srila\nROpa Gosvami. Because he wrote that verse, Srila ROpa Gosvami was\nspecifically blessed by the Lord. There is also a description of the many books\nwritten by Srila ROpa Gosvami, Srila Sanatana Gosvami and Srila Jiva Gosvami.\nThere is also a description of the meeting between Sri Caitanya Mahaprabhu ,\nSrila ROpa Gosvami and Srila Sanatana GosvamT in the village known as\nRamakeli .\n\nTEXT 1\n\n� :$f1lf·-n::t\\if\"\"te�-\"'-� ?t ltt7: �(ee'!t� �•e. 1\n� !l�tJ!;\\ift� � 'e$11it ,��1_11 � ll\nyasya prasadad ajno 'pi\nsadyab sarva-jnatarh -vajet\nsa sri-caitanya-devo me\nbhagavan samprasidatu\n\nSYNONYMS\nyasya-of whom; prasadat-by the mercy; ajnab api-even a person who\nhas no knowledge; sadyab-immediately; sarva-jnatam-all knowledge; vrajet-can\n\nachieve;\n\nsab-that;\n\nsri-caitanya-devab-Lord\n\nSri\n\nCaitanya\n\nMahaprabhu; me-on me; bhagavan-the Supreme Personality of Godhead;\nsamprasidatu-may He bestow His causeless mercy.\n\n1\n\n", "mad1#p0026": "Sri Caitanya-caritamrta\n\n2\n\n[Madhya-lila, Ch. 1\n\nTRANSLATION\nEven a person with no knowledge can immediately acquire all knowledge simply by the benediction of �ri Caitanya Mahaprabhu. Therefore I\nam praying to the Lord for His causeless mercy upon me.\n\nTEXT 2\n\n� !)\"Ci'MJ·fi{'!�) ll�fif� I\n\nc; II\nsvarOpe puchena prabhu ha-iya vismite\nmora manera katha rOpa jtinila kemate\nSYNONYMS\nsvarDpe-unto SvarOpa GosvamT; puchena-inquired; prabhu-the lord;\nha-iya-becoming; vismite-struck with wonder; mora-My; manera-of\nthe mind; katha-intention; rupa-ROpa GosvamT; jani/a-understand; kemate-how.\nTRANSLATION\nHaving shown the verse to Svarupa Damodara with great wonder,\nCaitanya Mahaprabhu asked him how Rupa Gosvami could understand\nthe intentions of His mind.\nPURPORT\nWe had the opportunity to receive a similar blessing from SrTia Bhaktisiddhanta SarasvatT GosvamT when we presented an essay at his birthday\nceremony. He was so pleased with that essay that he used to call some of his\nconfidential devotees and show it to them. How could we have understood\nthe intentions of SrTia Prabhupada?\nTEXT 72\n\n'Qi?f ��,-�� 'Sft�i'f <;�t'lftif 'll'il I\n\n�tt� 'Sft�,-�11 <;�'t1fl1{ �� � II 'l� II\nsvarOpa kahe, -yate janila tamara mana\ntate jani, -hay a tamara krpara bhajana\n\n", "mad1#p0073": "The Later Pastimes of Lord Caitanya\n\nText 74]\n\n49\n\nSYNONYMS\n\nsvarOpa kahe -S var o pa Damodara replied; yate-since; janila-he knew;\ntamara-Your; mana-intention; tate-therefore; jani-1 can understand;\n\nhaya-he is; ta mara- Your; krpara-of the mercy; bhajana- recipient.\nTRANSLATION\nSrila\n\nSvariipa\n\nDamodara\n\nGosvami\n\nreplied\n\nto\n\nLord\n\nCaitanya\n\nMahaprabhu: 111f Riipa Gosvami can understand Your mind and intentions, he must have Your Lordship's special benediction!'\nTEXT 73\n\n�'f. �r;�,- �t'f �ifif �·� �lfP1 I\n�tfi'llr.. ����� �•tffln II 9� II\nprabhu kahe,-tare ami santu�ta hana\nalingana kailu sarva-sakti sancariya\nSYNONYMS\n\nprabhu kahe\nmuch\n\nthe Lord said; tare-him; ami-1; santu�ta hal'ia-being very\n\n-\n\nsatisfied;\n\nalingana\n\nkailu-embraced;\n\nsarva-sakti-all\n\npotencies;\n\nsancariya-bestowing.\nTRANSLATION\nThe Lord said: 111 was so pleased with Riipa Gosvami that I embraced\nhim and bestowed upon him all necessary potencies for preaching the\nbhakti cult.\nTEXT 74\n\n<;�t'$1J 9f1i11 �1l 'JJS�lf·f II\nraja-vesa, hati, ghot;la, manu$ya gahana\nkahari gopa-vesa, kahari nirjana vrndavana\n\nSYNONYMS\nraja-vesa-royal dress; hati-elephants; ghoga-horses; manu$ya-men;\ngahana-crowds; kahari-where; gopa-vesa-the dress of a cowherd boy;\nkahari-where; nirjana-solitary; vrndavana-of the name Vrndavana.\n\nTRANSLATION\nShe thought of Him in the calm and quiet atmosphere of Vrndavana,\ndressed as a cowherd boy. But at Kuruk,etra He was in a royal dress and\nwas accompanied by elephants, horses and crowds of men. Thus the atmosphere was not congenial for Their meeting.\nTEXT 80\n\n�� oet�, � �-., '\"� � 1\n��' ��� �f-� �Cf (llro II\nsei bhava, sei k[$f)a, sei vrndavana\nyabe pai, tabe haya varichita puraf)a\n\n", "mad1#p0077": "Text 81]\n\nThe Later Pastimes of Lord Caitanya\n\n53\n\nSYNONYMS\nsei bhava-that circumstance; sei k m1 a-that Kr�r;Ja; sei vrndavana-that\nVrndavana; yabe pai-if I get; tabe-then; haya-is; vatichita-desired object; puraaa-fulfilled.\nTRANSLATION\nThus meeting with K\"Qa and thinking of the Vrndavana atmosphere,\nRadharar;�i longed for Kr,r;�a to take Her to Vrndavana again to fulfill Her\ndesire in that calm atmosphere.\nTEXT 81\n\n�i\"�\"D c� Oltir;r\"!tiS 1'1f-nf���\n\nc�tt'>l���--N �f�J�'i!tr\")a>rl�'19ff�1lta>fiif'itif���l9f�\")<::!1\n\nlf¥1 C�tCfi �a>rlff'S �\\!1 1ft��\") 1li��\")�: I\n\\!ll!i�i���a>r9f����,�t�i �=\n\n'!�� f� II\n\n", "mad1#p0084": "[Madhya-lila , Ch. 1\n\nSri Caitanya-caritamrta\n\n60\n\nprathama sOtra prabhura sannyasa-karaf)a\nsannyasa kari' calila prabhu sri-vrndavana\nSYNONYMS\nprathama-first;\n\nsatra-synopsis;\n\nprabhura-of\n\nthe\n\nLord;\n\nsannyasa­\n\nkaraf)a-accepting the sannyasa order; sannyasa kari'-after accepting the\nrenounced order; calila-went; prabhu-the Lord; sri-vrndavana-toward\nVrndavana.\nTRANSLATION\nThis is the first synopsis: After accepting the sannyasa order, Caitanya\nMahaprabhu proceeded toward Vrndavana.\nPURPORT\nClearly these statements are a real account of Sri Caitanya Mahaprabhu's\nacceptance of the renounced order of life. His acceptance of this renounced\norder is not at all comparable to the acceptance of sannyasa by Mayavadis.\nAfter\n\naccepting\n\nsannyasa,\n\nCaitanya\n\nMahaprabhu's\n\naim\n\nwas to reach\n\nVrndavana. He was unlike the Mayavadi sannyasis, who desire to merge into\nthe existence of the Absolute. For a Vai�l)ava, acceptance of sannyasa means\ngetting relief from all material activities and completely devoting oneself to\nthe transcendental loving service of the Lord. This is confirmed by Srila Rupa\nGosvami (B.r.s. 1.2.255): anasaktasya vi?ayan yatharham upayufijata/:11 nir­\n\nbandha/:1 kr?Qa-sambandhe yuktarh vairagyam ucyate. For a Vai�l)ava, the\n\nrenounced order means completely giving up attachment for material things\nand engaging nonstop in the transcendental loving service of the Lord. The\nMayavadi sannyasis, however, do not know how to engage everything in the\nservice of the Lord. Because they have no devotional training , they think material\n\nobjects\n\nto\n\nbe\n\nuntouchable.\n\nBrahma-satyarh\n\njagan-mithya.\n\nThe\n\nMayavadis think that the world is false, but the Vai�l)ava sannyasis do not\nthink like this. Vai�l)avas say, \"Why should the world be false? It is reality, and\nit is meant for the service of the Supreme Personality of Godhead!' For a\nVai�l)ava sannyasi, renunciation means not accepting anything for personal\nsense enjoyment. Devotional service means engaging everything for the\nsatisfaction of the Supreme Personality of Godhead.\nTEXT 92\n\n(;� �� �'J1 ��'II\n�i''\"Qit f� fiti{ \"!> II\nsnMla-yatra dekhi' prabhu satige bhakta-ga!)a\nsaM lana kai/a prabhu guQ9ica marjana\nSYNONYMS\nsnana-yatra-the\n\nbathing\n\nCaitanya Mahaprabhu;\n\nceremony;\n\nsatige-with\n\ndekhi'-seeing;\n\nHim;\n\nprabhu-Lord\n\nbhakta-gaQa-the\n\ndevotees;\n\nsaba-all; /ana-taking; kai/a-did; prabhu-Lord Caitanya Mahaprabhu;\nguQ9ica marjana-was hing and cleaning the GUI)Qicli temple.\nTRANSLATION\nAfter seeing the bathing ceremony of Lord Jagannltha, Sri Caitanya\nMahlprabhu washed and cleaned Sri Gut:�4id temple with the assistance\nof many devotees.\nTEXT 134\n\n�lt� ��il1 �'I � I\n\nl'f·�cit if!J �' llwtt� � II �'!>8 II\nsaba-satige ratha-yatra kai/a dara5ana\nratha-agre nrtya kari' udyMle gamana\nSYNONYMS\nsaM-satige-with all of them; ratha-yatra-the car festival; kai/a-did;\ndara5ana-seeing; ratha-agre-in front of the car; nrtya-dancing; kari'doing; udyane-in the garden; gamana-going.\n\n", "mad1#p0108": "Sri Caitanya-caritamrta\n\n84\n\n[Madhya-lila, Ch. 1\n\nTRANSLATION\nAfter this, Lord Caitanya Mahaprabhu and all the devotees saw the\nRatha-yatra, the car festival ceremony. Caitanya Mahaprabhu Himself\ndanced in front of the car, and after dancing He entered a garden.\nTEXT 135\n\n�?iii'Wfe1 �?!\"� C� <;� � I\n\n,�11'1-e,-. � � �� 00 \" �'el� \"\nprataparudrere krpa kaifa sei sthane\ngauc;liya-bhakte ajna dila vidayera dine\n\nSYNONYMS\nprataparudrere-unto King Prataparudra;\n\nkrpa-mercy; kaifa-did; sei\n\nsthane-in that garden; gaw;liya-bhakte-to all the devotees of Bengal;\najna-the order; di/a-gave; vidayera-of departure; dine-on the day.\n\nTRANSLATION\nIn that garden, Lord Caitanya Mahaprabhu bestowed His mercy upon\nKing Prataparudra. Afterwards, when the Bengali devotees were about to\nreturn home, the Lord gave separate orders to almost every one of them.\nTEXT 136\n\n������-���\n�� �,a, 1;� ��'i� fif�� II �-el� II\npratyabda asibe ratha-yatra-dara.5ane\nei chafe cahe bhakta-gaf)era mifane\n\nSYNONYMS\nprati-abda-every year; asibe-you should all come; ratha-yatra-the car\nfestival; darasane-to see; ei chafe-under this plea; cahe-desires; bhaktagaf)era-of all the devotees; mifane-the meeting.\n\nTRANSLATION\nSri Caitanya Mahaprabhu desired to meet all the devotees of Bengal\nevery year. Therefore He ordered them to come to see the Ratha-yatra\nfestival every year.\n\n", "mad1#p0109": "Text 138]\n\nThe Later Pastimes of Lord Caitanya\n\n85\n\nTEXT 137\n\n�t(t•\"'·� ����I\n�� 1ftl!1 �' � � � �1� II ��\" II\nsarvabhauma-ghare prabhura bhik$a-paripatT\n$athTra mata kahe, yate rar:u;/T hauk $athT\nSYNONYMS\n\nsarvabhauma-ghare-at the house of Sarvabhauma Bhaga�rya;\nprabhura-of the lord; bhik�-eating; paripatT-sumptuously; �thTra\nmara-the mother of �athT, who was the daughter of Sarvabhauma Bhat !li�rya; kahe-says; yate-by which; raQ(iT-widow; hauk-let her become; $athi-�li!hl, the daughter.\nTRANSLATION\nSri Caitanya Mahaprabhu was invited to dine at the house of Sirvabhauma Bhattacarya. While He was eating sumptuously, the son-in-law\nof Sarvabhauma Bhattacarya [the husband of his daughter $1fhi) criticized\nHim. Because of this, �afhi's mother cursed him by praying that- �afhi\nwould become a widow. In other words, she cursed her son-in-law to die.\nTEXT 138\n\n��tf �tfif � �t'$fllet I\n� �fitt� �� �fif'li �1{� II ��lr II\nvar$antare advaitadi bhaktera agamana\nprabhure dekhite sabe karila gamana\nSYNONYMS\n\nvar$a-antare-at the end of the year; advaita-adi-headed by Advaita\nA�rya; bhaktera-of all the devotees; agamana-coming to Jagannatha Purl;\nprabhure-the lord; dekhite-to see; sabe-all of them; karila-did;\ngamana-going to Jagannatha Purl.\nTRANSLATION\nAt the end of the year, all the devotees from Bengal, headed by Advaita\nAcarya, again came to see the Lord. Indeed, there was a great rush of\ndevotees to Jagannatha Puri.\n\n", "mad1#p0110": "Sri Caitanya-caritamrta\n\n86\n\n[Madhya-lila, Ch. 1\n\nTEXT 139\n\n�\"' �� film C'if� ��'It� 1\n\n� � �� ��t� �\" ���\"\nanande sabare niya dena vasa-sthana\nsivananda sena kare sabara pa/ana\nSYNONYMS\nanande-in\ndena-gives;\n\ngreat\n\npleasure;\n\nsabare-all\n\nthe devotees;\n\nvasa-sthana-residential quarters;\n\nniya-taking;\n\nsivananda sena-of the\n\nname Siviinanda Sena; kare-does; sabara-of all; pa/ana-maintenance.\nTRANSLATION\nWhen all the devotees from Bengal arrived, Sri Caitanya Mahaprabhu\nallotted them residential quarters, and Sivlnanda Sena was put in charge\nof their maintenance.\nTEXT 140\n\n�J � ���1 �-�J 'et�J�i{. I\n� \"R'I Of�' �a;' �� II �So II\nsivanandera sange ai/a kukkura bhagyavan\nprabhura caraoa dekhi' kai/a antardhana\nSYNONYMS\nsivanandera sange-with Siviinanda Sena; ai/a-came; kukkura-a dog;\nbhagyavan-fortunate;\n\nprabhura-of the Lord;\n\ncaraoa-the lotus feet;\n\ndekhi'-seeing; kaila-did; antardhana-disappearing.\nTRANSLATION\nA dog accompanied Sivlnanda Sena and the devotees, and that dog was\nso fortunate that after seeing the lotus feet of Lord Caitanya Mahlprabhu,\nit was liberated and went back home, back to Godhead.\nTEXT 141\n\n'PftQ{ �t��1l � �� fif� I\n\n��ce� �� �� �� U �8� II\n\n", "mad1#p0111": "Text 143]\n\nThe Later Pastimes of Lord Caitanya\n\n87\n\npathe sarvabhauma saha sabara milana\nsarvabhauma bhat�caryera ka5Tte gamana\n\nSYNONYMS\npathe-on the way; sarvabhauma-S�rvabhaurna Bha��drya; sahawith; sabara-of everyone; mi/ana - meeting; sarvabhauma bhat�dryeraof the devotee named S�rvabhauma Bha���c�rya; kasTte-to V�r�r;�asT;\ngamana - going.\n\nTRANSLATION\nEveryone met Smabhauma Bhattldrya on his way to Vlrl.,asi.\nTEXT 142\n\n�� fiffir'f1 ��� �flllf! I\n'\"'� �� � �� 11b1 II �8� II\nprabhure milila sarva vai$f)ava asiya\njala-krTr;ia kaila prabhu sabare /a-iya\n\nSYNONYMS\nprabhure-Lord\n\nCaitanya\n\nMah�prabhu;\n\nmi/i/a-met;\n\nsarva-all;\n\nvai$(1ava - devotees; asiya -arriving at Jagann�tha Purr; ja/a- krTr;ia - sporting\nin the water; k aila - performed; prabhu-the Lord; sabare-all the devotees;\nla-iya -taking.\n\nTRANSLATION\nAfter arriving at Jagannltha Puri, all the Vaif�;�avas met with Sri Caitanya\nMaJ'ilprabhu. Later, Sri Caitanya Mahlprabhu sported in the water, taking\nall the devotees with Him.\nTEXT 143\n\n�1 '1-1 �'f �f�i'I·'Jt:·��1ffe{� I\n\n��c;� � ��II �8� II\nsaba lafla kaila guf){iica-grha-sammarjana\nratha-yatra-dara5ane prabhura nartana\n\n", "mad1#p0112": "Sri Caitanya-caritamrta\n\n88\n\n£Madhya-lila, Ch . 1\n\nSYNONYMS\nsaba /ana-taking all of them; kai/a- performed; gurxlica-grha-sammarjana- washing\n\nof\n\nthe\n\nGui)Qid\n\ntemple;\n\nratha-yatra-the car\n\ndarasane-in seeing; prabhura-of the Lord; nar ta na- danc ing\n\nfestival;\n\n.\n\nTRANSLATION\nFirst the Lord washed the temple of Gu�Xfid very thoroughly. Then\neveryone saw the Ratha-yatra festival and the Lord's dancing before the\ncar.\nTEXT 144\n\nI;&��� ��Sf ��I\n� �N;�� �i'f �1!1 \"� II �88 II\nupavane kai/a prabhu vividha vi/asa\nprabhura abhi$eka kai/a vipra kr$Qadasa\nSYNONYMS\nupavane-in the forest by the road; kai/a- performed; prabhu- Lord\nCaitanya Mahiiprabhu; vividha-varieties of; vi/asa-pastimes; prabhura-of\nLord Caitanya Mahiiprabhu; abhi$eka- bathing; kai/a-did; vipra-the\nbrahmaQa; kr$Qa-dasa-of the name Kr�Qadiisa.\nTRANSLATION\nIn the forest along the road from the Jagannatha temple to Gu�Xfid,\nLord Caitanya Mahlprabhu performed various pastimes. A brlhmat;�a\nnamed Kr.t;tadlsa performed the bathing ceremony of Lord Sri Caitanya\nMahlprabhu.\nTEXT 145\n\n-.fi!� .,'!J·� �'f �� I\n���C6 �if \"1*11in'f�f � II �8� II\nguQgicate nrtya-ante kai/a ja/a-ke/i\nhera-pancamTte dekhila /ak$mT-devira kelT\n\n", "mad1#p0113": "Text 147]\n\nThe Later Pastimes of Lord Caitanya\n\n89\n\nSYNONYMS\nguQ(iicate-in the neighborhood of Gul) c;jicii temple; nrtya-ante-after\ndancing;\n\nkai/a-performed;\n\njala-keli-sporting\n\nin\n\nthe\n\nwater;\n\nhera­\n\npancamite-on the day of Herii-paricami; dekhila-saw; lak$mi-devira-of\nthe goddess of fortune; ke/i-activities.\n\nTRANSLATION\nAfter dancing in the Gur:u;lica temple, the Lord sported in the water with\nHis devotees, and on Hera-paiicami day they all saw the activities of the\ngoddess of fortune, Lak,midevi.\nTEXT 146\n\n\"�·�t8� II\nkr$Qa-janma-yatrate prabhu gopa-vesa haifa\ndadhi-bha.ra va hi' tabe /agu(ia phiraila\n\nSYNONYMS\nkr$Qa-janma-yatrate-on the birthday ceremony of Lord Kr�Qa; prabhuLord Caitanya Mahliprabhu; gopa-vesa-dressed like a cowherd boy; haifawas; dadhi-bhara-a balance for pots of yogurt; vahi'\n\n-\n\ncarrying; tabe-at\n\nthat time; /agu(ia-a log; phirai/a-encircled.\n\nTRANSLATION\nOn Janmaflami, Lord Knr:'la's birthday, Sri Caitanya Mahaprabhu\ndressed Himself as a cowherd boy and, carrying a balance with pots of\nyogurt, encircled a log.\nTEXT 147\n\nc;�J ��'Stt'l '!t� �� � I\n�tlr1f 'e� 'f�i �t1f � Jtm II =>89 II\ngau(iera bhakta-gaQe tabe karila vidaya\nsangera bhakta lana kare kTrtana sadaya\n\n", "mad1#p0114": "Sri Caitanya-caritamrta\n\n90\n\n[Madhya-lill, Ch. 1\n\nSYNONYMS\ngauc;fera-of Gauc;la-desa (Bengal); bhakta-gaf)e-to the devotees; tabe­\n\nthen; kari/a-gave; vid.iya- farewell ; sangera-of constant companionship;\nbhakta-devotees; /afici-taking; kare-performs ; kTrtana-congregational\nchanting; sadci ya-always\n\n.\n\nTRANSLATJON\nAfter this, Sri Caitanya Mahlprabhu bade farewell to all the devotees\nfrom Gau�a-de5a [Bengal] and continued chanting with His intimate\ndevotees who constantly remained with Him.\nTEXT 148\n\n�itft�� �lr;'! ��\"' ,-sh�r;1{ �� I\n�i!t?f�i!t �� �r;-t ��� '��� II �81r II\nvrnd.ivana y.iite kaila gauc;fere gamana\nprat.iparudra kaila pathe vividha sevana\n\nSYNONYMS\nvrnd.ivana yaite-to go to Vrnd�vana; kai/a- did ; gauc;fere-to Bengal;\ngamana- going;\n\nprat.iparudra-King\n\nPrat�parudra;\n\nkai/a-performed;\n\npathe-on the road; vividha-various; sevana-services.\n\nTRANSLATION\nTo visit Vrndlvana, the Lord went to Gau�a-de5a [Bengal]. On the way,\nKing Prataparudra performed a variety of service to please the Lord.\nTEXT 149\n\n��\"it'Pft�'lttr ��wt�-c!f'ltr I\n1ft1f.t�\"f 1{11{ ��\"11 'elf� 91� II �8� II\npurT-gos.ifii-sange vastra-prad.ina-prasanga\nramananda raya ail.i bhadraka paryanta\n\nSYNONYMS\npuri-gos.ifii-sange-with\n\nPurr Gosv�mT;\n\nvastra-prad.ina-prasanga-inci­\n\ndents of exchanging cloth; ram.inanda r.iya-of the name Ram�nanda R�ya;\n.ii/a-came; bhadraka-a place of the name Bhadraka; paryanta-as far as.\n\n", "mad1#p0115": "Text 151]\n\nThe Later Pastimes of Lord Caitanya\n\n91\n\nTRANSLATION\nOn the way to Vrndlvana via Bengal, there was an incident wherein\nsome cloth was exchanged with Puri Gostiii. Sri Rlmlnanda Rlya accom­\n\npanied the Lord as far as the city of Bhadraka.\nTEXT 150\n\n'eft�' fWRt5�f�11: �'! �i'fl I\n� �f-t� \"'t\"'���� •i:�111 ��o II\n�i' vidya-vacaspatira grhete rahila\nprabhure dekhite /oka-sarighatta ha-ila\n\nSYNONYMS\n�i'-coming to Bengal; vidya-vacaspatira -of Vidya-vacaspati; grhete-at\nthe home; rahila-remained; prabhure-unto Lord Caitanya Mahaprabhu;\ndekhite-to see; loka-sarighatta-crowds of men; ha-i/a-there were.\n\nTRANSLATION\nWhen $ri Caitanya Mahlprabhu reached Vidylnagara, Bengal, on the\nway to Vrndlvana, He stopped at the house of Vidyl-vkaspati,-who was\nthe brother of Slrvabhauma Bhaftldrya. When Lord Caitanya\nMahlprabhu suddenly arrived at his house, great crowds of people\ngathered.\nTEXT 151\n\n11•flr-1 (;'ift'l <;�� �tfit� ���� I\n'��� � � .��ti:'li �f'ii1-� �������\n.\n\npanca-dina dekhe /oka nahika visrama\n/oka-bhaye ratre prabhu ai/a kuliya-grama\n\nSYNONYMS\npanca-dina-continuously\n\nfor five\n\ndays;\n\ndekhe-see;\n\n/oka-people;\n\nnahika-there is not; visrama-rest; loka-bhaye-on account of fearing the\ncrowds of men; ratre-at night; prabhu-the Lord; ai/a-went; kuliyagrama-to the place known as Kuliy�t\n\n", "mad1#p0116": "lMadhya-liiJ, Ch. 1\n\nSri Caitanya-caritamrta\n\n92\n\nTRANSLATION\nFor five consecutive days all the people gathered to see the Lord, and\nstill there was no rest. Out of fear of the crowd, Lord Caitanya\nMahlprabhu left at night and went to the town of Kuliyl [present-day\nNavadvlpa].\nPURPORT\nIf one considers the statements of the Caita.nya-bhagavata. along with the\ndescription by Locana dasa Thakura, it is clear that present-day Navadvlpa\n\nwas formerly known as Kuliya-grama While at Kuliya-grama, SrT Caitanya\nMahaprabhu bestowed His favor upon Devananda Par;�c;iita and delivered\n\nGopala Capala and many others who had previously committed offenses at\nHis lotus feet. At that time, to go from Vidyanagara to Kuliya-grama one had\n\nto cross a branch of the Ganges. All of those old places still exist. Cinac;iMga\nwas formerly situated in Kuliya-grama, which is now known as Kolera Gai'lja.\nTEXT 152\n\nt:finli·�� �'f1' �fillfl �� I\n� c;<�S'fi c;il� �fit' ��'f � II ��� II\nkuliya-gramete prabhura suniya agamana\n\nkoti koti loka asi' kaila dara5ana\nSYNONYMS\nkuliya-gramete-in that place known as Kuliya-grama; prabhura-of the\n\nLord; suniya-hearing; agamana-about the arrival; koti koti-hundreds of\nthousands;\n\naudience.\n\n/oka-of\n\npeople;\n\nasi'-coming;\n\nkai/a-took;\n\ndara5ana­\n\nTRANSLATION\nHearing of the Lord's arrival in Kuliyl-grlma, many hundreds and thousands of people came to see Him.\nTEXT 153\n\nt:f'W!·� ��'f �i{t\"ft11' $1tW I\n<;'m��-�� ..illl'f !il�t�t�'f II �a-� II\n\n", "mad1#p0117": "Text 155]\n\nThe Later Pastimes of Lord Caitanya\n\n93\n\nkuliya-grame kai/a devanandere prasada\n\ngopala-viprere k$amaila srTvasaparadha\nSYNONYMS\n\nkuliya-grame-in that village known as Kuliya-grama; kai/a-showed;\n\ndevanandere prasada-mercy to Devananda Par:t<;lita; gopala-viprere-and to\n\nthe brahmaQa known\n\nas\n\nGopala\n\nCapala;\n\nk$am.ii/a-excused;\n\nsrTv.isa­\n\naparadha-the offense to the lotus feet of SrTvasa '[hakura.\nTRANSLATION\nThe specific acts performed by Sri Caitanya Mahlprabhu at this time\nwere His showing favor upon Devananda P arxfita and excusing the\nbrlhma.,a known as Goplla Clpala from the offense he had committed at\nthe lotus feet of Srivlsa Thlkura.\nTEXT 154\n\n�'l- til�� �fit' ��i ���� I\n�� 'fifil' �tt1t ffit ?•�12ft1TII �1?8 II\npi1$aQ9i nindaka asi' pa9ila caraQe\n\naparadha k$ami' tare dila k[$Qa-preme\nSYNONYMS\npiJ$aQ9i-atheists; nindaka-blasphemers; asi'-coming there; pa9il.i­\n\nfell down; caraQe-at the lotus feet of the Lord; apar.idha k$ami'-excusing\n\nthem of their offenses; tare-unto them; di/a-gave; k[$Qa-preme-love of\nKr�IJa.\n\nTRANSLATION\n\nMany atheists and blasphemers came and fell at the lotus feet of the\nLord, and the Lord in return excused them and gave them love of Krf t;�a.\nTEXT 155\n\n��-�� � ��til' �fit��1� I\n�-t �t� 1ft� �VI �� II �Q(t II\nvrndavana yabena prabhu suni' nrsirilhananda\n\npatha sajaila mane p.iiya .inanda\n\n", "mad1#p0118": "Sri Caitanya-caritamrta\n\n94\n\n[Madhya-lila, Ch. 1\n\nSYNONYMS\nvrndavana-to Vrndavana; yabena-will go; prabhu-the lord; suni'hearing; nrsimhananda-of the name Nrsimhananda; patha-the way; sajai/a-decorated;\n\nmane-within\n\nthe\n\nmind;\n\npaiya-getting;\n\nananda­\n\npleasure.\nTRANSLATION\nWhen\n\nSri\n\nNrsirhhlnanda\n\nBrahmadri\n\nheard\n\nthat\n\nLord\n\nCaitanya\n\nMahaprabhu would go to Vrndavana, he became very pleased and mentally began decorating the way there.\n\nTEXT 156\n\nffiAn i{'SfJ �fit'! '9f� � �t�'l I\n� �-�� �'9f� '?ft�llf \" ��� \"\nkuliya nagara haite patha ratne bandhaila\nnivrnta pu$pa-sayya upare patila\n\nSYNONYMS\nkuliya nagara-the city of Kuliya; haite-from; patha-way; ratne-with\n\njewels;\n\nband hai/a-constructed;\n\nnivrnta-stemless;\n\npu$pa-sayya-flower\n\nbed; upare-on top; pati/a -laid down.\nTRANSLATION\nFirst Nrsirhhananda Brahmadri contemplated a broad road starting\nfrom the city of Kuliya. He bedecked the road with jewels, upon which he\nthen laid a bed of stemless flowers.\nTEXT 157\n\n'9ft� � f� �IS9! II\nvina dane eta loka yanra pache haya\nsei ta' gosafla, iha janiha ni5caya\nSYNONYMS\nvina-without; dane-charity; eta-so many; /oka-persons; yanrawhom; pache-after;\n\nhaya-become; sei ta'-He certainly; gosafla-a\n\nprophet; iha-this; janiha-know; niscaya-surely.\nTRANSLATION\n\"Such a person, who is followed by so many people without giving\nthem charity, must be a prophet. I can surely understand this fact.\"\n\n", "mad1#p0126": "Sri Caitanya-caritamrta\n\n102\n\n[Madhya-lila, Ch. 1\n\nTEXT 170\n\n�·t�, � -� if! �ft� ���� I\n�t9f�·�'RI ���' � �·� JT� II �'\\0 II\nkajT, yavana ihara na kariha hirilsana\napana-icchaya buluna, yahan unhara mana\nSYNONYMS\nkajT-magistrate; yavana-Mohammedan; ihara-of Him; na-do not;\nkariha-make;\n\nhirils an a-jealousy;\n\nHis\n\napana-icchaya-at\n\nown\n\nwill;\n\nbuluna-let Him go; yahan-whe rever; unhara-of Him; mana-mind.\nTRANSLATION\nThe Mohammedan King ordered the magistrate: 11Do not disturb this\nHindu prophet out of jealousy. Let Him do His own will wherever He\nlikes.\"\nPURPORT\nEven a Mohammedan king could understand SrT Caitanya Mahaprabhu's\ntranscendental position as a prophet; therefore He ordered the local magistrate not to disturb Him but to let Him do whatever He liked.\nTEXT 171\n\n�-�®tf ��1 �ttl �'f I\nc!ft_f JT�19,. �bi Pf'l II�'\\� II\nkesava-chatrTre raja varta puchila\nprabhura mahima chatrT w;faiya dila\nSYNONYMS\nkesava-chatrTre-from the person named Kesava ChatrT; raja-King; varta-news;\n\npuchi/a-inquired;\n\nprabhura-of the Lord;\n\nmahima-glories;\n\nchatri-Kesava ChatrT; ugaiya-attaching no importance; di/a-gave.\nTRANSLATION\nWhen the Mohammedan King asked his assistant, Ke5ava Chatri, for\nnews of the influence of Sri Caitanya Mahaprabhu, Ke5ava Chatri, al-\n\n", "mad1#p0127": "Text 173]\n\n103\n\nThe Later Pastimes of Lord Caitanya\n\nthough knowing everything about Caitanya Mahaprabhu, tried to avoid\nthe conversation by not giving any importance to Caitanya Mahaprabhu's\nactivities.\nPURPORT\nKesava ChatrT became a diplomat when questioned about Sri Caitanya\nMahiiprabhu. Although he knew everything about Him, he was afraid that the\nMohammedan King might become His enemy. He gave no importance to the\nLord's activities, so that the Mohammedan King would take Him to be an ordinary man and would not give Him any trouble.\n\nTEXT 172\n\n�� 'OOt� �tit �Q{' 9i'ilJ� I\n�tt� '\"f�tt1f �itt� �� itfif � \" �\"� \"\nbhikharT sannyasi kare tirtha paryatana\ntatire dekhibare aise dui cari jana\nSYNONYMS\nbhikharT-beggar;\n\nsan nyasi-mendicant;\n\nkare-does;\n\ntTrtha-of\n\nholy\n\nplaces; paryatana-tourin g; tatire-Him; dekhibare-to see; aise-come;\n\ndui cari jana-only a few people.\nTRANSLATION\nKeiava Chatri informed the Mohammedan King that Caitanya\nMahaprabhu was a mendicant touring different places of pilgrimage and\nthat, as such, only a few people came to see Him.\nTEXT 173\n\n�� '\\!t1rt1f �tf<$ �1ft� 'It�� I\n\n�'Af ��t� l'ft1e ��' �� � �tfj{ \" �\"� \"\nyavane tomara thani karaye lagani\ntatira himsaya /abha nahi, haya ara hani\nSYNONYMS\nyavane-your Mohammedan servant; tomara-your; thani-place ;\nkaraye-does; /agani-i nstigation; tatira-of Him; himsaya-to become\n\n", "mad1#p0128": "104\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 1\n\njealous; labha nahi-there is no profit; haya-there is; ara-rather; haniloss.\n\nTRANSLATION\nKe5ava Chatri said: \"Out of jealousy your Mohammedan servant plots\nagainst Him. I think that you should not be very interested in Him, for\nthere is no profit in it. Rather, there is simply loss!'\nTEXT 174\n\n�� ��' '\"'-t� ai1'fiCJ �1$1 I\ni� \\!t1f �� �tift'f ��1$1 II �\"8 II\nrajare prabodhi' kesava brahmaf)a pathafia\nca/ibara tare prabhure pathaila kahifia\nSYNONYMS\nrajare-unto the King; prabodhi'-pacifying; kesava-of the name Kesava\n\nChatrT; brahmaf)a-one brahmaf)a; pathafia-sending there; ca/ibara tarefor the sake of leaving; prabhura-unto the Lord; pathai/a-sent; kahit'tatelling.\n\nTRANSLATION\nAfter pacifying the King in this way, Ke5ava Chatri sent a brahma.,a\nmessenger to Lord Caitanya Mahaprabhu, requesting Him to leave without delay.\nTEXT 175\n\n\"� �\"'\"\" 11� �!If� I\n<;��� 'lff.:111 �tft11ftf'Stl'l �� II �\"� II\ndabira khasere raja puchi/a nibhrte\n\ngosanira mahima teriho /agi/a kahite\nSYNONYMS\ndabira khasere-of the name Dabira Khasa (then the name of SrTia ROpa\n\nGosvamT); raja-the King; puchi/a-inquired; nibhrte-in privacy; gosaniraof Lord Caitanya Mahaprabhu; mahima-g lories; teriho-he; /agi/a-begari;\nkahite-to speak.\n\n", "mad1#p0129": "Text 177]\n\n105\n\nThe Later Pastimes of Lord Caitanya\nTRANSLATION\n\nIn private, the King inquired from Dabira Khisa [�rila Rilpa Gosvlmi],\nwho began to speak about the glories of the Lord.\nTEXT 176\n\n� '\\!tlf� � �' � � (;'Sttltc$1 I\n�tJ m-t Q!tl{tJ 'ett'itJ �f1tlrt .m�c$111\nye tomare rajya dila, ye tamara gosai'ia\ntamara dese tamara bhagye janmila asii'ia\nSYNONYMS\n\nye-that one who; tomare-unto you; raj ya-kin gdom; di/a-gave; yethe one who; tamara-your; gosai'ia -proph et; tamara dese-in your country; tamara bhagye-on account of your good fortune; janmila-took birth;\nasii'ia-coming.\nTRANSLATION\nSrila Rilpa Gosvlmi said: 11The Supreme Personality of Godhead, who\ngave you this kingdom and whom you accept as a prophet, has taken birth\nin your country due to your good fortune.\nTEXT 177\n\n� 1l\"trl'f �-' �AA Q I\n\n� � (;i!'f1rtl �lllt IIR1 II �\"\" II\ntamara mar'lgala vai'iche, karya-siddhi haya\nihara asTrvade tamara sarvatra-i jaya\nSYNONYMS\ntamara-your; mar'lga/a-good fortune;\n\nvai'iche-He de si re s; karya-of\nbusiness; siddhi-the perfection; ha ya -is; ihara-of Him; asTrvade-by the\nble ssings; tomara-your; sarvatra-i-everywhere; jaya - victo ry\n.\n\nTRANSLATION\n11This prophet always desires your good fortune. By His grace, all your\nbusiness is successful. By His blessings, you will attain victory everywhere.\n\n", "mad1#p0130": "Sri Caitanya-caritamrta\n\n106\n\n[Madhya-lila, Ch. 1\n\nTEXT 178\n\n<;1f'ttf (;\"lSi{ �' 'tfir � �'ii{·'ll'i{ I\n\n1_fiT iRftfit.t \" Rf·��-t � II �'l� II\nmore kena pucha, tumi pucha apana-mana\ntumi naradhipa hao vi$f)U-ari1sa sama\n\nSYNONYMS\nmore-unto me; kena-why; pucha-you inquire; tumi-you; puchainquire; apana-mana-your own mind; tumi-you; nara-adhipa-King of the\npeople; hao-you are; vi$f)U-ari1sa sama-representative of the Supreme Personality of Godhead.\n\nTRANSLATION\n\"Why are you questioning mel Better that you question your own\nmind. Because you are the King of the people, you are the representative\nof the Supreme Personality of Godhead. Therefore you can understand\nthis better than 1.\"\nTEXT 179\n\n<;�11rt1f fit������ Wfit I\n�11{ M� � \"11{, � �' 12f1rt'1 II �'l� II\ntamara citte caitanyere kaiche haya jt''iana\ntamara citte yei /aya, sei ta' pramaf)a\n\nSYNONYMS\ntamara citte-in your mind; caitanyere-of Lord Caitanya Mahi!.prabhu;\nkaiche-how; haya-there is; jtiana-knowledge; tamara-your; cittemind; yei-whatever; /aya-takes; sei ta' pramaf)a-that is evidence.\n\nTRANSLATION\nThus Srila Rupa Gosvami informed the King about his mind as a way of\nknowing Sri Caitanya Mahaprabhu. He assured the King that whatever occurred in his mind could be considered evidence.\n\n", "mad1#p0131": "Text 181]\n\nThe later Pastimes of Lord Caitanya\n\n107\n\nTEXT 180\n\n1fttt1 ��, �if, c;11'1J � � 'At I\n�te. � � �tffl :Jt�-t1( II �lro II\nraja kahe, suna, mora mane yei laya\nsak$at Tsvara ihan nahika sarilsaya\nSYNONYMS\nr aj a kahe-the King replied; suna-hear; mora-my; mane-mind; yeiwhat; /aya -takes; sak$at-personally;\n\nTsvara-the Supreme Personality;\n\nihan-He; nahika-there is not; sarilsaya- doubt.\nTRANSLATION\nThe King replied: \"I consider\n\nSri Caitanya Mah�rabhu to be the\n\nSupreme Personality of Godhead. There is no doubt about it.\"\nTEXT 181\n\n���'�<;'Stitt � �� I\n�!:� 00 -rPf � �91�1 �1:1{ II �lr� II\neta kahi' raja gela nija abhyantare\ntabe dabira khasa aila apanara ghare\nSYNONYMS\neta kah i -saying this; raja-the King; ge/a-went; n ija- own; abhyan'\n\ntar e-to the private house; tabe-at that time; dabira kh a sa-Srrla ROpa\nCosvlimT; ai/a-retumed; apan ara-his own; gh ar e-to the residence.\n\nTRANSLATION\nAfter having this conversation with Rupa Gosvlmi, the King entered his\nprivate house. Rupa Gosvami, then known as Dabira Khasa, also returned\nto his residence.\nPURPORT\nA monarch is certainly a representative of the Supreme Personality of Codhead. As stated in Bhagavad-gita, sarva-loka-mahesvaram: the Supreme Per-\n\n", "mad1#p0132": "Sri Caitanya-caritamrta\n\n108\n\n[Madhya-Jill, Ch. 1\n\nsonality of Godhead is the proprietor of all planetary systems. In each and\nevery planet there must be some king, governmental head or executive. Such\na person is supposed to be the representative of lord Vi�I)U. On behalf of the\nSupreme Personality of GOdhead, he must see to the interest of all the\npeople. Therefore lord Vi�l)u, as ParamiUma, gives the king all intelligence to\nexecute governmental affairs. SrTia ROpa GosvamT therefore asked the King\nwhat was in his mind concerning SrT Caitanya Mahaprabhu and indicated that\nwhatever the King thought about Him was correct.\n\nTEXT 182\n\n...tf �'\n\n� � �f\\! \"A'<$11\n\n� ��1\\;'ffnt1 �t�f\"! �\"''Rir�\n\n�t� ��1{\"\" ��l1_�tt��Ol� fving words but\nwishes to hide his feelings by crooked means, mana is experienced.\nTEXT 67\n\n�� i{tft �'\n\\!1\"�����1\n1_fif � SJm,\n�t'! � c;i!'l� 1ft,\nClf� �t'StJ �t'l 'C!t'S\\1fi{ II �\" II\n\n1fil' �-�,\n\ntumi deva -kri{ia-rata,\n\nbhuvanera nari yata,\n\ntahe kara abhi�ta kri{iana\ntumi mora dayita,\n\nmote vaise tomara cita,\n\nmora bhagye kaile agamana\nSYNONYMS\ntumi-You;\n\ndeva-the\n\nSupreme\n\nLord;\n\nkri{ia-rata-engaged\n\nin\n\nYour\n\npastimes; bhuvanera-of all the universes; nari-women; yata-all; tahe-in\nthose pastimes; kara-Yoy do; abhi�ta-desired; kri{iana-acting; tumiYou;\n\nmora-My; dayita-merciful; mote-to Me; vais e-rest; tamara­\n\nYour; cita-mind; mora-My; bhagye-by fortune; kaile-You have made;\nagamana-appearance.\n\n", "mad1#p0242": "Text 69]\n\nThe Ecstatic Manifestations of Lord Caitanya\n\n215\n\nTRANSLATION\n\"My dear Lord, You are engaged in Your pastimes, and You utilize all\nthe women in the universe according to Your desire. You are so kind to\nMe. Please divert Your attention to Me, for by fortune You have appeared\nbefore Me.\nTEXT 68\n\n�1' � ���et,\n� iftf)\"'$ftJ,\n�tl II\ntalire pathaiya nityananda mahasaya\nmahaprabhura age asi' dila paricaya\n\nSYNONYMS\ntal'lre-him;\n\npathaiya-sending;\n\nnityananda-Lord Nityananda;\n\nmaha­\n\nasaya-the great personality; maha-prabhura-of Sri Caitanya Mahaprabhu;\nage-in front; asi'-coming; di/a-gave; paricaya-introduction.\n\nTRANSLATION\nAfter\n\nsending\n\nAcaryaratna to the house of Advaita Acarya, Sri\n\nNityananda Prabhu went before Lord Caitanya Mahaprabhu and gave\nnotice of His coming.\nTEXT 24\n\n� �,-1\\�, <;1!11rt1f �t-m\"' '$f1fi{ I\n1\\� \"'r;�, �Pmf 'ltiP � � II �8 II\nprabhu kahe, -sripada, tamara kothake gamana\nsripada kahe, tamara sange yaba vrndavana\n\n", "mad1#p0280": "Text 26]\n\nLord Caitanya at the House of Advaita Acatya\n\n253\n\nSYNONYMS\nprabhu kahe-the Lord inquired; sri-pada-sir; tamara-of You; kothakewhere;\n\ngamana-going;\n\ntamara-You;\n\nsri-pada\n\nsar'lge-with;\n\nkahe-Nityananda\n\nyaba-1\n\nshall\n\nPrabhu\n\nreplied;\n\ngo;\n\nvrndavana-toward\n\nand\n\nHe asked where\n\nVrndavana.\n\nTRANSLATION\nSri Caitanya\n\nMahaprabhu\n\nwas in ecstasy,\n\nNityananda Prabhu was going. Nityananda replied that He was going with\nHim toward Vrndavana.\nTEXT 25\n\n��,-���t���l\n�1 ��,-�1 �t. �i{ II �t II\nprabhu kahe, -kata dare ache vrndavana\nter'lho kahena, -kara ei yamuna darasana\n\nSYNONYMS\nprabhu kahe-the Lord replied; kata dure-how far; ache-there is;\nvrndavana-Vrndavana-dhama; ter'lho kahena-He replied; kara-just do;\nei-this; yamuna- Y amuna River; dara5ana-seeing.\n\nTRANSLATION\nWhen the Lord asked Nityananda Prabhu how far it was to Vrndavana,\nNityananda replied, \"Just see! Here is the River Yamuna!'\nTEXT 26\n\n�\\! �' � �ttl 'St1fi-�ft�ttill\n\n�1,<110't � � 'SI���1·efttl{ II �� II\neta bali' ani/a tar'lre gar'lga-sannidhane\navese prabhura hai/a gar'lgare yamuna-jflane\n\nSYNONYMS\neta\n\nba/i'-saying\n\nthis;\n\nani/a-He\n\nnidhane-near the Ganges;\n\nbrought;\n\ntar'lre-Him;\n\nganga-san­\n\navese-in ecstasy; prabhura-of the Lord;\n\n", "mad1#p0281": "254\n\n[Madhya-lila, Ch. 3\n\nSri Caitanya-caritamrta\n\nhaila-there\n\nwas;\n\ngarigare-of\n\nthe\n\nRiver\n\nGanges;\n\nyamuna-jflane­\n\nacceptance as the River Yamuna.\nTRANSLATION\nSaying this, Nityananda Prabhu took Caitanya Mahaprabhu near the\nGanges, and the Lord, in His ecstasy, accepted the River Ganges as the\nRiver Yamuna.\nTEXT 27\n\n�t� �tm, �t1f �( �pt� 1\ntfl\\! �fif' �\\_ernf �rei � II �\" II\naho bhagya, yamunare pailuri darasana\neta bali' yamunara karena stavana\nSYNONYMS\naho bhagya-oh, My great fortune; yamunare-of the River Y amuna;\npai/uri-1\n\nhave gotten;\n\ndarasana-vision;\n\neta\n\nbali'-after saying this;\n\nyamunara-of the River Yamuna; karena-does; stavana-praising.\nTRANSLATION\nThe Lord said: \"Oh, what good fortune! Now I have seen the River\nYamuna:' Thus thinking the Ganges to be the River Yamuna, Caitanya\nMahaprabhu began to offer prayers to it.\nTEXT 28\n\nfrn\"l�tr-m ijifi \"l\"ow��on:\n\n9f·�rc·��9fi\\1r� II\nlavar'lga elaci-bija-uttama rasa-vasa\ntulasi-manjari saha dila mukha-vasa\n\n", "mad1#p0326": "Text 105]\n\nLord Caitanya at the House of Advaita Aclrya\n\n295\n\nSYNONYMS\nlavanga-cloves; e/aci-cardamom; bija-seeds; uttama-very nice; rasavasa-tasteful spices;\n\ntulasi-mafljari-the flowers of tulasi;\n\nsaha-with;\n\ndi/a-gave; mukha-vasa-perfume of the mouth.\nTRANSLATION\nSri Advaita Acarya fed the two Lords cloves and cardamom mixed with\ntulasi flowers. Thus there was a good flavor within Their mouths.\nTEXT 104\n\n�'Stfl5 � fil� �� �\"\"oq'l I\n�ostr. �lfttrl ��' fif'l' �·''Pfl II � 8 II\no\n\nsugandhi candane lipta kaila kalevara\nsugandhi pu�pa-mala ani' dila hrdaya-upara\nSYNONYMS\nsu-gandhi-fragrant; candane-in sandalwood; lipta-smeared; kailamade; kalevara-the bodies; su-gandhi-very fragrant; pu�pa-ma/a-flower\ngarlands; ani'-bringing; di/a-gave; hrdaya-upara-on the chests.\nTRANSLATION\nSri Advaita Acarya then smeared the bodies of the Lords with sandalwood pulp and then placed very fragrant flower garlands on Their chests.\nTEXT 105\n\n�9� II\nmatara vyagrata dekhi' prabhura vyagra mana\n\nbhakta-gaQa ekatra kari' bali/a vacana\nSYNONYMS\n\nmatara-of the mother; vyagrata-eagerness; dekhi'-seeing; prabhuraof Sri Caitanya Mahaprabhu; vyagra-agitated; mana-mind; bhakta-gaQaall the devotees; ekatra kari'-assembling together; bali/a-said; vacanawords.\nTRANSLATION\nWhen Sri Caitanya Mahaprabhu saw His mother's great eagerness, He\nbecame a little agitated. He therefore assembled all the devotees present\nand spoke to them.\nTEXT 174\n\nQ!t1l1·� �� �i{i if'l'rt11 �� I\n\n��t'! i{tf1fl'l', f�\"' �'I f.l�i! II =>98 II\ntoma-sabara ajfia vina calilama vrndavana\nyaite narila, vighna kaila nivartana\nSYNONYMS\ntoma-sabara-of all of you;\n\najfia-order;\n\nvina-without;\n\nca/ilama-1\n\nstarted; vrndavana-for Vrndavana; yaite narila-not able to go; vighnasome obstruction; kaila-did; nivartana-made to return.\nTRANSLATION\nSri Caitanya Mahaprabhu informed them all: \"Without your order, I\ntried to go to Vrndavana. There was some obstacle, however, and I had to\nreturn.\nTEXT 175\n\n�wf� � �tfif �lltfii �m� 1\n'!Qftf9t <;'!i1fl·�1 � i{� �� II �9'o 11\n\n", "mad1#p0368": "Text 191]\n\nLord Caitanya at the House of Advaita Adrya\n\n337\n\nghare yana kara sada kr�Qa-sankirtana\nkr�Qa-nama, kr�Qa-katha, kr�Qa aradhana\n\nSYNONYMS\nghare yana-returning home;\n\nkara-kindly\n\ndo;\n\nsada-always;\n\nkr�Qa­\n\nsar'lkirtana-chanting of the holy name of the Lord; kr�Qa-nama-the holy\nname of the Lord; kr�Qa-katha-discussion of Kr�r;�a's pastimes; kr�Qa-of\nLord Kr�r;�a; aradhana-worshiping.\n\nTRANSLATION\nLord Caitanya Mahaprabhu requested them all to return home and\nbegin chanting the holy name congregationally. He also requested them\nto worship Kmla, chant His holy name and discuss His holy pastimes.\nPURPORT\nThe cult of Sri Caitanya Mahaprabhu, the Hare Kr�r;�a movement, is very\nnicely explained by Lord Caitanya Mahaprabhu authoritatively. It is not that\n\neveryone has to take sannyasa like Sri Caitanya Mahaprabhu. Everyone can\nexecute the cult of Kr�r;�a consciousness at home, as ordered by the Lord.\n\nEveryone can congregationally chant the holy name of Kr�r;�a, the Hare Kr�r;�a\nmaha-mantra. One can also discuss the subject matter of Bhagavad-gita and\n\nSrimad-Bhagavatam and install Deities of Radha-Kr�l)a or Gaura-Nitai or both\nand worship them very carefully in one's own home. It is not that we have to\nopen different centers all over the world. Whoever cares for the Kr�r;�a consciousness movement can install Deities at home and, under superior guidance, worship the Deity regularly, chanting the maha-mantra and discussing.\nBhagavad-gita and\n\nSrimad-Bhagavatam. We are actually teaching in our\n\nclasses how to go about this. One who feels that he is not yet ready to live in\na temple or undergo strict regulative principles in the temple-especially\nhouseholders who live with wife and children-can start a center at home by\ninstalling the Deity, worshiping the Lord morning and evening, chanting Hare\nKr�r;�a and discussing Bhagavad-gita and Srimad-Bhagavatam. Anyone can do\n\nthis at home without difficulty, and S ri Caitanya Mahaprabhu requested all\n\nthe devotees present there to do so.\n\nTEXT 191\n\n� �� itWrtil;l'f �ffi11 '$f';{i{ I\n'll't'IJ �Jr;'IJ �' � fif<� wPr� u ��� 11\n\n", "mad1#p0369": "338\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 3\n\najna deha nilacale kariye gamana\nmadhye madhye asi' tomaya diba darasana\n\nSYNONYMS\najna deha-give permission; nilacale-to Jagann�tha Puri; kariye-1 do;\ngamana-going;\n\nmadhye\n\nmadhye-sometimes;\n\nasi'-coming\n\nhere;\n\ntomaya-to all of you; diba-1 shall give; dara.Sana-audience.\n\nTRANSLATION\nAfter thus instructing the devotees, the Lord asked their permission to\ngo to Jagannatha Puri. He assured them that at intervals He would come\nthere and meet them again and again.\nTEXT 192\n\n!.!li! �' ��t!';1f �� �t��i I\n�rn ritatively explained in the\n18,000 verses of Srzmad-Bhiigavatam,\n\nIndia's\n\nsublime contribution of culture, philosophy,\npolitics, religion and love. His Divine Grace A.C.\nBhaktivedanta Swami Prabhupiida has undertaken the mighty task of rendering this supremely potent work into the English language\nalong with Sanskrit transliterations, word-forword synonyms and elaborate English purports.\nThus in each verse one will find new enlightenment regarding the Absolute Truth, the origin\nof all emanations.\n\n$7.9 5 per vol.\nFirst Canto-3 vols., Second Canto-2 vols.,\nThird Canto-4 vols., Fourth Canto-4 vols.\nAvailable from\nBhaktivedanta Book Trust\n3764 Watseka Ave., Los Angeles,\nCalif 90034\n\n", "mad1#p0419": "MADHYA- LiLA\n\n\\blume1\n\nSm\nCAITANYACARITAISTA\n�\n\n�¥\n\n�\n�\n\nHis Divine Grace A.C. Bhaktivedanta �mi Prabhupida,\n\nthe author of B'lrllgrJvad-gfti As It Is, Srimad-Biuigavatam, The\n\nNectQT ofDevotion and many other spiritual texts, is the\nworld's most distinguished teacher of Vedic religion\nand thou&ht. He is the present representative of the chain of\nholy teachers from Lord Caitanya Mahiprabhu, and it\nis he who is directly responsible for bringing the teachings\nof Lord Caitanya to the West. He is the founder and spiritual\nmuter of the International Society for Krishna\nConscioU,IIleiS , which has nearly one hundred centers\nthrouahout the world.\nA\n\n", "mad1#p0420": "", "mad2#p0001": "•\n\nMADHYA- LILA Volume 2\n\nHIS DIVINE GRACE\n\nA.C. Bhaktivedanta Swami Prabhupada\n\n", "mad2#p0002": "Snt CJ\\JT!\\NYA·CARIT�MnTA\nFOUR HUNDRED YEARS AGO, at the earnest\nrequest of the holy devotees ofVJndiivana, the\nmost sacred city in all of India, KnQadiisa\nKaviriija Gosviimi wrote his famous spiritual trea­\n\ntise Caitanya-caritamrta, describing the wonder­\n\nful pastimes and precepts of Lord Sri Caitanya\nMahiiprabhu. \"By the mercy of Lord Caitanya,\"\nhe wrote, \"a dumb man can recite perfect poetry,\na lame man can cross over mountains, and a\nblind man can see the stars in the sky.''\nWho was Lord Caitanya? A teacher, certainly,\nfor His philosophical brilliance astounded the\ngreatest scholars and logicians of His day. But\nbesides being a teacher, He was a true saint,\nfor He was always chanting the names of God\nand dancing, absorbed in ecstatic love for the\nSupreme Lord. Yet Kr�p.adiisa regards Him as\nmore than a teacher and more than a saint.\nLord Caitanya, he asserts, is the Supreme Lord\nHimself playing the role of the Supreme Lord's\ndevotee; no one, therefore, can be greater than\nHim.\n\nBut Caitanya-caritamrta, unlike today's many\n\nsentimental\n\nexaltations\n\nof bogus paperback\n\nGods, is a book of reason and evidence; indeed,\nit is a unique book of spiritual science. Now,\nthe author of Bhagavad-gita As It Is, The Nectar\n\nof Devotion, Sri isopani}fld and a host of other\nimportant spiritual texts has presented Caitanyacaritamrta in its fullness, verse by verse, with\nexplanatory purports of extraordinary clarity\nand profundity.\n\nThis book, therefore, offers\n\nsublime knowledge to one sincerely seeking the\nhighest truth.\n\nOn the Cover\n\nTo bestow mercy upon Sarvabhauma Bhat­\n\ntacarya, Sri Caitanya Mahaprabhu manifested\nHis four-handed Vi�I)U form and then His\n\noriginal form as Kr$Qa.\n\n", "mad2#p0003": "-\n\nSRI CAITANYACARITAMRTA\n•\n\n", "mad2#p0004": "BOOKS by\nHis Divine Grace A.C. Bhaktivedanta Swami Prabhupida\nBhagavad-gTta As It Is\nSrimad-Bhagavatam, Cantos 1-5 (15 Vols.)\nSri Caitanya-caritamrta (17 Vols.)\nTeachings of Lord Caitanya\nThe Nectar of Devotion\nSri TSopani�ad\nEasy Journey to Other Planets\nKr�Qa Consciousness: The Topmost Yoga System\nKr�Qa, The Supreme Personality of Godhead (3 Vols.)\nTranscendental Teachings of Prahlad Maharaja\nKrsna, the Reservoir of Pleasure\nThe Perfection of Yoga\nBeyond Birth and Death\nOn the Way to Kr�Qa\nRaja-vidya: The King of Knowledge\nElevation to Kr�Qa Consciousness\nKrsna Consciousness: The Matchless Gift\nBack to Godhead Magazine (Founder)\n\nA complete catalogue is available upon request\n\nInternational Society for Krishna Consciousness\n3764 Watseka Avenue\nLos Angeles, California 90034\n\n", "mad2#p0005": "All Glory to SrT Guru and Gauri1Qga\n\n--\n\nSRI CJ\\ITJ\\NYJ\\CARITAIRTA\n•\n\nof Kmtadasa Kaviraja Gosvami\n\nMadhya-lila\nVolume Two\n\n\"The Narrations Concerning Madhavendra Puri,\nSak�i Gopala and Sarvabhauma Bhatfacarya\"\n\nwith the original Bengali tex�\nRoman transliterations, synonyms,\ntranslation and elaborate purports\n\nby\n\nHIS DIVINE GRACE\n\nA.C.Bhaktivedanta Swami Prabhupada\nFounder-Acarya of the International Society for Krishna Consciousness\n\nTHE BHAKTIVEDANT A BOOK TRUST\nNew York· Los Angeles· London ·Bombay\n\n", "mad2#p0006": "Readers interested in the subject matter of this book\nare invited by the International Society for Krishna Consciousness\nto correspond with its Secretary.\n\nInternational Society for Krishna Consciousness\n3764 Watseka Avenue\nLos Angeles, California 90034\n\n©1975 Bhaktivedanta Book Trust\nAll Rights Reserved\nLibrary of Congress Catalogue Card Number: 73-93206\nInternational Standard Book Number: 0-912776-64-1\n\nPrinted in the United States of America\n\n", "mad2#p0007": "Contents\n\nvii\n\nIntroduction\n\nChapter 4\n\nSri Madhavendra Puri's Devotional Service\n\n1\n\nChapter 5\n\nThe Activities of Sa�i-gopala\n\n111\n\nChapter 6\n\nThe Liberation of Sarvabhauma Bhanacarya\n\n191\n\nReferences\n\n361\n\nGlossary\n\n363\n\nBengali Pronunciation Guide\n\n369\n\nIndex of Bengali and Sanskrit Verses\n\n371\n\nGeneral Index\n\n387\n\nv\n\n", "mad2#p0008": "Introduction\nSri Caitanya-caritamrta is the principal work on the life and teachings of Sri\n\nKr�r:Ja Caitanya. S ri Caitanya is the pioneer of a great social and religious move­\n\nment which began in India a little less than five hundred years ago and which has\ndirectly and indirectly influenced the subsequent course of religious and philosophical thinking not only in India but in the recent West as well.\nCaitanya Mahaprabhu is regarded as a figure of great historical significance.\nHowever, our conventional method of historical analysis-that of seeing a man as\na product of his times-fails here. S ri Caitanya is a personality who transcends the\nlimited scope of historical settings.\nAt a time when, in the West, man was directing his explorative spirit toward\nstudying the structure of the physical universe and circumnavigating the world in\nsearch of new oceans and continents, S ri Kr�r:Ja Caitanya, in the East, was inaugurating and masterminding a revolution directed inward, toward a scientific\nunderstanding of the highest knowledge of man's spiritual nature.\n\nThe chief historical sources for the life of Sri Kr�r:Ja Caitanya are the kac;facas (di­\n\naries) kept by Murari Gupta and SvarOpa Damodara GosvamT. Murari Gupta, a\nphysician and close associate of Sri Caitanya's, recorded extensive notes on the\n\nfirst twenty-four years of Sri Caitanya's life, culminating in his initiation into the\nrenounced order, sannyasa. The events of the rest of Caitanya Mahaprabhu's for­\n\nty-eight years are recorded in the diary of SvarOpa Damodora Gosvami, another of\nCaitanya Mahaprabhu's intimate associates.\n\nSri Caitanya-caritamrta is divided into three sections called /i/as, which literally\n\nmeans \"pastimes\" -Adi-lila (the early period), Madhya-lila (the middle period)\n\nand Antya-lila (the final period). The notes of Murari Gupta form the basis of the\n\nAdi-lila, and SvarOpa Damodara's diary provides the details for the Madhya- and\nAntya-lilas.\n\nThe first twelve of the seventeen chapters of Adi-lila constitute the preface for\n\nthe entire work. By referring to Vedic scriptural evidence, this preface establishes\n\nS ri Caitanya as the avatara (incarnation) of Kr�r:Ja (God) for the age of Kali -the\ncurrent epoch, beginning five thousand years ago and characterized by materialism, hypocrisy and dissension. In these descriptions, Caitanya Mahaprabhu, who\nis identical with Lord Kr�r:Ja, descends to liberally grant pure love of God to the\nfallen\n\nsouls\n\nof\n\nthis\n\ndegraded\n\nage\n\nby\n\npropagating\n\nsarikirtana\n\n-\n\nliterally,\n\n\"congregational glorification of God\" -especially by organizing massive public\nchanting of the maha-mantra (Great Chant for Deliverance). The esoteric purpose\n\nof Lord Caitanya's appearance in the world is revealed, his co- avataras and principal devotees are described and his teachings are summarized. The remaining\n\nportion of Adi-lila, chapters thirteen through seventeen, briefly recounts his\n\ndivine birth and his life until he accepted the renounced order. This includes his\nchildhood miracles, schooling, marriage and early philosophical confrontations, as\nwell as his organization of a widespread sarikirtana movement and his civil disobe­\n\ndience against the repression of the Mohammedan government.\n\nvi\n\n", "mad2#p0009": "Sri Caitanya-caritamrta\nThe subject of Madhya-lila, the longest of the three divisions, is a detailed narration of Lord Caitanya's extensive and eventful travels throughout India as a\nrenounced mendicant, teacher, philosopher, spiritual preceptor and mystic. During this period of six years, Sri Caitanya transmits his teachings to his principal disciples. He debates and converts many of the most renowned philosophers and\ntheologians of his time, including Sarikarites, Buddhists and Muslims, and incorporates their many thousands of followers and disciples into his own burgeoning\nnumbers. A dramatic account of Caitanya Mahaprabhu's miraculous activities at\nthe giant Jagannatha Cart Festival in Orissa is also included in this section.\n\nAntya-/ila concerns the last eighteen years of Sri Caitanya's manifest presence,\n\nspent in semiseclusion near the famous Jagannatha temple at Jagannatha Puri in\nOrissa. During these final years, Sri Caitanya drifted deeper and deeper into\ntrances of spiritual ecstasy unparalleled in all of religious and literary history,\nEastern or Western. Sri Caitanya's perpetual and ever-increasing religious\nbeatitude, graphically described in the eyewitness accounts of SvarOpa Damodara\nGosvami, his constant companion during this period, clearly defy the investigative\nand descriptive abilities of modern psychologists and phenomenologists of\nreligious experience.\nThe author of this great classic, Kr�r:Jadasa Kaviraja Gosvami, born in the year\n1507, was a disciple of Raghunatha dasa Gosvami, a confidential follower of\n\nCaitanya Mahaprabhu. Raghunatha dasa, a renowned ascetic saint, heard and\nmemorized all the activities of Caitanya Mahaprabhu told to him by Svaropa\nDamodara. After the passing away of Sri Caitanya and SvarOpa Damodara,\nRaghunatha dasa, unable to bear the pain of separation from these objects of his\ncomplete devotion, traveled to Vrndavana, intending to commit suicide by jumping from Govardhana Hill. In Vrndavana, however, he encountered ROpa Gosvami\nand Sanatana Gosvami, the most confidential disciples of Caitanya Mahaprabhu.\nThey convinced him to give up his plan of suicide and impelled him to reveal to\nthem the spiritually inspiring events of Lord Caitanya's later life. Kr�r:Jadasa Kaviraja\nGosvami was also residing in Vrndavana at this time, and Raghunatha dasa\nGosvami endowed him with a full comprehension of the transcendental life of Sri\nCaitanya.\nBy this time, several biographical works had already been written on the life of\nSri Caitanya by contemporary and near-contemporary scholars and devotees.\n\nThese included Sri Caitanya-carita by Murari Gupta, Caitanya-mafigala by Locana\n\ndasa Thakura and Caitanya-bhagavata. This latter text, a work by Vrndavana dasa\nThakura, who was then considered the principal authority on Sri Caitanya's life,\nwas highly revered. While composing his important work, Vrndavana dasa, fearing\nthat it would become too voluminous, avoided elaborately describing many of\nthe events of Sri Caitanya's life, particulary the later ones. Anxious to hear of these\nlater pastimes, the devotees of Vrndavana requested Kr�r:Jadasa Kaviraja Gosvami,\nwhom they respected as a great saint, to compose a book to narrate these\n\nvii\n\n", "mad2#p0010": "Sri Caitanya-caritamrta\nepisodes in detail. Upon this request, and with the permission and blessings of the\nMadana-mohana Deity of Vrndavana, he began compiling Sri Caitanya-caritamrta,\n\nwhich, due to its biographical excellence and thorough exposition of Lord\nCaitanya's profound philosophy and teachings, is regarded as the most significant\nof biographical works on SrT Caitanya.\nHe commenced wo.rk on the text while in his late nineties and in failing health,\nas he vividly describes in the text itself: \"I have now become too old and disturbed in invalidity. While writing, my hands tremble. I cannot remember anything, nor can I see or hear properly. Still I write, and this is a great wonder.\" That\nhe nevertheless completed, under such debilitating conditions, the greatest literary gem of medieval India is surely one of the wonders of literary history.\nThis English translation and commentary is the work of His Divine Grace A. C.\nBhaktivedanta Swami Prabhupada, the world's most distinguished teacher of Indian religious and philosophical thought. His commentary is based upon two\nBengali commentaries, one by his teacher SrTia Bhaktisiddhanta SarasvatT GosvamT,\nthe eminent Vedic scholar who predicted, \"The time will come when the people\n\nof the world will learn Bengali to read Sri Caitanya-caritamrta,\" and the other 'by\nSrTia Bhaktisiddhanta's father, Bhaktivinoda Thakura.\n\nHis Divine Grace A. C. Bhaktivedanta Swami Prabhupada is himself .a disciplic\n\ndescendant of SrT Caitanya Mahaprabhu, and he is the first scholar to execute\nsystematic English translations of the major works of SrT Caitanya's followers. His\nconsummate Bengali and Sanskrit scholarship and intimate familiarity with the\nprecepts of SrT Kr�r;�a Caitanya are a fitting combination that eminently qualifies\nhim to present this important classic to the English-speaking world. The ease and\nclarity with which he expounds upon difficult philosophical concepts lures even a\nreader totally unfamiliar with Indian religious tradition into a genuine understanding and appreciation of this profound and monumental work.\nThe entire text, with commentary, presented in seventeen lavishly illustrated\nvolumes by the Bhaktivedanta Book Trust, represents a contribution of major importance to the intellectual, cultural and spiritual life of contemporary man.\n\nviii\n\n", "mad2#p0011": "His Divine Grace\nA. C. Bhaktivedanta Swami Prabhupada\nFounder-A.carya of the International Society for Krishna Consciousness\n\n", "mad2#p0012": "", "mad2#p0013": "K�Tra-cora-gopinatha, the Deity who stole a pot of condensed milk for His devotee, Madhavendra\nPuri.\n\n", "mad2#p0014": "The temple of Sak�i-gopala in Ka�aka, where Sri Caitanya Mahaprabhu heard the story of the Lord's acting as a witness for His devotee.\n\n", "mad2#p0015": "Sarvabhauma Bhanacarya's room at PurT, the site where Lord Caitanya exhibited many transcendental pastimes.\n\n", "mad2#p0016": "PLATE ONE\n\"After taking bath at Govinda-k ur;u;l a, Madhavendra\nPuri sat beneath a tree to take his evening rest. While\nhe was sitting beneath the tree, an unknown cowherd\nboy came with a pot of milk, placed it before Madhavendra Puri, and, smiling, addressed him as follows.\n'Please drink the milk I have brought. Why don't you\nbeg some food to eat? What kind of meditation are\nyou undergoing?' When he saw the beauty of that boy,\nMadhavendra Puri became very satisfied. Hearing His\nsweet\n\nwords,\n\n(pp.12-13)\n\nhe\n\nforgot\n\nall\n\nhunger\n\nand\n\nthirst.\"\n\n", "mad2#p0017": "", "mad2#p0018": "PLATE TWO\n\"As soon as the people of the village understood\nthat the Deity was going to be installed, they brought\ntheir entire stocks of rice, dahl and wheat flour. They\nbrought such large quantities that the entire surface of\nthe top of the hill was filled. All the cooked rice was\nstacked on palasa leaves, which were on new cloths\nspread over the ground. Around the stack of cooked\nrice were stacks of chappatis, and all the vegetables\nand liquid vegetable preparations were placed in different pots and put around them. Pots of yogurt, milk,\nbuttermilk and sikharil}i, sweet rice, cream and solid\ncream were placed alongside the vegetables. In this\nway the Annako�a ceremony was performed, and\nMadhavendra Puri Gosvami personally offered everything to Gopala.\" (pp.31-34)\n\n", "mad2#p0019": "", "mad2#p0020": "PLATE THREE\n\"Finishing his daily duties, the priest went to take\nrest. In a dream he saw the Gopinatha Deity come to\ntalk to him, and He spoke as follows. 'Please get up and\nopen the door of the temple. I have kept one pot of\nsweet rice for the sannyasi, tvtadhavendra Puri. This pot\nof sweet rice is just behind My cloth curtain. You did\nnot see it because of My tricks. A sanny asi named\nMadhavendra Puri is sitting in the vacant marketplace.\nPlease take this pot of sweet rice from behind Me and\ndeliver it to him.' Awaking from the dream, the priest\nimmediately rose from bed and thought it wise to take\na bath before entering the Deity's room. He then\nopened the temple door. According to the Deity's\ndirections, the priest found the pot of sweet rice\nbehind the cloth curtain.\" (pp.65-67J\n\n", "mad2#p0021": "", "mad2#p0022": "PLATE FOUR\n\"Madhavendra Puri took rest that night in the\ntemple, but toward the end of the night he had\nanother dream. He dreamed that Gopala came before\nhim and said: '0 Madhavendra Puri, I have already\nreceived all the sandalwood and camphor. Now just\ngrind all the sandalwood together with the camphor\nand then smear the pulp on the body of Gopinatha\ndaily until it is finished. There is no difference between\nMy body and Gopinatha's body. They are one and the\nsame. Therefore if you smear the sandalwood pulp on\nthe body of Gopinatha, you will naturally also smear it\non My body. Thus the temperature of My body will be\nreduced. You should not hesitate to act according to\nMy order. Believing in Me, just do what is needed.'\n\n(pp.82-83)\n\n\"\n\n", "mad2#p0023": "", "mad2#p0024": "PLATE FIVE\n\"After saying this, Lord Caitanya Mahaprabhu read\nthe famous verse of Madhavendra PurL That verse is\njust like the moon. It has spread illumination all over\nthe world. Madhavendra Puri recited this verse again\nand again at the end of his material existence. Thus uttering this verse, he attained the ultimate goal of life.\n\n'0 My Lord! 0 most merciful master! 0 master of\nMathura! When shall I see You again? Beca4se of My\nnot\n\nseeing\n\nYou,\n\nMy\n\nagitated\n\nheart has\n\nbecome\n\nunsteady. 0 most beloved one, what shall I do now?'\nWhen Sri Caitanya Mahaprabhu recited this verse,\nHe immediately fell to the ground unconscious. He was\noverwhelmed and had no control over Himself. When\nLord Sri Caitanya Mahaprabhu fell to the ground in\necstatic love, Lord Nityananda took Him on His lap.\nCrying, Caitanya Mahaprabhu then got up again.\"\n(pp. 98-1 02)\n\n", "mad2#p0025": "", "mad2#p0026": "PLATE SIX\n\"All the townspeople went to see the witness\nCopala, and when they saw the Lord actually standing\nthere, they all offered their respectful obeisances.\nWhen the people arrived, they were very pleased to\nsee the beauty of Copala, and when they heard that\nHe had actually walked there, they were all surprised.\nThen the elderly brahmat')a, being very pleased, came\nforward and immediately fell like a stick in front of\nCopala. Thus in the presence of all the townspeople,\nLord Copala bore witness that the elderly brahmaf)a\nhad offered his daughter in charity to the young\nbrahmaf)a.\" (pp.164-165)\n\n", "mad2#p0027": "", "mad2#p0028": "PLATE SEVEN\n\"When Lord Caitanya Mahaprabhu went to the\n\ntemple of Lord Siva known as Kapotesvara, Nityananda\nPrabhu, who was keeping His staff in custody, broke\n\nthe staff in three parts and threw it into the River\nBhargTnadT. Later this river became known as Dat:l9a­\n\nbhariga-nadT.\" (p.180)\n\n", "mad2#p0029": "", "mad2#p0030": "PLATE EIGHT\n\"For seven days continuously,\n\nSri Cai tanya\n\nMahaprabhu listened to the Vedanta philosophy expounded\n\nby\n\nSarvabhauma\n\nBhagacarya.\n\nHowever,\n\nCaitanya Mahaprabhu did not say anything and did not\nindicate whether it was right or wrong. He simply sat\n\nthere and listened to the Bha!!acarya. On the eighth\nday,\n\nSarvabhauma Bhattacarya said to Caitanya\n\nMahaprabhu: 'You have been listening to the Vedanta\n\nphilosophy from me continuously for seven days. You\nhave simply been listening, fixed in Your silence. Since\n\nYou do not say whether You think it is right or wrong, I\n\ncannot know whether You are actually understanding\nVedanta philosophy or not.\" (pp.258-259)\n\n", "mad2#p0031": "", "mad2#p0032": "PLATE NINE\n\"How greatly fortunate are Nanda Maharaja, the\ncowherd men and all the inhabitants of VrajabhOmi!\nThere is no limit to their fortune because the Absolute\nTruth, the source of transcendental bliss, the eternal\nSupreme\n\nBrahman,\n\n(pp.2 77-2 78)\n\nhas\n\nbecome their friend.\"\n\n", "mad2#p0033": "", "mad2#p0034": "CHAPTER4\n\nSri Madhavendra Puri's Devotional Service\nIn his Amrta-pravaha-bha$ya, SrTia Bhaktivinoda Thakura gives the following summary of the Fourth Chapter. Passing along the path of Chatrabhoga and coming to\nVrddhamantresvara, SrT Caitanya Mahaprabhu reached the border of Orissa. On\nHis way He enjoyed transcendental bliss by chanting and begging alms in different villages. In this way He reached the celebrated village of Remul)a, where\nthere is a Deity of GopTnatha. There He narrated the story of Madhavendra PurT, as\nHe had heard it from His spiritual master, Tsvara PurT. The narration is as follows.\nOne night while in Govardhana, Madhavendra Puri dreamed that the Gopala\nDeity was within the forest. The next morning he invited his neighborhood friends\nto accompany him to excavate the Deity from the jungle. He then established the\nDeity of Sri Gopalaji on top of Govardhana Hill with great pomp. Gopala was\nworshiped, and the AnnakOj:a festival was observed. This festival was known\neverywhere, and many people from the neighboring villages came to join. One\nnight the Gopala Deity again appeared to Madhavendra Puri in a dream and asked\nhim to go to Jagannatha Puri to collect some sandalwood pulp and smear it on the\nbody of the Deity. Having received this order, Madhavendra Puri immediately\nstarted for Orissa. Traveling through Bengal, he reached Remul)a village and there\nreceived a pot of condensed milk (k$ira) offered to the Deity of Gopinathaji. This\npot of condensed milk was stolen by Gopinatha and delivered to Madhavendra\nPuri. Since then, the GopTnatha Deity has been known as K�ira-cora-gopinatha,\nthe Deity who stole the pot of condensed milk. After reaching jagannatha Puri,\nMadhavendra PurT received permission from the King to take out one maQa of\nsandalwood and eight ounces of camphor. Aided by two men, he brought these\nthings to Remul)a. Again He saw in a dream that Gopala at Govardhana Hill\ndesired that very sandalwood to be turned into pulp mixed with camphor and\nsmeared over the body of GopTnathaji. Understanding that that would satisfy the\nGopala Deity at Govardhana, Madhavendra Puri executed the order and returned\nto Jagannatha PurT.\nSri Caitanya Mahaprabhu narrated this story for Lord Nityananda Prabhu and\nother devotees and praised the pure devotional service of Madhavendra Puri.\nWhen He recited some verses composed by Madhavendra Puri, He went into an\necstatic mood. But when He saw that many people were assembled, He checked\nHimself and ate some sweet rice prasada. Thus He passed that night, and the next\nmorning He again started for Jagannatha Puri.\n\n1\n\n", "mad2#p0035": "[Madhya-lila, Ch. 4\n\nSri Caitanya-caritamrta\n\n2\n\nTEXT 1\n\n�� 5f1'l_� C5'lni{, ��\n<;'$1'1�1�: �f��tft't_e. I\nil�;'itr�� �t����: :Jt-t\n�e.t�J{.'fi \\!� JltSft�!l� ilt\\!t�f� II � II\nyasmai datum corayan k�ira-bhaQc;/arh\n\n,\n\ngopinatha/:1 k�ira-corabhidho 'bhat\nsri-gopala/:1 pradurasid vasa/:! san\nyat-premQa tam madhavendrarh nato 'smi\nSYNONYMS\nyasmai-unto whom; datum-to deliver; corayan-stealing; k�ira-bhaQc;/amthe pot of sweet rice; gopinatha/:1-Gopinatha; k�ira-cora-stealer of a pot of\nsweet rice;\nDeity;\n\nabhidha/:1-celebrated;\n\npradur-asit-appeared;\n\nabhat-became; sri-gopala/:1-Sri Gopala\n\nva5a/:l-captivated;\n\nsan-being; yat-premQa­\n\nby his love; tam-unto him; madhavendram-Madhavendra Puri, who was in the\nMadhva-sampradaya; nata/:! asmi-1 offer my respectful obeisances.\nTRANSLATION\nI offer my respectful obeisances unto Madhavendra Puri, who was given a\n\npot of sweet rice stolen by Sri Gopinatha, celebrated thereafter as k�ira-cora.\nBeing pleased by Madhavendra Puri's love,\n\nSri Gopala,\n\nthe Deity at\n\nGovardhana, appeared to the public vision.\nPURPORT\nBhaktivinoda Thakura annotates that this Gopala Deity was originally installed\nby Vajra, the grandson of Kr�r;�a. Madhavendra Puri rediscovered Gopala and\nestablished Him on top of Govardhana Hill. This Gopala Deity is still situated at\nNathadvara and is under the management of descendants of Vallabhacarya. The\nworship of the Deity is very luxurious, and one who goes there can purchase\nvarieties of prasada by paying a small price.\nTEXT 2\n\n�Bl \"C�li!! � �J�\"t I\n\n�li\\!i iSRI C����\"t II � II\njaya jaya gauracandra jaya nityananda\njayadvaitacandra jaya gaura-bhakta-vrnda\n\n", "mad2#p0036": "Text 5]\n\nSri Mldhavendra Purl's Devotional Service\n\n3\n\nSYNONYMS\njaya jaya gauracandra-all glories to Sri Caitanya Mahaprabhu; jaya nityananda-all glories to Lord Nityananda; jaya advaita-candra-all glories to Advaita\nPrabhu; jaya gaura-bhakta-vrnda-all glories to the devotees of the Lord.\n\nTRANSLATION\nAll glories to Lord Caitanya Mahaprabhu! All glories to Nityananda Prabhu!\nAll glories to Advaita Prabhu! And all glories to all the devotees of Lord\nCaitanya!\nTEXTS 3-4\n\n�iiltfi!f${�, iS'f�,t�·�-t� I\n�-r(t\\!j)� ���t�·�1f filii�� II � II\n� �� �\"f\\ �� �� �� I\n��tRr �mtc;� \\i;�'al �c(� II 8 II\nniladri-gamana, jagannatha-darasana\nsarvabhauma bhattacarya-prabhura milana\ne saba lila prabhura dasa vrndavana\nvistari' kariyachena uttama varQana\n\nSYNONYMS\nniladri-gamana-going to Jagannatha Puri; jagannatha-darasana-visiting the\ntemple of Lord Jagannatha; sarvabhauma bhattacarya-with Sarvabhauma Bha��acarya; prabhura-of the Lord; mi/ana-meeting; e saba-all these;\n\nlila­\n\npastimes; prabhura-of the Lord; dasa vrndavana-Vrndavana dasa Thakura;\nvistari'-elaborating; kariyachena-has done; uttama-very nice; varQana-description.\n\nTRANSLATION\nThe Lord went to Jagannatha Puri and visited Lord Jagannatha's temple. He\nalso met with Sarvabhauma Bhattacarya. All these pastimes have been very\nelaborately explained by Vrndavana dasa Thakura in his book Caitanyabhagavata.\nTEXT 5\n\n��c;iS'f ��� 11'� ��l!iJJ·��11\\' I\n�ltft��-�� ��c;i!� 'ft1f II (l II\n\n", "mad2#p0037": "Sri Caitanya-caritam�a\n\n4\n\n[Madhya-Iii!, Ch. 4\n\nsahaje vicitra madhura caitanya-vihara\nvrndavana-dasa-mukhe amrtera dhara\nSYNONYMS\n\nsahaje-naturally;\n\nvicitra-wonderful;\n\nmadhura-sweet; caitanya-of Lord\n\nCaitanya Mahaprabhu; vihara-the activities; vrndavana-dasa-of Vrndavana\ndasa Thakura; mukhe-from the mouth; amrtera-of nectar; dhara-shower.\nTRANSLATION\n\nBy nature all the activities of Sri Caitanya Mahaprabhu are very wonderful\nand sweet, and when they are described by Vrndavana dasa Thakura, they become like a shower of nectar.\nTEXT 6\n\n��� � ��� �11 ��f� I\nlifV �R' �f-'1 �flf �� itt� -tf9 II � II\nataeva taha varQile haya punarukti\ndambha kari' varl)i yadi taiche nahi sakti\nSYNONYMS\n\nataeva-therefore; taha-such activities; varf)ile-if describing; haya-there is;\npunarukti-repetition; dambha kari'-being proud; varf)i-1 describe; yadi-if;\ntaiche-such; nahi-there is not; sakti-power.\nTRANSLATION\n\nTherefore I very humbly submit that since these incidents have already\nbeen nicely described by Vrndavana dasa Thakura, I would be very proud to\nrepeat the same thing, and this would not be very good. I do not have such\npowers.\nTEXT 7\n\n���trt'\"' �� �R\" �cr� t\n�� � �llf1 �f11't1t 'tii111 9 II\ncaitanya-marigale yaha karila varQana\nsatra-rape sei lila kariye sacana\n\n", "mad2#p0038": "Text 9]\n\nSri Madhavendra Puri's Devotional Service\n\ns\n\nSYNONYMS\ncaitanya-mangale-in the book named Caitanya-mangala; yaM-whatever;\nkarila varQana-has described; sOtra-rOpe-in the form of short codes; sei lilathose pastimes; kariye sOcana-1 shall present.\n\nTRANSLATION\nI am therefore presenting in short codes all those e vents already described\nin the Caitanaya-mangala [now known as Caitanya-bhagavata] by Vrndavana\ndasa Thakura.\nTEXT 8\n\n�tf ��'�ill�� �c(� I\n���f•e. ��' � � ��II 1r II\ntanra sOtre ache, tenha na kaila varQana\nyatha-kathancit kari' se lila kathana\n\nSYNONYMS\ntanra-his; sutre-in the codes; ache-there are; tenha-he; na kai/a varQana-did not describe; yatha-kathancit-something of them; kari'-doing; sethese; lila-of pastimes; kathana-narration.\n\nTRANSLATION\nSome of the incidents in his codes he did not describe elaborately, and so I\nshall try to describe them in this book.\nTEXT 9\n\n�i!l.fl� �tf � �fJ ��tt I\n�tf ?t'm �91\"Jt.. if!�� �t1ftt II c;, II\nataeva tanra paye kari namaskara\ntanra paya aparadha na ha-uk amara\n\nSYNONYMS\nataeva-therefore; tanra paye-at his lotus feet; kari-1 do; namaskara-obeisances; tanra paya-to the lotus feet of Vrndavana dasa Thakura; aparadhaoffense; na-not; ha-uk-let it happen; amara-my.\n\n", "mad2#p0039": "Sri Caitanya-caritamrta\n\n6\n\n[Madhya-lill, Ch. 4\n\nTRANSLATION\nI thus offer my respectful obeisances unto the lotus feet of Vrndavana dasa\nThakura. I hope that I will not offend his lotus feet by this action.\nTEXT 10\n\n�·��� 1{�� ��'ti ��1�tvr I\n�� 'e� �tllf ����-ft�l;if II �\n\no\n\nII\n\nei-mata mahaprabhu calila nilaca/e\ncari bhakta sange k[$f)a-kirtana-kutuhale\n\nSYNONYMS\nei-mata-in this way; mahaprabhu-Lord Caitanya Mahaprabhu; ca/i/a-pro\n:\nceeded; ni/aca/e-toward Jagannatha Puri; cari bhakta-four devotees; sange_\n­\n\nwith; k[$f)a-kirtana-for chanting of the holy name of Kr��a; kutuhale-in great\neagerness.\n\nTRANSLATION\nSri Caitanya Mahaprabhu proceeded toward Jagannatha Puri with four of\nHis devotees, and He chanted the holy name of the Lord, the Hare Kr�t:�a\nmantra, with great eagerness.\nTEXT 11\n\nf� II\nbahu-dina tamara patha kari nirik�aQa\nkabe asi' maahava ama karibe sevana\nSYNONYMS\nbahu-dina-many\n\ndays;\n\ntamara-of you;\n\npatha-the path;\n\nkari-1\n\ndo;\n\nnirik�aQa-observing ; kabe-when; asi' - coming; madhava-Madhavendra PurT;\nama-Me; karibe-he will do; sevana-serving.\nTRANSLATION\n\"For many days I have been observing you, and I have been wondering,\n'When will Madhavendra Puri come here to serve Me?'\nTEXT 40\n\n<;i!t1mf <;�t-t �' �\n\n��11 I\n\n� ffin ���� �!{If '!.,(II �'l II\ngramera yateka taQ{iula, dali godhOma-cOrQa\nsakala aniya dila parvata haila pOrQa\nSYNONYMS\ngramera - of the village; yateka-all; taQ{iula-the rice; dali-dahl; godhamacOrQa-wheat flour; sakala-all; aniya-bringing; dila-offered; parvata-the\ntop of the hill; haila-became; pOrQa-filled.\n\n", "mad2#p0064": "Text 69]\n\nSri Madhavendra Puri's Devotional Service\n\n31\n\nTRANSLATION\nAs soon as the people of the village had understood that the Deity was\ngoing to be installed, they had brought their entire stocks of rice, dahl and\nwheat flour. They brought such large quantities that the entire surface of the\ntop of the hill was filled.\nTEXT 68\n\n�'V�Hf �� �if '� ��li!fi{ I\n� �t� <21tt�, ��'I 1f'lii{ II �\\r' II\nkumbhakara ghare chi/a ye mrd-bhajana\nsaba anaila prate, ca(iila randhana\nSYNONYMS\nkumbhakara-of the potters of the village; ghare-in the houses; chi/a-there\nwas;\n\nye-whatever;\n\nmrd-bhajana-clay\n\npots;\n\nsaba-all;\n\nanaila-brought;\n\nprate-in the morning; ca(ii/a-started; randhana-cooking.\nTRANSLATION\nWhen the villagers brought their stock of rice, dahl and flour, the potters of\nthe village brought all kinds of cooking pots, and in the morning the cooking\nbegan.\nTEXT 69\n\nWllt�c21 �if 1ftfllili' � ..flil I\n� �<151l�11tfil �iUtf71·\" II\no\n\nsri-mukhe madhava-purira amrta-carita\nbhak ta-gaQe sunaiia prabhu kare asvadita\n\nSYNONYMS\nsri-mukhe-from the mouth of Sri Caitanya Mahaprabhu; madhava-purira-of\nMadhavendra Puri; amrta-carita-nectarean characteristics; bhakta-gaQe-the\ndevotees; sunaiia-making hear; prabhu-the Lord; kare-does; asvaditarelished.\n\nTRANSLATION\nThus Sri Caitanya Mahaprabhu personally praised the nectarean characteristics of Madhavendra Puri, and while He related all this to the devotees, He\npersonally relished it.\nTEXT 171\n\n���,-�Itt, II\nprabhu kahe, -nityananda, karaha vicara\npuri-sama bhagyavan jagate nahi ara\n\nSYNONYMS\nprabhu kahe-the Lord said; nityananda-Nityananda Prabhu; karaha vicarajust\n\nconsider;\n\npuri-sama-like\n\nMadhavendra\n\nPuri;\n\nbhagyavan-fortunate;\n\njagate-in the world; nahi- there is not; ara-anyone else.\n\nTRANSLATION\nLord Sri Caitanya Mahaprabhu asked Nityananda Prabhu to judge whether\nthere was anyone within the world as fortunate as Madhavendra Puri.\nTEXT 172\n\n'A��-li:t'f �� �tt� ��i �tl'f I\nft.!�\"� II\n\n", "mad2#p0122": "Text 1741\n\nSri Madhavendra Puri's Devotional Service\n\n89\n\ndugdha-dana-chale k[$Qa yanre dekha dila\ntina-bare svapne asi' yanre ajfia kaila\nSYNONYMS\ndugdha-dana-chale-on the plea of delivering\n\nmilk;\n\nk[$Qa-Lord\n\nKr?l)a;\n\nyar'lre-unto whom; dekha dila-made His appearance; tina-bare-three times;\nsvapne-in dreams; asi'-coming; yar'lre-unto whom; ajfia-order; kaila-gave.\nTRANSLATION\nSri Caitanya Mahaprabhu said: \"Madhavendra Puri was so fortunate that\nKr�Qa personally appeared before him on the plea of delivering milk. Three\ntimes the Lord gave orders to Madhavendra Puri in dreams.\nTEXT 173\n\n II\naste-vyaste kale kari' nila nityananda\nkrandana kariya tabe uthe gauracandra\n\nSYNONYMS\naste-vyaste-in great dexterity; kale-on the lap; kari'-making; nila-took;\nnityananda-Lord Nityananda Prabhu; krandana-crying; kariya-doing; tabeat that time; uthe-got up; gaura-candra-Lord Sri Caitanya Mahaprabhu.\n\nTRANSLATION\nWhen Lord Sri Caitanya Mahaprabhu fell to the ground in ecstatic love,\nLord Nityananda took Him on His lap. Crying, Caitanya Mahaprabhu then got\nup again.\nTEXT 200\n\n<;�t'lft'lltw �' ��' �f� � � -mT 1\n'f'f'Rf �' �t�, �tt\"f, ilttri, 'it'rn II �,\n-\n\no o\n\nII\n\npremonmada haifa, uthi' iti-uti dhaya\nhunkara karaye, hase, kande, nace, gaya\n\nSYNONYMS\nprema-unmada-the madness of love; haifa-there was; uthi'-getting up; itiuti dhaya-runs here and there; hur'lkara-resounding; karaye-does; haselaughs; kande-cries; nace-dances; gaya-and sings.\n\n", "mad2#p0136": "Text 202]\n\nSri Mldhavendra Puri's Devotional Service\n\n103\n\nTRANSLATION\nExhibiting ecstatic emotions, the Lord began to run here and there, making\nresounding noises. Sometimes He laughed, and sometimes cried, and sometimes danced and sang.\nTEXT 201\n\n'�rn �', '1Sirn �, <1ft� <1ft�� 1\n\n<1flt� ifl fil:�t� <'lt�, '� �� II � � II\no\n\n'ayi dina', 'ayi dina' bale bara-bara\nkaQthe na nii)sare VJ.Qi, netre asru-dhara\nSYNONYMS\nayi dina-0 my Lord, master of the poor; ayi dina-0 my Lord, master of the\npoor;\n\nbale-says;\n\nbara-bara-repeatedly;\n\nkaQthe-in the throat;\n\nna-not;\n\nnii)sare-comes out; vaQi-the voice; netre-in the eyes; a5ru-dhara-torrents\nof tears.\nTRANSLATION\nCaitanya Mahaprabhu could not recite the whole verse. He simply said, \"Ayi\ndina, ayi dina,\" repeatedly. Thus He could not speak, and profuse tears were\nin His eyes.\nTEXT 202\n\n<1fS\"'f, �' ��f!!i, �V,\n\n�<'lcfJ I\nferr;�, �' iS'ftiSJ, 'St� ��' C� II � � II\no\n\nkampa, sveda, pulakasru, stambha, vaivarQya\nnirveda, vi?ada, ja(iya, garva, harg dainya\nSYNONYMS\nkampa-trembling;\n\nsveda-perspiration; pulaka-asru-jubilation and tears;\n\nstambha-shock; vaivarQya-loss of color; nirveda-disappointment; vi?adamoroseness; ja(iya-loss of memory; garva-pride; har?a-joy; dainya-humility.\nTRANSLATION\nTrembling, perspiration, jubilant tears, shock, fading of the bodily luster,\ndisappointment, moroseness, loss of memory, pride, joy and humility were all\nvisible in Sri Caitanya Mahaprabhu's body.\n\n", "mad2#p0137": "Sri Caitanya-caritlmrta\n\n104\n\n[Madhya-lila, Ch. 4\n\nPURPORT\nIn the Bhakti-rasamrta-sindhu, jac;fya is explained as loss of memory brought\nabout by severe shock due to separation from the beloved. In that state of mind,\none loses all concern for loss and gain, hearing and seeing, as well as all other considerations. This marks the preliminary appearance of illusion.\nTEXT 203\n\n�� ,i!ttt� �11t�� '�� �9N� I\n,'SI'tlftilt�-,�<1� '�t� �� '�1fil'ft II �o� II\nei stoke ughac;fila premera kapata\ngopinatha-sevaka dekhe prabhura prema-nata\nSYNONYMS\nei 5/oke-this verse;\n\nughac;fila-uncovered;\n\npremera-of conjugal love;\n\nkapata-the door; gopinatha-sevaka-the servants of the Gopinatha Deity;\ndekhe-see; prabhura-of Lord Caitanya Mahaprabhu; prema-nata-the dance\nin ecstatic love.\nTRANSLATION\nThis verse uncovered the door of ecstatic love, and when it was exhibited,\nall the servants of Gopinatha saw Caitany a Mahaprabhu dance in ecstasy.\nTEXT 204\n\n� l'l�1li '�f�' �'{� �� ��'f I\n�'f:tH 'ret'$�' �fit' ��fi! ��iif II �o8 II\nlokera sanghatta dekhi' prabhura bahya haifa\nthakurera bhoga sari' arati bajila\nSYNONYMS\nlokera-of people; sanghatta-a crowd; dekhi'-seeing; prabhura-of Sri\nCaitanya\n\nMahaprabhu;\n\nbahya-external\n\nconsciousness;\n\nhaifa-appeared;\n\nthakurera-of the Deity; bhoga-offering; sari'-finishing; arati-performance of\narati; bajila-resounded.\nTRANSLATION\nWhen many people crowded around Sri Caitanya Mahaprabhu, He regained\nHis external senses. In the meantime, the offering to the Deity had been\nfinished, and there was a resounding arati performance.\n\n", "mad2#p0138": "Text 207]\n\nSri Mldhavendra Puri's Devotional Service\n\n105\n\nTEXT 205\n\n��t1f ��� il �1ft�1 �'l\" �� ��t I\n12t,_1f �'$f �t�' �'I � <111t ..,.t II �oQ II\nthakure sayana karana pujari haifa bahira\nprabhura age ani' difa prasada bara k�ira\nSYNONYMS\nthakure-the Deity; sayana-lying down; karai'ia-causing to do; pujari-the\npriest; haifa-was; bahira-out of the temple; prabhura-of Lord Sri Caitanya\nMahaprabhu; age-in front; ani'-bringing; dila-offered; prasada-the remnants of food; bara-twelve; k�ira-pots of sweet rice.\nTRANSLATION\nWhen the Deities were laid down to rest, the priest came out of the temple\nand offered all twelve pots of sweet rice to Lord Caitanya Mahaprabhu.\nTEXT 206\n\n�1f c;w�' 11�t�t �til� ��'I I\n1fij�'$ft'l ���t�\\! 'Pt.�'� II�\"� I\nk�ira dekhi' mahaprabhura ananda bac;lifa\nbhakta-gaQe khaoyaite panca k�ira faila\nSYNONYMS\nk�ira-the sweet rice; dekhi'-seeing; mahaprabhura-of Lord Sri Caitanya\nMahaprabhu; ananda-the pleasure; bac;lifa-increased; bhakta-gaQe-the devotees; khaoyaite-to feed them; pai'ica-five pots; k�ira-sweet rice; faifa-accepted.\nTRANSLATION\nWhen all the pots of sweet rice, remnants left by Gopinatha, were placed\nbefore Sri Caitanya Mahaprabhu, He became very pleased. In order to feed\nthe devotees, He accepted five of them.\nTEXT 207\n\nlfti! � �trtm �t'-ff�t flf\"' 1\n\n9f·�1f 'Pf.iSftil -.ft$�1 �Itt� I �oct II\n\n", "mad2#p0139": "Sri Caitanya-caritamrta\n\n106\n\n[Madhya-Jill, Ch. 4\n\nsata k$ira pujarike bahu(liya dila\npanca-k?ira panca-jane vantiya khaila\n\nSYNONYMS\nsata k?ira-seven pots of sweet rice; pOjarike-toward the pujari; bahu(liyapushing forward; di/a-gave; panca-k?ira-five pots of sweet rice; panca-janeto five men; vantiya-distributing; khaila-ate.\n\nTRANSLATION\nThe seven remaining pots were pushed forward and delivered to the priest.\nThen the five pots of sweet rice the lord had accepted were distributed\namong the five devotees, and they ate the prasada.\nTEXT 208\n\n<;�Of·�� \"� �ffll1t� �1� I\n� (;lof�1�� �\"( $11'f 'e..'f II -\\ olr \"\ngopinatha-rupe yadi kariyachena bhojana\nbhakti dekhaite kaila prasada bhak?aQa\n\nSYNONYMS\ngopinatha-rOpe-in\nkariyachena-has\n\nHis\n\ndone;\n\narea incarnation\n\nas Gopinatha;\n\nbhojana-eating;\n\nyadi-although;\n\nbhakti-devotional\n\nservice;\n\ndekhaite-to exhibit; kai/a-did; prasada bhak?aQa-eating.\n\nTRANSLATION\nBeing identical with the Gopinatha Deity, Sri Caitanya Mahaprabhu had\nalready tasted and eaten the pots of sweet rice. Yet just to manifest devotional\nservice, He again ate the pots of sweet rice as a devotee.\nTEXT 209\n\nifPf-:Jt�� (;ll- �1� ''5tti!1�'1i I\n'lfer\"f·''�HJ� (}off;{' ��� iffti'ft II-\\ o� II\nnama-sankirtane sei ratri gonaila\nmangala-arati dekhi' prabhate cali/a\n\n", "mad2#p0140": "Text 211]\n\n107\n\n�ri Madhavendra Puri's Devotional Service\n\nSYNONYMS\nnama-sankirtane-in\n\ncongregational\n\nchanting;\n\nsei-that;\n\nratri-night;\n\ngor'lai/a-passed; mangala-arati-the early arati; dekhi'-after seeing; prabhatein the morning; ca/i/a-departed.\nTRANSLATION\nSri Caitanya Mahaprabhu passed that night at the temple engaged in congregational chanting. In the morning, after seeing the mangala-arati performance, He departed.\nTEXT 210\n\n,m�-,,.��-��-sttJttf$J �ct1\n�1ft., 1\\�� � '�lfl �tlllf� II �)o H\ngopala-gopinatha-puri-gosafiira guQa\nbhakta-sange sri-mukhe prabhu kaila asvadana\nSYNONYMS\ngopala-of the Gopala Deity; gopinatha-of the Gopinatha Deity; purigosafiira-of Madhavendra Puri; guQa-the qualities; bhakta-sange-with the\ndevotees; sri-mukhe-in His own mouth; prabhu-Sri Caitanya Mahaprabhu;\nkai/a-did; asvadana-tasting.\nTRANSLATION\nIn this way, Lord Sri Caitanya Mahaprabhu personally tasted with His own\nmouth the transcendental qualities of Gopalaji, Gopinatha and Sri Madhavendra Puri.\nTEXT 211\n\n�i: I!' 'eft� ���1 ��tJ �11i I\n�� '45��e.'lffJ, �tJ ��ti2!1!\"·�111 II �)) II\nei ta' akhyane kahila donhara mahima\nprabhura bhakta-vatsalya, ara bhakta-prema-sima\nSYNONYMS\nei ta'-thus; akhyane-in the narration; kahi/a-described; donhara-of the\ntwo; mahima-the glories; prabhura-of Lord Sri Caitanya Mahaprabhu; bhakta-\n\n", "mad2#p0141": "Sri Caitanya-caritamrta\n\n108\n\n[Madhya-lila, Ch. 4\n\nvatsa/ya-attachment for His devotees; ara-and ; bhakta-prema-sima-the highest limit of ecstatic love by the devotee.\n\nTRANSLATION\nThus I have described both the transcendental glories of Lord Caitanya\nMahaprabhu's affection for His devotees and the highest limit of ecstatic love\nof God.\nTEXT 212\n\n�� �lfPi l�i �r;� c;�· iSf� I\n�\"·i�T;'l c;� � c;l2tJ�-.� II �)� II\nsraddha-yukta hana iha sune yei jana\nsri-kr$Qa-caraf)e sei paya prema-dhana\n\nSYNONYMS\nsraddha-yukta-possessed of faith;\n\nhafla-being;\n\niha-this;\n\nsune-hears;\n\nyei-that; jana-perso n ; sri-kf$Qa-caraf)e-at the lotus feet of Lord Sri Kr�l)a;\nsei-that person; paya-gets; prema-dhana-the treasure of love of Godhead.\n\nTRANSLATION\nOne who hears this narration with faith and devotion attains the treasure of\nlove of Godhead at the lotus feet of Sri Kr�r;�a.\nTEXT 213\n\n�111�-if,�tQf-�r;w �111 �-t 1\nc�iliRfi!'tJJ'! �r;� �-.wtlf 11 ��� 11\nsri-rOpa-raghunatha-pade yara asa\ncaitanya-caritamrta kahe kr$Qadasa\n\nSYNONYMS\nsri rupa-Srila ROpa Gosvami; raghunatha-Srila Raghunatha dasa Gosvami;\n-\n\npade-at the lotus feet; yara-whose; asa\nthe\n\nbook\n\nnamed\n\nCaitanya-caritamrta;\n\nKr�l)adasa Kaviraja Gosvami.\n\n-\n\nexpectation; caitanya-caritamrta­\n\nkahe-describes;\n\nkr$Qa-dasa-Srila\n\n", "mad2#p0142": "Text 213]\n\nSri Madhavendra Puri's Devotional Service\n\n109\n\nTRANSLATION\nPraying at the lotus feet of Sri Riipa and Sri Raghunatha, always desiring\ntheir mercy, I, K��r:tadasa, narrate Sri Caitanya-caritam�a, following in their\nfootsteps.\n\nThus end the Bhaktivedanta purports to the Sri Caitanya-caritam[ta, Madhyalila, Fourth Chapter, describing Sri Madhavendra Puri's devotional service.\n\n", "mad2#p0143": "CHAPTER 5\n\nThe Activities of Sak�i-gopala\nSrila Bhaktivinoda Thakura gives the following summary of the Fifth Chapter in his\n\nAmrta-pravaha-bha�ya: After passing through Yajapura, Sri Caitanya Mahaprabhu\nreached the town of Kataka (Cuttak) and there went to see the temple of Sak�igopala. While there, He heard the story of Sak�i-gopala from the mouth of Sri\nNityananda Prabhu.\nOnce there were two brahmaf)as, one elderly and the other young, who were\ninhabitants of a place known as Vidyanagara. After touring many places of\npilgrimage, the two brahmaf)as finally reached Vrndavana. The elderly brahmaf)a\nwas very satisfied with the service of the young brahmaf)a, and he wanted to\noffer him his youngest daughter in marriage. The young brahmaf)a received the\npromise of his elder before the Gopala Deity of Vrndavana Thus the Gopala Deity\nacted as a witness. When both brahmaf)as returned to Vidyanagara, the younger\n\nbrahmaf)a raised the question of this marriage, but the elderly brahmaf)a, due to\nobligations to his friends and wife, answered that he could not remember his\npromise. Because of this, the younger brahmaf)a returned to Vrndavana and narrated the whole story to Gopalaji. Thus Gopalaji, being obliged by the young\nman's devotional service, accompanied him to southern India. Gopalaji followed\nthe younger brahmaf)a, who could hear the tinkling sound of GopalajT's ankle\nbells. When all the respectable gentlemen of Vidyanagara were assembled,\nGopalaji testified to the promise of the elderly brahmaf)a. Thus the marriage was\nperformed. Later, the King of that country constructed a fine temple for Gopala.\nAfterwards, King Puru�ottama of Orissa was insulted by the King of Kataka,\nwho refused to give him his daughter in marriage and called him a sweeper of\nLord jagannatha. With the help of Lord Jagannatha, King Puru�ottama fought the\nKing of Kataka and defeated him. Thus he took charge of both the King's daughter\nand the state of Kataka as well. At that time, Gopalaji, being very much obligated\nby the devotional service of King Puru�ottama, was brought to the town of\nKataka.\n\nAfter hearing this narration, Sri Caitanya Mahaprabhu visited the temple of\n\nGopala in great ecstasy of love of God. From Kataka He went to Bhuvanesvara and\n\nsaw the temple of Lord Siva. In this way, He gradually arrived at Kamalapura, and\non the banks of the Bhargi River He came to the temple of Lord Siva, where He entrusted His sannyasa staff to Nityananda Prabhu. However, Nityananda Prabhu\nbroke the staff into three pieces and threw it into the Bhargi River at a place\nknown as Atharanala. Being angry at not getting His staff back, Sri Caitanya\n\n111\n\n", "mad2#p0144": "Sri Caitanya-caritamrta\n\n112\n\n[Madhya-lila, Ch. 5\n\nMahaprabhu left the company of Nityananda Prabhu and went alone to see the\nJagannatha temple.\n\nTEXT 1\n\n�t� ��i{_ �: ��-\\llf�t�1\n131'fi'tJt'ftft'S>f �llll �o II\n\n", "mad2#p0187": "Text 91]\n\nThe Activities of Sak�i-gopala\n\n155\n\neta jani' tumi sak$i deha, daya-maya\njani' sak�i nahi deya, tara papa haya\nSYNONYMS\neta jani'-knowing this; tumi-You; sak$i-witness; deha-please give; dayamaya-0 most merciful; jani'-knowing; sak$i - w itness; nahi deya-does not\ngive; tara-for him; papa-sin; haya-there is.\nTRANSLATION\nThe young brahmar;�a continued: \"My dear sir, You are very merciful and\nYou know everything. Therefore, kindly be a witness in this case. A person\nwho knows things as they are and still does not bear witness becomes involved in sinful activities!'\nPURPO RT\nThe dealings between a devotee and the Lord are very simple. The young\nbrahmaQa said to the Lord, \"You know everything, but if You do not bear witness,\nYou will be involved in sinful activities.\" There is no possibility, however, of the\nLord's being involved in sinful activities. A pure devotee, even though he knows\neverything of the Supreme Lord, can speak with the Lord exactly as if He were a\ncommon man. Although the dealings between the Lord and His devotee are always very simple and open, there is formality. All these things happen because of\nthe connection between the Lord and the devotee.\nTEXT 91\n\n� ��,-R<2t, � �� �-��ti{ I\n�i �f11' c;l!tt11 'l_f;{ �fif� �11t'111 �� II\nk($Qa kahe,-vipra, tumi yaha sva-bhavane\nsabha kari' more tumi kariha smaraQe\nSYNONYMS\nkr�Qa kahe-Lord Kr��a says; vipra-My dear brahmaQa; tumi-you; yaha-go\nback; sva-bhavane-to your own home; sabha kari' - calling a meeting of all the\nmen; more-of Me; tumi-you; kariha-just do; smaraQe-remembering.\nTRANSLATION\nL ord K��r;�a replied: \"My dear brahmar;�a, go back to your home and call a\nmeeting of all the men. In that meeting, just try to remember Me.\n\n", "mad2#p0188": "156\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. S\n\nTEXT 92\n\n�t�� ��1 �tfil ��1 :�t1� fif� I\n\n�t� l� f�� :lf�J ��m1 rn� II �� II\navirbhava hana ami tahan sak?i diba\ntabe dui viprera satya pratijna rakhiba\n\nSYNONYMS\navirbhava-appearance; hana-making; ami-l; tahan-there; sak?i-witness;\ndiba-shall give; tabe-at that time; dui-two; viprera-of the brahmal)as;\nsatya-truthful; pratijna-promise; rakhiba-l shall keep.\n\nTRANSLATION\n\"I shall certai n ly appear there, and at that time I shall protect the honor of\nboth you brahmar;�as by bearing witness to the promise.\"\nTEXT 93\n\n�� :>� II\n-\n\ntabe sei dui vipre kahila isvara\n\"tumi-dui-janme-janme amara kifikara\nSYNONYMS\ntabe-thereafter; sei-those; dui-two; vipre-unto the brahmaf)as; kahi/aspoke; isvara-the Lord; tumi-dui-both of you; janme-janme-birth after birth;\namara-M y; kifikara- s ervants\n\n.\n\nTRANSLATION\nAfter the marriage ceremony was performed, the Lord informed both\nbrahmar:Jas: \"You two brahmar:Jas are My eternal servants birth after birth.\"\n\n", "mad2#p0198": "Sri Caitanya-caritamrta\n\n166\n\n[Madhya-lila, Ch. 5\n\nPURPORT\n\nLike these two brahmaf)as of Vidyanagara, there are many devotees who are\neternal servants of the Lord. They are specifically known as nitya-siddha, eternally\nperfect. Although the nitya-siddhas appear in the material world and seem to be\ncommon members of the world, they never forget the Supreme Personality of\nGodhead in any condition. This is the symptom of a nitya-siddha.\nThere are two kinds of living entities-nitya-siddha and nitya-baddha. The\nnitya-siddha never forgets his relationship with the Supreme Personality, whereas\nthe nitya-baddha is always conditioned, even before the creation. He always\nforgets his relationship with the Supreme Personality of Godhead. Here the Lord\ninforms the two brahmaf)as that they are His servants birth after birth. The phrase\nbirth after birth refers to the material world because in the spiritual world there is\nno birth, death, old age or disease. By the order of the Supreme Personality of\nGodhead, the nitya-siddha remains within this material world like an ordinary\nman, but the only business of the nitya-siddha is to broadcast the glories of the\nLord. This incident appears to be an ordinary story about a marriage transaction\ninvolving two ordinary people. However, Kr�r;Ja accepted the two brahmaf)as as\nHis eternal servants. Both brahmaf)as took much trouble in these negotiations, just\nlike mundane people, yet they were acting as eternal servants of the Lord. All\nnitya-siddhas within this material world may appear to toil like ordinary men, but\nthey never forget their\n\nposition as servants of the Lord.\n\nAnother point: The elderly brahmaf)a belonged to an aristocratic family and\nwas learned and wealthy. The young brahmaf)a belonged to an ordinary family\nand was uneducated. But these mundane qualifications do not concern a nityasiddha engaged in the service of the Lord. We have to accept the fact that the\nnitya-siddhas are completely distinct from the nitya-baddhas, who are ordinary\nhuman beings. SrTia Narottama dasa Thakura confirms this statement:\ngaurangera sangt-gaf)e,\n\nnitya-siddha kari' mane,\n\nse yaya vrajendra-suta pasa\nsrT-gauc;Ja-maf)c;ia/a-bhami,\n\nyeba jane cintamaf)i\n\ntara haya vraja-bhome vasa\nOne who accepts the associates of Lord Caitanya Mahaprabhu as nitya-siddhas is\ncertain to be elevated to the spiritual kingdom to become an associate of the\nSupreme Lord. One should also know that Gauc,Ja-mar;Jc,Jala-bhOmi-those places\nin Bengal where Sri Caitanya Mahaprabhu stayed-are equal to VrajabhOmi, or\nVrndavana. There is no difference between the inhabitants of Vrndavana and\nthose of Gauc,Ja-mar;Jc,iala-bhOmi, or SrTdhama Mayapura.\nTEXT 114\n\n1·�111' �i!J 't_g �i!, �·� ;rt�' �i{ 1\"\n1tR2f � lftt� ���·i{ II ��811\n\n", "mad2#p0199": "Text 116]\n\nThe A ctivities of Sak�i-gopala\n\n167\n\ndunhara satye tu$ta ha-ilan, dunhe maga' vara\"\ndui-vipra vara mage ananda-antara\nSYNONYMS\ndunhara satye-in the truthfulness of both of you; tu$ta ha-i/an-1 have be­\n\ncome satisfied; dunhe-both of you; m aga -as k; vara-some benediction; dui'\n\nv ip ra-both the brahmaQas; vara-a benediction; mage-beg; ananda-pleased;\nantara-w i thin .\nTRANSLATION\nThe Lord continued: \"I have become very pleased by the truthfulness of\nyou both. Now you can ask for a benediction.\" Thus with great pleasure the\ntwo brahma�as begged for a benediction.\nTEXT 115\n\n\"�fif � fift�, i!� � �� \"I� I\nf��'� � � �� 'ftti{ n\" � �� n\n\"yadi vara dibe, tabe raha ei sthane\nkinkarere daya tava sarva-loke jane\"\nSYNONYMS\nyadi-if; vara-benediction; dibe-You will offer; tabe-then; raha-stay; ei\nsthane-in this quarter; kinkarere-to Your servants; daya-mercy; tava-Your;\n\nsarva-/oke-all people; jane-may know.\nTRANSLATION\nThe brahma�as said: \"Please remain here so that people all over the world\nwill know how merciful You are to Your servants.\"\nTEXT 116\n\n,�t� 11'�'11, 'lt'!i. �t1fi{ �i{ I\n\n'�ti! ��\"ffll� �� �t�·'i{ n � �� u\ngopa/ a rahi/a, dunhe karena sevana\ndekhite aila saba desera loka-jana\nSYNONYMS\n\ngopa/a-Lord Gopala; rahi/ a\n\n-\n\nstayed; dunhe-both of them; karena-do;\n\nsevana-service; dekhite-to see; ai/a-came; saba-all; desera-of the coun­\n\ntries; /oka-jana-the people.\n\n", "mad2#p0200": "Sri Caitanya-caritamrta\n\n168\n\n[Madhya-lila, Ch. 5\n\nTRANSLATION\nlord Gopala stayed, and the two brahmaQas engaged in His service. After\nhearing of the incident, many people from different countries began to come\nto see Gopala.\nTEXT 117\n\n<:� �� 1ft�i ��� �t-5� ��c1131 I\n�1{ ��<:'itt�� <;Wf�c1Pi II ��\"' II\nse desera raja aila a5carya sunina\nparama santo�a paila gopale dekhina\n\nSYNONYMS\nse desera-of that country; raja-the King; ai/a-came; a5carya-about the\nwonder;\n\nsunina-hearing;\n\nparama-great;\n\nsanto�a-satisfaction;\n\npai/a­\n\nachieved; gopa/e-Gopala; dekhina-by seeing.\n\nTRANSLATION\nEventually the King of that country heard of this wonderful story, and he\nalso came to see Gopala and thus became very satisfied.\nTEXT 118\n\n1ff\"Rf �� II\ntanhara nasate bahu-mulya mukta haya\ntaha dite iccha haila, manete cintaya\nSYNONYMS\n\ntanhara nasate-on the nostril of the Queen; bahu-mulya-very valuable;\nmukta-pearl; haya-there was; taha-that; dite-to give; iccha-the desire;\nhai/a-there was; manete-in the mind; cintaya-thinks.\nTRANSLATION\nThe Queen had a very valuable pearl, which she wore on her nose, and she\nwished to give it to Gopala. She then began to think as follows.\nTEXT 127\n\nit� i{�i! �rw r� �t�l! 1\ni!t� �� tifPJ� �1 i{� � II !>�\"' II\nthakurera nasate yadi chidra thakita\ntabe ei dasi mukta nasaya paraita\nSYNONYMS\n\nthakurera nasate-in the nose of the Deity; yadi-if; chidra-a hole; thakitathere were; tabe-then; ei-this; dasi-maidservant; mukta-pearl; nasaya-on\nthe nose; paraita-could put on.\n\n", "mad2#p0205": "Text 130]\n\nThe Activities of Sak,i-gopala\n\n173\n\nTRANSLATION\n\"If there were a hole in the Deity's nose, I could transfer the pearl to Him.\"\nTEXT 128\n\n�� ��' illf..�' ''SW(I �� I\n\n�rnrt-tt� '�� �tt1f �,---�<15� 'l_fif i41 �� 5f� I\n�11f �t\"f �tt�, �llif1 �t� ��il II � II\nbhattacarya kahe,-ekale tumi na yaiha darsane\n\namara sarige yabe, kimva amara loka-sane\nSYNONYMS\n\nbhattacarya kahe-the Bhattacarya said; eka/e-alone; tumi-You; na-not;\nyaiha\n\n-\n\ngo; darsane-to see the Deity; amara sarige-with me; yabe-You should\n\ngo; kimva-or; amara /oka-sane-with my men.\nTRANSLATION\n\nThe Bhatfacarya replied: \"Do not go alone to see the Deity at the Jagannatha Temple. It is better that You go with me or my men!'\nTEXT 63\n\n�'. ��,-'llf\"f� �'ml' i41 �� I\n\n'$f1!1t�� �tt-t ��' 5f-fil <15R� II' �� II\nprabhu kahe,-'mandira bhitare na yaiba\ngaru(iera pase rahi' darsana kariba'\nSYNONYMS\n\nprabhu kahe-Sri Caitanya replied; mandira-the temple; bhitare-inside;\n\nna-never; yaiba-1 shall go; garu(iera-of the column known as the Garuc;lastambha; pase-by the side; rahi'-staying; darsana-seeing; kariba-1 shall do.\nTRANSLATION\nThe Lord said: \"I shall never enter the temple but shall always view the Lord\nfrom the side of the Garu�a-stambha.\"\n\n", "mad2#p0254": "Sri Caitanya-caritamrta\n\n222\n\n[Madhya-lila, Ch. 6\n\nTEXT 64\n\n''$ft�tQ(t�t�� �� �� I\n'l{fil ''$f1JttfI!Pt1f ilfi!P1 �1(1�� �lift{ II �8 II\ngoplnathacaryake kahe sarvabhauma\n'tumi gosanire lana karaiha darasana\nSYNONYMS\ngoplnatha-acaryake-to Copinatha Acarya; kahe-says; sarvabhauma-Sarvabhauma\n\nBhattacarya;\n\ntumi-you;\n\ngosanire-Lord Caitanya Mahaprabhu;\n\n/ana-taking; karaiha-make Him do; darasana-seeing of Lord Jagannatha.\nTRANSLATION\nSarvabhauma Bhattacarya then told Gopinatha Acarya: \"Take Gosvamiji\nand show Him Lord Jagannatha.\nTEXT 65\n\n�t1ft� ��-�-fillS(;{ � I\n� �i �' � �(\"Jt11t� II' �It II\namara matr-svasa-grha-nirjana sthana\ntahan vasa deha, kara sarva samadhana'\nSYNONYMS\namara-My; matr-svasa-of the aunt; grha-the home; nirjana sthana-very\nsolitary place; tahar'l-there; vasa-an apartment; deha-give; kara-make; sarva-all; samadhana-arrangements.\nTRANSLATION\n\"Also, the apartment belonging to my maternal aunt is in a very solitary\nplace. Make all arrangements for Him to stay there.\"\nTEXT 66\n\n''$ft�f{tft � ilfi!P1 � �J11 flf\"t I\ni!l'fl'l', ��� �Jtt11� ��ill' II �� II\ngoplnatha prabhu lana tahan vasa dila\njala, jala-patradika sarva samadhana kaila\n\n", "mad2#p0255": "Text 68]\n\nThe Liberation of Sarvabhauma Bhaffacarya\n\n223\n\nSYNONYMS\ngopinatha-Gopinatha Acarya; prabhu-Lord Caitanya Mahaprabhu; /anataking; tahan-there;\n\nvasa-apartment;\n\ndi/a-gave;\n\nja/a-water; jala-patra­\n\nadika-water pots and other vessels; sarva-all; samadhana-arrangements;\nkaila-made.\nTRANSLATION\nThus Gopinatha Acarya took Lord Caitanya Mahaprabhu to the residential\nquarters and showed Him where to find water, tubs and water pots. Indeed, he\narranged everything.\n.\n\nTEXT 67\n\n�-m ffl� c;��Q{ � \"lt� fmrt I\n-trot� �pfi{ I�f�r!l1\n0{ s'tiJJ I!IT:ilict1 li� I\n'lftm� 1ffut�l{�� �'lf�t� f�� � �oq� II � ;� II\no\n\nyuktaril ca santi sarvatra\n\nbha�ante brahmaf)a yatha\n\nmayaril madiyam udgrhya\n\nvadataril kim nu durghatam\n\ndisputants.'\n\n", "mad2#p0284": "Sri Caitanya-caritamrta\n\n252\n\n[Madhya-lila, Ch. 6\n\nSYNONYMS\nyuktam-quite befitting; ca-also; santi-are; sarvatra-everywhere; bha?ante-speak;\n\nbrahmaQab-the learned;\n\nyatha-as much;\n\nmayam-illusion;\n\nmadiyam-of Me; udgrhya-accepting; vadatam-of the speculators; kim­\n\nwhat; nu-certainly; durghatam\n\n-\n\nimpossible.\n\nTRANSLATION\n\"'In almost all cases, whatever learned brahmaQas speak becomes accepted; nothing is impossible for one who takes shelter of My illusory energy\nand speaks under her influence.' \"\nPURPORT\nIn this verse from Srimad-Bhagavatam (11.22.4), the Supreme Personality of\nGodhead explains that His illusory energy can perform the impossible; such is the\npower of the illusory energy. In many cases philosophical speculators have\ncovered the real truth and have boldly set forth false theories. In ancient times\n\nphilosophers like Kapila, Gautama, jaimini, Kar;�ada and similar brahmaQas pro­\n\npounded useless philosophical theories, and in modern days so-called scientists\nare setting forth many false theories about the creation, backed up by seemingly\nlogical arguments. This is all due to the influence of the Supreme Lord's illusory\nenergy. The illusory energy, therefore, sometimes appears correct because it is\nemanating from the Supreme Correct. To avoid the very bewildering illusory influence, one must accept the words of the Supreme Personality of Godhead as\nthey are . Only then can one escape the influence of the illusory energy.\n\nTEXT 110\n\n�\"'t ��ttj �, � '�tJit�� \"'(ti{ I\n\n�'t1frn i{fr;� �'1-�f� � fi{1f��r;'l u ��0 u\ntabe bhattacarya kahe, yaha gosaflira sthane\namara name gaQa-sahita kara nimantraQe\n\nSYNONYMS\ntabe-thereafter; bhattacarya-Sarvabhauma Bha!!acarya; kahe-says; yaha­\n\nplease go; gosaflira sthane-to the place of Sri Caitanya Mahaprabhu; amara\nname-in\n\nnimantraQe\n\nmy\n-\n\nname;\n\ninvitation\n\ngaQa-sahita-with\n\nHis\n\nassociates;\n\nkara-make;\n\n.\n\nTRANSLATION\nAfter hearing this from Gopinatha Acarya, Sarvabhauma Bhatfacarya said:\n\"First go to the place where Sri Caitanya Mahaprabhu is staying and invite\nHim here with His associates. Ask Him on my account.\n\n", "mad2#p0285": "Text 113]\n\nThe Liberation of Sarvabhauma Bhatfacarya\n\n253\n\nTEXT 111\n\n�� �t�' � <1S�1� ..tt� �'t'11\n\n9f�e, �fli' �t1ltt1f <1S1f�� �'t'1 II ��� II\nprasada ani' tanre karaha age bhik�a\npa.Scat asi' amare karaiha sik�a\nSYNONYMS\nprasada ani'-bringing jagannatha-prasada; tanre-unto Him; karaha-make;\nage-first; bhik�a-acceptance; pascat-afterwards; asi'-coming here; amareunto me; karaiha-cause; sik�a-teaching.\nTRANSLATION\n\"Take j agannatha-prasada and first give it to Caitanya Mahaprabhu and His\nassociates. After that, come back here and teach me well.\"\nTEXT 112\n\n�tfit�-�f�9f�, agJta,PN �m, � '���II ��'\\ II\namara sannyasa-dharma cahena rakhite\nvatsalye karuf)a karena, ki do�a ihate\n\nSYNONYMS\namara-My; sannyasa-dharma-regulative principles of sannyasa; cahena-he\nwants; rakhite-to keep; vatsa/ye-out of paternal affection; karuQa-mercy;\nkarena-does; ki-what; do�a-fault; ihate-in this connection.\n\n", "mad2#p0288": "256\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 6\n\nTRANSLATION\n\"Out of paternal affection for Me, he wants to protect Me and see that I\nfollow the regulative principles of a sannyasi. What fault is there in this?\"\nTEXT 118\n\n� � �� o:e�-� I\n�t� 21'111ttfl·� .i II ��\" II\nsvatab-pramal')a veda satya yei kaya\n\n'/ak�al')a' karile svatab-pramal')ya-hani haya\nSYNONYMS\n\nsvatab-pramal')a-self-evidence; veda-Vedic literature; satya-truth; yei­\n\nwhatever; kaya-say; /ak�al')a-interpretation; karile-by making; svatab-pramal')ya-self-evidential proof; hani-lost; haya-becomes.\nTRANSLATION\n\"The Vedic statements are self-evident. Whatever is stated there must be\naccepted. If we interpret according to our own imagination, the authority of\nthe Vedas is immediately lost!'\nPURPORT\nOut of four main types of evidence-direct perception, hypothesis, historical\n\nreference and the Vedas-Vedic evidence is accepted as the foremost. If we want\n\nto interpret the Vedic version, we must imagine an interpretation according to\n\nwhat 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.\nSrila Madhvacarya,\n\ncommenting on\n\nthe\n\naphorism drsyate tu\n\nsarra 2.1.6), quotes the Bhavi$ya Pural')a as follows:\nrg-yajub-samatharvas ca\n\nbharatarh panca-ratrakam\n\nma/a-ramayal')arh caiva\n\nveda ity eva sabditab\n\npural')ani ca yaniha\n\nvai$1')avani vido vidub\n\nsvatab-pramal')yam ete�arh\nnatra kincid vicaryate\n\n(Vedanta­\n\n", "mad2#p0302": "Sri Caitanya-caritlmrta\n\n268\n\n[Madhya-lill, Ch. 6\n\nThe �g Veda, Yajur Veda, Sarna Veda, Atharva Veda, Mahabharata, Pancaratra and\noriginal Ramayaf)a are all considered Vedic literature. The Pural)as (such as the\n\nBrahma-vaivarta Pural)a, Naradiya Puriil)a, Vi$1)U Pural)a and Bhagavata Pural)a) are\nespecially meant for V ai�Qavas and are also Vedic literature. As such, whatever is\nstated within the Pural)as, the Mahabharata and Ramayal)a is self-evident. There is\nno need for interpretation. Bhagavad-gita is also within the Mahabharata;\ntherefore all the statements of Bhagavad-gita are self-evident. There is no need for\ninterpretation, and if we do interpret, the entire authority of Vedic literature is\nlost.\n\nTEXT 138\n\n�-� �Q{-� ,t� fC\"f1 31t\"''i'lllf�\"�111 )lT� 11\nmayavadam asac-chastraril\npracchannaril bauddham ucyate\nmayaiva vihitaril devi\nkalau brahmaf)a-murtina\nSYNONYMS\nmayavadam-the philosophy of Mayavada; asat-sastram-false scriptures;\npracchannam-covered; bauddham-Buddhism; ucyate-it is said; maya-by\nme; eva-on! y; vihitam-executed; devi-0 goddess of the material world;\nkalau-in the age of Kali; brahmaf)a - mOrtin a-having the body of a brahmaf)a.\nTRANSLATION\n\" Lord Siva informed the goddess Durga, the superintendent of the material\nworld, 'In the age of Kali, I take the form of a brahmar:1a and explain the Vedas\nthrough false scriptures in an atheistic way, similar to Buddhist philosophy. ' \"\n\n", "mad2#p0338": "Sri Caitanya-caritamrta\n\n304\n\n[Madhya-lila, Ch. 6\n\nPURPORT\nThe word brahmaQa-mOrtina in this verse refers to the founder of Mayavada\nphilosophy, Sarikaracarya, who was born in the Malabara district of southern\nIndia. Mayavada philosophy states that the Supreme Lord, the living entities and\nthe cosmic manifestation are all transformations of illusory energy. To support this\natheistic theory, the Mayavadis cite false scriptures, which make people bereft of\ntranscendental knowledge and addicted to fruitive activities and mental speculation.\nThis verse is a quotation from the Padma Puraf)a, Uttara-khaQc;/a (25.7).\nTEXT 183\n\n��, ��wr1i � 9l� �m 1\n�� i{j fiU�if �tift, � ��i! II �lr� II\nsuni' bhattacarya haila parama vismita\nmukhe na ni/:lsare vaQi, ha-ila stambhita\n\nSYNONYMS\nsuni'-hearing;\n\nbhattacarya-Sarvabhauma\n\nBhagacarya;\n\nhaila -became;\n\nparama-very much;\n\nvismita -astonished; mukhe-in the mouth; na-not;\n\nni/:lsare\n\nvaQi-words;\n\n- vibrates;\n\nha-ila- became;\n\nstambhita\n\n- stunned .\n\nTRANSLATION\nSarvabhauma Bhattacarya became very astonished upon hearing this. He\nbecame stunned and said nothing.\nTEXT 184\n\n� ��,-'etft;t1f, ill -.f �'lm I\n'e1Rtt� 'e� -�����( lrt� II �IrS II\nprabhu kahe, -bhattacarya, na kara vismaya\nbhagavane bhakti-parama-puru�artha haya\n\nSYNONYMS\nprabhu kahe -the Lord said;\n\nbhattacarya-My dear Bha��acarya; na -not;\n\nkara-do; vismaya - astonishment; bhagavane-unto the Supreme Personality of\n\nGodhead; bhakti-devotional service; parama-the Supreme; puru$a-arthahuman interest; haya-is.\n\n", "mad2#p0339": "Text 186]\n\nThe Liberation of Sarvabhauma Bhattacary a\n\n305\n\nTRANSLATION\nLord Sri Caitany a Mahaprabhu then told him: \"Do not be astonished. Actually, devotional service unto the Supreme Personality of Godhead is the\nhighest perfection of human activity.\nTEXT 185\n\n'�c:trt�'tll' � � Jr�� �tri{ I\n\n�ttl����� �tt�'lll �lrt<'� ron�'I!�Qf1 1\n\n2ft�1lll� �\"\\!)� f\"lr�r;;t��J� �r��31�1� 11 Hl! u\nna desa-niyamas tatra\nna kala-niyamas tatha\n\n", "mad2#p0359": "Text 228]\n\nThe liberation of Sarvabhauma Bhaftacarya\n\n325\n\npraptam annaril drutaril 5i$tair\nbhoktavyaril harir abravlt\nSYNONYMS\nna-not; desa-of the country; niyamab-regulation; tatra-in that; na-not;\nkala-of time; niyamab-regulation; tatha-so also; praptam-received; an­\n\nnam-prasada; drutam-hastily; 5i$taib-by gentlemen; bhoktavyam-to be\n\neaten; harib-the Lord; abravTt-has said.\nTRANSLATION\n11\n\n'The prasada of Lord K!l�a is to be eaten by gentlemen as soon as it is\n\nreceived; there should be no hesitation. There are no regulative principles\nconcerning time and place. This is ,the order of the Supreme Personality of\nGodhead!\"\nPURPORT\nThese verses are quoted from the Padma Puraf)a.\n]EXT 227\n\n(;��' �t�ffl �a;r 11��� 11� I\n\n<;�11t�� �1!131 � C� �t� II ��'I II\ndekhi' anandita haila mahaprabhura mana\npremavi$ta hana prabhu kaila alingana\nSYNONYMS\ndekhi'-seeing\n\nthis;\n\nanandita-very\n\nmuch\n\npleased;\n\nhaila-was;\n\nmaha­\n\nprabhura-of Sri Caitanya Mahaprabhu; mana-the mind; prema-avi$ta-ab­\n\nsorbed in the ecstasy of love of God; hana-be coming; prabhu-S ri Caitanya\nMahaprabhu; kaila-did; a/ingana-embracing.\nTRANSLATION\nSri Caitanya Mahaprabhu was very pleased to see this. He became ecstatic\nin love of Godhead and embraced Sarvabhauma Bhattacarya.\nTEXT 228\n\n�iSft� 'ffil' '�.,·� �� �� I\n�t_-�\\!J '1.,·�1 \"\"9ft-(, c;tt�� 'tti'f 1li' II ��lr II\n\n", "mad2#p0360": "Sri Caitanya-caritamrta\n\n326\n\n[Madhya-lila, Ch. 6\n\ndui-jane dhari' dur'lhe karena nartana\nprabhu-bhrtya dur'lha sparse, dor'lhara phule mana\nSYNONYMS\ndui-jane-both of them; dhari'-embracing; dur'lhe-both; karena-do; nartana-dancing;\n\nprabhu-bhrtya-the master and the servant;\n\ndur'lha-both;\n\nspar5e-by touching each other; dor'lhara-of both of them; phule-were excited; mana-minds.\nTRANSLATION\nThe Lord and the servant embraced one another and began to dance.\nSimply by touching each other, they became ecstatic.\nTEXT 229\n\n'�W·ti�ll 1\n\n�-n�1_flfc�<�aw 'Citfi! �'M 1\n�c�tfi! il1 �t� �e, I\n\n�\"'t�'fl � � II\nsei du/:lkha dekhi' yei bhakta du/:lkha paya\nsei du/:lkha tar'lra saktye sahana na yaya\n\nSYNONYMS\nsei du/:lkha-that unhappiness; dekhi'-seeing; yei-whatever; bhakta-the\ndevotees; du/:lkha-unhappiness; paya-get; sei du/:lkha-that unhappiness;\ntarira-His; saktye-by the power; sahana-toleration; na-not; yaya-possible.\n\nTRANSLATION\nThe regulative principles observed by Caitanya Mahaprabhu were sometimes intolerable , and all the devotees became greatly affected by them. Although strictly observing the regulative principles, Caitanya Mahaprabhu\ncould not tolerate the unhappiness felt by His devotees.\nTEXT 32\n\n�t'l c;wtr:.�t��-�r;a; �<�i filt���1 1\n\n\\!! II\nbhattacarya agraha kari' karena nimantral')a\ngrhe paka kari' prabhuke kara'na bhojana\nSYNONYMS\nbhattacarya-Sarvabhauma Bhanacarya; agraha-eagerness; kari'-showing;\nkarena-did; nimantraQa-invitation; grhe-at home; paka-cooking; kari'doing; prabhuke-Lord Sri Caitanya Mahaprabhu; kara'na-made; bhojana-eating.\nTRANSLATION\nThe Bhattacarya eagerly invited Lord Caitanya Mahaprabhu to his home and\nfed Him very nicely.\n\n", "mad3#p0058": "Text 54]\n\n25\n\nThe Lord's Tour of South India\nTEXT 52\n\n-it�f '13t'll�, itf ift1f-'�t�� 1fti!i' I\n�tfifi' �i �� Qi-r;�, �ta61f it� ��i ����II\ntanhara brahmaQi, tanra nama-'�athira mat.a'\nrandhi' bhik�a dena tenho, ascarya tanra katha\nSYNONYMS\ntanhara brahmaQi-his wife; tanra nama-her name; �athira mata-the mother\nof SathT; randhi'-cooking; bhik�a dena-offers food; tenho-she; ascaryawonderful; tanra-her; katha-narration.\nTRANSLATION\nThe Bhattacarya's wife, whose name was �athimata (the mother of �athi),\ndid the cooking. The narrations of these pastimes are very wonderful.\nTEXT 53\n\n�tt'Sf �' ��� �WI <�Sfiml f�tf I\n<.!It� �� -2t� �r-.'1-lftijfi·�Jltm II �'!l II\nage ta' kahiba taha kariya vistara\nebe kahi prabhura dak$il')a-yatra-samacara\nSYNONYMS\nage-later; ta'-indeed; kahiba-1 shall speak; taha-all those incidents;\nkariya-doing;\n\nvist.ara-elaboration;\n\nebe-now;\n\nkahi-let\n\nme\n\ndescribe;\n\nprabhura-of Lord Caitanya Mahaprabhu; dak$il')a-in South India; yatra-of the\ntouring; samacara-the narration.\nTRANSLATION\nLater I shall tell about this in elaborate detail, but at present I wish to describe Sri Caitanya Mahaprabhu's South Indian tour.\nTEXT 54\n\n� \"fti f�' <2ft_ �t�1f·\"'lit� I\nGfif�f 'ftf1t' �t!Jfi1ft�\"11 ��� II i II\nkv�harh daridra/:1 p�piyan\nkva k[$Qa/:l sri-niketana/:1\n\nbrahma-bandhur iti smaharh\nb�hubhy�rh parirambhita/:1\nSYNONYMS\n\nkva-who; aham-1; daridra/:1-poor; p�pTy�n-sinful; kva-who; k[$f.labthe Supreme Personality of Godhead; sri-niketana/:1-the transcendental form of\n\nall opulence; brahma-bandhu/:1-the friend of a br�hmaQa, not fit even to be\n\ncalled a brahmaQa; iti -thus; sma-certainly; aham-1; bahubhy�m-by the\n\narms; parirambhita/:1-embraced.\n\nTRANSLATION\nHe said, \" 'Who am n A sinful, poor friend of a brahmar;ta. And who is\nK!l�a 'l The Supreme P ersonality of Godhead full in six opulences. Nonetheless, He has embraced me with His two arms.' \"\nPURPORT\nThis verse was spoken by Sudama Brahmal)a in Srimad-Bhagavatam (1 0.81.16)\nin connection with his meeting lord Kr�l)a.\n\nTEXTS 144-145\n\n�'{ '!'§fi! �fil' ��,-'IS�, 5f11�11 I\nWt�;� l.fl� �'� �r�, c;\\!tlltt\\! l!l� �1111 �ss u\nc;1ftt� c;�M' '� \"ittl!ifi 9l;;rt11 9lt1l� I\n�-c;1ftt� \"\"Ptaf'\n\n'l_f1f,-:llll;!ll -'Q II �Bit II\n\n", "mad3#p0106": "73\n\nThe Lord's Tour of South India\n\nText 147]\n\nbahu stuti kari' kahe,-suna, daya-maya\n\njive ei gul)a nahi, tomate ei haya\n\nmore dekhi' mora gandhe palaya pamara\nhena-more spar5a' tumi,-svatantra isvara\nSYNONYMS\nbahu-many;\n\nstuti-prayers;\n\nkari'-presenting;\n\nkahe-says;\n\nsuna-kindly\n\nhear; daya-maya-0 greatly merciful Lord; jive-in the living entity; ei-this;\n\nguf)a-quality; nahi-there is not; tomate-in You; ei-this; haya-is; more\ndekhi'-by seeing me; mora gandhe-from smelling my body; palaya-runs\naway; pamara-even a sinful man; hena-more-such a person as me; sparsa'­\n\ntouch; tumi-You; sva- ta ntra-fully independent; isvara-the Supreme Personality of Godhead.\nTRANSLATION\nThe brahmar;�a Vasudeva continued: \"0 my merciful Lord, such mercy is\n\nnot possible for ordinary living entities. Such mercy can be found only in You.\nUpon seeing me, even a sinful person goes away due to my bad bodily odor.\nYet You have touched me. Such is the independent behavior of the Supreme\nPersonality of Godhead.\"\nTEXT 146\n\n�. �t��t� �� ��at ��1 I\n\\Jit� ��\"t� � �� �tf�� II �8� II\nkintu achilan bhala adhama hana\nebe aharikara mora janmibe asiya\nSYNONYMS\nkintu-but; achi/an-1 was; bha/a-all right; adhama-the lowest of mankind;\n\nhatia-being; ebe-now; aharikara-pride; mora-my; janmibe-will appear;\nasiya-coming.\nTRANSLATION\n\nBeing meek and humble, the brahma.,a Vasudeva worried that he would become proud after being cured by the grace of Sri Caitanya Mahaprabhu.\nTEXT 147\n\n�\" ��,- \"�'- <;i!t'al� iii�� �f15attill\nfil��� �� '!_fif '�' '�' ilfat II �.89 II\n\n", "mad3#p0107": "Sri Caitanya-caritamrta\n\n74\n\n[Madhya-lila, Ch. 7\n\nprabhu kahe,- \"kabhu tomara na habe abhimana\nnirantara kaha tumi 'k($Qa' 'k($Qa' nama\nSYNONYMS\nprabhu kahe-the Lord said; kabhu-at any time; tomara-your; na-not;\nhabe-there will be;\n\nabhimana-pride;\n\nnirantara-incessantly; kaha-chant;\n\ntumi-you; k($Qa k($Qa nama-the holy name of Lord Kr�!)a.\nTRANSLATION\nTo protect the brlhmat:ta, Sri Caitanya Mahlprabhu advised him to chant\nthe Hare Kr,r:Ja mantra incessantly. By doing so, he would never become unnecessarily proud.\nTEXT 148\n\n� ii�r;;�f-1' � ��1t fi1�1t I\n����1ft �fifr:;� ��11{ II\" �8\\r II\nk($Qa upadesi' kara jivera nistara\nacirate k($Qa toma karibena ar'lgikara\"\nSYNONYMS\nk($Qa upadesi'-instructing about Kr�!)a; kara-just do; jTvera-of all living entities; nistara-the liberation; acirate-very soon; k($Qa-Lord Kr�!)a; toma-you;\nkaribena-will make; ar'lgikara-acceptance.\nTRANSLATION\nSri Caitanya Mahlprabhu also advised Vasudeva to preach about Kr,..,a and\nthus liberate living entities. As a result, Knr:Ja would very soon accept him as\nHis devotee.\nPURPORT\nAlthough Vasudeva vipra was a leper and had suffered greatly, still �rT Caitanya\nMahaprabhu cured him. The only return the Lord wanted was that Vasudeva\npreach the instructions of Kr�!)a and liberate all human beings. That is the process\nof the International Society for Krishna Consciousness. Each and every member of\nthis Society was rescued from a very abominable condition, but now they are\nengaged in preaching the cult of Kr�!)a consciousness. They are not only cured of\nthe disease called materialism but are also living a very happy life. E veryone accepts them as great devotees of Kr�!)a, and their qualities are manifest in their very\n\n", "mad3#p0108": "Text 150]\n\n75\n\nThe Lord's Tour of South India\n\nfaces. If one wants to be recognized as a devotee by Kr�Qa, he should take to\npreaching work, following the advice of SrT Caitanya Mahaprabhu. Then one will\nundoubtedly attain the lotus feet of SrT Kr�Qa Caitanya, lord Kr�Qa Himself, without delay.\nTEXT 149\n\n\\Jiti!Pf, �' ��(} I\n,·�t11' �� �fil' �5f '��'�( II �8 II\n\n", "mad3#p0125": "Sri Caitanya-caritamrta\n\n92\n\n[Madhya-lila, Ch. 8\n\nstambha, sveda, asru, kampa, pulaka, vaivarf)ya\ndurihara mukhete suni' gadgada 'k[$/')a' varf)a\nSYNONYMS\nstambha-paralysis;\n\nsveda-perspiration;\n\nasru-tears;\n\nkampa-shivering;\n\npu/aka-palpitations;\n\nvaivarQya-paleness;\n\ndurihara-of\n\nboth\n\nmukhete-in the mouth;\n\nsuni'-hearing;\n\nof\n\nthem;\n\ngadgada-faltering; k[$/')a varl')a­\n\nKr�oa's name.\nTRANSLATION\nWhen they embraced one another, ecstatic symptoms-paralysis, perspiration,\n\ntears,\n\nshivering,\n\npalpitations\n\nand\n\npaleness-appeared.\n\nThe word\n\n\"Kr�Qa\" came from their mouths falteringly.\nTEXT 25\n\n,wr� i3�st�'Rf � ij1fe, II\nakrtye-prakrtye tamara isv ara -la k�a Qa\njive na sambhave ei aprakrta guQa\nSYNONYMS\n\nakrtye-in bodily features; prakrtye-in behavior; tamara-of You; isvara-of\nthe Supreme Personality of Godhead; /ak�aQa-the symptoms; jive-in an ordinary living being; na-not; sambhave-possible; ei-these; aprakrta-transcendental; guQa-qualities.\nTRANSLATION\n\"My dear sir, according to Your bodily features and Your behavior, You are\nthe Supreme Personality of Godhead. Such behavior and features are impossible for ordinary living beings , for they cannot possess such transcendental\nqualities.''\nPURPORT\n\nSri Caitanya Mahaprabhu's bodily features were uncommon. Indeed, His body\nwas extraordinary in its measurements. The measurement of His chest as well as\nthe measurement of His forearms were the same length. This is called nyagrodha­\n\nparimaQc;lala. As far as His nature is concerned, He was kind to everyone. No one\nbut the Supreme Personality of Godhead can be kind to everyone. Therefore the\nLord's name is Kr�l)a, all-attractive. As stated in Bhagavad-gita (14.4), Kr�r:'la is kind\n\nto everyone. In every species of life (sarva-yoni�u), He is the original father, the\nseed-giver (bija-pradab pita). How, then, can He be unkind to any living entity?\n\n", "mad3#p0137": "104\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 8\n\nOne may be a man, an animal or even a tree, but the Lord is kind to everyone.\n\nThat is God's qualification. He also says in Bhagavad-gita (9.29), samo 'ham sarva­\n\nbhate?u: the Lord is equally kind to everyone. And He advises sarva-dharman\n\nparityajya mam ekarh saraf)arh vraja. This instruction is meant not only for Arjuna\n\nbut for all living entities. Whoever takes advantage of this offer is immediately immune to all sinful activity and returns home, back to Godhead. While present on\nthis planet, Sri Caitanya Mahaprabhu made the same offer.\nTEXT 44\n\n121!_ ��,-'lfil11�·�t'$l'i!1CI!� I\n\nQ!t111J 'fllfcet �� � C�i'f 1{� II 8811\nprabhu kahe,- tumi maha-bhagavatottama\ntamara darsane sabara d rava haifa mana\nSYNONYMS\n\nprabhu kah e-the Lord replied; tumi-you; maha-bhagavata-uttama-the best\n\nof the topmost devotees; tamara darsane-by seeing you; sabara-of everyone;\ndrava-melted; haifa-became; mana-the heart.\nTRANSLATION\n\nThe Lord replied to Ramananda Raya: \"Sir, you are the best of the topmost\ndevotees; therefore upon seeing you everyone's heart has melted.\nPURPORT\nUnless one is a first-class devotee, he cannot be a preacher. A preacher is\n\ngenerally a topmost devotee, but in order to meet the general populace, he has to\ncome to distinguish between devotees and nondevotees. Otherwise, an advanced devotee makes no such distinctions. Indeed, he always sees everyone\n\nengaged in the service of the Lord. When one engages in preaching work, he must\ndistinguish between people and understand that some people are not engaged in\n\nthe devotional service of the Lord. The preacher then has to take compassion\nupon such innocent people who do not know how to worship the Lord. In\n\nSrimad -Bhagavatam (11.2.45), the symptoms of a topmost devotee are described\n\nas follows:\n\nsarva-bhiite?U yah pasyed\n\nbhagavad-bhavam atmana/:1\n\nbhatani bhagavaty atmany\ne?a bhagavatottama/:1\n\n", "mad3#p0138": "Text 47]\n\n105\n\nTalks Between the Lord and Ramananda Raya\n\n\"The advanced devotee sees that all living entities are part and parcel of the\nSupreme Personality of Godhead. Everyone is in Kr�r:Ja, and Kr�r:Ja is also within\neveryone. Such a vision is possible only for a person who is very advanced in\ndevotional service.\"\nTEXT 45\n\n� � �ttl, 'Cflfif-'� �' I\n\n�fi{� <;\\!� -.rt-f ��-<;�tlt � II 8fl� 'l�� ��<1\"1 if\"tiitO!t\"I�'1 'ftt(t ���.: \"f\\!l����tf-cr\"lft� � @lf5\\tlf,���iiii\\\"� II\ntasam avirabhuc chaurih\n\nsmayamana-mukhambujah\n\npitambara-dharah sragvi\n\nsak�an manmatha-manmathah\nSYNONYMS\n\ntasam-among them; avirabhat-appeared; saurih-Lord Kf�l)a; smayamana­\n\nsmiling; mukha-ambujah-with a face like a lotus flower; pita-ambara-dharahwearing yellow garments; sragvi-garlanded with flowers; sak�at-directly; manmatha-of Cupid; manmathah-the bewilderer.\nTRANSLATION\n\" 'Suddenly, due to the gopis' feelings of separation, Lord Kr�r:-a appeared\namong them dressed in yellow garments and wearing a flower garland. His\nlotus face was smiling, and He was directly attracting the mind of Cupid.'\nPURPORT\nThis verse is from Srimad-Bhagavatam (1 0.32.2). When the rasa dance was\n\ngoing on, Kf�l)a suddenly disappeared, and the gopis became so overwhelmed,\n\ndue to His separation and their intense love for Him, that Kr�l)a was obliged to appear again.\nTEXT 82\n\n�··i21tf�� �9N� �tlR'l � I\n\"2lt�-\\!�'!1lJ �\\! �ti� II \\r� II\nkr�Qa-praptira upaya bahu-vidha haya\n\nkr�Qa-prapti-taratamya bahuta achaya\n\n", "mad3#p0166": "Text 83]\n\nTalks Between the Lord and Ramananda Raya\n\n133\n\nSYNONYMS\nkr�Qa-praptira-of achieving the lotus feet of Kr�Qa; upaya-means; bahuvidha-various; haya-there are; kr�Qa-prapti-of achieving the favor of Lord\nKr�Qa; taratamya-comparisons; bahuta-various; achaya-there are.\nTRANSLATION\n\"There are various means and processes by which one may attain the favor\nof Lord Kr��;�a. All those transcendental processes will be studied from the\nviewpoint of comparative importance.\nTEXT 83\n\n�. �B �� 11'7'1, � �<(f�1l I\n\n��· �c113 ��tfif�'f, �tt� �1f·�1l II lr� II\nkintu yanra yei rasa, sei sarvottama\ntata-stha hafla vicari/e, ache tara-tama\nSYNONYMS\nkintu-nevertheless;\n\nyanra-of some\n\ndevotees;\n\nyei\n\nrasa-whatever\n\nthe\n\nmellow of exchanges of love; sei-that; sarva-uttama-the best; tata-sthaneutral; hafla-being; vicari/e-if considering; ache-there is; tara-tama-lower\nand higher levels.\nTRANSLATION\n\"It is true that whatever relationship a particular devotee has with the Lord\nis the best for him; still, when we study all the different methods from a\nneutral position, we can understand that there are higher and lower degrees of\nlove.\nPURPORT\nIn this regard, Srila Bhaktisiddhanta Sarasvati Thakura explains that this verse\ndoes not advocate the whimsical invention of some methods of love of Godhead.\nSuch inventions cannot be accepted as topmost. Indeed, such concoctions are\n\nnot recommended in these verses. Srila ROpa Gosvami has said in the Bhaktirasamrta-sindhu (1.2.1 01):\nsruti-smrti-puraQadipaflcaratra-vidhirh vina\naikantikT harer bhaktir\nutpatayaiva kalpate\n\n", "mad3#p0167": "134\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 8\n\nHe clearly mentions in this verse that one must refer to the Vedic literatures and\n\nother supplementary literatures and follow the conclusion of the Vedas. An in­\n\nvented devotional attitude simply creates disturbances in the transcendental\n\nrealm. If a person overly addicted to family life takes to Srimad-Bhagavatam or\n\nKr�l)a consciousness to earn a livelihood, his activity is certainly offensive. One\n\nshould not become a caste guru and sell mantras for the benefit of mundane\ncustomers, nor should one make disciples for a livelihood. All these activities are\noffensive. One should not make a livelihood by forming a professional band to\ncarry out congregational chanting, nor should one perform devotional service\nwhen one is attached to mundane society, friendship and love. Nor should one be\ndependent on so-called social etiquette. All of this is mental speculation. None of\nthese things can be compared to unalloyed devotional service. No one can compare unalloyed devotional service, Kr�l)a consciousness, to mundane activities.\nThere are many unauthorized parties pretending to belong to the Sri Caitanya\ncult, and some are known as: aula, baula, karttabhaja, ne(ia, daravesa, sarii,\nsakhibheki, smarta, jata-gosani, ativa(ii, cu(iadhari and gaurariga-nagari.\n\nMoreover, there are those who take the caste gosvamis' opinion of such parties\n\nas bona fide, comparing their opinions to those of the six Gosvamis headed by Sri\nROpa and Sri Sanatana. This is simply another cheating process. There are also\nnondevotees who compose unauthorized songs, who establish different temples\nfor money, who worship the Deity as priests for salaries, who accept caste\nbrahmanism as all in all and who do not know the value of a pure Vai�l)ava. Ac­\n\ntually the caste brahmaf)as of the smarta community are opposed to the principles\n\nof the Satvata-pancaratra. Furthermore, there are many Mayavadis and those\noverly addicted to material sense enjoyment. None of these can be compared to\na person who is purely engaged in preaching Kr�l)a consciousness. Every K[�l)a\nconscious person is constantly endeavoring to utilize different transcendental\ndevices in the service of the Lord. Such a devotee renounces all material enjoyment and completely dedicates himself to the service of his spiritual master and\nLord Sri Caitanya Mahaprabhu. He may be a perfect celibate, a restrained house­\n\nholder, a regulated vanaprastha, or a tridaQ(iJ-sannyasi in the renounced order. It\ndoesn't matter. The pseudo-transcendentalists and the pure devotees cannot be\ncompared, nor can one argue that a person can invent his own way of worship.\nThe purport in presenting this verse necessitates explaining the comparative\n\npositions of the transcendental mellows known as santa, dasya, sakhya, vatsalya\nand madhurya. All these rasas, or mellows, are situated on the transcendental plat­\n\nform. Pure devotees take shelter of one of them and thus progress in spiritual life.\nActually one can take shelter of such spiritual mellows only when one is completely uncontaminated by material attachment. When one is completely free\nfrom material attachment, the feelings of the transcendental mellows are\n\nawakened in the heart of the devotee. That is svarupa-siddhi, the perfection of\n\n", "mad3#p0168": "Text 84]\n\nTalks Between the Lord and Ramananda Raya\n\n135\n\none's eternal relationship with the Supreme Lord. Svarupa-siddhi, the eternal relationship with the Supreme Lord, may be situated in one of the transcendental\nmellows. Each and every one of them is as perfect as the others. However, by\ncomparative study an unbiased person can realize that the mellow of servitorship\nis better than the mellow of neutrality. The mellow of fraternity is better than the\nmellow of servitorship. Similarly, the mellow of paternity is better than that of fraternity. Above all the mellows is the mellow of conjugal love. However, these are\nall spiritually situated on the same platform because all these relationships of perfection in love are based on a central point-Kr�J;�a.\nThese mellows cannot be compared to the feelings one derives from demigod\nworship. Kr�J;�a is one, but the demigods are different. They are material. Love for\nKr�J;�a cannot be compared to material love for different demigods. Because\nMayavadis are on the material platform, they recommend the worship of Siva or\nDurga and say that worship of KaiT and Kr�J;�a are the same. However, on the\nspiritual platform there is no demigod worship. The only worshipable object is\nKr�t;�a. Therefore although there is no difference between a devotee in santa-rasa\nor dasya-rasa, v;Itsalya-rasa or madhurya-rasa, one can still make a comparative\nstudy of the intensity of love in these different transcendental positions. For example, it may be said that dasya-rasa is better than santa-rasa, yet transcendental\nlove of God is there in both of them. Similarly, we can judge that love of Godhead\nin fraternity is better than love of Godhead in neutrality and servitorship. Similarly,\nlove of Godhead in paternal affection is better than love in fraternity. And, as\nstated before, love of God in the conjugal rasa is superior to that in the paternal\nrasa.\nThe analysis of different types of love of Godhead has been made by expert\nacaryas who know all about devotional service on the transcendental platform.\nUnfortunately, inexperienced and unauthorized persons in the mundane world,\nnot understanding the transcendental position of pure love, try to find some material fault in the transcendental process. This is simply impudence on the part of\nspiritually inexperienced people. Such faultfinding is symptomatic of unfortunate\nmundane wranglers.\nTEXT 84\n\n�l:Qft��l:'l� _,t!ffu\"tl:�l'IJ!llJf9f I\ni1��t'!Ol�1 _,t.fl �t'IC� <11\"1f9f ��f'D� II 178 II\nyathottaram asau svadavise$ol/asa-mayy api\nratir vasanaya svadvT\nbhasate kapi kasyacit\n\n", "mad3#p0169": "Sri Caitanya-caritam�a\n\n136\n\n[Madhya-lila, Ch. 8\n\nSYNONYMS\nyatha uttaram-one after another; asau-that; svada-vise?a-of particular\n\ntastes; u//asa-pleasing; mayi-empowered with; api-although; ratitJ-Iove;\nvasanaya-by desire;\n\nsvadvi-sweet;\n\nbhasate-appears;\n\nka api-someone;\n\nkasyacit-one of them.\n\nTRANSLATION\n\" 'Increasing love is experienced in various tastes, one above another. But\nthat love which has the highest taste in the gradual succession of desires\nmanifests itself in the form of conjugal love.'\nPURPORT\nThis verse is from SrTia ROpa GosvamT's Bhakti-rasamrta-sindhu (2.5.38), and it\nalso appears in the Adi-lila, Chapter Four, verse forty-five.\nTEXT 85\n\n'!_(.�1{t'l� �ct '?tCl '?tt� �11 I\n��-�i{ '5t'lt� �· '?t�� :> ll\n0\n\nprabhu kahe, -age kaha, sunite pai sukhe\naparvamrta-nadi vahe tamara mukhe\nSYNONYMS\nprabhu kahe-the Lord said; age-ahead; kaha-please speak; sunite-to\n\nhear; pai-l get; sukhe-happiness; aparva-amrta-of unprecedented nectar;\nnadi-a river; vahe-flows; tamara mukhe-from your mouth.\nTRANSLATION\n\nLord Sri Caitanya Mahaprabhu said, \"Please speak on. I am very happy to\nhear you because a river of unprecedented nectar is flowing from your mouth.\nTEXT 102\n\n�f11: II\n'sannyasi' baliya more na kariha vaficana\nk[$Qa-radha-tattva kahi' pDrQa kara mana\nSYNONYMS\nsannyasi-a person in the renounced order of life; ba/iya-taking as; moreMe; na kariha-do not do; vaficana-cheating; kr$Qa-radha-tattva-the truth\nabout Radha-Kr�r;�a; kahi'-describing; pDrQa-complete; kara-make; manamy mind.\nTRANSLATION\nSri Caitanya Mahaprabhu continued, \"Please do not try to cheat me, thinking of Me as a learned sannyasi. Please satisfy My mind by just describing the\ntruth of Radha and Km1a!'\nTEXTS 130-131\n\n�'ilf� 1ft� - '�iff, 1l'�t�t'SI�\\! I\n\nitif 1fil ���1 ���if �t�t��\\! II ��o II\nl!�f� �'t_if tlil!il-�if11 �� I\n�Srtfi1t� it1�11if � �a;r �'11fi'l II ��� II\nyadyapi raya-premi, maha-bhagavate\ntanra mana kr$Qa-maya nare acchadite\ntathapi prabhura iccha-parama prabala\njanileha rayera mana haifa talamala\nSYNONYMS\nyadyapi-although; raya-Ramananda Raya; premi-a great lover of Kr�r;�a;\nmaha bhagavate-a topmost devotee; tailra-his; mana-mind; k[$Qa-maya-\n\nthe illusory energy of Kr�r;�a; nare-:-not able; acchadite-to cover; tathapi-still;\nprabhura iccha-the Lord's desire; parama prabala-very intense; janileha-even\nthough it was known; rayera mana-the mind of Ramananda Raya; hai/a-there\nwas; ta/ama/a-agitation.\n\n", "mad3#p0199": "Sri Caitanya-carita.mrta\n\n166\n\n[Madhya-lila, Ch. 8\n\nTRANSLATION\nSriRamananda Raya was a great devotee of the Lord and a lover of God, and\nalthough his mind could not be covered by Kr�Qa's illusory energy, and al­\n\nthough he could understand the mind of the Lord, which was very strong and\n\nintense, Ramananda's mind became a little agitated.\nPURPORT\nThe perfect devotee always acts according to the desires of the Supreme Personality of Godhead. However, a materialistic man is carried away by the waves of\nthe material energy. Srila Bhaktivinoda Thakura has said, mayara vase, yaccha\nbhese, khaccha habuc;Jubu, bhai.\nA person under the grip of the material energy is carried away by the waves of\nthat illusory energy. In other words, a person in the material world is a servant of\nmaya. However, a person in the spiritual energy is a servant of the Supreme Personality of Godhead.\n\nAlthough Ramananda Raya knew that nothing was\n\nunknown to Sri Caitanya Mahaprabhu, he nonetheless began to speak further on\nthe subject because the Lord desired it.\nTEXT 132\n\n�HI �t�-\"�1fil-��, �fil-,(J!'f1� I\n\n'� ';fi! �t��S, ��� �tf� �tf��t� II��� II\nraya kahe-\"ami-nata, tumi-sOtra-dhara\nyei mata nacao, taiche cahi nacibara\nSYNONYMS\nraya kahe-Ramananda Raya replied; ami-1; nata-dancer; tumi-You; sOtradhara-the puller of the strings; yei-whatever; mata-way; nacao-You make\nme dance; taiche-in that way; cahi-1 want; nacibara-to dance.\nTRANSLATION\nSri Ramananda Raya said, \"I am just a dancing puppet, and You pull the\nstrings. Whichever way You make me dance, I will dance.\nTEXT 133\n\n�i� f'f�1-�'11q, �-�'l1·'f'fit I\nQ!f1fm �� '� 15r;i, l!m. l561itR'f II� �� II\n\n", "mad3#p0200": "Text 135]\n\nTalks Between the Lord and Ramananda Raya\n\n167\n\nmora jihva-viQa-yantra, tumi-viQa-dhari\ntamara mane yei uthe, tahai uccari\n\nSYNONYMS\nmora jihva\n\n-\n\nmy tongue; viQa-yantra-a stringed instrument; tumi-You; viQa­\n\ndhari-the player of the stringed instrument; tamara mane-in Your mind; yei\nuthe-whatever arises; tahai-that; uccari-1 vibrate.\n\nTRANSLATION\n\"My dear Lord, my tongue is j ust like a stringed instrument, and You are its\nplayer. Therefore I simply vibrate whatever arises in Your mind.\"\n\nTEXT 134\n\n�11� �,� ��--��� 'e�8� II\nsrrigara-rasaraja-maya-marti-dhara\nataeva atma-paryanta-sarvacitta-hara\nSYNONYMS\nsrrigara-rasa-raja-maya-consisting of the mellow of conjugal love, which is the\nking of mellows; murti-dhara-Kr�r;�a, the personified reservoir of all pleasure;\n\n", "mad3#p0212": "Text 144]\n\nTalks Between the Lord and Ramananda Raya\n\n179\n\nataeva-therefore; atma-paryanta-even up to His own self; sarva-all; citta-of\nhearts; hara-the attractor.\nTRANSLATION\n\"Kr��;�a is all-attractive for all devotional mellows because He is the per­\n\nsonification of the conjugal mellow. Kr��;�a is attractive not only to all the\ndevotees, but to Himself as well.\nTEXT 144\n\nf$ t'latc 1!1<1' f0f\"fi{ I\n\nf'll��tf\"J -��' f!ti{-�tr Rti1!9fi{ II �'\\0 n\n\nsaundarya-kunkuma, sakhi-praf)aya-candana\nsmita-kanti-karpura, tine-ange vilepana\nSYNONYMS\nsaundarya-Her\n\npersonal\n\nbeauty;\n\nkunkuma-a\n\nred\n\npowder\n\nknown\n\nas\n\nkunkuma; sakhi-praf)aya-Her love for Her associates; candana-the sandalwood\npulp; smita-kanti-the sweetness of Her smile; karpara-camphor; tine-by\nthese three things; ange-on the body; vi/epana-smearing.\nTRANSLATION\n\"Srimati Radharal)i's personal beauty is compared to the reddish powder\nknown as kunkuma. Her affection for Her associates is compared to sandalwood pulp, and the sweetness of Her smile is compared to camphor. All these,\ncombined together, are smeared over Her body.\nTEXT 171\n\n���-�� �-�'itllW·�� I\n\n'� �'it11� R'�f\\Ji'! q>ti1i�\\J!c�farll:���9j\"ff�'!'J9ft�t. �=\n��C\"t�t. 'f1f\"l'l'1'C�t� t\n\nl!.&��f:!f-f;p�:�-l��9j\"C� f.l(�-C\\!ilf��l{_l\nfsCJ�\"i� �ll�1Hil!lflt'� �'lff1�H1iltlfC1T\n��:c�tr���-�t�-��\"'���= \"'Jlftst-'lft11': ,�\"'t n��t\nradhaya bhavatas ca citta-jatuni svedair vilapya kramad\nyurijann adri-nikurija-kurijara-pate nirdhuta-bheda-bhramam\ncitraya svayam anvararijayad iha brahmaQc;ia-harmyodare\nbhOyobhir nava-raga-hingula-bharaib srngara-karub krti\nSYNONYMS\n\nradhayab-of SrTmati Radharai)T; bhavatab ca-and of You; citta-jatuni-the\ntwo minds like shellac; svedaib-by perspiration; vi/apya-melting; kramatgradually; yurijan-making; adri-of Govardhana Hill; nikurija-in a solitary place\nfor enjoyment; kurijara-pate-0 king of the elephants; nirdhuta-completely\ntaken away; bheda-bhramam-the misunderstanding of differentiation; citrayafor increasing the wonder; svayam-personally; anvararijayat-colored; iha-in\nthis world; brahmaQc;ia-of the universe; harmya-udare-within the palace;\n\nbhOyobhib-by varieties of means; nava-raga-of new attraction; hingulabharaib-by the vermilion; srngara-of love a ffairs; karub-the craftsman; krtivery expert.\nTRANSLA TION\n\" '0 my Lord, You live in the forest of Govardhana Hill, and, like the king of\n\nelephants, You are expert in the art of conjugal love. 0 master of the universe,\nYour heart and Srimati Radhara�i's heart are just like shellac and are now\nmelted in Your spiritual perspiration. Therefore one can no longer distinguish\nbetween You and Srimati Radhara�i. Now You have mixed Your newly invoked\naffection, which is like vermilion, with Your melted hearts, and for the benefit\nof the whole world You have painted both Your hearts red within this great\npalace of the universe.' \"\nPURPO RT\nThis verse quoted by Ramananda Raya is included in SrTia ROpa GosvamT's Uj­\n\njva/a-nilamaQi (14.155).\n\nTEXT 196\n\nl!ft_ �,-'�t-u�'IJ ��' �� � I\n� ���;rtf� �'1161111 ��� II\n\n", "mad3#p0244": "Text 198]\n\n211\n\nTalks Between the Lord and Ramananda Raya\n\nprabhu kahe, -'sadhya-vastura avadhi' ei haya\ntomara prasade iha janiluri ni5caya\nSYNONYMS\nprabhu kahe-SrT Caitanya Mahaprabhu confirmed; sadhya-vastura-of the\nobject of life; avadhi'-the limit; ei-this; haya-is; tamara-of you; prasadeby the mercy; iha-this; jani/uri-1 have understood; niscaya-conclusively.\nTRANSLATION\nSri Caitanya Mahaprabhu confirmed these verses recited by Sri Ramananda\nRaya, saying, \"This is the limit of the goal of human life. Only by your mercy\nhave I come to understand it conclusively.\nTEXT 197\n\n'�' ,,.'t1l�' f� c;�lr' II\nraya kahe,- yei kahao, sei kahi va(li\nki kahiye bhala-manda, kichui na jani\nSYNONYMS\nraya kahe-Ra mananda Raya replied; yei-whatever; kahao-You make me\nspeak; sei-that; kahi-1 speak; va(li-message; ki-what; kahiye-1 am speaking; bhala-man da-good or bad; kichui na jani-1 do not know anything.\n\n", "mad3#p0245": "212\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 8\n\nTRANSLATION\nSri Ramananda Raya replied, \" I do not know what I am saying, but You have\nmade me speak what I have spoken, be it good or bad. I am simply repeating\nthat message.\nTEXT 199\n\n�-Jft'IJ � � �il. ij'!J I\n\n� c;'!t�Rf Jtnti·ifttl� �-�� fin II �;;,� U\n\ntribhuvana-madhye aiche haya kon dhira\nye tamara maya-nate ha-ibeka sthira\nSYNONYMS\ntri-bhuvana-madhye-within the three worlds; aiche-so much; haya-there\nis;\n\nkon-who;\n\ndhira-patient;\n\nye-who;\n\ntamara-Your; maya-nate-in the\n\nmanipulation of different energies; ha-ibeka-will be; sthira-steady.\nTRANSLATION\n\"Within these three worlds who is so undisturbed that he can remain steady\nas You manipulate Your different energies?\nTEXT 200\n\nc;'lffi{ �� �1 '�_fir, 'l_fif � ,�1'!11\n\n� ���' ��, ��e{f ��II �oo 11\nmora mukhe vakta tumi, tumi hao srota\natyanta rahasya, suna, sadhanera katha\nSYNONYMS\nmora mu khe-in my mouth; vakta-speaker;\n\ntumi-You are; tumi-You;\n\nhao-are; srota-the hearer; atyanta rahasya-extremely mysterious; suna-now\nplease hear; sadhanera katha-the discussion of the process.\nTRANSLATION\n\"A ctually You are speaking through my mouth, and at the same time You are\nlistening. This is very mysterious. A nyway, kindly hear the explanation by\nwhich the goal can be attained.\n\n", "mad3#p0246": "Text 200]\n\nTalks Between the Lord and Ramananda Raya\n\n213\n\nPURPORT\nSrila Sanatana Gosvami has advised us to hear about Kr��a from a Vai��ava. He\nhas explicitly forbidden us to hear from an avai$Qava.\navai$Qava-mukhodgirQaril\nputaril hari-kathamrtam\nsravaQaril naiva kartavyaril\nsarpocchi$taril yatha payaf)\nThus quoting from Padma PuraQa, Srila Sanatana Gosvami warns that one should\nnot hear anything about Kr��a from an avai$Qava, however great a mundane\nscholar he may be. Milk touched by the lips of a serpent has poisonous effects;\nsimilarly, talks about Kr��a given by an avai$Qava are also poisonous. However, because a Vai��ava is surrendered to the Supreme Personality of Godhead, his talks\nare spiritually potent. In Bhagavad-gita the Supreme Lord says,\nte$arh satata-yuktanaril\nbhajataril priti-purvakam\ndadami buddhi-yogaril tam\nyena mam upayanti te\n\"To those who are constantly devoted and worship Me with love, I give the\nunderstanding by which they can come to Me.\" (Bg.\n\n10.10) When a pure\n\nVai��ava speaks, he speaks perfectly. How is this? His speech is managed by Kr��a\nHimself from within the heart. Srila Ramananda Raya accepts this benediction\nfrom Sri Caitanya Mahaprabhu; therefore he admits that whatever he was speaking was not derived from his own intelligence. Rather, everything was coming\nfrom S ri Caitanya Mahaprabhu. According to Bhagavad-gita:\nsarvasya caharil hrdi sannivi$tO\nmattaf) smrtir jfianam apohanaril ca\nvedais ca sarvair aham eva vedyo\nvedanta-krd veda-vid eva caham\n\"I am seated in everyone's heart, and from Me come remembrance, knowledge\n\nand forgetfulness. By all the Vedas I am to be known; indeed I am the compiler of\nVedanta, and I am the knower of the Vedas.\" (Bg.\n\n15.15)\n\nAll intelligence emanates from the Supreme Personality of Godhead, the Supersoul within the heart of everyone. Nondevotees want to ask the Supreme Lord for\nsense gratification; therefore nondevotees come under the influence of maya, the\nillusory energy. A devotee, however, is directed by the Supreme Personality of\n\n", "mad3#p0247": "Sri Caitanya-caritamrta\n\n214\n\n[Madhya-lila, Ch. 8\n\nGodhead and comes under the influence of yogamaya. Consequently there is a\ngulf of difference between statements made by a devotee and those made by a\nnondevotee.\nTEXT 201\n\n�'ft�J �1 If!- � �J I\n'f�·�e.lWfJtfif·•� if1 U c;1ttn II �o� U\nradha-k[$Qera /ria ei ati guqhatara\ndasya-vatsalyadi-bhave na haya gocara\nSYNONYMS\nradha-kr$Qera /r/a-the pastimes of Radha and Kr�r:Ja; ei-this is; ati-very\nmuch; guqhatara-more confidential; dasya-of servitude; vatsalya-adi-and of\npaternal love, etc.; bhave-in the moods; na haya-is not; gocara-appreciated.\nTRANSLATION\n\" The pastimes of Radha and Knr:Ja are very confidential. They cannot be\nunderstood through the mellows of servitude, fraternity or paternal affection.\nTEXT 202\n\n� �� \"�'SttctJ �tl �r� 1\n\n11� '��rat�-� mtJ II �o� II\nsabe eka sakhr-gaQera ihan adhikara\nsakhr haite haya ei /Tiara vistJ.ra\nSYNONYMS\nsabe-only; eka-one; sakhr-gaQera-of the gopls; ihail-in this; adhikaraqualification;\n\nsakhr-the\n\ngopls;\n\nhaite-from;\n\nhaya-is;\n\nei /Tiara-of these\n\npastimes; vistara-the expansion.\nTRANSLATION\n\"Actually, only the gopis have the right to appreciate these transcendental\npastimes, and only from them can these pastimes be expanded.\nTEXT 203\n\n'I� �1 �t lfi\"ff ,_i ift� -� I\n11'1t � mtfl�, �� ���II � o� II\n\n", "mad3#p0248": "Texts 204-5]\n\nTalks Between the Lord and Ramananda Raya\n\n215\n\nsakhi vina ei lila pu$ta nahi haya\nsakhi lila vistariya, sakhi asvadaya\nSYNONYMS\nsakhi vina-without the gopis; ei lila-these pastimes; pu$ta-nourished; nahi\nhaya-are never ; sakhi-the gopis; lila-the pastimes; vistariya-expanding;\nsakhi-the gopis; asvadaya-taste this mellow.\nTRANSLATION\n\"Without the gopis, these pastimes between Radha and Kr�l)a cannot be\nnourished. Only by their cooperation are such pastimes broadcast. It is their\nbusiness to taste the mellows.\nTEXTS 204-205\n\n��f��l��tft� �I\n'I��'� �ttf �tt 'e!Wi.� U �0811\n11-rtP·!,·�·'ft'O' ''ll9f'AI I\n� � �-t� � iltf�<�S IS9f'AIII �0� D\nsakhi vina ei lilaya anyera na.hi gati\nsakhi-bhave ye tarire kare anugati\nradha-km1a-kunjaseva-sadhya sei paya\nsei sadhya paite ara nahika upaya\nSYNONYMS\nsakhi vina-without the gopis; ei lilaya-in these pastimes; anyera-of others;\nnahi-there is not; gati-entrance; sakhi-bhave-in the mood of the gopis; yeanyone who; tarire-Lord Kr�r:Ja; kare-does; anugati-following; radha-k($Qaof Radha and Kr�r:Ja;\n\nkunja-seva -of service in the kunjas, or gardens, of\n\nVrndavana; sadhya-the goal; sei paya-he gets; sei-that; sadhya-ac h ievement; paite-to receive; ara-other; nahika-there is not; upaya-means.\nTRANSLATION\n\"Without the help of the gopis, one cannot enter into these pastimes. Only\nhe who worships the Lord in the ecstasy of the gopis, following in their\nfootsteps, can engage in the service of Sri Sri Radha-Kr�l)a in the bushes of\nVrndavana. Only then can one understand the conjugal love between Radha\nand Kr�l)a. There is no other procedure for understanding.\n\n", "mad3#p0249": "216\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 8\n\nPURPORT\n\nThe means for returning home, for going back to Godhead, is devotional service, but everyone has a different taste in the Lord's service. One may be inclined\nto serve the Lord in servitude (dasya-rasa), fraternity (sakhya-rasa), or paternal\nlove (vatsalya-rasa), but all these cannot enable one to enter into the service of\nthe Lord in conjugal love. To attain such service, one has to follow in the footsteps\nof the gopis in the ecstasy of sakhi-bhava. Then only can one understand the\ntranscendental mellow of conjugal love.\nIn the Ujjva/a-nilamaQi, Srila ROpa Gosvami advises:\n\nprema-lila-viharaQarh\nsamyag vistarika sakhi\nvisrambha-ratna-peti ca\nOne who expands the conjugal love of Kr�t:�a and His enjoyment among the\n\ngopis is called a sakhi. Such a person is a confidential gopi in the conjugal affairs.\nSuch assistants are like jewels in the form of Kr�t:�a's confidence. The actual business of the sakhis is described thus in Ujjvala-nilamaf)i:\n\nmitha/:1 prema-guf)otkirtis\ntayor asakti-karita\nabhisaro dvayor eva\nsakhya/:1 k($Qe samarpaQam\nnarmasvasana-nepathyarh\nhrdayodghata-patavam\nchidra-sarhvrtir etasya/:1\npaty-ade/:1 parivaficana\nsik$a sangamanarh kale\nsevanarh vyajanadibhi/:1\ntayor dvayor upa/ambha/:1\nsandesa-pre?aQaril tatha\nnayika-praQa-sarhrak$a\nprayatnadya/:1 sakhi-kriya/:1\nIn the conjugal pastimes of Kr�t:Ja, Kr�t:�a is the hero (nayaka), and Radhika is the\nheroine (nayika). The first business of the gopis is to chant the glories of both the\nhero and the heroine. Their second business is to create gradually a situation in\nwhich the hero may be attracted to the heroine and vice versa. Their third busi-\n\n", "mad3#p0250": "Text 206]\n\nTalks Between the Lord and Ramananda Raya\n\n217\n\nness is to induce both of Them to approach one another. Their fourth business is\nto surrender unto Kr�r:Ja, the fifth is to create a jovial atmosphere, the sixth to give\nThem assurance to enjoy Their pastimes, the seventh to dress and decorate both\nhero and heroine, the eighth to show expertise in expressing Their desires, the\nninth to conceal the faults of the heroine, the tenth to cheat their respective husbands and relatives, the eleventh to educate, the twelfth to enable both hero and\nheroine to meet at the proper time, the thirteenth to fan both hero and heroine,\nthe fourteenth to sometimes reproach the hero and heroine, the fifteenth to set\nconversations in motion, and the sixteenth to protect the heroine by various\nmeans.\n\nSome material sahajiyas who cannot actually understand the pastimes of Radha\n\nand Kr�r:Ja manufacture their own life-styles without referring to authority. Such\n\nsahajiyas are called sakhi-bheki, and sometimes they are called gaura-nagari. They\nbelieve that the material body, which is fit to be eaten by jackals and dogs, is enjoyable for Kr�r:Ja. Consequently they artificially decorate the material body to attract Kr�r:Ja, thinking themselves sakhis. However, Kr�r:Ja is never attracted by the\n\nartificial grooming of the material body. As far as Srimati Radharar:Ji and Her gopis\nare concerned, their bodies, homes, dresses, ornaments, endeavors and activities\nare all spiritual. All of these are meant to satisfy the spiritual senses of Kr�r:Ja. In­\n\ndeed, they are so pleasing and endearing to Kr�r:Ja that He is subjugated by the influence of Srimati Radharar:Ji and Her friends. They have nothing to do with anything mundane within the fourteen planetary systems of the universe. Although\nKr�r:Ja is attractive to everyone, He is nonetheless attracted by the gopis and\nSrimati Radharar:Ji.\nOne should not be misled by mental concoctions, supposing his material\nbody to be perfect and deeming oneself a sakhi. This is something like\n\nahangrahopasana, that is, a Mayavadi's worship of his own body as the Supreme.\n\nSrila jiva Gosvami has cautioned mundaners to abstain from such conceptions. He\nalso warns that thinking oneself one of the associates of the Supreme without\nfollowing in the footsteps of the gopis is as offensive as thinking oneself the\nSupreme. Such thinking is an aparadha. One has to practice living in Vrndavana by\n\nhearing about the talks of the gopis with Kr�r:Ja . However, one should not consider\nhimself a gopi, for this is offensive.\n\nTEXT 206\n\n�'f� f9f ��\"�\": �l!!�tc--r1�f9f �1<1:\n'Jfct.llf9f 01 � itl'ft\"f�C�1�1111C� �1: I\nl!!flf1lt'fl� �: Jf?()O!t� 11'1'�: Q �·�II\n\n", "mad3#p0251": "218\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 8\n\nvibhur api sukha-rupa/J sva-prakaso 'pi bhavaf!\nk�aQam api na hi radha-kr�Qayor ya rte svaf!\npravahati rasa-pu�tirh cid-vibhatir ivesaf!\nsrayati na padam asarh ka/:1 sakhinarh rasa-jf1ai)\nSYNONYMS\n\nvibhufl-all-powerful; api-although; sukha-rupa/:1-happiness personified;\nsva-prakasafl-self-effulgent; api-although; bhavafl-the completely spiritual\nactivities; k�aQam api-even for a moment; na-never; hi-certainly; radhakr�Qayob-of Sri Radha and Kr�t:�a; ya/:1-whom; rte-without; sva/:1-His own\nentourage (the gopis); pravahati-leads to; rasa-pu�tim-completion of the highest humor; cit-vibhati/:1-spiritual potencies; iva-like; isa/:1-the Supreme Personality of Godhead; srayati-takes shelter of; na-not; padam-the position;\nasam-of them; ka/:1-who; sakhinam-of the personal associates; rasa-jfia/:1one who is conversant with the science of mellows.\nTRANSLATION\n\" 'The pastimes of Sri Radha and Kr��Ja are self-effulgent. They are happiness personified, unlimited and all-powerful. Even so, the spiritual humors of\nsuch pastimes are never complete without the gopis, the Lord's personal\nfriends. The Supreme Personality of Godhead is never complete without His\nspiritual potencies; therefore unless one takes shelter of the gopis, one cannot\nenter into the company of Radha and Kr��Ja. Who can be interested in Their\nspiritual pastimes without taking their shelter?'\nPURPORT\n\nThis is a quotation from Govinda-lilamrta (1 0.17).\nTEXT 207\n\n�� \"'f�t� �� �O!J·�� I\n�-� fj{-�� ilt� ��� Jli{ II � 0C! II\nsakhira svabhava eka akathya-kathana\nkr�Qa-saha nija-lilaya nahi sakhira mana\nSYNONYMS\n\nsakhira-of the gopis; sva-bhava-natural inclination; eka-one; akathya-inexplicable; kathana-narration; kr�Qa-saha-with Kr�t:�a; nija-lilaya-in His personal pastimes; nahi-not; sakhira-of the gopis; mana-the mind.\n\n", "mad3#p0252": "Text 209]\n\nTalks Between the Lord and Ramananda Raya\n\n219\n\nTRANSLATION\n\"There is an inexplicable fact about the natural inclinations of the gopis.\nThe gopis never want to enjoy themselves with Kr�Qa personally.\nTEXT 208\n\n\" � 1ftfif�11l �&'fl <;� j_SI'j!Tw�.,J1: ��Jt: I\nf'ltqt�t� �lll'-'l\"'l.,'fl]��'ff;r5hll'�if�J11f'lj)t�\n�Ji?;'!l�t'lt: �'C'!�tlil;i� ��� �COl'�\n\n�\")�j: \"1t01: f�� ifl()\"lff� ��I\n�\"�'��\"1!�r'f �llr�� 0{ r����\n�9frRr��f\"11 r� �<�ift\"l!_11't� 0{: n � :>� n\n...\n\nyat te sujata-caraQamburuhariJ stane?U\nbhital) sanail) priya dadhimahi karkase?U\ntenatavim atasi tad vyathate na kim svit\nkarpadibhir bhramati dhir bhavad-ayu?aril na/:1\nSYNONYMS\nyat-because; te-Your; sujata-delicate; caraQa-ambu-ruham-lotus feet;\nstane?u-on the breasts; bhita/:1-being afraid of; sanail)-very carefully; priya0 dear one; dadhimahi-we place; karkase?u-very rough and hard; t ena-by\n\nsuch lotus feet; atavim-the forest; atasi-You wander; tat vyathat e-that gives\nus pain; na\nstone;\n\n-\n\nnot; kim svit-whether; kurpa-adibhi/:1-by the small particles of\n\nbhramati-bewilders;\n\ndhi/:1-intelligence;\n\nbhavat-ayu?am-of persons\n\nwho consider You as the duration of life; na/:1-of us.\n\n", "mad3#p0259": "226\n\n[Madhya-lila, Ch. 8\n\nSri Caitanya-caritamrta\nTRANSLATION\n\n\"All the gopis said, 'Dear Kr�r;1a, we carefully hold Your delicate lotus feet\nupon our hard breasts. When You walk in the forest, Your soft lotus feet are\npricked by small bits of stone. We fear that this is paining You. You are our life\nand soul, and our minds are very disturbed when Your lotus feet are pained!\nPURPORT\nThis is a quotation from Srimad-Bhagavatam (1 0.31.19).\nTEXT 220\n\nCJtl <;'Sft�!fj��t'! �Bf '���I\n<;� �t1f fifti{ I\n��� �t�' 'f'l' �� <;�Gift �1� �� I\n\n'itd; m' �� ottf'f 'f$1 ''if'f II QS II\nhena-ka/e maha-kaya eka pak$i aila\nthorite kari' anna-saha thali lana gela\n\n", "mad3#p0355": "322\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 9\n\nSYNONYMS\nhena-kale-at this time; maha-kaya-having a large body; eka-one; pak�ibird; ai/a-appeared there; thonte kari'-by the beak; anna-saha-with food;\nthali-the plate; lana-taking; gel a-went away.\n\nTRANSLATION\nWhen the contaminated food was offered to Sri Caitanya Mahaprabhu, a\nvery large bird appeared on the spot, picked up the plate in its beak and flew\naway.\nTEXT 55\n\n���'111\" �?!tJ �- ?ft�J �-o �i I\n��tilt� 1l1� \"tfif ?�fiJI( �1f�i 11 aa 11\nbauddha-gaf)era upare anna page amedhya haiya\nbauddhacaryera mathaya thali pagila bajiya\n\nSYNONYMS\nbauddha-gaf)era-all the Buddhists; upare-upon; anna-the food; pagebegan to fall down; amedhya-untouchable; haiya-being; bauddha-acaryeraof the teacher of the Buddhists; mathaya-on the head; thali-the plate; pagilafell down; bajiya-making a great sound.\n\nTRANSLATION\nIndeed, the untouchable food fell upon the Buddhists, and the large bird\ndropped the plate on the head of the chief Buddhist teacher. When it fell on\nhis head, it made a big sound.\nTEXT 56\n\n<;l!m 9ff�J'I �,-1ll'li �, c;'St'l 1\n\n'l(lilil! r($1 �1i't� 't_filtl! 9ff�'l II a� II\nterache pagila thali,-matha kati' gela\nmOrcchita hafia acarya bhamite pagila\n\nSYNONYMS\nterache-at an angle; pagila-fell down; thali-the plate; matha-the head;\nkati'-cutting;\n\nge/a-went;\n\nmurcchita -unconscious;\n\nhafia-becoming;\n\nacarya-the teacher; bhamite-on the ground; pagila-fell down.\n\n", "mad3#p0356": "Text 58]\n\nLord Caitanya's Travels to the Holy Places\n\n323\n\nTRANSLATION\nThe plate was made of metal, and when its edge hit the head of the teacher,\nit cut him, and the teacher immediately fell to the ground unconscious.\nTEXT 57\n\n�tf <15ff' � :JII� fii1JJ'$f'l I\n� �1�' �-91t� � llf�'l II �9 II\nhahakara kari' kande saba si?ya-gaQa\nsabe asi' prabhu-pade la-ila saraQa\nSYNONYMS\nhaha-kara-a roaring sound; kari'-making;\n\nkande-cry;\n\nsaba-all;\n\nsi?ya­\n\ngaQa-disciples; sabe-all of them; asi'-coming; prabhu-pade-to the lotus feet\nof Lord Caitanya Mahaprabhu; /a-i/a-took; saraQa-shelter.\nTRANSLATION\nWhen the teacher fell unconscious, his Buddhist disciples cried aloud and\nran to the lotus feet of Sri Caitanya Mahaprabhu for shelter.\nTEXT 58\n\n1_fif l'f'Q �t..t�, � �91� I\n� �t'lft1f �tl, <15�� �:Jilt� II �lr II\n�'\n\ntumi ta' isvara sak�at, k�ama aparadha\njiyao amara guru, karaha prasada\nSYNONYMS\ntumi-You; ta'-indeed; isvara-the Supreme Personality of Godhead; sak�at-directly; k�am a-ple ase excuse; aparadha-offense; jiyao-bring back to\nconsciousness; amara-our; guru-spiritual master; karaha-do; prasada-this\nmercy.\nTRANSLATION\nThey all prayed to Lord Sri Caitanya Mahaprabhu, addressing Him as the\nSupreme Personality of Godhead Himself and saying, \"Sir, please excuse our\noffense. Please have mercy upon us and bring our spiritual master back to\nlife.\"\n\n", "mad3#p0357": "324\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 9\n\nTEXT 59\n\n�t. ��,-Jft1{e;�t11 II �o II\nkr�IJa-nama vina keha nahi kahe ara\nsabe kr�f)a-bhakta haila,-loke camatkara\nSYNONYMS\nk($f)a-nama vi na-without chanting the Hare Kr�Qa maha-mantra; keha-anyone; nahi-does not; kahe-speak; ara-anything else; sabe-all of them; kr�f)abhakta-Lord Kr�Qa's devotees; haifa-became; toke-the people; camatkaraastonished.\nTRANSLATION\nIndeed, they did not chant anything but the Hare K��a maha-mantra, and\nall of them became Lord K�f�a's devotees. Thus the general populace was\nastonished.\nTEXT 91\n\n�111ft� C�tll �i! ���-�111!1'1 I\n�� �� flfi{ �r;� �<\\'i'f �1'1 II � � II\nsri-rar'lga-k�etre vaise yata vai�f)ava-brahmaf)a\neka eka dina sabe kaila nimantraf)a\n\n", "mad3#p0375": "342\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 9\n\nSYNONYMS\n\nS ri Rariga-� etra; vaise-residing; yata-all; vai$/)ava­\n\nsri-ranga-k$etre-in\n\nbrahmal)a-Vai�r)aVa brahmal)as; eka eka dina-every day; sabe-all of them;\n\nkaifa nimantral)a-invited the Lore\\.\n\nTRANSLATION\nAll the Vai�Qava brahmaQas residing in Sri Ranga-k�etra invited the Lord to\ntheir homes every day.\nTEXT 92\n\n�8 \"\ntoma dekhi' taha haite dvi-guQa sukha haya\nsei kr�Qa tumi,-hena mora mane laya\n\nSYNONYMS\ntoma dekhi'-by seeing You; taha haite-than the vision of Lord Kr��a; dviguQa-twice as much; sukha-happiness; haya-there is; sei kr�Qa-that Lord\nKr��a; tumi-You are; hena-such; mora-my; mane-in the mind; /aya-takes.\n\nTRANSLATION\nThe brahma�;�a said, \"Upon seeing You, my happiness is doubled. I take it\nthat You are the same Lord Kr��;�a.\"\nTEXT 105\n\n�·��J �11( 1fi( �<$� fi\\iit'f I\n�'!�� � �.. 'Sftfiwr lt<\\5'1 \" �\"It \"\nkr�Qa-sphartye tarira mana haiiache nirmala\nataeva prabhura tattva janila sakala\n\nSYNONYMS\nkr�Qa-sphartye-by\n\nrevelation\n\nof\n\nLord\n\nKr��a;\n\ntalira-his;\n\nmana-mind;\n\nhaiiache-did become; nirma/a-purified; ataeva-therefore; prabhura-of Lord\nSri Caitanya Mahaprabhu; tattva-truth; janila-could understand; saka/a-all.\n\nTRANSLATION\nThe brahma�;�a's mind was purified by the revelation of Lord Kr��;�a, and\ntherefore he could understand the truth of Sri Caitanya Mahaprabhu in all\ndetails.\n\n", "mad3#p0383": "Sri Caitanya-caritamrta\n\n350\n\n[Madhya-lila, Ch. 9\n\nTEXT 106\n\n�� 'Jf��¥. fitt� ��ill f� I\n\n�l �11! �1ti if!��� ��1-tilll �o� II\n'\n\n'\n\ntabe mahaprabhu tanre karaila sik�aQa\nei vat kahan na kariha prakasana\nSYNONYMS\ntabe-then;\n\nmahapraqhu-Sri\n\nCaitanya\n\nMahaprabhu;\n\ntar'lre-unto\n\nthe\n\nbrahmaQa; karaila-made; sik�aQa-instruction; ei vat-this version; kahananywhere; na-do not; kariha-do; prakasana-revelation.\nTRANSLATION\nSri Caitanya Mahaprabhu then taught the brahmaJ:!a very thoroughly and requested him not to disclose the fact that He was Lord K��r;�a Himself.\nTEXT 107\n\n'�- fcf� 'Jf�t�� �� re� � 1\n�Rf 1ft� �!:'�� �¥.if! W� II �o't II\nsei vipra mahaprabhura bac;Ja bhakta haila\ncari masa prabhu-sanga kabhu na chac;Jila\nSYNONYMS\nsei vipra-that\nbac;Ja-big;\n\nbrahmaQa;\n\nbhakta-devotee;\n\nmahaprabhura-of\nhaila-became;\n\nSri Caitanya\n\nMahaprabhu;\n\ncari masa-for four months;\n\nprabhu-sanga-association of the Lord; kabhu-at any time; na-did not;\nchac;Ji/a-give up.\nTRANSLATION\nThat brahmar;�a became a great devotee of Sri Caitanya Mahaprabhu, and for\nfour continuous months he did not give up the Lord's company.\nTEXT 108\n\n�l1l1! re{i�t� � '�� 1\n�����·�?;�?���til� II �olr II\nei-mata bhatta-grhe rahe gauracandra\nnirantara bhatta-sange kr�Qa-kathananda\n\n", "mad3#p0384": "Text 110]\n\n351\n\nLord Caitanya's Travels to the Holy Places\nSYNONYMS\n\nei-mata-in this way; bhatta-grhe-in the house of Vyerikata Bhatta; raheremained; gaura-candra-Sri Caitanya Mahaprabhu; nirantara-constantly; bhatta-sarige-with Vyerikata Bhatta; k[$Qa-katha-ananda-the transcendental bliss\nof talking about Kr�l)a.\nTRANSLATION\nSri Caitanya Mahaprabhu remained at the house of Vyenkata Bhatta and\nconstantly talked about Lord K!l�a. In this way He was very happy.\nTEXT 109\n\n'�·�stc: <--:J u\n...\n\nnibhrta-marun-mano 'k$a-drc;fha-yoga-yujo hrdi yanmunaya upasate tad arayo 'pi yayu/:1 smaraQat\nstriya uragendra-bhoga-bhuja-daQr;ia-vi$akta-dhiyo\nvayam api te samai) samadrso 'nghri-saroja-sudha/:1\nSYNONYMS\nnibhrta-controlled; marut-the life air; mana/:1-the mind; ak$a-the senses;\n\ndrc;fha -strong ; y oga-in the mystic yoga process; yujai)-who are engaged;\n\n", "mad3#p0392": "Text 124]\n\nLord Caitanya's Travels to the Holy Places\n\n359\n\nhrdi-within the heart; yat-who; munayab-the great sages; upasate-wor­\n\nship; tat-that; araya/:1-the enemies; api-also; yayu/:1-obtain; smaraQat-from\n\nremembering; striya/:1-the gopis; vraga-indra-of serpents; bhoga-like the\n\nbodies; bhuja-the arms; daQ(ia-like rods; vi�akta-fastened to; dhiya/:1-\n\nwhose minds; vayam api-we also; te-Your; samab-equal to them; samadrsa/:1-having the same ecstatic emotions; arighri-saroja-of the lotus feet;\nsudhab-the nectar.\n\nTRANSLATION\n\" 'Great sages, by practicing the mystic yoga system and controlling the\nbreath, conquer the mind and senses. Thus engaging in mystic yoga and\nseeing the Supersoul within their hearts, they ultimately enter into impersonal\nBrahman, along with the enemies of the Supreme Personality of Godhead.\nHowever, the damsels of Vraja, the gopis, want to embrace Knr:�a and His\narms, which are like serpents. Being attracted by the beauty of K��r:�a, the\ngopis ultimately tasted the nectar of the lotus feet of the Lord. The Upani�ads\nhave also tasted the nectar of His lotus feet by following in the footsteps of the\ngopis.' \"\nPURPORT\n\nThis verse is from Srimad-Bhagavatam (1 0.87.23).\nTEXT 124\n\nl!tlf?! �' l'!lli'f i{j ?tnt, �� � : 1\n'iji9(?;�lf�'1'1r>l!ttf\\5 �nt'f?;�Wt'S'\\� II\nravaQa asitei sita antardhana kaila\nravaQera age maya-sita pathaila\nSYNONYMS\nravaQa-the demon Raval)a; asitei-as soon as he arrived; sita-mother Sita;\nantardhana kai/a-disappeared; ravaQera age-before the demon Raval)a; mayasita-illusory material form of Sita; pathaila-sent.\nTRANSLATION\n\"As soon as RavaQa arrived before Sita, she disappeared . It was just to cheat\nRavaQa that she sent an illusory material form.\nTEXT 194\n\n��t�\\! 1\"{_ I\ncO(�OJ9f��rs�� 1{�\\!t� ��vC1fot01: II :( �\n\n•\n\nnarayaf)a-parai) sarve\n\nna kutakana bibhyati\n\nsvargapavarga-narake,s-v\n\napi tu/yartha-darsina/:1\nSYNONYMS\n\nnarayaf)a-parai)-persons who are devotees of the Supreme Personality of\nGodhead Narayat:Ja; sarve-all; na-never; kutascana-anywhere; bibhyati-are\n\nafraid; svarga-in the heavenly planetary system; apavarga-on the path of\nliberation; narake?u-or in a hellish condition of life; api-even; tu/ya-equal;\nartha-value; darsinai)-seers of.\nTRANSLATION\n\" 'A person who is a devotee of Lord Naraya.,a is not afraid of a hellish condition because he considers it the same as elevation to heavenly planets or\nliberation. The devotees of Lord Naraya.,a are accustomed to seeing all these\nthings on the same level.'\nPURPORT\nThis is a verse from Srimad-Bhagavatam (6.17.28) regarding the personality\nCitraketu. Once when Citraketu saw the goddess Parvati sitting on the lap of Lord\nSambhu (Siva), he became a little ashamed and criticized Lord Siva, who was sitting just like an ordinary man with his wife on his lap. For this reason Citraketu was\ncursed by Parvati. Later he became a demon named Vrtrasura. Citraketu was a\nvery powerful king and a devotee, and he could certainly retaliate even against\nLord Siva, but when ParvatT cursed him, he immediately accepted the curse with a\nbowed head. When he agreed to accept this curse, Lord Siva praised him and told\nParvati that a devotee of Lord Narayat:Ja is never afraid of accepting any position\nprovided there is a chance to serve the Supreme Personality of Godhead. This is\n\nthe purport of narayaf)a-parab sarve na kuta5cana bibhyati.\nTEXT 271\n\n�' ��� �t �tt� c;w��tt� 1\n\n��'SJ� ��' �tt!iil, c;w�� it�tt� II �lr� II\nsuniya ca/ila prabhu tanre dekhibare\nvipra-grhe vasi' achena, dekhila tanhare\nSYNONYMS\nsuniya-hearing; ca/i/a-went; prabhu-Sri Caitanya Mahaprabhu; tanrehim; dekhibare-to see; vipra-grhe-at the house of the brahmaQa; vasi'-sitting; achena-was; dekhila-saw; tanhare-him.\nTRANSLATION\nHearing this news, Sri Caitanya Mahaprabhu immediately went to see Sri\nRanga Puri at the brahmat:�as home. Upon entering, the Lord saw him sitting\nthere.\nTEXT 287\n\nc;��tt�-t �t11 titt11 W�·�'tt1f I\n\n�i!ti, ��?;'1 <:'al� itt� <:�'al-<:'\"1-f I\n<;i!'tlli �tf�' �t;n ;(� <:�il_ lii{� <:� II ��8 II\ntamara caraQe mora nahi prema-lesa\ntoma chac;li' papi mufii genu anya desa\nSYNONYMS\ntamara caraQe-at Your lotus feet; mora-my; nahi-there is not; prema/esa-a trace of love; toma-You; chac;/i'-giving up; papi-sinful; mufii-1;\ngenu-went; anya desa-to another country.\nTRANSLATION\n\"My dear lord, I do not even possess a trace of love at Your lotus feet. If I\ndid, how could I go to another country? I am therefore a most sinful man.\nTEXT 125\n\n\"if� �t'ali ��f�'\"'' � <:�rot en �t�\"'i 1\n�'Pfi-�t-t �1:� �tfl!ifi' 1>�'1 �f-1'\"1111 ��a- II\nmufii toma chac;li/a, tumi more na chac;lila\nkrpa-pasa gale bandhi' caraQe ani/a\n\nSYNONYMS\nmufii-1; toma-You; chac;/i/a-gave up; tumi-You; more-me; na-did not;\nchac;/i/a-give up; krpa-of mercy; pasa-by the rope; gale-by the neck;\nbandhi'-binding; cara('le-at Your lotus feet; ani/a-You brought back.\n\n", "mad4#p0203": "Text 128]\n\nThe Lord's Return to Jagannatha Puri\n\n171\n\nTRANSLATION\n\"I gave up your company, but You did not give me up. By Your merciful\nrope You have bound me by the neck and brought me back again to Your lotus\nfeet.\"\nTEXT 126\n\n� ��� C��II\n'brahmananda' nama tumi-gaura-brahma 'cala'\nsyama-var/')a jagannatha vasiyachena 'aca/a'\nSYNONYMS\nbrahman anda-Brahmananda; nama tumi-your name; gaura-brahma-the\nBrahman of the name Gaura; ca/a-both of them are moving; syama-varl')a-of\nblackish hue; jagannatha-Lord Jagannatha; vasiyachena-is sitting; aca/a-without movement.\nTRANSLATION\n\"Both Brahmananda and Gaurahari are moving, whereas the blackish lord\nJagannatha is sitting tight and immobile.\"\nPURPORT\nBrahmananda Bharati wanted to prove that there is no difference between the\nSupreme Lord and the jiva, and Caitanya Mahaprabhu wanted to prove that He\nand Brahmananda Bharati were jivas. Although the jivas are Brahman, they are\nmany, but the Supreme Lord, the Supreme Brahman, is one. On the other hand,\nBrahmananda\n\nBharati wanted to prove that Jagannatha and Sri Caitanya\n\nMahaprabhu are one, the Supreme Personality of Godhead, but to fulfill His mission, Sri Caitanya Mahaprabhu appeared to be moving, whereas Lord Jagannatha\nappeared to be inert. However, both of them are one and the same. Thus this jolly\n\nargument was going on. Finally, Brahmananda Bharati referred the whole matter\nto Sarvabhauma Bhagacarya for a final decision.\n\n", "mad4#p0223": "Text 168)\n\nThe Lord's Return to Jagannatha Puri\n\n191\n\nTEXT 167\n\n�HI� <\\'it�,-�t���, ��\"8: �c$1 I\n\n�·� �til �t�t� '�'hi' ��' � �11111 :>�9 II\nbharati kahe, -sarvabhauma, madhyastha haria\ninhara sane amara 'nyaya' bujha' mana diya\nSYNONYMS\nbharati kahe-Brahmananda Bharati said; sarvabhauma-0 Sarvabhauma Bhat.\ntacarya; madhya-stha haria-becoming a mediator; ifihara sane-with Lord S ri\nCaitanya Mahaprabhu; amara-my; nyaya-logic; bujha'-try to understand;\nmana diya-with attention\n\n.\nTRANSLATION\n\nBrahmananda Bharati said, \"My dear Sarvabhauma Bhattacarya, please become the mediator in this logical argument between Sri Caitanya Mahaprabhu\nand me.\"\nTEXT 168.\n\n'�9ij' '���11- II\n'vyapya' 'vyapaka'-bhave 'jiva'-'brahme' jani\njiva-vyapya, brahma-vyapaka, sastrete vakhani\nSYNONYMS\nvyapya-localized; vyapaka -all-pervading; bhave-in this way; jiva-living\nentity;\n\nbrahme-the Supreme Lord;\n\nvyapya-localized;\n\nbrahma-the\n\njani-1\n\nknow;\n\njiva-the living entity;\n\nSupreme\n\nLord;\n\nvyapaka-all-pervading;\n\nsastrete-in the revealed scripture; vakhani-description.\nTRANSLATION\nBrahmananda Bharati continued, \"The living entity is localized, whereas the\nSupreme Brahman is all-pervading. That is the verdict of the revealed scriptures.\nPURPORT\nBrahmananda Bharati drew Sarvabhauma Bhattacarya's attention because he\nwanted him to judge the argument. He then stated that Brahman, the Supreme\nLord, is all-pervading. This is confirmed by Bhagavad-gita:\n\n", "mad4#p0224": "[Madhya-lila, Ch. 10\n\nSri Caitanya-caritamrta\n\n192\n\nk$etrajriarh capi marh viddhi\nsarva-k$etre$u bharata\nk$etra-k$etrajriayor jrianarh\nyat taj jrianarh matarh mama\n\"0 scion of Bharata, you should understand that I am also the knower in all\n\nbodies, and to understand this body and its owner is called knowledge. That is My\nopinion.\" (Bg.\n\n13.3)\n\nThe Supreme Personality of Godhead in His Paramatma feature is expanded\neverywhere.\n\nThe\n\nBrahma-sarhhita\n\nsays,\n\nar:)(;fantara-stha-paramaQu-cayantara­\n\nstham: by virtue of His all-pervasive nature, the Supreme Lord is within the universe as well as within all elements of the universe. He is even within the atom. In\nthis way the Supreme Lord Govinda is all-pervasive. On the other hand, the living\nentities are very, very small. It is said that the living entity is one ten-thousandth of\nthe tip of a hair. Therefore the living entity is localized. Living entities rest on the\nBrahman effulgence, the bodily rays of the Supreme Personality of Godhead.\nTEXT 169\n\n� ��<113 �\\i9f\"i1i, �flillf �r;1ft�t1f II 'I� II\ntabe govinda darxfavat kaila acaryere\ntanre nahi cine acarya, puchila damodare\nSYNONYMS\ntabe-at that time; govinda-Govinda; daQ<;favat-fal ling flat to offer obeisances; kai/a-did; acaryere-unto Advaita Acarya; tanre-him; nahi-not;\ncine-reco gnized; acarya\n\n-\n\nAdvaita Acarya; puchi/a-inq u ired; damodare-to\n\nSvaropa Damodara.\nTRANSLATION\nAfter Govinda offered his obeisances by falling down flat before Advaita\nAcarya, Advaita Acarya asked Svarupa Damodara about his identity, for He\ndid not know Govinda at that time.\nTEXT 80\n\n�t11t�1f ff'Jf1�9fitflf'{_ I\n<�r'!Jl: ��'11<>ti\"�·21th��f� � �-c'T\\f�: n �\n\no o\n\nkr?Qa-varQarh tvi?akr?Qarh\n\nsangopangastra-par?adam\n\nyajnai/:1 sankirtana-prayair\nyajanti hi sumedhasa/:1\nSYNONYMS\n\nkr?Qa-varQam-repeating the syllables kr?-Qa; tvi?a-with a luster; akr?Qam­\n\nnot black (golden); sa-anga-along with associates; upanga-servitors; astra­\n\nweapons; par?adam-confidential companions; yajnai/:1-by sacrifice; sankirtanaprayai/:1-consisting chiefly of congregational chanting; yajanti-they worship;\nhi-certainly; su-medhasa/:1-intelligent persons.\n\nTRANSLATION\n\"'In the age of Kali, intelligent persons perform congregational chanting to\nworship the incarnation of Godhead who constantly sings the name of Kr��a.\nAlthough His complexion is not blackish, He is Kr��a Himself. He is accompanied by His associates, servants, weapons and confidential companions.'\"\n\nPURPORT\nFor an explanation of this verse, refer to Adi-li/a, Chapter Three, verse 52.\n\n", "mad4#p0295": "Sri Caitanya-caritamrta\n\n264\n\nMadhya-lila, Ch. 11\n\nTEXT 101\n\n�� �,-llft��1ltt'1 C�'!i} ��·I\n\n'!ti'll' c!l'C'11i�f9J ffilf'- f�W41_ II �\n\no\n\n8 II\n\nathapi te deva padambuja-dvayaprasada-lesanugrhita eva hi\n\njanati tattvaril bhagavan-mahimno\n\nna canya eko 'pi ciraril vicinvan\nSYNONYMS\n\natha-therefore;\n\napi-ind eed;\n\nte-Your;\n\ndeva-my\n\nLord;\n\npada-ambuja­\n\ndvaya-of the two lotus feet; prasada-of the mercy; /esa-by only a trace;\n\nanugrhita/:1-favored; eva-certainly; hi-indeed; janati-one knows; tattvam­\n\nthe truth; bhagavat-of the Supreme Personality of Godhead; mahimna/:1-of the\ngreatness;\n\nna-never; ca-and;\n\nanya/:1-another; eka/:1-one; api-although;\n\nciram-for a long period; vicinvan-speculating.\nTRANSLATION\n\n\"'My Lord, if one is favored by even a slight trace of the mercy of Your lotus\nfeet, he can understand the greatness of Your personality. But those who\nspeculate to understand the Supreme Personality of Godhead are unable to\nknow You, even though they continue to study the Vedas for many years.' \"\n\nPURPORT\nThis verse is a quotation from the Srimad-Bhagavatam (10.14.29).1t is explained\n\nin the Madhya-lila, in the Sixth Chapter, text 84.\n\n", "mad4#p0298": "The Bec;fa-kirtana Pastimes\n\nText 107]\n\n267\n\nTEXT 105\n\n:m� �t�,--:Jtt� �'Slit� iii <;Wf�11\n\n,�,�� �t:Jti-�� �� �t�ill �\"� II\nraja kahe, -sabe jagannatha na dekhiya\ncaitanyera vasa-grhe calila dhana\n\nSYNONYMS\nraja kahe-the King said; sabe-all of them; jagannatha-Lord Jagannatha; na\ndekhiya-without visiting; caitanyera-of Lord SrT Caitanya Mahaprabhu; vasagrhe-to the residential place; ca/i/a-they went; dharia-running.\n\nTRANSLATION\nThe King said, \"Instead of visiting the temple of lord Jagannatha, all the\ndevotees are running toward the residence of Sri Caitanya Mahaprabhu.\"\n\nTEXT 106\n\nte� �t�,- �- I!' �tret�� <;�-�� 1\n��� fiffi!f�t� �e,��� 'ful! II�\"� II\nbhatta kahe, -ei ta' svabhavika prema-rita\nmahaprabhu milibare utkaQthita cita\n\nSYNONYMS\nbhatta kahe-Bhattacarya replied; ei ta'-this is; svabhavika-spontaneous;\nprema-rita-attraction\n\nof\n\nlove;\n\nmahaprabhu-SrT\n\nCaitanya\n\nMahaprabhu;\n\nmilibare-for meeting; utkaQthita-anxious; cita-mind.\n\nTRANSLATION\nSarvabhauma Bhatfacarya replied, \"This is spontaneous love. All the devotees are very anxious to meet Sri Caitanya Mahaprabhu.\n\nTEXT 107\n\n�t'St �tt� fiffail' :Jtt� itt� :Jtttf ilf�il\n\n�� J�t'f �'Stit� (;Wf��il Rfm II �\"'\\ II\n\n", "mad4#p0299": "268\n\nSri Caitanya-caritamrta\n\nMadhya-lila, Ch. 11\n\nage tarire mi/i' sabe tarire sarige lana\ntarira sarige jagannatha dekhibena giya\nSYNONYMS\nage-first; tarire-SrT Caitanya Mahaprabhu; mi/i'-meeting; sabe-all the\ndevotees; tarire-Him; sarige-with them; /ana-taking; tarira sarige-with Him;\njagannatha-Lord Jagannatha; dekhibena-they will see; giya-going.\nTRANSLATION\n\"First the devotees will meet Sri Caitanya Mahaprabhu and then take Him\nwith them to the temple to see Lord Jagannatha.\"\nTEXT 108\n\n�tt?i �,-��:>� II\nisvarera parok$a ajt'ia-k$aura, upO$al)a\nprabhura sak$at ajna-prasada-bhojana\nSYNONYMS\nisvarera-of the Supreme Personality of Godhead; parok$a-indirect; ajt'iaorder;\n\nk$aura-shaving;\n\nupo$al)a-fasting;\n\nprabhura-of the Lord;\n\nsak$at­\n\ndirect; ajt'ia-order; prasada-bhojana-to take the prasada.\nTRANSLATION\n\"The scriptural injunctions for shaving and fasting are indirect orders of the\nSupreme Personality of Godhead. However, when there is a direct order from\nthe Lord to take prasada, naturally the devotees take prasada as their first duty.\n\nTEXT 114\n\nl:!tti �'Pf:>8 II\ntahati upavasa, yahati nahi maha-prasada\nprabhu-ajna-prasada-tyage haya aparadha\nSYNONYMS\ntahati-there; upavasa-fasting; yahati-where; nahi-there is not; mahaprasada-remnants of foodstuffs of the Lord; prabhu-ajna-direct order of SrT\nCaitanya Mahaprabhu;\n\nprasada-remnants of foodstuffs;\n\ntyage-giving up;\n\nhaya-there is; aparadha-offense.\nTRANSLATION\n\"When maha-prasada is not available, there must be fasting, but when the\nSupreme Personality of Godhead orders one directly to take prasada, neglecting such an opportunity is offensive.\n\n", "mad4#p0303": "Sri Caitanya-caritamrta\n\n272\n\nMadhya-lila, Ch. 11\n\nTEXT 115\n\nf�� ��til! �t_ 'l'l� 11\n\n", "mad4#p0331": "300\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 11\n\nsei ghara amake deha'-ache prayojana\nnibhrte vasiya tahan kariba smaraQa\nSYNONYMS\nsei ghara -that room; amake deha' -please give to Me; ache prayojana-there\nis necessity; nibhrte-in the solitary place; vasiya -sitting; tahan-there; kariba\nsmaraQa-1 shall remember the lotus feet of the Lord.\nTRANSLATION\n\"Please give that room to Me, for I have need for it. Indeed, I shall remember the lotus feet of the Lord sitting in that solitary place.\"\nPURPORT\nThis statement of Sri Caitanya Mahaprabhu is significant. Nibhrte vasiya tahan\nkariba smaraQa: \"I shall sit down there in that solitary place and remember the\nlotus feet of the Lord.\" Neophyte students are not to imitate sitting in a solitary\nplace and remembering the lotus feet of the Lord by chanting the Hare Kr�r:Ja\nmaha-mantra. We should always remember that it was Sri Caitanya Mahaprabhu\nHimself who wanted such a place, either for Himself or Haridasa Thakura. No one\ncan suddenly attain the level of Haridasa Thakura and sit down in a solitary place\nto chant the Hare Kr�r:Ja maha-mantra and remember the lotus feet of the Lord.\nOnly an exalted person like Haridasa Thakura or Sri Caitanya Mahaprabhu, who is\npersonally exhibiting the proper behavior for an acarya, can engage in such a practice.\nAt the present moment we see that some of the members of the International\nSociety for Krishna Consciousness are tending to leave their preaching activities in\norder to sit in a solitary place. This is not a very good sign. It is a fact that Srila\nBhaktisiddhanta Sarasvati Thakura has condemned this process for neophytes. He\nhas even stated in a song: prati�thara tare, nirjanera ghare, tava hari-nama keva/a\nkaitava. Sitting in a solitary place intending to chant the Hare Kr�r:Ja maha-mantra is\nconsidered a cheating process. This practice is not possible for neophytes at all.\nThe neophyte devotee must act and work very laboriously under the direction of\nthe spiritual master, and he must thus preach the cult of Sri Caitanya Mahaprabhu.\nOnly after maturing in devotion can he sit down in a solitary place to chant the\nHare Kr�r:Ja maha-mantra as Sri Caitanya Mahaprabhu Himself did. Although Sri\nCaitanya Mahaprabhu is the Supreme Personality of Godhead, He nonetheless\ntraveled all over India continuously for six years and then retired at jagannatha\nPuri to teach us a lesson. Even at Jagannatha Puri the Lord chanted the Hare Kr�r:Ja\nmaha-mantra in a great meeting at the jagannatha temple. The point is that one\nshould not try to imitate Haridasa Thakura at the beginning of one's transcendental life. One must first become very mature in devotion and thus receive the ap-\n\n", "mad4#p0332": "Text 178]\n\nThe �a-kirtana Pastimes\n\n301\n\nproval of SrT Caitanya Mahaprabhu. Only at such a time may one actually sit down\npeacefully in a solitary place to chant the Hare Kr��a maha-mantra and remember\nthe lotus feet of the Lord. The senses are very strong, and if a neophyte devotee\nimitates Haridasa Thakura, his enemies (kama, krodha, lobha, moha, mada and\nmatsarya) will disturb and fatigue him. Instead of chanting the Hare Kr��a mahamantra, the neophyte will simply sleep soundly. Preaching work is meant for advanced devotees, and when an advanced devotee is further elevated on the\ndevotional scale, he may retire to chant the Hare Kr��a mantra in a solitary place.\nHowever, if one simply imitates advanced spiritual life, he will fall down, just like\nthe sahajiyas in Vrndavana.\n\nTEXT 177\n\nfif� ttJ \"f�i �� �IIIPitUfti{ I\n�f! �,ti! f>ttJ ffl\"Ji ��i·'lttil II ��'!) II\neta bali tanre lana gela pu?podyane\nati nibhrte tanre dila vasa-sthane\n\nSYNONYMS\neta bali-saying this; tanre laiia\n\n-\n\ntaking him; gela\n\n-\n\nwent;\n\npu?pa-udyane-in\n\nthe flower garden; ati nibhrte-in a very secluded place; tanre-unto him; diladelivered; vasa-sthane-a place to remain.\nTRANSLATION\nSaying this, Sri Caitanya Mahaprabhu took Haridasa Thakura within the\nflower garden, and there, in a very secluded place, He showed him his residence.\nTEXT 194\n\nl!l.'lttil J�' �� ift1f ����I\n��fifil �tf�' � �rn� �il II ��8 II\nei-sthane rahi' kara nama sarikirtana\nprati-dina asi' ami kariba milana\n\nSYNONYMS\nei-sthane-in this place; rahi -remaining; kara-pe rf orm; nama sankirtana'\n\nchanting of the holy name;\n\nprati-dina\n\n-\n\nevery day;\n\nasi'-coming ;\n\nami-1;\n\nkariba-shall do; milana-meeting.\n\nTRANSLATION\nSri Caitanya Mahaprabhu requested Haridasa Thakura: \"Remain here and\nchant the Hare Kr�r:Ja maha-mantra. I shall personally come here to meet you\ndaily.\n\n", "mad4#p0342": "Text 195]\n\nThe Bec;la-kirtana Pastimes\n\n311\n\nTEXT 195\n\n1lfi'f�11' �ilfi Off-t' -.:fifi{f( �'tt1t I\n\n�l �1f<� ,1!� 'fiftfiltcf �tl ll ��� I\n��\":�t� �' �� �!f>�'St51 II � � II\no\n\nprabhu na khai/e keha na kare bhojana\nDrdhva-haste vasi' rahe sarva bhakta-gaQa\n\n", "mad4#p0346": "Text 203]\n\nThe Be�a-kirtana Pastimes\n\n315\n\nSYNONYMS\n\nprabhu-Sri Caitanya Mahaprabhu; na khai/e-without eating; keha-anyone;\nna-not; kare-does; bhojana-eating; ardhva-haste-raising the hand; vasi'sitting; rahe-remain; sarva-all; bhakta-gaf)a-devotees.\nTRANSLATION\nA ll the devotees kept their hands raised over the prasada distributed to\nthem, for they did not want to eat without seeing the lord eat first.\nTEXT 202\n\n��-,� II\n\nsaba lana gela prabhu jagannathalaya\nkirtana arambha tatha kaila mahasaya\nSYNONYMS\nsaba /ana-taking all of them; ge/a-went; prabhu-Sri Caitanya Mahaprabhu;\njagannatha-alaya-to the temple of Lord Jagannatha; kirtana-congregational\nchanting; arambha-beginning; tatha-there; kai/a-did; mahasaya-the great\npersonality.\nTRANSLATION\nThe great Personality of Godhead, Sri Caitanya Mahaprabhu, then took all\nof them to the temple of Jagannatha and began the congregational chanting of\nthe holy name there.\n\n", "mad4#p0352": "Text 216]\n\nThe �a-kirtana Pastimes\n\n321\n\nTEXT 214\n\n��-rr� (;lf�' �'Rf� ,��� '\n�� �' �� flr�t 1ftffJ·�il II �)8 II\nsandhya-dhupa dekhi' arambhila sankirtana\npa(ficha asi' sabare dila malya-candana\nSYNONYMS\nsandhya-dhDpa-dhDpa-arati just in the beginning of the evening; dekhi'they all saw; arambhila-began; sar'lkirtana-congregational chanting; pa(fichathe inspector of the temple; asi -coming; sabare-unto everyone;\n'\n\ndila­\n\noffered; malya-candana-flower garlands and sandalwood pulp.\nTRANSLATION\nAfter seeing the dhupa-arati of the Lord, they all began congregational\nchanting. Then the pa<;ticha, the superintendent of the temple, came and\noffered flower garlands and sandalwood pulp to everyone.\nTEXT 215\n\nitflflft� itfir �nt � II\nramananda raya yabe 'dak�iQa' haite aila\nprabhu-sange rahite rajake nivedila\nSYNONYMS\n\nramananda raya-Ramananda\n\nRaya;\n\nyabe-when;\n\ndak�iQa-South\n\nIndia;\n\nhaite-from; ai/a-returned; prabhu-sange-with Lord Sri Caitanya Mahaprabhu;\nrahite-to stay; rajake-unto the King; nivedila-requested.\nTRANSLATION\nAfter returning from his service in South India, Ramananda Raya requested\nthe King to allow him to remain with Sri Caitanya Mahaprabhu.\n)\nTEXT 40\n\n\\!t II\n\n", "mad5#p0060": "Text 53]\n\nThe Cleansing of the Gul)�ica Temple\n\n27\n\nsukla-vastre masi-bindu yaiche na lukaya\nsannyasira alpa chidra sarva-loke gaya\nSYNONYMS\nsukla-vastre-on white cloth; masi-bindu-a spot of ink; yaiche-as much as;\nna-does not; lukaya-become hidden; sannyasira-of a sannyasi; alpa-a very\nlittle; chidra-fault; sarva-loke-the general public; gaya-advertise.\nTRANSLATION\n\" A s soon as the general public finds a little fault in the behavior of a sannyasi, they advertise it like wildfire. A black spot of ink cannot be hidden on a\nwhite cloth. It is always very prominent.\"\nTEXT 52\n\nm ��,-� 9ft� ��1� �fi! 1\n\n�1f-� �tal� II\nprabhu-sparse raja-putrera haila premavesa\nsveda, kampa, asru, stambha, pulaka vise�a\n\n•\n\nSYNONYMS\nprabhu-sparse-because of being· touched by the Lord; raja-putrera-of the\nKing's son; hai/a-there was; prema-avesa-ecstatic love; sveda-perspiration;\n\n", "mad5#p0066": "Text 65]\n\nThe Cleansing of the Gur:Jc,fica Temple\n\n33\n\nkampa-trembling; a5ru-tears; stambha-being stunned; pu/aka-jubilation;\nvi5e$a-specifically.\nTRANSLATION\nAs soon as the prince was touched by lord Sri Caitanya Mahaprabhu,\nsymptoms of ecstatic love immediately manifested themselves in his body.\nThese symptoms included perspiration, trembling, tears, being stunned and\njubilation.\nTEXT 64\n\n'�' '�•' �'em�,� ��i{ ,\n\n�ftf 'et'itJ �f-t' ;t� �t1f �'it'i II �8 II\n'k[$Qa' 'k[$Qa' kahe, nace, karaye rodana\ntanra bhagya dekhi' 5/agha kare bhakta-gaQa\nSYNONYMS\nk[$Qa k[$Qa-O Kr�l)a, 0 Kr�l)a; kahe-chants; nace-dances; karaye-does;\nrodana-crying; tanra-his; bhagya-fortune; dekhi'-seeing; 5/agha-praise;\nkare-do; bhakta-gaQa-all the devotees.\nTRANSLATION\nThe boy began to cry and dance, and he chanted, \"K��r:Ja! K��r:Ja!\" Upon\nseeing his bodily symptoms and his chanting and dancing, all the devotees\npraised him for his great spiritual fortune.\nTEXT 65\n\n� � !l'- itt1r ��1i �'f I\n\nf.m �' �1l\"ht filfil�-�� �erl � 11�<111\ntabe mahaprabhu tanre dhairya karaila\nnitya asi' amaya miliha-ei ajfia dila\nSYNONYMS\ntabe-at that time; mahaprabhu-Sri Caitanya Mahaprabhu; tanre-the boy;\ndhairya-patient; karai/a-caused to be; nitya-daily; asi'-coming; amayaMe; miliha-meet; ei ajfia-this order; di/a-gave.\nTRANSLATION\nAt that time, Sri Caitanya Mahaprabhu calmed the youth and ordered him to\ncome there daily to meet Him.\n\n", "mad5#p0067": "Sri Caitanya-caritam�ta\n\n34\n\n[Madhya-lila, Ch. 12\n\nTEXT 66\n\n� �$111111 �� ��(Jf ff$11\n� �-t ��ff �tlfl1f �i1 or�mu �� u\nvidaya haiia raya aila raja-putre lana\nraja sukha pai/a putrera ce?ta dekhiya\nSYNONYMS\nvidaya haiia-taking leave; raya-Ramananda Raya; ai/a-came back; rajaputre /aiia-taking the King's son; raja-the King; sukha paila-felt great happiness; putrera-of his son; ce?ta-activities; dekhiya-seeing.\nTRANSLATION\nThey then departed from Sri Caitanya Mahaprabhu, and Ramananda Raya\ntook the boy back to the King's palace. The King was very happy when he\nheard of his son's activities.\nTEXT 67\n\n� �e!� �fit' '�i � I\n�e, � �� oat�� �'f111 ��:! II\nputre alin gana kari' premavi?ta haifa\nsak?at parasa yena mahaprabhura paila\nSYNONYMS\nputre\n\n-\n\nhis son; a/i ngana-embr acing; kari -d oing; prema-avi?ta haifa-he be'\n\ncame ecstatic; sak?at-directly; parasa\n\ntouch; yena-as if; mahaprabhura-of\n\n-\n\nLord Sri Caitanya Mahaprabhu; pai/a-he got.\nTRANSLATION\njust by embracing his son, the King was filled with ecstatic love, just as if he\nhad touched Sri Caitanya Mahaprabhu directly.\nTEXT 68\n\n� ��� �r n\nsveda, kampa, vaivarQyasru pufaka, hunkara\nnija-anga dhui' age cafe asru-dhara\nSYNONYMS\nsveda-perspiration;\n\nkampa-trembling;\n\nvaivarQya-fading;\n\nasru-tears;\n\npufaka -jubilation; hunkara-roaring; nija-anga-personal body; dhui'-washing; age-forward; cafe-goes; asru-dhara-a flow of tears.\nTRANSLATION\nAs usual, when Caitanya Mahaprabhu danced, there were perspiration,\ntrembling, fading, tears, jubilation and roaring. Indeed, the tears from His\neyes washed His body and those before Him.\nTEXT 139\n\n��� � II\ncari-dike bhakta-anga kaifa prak�afana\nsraval)era megha yena kare vari�al)a\nSYNONYMS\ncari-dike-all around; bhakta-anga-the bodies of the devotees; kaifa-did;\nprak�afana-washing; sravaQera megha-exactly like a cloud in the month of 5ra­\n\nvat:Ja (July-August); yena-as if; kare vari�aQa-pour.\n\n", "mad5#p0103": "Sri Caitanya-caritamrta\n\n70\n\n[Madhya-lila, Ch. 12\n\nTRANSLATION\nIn this way Sri Caitanya Mahaprabhu washed the bodies of all the devotees\nwith the tears from His eyes. The tears poured like rains in the month of Sravar:'la.\nTEXT 140\n\n�-���� �t II\nudyane vasila prabhu bhakta-gaQa lana\ntabe vaQinatha aila maha-prasada lana\n\n", "mad5#p0109": "Sri Caitanya-caritamrta\n\n76\n\n[Madhya-lila, Ch. 12\n\nSYNONYMS\nudyane-in the garden; vasi/a-sat down; prabhu-SrT Caitanya Mahaprabhu;\nbhakta-gaQa /ana-with the devotees; tabe-at that time; val')inatha-Var:tTnatha\nRaya; ai/a-came; maha-prasada /ana-bringing all kinds of maha-prasada.\nTRANSLATION\nIn the garden, Sri Caitanya Mahaprabhu sat down with the other devotees.\nVaQinatha Raya then came and brought all kinds of maha-prasada.\nTEXTS 154-155\n\n�1Jfrfil�, �-��-� � I\n�·-fi! �� �� � <;���8 II\n� ��-f�ii-�tifl �., � I\n00�' �� � �tl{ �� II ��l II\ntara tale, tara tale kari' anukrama\nudyana bhari' vaise bhakta karite bhojana\n\nSYNONYMS\ntara tale-below them; tara tale-below them; kari'-in this way; anukramaconsecutively; udyana bhari'-filling the entire garden; vaise-sit; bhakta-all the\ndevotees; karite bhojana-to take lunch.\n\nTRANSLATION\nIn this way all the devotees sat down to take their lunch in consecutive\nlines, one beside the other.\nTEXT 160\n\n'!l��t�' ��' � � �� �� I\n� ��' �fif� 'l'l� ll\nei mata dui-jana kare bara-bara\nvicitra ei dui bhaktera sneha-vyavahara\nSYNONYMS\nei mata-in this way; dui-jana-both persons (SvarOpa Damodara and Jagadananda); kare-do; bara-bara-again and again; vicitra-uncommon; ei-these;\ndui-two; bhaktera-of devotees; sneha-vyavahara-affectionate behavior.\nTRANSLATION\nSvarupa Damodara and Jagadananda again and again offered the lord some\nfood. Thu' they behaved affectionately with the lord. This was very, very un­\n\ncommon.\n\n", "mad5#p0119": "86\n\nSri Caitanya-caritam!'fa\n\n[Madhya-lila, Ch. 12\n\nTEXT 177\n\n�)tlf � �t�ttfl� �-�ro-t I\n� ret�� � 'wf�' �rt�toe)1f �tlf 11 �'I'\\ 11\nsarvabhaume prabhu vasafiachena vama-pase\ndui bhaktera sneha dekhi' sarvabhauma hase\n\nSYNONYMS\nsarvabhaume-Sarvabhauma Bhanacarya; prabhu-the Lord; vasafiachenamade to sit; vama-pase-on His left side; dui bhaktera-of the two devotees;\nsneha-the affection; dekhi'-seeing; sarvabhauma-Sarvabhauma Bhanacarya;\nhase-smiles.\n\nTRANSLATION\nThe lord made Sarvabhauma Bhatfacarya sit on His left side, and when Sarvabhauma saw the behavior of Svarupa Damodara and Jagadananda, he\nsmiled.\nTEXT 178\n\n���'til rot�� ��tw �� I\n�� �ff' 4ffiRt� � ,oet� II �'\\lr' II\nsarvabhaume deyana prabhu prasada uttama\nsneha kari' bara-bara karana bhojana\n\nSYNONYMS\nsarvabhaume-unto Sarvabhauma Bhattacarya;\n\ndeyana-causes others to\n\ndeliver; prabhu-Sri Caitanya Mahaprabhu; prasada-remnants of food; uttama-first-class; sneha kari'-out of affection; bara-bara-again and again;\nkarana-causes; bhojana -his eating.\n\nTRANSLATION\nlord Sri Caitanya Mahaprabhu also wanted to offer Sarvabhauma Bha��acarya first-class food; therefore, out of affection, He had the servers put\nfirst-class food on his plate again and again.\nTEXT 179\n\n''$t1��1�11i � 1f�t��tw �tfil' I\n�t�1f ��i �� ���� �11tt II �'I� II\n\n", "mad5#p0120": "Text 180]\n\nThe Cleansing of the Gur;�c;fica Temple\n\n87\n\ngopinathacarya uttama maha-prasada ani'\nsarvabhaume diya kahe silmadhura vaQi\n\nSYNONYMS\ngopinatha-acarya-Gopinatha Acarya;\n\nuttama-first-class;\n\nmaha-prasada­\n\nremnants of food; ani'-bringing; sarvabhaume-to Sarvabhauma Bhanacarya;\ndiya-delivering; kahe-says; su-madhura-very sweet; vaQi-words.\n\nTRANSLATION\nGopinatha Acarya also brought first-class food and offered it to Sarvabhauma Bhaftacarya while speaking sweet words.\nTEXT 180\n\n� 'e�� �'f�\"U�� I\n� �� �1{�,-� f��f II �lro II\nkahari bhattacaryera purva jac;la-vyavahara\nkahari ei paramananda, -karaha vicara\n\nSYNONYMS\nkahari-where; bhattacaryera-of Sarvabhauma Bhanacarya; purva-previous;\njaga-vyavahara-material behavior; kahari-where; ei-this; parama-anandatranscendental bliss; karaha vicara-just try to consider.\n\nTRANS LAliON\nAfter serving Bhaftacarya with first-class prasada, Gopinatha Acarya said,\n\"Just imagine what Bhaftacarya's previous mundane behavior must have\nbeen! Just consider how at present he is enjoying transcendental bliss.\"\nPURPORT\nSarvabhauma Bhanacarya was previously a smarta-brahmaQa-that is, one who\nstrictly follows the Vedic principles on the mundane platform. On the mundane\nplatform, one cannot believe that prasada is transcendental, that Govinda is the\noriginal form of the Supreme Personality of Godhead, or that a Vai�t:Java is a liberated person. These transcendental considerations are out of the ordinary Vedic\nscholar's jurisdiction. Most scholars are called Vedantists. So-called followers of\nVedanta philosophy consider the Absolute Truth to be impersonal. They also\nbelieve that a person born in a particular caste cannot change his caste until he\ndies and takes rebirth. The smarta-brahmaQas also reject the fact that mahaprasada (food offered to the Deity) is transcendental and materially uncontaminated. Originally, Sarvabhauma Bhagacarya was subjected to all the rules and\n\n", "mad5#p0121": "Sri Caitanya-caritamrta\n\n88\n\n[Madhya-lila, Ch. 12\n\nregulations of the Vedic principles on the mundane platform. Now Gopinatha\nAcarya pointed out how Sarvabhauma Bhattacarya had been converted by the\ncauseless mercy of Sri Caitanya Mahaprabhu. Being converted, Sarvabhauma partook of prasada with the Vai�l')avas. Indeed, he sat by the side of Sri Caitanya\nMahaprabhu.\n\nTEXT 181\n\n�� �,-�fif m� � 1\n�1f $fAA \"'ftf � ��e.-tJtr. II �lr� II\nsarvabhauma kahe, -ami tarkika kubuddhi\ntomara prasade mora e sampat-siddhi\n\nSYNONYMS\nsarvabhauma kahe-Sarvabhauma\n\nBhattacarya replied;\n\nami-1;\n\ntarkika-a\n\nmundane logician; ku-buddhi-less intelligent; tomara prasad e-by your mercy;\nmora-my; e-this; sampat-opulence; siddhi-perfection.\n\nTRANSLATION\nSarvabhauma Bhaftaciirya replied, \"I was simply a less intelligent logician.\nHowever, by Your grace, I have received this opulence of perfection.\nTEXT 182\n\nwq � '\"'� e«� tnft1m 1\n�tt�tt '5t�!J �tt,- ��'\"'tit Q II �lr� II\nmahaprabhu vina keha nahi dayamaya\nkakere garuc;:Ja kare, -aiche kon hay a\n\nSYNONYMS\nmahaprabhu-Lord Sri Caitanya Mahaprabhu; vina-except; keha-anybody;\nnahi-there is not; daya-maya-so merciful; kakere-unto a crow; garuc;:Ja-the\nbiggest eagle; kare-transformed; aiche-such; kon haya-who is another.\n\nTRANSLATION\n\"But for Sri Caitanya Mahaprabhu,\" Sarvabhauma Bhaftacarya continued,\n\"who is so merciful? He has converted a crow into a Garuc;fa. Who could be so\nmerciful?\n\n", "mad5#p0122": "Text 184]\n\nThe Cleansing of the Gu r:u;t ica Temple\n\n89\n\nTEXT 183\n\n��-�-\"\"\" ce�,'etl �ff 1\n� 'i_t� \\!!� � �� '��' '�fif' II�� II\ntarkika-srgala-safige bheu-bheu kari\nsei mukhe ebe sada kahi 'kr?Qa' 'hari'\nSYNONYMS\n\ntarkika-logician; srga/a-jackals; salige-in the association of; bheu-bheu\nkari-barking; sei mukhe-in that very mouth; ebe-now; sada-always; kahispeak; kr?Qa-the holy name of Lord Kr�r:Ja; hari-Hari.\nTRANSLATION\n\"In the association of the jackals of logic, I simply continued to bark a\nresounding bheu bheu. Now, from the same mouth I am chanting the holy\nnames Kr�r:-a and Hari.\nTEXT 184\n\n� ctf�� m�·f-AJ'if'l-� ,\n�\\!It �.,-�'ft-�Jti!f·1;!1lt.,- II�17'8 II\nkahan bahirmukha tarkika-si?yagaQa-safige\nkahafi ei safiga-sudha-samudra-tarafige\nSYNONYMS\n\nkahali-whereas; bahi/:1-mukha-nondevotees; tarkika-of logic; si?ya-gaQadisciples; salige-with; kahafi-now; ei-this; saliga-association; sudha-of\nnectar; samudra-of the ocean; taralige-in the waves.\nTRANSLATION\n\"Whereas I associated with the disciples of logic, all nondevotees, I am\nnow merged in the waves of the nectarean ocean of the association of devotees.\"\nPURPORT\n\nAs Srila Bhaktisiddhanta Sarasvati Thakura explains, the word bahirmukha refers\nto a person who is very busy tasting material enjoyment. Such a person always\nposes himself as an enjoyer of the external energy of the Supreme Personality of\n\n", "mad5#p0123": "Sri Caitanya-caritamrta\n\n90\n\n[Madhya-lila, Ch. 12\n\nGodhead. Being attracted by external opulence, the nondevotee always forgets\nhis intimate relationship with Kr�r:Ja. Such a person does not like the idea of be­\n\ncoming Kr�r:Ja conscious. This is explained by SrTia Prahlada Maharaja in Srimad­\n\nBhagavatam (7.5.30):\n\nmatir na k($f)e parata/:1 svato va\n\nmitho 'bhipadyeta grha-vratanam\n\nadanta-gobhir visatarh tamisrarh\n\npuna/:! punas carvita-carvaf)anam\n\nMaterialists who are overly attracted to the material body, material world and material enjoyment, who cannot control their material senses, are carried to the\ndarkest regions of material existence. Such people cannot become Kr�r:Ja conscious, neither by themselves nor by congregational effort. Such people do not\nunderstand that the goal of life for a human being is to understand the Supreme\nPersonality of Godhead, Vi�r:Ju. A human life is especially meant for this purpose,\nand one has to go through all kinds of penances and austerities and set aside the\npropensity for sense gratification. Materialists always remain blind because they\nare always guided by blind rascals. A materialistic person considers himself free to\nact as he likes. He does not know that he is rigidly controlled by the stringent laws\nof nature, nor does he know that he has to transmigrate from one body to another\nand perpetually rot in material existence. Such rascals and foolish people are lured\nby the prayers of their foolish leaders for sense gratification, and they cannot\nunderstand what is meant by Kr�r:Ja consciousness. The material world exists outside the spiritual sky, and a foolish materialist cannot estimate the extent of this\nmaterial sky. What, then, can he know of the spiritual sky? Materialists simply\nbelieve their imperfect senses and do not take instructions from the revealed\nscriptures. According to Vedic civilization, one has to see through the authority of\nthe revealed scriptures. Sastra-cak$UQ: one should see everything through the\n\nmedium of the Vedic literature. In this way, one can distinguish between the\nspiritual world and material world. If one ignores such instructions, he cannot be\nconvinced of the existence of the spiritual world. Because they have forgotten\ntheir spiritual identity, materialists take this material world as the all in all. They are\n\ntherefore called bahirmukha.\n\nTEXT 185\n\n���,-�('fit� �t� <;�� c!ilf� I\n�t11i·� �i·�� �.. �� 11� II �lr� II\nprabhu kahe, -purve siddha kr$Qe tomara priti\ntoma-sange ama-sabara haila kr$f!e mati\n\n", "mad5#p0124": "The Cleansing of the Gu�u;lica Temple\n\nText 187]\n\n91\n\nSYNONYMS\n\nprabhu kahe-the Lord said; purve-previously; siddha-perfecte d; kmJe-in\n\nKr��a consciousness; tamara-your; priti-love for Kr��a; toma-s ari g e-by your\n\nama-sabara-of all of us; haifa-there was; kr?f.le-unto Kr��a;\nmati-consciousness.\n\nassociation;\n\nTRANSLATION\nSri Caitanya Mahaprabhu replied, \"From your previous birth you have been\nin Kr�1.1a consciousness. Thus you love Kr�1.1a so much that simply by your\nassociation we are all developing Kr�1.1a consciousness.\"\nTEXT 186\n\n'e9·'1ff� ���' �· -�� � I\n11�121!_ �1 q ift� �'$ft\\! \" �lr� \"\nbhakta-mahima ba<;laite, bhakte sukha dite\nmahaprabhu vina anya nahi trijagate\nSYNONYMS\n\nbhakta-mahima-the glories of the devotees; ba(iaite-to increase; bhaktesukha dite-to give pleasure; mahaprabhu-SrT Caitanya\nMahaprahbu; vina-except; anya-anyone else; nahi-there is no one; trijagat e-within these three worlds.\n\nunto the devotees;\n\nTRANSLATION\nThus there is no one within these three worlds-save for Sri Caitanya\nMahaprabhu-who is always so willing to increase the glories of the devotees\nand give them satisfaction.\nPURPORT\nIn this regard, one should consult the discussion between Kapiladeva and\n\nDevahOti on the subject matter of devotional service. This is found in Srimad­\n\nBhagavatam Third Canto.\n,\n\nTEXT 187\n\n� �12ft'!�, � � ifPf 'f�11\n\nf�i1-� '\"'-Sllt�'f ��'llf �Rmt\" �\"'\" \"\ntabe prabhu pratyeke, saba bhaktera nama lana\npitha-pana deoyai/a prasada kariya\n\n", "mad5#p0125": "Sri Caitanya-caritamrta\n\n92\n\n[Madhya-lila, Ch. 12\n\nSYNONYMS\ntabe-thereafter; prabhu-Sri Caitanya Mahaprabhu; pratyeke-individually;\nsaba bhaktera-of all the devotees; nama-the names; /ana-calling; pithapana-cakes and sweet rice; deoyai/a-administered; prasada-remnants of\nfood; kariya-making.\nTRANSLATION\nSri Caitanya Mahaprabhu then took all the remnants of food offered to\nJagannatha, such as cakes and sweet rice, and distributed them to all the other\ndevotees, calling them individually.\nTEXT 188\n\n�m-r�:rt� �r�tt�� tfl� �tr�JP 1\n�;ft� ��·�'!� i'Jt�llf t!� II �lrlr II\nadvaita-nityananda vasiyachena eka thani\ndui-jane kric;fa-kalaha lagila tathai\nSYNONYMS\nadvaita-nityananda-Advaita Acarya and Nityananda Prabhu; vasiyachenasat; eka thani-in one place; dui-jane-those two persons; kric;fa-kalaha-mock\nfighting; /agi/a-began; tathai-there.\nTRANSLATION\nSri Advaita Acarya and Nityananda Prabhu sat side by side, and when\nprasada was being distributed, They both engaged in a type of mock fighting.\nTEXT 189\n\n� ��' -���1f Jlt'f tfl� 9l�f� I\n<;��� �fi(, �11Sftfi{ ���'tit ostf! II �lr� II\nadvaita kahe, -avadhatera sange eka pankti\nbhojana karilun, na jani habe kon gati\nSYNONYMS\nadvaita kahe-Advaita Acarya said; avadhatera sange-with a mendicant; eka\npankti-in one line; bhojana kari/un-1 am taking My food; na jani-1 do not\nknow; habe-will be; kon-what; gati-destination.\n\n", "mad5#p0126": "Text 191)\n\n93\n\nThe Cleansing of the Gu•:u;lica Temple\n\nTRANSLATION\nFirst Advaita Acarya said, \"I am sitting in line with an unknown mendicant,\nand because I am eating with Him, I do not know what kind of destination is\nawaiting Me.\nTEXT 190\n\n·\n\n�'t. �' �' � �a � ��i111\n�-,�t� ��� �1� iff� �1111 ��o II\nprabhu ta' sannyasi, unhara nahi apacaya\nanna-do�e sannyasira do�a nahi haya\n\nSYNONYMS\nprabhu-Lord\n\nSrT\n\nCaitanya\n\nMahaprabhu;\n\nta'-indeed;\n\nsannyast-m\n\nthe\n\nrenounced order of life; wihara-for Him; nahi-there is not; apacaya-any discrepancy; anna-do�e-by contamination of food; sannyasira-of a person in the\nrenounced order; do�a-fault; nahi-not; haya-there is.\nTRANSLATION\n\"Sri Caitanya Mahaprabhu is in the renounced order of life. Consequently\nHe does not recognize discrepancies. As a matter of fact, a sannyasi is not\naffected by eating food from anywhere and everywhere.\nTEXT 191\n\n\"ilttt5f1t�'l 11..fl\"-�� -tiS·�'I I\n\n� �' '1�\"1·i3ft'l\\'1, �111tt'�·\"'1illl ���II\n\"nanna-do�el)a maskari\" - ei sastra-pramal)a\nami ta' grhastha-brahmal)a, amara do�a-sthana\n\nSYNONYMS\nna anna-do�el)a maskari-a sannyasi does not become affected by faulty ac­\n\nceptance of food; ei-this; sastra-pramaQa-evidence of revealed scriptures;\nami -I; ta'-indeed; grhastha-brahmal)a -a householder brahmal)a; amara -My;\ndo$a-f aulty; sthana-situation.\n\nTRANSLATION\n\"According to sastras, there is no discrepancy in a sannyasi's eating at\nanother's house. However, for a householder brahmar;�a, this kind of eating is\nfaulty.\n\n", "mad5#p0127": "94\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 12\n\nTEXT 192\n\n••'f!l�\"wtif en �� �1� 1\nQ �ttr �� ��f�-�� ��'Rf II ��� II\njanma-ku/a-si/acara na jani yahara\ntara sarige eka parikti-bac;fa anacara\nSYNONYMS\njanma-birth; ku la- family; si/a-character; acara-behavior; na-not; jani-1\nknow; yahara-of whom; tara sarige-with him; eka parikti-in one line; bac;fa\n\nanacara -a great discrepancy.\nTRANSLATION\n\"It is not proper for householders to dine with those whose previous birth,\nfamily, character and behavior are unknown.\"\nTEXT 193\n\n�1� �,-'�fiT �-�I\n'�m-���' �1� ����t1i II ��� II\nnityananda kahe-tumi advaita-acarya\n'advaita-siddhante' badhe suddha-bhakti-karya\nSYNONYMS\n\nnityananda kahe-Srila Nityananda Prabhu said; tumi-You ; advaita-acaryaAdvaita Acarya, or a teacher of impersonal monism; advaita-siddhante-in that\nmonistic conclusion; badhe-is greatly hindered; suddha-bhakti-karya-the matter of pure devotional service.\nTRANSLATION\nNityananda Prabhu immediately refuted Srila Advaita Acarya, saying, \"You\nare a teacher of impersonal monism, and the monistic conclusion is a great\nhindrance to progressive, pure devotional service.\nTEXT 194\n\n�'Rf f�-\"\" � � l9ttil I\n'��' � �\n\n(;�l 'f��' ift� � II ��8 II\n\ntomara siddhanta-sariga kare yei jane\n'eka' vastu vina sei 'dvitiya' nahi mane\n\n", "mad5#p0128": "Text 194]\n\nThe Cleansing of the Gur;t�ica Temple\n\n95\n\nSY NONYMS\ntomara-Your; siddhanta-sanga-acceptance of the conclusion; kare-does;\nyei jane-the person who; eka-one; vastu-substance; vina -e xcept ; sei­\n\nsuch a person; dvitiya-a second thing; nahi mane-does not accept.\nTRANSLATION\n\"One who participates in Your impersonal monistic philosophy does not\naccept anything but the one Brahman.\"\nPURPORT\nThe impersonal monist does not believe that God is the only object of worship\nand that the living entities are His eternal servants. According to the monists, God\n\nand the devotee may be separate in the material state, but when they are\nspiritually situated, there is no difference between them. This is called advaita-siddhanta, the conclusion of the monists. Monists consider devotional service of the\n\nLord to be material activity; therefore they consider such devotional activities to\nbe the same as karma, or fruitive activity. This monistic mistake is a great stumbling block on the road to devotional service.\nActually this discussion between Advaita Acarya and Nityananda was a mock\nfight to serve as a great instruction for all devotees. Sri Nityananda Prabhu wanted\nto point out that Advaita Acarya, a pure devotee, did not agree with the monistic\nconclusion. The conclusion of devotional service is:\nvadanti tat tattva-vidas\ntattvarh yaj jnanam advayam\nbrahmeti paramatmeti\nbhagavan iti sabdyate\n\n\"Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramatma or Bhagavan.\" (Bhag. 1.2.11)\n\nAbsolute knowledge consists of Brahman, Paramatma and Bhagavan. This con­\n\nclusion is not the same as that of the monists. Srila Advaita Acarya was given the\ntitle of acarya because He spread the bhakti cult, not the philosophy of monism.\nThe true conclusion of advaita-siddhanta is not the same as the philosophy of the\nmonists. Here advaita-siddhanta means advaya-jnana, or oneness in variety. Actually Srila Nityananda Prabhu was praising Srila Advaita Acarya through friendly\nmock fighting.\n\nHe was giving the Vai�r:Java conclusion in terms of the\n\nBhagavatam's conclusive words, vadanti tat tattva-vidas. This is also the conclusion\n\nof a mantra in the Chandogya Upani�ad, ekam evadvitiyam.\nA devotee knows that there is oneness in diversity. The mantras of the sastras\ndo not support the monistic conclusions of the impersonalists, nor does Vai�r:Java\nphilosophy accept impersonalism without variety. Brahman is the greatest He\n\n", "mad5#p0129": "96\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 12\n\nwho includes everything, and that is oneness. As Kr�r:Ja says in Bhagavad-gita (7.7),\n\nmatta/:1 parataram nanyat: there is no one superior to Kr�r:Ja Himself. He is the\n\noriginal substance because every category emanates from Him. Thus He is\nsimultaneously one with and different from all other categories. The Lord is always\nengaged in a variety of spiritual activities, but the monist cannot understand\nspiritual variety. The conclusion is that although the powerful and the power are\none and the same, within the energy of the powerful there are varieties. In those\nvarieties there is a difference between one's personal self, between types of the\nsame category and between types of different categories. In other words, there is\nalways variety in the categories, which are understood as knowledge, the knower\nand the knowable. Due to the eternal existence of knowledge, the knower and\nthe knowable, devotees everywhere know about the eternal existence of the\nform, name, qualities, pastimes and entourage of the Supreme Personality of Godhead. Devotees never agree with the monist's preaching of oneness. Unless one\nadheres to the conceptions of the knower, the knowable and knowledge, there is\nno possibility of understanding spiritual variety, nor can one taste the transcendental bliss of spiritual variety.\nThe philosophy of monism is an adjustment of the Buddhist philosophy of voidism. In a mock fight with Sri Advaita Acarya, Sri Nityananda Prabhu was refuting\nthis type of monistic philosophy. Vai�l)avas certainly accept Lord Sri Kr�r:Ja as the\n\nultimate one, and that which is without Kr�r:Ja is called maya, or that which has no\n\nexistence. External maya is exhibited in two phases-jiva-maya, the living entities,\n\nand guQa-maya, the material world. In the material world there is prakrti (material\n\nnature) and pradhana (the ingredients of material nature). However, when one\n\nbecomes Kr�r:Ja conscious, material and spiritual variety do not exist. An advanced\ndevotee like Prahlada Maharaja sees everything as one-Kr�r:Ja. As stated in\n\nSrimad-Bhagavatam: kr�Qa-graha-grhitatma na veda jagad idrsam (Bhag. 7.4.37).\n\nOne who is in full Kr�r:Ja consciousness does not distinguish between things material and spiritual. He takes everything to be related to Kr�r:Ja and therefore spiritual.\nBy advaya-jnana-darsana, Srila Advaita Acarya has glorified pure devotional ser­\n\nvice. Srila Nityananda Prabhu herein sarcastically condemns the philosophy of the\nimpersonal monists and praises the correct nondual philosophy of Sri Advaita\nPrabhu.\nTEXT 195\n\n(;� Q!'t1lt1f lfCW c;fR ��tll �� I\niii �fit, Q!'f1lt1f �t'f '� II\nprabhu-padaghate tuli haya kharx:la khaQ(ia\ntu/a saba u(ii' yaya, sabda haya pracaf)(ia\nSYNONYMS\nprabhu-pada-aghate-by the kicking of Lord )agannatha;\n\ntu/i-the pads;\n\nhaya-become; khaQ(ia khaQ(ia-broken to pieces; tu/a-cotton from inside;\nsaba-all; u(ii' yaya-rises; sabda-sound; haya-there is; pracaf)(ia-very much.\nTRANSLATION\nWhile the dayitas carried the heavy Jagannatha Deity from one pad to the\nnext, some of the pads broke, and the cotton contents floated into the air.\nWhen they broke, they made a heavy, cracking sound.\nTEXT 13\n\nf�o •-sts.tt'l <;� 11\nvisvambhara jagannathe ke calaite pare?\napana icchaya cale karite vihare\nSYNONYMS\nvisvambhara-the maintainer of the universe; jagannathe-Lord )agannatha;\nke-who; ca/aite-cause to be carried; pare-can; apana-personal; icchayaby His will; ca/e-moves; karite-to act; vihare-in pastimes.\nTRANSLATION\nLord Jagannatha is the maintainer of the whole universe. Who can carry Him\nfrom one place to another? However, the Lord moves by His personal will just\nto perform His pastimes.\n\n", "mad5#p0152": "120\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 13\n\nTEXT 14\n\n�t� '�f't;rj' '�f't�i' � II\nrathera sajani dekhi' toke camatkara\nnava hemamaya ratha-sumeru-akara\nSYNONYMS\nrathera-of the car; sajani-decoration; dekhi'-by seeing; toke-everyone;\ncamatkara-astonished; nava-new; hema-maya-golden; ratha-chariot car;\nsumeru-akara-as high as the mountain Sumeru.\nTRANSLATION\nEveryone was astonished to see the decorations on the Ratha car. The car\nappeared to be newly made of gold, and it was as high as Mount Sumeru.\nPURPORT\nIn the year 197 3 there was a gorgeous Ratha-yatra festival in London, England,\nand the car was brought to Trafalgar Square. The London daily newspaper the\nGuardian published a front-page photo caption: \"ISKCON Ratha-yatra is rival to\nthe Nelson Column in Trafalgar Square.\" The Nelson Column is a very impressive\nstatue of Lord Nelson and can be seen from a good distance. just as the residents\nof Puri compared the Ratha-yatra car to Mount Sumeru, the residents of London\nconsidered the car rival to the Nelson Monument.\nTEXT 20\n\n-t� � �-�M'-��'1 � I\n\ntA9f1:1 9fi!'Rit c;-ttr.;!f5 i'roftll1 f� II � II\n•\n\nsata sata su-camara-darpaf)e ujjvata\nupare pataka sobhe caridoya nirmata\n\n", "mad5#p0156": "124\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 13\n\nSYNONYMS\nsata sata-hundreds upon hundreds; su-camara-beautiful white whisks; darpa(1e-with mirrors;\n\nujjva/a-very bright;\n\nupare-on the top; pataka-flag;\n\nsobhe-looks beautiful; catidoya-canopy; nirma/a-thoroughly cleansed.\nTRANSLATION\nThe decorations included bright mirrors and hundreds and hundreds of\ncamaras [white whisks made of yak tails]. On top of the car were a neat and\nclean canopy and very beautiful flag.\nTEXT 21\n\n'ft�l, ��� �t�, \"tcG'tf •fl!i! I\n\nil�1 fi1Jf·��r;;tl(1f� �� II �� II\nghaghara, kitikiQi baje, ghaQtara kvaQita\nnana citra-patta-vastre ratha vibhD�ita\nSYNONYMS\nghaghara-gongs; kitikiQi-ankle bells; baje-were sounding; ghaQtara-of\nbells; kva(1ita-tinkling sound; nana-various; citra-pictures; patta-vastre-with\nsilken cloth; ratha-the car; vibha�ita-decorated.\nTRANSLATION\nThe car was also decorated with silken cloth and various pictures. Many\nbrass bells, gongs and ankle bells rang.\nTEXT 22\n\n� �� �� 1ff;�� �9f1f I\n� �� 1ft� �t� ��\\!f1, �i'f'{� II �� II\nlilaya cac;fi/a isvara rathera upara\nara dui rathe cac;fe subhadra, haladhara\nSYNONYMS\nlilaya-for the matter of pastimes; cac;fi/a-got up; isvara-the Supreme Personality of Godhead; rathera-a car; upara-aboard; ara dui-another two;\nrathe-in the cars; cac;fe-got up; subhadra-the sister of Lord Jagannatha;\nha/adhara-Balarama.\n\n", "mad5#p0157": "Text 24]\n\n125\n\nThe Lord's Dancing at Ratha-yatra\n\nTRANSLATION\nFor the pastimes of the Ratha-yatra ceremony, Lord Jagannatha got aboard\none car, and His sister, Subhadra, and elder brother, Balarama, got aboard two\nother cars.\nTEXT 23\n\n?f•w-t Ni{ � ��t\"l� ��1 I\n\n�'Rf � ��1 C� ��ti! II\nadvaita-acarya, ara prabhu-nityananda\nsri-hasta-sparse dunhara ha-ifa ananda\nSYNONYMS\nadvaita-acarya-Advaita Acarya; ara-and; prabhu-nityananda-Lord Nityananda Prabhu; sri-hasta-sparse-by the touch of the transcendental hand of Lord\nCaitanya; dunhara-of both of Them; ha-ifa-there was; ananda-transcendental bliss.\nTRANSLATION\nSimilarly, when Advaita Acarya and Nityananda Prabhu felt the touch of the\ntranscendental hand of Sri Caitanya Mahaprabhu, They were both very\npleased.\nTEXT 32\n\n�11t�t'i fif\"f 1lt\"fl·li'til I\n��' !)��,-� IJ..� i(tril II �� II\n\n", "mad5#p0162": "Sri Caitanya-caritamrta\n\n130\n\n[Madhya-lila, Ch. 13\n\nkirtaniya-gaQe dila malya-candana\nsvarupa, srivasa,-yahari mukhya dui-jana\nSYNONYMS\nkirtaniya-gaQe-unto the performers of sarikirtana; dila -gave; malya-candana-garlands\n\nand\n\nsandalwood\n\npulp;\n\nsvarupa-Svaropa;\n\nsrivasa-Srivasa;\n\nyahari-where; mukhya-principal; dui-jana-two persons.\nTRANSLATION\nThe Lord also gave garlands and sandalwood pulp to the performers of\nsankirtana. The chief two performers were Svarupa Damodara and Srivasa\nThakura.\nTEXT 33\n\n�tfl �11!1Wtt11 � �f�-t 'itt1i{ I\nii: '9:� 11t(fir� '�if �� i9fil ll �� II\ncari sampradaye haila cabbisa gayana\ndui dui mardarigika hai/a a�ta jana\nSYNONYMS\ncari sampradaye-in the four parties; hai/a-there were; cabbisa-twentyfour; gayana-performers of kirtana; dui dui-two in each party; mardarigikaplayers of mrdariga drums; hai/a-there were; a�ta jana-eight persons.\nTRANSLATION\nThere were altogether four parties of kirtana performers, comprasmg\ntwenty-four chanters. In each party there were also two mrdanga players,\nmaking an additional eight persons.\nTEXT 34\n\nl!t� �� 11ti{ � �RI11i I\n\n�fil �5ft11 fifil 'ift1{i{ cl�1 II �8 II\ntabe mahaprabhu mane vicara kariya\ncari sampradaya dila gayana baritiya\nSYNONYMS\ntabe-after this; mahaprabhu-Sri Caitanya Mahaprabhu; mane-in the mind;\nvicara kariya-considering; cari sampradaya-four parties; di/a-gave; gayana\nbaritiya-dividing the singers.\n\n", "mad5#p0163": "Text 37]\n\nThe Lord's Dancing at Ratha-yatra\n\n131\n\nTRANSLATION\nWhen the four parties were formed, Sri Caitanya Mahaprabhu, after some\nconsideration, divided the chanters.\nTEXT 35\n\n�Jtil\"f, ��, �fflt'f, �r;1l!i'!tt� I\nlHRf �i{ �fil �� �J �Rf�tu' U �(t II\nnityananda, advaita, haridasa, vakresvare\ncari jane ajna dila nrtya karibare\nSYNONYMS\nnityananda-Lord Nityananda; advaita-Advaita Acarya; haridasa-Haridasa\nThakura; vakresvare-Vakresvara Pa�c;iita; cari jane-to these four persons; ajna\ndila-the Lord gave an order; nrtya karibare-to dance.\nTRANSLATION\nSri Caitanya Mahaprabhu ordered Nityananda Prabhu, Advaita Acarya,\nHaridasa Thakura and Vakresvara Pa•:u;tita to dance in each of the four respective parties.\n\nTEXT 36\n\n!!i-t'If �'!!!Wit� ��Gil ��'pt -�� I\n� 'Pf� fW\" �a �@t'Sfti{ u �� u\nprathama sampradaye kaila svarupa-pradhana\nara panca-jana dila tanra paligana\nSYNONYMS\nprathama sampradaye-in the first party;\n\nkai/a-fixed;\n\nsvarupa-Svaropa\n\nDamodara; pradhana-as the chief; ara-another; panca-jana-five per sons;\ndila-gave; tar'lra-his; pa/igana-responders.\nTRANSLATION\nSvarupa Damodara was chosen as the leader of the first party and was given\nfive assistants to respond to his chanting.\nTEXT 37\n\nliftt1lt5f�, i{�'l, lif� c;'Stt� I\nm� �fu'!, � �t-stt�\"'te{\"' 11 �\"� u\n\n", "mad5#p0164": "Sri Caitanya-caritamrta\n\n132\n\n[Madhya-lila, Ch. 13\n\ndamodara, narayal)a, datta govinda\nraghava pal)(iita, ara sri-govindananda\nSYNONYMS\ndamodara -Damodara Par:\"�<;lita; narayal)a -Narayar:\"�a; datta govinda-Govinda\nDatta;\n\nraghava\n\npaQ(iita-Raghava Par:\"�<;lita;\n\nara-and;\n\nsri-govindananda-SrT\n\nGovindananda.\nTRANSLATION\nThe five who responded to the singing of Svariipa Damodara were\nDamodara Par:-�ita, Narayar:-a, Govinda Datta, Raghava Par:-�ita and Sri Govindananda.\nTEXT 38\n\n��tl!t1f �J �ftt�tt� �911 fifilf I\n����-�'{� �t� ��111 �i'f II �lr II\nadvaitere nrtya karibare ajiia dila\nsrivasa-pradhana ara sampradaya kaila\nSYNONYMS\nadvaitere-unto Advaita Acarya; nrtya-dancing; karibare-for performing;\naj n a-ord er;\n\ndila-gave;\n\nsrivasa-Srivasa\n\nThakura;\n\npradhana\n\n-\n\nchief;\n\nara­\n\nanother; sampradaya-group; kaila-formed.\nTRANSLATION\nAdvaita Acarya Prabhu was ordered to dance in the first group. The Lord\nthen formed another group with Srivasa Thakura as the chief man.\nPURPORT\nIn the first group, Damodara SvarOpa was appointed chief singer, and the responding singers were Damodara Par:\"�Qita, Narayar:\"�a, Govinda Datta, Raghava\nPar:\"�Qita and Govindananda. Sri Advaita Acarya was appointed as a dancer. The\nnext group was formed, and the chief singer was Srivasa Thakura.\nTEXT 39\n\n'ittr\"tlft:Jt, �f.�t:JJ, �'lftit, ��\"f I\n\n�Jt1( 9ff\"SI!, l!tt1 il:� fi{I!Jti{\"f II �� II\n\n", "mad5#p0165": "The Lord's Dancing at Ratha-yatra\n\nText 41]\n\n133\n\ngafigadasa, haridasa, sriman, subhananda\nsri-rama paf)c;iita, taha!i nace nityananda\n\nSYNONYMS\ngangadasa -Garigadasa; haridasa -Haridasa; sriman -Srlman; subhanandaSubhananda; sri-rama paf)c;iita- Sri Rama Par:Jc;lita; tahali-there; nace-dances;\nnityananda-Lord Nityananda.\nTRANSLATION\nThe five singers who responded to the singing of Srivasa Thakura were\nGangadasa, Haridasa, Sriman, Subhananda and Sri Rama Par:u;Jita. Sri Nityananda Prabhu was appointed as a dancer.\n\nTEXT 40\n\n���, '�t�iltQf, �ltfif �ti �til I\n�\"f-(2j'ftil � �� � II So II\nvasudeva, gopinatha, murari yaha!i gaya\nmukunda-pradhana kaila ara sampradaya\nSYNONYMS\nvasudeva-Vasudeva;\nwhere;\n\ngaya-sing;\n\ngopinatha-Goplnatha;\n\nmukunda-Mukunda;\n\nmurari-Murari;\n\npradhana-chief;\n\nyahali­\n\nkai/a-formed;\n\nara-another; sampradaya -group.\n\nTRANSLATION\nAnother group was formed consisting of Vasudeva, Gopinatha, and Murari.\nAll these were responsive singers, and Mukunda was the chief singer.\n\nTEXT 41\n\nl)�t., �����il �til� l9fil I\n��-�1� �fti ftf;s��:�<1�l(l\n\nf,_���f191•rSI: �f\"ll\\!i-�'i_\"C�O!\n31��1Hf0!\\!i10!1� \"f �J! ���ft�a;\"'ta;t�C�l\nC���II\nei 51okartha pDrve kariyachi vyakhyana\n51okera bhavartha kari sank�epe akhyana\nSYNONYMS\nei 51oka-artha-the meaning of this verse; purve-previously; kariyachi-1\nhave done; vyakhyana-explanation; 51okera-of the same verse; bhava-arthapurport; kari-1 do; sar'lk�epe-in brief; akhyana-description.\nTRANSLATION\nI have already explained this verse. Now I shall simply describe it in brief.\n\nPURPORT\nIn this connection, see Madhya-lila, Chapter One, verses 53, 77-80 and 82-84.\nTEXT 124\n\n�� �t\\1 �� c;�'$flj I\n�11 �� �$1 �'! ';ii{ II :>�8 II\npDrve yaiche kuruk�etre saba gopi-gaQa\nkr�Qera dar5ana paiia anandita mana\n\n", "mad5#p0207": "Text 126]\n\nThe Lord's Dancing at Ratha-yatra\n\n175\n\nSYNONYMS\npurve yaiche-as previously; kuru-k$etre-in the holy place known as Kuruk�etra; saba gopi-gaQa-all the gopis of Vrndavana; k($(1era-of Lord Kr�r:Ja; darsana-interview; pat'ia-getting; anandita mana-very much pleased within the\nmind.\nTRANSLAliON\nFormerly, all the gopis of Vrndavana were very pleased when they met with\nKr�r;�a in the holy place Kuruk�etra.\nTEXT 125\n\n'lf'SfitQf \"'�' �t_1t � 'et� �1Pf I\n� 1:6t��� ·��i � 'itt'S11�i'f II ��� II\njagannatha dekhi' prabhura se bhava uthila\nsei bhavavi$ta hatia dhuya gaoyaila\nSYNONYMS\njagannatha dekhi'\n\n-\n\nby seeing Lord Jagannatha; prabhura-of Sri Caitanya\n\nMahaprabhu; se bhava-that ecstasy;\n\nuth i/a-awakened; sei-that;\n\nbhava­\n\navi$ta-absorbed in that ecstasy; hat'ia-becoming; dhuya-re frain; gaoyai/acaused to sing.\nTRANSLATION\nSimilarly, after seeing Lord Jagannatha, Sri Caitanya Mahaprabhu awoke\nwith the ecstasy of the gopis. Being absorbed in this ecstasy, He asked\nSvarupa Damodara to sing the refrain.\nTEXT 126\n\n��'� 11t-o �� 99 II\npreme nace, gaya, /aka, kare kolahala\nprabhura nrtya dekhi' sabe anande vihvala\n\nSYNONYMS\npreme-in ecstatic love; nace-dance; gaya-chant; /aka-people in general;\nkare-make; kolahala-a great noise; prabhura-of Sri Caitanya Mahaprabhu;\nnrtya-dancing; dekhi'-seeing; sabe-everyone;\n\nanande-in transcendental\n\nbliss; vihvala-overwhelmed.\nTRANSLATION\nEveryone danced and chanted in ecstatic love, and a great noise resounded.\nEveryone was overwhelmed with transcendental bliss just to see the dancing\nof Sri Caitanya Mahaprabhu.\nTEXT 178\n\n�� f� �t�, i!f'St,-t�·�'l� I\n\nc!!f� ij'!J �' �'t �fit'li 1{� II :>91r II\nanyera ki kaya, jagannatha-haladhara\nprabhura nrtya dekhi' sukhe ca/ila manthara\n\n", "mad5#p0240": "Sri Caitanya-caritamrta\n\n208\n\n[Madhya-lila, Ch. 13\n\nSYNONYMS\nanyera ki kaya-apart from the actions of others; jagannatha-Lord Jagannatha; ha/adhara-Balarama; prabhura-of Sri Caitanya Mahaprabhu; nrtya-the\ndancing; dekhi'-seeing; sukhe-in great happiness; ca/i/a-moved; mantharaslowly.\nTRANSLATION\nApart from the others, even lord Jagannatha and lord Balarama, with great\nhap piness, began to move very slowly upon seeing the dancing of Sri Caitanya\nMahaprabhu.\nTEXT 179\n\n� �� ijl!� �t;� �� 1ttf-t' I\n�\n\n'� <;lf Qff�, � i!t1t �� n �ct� n\n\nkabhu sukhe nrtya-railga dekhe ratha rakhi'\nse kautuka ye dekhi/a, sei tara sak�i\nSYNONYMS\nkabhu-sometimes; sukhe-in great happiness; nrtya-railga-amusement in\ndancing;\n\ndekhe-sees;\n\nratha-the\n\ncar;\n\nrakhi'-stopping;\n\nse kautuka-that\n\namusement; ye-anyone who; dekhila-saw; sei-he; tara-of that; sak�i-witness.\nTRANSLATION\nlord Jagannatha and lord Balarama sometimes stopped the car and happily\nobserved lord Caitanya's dancing. Anyone who was able to see Them stop\nand watch the dancing bore witness to Their pastimes.\nTEXT 180\n\n��i! �� iji!J 18 II\nvame-'vipra-sasana' narikela-vana\nqahine ta' pu�podyana yena vrndavana\nSYNONYMS\nvame-on the left; vipra-sasana-the place known as vipra-sasana; narikelavana-coconut grove; qahine-on the right side; ta'-indeed; pu�pa-udyanaflower gardens; yena-as if; vrndavana-Vrndavana.\nTRANSLATION\nOn the left side, Lord Jagannatha saw the neighborhood of brahmar:ras\nknown as vipra-sasana and the coconut tree grove. On the right side, He saw\nnice flower gardens resembling those in the holy place Vrndavana.\nPURPORT\nVipra-sasana is a name generally used in the Orissa province for the quarters\nwhere brahmal)as live.\n\n", "mad5#p0248": "Sri Caitanya-caritamrta\n\n216\n\n[Madhya-lila, Ch. 13\n\nTEXT 195\n\n�'51 if!J <�Sr.;� t';'$1� \"'t$1 �'51'1 I\n�� �f�· iSf'5ttft� ��i{ 'Nfllfi{ II �0\\lf'C��l'fi£\\'C'�'C'lttf�r�ft1�<1\\;r:;rtm�Ff �r:\"ft�t'21� 9fl'f\"\\_ll � • 'I II\nratharo(fhasyarad adhipadavi nilacala-pater\nadabhra-premormi-sphurita-natanol/asa-vivasab\nsahar$aril gayadbhib parivrta-tanur vai$Qava-janaib\nsa caitanyab kim me punar api drsor yasyati padam\nSYNONYMS\n\nratha-arO(ihasya-of the Supreme Lord, who was placed aboard the car; aratin front; adhipadavi-on the main road; nilacala-pateb-of Lord jagannatha, the\nLord of Nilacala; adabhra-great; prema-urmi-by waves of love of Godhead;\nsphurita-which was manifested; natana-ullasa-vivasab-being overwhelmed by\n\nthe transcendental bliss of dancing; sa-har$am-with great pleasure; gayadbhib­\n\nwho were singing; parivrta-surrounded; tanub-body; vai$Qava-janaib-by the\ndevotees; sab cai tanyab- that Lord Sri Caitanya Mahaprabhu; kim-whether;\nme-my; punab api-again; drsob-of vision; yasyati-will enter; padam-the\npath.\nTRANSLATION\n\"Sri Caitanya Mahaprabhu danced down the main road in great ecstasy\nbefore Lord Jagannatha, the master of Nilacala, who was sitting on His car.\nOverwhelmed by the transcendental bliss of dancing and surrounded by\nVai�Qavas who sang the holy names, He manifested waves of ecstatic love of\nGodhead. When will Sri Caitanya Mahaprabhu again be visible to my vision?\"\n\n", "mad5#p0254": "Sri Caitanya-caritamrta\n\n222\n\n[Madhya-lila, Ch. 13\n\nTEXT 208\n\nbi ��til� ��!J �I\n�W mt�-� '���� � II � olr II\niha yei sune sei sri-caitanya paya\n\nsudrc;iha visvasa-saha prema-bhakti haya\nSYNONYMS\niha-this;\n\nyei-anyone who;\n\nsune-hears;\n\nsei-that person;\n\nsri-caitanya\n\npaya-will achieve Sri Caitanya Mahaprabhu; su-drc;iha-firm; visvasa-conviction; saha-with; prema-bhakti-devotional service in great love; haya-there is.\nTRANSLATION\nAnyone who hears this description of the car festival will attain Sri Caitanya\nMahaprabhu. He will also attain the elevated state by which he will have firm\nconviction in devotional service and love of Godhead.\nTEXT 209\n\n����·�tQf·� � �-t I\n�!Jifif� � ��t� II � o� II\nsri-rDpa-raghunatha-pade yara asa\n\ncaitanya-caritamrta kahe kr?Qadasa\nSYNONYMS\nsri-rupa-Srila ROpa Gosvami; raghunatha-Srila Raghunatha dasa Gosvami;\n\npade-at the lotus feet; yara-whose; asa-expectation; caitanya-caritamrta­\n\nthe\n\nbook\n\nnamed\n\nCaitanya-caritamrta;\n\nkahe-describes;\n\nkr?Qadasa-Srila\n\nKr�t:�adasa Kaviraja Gosvami.\nTRANSLATION\nPraying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring\ntheir mercy, I, Kr�Qadasa, narrate Sri Caitanya-caritamrta, following in their\nfootsteps.\nThus end the Bhaktivedanta purports to the Sri Caitanya-caritamrta, Madhya­\n\nlila, Thirteenth Chapter, describing Sri Caitanya Mahaprabhu's ecstatic dancing at\nLord Jagannatha's car festival.\n\n", "mad5#p0255": "CHAPTER 14\n\nPerformance of the Vrndavana Pastimes\nDressing himself as a Vai�l)ava, Maharaja Prataparudra entered a garden alone and\n\nbegan reciting verses from Srimad-Bhagavatam. He then took the opportunity to\nmassage the lotus feet of the Lord. The Lord, in His ecstatic love for Kr�r:Ja, immediately embraced the King and thus bestowed mercy upon him. When there\n\nwas an offering of prasada in the garden, Lord Caitanya also partook of it. After\n\nthis, when Lord jagannatha's Ratha car stopped moving, King Prataparudra called\nfor many elephants to pull it, but they were unsuccessful. Seeing this, Lord\nCaitanya began to push the car from behind with His head, and the chariot began\nmoving. Then the devotees began pulling the chariot with ropes. Near the Gul)c;lica temple is a place known as Ai�o�a. This place was fixed up for. SrT Caitanya\nMahaprabhu to rest in. When Lord jagannatha was seated at Sundaracala, SrT\nCaitanya Mahaprabhu saw it as Vrndavana. He performed sporting pastimes in\nthe water of the lake known as lndradyumna. For nine continuous days during\nRatha-yatra, the Lord remained at jagannatha PurT, and on the fifth day He and\nSvarOpa Damodara observed the pastimes of Lak�mT, the goddess of fortune. Dur­\n\ning that time, there was much talk about the pastimes of the gopis. When the\n\nratha was again being drawn and the chanting resumed, Ramananda Vasu of\n\nKuiTna-grama and Satyaraja Khan were requested to bring silk ropes every year for\nthe Ratha-yatra ceremony.\n\nTEXT 1\n\nc;�: ?f·=-���\"f: �'f�f ll\nprataparudrera bhagya dekhi' bhakta-gal')e\n\nrajare prasamse sabe anandita-mane\n\n", "mad5#p0267": "Text 23]\n\nPerformance of the Vrndavana Pastimes\n\n235\n\nSYNONYMS\n\nprataparudrera-of King Prataparudra; bhagya-the fortune; dekhi'-seeing ;\nbhakta-gaQe-all the devotees; rajare-the King; pra.Samse-praised; sabe-all;\nanandita-mane-with blissful minds.\nTRANSLATION\nSeeing the Lord's special mercy upon King Prataparudra, the devotees\npraised the King's fortune, and their minds became open and blissful.\nPURPORT\n\nThis is a characteristic of a Vai�l)ava. He is never envious if one receives the\nmercy and strength of Sri Caitanya Mahaprabhu. A pure Vai�l)ava is very happy to\nsee a person elevated in devotional service. Unfortunately, there are many socalled Vai�l)avas who become envious to see someone actually recognized by Sri\nCaitanya Mahaprabhu. It is a fact that no one can preach Caitanya Mahaprabhu's\nmessage without receiving the special mercy of the Lord. This is known to every\nVai�l)ava, yet there are some envious people who cannot tolerate the expansion\nof this Kf�l)a consciousness movement all over the world. They find fault with a\npure devotee preacher and do not praise him for the excellent service he renders\nin fulfilling Sri Caitanya Mahaprabhu's mission.\nTEXT 22\n\n\"�e. �fif' � ��� �f;;� I\n� �� :>su\nnilaca/e ai/a punah bhakta-gal)a-sange\ndekhite utkal)tha hera-pancamlra range\nSYNONYMS\nnilacale-to Jagannatha Puri;\nsange-with His devotees;\n\nai/a-returned;\n\ndekhite-to\n\nsee;\n\npunah-again;\n\nbhakta-gaQa­\n\nutkaQtha-very eager;\n\nhera­\n\npancamlra range-performance of the festival known as Hera-pancami.\nTRANSLATION\nSri Caitanya Mahaprabhu and His personal devotees returned to Nilacala\nwith great eagerness to see the Hera-paiicami festival.\nTEXT 115\n\n�flli!l �� �'i �\"ffl1t :>'lll\n(!Qfi'f9t _,���·1!t$U �11 �:>17' II\nyadyapi jagannatha karena dvarakaya vihara\nsahaja prakata kare parama udara\ntathapi vatsara-madhye haya eka-bara\nvrndavana dekhite tarira utkaQtha apara\nSYNONYMS\nyadyapi-although; jagannatha-Lord Jagannatha; karena-does; dvarakayain Dvaraka-dhama; vihara-enjoyment; sahaja-natural; prakata-manifestation;\nkare-does; parama-sublime; udara-liberal; tathapi-still; vatsara-madhyewithin a year; haya-becomes; eka-bara-once; vrndavana dekhite-to visit\nVrndavana; tarira -His; utkaQtha -eagerness; apara-unlimited.\n\n", "mad5#p0311": "Text 120]\n\nPerformance of the V�ndavana Pastimes\n\n279\n\nTRANSLATION\n\"Although Lord Jagannatha enjoys His pastimes at Dvaraka-dhama and\nnaturally manifests sublime liberality there, still, once a year, He becomes unlimitedly eager to see V�ndavana.\"\nTEXT 119\n\n�-�11' �� i§�il-�'1 I\n��� c;wf-t�1f i§e:�) II\nnana-pu�podyane tatha khele ratri-dine\n/ak�midevire sange nahi /aya ki karal)e?\nSYNONYMS\nnana-pu�pa-udyane-in the various flower gardens; tatha-there; khele-He\nplays; ratri-dine-both day and night; /ak�mi-devire-Lak�mTdevT, the goddess of\nfortune; sange-with Him; nahi-does not; /aya-take; ki karaQe-what is the\nreason.\nTRANSLATION\n\"The lord enjoys His pastimes day and night in various flower gardens\nthere. But why did He not take lak�midevi, the goddess of fortune, with\nHim?\"\nTEXT 122\n\n�� �,-�il, � �� II\nsvarDpa kahe, -suna, prabhu, karaQa ihara\nvrhdavana-kric;late /ak�mira nahi adhikara\nSYNONYMS\nsvarDpa kahe-SvarOpa replied; suna-please hear; prabhu-0 my Lord;\nkaraQa ihara-the\n\nreason for this;\n\nvrndavana-kric;late-in the pastimes of\n\nVrndavana; /ak�mira-of the goddess of fortune; nahi-there is not; adhikaraadmission.\nTRANSLATION\nSvarupa Damodara replied, \"My dear lord, please hear the reason for this.\nlak�midevi, the goddess of fortune, cannot be admitted to the pastimes of\nVrndavana.\nTEXT 123\n\n��·ift\"!ti �� � ''Stt��'l I\n''Stt��tf � �� �fift� iltt� �il II :>�� II\n\n", "mad5#p0313": "Text 125]\n\n2B1\n\nPerformance of the V�ndavana Pastimes\nvrndavana-lilaya kr�f)era sahaya gopi-gaf)a\ngopi-gaf)a vina kr�f)era harite nare mana\nSYNONYMS\n\nvrndavana-lilaya-in the pastimes of Vrndavana;\n\nkr�Qera-of Lord Kr�f.la;\n\nsahaya-assistants; gopi gaf)a-all the gopis; gopi-gaf)a vina\n-\n\n-\n\ne xcept for the\n\ngopis; kr�f)era-of Lord Kr�r_1a; harite-to attract; nare-no one is able; manathe mind.\nTRANSLATION\n\"In the pastimes of V�ndavana, the only assistants are the gopis. But for the\ngopis, no one can attract the mind of K���a.\"\nTEXT 124\n\n� ��,-��-�'1 ?r;�� 'itJti�; I\n� �t1f �' �\" l� �il n ��s n\nprabhu kahe,- yatra-chale kr�f)era gamana\nsubhadra ara baladeva, safige dui jana\nSYNONYMS\nprabhu kahe-SrT Caitanya Mahaprabhu said; yatra-chale-on the plea of the\ncar festival; kr�f)era-of Lord Kr�r_1a; gamana-depa rt u re ; subhadra-His sister;\nara-and; baladeva-His brother; sa lige-with Him; dui jana-two persons.\nTRANSLATION\nThe lord said, \"Using the car festival as an excuse, K���a goes there with\nSubhadra and Baladeva.\nTEXT 125\n\n<;'itt\"tt·ltr;tr �� �� �11 ��� I\nfiiW �1f � c'·n\nantab smeratayojjvala jala-kaQa-vyakirQa-pak?mankura\nkiiicit patalitafica/a rasikatotsikta purab kuiicati\nruddhayab pathi madhavena madhura-vyabhugna-torottara\nradhayab ki/a-kiiicita-stavakini d r?tib sriyarh vab kriyat\nSYNONYMS\nantab-internally or not manifested; smerataya ujjva/a-brightened by mild\nsmiling; ja/a-kaQa-with drops of water; vyakirQa-sca ttered; pak?ma-ankurafrom the eyelashes; kificit-very little; patalita-aficala-a tinge of redness, mixed\nwith whiteness, on the borders of the eyes; rasikata-utsikta-being merged in the\ncunning behavior of the Lord; purab-in the front;\ndhayab-having been blocked;\n\nkuiicati-shrinks; rud­\n\npathi-on the way; madhavena-by Kr�r:ta;\n\nmadhura-sweet;\n\nvyabhugna-curved;\n\nSrTmatT Radharar:tT;\n\nkila-kiiicita-the ecstatic\n\ntora-uttara-the\nsymptom\n\neyes;\n\nradhayab-of\n\nnamed\n\nkila-kificita;\n\nstavakini-like a bouquet of flowers; dr?tib-glance; sriyam-good fortune;\nvab-of all of you; kriyat-may perform.\nTRANSLATION\n\"'May the sight of Srimati Radharal)i's kila-kificita ecstasy, which is like a\nbouquet, bring good fortune to all. When Sri Kr�r:\"la blocked Radharal)i's way\nto the dana-ghati, there was laughter within Her heart. Her eyes grew bright,\nand fresh tears flowed from Her eyes, reddening them. Due to Her sweet relationship with Kr�l)a, Her eyes were enthusiastic, and when Her crying subsided, She appeared even more beautiful.'\nTEXT 181\n\n<1\"109( lr� II\ndekhite nana-bhava haya vilak�al)a\nse vailak�aQyera nama 'vilasa'-bha�aQa\nSYNONYMS\ndekhite-while seeing; nana-bhava-of various ecstasies; haya-there are;\nvilak�aQa-symptoms;\n\nse-those;\n\nvailak�aQyera-of\n\n·\n\ndifferent\n\nsymptoms;\n\nnama-the name; vilasa-vilasa; bha�aQa-ornaments.\nTRANSLATION\n\"The symptoms of various ecstasies that become manifest at that time are\ncalled vilasa.\nPURPORT\nThis\n\nis\n\ndescribed\n\nin\n\nthe\n\nfollowing\n\nverse,\n\ntaken\n\nfrom\n\nthe\n\nnilamaQi (Anubhava-prakaraQa, 31).\nTEXT 187\n\n'iffu\"1:tO!t'l'ltiftO!t� ��l\"l:t� 1:f'5f\\!i��<'li�i 5ff\\!i���\nf\\!i�\"!S'lt�>;tR\\f� '11\n\n�O'ft'ft�J-�iO'f��'1� II\ntabe santa hana /ak?mi yaya nija ghara\namara /ak?mira sampad-vakya-agocara\nSYNONYMS\n\ntabe-then; santa hana-being pacified; /ak?mi-the goddess of fortune;\nyaya-goes back; nija ghara-to her own apartment; amara-my; /ak?mira-of\nthe goddess of fortune; sampad-the opulence; vakya-agocara-beyond description.\nTRANSLATION\n\n\"Being thus pacified, the goddess of fortune returned to her apartment. Just\nsee! My goddess of fortune is opulent beyond all description.\"\nTEXT 214\n\n�11i ��' wfif 11t� <:i!t11tJ <:'Sft�'itt'l 1\n\n�t11tJ ��t� �t:if ��f:JJ�rtt:iftil II �:>8 II\n\n", "mad5#p0358": "326\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 14\n\ndugdha auti' dadhi mathe tamara gopi-gaQe\namara thakuraQi vaise ratna-sirhhasane\nSYNONYMS\ndugdha auti'-boiling milk; dadhi-into yogurt; mathe-chum; tamara-your;\ngopi-gaQe-gopis; amara-my; thakuraQi-mistress; vaise-sits down; ratnasirhhasane-on a throne of gems.\n\nTRANSLATION\nSrivasa Thakura continued to address Svarupa Damodara: \"Your gopis are\nengaged in boiling milk and churning it to turn it into yogurt, but my mistress,\nthe goddess of fortune, sits on a throne made of jewels and gems.\"\nTEXT 215\n\n�t1'1\\'f·�?f� c!n-tt:JJ �t1'1 9f�Jt I\n�fil' m:JJ ;r�� �� fi{i!Jr·it:JJ II �)� II\nnarada-prakrti srivasa kare parihasa\nsuni' hase mahaprabhura yata nija-dasa\nSYNONYMS\nnarada-prakrti-with the nature of Narada Muni; srivasa-·Srivasa Thakura;\nkare-does; parihasa-joking; suni'-hearing; hase-smile; mahaprabhura-of\nSri Caitanya Mahaprabhu; yata-all; nija-dasa-personal servants.\nTRANSLATION\nSrivasa Thakura, who was enjoying the mood of Narada Muni, thus made\njokes. Hearing him, all the personal servants of Sri Caitanya Mahaprabhu\nbegan to smile.\nTEXT 216\n\n�� ��,-��tll, c;��� �-'35ll!i� I\n\n��'tt� <;;�'f1ftt�, �-$tJ:..\"9f��<�;:g�tpale ta9e, kare malaya bandhana\nkartavyilkartavya saba tamilra gocara\nkarya-anurupa prabhu prakasaye sakti\n\nkilST-misra, tulas1-pa9ichil-dui jana\nkilST-misre kahe rilja prabhura mahima\nkilST-misre kahe raja sayatna kariya\nkilSTsvara, gapinatha, vat;�inatha, satikara\nkilSTsvara gavindadi yata bhakta-gat;�a\nkataka dayita dhare srl-padma-carat;�a\nkataka dayita kare skandha alambana\n\nkabhu advaite nilcaya, kabhu nityanande\nkabhu eka mat;�9ala, kabhu aneka mat;�9ala\nkabhu eka miirti, kabhu hana bahu-miirti\nkabhu bhiime pa9e, kabhu svilsa haya hina\nkabhu haridilse nacaya, kabhu acyutilnande\n\n14.71\n14.77\n13.64\n13.108\n14.71\n\n258\n261\n144\n166\n258\n\n13.106\n13.109\n12.132\n13.107\n14.148\n13.179\n\n165\n167\n259\n166\n292\n208\n\nkataka haite patrl dila sarvabhauma-thani\nkatha ganaril natyaril gamanam api varilsi\nkati-tate baddha, dr9ha sthiila pana-9ari\nkati-vastre bandhi' !lne prabhura nija-gaQe\nkaya-mana-vakye vyavahilre bhaya vilsi\n\nkabhu kilnti dekhi yena mallika-pu�pa-sama\nkabhu netre nilsaya jala, mukhe pa9e phena\nkabhu ratri-kale kichu upayaga\nkabhu stambha, kabhu prabhu bhumite\nkabhu stuti, kabhu ninda, kabhu va udasa\nkabhu sukhe n[lya-ranga dekhe ratha rakhi'\n\nke bujhite pilre caitanya-candrera maya\nkeha hilre, keha jine-prabhu kare darasana\nkeha jala ilni' deya mahaprabhura kare\nkeha jala deya tilrira carat;�a-upare\nkeha lakhite nare prabhura acintya-sakti\nkeha lukil!ia kare sei jala pana\n\nkabhu vakresvare, kabhu ara bhakta-gat;�e\n'kaha, kaha, damodara', -bale bara bara\n'kaha, kaha' kahe prabhu, bale damadara\nkahati bahirmukha tarkika-si�yagaQ� II\nparama-avese prabhu aila nija-ghara\nei-mata IT/a kare gauranga-sundara\nSYNONYMS\nparama-avese-in great ecstasy; prabhu-Sri Caitanya Mahaprabhu; ai/areturned; nija-ghara-to His own residence; ei-mata-in this way; IT/a-pastimes;\nkare-performed; gauranga-sundara-Sri Caitanya Mahaprabhu.\nTRANSLATION\nIn great ecstasy, Sri Caitanya Mahaprabhu returned to His residence. In this\nway, Sri Caitanya Mahaprabhu, known as Gauranga-sundara, performed\nvarious pastimes.\nTEXT 32\n\n�-�-�-�i!m111 fflCil I\n�11-� C8 11\n'kahanre ravQa' prabhu kahe krodhavese\n'jagan-mata hare papi, marimu savarhse'\n\nSYNONYMS\nkahanre ravQa-where is the rascal Ravar:'la; prabhu-SrTCaitanya Mahaprabhu;\nkahe-says; krodha-avese-in great anger; jagat-mata-the mother of the universe; hare-kidnaps; papi-sinful; marimu-1 shall kill; sa-variJse-with all his\nfamily.\n\n", "mad6#p0050": "Text 36]\n\nSarvabhauma Bhaf!acarya Offers Prasada to the Lord\n\n17\n\nTRANSLATION\nIn the ecstasy of Hanuman, Sri Caitanya Mahaprabhu angrily said, \"Where\nis the rascal Ravar:Ja? He has kidnapped the universal mother, Sita. Now I shall\nkill him and all his family.\"\nTEXT 35\n\n<;\"itPftf�11' 'fitlt�-t (;��' (;�� \\)'If\\!.�t11' I\n\n�<15 �· '�' � � �t11' II �lfui! �1f�i! I\n� �tf-,' -tt� II\neka dina phala dasa sarilskara kariya\nbhoga lagaite sevaka aila lana\nSYNONYMS\neka dina-one day; pha/a-fruits; dasa-ten; sarilskara kariya-after cleansing;\nbhoga lagaite-to offer bhoga; sevaka-servant; ai/a-came; /ana-taking.\nTRANSLATION\n\"One day it so happened that about ten coconuts were properly clipped\nand brought by a servant to offer to the Deity.\nTEXT 80\n\n��11\" i{t� �' f� ��'I I\n•llf·�l!-�W! (;�� �tr;1f �' 11\"� II �P-o II\n\n", "mad6#p0071": "38\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 15\n\navasara nahi haya, vilamba ha-ifa\nphala-patra-hate sevaka dvare ta' rahila\nSYNONYMS\navasara nahi haya-there was little time; vilamba ha-ifa-it was late; phalapatra-the pot of fruits; hate-in the hands; sevaka-the servant; dvare-at the\ndoor; ta'-indeed; rahi/a-remained.\nTRANSLATION\n\"When the coconuts were brought, there was little time to offer them because it was already late. The servant, holding the container of coconuts,\nremained standing at the door.\nTEXT 81\n\n�1f �� f2it� 'I� I\n\n�� �f� G;�-G;ll� i!!lf'ite. ftrt�Ji II IrS II\neta bali' phala phele pracira larighiya\naiche pavitra prema-seva jagat jiniya\n\nSYNONYMS\neta ba/i'-saying this; phala phele-th rows away the fruits; pracira larighiyaacross the boundary wall; aiche-such; pavitra-pure; prema-seva -service in\nlove; jagat jiniya-conq u ering all the world.\n\nTRANSLATION\n\"Such was the service of Raghava Par:l(Jita. He did not accept the coconuts\nbut threw them over the wall. His service is purely based on unalloyed love,\nand it conquers the whole world.\nTEXT 85\n\nI!� f� ''G1\"1 ��tt� ��1t� II � oJr II\ndik$a-pura5carya-vidhi apek$a na kare\n\njihva-sparse a-caQc;ia/a sabare uddhare\n\nSYNONYMS\ndik$a-initiation;\nprinciples;\n\npurascarya-activities before initiation;\n\napek$a-reliance on;\n\nna-not;\n\nkare-does;\n\nvidhi-regulative\n\njihva-the tongue;\n\n", "mad6#p0087": "Sri Caitanya-caritamrta\n\n54\n\n[Madhya-lila, Ch. 15\n\nsparse-by touching; a-caf){ia/a-even to the lowest of men, the caf){iala;\n\nsabare-everyone; uddhare -delivers.\nTRANSLATION\n\"One does not have to undergo initiation or execute the activities required\nbefore initiation. One simply has to vibrate the holy name with his lips. Thus\neven a man in the lowest class [caQ�alal can be delivered.\nPURPORT\nSrila ]iva Gosvami explains dik�a in his Bhakti-sandarbha (283):\n\ndivyarh jnanarh yato dadyat\nkuryat papasya sank�ayam\ntasmat dik�eti sa prokta\ndesikais tattva-kovidai/:1\n\"Oik�a is the process by which one can awaken his transcendental knowledge\nand vanquish all reactions caused by sinful activity. A person expert in the study\n\nof the revealed scriptures knows this process as dik�a.\" The regulative principles\n\nof dik�a are explained in the Hari-bhakti-vi/asa ( Vi/asa 2.3,4) and in Bhakti-san­\n\ndarbha (283). As stated:\ndvijanam anupetanarh svakarmadhyayanadi�u\nyathadhikaro nastiha syac copanayanad anu\ntathatradik�itanarh tu mantra-devarcanadi�u\nnadhikaro 'sty ata/:1 kuryad atmanarh siva-sarhstutam\n\"Even though born in a brahmaf)a family, one cannot engage in Vedic rituals without being initiated and having a sacred thread. Although born in a brahmaf)a\nfamily, one becomes a brahmaf)a after initiation and the sacred thread ceremony.\nUnless one is initiated as a brahmaf)a, he cannot worship the holy name properly.\"\nAccording to the V ai�t:Java regulative principles, one must be initiated as a\n\nbrahmaf)a. The Hari-bhakti-vi/asa (2.6) q uotes the following injunction from the\nVi�f)u-yamala:\nadik�itasya vamoru\nkrtarh sarvarh nirarthakam\npasu-yonim avapnoti\ndik�a-virahito jana/:1\n\"Unless one is initiated by a bona fide spiritual master, all his devotional activities\nare useless. A person who is not properly initiated can descend again into the\nanimal species.\"\n\n", "mad6#p0088": "Text 1 08]\n\nSarvabhauma Bhattacarya Offers Prasada to the Lord\n\n55\n\nHari-bhakti-vilasa (2.1 0) further quotes:\nato gururil praf)amyaivaril\nsarva-svaril vinivedya ca\ngrhQiyad vai?f)avaril mantraril\ndik?a-purvaril vidhanatab\n\"It is the duty of every human being to surrender to a bona fide spiritual master.\nGiving him everything-body, mind and intelligence-one must take a Vai�r)ava\ninitiation from him.\"\nThe Bhakti-sandarbha (298) gives the following quotation from the Tattvasagara:\nyatha kancanataril yati\nkasyaril rasa-vidhanatab\ntatha dik?a-vidhanena\ndvijatvaril jayate nwam\n\"By chemical manipulation, bell metal is turned into gold when touched by mercury; similarly, when a person is properly initiated, he can acquire the qualities of\na brahmaf)a.\"\nThe Hari-bhakti-vilasa (17.11,12) in discussing the purascarya process, quotes\nthe following verses from Agastya-sarilhita:\npuja traikaliki nityaril\njapas tarpaf)am eva ca\nhomo brahmaf)a-bhuktis ca\npura5caraf)am ucyate\nguror labdhasya mantrasya\nprasadena yatha-vidhi\npancatigopasana-siddhyai\npuras caitad vidhiyate\n\"In the morning, afternoon and evening, one should worship the Deity, chant the\nHare Kr�r)a mantra, offer oblations, perform a fire sacrifice, and feed the\nbrahmaf)as. These five activities constitute purascarya. To attain full success when\ntaking initiation from the spiritual master, one should first perform these\npurascarya processes.\"\nThe word purab means \"before\" and carya means \"activities.\" Due to the\nnecessity of these activities, we do not immediately initiate disciples in the International Society for Krishna Consciousness. For six months, a candidate for initiation must first attend arati and classes in the sastras, practice the regulative prin-\n\n", "mad6#p0089": "56\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 15\n\nciples and associate with other devotees. When one is actually advanced in the\npurascarya-vidhi, he is recommended by the local temple president for initiation.\nIt is not that anyone can be suddenly initiated without meeting the requirements.\nWhen one is further advanced by chanting the Hare Kr��a mantra sixteen rounds\ndaily, following the regulative principles and attending classes, he receives the\nsacred thread (brahminical recognition) after the second six months.\nIn the Hari-bhakti-vilasa (17.4,5,7) it is stated:\nvina yena na siddhal) syan\nmantra var$a-satair api\nkrtena yena /abhate\nsadhako vanchitarh phalam\npurascaral)a-sampanno\nmantra hi pha/a-dhayaka/:1\natah pura$kriyarh kuryat\nmantravit siddhi-kariksaya\npura$kriya hi mantral)arh\npradhanarh viryam ucyate\nvirya-hino yatha dehi\nsarva-karmasu na k$amal)\npurascaral)a-hino hi\ntatha mantra/:1 prakirtita/:1\n\"Without performing the pura5carya activities, one cannot become perfect even\nby chanting this mantra for hundreds of years. However, one who has undergone\nthe purascarya-vidhi process can attain success very easily. If one wishes to perfect his initiation, he must first undergo the purascarya activities. The purascarya\nprocess is the life-force by which one is successful in chanting the mantra. Without the life-force, one cannot do anything; similarly, without the life force of\npurascarya-vidhi, no mantra can be perfected.\"\nIn his Bhakti-sandarbha (283), Srila ]iva Gosvami states:\nyadyapi sri-bhagavata-mate paficaratradi-vat arcana-margasya\navasyakatvarh nasti, tad vinapi\nsaral)apattyadinam ekatarel)api purU$artha-siddher\nabhihitatvat, tathapi sri-naradadi-vartmanusaradbhi/:1\nsri-bhagavata saha sambandha-vi5e$arh dik$a-vidhanena\nsri-guru-caral)a-sampaditarh cikir$adbhil) krtayarh\ndik$ayam arcanam avasyarh kriyetaiva.\n\n", "mad6#p0090": "Text 108]\n\nSarvabhauma Bhatfacarya Offers Prasada to the Lord\n\n57\n\nOf similar importance is dik�a, which is explained as follows in Bhakti-sandarbha\n\n(284):\n\nyadyapi svarupato nasti, tathapi praya/:1 svabhavato\n\ndehadi-sambandhena kardaya-silanarh vik�ipta-cittanarh\n\njananarh tat-tat-salikoci-karal)aya srimad-r�i-prabhrtibhir\n\natrarcana-marge kvacit kvacit kacit kacin maryada sthapitasti.\n\nSimilarly in the Ramarcana-candrika it is stated:\n\nvinaiva dik�arh viprendra\n\npurascaryarh vinaiva hi\n\nvinaiva nyasa-vidhina\n\njapa-matrel)a siddhida\n\nIn other words, the chanting of the Hare Kr�r:Ja maha-mantra is so powerful that it\ndoes not depend on official initiation, but if one is initiated and engages in\n\npaficaratra-vidhi (Deity worship), his Kr�r:Ja consciousness will awaken very soon,\n\nand his identification with the material world will be vanquished. The more one is\nfreed from material identification, the more one can realize that the spirit soul is\nqualitatively as good as the Supreme Soul. At such a time, when one is situated on\nthe absolute platform, he can understand that the holy name of the Lord and the\nLord Himself are identical. At that stage of realization, the holy name of the Lord,\nthe Hare Kr�r:Ja mantra, cannot be identified with any material sound. If one ac­\n\ncepts the Hare Kr�r:Ja maha-mantra as a material vibration, he falls down. One\nshould worship and chant the holy name of the Lord by accepting it as the Lord\nHimself. One should therefore be initiated properly according to revealed scriptures under the direction of a bona fide spiritual master. Although chanting the\nholy name is good for both the conditioned and liberated soul, it is especially\nbeneficial to the conditioned soul because by chanting it one is liberated. When a\nperson who chants the holy name is liberated, he attains the ultimate perfection\n\nby returning home, back to Godhead. In the words of Sri Caitanya-caritamrta\n\n(Adi 7.73):\n\nkr�Qa-mantra haite habe sarhsara-mocana\n\nkr�Qa-nama haite pabe kr�l)era caral)a\n\n\"Simply by chanting the holy name of Kr�r:Ja one can obtain freedom from ma­\n\nterial existence. Indeed, simply by chanting the Hare Kr�r:Ja mantra one will be able\nto see the lotus feet of the Lord.\"\nThe offenseless chanting of the holy name does not depend on the initiation\n\nprocess. Although initiation may depend on pura5carya or pura5caral)a, the actual\n\n", "mad6#p0091": "Sri Caitanya-caritamrta\n\n58\n\n[Madhya-lila, Ch. 15\n\nchanting of the holy name does not depend on pura5carya-vidhi, or the regulative\nprinciples. If one chants the holy name once without committing an offense, he\nattains all success. During the chanting of the holy name, the tongue must work.\nSimply by chanting the holy name, one is immediately delivered. The tongue is\nsevonmukha-jihva-it is controlled by service. One whose tongue is engaged in\ntasting material things and also talking about them cannot use the tongue for absolute realization.\nataf:r sri-kr�Qa-namadi\nna bhaved grahyam indriyaif:r\nsevonmukhe hi jihvadau\nsvayam eva sphuraty adaf:r\n\nAccording to Caitanya-caritamrta (Madhya 17.134):\nataeva kr�Qera 'nama', 'deha', 'vi/asa'\nprakrtendriya-grahya nahe, haya sva-prakasa\n\"With these material senses, one cannot understand the transcendental holy\nname of the Lord or His form, activities and pastimes. However, when one actually engages in devotional service, utilizing the tongue, the Lord is revealed.\"\n\nTEXT 109\n\n�'1.�-�''l �� II\nnarahari rahu amara bhakta-gaf)a-sane\nei tina karya sada karaha tina jane'\n\nSYNONYMS\nnarahari-Narahari; rahu-let him remain; amara\nalong with other devotees; ei tina karya\n\n-\n\n-\n\nMy; bhakta-gaf)a-sane­\n\nthese three divisions of duty; sada-al­\n\nways; karaha -execute ; tina jane-you three persons.\nTRANSLATION\n\nSri Caitanya Mahaprabhu then ordered Narahari: \"I wish you to remain here\nwith My devotees. In this way the three of you should always execute these\nthree duties for the service of the lord.\"\nPURPORT\nSrT Caitanya Mahaprabhu set forth three duties for three different people.\nMukunda was to earn money and follow the religious principles, whereas Narahari\nwas to remain with the Lord's devotees, and Raghunandana was to engage in the\nLord's service in the temple. Thus one person worships in the temple, another\nearns money honestly by executing his professional duty, and yet another\npreaches Kf�J)a consciousness with the devotees. Apparently these three types of\nservice appear separate, but actually they are not. When Kr�r;�a or SrT Caitanya\nMahaprabhu is the center, everyone can engage in different activities for the service of the Lord. That is the verdict of SrT Caitanya Mahaprabhu.\nTEXT 133\n\n�rt�� II\nsarvabhauma, vidya-vacaspati, -dui bhai\ndui-jane krpa kari' kahena gosafii\n\n", "mad6#p0103": "70\n\nSri Caitanya-caritamrfa\n\n[Madhya-lila, Ch. 15\n\nSYNONYMS\nsarvabhauma-Sarvabhauma Bhagacarya; vidya-vacaspati-Vidya-vacaspati;\ndui bhai-two brothers; dui-jane-unto the two; krpa kari'-out of His causeless\nmercy; kahena-says; gosafii-Sri Caitanya Mahaprabhu.\nTRANSLATION\nOut of His causeless mercy, Sri Caitanya Mahaprabhu gave the following\ndirections to the brothers Sarvabhauma Bhaftacarya and Vidya-vacaspati.\nTEXT 134\n\n'ift11i'·'S?fl'·t1�9f �� t2l't s i5fs;i5t�r�\nC'iflfll\"'- �11�� ��Tf� II � �\n\n•\n\nyas tv indra-gopam athavendram aha sva-karmabandhanurupa-phala-bhajanam atanoti\nkarmaQi nirdahati kintu ca bhakti-bhajarh\ngovindam adi-purU$arh tam aharh bhajami\n\nSYNONYMS\nyab-He who (Govinda); tu-but; indra-gopam-to the small red insect called\nindra-gopa; athava-or even; indram-to lndra, King of heaven; aho-oh; svakarma-of one's own fruitive activities; bandha-bondage; anurupa-according\nto; phala-of reactions; bhajanam-enjoying or suffering; atanoti-bestows; karmaQi-all fruitive activities and their reactions; nirdahati-destroys; kintu-but;\nca-certainly; bhakti-bhajam-of persons engaged in devotional service; gavindam-unto Lord Govinda; adi-puru$am-the original person; tam-unto Him;\naham-1; bhajami-offer my obeisances.\n\nTRANSLATION\n\" 'Let me offer my respectful obeisances unto the original Personality of\nGodhead, Govinda, who regulates the sufferings and enjoyments of fruitive\nactivity for everyone-from the heavenly King lndra down to the smallest insect [indra-gopa]. That very Personality of Godhead destroys the fruitive\nkarma of one engaged in devotional service.'\nPURPORT\nThis is a quotation from Brahma-sarhhita (5.54).\nTEXT 171\n\n<;�t1f\"Rf ·�·1fftiJI ��� �-<;1f1�e{ I\n�-1��l)r;�fil5[�: II\" �lro\njaya jaya jahy ajam ajita do�a-grbhita-guQaril\ntvam asi yad atmana samavaruddha-samasta-bhaga/:1\naga-jagad-okasam akhila-sakty-avabodhaka te\nkvacid ajayatmana ca carato 'nucaren nigama/:1\"\n\n", "mad6#p0128": "Text 181]\n\nSarvabhauma Bhaftacarya O ffers Prasada to the lord\n\n95\n\nSYNONYMS\njaya jaya-kindly exhibit Your glory; jahi-please conquer; ajam-nescience,\n\nmaya; ajita-0 unconquerable one; do�a-faulty; grbhita-guQam-by which the\n\nqualities are accepted; tvam-You; asi-are; yat-because; atmana-by Your in­\n\nternal potency; samavaruddha-possessing; samasta-bhagab-all kinds of opulences; aga-nonmoving; jagat-moving; okasam-of the embodied living entities; akhila-all; sakti-of potencies; avabodhaka-master; te-You; kvacit­\n\nsometimes; ajaya-by the external energy;\n\natmana-of Your self; ca-also;\n\ncaratab-manifesting pastimes (by Your glance); anucaret-confirm; nigamaball the Vedas.\n\nTRANSLATION\nSri Caitanya Mahaprabhu continued, \" '0 my lord, 0 unconquerable one,\n0 master of all potencies, please exhibit Your internal potency to conquer the\n\nnescience of all moving and inert living entities. Due to nescience, they accept all kinds of faulty things, thus provoking a fearful situation. 0 lord,\nplease show Your glories! You can do this very easily, for Your internal potency is beyond the external potency, and You are the reservoir of all opulence. You are also the demonstrator of the material potency. You are also always engaged in Your pastimes in the spiritual world. You exhibit Your\nreserved internal potency and sometimes exhibit the external potency by\nglancing over it. Thus You manifest Your pastimes. The Vedas confirm Your\ntwo potencies and accept both types of pastimes due to them.' \"\nPURPO RT\nThis verse is taken from Srimad-Bhagavatam (1 0.87.14). It is from the prayers of\n\nthe sruti-gaQa, the personified Vedas who glorify the Lord.\n\nThe almighty Personality of Godhead has three potencies-internal, external\n\nand marginal. When the conditioned souls are condemned due to forgetfulness,\n\nthe external potency creates the material world and puts the living entities under\n\nits control. The three modes of material nature keep the living entity in a constant\n\nstate of fear. Bhayarh dvitiyabhinivesatab. The controlled conditioned soul is al­\n\nways fearful due to being controlled by the external potency; therefore the con­\n\nditioned soul should always pray to the almighty Lord to conquer the external\n\npotency (maya) so that she will no longer manifest her powers, which bind all living entities, moving and inert.\n\nTEXT 181\n\n�· 11i! ��7;;�1{ �f�' 'I� �'I I\n'l�t� ��RI � �fil' �fi!rlri{ II �lr� II\n\n", "mad6#p0129": "Sri Caitanya-caritamrta\n\n96\n\n[Madhya-lila, Ch. 15\n\nei mata sarva-bhaktera kahi' saba guQa\nsabare vidaya difa kari' afingana\nSYNONYMS\nei mata-in this way; sarva-bhaktera-of all the devotees; kahi'-describing;\nsaba guQa-all the good qualities; sabare-unto everyone; vidaya difa-bade\nfarewell; kari' afingana-embracing.\nTRANSLATION\nIn this way, Sri Caitanya Mahaprabhu described the good qualities of His\ndevotees one after the other. He then embraced them and bade them farewell.\nTEXT 182\n\n�� ��w � �t11� '� 1\ntel';�� �tli1itW �� mil � 1fe{ II �lr� II\nprabhura vicchede bhakta karena rodana\nbhaktera vicchede prabhura Vi$aQQa haifa mana\nSYNONYMS\nprabhura-from Lord Sri Caitanya Mahaprabhu; vicchede-by separation;\nbhakta-all the devotees; karena-do; rodana-crying; bhaktera-of the devotees; vicchede-by the separation; prabhura-of Lord Caitanya Mahaprabhu;\nVi$aQQa-morose; haifa-became; mana-the mind.\nTRANSLATION\nDue to the impending separation from Sri Caitanya Mahaprabhu, all the\ndevotees began to cry. The Lord was also morose due to separation from the\ndevotees.\nTEXT 183\n\n�t-.J-'Pffu'! J�i �� 'Pftt'•t I\n�tJ �\" �t� �Jtlvti ��ttll II �lr� II\ngadadhara-paQc;lita rahifa prabhura pase\nyamesvare prabhu yanre karaifa avase\nSYNONYMS\ngadadhara-paQc;lita-Cadadhara Pal)c;lita; rahifa-remained; prabhura pasealong with Sri Caitanya Mahaprabhu; yamesvare-at Yamesvara; prabhu-Sri\n\n", "mad6#p0130": "Text 186]\n\nSarvabhauma Bhaftacarya Offers Prasada to the Lord\n\n97\n\nCaitanya Mahaprabhu; yarire-unto whom; karaila-made to take; avase-residence.\n\nTRANSLATION\nGadadhara Par;�c;tita remained with Sri Caitanya Mahaprabhu, and he was\ngiven a place to live at Yamesvara.\nPURPORT\nYamesvara is on the southwest side of the Jagannatha temple. Gadadhara Pa�c,iita resided there, and there was a small garden and a sandy beach known as\nYamesvara-tota.\n\nTEXTS 184-185\n\n'i_ft·,'ltt:Jft�, 'f�\\if(e{\"f, q9f-'fttltQ I\n�Jtt1ftlRf·9ff'G'!, � ,�tR\"f, �� II �t,-8 II\n���-� � �1f �tit'� I\ntr�t�·\\ift-fi{ fj{i!J fifif II � 0\\r ll\npita-sugandhi-ghrte anna sikta kaila\ncari-dike pate ghrta vahiya ca/ila\n\n", "mad6#p0141": "Sri Caitanya-caritamrta\n\n108\n\n[Madhya-lila, Ch. 15\n\nSYNONYMS\np ita-y ellowish; su-gandhi-fragrant; ghrte-with clarified butter; anna-rice;\nsikta-mixed; kai/a-made; cari-dike-on all sides; pate\n\n-\n\nthe leaf; ghrta-the\n\nclarified butter; vahiya ca/i/a- began to flood.\nTRANSLATION\nThen, the whole stack of rice was mixed with so much yellowish and\nfragrant clarified butter that it began to overflow the leaf.\nTEXT 209\n\n��?fijj-���-�ttr1 �fil' �Rf I\nmr�� 'ff1rn�li il'tili�J•illf)fil' \"�0�\"\nkeyapatra-ka/akhola-<;foriga sari sari\ncari-dike dhariyache nana vyanjana bhari'\nSYNONYMS\nkeya-patra-the leaf of the keya plant; kala-kho/a-the skin of the banana\ntree;\n\n<;:/origa-pots;\n\ndhariyache-were\n\nsari sari-one\nholding;\n\nafter\n\nanother;\n\nnana-various;\n\ncari-dike-on\n\nvyanjana-cooked\n\nall\n\nsides;\n\nvegetables;\n\nbhari'-filled.\nTRANSLATION\nThere were a number of pots made of the bark of banana trees and the\nleaves of the keya plant. These pots were filled with various cooked vegetables and placed on all sides of the leaf.\nTEXT 210\n\n���11f �' fillllif·��-��'�\"'\"'tl'f I\n\n1ffttR �' lififlfl·'alCP� II ��9 II\n\n", "mad6#p0149": "[Madhya-lila, Ch. 15\n\nSri Caitanya-caritamrta\n\n116\n\nkr�Qera bhoga lagaiiacha, -anumana kari\nupare dekhiye yate tulasi-maiijari\nSYNONYMS\n\nkr�Qera bhoga lagaiiacha-you have offered to Kr�t:�a; anumana kari-1 hope;\nupare-upon the food; dekhiye-1 see; yate-since; tulasi-maiijari-flowers of\nthe tulasi tree.\nTRANSLATION\n\"I hope the food has already been offered to Kr�r;ta, since I see there are\ntulasi flowers over the plates.\nTEXT 228\n\n�t� !_fiT, :Jf{ii:, �·iftll' I'AI11�� u ��� u\nsei amogha haila prabhura bhakta 'ekanta'\npreme nace, kr�Qa-nama laya maha-santa\nSYNONYMS\nsei amogha-that same Amogha;\n\nhaila-became; prabhura-of Lord SrT\n\nCaitanya Mahaprabhu; bhakta-devotee; ekanta-unflinching; preme nacedances in ecstasy; kr�Qa-nama laya\n\n-\n\nchants the Hare Kr�l)a maha-mantra; maha­\n\nsanta-very peaceful.\nTRANSLATION\nThereafter,\n\nAmogha\n\nbecame\n\nan\n\nunalloyed\n\ndevotee\n\nof\n\nSri Caitanya\n\nMahaprabhu. He danced in ecstasy and peacefully chanted the holy name of\nLord Kr�Qa.\nTEXT 297\n\n�� �iii·tlt'fl m·� II\n\n", "mad6#p0190": "Text 302]\n\nSarvabhauma Bhatfacarya Offers Prasada to the Lord\n\n157\n\nsraddha kari' ei lila sune yei jana\nacirat paya sei caitanya-caraQa\nSYNONYMS\nsraddha kari'-with faith and love; ei lila-this pastime; sune-hears; yei\njana-whoever; acirat-very soon; paya-attains; sei-he; caitanya-caraQa-the\nlotus feet of Lord Caitanya.\nTRANSLATION\nWhoever hears these pastimes of Sri Caitanya Mahaprabhu with faith and\nlove will attain the shelter of the Lord's lotus feet very soon.\nTEXT 302\n\n1)��-11�-t·?ft'f � �1-t I\n�'!�fft�l! �� �� II �\"� II\nsri-rupa-raghunatha-pade yara asa\ncaitanya-caritamrta kahe k[$Qadasa\nSYNONYMS\nsri-rupa-SrT ROpa GosvamT; raghunatha-Srila Raghunatha dasa GosvamT;\npade-at the lotus feet; yara-whose; asa-expectation; caitanya-caritamrtathe\n\nbook\n\nnamed\n\nCaitanya-caritamrta;\n\nkahe-describes;\n\nk[$Qadasa-SrTia\n\nKr�r:Jadasa Kaviraja GosvamT.\nTRANSLATION\nPraying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring\ntheir mercy, I, Kr��adasa, narrate Sri Caitanya-caritamrta, following in their\nfootsteps.\nThus end the Bhaktivedanta purports to the Sri Caitanya-caritamrta, Madhyalila, Fifteenth Chapter, describing the Lord's eating at the house of Sarvabhauma\nBhattacarya.\n\n", "mad6#p0191": "CHAPTER 16\n\nThe Lord's Attempt to Go to Vrndavana\nSrTia Bhaktivinoda Thakura gives the following summary of this chapter in his\nAmrta-pravaha-bha$ya. When SrT Caitanya Mahaprabhu wanted to go to\nVrndavana, Ramananda Raya and Sarvabhauma Bhagacarya indirectly presented\nmany obstructions. In due course of time, all the devotees of Bengal visited Jagannatha PurT for the third year. This time, all the wives of the Vai�t:�avas brought\nmany types of food, intending to extend invitations to SrT Caitanya Mahaprabhu\nat Jagannatha PurT. When the devotees arrived, Caitanya Mahaprabhu sent his\nblessings in the form of garlands. In that year also, the Gut:�<;lica temple was\ncleansed, and when the Caturmasya period was over, all the devotees returned to\ntheir homes in Bengal. Caitanya Mahaprabhu forbade Nityananda to visit NTiacala\nevery year. Questioned by the inhabitants of KuiTna-grama, Caitanya Mahaprabhu\nagain repeated the symptoms of a Vai�t:�ava. Vidyanidhi also came to Jagannatha\nPurT and saw the festival of O<;lana-�a�thT. When the devotees bade farewell to\nthe Lord, the Lord was determined to go to Vrndavana, and on the day of VijayadasamT, He departed.\nMaharaja Prataparudra made various arrangements for SrT Caitanya\nMahaprabhu's trip to Vrndavana. When He crossed the River Citrotpala, Ramananda Ray a, Mardaraja and Haricandana went with Him. SrT Caitanya Mahaprabhu\nrequested Gadadhara Pat:�<;lita to go to NTiacala, Jagannatha PurT, but he did not\nabide by this order. From Kataka, SrT Caitanya Mahaprabhu again requested\nGadadhara Pat:�<;lita to return to NTiacala, and He bade farewell to Ramananda Ray a\nfrom Bhadraka. After this, SrT Caitanya Mahaprabhu crossed the border of Orissa\nstate, and He arrived at Panihati by boat. Thereafter He visited the house of\nRaghava Pat:�<;lita, and from there He went to Kumarahaga and eventually to\nKuliya, where He excused many offenders. From there He went to Ramakeli,\nwhere He saw SrT ROpa and Sanatana and accepted them as His chief disciples.\nReturning from Ramakeli, He met Raghunatha dasa and after giving him instructions sent him back home. Thereafter the Lord returned to NTiacala and began to\nmake plans to go to Vrndavana without a companion.\n\nTEXT 1\n\nG:��t'Mt�� G:'it'Rfr;�: f�•Jt ���: I\n�f'\\ffl1fii9fi{i!1-�'f: ��e. II � II\n159\n\n", "mad6#p0192": "Sri Caitanya-caritamrta\n\n160\n\n[Madhya-lila, Ch. 16\n\ngauc;fodyanarh gaura-meghaf)\nsit'ican sva/okanamrtaif)\nbhavagni-dagdha-janatavirudha/:1 samajivayat\nSYNONYMS\ngauc;fa-udyanam-upon the garden known as Gauc;Ja-desa; gaura-megha/:1the cloud known as Gaura; sitican-pouring water; sva-His own; a/okanaamrtai/:1-with the nectar of the glance; bhava-agni-by the blazing fire of material existence; dagdha-having been burnt; janata-the people in general;\nvirudhaf)-who are like creepers and plants; samajivayat-revived.\nTRANSLATION\nBy the nectar of His personal glance, the cloud known as Sri Caitanya\nMahaprabhu poured water upon the garden of Gauc;la-de5a and revived the\npeople, who were like creepers and plants burning in the forest fire of material existence.\nTEXT 2\n\n� � <;��!111m f.mtil\"t I\n\nlOt��!¥ ;rn (;�� II � II\njaya jaya gauracandra jaya nityananda\njayadvaita-candra jaya gaura-bhakta-vrnda\nSYNONYMS\njaya jaya-all glories; gauracandra-to Lord Sri Caitanya Mahaprabhu; jaya-all\nglories; nityananda-to Nityananda Prabhu; jaya-all glories; advaita-candra-to\nAdvaita Acarya; jaya-all glories; gaura-bhakta-vrnda-to the devotees of Lord\nSri Caitanya Mahaprabhu.\nTRANSLATION\nAll glories to Sri Caitanya Mahaprabhu! All glories to Lord Nityananda! All\nglories to Advaitacandra! All glories to all the devotees of the Lord!\nTEXT 3\n\n�'{f 't�\"f �� �� �t� I\n�fern1 ��t�H �&lf1 � II >e II\n\n", "mad6#p0193": "Text 5]\n\nThe Lord's Attempt to Go to Vrndavana\n\n161\n\nprabhura ha-ifa iccha yaite vrndavana\nsuniya prataparudra ha-ifa vimana\n\nSYNONYMS\nprabhura-of Lord Sri Caitanya Mahaprabhu; ha-ifa-there was; iccha-the\ndesire; yaite-to go; vrndavana-to Vrndavana; suniya-hearing; prataparudraMaharaja Prataparudra; ha-ifa vimana-became morose.\n\nTRANSLATION\nSri Caitanya Mahaprabhu decided to go to Vrndavana, and Maharaja Prataparudra became very morose upon hearing this news.\nTEXT 4\n\n�ef,.i2l�tf-t�;'! II �8 II\nl:!'lt� ��� ';f�tl2fl� Qiff��;'! I\nM'!Jtel\"\"� (;�·�1 (;� �'� �t'! II �� II\nyadyapi prabhura ajna gauc;Jete rahite\nnityananda-prabhuke prema-bhakti prakasite\ntathapi ca/ila mahaprabhure dekhite\nnityanandera prema-ce�ta ke pare bujhite\n\n", "mad6#p0198": "Sri Caitanya-caritam�ta\n\n166\n\n[Madhya-lila, Ch. 16\n\nSYNONYMS\nyadyapi-although; prabhura-of SrT Caitanya Mahaprabhu; ajfia-the order;\ngauc;iete rahite-to stay in Bengal;\nPrabhu;\n\nprema-bhakti-ecstatic\n\ntathapi-still;\n\nca/i/a-departed;\n\nnityananda-prabhuke-unto Nityananda\n\nlove\n\nof\n\nGodhead;\n\nmahaprabhure-SrT\n\nprakasite-to\nCaitanya\n\npreach;\n\nMahaprabhu;\n\ndekhite-to see; nityanandera-of Lord Nityananda Prabhu; prema-ce�ta-the\nactivities of ecstatic love; ke-who; pare-is able; bujhite-to understand.\nTRANSLATION\nAlthough the Lord told Nityananda Prabhu to stay in Bengal and spread\necstatic love of God, Nityananda left to go see Caitanya Mahaprabhu. Who\ncan understand Nityananda Prabhu's ecstatic love?\nTEXTS 16-17\n\n��t�'l, fwt�fi{, ��t�, 11\"tlftt I\n\n�t���' �t�, ��f�\"ftfif �i{ �t� II �� II\nmf\"fiifl II IY� II\npaficama vatsare gaw;lera bhakta-gaf)a aila\nratha dekhi' na rahi/a, gauc;lere calila\nSYNONYMS\npaficama vatsare-on the fifth year; gauc;lera-of Bengal; bhakta-gaQa-the\n\ndevotees; ai/a-came; ratha dekhi'-seeing the Ratha-yatra festival; na rahiladid not stay; gauc;lere ca/i/a-returned to Bengal.\nTRANSLATION\n\nDuring the fifth year, the devotees from Bengal came to see the Ratha-yatra\nfestival. After seeing it, they did not stay but returned to Bengal.\nTEXT 87\n\nC!t� �{ �t*;��-�'tlft\"i{\"!·\"itti{ I\n�f� �fif' �t� 1f� �l>C.i{ II lr'l II\n\n", "mad6#p0236": "Sri Caitanya-caritamrta\n\n204\n\n[Madhya-lila, Ch. 16\n\ntabe prabhu sarvabhauma-ramananda-sthane\nalingana kari' kahe madhura vacane\n\nSYNONYMS\ntabe-then;\n\nprabhu-Sri Caitanya Mahaprabhu;\n\nsarvabhauma-ramananda­\n\nsthane-before Sarvabhauma Bhattacarya and Ramananda Raya; alingana kari'embracing; kahe-says; madhura vacane-sweet words .\n\nTRANSLATION\nThen Sri Caitanya Mahaprabhu placed a proposal before Sarvabhauma\nBhatfacarya and Ramananda Raya. He embraced them and spoke sweet words.\nTEXT 88\n\n�e,��i � �\\! �filii' I\n''!t'Jfl11' �� l� �e.�� il'i '<�\"( 'Sf1{i{ II lrlr II\n\n�\n\nbahuta utkaQtha mora yaite vrndavana\ntamara hathe dui vatsara na kailun gamana\n\nSYNONYMS\nbahuta utkaQtha-great anxiety;\n\nmora-My;\n\nyaite vrndavana-to go to\n\nVrndavana; tamara hathe-by your tricks; dui vatsara-for two years; na kai/un1 did not do; gamana-going .\n\nTRANSLATION\nCaitanya Mahaprabhu said, \"My desire to go to Vrndavana has very much\nincreased. Because of your tricks, I have not been able to go there for the past\ntwo years.\nTEXT 89\n\n� ��' it� \"\ndui maha-patra, -'haricandana', 'mardaraja'\ntanre ajna di/a raja-'kariha sarva kaya\nSYNONYMS\ndui maha-patra-two respectable officers; haricandana-Haricandana; mar­\n\ndaraja-Mardaraja;\n\ntanre-to them; ajna dila-gave orders; raja-the King;\n\nkariha-do; sarva kaya-everything needed.\n\n", "mad6#p0247": "Text 116]\n\nThe Lord's Attempt to Go to Vrndavana\n\n215\n\nTRANSLATION\nThe King ordered two respectable officers named Haricandana and Mardaraja to do whatever was necessary to carry out these orders.\nTEXTS 114-115\n\n�� ��-�)� 'Cftfil' �.r� �-�tif I\n� 'Wtif �R' � ��� ��-9ltt1{ II ��8 II\n� q �t?t'l �� 'at��' �ft' I\nfim 'W� �fFf �1, �1 � 1lfi II��� II\neka navya-nauka ani' rakhaha nadT-tire\nyahati snana kari' prabhu ya'na nadi-pare\ntahati stambha ropaQa kara 'maha-tirtha' kari'\nnitya snana kariba tahati, tahati yena mari\nSYNONYMS\neka-one; navya-new; nauka-boat; ani'-bringing; rakhaha-keep; naditire-on the bank of the river; yahati-where; snana kari'-tak i ng bath; prabhuSri Caitanya Mahaprabhu; ya'na-goe s; nadi-pare-on the other bank of the\nriver;\n\ntahati-there;\n\nmaha-tirtha kari'\n\n-\n\nstambha-a memorial co l u mn;\n\nmaking\n\nropaQa kara-establish;\n\nthat place a great place of pilgrimage; nitya-daily;\n\nsnana kariba-1 shall bathe; tahati-there; tahati-there; yena mari-let me die.\nTRANSLATION\nThe King also ordered them to maintain a new boat on the banks of the\nriver, and wherever Sri Caitanya Mahaprabhu took His bath or crossed to the\nother side of the river, they should establish a memorial column and make that\nplace a great place of pilgrimage. \"Indeed,\" said the King, \"I will take my\nbath there. And let me also die there.\"\n\nTEXT 116\n\n�,.tti�����JII\n�\"!, � 'tfi{ �t�?t't-t II ��� II\ncaturdvare karaha uttama navya vasa\nramananda, yaha tumi mahaprabhu-pasa\n\n", "mad6#p0248": "216\n\nSri Caitanya-caritam!'fa\n\n[Madhya-lila, Ch. 16\n\nSYNONYMS\ncaturdvare-at the place named Caturdvara; karaha-make; uttama-very\nnice; navya vasa-new residential quarters; ramananda-Ramananda Raya; yaha\ntumi-you please go; mahaprabhu-pa5a-near Sri Caitanya Mahaprabhu.\nTRANSLATION\nThe King continued, \"At Caturdvara, please construct new residential quarters. Now, Ramananda, you can return to Sri Caitanya Mahaprabhu.\"\nTEXT 117\n\n�'liJfti:! fi� �--ij�� �� I\n\n�-�� �-r,_\"1c;� it'$f?;5J �'f II ��ct II\nsandhyate calibe prabhu, -nrpati sunila\nhasti-upara tambu-grhe stri-gal)e ca(iaila\nSYNONYMS\nsandhyate-in the evening; calibe prabhu-the Lord will start; nrpati sunilathe King heard; hasti-upara-upon the backs of elephants; tambu-grhe-in tents;\nstri-gal)e-all the ladies; ca(iai/a-made get up.\nTRANSLATION\nWhen the King heard that the Lord was leaving that evening, he immediately made arrangements for some elephants with small tents on their\nbacks to be brought there. Then all the ladies of the palace got on the\nelephants.\nTEXT 118\n\n�� fifil�� �Q{ �c;� �trn ��1 I\n�� � 12iif. fit'f'$f'lllf$1 II ��lr II\nprabhura calibara pathe rahe sari hafia\nsandhyate ca/ila prabhu nija-gal)a lafia\nSYNONYMS\nprabhura-of the Lord; calibara pathe-on the route of walking; raheremained; sari hafia-being in a line; sandhyate-in the evening; ca/i/a prabhuthe Lord departed; nija-gal)a /afia-taking His own men.\n\n", "mad6#p0249": "Text 120]\n\nThe Lord's Attempt to Go to Vrndavana\n\n217\n\nTRANSLATION\nAll these ladies went to the road the Lord was taking and remained there in\na line. That evening, the Lord departed with His devotees.\nTEXT 119\n\n'�4!.*\"1·il�' �fit' �� '�Cif �til I\n1f��'l �fit' �J� �'ft1f ll � �� II\n'citrotpala-nadi' asi' ghate kaila snana\nmahi$i-sakala dekhi' karaye praf)ama\nSYNONYMS\ncitrotpala-nadi-to the river named Citrotpala; asi'-coming; ghate-on the\nbank; kai/a snana-took a bath; mahi$i-saka/a-all the queens and ladies of the\npalace; dekhi'-seeing; karaye praf)ama-offered their obeisances.\nTRANSLATION\nWhen Sri Caitanya Mahaprabhu went to the bank of the River Citrotpala to\ntake His bath, all the queens and ladies of the palace offered their obeisances\nto Him.\nTEXT 120\n\n� �Prtil � '� <;�i I\n'�' '\"' ��' �iJI �i!tl· �Fflm II ��\n\no\n\nII\n\nprabhura darasane sabe haila premamaya\n'kr$f.la' 'kr$f.la' kahe, netra asru vari$aya\nSYNONYMS\nprabhura darasane-by seeing the Lord; sabe-all of them; haila-became;\nprema-maya-overwhelmed with love; kr$f.la kr$f.la kahe-chanted the holy\nname of Kr�l)a; netra-the eyes; asru-tears; vari$aya-poured.\nTRANSLATION\nUpon seeing the Lord, they all felt themselves overwhelmed with love of\nGodhead, and, tears pouring from their eyes, they began to chant the holy\nname, \"Kr��a! Kr��a!\"\n\n", "mad6#p0250": "218\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 16\n\nTEXT 121\n\nlj)lfi{ ���� �fil �� I\n\n�·r;12t11i rat �'A\" !_f Qllfti{ II ��� II\nemana krpafu nahi suni tribhuvane\nkr�Qa-prema haya yarira dura darasane\nSYNONYMS\nemana krpafu-such a merciful person;\n\nnahi-not;\n\nsuni-we hear;\n\ntri­\n\nbhuvane-within the three worlds; kr�Qa-prema haya-one gets love of Kr?l)a;\nyarira-of whom; dura darasane-by seeing from a distance.\nTRANSLATION\nThere is no one as merciful as Sri Caitanya Mahaprabhu within all three\nworlds. Simply by seeing Him from a distance, one is overwhelmed with love\nof Godhead.\nTEXT 122\n\n��t�������l\n�e.'Wtil� fltl!J �fit' �� �/'A\" �������\nnaukate cac;iiya prabhu haifa nadi para\njyotsnavali ratrye cafi' aifa caturdvara\nSYNONYMS\nnaukate cac;iiya-getting on the boat;\n\nprabhu-Sri Caitanya Mahaprabhu;\n\nhaifa-was; nadi para-across the river; jyotsnavati-lighted by the full moon;\n\nratrye-in the night; cafi'-walking; ai/a-came; caturdvara-to Caturdvara.\nTRANSLATION\n\nThe Lord then got into a new boat and crossed the river. Walking in the full\nmoonlight, He finally reached the town known as Caturdvara.\nTEXT 123\n\nftt\\JIJ �Qf\"l ��' 121tt� ��i!J Ctil �'t.t� f1ffif'l111 �� '�Rf' ,�,., '5tt1\n�' , 'Stt� �� �11lll ��\\r II\neta kahi' sei cara 'hari' 'kr?Qa' gaya\nhase, kande, nace, gaya baulera praya\nSYNONYMS\n\neta kahi'-saying this; sei cara-that messenger; hari-Hari; kr?Qa-Kr�t:Ja;\n\ngaya-chants ; hase-laughs; kande-cries; nace-dances; gaya\npraya\n\n-\n\njust like a madman.\n\n-\n\nsings; baulera\n\nTRANSLATION\nAfter saying this, the messenger began to chant the holy names of Hari and\nKr�r:Ja. He also began to laugh and cry, dance and sing exactly like a madman.\nTEXT 169\n\n�� �fil' �9� II\ntumi yadi ajfia deha' ethake asiya\nyavana adhikari yaya prabhuke miliya\nSYNONYMS\n\ntumi-you; yadi-if; ajfia-order; deha'-give; ethake-here; asiya-coming;\nyavana adhikari-the Mohammedan governor; yaya-may go; prabhuke-Lord\nSrT Caitanya Mahaprabhu; miliya-after meeting.\nTRANSLATION\n\"If you agree, the Mohammedan governor will come here to meet Sri\nCaitanya Mahaprabhu and then return.\nTEXT 173\n\n�e.�cbi fitf, 9-e II\n\n�-�\n\nbahuta utkaQtha tanra, karyache vinaya\ntoma-sane ei sandhi, nahi yuddha-bhaya'\nSYNONYMS\n\nbahuta-very much;\n\nutkaQtha-anxiety;\n\ntar'lra-his;\n\nkaryache-has made;\n\nvinaya-submissive petition; toma-sane-with you; ei-this; sandhi-a peace\nproposal; nahi-there is not; yuddha-bhaya-fear of fighting.\nTRANSLATION\n\"The Mohammedan governor is very eager, and he has submitted this petition with great respect. It is a proposal for peace. You need not fear that we\nwill fight.\"\n\n", "mad6#p0274": "Sri Caitanya-caritam�ta\n\n242\n\n[Madhya-lila, Ch. 16\n\nTEXT 174\n\n�fil' �t?tf\\1 �t� ��1 ft1i'·'J� �� �1iilfi I\n-t�·1ft1!i fiff'l' tt1f �:� �1i\"''i II�� o II\n'santipuracarya' -grhe aiche aila\nsaci-mata mi/i' tatira duf)kha khaf)c;iaila\nSYNONYMS\nsantipura-acarya-of Advaita Acarya; grhe-to the house; aiche-similarly;\naila-went;\n\nsaci-mata-mother 5aci;\n\nmi/i'-meeting;\n\ntanra-her;\n\nduf:lkha­\n\nunhappiness; khaQc;iaila-pacified.\nTRANSLATION\nAfter leaving Kuliya, Sri Caitanya Mahaprabhu visited the house of Advaita\nAcarya at Santipura. It was there that the Lord's mother, Sacimata, met Him\nand was thus relieved of her great unhappiness.\n\n", "mad6#p0297": "Text 213)\n\nThe Lord's Attempt to Go to Vrndavana\n\n265\n\nTEXT 211\n\nl!t� '1f'fl{t�fil'·�'lt1f �'f '� <;�i I\n'�t�i' '�t� 12t� �: f•�' �ibn II�)� II\ntabe 'ramake/i'-grame prabhu yaiche gela\n'natasa/a' haite prabhu puna/:l phiri' aila\nSYNONYMS\ntabe-thereafter; ramakeli-grame-in the village known as Ramakeli; prabhuLord SrT Caitanya Mahaprabhu; yaiche-similarly;\n\nge/a-went; natasala-the\n\nplace known as Kanai Natasala; haite-from; prabhu-SrT Caitanya Mahaprabhu;\npuna/:l-again; phiri' aila-returned.\nTRANSLATION\nThe Lord then visited the village known as Ramakeli and the place known as\nKanai Nafasala. From there He returned to Santipura.\nTEXT 212\n\nlilt� ��: ,�'1' �-t·�� $f I\n�t�' �'Al�� 1'��·�'tll II �)� II\nsantipure puna/:l kai/a dasa-dina vasa\nvistari' varQiyachena vrndavana-dasa\nSYNONYMS\nsantipure-at 5antipura; puna/:l-again; kaila-made; dasa-dina-for ten days;\nvasa-residence; vistari'-elaborating; varQiyachena-has described; vrndavanadasa-Vrndavana dasa Thakura.\nTRANSLATION\nSri Caitanya Mahaprabhu stayed in Santipura for ten days. This has all been\ndescribed very elaborately by Vrndavana dasa Thakura.\nTEXT 213\n\n�If!� �11!t1f iff '�( �t1f I\n�i{111['9 ��' � �1� �'tt1f II �)'!) II\n\n", "mad6#p0298": "266\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 16\n\nataeva ihan tara na kailun vistara\npunarukti haya, grantha bac;laye apara\nSYNONYMS\nataeva-therefore; ihali-here; tara-of that incident; na kailun-1 did not\ngive; vistara-elaboration; punarukti-repetition; haya-it is; grantha-the book;\nbac;/aye-increases; apara-unlimitedly.\n\nTRANSLATION\nI will not narrate these incidents because they have already been described\nby Vrndavana dasa Thakura. There is no need to repeat the same information,\nfor such repetition would unlimitedly increase the size of this book.\n\nTEXTS 214-215\n\n�'A' 1ft-o fiffif\"f1 '�tti 1ti9f·�� I\n\n���\"! ,�\"1 '�tti 9ft�11' ll� II �)8 II\n�J �� �\"11 �tfif �' �( I\n��- II\nbara bara palaya teriho niladri yaite\npita tarire bandhi' rakhe ani' patha haite\nSYNONYMS\nbara bara-again and again; pa/aya-leaves home; teriho-he; niladri yaiteto go to Jagannatha Puri; pita-his father; tarire-him; bandhi'-binding; rakhekeeps; ani'\n\n-\n\nbringing back; patha haite-from the road.\nTRANSLATION\n\nRaghunatha dasa used to run away from home again and again to go to .\nJagannatha Puri, but his father kept binding him and bringing him back.\nTEXT 229\n\n�· �tt� II�'\\� II\nmadhavendra-puri tatha gela 'ekesvare'\ndugdha-dana-cchale kr�f!a sak�at dila tanre\n\n", "mad6#p0326": "Sri Caitanya-caritamrta\n\n294\n\n[Madhya-lila, Ch. 16\n\nSYNONYMS\nmadhavendra-puri-Madhavendra Puri; tatha-there; ge/a-went; ekesvarealone; dugdha-dana-chale-on the plea of giving milk in charity; kr�Qa-Lord\nKr�r:ta; sak�at-direct audience; dila-gave; ta/ire-unto him.\nTRANSLATION\n\"Madhavendra Puri went to Vrndavana alone, and Kr�r;�a, on the pretext of\ngiving him milk, granted him an audience.\nTEXT 272\n\n�flr1It1f 5\n154\n\nananta aisvarya kr�t;�era vaikut;�!hadi-dhama\nanargala prema-bhakti kariha prakiiSe\naneka samagri diya karila mitali\naneka siddha-puru�a haya tanhara sahite\nangikara jani' acarya karena nartana\n\naiche eka a(lc;ia-nase kr�t;�era niihi hani\naiche pavitra prema-seva jagat jiniyii\naiche tanhare krpa kaila gauraraya\n!li'ke dekhite yaiba, nil y!liba tom!ll!lgi'\n!lji-kali kari' uthaya vividha upaya\n\n15.177 92\n40\n15.84\n16.108 212\n16.135 224\n16.10 164\n\n313\n\narlgikurvan sphutaril cakre\nannadi dekhiya prabhu vismita hafla\nanna khiibe, pi!he vasite kah!lti apar!ldha?\nanna-vyaiijana-pOrt;�a dekhi' saka/a bhajane\nanna-vyaiijanopari dila tulasi-maiijari\n\n15.146 75\n16.232 275\n15.110 59\n15.44\n23\n15.25\n13\n15.225\n16.201\n16.87\n16.62\n16.65\n\n115\n256\n204\n186\n188\n\n15.143 74\n16.140 226\n16.141 226\n16.260 289\n15.153 78\n15.144 75\n15.116 62\n16.276 296\n15.230 117\n15.115 62\n16.263\n15.247\n15.267\n15.273\n15.221\n\n290\n126\n138\n142\n113\n\n16.94 206\n16.253 286\n15.175 92\n15.42\n21\n16.193 253\n16.163\n16.61\n15.1\n15.224\n15.235\n15.62\n15.220\n\n237\n186\n2\n114\n119\n30\n113\n\n", "mad6#p0346": "314\n\nSri Caitanya-caritamfla\n\nannera saurabhya, varl)a-ati manorama\n\n15.229 116\n15.120 64\n15.65\n31\n16.239 279\n15.109 58\n\nantare kr$1)a-prema inhara janibeka keba\nantare manaye sukha, bahye nahi mane\nantare ni�tha kara, bahye loka-vyavahara\nanu$aflga-phale kare sarilsarera k�aya\nanyathii, nii rahe mora sarlre jivana\"\napana-icchaya cala, raha, -ke kare varal)a\napanii nindiya kichu balena vacane\napana-'visvasa' udiya sthiine piithiii/a\napane iisiya prabhu mili/a sabaya\n\n16.232\n16.283\n15.260\n16.169\n16.43\n\n275\n301\n131\n239\n178\n\nB\nbadiyara baji pati' ca/i/ana tathare\n\n16.272 294\n16.101 210\nbahire iisi' nlja ajna-patra /ekhaila\n16.110 213\nbahu-mulya diya ani' kariya yatana\n41\n15.87\nbahu-mulya vastra prabhu-mastake biindhi/a 15.28\n14\nbahira udyiine asi' prabhu vasa kaila\n\nbahu nrtya kari' punab calila udyane\nbahu-sange vrndavana gamana na kare\nbahuta prasiida piithaya diyii bahu-jane\nbahuta sammana asi' kai/a sevaka-gal)e\n\napane mahaprabhu tiinra mana phiriii/a\napane namiya tabe karaila cetana\napane prataparudra, ara misra-kasi\napani bhattacarya kare pakera saba karma\napani prabhuke lana tahan uttariba\n\n16.175 242\n15.124 66\n10\n15.20\n15.203 105\n16.112 214\n\nbahuta sannyasl yadi aise eka thani\nbahuta utkal)thii mora yiiite vrndiivana\nbahuta utkal)tha tanra, karyache vinaya\nbiihya vairiigya, viitulatii sakala chadiy!i\nbahye eka dvara tara, prabhu pravesite\n\napariidha k$ama more, prabhu, dayiimaya\naparadha' nahi, sada lao kr�na-nama\nara a$ta sannyasira bhik$ii dui dui divase\n!ira bhakta-gana kare prabhure nimantral)a\n!ira dravya rahu-suna narike/era kathii\n\n15.280 147\n15.285 149\n15.196 102\n15.14\n8\n15.70\n34\n\nbahye raja-vaidya inho kare riija-sevii\nbalagal)di-bhogera bahu prasada iii/a\nbalagopala kibii khiiila saba bhata?\nbalaka-do$a nii /aya pita tahate palaka\nbiilya-kala haite tenho vi$aye udiisa\n\n!ira dui vatsara cahe vrndavana yaite\n!ira ghara mahiiprabhura bhik$iira liigiya\n!ira yata pitha kaila, kahite nii saki\nartha, bhumi, grama diya karena sahiiya\nasamartha nahe kr�na, dhare sarva bala\n\n16.85\n15.205\n15.216\n16.219\n15.168\n\n203\n106\n111\n269\n87\n\n16.177\n15.269\n15.164\n16.187\n15.240\n\n244\n139\n85\n249\n122\n\n16.225\n16.213\n15.116\n16.221\n16.215\n\n272\n266\n62\n270\n266\n\nbara bara akase phe/i' luphiya dharila\n\nasmiibhir yad anU$/heyaril\nasru-kampa-svarabhange kahite /iigi/ii\nasvasiya kahe, -tumi kaha 'kr$na' 'hari'\n�tiidasa miitii, !ira yiidavera ghare\nataeva acarya tanre haifa parasanna\nataeva ihan tara na kailun vis tara\nataeva pita-raghunandana amara ni5cite\nataeva prabhu bha/a jane dui-jane\nataeva punab tiihii ihiin nii likhilun\n\nathiiraniiliike iii/a gosiini suniya\nati-ucca tungi haite bhumite padila\navasara nahi haya, vi/amba ha-ifa\navasya caliba, dunhe karaha sammati\navese bilaila ghare chi/a yata dhana\niiyub sriyam yaso dharmam\n\n15.111 60\n16.38 176\n12.123 65\n38\n15.82\n16.89 204\n14\n15.29\n15.270 140\n\n16.88\n16.173\n16.243\n15.206\n15.120\n\n204\n241\n282\n106\n64\n\n16.53 182\n29\n15.59\n15.291 152\n16.222 270\n12\n15.23\n273\n172\n107\n70\n243\n\n15.228\n16.27\nbhakta-dharma-hiini prabhura nii haya sahana 16.148\nbhakta-gal)e kahe,-suna mukundera prema 15.119\nbhakta-gal)e riikhiyii ainu nija nija sthane\n16.276\n\n116\n171\n230\n63\n296\n\nbattisa-athiya kalara angatiya pate\n\"bhagya tanra-asi' karuka prabhu darasana\nbhagyavan tumi, saphala tamara udyoga\n\nbhak�ya diyii karena sabiira sarvatra palane\n\nbhakta-iccha vina prabhu nii kare gamana\nbhakta krpa-vase bhl$mera pratijnii rakhila\nbhakta-sambandhe yahii k�amila apariidha\nbhaktera mahimii kahite haya panca-mukha\n\n\"ataeva yanra mukhe eka kr�na-nama\n\n181\n294\n219\n172\n103\n\n16.228\n16.30\n15.207\n15.135\n16.176\n\nbiira biira paliiya tenho niladri yaite\nbiira k$1ra ani' age sevaka dharila\nbhagirathi hana siik�iit 'jala-brahma'-sama\n\nasibeka panca-siita bhrtya sange lana?\"\n\n16.50\n16.272\n16.124\n16.29\n15.197\n\nbhaktera mahimii prabhu kahite paya sukha\n\n16.11 164\n16.144 228\n15.300 156\n15.118 63\n15.118 63\n\n15.182\n16.57\n16.269\nbhalata' kahi/a, -mora eta /oka sange\nbhattaciirya bale, -prabhu na karaha vismaya 15.232\nbhattacarya kahe,-\"utha, aiche prabhura lila 16.143\nbhaktera vicchede prabhura vi�al)l)a haifa\n'bhaktye dasi'-abhimana, 'snehete jananl'\n\n96\n184\n293\n118\n227\n\n", "mad6#p0347": "Index of Bengali and Sanskrit Verses\nbha!!acarya kaila tabe pada prak$afana\nbhanacarya lathi lana marite dhaila\nbhattacarya tarira ghare gela tarira sane\nbhauacarye kahe kichu bharigi kariya\nbhanacaryera grhe saba dravya ache bhari'\n\n15.223 114\n15.250 127\n15.258 130\n15.224 114\n15.202 105\n\nbhana kahe,-anna, pilha,-samana prasada\nbhatta kahe,-ca/a, prabhu, isvara-darasane\nbha�ta kahe,-jani, khao yateka yuyaya\nbhatta snana darsana kari' karila bhojane\nbhavagni-dagdha-janata-\n\n15.235\n15.293\n15.238\n15.295\n16.1\n\nbhik$.1 kari' baku/a-tale kari/a visrama\nbhik$ate pal)c;/itera sneha, prabhura asvadana\nbhoga /agaite sevaka aila lana\nbhogera samaya punab chuli' samskari'\nbhojana dekhite cahe, !isite na pare\n\n16.102 210\n16.287 302\n37\n15.79\n15.74\n35\n15.245 125\n\nbhma-mii$a-mudga-supa amrta nindaya\nbhrtya-vancha-purti vinu nahi anya krtya\nbhamete pac;lil!i raya n!ihika cetana\nbrahmal)c;/a jlvera tumi vanchi/e nistara\n\n15.214 110\n15.166 86\n16.154 233\n15.167 87\n\n119\n152\n121\n133\n159\n\nc\n\ncar;laite cac;laite gala phulaila\ncaitanya-caritamrta kahe k[$1)adasa\ncaitanya-caritamrta kahe k[$1)adasa\ncaitanya-caritamrta-yanra pral)a-dhana\ncaitanya-gosanira ninda sunila yahil haite\n\n15.282 148\n15.302 157\n16.290 304\n15.3\n3\n15.261 132\n\ncakravarti kare durihilya 'bhrat(-vyavahara\nca/i/a acarya-sarige acyuta-janani\ncaripakala-ghanadugdha-amra taha dhari\n'cal)c;/ala-pavitra yarira srl-nama-srava(le\ncari-dike dhariy!iche nana vyanjana bhari'\n\n16.220 269\n16.21 108\n15.217 111\n16.184 247\n15.209 108\n\ncari-dike pate ghrta vahiya calila\ncari-masa rahila sabe mahaprabhu-sarige\ncari sevaka, dui brahmal)a rahe tarira sane\ncaturdvare karaha uttama navya vasa\ncaturmasya-ante punab nityanande lana\n\n15.208\n15.16\n16.229\n16.116\n16.59\n\ncaturya-vaidagdhya kare yarira lila-rasa\ncikitsara vat kahe tarihara agrete\n'citrotpala-nadi' asi' ghate kaila snana\ncitra akar$iya karaya k[$(1e premodaya\n\n15.141 73\n15.121 64\n16.119 217\n15.108 58\n\n107\n9\n273\n215\n185\n\n315\n\nD\ndadhi-dugdha-bhara sabe nija-skandhe kari'\ndadhi-dugdha haridra-jale bhare sabara ariga\ndak$il)a yana asite dui vatsara lagila\ndamodara-pal)c;/ita, ara govinda, kasisvara\ndamodara-svarupa, -ei bandhava amara\n\n15.18\n9\n11\n15.21\n16.84 202\n15.184 97\n15.195 102\n\ndal)c;/avat hat'ia bale sadainya vacana\ndal)c;/avat kare asru-pulakita hana\ndal)c;/avat kari' amara k$amaiha aparadha\n'darasana'-'snane' kare jivera mukati\ndarsana-smaral)e yiirira jagat tari/a'\n\n15.255 129\n16.179 245\n15.47\n24\n15.134 70\n16.175 242\n\n'daru-brahma'-rOpe-s!ik$!il sri-purU$Ottama\n'daru'-'ja/a'-rupe k[$1)a prakata samprati\n'dasa-dina bhik$ii kara' kahe vinati kariya\ndasa-krosa haite anaya kariya yatana\ndasa nauka bhari' bahu sainya sarige nita\n\n15.135 70\n15.134 70\n15.191 100\n15.72\n34\n16.198 255\n\ndasa-prakara saka, nimbatikta-sukhta-jhola\n'deha' 'pral)a' bhinna nahe, -ei ta pramal)a\ndekhi' mahaprabhu bac;la sanlo$a paila\ndekhi' sarva-loka-citte camatkara paya\ndekhi' tiirira pita-mata bac;la sukha paila\n\n15.210 108\n16.66 190\n15.30\n15\n13\n15.25\n16.244 282\n\n16.79 200\ndekhiya saghr(la haifa vidyanidhira mana\n30\ndekhiya samsaya haifa kichu camatkara mane 15.62\n16.171 240\ndhairya hana uc;liyake kahe namaskari'\n24\n15.48\ndharma nahe, kari ami nija dharma-nasa\n16.275 295\ndhik, dhik apanake bali' ha-iliiria asthira\ndhrta-ratha-caral)o 'bhyayac caladgur\ndik$a-pura5carya-vidhi apek$ii na kare\ndina dui-cari teriho karila sevana\ndina kata raha-sandhi kari' tarira sane\ndola-yatra dekhi' yao-ei bhala rita\n\n16.145\n15.108\n16.157\n16.160\n16.9\n\n228\n53\n234\n236\n163\n\ndugdha-dana-cchale k[$1)a s!ik$!it di/a tarire\ndugdha-tumbi, dugdha-ku$miil)r;/a, vesara,\ndui bhai-bhakta-raja, k[$1)a-krpa-patra\ndui-bhai cac;la'na tarire hasiya hasiya\ndui bhai yukti kaila nibhrte vasiya\n\n16.271\n15.211\n16.261\n16.80\n15.37\n\n293\n109\n289\n201\n18\n\ndui-janaya k[$1)a-kathaya ekatra-i sthiti\ndui-jane krp!i kari' kahena gosani\ndui-jane sokaku/a nilacale iii/a\ndui kara, sighra pabe sri-k[$1)a-caral)a\"\ndui maha-patra,-'haricandana', 'mardaraja'\n\n16.77\n15.133\n16.147\n16.70\n16.113\n\n199\n69\n229\n192\n214\n\n", "mad6#p0348": "Sri Caitmya-caritamrta\n\n316\n\ndui mala govinda dui-jane par,li/a\ndui-ma/a pa!hiiila govinda-hate diya\ndui raja-patra yei prabhu-sange yaya\ndui pase sugandhi sita/a ja/a-jh!iri\ndui prahara bhitare kaiche ha-ifa randhana?\ndui yog ya nahe, dui sarira brahmal)a\ndunhake kahena raja vinaya-vacana\ndunhiira duf:rkha dekhi' prabhu dunha\ndutihiira icchiite bhojana kaila tu�!a haiia\ndunhe kahe, -ebe var�!i, calite nariba\ndunhe kahe, -ratha-yatra kara dara5ana\ndura haite prabhu dekhi' bhamete par;liya\n'durlabha' 'durgama' sei 'nirjana' vrndavana\ndvarakate �ola-sahasra mahi$i-mandire\ndvare pu$kari1Ji, tara ghatera upare\ndvarera upara bhite tenho hata dila\n\n16.39\n16.38\n16.150\n15.220\n15.225\n\n176\n176\n231\n113\n115\n\n15.262\n16.4\n15.253\n15.253\n16.93\n\n134\n161\n128\n128\n206\n\nei-mata riisa-yatra, !ira dipiiva/i\n\n16.8\n16.179\n16.270\n15.240\n15.128\n15.82\n\n163\n245\n293\n122\n67\n38\n\nei-mata sevakera priti c!ihi prabhu-paya\n\nei-mata nityananda phiraya /agur;la\nei-mata pi!ha-pana, k�Tra-odana\nei-mata prabhu tomara viccheda sahiya\nei-mata pratyabda aise gaur;/era bhakta-ga!Ja\nei-mata premera seva kare anupama\n\nei-mata saba vai�l)ava gaur;le ca/ila\nei-mata sammanila sarva bhakta-gal)e\nei mata sarva-bhaktera kahi' saba gu(la\nei mata sarva-ratri karena krandana\n\nei-mata tomara ni�!hii j!inibara tare\nei-mata vidaya dila saba bhakta-gat;Ja\nei mata vyaiijanera saka, mula, phala\nei-mata yabe karena uttama randhana\nei-saba-sarige prabhu vaise nilacale\neita iisane vasi' karaha bhojana\n\nE\n\nei tina karya sada karaha tina jane'\nei vakye vikainu tanra varhsera hata\n\nebe mora ghare bhik�a karaha 'masa' bhari'\nebe prabhura nimantrare avasara haifa\nebe saba vai$(1ava gaur;la-dese ca/i' gela\nebe 'vai�l)ava' haifa, tara gela 'aparadha'\nebe yadi mahaprabhu 'santipura' aila\n\n15.188 98\n15.187 98\n15.187 98\n15.292 152\n16.231 274\n\nei vastra matake diha', ei saba prasiida\nei vijaya-dasamite haila ei riti\neka ajiia deha, -sevii kari ye tomara\nekadasa jana tanre rakhe nirantara\neka-dina mahaprabhu nityanande lana\n\nei age iii/a, prabhu, var�ara cari miisa\nei ami magi, tumi karaha prasada\nei anne trpta haya dasa bara jana\nei aparadha, prabhu, k�ama kara more\nei bar;la ajiia, ei bar;la upakiira'\nei cari masa kara nilacale vasa\nei chara mukhe tomara karinu nindane\nei jani' miita more na karaya ro$a\nei-mata anyonye karena namaskiira\nei-mata biira bara suniya vacana\n\n16.282\n16.63\n15.248\n15.256\n16.191\n\n300\n187\n126\n130\n252\n\n16.282 300\n15.281 147\n25\n15.50\n7\n15.12\n15.143 74\n\neka dina mleccha-rajara ucca-turigite\n\nei-mata ca/i' ca/i' kataka aila\nei-mata ca/i' prabhu 'remui)J' aila\nei mata cir;la, hur;luma, sandesa saka/a\nei mata gaura-lila-ananta, apara\n\n16.47\n16.35\n16.153\n15.88\n16.288\n\n179\n174\n233\n41\n303\n\nei-mata kala, amra, narariga, kantha/a\nei-mata lila kare gauranga-sundara\nei-mata mahaprabhu bhakta-gal)a-sange\nei-mata mahaprabhura cari vatsara gela\n\n16.147 229\n41\n15.86\n15\n15.31\n3\n15.4\n16.84 202\n\n15.154 79\n15.155 80\n16.68 192\n41\n15.88\n15.64\n31\n15.185 97\n15.234 118\n15.132 69\n15.100 48\n15.47\n24\n15.66\n32\n16.188 250\n16.230 274\n15.37\n18\n15.121 64\n\n15.79\n37\n16.205 258\n27\n15.54\neka-dina salyanna, vyaiijana p:Jnca-sata\neka eka bhogera anna sata sata bhara\n15.239 122\n8\neka eka dina eka eka bhakta-grhe mahotsava 15.15\n\neka dina pha/a dasa sarhskara kariya\n\neka eka-dina, eka eka jane pur!Ja ha-ila mase\neka eka pha/era mulya diya cari-cari pa!Ja\neka-ghare salagramera bhoga-seva haya\nekaki yaiba, kiba sarige eka-jana\n\"eka kr�IJa-name kare sarva-papa k�aya\nekale iii/a tanra hrdaya janiyii\neka navina nauka, tara madhye ghara\neka navya-nauka ani' rakhaha nadT-tire\n\nei-mata kahi' tanre prabodha karila\n\n17\n15.36\n16.76 199\n15.92\n43\n15.181 96\n15.147 76\n\neka-dina prabhu tathii kariy!i niviisa\n\neka-griisa miidhukari karaha angikara\nei-mata bhakta-gara rahila cari miisa\n\n15.26\n13\n15.89\n42\n16.146 229\n16.82 202\n15.91\n43\n\n'eka sannyiisi aila jagannatha ha-ite\neka ur;lumbara vrk$e /age ko!i-phale\neka yaiba, kiba sarige bhrtya eka-jana\nekelii sannyiisi kare eteka bhak$al)a!\n\n15.196\n15.72\n15.204\n15.243\n16.270\n\n102\n34\n105\n124\n293\n\n15.107 52\n15.222 114\n16.196 254\n16.114 215\n16.163 237\n15.172 90\n16.273 294\n15.248 126\n\n", "mad6#p0349": "Index of Bengali and Sanskrit Verses\n\n317\n\nemana krpAiu nAhi suni tribhuvane\neta bali' apana gAle ca{laya Apane\neta bali' ghare ge/a, cinti' ratri-kA/e\neta bali' mahaprabhu cali/a bhavane\neta bali' mahaprabhu naukAte ca{lila\n\n16.121 218\n15.281 147\n15.145 75\n15.258 130\n16.142 227\n\nghare asi' bhattacArya tanre Aji\\a dila\nghare asi' mahaprabhura sik�A acari/a\ngharera bhitare gela karite bhojana\nghare vasi' kare prabhu nama sankfrtana\nghata bhari' prabhura tenho abhi�eka kaila\n\n15.201\n16.242\n15.223\n15.7\n16.52\n\n104\n281\n114\n5\n183\n\neta bali' pa{le dui sastrera vacana\neta bali' paQ{iita-gosani prthak cali/a\neta bali' phala phele pracfra /anghiya\neta bali' prabhu aila sarvabhauma-sthana\neta bali' prabhu gela isvara-darasane\n\n15.268\n16.136\n15.84\n15.285\n15.295\n\nghatiyala prabodhi' dena sabare vAsa-sthana\nghrta-sikta paramanna, mrt-kuQ{Iika bhari'\ngo-brahmaQa-vai�Qave hirflsa karyachi apAra\ngopa-vesa haifa prabhu lana bhakta saba\ngopinathacarya, ara paQ{iita-damodara\n\n16.26\n15.217\n16.189\n15.17\n16.128\n\n170\n111\n251\n9\n220\n\neta bali' raghavere kaila Alingane\neta bali' visvAsere kahila vacana\neta cinti' paka-patra yana dekhi/a\neta kahi' ami yabe vidaya tanre dila\neta kahi' mahaprabhu tanre vidaya dila\n\n15.92\n43\n16.176 243\n30\n15.61\n16.265 291\n16.242 281\n\ngopinathacarya gela prabhu-darasane\ngosafii rakhite karaha nana upaya\ngosanira avesa dekhi' toke camatkara\ngovardhana-yajne anna khai/a rasi rasi\n'grame-grame' nutana avasa kariba\n\n15.271\n16.6\n15.35\n15.242\n16.111\n\n141\n162\n17\n123\n214\n\neta kahi' sei cara 'hari' 'kr�IJa' gaya\neta mate kari' kailun gau{lere gamana\neta suni' ami ba{la mane sukha pailun\neta suni' hasi' prabhu vasila bhojane\neta suni' maha-patra avi�ta hana\n\n16.168 239\n16.257 288\n15.152 78\n15.244 125\n16.183 246\n\n'grhastha' hayena inho, cahiye sailcaya\ngrhastha vi�ayi ami, ki mora sadhane\ngul)ariija-khanna kai/a sri-k[�l)a-vijaya\ngu(J{iica dekhiya yabe amare miliya\nguQ<;/icaya asibe sabaya palana kariya\n\n10.95\n15.103\n15.99\n15.40\n10.97\n\n44\n49\n46\n19\n45\n\neta suni' mahaprabhura citta draviM\neta suni' yavanera mana phiri' gela\neteka kahite prabhu vihvala ha-ifa\ne var�a 'niladri' keha na kariha gamana\n\n15.164 85\n16.169 239\n15.67\n32\n16.247 283\n\n130\n224\n40\n149\n153\n\nG\ngadadhara-paQ{iita asi' prabhure mili/a\ngadadhara-paQ{iita rahila prabhura pase\ngadadhara-paQ{iita yabe sangete cali/a\ngadadhara-paQ{iite tenho punab mantra dila\ngadadhare cha{li' genu, inho dubkha paila\n\n16.255\n15.183\n16.130\n16.78\n16.278\n\n287\n96\n221\n200\n296\n\nga<;/a-khaite bhase yena rai-pOrl)a bhaQ{ia\ngala phuli/a, acarya antare ullasa\ngale mala dena, mathaya tulasf-manjarf\ngamana-kale sanatana 'prahe/T' kahila\ngandha, vastra, a/ankara, sarva dravya-sara\nganga-tira yaite mahaprabhura mana haya\n\n15.176 92\n16.81 201\n5\n15.9\n16.265 291\n42\n15.90\n16.190 251\n\ngau{la-desa diya yaba tan-saba dekhiya\ngau<;/a-dese haya mora 'dui samasraya'\ngau{la-dese yaha sabe vidaya karila\ngau{le rahi' mora icchii sapha/a kariba\ngau{le utkale yata bhak�yera prakara\ngau{lodyanarfl gaura-meghab\nghare asi' bhattacarya �athira mata-sane\n\n16.91\n16.90\n15.39\n16.64\n15.218\n16.1\n15.260\n\n205\n205\n19\n187\n112\n159\n131\n\nH\nhanti sreyarflsi sarval)i\nhanuman-avese prabhu vrk�a-sakha lana\nharidasa mi/i' aise apana nilaya\nharidasa-thakura, ara paQ{iita-vakresvara\nhase, kande, nace, gaya baulera pray a\n\n15.270 140\n16\n15.33\n4\n15.6\n16.128 220\n16.168 239\n\nhasti-upara tambu-grhe strf-gal)e ca{laila\nhate dhari' gopinathacarya ni�edhi/a\nhena-kale 'amogha', -bhattacaryera jamata\nhena-kale eka mayura-pucchera a{IAnf\nhena-kale jagannathera maha-prasada aila\nhena-ka/e mahiiprabhu madhyahna kariya\n\n16.117\n15.282\n15.245\n12.122\n16.123\n15.222\n\n216\n148\n125\n65\n218\n114\n\nhena-tomara ei jiva paila darasane\nhera-pailcami-yatra dekhe lana bhakta-gal)a\nhindu-cara kahe sei yavana-pasa giya\n'hindu' haile paitama tamara cara(la\nhindu-vesa dhari' sei yavana ai/a\n'hiral)ya', 'govardhana', -dui sahodara\n\n16.184\n16.54\n16.162\n16.182\n16.178\n16.217\n\n247\n182\n237\n246\n244\n267\n\nihan prabhu ekatra kari' saba bhakta-gal)a\n16.245 283\nihara gharera aya-vyaya saba-tamara sthane 10.96\n45\n\n", "mad6#p0350": "Sri Caitanya-caritamrta\n\n318\n\nihate tomara kiba aparadha haila?\ninhara dainya suni' mora phataye jivana\ninha rahi' seva kara, -amara santo�a\"\ninhara kr�l)a-sevara katha suna, sarva-jana\ninhara ye ei gati, ithe ki vismaya?\ninhare uthana tabe alingana kailun\ninha-saba lana prabhu kare nrtya-ranga\ninho prasada paile, varta amake kahiba\nisane bolana puna/:1 sthana lepaila\nisvare ta' apariidha phale tata-k$al)a\n\n15.257 130\n15.157 80\n16.133 223\n15.69\n33\n16.185 247\n15.152 78\n15.21\n11\n15.294 153\n15.63\n31\n15.268 139\n\nkabhu tomiira sange yabe, kabhu ekesvara\nkadambera eka vrk�e phute bara-mase\nkac;lara, candana, c;lora, saba sange laila\nkaqhite na pari matha, mane pai vyatha\n'kahanre riivl)ii' prabhu kahe krodhavese\nkahibara kathii nahe-dekhile se jani\nkahite na pari ei tahiira varl)ana\n'kalma�a· ghucile jiva 'kr�Qa-nama' lay a\nkampa, asru, pulaka, stambha, sveda, svara\nkanani-khutiya achena 'nanda'-vesa dhari'\nkiinani-khutiya, jagannatha, -dui-jana\n\nJ\n\nkiindite kandite kichu kare nivedana\nkiindite kandite sei tire rahi' caya\n\njagadananda, mukunda, govinda, kasisvara\n'jagan-mata hare piipi, marimu savarilse'\njaganniitha iijna magi' prabhate calila\njaganniitha-darasana nitya kare priita/:1-kiile\njagannatha-mahati haniichena 'vrajesvari'\n\n16.127 220\n15.34\n16\n16.96 207\n15.185 97\n15.19\n10\n\nkanji-bac;la dugdha-cic;la, dugdha-laklaki\nkaQ(he dhari' kahe tanre madhura vacana\nkarite samartha tumi hao, dayamaya\nkarmiil)i nirdahati kintu ca bhakti-bhiijiiril\nkartika aile kahe-ebe maha-slta\n\n16.79\njagannatha-prasada saba prthak dharila\n15.221\njaganniithera niina yatrii dekhe maha-range\n15.16\njaganniithera prasada bha�ta dena har$a-mane 15.244\njagannathera prasada prabhu yata panachila\n16.95\njaganniitha parena tathii 'mac;luya' vasana\n\n200\n113\n9\n125\n207\n\nkartika aile, tabe kariha gamana\nkasamdi, acara adi aneka prakara\nkasi-misra, ramananda, pradyumna,\nk�!e-smye kari' gelana ramakeli-grama\nkataka asi' prabhu tiinre sange anaila\n\njagannathera prasada-vastra eka lana iisi\njagat tarite prabhu tomara avatara\njala-sOnya phala dekhi' paQc;lita -hara�ita\njala-dasyu-bhaye sei yavana calila\n'janani' 'jahnavi', -ei dui dayamaya\n\n13\n15.27\n15.160 82\n36\n15.76\n16.198 255\n16.90 205\n\n'katake' iisiya kaila 'gopala' darasana\nkaya-mano-vakye prabhu tanre krpa kaila\n'ke anna-vyanjana khaila, sonya kene pata?\nke bujhibe tanha dunhara gopa-bhava gac;lha\nkemane chac;liba raghunathera caral)a\n\njayadvaita-candra jaya gaura-bhakta-vrl)da\njayadvaita-candra jaya gaura-bhakta-vrnda\njaya jaya gauracandra jaya nityananda\njaya jaya jahy ajam ajita do�a-grbhita-guQiiril\njaya jaya sri-caitanya jaya nityananda\n\n15.2\n2\n16.2\n160\n160\n16.2\n15.180 94\n2\n15.2\n\nkemane prabhura sange nflacale yaba?'\nkene upaviisa kara, kene kara ro$a\nke vai�l)ava, kaha tanra samanya lak�ane\nkeyapatra-kalakhola-c;longa sari sari\nkhal)c;/a-vasi narahari, sri-raghunandana\n\njaya sri-caitanya-caritamrta-srota-gal)a\njihva-sparse a-cal)c;/ala sabare uddhare\njivera dul)kha dekhi' mora hrdaya bidare\njivera papa lana muni karon naraka bhoga\njyotsnavati ratrye cali' aila caturdvara\n\n3\n15.3\n15.108 53\n15.162 83\n15.163 83\n16.122 218\n\nK\n15.198 103\n15.78\n37\n36\nkabhu sOnya pha/a riikhena, kabhu ja/a bhari' 15.75\n\nkhal)c;/era mukunda-dasa, sri-raghunandana\nkiba ami anna-patre bhrame na bac;lila!'\n\n15.195 102\n15.129 &7\n16.95 207\n15.149 77\n15.34\n1&\n16.167 239\n16.155 234\n15.276 143\n15.279 14&\n15.19\n10\n15.29\n14\n15.148 76\n16.197 254\n15.216 111\n15.45\n23\n15.161 82\n15.170 89\n16.9\n1&3\n16.8\n163\n15.90\n42\n16.254 28&\n16.260 289\n16.136 224\n16.100 209\n16.107 212\n29\n15.59\n15.26\n13\n15.146 75\n16.235 276\n15.287 150\n15.105 50\n15.209 108\n16.18 167\n15.112 60\n30\n15.61\n\n29\n15.60\n29\n15.60\n16.62 186\nkiba prarthana, kiba ajna-keha na bujhila\n61\nkiba raghunandana-pita, tumi-tara tanaya? 15.114\n18\n15.38\nkiba yukti kaila dunhe, keha nahi jane\n\nkiba kona jantu iisi' sakala khaila?\n\nkiba mora kathaya mane bhrama hana gela!\n\nkabhu sange asibena svarOpa-damodara\n\nkiba yukti kare nitya nibhrte vasiya\n\nkabhu sasya khana puna/:1 piitra bhare sarilse\n\nki kaya sannyase mora, prema nija-dhana\nkimva nija-pral)a yadi kari vimocana\n\n16.59 185\n26\n15.51\n15.262 134\n\n", "mad6#p0351": "Index of Bengali and Sanskrit Verses\n\nkoti-kamadhenu-patira ch:lgr yaiche mare\nkoti ye brahma(lr;/a bM.se virajara jale\nkrama kari' kahe prabhu 'vai$(1ava'-lak$a(la\nkrame krame paya loka bhava-sindhu-kula\nkrwa-janma-yatra-dine nanda-mahotsava\n'krwa' kahi' nace, kande, gar;lagar;li yay a\nkr$(1a-katha ramananda-sane ratri-dine\nkr$(1a-krpa yanre, t\\Jlr: \"\ntathapi tanra darsana-sravaQa-prabhave\nsaka/a desera /aka ha-i/a 'vai�Qave'\nSYNONYMS\ntathapi-still ; tar'lra-His; darsana-of seeing; sravaQa-of hearing; prabhaveby the potency; saka/a-all; desera-of countries; /aka-people; ha-ila-became; vai�Qave-pure devotees of the Lord.\n\nTRANSLATION\nAlthough Sri Caitanya Mahaprabhu did not manifest His natural ecstatic\nlove, everyone became a pure devotee simply by seeing and hearing Him.\nPURPORT\nSrila ROpa Gosvami has described Sri Caitanya Mahaprabhu as maha-vadanya­\n\navatara, the most munificent incarnation. Although Sri Caitanya Mahaprabhu is\nnot physically present now, simply by chanting His holy name (sri-kr�Qa-caitanya\n\nprabhu nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda) people\nthroughout the world are becoming devotees. This is due to the ecstatic chanting\nof the holy name of the Lord. It is said that a pure devotee can see the Lord every\nmoment, and because of this he is empowered by the Lord. This is confirmed in\n\nBrahma-sarhhita: premanjana-cchurita-bhakti-vilocanena santab sadaiva hrdaye�u\nvilokayanti. Sri Caitanya Mahaprabhu appeared five hundred years ago, but it cannot be said that now the potency of the Hare Kr�r:Ja maha-mantra is less powerful\n\n", "mad7#p0060": "Text 53]\n\nThe Lord Travels to Vrndavana\n\n27\n\nthan it was in His presence. By hearing Sri Caitanya Mahaprabhu through the\n\nparampara system, one can be purified. Therefore in this verse it is said: tathapi\ntanra darsana-sravaQa-prabhave. It is not that everyone is able to see Kf�l)a or Sri\nKr�t:�a Caitanya Mahaprabhu physically, but if one hears about Him through books\n\nlike Sri Caitanya-caritamrta and through the parampara system of pure Vai�l)avas,\nthere is no difficulty in becoming a pure Vai�l)ava, free from mundane desires and\npersonal motivations.\nTEXT 52\n\n<;�, �' �e.�'l', liff'll&'l·<.;�llf f� I\n�fl fi{�t� C�\"f \"Cft11ti{ f!iM1 II�� II\ngaur;Ja, bariga, utkafa, dak�iQa-dese giya\nfokera nistara kaifa apane bhramiya\nSYNONYMS\ngaur;Ja-Bengal; bariga-East Bengal; utkafa-Orissa; dak�iQa-dese-southern\nIndia;\n\ng iya-goi n g; fokera-of all the people; nistara-liberation; kaifa-did;\n\napane-personally; bhramiya-touring.\n\nTRANSLATION\nIn this way, Sri Caitanya Mahaprabhu personally toured Bengal, East Bengal,\nOrissa and the southern countries, and He delivered all kinds of people by\nspreading Kr�r:ta consciousness.\nTEXT 53\n\n� ���'I' �i{ �t��� I\nfoe11� <;'l't� \\!tt1 \"P!J�-�� II�� II\nmathura yaibara chafe asena jharikhaQr;ia\nbhilla-praya foka tahari parama-pa�aQr;ia\nSYNONYMS\n\nmathura-to Mathura; yaibarct-of going; chafe-on the pretext; asenacame; jharikhaQr;ia-to jharikhat:�<;la; bhilla-praya-like the Bheels, a kind of low\npeople; foka-people; tahari-there; parama-pa�aQr;ia-without God consciousness.\n\n", "mad7#p0061": "Sri Caitanya-caritamrta\n\n28\n\n[Madhya-lila, Ch. 17\n\nTRANSLATION\nWhen Sri Caitanya Mahaprabhu came to Jharikha��a on His way to\nMathura, He found that the people there were almost uncivilized and were\ndevoid of God consciousness.\nPURPORT\nThe word bhilla refers to a class of men belonging to the Bheels. The Bheels are\nlike Black Africans, and they are lower than sudras. Such people generally live in\nthe jungle, and SrT Caitanya Mahaprabhu had to meet them.\nTEXT 54\n\nertll·<;12111\" mn ��t�� �� fi{�tf 1\n\n��l:!tft 'SJ� ��r;;l:! -tf� �tf II �8 ll\nnama-prema diya kaila sabara nistara\ncaitanyera guc;Jha-lila bujhite sakti kara\nSYNONYMS\nnama-prema diya-bestowing upon them ecstatic love and the holy name;\nkai/a-did; sabara nistara-liberation of all of them; caitanyera-of SrT Caitanya\nMahaprabhu; guc;Jha-/i/a-confidential pastimes; bujhite-to understand; saktithe power; kara-who has.\nTRANSLATION\nSri Caitanya Mahaprabhu gave even the Bheels an opportunity to chant the\nholy name and come to the platform of ecstatic love. Thus He delivered all of\nthem. Who has the power to understand the transcendental pastimes of the\nLord?\nPURPORT\nAs evidence of SrT Caitanya Mahaprabhu's mercy, we are experiencing that the\npeople of Africa are taking to Kr�l)a consciousness, chanting and dancing and taking prasada like other Vai�l)avas. This is all due to the power of SrT Caitanya\nMahaprabhu. Who can understand how His potency is working all over the\nworld?\nTEXT 55\n\n�Of�' �1'(g't1_T'I!'m'll-str:frf'Gf��fl>��'l�t'fz'!t���'l{ 1\n\n", "mad7#p0108": "Text 139]\n\nThe Lord Travels to Vrndavana\n\n75\n\n���� �<>f�i ����[)<>[� �:�t'l�\n�����·r�� �Jt'!��� orc�r�f\"ll 11 )-!liT 11\nsvasukha-nibhrta-cetas tad vyudastanya-bhavo\n'py ajita-rucira-lilakr?ta-saras tadiyam\n\nvyatanuta krpaya yas tattva-diparh purar)arh\n\ntam akhila-vrjina-ghnarh vyasa-siinurh nato 'smi\nSYNONYMS\n\nsva-sukha-in happiness of the self; nibhrta-solitary; cetab-whose con­\n\nsciousness; tat-because of that; vyudasta-given up; anya-bhavab-any other\n\ntype of consciousness; api-although; ajita-of SrT Kr�r:Ja; rucira-pleasing; lila­\n\nby the pastimes; ak[?ta-attracted; sarab-whose heart; tadiyam-consisting of\n\nthe activities of the Lord; vyatanuta-spread, manifested; krpaya-mercifully;\n\nyab-who; tattva-dipam-the bright light of the Absolute Truth; puraQam-the\n\nPurar)a (Srimad-Bhagavatam); tam-unto him; akhila-vrjina-ghnam-defeating\n\neverything inauspicious; vyasa-siinum-the son of Vyasadeva; natab asmi-1\n\noffer my obeisances.\n\nTRANSLATION\n\" 'Let me offer my respectful obeisances unto my spiritual master, the son\nof Vyasadeva, Sukadeva Gosvami. It is he who defeats all inauspicious things\nwithin this universe. Although in the beginning he was absorbed in the happiness of Brahman realization and was living in a secluded place, giving up all\nother types of consciousness, he became attracted by the most melodious\npastimes of Lord Sri Kr��;�a. He therefore mercifully spoke the supreme Pura�;�a,\nknown as Srimad-Bhagavatam, which is the bright light of the Absolute Truth\nand which describes the activities of Lord Kr��;�a.'\nPURPORT\n\nThis verse was spoken by Sota GosvamT in Srimad-Bhagavatam (12.12.68).\nTEXT 139\n\nf31'111il\"f �t� �('f'i{\"f \"�tj I\n��<.fl� �1� �nf'tt1Af 1fi{ \" ��o;, \"\nbrahmananda haite pDrQananda kr?Qa-guQa\n\nataeva akar?aye atma-ramera mana\nSYNONYMS\n\nbrahma-ananda-the pleasure of Brahman realization; haite-from; pDrQa­\n\nananda-complete bliss;\n\nkr?Qa-guQa-the qualities of Lord Kr�r:Ja; ataeva-\n\n", "mad7#p0109": "Sri Caitanya-caritamrta\n\n76\n\n[Madhya-lila, Ch. 17\n\ntherefore; akar,saye-attract; atma-ramera mana-the minds of self-realized persons.\nTRANSLATION\n\"The transcendental qualities of Sri Kr��a are completely blissful and\nrelishable. Consequently Lord Kr��a's qualities attract even the minds of selfrealized persons from the bliss of self-realization.\nTEXT 140\n\n'!lt�tift1li-s '01l:ll1 f� �:(�1 '!1'1_PNFl:1! I\n\n��ti!TC����� 5f'6'�·w�t���l:'t1 �fit: u �s.\natmaramas ca munayo\nnirgrantha apy urukrame\nkurvanty ahaitukirh bhaktim\nittham-bhata-guf)o hari/:1\nSYNONYMS\natma-arama/:1-persons who take pleasure in being transcendentally situated in\nthe service of the Lord; ca-also; munaya/:1-great saintly persons who have\ncompletely\n\nrejected\n\nmaterial aspirations,\n\nfruitive\n\nactivities,\n\nand\n\nso\n\nforth;\n\nnirgrantha/:1-without interest in any material desire; api-certainly; urukrameunto the Supreme Personality of Godhead, Kr�t:Ja, whose activities are wonderful;\nkurvanti-do; ahaitukim-causeless, or without material desires; bhaktim-devotional service; ittham-bhata-so wonderful as to attract the attention of the selfsatisfied; guf)a/:1-who has transcendental qualities; hari/:1-the Supreme Personality of Godhead.\nTRANSLATION\n\" 'Those who are self-satisfied and unattracted by external material desires\nare also attracted to the loving service of Sri Kr��a, whose qualities are transcendental and whose activities are wonderful. Hari, the Personality of Godhead, is ·called Kr��a because He has such transcendentally attractive\nfeatures.'\nTEXT 141\n\nili C�\"llt�\n1f�l.>;'ft�1f'l'f�'SJ.lft1!f\"f fl59\\!>(>;ft: II �8� II\ntasyaravinda-nayanasya padaravindakinjalka-misra-tu/asi-makaranda-vayu/:1\nantargata/:l svavivare1,1a cakara te�arh\nsank�obham ak�ara-ju�am api citta-tanvo/:J\nSYNONYMS\n\ntasya-of Him; aravinda-nayanasya-of the Supreme Personality of Godhead,\nwhose eyes are like the petals of a lotus; pada-aravinda-of the lotus feet;\n\nkinjalka-w ith saffron; misra-mixed; tulasi-of tulasi leaves; makaranda-with\nthe aroma; vayu/:l -the air; antargata /:l -entered; sva-vivare1,1a-through the\nnostrils; cakara-created; te�am-of them; sank�obham-strong agitation; ak­\n\n�ara-ju�am-of the impersonally self-realized (Kumaras); api-also; citta-tanvo/:1-of the mind and body.\nTRANSLATION\n\" 'When the breeze carrying the aroma of tulasi leaves and saffron from the\nlotus feet of the lotus-eyed Personality of Godhead entered through the\nnostrils into the hearts of those sages [the Kumaras], they experienced a\n\n", "mad7#p0111": "Sri Caitanya-caritamrta\n\n78\n\n[Madhya-lila, Ch. 17\n\nchange in both body and mind, even though they were attached to impersonal\nBrahman understanding.'\nPURPORT\nThis is a verse from Srimad-Bhagavatam (3.15.43). Vidura and Maitreya discussed the pregnancy of Diti. Diti's pregnancy caused the demigods to be very\nmuch afraid, and the demigods went to see Lord Brahma. Lord Brahma explained\nthe original incident involving the cursing of Jaya and Vijaya by the Catu�sana\nKumaras. Sometimes the Catu�sana Kumaras went to Vaikut:��ha to visit Narayat:Ja,\nthe Supreme Personality of Godhead, and once they were stopped from entering\nthe palace at the seventh gate by two doorkeepers named jaya and Vijaya. Due\nto their jealousy, jaya and Vijaya would not allow the Kumaras entry, and consequently the Kumaras became angry and cursed jaya and Vijaya, condemning\n\nthem to take birth in a family of asuras in the material world. The omniscient Personality of Godhead could immediately understand the incident,.and He came\nwith His eternal consort the goddess of fortune. The Catu�sana Kumaras immediately offered their obeisances unto the Lord. Simply by seeing the Lord and\nsmelling the aroma of tulasi and saffron from His lotus feet, the Kumaras became\n\ndevotees and abandoned their long-cherished impersonalism. Thus the four\nKumaras were turned into Vai�t:�avas simply by smelling the aromatic tulasi mixed\n\nwith saffron. Those who are actually on the platform of Brahman realization and\nwho have not offended the lotus feet of Kr�t:�a can immediately become 1\nVai�t:�avas simply by smelling the aroma of the Lord's lotus feet. However, those\n\nwho are offenders or demons are never attracted to the Lord's personal feature,\neven though they may visit the Lord's temple many times. In Vrndavana we have\nseen many MayavadT sannyasis who do not even come to the temple of Govin­\n\ndajT, GopTnatha or Madana-mohana because they think that such temples are\nmaya. Therefore they are called MayavadTs. SrT Kr�t:�a Caitanya Mahaprabhu\n\ntherefore said that the MayavadTs are the greatest offenders.\nTEXT 143\n\n�i!<$1<1 '���t�' iii �tlr;;Jf i!t� �r;;� I\n1ft�t�flr-�'l �TI;I! ��1 II\nataeva 'kr?Qa-nama' na aise tara mukhe\n\nmayavadi-gaQa yate maha bahirmukhe\nSYNONYMS\n\nataeva-therefore; kr?Qa-nama-the holy name of Kr�t:Ja; na-does not; aise­\n\ncome; tara mukhe-in their mouths; mayavadi-gaQa-all the MayavadTs; yatebecause; maha bahi/:1-mukhe-great offenders by dint of strong atheism.\n\n", "mad7#p0112": "The Lord Travels to Vrndavana\n\nText 145]\n\n79\n\nTRANSLATION\n\"Because the Mayavadis are great offenders and atheistic philosophers, the\nholy name of Kr��a does not come from their mouths.\nPURPORT\nBecause they are constantly blaspheming the Supreme Personality of Godhead\nby saying that He has no head, hands or legs, MayavadT philosophers remain\noffenders for many, many births, even though they have partially realized Brahman. However, if such impersonalists are not offenders at the lotus feet of the\nLord, they immediately become devotees in the association of a devotee. In other\nwords, if an impersonalist is not an offender, he can become a devotee if he gets a\nchance to associate with other devotees. If he is an offender, he cannot be converted even by the association of the Supreme Personality of Godhead. SrT Kr�r:Ja\nCaitanya Mahaprabhu was very much afraid of this MayavadT offender; therefore\nHe spoke as follows.\nTEXT 144\n\n�t� ,�r� �tfil ��a;(ti! �:> II\nlake kahe prabhu dekhi' hana vismaya\naiche hena prema '/aukika' kabhu naya\n\nSYNONYMS\nlake kahe-the people said; prabhu-SrT Caitanya Mahaprabhu; dekhi'seeing; hana vismaya-being struck with wonder; aiche-such; hena-similar;\nprema-love of Godhead; /aukika-ordinary; kabhu naya-never is.\n\nTRANSLATION\nWhen the people saw Sri Caitanya Mahaprabhu's dancing and chanting,\nthey were struck with wonder, and they all said, \"Such transcendental love is\nnever an ordinary thing.\"\nTEXT 162\n\n��HI w-ftil '�tt� <;�t� �� rt�1 I\n�t�, �tt�, iltt�, '51�, ?�il� ��111 :>�� II\nyarihara darsane lake preme matta hana\nhase, kande, nace, gaya, kr�Qa-nama lana\n\nSYNONYMS\nyanhara darsane-by seeing whom; /oke-people; preme-in love; matta\nhana-becoming mad; hase-laugh; kande-cry; nace-dance; gaya-chant;\nkr�Qa-nama /ana-taking the holy name of Lord Kr�r:ta.\n\nTRANSLATION\nThe people said, \"Simply by seeing Sri Caitanya Mahaprabhu, everyone is\nmaddened with love of Kr�r;�a. Indeed, everyone is laughing, crying, dancing,\nchanting and taking the holy name of Kr�r;�a.\n\n", "mad7#p0122": "Text 165]\n\nThe Lord Travels to V�ndavana\n\n89\n\nTEXT 163\n\n��1-fi{�-�\"t� ��-���t� I\n11'1_� �t�a,1 <;a,tt�� �filt� fi\\�1� II ���II\nsarvatha-ni5cita-iliho km1a-avatara\nmathura aila lokera karite nistara\nSYNONYMS\nsarvatha-in every respect; niscita-ascertained; iriho-He; kr?Qa-avatara-incarnation of Lord Kr�t:Ja; mathura ai/a-has come to Mathura; /okera-of the\npeople; karite-to perform; nistara-deliverance.\nTRANSLATION\n\"Certainly Sri Caitanya Mahaprabhu is in all respects the incarnation of\nLord K��Qa. Now He has come to Mathura to deliver everyone.\"\nTEXT 164\n\n� 11�� ,�� !3t�'l ff<$1 l\n�roc� �li\"�'� r�� f�t� <��111 ��s 11\ntabe mahaprabhu sei brahmaf)e lafia\ntarihare puchila kichu nibhrte vasiya\nSYNONYMS\ntabe-after\n\nthat;\n\nbrahmaf)e-brahmaf)a;\n\nmahaprabhu-SrT\n/alia-taking;\n\nCaitanya\n\nMahaprabhu;\n\ntarihare-unto him;\n\nsei-that;\n\npuchi/a-inquired;\n\nkichu-something; nibhrte vasiya-sitting in a solitary place.\nTRANSLATION\nAfter this, Sri Caitanya Mahaprabhu took aside the brahmaQa. Sitting in a\nsolitary place, the Lord began to question him.\nTEXT 165\n\n'�t�, �\"(, '{f1f- �� ��'I I\n c���<::sr:lfr:'C\"?ll �<�= 1\n'I \"lj<:. �'IIi'!� �'C\\!> C�i�lf� II �'\\IT II\n\nyad yad acarati sre$thas\ntat tad evetaro jana/:1\nsa yat pramaQarh kurute\n/okas tad anuvartate\nSYNONYMS\nyat yat-however; acarati-behaves; sre$ta/:l-the best man; tat tat-that;\neva-certainly;\n\nitara/:1-the lesser;\n\njanaf:J- men;\n\nsa/:1-he;\n\nyat-which;\n\npra­\n\nmaQam-standard; kurute-shows; /oka/:1-the people; tat-that; anuvartatefollow.\nTRANSLATION\n\"Whatever action is performed by a great man, common men follow. And\nwhatever standards he sets by exemplary acts, all the world pursues.\"\nPURPORT\nThis is a quotation from Bhagavad-gita (3.21 ).\n\n", "mad7#p0129": "96\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 17\n\nTEXT 179\n\nq]� '�t�t��1' � '��\\! '13�'1 I\n\n��t��·�t1f �iJt� �1 j'{j: II �IT� II\ntarko 'prati$tha/:l srutayo vibhinna\nnasav [$ir yasya matarh na bhinnam\ndharmasya tattvarh nihitarh guhayarh\nmahajano yena gata/:l sa pantha/:l\nSYNONYMS\n\ntarka/:1-dry argument; aprati$tha/:l-not fixed; srutaya/:l- Vedas; vibhinna/:1possessing different departments; na-not; asau-that; [$i/:l-great sage; yasyawhose; matam-opinion; na-not; bhinnam-separate; dharmasya-of religious\nprinciples; tattvam -truth; nihitam-placed; guhayam-in the heart of a realized\nperson; maha-jana/:1-self-realized predecessors; yena-by which way; gata/:lacted; sa/:l-that; pantha/:l-the pure unadulterated path.\nTRANSLATION\nSri Caitanya Mahaprabhu continued, \" 'Dry arguments are inconclusive. A\ngreat personality whose opinion does not differ from others is not considered\na great sage. Simply by studying the Vedas, which are variegated, one cannot\ncome to the right path by which religious principles are understood. The solid\ntruth of religious principles is hidden in the heart of an unadulterated self-\n\n", "mad7#p0139": "106\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 17\n\nrealized person. Consequently, as the sastras confirm, one should accept\nwhatever progressive path the mahajanas advocate.'\"\nPURPORT\nThis is a verse spoken by Yudhi�thira Maharaja in the Mahabharata, Vana-parva\n\n(313.117).\nTEXT 187\n\ni!t1r1r II\nlak?a-sankhya /aka aise, nahika gaf)ana\nbahira hana prabhu dila darasana\n\nSYNONYMS\nlak?a-sankhya-numbering hundreds of thousands; loka aise-people came;\nnahika gaf)ana-there is no counting; bahira hana-coming out; prabhu-SrT\nCaitanya Mahaprabhu; di/a darasana-gave audience.\n\nTRANSLATION\nPeople came by hundreds of thousands, and no one could count them.\nTherefore Sri Caitanya Mahaprabhu came out of the house to give audience to\nthe people.\n\n", "mad7#p0140": "Text 190]\n\nThe lord Travels to Vrndavana\n\n107\n\nTEXT 189\n\n�t'f\n\n�' �c;a;- �li_ '�fif��V!'·tfil� I\n\nc;� 'al� ili\"t� c;a;-t� �fil' �fil� II �\\rO\\l II\nbahu tuli' bale prabhu 'hari-bola'-dhvani\npreme matta nace /aka kari' hari-dhvani\nSYNONYMS\nbahu tu/i'-raising the arms; bale-says; prabhu-Sri Caitanya Mahaprabhu;\nhari-bo/a-dhvani-the transcendental sound vibration Hari bol;\n\npreme-in\n\necstasy; matta-maddened; nace-dance; /oka-the people; kari' hari-dhvanimaking the transcendental vibration Hari.\nTRANSLATION\nWhen the people assembled, Sri Caitanya Mahaprabhu raised His arms and\nsaid very loudly, \"Hari bol!\" The people responded to the lord and became\necstatic. As if mad, they began to dance and vibrate the transcendental sound,\n\"Hari!\"\nTEXT 190\n\n��ili1f '�f�-t �TI;5' ���a, 'fitil I\n\n�� Pt� �� c;w�� �l� II �o;,o II\nyamunara 'cabbisa ghate' prabhu kaila snana\nsei vipra prabhuke dekhaya Urtha-sthana\nSYNONYMS\nyamunara-of the River Yamuna; cabbisa ghate-in the twenty-four ghats, or\nbathing places; prabhu-Sri Caitanya Mahaprabhu; kai/a-performed; snanabathing; sei vipra-that brahmaf)a; prabhuke-unto Sri Caitanya Mahaprabhu;\ndekhaya-shows; Urtha-sthana-the holy places of pilgrimage.\nTRANSLATION\nSri Caitanya Mahaprabhu bathed in twenty-four ghats along the banks of\nthe Yamuna, and the brahmar:'la showed Him all the places of pilgrimage.\nPURPORT\nThe twenty-four ghats (bathing places) along the Yamuna are (1) Avimukta, (2)\nAdhirOc;lha, (3) Guhya-tirtha, (4) Prayaga-tirtha, (5) Kanakhala-tirtha, (6) Tinduka,\n\n", "mad7#p0141": "Sri Caitanya-caritamrta\n\n108\n\n[Madhya-lila, Ch. 17\n\n(7) Sorya-tirtha, (8) Vatasvami, (9) Dhruva-ghata, (10) ��i-tirtha, (11) Mok�a-tirtha,\n(12) Bodha-tirtha, (13) Gokar!)a, (14) Kr�!)agariga, (15) Vaiku!)tha, (16) Asi-ku!)<;ia,\n(17) Catu�-samudrika-kopa, (18) AkrOra-tirtha, (19) Yajiiika-vipra-sthana, (20)\nKubja-kOpa, (21) Rariga-sthala, (22) Maiica-sthala, (23) Mallayuddha-sthana and\n(24) Dasasvamedha.\nTEXT 191\n\n�.._, ��tlf, ��tJ' '!�1� I\n\n';l'��!QJ1, ,�ttf;ip�'ij1j'1j'O'ft: 9f1�Q-9fQN� �'11: I\n�\"'!� 'l�i!lf'lt���'l1l'C�I <1�1�11''11�21���� T�1 � �i�c�\n�5j\"Jl'C'IiC11l�O!-f��i�'l'l11 � � � II\n\n", "mad7#p0151": "118\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 17\n\n5ri-radhikayal) priyata surDpata\nsu5ilata nartana-gana-caturi\nguQali-sampat kavita ca rajate\njagan-mano-mohana-citta-mohini\nSYNONYMS\n\n5ri-radhikayal)-of Srimati Radharal)i; priyata-affection; su-rDpata-exquisite\nbeauty;\n\nsu-5i/ata-good\n\nbehavior;\n\nnartana-gana-in chanting and dancing;\n\ncaturi-artistry; gul)a-a/i-sampat-possession of such transcendental qualities;\nkavita-poetry; ca-also; rajate-shine; jagat-mana/:1-mohana-of Kr�l)a, who attracts the mind of the whole universe; citta-mohini-the attractor of the mind.\nTRANSLATION\nThe female parrot said: \"Srimati Radharar:ti's affection, Her exquisite beauty\nand good behavior, Her artistic dancing and chanting and Her poetic compositions are all so attractive that they attract the mind of Kr�r:ta, who attracts\nthe mind of everyone in the universe.\"\nPURPORT\n\nThis verse is found in the Govinda-lilamrta (1 3.30).\nTEXT 213\n\n��: �� �,-?� '���' I\nl!t� � ''tf
  • fO!t �\"'tfi;�9ht'llif\"IC\"llt�Ol: II � � 8\n\n", "mad7#p0152": "Text 216]\n\nThe Lord Travels to Vrndavana\n\n119\n\nvamsi-dhari jagan-naricitta-hari sa sarike\nvihari gopa-naribhir\njiyan madana-mohana/:1\nSYNONYMS\nvamsi-dhari-the carrier of the flute; jagat-nari-of all women of the universe;\ncitta-hari-the stealer of the hearts; sa/:1-He; sarike-my dear sari; vihari-enjoyer; gopa-naribhi/:1-with the gopis; jiyat-let Him be glorified; madana-of\nCupid; mohana/:1-the enchanter.\nTRANSLATION\nThe parrot then said, \"My dear sari [female parrot], Sri Kr�r;�a carries a flute\nand enchants the hearts of all women throughout the universe. He is\nspecifically the enjoyer of beautiful gopis, and He is the enchanter of Cupid\nalso. Let Him be glorified!\"\nPURPORT\nThis verse is also found in the Govinda-filamrta (13.31).\nTEXT 215\n\n�= -ttir � �t� �R' �� I\n1;!1� �fir�� �\"ii�-O�tll11ftlf II�)� II\npuna/:1 sari kahe suke kari' parihasa\ntaha suni' prabhura haifa vismaya-premol/asa\nSYNONYMS\npuna/:1-again; sari kahe-the female parrot said; suke-unto the male parrot;\nkari' parihasa-jokingly; taha\n\nsuni'-hearing that; prabhura-of Sri Caitanya\n\nMahaprabhu; haifa-there was; vismaya-wonderful; prema-u//asa-awakening\nof ecstatic love.\nTRANSLATION\nThen the female parrot began to speak jokingly to suka, and Sri Caitanya\nMahaprabhu was struck with wonderful ecstatic love to hear her speak.\nTEXT 216\n\n�Nl-'IC'f 11\nvrndavane sthira-caran\nnandayan svavalokanaif)\natmanarh ca tad-a/okad\ngaurangaf) parito 'bhramat\nSYNONYMS\nvrndavane-in Vrndavana; sthira-caran-to the living entities, both moving\nand not moving; nandayan-giving pleasure; sva-avalokanaif)-by His personal\nglances;\n\natmanam-to\n\nHimself;\n\ntat-alokat-by\n\nca-also;\n\nseeing\n\nthem;\n\ngaurangaf)-SrT Caitanya Mahaprabhu; paritaf)-all around; abhramat-traveled.\nTRANSLATION\nSri Caitanya Mahaprabhu traveled all over Vrndavana and pleased all living\nentities, moving and nonmoving, with His glances. The lord took much personal pleasure in seeing everyone. In this way lord Gauranga traveled in\nVrndavana.\nTEXT 2\n\ni9f11 i!IBl ,���� \\Snl fiii!Jtil\"f I\n\niSr�t���!! \\Snl ''51����1\\if II� II\njaya jaya gauracandra jaya nityananda\njayadvaita-candra jaya gaura-bhakta-vrnda\nSYNONYMS\njaya jaya-all\n\nglories;\n\ngauracandra-to\n\nLord\n\nGauracandra\n\n(Sri\n\nCaitanya\n\nMahaprabhu); jaya-all glories; nityananda-to Lord Nityananda Prabhu; jayaall glories; advaita-candra-to Sri Advaita Gosani; jaya-all glories; gaura-bhaktavrnda-to the devotees of Lord Caitanya.\n\n", "mad7#p0164": "Text 4]\n\nThe Lord's Visit to Sri Vrndavana\n\n131\n\nTRANSLATION\nAll glories to Lord Gauracandra! All glories to Nityananda Prabhu! All glories to Advaita Prabhu! And all glories to the devotees of Lord Caitanya\nheaded by Srivasa Thakura!\nTEXT 3\n\n�t1f'! If�� �t�� �fijr;� I\n'�tf�'-�ttJI �tf�· '��' '�� �t�r.tf;i! II� II\n'\n\nei-mata mahaprabhu nacite nacite\n'arit'-grame asi' 'bahya' haifa acambite\nSYNONYMS\nei-mata-in this way; mahaprabhu-Sri Caitanya Mahaprabhu; nacite nacitedancing and dancing; arit-grame-in the village known as Arikgrama; asi'-coming; bahya-sense perception; haifa-there was; acambite-suddenly.\nTRANSLATION\nSri Caitanya Mahaprabhu danced in ecstasy, but when He arrived at Ari'grama, His sense perception was awakened.\nPURPORT\nAri�-grama is also called Ari��a-grama. Sri Caitanya Mahaprabhu understood\nthat in that village, Ari��asura was killed by Sri Kr��a. While there, He inquired\nabout Radha-ku�c;la, but no one could tell Him where it was. The brahmaQa acascertain its whereabouts. Sri Caitanya\n\ncompanying Him could also not\n\nMahaprabhu could then understand that the holy places known as Radha-ku�c;la\nand Syama-ku�c;la were at that time lost to everyone's vision. He therefore dis­\n\ncovered Radha-ku�c;la and Syama-ku�c;la, which were two reservoirs of water in\n\ntwo paddy fields. Although there was very little water, Sri Caitanya Mahaprabhu\nwas omniscient and could understand that formerly these two ponds were called\nSri Radha-ku�c;la and Syama-ku�c;la. In this way Radha-ku�c;la and Syama-ku�c;l<\nwere discovered.\nTEXT 4\n\n�t�ti �'ft-,:�-� �� <;i'ft:> II\nkur:u;fera 'madhuri'-yena radhara 'madhurima'\nkul)gera 'mahima'-yena radhara 'mahima'\n\nSYNONYMS\nkur:u;Jera-of the lake; madhuri-sweetness; yena-as if; radhara-of Srimau\nRadharal)i; madhurima-sweetness; kul)gera-of the lake; mahima-glories;\nyena-as if; radhara-of Srimati Radharal)i; mahima-glories.\n\nTRANSLATION\n\"The attraction of Radha-ku�c;ta is as sweet as that of Srimati Radhara�i.\nSimilarly, the glories of the ku�c;ta [lake] are as glorious as Srimati Radhara�i.\nTEXT 12\n\n�\"i1't?:lf<1 �r:��itll }j� 111 c·2:f��r�: c� � r'1ii�* ���-'llt8 II\nhantayam adrir aba/a hari-dasa-varyo\n\nyad rama-kmla-caraQa-sparasa-pramoda/:1\n\nmanarh tanoti saha-go-gaQayos tayor yat\n\npaniya-siiyavasa-kandara-kanda-mii/ai/:1\nSYNONYMS\n\nhanta-oh; ayam-this; adri/:1-hill; abala/:1-0 friends; hari-dasa-varya/:1-the\n\nbest among the servants of the Lord; yat-because; rama-kr�Qa-caraQa-of the\n\nlotus feet of Lord Kr�l)a and Balarama; sparasa-by the touch; pramoda/:1-\n\njubilant;\n\nmanam- respects;\n\ntanoti-offers;\n\nsaha-with;\n\ngo-gaQayo/:1-cows,\n\ncalves and cowherd boys; tayo/:1-to Them (Sri Kr�l)a and Balarama); yat-be­\n\ncause; paniya-drinking water; siiyavasa-very soft grass; kandara-caves; kanda-mii/ai/:1 -and by roots.\n\nTRANSLATION\n\"Of all the devotees, this Govardhana Hill is the best! 0 My friends, this\nhill supplies KrH•a and Balarama, as well as Their calves, cows and cowherd\nfriends, with all kinds of necessities-water for drinking, very soft grass,\ncattes, fruits, flowers and vegetables. In this way the hill offers respect to the\nLord. Being touched by the lotus feet of Kr�Qa and Balarama, Govardhana Hill\nappears very jubilant. \"\nPURPORT\nThis is a quotation from Srimad-Bhagavatam (1 0.21.18). It was spoken by the\n\ngopis when Lord Kr�l)a and Balarama entered the forest in the autumn. The gopi!\nspoke among themselves and glorified Kr�l)a and Balarama for Their pastimes.\nTEXT 35\n\n'(;'$fl�\"''f'Gtfir' c?tt� �t_ ��� � I\n'!t�j ��� -(;'$fj'Pft� (;'ij� ,ftt�\nt11t1TII '-!)(t II\n....\n'govinda-kuQc;fadi' tirthe prabhu kaila snana\n\ntahan sunila-gopala gela ganthuli grama\n\n", "mad7#p0180": "147\n\nThe Lord's Visit to S ri Vrndavana\n\nText 37]\n\nSYNONYMS\ngovinda-kuQ(ia-adi-Govinda-kul)<;la and others; tirthe-in the holy places;\nprabhu-SrT Caitanya Mahaprabhu; kaifa snana-performed bathing; tahanthere; sunifa-heard; gopafa-the Gopala Deity; gefa-has gone; gailthufiGarithuli; grama-to the village.\nTRANSLATION\nSri Caitanya Mahaprabhu then took His bath in a lake called Govindakur;�c;la, and while He was there, He heard that the Deity Gopala had already\ngone to Ganthuli-grama.\nTEXT 36\n\n'�l �tl;'Jf fmli Ct� �� -��-�i{f�i{ I\nlfl��� i1·lf�rot finltt�i{ �Bfllfi{ II 8ft'lf�� �r.� �I( '$ft�'$f'f I\n�i C'f�' ;r�1�t_1f qflt� 1fi' II ��o II\nsei vrk?a-nikate care bahu gabhi-gaf)a\ntaha dekhi' mahaprabhura ullasita mana\nSYNONYMS\nsei-that; vrk?a-nikate-near the tree; care-were grazing; bahu-many;\ngabhi-gaf)a-cows; taha-that; dekhi'-seeing; mahaprabhura-of Sri Caitanya\nMahaprabhu; ul/asita mana-the mind became very pleased.\nTRANSLATION\nThere were many cows grazing near that tree, and the Lord was very\npleased to see them.\nTEXT 161\n\n�� �<\\'1 c;'$f19f .,-�ljt �Nt-� I\n�fj{' ;r�1�� �i·<:�1ftt� �'I II ��� II\n\n", "mad7#p0245": "Sri Caitanya-caritamrta\n\n212\n\n[Madhya-lila, Ch.\n\n18\n\nacambite eka gopa varhsi bajaifa\nsuni' mahaprabhura maha-premavesa haifa\nSYNONYMS\n\nacambite-suddenly; eka gopa-one cowherd boy; varhsi-flute; bajaifablew; suni'-hearing; mahaprabhura -of Sri Caitanya Mahaprabhu; maha-premaavesa-absorption in great ecstatic love; haifa-there was.\nTRANSLATION\nSuddenly a cowherd boy blew on his flute, and immediately the lord was\nstruck with ecstatic love.\nTEXT\n\n162\n\n�tGI!il �$1 � '-� �f� I\n�� �1 ��' �t1l 'Slt:Ji \"� II ��� II\nacetana hafla prabhu bhumite pac;Jifa\nmukhe phena pacje, nasaya svasa ruddha haifa\nSYNONYMS\n\nacetana-unconscious; hafla-becoming; prabhu-Sri Caitanya Mahaprabhu;\nbhUmite pac;Jifa-fell on the ground; mukhe-at the mouth; phena pac;Je-there\nwas foam; nasaya-in the nostrils; svasa-breath; ruddha haifa-stopped.\nTRANSLATION\nFilled with ecstatic love, the lord fell unconscious to the ground. He\nfoamed about the mouth, and His breathing stopped.\nTEXT\n\n163\n\n�il�tti'f �tt1 �t1 �llf ��� I\n\na��·�ntil ,�t!f1 c�t� ��i1'111 ��� 11\nhena-kafe tahali a.Soyara dasa aila\nmfeccha-pathana ghoc;Ja haite uttarifa\nSYNONYMS\n\nhena-kafe-just at this time; tahali-there; asoyara-soldiers; dasa-ten;\nai/a-came; mfeccha-Mohammedans; pathana-the race of Pathanas; ghoc;Jahorses; haite-from; uttarifa-got down.\n\n", "mad7#p0246": "Text 166]\n\nThe lord's Visit to Sri Vrndavana\n\n213\n\nTRANSLATION\nWhile the lord was unconscious, ten cavalry soldiers belonging to the\nMohammedan Pathana military order rode up and dismounted.\nTEXT 164\n\n<2ft_t1t �f-m1 � lro 11\nbhattacarya asi' prabhure dhari' vasai/a\nmleccha-gaQa dekhi' mahaprabhura 'bahya' haifa\nSYNONYMS\nbhattacarya-Bhattacarya;\nCaitanya Mahaprabhu;\n\nasi'-immediately\n\ndhari'-taking;\n\nnear;\n\nprabhure-Sri\n\nvasaila-made to sit;\n\nmleccha-gaQa\n\ndekhi'-seeing the Mohammedan soldiers;\n\ncoming\n\nmahaprabhura-of Sri Caitanya\n\nMahaprabhu; bahya-external consciousness; haifa-there was.\nTRANSLATION\nAt that time, Balabhadra Bhanacarya went to Sri Caitanya Mahaprabhu and\nmade Him sit down. Seeing the Mohammedan soldiers, the Lord regained His\nnormal senses.\nTEXT 181\n\nG�'if'l �' � �fiw\"f R'l I\n\n�\"·�'it lr:> II\nmleccha-gaQa asi' prabhura vandila caraQa\nprabhu-age kahe, -ei thak cari-jana\nSYNONYMS\n\nm/eccha-gaQa-the\n\n�1ohammedan\n\nsoldiers;\n\nasi'-after\n\ncoming\n\nthere;\n\nprabhura-of Sri Caitanya Mahaprabhu; vandila caraQa-worshiped the lotus\nfeet; prabhu-age kahe-said before the lord; ei thak cari-jana-these four persons are rogues.\nTRANSLATION\nAll the Mohammedan soldiers then came before the Lord, worshiped His\nlotus feet and said, \"Here are four rogues.\nTEXT 182\n\n�t i1fi fiffir' � � �t'$m�1 1\n�tlfA' � '� �HI �� lr� II\n\n", "mad7#p0254": "Text 184]\n\nThe Lord's Visit to Sri Vrndavana\n\n221\n\nei cari mili' tomaya dhutura khaoyafia\ntamara dhana laila tomaya pagala kariya\nSYNONYMS\n\nei cari mi/i'-four rogues together; tomaya-You; dhutura khaoyafia -making\nto drink poison; tamara-Your; dhana-wealth; /ai/a-took away; tomaya-You;\npaga/a-intoxicated; kariya\n\n-\n\nmaking\n\n.\n\nTRANSLATION\n\"These rogues have made You take dhutura. Having made You mad, they\nhave taken all Your possessions.\"\nTEXT 183\n\n� �t�i{,-� i{�, �11' '�tP'f' 'fi' I\nf�'ll5 ��1�, <;�11( i{11, f�8 II\ntanra seva vina jivera na yaya 'sarhsara'\ntanhara cara(le priti-'puru�artha-sara'\nSYNONYMS\n\ntanra-His; seva-service; vina-without; jivera-of the conditioned soul;\nna-not; yaya-finishes; sarhsara-material bondage; tanhara-His; cara(le-at\nthe lotus feet; pr iti-lo ve; puru�artha-sara-the ultimate goal of life.\nTRANSLATION\n\"No conditioned soul can get out of material bondage without serving the\nSupreme Personality of Godhead. love at His lotus feet is the ultimate goal of\nlife.\nPURPORT\n\nAccording to the Mohammedan scripture, without evadat, offering prayers at a\nmosque or elsewhere five times daily (namaja), one cannot be successful in life. Sri\nCaitanya Mahaprabhu pointed out that in the revealed scripture of the Mohammedans, love of Godhead is the ultimate goal. Karma-yoga and jfiana-yoga are\ncertainly described in the Koran, but ultimately the Koran states that the ultimate\ngoal is the offering of prayers to the Supreme Person (evadat).\nTEXT 195\n\nC111'11Stfif �'ti{\"f lftJ � �� '�S!' I\n�('ti{\"f·t211f� �tJ R'l·�� II !>�� II\nsighra asi' more tanra diba samacara\nsuniya tad-anurupa kariba vyavahara\nSYNONYMS\nsighra asi -very hastily returning; more-unto me; tanra-His; diba-give;\n'\n\nsamacara-news;\n\nsuniya-hearing;\n\ntat-anurupa-accordingly;\n\nkariba-1 shall\n\nmake; vyavahara -arrangements.\nTRANSLATION\nSri Rupa Gosvami told the two men, \" You are to return quickly and let me\nknow when He will depart. Then I shall make the proper arrangements.\"\nTEXT 13\n\n��1 �iltl!il·,'l1t�tftfl3 �t� �til\" �� I\n\n111� �11 �fl! �7;11, �-,Jlt11 �IJifiilll :>�II\netha sanatana-gosafii bhave mane mana\nraja more priti kare, se-mora bandhana\nSYNONYMS\netha -here (in Gau <;l a-desa) ; sanatana-gosafii-the elder brother, Sanatana\nGosvamT;\n\nbhave-considers;\n\nmane mana-in the mind;\n\nraja-the Nawab;\n\nmore-me; priti kare-loves very much; se-that; mora-my; bandhana-great\nobligation.\nTRANSLATION\nWhile Sanatana Gosvami was at Gau�a-desa, he was thinking, \"The Nawab\nis very pleased with me. I certainly have an obligation.\nTEXT 14\n\n(;�� �I! 1ft'Sfl � (;1itt1f s n\n\n", "mad7#p0284": "252\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 19\n\nkana mate raja yadi more kruddha haya\ntabe avyahati haya, karilun niscaya\nSYNONYMS\nkana mate-somehow or other; raja-the Nawab; yadi-if; more-upon me;\nkruddha haya-becomes angry; tabe-then; avyahati-escape; haya-there is;\nkarilun niscaya-1 have decided.\nTRANSLATION\n\"Somehow or other, if the Nawab becomes angry with me, I shall be greatly\nrelieved. That is my conclusion.\"\nTEXT 15\n\n�115!1't\"''J� �'!I' �r.�ift Of'!;�: '19fr>: f��: I\n\n�t\"'l Clf�� �C�I $[�� 'f � �r.�J1 'll�i ��1{, llt•ll\nna me 'bhaktas catur-vedi\nmad-bhaktab svapacab priyab\ntasmai deyarh tato grahyarh\nsa ca pOjyo yatha hy aham\nSYNONYMS\nna-not;\n\nme-My; abhak tab-devoid of pure devotional service; catub­\n\nvedi-a scholar in the four Vedas; mat-bhaktab-My devotee; sva-pacab-even\n\nfrom a family of dog-eaters; priyab-very dear; tasmai-to him (a pure devotee,\neven though born in a very low family); de yam-should be given; tatab-from\nhim; grah y am-sho u ld be accepted (remnants of food); sab-that person; caalso; pO jyab-worshipable; yatha-as much as; hi-certainly; aham-1.\nTRANSLATION\n\" 'Even though a person is a very learned scholar of the Sanskrit Vedic\nliteratures, he is not accepted as My devotee unless he is pure in devotional\n\n", "mad7#p0303": "Text 52]\n\nThe Lord Instructs Srila Rupa Gosvami\n\n271\n\nservice. Even though a person is born in a family of dog-eaters, he is very dear\nto Me if he is a pure devotee who has no motive to enjoy fruitive activities or\nmental speculation. Indeed, all respects should be given to him, and whatever\nhe offers should be accepted. Such devotees are as worshipable as I am.'\"\nPURPORT\n\nThis verse is included in the Hari-bhakti-vilasa (1 0.127) compiled by Sanatan a\nGosvami.\nTEXT 51\n\n�- att'� ��' �·�11' 'r <�tf��= 11� su\nsuci/:1 sad-bhakti-diptagnidagdha-durjati-ka/ma�a/:1\nsvapako 'pi budhai/:1 slagyo\nna vedajfio 'pi nastika/:1\nSYNONYMS\nsuci/:1-a brahmaf)a purified internally and externally; sat-bhakti-of devotional\nservice without motives; dipta-agni-by the blazing fire; dagdha-burnt to\nashes; durjati-such as birth in a low family; ka/ma�a/:1-whose sinful reactions;\nsva-paka/:1 api-even though born in a family of dog-eaters; budhai/:1-by learned\nscholars; s/agya/:1-recognized; na-not;\n\nveda-jfia/:1 api-even though com­\n\npletely conversant in Vedic knowledge; nastika/:1-an atheist.\nTRANSLATION\nSri Caitanya Mahaprabhu said, \" 'A person who has the pure characteristics\nof a brahmar;�a due to devotional service, which is like a blazing fire burning to\nashes all the sinful reactions of past lives, is certainly saved from the consequences of sinful acts, such as taking birth in a lower family. Even though he\nmay be born in a family of dog-eaters, he is recognized by learned scholars.\nHowever, although a person may be a learned scholar in Vedic knowledge, he\nis not recognized if he is an atheist.\nPURPORT\nThis verse and the next are quoted from the Hari-bhakti-sudhodaya (3.11,12), a\ntranscendental literature extracted from the Puraf)as.\nTEXT 75\n\n�5jj\"�'Z �'ifi II 01� II\n5rutim apare smrtim itare\nbharatam anye bhajantu bhava-bhita/:1\naham iha nandarh vande\nyasyafinde pararh brahma\nSYNONYMS\n\n5rutim-Vedic literature; apare-someone; smrtim-corollary to the Vedic\nliterature; itare-others; bharatam-Mahabharata; anye-still others; bhajantulet them worship; bhava-bhita/:1-those who are afraid of material existence;\naham-1;\n\niha-here;\n\nnandam-Maharaja\n\nNanda;\n\nvande-worship;\n\nyasya­\n\nwhose; afinde-in the courtyard; param brahma-the Supreme Brahman, Absolute Truth.\nTRANSLATION\nRaghupati Upadhyaya recited: \"Those who are afraid of material existence\nworship Vedic literature.\n\nSome worship smrti, the corollaries to Vedic\n\nliterature, and others worship the Mahabharata. As far as I am concerned, I\nworship Maharaja Nanda, the father of Kr�r;�a, in whose courtyard the Supreme\nPersonality of Godhead, the Absolute Truth, is playing.\"\nPURPORT\n\nThis verse recited by Raghupati Upadhyaya was later included in Sri ROpa\nGosvami's Padyavafi (126).\n\n", "mad7#p0327": "Text 98]\n\n295\n\nThe lord Instructs Srila Rupa Gosvami\nTEXT 97\n\n\"crttlr II\nkaril prati kathayitum ise\nsamprati ko va pratitim ayatu\ngo-pati-tanaya-kunje\ngopa-vadhati-vitaril brahma\nSYNONYMS\nkam prati-unto whom; kathayitum-to speak;\n\nise-am I able; samprati­\n\nnow; kab-who; va-or; pratitim-belief; ayatu-would do; go-pati-of the\n\nsun-god; tanaya-of the daughter (the Yamuna); kunje-in the bushes on the\nbank; gopa-vadhati-of the cowherd girls; vitam-the hunter; brahma-the\nSupreme Personality of Godhead.\nTRANSLATION\n\"To whom can I speak who will believe me when I say that Kr�r;�a, the\nSupreme Personality of Godhead, is hunting the gopis in the bushes by the\nbanks of the River Yamuna? In this way the lord demonstrates His pastimes.\"\n\n", "mad7#p0328": "Sri Caitanya-caritamrta\n\n296\n\n[Madhya-lila, Ch. 19\n\nPURPORT\nThis verse was also later included in Padyavali (98).\nTEXT 99\n\n�'t_ ��il,-\"fl�, <;fit�1 9ft� �·�fl'1 I\n<;$ITt� � (;��·';fil �t��fl'1 II �� II\nprabhu kahena,-kaha, tenho pac;le kr�Qa-lila\npremavese prabhura deha-mana ayuyaila\nSYNONYMS\nprabhu kahena-SrT Caitanya Mahaprabhu said; kaha-please go on speaking;\ntenho-he;\n\npage-recites;\n\nkr�Qa-/i/a-the pastimes of Lord Kr�r:Ja;\n\nprema­\n\navese-in great ecstasy of love; prabhura-of SrT Caitanya Mahaprabhu; dehamana-body and mind; ayuyaila-became slackened.\nTRANSLATION\nSri Caitanya Mahaprabhu requested Raghupati Upadhyaya to continue\nspeaking about the pastimes of Sri Kr��a. Thus the Lord was absorbed in\necstatic love, and His mind and body slackened.\nPURPORT\nOur minds and bodies are always engaged in material activities. When they are\nactivated on the spiritual platform, they slacken on the material platform.\nTEXT 100\n\n<;$ <;5f�' �9lt�ntt�� �fl' �e,�� 1\n'1fil.� ilt�, �·t�1-�•'- �f1ff!' fil(1� II �oo II\nprema dekhi' upadhyayera hai/a camatkara\n'manu?ya nahe, inho-kr?IJa'-karila nirdhara\nSYNONYMS\nprema\n\nd ekhi'- s eeing\n\nUpadhyaya;\n\nHis\n\nhai/a-there was;\n\necstatic\n\nlove;\n\nupadhyayera-of\n\ncamatkara-wonder;\n\nRaghupati\n\nmanu�ya nahe-not a\n\nhuman being; ir'lho-He; kr�Qa-Lord Kr�r:Ja Himself; kari/a nirdhara-made\nassessment.\n\n", "mad7#p0329": "Text 102]\n\nThe lord Instructs Srila Rfipa Gosvami\n\n297\n\nTRANSLATION\nWhen Raghupati Upadhyaya saw Sri Caitanya Mahaprabhu's ecstatic\nsymptoms, he decided that the lord was not a human being but Kr�Qa Himself.\nTEXT 101\n\n� ��,- ��tffi�, ,�� 1ftil' tr<101 �Oiflf�r��r;9f C�'l�ili\"C9f J!�t�iliC9f I\nf;r�rt�ili\"C9f ��CH iliC9f ��10{ ili\"C<>f � f(f?(f\"r I\n�'IJ �r.�: <>flf<11\"'1l'1� ��iii CD\"\\!i��lf·PIT II �¢8 II\nhrdi yasya preraQaya\npravartito 'ham varaka-rapo 'pi\ntasya haref:r pada-kama/arh\nvande caitanya-devasya\nSYNONYMS\nhrdi-within the heart; yasya-of whom (the Supreme Personality of Godhead,\nwho gives His pure devotees intelligence with which to spread the Kr�r:'la consciousness movement); preraQaya-by the inspiration; pravartitaf:r-engaged;\naham-1; varaka-insignif i cant and low; rapa/:r-ROpa GosvamT; api-although;\ntasya-of Him; haref:r-who is Lord Hari, the Supreme Personality of Godhead;\npada-kamalam-to the lotus feet; vande-let me offer my prayers; caitanyadevasya-of Sri Caitanya Mahaprabhu.\nTRANSLATION\n\"Although I am the lowest of men and have no knowledge, the inspiration\nto write transcendental literatures about devotional service has been mercifully bestowed upon me. Therefore I am offering my obeisances at the lotus\nfeet of Sri Caitanya Mahaprabhu, the Supreme Personality of Godhead, who\nhas given me the chance to write these books.\"\nTEXT 135\n\n��'! 'lllf�i{ �'St 1f�i I\n(!)�� �i flt;;r -tf9 ��t�m II ��I! II\nei-mata dasa-dina prayage rahiya\nsri-rape sik�a dila sakti sancariya\nSYNONYMS\nei-mata-in this way; dasa-dina-for ten days; prayage-at Prayaga; rahiyastaying; sri-rape-to SrTia ROpa GosvamT; sik�a-instructions; di/a-imparted;\nsakti sancariya\n\n-\n\nbestowing upon him the necessary potency.\nTRANSLATION\n\nFor ten days Sri Caitanya Mahaprabhu stayed at Prayaga and instructed\nRupa Gosvami, empowering him with the necessary potency.\n\n", "mad7#p0348": "316\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 19\n\nPURPORT\n\nThis is a confirmation of the statement kr?Qa-sakti vina nahe tara pravartana.\nUnless one is specifically empowered by the Supreme Personality of Godhead, he\ncannot spread the Kr��a consciousness movement. An empowered devotee sees\nand feels himself to be the lowest of men, for he knows that whatever he does is\ndue to the inspiration given by the Lord in the heart. This is also confirmed in\nBhagavad-gita:\nte?arh satata-yuktanarh\nbhajatarh priti-purvakam\ndadami buddhi-yogarh tam\nyena mam upayanti te\n\"To those who are constantly devoted and worship Me with love, I give the\nunderstanding by which they can come to Me.\" (Bg. 10.1 0)\nTo be empowered by the Supreme Personality of Godhead, one has to qualify\nhimself. This means that one must engage twenty-four hours daily in the loving\ndevotional service of the Lord. The material position of a devotee doesn't matter\nbecause devotional service is not dependent on material considerations. In his\nearlier life, Srila ROpa Gosvami was a government officer and a grhastha. He was\nnot even a brahmacari or sannyasi. He associated with mlecchas and yavanas, but\nbecause he was always eager to serve, he was a qualified recipient for the Lord's\nmercy. A sincere devotee can therefore be empowered by the Lord regardless of\nhis situation. In the preceding verse from Bhakti-rasamrta-sindhu, Srila ROpa\nGosvami has described how he was personally empowered by the Lord. He\nfurther states in Bhakti-rasamrta-sindhu (1.2.187):\niha yasya harer dasye\nkarmaf)a manasa gira\nnikhilasv apy avasthasu\njivan-muktab sa ucyate\n\"A person acting iri the service of Kr��a with his body, mind and words is a liberated person even in the material world, although he may be engaged in many socalled material activities.\"\nTo keep oneself free from material contamination and attain the Lord's favor,\none must be sincerely anxious to render service to the Lord. This is the only\nqualification necessarY: As soon as one is favored by the mercy of the spiritual\nmaster and the Lord, one is immediately given all the power necessary to write\nbooks and propagate the Kr��a consciousness movement without being hampered by material considerations.\n\n", "mad7#p0349": "Text 138]\n\nThe Lord Instructs Srila Rupa Gosvami\n\n317\n\nTEXT 136\n\n� -l_f'TJ \"t�t1 ���: 'l ft?:�� �f� 1)� 9f�i ��: II ') 8 � II\nbalagra-sata-bhagasya\n\nsatadha kalpitasya ca\n\nbhago jiva/:1 sa vijfieya\niti caha para sruti/:1\nSYNONYMS\n\nba/a-agra-the tip of a hair; sata-bhagasya-of one hundredth; sata-dha-into\none hundred parts; ka/pitasya-divided; ca-and; bhaga/:1-minute portion;\njiva/:1-the living entity; sa/:1-that; vijfieya/:1-to be understood; iti-thus; caand; aha-have said; para-chief; sruti/:1-Vedic mantras.\nTRANSLATION\n\"'If we divide the tip of a hair into one hundred parts and then take one\npart and divide this into another one hundred parts, that ten-thousandth part\nis the dimension of the living entity. This is the verdict of the chief Vedic\nmantras.'\nPURPORT\n\nThe first three padas of this verse from the Paficadasi Citradipa (81) are taken\n\nfrom the Sveta.Svatara Upani$ad (5.9).\n\nTEXT 142\n\n�f�� II\n'prema-phala' paki' pa(ie, mali asvadaya\nlata avalambi' mali 'kalpa-vrk$a' paya\nSYNONYMS\nprema-phala-the fruit of love of God; paki'-becoming mature; pade-falls\ndown; mali-the gardener; asvadaya-tastes; lata avalambi'-taking advantage\nof the growing bhakti-lata; mali-the gardener; kalpa-vrk$a paya-reaches the\ndesire tree in Goloka Vrndavana.\nTRANSLATION\n\"When the fruit of devotional service becomes ripe and falls down, the gardener tastes the fruit and thus takes advantage of the creeper and reaches the\ndesire tree of the lotus feet of Kr�r:�a in Goloka Vrndavana.\nTEXT 163\n\n�1� <;�� ����'1'1f �11� '��il I\n�t� <;�11��-� �t1f �1�illl :>��II\n\n", "mad7#p0378": "Sri Caitanya-caritamrta\n\n346\n\n[Madhya-lila, Ch. 19\n\ntahali sei ka/pa-vrk�era karaye sevana\nsukhe prema-phala-rasa kare asvadana\nSYNONYMS\ntahali-there (in Goloka Vrndavana); sei kalpa-vrk�era -of the lotus feet of\nKr��a. which are compared to a desire tree; karaye sevana-engages in the service; sukhe-in transcendental bliss; prema-phala-rasa-the juice of the fruit of\ndevotional service; kare-does; asvadana\n\n-\n\ntasting.\n\nTRANSLATION\n\"There the devotee serves the lotus feet of the Lord, which are compared to\na wish-fulfilling tree. With great bliss he tastes the juice of the fruit of love and\nbecomes eternally happy.\nPURPORT\nThe word tahan indicates that in the spiritual world one can taste the juice of\nthe fruit of devotional service and thus become blissful.\nTEXT 164\n\n11f- PI�e>� ��9f�n\"l f-11!'-'ll{_ I\n��c�'1 �ll�cl!. 1\n\n\"15!C�� \n\nISwt��= 1\n\nC�Oft���J f\\Jl�¢f� '!'!;tf\\lt: 'K� '! ��\"50! fft<>ff'!�H:�\"Q!'f<>f �<'1J1�1fpo[O(: II � �� II\nnarayaQa-para/:1 sarve\n\nna kutascana bibhyati\n\nsvargapavarga-narake?v\n\napi tu/yartha-darsina/:1\nSYNONYMS\n\nnarayaQa-para/:1-persons who are attached to the Supreme Personality of\nGodhead;\n\nsarve-all;\n\nna-not;\n\nkuta5cana-from any quarter;\n\nbibhyati-are\n\nafraid; svarga-in heavenly planets; apavarga-in liberation; narake$U-or in hell;\napi-although ; tulya-artha-results as equal; darsina/:1-who see.\nTRANSLATION\n\n\" 'A person who is devoted to the Supreme Personality of Godhead,\nNarayar;�a, is not afraid of anything. Elevation to the heavenly kingdom, condemnation to hell and liberation from material bondage all appear the same to\na devotee.'\nPURPORT\nThis verse is quoted from Srimad-Bhagavatam (6.17.28). Elevation. to the\nheavenly planets, liberation from material bondage, and condemnation to hell are\n\n", "mad7#p0419": "Text 218]\n\nThe Lord Instructs Srila Rupa Gosvami\n\n387\n\nall equal to the devotee. The devotee's only desire is to be attached to the lotus\nfeet of Kr�l)a and to engage in His transcendental loving service.\nTEXT 217\n\nt'J���\"t�tnJllt, �-��'!tfif�J �II��� II\n\n", "mad7#p0427": "Text 233]\n\nThe Lord Instructs Srila Rfipa Gosvami\n\n395\n\nmadhura-rase-kr?ra-ni?tha, seva atisaya\nsakhyera asailkoca, Jalana-mamatadhikya haya\nSYNONYMS\n\nmadhura-rase-on the platform of conjugal love; kr?Qa-ni?tha.-attachment for\nKr�r:Ja; seva atisaya-an improved rendering service; sakhyera-of the platform of\nfraternity;\n\nasailkoca -relaxation;\n\n/a/ana-maintenance;\n\nmamata-adhikya -in­\n\ncrease of intimacy; haya-the re is.\nTRANSLATION\n\"On the platform of conjugal love, attachment for Kr�r;�a, rendering service\nunto Him, the relaxed feelings of fraternity and the feelings of maintenance all\nincrease in intimacy.\nTEXT 232\n\n� II �ttl iii Rf� II �a eka-jana\n'ajna deha', yai' kari krwa darasane!'\n\n17.108 57\n18.140 202\n18.28 143\n18.99 179\n\n417\n\nanupama mallika, tarira nama-'sri-val/abha'\nanve$aQa kari' phire vyakula hana\nanyabhilasila-sunyam\nanya-desa prema uchale 'vrndavana'-name\nanyatha visva-moho 'pi\n\n19.239 398\n17.12\n6\n19\n17.36\n19.233 395\n19.217 387\n18.118\n18.79\n17.114\n18.225\n18.120\n\n191\n170\n60\n241\n192\n\n18.124 193\n17.145 79\n18.208 233\n5\n17.10\n19.21 257\n19.241\n18.203\n19.33\n18.83\n18.40\n\n399\n230\n263\n172\n149\n\n17.202\n19.85\n19.246\n18.25\n18.202\n\n113\n289\n401\n141\n229\n\n19.127\n17.200\n18.26\n19.64\n17.142\n\n311\n112\n142\n278\n77\n\n19.167\n19.168\n19.36\n17.22\n19.167\n17.228\n17.216\n\n349\n350\n264\n12\n349\n125\n120\n\n", "mad7#p0450": "418\n\nSri Caitanya-caritamrta\n\nanya-vancha, anya-puja cha(li' 'jnana', 'karma' 19.168 350\nJpana-icchJya prabhura nana seva kare\n17.175 94\napana-prarabdhe vasi' varal)aSi-sthJne\n17.95\n48\nJpanara du/:lkha kichu kari' nivedana\n18.146 205\napanara ghare aila bahu-dhana lana\n19.6\n248\n\nata/:1 sri-k($1)a-namadi\natmanam ca tad-alokad\natmarama.S ca munayo\natmaramera mana hare tulasira gandhe\natyanta vistara-katha sarik$epe kahila\n\n17.136 73\n18.1\n130\n17.140 76\n17.141 77\n19.255 405\n\n'avajna'te nama /aya, suni' pai du/:lkhe\navaruhya gire/:1 kr$1)0\navasara na paya loka nimantral)a dite\navese tara gaye prabhura lagila caral)a\n\n17.127 66\n18.25 141\n18.132 198\n17.28\n14\n\n18.227\n19.228\n17.94\n19.90\n19.85\n\n241\n392\n47\n291\n289\n\napane svagrhe kare sastrera vicare\n19.16\naparadha-has!ira yaiche na haya udgama\n19.157\naparimita dhruvas tanu-bhrto yadi sarva-gatas 19.143\napral)asyeva dehasya\n19.75\nara dina ai/a prabhu dekhite 'vrndavana'\n18.71\n\n252\n340\n322\n285\n167\n\nbahira hana prabhu dila darasana\nbahu tuli' bale prabhu 'hari-bola'-dhvani\nbahya vikara nahi, premavi$ta mana\n\nara dina gau(lesvara, sarige eka-jana\nara dine mahaprabhu kare nadi snana\nara eka-jana diya kara samadhana\nara eka pathJna, tarira nama-'vijuli-khJrina'\narite radhJ-kul)(ia-varta puche /oka-sthJne\n\n19.18\n17.30\n19.23\n18.207\n18.4\n\n255\n15\n258\n232\n131\n\n21\nbalabhadra-bhaUacarya dekhe apurva-rarige 17.41\n17.89\n45\nbalabhadra-bhattacarye paka karaila\n17.20\n11\nbalabhadra-bhauacarye sarige kari' nila\n19.141 321\nbalagra-sata-bhagasya\nbalya, paugal)(ia, kaisore, sre$tha mana' kaya? 19.103 298\n\n'arit'-grame asi' 'bahya' haila acambite\n'arya, sara/a, tumi-vrddha brahmal)a\nasi' prabhu-pade pa(li' karena rodana\nasi' sabe bhattacarye kare nimantral)a\nasi' teriho kaila prabhura caral)a vandana\n\n18.3\n131\n17.165 89\n47\n17.93\n31\n17.60\n19.93 293\n\nJpanara muQ(Ie se apani pa(le vaja\napanare 'palaka' jnana, kmJe 'palya'-jnana\nJpane asiya bhrtye darasana dila\napane bhaf!a karena prabhura padaJpane karila prabhura pada-prak$alana\n\n8\n17.188 106\n17.189 107\n18.156 209\n\nbandhu dekhi' bandhu yena 'bheta' lana yaya\nbhagavad-bhakti-hinasya\nbhJgavata vicara karena sabhJte vasiya\nbhJgo jiva/:1 sa vijneya\nbhakta-bhede rati-bheda panca parakara\n\n17.201\n19.75\n19.17\n19.141\n18.183\n\n112\n285\n253\n321\n361\n\n19.67\n'asprsya pamara muni, na churiiha more'\n17.205\nasru-kampa-pulaka-preme sarira asthire\na$ta-prahara k($1)a-bhajana, cari dal)(ia sayane 19.130\n17.150\naste-vyaste bhattacarya uthJya dhariya\n17.220\naste-vyaste mahaprabhura lana bahirvasa\n\n279\n114\n312\n83\n121\n\nbhakta-gal)a-sarige avasya kariba milana\nbhakta-gal)e lana tabe calilaria rarige\nbhakta-gal)e sarige lana yaba 'vrndavana'\nbhakta-iccha purite kahe madhura vacana\nbhJia-bhJia vipra-sthJne thapya rakhila\n\n36\n17.71\n36\n17.73\n36\n17.71\n18.152 208\n249\n19.8\n\naste-vyaste sabe dhari' prabhure uthaila\nasvasthyera chadma kari' rahe nija-ghare\nataeva akar$aye atmaramera mana\nataeva asvadadhikye kare camatkara\nataeva dasya-rasera ei 'dui' gul)a\n\n19.80\n19.15\n17.139\n19.234\n19.221\n\n287\n252\n75\n396\n389\n\nbhari bojhJ lana ai/aria, kemane lana yaba?\nbhauacarya asi' prabhure dhari' vasaila\nbhattacarya asi' tabe kahila prabhure\nbhattacarya bhik$a dibe kari' bhik$iitana\nbhauacarya 'brahma-kuQ(Ie' paka yana kaila\n\n17.145 79\n18.180 220\n18.147 205\n10\n17.19\n18.21 140\n\nataeva 'krwa-nama' na aise tara mukhe\nataeva kr$Qera 'nama', 'deha', 'vilasa'\nataeva madhura-rasera haya 'pafica' gul)a\nataeva sakhya-rasera 'tina' gul)a -cihna\nataeva sakhya-rasera vasa bhagavan\n\n17.143 78\n17.134 71\n19.232 395\n19.224 390\n19.225 391\n\nbhauacarya dui bhJiye nimantral)a kaila\nbhattacarya-dvara mrttika sarige kari' laila\nbhattacarya ekera matra karena grahal)a\nbhattacarya kahe, -cala, yai mahJvana\nbhattacarya kole kari' prabhure sustha kaila\n\n19.59\n18.14\n18.131\n18.156\n17.222\n\nataeva 'santa' kr$Qa-bhakta eka ;ani\nataeva suddha-bhaktira kahiye 'lak$al)a'\nataeva tara mukhe na aise kr$Qa-nama\n\n19.214 385\n19.166 348\n17.130 68\n\nbhat�acarya paka kare vanya-vyanjana\nbhat�acarya paQ(iita bisa trisa lana\nbhattacarya-paQ(iita, kahite na janena vat\n\n32\n17.61\n19.17 253\n18.217 237\n\n275\n136\n197\n209\n122\n\n", "mad7#p0451": "Index of Bengali and Sanskrit Verses\n\n419\n\nbha!lacarya-sange kare prabhura santarpal)a\n\n17.219 121\n\nbrahma-jiianl akar$iya kare alma-vasa\n\nbha!lacarya, sei vipra 'k[$1)a-nama' gaya\n\n17.224 123\n\nbrahma-kul)c;/e snana kari' prabhu bhik$ii kaila 18.21\n\nbha!lacarya seva kare, snehe yaiche 'dasa'\n\n17.65\n\nbha!lacarya slghra asi' prabhure uthai/a\n\n18.138 201\n\nbrahmananda haite purl)ananda k[$1)a-gul)a\n\n17.139\n\n75\n\nbha!lacarya srl-rupe deoyaila 'ava5e$a'\n\n19.89\n\n291\n\nbrahmananda haite purl)ananda lila-rasa\n\n17.137\n\n73\n\n33\n\nbrahmal)a, k$atriya asi' karena darasana\n\n17.137\n\n73\n140\n\n19.254 404\n\nbha!lacarya-sthane asi' kare nimantral)a\n\n18.130\n\n197\n\nbrahmal)a-sakala karena prabhura nimantral)a 19.40\n\n302\n\nbha!lacarya tabe kahe prabhura caral)e\n\n18.99\n\n179\n\nbrahmal)a-vai$1)ave dila tara ardha-dhane\n\n19.7\n\n249\n\n38\n\nbrahmal)c;/a bhramite kana bhagyavan jlva\n\n19.151 331\n\nbha!lacarye alingiya tanhare kahila\n\n17.76\n\nbha!lacarye candrasekhara nimantral)a kai/a\n\n19.248 402\n\nbha!lacarye manya kari' paka karaila\n\n19.87\n\n290\n\nbha!liicaryera puja kaila kariya sammana\n\n17.88\n\n44\n\nc\nbha!la kahe, prabhura kichu ingita-bhangl jani' 19.70\n\n281\n\n'caitanya' 'caitanya' kari' kahe tina-bara\n\n17.126\n\nbha!la milibare yay a, dunhe palaya dure\n\n19.67\n\n279\n\ncaitanya-caritamrta kahe k[$1)adasa\n\n17.234 127\n\n66\n\nbhatte dal)c;/avat kaila ati dina haiia\n\n19.66\n\n279\n\ncaitanya-caritamrta kahe krmadasa\n\n18.229 242\n\nbhattera sankace prabhu samvaral)a kaila\n\n19.63\n\n278\n\ncaitanya-caritamrta kahe k[$1)adasa\n\n19.257 406\n\nbha!lera vismaya haifa, prabhura har$a mana\n\n19.68\n\n280\n\ncaitanya-caritra ei-'amrtera sindhu'\n\n18.228 242\n\nbha!lere kahi/a prabhu tanra vivaral)a\n\n19.68\n\n280\n\ncaitanya-katha sune, kare caitanya-cintana\"\n\n19.131 313\n\nbhau-dhana diya dui brahmal)e varila\n\n19.4\n\n247\n\n'caitanya'-nama tanra, bhavuka-gal)a /aiia\n\n17.117\n\n62\n\nbhavakali vecite ami ailana kasipure\n\n17.144\n\n79\n\ncaitanyera guc;lha-li/a bujhite sakti kara\n\n17.54\n\n28\n\nbhavite bhavite k[$1)a sphuraye antare\n\n19.236 397\n\ncaitanyera krpa rupa /ikhiyachena apane\n\n19.133 314\n\nbhaya nahi kare, sange yaya vate-vate\n\n17.198 111\n\ncaitanyera krpa yanhe, tanhe ki vismaya?\n\n19.132 313\n\nbhayanakal) sa bibhatsa\n\n18.186 365\n\nca/a tumi ami sikdara-pasa yai\n\n18.168 214\n\nbhaya paiia mleccha chac;li' di/a cari-jana\n\n18.179 219\n\ncandra5ekhara kahe,- \"prabhu, bac;la krpa\n\n17.94\n\nbhaya pana prabhu-paya pac;/ila brahmal)a\n\n17.169\n\n91\n\ncandrasekhara milila gramera bahire asi'\n\n19.244 400\n\nbhaye bha!la sange rahe, madhyahna karaiia\n\n19.84\n\n289\n\n'cari' gul)e vatsalya rasa-amrta-samana\n\n19.223 392\n\nbhic;/a dekhi' dui bhai rahila nirjane\n\n19.41\n\n266\n\ncaturtha-divase gopala svamandire gela\n\n18.39\n\nbhik$a dite nija-ghare calila /aiia\n\n19.77\n\n286\n\ncaurasl-lak$a yonite karaye bhramal)a\n\n19.138 318\n17.221 122\n\n47\n\n149\n\nbhik$a kari' bhik$a dibe, yabe patra vahi'\n\n17.11\n\n6\n\ncetana piiiia prabhu ya'na gac;lagac;/i\n\nbhik$a karaila prabhure sasneha yatane\n\n19.88\n\n290\n\ncetana paiia puna!) gac;lagac;li yaya\n\n18.73\n\nbhik$ii karaiia misra kahe prabhu-paya dhari'\n\n19.249 402\n\ncitta ardra haifa tanra prabhure dekhiya\n\n18.186 222\n\nbhik$ii kari' mahaprabhu kari/a sayana\n\n17.90\n\n46\n\nbhik$a lagi' bha�tacarye karaila randhana\n\n17.176\n\n94\n\nbhik$uka sannyasi, mora nahi kichu dhana\n\n18.183 221\n\n168\n\nD\n\nbhil/a-praya /aka tahan parama-pii$al)c;/a\n\n17.53\n\n27\n\nc;lahine-vame dhvani suni' yay a prabhu-sange 17.35\n\nbhojana kari' aila tenho prabhura caral)e\n\n19.91\n\n292\n\ndainya-kari, kare mahaprabhura nimantral)a\n\n18\n\n18.133 198\n\nbhramite bhramite aila mathura-nagari\n\n17.166\n\n90\n\ndainya kari' sei vipra kilhite lagila\n\n17.181\n\n97\n\nbhugarbha-gosaiii, ara sri-jiva-gosaiii\n\n18.50\n\n155\n\ndiik$il)atya-vipra-sane ache paricayil\n\n19.44\n\n268\n\nbhukti-mukti adi-viiiicha yadi mane haya\n\n19.175 355\n\ndiik$il)atya-vipra tanre ghare /aria gela\n\n19.243 400\n\nbhukti-mukti-siddhi-kami-sakali 'asanta'\n\n19.149 328\n\ndak$il)a yaite yaiche sak!i prakasila\n\n18.221 238\n\nbhukti-mukti-sprha yavat\n\n19.176 355\n\ndal)c;/a-bandha lagi' cauthi saiicaya karila\n\n19.8\n\n249\n\nbhukti-mukti-vaiichii, yata asankhya tara lekha 19.158 341\n\ndal)c;/avat haiia pac;le premavi$!a h 11\ntanhare angane dekhi' prabhu dhana aifa\ntanre afingana kari' premavi�ta haifa\nSYNONYMS\ntanhare-him;\n\nangane-in\n\nthe\n\ncourtyard;\n\ndekhi'-seeing;\n\nprabhu-Sri\n\nCaitanya Mahaprabhu; dhana aila-came to see him with great haste; tanrehim; afingana kari'-embracing; prema-avi�ta haifa -became overwhelmed with\necstatic love.\n\n", "mad8#p0058": "Text 53]\n\nThe lord Instructs Sanatana Gosvami\n\n25\n\nTRANSLATION\nAs soon as Sri Caitanya Mahaprabhu saw Sanatana Gosvami in the courtyard, He immediately went up to him with great haste. After embracing him,\nthe lord was overwhelmed with ecstatic love.\nTEXT 52\n\n�'t\"\"9ftaf' c;��t�� ���i �ilt�il I\n'�ttt ·i!i i��' -�t�lf� or!�: �i>fs: fir�: 1\n\n\\!>bi C!f��� \\!>7:�1 �T�� '! D ��iJI ��I ��'l{. II a 17 II\nna me 'bhaktas catur-vedi\nmad-bhaktab sva-pacab priyab\ntasmai deyarh tato grahyarh\nsa ca pujyo yatha hy aham\nSYNONYMS\nna-not; me-My; abhaktab-devoid of pure devotional service; catubvedi-a scholar in the four Vedas; mat-bhaktab-My devotee; sva-pacab-even\nfrom a family of dog-eaters; priyab\n\n-\n\nvery dear; tasmai-to him (a pure devotee,\n\neven though born in a very low family); de yam-should be given; tatab-from\nhim; grahyam -should be accepted (remnants of food); sab -that person; caalso; pujyab-worshipable; yatha-as much as; hi-certainly; aham-1.\nTRANSLATION\n\" 'Even though a person is a very learned scholar of the Sanskrit Vedic\nliteratures, he is not accepted as My devotee unless he is pure in devotional\nservice. However, even though a person is born in a family of dog-eaters, he is\nvery dear to Me if he is a pure devotee who has no motive to enjoy fruitive activity or mental speculation. Indeed, all respects should be given to him, and\nwhatever he offers should be accepted. Such devotees are as worshipable as I\nam.'\n\n", "mad8#p0062": "Text 59]\n\nThe lord Instructs Sanatana Gosvami\n\n29\n\nPURPORT\n\nThis verse is included in the Hari-bhakti-vi/asa (1 0.127) compiled by Sanatana\nGosvami.\nTEXT 59\n\nfq9fS� <�fii\"B\"{_I\n\"11c�t9f�1 '\n�f<�:�:- II � �<. II\nvi?Qu-sakti/:1 para prokta\nk?etrajnakhya tatha para\navidya-karma-sarilji'ianya\ntrtiya saktir i�yate\n\n", "mad8#p0089": "Sri Caitanya-caritamrta\n\n56\n\n[Madhya-lila, Ch. 20\n\nSYNONYMS\nvi�f)u-sakti/:1-the potency of Lord Vi�r;u; para-spiritual; prokta-it is said;\nk�etra-jfia-akhya-the potency known as k�etrajfia; tatha-as well as; paraspiritual;\n\navidya-ignorance;\n\nkarma-fruitive\n\nactivities;\n\nsarhjfia-known as;\n\nanya-other; truya-third; sakti/:1-potency; i�yate-known thus.\nTRANSLATION\n1\n\n1\n\n'Originally, Kr�r:�a's energy is spiritual, and the energy known as the living\n\nentity is also spiritual. However, there is another energy, called illusion, which\nconsists of fruitive activity. That is the lord's third potency.'\nPURPORT\nFor a further explanation of this verse, refer to the Adi-li/a, Chapter Seven, verse\n119.\n\nTEXT 113\n\n\"!��: 'l�t'!'��\"rf<&: '1'1 c�ffl�1 OJ� '1��1 1\n\n\"!�'ltit�19f1\"Tf��101�Wm�J� '1'�\\!f'l.. II � � B II\nyaya k?etra-jfia-saktih sa\nve?tita nrpa sarva-ga\nsamsara-tapan akhilan\navapnoty atra santatan\nSYNONYMS\nyaya-by which; k?etra-jfia-saktih-the living entities, known as the k?etra-jfia\npotency; sa-that potency; ve?tita-covered; nrpa-0 King; sarva-ga-capable\nof going anywhere in the spiritual or material worlds; samsara-tapan\n\n-\n\nmise ries\n\ndue to the cycle of repeated birth and death; akhilan-all kinds of; avapnoti-obtains; atra-in this material world; santa tan\n\n-\n\narising from suffering or enjoying\n\nvarious kinds of reactions to fruitive activities.\nTRANSLATION\n\"'0 King, the k�etra-j na-sakti is the living entity. Although he has the\n\nfacility to live in either the material or spiritual world, he suffers the threefold\nmiseries of material existence because he is influenced by the avidya\n[nescience) potency, which covers his constitutional position.\nPURPORT\nThis and the following verse are also quoted from the Vi?TJU Puraf)a (6.7.62-63).\nTEXT 115\n\n�1 f�citt���l66 \"t�: C\">'�'��-'l�f��11\n\n'l��t ���9ft<'! �t\"il�C'I!JO\\ �\"ic� II � �It II\ntaya tirohitatvac ca\nsaktih k?etra-jfia-samjfiita\n\n", "mad8#p0091": "Sri Caitanya-caritamrta\n\n58\n\n[Madhya-lila, Ch. 20\n\nsarva-bhate$u bhu-pala\ntaratamyena vartate\nSYNONYMS\ntaya-by her; tira/:1-hitatvat-from being freed from the influence; ca-also;\nsakti/:1-the potency; k$etra-jiia-k$etra-jiia; sarhjiiita-known by the name; sarva-bhate$u-in different types of bodies; bhu-pa/a-0 King; taratamyena-in\ndifferent degrees; vartate-exists.\nTRANSLATION\n11\n\n'This living entity, covered by the influence of nescience, exists in dif­\n\nferent forms in the material condition. 0 King, he is thus proportionately\nfreed from the influence of material energy, to greater or lesser degrees.'\n\nTEXT 116\n\n�9fl:�llf'l���* ��f�� f�f� C'l 9f�t� I\n�<>t�\"¥�t� 'l�t�tl:�1 �l:lllf� \\ft�N ���� II � �� II\napareyam itas tv anyarh\nprakrtirh viddhi me param\njiva-bhatarh maha-baho\nyayedarh dharyate jagat\nSYNONYMS\napara-inferior energy; iyam-this material world; ita/:1-beyond this; tu-but;\nanyam-another;\n\nprakrtim-energy;\n\nviddhi-you must know;\n\nme-of Me;\n\nparam-which is superior energy; jiva-bhatam-they are the living entities;\nmaha-baho-0 mighty-armed; yaya-by which;\n\nidam-this material world;\n\ndharyate-is being conducted; jagat-the cosmic manifestation.\nTRANSLATION\n11\n\n'Besides this inferior nature, 0 mighty-armed Arjuna, there is a superior\n\nenergy of Mine, which consists of all living entities who are struggling with\nmaterial nature and are sustaining the universe.'\nPURPORT\nThis is a verse from Bhagavad-gita (7.5). It is also quoted in the Adi-lila (Chapter\nSeven, verse 118).\n\n", "mad8#p0092": "Text 118]\n\nThe Lord Instructs Sanatana Gosvami\n\n59\n\nTEXT 117\n\n� \"f'l' ,,� �� ��tfw·��('� I\n\n�\\Jl� -;rrn1 '!rof �\" ,::.,tJ·�=� 11 ��\" 11\nkr�IJa bhuli' sei jiva anadi-bahirmukha\nataeva maya tare deya sarhsara-dul}kha\nSYNONYMS\nkr�IJa bhu/i'-forgetting Kr�r:ta; sei jiva-that living entity; anadi-from time\nimmemorial; bahii}-mukha-attracted by the external feature; ataeva-therefore;\nmaya-illusory energy; tare-to him; deya-gives; sarhsara-dul}kha-miseries of\nmaterial existence.\nTRANSLATION\n\"Forgetting Kr�r:ta, the living entity has been attracted by the external\nfeature from time immemorial. Therefore the illusory ·energy [maya] gives him\nall kinds of misery in his material existence.\nPURPORT\nWhen the living entity forgets his constitutional position as an eternal servant\nof Kr�r:ta, he is immediately entrapped by the illusory, external energy. The living\nentity is originally part and parcel of Kr�r:ta and is therefore the superior energy of\nKr�r:ta. He is endowed with inconceivable minute energy that works inconceivably\nwithin the body. However, the living entity, forgetting his position, is situated in\nmaterial energy. The living entity is called the marginal energy because by nature\nhe is spiritual but by forgetfulness he is situated in the material energy. Thus he\nhas the power to live either in the material energy or in the spiritual energy, and\nfor this reason he is called marginal energy. He is sometimes attracted by the external illusory energy when he stays in the marginal position, and this is the\nbeginning of his material life. When he enters the material energy, he is subjected\nto the threefold time measurement-past, present and future. Past, present and\nfuture belong only to the material world; they do not exist in the spiritual world.\nThe living entity is eternal, and he existed before the creation of this material\nworld. Unfortunately he has forgotten his relationship with Kr�r:ta. The living entity's forgetfulness is described herein as anadi, which indicates that it has existed\nsince time immemorial. One should understand that due to his desire to enjoy\nhimself in competition with Kr�r:ta, the living entity comes into material existence.\nTEXT 118\n\n�'- �t'$f �irn, �'- ��� ��rn 1\n'f�J�� Jti!Jr1 (;�� ��t'! f!t11 II ��IT' II\n\n", "mad8#p0093": "60\n\nSri Caitanya-caritamrta\n\n[Madhya-lila, Ch. 20\n\nkabhu svarge uthaya, kabhu narake c;lubaya\ndaQc;/ya-jane raja yena nadite cubaya\nSYNONYMS\n\nkabhu-sometimes; svarge-to higher planetary systems; uthaya-he rises;\nkabhu-sometimes;\n\nnarake-in\n\nhellish\n\nconditions\n\nof\n\nlife;\n\nc;lubaya-he\n\nis\n\ndrowned; daQc;/ya-jane-a criminal; raja-a king; yena-as; nadite-in the river;\ncubaya -dunks.\nTRANSLATION\n\n\"In the material condition, the living entity is sometimes raised to higher\nplanetary systems and material prosperity and sometimes drowned in a hellish\nsituation. His state is exactly like that of a criminal whom a king punishes by\nsubmerging him in water and then raising him again from the water.\nPURPORT\n\nIn the Vedas it is stated, asatigo 'yam puru?ah: the living entity is always free\nfrom the contamination of the material world. One who is not materially infected\nand who does not forget Kr�r:Ja as his master is called nitya-mukta. In other words,\none who is eternally liberated from material contamination is called nitya-mukta.\nFrom time immemorial the nitya-mukta living entity has always been a devotee of\nKr�t:Ja, and his only attempt has been to serve Kr�t:Ja. Thus he never forgets his\neternal servitorship to Kr�t:Ja. Any living entity who forgets his eternal relationship\nwith Kr�t:Ja is under the sway of the material condition. Bereft of the Lord's transcendental loving service, he is subjected to the reactions of fruitive activity.\nWhen he is elevated to the higher planetary systems due to worldly pious activities, he considers himself well situated, but when he is subjected to punishment, he thinks himself improperly situated. Thus material nature awards and\npunishes the living entity. When the living entity is materially opulent, material\nnature is rewarding him. When he is materially embarrassed, material nature is\npunishing him.\nTEXT 119\n\n��� f�'!i��t�f;rr;�\"t�: �1i(t\"ttl'iC?f�� f19f�C'llt�1'f�: I\n�'llt��1\"(;�1 �if '5lt:S?.:���\niS''e'Pfi'C'll\"l� �1??.:11��1�111 ) �;;l II\nbhayam dvitiyabhinivesatah syad\nisad apetasya viparyayo 'smrtih\n\n", "mad8#p0094": "Text119]\n\nThe Lord Instructs Sanatana Gosvami\n\n61\n\ntan-mayayato budha abhajet tam\n\nbhaktyaikayesarh guru-devatatma\nSYNONYMS\n\nbhayam -fear;\n\ndvitiya-abhinivesatab-from the misconception of being a\n\nproduct of material energy; syat-arise$; isat-from the Supreme Personality of\n\nGodhead, Kr�r:Ja; apetasya-of one who has withdrawn (the conditioned soul);\n\nviparyayab-reversal of the position; asmrtib-no conception of his relationship\nwith the Supreme Lord; tat-mayaya-because of the illusory energy of the\nSupreme Lord; atab-therefore; budhab-one who is wise; abhajet-must wor­\n\nship; tam-Him; bhaktya-by devotional service; ekaya-undiverted to karma\n\nand jfiana; isam-the Supreme Personality of Godhead; guru-as the spiritual\nmaster; devata-the worshipable Lord; atma-the Supersoul.\nTRANSLATION\n\" 'When the living entity is attracted by the material energy, which is separ­\n\nate from Kr�r;�a, he is overpowered by fear. Because he is separated from the\nSupreme Personality of Godhead by the material energy, his conception of life\nis reversed. In other words, instead of being the eternal servant of Kr�r;�a, he\nbecomes Kr�r;�a's competitor. This is called viparyayo 'smrti�. To nullify this\nmistake, one who is actually learned and advanced worships the Supreme Personality of Godhead as his spiritual master, worshipful Deity and source of\nlife. He thus worships the Lord by the process of unalloyed devotional service.'\nPURPORT\nThis is a quotation from Srimad-Bhagavatam (11.2.37). It is an instruction given\nby Kavi ��i, one of the nine saintly personalities called the nine Yogendras. When\nVasudeva, Kr�r:Ja's father, asked Devar�i Narada in Dvaraka about devotional service, it was mentioned that previously King Nimi, who was the King of Videha,\nwas instructed by the nine Yogendras. When SrT Narada Muni discoursed on\nbhagavata-dharma, devotional service, he indicated how a conditioned soul can\n\nbe liberated by engaging in the loving transcendental service of the Lord. The Lord\nis the Supersoul, spiritual master and worshipable Deity of all conditioned souls.\nNot only is Kr�r:Ja the supreme worshipful Deity for all living entities, but He is also\n\nthe guru, or caitya-guru, the Supersoul who always gives the living entity good\ncounsel. Unfortunately the living entity neglects the Supreme Person's instructions. He thus identifies with material energy and is consequently overpowered\nby a kind of fear resulting from accepting himself as the material body and considering paraphernalia related to the material body to be his property. All types of\nfruitive results actually come from the spirit soul, but because he has forgotten his\nreal duty, he is embarrassed by many material consequences such as fear and at-\n\n", "mad8#p0095": "Sri Caitanya-caritamrta\n\n62\n\n[Madhya-lila, Ch. 20\n\ntachment. The only remedy is to revert to the service of the Lord and thus be\nsaved from material nature's unwanted harassment.\nTEXT 120\n\n�t'k:-rt�-�9(t� �rw �t�t,__� �� 1\n\n(;ll� �� fi{�t1J, �t�1 '!1�tt1f l;li�� II ��\n\no\n\nII\n\nsadhu-sastra-krpaya yadi kr�Qonmukha haya\nsei jiva nistare, maya tahare chac;Jaya\nSYNONYMS\nsadhu-of saintly persons; sastra-of scriptures; krpaya-by the mercy; yadiif; kr�Qa-unmukha haya\n\n-\n\none becomes Kr�r:ta conscious; sei-that; jiva -living\n\nentity; nistare-becomes liberated; maya -the illusory energy; tahare-him;\n\nchac;Jaya-gives up.\nTRANSLATION\n\"If the conditioned soul becomes Kr�r;�a conscious by the mercy of saintly\npersons who voluntarily preach scriptural injunctions and help him to become\nKr�r;�a conscious, the conditioned soul is liberated from the clutches of maya,\nwho gives him up.\nPURPORT\nA conditioned soul is one who has forgotten Kr�r:ta as his eternal master.\n\nThinking that he is enjoying the material world, the conditioned soul suffers the\nthreefold miseries of material existence. Saintly persons (sadhus), Vai�r:tava devotees of the Lord, preach Kr�r:ta consciousness on the basis of Vedic literature. It is\nonly by their mercy that the conditioned soul is awakened to Kr�r:ta consciousness. When awakened, he is no longer eager to enjoy the materialistic way of life.\nInstead, he devotes himself to the loving transcendental service of the Lord.\nWhen one engages in the Lord's devotional service, he becomes detached from\nmaterial enjoyment.\n\nbhakti/:1 paresanubhavo viraktir\nanyatra cai�a trika eka-kafa/:1\n(Bhag. 11.2.42)\nThis is the test by which one can tell whether he is advancing in devotional service. One must be detached from material enjoyment. Such detachment means\n\n", "mad8#p0096": "Text 122]\n\nThe Lord Instructs Sanatana Gosvami\n\n63\n\nthat maya has actually given the conditioned soul liberation from illusory enjoyment. When one is advanced in Kr�r:Ja consciousness, he does not consider himself as good as Kr�r:Ja. Whenever he thinks that he is the enjoyer of material advantages, he is imprisoned in the bodily conception. However, when he is freed from\nthe bodily conception, he can engage in devotional service, which is his actual\nposition of freedom from the clutches of maya. This is all explained in the\nfollowing verse from Bhagavad-gita (7.14).\nTEXT 121\n\nClf
  • II\nei jaliya ja/e kari' toma uthai/a\ntamara parase ei preme matta ha-ila\nSYNONYMS\n\nei\n\njaliya-this\n\nfisherman;\n\nja/e-in\n\nthe net;\n\nkari'-catching;\n\ntoma-You;\n\nuthaila-rescued from the water; tamara parase-by Your touch; ei-this man;\npreme-in ecstatic love; matta ha i/a-became maddened.\n-\n\nTRANSLATION\n\"This fisherman caught You in his net and rescued You from the water. Because of Your touch, he is now mad with ecstatic love for Kr�.,a.\nTEXT 114\n\n�� 1{tiTl �?;� G;��� ��t?;� �?;11(��1 I\ni'lt� ����' ��ill �tfirt111 ��811\nsaba ratri sabe bec;iai tomare anve�iya\njal iyara mukhe suni' painu asiya\n\n", "ant5#p0205": "174\n\nSri Caitanya-caritamrta\n\n[A ntya-lila, Ch. 18\n\nSYNONYMS\nsaba ratri-the whole night; sabe-all of us; bec;fai-walked; tomare-You; anve�iya-searching for; jafiyara mukhe-from the mouth of this fisherman; suni'hearing; painu-we found; asiya-coming.\nTRANSLATION\n\"Throughout the night, we all walked about in search of You. A fter hearing\nfrom this fisherman, we came here and found You.\nTEXT 115\n\n1_fil �Hitif �\"ft�te{ Of��� I\n\n'\\!t� �1 Of�' �t� �ti{ 9ltl � 11 ��� I!;�J �tJil �1W·:2tlftJ'l ll �,_ ll\nprabhu-pada-tale sarikara karena sayana\nprabhu tarira upara karena pada-prasaral)a\nSYNONYMS\nprabhu-pada-tale-at the lotus feet of Sri Caitanya Mahaprabhu; sarikaraSarikara; karena sayana-lies down; prabhu-Sri Caitanya Mahaprabhu; tariraof him; upara-on the body; karena-does; pada-prasaral)a-extending His legs.\nTRANSLATION\nThus Sankara PaQ�ita lay at the feet of Sri Caitanya Mahaprabhu, and the\nLord placed His legs upon Sankara's body.\nTEXT 69\n\n'�·�wrt�1-.1il' ff-i�\\!j�� C5fht�'Jf1 �lfll ®r�'lli� 1lff�f� II 'I� II\nsvakiyasya pral)arbuda-sadrsa-go�thasya virahat\npralapan unmadat satatam ati kurvan vikala-dhi/:1\ndadhad bhittau sasvad vadana-vidhu-ghar�el)a rudhiraril\nk�atottharil gauraligo hrdaya udayan maril madayati\n\n", "ant5#p0247": "Text 78]\n\nThe Lord's Inconceivable Behavior\n\n217\n\nSYNONYMS\nsvakiyasya-His own; pra('la-arbuda-uncountable breaths of life; sadrsa-like;\ngo?thasya-of Vrndavana; virahat-because of separation; pralapan-crazy talks;\nunmadat-because of madness; satatam-always; ati-very much; kurvandoing; vikala-dhi�-whose intelligence was disturbed; dadhat-oozing forth;\nbhittau-on the walls; sasvat-always; vadana-vidhu-of His moonlike face;\nghar?e('la-by rubbing; rudhiram-blood; k?ata-uttham-coming forth from injuries;\n\ngauranga�-Lord Sri\n\nCaitanya\n\nMahaprabhu;\n\nhrdaye-in\n\nudayan-rising; mam-me; madayati-maddens.\n\nmy\n\nheart;\n·\n\nTRANSLATION\n\"Because of separation from His many friends in Vrndavana, who were like\nHis own life, Sri Caitanya Mahaprabhu spoke like a madman. His intelligence\nwas transformed. Day and night He rubbed His moonlike face against the\nwalls, and blood flowed from the injuries. May that Sri Caitanya Mahaprabhu\nrise in my heart and make me mad with love.\"\nTEXT 77\n\n�-1{� 1f�t� 1ft�-fit�c;� I\n'�fil!·1fU �' �.. �?;;�, 'et� II �� II\nei-mata mahaprabhu ratri-divase\nprema-sindhu-magna rahe, kabhu c;:fube, bhase\nSYNONYMS\nei-mata-in this way; mahaprabhu-Sri Caitanya Mahaprabhu; ratri-divaseday and night; prema-sindhu-magna rahe-remains merged in the ocean of love\nof Kr�l')a; kabhu c;:/ube-sometimes drowns; bhase-floats.\nTRANSLATION\nSri Caitanya Mahaprabhu in this way stayed immersed day and night in an\nocean of ecstatic love for Kr��a. Sometimes He was submerged, and sometimes He floated.\nTEXT 78\n\n���AA ��-ttt� ,�)(1ft�·flrc;ill\n1rtffl�ttlf �� ifil'f1 �til n �v- n\neka-kale vaisakhera paur('lamasi-dine\nratri-kale mahaprabhu ca/ila udyane\n\n", "ant5#p0248": "[Antya-lila, Ch. 19\n\nSri Caitanya-caritamrta\n\n218\n\nSYNONYMS\neka-kale-at one time; vaisakhera-of the month of Vaisakha, (April-May);\npaurl)amasi-dine-on the full-moon night; ratri-kale-at night; mahaprabhu-Sri\nCaitanya Mahaprabhu; ca/i/a-went; udyane- to a garden.\n\nTRANSLATION\nOne full-moon night in the month of Vaisakha [April and May], Sri Caitanya\nMahaprabhu went to a garden.\nTEXT 79\n\n��Rt.�' i{11f \\i;t}ti{i2f�� I\n�� ��erli2ft_l'f<1P1 'e•'$ft'l \" 'I� \"\n'jagannatha-vallabha' nama udyana-pradhane\npravda karila prabhu lana bhakta-gal)e\n\nSYNONYMS\njagannatha-va//abha-Jagannatha-vallabha;\n\nnama-named;\n\nudyana-pra-\n\ndhane-one of the best gardens; pravesa karila-entered; prabhu-Sri Caitanya\nMahaprabhu; /alia-taking; bhakta-gal)e-the devotees.\n\nTRANSLATION\nThe Lord, along with His devotees, entered one of the nicest gardens, called\nJagannatha-vallabha.\nTEXT 80\n\n�fitl:! �..-�,-'� �1� I\n'e<15, -ra-=t, f?t<11, \"\" \"-<'!q''Jf<'!�l\" � '$f1\"$�1�1 1\n�\\!J �Rf' 1tifi1 � f-{�'11'1 ilf�1 II IrS II\n\"/alita-lavariga-lata\" pada gaoyafia\nnrtya kari' bulena prabhu nija-gaf)a lafia\nSYNONYMS\nlalita-lavariga-lata-beginning with the words /a/ita-/avariga-lata; pada-the\nverse; gaoyafia-making sing; nrtya kari'-dancing; bu/ena-wanders; prabhuSrT\n\nCaitanya\n\nMahaprabhu;\n\nnija-gaQa\n\nlana-accompanied\n\nby\n\nHis\n\npersonal\n\nassociates.\nTRANSLATION\nIn this atmosphere, the Lord had His associates sing a verse from the Gita­\n\ngovinda, beginning with the words \"lalita-lavanga-lata,\" as He danced and\nwandered about with them.\nTEXT 85\n\n�f\\!��if �� :> II\ncaitanya-caritamrta -nitya-nOtana\nsunite sunite juc;laya hrdaya-sraval)a\n\nSYNONYMS\ncaitanya-carita-amrta-the book named Caitanya-caritamrta; nitya-nutana-al­\n\nways fresh; sunite sunite-by hearing and hearing; ju c;laya-becomes pacified;\nhrdaya-sraval)a-the ear and heart.\nTRANSLATION\nCaitanya-caritamrta is ever-increasingly fresh. Continuously hearing it\npacifies one's heart and ear.\nTEXT 112\n\nll11i?t�.. � 'fB � I\n'���i! �� �·� II:>:>� p\n.\n\nsri-rOpa-raghunatha-pade yara asa\ncaitanya-caritamrta kahe kr?Qadasa\n\nSYNONYMS\nsri-rOpa-SrTia ROpa GosvamT; raghunatha-SrTia Raghunatha dasa GosvamT;\npade-at the lotus feet; yara-whose; asa-expectation; caitanya-caritamrta­\n\nthe\n\nbook\n\nnamed\n\nCaitanya-caritamrta;\n\nKr�t:�adasa Kaviraja GosvamT.\n\nkahe-describes;\n\nkr?Qadasa-SrTia\n\n", "ant5#p0272": "242\n\nSri Caitanya-caritampa\n\n[Antya-lila, Ch. 19\n\nTRANSLATION\nPraying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring\ntheir mercy, I, Kr�\"adasa, narrate Sri Caitanya-caritamrta, following in their\nfootsteps.\nThus end the Bhaktivedanta purports to the Sri Caitanya-caritamrta, Antya-lila,\nNineteenth Chapter, describing the Lord's devotion to His mother, His mad\nspeeches in separation from K[$1)a, His rubbing His face against the walls, and His\ndancing in the Jagannatha-val/abha garden.\n\n", "ant5#p0273": "CHAPTER 20\n\nThe Sik�a�faka Prayers\nThe following summary study of the Twentieth Chapter is given by Srila Bhakti­\n\nvinoda Thakura in his Amrta-pravaha-bha�ya. Sri Caitanya Mahaprabhu passed His\n\nnights tasting the meaning of Sik�a�taka in the company of SvarOpa Damodara\nGosvami and Ramananda Raya. Sometimes He recited verses from Jayadeva\n\nGosvami's Gita-govinda, from Srimad-Bhagavatam, from Sri Ramananda Raya's\n}agannatha-vallabha-nataka or from Sri Bilvamarigala Thakura's Kr�Qa-karf)amrta. In\n\nthis way, He became absorbed in ecstatic emotions. For the twelve years Sri\nCaitanya Mahaprabhu lived at Jagannatha Puri, He relished the taste of reciting\nsuch transcendental verses. The lord was present in this mortal world for fortyeight years altogether. After hinting about the lord's disappearance, the author of\nCaitanya-caritamrta gives a short description of the entire Antya-li/a and then\nends his book.\nTEXT 1\n\nc;l2ttJf'l'tfiti!���Jtt•'it�fiff�lf. I\n'l�� c;'it�fi�'ll 'et���Jti! II � II\npremodbhavita-har�er�yodvega-dainyarti-misritam\n\nlapitarh gauracandrasya\n\nbhagyavadbhir ni�evyate\nSYNONYMS\nprema-udbhavita-produced from ecstatic love and emotion; har�a-jubilation;\n\nir�ya-envy;\n\nudvega-agitation;\n\nmisritam-mixed with;\n\ndainya -submissiveness;\n\nlapitam-talks like\n\narti -grief;\n\nthose of a crazy man;\n\ngaura­\n\ncandrasya-of Sri Caitanya Mahaprabhu; bhagyavadbhi/:1-by the most fortu­\n\nnate; ni�evyate-is enjoyable.\n\nTRANS LAliON\nOnly the most fortunate will relish the\n\nmad words of Sri Caitanya\n\nMahaprabhu, which mixed with jubilation, envy, agitation, submissiveness\nand grief, all produced by ecstatic loving emotions.\n\n243\n\n", "ant5#p0274": "Sri Caitanya-caritamrta\n\n244\n\n[Antya-lila, Ch. 20\n\nTEXT 2\n\n\"i '\"' ,\"'t��!! � �i{\"f I\n\n���!I � ''$ftJ•.. �� II � II\njaya jaya gauracandra jaya nityananda\njayadvaita-candra jaya gaura-bhakta-vrnda\nSYNONYMS\njaya jaya-all glories; gauracandra-to Lord SrT Caitanya Mahaprabhu; jaya-all\nglories;\n\nnityananda-to Lord Nityananda Prabhu;\n\njaya-all glories; advaita­\n\ncandra-to Advaita Prabhu; jaya-all glories; gaura-bhakta-vrnda-to the devotees of SrT Caitanya Mahaprabhu.\nTRANSLATION\nAll glories to Lord Sri Caitanya Mahaprabhu! All glories to Lord Nityananda!\nAll glories to Advaitacandra! And all glories to all the devotees of Sri Caitanya\nMahaprabhu!\nTEXT 3\n\n�-� �t�'t_ �'!;:at ift\"1Hi''1 I\n\nJ'Sr�·fflCI'!;:Jf �·f�'� �ftCI'Cif II� II\nei-mata mahaprabhu vaise nilaca/e\nrajani-divase k($f)a-virahe vihvale\nSYNONYMS\nei-mata-in this way; mahaprabhu-SrT Caitanya Mahaprabhu; vaise ni/aca/eresided at NTiacala; rajani-divase-day and night; k($f)a-virahe-because of separation from Kr�r:Ja; vihva/e-overwhelmed.\nTRANSLATION\nWhile Sri Caitanya Mahaprabhu thus resided at Jagannatha Puri [Nilacala],\nHe was continuously overwhelmed, night and day, by separation from Kr�Qa.\nTEXT 4\n\naq�, 1ft1ffi{\"!,-�� �i!lfil'·�'il' I\n\n1ftffi-flr'il' 1f:at·��-(;Jit� ��t�il' II 8 II\n\n", "ant5#p0275": "The Sik,a,taka Prayers\n\nText 6]\n\n245\n\nsvarupa, ramananda, -ei duijana-sane\nratri-dine rasa-gita-5/oka asvadane\nSYNONYMS\nsvarupa-SvarOpa Damodara Gosvami; ramananda-Ramananda Raya; eithese; dui-jana-sane-with two persons; ratri-dine-night and day; rasa-gita5/oka-verses and songs containing\n\nthe mellows of transcendental\n\nbliss;\n\nasvadane-in tasting.\nTRANSLA liON\nDay and night He tasted transcendental blissful songs and verses with two\nassociates, namely Svarupa Damodara Gosvami and Ramananda Raya.\n\nTEXT 5\n\niftifl·� �� <2!!_11' �·' Qlttfl'ft�'>fllllf� I\ntt 'flll\"t� 1\n11\"11\" �r\"� �?T\"l'l1c� ��'!t�f'e'�c��\"\"' �fil M �I) •\n\n", "ant5#p0288": "Sri Caitanya-caritamrta\n\n258\n\n[A ntya-lila, Ch. 20\n\nna dhanarh na janarh na sundarirh\nkavitarh va jagadisa kamaye\nmama janmani jamanisvare\nbhavatad bhaktir ahaituki tvayi\nSYNONYMS\nna-not; dhanam-riches; na-not; janam-followers; na-not; sundarim-a\nvery beautiful woman; kavitam-fruitive activities described in flowery language;\nva-or; jagat-isa-0 Lord of the universe; kamaye-1 desire; mama-My; janmani-in birth; janmani-after birth; isvare-unto the Supreme Personality of\nGodhead; bhavatat-let there be; bhaktih-devotional service; ahaituki-with\nno motives; tvayi-unto You.\nT�ANSLATION\n\"0 Lord of the universe, I do not desire material wealth, materialistic\n\nfollowers, a beautiful wife or fruitive activities described in flowery language.\nA lii want, life after life, is unmotivated devotional service to You.\nTEXT 30\n\n6£'{�, �� �t� 1ft��!, ��'!1 �\"fit I\n'��cef•' '��' '1ftt1f, �· �'Pfi �FJ' II �o II\ndhana, jana nahi magofi, kavita sundari\n'suddha-bhakti' deha' more, km)a krpa kari'\nSYNONYMS\ndhana-wealth; jana\n\n-\n\nfollowers; nahi-do not; magoli-1 want; kavita sun­\n\ndari-a beautiful wife or fruitive activities; suddha-bhakti-pure devotional service; deha�please award; more-unto Me; k($1)a-O Lord Kr�r:Ja; krpa kari'becoming merciful.\nTRANSLATION\n\"My dear Lord Kr�Qa, I do not want material wealth from You, nor do I want\nfollowers, a beautiful wife or the results of fruitive activities. I only pray that\nby Your causeless mercy You give Me pure devotional service to You, life after\nlife.\nTEXT 31\n\n'e{fl!�tJ �: JJtt'$f �f't\"\"f�·Wtil I\n'e{t��tt1f f��f�'llf_<'f1'1'[\"t� �fs�� II \"� II\nayi nanda-tanuja kinkararh\npatitarh marh vi�ame bhavambudhau\nkrpaya tava pada-pankajasthita-dhCJ/i-sadrsarh vicintaya\n\nSYNONYMS\nayi-oh, My\n\nLord;\n\nnanda-tanuja-the son\n\nof\n\nNanda Maharaja,\n\nKr�t:Ja;\n\nkinkaram-the servant; patitam-fallen; mam-Me; vi�ame-horrible; bhavaambudhau-in the ocean of nescience; krpaya-by causeless mercy; tava-Your;\npada-pankaja-lotus feet; sthita-situated at; dha/i-sadrsam-like a particle of\ndust; vicintaya-kindly consider.\n\nTRANSLATION\n\"O h, My Lord, 0 Kr�r;�a, son of Maharaja Nanda, I am Your eternal servant,\nbut because of My own fruitive acts, I have fallen in this horrible ocean of\nnescience. Now please be causelessly merciful to Me. Consider Me a particle\nof dust at Your lotus feet.\nTEXT 33\n\n\"t';l!t1fa- �i!J\\ift'� 'IJ._�, ,i!t1f'19ft'fm11\n9f�R�1 '\\ II\n\"prema-dhana vina vyartha daridra jivana\n'dasa' kari' vetana more deha prema-dhana\"\nSYNONYMS\nprema-dhana-the wealth of ecstatic love; vina-without; vyartha-useless;\ndaridra jivana-poor life; dasa kari'-accepting as Your eternal servant; vetanasalary; more-unto Me; deha-give; prema-dhana-the treasure of love of\nGodhead.\n\n", "ant5#p0292": "[A ntya-lila, Ch. 20\n\nSri Caitanya-caritamrta\n\n262\n\nTRANSLATION\n\"Without love of Godhead, My life is useless. Therefore I pray that You accept Me as Your servant and give Me the salary of ecstatic love of God.\"\nTEXT 38\n\nt�ftr;�t;llf �\"!\" f�r;�t'\\t-�'1 I\n��'\\t, ��tw, ,(f\"'-1 �r;t i2f'l�illl 'elr II\nrasantaravese ha-ifa viyoga-sphuraQa\nudvega, vi�ada, dainye kare prafapana\nSYNONYMS\nrasa-antara-avese-in the ecstatic love of different mellows; ha-ifa-there was;\nvi yoga-sphuraQa-awakening of separation; udvega -distress; vi�ada-moroseness; dainye-humility; kare prafapana-speaks like a crazy person.\nTRANSLATION\nSeparation from Kr�r:�a awoke various mellows of distress, lamentation and\nhumility. Thus Sri Caitanya Mahaprabhu spoke like a crazy man.\nTEXT 39\n\nll.._'ittRf�� f01�\"11:C\"If'1 �\"1:\"1fl··�t�\"lftRf�, I\n\"\"iJJlfil�� �5[� 'l�� C'it!Pl\"'!-�l!C\"�'l C\"ll H ¢� I\nyugayitarh nime�eQa\ncak�u�a pravr�ayitam\nsanyayitarh jagat sarvarh\ngovinda-viraheQa me\nSYNONYMS\nyugayitam-appearing like a great millennium; nime�eQa-by a moment; cak�u�a-from\n\nthe\n\neyes;\n\npravr�ayitam-tears\n\nfalling\n\nlike\n\ntorrents\n\nof\n\nrain;\n\nsunyayitam-appearing void; jagat-the world; sarvam-all; govinda-from Lord\nGovinda, Kr�t:Ja; viraheQa me-by My separation.\nTRANSLATION\n\"My Lord Govinda, because of separation from You, I consider even a\nmoment a great millennium. Tears flow from My eyes like torrents of rain, and\nI see the entire world as void.\n\n", "ant5#p0293": "263\n\nThe Sik��taka Prayers\n\nText 42]\n\nTEXT 40\n\n�t�� ftf�� ifl �t1t, '\"'!' �'I '��'·l111' I\n\n�11 '11��111 �(!li �fil:t� ��� II 8 II\no\n\nudvege divasa na yaya 'k�af)a' haifa 'yuga'-sama\nvar�ara megha-praya asru vari$e nayana\n\nSYNONYMS\nudvege-by great agitation; divasa-day; na-not; yaya-passes; k�af)a-a\nmoment; haifa-became; yuga-sama-like a great millennium; var�ara-of the\nrainy\n\nseason;\n\nmegha-praya-like\n\nclouds;\n\nasru-tears;\n\nvari�e-fall\n\ndown;\n\nnayana-from the eyes.\n\nTRANSLATION\n\"In My agitation, a day never ends, for every moment seems like a millennium. Pouring incessant tears, My eyes are like clouds in the rainy season.\nTEXT 41\n\n,�1�\"1-� ���'I �� I\n\n� '�tt�,-'� �1 � �� II 8� II\ngovinda-virahe sOnya ha-ifa tribhuvana\ntu�anafe po<;le, -yena na yaya jivana\n\nSYNONYMS\ngovinda-virahe-by separation from Govinda; sOnya-void; ha-ifa-became;\ntri-bhuvana-the three worlds; tu�a-anafe-in the slow fire; po<;/e-burns;\nyena-just like; na yaya-does not go; jivana-life.\n\nTRANSLATION\n\"The three worlds have become void because of separation from Govinda. I\nfeel as if I were burning alive in a slow fire.\nTEXT 42\n\n�· ��t�il ��e'f1 �fil:tl:! �fl-.'1 I\n�� �� �t�,-'�t· �'t �t�-.'1' II 8� II\nkr�f)a udasina ha-ifa karite parik�af)a\nsakhi saba kahe, -'kr�f)e kara upek�af)a'\n\n", "ant5#p0294": "Sri Caitanya-caritamrta\n\n264\n\n[Antya-lila, Ch. 20\n\nSYNONYMS\nkr�Qa-Lord Kr��a; udasina-indiffe rent; ha-i/a-became; karite-to make;\npar ik�aQa-tes tin g; sakhi saba kahe-all the friends say; kr�Qe-unto Kr��a;\n\nkara-just do; upek�aQa-neglecting.\nTRANSLATION\n\"Lord Kr�r:-a has become indifferent to Me just to test My love, and My\nfriends say, 'Better to disregard Him.'\"\nTEXT 43\n\nIJI't�� fi�C! 1\\'t-mt fil� '8�'1 I\n\"'t��� '� � ��\"f �� II 8� II\neteka cintite radhara nirmala hrdaya\nsvabhavika premara svabhava karila udaya\n\nSYNONYMS\neteka-thus;\n\ncint te-thin\n\ni\n\nking;\n\nhrdaya-possessin g a pure heart;\n\nradhara-of\n\nSrimati\n\nRadhara�i;\n\nnirmala\n\nsvabhavik a-natural; premara-of love of\n\nKr��a; sva-bhava-the character; karila udaya-aw akes .\nTRANSLATION\nWhile Srimati Radharar;�i was thinking in this way, the characteristics of\nnatural love became manifest because of Her pure heart.\nTEXT 44\n\n�' �e.��i, '\" \"' ,�)�, �·r� 1\nIJI\\! �� IJI�·�tt$ �fil:a, �� 11 88 11\nir�ya, utkaQtha, dainya, praur;ihi, vinaya\neta bhava eka-thafii kari/a udaya\n\nSYNONYMS\n\nir�ya -envy; utkaQtha-eagerness ; dainya-h u mility ; praur;ihi-zeal; vinayasolicitation; eta bhava-all these transcendental ecstasies; eka-thafii-in one\nplace; karila udaya-aw o ke .\nTRANSLATION\nThe ecstatic symptoms of envy, great eagerness, humility, zeal and supplication all became manifest at once.\n\n", "ant5#p0295": "265\n\nText 47]\nTEXT 45\n\nretr;� ift� 11il �f\"lif ��\"'i 1\n��'$f'l-�tt;'$f ,�)f,-cttt<�S <;l{ ��'11 \" 8� \"\n�i!\n\neta bhave radhara mana asthira ha-ifa\nsakhi-gaQa-age prauc;Jhi-5foka ye pac;iifa\n\nSYNONYMS\neta bhave-in that mood; radhara-of Srimati Radharat:Ji; mana-the mind;\nasthira ha-ifa-became agitated; sakhi-gaQa-age-before the friends, the gopis;\nprauc;Jhi-5foka-advanced devotional verse; ye-which; pac;iifa-She recited.\n\nTRANSLATION\nIn that mood, the mind of Srimati Radharar:-i was agitated, and therefore She\nspoke a verse of advanced devotion to Her gopi friends.\nTEXT 46\n\n� ft'lf�\\!it� f\"'\"l� '11'1....\n\n'11'lf-f011�'41�\\!it� �Uit� <11 I\nl!'{1 \\!i'{1 '11 f�\n\no\n\nII\n\ndvada5e-jagadanandera tai la-bhafijana\nnityananda kaila sivanandere tac;lana\n\nSYNONYMS\ndvadase-in the Twelfth Chapter; jagadanandera-of Jagadananda Pa�c;lita;\ntaila-b hafijana\n\n-\n\nbreaking the oil pot; nityananda-Lord Nityananda; kai/a-per­\n\nformed; sivanandere tac;lana-the chastisement of Sivananda Sena.\n\nTRANSLATION\nIn the Twelfth Chapter are descriptions of how Jagadananda Par:J�tita broke\na pot of oil and how Lord Nityananda chastised Sivananda Sena.\n\n", "ant5#p0332": "Sri Caitanya-caritamrta\n\n302\n\n[Antya-lila, Ch. 20\n\nTEXT 121\n\n\\!it�t�t-t-i!Jfostwti{\"f \"at�1fi �u-.' 'Cit�'fl 1\n�tl2!t_ c;;�t�1f ;ft� �fil\"fi II ��) II\ntrayodase-jagadananda mathura yai' aila\nmahaprabhu deva-daslra grta sunila\n\nSYNONYMS\ntrayodase-in the Thirteenth Chapter; jagadananda-Jagadananda Par:tc;lita;\nmathura yai'-going to Mathura;\n\niii/a-returned; mahaprabhu-Sri Caitanya\n\nMahaprabhu; deva-daslra-of the deva-dasl dancing girl; grta suni/a-heard the\nsong.\n\nTRANSLATION\nIn the Thirteenth Chapter, Jagadananda Pa�«;tita went to Mathura and\nreturned, and Sri Caitanya Mahaprabhu by chance heard a song sung by a\ndeva-dasi dancing girl.\nTEXT 122\n\n1f��-��t�tt� �t�t� f11� I\n(2jt_ itt1f ?'Pf1 �RI' 'Pft�'fl �\"ft� 11 ��� n\nraghunatha-bhattacaryera tahani milana\nprabhu tanre krpa kari' pathaila vrndavana\n\nSYNONYMS\nraghunatha-bhattacaryera-of Raghunatha Bhana;\n\ntahaili-there;\n\nmi/ana­\n\nmeeting; prabhu-Sri Caitanya Mahaprabhu; tanre-to him; krpa kari'-showing\ncauseless mercy; pathaila vrndavana-sent to Vrndavana.\n\nTRANSLATION\nAlso in the Thirteenth Chapter, Raghunatha Bhana met Sri Caitanya\nMahaprabhu, who by His causeless mercy sent him to Vrndavana.\nTEXT 123\n\n�,_lf\"'t-t-Nt�Jt�Jlt�-�tii'V �(i{ I\n\n'-1m' \\Jl�1 �t_�, ''ali{' G;'it\"f1 �\"ff�i{ II ��� II\n\n", "ant5#p0333": "Text 125]\n\nThe Sik��taka Prayers\n\n303\n\ncaturdase -divyonmada-arambha van)ana\n'sarira' etha prabhura, 'mana' gela vrndavana\nSYNONYMS\ncaturdase-in the Fourteenth Chapter; divya-unmada-arambha-the beginning\nof the spiritual trance of Sri Caitanya Mahaprabhu; van)ana-describing; sarirathe body; etha-here; prabhura-of Sri Caitanya Mahaprabhu; mana-the mind;\nge/a-went; vrndavana-to Vrndavana.\n\nTRANSLATION\nThe Fourteenth Chapter describes the beginning of the Lord's spiritual\ntrance, in which His body was at Jagannatha Puri but His mind was in\nVrndavana.\nTEXT 124\n\n�111' 1ft�J c.21t_� fiR��tt� 9f'!� I\n�� II\npaficadasa-paricchede- udyana-vilase\nvrndavana-bhrame yahari kari/a pravese\n\nSYNONYMS\npaficadasa-paricchede-in\n\nthe\n\nFifteenth\n\nChapter;\n\nudyana-vilase-in\n\nHis\n\npastimes within the garden; vrndavana-bhrame-His taking the garden to be\nVrndavana; yahari-where; karila pravese-He entered.\n\nTRANSLATION\nIn the Fifteenth Chapter is a description of how Sri Caitanya Mahaprabhu\nentered a garden on the shore of the sea, mistaking the garden for Vrndavana.\nTEXT 127\n\n� 'lf4'U � 9f4•�·•rt�'1 1\n� 'lf''U �Rf'fi11't�� �-�'1 II :>�'l II\ntara madhye prabhura paficendriya-akar�aQa\ntara madhye karila rase kr�Qa-anve�aQa\n\nSYNONYMS\ntara madhye-within that; prabhura-of Sri Caitanya Mahaprabhu; pafica-indriya-akar�aQa-the attraction of the five senses; tara madhye-within that\nchapter; kari/a-did; rase-in the rasa dance; kr�Qa-anve�aQa-searching for\nKr�r:Ja.\n\n", "ant5#p0335": "The Sik��faka Prayers\n\nText 129]\n\n305\n\nTRANSLATION\nAlso in that chapter is a description of the attraction of Lord Caitanya's five\nsenses to Kr�Qa and how He searched for Kr�Qa in the rasa dance.\nTEXT 128\n\n�t�-�tfil�tDl � �?tt �ft'fll\n���� �tt�Hf � '�-t1l'1111 ��\"\" II\n?oc;/ase-kalidase prabhu krpa karila\nvai?Qavocchi?ta khaibara phala dekhaila\nSYNONYMS\n?Oc;/ase-in the Sixteenth Chapter;\nCaitanya Mahaprabhu; krpa karila\n\n-\n\nkali-dase-unto Kalidasa;\n\nprabhu-Sri\n\nshowed favor; vai$Qava-ucchi?ta khaibara­\n\nof eating the remnants of food left by Vai��avas; phala dekhaila\n\n-\n\nshowed the\n\nresult.\nTRANSLATION\nThe Sixteenth Chapter tells how Sri Caitanya Mahaprabhu showed His\nmercy to Kalidasa and thus demonstrated the result of eating the remnants of\nthe food of Vai�Qavas.\nTEXT 129\n\n�1iiC\"t� ��t� �t� �1lili I\nfit��� ..tit �'t_t� �� ��'tlili ll ��� II\nsivanandera balake sloka karaila\nsimha-dvare dvari prabhure kr?Qa dekhaila\nSYNONYMS\nsivanandera-of Sivananda Sena; ba/ake-the son; sloka karaila-made to\ncompose a verse; simha-dvare-at the Sirhha-dvara gate of the jagannatha\ntemple; dvari-the doorkeeper; prabhure-unto Sri Caitanya Mahaprabhu; kr?Qa\ndekhaila-showed Lord Kr��a.\nTRANSLATION\nIt also describes how Sivananda's son composed a verse and how the\ndoorkeeper of the Sirilha-dvara showed Kr�Qa to Sri Caitanya Mahaprabhu.\n\n", "ant5#p0336": "Sri Caitanya-caritam!'fa\n\n306\n\n[Antya-lila, Ch. 20\n\nTEXT 130\n\n��� i!'ft1 �� II\nsri-radha-saha 'sri-madana-mohana'\nsri-radha-saha 'sri-govinda'-caraf)a\nsri-radha-saha sri/a 'sri-gopinatha'\nei tina thakura haya 'gaucjiyara natha'\n\nSYNONYMS\nsri-radha-saha-with\n\nSrimati\n\nRadharal)i;\n\nsri-madana-mohana-the\n\nDeity\n\nMadana-mohanaji; sri-radha-saha -with Srimati Radharal)i; sri-govinda-caraQathe lotus feet of Sri Govindaji; sri-radha-saha-with Srimati Radharal)i; sri/a srigopinatha-the all-beautiful and opulent Gopinathaji; ei tina-all these three;\nthakura-Deities; haya-are; gauc;liyara natha-worshipable by all the Gau<;liya\nVai�l)avas.\n\nTRANSLATION\nThe Vrndavana Deities of Madana-mohana with Srimati Radharal)i, Govinda\nwith Srimati Radharal)i, and Gopinatha with Srimati Radharal)i are the life and\nsoul of the Gauc;tiya Vai�l)avas.\nTEXTS 144-146\n\n§��-, �� fil�:rt�\"' I\n!l�·l II\nanipuQa vaQi apane nacite na jane\nyata nacaila, naci' kari/a visrame\nSYNONYMS\nanipuQa\n\nvaQf-inexperienced\n\nwords;\n\napane-by\n\nthemselves;\n\nnacite-to\n\ndance; na-not; jane-know how; yata-whatever; nacai/a-caused to dance;\nnaci'-after dancing; karila visrame-took rest.\nTRANSLATION\nMy inexperienced words do not know how to dance by themselves. The\nmercy of the guru made them dance as much as possible, and now, after\ndancing, they have taken rest.\nTEXT 150\n\n'f� '�t\\!t'$ft'1� �ff t;�lj �\"fi{ I\n�1-'f�tf ��-�·�111-�t·� �tf'1 II ��o II\nsaba srota-gaQera kari caraQil vandana\nyan-sabara caraQa-krpa-subhera karaQa\nSYNONYMS\nsaba-all;\n\nsrota-gaQera-of\n\nthe\n\nreaders;\n\nkari-1\n\ndo;\n\ncaraQa\n\nvandana­\n\nworshiping the lotus feet; yati-sabara-of all of whom; caraQa-krpa-the mercy\nof the lotus feet; subhera karaQa-the cause of all good fortune.\nTRANSLAliON\nI now worship the lotus feet of all my readers, for by the mercy of their lotus\nfeet there is all good fortune.\nTEXT 151\n\n�i!\"�fii!t.'! �t iSf� �t� I\n�11{ t;�'l '1_�1 �f�1 'if$ 11tc� II �na tf\n\n�/��\n\nJ#d��\n\nHIS DIVINE GRACE\n\nA.C. Bhaktivedanta\nSwami\nPrabhupada\n\nSri Caitanya-caritamrta is the authorized work on the life and teachings of Sri\nKr�Qa Caitanya-the philosopher, saint, spiritual preceptor, mystic and divine\nincarnation who pioneered a great social and religious movement in Sixteenth\nCentury India. His teachings, which embody the highest philosophical and\n\ntheolgoical truths, have affected centuries of religious and philosophical\nthinkers untrl the present day.\n\nThis translation and commentary on the original Bengali text is the work of\nHis Drvine Grace A. C. Bhaktivedanta Swami Prabhupada (pictured above), the\nworld's most distinguished scholar and teacher of Indian thought and culture\nand author of the best-selling Bhagavad-gita As It Is. This translation of Sri\n\nCaitanya-caritamrta represents a contribution of major importance to the\n\nintellectual, cultural and spiritual life of contemporary man.\n\n•\n\nTHE\nBHAKTIVEDANTA\nBOOK TRUST\n\n", "ant5#p0393": ""}