{"Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0001": "TEACHINGS OF\nLORD CHATTANYA\n\n<\n\n|\n\nee\n\n| . 4 pus y \\ O°)\n\n: ia\n\nAg ||\n\nN\n\ny\n\natime a\nA.C. BHAKTIVEDANTA SWAMI\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0002": "SE\neater\n\nSo\n\n=Z\n\n‘eon\n\nFA\n\nZ2\n=\nos\n\n>\n\nfe\n\nze\n>\nISKCON\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0003": "$5.95\n\nIn the Kali Yuga the Supreme Lord comes as One Who\n\nalways chants the Holy Name of Sri Krishna, Who is Sri\nKrishna Himself, Whose complexion is yellow.\n—Srimad Bhagwatam (X1:5:32)\nThese words of the massive Srimad Bhagwatam, recorded\nby the author of the famous Bhagavad-Gita, Vyasadev,\n\nforetell the advent of Lord Chaitanya Mahaprabhu. Lord\nChaitanya, like Christ, was a spiritual revolutionary Who\n\ntaught that conceptions of being Hindu, Christian,\nMuslim, black, white, male and female are “bodily\n\ndesignations that are finished when the body is finished.”\nHis Peace Formula is this: all living entities, including\ntrees, bacteria, ants, cows and humans are eternal spiritual\n\nsparks of the Supreme Lord and all are brothers who have\n\nthe same One Father. In Teachings of Lord Chaitanya,\nA. C. Bhaktivedanta Swami presents to the West the\nsublime life and teachings of this great transcendental\nPersonality of the 15th century Whose Sankirtan Movement swept first India, and now the West.\n\nMany philosophers recognise God to be a force that is\n\nbeyond name or form, but Chaitanya Mahaprabhu taught\nthat God is a Person Who has Form, Qualities, Name\nand Pastimes—but Who is nevertheless Absolute and\n\nTranscendental and beyond anything we have experienced\nin this material world.\nLord Chaitanya journeyed up and down the subcontinent of India to deliver the easiest, most glorious\n\nmethod of self-realisation: chanting of the Hare Krishna\nMantra. His explanations of the esoteric Vedanta Sutra\nconverted many impersonalists, turning them “from\n\ndried sticks into blooming flowers.” He led thousands\nin massive Kirtan parades of ecstacy, and even caused\ntigers in the jungles to swoon.\n\nTeachings of Lord Chaitanya is a remarkable book which\nanswers definitively the unanswered questions burning\nwithin man’s heart. The Swamiji’s chapter entitled “The\nBeauty of Krishna” is a description of the stunning beauty\nof God which stands by itself as one of the most sublime\nlyrical achievements in all mystic literature. His vast\nscholarship qualifies him as the most erudite Vedic scholar\nnow writing in English. As Acharya (meaning one who\nteaches by example) of the Sankirtan Movement today,\nthe Swami lectures at numerous temples and writes out\nof his daily experiences with the ne\nof a master,\nso that his books are both learned and practical, instructive\n\nas well as deeply moving. To read A. C. Bhaktivedanta\nSwami’s books is to understand that here is one who\nknows the Absolute Truth, one who can teach It per-\n\nfectly.\n\nJacket painting /Jadurani\nPhoto/Gurudas\nThe International Society for Krishna Consciousness\n61 Second Avenue, New York, N.Y. 10003\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0004": "Y € YQ\n\nCLI ATT\n\nARIVA\n\naig\n\nAC. BHAKTIVE\n\nDANTA SW\n\nANS\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0005": "{\n\n5\n= OY\n\nZS\n\nS¢\n\no\n\nge\n\n|\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0006": "", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0007": "V ANV �IVHJ G1!01\ndO SDNIHJVff�\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0008": "OTHER BOOKS BY A. C. BHAKTIVEDANTA SWAMI\n\nBhagavad Gita As It Is\nSrimad Bhagwatam\n\nEasy Journey to Other Planets\nIshopanishad\nBrahma Samhita\nNectar of Devotion\nBack To Godhead Magazine (Editor)\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0009": "TEACHINGS\nof\nLORD CHAITANYA\n\nA TREATISE ON FACTUAL SPIRITUAL LIFE\n\nBY\nA.C. BHAKTIVEDANTA SWAMI\n\nAcharya:\n\nInternational Society for Krishna Consciousness\n\nPublished by:\nInternational Society for Krishna Consciousness\nBranches Throughout the World\nHeadquarters:\n\n61 Second Avenue\n\nNew York City, N.Y. 10003\nU.S.A.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0010": "Copyright © 1968\n\nInternational Society for Krishna Consciousness Inc.\n(ISKCON)\n\nLibrary of Congress Catalogue Card Number: 68-29320\nALL RIGHTS RESERVED\nFIRST EDITION\n\nThe Prologue is reprinted from\n\nChaitanya-His Life and Precepts\nby Srua�urB�ti�ode\nCalcutta, fudia (1895)\n\nReaders interested in the subject matter of this\nbook are invited by the International Societyfor\nKrishna Consciousness to correspond with its Secretary.\n\n12(14 Point Bembo Typeface\nPrinted by Dai Nippon Printing Co., Ltd.\nTokyo, Japan\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0011": "Namah om vishnu padaya krishna presthaya bhutale\nSrimate bhaktivedanta swamin iti namine\n\nWe offer our respeciful obeisances to Bhaktivedanta Swami\nWho is so dear unto Krishna on this earth due to His\ntaking shelter unto the Lord's Lotus Feet.\n\nWe prostrate ourselves at the Lotus Feet of our Beloved Spiritual Master and\noffer this treasured book to His Divine Grace on our bowed heads. We came to Him\nlooking for broken pieces of glass, and He has bestowed upon us a priceless gem.\nHe has opened our eyes, which were blinded by the darkness of atheism, mental\nspeculation, and sense gratification, to the glorious light of Lord Chaitanya Mahaprabhu. His transcendental words are seeds which in our hearts have bloomed into\nthe perfection of human life-the discovery that God lives and that we can live with\nHim-Krishna Consciousness.\n\nThe Publishers\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0012": "", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0013": "DEDICATED TO\nThe Sacred Service\nof\nSRILA SACHCHIDANANDA BHAKTIVINODE THAKUR\n\nW�o Initiated The Teachings of Lord Chaitanya\nin\n\nThe Western World\n(McGill University, Canada)\nin !896\n\nThe Year Of My Birth\n\nA. C. BHAKTIVEDANTA SWAMI\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0014": "I\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0015": "ACKNOWLEDGEMENT\n\nMy thankful acknowledgement is due to Sriman Brahmananda Brahmachary\n(Mr. Bruce Scharf ), Sriman Gargamuni Brahmachary (Mr. Gregory Scharf) and\nSriman Satyabrata Brahmachary (Mr. Stanley Moskowitz) for their financial help\nfor this publication, and I beg to thank Sriman Rayarama Brahmachary (Mr.\nRaymond Marais), Sriman Satsvarupa Brahmachary (Mr. Stephen Guarino) and\nSriman Madhusudan Brahmachary (Mr. Michael Blumert) for editing and typing\nthe manuscript, and Sriman Goursundar Das Adhikary (Mr. Gary McElroy) and his\ngood wife, Srimati Govinda Dasi (Mrs. Bonnie McElcoy) who are always engaged\nto see to my personal comforts and I am so much obliged to them for their drawing\nall the nice pictures contained in this great publication.\nAll glories to the devotees engaged in the matter of Krishna Consciousness. I am\nsure that Lord Sri Krishna Chaitanya Mahaprabhu will bestow His Causeless Mercy\nupon everyone who is engaged in pushing the cause of Krishna Consciousness.\nA.C.B\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0016": "TABLE OF CONTENTS\nillustrations ......................... . . ............................\n\nXII\n\n.......................... . ..........................\n\nXIII\n\n.........................................................\n\nXV\n\n.\n\nThe Author\nPreface\n\n.\n\n.\n\nPrologue. ........................................................ XXVII\n.\n\nLord Chaitanya' s Mission\nIntroduction\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n: .......XXXVII\n\n. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n\nI\n\nPART I\n\nI\n\nI'\n\ni!l\n\niI'\n\nii\nI,\n\nI\n\nTeachings to Rupa Goswami\n\nII\n\nSanatan Goswami\n\nIII\n\nTeachings to Sanatan Goswami\n\n.\n\n. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n\n. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n\n39\n\n. ,......\n\n47\n\n. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n\n52\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n2I\n\n.\n\n.\n\n.\n\nIV\n\nThe Wise Man\n\nv\n\nHow to Approach God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n\n57\n\nVI\n\nHis Forms are One and the Same . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n\n63\n\n.\n\nVII\n\nUnlimited Forms of Godhead\n\nVIII\n\nThe Avataras\n\n.\n\n. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n\n67\n\n. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n\n73\n\nIX\n\nThe Opulences of Krishna\n\nX\n\nThe Beauty of Krishna\n\n.\n\n.\n\n. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n\n82\n\n. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n\n90\n\n.\n\nXI\n\nService to the Lord . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n\n96\n\nXII\n\nThe Devotee\n\nI04\n\nXIII\n\nDevotional Service in Attachment\n\nXIV\n\nThe Ecstacy of the Lord and His Devotees\n\nXV\n\nExplanation of the Atmarama Verse in Srimad Bhagwatam\n\nXVI\n\nConclusion of Teachings to Sanatan Goswami\n\n.\n\n. . . . . . . . . . . . . . . . . . . . . . . . . . .\n.\n\n. . . . . . . . . . . . . . . . . . . . .\n\n.\n\nII3\nI2I\n\n. . . . . . . . .\n\nI3 I\n\n. . . . . . . . . . . . . . . . .\n\nI40\n\n.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0017": "PART II\nXVII\n\nLord Chaitanya, the Original Personality of Godhead . . . . . . . . . . . .\n\n157\n\nXVIII\n\nThe Conversations with Prakasananda\n\n. . . . . . . . . . . . . . . . . . . . . . . .\n\n165\n\nXIX\n\nThe Goal of Vedanta Study . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n\n175\n\nXX\n\nThe Mayavadi Philosophers are Converted\n\n183\n\n. . . . . . . .. . . . . . . . . . . .\n\nXXI\n\nFurther Talks with Prakasananda . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n\n192\n\nXXII\n\nThe Srimad Bhagwatam\n\n.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n\n200\n\nXXIII\n\nWhy Study the Vedanta Sutra? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n\n206\n\nXXIV\n\nTalks with Sarbabhouma Bhattacharya\n\n222\n\n. . . . . . . . . . . . . . . . . . . . . . . .\n\nXXV\n\nPersonal and Impersonal Realization . . . . . . . . . . . . . . . . . . . . . . . . . .\n\n228\n\nXXVI\n\nBhattacharya is Converted....................................\n\n234\n243\n\nXXVII\n\nLord Chaitanya and Ramananda Roy\n\nXXVIII\n\nRelationship with the Supreme Lord . . . . . . . . . . . . . . . . . . . . . . . . . .\n\n.\n\n248\n\nXXIX\n\nThe Transcendental Pastimes of Radha and Krishna . . . . . . . . . . . . . .\n\n254\n\n.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n\n26o\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n•\n\n. . . . . . . . . . . . . .\n\nXXX\n\nPure Love for Krishna\n\nXXXI\n\nThe Supreme Perfection\n\n. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n\n266\n\nXXXII\n\nConclusion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .\n\n284\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0018": "ILLUSTRATIONS\nPage\nSri Srimad A.C. Bhaktivedanta Swami\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\nSrila Bhaktisiddhanta Saraswati Goswami Maharaj\nSrila Gour Kisore Das Babaji Maharaj\nSrila Thakur Bhaktivinode\nSri Pancha Tattva\nSridhama Mayapur\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n..\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\nXXI\n\nXXII\n\nXXIII\nXXIV\n\n.\n\nXXV\n\nXXVI\n\nRupa Goswami and His Younger Brother Anupam (Ballabha)\nMeeting Lord Chaitanya at Prayag (Allahabad) ............................ 21\nSanatan Goswami' s Resignation from the Government Service\nofNawab Hussin Shah of Bengal (15th Century) .......................... 40\nLord Chaitanya Fainting in the Temple of Lord Jagannath ..................122\nLord Chaitanya Meets Prakasananda Saraswati at Benares ....................166\nRamananda Roy Talking on High Level Krishna Consciousness\nwith Lord Chaitanya\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n.\n\n242\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0019": "The Author\nA. C. Bhaktivedanta Swami was born Abhay Charan De on September I, 1896\nin Calcutta. In 1920 he finished his education, majoring in philosophy, English, and\neconomics, at the University of Calcutta. Because of his involvement in Gandhi's\nnational non-cooperation movement, however, he rejected any formal diploma.\nSoon afterward Abhay Charan De took up the duties of man;�.ger of a large chemical\nconcern. Then, in 1922, he met His Divine Grace Sri Srimad Bhakti Siddhanta\nSaraswati Goswami Maharaj, the founder of 64 Goudiya Vaishnava Maths in India,\nBerlin, and London. His Divine Grace liked this educated young man and injected\nin him the idea of preaching Lord Chaitanya's message all over the world.\nAt Allahabad in 1933, Abhay Charan De was formally initiated, and in 1936,\njust days before His Divine Grace's departure from this mortal world, he was specifically ordered to spread Krishna Consciousness in the English language and to the\nWest.\nThus, Back To Godhead magazine was started in 1944 with Abhay Charan De\nserving as editor-in-chie£ Back To Godhead is now being published monthly in\nAmerica by his American disciples.\nThe Goudiya Vaishnava Society recognised him as BHAKTIVEDANTA in\n1947. In 1954 he became Vanaprastha, retired from family life. In 1959 he took\n\nSannyasa, the renounced order of spiritual life and is now known as A. C. Bhakti­\n\nvedanta Swami.\nIn September 1965, at the advanced age of 70, A. C. Bhaktivedanta Swami\narrived in New York City to fulfil his master's sacred mission. Immediately, young\nAmericans were attracted to him, and in July 1966, the International Society for\nKrishna Consciousness was formally incorporated.\nA. C. Bhaktivedanta Swami is the author of the remarkable Bhagavad-Gita As It Is,\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0020": "published in 1968 by the Macmillan Company. Presently he is working on his\nmasterpiece, a projected 6o volume work of translation and elaborate commentary\nof the Srimad Bhagwatam, three volumes of which have already been published. He\nhas also recorded a unique 33 r/3 r.p.m. record album of the mystical mantra HARE\nKRISHNA, entitled \"Krishna Consciousness,\" which has met with extraordinary\npopularity in India and America.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0021": "PREFACE\n\nThere is no difference between the teachings of Lord Chaitanya presented here\nand the teachings of Lord Krishna in the Bhagavad Gita. The teaching of Lord\nChaitanya is a practical demonstration of the teaching of Lord Krishna. In the\nBhagavad Gita the last word of the Lord is that everyone should surrender unto Him,\nLord Krishna, and that He will take immediate charge of such a surrendered soul.\nThe Lord, the Supreme Personality of Godhead, is already in charge of the maintenance of this Creation by His plenary expansion as Kshirodakashayee Vishnu. But\nsuch maintenance by the Lord is not specific. When, therefore, the Lord takes charge,\nit means that He takes particular charge of a pure devotee. A pure devotee is a soul\never surrendered to the Lord, like a child to his parents or an animal to its master.\nThis surrendering process is manifested in six different stages, namely: ( 1 ) to accept\n\nthings favorable for discharging devotional service, (2) to reject things unfavorable\n\nfor discharging devotional service, (3) to believe firmly that the Lord will protect\nHis devotee always, (4) to feel exclusively dependent on the Mercy of the Lord,\n{5) to have no separate interest besides the interest of the Lord, and (6) always to feel\noneself meek and humble.\nXV\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0022": "XVI\n\nTeachings of Lord Chaitanya\n\nTherefore Lord Krishna demanded that one should surrender unto Him through\nthe above-mentioned six phases of the surrendering process; but the less intelligent\nclass of men and so-called scholars of the world misunderstood these demands of the\nLord, and thus misguided the general mass of people to reject them. In the Bhagavad\n\nGita, at the end of the Ninth Chapter, the Lord directly orders one to always think\nof Him, become His devotee, worship Him only, offer obeisances unto Him onlyand by doing so one is sure to come to Him in His Transcendental Abode. But\nso-called scholarly demons misguide the mass of people, directing them not to\nsurrender like that to the Personality of Godhead, but rather to the impersonal,\nnon-manifested, eternal, unborn Truth. The Mayavadi, impersonalist, philosophers\ndo not accept that the last word in the matter of understanding the Absolute Truth\nis the Supreme Personality of Godhead. If one desires to understand the Sun as he is,\none faces first of all the sunshine, and then the Sun globe, and' at last if one is able to\nenter into that globe, there is the possibility of seeing face-to-face the predominating\nDeity of the Sun. The Mayavadi philosophers, due to a poor fund of knowledge,\ncannot go beyond the Brahman effulgence which is like the sunshine. The Upanishads\nconfirm that one has to penetrate the dazzling effulgence of Brahman, and then one\ncan see the real Face of the Personality of Godhead.\nLord Chaitanya therefore teaches us directly that one has to worship Lord\nKrishna, Who appeared as the foster Child of the King ofBraja. He also recommends\nthat the place known as Vrindaban is as good as Lord Krishna because, Lord Krishna\nbeing the Absolute Truth, the Personality of Godhead, there is no difference between\nHis Name, Quality, Form, Pastimes, Entourage, and Paraphernalia.\nLord Chaitanya also recommended that the mode of worshipping the Lord in\nthe highest perfectional stage is the method of worship conceived by the Damsels of\nBraja. The Damsels of Braja, the Gopis, simply loved Krishna without any motive\nfor material or spiritual gain. He also recommended that Srimad Bhagwatam is the\nspotless narration of transcendental knowledge and that the highest gain in the\nhuman form of life is to develop unalloyed love of Krishna, the Supreme Personality\nof Godhead.\nLord Chaitanya's teachings are exactly the same as those given by Lord Kapila,\nthe original propounder of the Samkhya Yoga, or the Samkhya system of philosophy.\nThis authorized system of Yoga is practiced on the principle of meditation on the\nTranscendental Form of the Lord. There is no meditating on something Void or\nimpersonal involved. When one is practiced to meditate upon the Transcendental\nForm of Lord Vishnu, even without the sitting posture in a particular place and\natmosphere, the stage is called perfect Samadhi. This perfect Samadhi of Samkhya Yoga\nis confirmed in the Bhagavad Gita at the end of the Sixth Chapter, where the Lord\nsays that of all the yogis, one who constantly thinks of the Lord within the core of\nhis heart with love and devotion is the greatest.\nLord Chaitanya instructed this Samkhya Yoga, or system of philosophy-called\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0023": "Preface\n\nXVII\n\nAchintya Bhedabheda Tattwa (simultaneously one and different)-most practically for\neveryone among the mass of people, simply by chanting the Holy Name of the Lord.\nHe says that the Holy Name of the Lord is the Sound Vibration Form of the Lord.\nThe Lord being the Absolute Whole, there is no difference between His Holy Name\nand His Transcendental Form. Therefore, by chanting the Holy Name of the Lord,\none can directly associate with the Supreme Lord by Sound Vibration. This Sound\nVibration of the Lord has three stages of development, namely: ( 1 ) offensive stage,\n(2) clearing stage, and (3) transcendental stage. In the offensive stage one may desire\nall kinds of material happiness or distress as one acts, but in the second stage of\nchanting, one becomes cleared from all material contamination. But when one is\nsituated on the transcendental stage, one achieves the most covetable perfection, the\nstage of loving God. Lord Chaitanya recommended that this is the highest stage of\nperfection for the human being.\nYoga practice is essentially meant for controlling the senses. Mind is the central\ncontrolling factor of all senses; and therefore one has to practice first controlling the\nmind by engaging the mind in the matter of Krishna Consciousness. The gross\nactivities of the mind are expressed through the external senses, either for acquiring\nknowledge or functioning under the will, and the subtle activities of the mind are\nthinking, feeling, and willing, according to the different attitudes of consciousness.\nThis consciousness is either polluted or clear. If the mind is fixed up in Krishna\n(His Name, Quality, Form, Pastimes, Entourage, and Paraphernalia), then the whole\nof the activities, subtle and gross, is changed favorably. The Bhagavad Gita's process\nof purifying consciousness is to fix the mind on Krishna-to talk of His Transcendental Activities, to cleanse the Temple of the Lord, to walk to the Temple of the\nLord, to see the Beautiful Transcendental Form of the Lord nicely decorated, to hear\nHis Transcendental Glories, to taste foodstuffs offered to the Lord, to smell the\nflowers and Tulsi leaves offered to the Lord, to associate with the Lord's devotees,\nto engage oneself in the activities for the interest of the Lord, and to become angry\nalso at those who are envious of the devotees. No one can stop the activities of the\nmind or the senses, but one can purify such activities by changing the account. This\nchange of account is recommended in the Bhagavad Gita (Chapter II/39)· A human\nbeing is sometimes restricted in the matter of sense-gratification under certain circumstances of disease, etc. But that prescription or regulative principle is for the less\nintelligent class of men. Such less intelligent men, without knowing the actual process\nof controlling the mind and senses, either want to stop them by force, or to give them\nup or to be carried away by the waves of sense-gratification.\nThe eight formulas of practicing Yoga-regulative principles, following the rules,\npracticing the different sitting postures, breathing exercise, and thus to withdraw the\nsenses from the sense objects, etc.-are meant for the persons who are too engrossed\nin the bodily concept of life. But the intelligent man who is situated in Krishna\nConsciousness, does not forcibly stop his senses from acting on behalf of Krishna.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0024": "XVIII\n\nTeachings of Lord Chaitanya\n\nYou cannot stop a child from his playful activities and leave him inactive, but\nyou can stop him by engaging him in superior activities. Similarly, the forceful\nrestraint of the sense activities, by following the eight principles of Yoga practice,\nis recommended for an inferior class of men; but the superior class of men, being\nengaged in the better activities of Krishna Consciousness, naturally retire from the\ninferior activities of material existence.\nLord Chaitanya in this way teaches us the science of Krishna Consciousness, which\nis absolute. Dry mental speculators try to restrain themselves from material attachment, but it is generally found that the mind, being too strong to be controlled,\nsometimes drags such speculators down in the matter of sensual activities; but there\nis no such chance for persons in Krishna Consciousness. Therefore, one has to engage\none's mind and senses in Krishna conscious activities, and how this is practically\npossible is taught by the Lord, Sri Krishna Chaitanya.\nBefore His acceptance of the Sannyas, or renounced order of life, Lord Chaitanya\nwas known as Viswambhar. Viswambhar means the one who maintains the whole\nUniverse as leader of all living entities. The very same maintainer and leader of all\nliving entities appeared as Lord Sri Krishna Chaitanya to give us the sublime teachings\nof life, and was the ideal Teacher of the prime necessities of life. He is the most\nmunificent Giver of the love of Krishna. He is the complete Reservoir of all mercies\nand auspiciousness. Although He is the Supreme Personality of Godhead, Krishna,\nas is confirmed in the Srimad Bhagwatam, Bhagavad Gita, Mahabharata and Upanishads,\nHe appeared as worshipable by everyone in this age of disagreement. Everyone can\njoin in His Samkirtan movement without any previous qualification, and everyone\ncan become the most perfect human being by following His teachings. If anyone is\nfortunate enough to be attracted by all His Features of manifestation, one is sure to\nbe successful in the mission of one's life. In one word, those who are interested in\nbeing situated in spiritual existence can get easily relieved from the clutches of Maya\nby the Grace of Lord Chaitanya, now presented in the book form of Teachings of\n\nLord Chaitanya, non-different from the Lord.\nThe conditioned soul, being engrossed in the material body, increases the pages\nof history of all kinds of material activities. But the Teachings of Lord Chaitanya\ncan help the human society to stop such unnecessary and temporary activities, and\ncan elevate one to the topmost platform of spiritual activities, which begin after\nliberation from material bondage. Such liberated activities in Krishna Con,sciousness\nare the goal of human perfection. The false prestige of acquiring lordship over the\nmaterial Nature is illusion only, and one can get illuminating knowledge from the\nTeachings of Lord Chaitanya, in order to advance in one's spiritual existence.\nOne has to suffer or enjoy the fruits of one's activity, and nobody can check the\nlaws of material Nature which govern such things. So long as one is engaged in such\nactivities, one is sure to be baffled in attempting to achieve the ultimate goal of life.\nI hope therefore most sincerely that by understanding the Teachings of Lord\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0025": "Preface\n\nXIX\n\nChaitanya human society will have a new light of spiritual life, opening the field of\nactivities of the pure soul.\n\nOm Tat Sat\n\n(Wikalti vive hou\n>\n\n4\n—_—_——\nA. C. Bhaktivedanta Swami\n\n14 March 1968\n(Birthday of Lord Chaitanya)\nSri Sri Radha Krishna Temple\nNew York, N.Y.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0026": "", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0027": "“Wg\n\n*. *\n2\n>\n\n¥e\n\nA\n\n4\n\n~\n\n1)\ne\n\n=\n\n%\n,\n\njaher\n\nS\n\n“Si\ny\n\neae:\n\n\\ ,\n\nJ\n\n-\n\n7\n\n1\n;\n\n‘\n\nms \\\n\nee\n\n\"y\n\n%\n\n|\n\nbac\n\n|\n\nporatecrs\n\nhe Sa)\n\n.\n\n»\n\nan\n\nf\n\na)\n\nwe he\n\ntet\n\n=\n\nX¢ .% ye\n\n{\n\n:\n\now\n\nS\n\n;\n\n' i ~\n\ni,\n\nCag\n\na\n\n.)\n\n2\n\n|\n\n°\n\nOy\n\nA\n\nPeo\n:\n\nee\n» 72\n\ntt.\n;\nha\n\n»\n\nf\n\nBAB\n\n—\n\nof\n\n2\n\n>.\n\n-\n\nSRI SRIMAD A.C. BHAKTIVEDANTA SWAMI\nTHE FOUNDER ACHARYA OF ISKCON AND GREATEST EXPONENT\nOF KRISHNA CONSCIOUSNESS IN THE WESTERN WORLD,\n\nwt\n“\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0028": "a\ntea aad\n\nSige\n\nokey\n\nBi\n\neae\n\nwits\n\nOe\n\n>i\n\nae\n\nOa ude\n\nuid\n\noe:\n\nms.\n\nwe\n\n=\n\nel\n\naes\n\nage\n\n+\nue\n\nFs de\n\na\n\n=\n\n? im,\n\ni Scab\n\na\n\n3\n\na\n\noe\n\nSRILA BHAKTISIDDHANTA SARASWATI GOSWAMI MAHARAJ\nTHE SPIRITUAL MASTER OF SRILA A.C. BHAKTIVEDANTA SWAMI\n\nAND FOREMOST SCHOLAR AND DEVOTEE IN THE RECENT AGE.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0029": ":\n\n\\\n\none:\n\n:\n\nae sia\n\n0\n\n4°\n\nse\n\n\"\n\nMies”\n\nee\n\nBi\n\naa\n\n4\n\npg\n\nBae ic\n\nn\n\nA\n\n;\n\n5\n\nee\n\ne\n\nP\n\ner,\n\ne\n\n‘3\n\n‘\n\npsi\n\nRee os:\n\nSRILA GOUR KISORE DAS BABAJI MAHARAJ\nTHE SPIRITUAL MASTER OF SRILA BHAKTISIDDHANTA SARASWATI GOSWAMI\nAND INTIMATE STUDENT OF SRILA THAKUR BHAKTIVINODE\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0030": "if We ee\n\na\n‘om\n\nRes Ae\n\n/\n\n+\npe\n\nyet.\n\nSten =\n%\n\n>\n\nBh\nsh 3 IR\n\n*,\n\na\nwg\nhad\n\na gr.\n\na\n\nae\nee\n\nMt gas*\niby\n\naa lli ate\n\nSRILA THAKUR BHAKTIVINODE\n\nTHE PIONEER OF THE PROGRAM FOR BENEDICTING\nTHE ENTIRE WORLD WITH KRISHNA CONSCIOUSNESS\nBY THE INSTRUCTIONS OF LORD CHAITANYA\n\nfa\n\n%,\n‘\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0031": "o.2 *\n*%\n\nOG\n\na\n\n(\n\n-\n\nx\n\ne\n\nt\n\nve SATS\n\nwh\n\nB\nSi\n\ni “—\n4s\n\nWw\n\n7S\n\ni\n\nLa\n\niA\n\ng\n\n}\n\n7\n\n)\n\nZe\n\nd\n\n*\n\ncs\n\nDy\n\n\\\n\\/\n\nFS\n\n\\\n\ne\n\n|\n\nuy\n\nJP\n|\n\n~\nHan\n\n(\\ Baca hc\nSN\n\nH\n\n7”\ny\n\n%! Hh 3\n\nee eres\n\n?\n\nae\n\\\n\nAy SS a\n\n5\n\nj\n\nwy\n\nIp\nI\n\n%\n\nSa\n\nhe\n\nAo\n\n=\n\nSy\nx 3 | \\\n\n4\n\nala\n\ny)\n\nj\n\nPe\nON\n\nlf\n\ni)\n\n{\n\n9) ‘\n\n‘e\n\nSO Sia\n\n9778\n\nANS\n\n4\n\nz\n=a\n\nie\nBP\n\n‘{\n\nae IN) Sao&\n\nSe\n\nSRI PANCHA TATTVA\nLORD KRISHNA CHAITANYA SURROUNDED (FROM LEFT TO RIGHT)\nBY HIS AVATAR (ADWAITA ACHARYA), HIS EXPANSION\n(LORD NITYANANDA), HIS MANIFEST INTERNAL ENERGY\n(SRI GADADHAR), AND HIS PERFECT DEVOTEE (SRI SRINIVAS).\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0032": "?\n\n\\\n\n$\n\nSee\n\n§\n\n2\n\nJai\n\n5\n\n°\n\n4\n\n'\n\nHe\n\n¢\n\nSRIDHAMA MAYAPUR\nTHE BIRTHPLACE OF THE SUPREME LORD SRI KRISHNA CHAITANYA\nIN THE PROVINCE OF GAUDA IN BENGAL,\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0033": "PROLOGUE\n\nTHE LIFE OF CHAITANYA MAHAPRABHU\n\nby\nSrila Thakur Bhaktivinode\n\nChaitanya Mahaprabhu was born in Mayapur in the town of Nadia, just\nafter sunset on the evening of the 23rd Falgoon 1407 Sakabda, answering\nto the 18th February 1486 of the Christian Era. The moon was eclipsed at the\ntime of His birth, and the people of Nadia were then engaged, as is usual on\nsuch occasions, in bathing in the Bhagirathi with loud cheers of Haribol.\nHis father, Jagannath Misra, was a poor Brahmin of the Vaidic order, and\nHis mother, Sachi Devi, was a model good woman, both descended from\nBrahmin stocks originally residing in Sylhet. Mahaprabhu was a beautiful\nchild and the ladies of the town came to see Him with presents. His mother's\nfather, Pandit Nilambar Chakravarti, a renowned astrologer, foretold that\nthe Child would be a great personage in time; and he, therefore, gave Him\nthe name Vishwambhar. The ladies of the neighbourhood styled Him Gour\nHari on account of His golden complexion, and His mother called Him Nimai\non account of the Nim tree near which He was born. Beautiful as the Lad\nwas, everyone heartily loved to see Him every day. As He grew up He beXXVII\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0034": "XXVIII\n\nTeachings of Lord Chaitanya\n\ncame a whimsical and frolicsome Lad. After His fifth year, He was admitted\ninto a school where He picked up Bengali in a very short time.\nMost of His contemporary biographers have mentioned certain anecdotes\nregarding Chaitanya which are simply records of His early miracles. It is said\nthat when He was an infant in His mother's arms, He wept continually, and\nwhen the neighbouring ladies and His mother cried Haribol! He used to stop.\nThus there was a continuation of the utterance of Haribol in the house, foreshowing the future mission of the Hero. It has also been stated that when His\nmother once gave Him sweetmeats to eat, He ate clay instead of the food.\nHis mother asking for the reason, He stated that as every sweetmeat was\nnothing but clay transformed, He could eat clay as well. His mother, who was\nthe consort of a pandit, explained that every article in a special state was\nadapted to a special use. Earth, while in the state of a jug, could be used as\na water pot, but in the state of a brick such a use was not possible. Clay, therefore, in the form of sweetmeats was usable as food and not clay in its other\nstates. The Lad was convinced and admitted His stupidity in eating clay, and\nagreed to avoid the mistake in future.\nAnother miraculous act has been related. It is said that a Brahmin on\npilgrimage became a guest in His house, and cooked his food and read his\ngrace with meditation on Krishna. In the meantime, the Lad came and ate\nup the cooked rice. The Brahmin, astonished at the Lad's act, cooked again\nat the request ofJagannath Misra. The Lad again ate up the cooked rice while\nthe Brahmin was offering the rice to Krishna with meditation. The Brahmin\nwas persuaded to cook for a third time. This time all the inmates of the house\nhad fallen asleep, and the Lad showed Himself as Krishna to the traveller,\nand blessed him. The Brahmin was then lost in ecstasy at the appearance of\nthe Object of his worship.\n\n.\nIt has also been stated that two thieves stole away the Lad from-His father's\n\ndoor with a view to purloin His jewels and gave Him sweetmeats on the way.\nThe Lad exercised His illusory energy and deceived the thieves back towards\nHis own house. The thieves, for fear of detection, left the Boy there and fled.\nAnother miraculous act has been described of the Lad's demanding and\ngetting from Hiranya and Jagadisha all the offerings they had collected for\nworshipping Krishna on the day of Ekadashi. When only four years of age\nHe sat on rejected cooking pots which were considered unholy by His mother.\nHe explained to His mother that there was no question of holiness and unholiness as regards earthen pots thrown away after the cooking was over.\nThese anecdotes relate to the tender age up to the fifth year.\nIn His eighth year, He was admitted into the tol of Gangadas Pandit in\n\n•\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0035": "The Life of Chaitanya Mahaprabhu\n\nXXIX\n\nGanganagar close by the village of Mayapur. In two years He became well\nread in Sanskrit Grammar and Rhetoric. His readings after that were of the\nnature of self-study in His own house, where He had found all-important\nbooks belonging to His father, who was a pandit himsel£ It appears that He\nread the Smriti in His own study and the Nyaya also, in competition with\nHis friends who were then studying under the celebrated Pandit Raghunath\nShiromani.\nNow, after the tenth year of His age, Chaitanya became a passable scholar\nin Grammar, Rhetoric, the Smriti and the Nyaya. It was after this that His\nelder brother Vishwarup left his house and accepted the asram (status) of a\nsanyasi (ascetic). Chaitanya, though a very young Boy, consoled His parents,\nsaying that He would serve them with a view to please God. Just after that,\nHis father left this world. His mother was exceedingly sorry, and Mahaprabhu,\nwith His usually contented appearance, consoled his widowed mother.\nIt was at the age of 14 or I 5 that Mahaprabhu was married to Lakshmi\nDevi, the daughter of Ballabha Acharya, also of Nadia. He was at this age\nconsidered one of the best scholars of Nadia, the renowned seat of Nyaya\nphilosophy and Sanskrit learning. Not to speak of the smarta pandits, the\nnaiyaiks were all afraid of confronting Him in literary discussions. Being a\n\nmarried man, He went to Eastern Bengal on the banks of the Padma for\nacquirement ofwealth. There He displayed His learning and obtained a good\nsum of money.\nIt was at this time that He preached Vaishnavism at intervals. After teaching\nhim the principles of Vaishnavism, He ordered Tapan Misra to go and live\nin Benares. During His residence in East Bengal, His wife Lakshmi Devi left\nthis world from the effects of snake-bite. On returning home, He found His\nmother in a mourning state. He consoled her with a lecture on the uncertainty\nof human affairs. It was at His mother's request that He married Vishnupriya,\nthe daughter of Raj pandit Sanatan Misra. His comrades joined Him on\nHis return from pravas, or sojourn.\nHe was now so renowned that He was considered to be the best pandit\nin Nadia. Keshab Misra of Kashmere, who had called himself the Great\nDigvijayi, came to Nadia with a view to discuss with the pandits of that place.\nAfraid of the so-called conquering pandit, the tol professors of Nadia left\ntheir town on pretence of invitation, and Keshab met Mahaprabhu at the\nBarokonaghat in Mayapur and, after a very short discussion with Him, he\ngot defeated by the Boy and mortification obliged him to decamp. Nimai\nPandit was now the most important pandit of His times.\nIt was at the age of 16 or 17 that He travelled to Gaya with a host of His\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0036": "XXX\n\nTeachings of Lord Chaitanya\n\nstudents, and there took His spiritual initiation from Iswara Puri, a Vaishnava\nsanyasi and a disciple of the renowned Madhavendra Puri. Upon His return\nto Nadia, Nimai Pandit turned religious preacher, and His religious nature\nbecame so strongly represented that Advaita Prabhu, Srivasa and others,\nwho had before the birth of Chaitanya already accepted the Vaishnava faith,\nwere astonished at the change in the young Man. He was then no more a\ncontending naiyaika, a wrangling smarta and a criticizing rhetorician. He\nswooned at the Name of Krishna, and behaved as an inspired man under the\ninfluence of His religious sentiment. It has been described by Murari Gupta,\nan eyewitness, that He showed His heavenly powers in the house of Srivasa\nPandit in the presence of hundreds of His followers, who were mostly wellread scholars.\nIt was at this time that He opened a nocturnal school of kirtan in the\ncompound of Srivasa Pandit with His sincere followers. There He preached,\nthere He sang, there He danced, and there He expressed all sorts of religious\nfeelings. Nityananda Prabhu, who was then a preacher of Vaishnavism, and\nwho had then completed his travels all over India, joined Him by that time.\nIn fact a host of pandit preachers of Vaishnavism, all sincere at heart, came\nand joinedHim from different parts of Bengal. Nadia now became the regular\nseat of a host of Vaishnava acharyas, saintly teachers, whose mission it was\nto spiritualize Mankind with the highest influence of the Vaishnava, devotional,\ncreed.\nThe first mandate that He issued to Prabhu Nityananda and Haridas,\nHis close associates, was this: \"Go, friends, go through the streets of the town,\nmeet every man at his door and ask him to sing the Name ofHari with a holy\nlife, and you then come and report to Me every evening the result of your\npreaching.\" Thus ordered, the two preachers went on and met Jagai and\nMadhai, the two most abominable characters. They insulted the preachers\non hearing Mahaprabhu' s mandate, but were soon converted by the influence\nof bhakti, inculcated by their Lord.\nThe people of Nadia were now surprised. They said, \"Nimai Pandit is\nnot only a gigantic genius, but He is certainly a missionary from God Almighty.\" From this time to His 23rd year, Mahaprabhu preached His principles not only in Nadia but in all important towns and villages around His\ncity. In the houses of His followers He showed miracles, taught the esoteric\nprinciples of bhakti, and sang His samkirtan with other bhaktas, or devotees.\nHis followers of the town of Nadia commenced to sing the Holy Name of\nHari in the streets and bazaars. This created a sensation and roused different\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0037": "The Life of Chaitanya Mahaprabhu\n\nXXXI\n\nfeelings in different quarters. The bhaktas were highly pleased. The smarta,\ncaste-conscious Brahmins, became jealous of Nimai Pandit's success, and\ncomplained to Chand Kazi against the character of Chaitanya as un-Hindu.\nThe Kazi came to Srivas Pandit's house and broke a mridanga (drum used in\nsamkirtan) there, and declared that unless Nimai Pandit ceased to make noise\nabout His queer religion, he should be obliged to enforce Mohamedanism\non Him and His followers.\n\nThis was brought to Mahaprabhu's notice. He ordered the town-people\nto appear in the evening, each with a torch in his hand. This they did, and\nNimai marched out with His samkirtan divided into 14 groups, and on His\narrival at the Kazi's house, He held a long conversation with the Kazi, and\nin the end communicated into his heart HisVaishnava influence by touching\nhis body. The Kazi then wept and admitted that he had felt a keen spiritual\ninfluence which had cleared up his doubts and produced in him a religious\nsentiment which gave him the highest ecstasy. The Kazi then joined the\nsamkirtan party. The world was astonished at the spiritual power of the\nGreat Lord, and hundreds and hundreds of heretics converted, joining the\nbanner ofVishwambhar after this affair.\nIt was after this that some of the jealous and low-minded Brahmins of\nKulia picked a quarrel with Mahaprabhu and collected a party to oppose\nHim. Nimai Pandit was naturally a soft-hearted Person, though strong in\nHis principles. He declared that party feeling and sectarianism were the two\ngreat enemies of progress, and as long as He should continue to be an inhabitant\nof Nadia, belonging to a certain family, His mission would not meet with\ncomplete success. He then resolved to be a citizen of the world by cutting off\nHis connection with a particular family, caste and creed; and, with this resolution, He embraced the position of a sanyasi at Kutwa, under the guidance of\nKeshab Bharati of that town, in the 24th year of His life. His mother and\nwife wept bitterly for His separation, but our Hero, though soft in heart,\nwas a strong Person in principle. He left His little world in His house for the\nunlimited spiritual world of Krishna with Man in general.\nAfter His sanyasa, He was induced to visit the house of Advaitaprabhu\nin Santipur. Advaita managed to invite all His friends and admirers from\nNadia and brought Sachi Devi to see her Son. Both pleasure and pain invaded\nher heart when she saw her Son in the attire of a sanyasi. As a sanyasi Krishna\nChaitanya put up nothing but a kaupin and a bahirbas (outer covering).\nHis head was without hair and His hands bore a danda (stick) and a kamandalu\n(hermit's water pot).\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0038": "XXXII\n\nTeachings of Lord Chaitanya\n\nThe holy Son fell at the feet of His beloved mother and said, \"Mother!\nthis Body is yours and I must obey your orders. Permit Me to go to Vrindaban for My spiritual attainments.\" The mother, in consultation with\nAdvaita and others, asked her Son to reside in Puri, the town of Lord Jagannath, so that she might obtain His information now and then. Mahaprabhu\nagreed to that proposition, and in a few days left Santipur for Orissa.\nHis· biographers have described the journey of Krishna Chaitanya (that\nwas the name He got after His sanyasa) from Santipur to Puri in great detail.\nHe travelled along the side of the Bhagirathi as far as Chhatrabhog, situated\nnow in Thana Mathurapur, Diamond Harbour 24 Pergs. There He took a\nboat and went as far as Pryag Ghat in the Midnapur District. Thence He\nwalked through Balasore and Cuttack to Puri, seeing the temple of Bhubaneswar on His way. Upon His arrival at Puri, He saw Jagannath in the temple,\nand put up with Sarvabhauma at the request of the latter.\nSarvabhauma was a gigantic pandit of the day. His readings knew no\nbounds. He was the best Naiyaik of the times, and was known as the most\nerudite scholar in the Vedanta Philosophy of the school of Shankaracharya.\nHe was born in Nadia (Vidyanagar) and taught innumerable pupils in the\nNyaya Philosophy in his tol there. He had left for Puri sometime before the\nbirth of Nimai Pandit. His brother-in-law, Gopinath Misra, introduced our\nnew Sanyasi to Sarvabhauma, who was astonished at His personal beauty,\nand feared that it would be difficult for the young Man to maintain sanyasdharma during the long run of His life. Gopinath, who had known Mahaprabhu from Nadia, had a great reverence for Him and gave out that the\nSanyasi was not a common human being. On this point Gopinath and Sarvabhauma had a hot discussion. Sarvabhauma then requested Mahaprabhu\nto hear his recitation of the Vedanta Sutras, to which the latter tacitly submitted.\nChaitanya heard with silence what the great Sarvabhauma uttered with\ngravity, for seven days, at the end of which the latter said, \"Krishna\nChaitanya! I think You do not understand the Vedanta, as You do not say\nanything after hearing my recitation and explanations.\"\nThe reply of Chaitanya was that He understood the sutras very well, but\nHe could not make out what Shankaracharya meant by his commentaries.\nAstonished at this, Sarvabhauma said, \"How is it that You understand the\nmeanings of the sutras and do not understand the commentaries which explain\nthe sutras? All well ! If You understand the sutras, please let me have Your\ninterpretations!\"\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0039": "The Life of Chaitanya Mahaprabhu\n\nXXXIII\n\nMahaprabhu thereupon explained all the sutras in His own way, without\ntouching the pantheistic commentary of Shankara. The keen understanding\nof Sarvabhauma saw the truth, beauty and harmony of arguments in the\nexplanations given by Chaitanya, and obliged him to utter that it was the\nfirst time that he had found one who could explain the Brahma Sutras in such\na simple manner. He admitted also that the commentaries of Shankara never\ngave such natural explanations of the Vedanta Sutras as he had obtained from\nMahaprabhu. He then submitted himself as an advocate and follower. In a\nfew days Sarvabhauma turned out as one of the best Vaishnavas of the time.\nReport ran out, and the whole of Orissa sang the praise of Krishna Chaitanya.\nand hundreds and hundreds came to Him and became His followers. In the\nmeantime, Mahaprabhu thought of visiting Southern India, and He started\nwith one Krishnadas Brahmin for the journey.\nHis biographers have given us a detail of the journey. He first went to\nKurmakshetra, where He did a miracle by curing a leper named Vasudev.\nHe met Ramananda Rai, the governor of Vidyanagar on the banks of the\nGodavari, and had a philosophical conversation with him on the subject of\nPrembhakti, loving devotion. He worked another miracle by touching (making\nthem immediately disappear) the seven Tal trees, through which Ramchandra,\nthe son of Dasarath, had shot His arrow and killed the great Bali Raj. He\npreached Vaishnavism and nam-samkirtan, chanting of the Holy Names of\nGod, throughout the journey. At Rangakshetra He stayed for four months\nin the house of one Venkata Bhatta in order to spend the rainy season. There\nHe converted the whole family of Venkata from Ramanuji Vaishnavism\ninto Krishna bhakta, along with the son of Venkata, a boy of ten years named\nGopal, who afterwards came to Vrindaban and became one of the six Gosvamins or Prophets serving under their leader Sri Krishna Chaitanya. Trained\nup in Sanskrit by his uncle Probodhananda Saraswati, Gopal wrote several\nbooks on Vaishnavism.\nChaitanya visited numerous places in Southern India as far as Cape Comorin and returned to Puri in two years by Panderpur on the Bhima. In this\nlatter place He spiritualized one Tukaram, who became from that time a\nreligious preacher himself. This fact has been admitted in his abhangas, which\nhave been collected in a volume by Mr. Satyendra Nath Tagore of the Bombay\nCivil Service. During His journey He had discussions with the Buddhists,\nthe Jains and the Mayavadis in several places, and converted His opponents\nto Vaishnavism, the worship of God as a Person.\nUpon His return to Puri, Raja Prataprudra Dev and several pandit Brah-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0040": "XXXIV\n\nTeachings of Lord Chaitanya\n\nmins joined the banners of Chaitanya Mahaprabhu. He was now twenty-seven\nyears of age. In His 28th year He went to Bengal as far as Gaud in Maldah.\nThere He picked up two great personages named Rupa and Sanatan. Though\ndescended from the lines of the Karnatic Brahmins, these two brothers turned\nout demi-Moslems by their continual contact with Hossain Shah, the thenEmperor of Gaud. Their names had been changed by the Emperor into\nDabirkhash and Saker Mallik, and their master loved them heartily as they\nwere both learned in Persian, Arabic and Sanskrit, and were loyal servants\nof the state. The two gentlemen had found no way to come back as regular\nHindus, and had written to Mahaprabhu while He was at Puri, for spiritual\nhelp. Mahaprabhu had written in reply that He would come to them and\nextricate them out of their spiritual difficulties. Now that He had come to\nGaud both the brothers appeared before Him with their longstanding prayer.\nMahaprabhu ordered them to go to Vrindaban and meet Him there.\nChaitanya returned to Puri through Santipur, where He again met His\ndear mother. After a short stay at Puri He left for Vrindaban. This time He\nwas accompanied by one Balabhadra Bhattacharya. He visited Vrindaban\nand came down to Prayag (Allahabad), converting a large number of Mohamedans to Vaishnavism by argument from the Koran. The descendants of\nthose converts are still known as Pathan Vaishnavas. Rupa Goswami met\nHim at Allahabad, and Chaitanya trained him up in spirituality in ten days,\nand directed him to go to Vrindaban on missions. His first mission was to write\ntheological works explaining scientifically pure bhakti and prema, devotional\nservice, and love of Godhead. The second mission was to revive the places\nwhere Krishna Chandra had in the end of Dvapara Yuga, the previous Age,\nexhibited His lila, or Pastimes, for the benefit of the religious world. Rupa\nGoswami left Allahabad for Vrindaban, and Mahaprabhu came down to\nBenares. There He put up in the house of Chandrasekhar, and accepted His\ndaily bhiksha (meal) in the house of Tapan Misra. Here it was that Sanatan\nGoswami joined Him, and took instruction for two months in spiritual\nmatters.\nThe biographers, especially Krishnadas Kaviraj, have given us details of\nChaitanya' s teachings to Rupa and Sanatan. Krishnadas was not a contemporary writer, but he gathered his information from the Goswamins themselves, the direct disciples of Mahaprabhu. Jiva Goswami, who was the\nnephew of Sanatan and Rupa, and who has left us his invaluable work the\nSad-sandarbha has philosophized on the precepts of his great leader. We have\n\ngathered and summarized the precepts of Chaitanya from the books of those\ngreat writers.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0041": "Th e Life of Chaitanya Mahaprabhu\n\nXXXV\n\nWhile at Benares, Chaitanya had an interview with the learned sanyasis\nof that town in the house of a Marhatta Brahmin, who had invited all the\nsanyasis for an entertainment. At this interview, Chaitanya showed a miracle\nwhich attracted all the sanyasis to Him. Then ensued reciprocal conversation.\nThe sanyasis were headed by their most learned leader Prakasananda Saraswati. After a short controversy, they submitted to Mahaprabhu, and admitted\nthat they had been misled by the commentaries of Shankaracharya. It was\nimpossible even for learned scholars to oppose Chaitanya for a long time, as\nthere was some spell in Him which touched their hearts and made them weep\nfor their spiritual improvement. The sanyasis of Benares soon fell at the Feet\nof Chaitanya and asked for His grace (kripa). Chaitanya then preached pure\nbhakti, and instilled into their hearts spiritual love for Krishna which obliged\nthem to give up sectarian feelings. The whole of Benares, on this wonderful\nconversion of the sanyasis, turned Vaishnava, and they made a master samkirtan\nwith their new Lord.\nAfter sending Sanatan to Vrindaban, Mahaprabhu went to Puri again\nby the jungles, with His comrade Balabhadra. Balabhadra reported that\nMahaprabhu had shown a good many miracles on His way to Puri, such as\nmaking tigers and elephants dance, on hearing the name ofKrishna.\nFrom this time, that is, from His 3 Ist year, Mahaprabhu continually lived\nin Puri in the h�use ofKasi Misra, until His disappearance in His forty-eighth\nyear at the time of samkirtan in the temple of Tota Gopinath. During these\nI 8 years, His life was one of settled love and piety. He was surrounded by\nnumerous followers, all of whom were of the highest order of the Vaishnavas,\nand distinguished from the common people by their purest character and\nlearning, firm religious principles and spiritual love of Radha Krishna.\nSvarup-Damodar, who had been known by the name of Purushottamacharya while Mahaprabhu was in Nadia, joined Him from Benares and accepted His service as His secretary. No production of any poet or philosopher\ncould be laid before Mahaprabhu unless Svarup had passed it as pure and\nuseful. Rai Ramananda was his second mate. Both he and Svarup sang while\nMahaprabhu expressed His sentiment on a certain point of worship. Paramananda Puri was His minister in matters of religion. There are hundreds of\nanecdotes described by His biographers which we do not think it meet here\nto reproduce. Mahaprabhu slept short. His sentiments carried him farther\nand farther in the firmament of spirituality every day and night, and all His\nadmirers and followers watched Him throughout. He worshipped, communicated with his missionaries at Vrindaban, and conversed with those\nreligious men who newly came to visit Him. He sang and danced, took no\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0042": "XXXVI\n\nTeachings ofLord Chaitanya\n\ncare of Himself and oft-times lost Himself in religious beatitude. All who came\nto Him believed Him as the All-beautiful God appearing in the netherworld\nfor the benefit of Mankind. He loved His mother all along, and sent her\nMahaprasad, spiritual foods, now and then with those who went to Nadia.\nHe was most amiable in nature. Humility was personified in Him. His sweet\nappearance gave cheer to all who came in contact with Him. He appointed\nPrabhu Nityananda as the missionary in charge of Bengal. He despatched six\ndisciples, the Goswamis, to Vrindaban to preach love in the upcountry. He\npunished all of His disciples who deviated from a holy life. This He markedly\ndid in the case of junior Haridas. He never lacked in giving proper instructions\nin life to those who solicited them. This will be seen in His teachings to\nRaghunath Das Goswami. His treatment of Haridas (senior) shows how He\nloved spiritual men, and how He defied caste distinction in the cause of\nspiritual brotherhood.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0043": "Lord Chaitanya's Mission\n\nLord Chaitanya Mahaprabhu instructed His disciples to write books on\nthe Science of Krishna, a task which those who follow Him have continued\nto carry out down to the present day. The elaborations and expositions on the\nphilosophy taught by Lord Chaitanya are in fact the most voluminous, exacting and consistent-due to the unbreakable system of disciplic successionof any religious culture in the world. Yet Lord Chaitanya, in His youth widely\nrenowned as a scholar, Himself left us only eight verses, called Sikshastak,\nin which His mission and precepts are revealed. Here, rendered by A.C. Bhaktivedanta Swami, are these eight supremc;:ly valuable prayers:\n\nI.\n\nGlory to the Sri Krishna Samkirtan which cleanses the heart of all the dust accumulated for years together. Thus the fire of conditional life, of repeated birth and\ndeath, is extinguished.\n\nThis Samkirtan movement is the prime benediction for\nXXXVII\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0044": "XXXVIII\n\nTeachings ofLord Chaitanya\n\nhumanity at large because it spreads the rays of the benediction Moon. It is the life\nof all transcendental knowledge, it increases the ocean of transcendental bliss, and it\nhelps to have a taste of the full nectar for which we are always anxious.\n2.\n\n0 my Lord! Your Holy Name alone can render all benediction upon the living\n\nbeings, and therefore You have hundreds and millions of Names, like Krishna, Govinda, etc. In these transcendental Names You have invested all Your transcendental\nenergies, and there is no hard and fast rule for chanting these Holy Names. 0 my\nLord! You have so kindly made approach to You easy by Your Holy Names, but,\nunfortunate as I am, I have no attraction for Them.\n3·\n\nOne can chant the Holy Name of the Lord in a humble state of mind, thinking\nhimself lower than the straw in the street, more tolerant than the tree, devoid �fall\nsense of false prestige, and ready to offer all respects to others. In such a state of mind\none can chant the Holy Name of the Lord constantly.\n4·\n0 almighty Lord! I have no desire to accumulate wealth, nor I have any desire\n\nto enjoy beautiful women; neither do I want any number of followers of mine. What\nI want only is that I may have Your causeless devotional service in my life-birth\nafter birth.\ns.\n0 Son of Maharaj Nanda, I am Your eternal servitor, and although I am so,\nsomehow or other I have fallen in the ocean of birth and death. Please, therefore,\npick me up from this ocean of death, and fix me as one of the atoms of Your Lotus\nFeet.\n6.\n0 my Lord! when shall my eyes be decorated with tears of love,jlowing constantly\nwhile I chant Your Holy Name? When will my words be choked up when uttering\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0045": "Lord Chaitanya's Mission\n\nXXXIX\n\nthe Holy Name? And when will all the holes of hair on my body have eruptions\nby the recitation of Your Name?\n7·\n0 Govinda! Feeling Your separation I am considering a moment twelve years\n\nor more, and tears are flowing from my eyes like torrents of rain. I am feeling all\nvacant in the world, in the absence of You.\n8.\nI do not know anyone except Krishna as my Lord, and He shall always remain\n\nas such, even if He handles me roughly by His embrace; or He may make me brokenhearted by not being present before me. He is completely free to do anything and\neverything, but He is always my worshipful Lord, unconditionally.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0046": "", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0047": "r\n\nII\nil\nII\n\nINTRODUCTION\n\nDelivered as five morning lectures on the Chaitanya Charitamrita; the authori,..\ntative biography of Lord Chaitanya Mahaprabhu, written by Krishna Das Kaviraj;\nbefore the International Society for Krishna Consciousness, New York City, April\n10-14, 1967.\n\nChaitanya means the living force. You and I can move, but a table cannot\nbecause it has no living force. Not only movement, but resistance is also a\nsign of living force. Chaitanya means activities, Amrita means immortal, and\n\nCharitra means character. There is no activity without living force. The\nmaterial condition has living force but is not Amrita, immortal. Chaitanya\n\nCharitamrita, then, means the Character of the Living Force in Immortality.\nBut how is this displayed? It is not displayed by you or I-none of us are\nimmortal in these bodies. We have living force and activities, and we are\nimmortal by nature and constitution. But the material condition into which\nwe have been put doesn't allow these qualities to be displayed. It is stated\nin the Katha Upanishad that eternality and living force are characteristic of\nI\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0048": "Teachings of Lord Chaitanya\n\n2\n\nboth ourselves and God. But God and ourselves, although both immortal,\nare different. The living entities have many activities, but have a tendency\nto fall down. God has no such tendency. He is All-powerful. He never comes\nunder the control of material Nature, because material Nature is only a display\nof His energy.\nThere is a nice example of this: When I was flying from San Francisco,\nthe plane was above the cloud ocean. Above the cloud was the sun; and though\nwe came down through the cloud and everything in New York was dim,\nstill, above the cloud, the sun was shining. A cloud cannot cover the whole\nworld-it can't even cover the whole United States, which is not more than\na speck in the universe. From the sky the skyscrapers are very tiny, just as\nfrom God's position all this nonsense becomes insignificant. I, the living entity,\nam very insignificant, and my tendency is to come down; but God hasn't\ngot this tendency. The Supreme Lord doesn't come down to Maya, and more\nthan the sun comes under the cloud. But we have the tendency to be controlled by Maya. Mayavadis, impersonalist philosophers, say that because\nwe are under the control of Maya in this world, when God comes, He is also\nput under the control of Maya. This is the fallacy of their philosophy.\nLord Chaitanya therefore is not one of us. He is Krishna Himself, the\n'Supreme Living Entity. He doesn't come under the cloud of Maya. Krishna\nand His expansions, or even His higher devotees, are never in the clutches of\nMaya. Lord Chaitanya came to preach Krishna Bhakti: Lord Krishna Himself\nis teaching us how to approach Krishna; just as the teacher, seeing a student\nnot doing well, takes the pencil and says, \"Do it like this, write like this: A,\nB, C.\" But we must not mistakenly think that the teacher is learning the\nABC's. Teaching us how to become Krishna conscious is Lord Chaitanya's\nposition, and we must study Him in that light.\nIn Bhagavad Gita the Lord says, \"Give up all this nonsense and surrender\nto Me.\" And we say \"Oh-surrender? Give up? But I have so many responsibilities.\" And Maya says to us, \"Don't do it, or you'll be out of my clutches.\nStay in my clutches, and I'll kick you.\" It's true; you are being kicked by\nMaya. Do you know how Maya kicks? The she-ass kicks the male-ass in the\nface when he comes for sex. Among the cats, they fight and whine. These\nare the teachings of Nature. She tricks. It is like the capture of an elephant.\nHe is caught in the forest by the use of a trained she-elephant, who leads him\nand makes him fall into a pit. Maya has many activities, and her shackle is\nthe female. Of course, male and female means this outer dress-we are all\nactually Krishna's servants. But we are shackled by iron chains which are\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0049": "Introduction\n\n3\n\nbeautiful women. Every male is bound up by sex life; and therefore sex life\nshould be controlled. Unrestricted sex life puts you fully in the clutches of\nMaya. Lord Ch:litanya got away from this Maya at the age of twenty-fourHis wife was sixteen and his mother seventy, and He was the only male of the\nfamily; He was a Brahmin, and not rich-but He took Sannyasa, the renounced\norder, and didn't care for the Maya of wife and mother.\nIf you want to become fully Krishna conscious, you have to give up the\nshackles of Maya. Or, if you remain with Maya, you should live in such a\nway that there is no illusion. Lord Chaitanya had many house-holders among\nHis closest devotees. Yet one renounced devotee of His, Junior Haridas, who\nwas important for being a good Kirtan singer, glanced lustfully at a young\nwoman, and he was at once rejected by Lord Chaitanya: \"You are living with\nMe in the renounced order, and yet looking at a woman with lust.\" This\nJunior Haridas later committed suicide in despair over his separation from\nChaitanya. Other devotees had approached Chaitanya and asked Him to\nforgive Junior Haridas, but Chaitanya replied, \"You all go live with him and\nforgive him. I'll stay alone.\" And when the news of Junior Haridas' suicide\nreached Him, Lord Chaitanya, Who was aware of everything that was happening, said, \"Very good, that is very good.\" A householder devotee of His\npleased Chaitanya, and Chaitanya, on learning of the devotee's wife being\npregnant, asked· that the baby be given a certain auspicious name. So He\napproved of householders, having sex in a regulated way; but He was strictlike a thunderbolt-with those of the renounced order who cheated by the\nmethod known as \"drinking water underwater while taking a bath on a fast\nday.\"\nFrom Chaitanya Charitamrita we learn how Chaitanya has taught people\nto become immortal. Krishna and all reformers also taught this to people;\nThey are mortified that people should prolong their mortal life, instead of\narranging it so as to make the next life immortal.\nSo Chaitanya Charitamrita means the Immortal Character of the Living\nForce. The Supreme Living Force is the Supreme Personality of Godhead.\nThere are innumerable living entities, all individual. This is very easy to\nunderstand: We are all different, in thought, in desires-and the Supreme\nLord is also an individual Person, like you and me. But He is the Leader.\nNo one can excel Him. Among us, one can excel another in one capacity or\nanother. Similarly, the Lord is individual, but He is Supreme. Achyuta is\nanother name for Krishna-The Infallible. In the Bhagavad Gita, Arjuna had\na delusion, but Krishna had none. God is infalliable. In the Cita He states:\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0050": "4\n\nTeachings of Lord Chaitanya\n\n\"I appear in My own internal potency.\" He is not overpowered by the material potency when He is in the material world; Krishna and the incarnations\nare not under its control-They are free. In Srimad Bhagwatam this is the\ndefinition of godly nature-one is not affected although in material Nature.\nEven a devotee can attain this freedom. Rupa Goswami explains that, if you\nwant to remain unattached to material contamination, the formula is to make\nyour ambition to serve Krishna. How to serve? It is not done by simply\nmeditating, which is just an activity of the mind, but by practical work. It is\nachieved by working for Krishna. No resource should be left unused; whatever\nis there, whatever you have, sho4ld be used for Krishna by practical work.\nWe can use everything: airplanes, the atom bomb, anything. If you speak\nto an audience of Krishna Consciousness, that is also service. If your mind,\nsenses, speech, money, and energy are engaged, then you are not in material\nNature. Krishna and His expansions and His devotees are not in material\nNature, but foolish persons think that They are.\nChaitanya Charitamrita means that the spirit soul is immortal, and that\n\nactivities in the Spiritual World are also immortal. The Mayavadis, those who\nhold to the view that the Absolute is impersonal and formless, say that a\nrealized soul has no more need to talk. The Vaishnava says, \"No, talking begins\nat that stage. Our previous talk was nonsense and had no value; now let us\nbegin real talk: talks of Krishna.\"\nThe Mayavadis use the example of the water pot: when the pot is not filled\nwith water, it makes a sound; but when the pot is filled it makes no sound.\nBut am I a water pot? Can I be compared to a water pot? Logically, an analogy\npoints out similarities, and the greatest number of similarities between the\ntwo objects makes the best analogy. A water pot is not an active living force.\nA pot can't move. So ever-silent meditatioJ1 is inadequate. Why? Because we\n\nhave so much to say about Krishna that we don't have time to finish when there are\nonly twenty-jour hours in a day. The fool, however, is celebrated as long as he\n\ndoesn't speak. When he breaks his silence his lack of knowledge is exposed.\nChaitanya Charitamrita shows that there are so many things to discover, simply\n\nfor glorifying the Supreme.\nKrishna Das Kaviraj Goswami writes: \"I offer my respects to my Spiritual\nMasters.\" He uses the plural to express the disciplic succession. Not that my\nSpiritual Master only is offered obeisances, but the whole Parampara, the\nchain of disciplic succession. The Guru is addressed in the plural to show the\nhighest respect. After offering respect to the disciplic succession, it is offered\nto devotees, other Godbrothers, the Spiritual Master, expansions of Godhead,\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0051": "Introduction\n\n5\n\nand His first manifestation of energy. Krishna Chaitanya appears in all together:\nGod, Guru, devotee, expansion. As His associate Nityananda, He is a manifestation; as Adwaita, He is an incarnation; as Gadadhar, He is the internal\npotency; and as Srivas, He is the marginal living entity. Krishna is not thought\nof alone, but is conceived all at once, as is described by Ramanujacharya: In\nSuddha Adwaita philosophy energy, expansion, and incarnation are Oneness\nin diversity. Everything together is God.\nChaitanya Charitamrita is thus the post-graduate study of spiritual knowl­\n\nedge. One advances from the Bhagavad Gita, through Srimad Bhagwatam,\nto Chaitanya Charitamrita. Although all are on the same Absolute level, yet\nby comparative study, Chaitanya Charitamrita is on this higher platform, and\nevery verse is perfectly composed. The process of offering obeisances is to\ndirectly offer respects to Chaitanya and Nityananda-these two Personalities\nare compared to the Sun and the Moon, who dissipate darkness. Both the\nSun and the Moon have risen together in this case: Chaitanya is so kind that\nto dissipate the darkness They both appear together.\nWho is Krishna Chaitanya? In the Upanishads, the Supreme Absolute\nTruth is described in an impersonal way, but the Personal view is also given\nin the Isha Upanishad, at the end, after a description of the All-pervading:\n\"My dear Lord, You are hidden by the Cover of Brahmajyoti. Let me penetrate\nthat Brahmajyoti to approach the Supreme Personality of Godhead.\" Those\nwho have no such power stop at the effulgence; but. at the end of the\nUpanishad there is a hymn to the Personality of Godhead. The impersonal\nBrahman is described there. That Brahman is the glaring effulgence of the body\n\nof Chaitanya. The Paramatma is the partial representation of Chaitanya. He is\nthat Supreme Personality of Godhead, full with six opulences: wealth, fame,\nstrength, beauty, knowledge, and renunciation. You should know that He is\nKrishna, and nothing is equal to, or greater than, Him. There is no superior\nconception. He is the Supreme Person.\nThere is a nice verse by Rupa Goswami, who, as a confid::ntial devotee,\nwas taught for more than ten days continuously by Lord Chaitanya. He has\nwritten about Lord Chaitanya: \"There were many inca.rnations of Krishna,\n. but He excels all others. He is giving something that was never given by an\nincarnation before, not even by Krishna Himself.\"\nChaitanya begins from the surrendering point, and He is completely\nspiritual. He begins at the end of material existence, when one gives up all\nmaterial attachment. In the Bhagavad Gita, Krishna began by distinguishing\nthe soul from matter, and ended at the point of the soul surrendered in devo-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0052": "Teachings ofLord Chaitanya\n\n6\n\ntion. But there is no stoppage of talk there, as the Mayavadis would have it.\nThe real talk only begins. As is stated in the Vedanta Sutra, \"Now talking begins.\nNow we can inquire into the Supreme Absolute Truth.\" Rupa Goswami\n\nwrites: \"Your incarnation is greater than all. What You have given! It is\nthe highest form of devotional service.\"\nOne who accepts the existence ofGod is in devotional service. To acknowledge, \"God is great\" is something-but not much. Chaitanya preached like\nan Acharya, a great teacher, up to the point of friendship. In the Gita, Krishna\nshowed ArjunaHis Universal Form because he was a dear friend; but Arjuna\nasked forgiveness for this friendship on seeing Krishna as the Lord of the\nUniverses. Through Lord Chaitanya you can become a friend of Krishna,\nwhere there is no limit. You can become a friend, not in adoration, but in\ncomplete freedom. You can also be related to God as His father. This is\nSrimad Bhagwatam philosophy. There is no other literature in the world where\n\nGod is treated as the devotee's son. Usually He is the Father Who supplies\nthe demands of the son. Chaitanya is the first to treat God as a son. How?\nBy service. The son demands, and the father supplies. You don't take the\n\nsupply, you give. Krishna's mother, Yasoda, said to the Lord: \"Here-eat\nor You'll die. Eat nicely.\" Krishna will depend on your mercy. This is such\na uniquely high level of friendship. And you can believe that you are His\nfather.\nAnd, above all, you can treat Krishna as your Lover, as if He's so much\nattached to you thatHe expressesHis inability to reciprocate. \"I cannot repay\nyour love. I have no more assets to return.\" Krishna was thus so obliged to\nthe Gopis, that He felt His inability to return their love. Devotional service\nis such an excellent platform-and this was given by Chaitanya. It was never\ngiven by any previous incarnation or Acharya.\n\"Devotional service itself is the highest platform-the glorious platform\nwhich You have contributed. You are Krishna, yellowish, Sachinandan, son\nof Sachi. Chaitanya Charitamrita hearers may keep You in their hearts. Then\nit will be easy to understand Krishna through Chaitanya.\" Chaitanya came\nto deliver Krishna. Rupa Goswami writes: \"You are the most charitable\nPersonality. You are delivering Krishna Prema, unalloyed love for Krishna.\nAnd so I offerYou my respects.\"\nWe have heard the phrase, \"Love of Godhead.\" How far this love of\nGodhead can actually be developed we can learn from the Vaishnava philosophy. Simply theoretical knowledge of love of God you can find in many\nplaces and many Scriptures; but what that love of Godhead actually is, and\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0053": "Introduction\n\n7\n\nhow it is developed-that can be found in the Vaishnava literature. It is the\nunique and the highest development of love of God that is given by Chaitanya\nMahaprabhu.\nNow we have a little sense of love. Why? It is due to love of Godhead.\nAnything which we find within our experience, even in this conditional life,\nis situated in the Supreme Lord, Who is the ultimate Source of Everything.\nIn our original relationship with the Supreme Lord there is real love. That\nlove is reflected through material conditions, but reflected pervertedly, and\nnot exactly. Real love means that which is continuous, and without a break,\nbut because that love is reflected pervertedly in this material world, love\nlacks continuity and is inebriating. If we want real, transcendental love, then\nwe have to transfer our love to the Supreme Lovable Object-Krishna the\nSupreme Personality of Godhead. This is the whole basic principle of Krishna\nConsciousness.\nIn material consciousness we are trying to love that which is not at all\nlovable. We are giving our love to dogs, to cats-with the risk that if we love\ncats and dogs too much, at the time of our death we may be fixed in thinking\nof them, and therefore take our next birth in a family of cats or dogs. Everything without love of Krishna leads downward. In the Hindu Scripture, the\nchastity of woman is very much recommended. Why? Because if a woman\nbecomes much addicted in love of her husband, at the time of death she will\nremember him, and in the next life she is promoted to a man's body. Man's\nlife is better than woman's, because a man has better facility for understanding\nspiritual science.\nBut Krishna Consciousness is so nice that it makes no distinction between\nman and woman. In the Bhagavad Gita you will find: \"If somebody, even if\nhe is born in a low family, even a woman or a Sudra or a Vaishya-anyone\nwho takes shelter of Me is sure to achieve My association.\" That is guaranteed.\nAnd Krishna says that if these people can achieve the highest perfection of\nlife, then why not the real Brahmins, devotees, and saintly kings? They are\nsure to achieve the highest perfection.\nChaitanya Mahaprabhu gave us information: First of all you must know\nthat in every country or every Scripture there is some hint of love of Godhead,\nbut nobody knows what love of Godhead actually is. That is the distinction\nbetween other Scriptures and the Vedic Scriptures. The others have some idea\nof love of God-but regarding how to love Godhead, and what is Godhead,\nthey have no idea. They promote official love of Godhead. But here Chaitanya\nMahaprabhu gives a practical demonstration of how to love God in a conjugal\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0054": "8\n\nTeachings of Lord Chaitanya\n\nrelationship. Chaitanya Mahaprabhu takes the part of Radharani and tries\nto love Krishna as Radharani loved Him. Krishna could not understand,\n\"How does Radharani give Me such pleasure?\" So in order to study Radharani, Krishna lived Her role and tried to understand Himself. This is the\nsecret of Lord Chaitanya's incarnation. That is explained in the next verse.\nThis verse says, \"I offer my respectful obeisances unto the Supreme Lord,\nWho is absorbed in the modes of Radharani's thought.\" He is Krishna, but\nHe has taken the mode of Radharani to show how to love Krishna. And what\nis Radha Krishna? Radha Krishna is the exchange of love. And what is that\nlove? This is not ordinary love. Krishna has immense potencies, of which\nthree are principal: internal, external, and marginal potency. In the internal\npotency there are three divisions: Sambit, Alahadini and Sandhini.\nThe Alahadini potency is the pleasure potency. We must always know\nthat we also have this pleasure-seeking potency. We are all trying to have\npleasure; this is the nature of the living entity. We are now trying to enjoy\nour pleasure potency in this material condition, with this body, by bodily\ncontact. But do you think that Krishna, Who is always Spiritual, will also\nseek pleasure on this material plane? What nonsense this is! Krishna describes\nthis place as non-permanent and full of miseries. Do you think Krishna is\ngoing to seek pleasure in this material form? How is it possible? He is the\nSupersoul, He is the Supreme Spirit; how can He seek pleasure in matter?\nTherefore, to learn how Krishna's pleasure can be obtained, you have to\nstudy the first Nine Cantos of Srimad Bhagwatam. In the Tenth Canto, Krishna's\npleasure potency is displayed as He plays with Radharani, and as He plays\nwith the damsels of Vraja. Unfortunately, people of less intelligence turn\nat once to the pleasure potency sports of Krishna in the Dasama Skanda, the\nTenth Canto. These pictures of Krishna embracing Radharani, or of the\nRasa Dance, are unfortunately not understood by ordinary men, because they\ndo not understand Krishna. They will falsely understand that Krishna is like\nus, and just as we want to embrace a young girl, so He embraces the Gopis.\nThese people write books because they think that this is a kind of religion\nwhere we can indulge in sex and become religionists. This is called Prakrita\nSahajia-materialistic lust.\nOne should understand what Radha Krishna is. Radha and Krishna display\nthe pleasure potency of the internal energy of Krishna. That pleasure potency\nof Krishna's internal energy is a most difficult subject matter, unless one\nunderstands what Krishna is. Krishna cannot see any pleasure in this material\nworld. But He has got that pleasure potency. Because we are part and parcel\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0055": "Introduction\n\n9\n\nof Krishna, therefore that pleasure potency is within us also. But we are trying\nto exhibit that pleasure potency in matter, while Krishna does not. The object\nof His pleasure potency is Radharani. That means Krishna exhibits His potency\nor His energy as Radharani, and then exchanges loving affairs with Her.\nKrishna cannot take pleasure in this external energy. This is very difficult to\nunderstand-but just try: Krishna exhibits His internal energy, His pleasure\npotency, as Radharani. That means that Krishna manifests Himself. As He\nhas so many extensions, so many expansions, so many incarnations; so Radharani is the manifestation of His internal pleasure potency.\nRadharani is also Krishna. There is no difference between the energy\nand the energetic. Without energy there is no meaning to energetic, and\nwithout the energetic there is no meaning to energy. Similarly, without\nRadha there is no meaning to Krishna, and without Krishna there is no meaning\nto Radha. Therefore the Vaishnava philosophy first of all worships the internal\npleasure potency of the Supreme Lord. It is always said, \"Radha Krishna.\"\nAlthough the author is going to explain the intricacies of this pleasure potency,\nhe first of all utters the name of Radha. Similarly, those who worship the\nName of Narayan first of all utter the name ofLakshmi; those who are worshippers of Lord Rama first of all utter the name of Sita. Sita Rama, Radha\nKrishna, Lakshmi Narayan-the potency always first.\nRadha and Krishna are One. When Krishna desires to enjoy pleasure\nHe manifests Himself. The spiritual exchange of love affair is the display of\nthe internal potency or pleasure potency of Krishna. We say \"when\" Krishna\ndesires, although just when He did desire, we cannot say. But we speak in\nthis way because in conditional life we take it that everything has some beginning. In the Absolute, or spiritual life, there is no beginning; there is no end.\nBut in order to understand that Radha and Krishna are One, and that They\nbecome divided, that question \"When?\" automatically comes to be asked.\nWhen Krishna desired to enjoy His pleasure potency, He manifested Himself\nin the separate Form of Radharani. Again, when Krishna wanted to understand Himself through the agency of Radha, They became united-and that\nunification is calledLord Chaitanya.\nWhy has Krishna assumed that Form? That will be explained. \"What is\nthe glory of Radha's love?\" Krishna asks. \"Why is She so much in love with\nMe? What is the special qualification in Me that Radharani is attracted to,\nand what is Radharani's process of loving Me?\" He is the Supreme-why\nshould He be attracted by anyone's love? He is full in Himself. We search\nafter the love of a woman because we are imperfect. The love of woman, that\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0056": "10\n\nTeachings of Lord Chaitanya\n\npotency, that pleasure, is absent in me, and therefore I want a woman. But\n\nKrishna is surprised: “Why am I attracted by Radharani? And what is the\nspecial significance in Me that Radharani is so much attached to? Now, when\nRadharani feels My love, what is Her feeling?” In order to taste the flavor or\nthe quality, the essence of that loving affair, Krishna appeared as the Moon\nappears in the sea. Just as the Moon was produced by the churning of the sea,\nso by churning the spiritual love affairs, the Moon appeared as Chaitanya\nMahaprabhu, whose complexion was just like the Moon. This is figurative\nlanguage, but it is the purport of why Chaitanya Mahaprabhu has appeared.\nThe full significance will be explained in later chapters.\nThe author of Chaitanya Charitamrita is describing the manifestation of\nthe Supreme. After offering His respects to Lord Chaitanya, he next offers\nthem to Nityananda. Who is Nityananda? He now explains. First of all,\nNityananda is manifested as Samkarshan. Samkarshan is the origin of Maha\nVishnu, a form of God. This first manifestation of Krishna is Valaram, and\n\nthen Samkarshan; from Samkarshan to Pradyumina: in this way the expansion\ntakes place. It works in the same way as one candle is the origin, and another\ncandle is lit from that original and from that another and another—this is\nexplained in Brahma Samhita: The Supreme Lord Govinda is the Original\nCandle, and from that Original Candle many thousands of candles, one after\n\nanother, are expanded, and they are called Vishnu. Just as one candle after\nanother makes a very nice exhibition of light, similarly, Krishna has expanded\nHimself into so many lights, and we are also lights. We are smaller lights,\nwhile Vishnu is the bigger light. But they are all Krishna, all expansions.\nThat Vishnu, when there is a need of material creation, expands Himself\nas Maha Vishnu, Who lies down on the Causal Ocean. From His nostrils all\n\nthe Universes are breathed out. From that Causal Ocean all the Universes\nhave sprung up, and this Universe also is floating in that Causal Ocean. Outside\nis water. You have seen the picture of Vamanadev when He expanded His\nleg up to the covering of the sky of this Universe. There was a hole there,\nand through that hole Karana water leaked in; and a little drop is flowing as\nthe river Ganges. Therefore the Ganges is accepted as the most sacred water\nof Vishnu, and is worshipped by all Hindus, from the Himalayas down to the\nBay of Bengal. The Maha Vishnu, lying on the Causal Ocean, is a plenary\nexpansion of Rama. This Rama, when we say HARE KRISHNA, HARE\nRAMA—this Rama means the Samkarshan, Nityananda.\n\nThe author of Chaitanya Charitamrita describes what is “beyond this\nmaterial expansion.” The cosmic material expansion is called Maya because\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0057": "Introduction\n\nII\n\nit has no eternal existence. It is sometimes manifested and sometimes not\nmanifested. Therefore it is called Maya. Krishna Das now says, \"beyond this\nmanifestation.\" In the Bhagavad Gita Eighth Chapter, it is explained that there\nis another Nature which is eternal, and which is beyond Bakta and Abakta.\nBakta means manifested, and Abakta means unmanifested. This material world\nhas a manifested aspect and a potential state, which is called non-manifested.\nBeyond both the potential non-manifested stage and the manifested stage\nthere is another, spiritual Nature. We can understand this superior Nature\nas the living force. That is described in the Bhagavad Gita. The living force\nis manifest in this body: this body is of the inferior Nature, matter. The\nsuperior Nature is the spirit that is moving the world. The symptom of that\nsuperior Nature is consciousness. Similarly, beyond this material Nature\nthere is another, superior, Nature which is conscious. There everything is\nconscious. We cannot imagine that. Here the objects are not conscious. But\nin the Spiritual World the table is conscious, the land is conscious, the tree\nis conscious-everything is conscious.\nNow, you cannot imagine how far this material manifestation is extended.\nYou have no measurement. Everything is calculated by imagination or by\nsome imperfect method. But here we are getting information of what lies\nbeyond this. Those who believe in experimental knowledge may inquire\nhow it is possible: We cannot calculate how far this Universe is extended,\nand we cannot reach even the nearest planet; so how is it that we can obtain\ninformation beyond this material Nature? That which is beyond your conceivable power is called Achintya, inconceivable. What is inconceivable, don't\nargue about. It is useless. How can you? It is inconceivable.\nThat which is inconceivable to your limited energy, limited sense perception-how can you reach that plane by argumentative logic? Don't argue.\nThen, how is it known? Accept it. The Bhagavad Gita says: \"It has to be\nunderstood by the disciplic succession.\" Just as Brahma, the original creature,\nwas given lessons by Krishna, Brahma imparted those lessons to his disciple\nNarada, and Narada imparted that knowledge to his disciple, Vyasdeva.\nVyasdeva imparted that knowledge to his disciple, Madhvacharya; Madhvacharya on down to Madhavendra Puri, who imparted the same lesson to Ishwara\nPuri. And Ishwara Puri imparted the same lesson to Chaitanya Mahaprabhu.\nPeople may ask that, if Chaitanya Mahaprabhu is Krishna Himself, then\nwhy did He need a Spiritual Master? Of course, He did not need any Spiritual\nMaster, but just because He was playing Acharya (teaching how to behave\nin spiritual life), He accepted a Spiritual Master. Even Krishna accepted a\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0058": "12\n\nTeachings ofLord Chaitanya\n\nSpiritual Master. That is the system. If you want to know that which is inconceivable, you must accept the disciplic succession. Because the knowledge is\ncoming down from the Supreme, down, down, down-it is perfect. Suppose\na hundred generations before, there was something confidential that your\nforefather told his son, which has finally been passed down to you. Although\nyou are not in touch with the direct personality, yet because it is coming\nthrough disciplic succession, the same truth is expressed.\nHow was Brahma informed of this sort of knowledge? That is also stated\nin the Srimad Bhagwatam: The original learned scholar is Brahma; and Krishna,\nthe Supreme Absolute Truth, the Personality of Godhead, impressed transcendental knowledge into the heart of Brahma. By the heart. So two processes\nof knowledge exist: One process depends upon the Supreme Personality of\nGodhead as the Supersoul seated within you. He informs you. And He also\nexpands Himself as the Spiritual Master. The Guru also informs you.\n\nSo in both ways, from within and from without, the information is transmitted. We simply have to receive it. If we receive knowledge in this way,\nit doesn't matter that it is inconceivable. In the Bhagwatam, you will find\nmuch information about the Vaikuntha planetary systems, which are beyond\nthe material Universe. Just as with Chaitanya Charitamrita, the knowledge\nis there, and you simply have to take it. But you have to receive it by the\nParampara system. You cannot approach the Truth, which is inconceivable\n\nto your experimental knowledge. It is not possible. We want to know everything by experimental knowledge. That is foolishness. It is not possible.\nAccording to the Vedic way, sound is evidence. Sound is very important in\nVedic understanding. Sound is evidence, if the sound is pure. In the material\nworld, also, you understand things thousands of miles away simply by sound\nvibration. As soon as you call by telephone or radio, there is sound. In San\nFrancisco, 3000 miles away, as soon as you receive the sound-\"Mr. Suchand-Such speaking\" -you understand. The evidence is sound. Where is the\ninformant, is he standing there before you? No-but as soon as you hear the\nsound you know. So�nd is the most authoritative evidence. These things are\nreceived by sound vibration.\nWe have the information that beyond this cosmic manifestation there\nare the very extensive Vaikunthas. This material manifestation is only onefourth of the manifestation. There is not only this Universe, but there are\ninnumerable Universes. Just as there are innumerable planets within this\nUniverse, so this is only one Cosmos; there are innumerable Universes, and,\nall combined together they are one-fourth of the manifestation of the Crea-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0059": "Introduction\n\n!3\n\ntion. The other three-fourths of the manifestation is Vaikuntha Loka, the\nSpiritual World. In that Vaikuntha Loka every Narayan has His four expansions:. Samkarshan, Pradyumna, Aniruddha and Vasudeva. (That Samkarshan\nis Nityananda.) These Universes surround the body of the Supreme; and\nVishnu is Master of this material Nature.\nAs the husband and wife combine together to create, so Maya is the wife\nand the Supreme Maha Vishnu is her Husband. This is also confirmed in the\nBhagavad Gita: \"This expansive material Nature is My wife, and all the living\nentities are born of Me.\" How is Vishnu contacting Maya? That contact is\nalso described in the Bhagavad Gita: Simply by a glance: \"He glanced over the\nmaterial Nature and it became impregnated.\" This is Spiritual. We must\nimpregnate by a particular part of our body, but the Supreme Lord, Krishna\nor Vishnu, can impregnate any part by any part. Simply by glancing He can\ncause conception. The reason why is found in the Brahma Samhita: the spiritual\nbody of the Supreme Lord is so powerful that any part can perform the duty\nof any other part. We can only touch with the hand, but Krishna can touch\nyou by glancing. We can only see with the eyes, we cannot touch or smell\nwith our eyes; but Krishna can smell and can also eat with His eyes.\nWhen we offer Prasadam, foodstuffs, to Krishna, we don't see that He is\neating; but, simply by glancing at the food, He can eat. Simply by seeing.\nWe have the idea, because we have this mouth, that unless we devour the\nwhole thing, we cannot eat. But that everything is spiritual-that we cannot\nimagine. We see that we are offering to Krishna, and He is not eating. Is it by\nour imagination that He is accepting Prasadam? No, it is not like that. Actually,\nHe is eating, but His eating is different from our eating. Our eating process\nwill be similar to His when we are completely on the spiritual platform.\nThere, every part of the body can act for the other parts of the body.\nYou have seen that picture where Brahma is born from the navel of\nVishnu, Who is lying down. And Vishnu's energy, Lakshmi, the Goddess\nof Fortune, is serving Him, sitting by the side of His leg. Vishnu does not\nrequire Lakshmi to give birth to Brahma. How then can you expect that\nthere is sex life in the Spiritual World? Sex life here in this material world\nis required to produce children, but in the Spiritual World you can produce\nchildren, as many as you like, without any help from a wife. So there is no\nsex life there. Vishnu produces Brahma from His navel without the help of\nHis wife. There are many such instances. This is the inconceivable spiritual\nenergy. Because we do not experience spiritual energy, we think these are\nfictional stories. No. You think that way because you have no conception of\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0060": "14\n\nTeachings ofLord Chaitanya\n\nspiritual energy: it is so powerful that it can do anything and everything.\nIt has full independence.\nFrom each pore of the body of Maha Vishnu these Universes emanate,\nseedlike, and then they develop. They are exhaled when He breathes also.\nJust as when a man is diseased the infection is carried by perspiration, by\nbreathing and by touching: that is a scientific fact. If a man is infected with\nsmallpox bacteria, you can simply touch his perspiration and become infected.\nThis occurs even in this material world. So this is all possible. It is not impossible. It simply requires some intellectual capacity to understand. From Maha\nVishnu's Spiritual Body so many Universes emanate. When He exhales they\ncome out, and when He inhales the whole thing is gone. This is the material\nUniverse. Just imagine: the existence of each and every Universe is contained\nin one breath of Vishnu. That is stated in the Brahma Samhita. We have calculated the age of Brahma, but actually you cannot conceivably calculate\neven one day of Maha Vishnu. 4,2oo,ooo,ooo years is only twelve hours of\nBrahma. And the whole life of Brahma is just within the period of one breath\nof Maha Vishnu. Just consider what is the breathing power of the Supreme\nLord. That Maha Vishnu is the plenary partial representation of Krishna.\nNext comes the Garbodakshayee Vishnu, from Whom Brahma is born.\nWithin that lotus stem from this Vishnu's navel there are so many Universes.\nAnd just as the mother increases the family members, similarly Brahma was\nfirst created by Garbodakshayee Vishnu, and Brahma created the whole\nhunpn society, animal society-everything. Maha Vishnu's plenary expansion\nis Garbodakshayee Vishnu, and His plenary expansion is Kshirodakshayee\nVishnu. In this way, in each and every Universe, there is one Garbodakshayee\nVishnu and one Kshirodakshayee Vishnu. That Kshirodakshayee Vishnu lies\non the milk ocean, within this Universe, and He is the Controller and the\nMaintainer of the Universe. Brahma is the Creator, Vishnu is Maintainer,\nand when it will be required to annihilate the Universe, then Shiva will\ncome and finish everything.\nSo far, Krishna Das Kaviraj has discussed Lord Chaitanya and Lord\nNityananda, and now he describes Adwaita Acharya. In our morning prayers\nwe sing the Names ofLord Chaitanya and His Associates:\nSri Krishna Chaitanya, Prabhu Nityananda, Sri Adwaita, Gadadhar, Srivas\nadi Gaur bhaktavrinda.\n\nThey are all expansions of the same One. So Adwaita Acharya is an expansion\nof Maha Vishnu. You have seen the picture of Maha Vishnu lying on the\nCausal Ocean and breathing out innumerable universes. That Maha Vishnu\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0061": "Introduction\n\n15\n\nis incarnated as Adwaita. This Adwaita Acharya is the incarnation of that\nMaha Vishnu, Who creates this material world through the agency of the\nmaterial energy. Therefore Adwaita Acharya is also the Lord, or an expansion\nof the Lord. Why is He called Adwaita? Adwaita means nondual. His name is\nsuch because He is non-different from the Supreme Lord. And He is called\nAcharya, teacher, because He disseminated Krishna Consciousness. In this\nHe is just like Chaitanya Mahaprabhu-although He is Sri Krishna Himself,\nHe appeared as a devotee to teach how to love Krishna. So Adwaita Acharya\nappeared just to distribute the knowledge of Krishna Consciousness. He is\nalso the incarnation of a devotee.\nKrishna is manifested in five different expansions, and Himself and all\nof His other Associates appear as devotees of the Supreme Lord. Some of them\nare like Adwaita Acharya-He is an incarnation of Maha Vishnu. And one is\nknown as Bhakta Nityananda Prabhu, Who also appeared as a devotee. So\nChaitanya Mahaprabhu is the Source of energy for all devotees. If we take\nshelter of Chaitanya Mahaprabhu for Krishna Consciousness, it becomes very\neasy. There is a very nice song: \"My dear Lord Chaitanya, please have mercy\nupon me, because there is no one who is such a merciful Lord as You are.\nYou have descended to deliver all fallen souls, but You will not find a more\nfallen soul than me; therefore, my claim to be delivered is most urgent.\nBecause Your mission is to deliver the fallen souls, and nobody is more fallen .\nthan me, I have my priority.\"\nNow the author begins his obeisances to Krishna. The author, Krishna\nDas, was an inhabitant of Vrindaban. Some incidents from his life will be\ndescribed in the Fifth Chapter of the Chaitanya Charitamrita. He was a great\ndevotee. He had been living in Katwa, a small subdivisional city in the\ndistrict of Bardwan in Bengal, with his family who also worshipped Radha\nKrishna, when there was some misunderstanding-not on family matters,\nbut about devotional service. In the midst of this misunderstanding, Nityananda\nPrabhu advised him in a dream to leave his home and go to Vrindaban.\nAlthough he was very old, he started out that very night, and came to live\nat Vrindaban. He met some of the Goswamis there. His tomb remains in the\ntemple where I live in Vrindaban. This is Krishna Das Kaviraj Goswami,\nthe author of Chaitanya Charitamrita. This Chaitanya Charitamrita was requested\nby the devotees of Vrindaban. He began at a very old age, but by the grace\nof Lord Chaitanya he finished this nice, most authoritative book on Chaitanya' s\nphilosophy and life: The Character and Activities of the Eternal Living Force.\nBecause he lived in Vrindaban, there are three temples that are very im-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0062": "Teachings ofLord Chaitanya\n\n!6\n\nportant: One temple is Madanmohan, another is Govinda, and the third is\nGopinath. These temples are the ones visited by all pilgrims. About 300 or\n\n400 years after the construction of these temples, with the development of\nVrindaban city, many other temples were built, but when Krishna Das Goswami was living, there were not so many. The only principle temples were\nthese three-Madanmohan, Govinda, and Gopinath. Because he was a resident\nof Vrindaban, he must offer his respects to the deities. And his first offering\nis respect. He considers himself as a layman and very slow to make progress.\nHe asks God's favor: \"My progress in spiritual life is very slow, so I am asking\nYour help.\"\nHe is offering his obeisances first to Vigraha. Vigraha, according to devotional service, is the deity Who can help us in dovetailing ourselves with\nKrishna Consciousness. Our first business is to know Krishna, and to know\nour relationship with Krishna. To know Krishna is to know oneself, and to\nknow oneself means to know one's relationship with Krishna. What is our\nrelationship with Krishna? That is learned by worshipping Madanmohan\nVigraha. Therefore, Krishna Das Goswami first establishes his relationship\nwith Madanmohan Vigraha. When one is established in relationship with\nKrishna, then he begins his function. The functional deity is Govinda.\nHe offers his obeisances to Govinda, Who resides in Vrindaban. Vrindaban\nis the place where there are desire trees. Actually, in the Spiritual World of\nVrindaban, it is explained, that the land is of touchstone and the trees are\ndesire trees. Desire tree means whatever you want you can have. And the\nLord is herding spiritual cows, known as Surabhi cows. And He is worshipped\nby hundreds and thousands of Gopis, who are all Goddesses of Fortune.\nWhen Krishna descends, this same Vrindaban descends. Just as when a Governor or a President goes to someplace, all his entourage and paraphernalia,\nsecretary, military-everything goes there with him. Similarly, when Krishna\ncomes, His land also comes. Therefore Vrindaban is considered to be not in\n. the material world. And therefore devotees take shelter in Vrindaban.\nVrindaban in India is considered the replica of the original Vrindaban; and so\none should accept the trees of Vrindaban as being the same Kalpa briksha,\ndesire trees. Now, one may say of the Vrindaban trees, \"Oh, we can ask anything?\" But first of all you should become a devotee. You simply cannot go\nand test them to see whether these trees are desire trees. Actually, when the\nGoswamis were there, the Kalpa briksha was there. The Goswamis were each\nunder one tree for one night, and all their wants were satisfied. So how could\nthey live that way unless the trees were so nice as desire trees? For the com-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0063": "Introduction\n\nI7\n\nmon man it seems very wonderful that the Goswamis could simply live underneath one tree one night, and the next tree another night, and have everything\nthey needed. But it is all possible. As we make progress in our devotional\nservice, we can realize this.\nThere is another devotee, an Acharya, who describes Vrindaban: \"When\nmy mind becomes cleansed of all dirty hankering for material enjoyment,\nthen I shall be able to see Vrindaban !\" So Vrindaban is actually experienced\nby persons who have finished with material enjoyment. Everything is spiritual.\nThis becomes revealed. We cannot challenge it. As you become more Krishna\nconscious, as you become more advanced, everything is revealed to you.\nActually, Vrindaban is as good as the Spiritual Vrindaban, and therefore\nKrishna Das Kaviraj Goswami says that underneath one of the desire trees\nof Vrindaban there is a nice throne decorated with valuable jewels on which\nRadharani and Krishna are seated. And His dear friends and the Gopis are\nall serving Them: somebody is singing, and somebody is dancing, somebody\nis offering betel nuts and refreshment, somebody is decorating with flowers.\nIn this way there are I08 Gopis who are the constant companions of Sri\nRadha and Krishna. That scene is described in Chaitanya Charitamrita.\nIn India it is still a fashion of recreation to sit on a swinging throne, and,\nif it is moving, it is very refreshing. In each and every home they have a hanging throne, and when a man comes home from the office, if it is practical, it is\nmoved for some time and he becomes refreshed. So, similarly, the same system\nprevails, especially in the month of Sravam, July, when there is the function\ncalled ]ulun. During ]ulun, in all the houses-not only of Vrindaban but all\nover India-the people hang thrones. In every house and village they place\nKrishna and Radha and decorate them with flowers and move the throne and\noffer dancing and Kirtan. If you like you can introduce that system here.\n]ulun goes on for one month, the temples are decorated and thousands of\n\nvisitors come as spectators. Generally, people go to Vrindaban at that time.\nKrishna and Radha are seated on the throne, surrounded by His friends.\n\"I offer my respects to Radha and Krishna,\" Krishna Das says. This Radha\nand Krishna deity shows us how to serve Radha and Krishna. Madanmohan is\nsimply to establish that \"I am Your eternal servant.\" Now, in Govinda, there\nis actually acceptance of service. Therefore it is the functional deity.\nThe next deity is Gopinath. The author offers blessings here to the audience\nin the Name of Gopinath, the Master or Proprietor of the Gopis, Who attracted\nall the Gopis by the sound of His flute, because He wanted to dance with them.\nIn the Tenth Canto of Srimad Bhagwatam this is described: Some of the Gopis\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0064": "18\n\nTeachings ofLord Chaitanya\n\nare sleeping somewhere with their husbands, some are taking milk, some\nare caring for their children-they were all busy young girls. But as soon as\nthey heard Krishna's flute, they at once left their places.\nAll these Gopis were childhood friends. In India the girls are married by\nthe age of twelve years, and the boys are married at not less than eighteen\nyears. Krishna was not married at that time as He was a Boy fifteen or sixteen\nyears old. So, He called these girlfriends from their homes, although they\nwere married, and they used to come and dance together. That is called the\nRasa Dance. Hearing the transcendental sound of the flute, as soon as He\n\nwould sound the vibration, all the Gopis would come and join Him at a particular place, which was called Bonsibat. If you go to Vrindaban you will\nfind that Bonsibat still exists. It is a very sanctified place, and pilgrims go\nthere and offer their respects. Believe it or not, it is said that there are the\nsame trees that were there at the time of Krishna. That is not so astonishing,\nhowever, because I saw some redwood trees in Muir Forest in San Francisco\nwhich were said to be 7000 years old. So it is not impossible.\nKrishna advented 5000 years ago, and if some of the trees are still standing,\nit is not unprecendented, because here also there are very old trees. The particular tree under which Krishna used to call the Gopis to come and dance\nthe Rasa Dance at night with Him-that tree is still there. That is described\nin Chaitanya Charitamrita.\n\"May that Gopinath, the Master of the Gopis, Krishna, bless you. May\nyou become blessed by Gopinath.\" Gopinath ·is called for blessing because\nHe used to attract the Gopis. As He attracted the Gopis by the sweet sound\nof His flute, so the author desires that He may also attract your mind by that\ntranscendental vibration.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0065": "I �)!Vd\n\nVANV�IVH:) Q)IO'I tiO SDNIH:)Vt£�\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0066": "", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0067": "ie\nWS\n\nees * x\n\nete et\n\na\"\n\n7 fi a : a\np\n\nOT\n\nUS Sar\nKN\n\nCa\n\nJPOr\n\na\n\nKK\n\nINNA\n\nSY,\n\nSe\n\nKS, aay\n\nee, ee\n\ni Si J\n\noe\n\n'\n\nWY\n\n64)\n\nears ie:\n\nllegar) ee\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0068": "", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0069": "CHAPTER ONE\n\nTeachings to Rupa Goswami\n\nSrila Rupa Goswami, the younger brother of Sanatan Goswami, went to\nPrayag, the modern Allahabad, with his younger brother Ballabha, and when\nthey heard that Lord Sri Chaitanya Mahaprabhu was staying there, both of\nthem became very much pleased. They went to see Lord Chaitanya and saw\nthat the Lord was going to visit the temple of Bindumadhava. While the\nLord was going, chanting and dancing, thousands of people were following\nHim and some of them were crying, some were laughing, some were dancing,\nand some singing. Some of them were fallen on the ground, offering obeisances to the Lord. And all of them were roaring with the Holy Name of\n\nKrishna, Krishna. Prayag is situated on the confluence of the Rivers Ganges\nand Yamuna. And it is said that in spite of its being at the junction of two\nrivers, it remained without being overflooded until the appearance of Lord\nChaitanya, when the city was overflooded by the tide of love of Krishna.\nThe two brothers, Rupa Goswami and Ballabha, saw the great crowd and\nthe wonderful scene, staying aloof in an uncrowded place. The Lord was\n2I\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0070": "Teachings ofLord Chaitanya\n\n22\n\ndancing, raising His two hands, and roaring with the words, Hari Boll Hari\nBoll All the people assembled there were astonished, struck with wonder at\nthe Lord's activity, and it is very difficult to describe the actual situation. The\nLord was acquainted with one Deccanist Brahmin, and the Lord came back\nto the Brahmin's house to accept prasadam. While Lord Chaitanya was sitting\nat the house of this Deccanist Brahmin, the two brothers, Rupa Goswami and\nBallabha, arrived there. From a distant place they fell down on the ground to\noffer obeisances, and were chanting many Sanskrit verses from Scriptures.\nThe Lord saw Rupa Goswami in front of Him, thus offering obeisances. He\nwas very much pleased, and asked him: \"My dear Rupa, please get up.\"\nThe Lord informed Rupa Goswami about the causeless mercy of Krishna\non him, because Krishna had delivered him from the materialistic way of\nlife which is based simply on pound-shilling-pence.\nThe Lord accepted the two brothers as His own devotees, and cited one\nverse from the Scriptures which states that a Brahmin who has studied the\nfour Vedas may not be His devotee, but a pure devotee coming from a very\nlow family may be accepted by Him. The Lord then embraced the two\nbrothers, and by His causeless mercy He touched His Lotus Feet on their\nheads. When they were so blessed both the brothers came to offer their prayers\nto the Lord in their own words. The prayers said that Lord Sri Krishna Chaitanya Mahaprabhu, Who is Krishna Himself, has assumed the Form of fair\ncomplexion, Gouranga, and is the most munificent Incarnation of Krishna,\nbecause He is distributing love of Krishna. Srila Rupa Goswami also quoted\none verse which was later on found in the book, Govinda Lilamrita. The verse\nsays as follows: \"Let me be surrendered unto the Lotus Feet of Sri Krishna\nChaitanya Mahaprabhu, Who is the greatest, most merciful Personality of\nGodhead, and Who delivers those merged in ignorance, and offers them the\nhighest gift of love of Krishna, and thus makes them mad after Krishna Con.\n\nsc10usness.\n\n\"\n\nAfter this incident the Lord was invited by Ballabha Bhatta to the other side\nof the Ganges, and He went there. But wherever He used to go, Rupa Goswami would follow Him, and was staying with Him. The Lord felt inconvenience in crowded places, and therefore He asked Rupa Goswami to\naccompany Him to the bank of the Ganges known as Dasaswamedhaghat.\nAnd for ten days He instructed Rupa Goswami about the Truth of Krishna,\nthe principles of devotional service, and the transcendental mellows. All was\ndescribed in full detail, so that in future he could distribute the science of\nKrishna in his book, Bhakti Rasamrita Sindhu. Srila Rupa Goswami has des-\n\n·\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0071": "Teachings to Rupa Goswami\n\n23\n\ncribed this incident in the first verse of Bhakti Rasamrita Sindhu which speaks\nabout the causeless mercy of the Lord upon him. The Supreme Personality\nof Godhead is cognizant, All-Powerful, and, by His causeless mercy, He\nempowers a living entity to receive His mercy. People in general, being under\nthe spell of conditional life, are averse to devotional service and Krishna\nConsciousness. They are unaware of the principles of Krishna Consciousness:\nnamely, one's eternal relationship with the Supreme Personality of Godhead;\nthe ultimate goal oflife, which is to return back to Home, back to Godhead;\nand the process of returning to the spiritual world. These things are unknown\nto the conditioned soul. Lord Chaitanya, out of His causeless mercy, instructed\nRupa Goswami on the principles of devotional service, and later on Rupa\nGoswami distributed to the people in general the science of devotional service.\nSrila Rupa Goswami has described Lord Chaitanya in the Prologue to\nBhakti Rasamrita Sindhu as follows: \"I am offering my respectful obeisances\nunto the Lotus Feet of the Personality of Godhead, known as Lord Chaitanyadeva because, inspired by Him, I am feeling it within my heart to write\nsomething about devotional service. Therefore, I am engaged in writing this\n\ngreat book on the science of devotion, known as Bhakti Rasamrita Sindhu.\"\n\nLord Sri Chaitanya Mahaprabhu instructed Rupa Goswami continually\nfor ten days, and He began His teaching as follows: \"My Dear Rupa, the\nscience of devotional service is just like a great ocean, and it is not possible to\nshow you all the length and breadth of the great ocean. But I shall simply\ntry to explain about the nature of the ocean by just taking a drop out of it;\nand you can thus taste it and understand what is that ocean of devotional\nserv1ce. \"\n.\n\nWithin this Brahmanda, or Universe, there are innumerable living entities,\nand according to their own fruitive activities they are transmigrating from\none species of life to another, and from one planet to another. In this way their\nencagement in material existence is 'being continued since time immemorial.\nThe living entities are atomic parts and parcels of the Supreme Spirit. There\nis, however, a measurement for the length and breadth of the atomic spiritual\nspark. It is said in the Srimad Bhagwatam, Tenth Canto, Eighty-seventh Chapter,\n36th verse, that if you divide the tip of a hair into roo parts, and again if you\ndivide one part of that into another roo parts, such rfro,oooth part of the tip\nof a hair is the length and breadth of the individual soul. This is also confirmed in the Vedas, in the Svetasvataro Upanishad.\nThis atomic magnitude of the individual living entity is again described\nin the Srimad Bhagwatam, Eleventh Canto, Sixteenth Chapter, rrth verse, as\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0072": "24\n\nTeachings of Lord Chaitanya\n\nfollows: (This is a speech given by one of the four Kumaras, known as Sananda,\non the occasion of performing a great sacrifice;) He said, 0 Supreme Truth!\nif the living entities were not infinitesimal living sparks of the Supreme Spirit,\nthen each minute spark would have been all-pervading, and there would be\nno necessity of its being controlled by superior power. But if the constitution\nof the living entity is accepted as being the minute part and parcel of the\nSupr�me Lord, then automatically he becomes a controlled living entity\nunder supreme energy or power. This is his constitutional position. Therefore,\nif he remains as he is created in that natural position, he can attain full freedom.\nAs such, if somebody by mistake calculates that his constitutional position is\nequal to the constitutional position of the Supreme Personality of Godhead,\nthen he becomes contaminated by the doctrine of non-duality and his efforts\nin transcendental life are without any effect.\nThe Lord continues His teaching, saying that there are two kinds of living\nentities: one is called eternally liberated, and the other is called eternally\nconditioned. Out of the eternally conditioned living entities, again they are\ndivided into two classes, namely, the moving and the non-moving entities.\nThose who cannot move, who, like trees, for example, are standing in one\nplace, are called non-moving entities. And those who are moving, such as\nbirds and beasts, are called Jangam, or moving entities. These moving entities\nare also divided into three: there are the tiryak, or the birds: some of them can\nfly in the sky, and swim on the water, as well as walk on the land. Besides\nthis tiryak, there are aquatics; and there are animals and human beings, who\nare moving on the land. Out of the many millions and trillions of living\nentities on the land, the species of human beings are very few. Out of that\nsmall quantity of human beings there are many who are actually without any\nadvancement in spiritual science, and are without cleanliness in their habits,\nwithout any faith in the existence of the Supreme Personality of Godhead,\nand are simply like animals. They may be deducted from the human society\nor from the civilized society of human beings.\nWe shall hardly find a few human beings who believe in the Scriptures\nor in the existence of God, or in good behavior for the human being. Such\nbelievers are known as Aryans, or those who believe in advancing in spiritual\nlife. Out of such persons believing in the Scriptures and in the advancement of\nhuman civilization, there are two classes of men, who are known as the righteous and the unrighteous. Of those who are righteous, most execute fruitive\nactivities. That means they prefer to perform righteous activities in order to\nderive some good result from them for sense gratification. Out of many,\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0073": "Teachings to Rupa Goswami\n\n25\n\nmany such persons who are engaged in good righteous activities for sense\ngratification some of them come to know about the Absolute Truth, and they\nare called Jnanins, meaning persons who are seeking after the Absolute Truth,\nor philosophers-empiric philosophers. Out of many hundreds and thousands\nof such empiric philosophers some actually become liberated. This liberation\nmeans that theoretically one can understand that a living entity is not made of\nany of th� material elements; that he is spirit soul, different from matter.\nSimply by understanding this doctrine, even theoretically, one may be called\nmukta, or liberated; but actually a mukta, or liberated soul, is he who understands his constitutional position as part and parcel eternal servitor of the\nLord. Such liberated souls, if they are engaged with faith and devotion in the\nservice of the Lord, are called Krishna-bhaktas, or Krishna conscious persons.\nThese Krishna conscious persons are free from all material desires. Those\nwho are liberated theoretically simply know that the living entity is not made\nof any material element. Although they may be classified amongst the liberated\nsouls, they have desire. They have the desire to become one with the Supreme\nPersonality of Godhead. Such persons are very much attached to the ritual\nperformance of the Vedic injunctions, and to righteous activities, in order to\nenjoy material welfare. And even when some of them are out of material\nenjoyment, they want enjoyment in the spiritual world, to merge into the\nexistence of the Supreme Lord. And some of them are also desirous of getting\nthe perfection of mystic powers, known as the Yoga principles. So long as\nall these desires are within the heart of a person, he cannot understand the\nnature of pure devotional service, and on account of being agitated by such\ndesires, he is not peaceful. So long as there is any desire for material perfection,\nhe cannot be at peace. The devotees of Lord Krishna are not desirous of material\nachievement, and as such they are the only peaceful persons within this material\nworld. This is confirmed in the Srimad Bhagwatam, Sixth Canto, Fourteenth\nChapter, 4th verse: It is said there as follows: \"0 great sage, out of many\nmillions of liberated persons, and persons who have achieved success in mystic\nYoga powers, one who is completely devoted to the Supreme Personality of\nGodhead and is therefore very peaceful is very rarely to be found.\"\nThe Lord continued to explain that in this way many thousands and\nmillions of living entities are wandering within this material world, and some\nof them, by the grace of Lord Krishna and the Spiritual Master, can get the\nseed of devotional service. The pious or religious man is generally inclined to\nworship the deities in various temples and if by chance he offers obeisances\nand worshipful respects to Lord Vishnu, even without his knowledge, and he\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0074": "Teachings of Lord Chaitanya\n\n26\n\nreceives the favor of a Vaishnava, a devotee of the Lord, at that time he accumulates some asset in the matter of approaching the Supreme Personality of\nGodhead. This is very plainly understood from the Srimad Bhagwatam in the\nmatter of the life of the great sage Narada. Narada got the chance of serving\nthe Vaishnavas in his previous life, and thus he was favored by the devotees\nof the Lord, with the result that he became a great sage, as he is knownNarada Muni.\nThe Vaishnavas or devotees are generally very compassionate toward the\nconditioned souls, and even being uninvited by any conditioned soul, a\ndevotee goes from door to door to enlighten people from the darkness of\nnescience, and to inject in them knowledge in various ways about their constitutional position of being engaged in devotional service, or Krishna Consciousness. Such persons are devotees empowered by the Lord, and they are\nespecially empowered to distribute devotional consciousness, or Krishna Consciousness, to the people in general. They are known as authorized Spiritual\nMasters. It is just by the mercy of such an authorized Spiritual Master that a\nconditioned soul gets the seed of devotional service. The causeless mercy of\nthe Supreme Personality of Godhead is first appreciated when one is in touch\nwith a bona fide Spiritual Master who can enlighten the conditioned soul\nto the highest position of devotional life. Therefore, Lord Chaitanya said that\nby the mercy of the Spiritual Master, one can achieve the causeless mercy of\nthe Lord; and by the mercy of the Supreme Personality of Godhead, one can\nget the mercy of the bona fide Spiritual Master.\nBy such mercy from the Spiritual Master and K_rishna one receives the\nseed of devotional service, and one has to sow the seed in the field of his\nheart just as a gardener sows the seed of a valuable tree. After sowing the seed\none has to pour water in the form of chanting and hearing the Holy Name of\nthe Supreme Lord, or by taking part in the discussion of the science of devotional service in the society of pure devotees. When the plant of devotional\nservice sprouts up from the seed of devotion, it begins to grow freely, and\nwhen it is full grown it then surpasses the length and breadth of this Universe\nand enters into the transcendental position of the spiritual world, where\neverything is effulgent in the Brahmajyoti, and the plant penetrates even the\nBrahm�yoti, and then gradually enters into the planet known as Goloka\nVrindaban, and there the plant takes shelter at the Lotus Feet of Krishna.\nThat is the ultimate goal of devotional service. After attaining such a position,\nthe plant produces fruit which is known as the fruit of love of Godhead. The\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0075": "Teachings to Rupa Goswami\n\n27\n\ndevotee or the transcendental gardener has, however, to pour water on the\nplant daily, in regulation, by the process of chanting and hearing. Without\n'\nchanting and hearing, or without pouring water on the root of the plant,\nthere is every chance of the plant becoming dried up.\nThe Lord continued to say that there is another source of danger while\npouring water on the root of the plant. When the plant of devotional service\ngrows, some animal may come and eat the whole thing or destroy the plant,\n\nj ust like an ordinary plant is also destroyed by the animal. And when the\ngreen leaves of the plant are taken away by some animal, the plant generally\ndries up. So one has to take precaution about the plant of devotional service\nnot being disturbed by other animals. An animal is used to refer to offenses\nunto the pure devotee of the Lord, which is called Vaishnava Aparadh. This\noffense unto the pure devotee is compared to a mad elephant: As a mad\nelephant, if it enters into the garden, causes tremendous loss to the plants\nand trees, so in the devotional discharge, if there is any offense unto the feet\nof the pure devotee, it creates havoc in the matter of advancing in devotional\nservice. Therefore, one has to defend the plant by fencing it properly; one\nhas to take care, while discharging devotional service, not to commit any\noffense to the pure devotees. If one is cautious in the matter of not committing\noffenses unto the pure devotees, then the plant of devotional service is properly\nprotected.\nOffenses are of ten kinds, and they are also known as offenses unto the\nHoly Name: The first offense is to blaspheme great devotees who have tried to\nspread the Glories of the Holy Name all over the world. If one is unnecessarily\nenvious of a devotee who is trying to spread the Holy Name all over the\nworld, in execution of the order of his Spiritual Master, such a rascal is the\ngreatest offender at the Feet of the Holy Name. The Holy Name of Krishna\nis non-different from Krishna, and Lord Krishna cannot tolerate such offenses\nas to decry a pure devotee who is spreading His Holy Name all over the world.\nThe second offense is to deny that Lord Vishnu is the Absolute Truth; There\nis no difference between His Name, Quality, Form, Pastimes, and Activities;\nbut one who sees a difference in these different functions of the Supreme Lord\nis also an offender. In the same way, the Lord being supreme, nobody is equal\nto or greater than the Supreme Lord. Therefore, if anybody thinks that the\nLord or His Name are equal to the personality of some demigod, he is also an\noffender. Such a conception of equality between the Supreme Lord and the\ndemigods is not very congenial to the performance of devotional service.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0076": "28\n\nTeachings of Lord Chaitanya\n\nThe third offense is to consider the bona fide Spiritual Master as one of the\ncommon men. The fourth offense is to blaspheme Vedic literature and the\ncorollaries of Vedic literature, the Puranas. The fifth offense is to consider the\nGlories of the Holy Name as an exaggeration. The sixth offense is to imagine\na perverted meaning of the Holy Name. The seventh offense is to commit\nsinful activities on the strength of chanting the Holy Name. It is understood\nthat by chanting the Holy Name one gets freed from sinful reactions, but that\ndoes not mean that one should perversely act sinfully on the strength of his\nchanting the Holy Name of the Lord. That is the greatest offense. The eighth\noffense is to consider that religious ritualistic performances, austerity or\nrenunciation or the performance of sacrifices are on an equal level with chanting\nthe Holy Name. Chanting of the Holy Name is as good as the Supreme Personality of Godhead, and other pious activities may be a means to approach the\nSupreme Personality of Godhead, but when they are employed for some\nmaterial achievement they are called offensive. The ninth offense is that the\nGlories of the Holy Name of God may not be preached to a faithless person,\nand to speak about the Glories of the Holy Name unto such persons is also\nanother offense. The tenth and last offense is to maintain material attachment\neven after hearing and chanting the Holy Name of God. The idea is that by\nchanting the Holy Name without any offense, one may be elevated to the\nliberated condition. And the liberated condition means that one gets freedom\nfrom_ all kinds of material attachment: so if it is found that a chanter of the\nHoly Name still has material attachment, then that is called an offense.\nWhen the plant of devotional service is growing, there is still another\nchance of disturbance. Along with the growth of the plant of devotional\nservice there are other plants also growing. They are material desires. When\none is advanced in devotional service, it is natural that many persons will come\nto the devotee for becoming his disciples, and will offer him some material\ngains. So if a person becomes attracted by the increased number of disciples\nand the material conveniences offered by the disciples, and forgets his duty as\na bona fide Spiritual Master, that is another disturbance in the growth ofthe\nplant of devotional service. It may be that, by taking advantage of material\nconvenience, one becomes addicted to enjoy the material comforts of life.\nAnother disadvantage is to desire liberation. Another disadvantage is to be\nneglectful of the restrictions or prohibitions. The prohibitions are mentioned\nin the authorized Scriptures: one should not indulge in the association of\nwoman or illicit sex life, one should not indulge in intoxication, one should\nnot eat anything other than Krishna prasadam (food offered to Krishna), and\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0077": "Teachings to Rupa Goswami\n\n29\n\none should not take part in gambling. These are the restrictions for devotional\nservice, and if one does not follow these principles strictly then there may be\na severe disturbance in the discharge of devotional service.\nAnother disturbing element is to aspire after material name and fame by\ndischarging devotional service. If one is not particularly careful, then by the\nprocess of watering the plant of devotional service, other unnecessary plants,\nas described above, may grow, and that may hamper the progress of devotional\nservice. The idea is that, by the watering process, these unnecessary plants\ngrow very luxuriantly and the gardener does not see the impediments offered\nto the main plant of devotional service. It is the duty of the neophyte devotee\nto cut out all the unnecessary plants grown by the watering process. In other\nwords, if one is careful against the growth of unnecessary plants, then the main\nplant grows luxuriantly and reaches the ultimate goal, the planet known as\nGoloka Vrindaban. To reach the ultimate goal, the Goloka Vrindaban planet,\nis the real result of devotional service, the real fruit grown of the plant of\ndevotional service. When the living entity engaged in such devotional service\nrelishes that fruit of love of Godhead, then he forgets all other ritualistic\nactivities, religiousness for improvements in economic conditions, satisfaction\nof the senses, and the desire to become one with the Supreme Lord by merging\ninto His effulgence.\nThere are many phases of spiritual knowledge and transcendental bliss,\nsuch as performance of the ritualistic sacrifices recommended in the Vedas,\nthe execution of austerities and pious duties, and the practice of mystic Yoga.\nThey have their different respective results to be enjoyed by the performer,\nbut all these results may appear to be very glittering only so long as one is\nnot elevated to the transcendental loving service of the Lord. There is a nice\ncomparison in this connection: that a person bitten by a serpent remains\nunconscious so long as there is no smelling of the particular type of medicine\nrecommended. As soon as the bitten person smells that particular type of\nmedicine, however, he at once becomes conscious, and no longer can he\nremain unconscious by the poisonous effects.\nLove of Godhead can be awakened from the dormant position by executing\npure devotional service. And what is that devotional service? What are its\nsymptoms? These were all described by Lord Chaitanya to Rupa Goswami:\nIn the matter of pure devotional service, there cannot be any other desire\nthan to become advanced in Krishna Consciousness. In Krishna Consciousness\nthere is no scope for worshipping any demigods, or any other Form of Krishna, or to indulge in speculative empiric philosophy, or to be engaged in\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0078": "30\n\nTeachings of Lord Chaitanya\n\nfruitive activities. One should be freed from all these contaminations. One\nshould accept only favorable things for keeping the body and soul together,\nnot for increasing the demands of the body. Only the bare necessities of the\nbody should be accepted, and putting the bodily necessities second, one\nshould primarily cultivate Krishna Consciousness by chanting the Holy Name\nof God. Pure devotional service means to engage all the senses that we have\nin the service of the Lord. At the present moment our senses are all designated\nbecause the body is designated. So we think that this body belongs to a particular society or a particular country or a particular family: that is the designative understanding of the body; and similarly the senses belong to the\nbody, and if the senses act under such a designative concept of life, familywise, society-wise, or nation-wise, then one cannot cultivate Krishna Consciousness. The senses must be purified. One should purely understand that\nhe belongs to Krishna, his life belongs to Krishna, his identity is eternal\nservitorship to Krishna-and in this way if one engages his senses in the service\nof the Lord, that is called pure devotional service.\nA pure devotee accepts transcendental loving service to the Supreme\nPersonality of Godhead, but does not accept any kinds of liberation for his\npersonal sense gratification. It is stated in the Srimad Bhagwatam, Third Canto,\nTwenty-ninth Chapter, verses ro-12, as follows: Lord Kapiladeva explains\nin those verses about the pure nature of devotional service: that as soon as a\npure devotee hears the Glories and transcendental Qualities of the Supreme\nPersonality of Godhead, Who is seated in everyone's heart, at once his mind\nflows towards the Lord, as the water of the Ganges flows down towards the\nsea. Such spontaneous attraction of the devotee's mind to the service of the\nSupreme Personality of Godhead is the significance of pure devotional service.\nDevotional service, engagement in the service of the Supreme Personality of\nGodhead without any cause, and without being hampered by any material\nimpediment, is called pure devotion. The pure devotee does not desire to live\nin the same planet with the Personality of Godhead, he does not desire the\nsame opulence as the Supreme Personality of Godhead, and he does not\ndesire to have the same form as the Supreme Personality of Godhead. He\ndoes not desire to live along with Him side by side, neither does he desire\nat any time to merge into the existence of the Supreme Person, even if these\nthings are offered by God to the devotee. The thing is that a devotee is so\nmuch absorbed in the transcendental loving service of the Lord that he has\nno time to think of any other benefit beyond his engagement. Just as an\nordinary materialistic businessman, when he is absorbed in his business, does\nnot think of any other thing, so a pure devotee, when he is engaged in the\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0079": "Teachings to Rupa Goswami\n\n31\n\npure devotional service of the Lord, does not think of anything beyond that\nengagement.\nBy these symptoms alone one can be understood to be elevated to the\ntopmost position of devotional service. And it is with such transcendental\nloving service alone that one can surpass the influence of Maya, and can relish\npure love of Godhead. So long as one has the desire for material benefit, or for\nliberation, which are called the two witches of allurement, one cannot relish\nthe taste of transcendental loving service to the Supreme Lord.\nThere are three stages of devotional service: the first stage is called the\nbeginner's cultivation stage, and the second is called the realization of the\nservice, and the third, the supreme stage, is called attainment of love of Godhead. There are nine different methods for cultivating devotional service,\nsuch as hearing, chanting, remembering, etc. All these processes are employed\nin the neophyte stage of cultivation. If one is engaged in the matter of chanting\nand hearing with devotion and faith, then gradually his material misgivings\nbecome vanquished. Gradually his faith in devotional service increases more\n/')\n\nand more, and such stages assure him a higher perfectional position. Thus,\none becomes firmly fixed, increases the taste for it, becomes attached to it,\nand feels an ecstasy which is called the preliminary stage of love of Godhead.\nAttainment of ecstasy is produced by execution of the cultivation of devotional\nservice. Such attainment, when still more developed by that same process\nof hearing and chanting, gradually becomes thickened, and it assumes the\nname of love of Godhead.\nIn the stage of transcendental love of God, there are further developments,\nwhich are known as transcendental affection, emotion, ecstasy, and extreme,\nintense attachment. These are technically known as raga, anuraga, bhava,\nmahabhava. These are technical terms. The process is exemplified by the\n\ngradual thickness of sugarcandy juice. Sugarcandy juice in the first stage is\nliquid; and when by evaporation it becomes thicker and thicker, it becomes\nmolasses, then granules, then sugar, then rock candy, and so on. These are\ndifferent stages of the liquid sugar juice, and similarly there are different\nstages of the development of transcendental love for the Supreme Personality\nof Godhead.\nWhen one is situated on the transcendental platform, that stage is called\nsteady. Unless one is situated on the transcendental platform, the practice or\nlove of Godhead may not be steady. One may fall down. But when one is\nsituated on the transcendental platform he becomes steady, and there is no\nfear of falling down. This stage of understanding is technically called sthaibhava.\nThere are still further developments stepping forward from the position of\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0080": "32\n\nTeachings of Lord Chaitanya\n\nsthaibhava, and these are called vibhava, anubhava, satwik, and byabhibhachary;\nand when these four ingredients are added to the steadfast position of pure\ntranscendental life, that is called exchange of rasa or transcendental flavor.\nThis exchange of loving reciprocation between the lover and the beloved is\ngenerally called Krishna-bhakti-rasa, the transcendental taste of exchanging\nloving sentiments between the devotee and the Supreme Personality of\nGodhead. But we must know that this development of the transcendental\nloving exchange of flavors, stands on the steadfast position of sthaibhava, as\nexplained before. The basic principle of vibhava is sthaibhava, and the other\nactivities are auxilliary assistants for the development of transcendental love.\nThe ecstasy of transcendental love has two components, the context, and\nthe cause of the excitement. The context is also divided into two parts: the\nsubject and the object: The exchange of devotional service is the subject, and\nKrishna is the Object. And the transcendental Qualities ofKrishna are the causes\nof excitement. That means that a devotee becomes excited to serve the Supreme\nPersonality of Godhead Krishna, being enamoured by the transcendental\nQualities of Krishna. The Mayavadi philosophers say that the Absolute Truth\nis without specific qualities, and the Vaishnava philosophers say that being\nwithout qualities, (nirguna) means that the Absolute Truth has no material\nqualities, but that the spiritual qualities are so great and so enchanting that\neven liberated persons become attracted by the Supreme Lord. This fact is\nvery nicely explained in the atmarama verse of Srimad Bhagwatam: those who\nare already situated in self-realization are also attracted by the transcendental\nQualities of Krishna. That means Krishna's Qualities are not material-they\nare pure and simple transcendental qualities.\nThe highest stage of ecstasy can be divided into thirteen transcendental\nactivities, which are as follows: I. dancing, 2. rolling on the floor, 3. singing,\n4· clapping, 5· bristling of the body, 6. thundering, 7· yawning 8. breathing,\n9. forgetting social conventions, ro. throwing down saliva, II. laughing 12.\nheadache, 13. coughing. All these thirteen symptoms do not awake simultaneously or at one time, but they act according to the exchange of transcendental flavor. Sometimes one symptom is prominent and at other times\nthe other symptom is prominent. Transcendental flavor is also divided into\nfive. Principally, the initial stage is called santa rati, appreciation of the greatness\nof the Supreme Personality of Godhead by persons who are liberated from the\nmaterial contamination, but not exactly engaged in transcendental loving\nservice. They are on the appreciative neutral stage.\nThe second stage is when a person appreciates that he is everlastingly\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0081": "Teachings to Rupa Goswami\n\n33\n\nsubordinate to the Supreme Personality of Godhead, and he is everlastingly\ndependant on the causeless mercy of the Supreme Person. At that time there\nis an awakening of natural affection, as a grownup son becomes attracted\nwith the father's benediction. At that stage a living entity wants to serve the\nSupreme Personality of Godhead instead of being engaged in the service of\nMaya, Illusion. This stage is called dasya rati.\nThe next developed stage of transcendental love is called sakhya rati.\nHere one associates with the Supreme on an equal level with love and respect.\nThat stage is further developed in the matter of joking and in exchange of\ndifferent relaxations, by laughing, and so forth. This is called fraternity with the\nPersonality of Godhead without any bondage. Practically, at that stage one\nforgets his inferior position as a living entity, although he has the greatest\nrespect for the Supreme Person.\nWhen the transcendental flavor or taste of fraternity is further developed,\nit is called vatsalya rati, filial affection. At that time the living entity tries to be\nthe parent of God. Instead of the Lord being worshipped, the living entity as\na parent of the Supreme Person becomes the object of worship for the Supreme\nPerson. Then the Lord depends on the mercy of such pure devotees. This is\ncalled vatsalya rati. The Lord puts Himself under the control of the devotee\nfor being brought up nicely. Such a devotee attains to the position of embracing\nthe Supreme Personality of Godhead or kissing His Head. These are developments of parental filial affection for the Supreme Lord.\nThe next developed stage is called madhurya rati, or the transcendental\nexchange of tastes between the lover and the beloved in conjugal love. At\nthis stage of loving affairs the damsels of Braja and Krishna glanced over one\nanother in conjugal love. In that stage of transcendental loving service there is\nan exchange of glancing and a movement of the eyebrows and an exchange of\nnice pleasing words and attractive smiling between one another. Besides the\nfive primary reciprocations of flavor there are seven secondary reciprocations,\nconsisting of laughing, wonderful vision, chivalry, pitiableness, anger, ghastliness, and devastation. Bhisma, for example exchanged with Krishna in the\ntranscendental flavor of chivalry. Hiranya Kasipu experienced an exchange\nof the ghastly and devastating Feature of the Supreme Lord.\nThe five primary rasas, or flavors, constantly remain within the heart of\nthe pure devotee, and the other seven, which are secondary, sometimes appear\nand disappear, and enrich the existing flavors and tastes. After enriching the\nprimary flavors, they disappear. The example of Santa Bhaktas or santa devotees\nare the nine yogis named Kavi, Havi, Antariksha, Prabuddha, Pippalayana,\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0082": "Teachings ofLord Chaitanya\n\n34\n\nHavirhotra, Dravid or Drumil, Chamass, and Karabhajan. The four Kumaras,\ngreat sages, are: Sanaka, Sanandan, Sanatkumar and Sanatana. Examples of\ndevotees in the transcendental mode of servitorship are, in the Gokula, Raktak,\nChitrik, Patrak; these are all servants ofKrishna. In Dwarka there are Daruka,\nand in the Vaikuntha planets, there is Hanuman, and other persons. Devotees\nin friendship are like Sridam in Vrindaban, and Bhima and Arjuna in Dwarka\nor on the Battlefield of Kurukshetra. So far as those in paternal love with\nKrishna are concerned, the devotees are his mother, father, uncle, and similar\nrelatives. In conjugal love, the devotees are first the damsels of Braja, Vrindaban, and the Queens and Goddesses of Fortune in Dwarka. No one can count\nhow many they are.\nAttachment for Krishna is also of two kinds: One kind of attachment is\nwith awe and veneration. There is a lack of freedom in such attachments,\nwhich are exhibited in Mathura and the Vaikuntha planets. In such Abodes of\nthe Lord, the flavor of transcendental loving service is restricted. But in the\nGokula, Vrindaban, the exchange of loving is freely done, and the cowherd\nboys and the damsels of Vrindaban, although they know that Krishna is the\nSupreme Personality of Godhead, do not show awe and veneration on account\nof their thick and thin relationship in great intimacy with Him. Out of these\nfive principal transcendental tastes, awe and veneration are sometimes impediments to perceiving the Lord's greatness, or in the matter of service to\ntheLord. But in the matter of friendship and paternal affection, and in conjugal\nlove, such awe and veneration is reduced. For example, when Krishna appeared as the Son of Vasudeva and Devaki they prayed to theLord with awe\nand veneration, because they understood that the Supreme Lord Krishna or\nVishnu had appeared before them as their little child. This is confirmed in the\nSrimad Bhagwatam, Tenth Canto, Fourty-fourth Chapter, srst verse: Devaki\nand Vasudeva, after knowing the Supreme Personality of Godhead, began to\npray to Him, although He was present as their Child. Similarly, when Arjuna\nsaw the Universal Form of theLord, he was also afraid, and he begged pardon\nbecause in his dealings with Krishna as an intimate friend, he had engaged in\nmuch unceremonious behaviour with Him.\nThis is stated in the Bhagavad Gita, that Arjuna prayed, \"My Dear Krishna,\nI have sometimes insulted You, calling You my dear Friend Krishna, without\nknowing the greatness ofYour inconceivable power. Therefore, please forgive\nme, because I was mad to address You like a common friend or a common\nman.\" Similarly, when Lord Krishna was playing jokes on Rukmini, she\nthought Krishna might leave her, and therefore she was very much afraid.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0083": "Teachings to Rupa Goswami\n\n35\n\nand became perturbed. At that time Rukmini was fanning Krishna, and as soon\nas she was afraid that Krishna would leave, the fan fell down from her hand\nand the hairs on her head became scattered. As a plantain tree falls by a blast of\nwindy air, so she became almost unconscious and fell down. But so far as\nYasoda, Krishna's mother in Vrindaban is concerned, it is stated in the Srimad\nBhagwatam, Tenth Canto, Eighth Chapter, 36th verse, that the Personality of\nGodhead, Who is worshipped by all the Vedas and Upanishads, and the\nSamkhya system of philosophy, and all such authorized Scriptures-that�\nPersonality of Godhead was accepted as if born in her belly. In the same·\nSrimad Bhagwatam, Tenth Canto, Ninth Chapter, 12th verse, it is stated that\nmother Yasoda bound the Boy Krishna with a rope as if He was the Son born.\nof her body, and appeared just like an ordinary child with a material body�\nSimilarly, the description of Krishna's being treated as an ordinary man is:\ngiven in the Srimad Bhagwatam, Tenth Canto, Eighteenth Chapter, 24th verse:\nWhen He was defeated by His friends, the cowherd boys, Krishna carried.\nSridam on His shoulders.\nSimilarly, regarding the Gopis' dealings with Sri Krishna at Vrindaban, it\nis described in the Srimad Bhagwatam, Tenth Canto, Thirtieth Chapter, verses.\n36-38, as follows: When Sri Krishna took away Srimati Radhika alone from.\nthe group of the Rasa Dance, at that time Srimati Radhika thought that\nKrishna had left all the other Gopis. Although they are equally beautiful,.\nHe satisfied Her in this way. With pride, She began to say, \"My Dear Lord.\nKrishna has left the beautiful Gopis, and He is satisfied with Me alone.\" She:\nthought like that and felt pride. Addressing Krishna in the forest She said,\n\"My Dear Krishna, I am unable to move anymore. Now if You like You.\ncan take Me anywhere as You desire.\" When Radhika requested Krishna in.\nsuch a way, Krishna replied, \"You'd better come to My shoulder,\" and as soon\nas He said this, He disappeared from the scene, on which Srimati Radhika.\nrepented very much.\nWhen Krishna disappeared from the scene of the Rasa Dancing, all thee\nGopis began to repent, saying, \"My Dear Krishna! We have come here,.\nleaving aside our husbands, sons, relatives, brothers, and friends! Neglecting\ntheir advice we have come to You, and You know better what is the reason\nfor our coming here. You know that we are captivated by the sweet sound of\nYour flute, and therefore we have come. 0, You are so cunning that at this\ndead of night You have left girls and women like us! It is not very good for\nYou.\"\nThe word sama means controlling the mind from being diverted in various.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0084": "Teachings ofLord Chaitanya\nways, and fixing it up in the Supreme Personality of Godhead. And one who\nis so fixed up in the Supreme Personality of Godhead is situated on the sama\nplatform. On that platform the devotee understands that Krishna is the basic\nprinciple of everything that be within our experience. The same thing is\nexplained in the Bhagavad Gita: after many, many births in the cultivation of\nknowledge, one surrenders unto Vasudeva because he can understand that\nKrishna is present in everything, that He is distributed all over the cosmic\nmanifestation. Everything is under the control of the Supreme Lord, and\neverything, being situated in His energy, is different from Krishna in His\nPersonal Form. The same thing is explained in the Bhakti Rasamrita Sindhu,\nin which it is said that when intelligence is fixed on Krishna, that is called the\nquality of sama. This is spoken by the Supreme Personality of Godhead:\n\nSamo mannisthata buddhee: that without being elevated to the platform of\nsanta rati, nobody can be fixed in knowing the greatness of Krishna, the diffusion\nof His different energies which are the cause of all manifestation. The same\nthing is further explained in the Srimad Bhagwatam, Eleventh Canto, Nineteenth Chapter, 33rd verse: equilibrium of the mind can be achieved by one\nwho has fixed his conclusion on the Supreme Personality of Godhead as the\nOriginal Source of everything, and when one can control his senses, that is\ncalled sama. When one is ready to tolerate all kinds of suffering for controlling\nthe senses and to keep the mind in equilibrium, that is called titiksha, or tolerance. And when one can control the urges of the tongue and the genital, that\nis called dhriti. From dhriti one becomes dhira, the pacified. A pacified person\nis never disturbed by the urges of the tongue and genital.\nIf one can fix up his mind in Krishna without any deviation, such a steadfast position in Krishna Consciousness is called santa rasa. In santa rasa two\nthings are visible-unflinching faith in Krishna, and cessation from all material\ndesires. The specific qualities of santa rasa, unflinching faith in Krishna and\nwithdrawal from all kinds of desires which are not in connection with Krishna,\nare common factors in all the other rasas as well. Just like sound vibration is\ngenerally present in all other elements, namely air, fire, water, and earth:\nsound vibration is produced from the sky, so this sound is present in all other\nelements. Similarly, the qualities of santa rasa, unflinching faith in Krishna and\ndesirelessness toward anything which is not Krishna-these two qualities are\npresent in other transcendental relationships, such as dasya, servitorship,\n\nsakhya, fraternity, vatsalya, paternal affection, and the madh\n\n;rya rasa, con­\n\njugal love.\nWhen we speak of non-Krishna it does not mean that anything exists\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0085": "Teachings to Rupa Goswami\n\n37\n\nwithout Krishna. There cannot be anything non-Krishna because everything\nis a product of the energy of Krishna. And Krishna and His energies being\nidentical, indirectly, everything is Krishna. As an example: consciousness is\ncommon to every living entity, but consciousness when it is purely centered\non Krishna, when it is called Krishna Consciousness, is pure. And consciousness when it is other than Krishna Consciousness, or consciousness directed\nat sense gratification, is called non-Krishna. So in the polluted state the conception of non-Krishna comes. But in the pure state there is nothing but\nKrishna Consciousness. The active interest in Krishna-that Krishna is mine\nor I amKrishna's, and therefore my business is to satisfy the senses ofKrishnais a higher status than the santa rasa. Simply to understand the greatness of\nKrishna is to achieve that status of santa rasa, in which the worshipable object\nis the impersonal Brahman or Paramatman. This activity of worship of the\nimpersonal Brahman and the Paramatman is the field of activities in empiric\nphilosophical speculation and mystic Yoga practice. But when one develops\nstill further in Krishna Consciousness or spiritual understanding, one appreciates that that Paramatman, the Supersoul, is the eternal worshipable\nobject, and he surrenders unto Him: Bohunam Janmanamante: after many,\nmany births. After many, many births in worship of the Brahman and Paramatman, when one surrenders unto Vasudeva Paramatman as the Supreme\nMaster, and accepts oneself as eternally the servant of Vasudeva, he becomes\na\n\ngreat transcendental realized soul. And at that time, on account of thick and\n\nthin relationship with the Supreme Absolute Truth, one begins to render\nsome sort of transcendental loving service unto the Supreme Personality of\nGodhead. And therefore the status of santa rasa, neutrality, transforms into\nservitorship. It is then called dasya rasa.\nIn the dasya rasa status, the conception of the Supreme Lord is exhibited\nin the greatest quantity of awe and veneration. The greatness of the Supreme\nLord is appreciated in dasya rasa also. It is marked here that in the status of\nsanta rasa there is no spiritual activity of service, but in the status of dasya rasa,\nthat service begins. Therefore, in the dasya rasa two qualities are there: this\nmeans the quality of the santa rasa, and the consciousness of the transcendental\ntaste of fraternity.\nThe existence of the transcendental qualities of santa rasa and dasya rasa\nis certainly there, but beyond that there is another quality, confidential attachment, which is pure transcendental love. This confidence in the Supreme\nPersonality is technically known as visrambha. In that status of visrambha,\nfraternity, there is no sense of awe or veneration toward the Supreme Per-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0086": "Teachings of Lord Chaitanya\nsonality of Godhead. As such, in the transcendental relationship of sakhya\n\nrasa there are three transcendental qualities: the sense of greatness, the sense\n-of kinship, and the sense of intimacy without any impression of awe or veneration. Therefore, in the relationship of fraternity, one transcendental quality\nis further increased.\nSimilarly, in the status of paternal affection there are four qualities: above\nthe three qualities already mentioned there is another sense of the devotee,\nthat the Supreme Lord is dependent on the mercy of the devotee. As parent\n-of the Supreme Personality of Godhead, the devotee also sometimes chastises\nthe Supreme Personality of Godhead, and considers Him as maintained by\n:such devotee. This transcendental sense of being the maintainer of the Supreme\nMaintainer is very much pleasing both to the devotee and the Supreme Personality of Godhead.\nThe Lord instructed Srila Rupa Goswami to write the transcendental\nliterature named Bhakti Rasamrita Sindhu, the Science of Devotional Service,\nindicating therein the substance of the five transcendental relationships. It is\nexplained there how the transcendental quality of santa rasa in the shape of\nunflinching faith in Krishna, is further developed to the form of dasya rasa\nwith the spirit of service, and then to sakhya rasa for undeterred fraternity,\nand can be still more developed in the transcendental flavor of paternal love,\nwith the sense of maintaining the Lord. All culminates in the highest platform\n-of conjugal love, wherein all the different transcendental relationships exist\n:simultaneously.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0087": "�\n\nCHAPTER TWO\n\nSanatan Goswami\n\nI offer my respeciful obeisances unto Lord Chaitanya Mahaprabhu, by whose\n\nmercy even a person in the lowest status of life can find direction in transcendental\ndevotional service t o the Lord.\nAfter Lord Chaitanya Mahaprabhu accepted the renounced order of life,\n\nSannyasa, He travelled all over India. During this period, He went to Maldaha,\na\n\ndistrict in Bengal, and in that portion of the land there was a village by the\n\nname of Ramkeli. Two government ministers of the Nawab Hussain Shah's\nregime lived there, namely Dabir Khas and Shakar Mallik, later renamed\nSanatan Goswami and Rupa Goswami. They had a chance to meet Lord\nChaitanya, and after meeting Him they decided that they would retire from\nthe government service and join His Samkirtan movement. The two brothers\nat once took steps to leave their material engagements, and appointed two\nlearned Brahmins to perform certain Vedic religious rituals in order to achieve\ncomplete freedom for the devotional service of Krishna.\nThese preliminary activities are known as Purascharya. The ritual function\n\n39\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0088": "Teachings ofLord Chaitanya\nof this process is that three times a day one has to worship and offer respects\nto one's forefathers, offer oblation to the fire, and respectfully offer foodstuffs\nto a learned Brahmin. Five items; the time, the worship, the offering of\nrespect, the offering of oblation into the fire, and the offering of foodstuffs\nto a Brahmin; comprise Purascharya. In the Hari Bhakti Vilas, the directional\nauthoritative book, these rituals are mentioned.\nAfter performance of these religious rituals, the younger brother Shakar\nMallik (Rupa Goswami), returned to his home with an immense amount\nof money which he had acquired during his government service. The silver\nand gold coins he brought back filled a large boat. After arriving home he\ndivided the accumulated wealth first into two, and distributed one part to\nthe Brahmins and Vaishnavas. Thus, for the satisfaction of the Supreme Personality of Godhead, he distributed fifty per cent of his accumulated wealth\nto persons engaged in the Supreme Lord's transcendental loving service.\nThe Brahmins are meant to understand the Absolute Truth; and thereafter,\nwhen one is actually engaged in the loving service of the Lord, he is called\na Vaishnava. Both the Brahmins and the Vaishnavas are supposed to be fully\nengaged in transcendental service, and Rupa Goswami, considering their\nimportant transcendental position, gave them fifty per cent of his wealth.\nThe balance was again divided into two: one part he distributed to his relatives\nor dependent family members, and the other he kept against personal\nemergency.\nThis distribution of personal wealth is very instructive for all who desire\nto be elevated to the advancement of spiritual knowledge. Generally, a person\nbequeaths all his accumulated wealth to the family members, and then retires\nfrom family activities for progress in spiritual knowledge. But here we find\nthe exemplary behavior of Rupa Goswami: he gave fifty per cent of his\nwealth for spiritual purposes. This should be the example for every one of us.\nThe twenty-five per cent of his accumulated wealth which he kept against\npersonal emergency he deposited with a good business firm, since in those\ndays there were no banks. Another ten thousand coins were deposited for\nexpenditures by his elder brother, Sanatan Goswami.\nRupa Goswami at this time received information that Lord Chaitanya\nMahaprabhu was preparing to proceed toward Vrindaban from Jagannath\nPuri. He sent two messengers to receive actual information of the Lord's\nitinerary, and he made his own plans to go to Mathura to meet the Lord there.\nIt appears that Rupa Goswami got permission to join Lord Chaitanya, but\nSanatan Goswami did not. Therefore, Sanatan Goswami entrusted his respon-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0089": "See\n\n«ae\n\nee\n\nPmt\n\noy\n\nBaa! pi du tint\n\nQ\n\nee rege Nee\n\nee\n\nTe\nin\n\n2a\n\ngS |\n\nme\n\nRecah\n\na ee\n\nsend,\n\nVE) SIR GINS\n\nie\n\nBits\nPr\nOT\n\n:\n\nOD\"\n\nVr\n\n2\n\nx5 e RF\nOey,\n\ncede\n$\n\nSie\n\nOR\nRas | CAN\n\nae\n\n=\n\nWikSEARENS\n<\n\nANE:\n\nNe\n\nGi) BOO oclfie Giclee\nas\n\nOS\n\nBOR oe\n\nTAINS\nas\nJIN\nEGY\n\nNS)\n\nWHA eres\n\nPm\n\nCME UL LAN\nHEE FRR ss\n\nee\n\netie = e ce\nSj\nDh\ncha\nmip\n\ncy\n\nSAR\n\ntN\nwey\n\nDLN\nSORIE LON DE BOR I ©\nCS is LONE DRO 20 ABE BIRO SDL. PLES ES ALLELE. Nh\n\n1)\nii\n\nez\n\nSe aus, NS ERIE DONS at Vis Ee\nI\nAO\n\n\\.\n4\n\nSanatan Goswami’s Resignation from the Government Service\nof Nawab Hussin Shah of Bengal (15th century)\n\nes\n\nas\n\nra\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0090": "", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0091": "Sanatan Goswami\n\n41\n\nsibility in the government service to his immediate assistants, and he remained\nat home to study Srimad Bhagwatam.\nHe engaged some ten or twenty learned Brahmins, and began an intensive\nstudy of Srimad Bhagwatam in their company. While he was thus engaged,\nhe submitted sick reports to the Nawab, but the ruler was very anxious for\nhis advice in government riutters, and therefore he suddenly appeared one\nday at Sanatan Goswami's house. The Nawab entered the assembly ofSanatan\nGoswami and the Brahmins, and out of respect all of them stood up to receive\nhim and they offered him a place to sit. The Nawab said:\n\"You have submitted sick reports, but I sent my physician to see you, and\nhe reported that you have no illness. I did not know why you were submitting\nsick reports and not attending to your service, so I have personally come to\nsee you. And I'm much perturbed by your behavior. As you know, I completely depend on you and your responsible work in governing. I was therefore free to act in other matters because I was depending on you, but if you\ndo not join me, your past devotion will be spoiled. Now, what is your intention? Please tell me.\"\nOn hearing this, Sanatan Goswami replied that he was unable to work\nanymore and it would be very kind of the Nawab if he appointed somebody\nelse to execute the work that was entrusted to him. The Nawab became very\nangry at this and said, \"Your elder brother lives like a hunter, and if you also\nretire from the administration then everything will be finished.\" It is said\nthat the Nawab used to treat Sanatan Goswami as a younger brother. The\nNawab was engaged in conquering different parts of the country, and he\nwas also engaged in hunting, and therefore he depended more or less on\nSanatan Goswami for administration; and so he pleaded with him: \"If you\nalso retire from the government service, how will the administration be run?\"\nSanatan Goswami replied very gravely: \"You are the governor of Gouda,\nand you punish different kinds of criminals in different ways. So you are at\nliberty to punish anyone according to his activity.\" The purpose of his reply\nwas that the governor was engaged in hunting animals and killing men to\nexpand his kingdom; so let both of them suffer according to the acts they\nwere performing.\nThe Nawab was intelligent, and he understood Sanatan Goswami's purpose and left the place in an angry mood. Shortly afterward, he went off to\nconquer Orissa, and ordered the arrest ofSanatan Goswami until he returned.\nRupa Goswami then learned that his elder brother Sanatan had been\narrested by the Nawab. He sent information by messenger that the ten thou-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0092": "42\n\nTeachings ofLord Chaitanya\n\nsand coins in Gouda (Bengal) in custody of the Grocer, could be used to release\nhim from the Nawab's detention. Rupa Goswami, with his younger brother\nwhose name was Sri Ballabha, then started for Vrindaban to meet Chaitanya\nMahaprabhu. Sanatan offered five thousand coins to the keeper of the jail\nin which he was being kept in custody. He advised the jailkeeper to gladly\naccept the five thousand coins from him and let him go, because by accepting\nsuch money he would be materially benefitted, and at the same time he\nwould be acting very righteously in freeing Sanatan for spiritual activities.\nThe custodian replied, \"Of course I can let you go, because you have done\nmany services for me and you are in government service. I know that, but\nI am afraid of the Nawab when he hears that you are free. I'll have to explain.\n\nHow can I accept such a proposal?\" Sanatan gave a story which the custodian\nmight submit to the Nawab-as to how he had escaped-and he then raised\nhis offer to ten thousand coins. The custodian then agreed to the proposition.\nas he was very anxious to get the ten thousand coins. And so he let him go.\nSanatan then proceeded to Lord Chaitanya Mahaprabhu. He did not go\non the open road but travelled instead through the jungles until he arrived\nat a place in Bihar called Pabda, and rested there in the hotel. The hotel keeper,\nmeanwhile, was informed by an astrologer employed at the hotel that Sanatan\nGoswami had some gold coins with him, and he wanted to take them from\nhim. And so he spoke with superficial respect: \"You just take your rest\ntonight, and in the morning I shall arrange for you to get out of this jungle\ntrap.\" Sanatan, however, was suspicious of the behavior of the hotel keeper.\nand he inquired from his accompanying servant Isan whether he had some\nmoney. Isan told him that he had seven gold coins with him. Sanatan did not\nlike the idea of the servant carrying such money. He was angry with him\nand said, \"Why do you carry this death knell on the road?\"\nSanatan at once took the seven gold coins and offered them to the hotel\nkeeper; he then requested the hotel keeper to help him through the jungle.\nHe informed him that he was on a special journey for the government and\ncould not travel on the open road, and therefore it would be very kind if the\nhotel keeper would help him to get over the jungle mountain. The hotel\nkeeper replied, \"I understood that you had eight coins with you and I was\nthinking of killing you to take them. But you are very good, I can understand,\nand so you don't have to offer me the money. I'll get you out of the hill-tract.\"\nSanatan replied, \"If you don't accept these coins then somebody else will\ntake them from me. Somebody will kill me for them, so better you take\nthem. I offer them to you.\" The hotel keeper then gave him full assistance\nand that very night he helped him to get past the hills.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0093": "Sanatan Goswami\n\n43\n\nWhen Sanatan emerged, he requested his servant to go home with the\none coin that he had still with him, and he would go on alone. After the\ndeparture of his servant, Sanatan felt completely free. With torn clothing and\nwith a water-pot in his hand he began to proceed toward Lord Chaitanya\nMahaprabhu. On the way he met his rich brother-in-law who was also in the\nservice of the government, and who offered him an excellent blanket, which\nSanatan accepted at his special request. Then he parted from him and went\non alone to see Chaitanya Mahaprabhu at Benares.\nWhen he reached Benares, he understood that the Lord was there and\nhe was very glad. He was informed by people that Lord Chaitanya Mahaprabhu\nwas staying at the house of Chandra Sekhar Acharya, and he went there.\nChaitanya Mahaprabhu was inside the house and He could understand that\nSanatan had arrived at the door. He asked Chandra Sekhar to call the man\nwho was sitting at His door, \"He is a Vaishnava, a great devotee of the Lord.\"\nChandra Sekhar went out to see the man but he saw no Vaishnava at the\ndoor; he saw only a man who appeared to be a mendicant. The Lord then\nasked to see the mendicant. When Sanatan entered the courtyard of the house,\nLord Chaitanya hurriedly came to receive him and embraced him. When the\nLord embraced him, Sanatan became overwhelmed with spiritual ecstasy,\nand he began to say, \"My dear Lord, please do not touch me.\" But both of\nthem embraced each other and began to cry. Seeing Sanatan and Lord Chaitanya acting thus, Chandra Sekhar was struck with wonder. Lord Chaitanya\nreceived Sanatan in this way, and asked him to sit down with Him on a bench.\nHe was touching the body of Sanatan with his hand and Sanatan asked\nHim, \"My dear Lord, please do not touch me.\" The Lord replied, \"I .am\ntouching you just for My purification, because you are a great devotee. By\nyour devotional service you can deliver the whole universe for going back\nto Godhead.\"\nIn this connection the Lord quoted a nice verse from Srimad Bhagwatam.\nThe purport of the verse is that a person who is a devotee of Lord Krishna,\none hundred per cent engaged in devotional service, is far better than a\nBrahmin who is learned in all the Vedic literature, but who is not engaged\nin the devotional service of the Lord. The devotee can purify every place\nand every thing because he is carrying the Supreme Lord within his heart.\nIn the Vedic literature it is also stated that the Supreme Personality of\nGodhead does not recognize even a person who is very learned in all the\ndivisions of the Vedas; but, rather, He likes a person even if born of a low\nfamily, provided that person is a devotee. Instead of offering charities to some\nBrahmin who is not a devotee, if something is offered to a devotee, that\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0094": "Teachings of Lord Chaitanya\n\n44\n\noffering is accepted by the Lord. In other words, anything offered to the Lord\nmay be given to His devotees. Chaitanya Mahaprabhu also quoted from\nSrimad Bhagwatam that, if a Brahmin, although qualified with the twelve\ndifferent qualities of a Brahmin, is not a devotee of the Supreme Lord, then\nhe is lower than the lowest of the low-even though born in a high family.\nA devotee, although born in a Chandala (dogeater) family, can purify his\nwhole family for\n\nIOO\n\ngenerations past and future by devotional service,\n\nwhereas a proud Brahmin cannot even purify himself. It is said in the Hari\nBhakti Sudodaya, \"0 devotee of the Lord, to see you is the perfection of the\neyes, to touch your body is the perfection of bodily activities, to glorify your\nqualities is the perfection of the tongue-because it is very rare to find a pure\ndevotee like you.\"\nThe Lord next said to Sanatan that Krishna is very merciful, and is the\nDeliverer of the fallen soul. \"He has saved you from Maharauraba.\" This\nMaharauraba, hell, is described in Srimad Bhagwatam. It is for persons who are\nengaged in killing animals. It is stated there that butchers or animal-eaters\ngo to that hell. Sanatan replied, \"I do not know the mercy of Krishna, but I\ncan understand that Your mercy is causeless upon me. You have delivered\nme from the entanglement of material life.\"\nThen the Lord inquired: \"How did you get free from your custody?\nI understood that you were arrested.\" Sanatan narrated the whole story of\nhow he was released. Lord Chaitanya then informed him, \"I have seen your\ntwo brothers, and I have advised them to proceed toward Vrindaban.\"\nLord Chaitanya now introduced Chandra Sekhar to Sanatan, and there\nwas a pleasant invitation made for Sanatan to dine with him. The Lord requested Chandra Sekhar to take Sanatan to the barber and make him gentle,\nbecause Sanatan had grown a long beard which Sri Chaitanya Mahaprabhu\ndid not like. He therefore asked Chandra Sekhar to take Sanatan to a bath\nand get him dean-shaved. He asked him to change his clothes also.\nAfter taking a bath and cleansing himself, Sanatan requested Chandra\nSekhar to give him some good cloth. When Lord Chaitanya was informed\nthat Sanatan did not accept new garments, but accepted only some used\ngarments from Chandra Sekhar, He was very glad. The Lord sat down for\nlunch and asked Chandra Sekhar to keep food for Sanatan. Chandra Sekhar\ndid not offer him food immediately, however, but after the Lord finished\nHis eating there were some remnants of His foodstuff, and that was offered\nto Sanatan while the Lord went for His rest.\nAfter this, Lord Chaitanya introduced one Maharastrian Brahmin, His\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0095": "Sanatan Goswami\n\n45\n\ndevotee, to Sanatan; and that Maharastrian Brahmin invited Sanatan to accept\nlunch daily at his place, as long as he remained at Benares. Sanatan said, \"So\nlong as I remain at Benares, I will beg from door to door; and the Lord will\nbe so good as to accept from you this invitation for daily lunch at the Brahmin's house.\"\nBy this behavior of Sanatan Lord Chaitanya was very much pleased; but\nHe noticed the valuable blanket that was given to Sanatan by his brotherin-law while on route to Benares. Although Lord Chaitanya was overlooking\nthe blanket, Sanatan understood that Lord Chaitanya Mahaprabhu did not\napprove of such a valuable garment on his body, and he planned to get rid\nof it. He immediately went to the bank of the Ganges and there saw a mendicant\nwashing an old quilt. Sanatan asked him to trade the old quilt for the valuable\nblanket. The poor medicant thought that Sanatan was joking with him, so\nhe said, \"How is that? You appeared to be a very nice gentleman, but you are\nmocking me in this unmannerly way.\"\nSanatan informed him, \"I am not joking with you. I am very serious.\nWill you kindly exchange that torn quilt for this blanket?\" Then Sanatan\nexchanged his blanket for the torn quilt, and he came before the Lord.\nThe Lord inquired, \"Where is your valuable blanket?\"\nSanatan informed Him about the exchange at the Ganges of the blanket\nfor the torn quilt. The Lord then loved him for this and He thanked Sanatan:\n\"You are intelligent enough and you have now finished all your attraction\nfor material wealth.\" In other words, the Lord accepts a person for devotional\nservice only when he is completely free from all materialistic possessions.\nThe Lord said to Sanatan, \"It would not look well to become a mendicant\nand go begging from door to door while at the same time you have such a\nvaluable blanket on your body; it is contradictory, and people would look\nat it with abhorrence.\" Sanatan replied to the Lord, \"Whatever I am doing\nto become free from material attachment, it is all Your mercy.\" The Lord\nwas very much pleased with him, and both of Them discussed spiritual\nadvancement.\nPrevious to this meeting of Sanat�n and Lord Chaitanya, Lord Chaitanya\nmet the householder-devotee, Ramananda Roy. In that meeting, which is\ndiscussed in a different chapter, Lord Chaitanya asked Ramananda Roy\nquestions and Ramananda replied as if he were the teacher of the Lord.\nBut in this case Sanatan will put questions to the Lord and the Lord will answer\nthem.\nThe instruction and teachings of Lord Chaitanya are very important for\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0096": "Teachings ofLord Chaitanya\npeople in general. He teaches the process of devotional service, which is the\nconstitutional position of every living entity; it is every man's duty to advance\nin spiritual science. All these things are very nicely discussed in the talks between Lord Chaitanya and Sanatan Goswami. At the mercy ofLord Chaitanya\nSanatan was able to put questions before Him, and these are replied to properly.\nThe meeting of Sanatan and Lord Chaitanya teaches us that in order to\nunderstand spiritual subject matters, one must approach a Spiritual Master\nlike Lord Chaitanya Mahaprabhu and make submissive enquiries. This is also\nconfirmed in the instruction of the Bhagavad Gita: that one should approach\na man of authority, and learn from him about spiritual science.\n\nI·\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0097": "CHAPTER THREE\nt\nF\n\nTeachings to Sanatan Goswami\n\nIn the instructions of Lord Chaitanya to Sanatan Goswami we can understand the science of God in the matter of His transcendental Form, His opulences, and His devotional service-for everything is being described to Sanatan\nGoswami by the Lord Himsel£ At that time Sanatan fell at the feet of the\nLord and with great humility asked about his own real identity. He spoke\nas follows:\n\"I am born of a lower family, my associations are all abominable, and\n\nI am fallen; the most wretched of Mankind. I was suffering in the dark well\nof material enjoyment, and I never knew the actual goal of my life. I do not\nknow what is beneficial to me. Although in the mundane sphere I am what\nis known as a great learned man, I am in fact so much of a fool that I even\naccept that I am learned. You have accepted me as Your servant, and You\nhave delivered me from the entanglement of material life. Now You can tell\nme what my duty is in this liberated state of life.\"\nIn other words, as we see by this plea, liberation is not the final word in\n\n47\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0098": "Teachings of Lord Chaitanya\nperfection. There must be activities in liberation. Sanatan clearly asks: \"You\nhave saved me from the entanglement of material existence. Now, after\nliberation, what is my duty? Kindly explain it to me.\" Sanatan further inquired,\n\"Who am I? Why are the three-fold miseries always giving me trouble?\nAnd, finally, tell me how I will be relieved from this material entanglement?\nI do not know how to question You about the advancement of spiritual life,\n\nbut I beg that You kindly, mercifully, let me know everything that I should\nknow.\"\nThis is the process of acceptance of a spiritual master by the disciple:\nOne should approach a spiritual master and humbly submit to him, and then\ninquire from him about one's spiritual progress.\nThe Lord was pleased by Sanatan's submissive behavior, and He replied\nas follows: \"You have already received benediction from Lord Krishna, and\ntherefore you know everything, and you are free from all the miseries of\nmaterial existence.\" The Lord further replied that, because Sanatan was in\nKrishna Consciousness, naturally, by the grace of Krishna, he was already\nconversant with everything, but \"Because you are a humble devotee, you\nare asking me to confirm what is already realized by you. This is very nice.\"\nThese are the characteristics of a true devotee. In the Narada Bhakti Sutra it is\nsaid that one who is very serious about developing his Krishna Consciousness,\nby the grace of the Lord, has his desire for understanding Krishna fulfilled\nvery soon. The Lord said, \"You are a suitable person for protecting the devotional service of the Lord. Therefore it is My duty to instruct you in the\nscience of God, and I will explain to you everything step by step.\"\nIt is the duty of a disciple approaching a spiritual master to enquire about\nhis constitutional position. In conformity to that spiritual process, Sanatan\nhas already asked, \"What am I, and why am I suffering from the three-fold\nmiseries?\" The three-fold miseries are called adhyatmic, adhibhautic, and adhidaivic. Adhyatmic means caused by the body and mind: sometimes the living\n\nentity suffers bodily, and sometimes he is distressed mentally-both are\nadhyatmic miseries. We experience these miseries even in the womb of our\n\nmother. There are many forms of misery that take advantage of our delicate\nbody and give us pain.\nMiseries inflicted by other living entities are called adhibhautic. There are\nmany living entities, such as bugs born of eggs, that cause us miseries while\nwe are sleeping in bed. There are many living entities, like cockroaches, that\nsometimes give us pain, and there are other living entities born on different\nkinds of planets, and they also cause us miseries.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0099": "Teachings to Sanatan Goswami\n\n49\n\nSo far as adhidaivic miseries are concerned, they originate with the demigods\nfrom the higher planets. For instance, sometimes we suffer from serious cold\nweather, sometimes we suffer from the thunderbolt, sometimes from earthquakes, tornadoes, droughts and other natural disasters. So we are always\nsuffering one or another of these three kinds of miseries.\nSanatan's enquiry was: \"What is the position of the living entities? Why\nare they always undergoing these three kinds of miseries?\" Sanatan has\nadmitted his weakness: although he was known by the mass of people as\na greatly learned man (and actually he was a highly learned Sanskrit scholar)and although he accepted the designation of a very learned man given him\nby the mass of people, yet he did not actually know what his constitutional\nposition was, and why he was subjected to the threefold miseries.\nThe necessity of approaching a spiritual master is not a fashion, but is\nfor he who is seriousJy conscious of the material miseries, and who wants to be\nfree of them. It is the duty of such a person to approach the spiritual master.\nWe find similar circumstances in the Bhagavad Gita: When Arjuna was\nperplexed by so many problems involving whether to fight or not, he accepted Lord Krishna as his Spiritual Master. There also it was a case of the\nSupreme Spiritual Master instructing Arjuna about the constitutional position\nof the living entity.\nIn the Bhagavad Gita we are informed that the constitutional nature of the\nindividual entity is spirit soul: he is not matter. Therefore, as spirit soul, he is\npart and parcel of the Supreme Soul, the Absolute Truth, the Personality of\nGodhead. We also learn that it is the duty of the spirit soul to surrender; for\nonly then can he be happy. The last instruction of the Bhagavad Gita is that\nthe spirit soul is to surrender completely unto the Supreme Soul, Krishna,\nand in that way realize happiness.\nHere, also, Lord Chaitanya, in answering the questions of Sanatan, repeats\nthe same truth; but without giving him information about the spirit soul\nwhich is already described in the Gita. He begins from the point where\nKrishna ended His instruction. It is accepted by great devotees that Lord\nChaitanya is Krishna Himself. And from the point where He ended His instruction in the Gita, He now begins His instruction again, to Sanatan. The Lord\n:said to Sanatan:\n\"Your constitutional position is that you are pure living soul. This material\nbody is not the identity of your real self, neither is your mind your real identity,\nnor your intelligence, nor is false ego the real identity of the self. Your identity\n:is that you are the eternal servitor of the Supreme Lord, Krishna. Your posi-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0100": "so\n\nTeachings ofLord Chaitanya\n\ntion is that you are transcendental. The superior energy of Krishna is spiritual\nin constitution, and the inferior external energy is material. You are between\nthe material energy and the spiritual energy, and therefore your position is\nmarginal. In other words, you belong to the marginal potency of Krishna.\nYou are simultaneously one with, and different from, Krishna. Because you\nare spirit, therefore you are not different from Krishna. But because you are\nonly a minute particle of Krishna, you are therefore different from Him.\"\nThis simultaneous oneness and difference always exists in the relationship\nbetween the living entities and the SupremeLord. From the marginal position\nof the living entities, this \"simultaneously one and different\" concept is\nunderstood. The living entity is just like a molecular part of the sunshine,\nwhereas Krishna is compared to the blazing, shining sun. Lord Chaitanya\ncompared the living entities to the blazing sparks from the fire, and the\nSupremeLord to the blazing fire of the sun. TheLord cites in this connection\na verse from Vishnu Purana, in which it is stated that everything that is manifested within this cosmic world is but an energy of the Supreme Lord. For\nexample, as the fire emanating from one place exhibits its illumination and\nheat all around, so the Lord, although situated in one place in the spiritual\nworld, manifests His different energies everywhere. And the whole world\nof cosmic representation is but different manifestations of His energy.\nThe energy of the Supreme Lord is transcendental and spiritual, and the\nliving entities are part and parcel of that energy. But there is another energy\ncalled material energy, which is covered by the cloud of ignorance, and thereby\ndivided into the three modes, or gunas, of material Nature. Lord Chaitanya\nquoted from, Vishnu Purana that all inconceivable energies reside in the\nSupreme Personality of the Lord, and the whole cosmic manifestation acts\ndue to the same inconceivable energy of the SupremeLord.\nThe Lord says that the living entities are also known as Kshetrajna, or\n\"Knower of the field of activities.\" In the Thirteenth Chapter of the Gita,\nthe body is described as the field of activities, and the living entity as Kshetrajna,\nthe knower of that field. Although the living entity is constitutionally conversant with spiritual energy, or has the potency to understand, he is covered\nby the material energy, and he consequently believes this body to be himself.\nThis is called false ego. In material existence, deluded by this false ego, the\nbewildered living entity changes his different bodies and suffers various kinds\nof miseries. The knowledge of his true position is present to different extents\nin different varieties of living entities.\nIn other words, it is to be understood that the living entity is part and\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0101": "Teachings to Sanatan Goswami\n\n51\n\nparcel of the spiritual energy of the Supreme Lord. The material energy is\ninferior energy, and therefore man has the potency to become uncovered\nfrom this material energy and utilize the spiritual energy. It is stated in the\nBhagavad Gita that the superior energy is covered by the inferior energy.\nDue to this covering, the living entity is subjected to the miseries of the material world, and, in proportion to the different degrees of obscureness, he\nsuffers material miseries. Those who are a little enlightened suffer less, but,\non the whole, everyone is subjected to material miseries, due to being covered\nby the material energy.\nThe Lord also quoted from the Gita, Seventh Chapter, in which it is stated\nthat earth, water, fire, air, ether, mind, intelligence, and ego all combine\ntogether to form the inferior energy of the Supreme Lord. But the Superior\nEnergy is the real identity of the living being. Because of that energy the\nwhole material world functions. The cosmic manifestation, made of material\nelements, has no power to act unless it is moved by the superior energy, the\nliving entity. So, actually, the conditional life of the living entity is forgetfulness of his relationship with the Supreme Lord in the superior energy. When\nthat relationship is forgotten, conditional life is the result. Only when man\nrevives his real identity, that of eternal servitor to the Lord, does he become\nliberated.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0102": "CHAPTER FOUR\n\nThe Wise Man\n\nNobody can trace the history of the living entity's entanglement in material energy. Therefore the Lord says that it is beginningless. Beginningless\nmeans that conditional life exists prior to the Creation-it is simply manifested\nwith, and after, the creation. Due to forgetfulness of his nature, the living\nentity, although spirit, suffers all kinds of miseries in material existence. It is\nto be understood here that there are also other living entities who are not\nentangled in this material energy. Such living entities are situated in the\nSpiritual World, and they are called liberated souls. They are always engaged\nin Krishna Consciousness, in devotional service.\nThe activities of those who are conditioned by material Nature are taken\ninto account, and in their next life, according to these activities, they are offered\ndifferent grades of material bodies. In the material world the spiritual soul\nin conditional life is subj ected to different rewards and punishments. When\nhe is rewarded, he is elevated to the higher planets, due to his righteous activities. And there he becomes one of the many demigods. And when he is\n\n52\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0103": "The Wise Man\n\n53\n\npunished for his abominable activities, he is thrown into different kinds of\nhellish planets, and there he suffers the miseries of material existence more\nacutely. The Lord gives a very nice example of this punishment: Formerly\na king used to punish a criminal by dunking him in the river, a'ud then raising\nhim again for a breath, and then again dunking him once more in the water.\nMaterial Nature punishes and rewards the individual entity in just the same\nway. When he is punished he is dunked into the water of material miseries,\nand when he is rewarded he is taken out of it for some time. Elevation of the\nliving entity to higher planets or to a higher status of life is never permanent.\nHe has to come down again to be submerged in the water. All this goes on\nin this material existence. Sometimes one is elevated to the higher planetary\nsystem, and sometimes one is thrown into the hellish condition of material\nlife.\nIn this connection the Lord recites a nice verse from Srimad Bhagwatam,\ntaken from the instruction ofNarada Muni to Vasudeva, the father ofKrishna.\nIn this quotation from the nine sages who were instructing Maharaj Nemi,\nit is stated that forgetfulness of the relationship with Krishna is called Maya.\nActually, Maya means \"that which is not.\" It has no existence. Therefore,\nthat the living entity has no connection with the Supreme Lord is a false conception. He may not believe in the existence of God, or he may think he has\nno relationship with God, but these are all \"illusions,\" or Maya. Due to his\nabsorption in this false conception of life, man is always fearful and full of\nanxieties. In other words, a Godless concept of life is Maya; and, therefore,\none who is actually learned in the Vedic literature surrenders unto the Supreme\nLord with great devotion, and accepts Him as the Supreme Goal. When a\nliving entity becomes forgetful of the constitutional nature of his relationship\nwith God, then he is at once overwhelmed by the external energy, and this\nis the cause of his false ego, identifying his body as himsel£ His whole conception of the material Universe is due to this false conception of the body.\nHe becomes attached to this body, and to the by-products of this body. To\nescape this entanglement he has simply to perform his duty-to surrender\nunto the Supreme Lord with intelligence, with devotion, and with sincere\nKrishna Consciousness.\nA conditioned soul falsely thinks himself happy in the material world,\nbut if he is favored by an unalloyed devotee-by hearing instruction from the\nunalloyed devotee-he gives up the desire for material enjoyment and becomes\nenlightened in Krishna Ccmsciousness. As soon as one enters into Krishna\nConsciousness, his desire for material enjoyment at once is vanquished, and\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0104": "Teachings of Lord Chaitanya\n\n54\n\ngradually he becomes free from material entanglement. For example, because\nthere is no question of darkness where there is light, Krishna Consciousness\nis like the light that dispels the darkness of material sense enjoyment.\n\nA Krishna conscious person is never under the false conception that he is\nOne with God. He does not think that he would be happy by working for\nhimsel£ He engages all his energy in the service of the Supreme Lord, and\nthereby becomes released from the clutches of illusory material energy. In\nthis connection the Lord quotes a verse from the Bhagavad Gita, Seventh\nChapter, to the effect that the material energy containing the three modes\nof material Nature is very strong. It is very difficult to escape the process of\nmaterial energy, but one who surrenders unto Krishna easily becomes free\nfrom the clutches of Maya.\nThe Lord went on to teach that the conditioned soul, for each and every\nmoment in which he is engaged in some fruitive activity, is forgetting his\nreal identity. Sometimes when he is fatigued, when he is tired of material\nactivities, he wants liberation and wants to become one with the Supreme,\nbut at other times he thinks that by working hard for his sense gratification\nhe will be happy. In both cases he is covered by material energy. For the\nenlightenment of such bewildered conditioned souls, who are working under\nfalse identification, the Lord has presented us with so much Vedic literature,\nsuch as the Vedas, the Puranas, and the Vedanta Sutra-all intended to guide\nthe human being back to Godhead. The Lord has presented further instructions, advising that when a conditioned soul is accepted by the mercy �f the\nspiritual master, and when he is guided by the Supersoul, he takes advantage\nof the various Vedic Scriptures, becomes enlightened, and' makes progress\nin his spiritual realization. It is understood that Lord Krishna is always merciful to His devotees, and therefore He has presented all this Vedic literature,\nby which one can understand his relationship with Krishna, and can act in\nthat relationship-with the result that he is gifted with the ultimate goal of\nlife.\nActually every living entity is destined to reach the Supreme Lord, and\neveryone can understand his relationship with the Supreme Lord. The execution of duties to attain perfection is known as devotional service, and in maturity such devotional service becomes Love of God, the factual goal of life\nfor every living being. The living entity is not intended to achieve success\nin religious perfection or economic development or sense enjoyment. Religiousness, economic development, sense enjoyment, and liberation should\nnot actually be desired by the living entity. The real desire of the entity should\nbe to achieve the stage of loving transcendental service to the Lord.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0105": "The Wise Man\n\n55\n\nThe All-attractive features of Lord Krishna help one in attaining Krishna\nConsciousness, and when one is engaged in Krishna Consciousness he can\n\nrealize the relationship between Krishna and himself.\nIn this connection the Lord quotes one story from the commentary of\nMadhva which occurs in Srimad Bhagwatam, Fifth Canto. The story involves the instruction of Sarvajna to a poor man who came to him to have\nhis future told. When Sarvajna saw the horoscope of the poor man, he was\nat once astonished that the man was so poor, and he said to him, “Oh, why\n\nare you so unhappy? I see from your horoscope that you have some hidden\ntreasure left to you by your father. The horoscope, however, states that your\nfather could not disclose this to you because he died in a foreign place. But\nnow you can search out the hidden treasure left by your father and be happy.”\nThis story is cited because the living entity is suffering due to his ignorance\nof the hidden treasure of his Father. The hidden treasure of the Father, Krishna,\n\nis Love of Godhead. In every Vedic Scripture the conditioned soul is advised\nto find that hidden treasure, which is known as Love of God. As is stated in the\nBhagavad Gita, a conditioned soul, although he is the son of the Wealthiest—\nthe Personality of Godhead—does not realize it; therefore the Vedic literature\n\nis given to him to help him search out his Father and his paternal property.\nSarvajna further advised the poor man: “Don’t try to dig on the southern\nside of your house to find the hidden treasure. If you do so, you'll be attacked\nby a poisonous wasp and you will be baffled in finding the treasure. The search\n\nshould be to the eastern side where there is actual light—which is called devotional service, or Krishna Consciousness. On the southern side there is ritualistic\n\nperformance of the Vedic Scripture, and on the western side there is speculative empiric knowledge, and on the northern side there is the Yoga system,\n\nor the meditational process for self realization.”\nIf somebody searches for his ultimate goal by the ritualistic process, he\nwill be baffled. Such a process involves the performance of rituals under the\nguidance of the priest who takes money in exchange for service. A man thinks\nhe will be happy by such performances, but actually they will not make him\nhappy. Even if he does gain some result therefrom, it is only temporary, and\nhis material distresses will continue. So he will never become truly happy\nby such a ritualistic process. Instead, his material pangs increase more and\nmore.\nSimilarly, digging for the hidden treasure on the northern side is compared\nwith one’s self-realization by dint of the meditational process. By the meditational process perfection is to think oneself One with the Supreme Lord.\nThis merging into the Supreme by the living entity is something like the great\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0106": "Teachings of Lord Chaitanya\nserpent swallowing up the smaller serpent. From practical experience we see\nsometimes that a big serpent swallows up a smaller one, and the merging\ninto the spiritual existence of the Supreme is analogous. The small serpent is,\ntherefore, searching after perfection, and he is swallowed by the big serpent.\nDigging on the western side is compared to the hidden treasure protected\nby Yakasa, the evil spirit that protects it. The idea is that hidden treasure can\nnever be delivered by one who asks the favor of the Yakasa for attaining it.\nThe result is that he will simply be killed. The Yogins who practice meditation\nare analogous to the small serpents. The speculative process of self-realization,\nor Jnana, is also suicidal in this case.\nActually, one has to dig for the hidden treasure from the eastern side,\nwhich is called devotional service in full Krishna Consciousness. That is the\nperpetual hidden treasure, and when one attains to that achievement, he\nbecomes perpetually rich. One who is poor in devotional service and Krishna\nConsciousness is always in need of material gain. Sometimes he suffers the bites\nof poisonous things, and sometimes he is baffled; sometimes he follows the\nphilosophy of monism and therefore loses his identity, and sometimes he is\nswallowed by the big serpent. By giving up all these things and becoming\nfixed in Krishna Consciousness, or devotional service to the Lord, he achieves\nthe perfection of life.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0107": "CHAPTER FIVE\n\nHow to Approach God\n\nActually, all Vedic literature directs the human being toward the perfect\nstage of devotion. The paths of fruitive activities, speculative knowledge and\nmeditation do not lead one to the perfectional stage, but the Lord actually\nbecomes approachable by the process of devotional service. Therefore, one\nis recommended throughout the Vedic literature to accept the process of\ndevotional service. Lord Chaitanya quoted in this connection a verse from the\n\nSrimad Bhagwatam, Eleventh Canto, Fourteenth Chapter, in which the Lord\nsays, \"My dear Uddhava, neither philosophical speculation nor Yoga achievements nor penances can give Me such pleasure as can devotional service practiced by the living entities.\" He can only be achieved by devotional service,\nas He is dear only to the devotees. If a person born in the lowest family of\nhumanity is a devotee, then he becomes freed from all contamination. Devotional service is the only path by which to achieve the Supreme Personality\nof God.\nThis is the only perfection accepted in all Vedic literature. As a poor man\n\n57\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0108": "58\n\nTeachings of Lord Chaitanya\n\nupon receiving some treasure becomes at once happy, so, when one attains\nto devotional service, automatically the pains of material existence are vanquished. As one advances in devotional service, one attains love of Godhead,\nand as he advances in the love for the Supreme he becomes free from all\nmaterial bondage. The disappearance of poverty and liberation from bondage\nare not, however, the end results of love of Krishna. Actually, the love of\nKrishna, love of God, exists in relishing the reciprocation of loving service.\nIn all Vedic literature one will find that attainment of this loving relationship\nbetween the Supreme Lord and the living entities is the function of devotional\nservice. Our actual function is devotional service, and our ultimate goal of\nachievement is love of Godhead. Therefore, in all Vedic literature Krishna\nis the ultimate center. By knowledge of Krishna all problems of life are solved.\nThe Lord said that, according to Padma Purana, there are different Puranas\nfor worshipping different types of demigods; but such indications for worship\nonly bewilder persons into thinking that the demigods are supreme. And yet,\nif the Puranas are scrutinized and studied it will be found that Krishna, the\nSupreme Personality of Godhead, is the only Object of worship. For example,\nin the Markandio Purana there is mention of Devi worship, worship of the\ngoddess Durga or Kali. But in that same Chandika it is also stated that all these\ndemigods-even in the shape of Durga or Kali-are different energies of\nVishnu. Therefore, even the study of the Puranas will reveal Vishnu, the\nSupreme Personality of Godhead, to be the only Object of worship.\nThe conclusion is that, directly or indirectly, all types of worship are\nmore or less indicating a worship of the Supreme Personality of Godhead,\nKrishna. In the Bhagavad Gita it is confirmed that anyone who worships the\ndemigods is in fact only worshipping Krishna, because the demigods are\ndifferent parts of the Body of Vishnu, or Krishna. That such worship of demigods is really irregular is also clearly stated in the Bhagavad Gita.\nSrimad Bhagwatam confirms this by the question: What is the object of\nworshipping the different types of demigods? In Vedic literature there are\nvarious divisions of ritualistic activities. One is called Karmakanda, or purely\nritualistic activities; another is called Upasana-kanda, or speculating on the\nSupreme Absolute Truth. What then is the purpose of the ritualistic sections\nof Vedic literature, and what is the purpose of different mantras or hymns\nindicating the worship of different types of demigods? And what is the purpose\nof philosophical speculation on the subject of the Absolute Truth? The Srimad\nBhagwatam replies that all these different methods defined in Vedic literature\nindicate the worship of the Supreme Lord, Vishnu. They are all indirect ways\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0109": "How to Approach God\n\n59\n\nof worshipping the Supre�e Personality of Godhead. Sacrifices contained\nin the ritualistic portion of the literature are to satisfy the Supreme Lord\nVishnu, because Yajna, sacrifice, is specifically meant to satisfy Vishnu. Vishnu's\nName is also Yajneshwara, or Lord of the Sacrifices.\nThe neophytes are not all on the transcendental level, and therefore,\naccording to their situations in the different modes of material Nature, they\nare advised to worship different types of demigods so that, gradually, they\nmay rise to the transcendental plane and be engaged in the devotional service\nof Vishnu, the Supreme Personality of Godhead. For example, it may be said\nthat some of the neophytes are attached to flesh-eating; and for them the\nPuranas prescribe that they can eat flesh after offering it to the deity Kali.\nThe philosophical sections of the Vedic hymns are meant to enable one to\ndistinguish the Supreme Personality of Godhead from Maya. After indicating\nthe position of Maya, the Supreme Personality of Godhead is approached in\npure devotional service. That is the purpose of philosophical speculation.\nThis is confirmed in the Bhagavad Gita in the Seventh Chapter: Bahunam\njanmanam ante: \"The philosophical speculators and empiric philosophers,\nafter speculating for many, many births, ultimately come unto the Supreme\nLord Krishna, and accept that Vasudeva (Krishna) is everything.\" Therefore,\nall Vedic rituals and different types of worship or philosophical speculation\nultimately aim at Krishna.\nThe Lord then told Sanatan Goswami about Krishna's multiforms and\nHis unlimited opul�nce. He also described the nature of the spiritual manifestation, the material manifestation, and the manifestation of the living\nentity. He also informed Sanatan Goswami that the planets in the Spiritual\nSky, known as Vaikunthas, and the Universes of the material manifestation,\nare to be known as different types of manifestations; for they are creative manifestations of the two different types of energies-namely, the material energy\nand the spiritual energy. Therefore, as far as Krishna Himself is concerned,\nHe is directly situated in His spiritual energy, or specifically in His internal\npotency.\nTo help us understand the difference between the manifestation of the\nspiritual energy and the material energy, there is clear analysis of the two\nin the Second Canto of Srimad Bhagwatam. Also, Sukadeva Goswami, by\ncommenting on Verse One of the Tenth Canto, makes a similar clear, analytical study. Lord Chaitanya accepts Sukadeva Goswami. as an authorized\ncommentator on the Srimad Bhagwatam. Therefore He quotes his writing in\nthis connection; and He explains that in the Tenth Canto of the Bhagwatam\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0110": "Teachings of Lord Chaitanya\n\n6o\n\nthe life and activities of Krishna are described because Krishna is the Shelter\nof all other manifestations. Therefore Sukadeva Goswami worshipped and\noffered his obeisances unto Krishna, the Shelter of everything.\nThis purport maintains that in this world there are two different principles:\nthe one principle is the origin, or the shelter of everything, and the other\nprinciple is the deduction from the original principle. The Supreme Truth\nis the shelter of all manifestations. That Supreme Truth is called Asraya. All\nother principles, which remain under the control of the Asraya-tattwa, or the\nAbsolute Truth, are called Asrita, or subordinate corollaries and reactions.\nThe purpose of the material manifestation is to give the conditioned soul\na chance to become liberated and return to the Asraya-tattwa, or the Absolute\nTruth.\nSo everything that is in the cosmic Creation is dependent on the Asrayatattwa, the Supreme Absolute Truth. As such, the creative manifestation, or\n\nVishnu manifestation, the different types of demigods and manifestations of\nenergy, the living entities, the material elements-everything is dependent\non Krishna, the Supreme Truth. Srimad Bhagwatam indicates that everything,\ndirectly and indirectly, has Krishna as the Supreme Shelter. Therefore the\nanalytical study of Krishna is the perfect knowledge, as is confirmed in the\nBhagavad Gita.\n\nLord Chaitanya described the different features of Lord Krishna in the\nfollowing manner, and asked Sanatan Goswami to hear attentively: He said\nthat Krishna originally is the Son of Nanda Maharaj, and He is the Absolute\nSupreme Truth. He is the Cause of all causes, and He is the Origin of all\nemanations and all incarnations, yet there in Vraja or Goloka Vrindaban He is\njust like a young boy. His Form is eternal, full of bliss and full of knowledge\nabsolute. He is the Shelter of everything, and He is the Proprietor or Master\nof everything.\nIn this connection Lord Chaitanya gives evidence from Brahma Samhita,\nFifth Chapter, rst verse, which states that Krishna is the Supreme Personality\nof Godhead and His Body is full of knowledge, eternal and blissful. He is the\nOriginal Person, known as Govinda, and He is the Cause of all causes. Therefore, Krishna is the Original Personality of Godhead; He is full of all six\nopulences, and His Abode is known as Goloka Vrindaban, the highest planetary\nsystem in the Spiritual Sky.\nLord Chaitanya also quotes a verse from the Srimad Bhagwatam, First\nCanto, Third Chapter, in which it is stated clearly that all the incarnations\ndescribed in that particular verse are either direct expansions of Krishna, or\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0111": "How to Approach God\n\n6r\n\nare, indirectly, expansions of the expansions of Krishna. But the Krishna Name\nmentioned there is the Original Personality of Godhead, and He appears on\nthis Earth, in this Universe or in any other Universe, when there is a disturbance created by the demons, who are always trying to disrupt the administration of the demigods.\nTo understand Krishna there are three different processes: the process of\nempiric philosophical speculation, the process of meditation in the mystic\nYoga system, and the process of Krishna Consciousness, or devotional service.\nAccordingly, in these different processes: r ) by empiric philosophical speculation, the impersonal Brahman feature of Krishna is understood; 2) by the\nprocess of meditation or Yoga mysticism, the feature of the Supersoul, the\nAll-pervading expansion of Krishna, is understood; and 3) by devotional\nservice in full Krishna Consciousness, the Original Personality of Godhead,\nKrishna is realized.\nIn this connection Lord Chaitanya quotes first from the Srimad Bhagwatam,\nFirst Canto, Second Chapter, which states that those who are knowers of the\nAbsolute Truth describe the Absolute Truth in three features: some describe\nthe Absolute as impersonal Brahman, and some describe the Absolute Truth\nas the localized All-pervading Supersoul, and some know that the Absolute\nTruth is the Supreme Personality of Godhead, Krishna. In other words,\nBrahman, the impersonal manifestation, and Paramatma, the localized manifestation, and the Supreme Personality of Godhead, are One and the same;\nbut, according to the different processes adopted, He is realized in different\nfeatures-Brahman, Paramatma and Bhagavan.\nImpersonal Brahman realization is simple realization of the effulgence\nemanating from the transcendental Body of Krishna. We compare this effulgence of the transcendental Body of Krishna to the sunshine: just as the sun\ndisc is there, the sun planet is there, and the Sungod is there, and the sunshine\nis the shining effulgence of that original Sungod. Similarly, Brahmajyoti, the\nspiritual effulgence, impersonal Brahman, is nothing but the Personal effulgence of Krishna.\nTo support this analysis Lord Chaitanya quotes one important verse from\nBrahma Samhita, where Lord Brahma says: \"I worship the Supreme Personality\nof Godhead, Govinda, by Whose Personal effulgence there is the unlimited\nmanifestation of the Brahmajyoti, and in that Brahmajyoti (the impersonal\nmanifestation of Krishna's Bodily effulgence) there are innumerable Universes,\neach full of innumerable planets.\"\nLord ChaitanY.a further says that the Paramatma, the All-pervading feature\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0112": "Teachings ofLord Chaitanya\nsituated in everyone's body, is but a partial manifestation or expansion of\nKrishna. But because Krishna is the Soul of the soul, there He is called Paramatma, Supreme Self. Lord Chaitanya now quoted a verse from Srimad\nBhagwatam concerning the talks of Maharaj Parikshit and Sukadeva Goswami.\nIn that verse it is understood that Ma:haraj Parikshit, while hearing about the\ntranscendental Pastimes of Krishna in Vrindaban, inquired from his Spiritual\nMaster, Sukadeva Goswami, as to why the inhabitants of Vrindaban were so\nmuch attached to Krishna. To this question Sukadeva Goswami answered\nthat Krishna should be known as the Soul of all souls. He is the Soul of all\nindividual souls, and He is also the soul of the localized Paramatma. He was\nacting just like a human being to attract persons to Him and to show that\nHe is not formless.\nHe is as good as other living beings, but He is the Supreme and other\nliving beings are all subordinate to Him. All living beings therefore can enjoy\nspiritual bliss, eternal life and full knowledge in His association. Lord Chaitanya\nalso quotes a verse from Bhagavad Gita, in which the Supreme Lord speaks\nto Arjuna about His different kinds of opulences, saying that He Himself\nenters into this Universe by one of His plenary portions, Garbodakshayee\nVishnu, and He also enters into each Universe as the Kshirodakshayee Vishnu,\nand then expands Himself as Supersoul in everyone's heart. Therefore, He\nsays, if anyone wants to understand the Supreme Absolute Truth in perfection, he must take to the process of devotional service in full Krishna Consciousness. Then it will be possible for him to understand the last word of the\nAbsolute Truth.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0113": "CHAPTER SIX\n\nHis Forms are One and the Same\n\nBy devotional service one can understand that Krishna first of all manifests\nHimself as Svayamrupa, His Personal Form, then as Tadekatmarupa, and then\nas Aveshanp:z. In these three features He manifests Himself in His transcendental Form. The feature of Svayamrupa is the Form in which Krislma can be\nunderstood by one who may not understand His other features. In other words,\nthe Form in which Krishna is directly understood is called Svayamrupa, or His\nPersonal Form. The Tadekatmarupa is that Form which most resembles the\nSvayamrupa, but has some differences of bodily features. This Tadekatmarupa\n\nis divided into two manifestations, called the Personal expansion and the\nPastime expansion. As far as Avesharupa is concerned, sometimes Krishna\nempowen some suitable living entity to represent Him. When a living\" entity\nacts as a representative of the Supreme Lord, he is called Avesharupa, or\nShaktavesha Avatara.\n\nHis Personal Form is again divided into two: Svayamrupa ang Svayaprakash.\nAs far as His Svayamrupa (or Pastime Form) is concerned, it is in that Form\n\n63\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0114": "Teachings ofLord Chaitanya\nthat He remains always in Vrindaban with all the inhabitants of Vrindaban.\nThat Personal Form is again divided into two, known categorically as the\n\nPrabhava and Baibhava Forms. For example, Krishna expanded Himself in\nmultiple Forms in the Rasa Dance. When He danced with the Gopis, He\nexpanded Himself in multiple Forms to dance with each and every Gopi who\ntook part in that dance. Similarly, He expanded Himself into r6,ro8 Forms\nat Dwarka when He married r6,ro8 wives.\nThere are some instances of great mystics also expanding their bodily\nfeatures in a different way, but that sort of expansion by the Yoga process\nis not applicable to Krishna. In the Vedic history, for example, Saubhary\nRishi, a sage, expanded himself into eight forms by the Yoga process, but that\nexpansion was simply a manifestation, for Saubhary remained one. But as\nfar as Krishna is concerned, when He manifested Himself in different Forms,\neach and every one of them was a separate individual. When Narada Muni\nvisited Krishna at different palaces at Dwarka, he was astonished at this, and\nyet Narada is never astonished to see the expansion of the body of a Yogi\nsince he knows the trick himself. Yet, in a verse in the Srimad Bhagwatam,\nit states that Narada was astonished to see the expansions of Krishna. He\nwonders how the Lord was present in each and every house of the r6,ro8\npalaces with His queens.\nKrishna Himself was in a different Form with each queen, and He was\nacting in different ways. For example, in one Form He was talking with His\nwife, in another Form He was engaged with His children, and in yet another\nForm He was performing some household work. These different activities\nare called actions in the Lord's different emotions, and when He is in these\n\"emotional\" Forms, the expansions are known as Vaibhavaprakash. Similarly,\nthere are other unlimited expansions of the Forms of Krishna, but even when\nthey are divided or expanded without limit, they are still one and the same.\nThere is no difference between one Form and another; that is the Absolute\nnature of the Personality of Godhead.\nIn the Srimad Bhagwatam it is stated, in the Tenth Canto, Fortieth Chapter,\nthat at the time when Akrura was carrying both Krishna and Valaram from\nGokula to Mathura, he entered into the water of the Yamuna River and could\nsee in the waters all the spiritual planets in the Spiritual Sky. He saw there the\nLord in His Vishnu Form, along with Narada and the four Kumaras, and he\nsaw how they were worshipping. This is described in the Srimad Bhagwatam\nas \"Form.\" It is stated in the Bhagavat Purana that there are many worshippers\nwho are purified by different processes of worship, such as the Vaishnava,\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0115": "His Forms are One and the Same\nor\n\n65\n\nthe Aryans, who also worship the Supreme Lord according to their con­\n\nvictions and their spiritual understanding. Each process of worship involves\nthe understanding of different Forms of the Lord, as mentioned in the Scriptures, but the ultimate idea is to worship the Supreme Lord Himsel£\nIn the feature of His Vaibhavaprakash the Lord manifests Himself as Valaram. The feature of Valaram is as good as Krishna; the difference is that\nKrishna is blackish and Valaram is whitish. The Vaibhavaprakash Form was\nalso displayed when Krishna appeared in the four-handed Form of Narayana\nbefore Devaki when He entered this world, and then at the request of His\nparents He transformed Himself into a two-handed Form. Therefore, sometimes He becomes four-handed and sometimes He becomes two-handed.\nWhen He is in a Form of two hands, that is actually Vaibhavaprakash, and\nwhen He is four-handed, that is Vrabhavavilasa. In His Personal Form He is\njust like a cowherd boy, and He thinks Himself that; but when He is in the\nVasudeva Form He thinks Himself the son of a Kshatriya, and He feels Himself also to be a Kshatriya, a princely administrator.\nForm, Opulence, Beauty, Wealth, Attractiveness and Pastimes are fully\nexhibited in His Form as the Son ofNanda. In some of the Vaishnava literature\nit is found that sometimes, in His Form as Vasudeva, He becomes attracted\nto the Form of Govinda in Vrindaban. Sometimes, as Vasudeva, He desires\nto enjoy as Govinda does, although the Govinda Form and the Vasudeva\nForm are one and the same: There is a passage in the Laleeta Madhava, Fourth\nChapter, in which Krishna addresses Uddhava as follows: \"My dear friend,\nthis Govinda Form as a cowherd boy attracts Me. I wish to be like the damsels\nofVraja, attracted by this Govinda Form.\" Similarly, in the Eighth Chapter,\nKrishna says: \"0 how wonderful It is! Who is this Personality? After seeing\nHim I am attracted by Him, so that now I am desiring to embrace Him just\nlike Radhika.\" When this Form of Krishna becomes a little differentiated, it\nis called Tadekatma.\nIn this Tadekatmarupa Form there are two divisions also: One is called\n\nSvamsa. Both in the Vilasa and Svamsa Forms there are again many differential\nfeatures, which are also divided into Prabhava and Baibhava. As far as the\n\nVilasa Forms are concerned, there are innumerable Prabhava Vilasas: Krishna\nexpands Himself as Vasudeva, Samkarshan, Pradyurnna, Aniruddha. Sometimes the Lord thinks Himself a cowherd boy, and sometimes He thinks\nHimself the son of Vasudeva, a Kshatriya-and this \"thinking\" of Krishna\nis called \"Pastimes.\"\nIn His Prabhava Prakasa and Prabhava Vilasa He is in the same Form, but\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0116": "66\n\nTeachings oflord Chaitanya\n\nappears differently as Krishna and Valadeva. His expansion as Vasudeva,\nSamkarshan, Pradyumna and Aniruddha, mentioned above, is in the Original\nChaturvuha, or four-armed Forms.\nThere are innumerable four-armed manifestations in different planets\nand different places. For instance, these four-armed manifestations are both\nin Dwarka and Mathura eternally. And from these four Forms originally there\nare the principle twenty-four Forms, named differently in terms of the different\nadjustments of the symbols held in the hands-and they are called Baibhava\nVilasa. The same four Formal manifestations of Krishna are on each planet\nof the Spiritual Sky, called the Narayan Loka or Vaikuntha Loka. In the Vaikuntha Loka He is manifested in a four-handed Form, called Narayan. And\nfrom each Narayan there is a manifestation of the four Forms mentioned\nabove . (Vasudeva,\n\nSamkarshan, Pradyumna and Aniruddha). Therefore,\n\nNarayan is in the center, and the four Forms surround the Narayan Form.\nEach of the four Forms again expands into three, and they all have their\ndifferent Names, beginning from Kesava. They are twelve in all. Such Forms\nare known by different Names according to the different placements of the\nsymbols in the hands of Narayan.\nAs far as the Vasudeva Form is concerned, the three expansions are Kesava,\nNarayana, and Madhava. The three Forms ofGovinda are known as Govinda,\nVishnu, and Sri Madhusudan. It should be noted, however, that this Govinda\nForm is not the same Govinda Form as manifested in Vrindaban (as the Son\nof Nanda). Similarly, Pradyumna is also divided into three Forms known as\nTrivikrama, Vamana, and Sridhar; and, similarly, there are three Forms of\nAniruddha, known as Hrishikesha, Padmanava and Damodara.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0117": "CHAPTER SEVEN\n\nUnlimited Forms of Godhead\n\nThese twelve different Vaikuntha Forms of Lord Krishna are known as\nthe predominating deities for the twelve months. According to the Vaishnava\nalmanac, the months are called by the different Names of Krishna. This calendar begins from the month of Margasirsa, equivalent to late October-November. The month of November is known by the Vaishnavas as Kesava.\nDecember is called Narayan. January is called Madhab, and February is\nGovinda. March is Vishnu, April Vasudeva, May Trivikram and June\nVamana. July is called Sridhar; August Hrishikesha, September is called\nPadmanava and October is Damodar.\nThis Damodar is different from the Damodar in Vraja. The Name Damodar\nwas given when Krishna was bound by ropes by His mother-but the Damodar Form in the month of October is a different manifestation. Similarly, the\nVaishnava community marks different parts of the body and each mark is\nknown by one of these twelve different Names of the Supreme Lord. The\nmark on the forehead is called Kesava, and on the belly, the breast and on the\narms there are different Names, the same as those of the months.\n67\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0118": "Teachings ofLord Chaitanya\n\n68\n\nThe four Forms, Vasudeva, Samkarshan, Pradyumna and Aniruddha,\n·\n\nare also expanded in the Vilasa Murti. These are eight in number, and their\nNames are Purushottam, Achyuta, Nrishingha, Janardana, Hari, Krishna,\nAdhoksaja and Upendra. Out of these eight Names, two Names, Adhoksaja\nand Purushottam, are the Vilasa or Forms of Vasudeva. Similarly, Upendra\nand Achyuta are the Forms of Sanikarshan; Nrishingha and Janardana are the\nVilasa Forms of Pradyumna; and Hari and Krishna are the two Vilasa Forms\nof Aniruddha. This Krishna is different from the original Krishna.\nThese twenty-four Forms are known as the Vilasa manifestation of the\nPravhav (four-handed) Form, and they are differently named according to the\ndifferent position of the symbolic representations, that is, the mace, the disc,\nthe lotus flower and the conch shell. Out of these twenty-four Forms, there\nis also a division of Vilasa and Baibhava. Names mentioned herein, such as\nPradyumna, Trivikram, Vamana, Hari and Krishna are also different in features. Then, corning to the Prahava Vilasa of Krishna, which is Vasudeva,\nSamkarshan, Pradyumna and Aniruddha; there are a total of twenty further\nvariations. All of them have Vaikuntha planets in the Spiritual Sky, which are\nsituated in eight different directions. And, although each of them is eternally\nin the Spiritual Sky, still, some of them manifest in the material world also.\nIn the Spiritual Sky all the planets dominated by the feature of Narayan\nare eternal. And the topmost planet in the Spiritual Sky is called Krishna Loka.\nThat KrishnaLoka is divided into three different portions: Gokula, Mathura,\nand Dwarka. In the Mathura portion the Form of Kesava is always situated.\nHe is also represented on this earthly planet. In India there is a place called\nMathura where Kesava Murti is worshipped and, similarly, there is a Purushottam Form in Jagannath Puri in Orissa. In Anandaranya there is the\n·\n\nForm of Vishnu, and in Mayapur, the birthplace of Lord Chaitanya, there is\nthe Form of Hari. Many other Forms are situated elsewhere on this earthly\nplanet.\nNot only in this Universe, but in all the other Universes such Forms are\ndistributed everywhere. On this earthly planet also it is indicated that all the\nworld is divided into seven islands, and it is understood that on each and every\nisland there are similar Forms. But at the present moment they are found\nonly in India. They are indicated to be in other parts of the world, but at\npresent there is no information telling where they are situated. But from Vedic\nliterature we can understand that there are Forms in other parts of the world.\n'\nThese different Forms of Krishna are distributed all over the world and\nthe Universes to give pleasure to the devotees. Not that the devotees are only\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0119": "Unlimited Forms of Godhead\n\n69\n\nborn in India. Actually, in all parts of the world, there are devotees who have\nsimply forgotten their identity. Such Forms-incarnate come not only to give\npleasure to the devotee but to re-establish devotional service, and to perform\nother activities which vitally concern the Supreme Personality of Godhead.\nSome of them are incarnations as mentioned in the Scriptures, such as the\nVishnu incarnation, Trivikram incarnation,\n\nNrishingha incarnation and\n\nVamana incarnation.\nIn the Siddhartha Samhita there is a description of the twentyfour Forms\nof Vishnu, named differently in terms of the different symbolic representations\nin the four hands. When describing the different positions of paraphernalia\nin the hands of Vishnu Murti, the counting should begin first with the lower\nright hand, then to the upper right hand, next to the upper left hand and,\nlastly, to the lower left hand. In this way Vasudeva is represented by club,\nconch shell, wheel and lotus flower. Sarnkarshan is represented by club, conch\nshell, lotus flower and wheel. Similarly, Pradyurnna is represented by wheel,\nconch shell, club and lotus flower. Aniruddha is represented by wheel, club,\nconch shell and lotus flower.\nIn the Spiritual Sky the representations of Narayan, twenty in number,\nare calculated as follows: Hrishikesha is represented by conch shell, wheel,\nflower and club. Narayan is represented by conch shell, lotus flower, club\nand wheel. Sri Madhava is represented by club, wheel, conch shell and lotus\nflower. Sri Govinda is represented by wheel, club, lotus flower and conch\nshell. Vishnu Murti is represented by club, lotus flower, conch shell and wheel.\nMadhusudan is represented by wheel, conch shell, lotus flower and club.\nTrivikram is represented by lotus flower, club, wheel and lotus flower.\nSridhar is represented by lotus flower, wheel, club and conch shell. Padmanava\nis represented by conch shell, lotus flower, wheel and club. Damodar is represented by lotus flower, wheel, club and conch shell. Purushottam is represented\nby wheel, lotus flower, conch shell, and club. Sri Achyuta is represented by\nclub, lotus flower, wheel and conch shell. Sri Nrishingha is represented by\nwheel, lotus flower, club and conch shell. Janardan is represented by lotus\nflower, wheel, conch shell and club. Sri Hari is represented by conch shell,\nwheel, lotus flower and club. Sri Krishna is represented by conch shell, club,\nlotus flower and wheel. Adhoksaja is represented by lotus flower, club, conch\nshell and wheel. Upendra is represented by conch shell, club, wheel and lotus\nflower.\nAccording to Hayasirsha Pancharatra there are sixteen Forms, and they are\nall different in Name, in terms of the wheel and club being differently situated.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0120": "Teachings of Lord Chaitanya\n\n70\n\nThe conclusion is that the Supreme Original Personality of Godhead is\nKrishna-He is called Leela Purushottam, and He is principally in Vrindaban\nas the Son of Nanda. It is also learned from the Hayasirsha Pancharacha that\nnine forms are protecting two Puris, known as the Mathura Puri and the\nDwarka Puri: the four Forms of Vasudeva, Samkarshan, Pradyumna, and\nAniruddha, and besides these four Forms, there are Narayan Forms, Nrishingha Forms, Hayagriva Forms, Varaha Forms and Brahma. The above\ndescriptions are different manifestations of the Prakasa and Vilasa Forms of\nLord Krishna.\nNow Lord Chaitanya informs Sanatan Goswami that there are different\nForms of the Svamsa also: Svamsa Forms are divided into the Samkarshan\ndivision and the incarnation division. From the Samkarshan division come\nthe three Purusha Avatars: the Karanodakshayee Vishnu, Garbhodakshayee\nVishnu andKshirodakshayee Vishnu. The other division is called Leela avatars,\nsuch as the Lord's incarnation as a Fish, as a Tortoise, etc.\nThere are six kinds of incarnations: r. the Purusha Avatar incarnations, 2.\nthe Leela Avatar incarnation, 3· the Guna Avatar, 4· the Manu Avatar, 5. the\n\nYuga Avatar, and 6. the Saktavesh Avatar. Out of six kinds of Vilasa manifestations of Krishna there are two divisions based on His age. They are called\nBalya and Pauganda. The original Form of Krishna as the Son of Nanda\nenjoys in two Forms of childhood, namely Balya and Pauganda.\nThe conclusion is that there is no end to the expansions and incarnations of\nKrishna. Here Lord Chaitanya describes some of them to Sana tan just to give\nhim an idea of how the Lord is expanding and how He is enjoying. This is\nconfirmed in the Srimad Bhagwatam, in the First Canto, Third Chapter. It is\nsaid there that there is no limit to the emanations of incarnations of theSupreme\nLord, just as there is no limit to the waves of the ocean.\nKrishna's first incarnation is as the three Purusa Avatars, namely the Maha\nVishnu (or Karanodakshayee) Avatar, Garbhodakshayee Avatar and Kshirodakshayee Avatar. This is confirmed in the Sasvata, Tantra.\nKrishna's energies are also divisible into three: His energy of thinking,\nHis energy of feeling, and His energy of acting. In His energy of thinking He is\nthe Supreme Lord, in His energy of feeling He is Lord Vasudeva, and in His\nenergy of acting He is Samkarshan Valaram. Without thinking, feeling, and\nacting there could be no possibility of the Creation. Although there is no\ncreation of the Spiritual World, yet there is the creation of this material world.\nBut both theSpiritual World and the material world are manifestations of the\nenergy of acting-in the Form ofSamkarshan and Valaram-ofKrishna.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0121": "Unlimited Forms of Godhead\n\n7I\n\nThe Spiritual World, the Vaikuntha planets and Krishna Loka, is situated\nin His energy of thinking. Although there is no creation of the eternal Spiritual\nWorld, still it is to be understood that they depend on the thinking energy\nof the Supreme Lord. This thinking energy is described in the Brahma Samhita,\nFifth Chapter, second verse. It is said there that the Supreme Abode, known\nas Goloka, is manifested just like a lotus flower with hundreds of petals. Everything is manifested by the Ananta or Valaram or Samkarshan Form. The\nmaterial cosmic manifestation and the different Universes are manifest through\nthe Maya, or material energy. The material Nature or material energy is not\nthe cause of all this cosmic manifestation. It is caused by the Supreme Lord,\nby His different expansions through the material Nature; and without the\nsuperintendence of the Supreme Lord there is no possibility of any creation.\nThe Form by which the energy of the material Nature works to bring\nabout creation is called Sarnkarshan. It is understood that under the superintendent energy of the Supreme Lord this cosmic manifestation is created.\nThe example is given: iron becomes hot in contact with fire, and when it is\nred hot, it is just like fire.\nIn the Srimad Bhagwatam, Tenth Canto, Forty-sixth Chapter, it is said that\nRama and Krishna are the Origin of all living entities. These two Personalities\nenter into everything. A list of the incarnations occurs in the Srimad Bhag­\n\nwatam, First Canto, Third Chapter, as follows: r. Kumaras, 2. Narada, 3·\nVaraha, 4· Matsya, 5· Yajna, 6. Naranarayan, 7· Kardemikapeel, 8. Duttatreya,\n9. Hayasirsha, IO. Hansa, II. Dhruvapriya Prishni Garva, I2. Rishava, I3.\nPrithu, I4. Nrishingha, I5. Kurma, I6. Dhanvantari, I7. Mohini, I8. Vamana,\n19. Bhargava,2o. Raghavendra,2I. Vyas,22. Pralambari Valarama,23. Krishna,\n24. Buddha, 25. Kalki. Almost all of these twenty-five Leela Avatars appear\nin one day of Brahma, which is called a Kalpa, and sometimes they are called\nKalpa Avatars. Out of these, the incarnation of Hansa Mohini is not permanent;\nbut Kapila, Dattatreya, Rishava, Dhanvantari and Vyas are five eternal Forms,\nand they are more celebrated. The incarnations of the Tortoise, the Fish,\nNaranarayan, Baraha, Hayagriva, Prisnigarbha, and Valadeva are considered\nas incarnations of Vaibhava. Similarly, there are three incarnations of the\nqualitative modes of Nature. They are called Brahma, Vishnu and Shiva.\nOf the Manvantara Avatars,there are fourteen: I. Yajna,2. Bibhu,3. Satyasen,\n4· Hari, 5· Vaikuntha, 6. Arjita, 7· Vaman, 8. Sarbabhouma, 9· Rishava, ro.\nViswaksen, rr. Dharmasetu, 12. Sudhama, 13. Yogeswar, 14. Vrihatbhanu.\nOut of these fourteen Manvatar incarnations, Yajna and Vamana are also reela\nAvatars. The balance are Pastime Manvantar Avatars. These fourteen Manvantar\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0122": "Teachings of Lord Chaitanya\n\n72\n\nAvatars are also kllown as Bhaiva Avatars.\nThe four Yuga Avatars are also described in the Bhagwatam: in the Satya\nYuga the incarnation of God is white, in the Treta Yuga the incarnation of God\n\nis red, in the Dvarpara Yuga the incarnation of God is blackish; and the incarnation in the Kali Yuga is also blackish, but sometimes in a special Kali Yuga the\ncolor is yellowish. So far as the Saktavesh Avatars are concerned, they include\nKapila and Rishava, the Saktavesh Avatar, Ananta, Brahma (sometimes the Lord\nHimself becomes Brahma), Satyasen as the incarnation of knowledge, Narada\nas the incarnation of devotional service, King Prithu as the incarnation of\nadministrative power and Rishava as the incarnation of subduing evil principles.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0123": "CHAPTER EIGHT .\n\nThe A vataras\n\nLord Chaitanya continued: The expansions of Lord Krishna Who come\nto the material Creation are called Avataras or incarnations. Avatara means one\nwho descends from the higher Spiritual Sky. In the Spiritual Sky there are\ninnumerable Vaikuntha planets, and from such a planet the expansion of the\nSupreme Personality of Godhead comes into this Universe, and therefore\nHe is called Avatara. Avataran means to descend.\nThe first descent of the Supreme Personality of Godhead from the expansion of Samkarshan is the Purusha incarnation. This is confirmed in the Srimad\n\nBhagwatam, both in the First Canto, Third Chapter, as well as in the Sixth\nChapter. It is said there that the Supreme Personality of Godhead descends\nas the first Purusha incarnation for the material Creation, and He immediately\nmanifests sixteen elementary energies. He is known as Maha Vishnu, lying\non the Causal Ocean, and He is the Original incarnation in the material world.\nHe is the Lord of time, Nature, cause· and effect, mind, ego, and the five\nelements, the three modes of nature, the senses, and the Universal Form. He is\n\n73\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0124": "Teachings ofLord Chaitanya\n\n74\n\nindependent, and the Master of all objects movable and immovable in the\nmaterial world.\nThe influence of material Nature cannot reach beyond the Viroja, or\nCausal Ocean, and this is confirmed in the Srimad Bhagwatam, Second Canto,\nNinth Chapter. On the Vaikuntha planets there is no influence of the modes\nof material Nature. There is no mixture of the modes of goodness, passion,\nand ignorance, and neither is there any influence of material time. On those\nplanets the liberated associates of Krishna live eternally, and they are worshipped both by the demigods and the demons.\nThe material Nature acts in two capacities, as Maya and Pradhana. Maya\nis the direct cause and Pradhana means the elements of material manifestation. The first Purusha Avatara, Maha Vishnu, glances over the material\nNature and thereby the material Nature becomes agitated, and the Purusha\nAvatara thus impregnates matter with the living entities. By this glancing,\nconsciousness is created, and consciousness is known as Maha Tattwa. The\npredominating deity of Maha Tattwa is Vasudeva. Consciousness is then\ndivided into three departmental activities, under the three gunas, or modes of\nmaterial Nature. Consciousness in the mode of goodness is described in the\nSrimad Bhagwatam Eleventh Canto, and the predominating deity is called\nAniruddha. Consciousness in the mode of material passion produces intelligence, and the predominating deity is called Pradyurnna. He is the Master\nof the senses. Consciousness in the mode of ignorance is the cause of production of the ether, the sky, and the cause of production of the hearing instrument,\nthe ear. The cosmic manifestation is the combination of all these, and thereby\ninnumerable Universes are created. Nobody can count how many Universes\nthere are.\nThese innumerable Universes are being produced from the pores on the\nbody of Maha Vishnu. It is also said that, as innumerable atoms are coming\nand going through the holes in a window, so from the pores of the body of\nMaha Vishnu innumerable Universes emanate. From His breathing also\ninnumerable Universes are being produced and annihilated. All His energies\nare spiritual-they have nothing to do with the material energy. In the Brahma\nSamhita this fact is stated also. In the fifth Chapter, 54th verse, it is said that\nthe predominating deity of each Universe, Brahma, lives only during one\nbreath of Maha Vishnu. Maha Vishnu again is the original Supersoul of all\nthe Universes, and He is also the Master of all the Universes. That is the description of the first incarnation, known as Maha Vishnu.\nThe second Vishnu incarnation enters into each and every Universe. In\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0125": "The Avataras\n\n75\n\neach and every Universe He spreads water from His body, and on that water\nHe lies down. From His navel the stem of a lotus flower grows, and on that\nlotus flower the first creature, Brahma, is born. Within the stem of that lotus\nflower there are fourteen divisions of planetary systems, which are created\nby Brahma.\nIn each Universe the Lord as Vishnu maintains the Universe, tending to\nits needs, and although He is within the Uniyerse, the influence of material\nenergy cannot touch Him. The same Vishnu, when it is required, takes the\nForm of Lord Shiva and annihilates the cosmic creation. These three secondary\nincarnations; namely, Brahma, Vishnu and Shiva, are the predominating\ndeities of the three modes of material Nature. The second incarnation of\nVishnu, known as Garbhodakshayee, is worshipped as the Hiranygarbha\nSupersoul, Who has thousands of heads, as described in the Vedic hymns.\nThis second incarnation, Garbhodakshayee Vishnu, is the Master of the Universe, and in each Universe there is a manifestation of the Garbhodakshayee\nVishnu. Although He is within the material Nature, still He is not touched\nby it.\nThe third incarnation of Vishnu is also an incarnation of the mode of\ngoodness. As the Kshirodhakshayee Vishnu, He is also the Supersoul of all\nliving entities, and He resides on the ocean of milk within the Universe. Thus\nLord Chaitanya described the Purusha Avatars.\nHe then described the Leela Avatars: He said that there is no limit or counting for the Leela, or \"Pastime,\" Avatars, but some of them are described by\nthe Lord, for example: Matsya, Kurma, Raghunath, Nrishingha, Vamana\nand Baraha.\nA description of the qualitative incarnations of Vishnu, or Guna Avatars,\nis as follows: Brahma is one of the living entities, but he is very powerful\non account of his devotional service. Such a primal living entity, by the\ninfluence of the mode of material passion, is situated as Brahma. He is made\npowerful by Garbhodakshayee Vishnu directly, and therefore Brahma has\npower to create innumerable living entities. A description of Brahma is given\nin the Brahma Samhita, Fifth Chapter, soth Verse. Brahma is likened to the\nvaluable stones influenced by the rays of the Sun, and the Sun is likened to the\nSupreme Lord Garbhodakshayee Vishnu. If in some Kalpa there is no suitable\nliving entity who can act in the position of Brahma, then Garbhodakshayee\nVishnu Himself manifests as Brahma and acts in that way.\nSimilarly, by expanding Himself as Lord Shiva, He is engaged when there\nis a necessity to annihilate the Bramhanda. Lord Shiva, in association with\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0126": "76\n\nTeachings of Lord Chaitanya\n\nMaya, has many Forms; generally, they are numbered at eleven. Lord Shiva\nis not one of the living entities—he is more-or-less Krishna Himself. The\nexample is given of the distinction between milk and yogurt. Yogurt is a\npreparation of milk, but still yogurt cannot be used as milk. Similarly, Lord\nShiva is an expansion of Krishna, but he cannot act as Krishna, nor can we\n\nderive the spiritual restoration from Lord Shiva that we can derive from\nKrishna. The essential difference is that Lord Shiva has a connection with the\nmaterial Nature, but Vishnu has nothing to do with the material Nature.\nIn Srimad Bhagwatam, Tenth Canto, Eighteenth Chapter, it is said that Lord\nShiva is a combination of the three kinds of transformed consciousness, known\nas Baikrik, Taijsa and Tamasa.\n\nThe Vishnu incarnation, although Master of the modes of goodness within\neach Universe, is in no way in touch with the influence of material Nature.\n\nEverything of Vishnu is equal to Krishna, but still Krishna is the original\nSource. Vishnu is partial, and Krishna is whole. This is the version of the\n\nVedic literature. In the Brahma Samhita there is the example of an original\nlamp which lights a second lamp; although both the lamps are of equal candle\npower, still one is accepted as the original, and the other is said to be kindled\nby the original lamp. The Vishnu expansion is like that. He is Vishnu, He is\nequally powerful, but the original Vishnu is Krishna. Brahma and Lord Shiva\nare obedient servants of the Supreme Lord and the Supreme Lord as Vishnu\nis an expansion of Krishna.\nAfter describing the Leela Avatara and Guna Avatara, Lord Chaitanya\nthen explained to Sanatan Goswami about the Manvantara Avatara. He states\nthat there is no counting of the Manvantara Avatara. The Manus are fourteen\nin one Kalpa, or one day of Brahma. One day of Brahma is calculated at 432\nmillion years, and during that period of time there are fourteen Manus. Brahma\nlives for 100 years on this scale. Therefore, during the lifetime of Brahma, if\nfourteen Manus appear in one day, then there are 420 Manus during the\nmonth of Brahma, and during the year of Brahma there are 5,040 Manus.\nBrahma lives for 100 years, and it is calculated that there are five hundred\n\nfour thousand Manus in one Brahma’s duration of life. There are innumerable\nUniverses, and one can just imagine how many Manvantara incarnations there\n\nare in the total.\nThe Universes are being produced by the breathing out of Maha Vishnu,\nand no one can calculate how many Manus there are at one time. Each Manu\nis called by a different name. The first Manu is called Svayambhuba. He is the\nson of Brahma personally. The second Manu is called Swarochis; he is the\nson of the predominating deity of fire. The third Manu is called Uttam; and\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0127": "The Avataras\n\n77\n\nhe is the son of King Priyabratha. The fourth Manu is calledTamasa; and he\nis the brother of Uttama. The fifth Manu is called Raivata. He is the brother\nof Tamasa. The sixth Manu is also the brother ofTamasa. The sixth Manu is\ncalled Chaksus; and he is the son of Chaksu. The seventh Manu is called\nBaivasvata. He is the son of the Sungod, born of a different wife, whose\nname is Chakya. The ninth Manu is called Daksasavarni. He is the son of\nBaruna. The tenth Manu is called Brahmasavarni, and he is the son of\nUpsloka. Four other Manus are known as Rudr�savarni, Dharmasavarni,\nIndrasavarni, and Raichya. All are sons of Lord Shiva.\nAfter finishing the description of the Manu incarnations, the Lord described to Sanatan Goswami the Yuga Avatars. He said that there are four\nYugas, or millennia. The first Yuga is called Satya, the second is called Treta,\nthe third is called Dvapara, and the fourth is called Kali. In each millennium\nthe Lord takes different colors in different incarnations. In the Satya Yuga\nthe color of the principal incarnation is white. In the Treta Yuga the color of\nthe principal incarnation is red, and in the Dvapara Yuga the color of the\nprincipal incarnation is blackish-Krishna. And, in the Kali Yuga, the color\nof the principal incarnation is yellow. This is confirmed in the Srimad Bhagwatam, Tenth Canto, Eighth Chapter, as spoken by Gargamuni while calculating the horoscope of Krishna in the house of Nanda Maharaj.\nIn the Satya Yuga the process of self-realization is meditation, and this\nprocess of meditation was taught by the incarnation of God in the color of\nwhiteness. This incarnation gave benediction to the sage Kardum for obtaining, as his son, an incarnation of the Personality of Godhead. In the Satya\nYuga everyone meditates on Krishna, and each and every living entity is in\nfull knowledge. Other meditations, which are not recommended in this\npresent age, are still being attempted as meditational processes by people who\nare not in full knowledge.\nThe process for self-realization in the Treta millennium is performance of\ndifferent sacrifices, and this is taught by the incarnation of God in His red color.\nIn the Dvapara millennium, Krishna is Personally present, and He is worshipped\nby everyone, and that is the process of self-realization for that age. Krishna\nis blackish in color, He is the incarnation Himself, and He induces people to\nworship Him, as is stated in the Bhagavad Gita. The Srimad Bhagwatam also,\nin the Eleventh Canto, Fifth Chapter, states that the worship of Krishna is\nmade by the hymn: \"Let me offer my obeisances unto the Supreme Personality\nof Godhead, Vasudeva.\" This is the hymn generally practiced by the people\nto worship the Supreme Lord Krishna in the Dvapara millennium.\nThe next millennium is Kali Yuga, in which we are now. In this age the\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0128": "Teachings of Lord Chaitanya\nLord incarnates to preach chanting of the Holy Name of Krishna. The Lord\nappears in this age in yellowish color, and He teaches people love of God\nby chanting the Name of Krishna. The process of teaching is done Personally\nby Krishna, and He exhibits His love of Godhead by chanting, singing, and\ndancing with thousands of people following Him. This particular incarnation\nof the Supreme Personality of Godhead is foretold in the Srimad Bhagwatam,\nEleventh Canto, Fifth C.hapter; in which it is stated that the Lord incarnates\nin the Age of Kali as a devotee, always chanting Hare Krishna, Hare Krishna,\n\nKrishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare.\nBut, it is stated there, His complexion is not like the Krishna of the Dvapara\nYuga. He is always engaged in preaching love of Godhead through the Sam­\n\nkirtan movement, and those who are intelligent adopt this process of selfrealization. It is also stated in the Srimad Bhagwatam, Twelfth Canto, Third\nChapter, that the self-realization which could be achieved in the Satya millennium by meditation, in the Treta millennium by the performance of different\nsacrifices, and in the Dvapara millennium by worshipping the Lord Krishna,\ncould be achieved in the Age of Kali simply by chanting these Holy Names:\n\nHare Krishna. In the Vishnu Purana also the same thing is confirmed: that for\nthis age there is no use of meditation or the performance of sacrifices or temple\nworship. Simply by chanting the Holy Name of Krishna\n\n-\n\nHare Krishna,\n\nHare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama,\nHare Hare--one can achieve perfect self-realization.\nWhen Lord Chaitanya was describing the incarnation in this Age of Kali,\nSan;ltan Goswami, who had been a government minister and was perfectly\ncapable of drawing a conclusion, indirectly asked Lord Chaitanya, \"How can\none understand the advent of an incarnation?\" He could understand that\nLord Chaitanya was the incarnation of Krishna, corroborating the description\nof the incarnation of the Kali millennium; and he also could understand that,\nin the future, there would be many imitation incarnations following the\nincarnation of Lord Chaitanya, because Lord Chaitanya played as an ordinary\nBrahmin boy, though His devotees accepted Him as an incarnation. Sanatan\nknew there would be many pretenders, and so he inquired from Lord Chaitanya: \"How can one understand the symptoms of an incarnation?\"\nThe Lord replied to the inquiry of Sanatan Goswami: \"As one can understand different incarnation of different millenniums with reference to the\ncontext of the Vedic literature, similarly, one can understand who is actually\nthe incarnation of Godhead in this Age of Kali.\"\nSpecially stressed is the reference to authoritative Scriptures: one should\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0129": "The Avataras\n\n79\n\ntry to understand the characteristics of an incarnation with reference to the\nScripture, not whimsically. An incarnation of the Supreme Lord never declares\nHimself to be an incarnation. But His followers, with reference to the context\nof the authoritative Scriptures, must ascertain who is an incarnation and who\nis a pretender.\nThe real incarnation is described with reference to two features: the principal feature is called Personality, and the other is called the marginal feature. Any\nintelligent person can understand the characteristics of an Avatara, or incarnation, by these-two features. There.is a description of the characteristics of the\nbody and of the activities. The description of the body is the principal feature\nfor identifying an incarnation, and the activities are the marginal feature.\nThis is confirmed in the beginning of Srimad Bhagwatam, where the features\nare very nicely described in the rst verse of the First Canto. In that verse there\nare two terms, Param and Satyam. Lord Chaitanya indicated that the words\nParam and Satyam show Krishna in His principal feature. The other, marginal\n\nfeatures are that He taught Vedic knowledge to Brahma, and that He incarnates as the Purusha Avatar to create the cosmic manifestation. These are\noccasional features for some special purposes.\nOne should try to understand and distinguish the principal feature and the\nmarginal feature of an Avatar. Nobody can declare himself an incarnation\nwithout these two features, and therefore, any intelligent man will study the\nprincipal features and m,arginal features before accepting a pretender. Sanatan\nGoswami tried to confirm Lord Chaitanya' s Personal characteristics as those\nof the incarnation of this age, and Lord Chaitanya confirmed it-though not\ndirectly. He simply said: \"Leave aside all this discussion, let us go on about the\ndescription of the Saktavesh Avatar.\"\nThe Lord then said that there is no limit or counting of Saktavesh Avatars,\nbut some of them can be mentioned as examples. The Saktavesh incarnation\nare of two kinds: one direct, and the other indirect. When the Lord Himself\ncomes, He is called Shakshat, or direct Saktavesh Avatar, and when He empowers some living entity to represent Him, that one is called indirect, or\nAvesa, incarnation.\n\nExamples of indirect Avatars are the four Kumaras, Narada, Prithu, and\nParsuram. They are actually living entities, but there is specific power given\nto them by the Supreme Personality of God. Examples of direct, or Shakshat,\nAvatar are the Shesha incarnation or Ananta incarnation.\nWhen a specific opulence of the Supreme Lord is invested in some specific\n�ntities1 they are c;;alled Avesa Avatars, The four I<.\\lmaras represent tht;\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0130": "So\n\nTeachings ofLord Chaitanya\n\nspecific opulence of knowledge of the Supreme Lord. Narada specifically\nrepresents the devotional service of the Supreme Lord. The devotional service\nof the Lord is there also in Lord Chaitanya, Who is considered to be the full\nrepresentation of devotional service. In Brahma the opulence of creative power\nis invested. In Ananta the power of the sustenance of all the planets is invested.\nIn the Shesha incarnation the power is in serving the Supreme Lord. And in\nKing Prithu is the power of maintaining the living entities. Similarly, in\nParsuram the power of killing the evil elements is invested. So far as Vibhuti,\nor the special favor of the Supreme Personality of Godhead, is concerned,\nthere is a description in the Bhagavad G ita, Tenth Chapter. It is said there that\nany living entity who appears to be especially powerful or beautiful should\nbe known as specifically favored by the Supreme Lord.\nThe Lord, after finishing the description of the Saktavesh incarnation,\nbegan to speak about the age of the Supreme Lord. He said that the Supreme\nLord Krishna is always like a r6-year-old boy, a11d when He desires to descend\nto this Universe, He first of all sends His father and mother, who are His devotees, and then He advents Himself as the incarnation, or comes Personally.\nAll His activities, beginning from the killing of the Putana demon, are being\ndisplayed in innumerable Universes, and there is no limit to them. At every\nmoment, at every second, His manifestations of different Pastimes are seen in\nthe different Brahmat�das, or Universes. Therefore, His Pastime activities are\njust like the waves of the Ganges River: as there is no limit to the flowing\nof the waves of the Ganges, similarly, there is no cessation of the manifestations of the different features of Lord Krishna's incarnation in different Universes. He displays from childhood many Pastime functions, and ultimately\nHe exhibits the Rasa Dance.\nIt is said that all the Pastime functions of Krishna are eternal, and that is\nconfirmed in every Scripture. People in general cannot understand how\nPastimes are being performed by Krishna, but Lord Chaitanya gave a comparable instance in the orbit of the Sun. According to Vedic astrological\ncalculation, the twenty-four hours of a day and night are divided into 6o\n\nDandas. The days are again divided into three thousand six hundred Palaas.\nSo the Sun disc can be perceived in every 6o Palaas, and the time constitutes a\n\nDanda. Eight Dandas make one Parahara, and the Sun rises and sets within four\nParaharas. Similarly, four Paraharas constitute the duration of night, and after\nthat the Sun is again seen as risen. Similarly, all the Pastimes of Krishna can\nbe seen in any of the Brah m andas,just like the Sun can be seen in its movement\nthrough three thousand six hundred Palaas.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0131": "The Avataras\n\nSr\n\nLord Krishna remains in this Universe for 125 years only, but all the Pastimes of that period are exhibited in each and every Universe, including His\nAppearance, His Boyhood Pastimes, His Youth, and His manifestation of\nlater Pastimes-until the last at Dwarka. All those Pastimes are present in one\nor another of the myriad Brahmandas, at any given time. Therefore the\nPastimes are called eternal. In other words, as the Sun is eternally existing and\nwe can see it rise and set due to our different planetary position, similarly,\nthe Lord's Pastimes are going on, but only at certain intervals can we see the\nPastimes of Krishna in this particular Universe. As described above, His Abode\nis the Supreme Planet known as Goloka Vrindaban and, being Absolute, His\nName, Fame, everything is equal to Krishna. And, by the will of Krishna,\nthe same Goloka Vrindaban is manifested in this Universe and other Universes\nalso.\nTherefore, although the Lord is always in His Supreme Abode, Goloka\n\nVrindaban, by His Supreme will the activities there are also manifested in the\ninnumerable Universes; and when He appears, He appears in those particular\nplaces. And in every manifestation of Krishna the six opulences are displayed.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0132": "CHAPTER NINE\n\nSN\n\n=\n\n=\n\n4]\n\na \\ ESS\n\nThe Opulences of Krishna\n\nLord Chaitanya is especially merciful to the innocent, unsophisticated\nperson. His name is Patitpavan, the Deliverer of the most fallen conditioned\n\nsoul. A conditioned soul may be fallen to the lowest position, but that does\nnot prevent him from advancing in spiritual science, provided he is innocent.\nSanatan Goswami was considered to be fallen in the social status because he\nwas in the service of the Mohammedan government, and had been excom-\n\nmunicated from the Brahmin society. But because he was a sincere soul Lord\nChaitanya showed him special favor by granting him a wealth of information\nin the matter of spiritual science.\nThe Lord next explained to Sanatan Goswami about the situation of different spiritual planets in the Spiritual Sky. The spiritual planets are known as\nVaikuntha planets. The Universes of the material Creation have a limited\nlength and breadth; but so far as the Vaikuntha planets are concerned, because\n\nthey are spiritual, there is no limitation to their dimensions. Lord Chaitanya\ninformed Sanatan Goswami that the length and breadth of each and every\n82\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0133": "The Opulences of Krishna\n\n83\n\nVaikuntha planet is hundreds and thousands of millions and billions of miles.\nNobody can measure billions of miles or measure the actual extent of such\nVaikuntha planets. Each of them is unlimitedly expanded, and in each anJ\nevery one of them there are residents who are full with all six opulences-wealth, strength, knowledge, beauty, fame, and renunciation. And the Supreme\nPersonality of Godhead is present in each. In each and every Vaikuntha planet\na different expansion of Krishna has His eternal Abode. And Krishna has His\noriginal eternal Abode on the planet called Krishna Loka, or Goloka Vrindaban.\nWe have experience in this Universe that even the largest planet is lying\nin only one corner of outer space. For example the Sun is supposed to be\nsome million times bigger than the Earth, and still it lies in one corner of outer\nspace. Similarly each of the Vaikuntha planets, although unlimited in length\nand breadth, lies in some corner of the Spiritual Sky, known as Brahmajyoti.\nIn the Brahma Samhita this Brahmajyoti is described as Niskla ananta Asesa, or\nundivided and unlimited, without any trace of the material modes of Nature.\nAll the Vaikunthas are like the petals of a lotus flower, and the principal part\nof that lotus is the center of all the Vaikunthas, and that is called Krishna Loka,\nor Goloka Vrindaban.\nTherefore, the expansions of Krishna in various forms as described herein,\nas well as His different Abodes on the Spiritual Planets in the Spiritual Sky,\nare unlimited. Even demigods like Brahma and Shiva catmot see or even\nestimate how many planets there are or how vast is their extension. This is\nconfirmed in the Srimad Bhagwatam, Tenth Canto, Fourteenth Chapter: \"No\none cail estimate the length and breadth of all the Vaikuntha planets.\" It is\nsaid there that not only the demigods like Brahma and Shiva are unable to\nmake such an estimate, but also Ananta, Who is an incarnation of the Lord\nin His opulence of strength, cannot describe any limitation to the Lord's\npotency, or to the area of the different Vaikuntha planets.\nIn this connection the prayers of Brahma, mentioned in the Srimad Bhagwatam, Tenth Canto, Fourteenth Chapter, are very convincing. Lo;d Brahma\nsays, \"0 my dear Lord, 0 Supreme Personality of Godhead, 0 Supersoul,\n0 Master of all Mystic Powers-nobody can know or explain Your potential\nexpansion through Your Yogamaya energy, which extends all over the three\nworlds. The scientist and the learned man cannot even estimate the atomic\nconstitution of any single planet. They may be able to count the molecules\nof snow in the sky, or they may even count the number of stars in the sky,\nbut no one can estimate how You descend on this Earth or in this Universe,\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0134": "Teachings of Lord Chaitanya\nwith Your innumerable transcendental potencies and energies and qualities.\"\nLord Brahma informed Narada that, of all the great sages who were born\nbefore Narada, including he himself, none can understand the potential\nstrength and energy of the Supreme Lord. So he admitted that if even Ananta,\n\nwho has thousands of tongues, tries to estimate the Lord's potential energy,\nhe will fail.\nBrahma prayed, therefore: \"My Lord, You are unlimited, and no one\nhas estimated the limit to Your potencies. I think that even Your Lordship\ndoes not know the range of Your potential energies. An unlimited number of\nplanets float in the sky just like atoms, and great Vedantists who are engaged\nin research to find You find everything different from You, and at last they\ndecide that You are everything.\"\n·When Lord Krishna was within this Universe, Brahma played a trick\non\n\nHim: in order to confirm that the cowherd boy in Vrindaban was actually\n\nKrishna. By his power he stole all the cows and calves, and the friends of\nKrishna, who were engaged in herding the animals. But when he returned\n\nfrom hiding them to see the result, he saw that Krishna was playing with the\nsame cows and calves and cowherd boys; because by His Vaikuntha potency\nHe had expanded all the stolen cows, calves and friends. He saw millions and\nbillions of them, and· he also saw millions and billions of tons of cane and\nfruit, and lotus flowers and horns. And all the cowherd boys were decorated\nwith different clothes and ornaments, and nobody could count their vast\nnumber. Btahma saw that each of the cowherd boys had become a fourhanded Narayan, like the predominating deity of each Brahmanda, and he\nsaw that innumerable Brahmas also were engaged in offering obeisances to the\nLord. He also saw that all of them were emanating from the body of Krishna,\nand after a second they were also entering into the body of Krishna. Brahma\nbecame struck with wonder by this extraordinary feat of Krishna, and in his\nprayer he admitted that anybody and everybody could say that he knows\nabout Kr�shna-but so far as he was concerned, he did not know anything\nabout Krishna. \"My dear Lord,\" he said, \"the potencies and opulences which\nYou have exhibited just now are beyond the capacity of my mind and understanding.\"\nLord Chaitanya then explained that not only Krishna Loka, but even\nKrishna's Abode on this planet, known as Vrindaban, cannot be estimated\nin potency. Vrindaban is estimated as thirty-two Scriptural miles, but even\nthough Vrindaban in India is thirty-two miles, yet in some part ofVrindaban\nall the Vaikunthas exist. The area· of the present Vrindaban consists of twelve\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0135": "The Opulences ofKrishna\n\nBs\n\nforests and is about eighty-four croses, or one hundred sixty-eight miles in\narea. But Vrindaban City is estimated at about sixteen croses, or thirty-two\nmiles.\nThe Lord again said that the potencies and opulences of Krishna are unlimited. Whatever He told to Sanatan Goswami was only a partial presentation, but by such a partial presentation one can at least imagine the whole.\nWhile Lord Chaitanya was speaking to Sanatan Goswami about the opulences\nof Krishna, He was deep in ecstasy, and in that transcendental state He began\nto cite a verse from the Srimad Bhagwatam, Third Canto, Second Chapter,\nwhich runs as follows: After the disappearance ofKrishna, Uddhava, when he\nmet Vidura, spoke as follows: \"Krishna is the Master of all demigods, including\nLord Brahma, Lord Shiva and the expansion of Vishnu within this Universe.\nTherefore, no one is equal to or greater than Him, and He is full in all six\nopulences. All the demigods engaged in the administration of each Brahmanda\noffer their respectful obeisances, and therefore the helmets on their heads are\nbeautiful, being decorated with designs of the Lotus Feet of the Supreme\nLord.\"\nTherefore, as is stated in the Brahma Samhita, Fifth Chapter, rst Verse,\nKrishna is the Supreme Personality of Godhead, and no one can be equal to\nor greater than Him. That is the conclusion. The rulers of this Universe,\nknown as Brahma, Shiva and Vishnu, although being masters of each and\nevery Universe, are also servants of the Supreme LordKrislma.\nLord Krishna is the Cause of all causes. He is also the Cause of the Maha\nVishnu, or the first incarnation controlling this material Creation. From Maha\nVishnu there is Garbhodakshayee Vishnu andKshirodakshayee Vishnu.Krishna\nis the Master of the Garbhodakshayee Vishnu, the Kshirodakshayee Vishnu,\nand He is also the Supersoul within every living entity and every Universe.\nThe Maha Vishnu is described in the Brahma Samhita: Through His breathing\ninnumerable Universes are produced, and in each Universe there are innumerable Vishnu Tattwas. But Lord Krishna is the Master of Them all; or They\nare partial plenary expansions ofKrishna.\nFrom revealed Scriptures it is understood that Krishna lives in three transcendental places: The most confidential residence of Krishna is Goloka Vrindaban. There He stays with His father, mother, and friends; and He exhibits\nHis transcendental relationships and His Mercy amongst His eternal entourage.\nThere the Yogamaya acts as a maidservant in the matter of His dancing of\nRasa Leela. The residents of the Vrajabhumi think, \"The Lord is glorifted\n\nby particles of His transcendental mercy and affection, and we, the residents\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0136": "Teachings of Lord Chaitanya\n\n86\n\nof Vrindaban, have not the slightest anxiety on account of His merciful existence.\"\nIt is stated in the Brahma Samhita, Fifth Chapter, 49th verse: all the Vaikuntha planets in the Spiritual Sky are below the planet known as Krishna\nLoka. The other planets are known as Vishnu Loka. In that Krishna Loka the\nLord enjoys His transcendental bliss in multiple forms; and all the opulences\nof the Vaikunthas are fully displayed in the one Krishna planet. The associates\nof Krishna are also full with six opulences. In the Padmollar Khand, Two hundred twenty-fifth Chapter, 57th verse, it is stated that the material energy and the\nspiritual energy are separated by water which is called the Viroja River. That\nriver is flowing from the perspiration of the first incarnation ofPurusha. On the\nother bank of the Viroja is the eternal Nature, unlimited and all-blissful, called\nthe Spiritual· Sky; which is the Spiritual Kingdom, or the Kingdom of God.\nThe Spiritual Planets are called \"Vaikuntha\" because there is no lamentation there, no fear, and everything is eternal. The Spiritual World is calculated\nto be three-fourths the energies of the Supreme Lord, and· the material world\nis one-fourth of His energy. No one can understand this three-fourths, since\neven this material world, which is only one-fourth of His energy, cannot be\ndescribed. Lord Chaitanya now tried to convey to Sanatan Goswami something about the extent of the one-fourth display of Krishna's energy. In this\nconnection He cited an incident from Srimad Bhagwatam when Brahma, the\nLord of the Universe, came to see Krishna at Dwarka:\nWhen Brahma, the first creature of this Universe, approached Krishna,\nthe doorman informed Krishna that Brahma had arrived to see Him. On\nhearing this Krishna inquired as to which Brahma had come? The doorman\nagain came to Brahma and asked him, \"Which Brahma are you? Krishna\nhas asked.\"\nBrahma was struck with wonder. Why was this question asked by Krishna?\nHe informed the doorman, \"Please tell Him that Brahma who is the father\nof the four Kumaras and who has four heads has come to see Him.\"\nThe doorman informed Krishna, and then asked Brahma to come inside.\nBrahma offered his obeisances unto the Lotus Feet of Krishna, and Krishna\nreceived him with all honor, and then asked him why he had come, what\nhis purpose was.\nBrahma replied, \"I shall speak about my purpose in coming here, but first\nI have a doubt. Will You kindly remove it? You have asked through Your\ndoorman which Brahma has come to see You. So may I inquire if there are\nany other Brahmas besides me?\"\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0137": "The Opu1ences ot Krishna\n\n87\n\nOn hearing this Krishna smiled, and He at once called for many Brahmas\nfrom many other Universes. The four-headed Brahma then saw many Brahmas coming to see Krishna, and to offer their respects. Some of them had ten\nheads, some of them had twenty, some of them one hundred heads, and some\nof them a million heads. This four-headed Brahma could not even count\nthe Brahmas coming to see Krishna to offer their obeisances. Krishna then\ncalled many demigods from other Universes, and all came to offer their respects to the Lord.\nSeeing this wonderful exhibition by Krishna, the four-headed Brahma\nbecame nervous, and he began to think that he was just like a mosquito in the\nmidst of many elephants. All of them came and offered their respectful obeisances unto the Lotus Feet of Krishna, and therefore Brahma thought that\nnobody can estimate the unlimited potency of Krishna.\nAll the helmets of the different demigods and Brahmas shone as they\nassembled there, and when combined together there was a great sound of all\nof them praying to the Lord. They began to say, \"My dear Lord, it is a great\nmercy upon us that You have called us to see You. Is there any particular\norder? If there is any order, we will carry it out at once.\"\nLord Krishna replied, \"There is nothing especially required of you, but\nI wanted to see you so I called you all together at one time. I offer My blessings\nupon you. Don't be afraid of the demons.\"\nAll of them replied that by His mercy, \"Everything is all right. There are\nno disturbances at the present moment. By Your incarnation everything\ninauspicious is vanquished.\" As each of the Brahmas saw Krishna, every one\nthought Krishna was only within his Universe. After this i11cident He wished\nall the Brahmas farewell, and after offering their respects, they returned to\ntheir respective Universes.\nOn seeing this, the four-headed Brahma who had come to see Krishna\nat once fell down at the Feet of Krishna and said, \"What I thought about You\nbefore is all nonsense. Let everyone say that they may know You in perfection, but as far as I am concerned, I cannot even conceive how great You are.\nYou are beyond my conception, beyond my understanding.\"\nKrishna then informed the four-headed Brahma; \"This particular Universe\nis only four thousand million miles broad, but there are many other millions\nand billions of Universes which are far, far greater than this one. Some of them\nare millions and billions and trillions of miles broad. All these Universes\nrequire similar strong Brahmas; not only four-headed.\"\nKrishna also informed Brahma, \"This is only the one-quarter part of My\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0138": "teachings ot Lord Chaitanya\n\n88\n\ncreative potency. The three-quarters part of My creative potency 1s m the\nSpiritual Kingdom.\"\nThe four-headed Brahma then parted from Krishna, after offering his\nobeisances; and he could understand what the meaning of the Lord of the\nthree-quarters energy was.\nThe Lord is known therefore as Tradhiesa. This name stands for His\nprinciple Abodes; namely, Gokula, Mathura, and Dwarka. These three places\nare full of opulences, and Lord Krishna is the Master of them all. Krishna is\ntherefore situated in His transcendental potency. He is the Master of all transcendental energies, and He is full with six opulences. Because He is the Master\nof all opulences, all the Vedic literature acclaims Krishna as the Supreme\nPersonality of Godhead.\nLord Chaitanya then sang before Sanatan Goswami a very nice song about\nthe opulences of Krishna:\n\"All the Pastimes of Krishna arc exactly like the activities of a human\nbeing. Therefore it is to be understood that His Form is like that of a human\nbeing. A human being is an imitation of His Form. His dress is just like a\ncowherd boy's, with a flute in His hand, and He seems to be just like a newly\ngrown youth, always playful, playing just like an ordinary boy.\"\nThe Lord wanted to explain to Sanatan Goswami about the beautiful\naspects of Krishna. He said that if anyone can understand these beautiful\nqualities of Krishna, he is dipped into the ocean of nectar. One of Krishna's\npotencies is called Yogamaya, which is transcendental and beyond the material\nenergy, but He exhibits His transcendental potency even within this m;lterial\nworld just to satisfy His confidential devotees. His appearance in this material\nworld is meant for His devotees. His qualities are so attractive that Krishna\nHimself becomes eager to understand Himself. He is fully decorated and\nstands with His body curved in three ways, and His eyebrows are always\nmoving and His eyes are so attractive that all the Gopis become enchanted.\nHis special Abode is on top of the Spiritual Sky, and He resides there with\nHis similar associates, the Gopis, and all the Goddesses of Fortune. He is known\nthere as Madanmohan.\nThere are many different Pastimes of Krishna such as His Pastime in the\nForms of Vasudeva and Samkarshan. In the material sky His Pastimes are as\nthe first incarnation of the Purusha, or the Creator of the material world.\nThere are also Pastimes as the incarnation of the Fish or Tortoise, as manifestations of His incarnation of energies. There are His Pastimes in the Form of\nLord Brahma and Lord Shiva, as the incarnation of the material qualities;\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0139": "The Opulences ot Krishna\n\n89\n\nHis Pastimes as King Prithu as an empowered incarnation; His Pastimes as\nthe Supersoul in everyone's heart; andHis Pastimes as the impersonal Brahman.\nHe has innumerable Pastimes, but the most important Pastimes of Krishna\nare His human-like activities, in which He frolics in Vrindaban, dances with\nthe Gopis, plays with the Pandavas on the Battlefield of Kurukshetra, and\nplays in Mathura and Dwarka. The most important part of His exhibition of\nPastimes is in the human Form, especially as a cowherd Boy with flute in\nhand and appearing just like a newly grown youth. A partial manifestation\nofHis Pastimes in Goloka Mathura and Dvaravati, or Dwarka, can overflood\nthe whole Universe with love of Godhead. Everyone can become attracted\nby the beautiful qualities of Krishna.\nThe manifestation of His internal potency is not even exhibited in the\nKingdom of God, or on the planets ofVaikuntha. ButHe exhibits that internal\npotency within the Universe, by descending from His Personal Abode,\nthrough His inconceivable mercy. Krishna is so wonderful and attractive that\nHe Himself becomes attracted by His beauty, and that is proof that He is full\nof all inconceivable potencies. So far as Krishna's ornaments are concerned,\nwhen they decorate His body it appears that the ornament does not beautify\nKrishna, but that the ornament itself becomes beautiful since it is on His body.\nHe appears always curved in three ways, and He attracts all the living entities\nand all the demigods. He attracts even the Narayan Form in each and every\nVaikuntha planet.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0140": "CHAPTER TEN\n\nThe Beauty of Krishna\n\nKrishna is known as Madanmohan because He conquers the mind of Cupid.\nHe is Madanmohan by His favors to the damsels of Vraja, and by accepting\ntheir devotional service. The Lord is engaged there in the Rasa Dance as the\nnew Cupid, after conquering Cupid's pride. He is Madanmohan by His\ncapacity to conquer the minds of women with His five arrows called Form,\nTaste, Smell, Sound and Touch. The pearls of the necklace which is hanging\non the neck of Krishna are as white as ducks; and the feather of the peacock\nwhich is decorating the head of Krishna is colored just like the rainbow. His\nyellow garment is like lightning in the sky. Krishna is like the newly arrived\nclouds; and the Gopis are just like footbells on His feet. When the cloud pours\nrain on the grains in the field it appears that Krishna is nourishing the hearts\nof the Gopis by calling down His Pastime rain of mercy. The ducks fly in the\nsky in the rainy season, and the rainbow is also seen in the sky at that time.\nKrishna freely moves with His friends as a cowherd boy in Vrindaban; and\n90\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0141": "The Beauty of Krishna\n\n91\n\nwhen He plays His flute all the living creatures, mobile and immobile, become\noverwhelmed with ecstasy, and they quiver and tears flow in their eyes.\nHis conjugal love is the summit of His various opulences. The Lord is the\nMaster of all riches, all strength, all fame, all beauty, all knowledge, and all\nrenunciation. Out of these, His perfect beauty is His conjugal attraction. The\nForm of Krishna, the conjugal beauty, is eternally existent in Krishna alone,\nwhereas His other opulences are present in His Narayan Form.\nWhen Lord Chaitanya was describing the superexcellence of Krishna's\nconjugal attraction, He felt a transcendental ecstasy, and caught up the hands\nof Sanatan Goswami and began to say how fortunate the damsels of Braja\nwere. He recited in this connection a verse from Srimad Bhagwatam, Tenth\nCanto, Twenty-fourth Chapter: \"How much penance and austerities the\ndamsels of Vrindaban must have undergone, for they are able to drink the\nnectar of Krishna, Who is All Beauty, All Strength, All Riches, All Fame,\nand Who is the center of all the beauties of bodily luster.\"\nThe Body of Krishna, the ocean of the eternal beauty of youth, can be\nseen as moving in waves of beauty. And there is a whirlwind at the sound of\nHis flute. Those waves and that whirlwind make the hearts of the Gopis flutter\nlike dry leaves on the trees, and when the leaves fall down to Krishna's Lotus\nFeet, they can never rise up again from there. There is no comparison with\nthat beauty, because no one has beauty greater than, or equal to, Krishna.\nHe is the Origin of all incarnations, including the Form of Narayan. Otherwise, how could the Goddess of Fortune, who is a constant companion of\nNarayan, give up the association of Narayan, and engage herself in penance\nfor gaining the association of Krishna? This is the superexcellent beauty of\nKrishna, the everlasting mine of all beauty. And from that beauty all other\nbeautiful things emanate.\nThe attitude of the Gopis is just like a mirror on which the reflection of\nKrishna's beauty develops at every moment. Both Krishna and the Gopis\nincrease their transcendental beauty at every moment, and there is always\ntranscendental competition between them. Nobody can appreciate the beauty\nof Krishna by proper discharge of his occupational duty, or by austerities,\nor by mystic Yoga, or by cultivation of knowledge., or by offering different\nkinds of prayer. Only those who are on the transcendental platform of love\nof God-who only out of love are engaged in devotional service-can appreciate the transcendental beauty of Krishna. Such beauty of Krishna is the\nessence of all opulences, and His characteristics in that connection are only\nappreciable in Goloka Vrindaban and not anywhere else. In the Form of\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0142": "Teachings of Lord Chaitanya\n\n92\n\nNarayan the beauties of mercy, reputation, etc. are all established by Krishna.\nBut His gentleness and magnanimity cannot be possible in Narayan. They are\nfound only in Krishna.\nLord Chaitanya very much relished all these verses from Srimad Bhagwatam\nwhich He explained to Sanatan. In particular He explained the verse from the\nNinth Canto, Ninth Chapter, 24th verse, as follows: \"The Gopis used to relish\nthe beauty of Krishna as a ceremony of perpetual enjoyment. They enjoyed\nthe beautiful Face of Krishna, His beautiful Ears with earrings, His broad\nForehead, and His Smile; and while enjoying the sight of Krishna's beauty\nthey used to criticise the defect of the creator, Brahma, for the separation froi11\ntheir vision of Krishna by the momentary blinking of their eyelids.\"\nThe Vedic hymn which is known as Kamagayatri describes the Face of\nKrishna as the king of all moons. In metaphorical language there are many\ndifferent moons, and they are all one in Krishna-the moon of the mouth,\nthe moon of the cheeks, the moon-spots of sandalwood pulp, the beauty moon\nof the fingertips of His hand, and the tip of His toes-in this way there are\ntwenty-four and a half moons, and Krishna is the central figure of all these\ndifferent kinds of moons.\nThe dancing movement of Krishna's earrings, eyes, and eyebrows are\nvery attractive to the damsels ofVraja. Activities in devotional service increase\nthe sense of devotional service. What else is there for two eyes to see beyond\nthe face of Krishna? One cannot sufficiently see Krishna with only two eyes;\nand one feels incapable and thus becomes bereaved. Such bereavement is\nslightly reduced when one criticizes the creative power of the creator. The\nunsatiated seer of the face of Krishna then laments as follows:\n\"I do not have thousands of eyes; I have only two eyes and even these\ntwo eyes are disturbed by the movements of the eyelids. So it is to be tinderstood that the creator of this body is not very intelligent. He is not conversant\nin the art of ecstasy. He is simply a prosaic creator. He does not know how\nto fix things in different positions for only seeing Krishna.\"\nThe Gopi's minds are always engaged in relishing the sweetness ofKrishna's\nBody. He is the Ocean of beauty, and His beautiful Face, His beautiful Smile,\nand the luster of His Body are always attractive to the Gopi's mind. In the\nKrishna Karnamrita these three things have been described as sweet, sweeter,\n\nand sweetest. When there are three kinds of contamination in the constitutional body, it is called convulsion. So, similarly, a perfect devotee of Krishna\nattains a stage of convulsion when he is so overwhelmed by seeing the beauty\n\nof Krishna's Body, His Face, and the beauty of Krishna's Smile, This ocean of\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0143": "The Beauty of Krishna\ntranscendental convulsion before\n\nKrishna's beauty sometimes\n\n93\ncontinues\n\nwithout any treatment, just as with ordinary convulsions a physician does\nnot allow one to drink water for relief.\nThe devotee increasingly feels the absence of Krishna, because without Him\none cannot drink the nectar of His beauty. When there is the transcendental\nsound of Krishna's flute, the devotee's anxiety to hear that flute penetrates\nthe covering of this material world and enters into the Spiritual Sky, and the\ntranscendental sound of the flute enters into the ears of the followers of the\nGopis. The sound of Krishna's flute always resides within the ear of the Gopis,\nand increases their ecstasy. At the time when it is heard no other sound can\nenter into the ear, and in their family activities they are not able to reply\nproperly because all these beautiful sounds are vibrating.\nThus Lord Chaitanya explained the transcendental constitution of Krishna,\nHis expansions, His bodily luster, and everything connected with Him. In\nshort, Lord Chaitanya explained Krishna as He is. And, Krishna being the\nessence of everything, He began to explain the process by which one can\napproach Krishna. He said that devotional service to Krishna is the only process.\nThis is the verdict of all Vedic literature. The sages have declared as follows:\n\"If somebody inquires into the Vedic literature as to what is the process of\ntranscendental realization, or if somebody consults the Puranas (which are\nconsidered the sister literature)-in all of them the conclusion is that the\nSupreme Personality of Godhead, Krishna, is the Object of worship.\"\nKrishna is the Absolute Truth, the Supreme Personality of Godhead, and\nHe is situated in His internal potency, which is known as Swarupshakti or Atma­\n\nshakti, as described in the Bhagavad Gita. He expands Himself in various multiple Forms. Some of them are known as Personal Forms, and some of them\nare known as separated Forms. Thus He is enjoying in all the spiritual planets\nas well as in the material Universes.\nThe expansions of His separated Forms are called living entities, and they\nare classified according to the energies of the Lord. Such living entities are\ndivided into two classes: one is eternally liberated, and the other is eternally\nconditioned. Eternally liberated living entities never come into contact with\nthe material Nature, and they do not have any experience of material life.\nThey are eternally engaged in Krishna Consciousness, or devotional service\n•\n\nto the Lord, and they are counted as associates of Krishna. Their pleasure, the\nonly enjoyment of their life, is derived by rendering transcendental loving\nservice to Krishna.\nThose who are eternally conditioned, on the other hand, are ever divorced\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0144": "Teachings ofLord Chaitanya\n\n94\n\nfrom the transcendental loving service of Krishna, and thus they are subjected\nto the three-fold miseries of material existence. On account of the conditioned\nsoul's eternally existing attitude of divorce from Krishna, the spell of material\nenergy awards him two kinds of bodily existence: one is the gross body,\nconsisting of the five elements, and the other is the subtle body, consisting\nof mind, intelligence, and ego. Because he is covered by these two kinds of\nbodies, the conditioned soul is eternally suffering the pangs of material existence, known as the three-fold miseries. We are subjected to six kinds of\nenemies, such as lust and anger, etc., and that is the everlasting disease of the\nconditioned soul.\nDiseased and conditioned, the living entity is transmigrating all over the\nUniverse. Sometimes he is situated in the upper planetary system, and sometimes he is travelling in the lower planetary system. That becomes his normal\nconditioned life. This disease can be cured only when the expert physician,\nthe bona fide Spiritual Master, is met and followed. When the conditioned\nsoul faithfully follows the instructions of such a bona fide Spiritual Master,\nthe material disease is cured and the living entity is promoted to the liberated\nstage, and again attains to the devotional service of Krishna, and goes back\nHome, back to Krishna.\nA conditioned living entity should come to the consciousness of his real\n\nposition. He should pray to the Lord: how long and how much will I be under\nthe rule of the different bodily functions, such as lust and anger? As masters\nof the conditioned soul, lust and anger are never merciful; and there is no\ncessation of the conditioned soul's service to such bad masters. When he comes\nto his real consciousness, or Krishna Consciousness, he gives up serving those\nbad masters and approaches Krishna with a frank and open heart to achieve\nHis shelter. Then he prays to Krishna to be engaged in His transcendental\nloving service.\nIn the Vedic literature fruitive activities have sometimes been highly praised,\nand sometimes the mystic process of Yoga is praised; and, sometimes, the\nspeculative search for knowledge is praised. They arc each considered as a\ndifferent way to self-realization. But in spite of praise for the different paths\nof self-realization, in every writing the path of devotional service has been\naccepted as the foremost. In other words, devotional service to Lord Krishna\nis the highest perfectional path of self-realization, recommended to be performed directly. The effects of fruitive activities, mystic meditation, and the\ncultivation of speculative knowledge are not direct methods of self-realization.\nThey are indirect Inethods because without the addition of devotionql service\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0145": "The Beauty of Krishna\n\n95\n\nnone of these recommended paths can lead to the highest perfection of selfrealization. Therefore, such paths to self-realization are ultimately dependent\non\n\nthe path of devotional service.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0146": "CHAPTER ELEVEN\nQ wig\nS AS\n\nSHY(‘E\nS\\h\n\np=\n‘(\n\nService to the Lord\n\nAny recommended path for self-realization can be successful only when\nit is mixed with devotional service. This was explained by Narada Muni, the\nSpiritual Master of Vyasadeva, when Vyasadeva was not satisfied even after\ncompiling heaps of books of Vedic knowledge. Vyasadeva was sitting in a\nstate of depression by the banks of the River Saraswati when Narada Muni\narrived. Upon seeing Vyasa so dejected, he explained the deficiency in the\ncompilation of his various books. He said as follows:\n“Even pure knowledge without being completed by transcendental devotional service does not look well. What to speak of fruitive activities when they\nare not in devotional service? How can they be of any benefit to the performer?”\nThere are many sages who are expert in performing austerities; there are\nmany men who give much in charity; there are many famous men, scholars\nand thinkers; and those who are very expert in the Vedic hymns. All such\nachievements are certainly very auspicious, but unless they are utilized for\n96\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0147": "Service to the Lord\n\n97\n\nattaining devotional service to the Lord, they are unable to award the desired\nresults. Therefore, in Srimad Bhagwatam, Sukadeva Goswami offered his\nrespectful obeisances to the Supreme Lord, Who is the only One Who can\naward such success.\nIt is accepted by all classes of philosophers and transcendentalists that no\none who lacks knowledge can be liberated from the material entanglement.\nStill, knowledge without being mixed with devotional service holds no possibility of awarding liberation. In other words, when Jnana, or the cultivation\nof knowledge, opens the path of devotional service, then alone can it give\none liberation, and not otherwise.\nIn the Srimad Bhagwatam this is also stated by Brahma: \"My dear Lord,\ndevotional service unto You is the best path for self-realization. If somebody\ngives up that path and becomes engaged in the cultivation of knowledge, or\nin speculation, he will undergo a troublesome process, without achieving\nany desired results. Just as a person who beats the empty husk of the wheat\ncannot get the grain, so those who are engaged simply in speculative knowledge\ncannot achieve the desired result of self-realization. Their only gain is trouble.\"\nThe Bhagavad Gita says, in the Seventh Chapter, 14th verse, that this\nmaterial Nature is very strong, and not surmountable by an ordinary living\nentity. Only those who surrender unto the Lotus Feet of Krishna can cross\nover the ocean of material existence. The self-forgetfulness of the living entity\n-forgetting that he is eternally the servitor of Krishna-is the cause of his\nqondage in conditional life, and the cause of his being attracted by the material\nenergy. That attraction is the shackle of material energy. It is very difficult\nfor a person to become free as long as he desires to lord it over the material\nNature. It is recommended, therefore; that one should approach a Spiritual\nMaster who can train him in devotional service, and thus he can get out of the\nclutches of material Nature, and achieve the Lotus Feet of Krishna.\nThere are divisions of human society, like the Brahmins, or intellectuals; the\nKshatriyas, administrators; the Vaishyas, businessmen; and the Sudras, or laborers; ;md there is the Brahmachary, or student, the Grihastha or householder, the\nVanaprasthas, retired; and the Sannyasis, renounced life. And, in every case,\nif the individuals lack engagement in devotional service, Krishna Consciousness, even though engaged in their prescribed duty, they cannot get release\nbecause of their material consciousness. On the contrary, even by discharging\ntheir prescribed duties, they glide down to hell. Therefore, all persons engaged\nin their prescribed occupational duties must cultivate Krishna Consciousness\nin devotional service, if they want liberation from the material clutches.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0148": "Teachings ofLord Chaitanya\nIn this connection,Lord Chaitanya cited a verse from the Srimad Bhagwatam\nwhich was delivered by Narada as the path of Bhagavat cultivation. He said\nthat the four divisions of human social life, as well as the four different orders\nof life, are born out of the gigantic Form of the Lord: the Brahmins are born\nout of the mouth of the Universal Form of theLord, the Kshatriyas are born\nout of the arins of His Personality, the Vaishyas are born out of His waist,\nand the Sudras are born from the legs of that Personality. As such, they are\nqualified in different modes of material Nature, within the Form of Virata\nPurusha. Out of these four orders of life, or social divisions, if anyone is not\n\nengaged in the devotional service of the Lord, then in spite of his being in his\nprescribed occupational, functional duty, he falls from his position.\nLord Chaitanya says that those of the Mayavadi, or impersonalist, school\nmay artificially think themselves as one with God, or liberated, but according\nto Him and to Srimad Bhagwatam, they are not actually liberated. In this connection, He quoted a verse from the Srimad Bhagwatam, Tenth Canto, Second\nChapter, in which it is said: \"Those who think that they are liberated in the\nMayavadi philosophical way, but who do not take to the devotional service\nof the Lord, even after undergoing the severest type of penance or austerity,\nand even after sometimes approaching the Supreme post, still, for want of\ndevotional service, fall.\"\nThe Lord explained that Krishna is just like the Sun, and Maya, or the\nillusory material energy, is just like darkness. Therefore, one who is constantly\nin the sunshine of Krishna does not have any chance of being deluded by the\ndarkness of material energy. This is very nicely explained in the four prime\nverses of Srimad Bhagwatam, and is also confirmed in the Second Canto of\nSrimad Bhagwatam, Fifth Chapter, which states: \"The illusory energy, or Maya,\nis ashamed to stand before the Lord.\"\n\nBut the living entities are constantly being bewildered by the same illusory\nenergy. The living entity in his conditioned state discovers many kinds of\nword-jugglery for getting apparent liberation from the clutches of Maya;\nbut actually a person who sincerely surrenders unto Krishna even by saying\nonly once, \"My dear Lord Krishna, from this day, I am yours,\" at once gets\nout of the clutches of the material energy.\nThis is confirmed in the Ramayan, Lankakanda. There theLord says, \"It is\nMy duty and vow that if somebody surrenders unto Me without any reservation, then I give him all protection.\" Somebody may develop the idea of\nenjoying fruitive activities, or liberation, or Jnana, or perfection in the Yoga\nsystem, but if such a person by chance becomes very intelligent, then he will\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0149": "Service to the Lord\n\n99\n\ngive up all those paths and engage himself in sincere devotional service to the\nLord. The Bhagwatam also confirms, in the Second Canto, Third Chapter,\nthat a person-whatever he may be, either full with all desires for material\nenjoyment or desirous of liberation-if he is actually intelligent, should engage\nhimself in perfect devotional service.\nPersons who are ambitious for deriving material benefit from devotional\nservice are not pure devotees, but because they are engaged in devotional\nservice they are considered fortunate. They do not know that the result of\ndevotional service is not material benediction; but, because they engage\nthemselves in devotional service of the Supreme Lord, ultimately they will\ncome to the understanding that material enjoyment is not the result of engagement in His devotional service. Krishna says that such persons, engaged in\nHis devotional service, are certainly foolish for wanting some material benefit\nin exchange. Such persons are foolish because, instead of achieving the stage\nof love of Godhead, they try to accept something which is poisonous for them.\nAlthough such persons want material benefit from Krishna, Krishna being\nAll-powerful considers the person's position and gradually liberates him from\nsuch an ambitious life, and engages him in devotional service. And when he\nis actually in devotional service he forgets his past ambitions and desires for\nmaterial benefits.\nIn the Srimad Bhagwatam, Fifth Canto, Nineteenth Chapter, this is confirmed as follows: \"Lord Krishna certainly fulfills the desire of His devotees\nwho come to Him in devotional service. But He does not fulfill such desires\nas would again cause miseries. In spite of being materially ambitious, because\nthey are engaged in the transcendental service of the Lord, such devotees are\ngradually purified of desire for material enjoyment, and come to desire the\npleasure of devotional service.\"\nGenerally people come to the association of devotees for mitigating some\nmaterial wants. But the influence of a pure devotee frees a man from all material\ndesires, and he relishes the taste of devotional service. Devotional service is\nso nice and pure that it purifies the devotee, and he forgets all material ambitions as he engages fully in the transcendental loving service of Krishna. A\npractical example is Druva Maharaj, who wanted something from Krishna,\nand for that reason engaged in devotional service. But when the Lord appeared\nas four-handed Vishnu before Druva, he said, \"My dear Lord, I engaged\nmyself in Your devotional service with great austerity and penances, and thus\nI am now seeing You. It is always very difficult to see You, even for the great\ndemigods and great sages, and I am now pleased and all my desires are satisfied.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0150": "IOO\n\nTeachings of Lord Chaitanya\n\nI do not want anything further. While I was searching for some broken glass,\nI have found a great and valuable gem.\" Druva Maharaj stated his full satisfaction, and he refused to ask anything from the Lord.\nThe living entity who is transmigrating through the 8,400,ooo species\nof life is sometimes likened to a log which is gliding downstream on the\nwaves of the river. Sometimes, by chance, the log comes to the shore and it is\nsaved from being forced to drift further downstream. There is a nice verse\nin the Srimad Bhagwatam in which every conditioned soul is encouraged:\n\"Nobody should be depressed, thinking that he will never be out of the\nclutches of matter; because there is the possibility of being rescued exactly\nlike the log which floats on the river for some time, and then comes to rest\non the bank.\" This fortunate opportunity is also discussed here by the Lord.\nSuch fortunate incidents are considered the beginning of the decline of\none's conditional life. They occur if there is the association of pure devotees\nof the Lord. By association of pure devotees of the Lord, one actually develops\nhis attraction for Krishna. There are different types of rituals and activities:\nsome of them develop into material enjoyment, and some of them develop\ninto material liberation. If a living entity takes to ritualistic activities which\ndevelop into his pure devotional service to the Lord, in the association of pure\ndevotees, then he naturally develops devotional service in his mind.\nThere is a nice verse in the Srimad Bhagwatam, Tenth Canto, Fifty-first\nChapter, where it is stated by Muchakunda: \"My dear Lord, a living entity,\nwhile travelling in this material world through different species of life, may\ndevelop towards liberation. By chance he may come in contact with pure\ndevotees. Only at that time is he liberated from the clutches of the material\nenergy, and he becomes a devotee of Yourself, the Personality of Godhead.\"\nWhen a conditioned soul becomes a devotee of Krishna, Krishna by His\ncauseless Mercy trains him in two ways: He trains him by the Spiritual Master\nfrom the outside, and He trains him from the inside by the Supersoul. In this\nconnection there is a very nice verse in the Srimad Bhagwatam, Eleventh Canto,\nTwenty-ninth Chapter, in which it is said: \"0 my dear Lord, if somebody\nshould get a duration of life like Brahma's, still he would be unable to express\nhis gratitude to You for the benefits derived from remembering You; because,\nout of Your causeless mercy, You drive away all inauspicious conditions for\na devotee, expressing Yourself from outside as the Spiritual Master, and from\ninside as the Supersoul.\"\nSomehow or other, if somebody gets in touch with a pure devotee and\nthus develops a desire for devotional service to Krishna, he gradually rises\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0151": "Service to the Lord\n\nIOI\n\nup to the platform of love of Godhead, and thus he is freed from the clutches\nof the material energy. This is explained in the Srimad Bhagwatam, Eleventh\nCanto, Twentieth Chapter, where the Lord says: \"For one who becomes\nattracted by the topics of My Activities out of his own accord-being neither\nlured nor repelled by material activities-the path of devotional service, leading to the perfection of love of God, becomes possible.\"\nIt is not possible, however, to achieve such a stage of perfection without\nbeing favored by a pure devotee, or a Mahatma, a great soul. Without the\nmercy of a great soul no one can even be liberated from the material clutches,\nwhat to speak of rising to the platform of love of Godhead? This is confirmed\nin the Srimad Bhagwatam, Fifth Canto, Eleventh Chapter, spoken in connection\nwith the meeting of the King Rohugana of the Sind province in Siberia with\nKing Bharata. The King expressed surprise at seeing Bharata' s great stage of\nspiritual perfection in life.\nBharata replied: \"My dear Rohugana, no one can attain the perfected\nstage of devotional service without being favored by a great soul, or pure\ndevotee. No one can attain such perfectional stages simply by following the\nregulative principles of Scriptures, nor by acceptance of the renounced order\nof life, nor by prosecuting the prescribed duties of householder life, nor by\nbecoming a great student of spiritual science, nor by accepting severe austerity\nand penances performed for realization.\"\nSimilarly, in the same Bhagwatam, Seventh Canto, Fifth Chapter, in connection with the conversation of Prahlad Maharaj with his father, Hiranyakasipu, the following statement appears: \"When the atheist father Hiranyakasipu inquired from his son where he got such an attitude of devotional\nservice, the boy replied: 'So long as one is not favored by the dust of the feet\nof pure devotees, then he cannot even touch the path of devotional service,\nwhich is the solution of all the varieties of problems of material life.\"'\nLord Chaitanya said to Sanatan Goswami that all the Scriptures stress\nassociation with pure devotees of Godhead. The opportunity to associate\nwith a pure devotee of the Supreme Lord is the beginning of one's complete\nperfection. This statement is also confirmed in the Srimad Bhagwatam, First\nCanto, Eighteenth Chapter. It is said there that the facility and benediction\nachieved by the association of a pure devotee cannot be compared with\nanything: neither elevation to the heavenly kingdom, nor liberation from this\nmaterial energy.\nLord Krishna, also, while giving instruction to Arjuna, in the Srimad\n\nBhagavad Gita, confirmed this as the most confidential instruction, in the\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0152": "Teachings of Lord Chaitanya\n\n102\n\nEighteenth Chapter, 65th verse. The Lord said there: \"My dear Arjuna, you\nare My affectionate friend and relative, and therefore, for your benefit, I am\ngiving you the most confidential knowledge: Just become always mindful\nof Me, become always a devotee of Mine, become a constant worshipper of\nMe, and just become a soul surrendered to Me. That is the only way by which\nyou can achieve My Abode. Because you are My very dear friend, My most\nconfidential knowledge is disclosed herewith to you.\"\nSuch a direct instruction of Krishna to Arjuna is more important than any\nVedic injunctions or regulative service. There are certainly many Vedic\ninjunctions, such as ritualistic performances, sacrificial performances, regulative\nduties, meditation, and the speculative process of knowledge; but Krishna's\ndirect order-\"You just give up everything and become My devotee, My\nworshipper'; -should be taken as the final order of the Lord, and one shouldfollow that principle.\nIf one is convinced by this direct order of the Lord in the Bhagavad Gita,\nand becomes attached to His devotional service and gives up all other engagements, then he undoubtedly becomes successful. Srimad Bhagwatam also says,\nto confirm this statement, that one should be engaged in other paths of selfrealization only so long as one is not convinced by the direct order of the\nLord, Sri Krishna. As stated in Srimad Bhagwatam and Bhagavad Gita, the direct\norder of the Lord is to give up everything and be engaged in devotional\nservice.\nThis firm conviction is known as faith. Faith means that one is firmly\nconvinced that, simply by devotional service to Lord Krishna, everything\nelse is performed-including the regulative principles of ritualistic duties,\nsacrifices, performance of Yoga, and the speculative pursuit of knowledge.\nEverything else is performed if one is convinced that devotional service to the\nLord includes everything. This is also found in the Srimad Bhagwatam, Fourth\nCanto, Thirty-first Chapter. It is said there: \"As by watering the root of the\ntree the branches, the twigs, the leaves, and the fruits become nourished; and\nas in supplying foodstuffs to the stomach all the senses become satisfiedsimilarly, simply by devotional service to Krishna, all other worship and all\nother processes are completed.\" Such a faithful and firmly convinced person\nis eligible to be elevated as a pure devotee.\nNow, amongst the devotees there are three classes, according to the degree\nof conviction: The first class devotee is one who is conversant with all kinds\nof Vedic literature, and at the same time has the firm conviction mentioned\nabove. He is a first class devotee, and he can deliver all others from the pangs\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0153": "Service to the Lord\n\n103\n\nof material miseries. The second class devotee is firmly convinced and of strong\nfaith, but has no power to cite evidence from revealed Scriptures. The third\nclass devotee is one whose faith is not very strong but is eligible to be promoted\nto the position of second class devotee or first class devotee by the gradual\ncultivation of devotional service.\nIt is said in Srimad Bhagwatam, Eleventh Canto, Second Chapter, that the\nfirst class devotee always sees the Supreme Lord as the Soul of all living entities.\nTherefore, in seeing all living entities, he sees Krishna and nothing but Krishna.\nA devotee who places his full faith in the Supreme Personality of Godhead,\nwho makes friendship with the pure devotees, who shows favor to the innocent person, and who avoids those who are atheistic or are against devotional\nservice-such a devotee is called a second class pure devotee. And a person\nwho is engaged in the devotional service of the Lord according to the direction of the Spiritual Master, or by family tradition, and worships the diety\nof the Lord, but has not much cultivation of knowledge in devotional service,\nand does not know who is a devotee and who is a non-devotee-such a person\nis called a third class pure devotee. The last-mentioned are not actually pure\ndevotees. They are almost in the devotional line, but their position is not very\nsecure.\nThe purport is that, when a person shows his love for God and his friendship for the devotees and his mercy for the innocent and his reluctance to the\nnon-devotees, he becomes in the category of a pure devotee. Such a person,\nby developing devotional service, can perceive that every living entity is\npart and parcel of the Supreme. In each and every living entity he can see the\nSupreme Person, and therefore he becomes highly developed in Krishna\nConsciousness. At this stage he does not make any distinction as to who is\na devotee and who is a non-devotee. He sees everyone in the service of the\nLord. A pure devotee, however, continues to develop all great qualities in\nhis body, while engaged in Krishna Consciousness and devotional service.\nIt is stated. in Srimad Bhagwatam, Fifth Canto, Chapter Eighteen, that anyone\nwho has attained pure unalloyed devotional service to the Supreme Lord\ndevelops all the good qualities of the demigods; whereas a person who hasn't\ndeveloped pure devotional service to the Lord, in spite of his being materially\nqualified, is sure to go astray as he hovers on the mental plane. Therefore,\nhis material qualification is valueless.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0154": "CHAPTER TWELVE\n\nThe Devotee\n\nA person in Krishna Consciousness, fully devoted in the transcendental\nloving service of the Lord, develops many good qualities, or godly qualitiespertaining to the demigods. There are many such qualities, but Lord Chaitanya\ndescribed only some of them to Sanatan Goswami: A devotee of the Lord\nis always kind to everyone. He does not pick a quarrel with anyone. He takes\nthe essence of life, spiritual life. He is equal to everyone. Nobody can find\nfault in a devotee. His magnanimous mind is always fresh and clean and\nwithout any material obsessions. He is a benefactor to all living entities. He is\npeaceful and always surrendered to Krishna. He has no material desire. He is\nvery humble and is fixed in his direction. He is victorious over the six material\nqualities such as lust and anger. He does not eat more than what he needs.\nHe is always sane. He is respectful to others; but for himself he does not require\nany respect. He is grave. He is merciful. He is friendly. He is a poet. He is an\nexpert. And he is silent.\nIn the Srimad Bhagwatam, Third Canto, Twenty-fifth Chapter, the person\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0155": "The Devotee\n\n105\n\nin Krishna Consciousness, devoted to the loving service of the Lord, is also\ndescribed: Such a devotee or person in Krishna Consciousness is always tolerant\nand merciful. He is a friend to all living entities. He has no enemies. He is\npeaceful, and he is decorated with all good qualities. These are the symptoms\nof the person in Krishna Consciousness.\nIt is also said in the Bhagwatam that if one gets the opportunity to serve\na great soul-a Mahatma-then his path to liberation is open. Those who are,\nhowever, attached to persons in the materialistic conception of life are on the\npath of darkness. Those who are actually holy are transcendentalists, equipoised,\nvery peaceful, without any anger, and friendly to all living entities. Therefore\nbecoming Krishna conscious, or a devotee of the Lord, is caused simply by\nassociation with such holy men. And to develop love of Godhead, the association of holy devotees is also needed. For anyone who comes in contact with\na holy man, as mentioned above, the path of advancement in spiritual life is\nnow opening. And, by following that path, he is sure to develop Krishna\nConsciousness in full devotional service.\nIn the Srimad Bhagwatam, Eleventh Canto, Second Chapter, Vasudeva,\nthe father of Krishna, asks Narada Muni about the welfare of life. In reply,\nNarada Muni quotes a passage from the discussion of the nine sages with King\nNimi: \"0 holy sages, I am just trying to ask what the paths of well-being for\nevery living entity are. And, a moment of association with holy men is the\nmost valuable thing in life. That moment will open the path of advancement in spiritual life.\" This is also confirmed in the Srimad Bhagwatam, Third\nCanto, Twenty-fifth Chapter.\nAssociation with holy persons. and the discussion of transcendental subject\nmatters with them convinces one about the purposeful course. Very soon,\nhearing of Krishna becomes pleasing to the ear, and satisfactory to one's heart.\nAfter reception of such messages from holy persons or pure devotees, if one\ntries to apply them in his own life, then naturally the path of Krishna Consciousness becomes developed in faith, attachment, and devotional serviceone after another.\nThe Lord then informed Sanatan Goswami about the behavior of a devotee.\nThe sum and substance of such behavior enunciated by the Lord is that one\nshould always be aloof from unholy association. That is the sum and substance\nof the behavior of a devotee. And what is unholy association? It is association\nwith one who is too attached to women, and one who is not a devotee of\nLord Krishna. These are unholy persons. The purport is that, as one is advised\nto associate with holy devotees of the Lord, so one has to be careful to avoid\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0156": "Teachings ofLord Chaitanya\n\nIo6\n\nthe association of unholy non-devotees of the Lord. Those who are pure\ndevotees of Krishna are very careful to keep aloof from these two kinds of\nunholy non-devotees.\nThe result of unholy association with non-devotees is described in the\nSrimad Bhagwatam, Third Canto, Thirty-first Chapter. It is said there that\n\none should simply give up association with a person who is a playmate for\nwomen; because, in association with such an unholy person, one becomes\nbereft of all good qualities, such as truthfulness, cleanliness, mercifulness,\ngravity, intelligence, shyness, beauty, fame, forgiveness, control of the mind,\ncontrol of the senses, and all opulences that are automatically achieved by the\ndevotee. A man is never so degraded as when he is degraded by association\nwith persons who are too attached to women.\nRegarding this matter of disassociation from unholy persons, Lord\nChaitanya quoted a verse from Katyayani Samhita: \"One should rather tolerate\nthe miseries of being locked in a cage full of fire than tolerate the miseries of\nassociating with those who are not devotees of the Lord.\" It is also advised\nthat one should not see the faces of persons who are irreligious, or without\nany devotion for the Supreme Personality of Godhead. It is recommended\nby theLord that one should scrupulously renounce the association of unwanted\npersons, and completely take shelter of the Supreme Lord Krishna. The same\ninstruction is also given to Arjuna by Krishna in the last pages of Bhagavad\nGita: \"You give up everything and just surrender unto Me, and I shall take\n\ncare ofyou, and protect you from all the reactions to sinful activities.\"\nThe Lord is very kind to His devotees. He is very grateful. He is able and\nmagnanimous. Therefore, it is our duty to believe in the words of the Supreme\nPersonality of Godhead. And if we are intelligent enough and educated\nenough, we shall follow this principle without any hesitation. As said by\nAukrur in addressing Krishna, in the Srimad Bhagwatam, Tenth Canto, Eightyfourth Chapter: \"Who can become a surrendered soul to any other than\nYourself? Who is so dear, Who is so truthful, Who is so friendly, and Who\nis so grateful? You are so perfect and complete that even though You give\nYourself to Your devotee, still You are full and perfect. You can therefore\nsatisfy all the desires of the devotee, even to delivering Yourself to Your\ndevotee.\"\nA person who is intelligent and able to understand the philosophy of\nKrishna Consciousness, therefore, naturally gives up everything and takes to\nthe shelter of Krishna only. In this connection, Lord Chaitanya recited a verse\nspoken by Uddhava in the Srimad Bha,gwatam, Third Canto, Second Chapter:\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0157": "The Devotee\n\n107\n\n\"How can one take shelter of anyone else but Krishna, Who is so kind? Even\nthough Bakasur' s sister planned to kill Him when He was an infant, by applying poison to her breast and offering it to Him to suck and thus to die-still\nthat heinous woman received salvation, and was elevated to the same post\nas His own mother.\" The verse refers to the time Putana planned to kill\nKrishna when He was a child, by poisoning her breast and offering it to Him\nto suck. Krishna accepted it and sucked the milk from the breast of that demoniac woman, and at the same time sucked out her life also. But the result\nwas that Putana was raised to the same post as His own mother.\nThere is no essential difference between a fully surrendered soul and a man\nin the renounced order of life. The only difference is that a fully surrendered\nsoul has the distinguishing symptom of being completely dependent upon\nKrishna. This surrendering process can be characterized by six different qualities: The first quality is that one should accept everything that is favorable\nto the discharge of Krishna duties or devotional service. One should be determined to accept the process. The second is that he should give up everything\nwhich is unfavorable to the discharge of devotional service; and one should\nbe so determined to give it all up. Thirdly, one should be convinced that\nnobody else can protect him except Krishna, and therefore he has full faith\nthat he will be protected by the Lord. It should be mentioned here that the\nimpersonalists think that being One with Krishna, or One with the Supreme\nLord, is their actual identity. A devotee, however, does not destroy his identity,\nbut he lives with full faith that Krishna will kindly protect him in every\nrespect.\nFourthly, a devotee should always accept Krishna as his Maintainer. Fruitive performers generally expect protection from demigods; but a devotee\ndoes not expect any protection from any demigod. He is fully convinced that\nKrishna will protect him from all kinds of unfavorable conditions. Fifth, a\ndevotee is always conscious that his desires are not independent. Unless Krishna\nfulfills them, his desires cannot be fulfilled. Lastly, one should always think\nof himself as the most fallen, so that Krishna may take care of him.\nSuch a surrendered soul should take shelter in a holy place like Vrindaban,\nMathura, Dwarka, Mayapur, and should surrender himself to the Lord, saying,\n\"My Lord, from today I am Yours. You can protect me or kill me as You\nlike.\" The devotee takes shelter of Krishna in such a way. Krishna is grateful\nand accepts him and gives him all kinds of protection. This is confirmed in\nthe Srimad Bhagwatam, Eleventh Canto, Twenty-ninth Chapter. It is said\nthere that if a person who is about to die takes full shelter of the Supreme\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0158": "!08\n\nTeachings ofLord Chaitanya\n\nPersonality of Godhead and offers himself fully under His care, he actually\nattains immortality at that time, and is eligible to become in association with\nthe Supreme Lord, and to enjoy transcendental bliss.\nThe Lord then explained to Sanatan Goswami about the various types and\nsymptoms of practical devotional service. When devotional service becomes\npractical-to be performed with our present senses-at that time it is called\npractical devotional service. Actually, devotional service is the eternal life of\nthe living entity, and is lying dormant in everyone's heart. The practice which\ninvokes that dormant devotional service is called practical devotional service.\nThe purport is that a living entity is constitutionally part and parcel of the\nSupreme Lord. The Lord is compared to the Sun, and the living entities are\ncompared to the molecules of sunshine. Under the spell of illusory energy,\nthat spiritual spark is almost extinct. But, by practical devotional service, one\nis again revived to his natural constitutional position. When one is practicing\nsuch devotional service, it means that he is going back to his original normal\nposition of liberation. Such devotional service can be practiced with one's\nsenses, under the direction of a bona fide Spiritual Master.\nThe beginning of such spiritual activities for making advancement in\nKrishna Consciousness, or devotional service, is to hear. Hearing is the most\nimportant subject matter for advancement in Krishna Consciousness. One\nshould be very eager to hear favorably about Krishna. One should give up\nspeculative knowledge or fruitive activities, and simply worship and desire\nto achieve love of Godhead. That love of Godhead is eternally existent within\noneself. One has to simply practice the process of hearing. Hearing and chanting are the principal processes of devotional service.\nSuch devotional service may be regulative or affectionat�. One who has\nnot developed transcendental affection for Krishna should conduct his life\nunder the direction of Scriptural injunction, and the guidance of the Spiritual\nMaster. In the Srimad Bhagwatam, Second Canto, First Chapter, Sukadeva\nGoswami advises Maharaj Parikshit as follows:\n\"0 best amongst the Bharatas, it is the prime duty of persons who want\nto become fearless to hear about the Supreme Personality of Godhead, Hari,\nand to chant about Him, and always remember Him. Lord Vishnu is always\nto be remembered, and not to be forgotten for even a moment. He is the sum\nand substance of all regulative principles.\"\nThe purport is that there are so many rules and regulations in the revealed\nScriptures: so many recommended activities, and so many prohibited activities-but when all of them are taken together, it appears that remembrance\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0159": "The Devotee\n\nI09\n\nof the Supreme Lord is always the essence of everything. Remembrance of\nthe Supreme Personality of Godhead always within one's heart is the practical\naction of devotional service. In that performance of devotional service there\nis no regulative principle. There are no do's and don't's.\nGenerally, in devotional service, one should accept the following principles: I. One is to take shelter of a bona fide spiritual master. 2. It is necessary\nto be initiated by the spiritual master; 3. to serve the spiritual master; 4. to\ninquire and to learn love from the Spiritual Master; 5· to follow in the footsteps of holy persons devoted to the transcendental loving service of the Lord.\n\n6. For the satisfaction of Krishna one should be prepared to give up all kinds\nof enjoyment and miseries. 7· One should live in a place where Krishna had\nHis Pastimes. 8. One should be satisfied with whatever is sent by Krishna for\nmaintenance of his body and should not be anxious to receive more than\nthat. 9· One should observe fasting on Ekadasee day, the eleventh day after\nthe full moon and the eleventh day after the new moon, when no grains,\ncereals or beans are eaten. Simple vegetables and milk are taken in moderate\namounts, and chanting of Hare Krishna, reading Scripture, etc. is increased.\nIO.\n\nOne should show respect to devotees, the cow and trees such as the banyan\n\ntree.\nThese ten items are essential for a neophyte devotee who is beginning\nto follow the path of devotional service. The next stage is as follows:\n\nI I.\n\nOne should try to avoid offenses in the service to the Lord, and in chanting\nthe Holy Names of the Lord. There are ten kinds of offenses in chanting the\nHoly Name and they should be avoided. The offenses are: I. Blaspheming\na devotee of the Lord; 2. Considering the Lord and the demigods on the same\nlevel, or to think that there are many Gods; 3· To neglect the orders of the\nspiritual master; 4. To minimize the authority of Scriptures (the Vedas);\n5· To interpret the Holy Names of God; 6. To commit sin on the strength\nof chanting; 7· To instruct the Glories of the Lord's Name to the unfaithful;\n8. To compare the Holy Name with material piety; 9· To be inattentive while\nchanting the Holy Name; 10. To remain attached to material things in spite\nof chanting the Holy Names. 12. One should avoid the association of unholy\nnon-devotees. 13. One should not attempt to have many disciples. 14. One\nshould not take the trouble of understanding various books or to understand\npartially any particular book, and one should avoid discussing different doctrines. 15. One should be equipoised both in gain and loss. 16. One should not\nbe subject to any kind of lamentation. 17. One should not disrespect demigods,\nor other Scriptures. 18. One should not tolerate blaspheming the Supreme\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0160": "Teachings of Lord Chaitanya\n\nIIO\n\nLord and His devotees. 19. One should avoid ordinary topics of novels and\nfiction, but there is no injunction that one should avoid hearing ordinary\nnews. 20. One should not give any trouble to any living creature, including\na small bug.\nThe first ten items are affirmative, and the second ten are prohibitive.\nIn the Bhakti Rasamrita Sindhu complied by Sri Rupa Goswami, it is said that\none should be very liberal in behavior and should avoid any undesirable\nbehavior. Out of the twenty regulations mentioned above, the most important\nare to accept the shelter of a bona fide Spiritual Master, to be initiated by him,\nand to serve him.\nThe process of devotional service can be analyzed as follows: I. Hearing,\n2. Chanting, 3· Remembering, 4· Worshipping, 5· Praying, 6. Serving, 7·\n\nEngaging as a servitor, 8. Being friendly, 9. Offering everything, 10. Dancing\nbefore the deity, II. Singing, 12. Informing, 13. Offering obeisances, 14.\nStanding up to show respect to the devotees, 15. When a devotee goes, following him up to the door, 16. Entering into the temple of the Lord, 17.\nCircumambulating the temple, r8. Reading prayers, 19. Vibrating hymns,\n20. Performing Samkirtan, or congregational chanting, 21. Smelling the incense\n\nand the flowers offered to the deity, 22. Accepting the Prasadam (food offered\nto Krishna), 23. Seeing Aritrik or ceremonial performance of receiving the\nLord, 24. Seeing the deity, 25. Offering to the Lord His own palatable foodstuff, 26. Meditating, 27. Offering water to the tulsi tree, 28. Offering respect\nto the Vaishnavas, or advanced devotees, 29. Living in Mathura or Vrindaban,\n30. Understanding Srimad Bhagwatam, 3I. Trying for Krishna to one's utmost,\n32. Expecting the mercy of Krishna, 33. Performing the ceremonial functions\n\nof Krishna with devotees, 34· Surrendering in all respects, 35· Observing\ndifferent ceremonial functions.\nTo these thirty-five items another four are to be added: I. Marking the\nbody with sandalwood pulp to show that he is a Vaishnava, 2. Painting the\nbody with the Holy Names of the Lord, 3. Covering the body with the remnants of the cover of the deity, 4· Accepting Charanamrita, or the water washed\nof the Lord. Adding these four items to the above thirty-five, we have thirtynine items for devotional service. Out of them, I. To associate with devotees,\n2. To chant the Holy Name of the Lord, 3· To hear Srimad Bhagwatam, 4·\n\nTo live in a holy place such as Mathura or Vrindaban, 5. With great devotion,\nto serve the deity-these five items are very important. They are especially\nmentioned by Rupa Goswami in his book Bhakti Rasamrita Sindhu.\nThe thirty-nine items above, added with these five items, become forty-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0161": "The Devotee\n\nIII\n\nfour. Add to that 20 preliminary occupations, and the total is sixty-four\ndifferent items for conducting devotional service. One can adopt these sixtyfour items by his body, mind and senses, so that gradually his devotional\nservice becomes pure. Some of the items are completely separate, and some\nare identical, and others appear to be mixed.\nSrila Rupa Goswami has recommended that one should live in association\nof those of the same mentality. Therefore, it is necessary to form some association of Krishna Consciousness and live together for the cultivation of\nKrishna knowledge and devotional service. The most important item for\nliving in that association is to understand Srimad Bhagavad Gita and Srimad\nBhagwatam mutually. When faith and devotion are developed, they become\ntransformed into the worship of the deity and chanting of the Holy Name,\nand living in a place like Mathura and Vrindaban.\nThese five items, mentioned after the thirty-nine, are very important and\nessential. If one can simply discharge the last mentioned five items, even if\nthey are not done sufficiently, one can be elevated to the highest perfectional\nstage. One may be able to perform one item or many items, according to\none's capacity, but the principle factor of one's complete attachment to devotional service makes him advance on the path. There are many devotees in\nhistory who attained the perfection of devotional service simply by discharging\nthe duties in one item. And there are many other devotees, like Maharaj\nAmburish, who executed all the different items.\nSome individual devotees who attained perfection in devotional service\nby executing only one item are: Maharaj Parikshit, who was liberated in full\nperfection simply by hearing. Sukadeva Goswami who became liberated and\nperfect in devotional service simply by chanting. Lakshmi, simply by serving\nthe Lotus Feet of the Lord. King Prithu attained perfection simply by worshipping; Akrura simply by praying; Hanuman only by becoming the servant\nof Lord Rama. Arjuna attained perfection simply by becoming a friend to\nKrishna, and Bali Maharaj simply by offering whatever he had in his possession.\nSo far as Maharaj Amburish is concerned, he practically performed all\nthe items of devotional service: he first of all engaged his mind on the Lotus\nFeet of Krishna. He engaged his words, his power of speaking, in describing\nthe\"transcendental qualities of the\"Supreme Personality\"of Godhead. He engaged\nhis hands in washing the temple of the deity, his ears in hearing the words\nof Krishna, and he engaged his eyes in beholding the deity of Krishna. He\nengaged his touch for rendering service to the devotees, and he engaged his\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0162": "Teachings ofLord Chaitanya\n\nII2\n\nsense of smell to accept the fragrance of the flowers offered to Krishna. He\nengaged his tongue in tasting the tulsi leaves offered to the Lotus Feet of\nKrishna, his legs in going into the temple of Krishna, and he engaged his head\nin offering obeisances unto the deity of Krishna. All his desires and ambitions\nwere engaged in the devotional service of theLord. Therefore, he is the leader\nin discharging all kinds of devotional service in different ways.\nAnyone who engages in the devotional service of the Lord in full Krishna\nConsciousness becomes freed of all debts to the sages and demigods and forefathers, to whom we are generally indebted. In the Srimad Bhagwatam this\nis confirmed: \"Anyone who fully engages himself in the service of the Lord,\nwithout discharging any other duty, 0 King, is no longer indebted or servant\nto the demigods, to the sages, to other living entities, to his relatives, to any\nman, or to the forefathers.\" The purport is that every man, just after his birth,\nbecomes at once indebted to all the above personalities, and one is expected\nto discharge many kinds of ritualistic functions because of this indebtedness.\nBut for a person who is fully surrendered unto Krishna, there is no obligation.\nIn spite of not discharging such obligations, he is free from all debt to such\npersons.\nIt should be carefully noted, however, that when a person gives up all\nother duties an:d simply takes to the transcendental service of Krishna, he has\nno desire, and he is not subjected to, or apt to be performing, sinful activities.\nIf, however, he performs any sinful activities-not wilfully, but by chancethen Krishna gives him all protection. He does not require to purify himself\nby any other method. This is confirmed in the Srimad Bhagwatam, Eleventh\nCanto, Fifth Chapter: \"A devotee who is fully engaged in the transcendental\nloving service of the Lord is protected by the Supreme Person. But in case such\na devotee unintentionally commits some sinful activity, or may be obliged\nto act in some sinful activity under certain circumstances, God gives him all\nprotection, being situated within his heart.\"\nThe processes of speculative knowledge and renunciation are not practically\nthe chief items for acquiring a higher standard of devotional service. One\ndoesnot have to take to the principles of nonviolence and sense control, although\nthere are rules and regulations for acquiring these qualities in other processes.\nWithout being engaged in the practice of such processes, a devotee develops\nsuch high qualities simply by discharging devotional service to the Lord.\nIn Srimad Bhagwatam, Eleventh Canto, the Lord says that for those who are\nactually engaged in the devotional service of the Lord there is no necessity\nfor cultivating speculative knowledge or renunciation.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0163": "CHAPTER THIRTEEN\n\nDevotional Service in Attachment\n\nOut of sheer misunderstanding some transcendentalists think that knowledge and renunciation are some of the items necessary for rising to the standard\nof devotional service. This is not so. The cultivation of knowledge and the\nrenunciation of fruitive activities may be necessary to understand one's spiritual\nexistence in relation to the material conception of life, but they a�e not part\nand parcel of the devotional service. The results of knowledge and fruitive\nactivities are liberation and material sense gratification, respectively. Therefore, they cannot be part and parcel of devotional service. Rather, they have\nno intrinsic value in the discharge· of devotional service. When one is freed\nfrom the resultant action of knowledge and fruitive activities, then one can\nbe situated in devotional service. A devotee of Lord Krishna is by nature\nnonviolent and self-controlled, both in the mind and the senses. Therefore, he\ndoes not have to try separately to acquire the qualifications which result from\ncultivating knowledge and from fruitive activities.\nWhen Sri Uddhava was asking Krishna about the rules and regulations,\n113\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0164": "II4\n\nTeachings of Lord Chaitanya\n\nand the subjects of restriction as they are stated in the Vedic language, he\nasked, \"Why is it that from the Vedic hymns one is enlivened in the matter\nof material enjoyment, while, from the instruction of Vedas, one also is freed\nfrom all illusion and is encouraged to have liberation?\" The rules are supposed\nto be ordained by the Supreme Personality of Godhead, but apparently there\nare contradictions, and so Uddhava inquired about how to be free from these\ncontradictory statements of the Vedas.\nIn reply to this, Lord Krishna informed him about the supcrexcellence- of\ndevotional service: \"For persons who are already engaged in devotional service to Me, and who are fixed in their minds about Me, endeavoring for the\ncultivation of knowledge and renunciation are not practical or necessary.\"\nThe purport is that devotional service is by itself independent of any other\nprocess. The processes of cultivating knowledge and renunciation, or meditation, may be a little helpful in the beginning, but they cannot be considered\nparaphernalia for discharging devotional service. In other words, devotional\nservice can be discharged independently of the cultivation of knowledge and\nrenunciation. In this connection, there is a verse from Skattda Purana, in which\nParbut Muni said to a hunter tribesman: \"0 hunter, the qualifications which\nyou have now acquired, such as nonviolence and others, are not astonishing,\nbecause one who is engaged in devotional service to the Supreme Lord cannot\nbe the source of any trouble for anyone under any circumstances.\"\nThe Lord next said to Sanatan Goswami: \"So far I have explained devotional service under regulative principles. Now I shall explain devotional\nservice to you in terms of transcendental attachment.\"\nThe inhabitants of Vrindaban, Vrajabhumi, are practical living examples\nof devotional service. Theirs is ideal devotional service with attachment,\nSuch devotion cannot be found anywhere else except in Vrajabhumi, Vrindaban. If 01ie develops devotional service and attachment by following in the\nfootsteps of the inhabitants of Vrajabhumi, that is called Raga Marga Bhakti,\n\nor devotional service in pursuance of attachment for the Lord. There is a\nstatement iri the Bhakti Rasamrita Sindhu about this: \"Devotional service with\necstatic attachment for that service, which becomes a natural factor for the\ndevotee, is called Raga, or transcendental attachment.\" The devotional service\ndischarged in that standard of Raga is called Ragatmika, devotion. Deep\nattachment and complete absorption in the object of love is called Raga atmika,\ndevotion. Examples can be seen in the activities of the residents ofVrajabhumi,\n\nand one who becomes attracted to Krishna by hearing of such attachment\nis certainly very fortunate. When he becomes deeply affected by such devo-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0165": "Devotional Service in Attachment\n\nIIS\n\ntiona! service as that of the residents of Vrajabhumi, and tries to follow in\ntheir footsteps, he does not care for the restrictions or regulations of the revealed Scriptures. That is the characteristic of discharging Raga Bhakti.\nDevotional service with attachment is a natural inclination. One who has\nbeen attracted by such a natural inclination does not accept any argument\nagainst his conviction, even though such arguments are presented according\nto Scriptural injunction. This natural inclination is also based on Scriptural\ninjunction, and so a person who has attachinent for that particular type of\ndevotional service toward the Supreme Lord is not required to change it\nsimply on the strength of Scriptural argument. In this connection we should\nnote that the class of so-called devotees known as Prakrita-sahajia follow their\nown concocted ideas and represent themselves as Krishna and Radha, and\nindulge in debauchery. This kind of devotional service and attachment is\nfalse. They are actually gliding down the hellish path. This is not the standard\nof Ragatmika, or devotion. This Prakrita sahajia community is actually �;heated\nand very unfortunate.\nDevotional service with attachment can be executed in two ways: externally and internally. Externally, the devotee strictly follows the regulative\nprinciples, beginning with chanting and hearing and other regulations, while\ninternally he always thinks of the attachment which attracts him to serve the\nSupreme Lord. He always thinks of his special devotional service and attachment. Such a real devotee's attachment docs not violate the regulative principles of devotional service, but he adheres to them strictly; and yet, within\nhis mind, he always thinks of his particular attachment.\nAll the inhabitants of Vrajabhumi, Vrindaban, are very dear to Krishna.\nA devotee in attachment selects one of the inhabitants and follows in his\nfootsteps in order to be successful in his own devotional service. A pure devotee\nin attachment always follows such a personality of V rajabhumi within him�\nsel£ It is advised in Bhakti Rasamrita Sindhu that a pure devotee in devotional\nservice with attachment, should always remember the activities ofa particular\ninhabitant ofVraja, even though he is not able to live directly in Vrajabhumi\norVrindaban. Thus he may always think ofVrajabhumi andVrindaban.\nSuch confidential devotees in attachment are divided into several categories:\nsome of them are servants, some of them are friends, some of them are parents\nand some of them are conjugal lovers. In devotional service with attachment\none has to follow a particular type of devotee of Vrajabhumi.\nIn the Srimad Bhagwatam, Third Canto, Twenty-fifth Chapter, it is stated:\n\"The word Matpara is used only for persons who are satisfied with the idea\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0166": "tr6\n\n'teachings ot Lord Chaitany:t\n\nof becoming an adherent of Me alone. They consider that I am their Soul,\nI am their Freind, I am their Son, I am their Master, I am their Well-wisher,\nI am their God, and I am their Supreme Goal. My dear Mother, there is no\naction of time upon such devotees.\" In the Bhakti Rasamrita Sindhu, the author\noffers his respectful obeisances to such persons who always think of Krishna\nas He is, as when He is Son, Well-wisher, Brother, Father, Friend, or any such\nrelationship. Anyone following the principles of devotional service with\nattachment, and in terms of a particular devotee in Vrajabhumi certainly\nachieves the highest perfectional love of Godhead in that spirit.\nThere are two developmental characteristics for such seeds of love of\nGodhead. They are known as Rati, or attachment, and Bhava, the condition\nimmediately preceding love of Godhead. By these two characteristics the\nSupreme Lord Sri Krishna is conquered by such devotees. These two characteristics are there before any symptoms of love of Godhead. This was explained\nby Lord Chaitanya to Sanatan Goswami. Lord Chaitanya said that there is\nreally no end to describing the system of devotional service with attachment,\nand He is simply trying to offer a sampling of such devotional service.\nLord Chaitanya then said to Sanatan Goswami that He would describe\nthe ultimate goal of devotional service, that which is meant for such a person\nwho wants to attain perfection. When one's attachment for Krishna becomes\nvery deep, this condition is called love of Godhead. Such a state of being is\ncalled the permanent situation of the devotee. Kaviraj Goswami has offered\nin this connection his respectful obeisances unto Lord Chaitanya for His\nsublime teachings of love of Godhead. It is stated in the Chaitanya Charitamrita:\n\n\"0 You Supreme Personality of Godhead, whoever awarded such pure devotional service to anyone else? 0 most magnanimous Incarnation of the Personality of Godhead, for my part I offer my respectful obeisances to this\nIncarnation, known as Gaura Krishna.\"\nIn the Bhakti Rasamrita Sindhu the state of being in love of Godhead is\ncompared to the sunshine emanating from the Sun of love for Godhead;\nand this shining makes the devotee's heart more and more lovely. The heart\nof such a devotee is situated in a transcendental position, beyond the modes\nof g�odness of material Nature. And the process of making the heart further\n\nand further sterilized by the sunshine of love is called Bhava. This description\n\nof Bhava is given· by Rupa Goswami. Bhava is called the permanent characteristic; and the crucial point of progress for Bhava is called the marginal state\nof love of Godhead. When the Bhava state becomes deeper and deeper, the\nlearned devotees call that state of being love of Godhead. In the Narada Pan-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0167": "Devotional Service in Attachment\n\nIt7\n\ncharatra there is a verse in which it is stated: \"When one is firmly convinced\n\nthat Vishnu is the only Object of love and worship, and there is no one else\nand no demigod for his devotional service, it is accepted that he is feeling\nintimacy in love of Godhead, as is approved by such personalities as Bhisma,\nPrahlad, Uddhava and Narada.\"\nIf someone, on account of some righteous activities which provoke devotional service, is influenced by such an attitude of service, and takes shelter of\nthe good association of the pure devotees, then he develops an attachment for\nchanting and hearing. In such a state of mind the development of chanting\nand hearing makes him advance further and further in the matter of regulative\ndevotional service to the Supreme Lord. And, as he advances in the regulative\nservice of the Supreme Lord, so, proportionately, his misgivings for the\nmaterial world diminish. Beginning with faith, and advancing in the process\nof hearing and chanting, the devotee becomes more and more firmly fixed\nin that faith. That faith gradually develops into taste, and that taste gradually\ndevelops into attachment. When the attachment becomes purer, then it is\nexhibited in two characteristics, which are called Bhava and Rati. When this\nprinciple of Rati becomes deeper, it is called love of Godhead. Love of Godhead is the ultimate goal of human life.\nThis process is summarized in the Bhakti Rasamrita Sindhu by Rupa Goswami: \"The first thing required is faith, and from faith one associates with\npure devotees, and, by such association, one develops devotional service.\nAnd when he develops devotional service, his misgivings are diminished.\nThen he is situated in firm conviction, and from that conviction he develops\na taste and advances up to the attachment stage of life, known as the regulated\nprinciples of devotional service. And, after that stage, when he still further\nmakes progress, it is called Bhava, or a permanent situation. Such love of God\ncan go further and deeper and deeper, and then is called the highest stage of\nlove of Godhead.\"\nIn Sanskrit, this highest stage is called Prema. The word Prema can be\nexplained as love of God without any exchange or return. Actually, the words\nPrema and love are not synonymous, but still one can say that Prerna is the\n\nhighest stage of love. One who has attained this stage of Prema is the most\nperfect human being. Srimad Bhagwatam also confirms this statement in the\nThird Canto, Twenty-fifth Chapter: Only by the association of pure devotees\ncan one develop a taste for Krishna Consciousness; and when he tries to apply\nsuch developed Krishna Consciousness in his life, one can achieve all other\nthings up to the stages of Bhava and Prema.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0168": "II8\n\nTeachings of Lord Chaitanya\nLord Chaitanya next described the symptoms of a person who has devel­\n\noped from faith to the stage of Bhava. He is characterized as follows: he is\nnever agitated even if there are causes for agitation. The next characteristic\nis that he does not waste his time for a moment. He is always anxious to do\nsomething for Krishna Consciousness. Even if he has no engagement, he'll\nfind some work to do for Krishna's satisfaction. The next characteristic is that\nhe does not like anything which is not connected with Krishna. He never\nhankers after personal respect. Although he is in the best position, still he does\nnot hanker after being honored by others. And he is confident in his task.\nHe is never under the impression that he is not making progress or achieving\nthe Supreme goal of life or going back to Godhead, going back to Home.\nHe is fully convinced that he is making progress toward that site. As such,\nwith more and more confidence, he is always very busy to achieve that highest\ngoal oflife. He is very much attached to the gratification of the Lord, or chanting, or hearing about the Lord. At all times he is always attached to describing\nthe transcendental qualities of the Lord. He wants to live in such places as\nMathura, Vrindaban, or Dwarka. These symptoms are all visible in a person\nwho has developed to the stage of Bhava.\nThis state of Bhava is described in connection with King Parikshit, when\nhe was sitting on the bank of the Ganges to meet his death because of being\ncursed by a Brahmin boy. He spoke as follows: \"All the Brahmins present\nhere, as well as Mother Ganges, may know that I am a soul completely surrendered to Krishna. I do not mind even if I am immediately bitten by the\nsnake sent by the Brahmin boy. Let the snake bite me as it likes, but I shall\n\nbe pleased if all of you present here go on chanting the message of Krishna.\"\nSuch a devotee is always anxious to see that his time is not wasted in anything\nwhich is not connected with Krishna. As such, desires derived from fruitive\nactivities, or from yogic meditation, or by the cultivation of knowledge are\nnot liked by him. He is simply attached to favorable words in relation with\nKrishna. Such pure devotees of the Lord always go on praying to the Supreme\nLord with tears in their eyes, and their minds are always engaged in recollecting\nthe activities of the Lord, and with their bodies they offer obeisances. Thus\nthey are satisfied. Any devotee who is acting in such devotional service dedicates his life and body for that purpose.\nKing Bharata was also a pure devotee, and under his name India is called\n\nBharatvarsa. He left his household life and kingdom at an early age. He left\nhis devoted, beautiful wife, his son and friends and kingdom and everything\njust as if they were stool. Such are the symptoms of persons who have developed Bhava in their devotional service. Such a person in devotional service\n\n•\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0169": "bevotional Service in Attachment\n\n119\n\nalways thinks of himself as the most wretched, and he is only satisfied that\nsomeday or other Krishna will be kind enough to favor him by engaging him\nin devotional service. In the Padma Purana another instance of the pure devotee\nis found, where the king, although the best of all human beings, was begging\nfrom door to door and was even praying to the lowest of human society,\nthe Chm1da/a.\nSri Sanatan Goswami later composed the following verse: \"I am low in\nlove of Godhead, and I haven't any asset for hearing about devotional service.\nNeither do I have any understanding of the science of devotional service,\nnor do I have any cultivation of knowledge, nor any righteous activities behind me; nor am I born of high family. But, 0 Darling of the damsels ofBraja,\nstill I maintain a hope for achieving You, and that hope is disturbing me.\"\nSo a devotee, being touched deeply by such strong desire, always chants\nHare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare\nRama, Rama Rama, Hare Hare.\n\nIn this connection a nice verse by Bilvamongal appears in Krishna Karnamrita: \"0 Player of the nice flute, Krishna, the beauty of Your boyhood\n\nactivities is very wonderful in this world. You know the agitation of my mind,\nand I know what You are. Nobody knows how confidential our relationship\nis. Now my eyes are anxious to sec You and Your face, but I cannot see You.\nPlease-let me know what I shall do.\" A similar passage appears in Bhakti\nRasamrita Sindhu, by Rupa Goswami, which states: \"0 Govinda! this young\n\ngirl with tears in her eyes is crying in a sweet voice, chanting Your Glories.\"\nSuch pure devotees are always anxious to describe the Glories of Krishna, and\nto live in a place where Krishna exhibited His Pastimes.\nA similar verse appears again in Krishna Karnamrita: \"This Body of\nKrishna is so nice, His Face is so nice-everything about Him is only sweet\nand fragrant.\" A similar passage also appears in the Bhakti Rasamrita Sindhu:\n\"0 Lotus-eyed One, when shall I be able to always chant Your Holy Name,\n\nand being agitated in that,chanting, when shall I be able to dance on the bank\nof the Yamuna?\"\nAll the above descriptions made by Lord Chaitanya to Sanatan Goswami\nare called symptoms of the Bhava stage of devotional service. Next He proceeds\nto describe the symptoms of actual love for Krishna. He says that nobody\ncan understand a person who has developed love of Krishna-neither his words,\nhis activities, nor his symptoms. Even if one is very learned, it is very difficult\nfor him to understand a pure devotee in love of Godhead. This is confirmed\nin Bhakti Rasamrita Sindhu also.\nA person engaged in devotional service becomes slackened in his heart\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0170": "1.26\n\nteachings ot Lord Chaitanya\n\nwhen singing the glorification of the Supreme Lord. Because the Lord is very\ndear to him, in glorifying the Lord's Name, Fame, etc., he becomes almost\nlike an insane man, and in such a condition of life sometimes he laughs, sometimes he cries, sometimes he dances-and without any consideration of the\nsituation, he continues in such activities. And� by gradual development of his\nlove of Godhead he increases his affection, his emotion, his ecstasy. Such\nattachment, Mahabhava, is the highest stage of devotional love. It can be\nfound like molasses or sugar, which are different stages of the same thing.\nBut the highest stage is called sugar candy. In different stages of the same\njuice, sugar candy becomes more and more palatable. Similarly, in love of\nGodhead, by a gradual process of development, transcendental pleasure is\nincreased to the highest stage for the real devotee.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0171": "CHAPTER FOURTEEN\n\nThe Ecstacy of the Lord and\nHis Devotees\n\nThe symptoms of highly developed devotional service exhibited by the\npure devotees sometimes are imitated by persons who are not actually pure\ndevotees of Krishna. This is described in the Bhakti Rasamrita Sindhu. Such\nsymptoms without devotional service to Krishna are purposeful, they are not\nactual. Sometimes those who are not conversant with this science of devotional\nservice are captivated by the exhibition of such symptoms, but those who\nare in knowledge of the science of devotional service do not accept such\nsymptoms. They are simply imitation, or only the beginning. That is accepted\nby the learned devotees.\nAccording to the different divisions and grades of devotees, the permanent\nsituations of the devotional attitude are divided into five categories: r. peacefulness, 2. servitude toward Krishna, 3. friendship with Krishna, 4. parental\naffection toward Krishna, and 5· conjugal love for Krishna. There is a different\ntaste and relish in each of the different divisions of love of Godhead, and a\ndevotee situated in a particular type of devotional service is happy in that\n!21\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0172": "Teachings of Lord Chaitanya\n\n1.22\n\nposition. The characteristic symptoms of a pure devotee are laughing and\ncrying; when emotions are favorable, they laugh; and when the emotion is\nnot favorable, they cry.\nBut above these two emotions there is the permanent situation of love\nwhich is called Sthaaibhava. In other words, the attachment to Krishna is\ncalled a permanent situation. That permanent loving attitude is sometimes\nmixed with different kinds of tastes, and they are named Bibhava, Anubhava,\nByabhichary. Bibhava is a particular taste for attachment to Krishna, and is\n\ndivided into two further categories, namely Alambana and Uddipana. The\ncause that increases one's love of Krishna is said to be Bibhava, in the Agni\nPurana and other authoritative Scriptures. Such taste is increased as Alambana,\n\nwhen Krishna is the Objective. When Krishna's transcendental qualities include a devotional emotion, by His Activities, His beautiful smiling Face and\nflavor of Body, the sound of His flute, His sound of the Nopur, or conch shell,\nthe marks of His sole, His dwelling place, His paraphernalia of devotional\nservice: such as tulsi leaves, devotees, and the performance of ceremonies, and\nEkadasee-this devotional emotion so induced is called Alambana, or Uddipana.\nWhen feelitlg and emotions within oneself are exhibited, that is called\nAnubhava. In the Anubhava attitude, one dances and sometimes falls down,\n\nsometimes sings loudly, sometimes shows convulsions, sometimes yearns,\nsometimes breathes very heavily-all without any concern for the situation.\nThose external features exhibited on the body of the devotees arc called\nUdbhasvar. The Byabhichary symptoms are thirty-three in number. Such\n\nsymptoms principally comprise the matter of words and different features\nof the body. These different features of the body, such as dancing and trembling\nand laughing, etc., when mixed with the Byabhichary symptoms are called\nSamchary. And, when Bhava, Anubhava and Byabhichary symptoms are mixed\n\ntogether they make the devotee dive into the ocean of immortality. That is\ncalled the Bhakti Rasamrita Sindhu, The Ocean of the Pure Nectar of Devotional Service; and one who is merged into that ocean is always concentratedly\nin transcendental pleasure on the waves and sound of that particular ocean.\nThe particular flavors, or tastes of the devotees who merge into that ocean\nof Bhakti Rasamrita are known as neutrality, servitude, friendship, parenthood\nand conjugal love. The conjugal love taste, however, with symptoms of\ndecorating the body for attracting Krishna, is very prominent. The flavor of\nservitude increases up to affection, anger, fraternity and attachment. The relish\nof friendship increases up to affection, anger, fraternity, attachment and devo,...\ntion. In the relish of parenthood, the attachment increases up to affection,\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0173": "+\n\nXe\n\n\\\n\na\n\n¢\n\nxen 3 5 - a a\nWoes\n\nA\n\nkei +\n\n¢.\n\nBaan i WUE\n\nea\n\n4 ii B tlt &\n\nOE a\n\n4\n\namma)\n\n,\n\n!\n\nAM LSI | Zi/25\na\n\nHill\n\n£2220 wa\nZLZG\n\nVINTW\n\nty\n\ni li |\n\nHaw MN\nNE\n\nNia\n\n4, AN\n\nMel fy”\n\nia os\nRaia\n\nO/B\n\nTis: nt NBM wt tt |\n(ON\n\n|\n\nZ\n\noo So\n\nNe LES yl\n\nD\n\nhl\n\nRLY.\n\ncae\n\nql\n\nSS o\nLG\n\nANS\n\nLord Chaitanya\nly’ Fainting\n'S in the Temple\nP} of Lord J Jagannath\n\nYS\n\n,\n\nr\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0174": "", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0175": "The Ecstacy of the Lord and His Devotees\n\n123\n\nanger, fraternity and devotion. There are special flavors of friendship with\nthe Supreme Lord, as manifested in friends such as Subal. There the devotion\nincreases up to Bhava.\nThe different flavors are also divided into two kinds of ecstasy, called\nYoga and Biyoga, or meeting and separation. In the relish of friendship and\n\nparenthood, the feelings of meeting and separation are various.\nThe situations known as Rudha and Adhirudha are possible in the flavor\nor conjugal love. Conjugal love, as exhibited by the queens at Dwarka, is\ncalled Rudha, and the conjugal love exhibited at Vrindaban by the damsels\nof Vraja is called Adhirudha. The highest perfections of Adhirudha affection\nin conjugal love can be divided into two: when they are actually getting\ntogether it is called Madana, and when they are separated it is called Mohana.\nIn the ecstasy of Madana there are symptoms of kissing one another, and in\nthe ecstasy of Mohana there are two kinds of symptoms: Udghurna and Chitrajalpa. There are altogether ten divisions in the Chitrajalpa platform. In the\nSrintad Bhagwatam there is a portion known as Bhramorgita, and different kinds\n\nof Chitrajalpa are mentioned there. Udghurna is a symptom of separation,\nand there is also the symptom called transcendental insanity. In that transcendental insanity one thinks that he himself has become the Supreme Personality of Godhead. In such an ecstasy he imitates the symptoms of Krishna\nin different ways.\nThere are two kinds of dresses in conjugal love. They are called Sambhoga\nand Bipralambha. On the Sambhoga platform the dresses are unlimited, and\non the Bipralambha platform they are four in number.\nThe ecstasy exhibited before the meeting of the love and the beloved,\nand the ecstasy between them after meeting, and the state of mind of not\nmeeting the beloved is called Bipralambha, and that Bipralambha or previous\nstate of love is a nourishing element for meeting afterwards. When the lover\nand beloved meet all of a sudden and embrace one another, feeling an ecstasy\nof happiness, that state of mind is called Sambhoga. Sambhoga ecstasy is also\nknown, in different situations, by four names:\n\nI.\n\nSamksipta,\n\n2.\n\nSamkirna,\n\n3. Sampanna, 4· Samriddhiman. Such symptoms are also visible during dreams.\n\nThe state of being before actually meeting one another is called Purvaraga.\nThe obstacles to the meeting of the lover and the beloved are called mana,\nor anger. When the lover and beloved are separated in different places, that\nsense is called Pravas. And the feelings of separation which are present even\nduring the meeting, under certain conditions, are called love anxieties. This\nanxiety of love is exhibited in the Srimad Bhagwatam, Tenth Canto, Ninetieth\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0176": "Teachings of Lord Chaitanya\n\nI24\n\nChapter, when the princesses were keeping awake nights watching Krishna\nsleeping. They were afraid of Krishna's separation, and were talking amongst\nthemselves of how they had been affected by the beautiful Eyes and Smiling\nof Krishna.\n\nThe Supreme Lover is Krish�t and He is situated in Vrindaban. The\n\nSupreme Beloved is Radharani. As Krishna is the Supreme Lover, there are\n64 important qualifications of Krishna, on hearing which, the devotee takes\n\ntranscendental pleasure. The characteristics of Krishna are explained in the\nBhakti Rasamrita Sindhu as follows: 1. His body is well-constructed. 2. It is\n\nfull of auspicious symptoms; 3. beautiful; 4· very glorious; 5. strong; 6.\nalways looking like a boy of sixteen; 7. well-versed in different languages; 8.\ntruthful; 9. decorated with pleasing words; IO. expert in speaking; II. very\nlearned; I2. intelligent; I3. influential; J4. joyful; I5. cunning; I6. expert;\nI7. grateful; I8. firmly convinced. I9. He knows how to deal with different\n\ncircumstances; 20. is always conversant with Scriptural injunctions; 21. clean;\n22. controlled by devotees; 23. steady; 24. self-controlled; 25. forgiving; 26.\n\ngrave; 27. speculative; 28. fairdealing; 29. magnanimous; 30. religious; 31. a\ngreat hero; 32. merciful; 33· respectful; 34. competent; 35. gentle; 36. modest;\n37. Protector of the surrendered soul; 38. Deliverer; 39. Friend of the devotees;\n40. submissive to love; 41. all auspicious; 42. most Powerful; 43· famous;\n44· devoted to all living entities; 45· worshipable by everyone; 48. full with\n\nopulence; 49. Supreme; 50. full with riches.\nAll the above-mentioned 50 qualities are fragmentally present in every\nliving entity. When they are completely spiritually free and situated in their\noriginal condition, all the above-mentioned 50 qualities can be perceived in\nhuman life-but in minute quantity. There are five other transcendental\nqualities, as mentioned below, which can be seen in Vishnu, the Supreme\nLord, and partially in Lord Shiva also-but they are not visible in the living\nentities. They are as follows: I. always situated in His original condition;\n2. omniscient; 3· evergreen or always fresh; 4· eternally blissful; 5· conversant,\n\nthe master of all perfection.\nBesides the above-mentioned five transcendental qualities, there are five\nother qualities which can be seen in the Spiritual Sky, especially in the Vaikuntha planets where Narayana is the predominating deity. They are:\n\nI.\n\ninconceivable potencies; 2. able to sustain innumerable Universes; 3. the Seed\nof all incarnations; 4· to give the highest perfection to enemies who are killed\nby Narayana; and 5. the most attractive of the self-realized persons. The\nabove-mentioned 6o qualities are visible up to Narayana. And Krishna has\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0177": "The Ecstacy of the Lord and His Devotees\n\n125\n\nfour other special qualities which are: r. able to manifest wonderful Pastimes,\n2. His transcendental flute-playing; 3· eternal youth; 4· His Personal Beauty.\nAs Krishna has 64 transcendental qualities, described above, so Srimati\nRadharani has 25 transcendental qualities by creation, material and spiritual.\nBut Radharani can control even Krisl:iha by Her transcendental qualities.\nSuch transcendental qualities are described as follows: I. She is sweetness\npersonified. 2. She is a fresh young girl. 3. Her eyes are always moving. 4·\nShe is always brightly smiling. 5· She has all the signs of fortunate lines in Her\nbody. 6. By the flavor of Her person even Krishna becomes agitated. 7· She\nis expert in the art of singing. 8. She can speak very nicely and sweetly. 9.\nShe is expert in presenting Herself by feminine attraction. IO. She is modest\nand gentle. II. She is always very merciful. I2. She is transcendentally cunning.\nI3. She knows how to dress nicely. I4· She is always shy. I5. She is always\nrespectful. I6. She is always patient. I7. She is very grave. I8. She is enjoyable\nby Krishna. I9. She is always situated on the highest devotional platform. 20.\nShe can give shelter to all kinds of devotees. 22. She is always affectionate to\nsuperior and inferior. 23. She is always obliged by the dealings of Her associates.\n24. She is the greatest among all the girlfriends of Krishna. 25. She always\nkeeps Krishna under Her control.\nSo Krishna and Radharani are both transcendentally qualified, and both\nare attractive for each other. But still, in that transcendental attractiveness,\nRadharani is better than Krishna. This attractiveness of Radharani is the\ntranscendental taste in conjugal love. Similarly, there are transcendental tastes\nin the flavors of servitude, friendship, and other relationships with Krishna.\nThey can be described as follows, with reference to the context of Bhakti\nRasamrita Sindhu.\nPersons who have been thoroughly cleansed by devotional service and\nare always joyful and full of elevated consciousness, who are very much\nattached to the studies of Srimad Bhagwatam, always cheerful in the association\nof devotees, and who have accepted the Lotus Feet of Krishna as the ultimate\nshelter of their lives; who are pleased to perform all details of devotional\nservice-have in their pure hearts the transcendental ecstasy of attachment,\ndeveloped out of old and new reformatory performance. That state of being,\nenriched with love of Krishna and transcendental experience, becomes gradually developed into the mature oneness of spiritual life. Such a spiritual taste of\nlife cannot be possible for those who are not in Krishna Consciousness and\nin devotional service.\nThis fact is further corroborated in the Bhakti Rasamrit(l Sindhu, where it is\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0178": "Teachings ofLord Chaitanya\n\n!26\n\nsaid: \"For the non-devotee it is very difficult to understand the taste of devotional service. Only one who has completely taken shelter of the Lotus Feet\nof Krishna, and whose life is merged in the ocean of devotional service, can\nunderstand this transcendental relish.\"\nLord Chaitanya thus explained briefly about the tr;mscendental situation\nor spiritual relish of life, and He said that this is the fifth stage of perfection.\nThe first stage of perfection is to become a religious man in the ordinary sense\nin the material world. The second stage of perfection is to become materially\nrich. The third, stage of material perfection is complete sense enjoyment;\nand the fourth stage of material existence is knowledge of liberation. But\nabove liberation are those who are already liberated: they can stand on the\nfifth stage of perfection, which is called Krishna Consciousness, or devotional\nservice to the Lord. The highest perfection of such devotional service in Krishna\nConsciousness is described as the taste of the ecstasy of spiritual relish.\nThe Lord then related to Sanatan Goswami that, before teaching him,\nHe had already taught his younger brother, Rupa Goswami, at Prayag Allahabad. He assured Sanatan Goswami that Rupa Goswami had been empowered\nby Him to spread the knowledge which He had given him. Similarly, He\nordered Sanatan Goswami to write books on the transcendental loving service\nof the Lord, and authorized him to re-excavate the different sites of Krishna's\nPastimes in the district of Mathura. He was also advised to construct temples\nat Vrindaban, and to write books on the principles of Vaishnavism, as authorized by Sri Chaitanya Mahaprabhu. Sanatan Goswami executed all His\ndesires; he constructed the temple of Madanmohan at Vrindaban, and he\nwrote books on the principles of devotional service such as Hari Bhakti\nVilasa.\nLord Chaitanya taught Sanatan Goswami how to live in the material\nworld in complete relationship with Krishna, and He taught him also that\nthere is no necessity of dry renunciation. The purport is that, in the present\nday, there are many persons who accept the renounced order of life without\nany spiritual advancement. Lord Chaitanya did not approve of such acceptance of Sannyasa without perfect knowledge in Krishna Consciousness. Actually\nwe find that there are many so called Sannyasis who are acting like less than\nordinary men, yet are passing themselves off as the renounced order of life.\nLord Chaitanya Mahaprabhu did not accept such hypocrisy, and He taught\nSanatan Goswami to write elaborately on the subject matter in his different\nbooks.\nThis perfectional stage of spiritual life, even while being in the material\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0179": "The Ecstacy of the Lord and His Devotees\n\nI27\n\nworld, is described in the Twelfth C�apter of the Bhagavad Gita as follows:\n\"Such a devotee, who is not envious of any living entity, who is friendly,\nwho is merciful, who is detached from material possessions, who is situated\nin pure identification without any false conception of the body, who is equipoised both in happiness and distr�ss, who is forgiving, always sati!;fied and\nalways engaged in devotional service, always being surrendered with body\nand mind unto the Supreme Lord-he is very dear to Me.\" Such a devotee,\nwho never gives trouble to any living entity either by the body or by the\nmind, who is never affected by material distress and happiness, is never angry\nor pleased with ;nything material, who is freed from all kinds of material\naffection,..is very dear to the Supreme Lord. Such a devotee is never dependent\non anyone in this world. He who is a soul completely surrendered to the\nSupreme Lord, who is purified, expert, neutral, painless, and aloof from any\nmaterial endeavor which requires too much attention-such a devotee is\nalso very dear to Lord Krishna.\nA person who is never subjected to material happiness, material hatred,\nlamentation and ambition, and who is aloof from all auspicious and inauspicious\nactivities ofthe material world and fully devoted in Krishna Consciousnesshe is very dear to Lord Krishna. A devotee who treats equally a so-called\nenemy, and a so-called friend in the material world, and who is not disturbed\nby any warmth or coolness due to the affection of his skin, and who is without\nany attachment and equally situated when he is respected or when insulted,\nalways grave, satisfied in any condition of life, without any fixed house for\nresidence and always fixed in Krishna Consciousness-is very dear to Lord\nKrishna. Even if one is not situated in some transcendental position, still, if\nand when one approves of such transcendental life he also becomes very dear\nto Krishna.\n\nIn the Srimad Bhagwatam, Second Canto, Second Chapter, there is a very\n\nnice verse in which it is said that a devotee should always remain dependent\non the mercy of the Supreme Lord. As far as his material necessities are concerned, he should be satisfied with whatever is obtained without any endeavor.\nSukdeva Goswami advised in that connection: that a devotee should never\napproach a materialistic person for any kind of help. So far as his bodily necessities are concerned, he may pick up a torn cloth thrown in the street, he can\ntake fruits offered by the tree, he can drink water which is flowing in the\nriver, and he can live in the cave constructed by Nature herself, in the hill and\nmountain regions. Above all, if he is unable to do all these things, he should\nc;ompletely depend on the· Sup rem<;: Lord1 unde�;\"standin� that the Sup rem�;\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0180": "128\n\nTeachings ofLord Chaitanya\n\nLord provides everyone with food and shelter, and therefore He will never\nfail to care for His devotees who have fully surrendered unto Him. In both\nways the devotee is always protected, and therefore he should not be at all\nanxious for his maintenance of life. Sanatan Goswami thus inquired into all\nphases of devotional service, and Lord Chaitanya taught him most confidentially from authoritative Scriptures like Srimad Bhagwatam in the matter of\ndevotional service and Krishna Consciousness.\nHe then referred to the Vedic literature known as Harivansa, about the\nsituation of the transcendental Abode of Krishna. This information was disclosed by Indra when he offered his prayer after his defeat in challenging the\npotency of Krishna. In the Harivansa it is stated that above the Earth there is\nsky, where the birds can fly, and those who are expert in operating airplanes\ncan fly; but the birds and those flying airplanes arc unable to reach the higher\nplanetary systems. The first higher planetary system begins from the Sun\nplanet. The Sun planet is situated in the middle of the Universe, and above\nthe Sun planet there are other planetary systems where persons elevated by\ngreat austerities and penances are situated.\nThe whole material Universe is called Devidham, and above the Devidham,\nthere is Shivadham, where Lord Shiva with his wife Parvati eternally reside.\nIn that planetary system is the Spiritual Sky, where innumerable Spiritual\nPlanets, known as Vaikunthas, are situated. And, above Them, there is\nKrishna's Planet known as Goloka. Goloka means the planet of the cows.\nKrishna is very fond of cows, and therefore His Abode is known as Goloka.\nGoloka is bigger than all the material and spiritual planets put together.\nIn that prayer of Harivansa, Indra admitted that he could not understand\nthe situation of Goloka even by asking Brahma. Those who are devotees of\nNarayana, another expansion of Krishna, become situated in the Vaikuntha\nPlanets; but it is very difficult to reach the Goloka Planet. That can be reached\nonly by persons who are devotees of Lord Chaitanya or Lord Sri Krishna.\nIndra then admitted that, \"You have descended from that Goloka Planet\nin the Spiritual World, and the disturbance which I have created was due\nto my foolishness\"-and he therefore begged excuse from Lord Krishna.\nThe last phase of the Pastimes of Lord Krishna is described in the Srimad\nBhagwatam as Mousala Leela, including the mystery of Krishna's disappearance\n\nfrom this material world. He played a Pastime that He was killed by a hunter.\nThere are many disruptive explanations of the last portions of Lord Krishna's\nPastimes, such as the description of the incarnation of His hair, and Lord\nChaitanya described them in their right interpretation.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0181": "The Ecstacy of the Lord and His Devotees\n\n129\n\nAs far as the incarnation of King Kansa is concerned, this is n1.entioned\nin Srimad Bhagwatam, in the Vishnu Purana, and in Mahabharata. It is stated\nthere that the Lord snatched from His Head two kinds of hair: a grey hair\nand a black hair, and the separate hairs entered into the wombs of two queens\nof the Yadu dynasty, namely Rohini and Devaki. It is stated there that Lord\nKrishna descends to this material world for vanquishing all the demons; but\nsome say that Krishna is the incarnation of Vishnu, Who is lying on the ocean\nof milk within this Universe. Srila Rupa Goswami and his commentator,\nSri Valadev Vidya Bihshan, have discussed this point fully, and have established\nthe exact truth. Sri Jiva Goswami alsQ discussed this point in the Krishna\nSandarbha.\n\nWhen Lord Chaitanya finished his instruction to Sri Sanatan Goswami,\nSanatan, being empowered and enlightened, was so transcendentally pleased\nthat he at once fell at the Feet of Lord Chaitanya, and began to speak:\n\"I am born of a very low family and I have always been in association with\nlowly people, and therefore I am the lowest of the sinful persons. But You\nare so kind that You have taught me lessons which are not even understandable by the greatest being, Brahma. And by Your grace I have appreciated\nthe conclusions which You have taught me. But I am so low that I cannot\ntouch even a drop of the ocean of Your instruction. If You therefore want\nme, who am nothing but a lame man, to dance-then kindly give me Your\nbenediction, by placing Your Feet on my head.\"\nHe prayed for the Lord's confirmation that the teachings might be actually\nevolved in his heart, by the grace of the Lord-otherwise there was no possibility of them being described by him. The purport is that Acharyas, or spiritual masters, are authorized by higher authorities. Instruction alone cannot\nmake one an expert. Unless one is blessed by the spiritual master, or the\nAcharya, such teaching cannot become fully manifested. Therefore, one\n\nshould seek the mercy of the spiritual master, so that the instruction of the\nspiritual master may develop within himself. After the prayer of Sanatan\nGoswami, Lord Chaitanya placed His Feet over the head of Sanatan, and gave\nhim benediction, that all the instruction He had given him would develop\nin him fully.\nThat was the description of the ultimate stage of love of Godhead. Lord\nChaitanya said that such a description cannot be made very elaborately, but\nHe had informed him as far as possible.\nCONCLUSION: Anyone who attentively hears these discussions and\ninstructions of Lord Chaitanya to Sanatan Goswami very soon becomes\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0182": "130\n\nTeachings ofLord Chaitanya\n\nsituated in Krishna Consciousness, and can be engaged in devotional service\n\nto the Lord.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0183": "CHAPTER FIFTEEN\n\nid\nSWE\n\nHRMS\nAS\n\n=\n\ni\n\nExplanation of the Atmarama\nVerse in Srimad Bhagwatam\n\nLord Chaitanya next explained a verse, appearing in Srimad Bhagwatam,\nwhich is very famous and known as the Atmarama verse: It runs as follows:\nAtmaramas cha munayanirg rantha apiurukrame, Kurvanti ahaituki bhaktim ittlhvambhuta guna harih. The general meaning is that those who are liberated souls and\nfully satisfied within themselves will later become devotees of the Lord. This\nis especially meant for the impersonalist class, because the impersonalist souls\nhave no information of the Supreme Personality of Godhead. They try to be\nsatisfied in the impersonal Brahman, but Krishna is so attractive and so strong\nthat He attracts even the minds of such impersonalists. That is the purport of\nthe verse.\nThis verse had been explained previously to a great Vedantist, known as\nSarvabhouma Bhattacharya. Sanatan Goswami, after taking his lessons from\nLord Chaitanya, referred the incident to the Lord and prayed again for His\nexplanation of the Atmarama verse. The author of Chaitanya Charitamrita,\nappreciating this explanation of the Atmarama verse, has glorified Lord Chai131\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0184": "Teachings ofLord Chaitanya\n\n132\n\ntanya by his prayer. Sanatan Goswami fell flat at the Feet of Lord Chaitanya,\nand requested Him to explain the Atmarama verse as He formerly had explained\nit to Sarvabhouma Bhattacharya. He explained his eagerness to hear the same\nexplanation again, so that he might be enlightened.\nWhen the Lord was thus requested by Sanatan Goswami He replied:\n\"I do not understand why Sarvabhouma Bhattacharya has so much appre­\n\nciated my explanation. As far as I am concerned I don't remember what I said\nto him. But because you are asking, I shall try to explain whatever I can remember, by your association.\" The speaker.and the audience are very intim.ately\nconnected; the speaker is enlightened by the presence of the audience. In\ntranscendental subject matters the speaker or the Master can speak very nicely\nin relationship with the understanding of the audience. Therefore, Lord Chaitanya said, \"Generally I do not know how to explain a Sanskrit verse, but I\nshall try to explain whatever I can by your association only.\"\nHe then said that there are II different items in the Atmarama verse. They\nare as follows: I. Atmarama, 2. Cha, 3· Munayah, 4· Nirgrantha, s. Api, 6. Uru krame, 7· Kurvanti,\n\n8. Ahaituki, 9. Bhaktim,\n\nIO.\n\nItthvambhuta,\n\nII.\n\nHarih.\n\nThe Lord then began to explain each and every items as mentioned above:\nSo far as Atmarama is concerned, He said that the word Atma is used to mean:\nI.\n\nthe Supreme Absolute Truth, 2. the body, 3· the mind, 4· endeavor, 5.\n\nintelligence, 6. conviction, and 7· nature. Therefore, anyone who takes pleasure in the cultivation of the knowledge of these items, is called Atmarama.\n(The Lord explained hereinafter' about the different kinds of Atmarama,\nor transcendentalists).\nThe next item is Muni. Persons who are very great thinkers are called\nMuni. Sometimes this Muni is also used for persons who are very grave. Muni\n\nis also used for great sages, great austere persons, great mystics and learned\nscholars.\nThe fourth item, Nirgrantha, means freed from the bondage of illusion.\nAnother meaning of Nirgrantha is \"one who has no connection with spiritual\ninjunctions.\" Grantha means revealed Scriptures. There are many instructions\nfor spiritual realization, but persons who have no connection with such Scriptural injunctions are also known as Nirgrantha. Nir is an affix which is used with\nthree meanings: it is used to mean no connection, and to mean constructing,\nand also prohibiting. There are many persons who are foolish, low-born\nand misbehaved, and they have no entrance into the revealed Scriptures and\ninjunctions. Therefore, they are also called Nirgrantha. Because Grantha is\nalso used for the purpose of riches, and for the purpose of collection, therefore\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0185": "Bxp1anation at the Atmarama Verse in Srimad Bhagwatant\n\ntjj\n\nNirgrantha, in other words, means one who is after collecting riches and\nwho is bereft of all riches.\nThe word Urukrama is used in the sense of a highly powerful person.\n\nKrama is also used in the sense of stepping: one who can step very far forward\nis also called Urukrama. The greatest stepping forward was shown by Lord\nVamanadev: by stepping forward with His Foot, He covered the whole Universe. Therefore, Urukrama means the Supreme Lord Vamanadev. This extraordinary feature of Lord Vamanadev is explained in the Srimad Bhagwatam\nas follows: \"Nobody can estimate the inconceivable potencies of Lord Vishnu.\nEven if one can count the number of the atomic combinations of this material\nworld, still he is not able to count the different energies of the Supreme Lord.\nThe Lord, Vamanadev, was so powerful that by stepping forward with His\nfoot He covered the whole Universe, beginning from the Brahmaloka down\nto the Patalaloka.\"\nThe inconceivable energies of the Lord are spread all over the Creation\nof the Supreme Lord. He is All-pervading, and by His energy He sustains all\nplanetary systems. And, by His display of pleasure potency, He is situated in His\npersonal Abode, known as Goloka. By His expansion of opulence He is situated\nall over the Vaikuntha Planets as Narayan. By expanding His material energy,\nHe has created innumerable Universes with innumerable planets within\nthem. Therefore, no one can estimate the wonderful activities of the Supreme\nLord. As such, the Supreme Lord is known as Urukrama, or the wonderful\nActor.\nIn the Visvaprakash Dictionary, the meaning of the word Krama is described\nas an expert display of energies, as well as stepping forward very quickly,\nand the word Kurvanti is used for working for others. There is another word\nsimilar to this, used when the activities are done for one's personal sense gratification. But the word Kurvanti is used when activities are performed for the\nsatisfaction of the Supreme. Therefore this word can be used only for the purpose of rendering transcendental service to the Lord.\nThe word Hetu is used as the reason, or the cause. People are engaged generally in transcendental activities for three causes: namely, some of them want\nmaterial happiness, some of them want mystic perfection, and some of them\nwant liberation from this material bondage. So far as material enjoyment is\nconcerned, there are varieties; nobody can ennumerate how many kinds of\nmaterial enjoyments there are. So far as perfections in mystic powers are concerned, there are eighteen. So far as kinds of liberation from the material bondage are concerned, there are five. The state of being where all these different\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0186": "134\n\nTeachings of Lord Chaitanya\n\nkinds of enjoyment are conspicuous by their absence is called Ahaituki. The\nqualification Ahaituki is especially mentioned because by Ahaituki service of\nthe Lord one can achieve the favor of the Lord.\nThe word Bhakti is taken in ten different ways. Out of the ten, one is called\n\nSadhan Bhakti, occupational devotional service. The other nine are called\nPrema Bhakti, love of Godhead. Those who are situated in the neutral position\nattain the development of perfection up to love of Godhead. Similarly, those\nwho are situated in the relationship of master and servant attain love of Godhead\nup to the stage of attachment. Those who are in the relationship of friends\nattain their love of Godhead up to the point of fraternity. Those who are in\nlove of Godhead as parents are elevated up to the point of emotion. But only\nthose who are in conjugal love with the Supreme have ecstasy elevated to the\nhighest of ecstasies. These are the different meanings of the term Bhakti.\nThe Lord then explained the different meanings of itthambhutagunah. He\nalso explained the word Guna in its different meanings. Ittham bhuta means full\ntranscendental, before which even the transcendental pleasure known as\n\nBrahmananda becomes like straw. In the Hari Bhakti Sudhodaya it is said by the\ndevotee: “My Lord, O Supreme, simply by understanding You or seeing\nYou, the pleasure which we derive is so great that the pleasure in Brahmananda\nbecomes insignificant.” In other words, the pleasure derived by understanding\nKrishna as He is, the All-attractive Reservoir of all pleasures, and the Reser-\n\nvoir of all pleasure-giving tastes, with all transcendental qualifications,. attracts\none to become His devotee. By such attraction one can give up fruitive activities, endeavoring for liberation, or the intense desire to achieve success\n\nin Yoga mystic power. The attractive power of Krishna is so intense, that without any respect for any other means of self-realization, one surrenders unto\nthe Supreme Personality of Godhead—simply by that attraction.\nGuna means the unlimited transcendental qualities of Krishna, primarily\nHis Sat-Chit-Ananda Form. In His transcendental blissful knowledge and eternity He is fully perfect; and, therefore, such perfection becomes more manifest\nwhen He becomes controlled by the attention of the devotee. God is so kind\nand merciful that He can give Himself in exchange for the devotional service\nof a devotee. His transcendental qualities are such that His perfection in His\nbeauty, His perfect reciprocation of love between Himself and His devotees,\nand His flavor of all transcendental qualities attract different kinds of transcendentalists and liberated souls, by different manifestations of these qualities.\nFor example, He attracted the mind of one of the Kumaras, Sanaka,\n\nsimply by the flavor of the flowers offered to Him. And the mind of\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0187": "Explanation ot the Atmarama Verse In Srimad Bhagwatam\n\nfj)\n\nSukadeva Goswami was attracted by the transcendental Pastimes of Lord\nKrishna. He attracted by His Personal Beauty the minds ofthe damsels ofVrindaban, and He attracted the attention of Rukmini by His bodily feature and\ntranscendental qualities. He attracts the mind of the Goddess of Fortune by\nplaying the flute and by different other features of transcendental attraction.\nHe attracts the minds of all young girls; He attracts the minds of elderly ladies\nby His childlike activities; and He attracts the minds of His friends by His\nfriendly activities. When He appeared in Vrindaban, He attracted even the\nbirds and beasts and the trees and the plants. Everyone became attracted in\nlove and affection for Krishna.\nThe word Hari has different meanings, of which two are principals. Hari\nmeans that He takes away all inauspicious things from the devotee's life,\nand that He attracts the mind of the devotee by awarding him transcendental\nlove of Godhead. He is so attractive that anybody remembering Krishna in\nsome way or other becomes free from the four kinds of material miseries.\nWith special attention for His devotee, the Lord banishes the devotee's different\nforms of sinful activities, which arc a stumbling block for the advancement\nof devotional service. This is called routing the influence of ignorance. And,\nby hearing alone, one develops love for Him. That is the gift of the Lord.\nOn one side He takes away our inauspicious things, and on the other side\nHe awards the most auspicious things. That is the meaning of Hari.\nWhen a person becomes developed in love of Godhead, then by His attractive power of transcendental qualities, He attracts the devotees body, mind\nand everything for the Lord. Such are the merciful activities of Krishna and\nsuch are His transcendental qualities. He is so attractive that, out of transcendental attachment for Him, a devotee will give up all the four principles of spiritual life: namely religiousness, economic development, regulation of sense\ngratification, and salvation. The words Api and Cha are adverbs. They can be\nutilized for virtually any purpose, but still the purpose of Cha, or \"and,\"\nmeans that the whole construction may have seven different readings.\nThe Lord established the import of eleven items in the verse of Atma\n\nrama. Then He began to explain the imports of each item as follows: the\nword Brahman means the greatest in all respects. He is the greatest in all opulences. Nobody can excel over His richness, nobody can excel over His strength,\nnobody can excel over His fame, nobody can excel over His beauty, nobody\ncan excel over His knowledge, and nobody can excel over His renunciation.\nTherefore, the real meaning of Brahman is the Supreme Personality of Godhead,\nKrishna.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0188": "136\n\nTeachings of Lord Chaitanya\nIn the Vishnu Purana the meaning of Brahman is given: He is the greatest\n\nand there is no limit to His expanding as the greatest. One may conceive of\nBrahman’s greatness, yet it is growing in such a way that nobody can estimate\nhow far or how great He actually is.\nThat Supreme Personality of Godhead is realized in three aspects, but they\nare all one and the same. The Absolute Truth, the Supreme Personality, Krishna,\n\nis everlasting. In the Srimad Bhagwatam it is said that He exists before the manifestation of this cosmic world, and He exists during its continuance, and He\n\nwill continue to exist after the annihilation of this cosmic manifestation. Therefore, He is the Soul of everything great. He is All-pervading, He is All-witnessing, and He is the Supreme Form of everything.\nTo understand and achieve that Supreme perfection of the Absolute Truth,\nthere are three different kinds of transcendental processes mentioned in the\nVedic literature. They are called: the process of knowledge, the process of\nmystic Yoga, and the process of devotional service. The followers of different\nprocesses realize the Supreme Truth in different aspects; namely, those who\nare following the process of knowledge realize Him as impersonal Brahman;\nthose who are following the process of Yoga realize Him as the localized Supersoul; and those who are following the process of devotional service realize\nHim as the Supreme Personality of Godhead, Sri Krishna. In other words,\nalthough Brahman means Krishna and nothing else, still, according to the process followed by different transcendentalists, He is realized in three different\n\naspects.\nSo far as devotional service is concerned, it is divided into two processes.\n\nIn the beginning, it is called Bidhibhakti, or devotional service with regulated\nprinciples. And in the highest stage it is called Raga bhakti, or devotional service in pure love.\nThe Supreme Personality of Godhead is the Absolute Truth, but He\nis manifested by expansions of different energies also. Those who are following\nthe principles of devotional service in regulative forms ultimately achieve\nthe Vaikunthas in the Spiritual World. Whereas one who is following the\nprinciples of love in devotional service reaches to the Supreme Abode, Krishna\n\nLoka or Goloka.\nThe transcendentalists can also be divided into three: namely the Akama,\nor one who does not have any material desires; the Moksa kama, or persons\nwho seek liberation from the material miseries; and Sarva kama, or persons who\n\nhave material desires to enjoy. The most intelligent transcendentalist gives\nup all other processes and engages himself in the devotional service of the Lord,\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0189": "Explanation of the Atmarama Verse in Srimad Bhagwatam\n\nI37\n\neven though he may have many desires. Not by any kind of transcendental\nactivities, either in fruitive action or the cultivation of knowledge, nor by\nmystic yogic cultivation, can a person achieve the highest perfection, without\nadding a tinge of devotional service to them.\nExcept for devotional service, all other forms of transcendental processes\nare just like nipples on the neck of a goat. There are some nipples hanging on\nthe neck of a goat, but they do not supply milk. If one is to derive, therefore,\nthe actual perfection of his process he must take to the devotional service of\nKrishna.\nIn Bhagavad Gita it is stated, in the Seventh Chapter, I6th verse, that there\nare four kinds of beginners in devotional service whose backgrounds are very\nrighteous. They are the distressed, the inquisitive, the seeker of material profit,\nand the ]nani, or the wise man. These four kinds of people, when they are coated\nby previous righteous activities, come to the devotional service of the Lord.\nOut of these four, those who are distressed and those who are in need of material possessions are called devotees with desires, whereas the other two, the inquisitive and the wise, are under the heading of seeking liberation. But, because they\nworship Krishna, they are considered to be very fortunate. In due course of\ntime, if they give up all their desires and become pure devotees of the Supreme\nLord, they are called the most fortunate.\nSuch fortunate beginners can develop only in the association of pure devotees of Lord Krishna. When one is associated with such pure devotees, one\nbecomes a pure devotee himself. This is confirmed in the Srimad Bhagwatam\nin the First Canto, Tenth Chapter, as follows: \"A person who is actually\nintelligent is able, by association with pure devotees, to hear about Lord Krishna and His activities.\" These-activities are very attractive, and he does not\ngive up such association with the Lord.\nExcept for the association of pure devotees, any association is called Kaitava, or cheating. This is also confirmed in Srimad Bhagwatam, First Canto;\nwhere it is stated that any cheating process which obstructs transcendental\nrealization is to be thrown off. By the Srimad Bhagwatam one can understand\nreality as it is, and that becomes auspicious in helping one to transcend the\nthree kinds of material miseries. Srimad Bhagwatam is compiled by the greatest\nsage, Vyasadeva, as a work of his mature experience; and therefore, by understanding Srimad Bhagwatam, one can immediately capture the Supreme Lord\nwithin his heart, by devotional service.\nLord Chaitanya then explained�that the word Projjhitta means desire for\nliberation, which is explained by one great commentator as the most obstruc-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0190": "Teachings ofLord Chaitanya\n\n138\n\ntive stumbling block for realization of the Supreme Lord. But, somehow or\nother, if somebody comes to Krishna and begins to hear about Him, Krishna\nis so kind that He awards him His Lotus Feet as a center for the devotee. Such\na devotee or transcendentalist forgets everything and engages himself in the\ndevotional service of the Lord.\nFor anyone who comes to the Lord in devotional service, or in full Krishna\nConsciousness, the reward is the Supreme. Once engaged for the Supreme,\nhe will no longer ask for anything, as does the distressed man and he who\ndesires material possessions. The method of devotional service, the service\nitself, association with pure devotees in the causeless mercy of the Lord-these\nthree things can act so wonderfully that, whether the devotee is a distressed\nsoul or in want of material possessions or inquisitive-or even if he is a wise\nman cultivating knowledge-he can give up all activities, and his mind becomes\nabsorbed in Krishna.\nThe summary is that, henceforward, whatever meaning would apply\nfor all the words in the Atmarama verse will be meant only for Krishna.\nSo far, Lord Chaitanya has spoken only of the introduction to the Atmarama\nverse. Now he will explain its real position:\nIn the cultivation of knowledge there are two kinds of transcendentalists.\nOne of them is the worshipper of the impersonal Brahman, and the other is the\ndesirer of liberation. Monists worship the impersonal feature of Brahman,\nand therefore they are called the worshippers of Brahman. The worshippers\nof Brahman are divided into three further stages: the neophyte practitioner,\none who is absorbed in Brahman realization, and one who has actually realized\nhimself as Brahman. If devotional service is added, the knower of Brahman\ncan then become liberated. Otherwise, there is no possibility.\nAnyone who is fully engaged in devotional service in Krishna Consciousness is understood to be already a soul realized in Brahman. Devotional service\nis so strong that one is attracted to Krishna even from the process of Brahman\nworship. The Lord awards such a devotee the perfection of a spiritual body,\nand he is eternally engaged in the transcendental quality of Krishna. When\nhe understands and becomes attracted by transcendental qualities, he wholeheartedly becomes engaged in devotional service. For example, the four Kumaras and Sukadeva Goswami were liberated souls from the very beginning,\nand still, later in life, they became attracted to the Pastimes of Krishna-and\nthey became devotees. Devotees like the four Kumaras-one of whom, Sanaka\nKumara, was attracted by the flavor of the flowers offered to Krishna-were\nall attracted by the transcendental qualities of the Lord, and thus be<;atne\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0191": "Explanation of the Atmarama Verse in Srimad Bhagwatam\n\n139\n\nengaged in His devotional service. The nine mystics mentioned in the Eleventh\nCanto of Srimad Bhagwatam are understood to have been transcendentalists\nfrom birth by hearing the transcendental qualities of Krishna from Brahma\nand Lord Shiva and Narada.\nSometimes one becomes attracted to Krishna and His transcendental\nqualities simply by looking upon the beautiful features of His transcendental\nBody, and in that case also one gives up the desire for liberation and becomes\nengaged in the devotional service of the Lord. The devotee repents his loss\nof time in the so-called cultivation of knowledge, and becomes a pure devotee\nof the Lord.\nThere are two kinds of liberated souls even in this material body: the soul\nliberated by devotional service, and the soul liberated by the cultivation\nof knowledge. The difference is that the liberated soul in devotional service\nbecomes more and more elevated, being attracted by the transcendental qualities of Krishna, whereas the dry speculators who simply cultivate knowledge\nwithout any connection with devotional service become fallen on account\nof their many offences.\nThis is confirmed in the Srimad Bhagwatam, Tenth Canto, Second Chapter.\nIt is said there,\n\n\"\n\n0 my Lord, the intelligence of those who think themselves\n\nliberated without a touch of devotional service is not pure, because, even\nthough they rise to the highest point of liberation by severe penances and austerity, still, with no center at Your Lotus Feet, they are sure to fall down again\ninto this material existence.\" Bhagavad Gita also confirms this, in the Eighteenth Chapter, 54th verse-one who is actually situated in the Brahman realization has nothing to lament for and nothing to desire. He is equipoised toward\neveryone, and thus is eligible for being situated in devotional service.\nThis same thing is accepted by Bilvamongal Thakur. In his later life, he\nlamented that, \"I was situated as a monist, to become One with the Supreme\nLord, but somehow or other, I contacted a Naughty Boy, and I became His\neternal servitor.\" In other words, those who become self-realized souls by executing devotional service can achieve a transcendental body, and by being\nattracted to the transcendental qualities of Krishna, they become engaged fully\nin pure devotional service.\nAnyone who is not attracted to Krishna is understood to be still under\nthe spell of Maya. Therefore, one who is trying to be liberated by devotional\nservice is actually liberated from the spell of Maya. In the Eleventh Canto\nof Srimad Bhagwatam there are many instances of devotees who became liberated\nin this life simply by their engagement in devotional service.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0192": "CHAPTER SIXTEEN\n\nWZ\na\n\nSY\nRE FAS\n\nSH(Ee\n\na=\n“YS\n\nConclusion of Teachings to\nSanatan Goswami\n\nPersons who desire liberation by the cultivation of knowledge are of\nthree kinds: the desirers for liberation; the liberated in this material existence;\n\nand the actually self-realized. As for desiring to become liberated, there are\nmany such persons in this world, and sometimes they engage themselves in\ndevotional service for this purpose. It is corroborated also in Srimad Bhagwatam,\nin the First Canto, Second Chapter, that those who actually desire liberation\n\ngive up all kinds of worship of the demigods, and, without being envious of\nthem concentrate their minds in the worship of Narayan, the Supreme Per-\n\nsonality of Godhead. Such persons are engaged in the service of the Supreme\nPersonality of Godhead, Narayan; and when they are in contact with pure devotees, they become engaged in the devotional service of Krishna, and give up\nthe idea ofliberation. In the Hari Bhakti Sudhodaya, there is anice verse in which\n\nit is stated: “O great soul, although there are many faults within this miserable\nlife, yet there is one glory—the association of pure devotees. Cultivate such\n\nassociation. By such association our desire for liberation diminishes.”\n140\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0193": "Conclusion of Teachings to Sanatan Goswami\n\n141\n\nIn the Srimad Bhagwatam, Eleventh Canto, Second Chapter, verse 35,\nit is stated that man's fearfulness is due to his material conception of life and to\nhis forgetting his eternal relationship with the Supreme Lord. Therefore,\nhe finds himself having only perverted memories. Such things have happened\ndue to the spell of material energy. Therefore, a person with enough intelligence\nwill engage himself in full devotional service with the Supreme Lord as his\nSpiritual Master and worshippable God. The purport is that nobody can attain\na revolution without being engaged in devotional service to the Lord. When,\nhowever, he is free from this material contamination, he can fully engage himself in Krishna Consciousness.\nIn the Srimad Bhagwatam, Tenth Canto, Fourteenth Chapter, it is clearly\nsaid that, for a person who is engaged in devotional service to understand things\nas they are, but who lacks any intention of being engaged in Krishna Consciousness, the trouble undergone for his understanding is his only achievement.\nThere is no substance to his life. Every living entity is part and parcel of the\nSupreme Lord, and therefore it is the duty of every living entity to serve that\nSupreme Whole. Without doing that the living entity falls into material\ncontamination, and his service is lost.\nLord Chaitanya then concluded that these six kinds of Atmarama engage\nthemselves in some kind of devotional service to Krishna. In other words,\nall the transcendentalists at different times ultimately come to the understanding\nof rendering devotional service to Krishna, and become fully Krishna conscious. Even when one is very learned, or if one is very extravangant, still,\nhe can be engaged in the devotional service of the Lord.\nThe six kinds of transcendentalists are the neophyte transcendentalist,\nthe absorbed transcendentalist, one actually situated in transcendence, a person\ncaring for liberation, persons actually liberated, and persons who are actually\nengaged in their constitutional position. All of them are called Atmarama.\nWhen a person becomes Atmarama, or a great thinker in Krishna Consciousness,\nhe ,is fully engaged in devotional service. There are many Atmaramas according\nto the grammatical rules, but one word, Atmarama, is sufficient to represent\nall other Atmaramas. In the collective sense all the Atmaramas are inclined to\nworship the Supreme Lord Krishna.\nThe mystic who worships the Supersoul within himself is also called Atma­\n\nrama. Such Atmarama yogis are of two kinds: the one is called Sagarbha,\nthe other is called Nigarbha. In Srimad Bhagwatam it is stated, in the Second\nCanto, Second Chapter: \"Some of the yogis meditate within the heart on the\nlocalized situation of Vishnu, Who is four-handed with four symbols: the\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0194": "Teachings of Lord Chaitanya\nconch shell, the wheel, the club and the lotus.\" The yogi who thinks of the\nfour-handed Vishnu becomes developed in devotional ecstasy, and attains the\ndifferent symptoms of that position. Sometimes he cries, sometimes he feels\n�eparation. In this way he becomes merged_ in transcendental bliss. So, as\na result of such transcendental bliss, he is practically entrapped like a fish.\nSuch Sagarbha and Nigarbha yogis can be divided into three: the beginner,\nthe person who is already on the ascendent, and he who has already achieved\na perfection. In the Bhagavad Gita they have been described in the Sixth Chapter\nas follows: Persons who are trying to ascend on the path of the mystic Yoga\nsystem are called Aruruksha. In Aruruksha Yoga there are different kinds of sitting postures and there is concentration of the mind. For one who is already\nascended on the path of Yoga, meditation and detachment are the causes.\nAnd when one has no attachment for working in the matter of sense gratification, then gradually he becomes free, and becomes situated in ecstasy and\nis called Yoga Rudha. Such mystic yogis, if they in some way or other come in\ncontact with a saintly person, also are converted to become devotees of Krishna.\nSo far as the word Urukrama is concerned, it is already explained: Urukrama\nmeans the Supreme Lord, and all these Atmaramas are engaged in devotional\nservice to Urukrama. Before engaging themselves in devotional service, such\ntranscendentalists are called Shantas, or they are called pacified devotees.\n\nAtma, self, is also known as the mind. Sometimes there are mental speculationists who present philosophical thoughts in different ways, but when they\ncome into contact with saintly persons engaged in devotional service, they\nalso become devotees.\nConcerning the two classes of yogis, Sagarbha and Nigarbha, the Srimad\n\nBhagwatam, in the Tenth Canto, Eighty-seventh Chapter, describes them\nas follows: \"The yogis begin their practice by worshipping the abdomen,\nand try to concentrate their attention on their intestines. Then gradually they\nrise to the heart, and concentrate the mind on the heart. Then gradually they\nrise to the top of the head. One who can rise to that portion is understood\nto have become perfect, and is no longer subjected to birth and death.\" Even\nsuch yogis, if they come in contact with pure devotees, will also render causeless devotional service to the Lord.\nAnother meaning ofAtma is to endeavor. In every practice there is endeavor,\nand the ultimate endeavor is to reach the highest perfectional stage of devotional\nservice. In the Srimad Bhagwatam, First Canto, Fifth Chapter, 18th verse, it is\nstated that one should try for the highest achievement, which cannot be at-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0195": "Conclusion of Teachings to Sanatan Goswan1i\n\n143\n\ntained even in the highest planetary system-nor in the lowest. The idea is that\nmaterial happiness and miseries are available, in the course of time, in any\nof the planetary systems; but the highest achievem.ent, devotional service,\ncanno� be achieved anywhere without endeavor. Therefore, in the Narada\nPurana, it is said that one who is serious about understanding the highest per­\n\nfectional stage of devotional service, simply by his endeavor, can become successful in everything.\nOne cannot, therefore, achieve the highest perfectional stage of devotional service without personal endeavor. And, as is stated in the Bhagavad\nGita, Tenth Chapter: \"For he who is constantly engaged in such devotional\n\nservice, the Supreme Lord, Who is situated in everyone's heart, gives the intelligence by which he can make undeterred progress in devotional activities.\"\nThe word Atma is also meant for patience and perseverance. By patience\nand perseverance one can achieve the highest stage of devotional service.\nAnother meaning for Muni is \"the bird and large black bee.\" Another\nmeaning of Nirgrantha is \"the foolish person.\" Even the birds, even the black bee,\nand even the foolish engage themselves in the service of the Supreme Lord, when\nthey are favored by the pure devotee. For example, it is stated in the Srimad\nBhagwatam that the birds are devoted to the service of the Supreme Lord.\n\nIn the Tenth Canto, Fifteenth Chapter, there is a statement that the black bees\nare following Krishna and Valarama. Taking that incident, Lord Valarama\ndescribed the devotional service of the wasps unto the Supreme Personality\nof Godhead. He said, \"0 Supremely Virtuous One, the Original Personality\nof Godhead, just see how these bees and wasps are following You, glorifying\nYour transcendental Fame, and thus worshipping You. Actually, these wasps\nare not as they appear, but they are great sages, and are taking the opportunity\nto worship the Supreme Soul now. Although You are not knowable by ordinary persons, still they know You and they are following You and glorifying\nYou.\"\nSimilarly, there is another verse in Srimad Bhagwatarn, Tenth Canto, Fifteenth Chapter, in which the peacocks were receiving Valarama and Krishna,\nand it is said in this connection: \"0 Worshippable One, just see how the peacocks who are returning to their nests are receiving You in full pleasure. The\npeacocks are just like the damsels of Vraja. And the cuckoos on the branches\nof the trees are also receiving You in their own way. The residents of Vrindaban are so glorious that everyone is prepared to render their respective devotional service to the Lord.\"\nSimilarly, there is another verse in the Srimad Bhagwatam, Tenth Canto,\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0196": "144\n\nTeachings ofLord Chaitanya\n\nThirty-fifth Chapter, I Ith verse, in which it is stated. \"0 just see how the cranes\nand swans on the water are singing the glories of theLord! And they are meditating, standing in the water, worshipping the SupremeLord.\" There is another\nverse in Srimad Bhagwatam, Second Canto, Fourth Chapter, in which it is stated:\n\"Even the aborigines and uncivilized human beings like Kiratas, Huns, Andhra,\nPulinda, Pukksa, Abhira, Kank, Yuvana and Khasa, and many other human\nbeings in the lower species of life-all can be purified simply by taking center of\nthe pure devotees.\" So Sukadeva Goswami offered his respectful obeisances\nunto theLord, Vishnu, Whose devotees can work so wonderfully.\nAnother meaning of Driti is to realize oneself as elevated. In that position\none feels himself free from all miseries, and is elevated to the highest standard\nof life. Therefore, all devotees of Krishna in full Krishna Consciousness are free\nfrom all kinds of material pleasures. They are full with the service of theLord,\nand they are always jolly, being engaged in such transcendental service. They\nare experienced men of happiness. They are so happy that they do not even\ndesire to be promoted to the spiritual planets, because they are happy in every\nsphere of life. Being fully in the transcendental service of the Lord, they do\nnot desire any material things or material sense pleasures. There is another verse\nspoken by the Goswamis in which it is stated, \"Persons who have fixed up their\nmoving senses in the service of the Supreme Lord can be called peaceful.\"\nAnd so, Atmarama means that even the birds, even the beasts, even the\nfools-everyone-becomes attracted by the transcendental qualities of Krishna,\nand they engage in His service, and therefore become liberated.\nStill another meaning of Atma is \"intelligence.\" One who has special intelligence is also called Atmarama. Such Atmaramas with special intelligence are\nof two kinds: One is the learned sage, and another is the fool, one without\nbook knowledge. But both of them may have the opportunity of associating\nwith the pure devotee. The foolish Atmaramas can also give up everything,\nand in pure devotional service engage themselves in Krishna Consciousness.\nIn the Srimad Bhagwatam, it is said that the Lord is the Origin of everything,\nand that everything emanates from Him. Anyone who is actually intelligent\ncan understand the Supreme Lord Krishna as the Source of everything, and thus\nengages himself in His service. There is another verse in Srimad Bhagwatam,\nSecond Canto, Seventh Chapter, 45th verse: \"What to speak of persons who\nare intelligent enough by study of the Vedas-even less intelligent persons,\nlike the woman, the laborer class and the Huna savarapi, the birds, the beastseveryone can achieve the highest perfectional stage of life.\" It is stated in the\nBhagavad Gita, Tenth Chapter, Ioth verse, that when a person becomes highly\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0197": "Conclusion of Teachings to Sanatan Goswami\n\n145\n\nintelligent and engages himself in Krishna Consciousness, then Krishna in\nreciprocation gives him the intelligence by which he can be promoted to the\nAbode of the Supreme Lord.\nThe Lord said to Sanatan Goswami that the association of good devotees,\nengagement in the transcendental service of the Lord, understanding Srimad\nBhagwatam, and chanting the Holy Name of the Lord, as well as residing in\na place like Vrindaban or Mathura-these ftve things are very important for\nelevating oneself to the transcendental plane. Not to speak of attaining all the\nfive-if one becomes expert in one of them, then he also is, without fail,\nelevated to the stage of love of Godhead. But anyone who is actually intelligent\nshould give up all other desires and engage himself in the transcendental service\nof Krishna. The influence of devotional service is such that a person so engaged\ngives up all material desires and becomes fully attached to taking center unto\nKrishna, being moved by the transcendental qualities of the Lord. That is the\nbeauty of the Lord to His devotee.\nAnother meaning of Atma is \"nature.\" Atmarama means that everyone\nis enjoying the particular nature he has acquired. But the ultimate nature,\nor the perpetual, eternal nature of the living entity is to serve the Supreme\nLord. Anyone who attains to the perfection of understanding his real natureof eternally being the servitor of the Lord-gives up his designative (material,\nor bodily) conception of life. That is real knowledge. Those who are in pursuit\nof knowledge and get the opportunity of associating with a pure devotee also\nbecome engaged in devotional service of the Lord. Sages like the four Kumaras,\nas well as the fools and the birds, can be engaged in the transcendental service\nof the Lord. Being favored by Krishna's causeless mercy, everyone can be\nelevated to the standard of Krishna Consciousness.\nOne becomes attracted by the transcendental qualities of Krishna and begins\nhis devotional service. It is stated in the Srimad Bhagwatam, Tenth Canto,\nFifteenth Chapter, in glorifying the land of Vrindaban: \"This land, Vrajabhumi, is glorified by the touching of Your Sole. By the touching of Your\nFingers, the creepers also glorify You. By Your looking on the hills and the\nrivers and the lower animals, they are all glorified. And, so far as the Gopis\nare concerned, they, being embraced by Your transcendental Arms, are also\nglorifted.\" The Gopis glorified Vrindaban in the following words: \"My\ndear friends, all these inhabitants of our Vrajabhumi, including the birds,\nbeasts and trees, everyone, while seeing Lord Krishna going to the pasturing\nground with His friends, accompanied by Valadeva and singing on Their\nflutes-all are glorified.\"\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0198": "Teachings of Lord Chaitanya\nThe Lord said that Atma also means \"this body.\" The yogis who practice\nbodily exercises, considering the body as the self, also are elevated to the transcendental service of the Lord if they are associated with pure devotees. There\nare many persons who have the concept of this body being the self. They are\nengaged in many kinds of fruitive activities, including bathing rituals and ordinary worldly activities. But when they come in contact with a pure devotee,\nthey also engage themselves in the transcendental service of the Lord.\nIn the Srimad Bhagwatam, First Canto, Eighteenth Chapter, it is stated:\n\"0 my dear Suta Goswami, you have given us the nectar of Krishna's Lotus\nFeet, although we have become darkened by the sacrificial smoke of these\nfruitive activities.\" The Srimad Bhagwatam, Fourth Canto, Twenty-first Chapter, states: \"The Ganges water is flowing from the tip of the Lotus Feet of Krishna, and by bathing in that Ganges water, everyone-including the fruitive\nactors and all the sages-is washing the dirty things from within the mind.\"\nThose who are in the concept of the body as the self, or those who are full\nof material desires, are also called, in a sense, Atmarama. When they are associated with the pure devotees of the Lord, they give up their material desires\nand become perfect in the service of the Lord. The best example of this is found\nin the Hari Bhakti Sudhodaya, in connection with the character of Druva. In the\nSeventh Chapter, 28th verse, it is stated by Maharaj Druva: \"My dear Lord,\nI came to worship You desirous of having some land on this Earth; but, fortunately, I have You, Who are beyond the perception of great sages and saintly persons. I came to search out some particles of colored glass, but I've found\ninstead a very valuable gem like You. I am satisfied. I have no desire to ask\nYou anything.\"\nThere is another meaning to the W<?rd Nirgrantha-\"foolish hunter,\" or\n\"wretched poor man.\" Such a hunter also got salvation and engaged himself\nin the devotional service of the Lord by association of the pure devotee Narada.\nThe following story is about this hunter's meeting with Narada:\nThere was a hunter in the forest of Prayag, who was fortunate enough\nto meet Narada while he was coming back from Vaikuntha after visiting Lord\nNarayan. Narada came to Prayag to bathe in the confluence of the Ganges and the\nYamuna. While passing through the forest, he saw a bird lying on the ground,\nhalf-killed, and pierced by an arrow. It was chirping piteously. At another\nplace he saw a deer flapping in agony. In another place he saw that a boar\nwas suffering and, in another place, he saw a rabbit flapping in pain. All this\nmade him very compassionate, and he bagan to think, \"Who is the foolish\nman that has committed such sinful activities?\" A devotee of the Lord is gener-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0199": "Conclusion of Teachings to Sanatan Goswami\n\n147\n\nally compassionate for the miseries of the living entities, and so what to speak\nof great Narada? He became very aggrieved by this scene, and after proceeding\na few steps, he saw the hunter engaged in hunting with his bow and arrows.\nThe hunter's complexion was very black, and his eyes were red, and it was\ndangerous even to see him standing there with his bow and arrows, just like\nan associate of Yamaraja-Death. Seeing him in that position, Narada Muni\nentered deeper into the forest and approached him. And, while Narada Muni\nwas passing through the forest, all the animals who were caught in the hunter's\ntraps fled away. The hunter became very angry over this, and he was just going\nto call Narada vile names but, by the influence of Narada, who was such a\nsaintly person, the hunter could not utter ill names.\nRather, with gentle behavior, he inquired from Narada: \"My dear sir,\nwhy have you come before me while I am hunting? Are you astray from the\ngeneral path? By your coming here all the animals assembled in my traps have\nnow fled away.\"\nNarada replied, \"Yes, I'm sorry. I have come to you to find my own path,\njust to inquire from you. But I have seen that there are many boars and deer\nand rabbits on the path, and they are lying on the forest floor flapping before\ndeath, half-dead. Who has committed these sinful acts?\"\nThe hunter replied, \"What you have seen is all right; it is done by me.\"\nThen Narada said, \"If you are hunting all these poor animals, why don't\nyou kill them at once? You half-kill them, and they are flapping in deathpains. This is a great sin. If you want to kill any animal, why don't you kill\nit completely? Why do you leave it half-killed, and allow the animal to die\nflapping?\"\nThe hunter replied, \"My dear Lord, my name is Mrigari, the enemy\nof the animals. According to the teachings of my father, I have been raised\nto half-kill the animals by leaving them flapping. When a half-dead animal\nflaps, I take great pleasure in that.\"\nNarada then implored the hunter; \"I beg one thing from you, and please\naccept it.\"\nThe hunter replied, \"Oh, yes sir, I shall give you whatever you like. If\nyou want some animal skins, come to my home. I have so many skins of animals, tigers, and deer. Whatever you like I shall give you.\"\nNarada replied, \"I do not want such things. But I want something else.\nIf you kindly grant it to me, then I shall tell you. Please, henceforth from\ntomorrow, whenever you kill an animal, please kill it completely, and don't\nleave it half-dead.\"\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0200": "Teachings of Lord Chaitanya\n\n148\n\nThe hunter replied, \"Oh, my dear sir, what are you asking of me? Why\nare you asking this? What is the difference between half-killing and killing\ncompletely?\"\nNarada replied, \"If you half-kill the animals, then they suffer too much\npain, and if you give too much pain to other living entities, it is a great sin.\nWhen you kill an animal completely, there is much offense, but it is not so\ngreat as that accrued by halt-killing an animal. In other words, pain which\nyou give to the half-dead animals will have to be accepted by you also in s�me\nof the future births awaiting you.\"\nAlthough the hunter was very sinful, yet in association of a great devotee\nlike Narada, his mind became softened, and he was afraid of the sins. Those\nwho are grossly sinful are not afraid at all of committing sins; but here we can\nsee that because his purification began in the association of a great devotee like\nNarada, he was afraid of his sinful activities.\nThe hunter therefore said, \"My dear sir, from my childhood I have been\ntaught to kill animals like that. So would you kindly tell me how can I get\nrid of all the offenses and sinful activities which I have committed? I am surrendering unto your feet. Please save me from all the reactions of my sinful\nactivities in the past, and just direct me in the proper path so that I can be free.\"\nNarada replied, \"If you actually want to follow my direction, then I can\ntell you the real path of being freed from these sinful reactions.\"\nThe hunter agreed, and told Narada Muni, \"Whatever you direct, I shall\nfollow without any hesitation.\"\nNarada then asked him to first break his bow, and then he would disclose\nthe path of liberation.\nThe hunter replied, \"You are asking me to break my bow, but if I break\nit then what will be the means of my living?\"\nNarada replied, \"Don't worry for your living. I shall send you sufficient\ngrains so that you can live.\"\nThereupon, the hunter broke his bow and fell down at the feet of Narada.\nNarada got him to stand up, and instructed him: 'Just go to your home and\nwhatever money and valuables you have there, distribute amongst the devotees\nand Brahmins, and just come out with me, wearing only one cloth. Construct\na small thatched house on the bank of the river, and sow the tulsi plant by the\nhouse. Just circumambulate the tulsi tree, and every day taste one fallen leaf,\nand always chant Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare\nRama, Hare Rama, Rama Rama, Hare Hare. So far as your living is concerned,\nI shall send you the required grains. But you will only accept as much grain\n\nas you require for yourself and your wife.\"\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0201": "Conclusion of Teachings to Sanatan Goswami\n\n149\n\nNarada then relieved the half-dead animals and, after getting free from\nthat dreadful condition, they fled away. By seeing the miracle executed by\nNarada, the black hunter was struck with wonder, and after taking him to his\nhome, he again bowed down at his feet.\nNarada returned to his place, and the hunter, after returning to his home,\nbegan to execute the instructions which Narada had given him. In the meantime, the news spread among all the villages that the hunter had become a devotee, and therefore the residents of the villages came to see the new Vaishnava.\nIt is the custom of persons following the Vedic way of life to bring some grains\nor some fruits whenever they go to see some saintly person. All the villagers\nsaw that the hunter now had turned into a great devotee, and they began to\nbring eatables. So every day he was offered grains and fruit, so much that no\nless than ten to twenty people might eat there. But, according to Narada's\n\"instruction, he did not accept anything more than what he required to live\non, for both himself and his wife.\nAfter some days had passed, Narada said to his friend Parbut Muni: \"I\nhave a disciple. Let us go and see him, and see if he is doing well.\"\nWhen the two great sages, Narada and Parbut, came to the place of the\nhunter, and the hunter saw his Spiritual Master coming from the distance,\nhe began to go to him with great respect. But while he was going to receive\nthe great sages, there were ants on the field, and it was a hindrance to his pass\"ing. When he reached the sages, he wanted to bow down before them, but\nhe saw there were many ants and he slowly cleared away the ants with his\ncloth. When Narada saw that the hunter was trying to save the lives of the ants\n\"in such a way, it reminded him of a verse from the Skanda Purana. That\nverse states: \"Is it not wonderful for a devotee of the Lord, that he is not inclined to give any sort of pain, even to the ant?\"\nThe purport is that, formerly, the hunter took pleasure by half-killing animals, but now that he had become a great devotee of the Lord, he was not\nprepared to give pain even to an ant.\nThe hunter received the two great sages at his house, and he offered them\na\n\nsitting place, and brought water and washed their feet, and took water to them\n\nfor drinking, and both the husband and wife touched the water on their heads.\nAfter this they began to feel ecstasy, and began to dance, singing Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama\nRama, Hare Hare\n\nraising their hands and dancing with their clothing flying.\n\n-\n\nWhen the two great sages saw the ecstasy of love of Godhead in the body\nof the hunter, Parbut Muni addressed Narada: \"You are a touchstone, and so\nby your association even a great hunter has turned into a great devotee.\"\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0202": "Teachings of Lord Chaitanya\nThere is a nice verse in the Skanda Purana which says: \"My dear Devarsi\n(Narada), you are glorious, and by your mercy even the lowest creature,\nsuch as a hunter, also became elevated to such a state of devotion, and attained\ntranscendental attachment for Krishna.\"\nNarada then enquired of the hunter-devotee: \"Are you getting your\nfoodstuff regularly?\"\nThe hunter replied, \"You send so many people, and they bring so much\neatables that we both cannot eat so much.\"\nNarada replied, \"That's all right. Whatever you are getting, it is all right.\nNow continue your devotional service in that way.\" And after saying that,\nboth Narada and Parbut Muni disappeared from that place.\nThis recitation of the story of the hunter is offered by Lord Chaitanya to\nshow that even a hunter can be engaged in the devotional service of Krishna\nby the influence of pure devotees.\nHe then said that another meaning of Atma is: all varieties of the Personality\nof Godhead. Generally, the Personality of Godhead Himself, Krishna, and His\ndifferent expansions, are all known as the Personality of Godhead. So anyone\nwho is engaged in the devotional service of any Form or extension of the Supreme Personality of Godhead is also called Atmarama, and all such devotees\nengage themselves either in the regulative principles of devotional service,\nor in devotional service in transcendental love.\nThese two kinds of devotees also are divided into three categories: the\nassociates, those in the perfection of devotional service, and those newlyengaged in devotional service. Newly engaged devotees can be divided into\ntwo: ones who have already attained an attachment for the Lord, and others\nwho have not attained such attachment for the Lord. And, according to the\ntwo divisions of devotional service, namely the regulative principles and attachment by transcendental love, all these four classes of devotees become eight\nin number. By following the regulative principles of devotion, the perfect\nassociates of the Lord are divided further into four classes: the servants, the\nfriends, the parental superiors, and the fiancees.\nJust as devotees are sometimes perfected by devotional service, so some of\nthem are eternally perfect. In the regulative principle of devotional service,\naccording to the advanced standard and the beginner's standard, there are sixteen kinds of devotees in transcendental loving service of the Lord. Therefore,\nsuch Atmaramas can be considered to exist in 32 divisions. If you apply the\nwords Muni, Nirgrantha, Cha and Api in the 32 classes, then it becomes a description of 58 different types of devotees. All these devotees can be sheltered\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0203": "Conclusion of Teachings to Sanatan Goswami\n\n151\n\nby one word: Atmarama. Just as in the forest, there may be different kinds of\ntrees, but only by saying that there are trees there, the meaning is understood.\nThus the Lord completed 6o different meanings of the word Atmarama.\nAnd then He again said that Atma means \"the living entity, beginning from\nthe first living creature, Brahma, down to the ant.\" He cited a verse from\n\nVishnu Purana, Sixth Chapter, in which it is stated that the energies of the Lord\nare all spiritual. Of them, the energy which is known as the source of the living\nentity is also spiritual, but the other energy, which is full of ignorance and is\nmanifested in material activities, is called material Nature. The living entities\nare innumerable, even in the material creation, and if by chance one of them\nor some of them can get the association of a pure devotee, then they can be\nengaged in the pure devotional service of Krishna. The Lord said, \"Formerly\nI thought of 6o different meanings for the word Atmarama, but here another\nmeaning came to My mind by your association.\"\nSanatan Goswami, after hearing from the Lord about different meanings\nof the word Atmarama, was struck with wonder and fell down in devotion\nat the feet of Lord Chaitanya. He said, \"I understand that You are Personally\nthe Supreme Personality of Godhead, Krishna, and with Your breathing there\nare many manifestations of the Vedic literature. You are the Teacher of Srimad\n\nBhagwatam, so You know best the meanings of the verses of Srimad Bhagwatam.\nIt is not possible for others to understand the confidential meanings of Srimad\n\nBhagwatam without Your mercy.\"\nThe Lord then replied to Sanatan Goswami, \"Do not try to eulogize\nMe in that way. Just try to understand the real nature of Srimad Bhagwatam:\n\nSrimad Bhagwatam is the sound representation of the Supreme Lord Krishna:\ntherefore, Srimad Bhagwatam is not different from Krishna. So, as Krishna is\nunlimited, similarly, in each word and each letter of Srimad Bhagwatam, there\nare unlimited meanings, and one can understand them by association of devotees. Don't, then, say that Bhagwatam is a collection of answers to questions.\"\nThere were six questions put by the sages of Nayamisharanya to Sukadeva\nGoswami, and Sukadeva Goswami explained or answered the six questions\nin the Srimad Bhagwatam. There is a verse in the Vedic literature in which Lord\nShiva says, \"So far as Bhagwatam is concerned, I may know or Sukadeva may\nknow or Vyasadeva may know It or not know It-but actually Bhagwatam\nis to be understood by devotional service, and from a devotee, and not by\none's own intelligence or by learned comments.\"\nThe sages of Nayamisharanya asked, \"My dear sir, kindly tell us now,\nafter the departure of the Lord for His own Abode, if the principles of religion\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0204": "Teachings ofLord Chaitanya\nhave gone with Him. How can we find such principles after His departure?\"\nThe reply was as follows: \"After the departure of Krishna to His Abode\nwith all religious principles, His representation, the Srimad Bhagwatam, the\nMaha Purana, stands as the blazing, illuminating sun.\"\n\nThe Lord then said, \"I am just like a madman, to describe this verse of\nAtmarama in so many ways; so you must not mind if I have said something\n\nmad. But if somebody becomes a madman like Me, he can understand the real\nmeaning of Srimad Bhagwatam as I have explained it.\"\nThen Sanatan Goswami, with folded hands, fell down at the feet of Lord\nChaitanya and prayed as follows: \"My dear Lord, You have asked me to prepare the regulative principles of devotional service, but I belong to the lowest\ncaste. I have no knowledge. I do not know how such an important task can be\nfinished my me. If You will kindly give me some hints about the preparation\nof such a book on devotional service, then it may be that I shall be qualified\nto write such a book.\"\nThe Lord then blessed him, saying, \"Whatever you write, by the grace\nof Krishna, everything will come out of your heart to be accepted as you\nhave asked. I'll give you some notes that you can take down: The first and foremost thing is that one should accept a bona fide Spiritual Master. That is the\nbeginning of spiritual life.\"\nAfter indicating that one should begin by accepting a Spiritual Master,\nHe requested Sanatan Goswami to write the symptoms of a true Guru, and the\nsymptoms of a true devotee. The symptoms of a devotee are described in the\nPadma Purana: A person who is a qualified Brahmin, and at the same time quali­\n\nfied with all the symptoms of a devotee, can become the Spiritual Master of\nall classes of men, and such a devotee and Spiritual Master must be respected\nas God Himself. But a person, even though he may be born of a very respectful\nBrahmin family, cannot become a bona fide Spiritual Master if he is not a\ndevotee of the Lord. One should not, therefore, be misguided to think that a\nbona fide Spiritual Master is required to be born of a so-called Brahmin family.\nThe idea is that a Spiritual Master must be a qualified Brahmin-by the symptoms of his activities.\n\nThis is confirmed in the Srimad Bhagwatam when Narada speaks of the different symptoms of the different divisions of social life, and when he summarizes that Brahmins and Kshatriyas and Sudras should be selected by their\nparticular individual qualificational symptoms. And Sridhar Swami has\nnoted, in his comment, that birth in the family of a Brahmin does not mean\nthat one is a Brahmin-he must be qualified with the symptoms of a Brahmin,\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0205": "Conclusion of Teachings to Sanatan Goswami\n\n153\n\nas they are described in the Shastras. Practically, also, we have experience\nthat there are many devotees in the disciplic succession of the Gaudiya Vishnu\nSampradaya, such as the two great acharyas Thakur Narottam and Shyama­\n\nnanda Goswami, who were not born in Brahmin families, but were accepted\nas Spiritual Masters by many Brahmins of fame, such as Ganganarayana Ramakrishna.\nIn this way, there are symptoms of the prospective devotee; and both\nthe disciple and the Spiritual Master must each see whether the other is eligible\nto become a bona fide Spiritual Master or a bona fide student of the Spiritual\nMaster. Then one should know that the worshippable object is the Supreme\nPersonality of Godhead, and all kinds of different Mantras, sacred songs,\nshould be understood.\nThe Lord also instructed that Sanatan should describe the symptoms of\npersons who are eligible to accept the Mantra, and how the Mantras should\nbe understood and perfected by ritualistic performances. Then He described\ninitiation, morning duties, and duties of cleanliness-washing the face, washing\nthe teeth-working, and prayers both in the morning and in the evening;\nhow to worship the Spiritual Master, how to mark the body with Gopichandan·, how to collect the tulsi leaves, how to wash the room and the temple\n\nof the Lord, and how to awaken Krishna from His sleeping. He described different methods for worshipping the Lord, which is called the method of fivefold paraphernalia and fifty-fold paraphernalia. How to worship the Lord\nby five times offering worship and Aruti; how to offer foodstuff to Krishna,\nhow to lay Him down on the bed. There are different symptoms of the Form\nof the Lord and Salagram Seela, such as the effect of going to holy places where\nthere are different temples of the Lord, and seeing the Form of God in the temples. There is the glorifying of the transcendental Name of the Lord, and the\ndifferent offences in the matter of worshipping. When worshipping the Lord\nthere are other things: paraphernalia such as the conch shell, water, and fragrant flowers; prayers and hymns, circumambulation, offering obeisances,\nregulative principles of Puroscharam, and accepting Krishna Prasadam, rejecting\nfoodstuff which is not offered to Krishna, and not indulging in defaming a\ndevotee who has the actual symptoms of a devotee.\nThere are also symptoms of a holy man, the process of satisfying the sage,\nand rejecting the society of undesirable persons; and hearing Srimad Bhagwatam constantly. Also to be followed are duties of the day, duties of the fort­\n\nnight, and observing fasting on Ekadasee day; the duties of the month, observing\nceremonies like the birthday of the Lord, the three specific dates of fasting,\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0206": "Teachings of Lord Chaitanya\n\n154\n\nEkadasee, Janmastami, Vamanadvadasi, Sri Ramanavami and Nrishingha\nChaturdasi. And, in observing such fasting days, there is the consideration of\nBeeddhaa, or overlapping of fasting days with other situations of the month, and\nhow they are helpful in the advancement of devotional service. Lord Chaitanya\ninstructed Sanatan Goswami that in every step he should give documentary\nevidence from the Puranas. Also mentioned is how to establish the temples of\nthe Lord, and the general behavior and symptoms of a Vaishnava, and the\nduties and occupation of the Vaishnava. Thus the Lord in summary explained\nall the details of writing books on Vaishnava regulative principles.\nSanatan Goswam.i was a great devotee of the Lord, and was directly instructed to spread the cult of Bhakti by writing many books. There is a description of him in Chaitanya Chandrodaya, where it is said that Sanatan Goswami\nwas one of the ministers of the Nawab Hussein government; in fact, he was the\nmost important personality in the government. His brother, Rupa Goswami,\nwas also a minister in the government, and both of them gave up the lucrative\ngovernment service and became mendicants to serve the Supreme Lord.\nWithin their hearts they are full of transcendental loving service, but externally\nthey are just like ordinary mendicants, with a great liking for the cowherd\nboy of V rindaban. Sanatan Goswami was very dear to all pure devotees of\nhis time.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0207": "II L{!Vd\n\nV ANV.LIVH:> 01!0'1 dO SDNIH:>VHJ..\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0208": "", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0209": "CHAPTER SEVENTEEN\n\nLord Chaitanya, The Original\nPersonality of Godhead\n\nFollowing in the footsteps of Kaviraj Krishnadas Goswami, we may offer our\nrespectful obeisances unto the Lotus Feet of Lord Chaitanya.\nHe is described as follows: Lord Chaitanya is the only shelter for the forlorn,\nor the most fallen, and He is the only hope for persons who are completely\ndevoid of spiritual knowledge. Let us try to discuss His great contribution of\ndevotional service.\nThe Supremely Powerful Lord Krishna becomes manifest in five different potentialities. Although He is One without any second, still, for serving\nfive different specific spiritual purposes, He is manifested in five. Such diversity\nis eternal and blissful, as opposed to the conception of montonous oneness.\nFrom the version of Vedic literature, we can understand that the Absolute\nTruth, the Supreme Personality of Godhead, eternally exists with His diverse\nenergies. Lord Chaitanya appeared with full diverse energies, and they are\nfive in number; and, therefore, He is said to be Krishna with diverse energies,\npresented as Lord Chaitanya.\n\n157\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0210": "158\n\nTeachings of Lord Chaitanya\n\nAs there is no difference between the energy and the energetic, so it is in\nthe Lord’s appearance as Sri Chaitanya Mahaprabhu and His four Associates,\nNityananda Prabhu, Adwaita Prabhu, Gadadhara, and Srivas. Among these\n\nfive diverse manifestations of the Supreme Lord as incarnation, expansion and\nenergies there is no spiritual difference. They are five in One Absolute Truth.\nFor relishing transcendental flavors in the Absolute Truth they are five\ndiverse manifestations, and they are called the Form of a devotee, the identity\n\nof a devotee, and pure devotional service personified.\nOut of these five diversities of the Absolute Truth, the Form of Lord\n\nChaitanya is the Original Personality of Godhead, Krishna. The identity of\nKrishna as Lord Nityananda is as the manifestation of the first expansion of the\nSupreme Lord. And, similarly, Adwaita Prabhu is an incarnation of the\n\nSupreme Lord. All these three belong to the category of Vishnu Tattwa, or\nthe Supreme Absolute Truth. Srivas is the representation of a pure devotee,\nand Gadadhara is the representation of the internal energy of the Lord for\nadvancement in the cause of pure devotion. Therefore Gadadhara and Srivas,\n\nalthough within the category of Vishnu, are diverse energies of the Supreme\nLord. In other words, they are not different from the energetic, but, still,\n\nfer relishing transcendental relationships, they are manifested diversely. The\nwhole process of devotional service is transcendental reciprocation of the\nflavors of relationship between the worshipped and the worshipper. Without\nsuch a diverse exchange of transcendental flavors, devotional service has no\n\nmeaning.\nIn the Vedic literature (Katho Upanishad) there is a verse which says that\nthe Supreme Lord is the Supreme Living Entity amongst all living entities.\nThere are innumerable living entities, but there is One Living Entity Who\nis the Supreme Absolute Godhead. The difference between that Singular Living\nEntity and the plural number of living entities is that the Singular Living\nEntity is the Lord of all. Lord Chaitanya is that Supreme Living Entity, Who\ndescended Himself for claiming the fallen innumerable living entities. In other\nwords, the specific purpose of Lord Chaitanya’s advent in recent ages was to\nestablish the Vedic fact that there is One Supreme Personality of Godhead\npredominating over, or maintaining, the numerous personalities of living\nentities. The Mayavadi, impersonalist, philosophers cannot understand this,\nand therefore Lord Chaitanya advented Himself, to convince the people in\ngeneral about the real nature of the relationship between the Supreme and the\nmany entities.\n\nIn the Bhagavad Gita, the last instruction of Lord Krishna is that everyone\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0211": "Lord Chaitanya, The Original Personality of Godhead\n\n159\n\nshould give up all other engagements and should engage in the devotional\nservice of the Lord. But after His disappearance, persons with less intelligence\nmisunderstood Him. They became contaminated with the Mayavadi philosophy, which produced so many mental speculators that people became\nmisled about the actual position of the Absolute Truth and the living entity.\nLord Chaitanya, therefore, although the Supreme Lord Krishna Himself,\nagain appeared to teach the fallen souls of this material world how to approach\nLord Krishna. The philosophy of Bhagavad Gita is that one should give up\neverything and be done with this world of material attachment. A pure\ndevotee of Lord Krishna and one who follows the philosophy of Lord Chaitanya are the same.\n\nChaitanya' s philosophy is: one should give up everything\n\nand worship God, Krishna. The difference is that Krishna, as the Supreme\nLord, the personality of Godhead, spoke the same words indicating Himself,\nand the Mayavadi philosophers misunderstood Him. Therefore, Lord Chaitanya indicated the same thing: one should not declare himself to be as good\nas Krishna, but should worship Krishna as the Supreme Lord.\nIt is a great mistake if we accept Lord Chaitanya as one of the conditioned\nsouls; He is to be understood as the Supreme Absolute Truth, the Personality\nof Godhead, Sri Krishna Himself, In the Chaitanya Charitamrita, therefore,\nit is said of Lord Chaitanya: \"Krishna is now present in His five diverse manifestations,\" as is being explained here. Unless one is in uncontaminated goodness, it is very difficult to understand Lord Chaitanya as the Supreme Personality of Godhead Himself. Therefore, to understand Lord Chaitanya one\nhas to follow the direct disciples of Lord Chaitanya, the six Goswamis, and\nespecially the path chalked out by Srila ]iva Goswami.\nThe most astonishing factor is that Lord Chaitanya, although the Supreme\nPersonality of Godhead, Krishna, never exhibited Himself as Krishna. Rather,\nwhenever He was detected by intelligent devotees as Lord Krishna, and addressed as Lord Krishna, He denied it, and sometimes He closed His ears,\nprotesting that one should not be addressed as the Supreme Lord. This was\nHis indirect teaching to the Mayavadi philosophers: that one should never\npose oneself as the Supreme Lord falsely, and thereby misdirect the followers.\nThe followers also should not be foolish enough to accept anyone and everyone\nas the Supreme Personality of Godhead, without testing with the Scriptures\nand by activities. One should not, however, mistake Lord Chaitanya with\nHis five diverse manifestations as ordinary human beings. He is the Supreme\nPersonality of Godhead, Krishna Himself. The beauty of Lord Chaitanya is\nthat, although He is the Supreme Personality of Godhead Himself, He Him-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0212": "Teachings ofLord Chaitanya\n\n160\n\nself as a great devotee is teaching all the conditioned souls how devotional\nservice should be conducted. The conditioned souls who are interested in\ndevotional service should follow, therefore in the exemplary footsteps of\nLord Chaitanya, to learn how Krishna can be achieved by devotional service.\nIn other words, the Supreme Lord Himself teaches the conditioned soul\nhow He should be approached by devotional service.\nBy analytical study of the five diverse manifestations of the Supreme\nLord we can know that Lord Sri Chaitanya Mahaprabhu is the Supreme\nAbsolute, and that Lord Nityananda is an immediate expansion of the Supreme\nAbsolute Truth. We can understand that Adwaita Prabhu is also in the category\nof the Supreme Personality of Godhead, but he is the subordinate to Lord\nChaitanya and Nityananda Prabhu. The Supreme Personality of Godhead and\nHis immediate subordinate expansions are all worshippable by the other two,\nnamely, the internal potential representation, and the marginal potential\nrepresentation.\nThe internal potential representation, Gadadhara, represents the pure\ndevotee, and the marginal potential representation is a confidential devotee.\nBoth these categories are worshippers of the other three categories, but all\nof them-the two worshippable categories and the two in the worshipper\ncategory-are engaged in the transcendental loving service of the Supreme\nPersonality of Godhead, Sri Chaitanya Mahaprabhu.\nThere is a specific difference between the pure devotee and the confidential\ndevotee. Different potencies of the Lord are engaged in serving the Supreme\nLord in different transcendental relationships. They are situated in conjugal\nlove, in parental affection, in friendly affinity and in obedient servitude. By\nimpartial judgement, it is found that the internal potencies of the Supreme\nLord, engaged in conjugal love with Him, are the best of ali devotees. As\nsuch, both internal devotees and confidential devotees are attracted by the\nconjugal love of the Supreme Absolute Truth, and are the most confidential\ndevotees of Lord Chaitanya. Other pure devotees, who are more or less\nattached to Sri Nityananda Prabhu and to Adwaita Prabhu, are attracted by\nother transcendental relationships, such as parental affection, friendly affinity\nand obedient servitude. When such devotees are very much attached to the\nactivities of Lord Chaitanya, at once they become confidential devotees in\nconjugal love with the Supreme Lord.\nThere is a very nice song sung by a great devotee and Acharya in the disciplic succession from Lord Chaitanya. His name is Sri Thakur Narottamdas.\nSri Thakur says as follows: \"When will there be a transcendental vibration\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0213": "Lord Chaitanya, The Original Personality of Godhead\n\n161\n\nall over my body simply by attending to the Name of Gauranga? When will\nthere be incessant flowing of my tears simply by uttering Harer Nama of the\nLord? When will Lord Nityananda be merciful upon me, and all my desires\nfor material enjoyment become insignificant? When shall I be purified by\ngiving up all contaminations of material enjoyment; and when shall I be able\nto see the transcendental Abode, Vrindaban? When shall I be eager to accept\nthe six Goswamis as my prime guidance? And when shall I be able to understand the conjugal love of Krishna?\" In other words, nobody should be eager\nto understand the conjugal love of Krishna without undergoing disciplinary\ntraining under the six Goswamis of Vrindaban.\nThe Samkirtan movement inaugurated by Lord Chaitanya is a transcendental\nPastime of the Lord: \"So that I may live simultaneously to preach and popularize this movement in the material world.\" And in that Samkirtan movement\nof Lord Chaitanya, Nityananda and Adwaita are His expansions, and Gadadhara and Srivas are His internal and marginal potencies.\nThe living entities are called marginal potency because they have, potentially, both attitudes, namely the tendency to surrender unto Krishna, and the\ntendency for becoming independent of the Supreme Lord, and being contaminated by the material world through the propensity for material enjoyment. When a living entity is predominated over by the desire for material\nenjoyment and becomes entangled in material contamination, at that time he\nis subjected to the three-fold miseries of material existence. There is a very\nnice example in this connection. It is just like a seed sewn in the earth. If it\nis overpowered by too much water, there is no possibility of the seed being\nfructified. Similarly, even if a man is captivated by material enjoyment,\nand even if the seed of such enjoyment is within the heart of the conditioned\nsoul but he is overwhelmed, over powered by a flood of transcendental\nactivities in love of God, then his potential seed cannot fructify into a conditional life of material existence. The conditional living entities in the material\nworld, especially at the present age of Kali, are being overpowered by the\nflood of love of God inaugurated by Lord Chaitanya and His Associates.\nThere is a nice verse in this connection, written by His Holiness Prabodhananda Saraswati in his book Sri Chaitanya Chandramrita. In that verse it is\nstated that materialistic persons are very enthusiastic in the matter of maintaining\ntheir family members, wife and children; and there are many mystic speculators who are engaged in speculating on being liberated from the miseries of\nmaterial life, and therefore they undergo various kinds of austerities and\npenances. But persons who have discovered the greatest transcendental flavor,\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0214": "162\n\nTeachings ofLord Chaitanya\n\nin the movement of Lord Chaitanya Mahaprabhu, no longer have any taste\nfor all those activities.\nPersons who are under the impression that, in the Form of the Supreme\nPersonality of Godhead, and in the matter of His devotional service, there is\nmaterial contamination, are called Mayavadi. According to their imperfect\nspeculation, the impersonal Brahman is considered the only existence of the\ncosmic manifestation. As soon as there is a conception of the Supreme Personality of Godhead, they consider that it is in contact with Maya, or the\nexternal material energy. Similarly, such persons consider all incarnations of\nthe SupremeLord to be contaminated by this material Nature. According to\nthem, this material body of the living entity, and the action of matter on all\nthe differ.ent kinds of identifications of the living entity, are called material\nmanifestation. According to them, liberation means that there is no longer\nany individual identification, or pure living entity. In other words, a living\nentity, when he is liberated, becomes One with the Supreme Impersonal\nBrahman.\nAccording to Mayavadi philosophy it is understood that, in the Personality\nof Godhead, in the Abode of the Supreme Personality of Godhead, and in the\nmatter of devotional service, the emotional devotees are all under the spell\nof Maya, and are therefore subjected to the material condition. Persons who\nforget the transcendental nature of the Supreme Personality of Godhead,\nHis transcendental Abode and devotional service, as well as the devotee, consider that these are different examples of material activity. Such persons are\ncalled Karmis, or actors in fruitive activities. When one thinks that there is a\npossibility of arguing about transcendence, he is called agnostic. And when\none thinks that there is the possibility to criticize transcendence, he is called\natheist. Lord Chaitanya wanted to accept all these different kinds of agnostics,\natheists, skeptics, a:tid unfaithfuls, and swallow them in the flood of love of\nGod. Therefore, He accepted the four orders of life-and He accepted the\nrenounced order of life, in order to attract all these forces.\nLord Chaitanya remained a householder until twenty-four only, and in\nthe twenty-fifth year of His life, He accepted the renounced order. After\naccepting the renounced order, He attracted many other renounced order\nSannyasis. During the time that He had been executing the Samkirtan movement in His family, many Mayavadi Sannyasis did not take His movement\nvery seriously. Similarly, the speculative students, atheists, and those who\nare attached to fruitive activities and unnecessary criticism were also delivered\n\nby the Lord after He accepted the Sannyasi order of life. The Lord was so\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0215": "Lord Chaitanya, The Original Personality of Godhead\n\n163\n\nkind that He accepted all of them, and delivered to them the most important\nfactor of life: love of God.\nTo fulfill the mission of the Lord, bestowing love of God upon the conditioned souls, He devised many methods to accept all those disinterested in\nthe matter of love of God. After He accepted the renounced order, all agnostics\nand critics, atheists and mental speculators became the students and followers\nof Lord Chaitanya. Even many of those who were not Hindus or the followers\nof the Vedic principles of life also accepted Lord Chaitanya as the Supreme\nTeacher.\nThose Sannyasis who were known as the Mayavadi philosophers of\nBenares were the only persons who avoided the mercy of Sri Chaitanya\nMahaprabhu. The plight of the Mayavadi philosophers is described as follows\nby Sri Bhaktisiddhanta Saraswati Goswami: \"The Mayavadi philosophers of\nBenares are less intelligent because they want to measure everything by direct\nperception. But everything they have is a calculation of material perception.\nThe Absolute Truth is transcendence, but according to them there is no\nvariegatedness in transcendence, because they say that anything which is full\nof variegatedness is Maya.\"\nDuring Chaitanya Mahaprabhu's time there were other philosophers,\nknown as the Mayavadi philosophers of Sarnatha. Sarnatha is a place near\nBenares where Buddhist philosophers were residing, and even today there\nare many Stupas of the Buddhist Mayavadi. The Mayavadi philosophers of\nSarnatha are different from the impersonalists who believe in the impersonal\nmanifestation of Brahman. According to the Sarnatha philosophers there is\nno spiritual existence. Spiritually, both the Mayavadi philosophers of Benares\nand the philosophers of Sarnatha are entrapped by the material Nature. None\nof them actually knows the nature of the Absolute Transcendence. The philosophers of Benares, although accepting the Vedic principles superficially\nand accepting themselves as transcendentalists, do not agree to accept spiritual\nvariegatedness. They have no information about devotional service, and therefore they are called \"non-devotees,\" or against the devotional service of Lord\nKrishna.\nThe impersonalists speculate on the Supreme Personality of Godhead\nand His devotees, subjected to the direct perception of knowledge. The Lord\nand His devotee and His devotional service, however, are not subject to\ndirect perception. In other words, spiritual variegatedness is unknown to the\nMayavadi philosophy, and therefore all the Mayavadi philosophers and\nSannyasis began to criticize Him because He was conducting the Samkirtan\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0216": "Teachings of Lord Chaitanya\nmovement. They were surprised to see Lord Chaitanya, because He belonged\nto the Mayavadi sect of Sannyasis, having accepted His Sannyasa order from\nKeshav Bharati, who belonged to the Mayavadi school. They were surprised\nto see Him engaged in chanting and dancing, and not engaged in the matter\nof hearing or reading Vedanta, as is the custom. The Mayavadi philosophers\nare very fond of Vedanta, and misinterpret it in their own way. The Mayavadi\nSannyasis, instead of understanding their own position, began to critize Lord\nChaitanya as an unauthorized Sannyasi. They criticized that He was sentimental\nand not actually a bona fide Sannyasi. All these criticisms were carried to Lord\nChaitanya when He was at Benares, and He was not at all surprised. He smiled\nwhen the news was carried to Him. He, however, did not associate with the\nMayavadi Sannyasis, but used to remain alone and execute His own mission.\nAnd after staying for some days in Benares, He started for Mathura.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0217": "CHAPTER EIGHTEEN\n\nThe Conversations With\nPrakasananda\n\nAccording to the principles of the Mayavadi Sannyasis, singing, dancing,\nand playing on musical instruments are strictly prohibited; they are called\nthree kinds of sinful activities. The Mayavadi Sannyasi is supposed to engage\nhis valuable time simply in the matter ofVedanta study. When the Mayavadi\nSannyasis in Benares saw that Lord Chaitanya was indulging in singing,\ndancing and playing musical instruments, and was always chanting Hare\nKrishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama,\nRama Ranta, Hare Hare, they concluded that this Sannyasi was not educated,\n\nand, out of sentiment, He was misleading some of the followers. Sankaracharya\nhas said that a Sannyasi should always be engaged in studying Vedanta, and\nshould be satisfied simply having one cloth and nothing more. Lord Chaitanya\nwas neither studying Vedanta in formality, nor did He cease from singing\nand dancing, and so He was criticized by all the Sannyasis at Benares, as well\nas by their householder followers.\nLord Chaitanya got this news from His students and disciples, and when\n\nr6s\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0218": "I66\n\nTeachings ofLord Chaitanya\n\nHe heard that they were all criticizing Him, He simply smiled and started\nfor Mathura and Vrindaban. But He came back again to Benares on His way\nto Jagannath Puri from Mathura. When He came back to Benares, He stayed\nat the house of Chandra Sekhar, who was considered a Sudra because he was\na clerk. In spite of Sekhar being a Sudra, Lord Chaitanya Mahaprabhu made\nHis residential quarter at his place. Lord Chaitanya made no such distinction\nbetween Brahmin or Sudra-anyone devoted, He accepted. Customarily,\na Sannyasi is supposed to take shelter in the house of a Brahmin, or eat at the\nhouse of a Brahmin, but Chaitanya Mahaprabhu, as the independent Supreme\nPersonality of Godhead, had His own discretion, and He decided to stay at\nChandra Sekhar's house.\nIn those days, by misuse of the Brahminical hereditary princip le, the\nBrahmins made it a law that anyone who was not born of a Brahmin family\nwas a Sudra. So even the Kshatriyas and the Vaidyas were also called Sudras.\nVaidyas are supposed to be descendents of Brahmin fathers and Sudra wives,\nand therefore they are sometimes called Sudras. So Chandra Sekhar Acharya,\nalthough born of a Vaidya family, was called, at Benares, a Sudra. As long\nasLord Chaitanya stayed at Benares, He stayed at Chandra Sekhar' s apartment,\nand He used to take His food at the place of Tapan Mishra.\nWhen Sanatan Goswami met Lord Chaitanya at Benares he learned from\nLord Chaitanya the process and principles of devotional service during two\nmonths of continuous teaching. The instructions ofLord Chaitanya to Sanatan\nGoswami have been described in our First Part ofLord Chaitanya' s teachings.\nAfter that teaching, Sanatan Goswami was authorized to propagate the principles of devotional service and the Srimad Bhagwatam. But, during this time,\nboth Tapan Mishra and Chandra Sekhar Acharya were feeling very sorry\nabout strong criticism against Lord Chaitanya Mahaprabhu, and they came\ntogether and prayed for theLord to meet the Mayavadi Sannyasis.\nThey informed Lord Chaitanya: \"We have been mortified by hearing\nunfavorable criticism from the Mayavadi Sannyasis against You. It has become\nintolerable for us.\" They requested He do something so that these criticisms\nwould be stopped.\nWhile they were thus discussing the criticism of the Mayavadi Sannyasis,\na Brahmin came to Lord Chaitanya and invited Him, as he had invited all\nthe other Sannyasis, to his place. Only Chaitanya had not been invited, and\nso he now had come to invite Him. He knew that Chaitanya Mahaprabhu did\nnot mix with the Mayavadi Sannyasis, and therefore he fell down at Chaitanya\nMahaprabhu's feet and implored Him: \"Although I know that You do not\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0219": "Nes\nee\nee\ne\n\nEye\n\n2 Sa\n\nNey\n\n|\n\noo Saas\n\nLew eae\n\n3 o-\n\nhe\n\nwre me\n\nmo \\\ni‘ Wh\n\na X\nX\n\n\\.\n\n}\n\nLehn,\n\nat\n\\,\n\n¥\n\n“YE\n\n¢ & *s ys\n>\n\nCg\n\nI) by\n\n‘y\n\nLord Chaitanya Meets Prakasananda Saraswati at Benares\n\nSy\n\n“A\nX,\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0220": "", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0221": "The Conversations With Prakasananda\n\n167\n\naccept invitations, still, it is my request-please come and take Prasadam at\nmy place with the other Sannyasis. IfYou accept this invitation it will be considered a special favor to me.\"\nThe Lord took this opportunity and accepted the invitation of the Brahmin,\nin order to meet the Mayavadi Sannyasis. It was, practically, an arrangement\nmade by the Lord Himself The Brahmin who invited Him knew that Lord\nChaitanya did not accept any invitations, but still he was very eager to invite\nHim.\nThe next day Lord Chaitanya went to the house of the Brahmin. He\nsaw that all the Mayavadi Sannyasis were sitting there. He offered His respects\nto all the Sannyasis, as was usual, and then He went to wash His Feet. After\nwashing His Feet, He sat down at that spot, not amongst the Mayavadi Sannyasis, but in a place where water was kept for washing the feet. While He\nwas sitting there, the other Sannyasis saw a glaring effulgence emanating from\nHis body. All the Mayavadi Sannyasis were attracted by this glaring effulgence,\nand they stood up and showed Him respects. Amongst them there was one\nSannyasi whose name was Prakasananda Saraswati. He was the chief amongst\nall the impersonalist Sannyasis, and he addressed Lord Chaitanya with great\nhumility, and asked Him to come and sit amongst them.\nHe said, \"My dear sir, why are You sitting in that filthy place? Please\ncome and sit with us.\"\nLord Chaitanya replied: \"Oh, I belong to an inferior sect of Sannyasis.\nTherefore I think I should not sit with you. Let Me sit down here.\"\nPrakasananda Saraswati was surprised to hear such a thing from such a\nlearned man, and he actually took His hand and requested Him to please come\nand sit down with him. Lord Chaitanya was seated, and Prakasananda\nSaraswati enquired, \"I think Your name is Sri Krishna Chaitanya, and I understand that You belong to our Mayavadi sect because You have taken Your\nSannyasa from Keshav Bharati, who belongs to the Sankara Sampradaya.\"\nAccording to the Sankara sect, there are ten different names for Sannyasi.\nOut of them, the three names, Tirtha, Asram and Saraswati, are considered\nto be the most enlightened and cultured among the Sannyasis. Lord Chaitanya\nwas a Vaishnava, and therefore naturally He was humble and meek, and\nHe wanted to give the better place to .Prakasananda, who belonged to the\nSaraswati Sampradaya. According to Sankara principles, a disciple of the\nBharatic school is called Chaitanya. But Sri Krishna Chaitanya Mahaprabhu,\nalthough He took Sannyasa, kept His Brahmachary name, without the title\nBharati.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0222": "168\n\nTeachings ofLord Chaitanya\n\nPrakasananada Saraswati inquired from Lord Chaitanya: \"Well sir, You\nbelong to our Sankara sect, and You are living at Benares. Why don't\nYou mix with us? What is the reason? Another thing-You are a Sannyasi.\nYou are supposed to engage Your time simply in Vedanta study. But we see\nthat instead of doing that You are always engaged in chanting, dancing, and\nplaying on musical instruments. What are the reasons? These things are done\nby emotional and sentimental people. But You are a qualified Sannyasi. Why\nshould You not engage Yourself in the study of Vedanta? By Your effulgence\nit appears to us that You are just like the Supreme Narayana, the Personality\nof Godhead, but Your behavior appears to be otherwise. So we are inquisitive\nto know, what are the reasons?\"\nLord Chaitanya replied: \"My dear sir, I may inform you that My Spiritual\nMaster saw Me as a great fool, and therefore he more or less punished Me\nand said that, because I am such a fool, I have no jurisdiction in the study of\nVedanta. So he kindly gave Me the chanting of Hare Krishna, Hare Krishna,\n\nKrishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare.\nMy Spiritual Master told Me: 'You go on Chanting this Krishna Mantra, and\nit will make You all-perfect.\"'\nActually, Lord Chaitanya was neither a fool nor ignorant of the principles\nof Vedanta, but His purpose was to demonstrate to modern society that for\nfools who have no penance and austerity behind them, and simply for some\nrecreational purpose want to study Vedanta-that is not recommended. In\nHis Sikshastak, Lord Chaitanya said that one should be in a humble state of\nmind, should think of himself as lower than the grass on the street, more tolerant\nthan the tree, devoid of all false sense of prestige, and ready to offer all kinds\nof respects to others. In such a state of mind, one can chant Vedanta philosophy\nor the Holy Name of God constantly. He also wanted to teach that a serious\nstudent of transcendental science should follow exactly the words of the Spiritual Master. According to the calculation of the Spiritual Master, Lord Chaitanya appeared to be a fool, so he said that He should not indulge in the study\nof Vedanta but should go on chanting the Krishna Mantra. Therefore, He\nstrictly obeyed. In other words Lord Chaitanya impressed on the Mayavadis\nthat the words of a bona fide Spiritual Master must be strictly followed. That\nwould make one perfect in all respects.\nVedanta means that the last word of the Vedic knowledge is to understand\nKrishna: Vedaischa sarvai a ham eva vedyam: Actual understanding of the Vedanta\nis to know Krishna, and our relationship with Krishna. And one who understands Krishna understands everything. The knower of Krishna is always\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0223": "The Conversations With Prakasananda\n\n!69\n\nengaged in the transcendental loving service of Krishna. The Lord confirms\nthis in Bhagavad Gita: \"I am the Source of everything, and everything emanates\nfrom Me. Therefore, one who knows Me perfectly well is fully engaged in\nMy transcendental loving service.\" A living entity is eternally related with\nKrishna by that relationship of Master and servant, and once that service is\nwanting-or, in other words, when one is not situated in Krishna Consciousness-it is to be understood that his study of Vedanta is insufficient. When one\ndoes not understand what is Krishna Consciousness, or is not engaged in\nthe trascendental loving service of Lord Krishna, it is to be understood that\nhe is adverse to the study ofVedanta or understanding the Supreme Personality\nof Godhead.\nThe path shown by Lord Chaitanya in the matter of studying Vedanta\nphilosophy, as explained in this connection, should be followed by all. A\nperson who is puffed up over his so-called education, has no humility and\ntherefore does not seek after the protection of a bona fide Spiritual Master,\nthinks that he does not require a bona fide Spiritual Master, and, rather by his\nown effort, he can achieve the highest perfection. Such persons are not eligible\nfor the study of Vedanta Sutra. Those who are under the spell of the material\nenergy, instead of following the instructions of the disciplic succession, try\nto manufacture something of their own, and thereby step outside the sphere\nof Vedanta study. A bona fide Spiritual Master must always condemn such\nindependent mental speculators. If the bona fide Spiritual Master directly\npoints out the foolishness of a disciple, that should not be taken otherwise.\nIn other words, a person who is completely innocent in the Science of God\nis actually not learned. And, more or less, everyone who is not in Krishna\nConsciousness is subject to that foolishness.\nSometimes we display our foolishness by accepting somebody who is\nbarely even educated as our Spiritual Master. That is another sign of our\nfoolishness. It is our duty to understand the Supreme Personality of Godhead,\nWhose Lotus Feet are worshipped by all the Vedas. One who does not understand that Supreme Personality of Godhead, and is proud of his false understanding ofVedanta, is actually a fool. Mundane attempts at academic knowledge are another foolishness. So long as one cannot understand the cosmic\nmanifestation as a representation of the three modes of material Nature, one\nmust be considered in the darkness of inebriety and caught in the duality of\nthis material world. Actually, a person who is in perfect knowledge of the\nVedanta becomes a servitor of the Supreme Lord, Who is the Maintainer and\nSustainer of the whole cosmic manifestation. So long as one is not transcen-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0224": "170\n\nTeachings of Lord Chaitanya\n\ndental to the service of the limited, he cannot be a person with Vedanta knowle-\n\ndge.\nSo long as one is in the limited jurisdiction of fruitive activities, or involved\nin mental speculation, he is perhaps eligible for studying or instructing on the\n\ntheoretical knowledge of Vedanta Sutra, but he cannot be on the platform of\nunderstanding the Supreme, Eternal, transcendental (completely liberated)\nvibration of Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare\nRama, Hare Rama, Rama Rama, Hare Hare. In other words, anyone who has\n\nachieved his perfection in chanting the transcendental vibration Hare Krishna\ndoes not have to learn separately the philosophy of Vedanta Sutra.\nPersons who are not eligible by thorough understanding of the transcendental vibration as nondifferent from the Supreme, and who try to become\nMayavadi philosophers and expert in Vedanta Sutra, are all fools according to\nthe teaching of Chaitanya Mahaprabhu, or the bona fide Spiritual Master.\nTo study Vedanta Sutra by the ascending process is another sign of foolishness.\nOn the other hand, he who has attained the taste for chanting the transcendental\n\nvibration is actually situated at the conclusion of Vedanta. In this connection\nthere are two verses of Srimad Bhagwatam which are very instructive: The\n\npurport of the first is that, even if a person is born in the family of the lowest\nof human beings, but is engaged in chanting the transcendental vibration, then\n\nit is to be understood that he has already performed all kinds of renunciation\nand austerities, and has performed all kinds of sacrifices, and has studied all\nthe Brahma Sutras—so that he is now able to chant Hare Krishna, Hare Krishna,\nKrishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare.\n\nThe purport of the second verse is that a person who is chanting the two syllables Ha-re (ray) must be considered as having studied all the Vedas: the Rig\nVeda, Atharva Veda, Yaju Veda and Sama Veda.\nOn the other hand, there are many so-called devotees who think that\nVedanta is meant for a particular class of men, and is not meant for the devo-\n\ntees. They do not know that Vedanta is the only plaform of pure devotees.\nAll the great Acharyas of the four Sampradayas of the Vaishnava sect have\nmade their commentaries on the Vedanta Sutra, but the so-called devotee class,\n\nwho are known as Prakrita Sahajia, carefully avoid the study of Vedanta Sutra.\nThe Prakrita Sahajia misunderstand the pure devotees and Vaishnav Acharyas\nas being mental speculators or fruitive actors. As a result of such a conclusion,\nthey themselves become Mayavadis, and leave the service of the Supreme\n\nLord.\nUnderstanding the Vedanta Sutra by academic knowledge never qualifies\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0225": "The Conversations With Prakasananda\n\n171\n\na man for understanding the value of the transcendental vibration. Such persons\nwho are entangled in academic knowledge are conditioned souls who are confused about the facts of I and My understanding. As such, they are unable to\ndetach their minds from the external energy.\nWhen a person actually attains transcendental knowledge, he becomes\nfree from this duality and becomes engaged in transcendental loving service\nof the Supreme Lord. The transcendental loving service of the Supreme Lord\nis the only means for being detached from material activities. A person properly\ninitiated by a bona fide Spiritual Master, and engaged in chanting Hare Krishna,\nHare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama,\nHare Hare, gradually becomes freed from the conception of I and Mine, and\ntherefore becomes attached to the transcendental loving service, in one of the\nfive different transcendental relationships. Such transcendental service is not\nsubject matter for the gross and subtle bodies. When, however, one can\nunderstand that there is no difference between the Supreme and His Name,\nat that time only can he be situated in Krishna Consciousness. At that time he\nhas no longer any necessity for grammatical adjustment of the language.\nRather, he becomes more interested in the subject matter of the address:\nHare Krishna-0 my Lord, 0 energy of the Lord, please engage me in Your\nservice!\nLord Chaitanya explained all this to Prakasananda Saraswati and told him\nthat He had heard it from His Spiritual Master in these words. He informed\nPrakasananda Saraswati that His Spiritual Master had taught Him that the\nactual commentary on the Vedanta Sutra is Srimad Bhagwatam, as it is stated\nin the Srimad Bhagwatam by Vyasadeva, the Author of Vedanta Sutra.\nThe perfection of a student is to understand the identity of the Holy Name\nand the Supreme Lord. And, without being under the shelter of such a realized\nSpiritual Master, one's understanding of the Supreme is simply foolishness.\nOne can, however, fully understand the transcendental by service and devo�\ntion. When Lord Chaitanya uttered Krishna without any offense, or when He\noffenselessly chanted the Krishna Mantra, or Maha Mantra, He declared that\nit can at once deliver a conditioned soul from the material contamination. In\nthis Age of Kali there is no other alternative to chanting this Maha Mantra.\nIt is stated that the essence of all Vedic literature is to chant this Holy Name of\nKrishna: Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama,\nHare Rama, Rama Rama, Hare Hare. He also said to Prakasananda Saraswati\nthat, in order to convince Me about this essential fact of Vedic knowledge,\nhe has taught Me a verse from Brihad Naradiya Puranam:\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0226": "Teachings ofLord Chaitanya\n\n172\n\nHarer Nama Harer Nama Harer Nama Eva Kevalam. Kalau Nasteva Nasteva\nNasteva Gatir Anyatha.\n\n\"In this age of quarrel and hypocrisy, the only means of deliverance is to\nchant the Holy Name of the Lord-and there is no other means of\nsuccess.\n\n\"\n\nIn three out of the four millenniums, namely the Satya Yuga, Treta Yuga\nand Dvapara Yuga, there was honor in understanding transcendence through\nthe path of disciplic succession. In the present age, on account of Kali, people\nhave no interest in the matter of the disciplic succession, but they have invented\nmany paths of argument and logic. Such an ascending process of understanding\ntranscendence is not approved according to the Vedic way. The Absolute\nTruth must descend from the Absolute platform. It is not to be understood\nby the ascending process. The Holy Name of the Lord, Hare Krishna, Hare\nKrishna, Krishna Krishna, Hare Hare/Hare Rama, Rama Rama, Hare Hare\n\nis a transcendental vibration. Therefore it comes down from the transcendental platform, the Supreme Abode of Krishna. And, because there is no\ndifference between Krishna and His Name, therefore the Holy Name of\nKrishna is as pure, as perfect, and as liberated as Krishna Himsel£ For understanding the transcendental nature of the Holy Name of God, the academic\nscholars have no entrance by their logic and argument. The single path to\nunderstanding the transcendental nature of Hare Krishna, Hare Krishna, Krishna\nKrishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare, is to chant\n\nthese Names with faith and adherence. Such chanting will release one from the\ndesignated conditions of gross and subtle bodies.\nIn this age of logical argument and disagreement the chanting of Hare\nKrishna is the only means for self realization, and because this transcendental\n\nvibration alone can deliver the conditioned soul, therefore it is the essence of\nthe Vedanta Sutra. In the material conception there may be duality and differences between the Name, Form, quality, emotion and activities of a person\nand the person himself; but so far as this transcendental vibration is concerned,\nthere is no such limitation, because it descends from the Spiritual World.\nIn the Spiritual World there is no such difference between the Name of the\nPerson Whose Name is a Quality, and the Person of the Quality. There is\nno such difference as there is in the material world. The Mayavadi philosophers\ncannot understand this, and therefore they are not eligible to utter the transcendental vibration.\nLord Chaitanya then said to Prakasananda Saraswati that, because He\n\"\n\ngot that order from His Spiritual Master, therefore He was constantly engaged\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0227": "The Conversations With Prakasananda\n\n173\n\nin chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare\nRama, Hare Rama, Rama Rama, Hare Hare.\n\"As a result of this chanting, sometimes I become impatient and cannot\nrestrain Myself from dancing and laughing or crying or singing-just like a\nmadman. When I first wondered whether I had become a madman by chanting\nthis Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare\nRama, Rama Rama, Hare Hare, I approached My Spiritual Master and informed\nhim that by chanting this Hare Krishna, Hare Krishna, Krishna Krishna, Hare\nHare/Hare Rama, Hare Rama, Rama Rama, Hare Hare,. 'I am becoming just\nlike a madman, so what is my actual position?\"'\nIn the Narada Pancharatra it is stated that all the Vedic rituals and Mantras\nand understanding are compressed into the eight words Hare Krishna, Hare\nKrishna, Krishna Krishna, Hare Hare. Similarly, in the Kalisantra Upanishad,\nit is stated that Hare Krishna, H_are Krishna, Krishna Krishna, Hare Hare/Hare\nRama, Hare Rama, Rama Rama, Hare Hare-these sixteen words-are especially\nmeant for counteracting the contamination of Kali. To save oneself from the\ncontamination of Kali there is no other alternative than these sixteen words.\nLord Chaitanya informed Prakasananda Saraswati that when His Spiritual\nMaster understood Him, the Spiritual Master said: \"It is the transcendental\nnature of the Holy Name of Hare Krishna, Hare Krishna, Krishna Krishna,\nHare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare to transport a man\ninto spiritual madness. Anyone who sincerely chants this Holy Name is actually\nelevated very soon onto the platform of love of God, and therefore he becomes\nmad after Him. This madness of love of God is the first perfectional stage of\nthe human being.\" Generally the human being is after religiousness, economic\ndevelopment, sense gratification, and liberation. But this love of God is above\nall such perfections of life, The process is that a bona fide Spiritual Master\nchants the Holy Name, Hare Krishna, Hare Krishna, Krishna Krishna, Hare\nHare/Hare Rama, Hare Rama, Rama Rama, Hare Hare, and the transcendental\nsound vibration enters into the ear of the disciple. If the disciple follows in the\nfootsteps of his Spiritual Master and chants the Holy Name with equal respect,\nthat becomes the worship of the transcendental Name.\nWhen the transcendental Name becomes worshipped by the devotee, the\nName Himself spreads His Glories within the heart of the devotee, and when\nhe is perfectly qualified in chanting such transcendental vibration of the Holy\nName, he is quite fit to become a Spiritual Master for delivering all the people\nof the world. The chanting of the Holy Name is so powerful that, gradually,\nit establishes its supremacy above all in the world. And the devotee who chants\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0228": "174\n\nTeachings ofLord Chaitanya\n\nit becomes transcendentally situated in ecstasy, and sometimes he laughs and\ncries· and dances in his ecstasy. Sometimes less intelligent persons put some\nhindrances in the way of the chanting of Hare Krishna, or the Maha Mantra;\nbut one who is situated on the platform of love of Godhead chants the Holy\nName loudly for the benefit. of all persons concerned. As a result of that,\neveryone becomes initiated in chanting the Holy Name, Hare Krishna, Hare\nKrishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama,\nHare Hare. By the chanting and hearing of the Holy Name of Krishna, a\n\nperson can remember the Forms and Qualities of Krishna.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0229": "CHAPTER NINETEEN\n\nThe Goal of Vedanta Study\n\nThe transcendental ecstatic attachment for Krishna by perfectly understanding that Krishna the Person and Krishna the Name are identical is called\n\nBhava. One who has achieved such Bhava is certainly not in the contamination\nof material Nature. He actually enjoys transcendental pleasure from such Bhava.\nAnd, when Bhava is more intensified, it is called love of Godhead. The Holy\nName of Krishna is called the Maha Mantra (Great Chanting): therefore\nLord Chaitanya explained to Prakasananda Saraswati that the Holy Name\nof Krishna has a specific influence on anyone who chants It and he can attain\nthe stage of love of Godhead, or intensified Bhava. Such love of Godhead is\nthe ultimate goal of human necessity. When one compares this love of Godhead with the other necessities of the human society, namely, religiousness,\neconomic development, sense gratification, and liberation, they are seen as\nmost insignificant. When one is absorbed in temporary designative existence,\none hankers after sense gratification, or else after liberation. But love of\nGodhead is the eternal nature of the soul; it is unchangeable, without begin-\n\n175\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0230": "Teachings ofLord Chaitanya\nning, and it has no end; therefore, temporary sense gratification or a desire\nfor liberation cannot compare with the transcendental nature of love of God.\nThis love of God is called the fifth dimension in the human goals of life. Compared with the ocean of love of transcendental pleasure, the impersonal Brahman conception cannot measure as even one drop of water.\nLord Chaitanya now explained that His Spiritual Master had confirmed\nthe ecstatic situation of His chanting the Holy Name of God, and had confirmed that the essence of all Vedic literature is the attainment of love of Godhead. His Spiritual Master said that Lord Chaitanya was fortunate enough to\nhave attained such a stage of love of Godhead. By attainment of such transcendental love of Godhead, one's heart becomes very anxious to attain direct\ncontact with the Lord; and with that transcendental sentiment he sometimes\nlaughs, sometimes cries, sometimes sings; sometimes dances like a madman,\n.\n\nand sometimes he traverses hither and thither.\n\nThere are various ecstatic symptoms of the body: crying, changing the\ncolor of the body, madness, bereavement, silence, feeling proud, ecstasy,\ngentleness, and, often, the person in love of Godhead dances. Such dancing\nputs him into the ocean of the nectar of love of Krishna.\nLord Chaitanya's Spiritual Master said to Him: \"It is very good that You\nhave attained such a perfectional stage of love of Godhead, and by Your\nattainment I am very much obliged to You.\"\nThe father becomes more enlightened when he sees his son advance beyond\nhimself. Similarly, when the Spiritual Master sees a disciple advancing, he\ntakes more pleasure in that than in his own advancement. Lord Chaitanya's\nSpiritual Master blessed Him, telling Him to \"dance, sing and propagate this\nSamkirtan movement, and by instructing people about Krishna, try to deliver\nthem from the nescience.\"\nHis Spiritual Master taught Him a very nice verse from Srimad Bhagwatam\nwhich is from the Eleventh Canto, Second Chapter: \"A person who is constantly engaged in devotional service to Krishna by chanting His Holy Name\nbecomes so transcendentally attached to the chanting that his heart becomes\nsoftened without any extraneous endeavor. In such a condition of softened\nheart he exhibits transcendental ecstasies, sometimes by laughing, sometimes\nby crying, sometimes by singing, sometimes by dancing-not exactly in an\nartistic way, but just like a madman.\"\nLord Chaitanya informed Prakasananda Saraswati, \"I have full faith\nin my Spiritual Master's words, and therefore I am always engaged in the matter\nof chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0231": "The Goal of Vedanta Study\n\n177\n\nRama, Hare Rama, Rama Rama, Hare Hare. I do not know how I have become\njust like a madman, but the Name Krishna Himself induces Me to become so.\nI realize that the transcendental pleasure derived from chanting Hare Krishna,\n\nHare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama,\nHare Hare, is just like an ocean and, in comparison, all other pleasures, including the pleasure of the impersonal conception, are like shallow water in channels.\"\nIt appears from the talks of Lord Chaitanya that a person who cannot keep\nhis faith in the words of the Spiritual Master and thus acts independently\ncannot ever attain the desired success in the matter of chanting Hare Krishna.\nIn the Vedic literature it is said that, for one who has unflinching faith in the\nSupreme Lord, and similar faith in his Spiritual Master, the import of the\ntranscendental literature becomes revealed. Lord Chaitanya firmly believed\nin this statement of His Spiritual Master, and He never stopped His Samkirtan\nmovement by neglecting the instruction of His Spiritual Master. Therefore,\nthe transcendental potency of the Holy Name encouraged Him more and more\nin chanting Hare Krishna, or the Maha Mantra.\nLord Chaitanya immediately informed Prakasananda that people in\ngeneral in the modern age are more or less bereft of all spiritual intellect.\nWhen such persons come under the influence of Sankaracharya's Mayavadi,\nor impersonalist, philosophy before beginning the most confidential Vedanta\n\nSutras, their natural tendency toward obediance to the Supreme is checked.\nThe Supreme Source of everything is naturally respected by everyone, but\nby the impersonalist conception of Sankara, this natural tendency is hampered.\nTherefore, the Spiritual Master of Lord Chaitanya suggested that it is better not\nto study the Sarirakabhasya of Sankaracharya, which is very harmful to people\nin general. Neither has the common man the intelligence to penetrate into the\njugglery of words. He is better advised to chant the Maha Mantra: Hare Krishna,\n\nHare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama,\nHare Hare. In this quarrelsome Age of Kali, there is no alternative for self\nrealization to the chanting of the Hare Krishna Maha Mantra.\nAfter hearing the arguments and talks of Chaitanya Mahaprabhu, all the\nthe Mayavadi Sannyasi� who were present became pacified, and replied in\nsweet words: \"My dear sir, whatever You have spoken is all true. A person\nwho attains love of Godhead is certainly very fortunate. And undoubtedly\nYou are very fortunate that You have attained such a stage of love of Godhead.\nBut what is the fault in Vedanta that You do not study it, although it is the\nduty ofa Sannyasi to read and understand Vedanta?\"\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0232": "Teachings ofLord Chaitanya\nAccording to Mayavadi philosophers, Vedanta means the Sariraka commentary of Sankaracharya. By \"Vedanta\" and \"Upanishads,\" impersonal philosophers mean \"according to the commentary of Sankaracharya,\" the\ngreatest teacher of Mayavadi philosophy. After Sankaracharya came Sadananda Yogi, who said that Vedanta and Upanishads should be understood\nthrough the commentary of Sankaracharya. Factually, it is not so; for the\nVedanta philosophy or the Upanishads there are many other commentaries\nmade by the Vaishnava Acharyas, rather than those of Sankaracharya.\nMayavadi philosophers influenced by Sankaracharya do not find any importance in the different Vaishnava philosophical understandings.\nThere are four different sects ofVaishnava Acharyas, called the Suddhadvaita,\nVisistadvaita, Dvaidadvaita, and Achintya Bhedabheda; and all the Vaishnava\n\nAcharyas have written commentaries on the Vedanta Sutra, which the Mayavadi\nphilosophers do not recognize. Mayavadis make a distinction between Krishna\nand Krishna's Body, and therefore the worship of Krishna by the Vaishnava\nphilosophers is not recognized by them.\nTherefore, when the Mayavadi Sannyasis inquired from Lord Chaitanya\nas to why He did not study Vedanta Sutra, the Lord replied as follows: \"My\ndear sir, you have inquired why I do not study Vedanta. In answer to this\nquestion I may speak something, if you won't be sorry on hearing it.\"\nAll the Mayavadi Sannyasis present said, \"Now, we shall be very much\npleased to hear You, because we see You are just like Narayan, and Your\nspeeches are so nice that we are taking a great pleasure in hearing Your words.\nWe are very much obliged to see You and hear You. Therefore, whatever\nYou say, we shall be very glad to accept and hear patiently.\"\nThen the Lord began to speak about Vedanta philosophy as follows:\nVedanta Sutra is spoken by the Supreme Lord Himself. The Supreme Lord,\n\nby His incarnation as Vyasadeva, has compiled this great philosophical treatise,\nVedanta Sutra. Vyasadeva's incarnation of the Supreme Lord means that He\n\ncannot be likened to the ordinary person, who has the four defects of material\nexistence. The defects of the conditioned soul are: I. he must commit mistakes,\n2.\n\nhe must be illusioned, 3. he must possess the tendency to cheat others, and\n\n4. his senses must be all imperfect. When we speak of the incarnation of\n\nGodhead, we understand that He is transcendental to all these defects of the\nconditioned living entity. Therefore, whatever has been spoken and written\nby Vyasadeva is to be understood as perfect. The Upanishads and Vedanta\nSutra aim at the same subject matter: the Supreme Absolute Truth; and, when\n\nwe accept the import of Vedanta Sutra and the Upanishads directly, as they\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0233": "The Goal ofVedanta Study\n\n179\n\nare stated, it becomes very glorious for us. But the commentary made by\nSankaracharya is indirect, and is very dangerous for the common man, because,\nby understanding the import of the Upanishad in such an indirect, disruptive\nway, one becomes practically barred from spiritual realization.\nAccording to Skanda and Vayn Puranas,\n\n·•\n\nSutra\" means a condensed form\n\nof words, which carries meaning and import of immeasurable strength\nwithout any mistake or fault. \"Vedanta\" means the end of Vedic knowledge.\nIn other words, any book which deals with the subject indicated by all theVedas\njs called Vedanta. For example, the Bhagavad Gita is also Vedanta, because in\nthe Bhagavad Gita we will find that the Lord says that the ultimate end of all\nVedic research is Krishna, Therefore, Bhagavad Gita and Srimad Bhagwatam,\nwhich aim only at Krishna, are to be understood as Vedanta.\nIn transcendental realization there are three divisions of knowledge, and\nthey are called Prasthana Trai. The department of knowledge which is proven\nby Vedic instruction, like the Upanishads, is called Sruti Prasthan. Authoritative books indicating the same thing and written by liberated souls likeVyasafor example Bhagavad Gita, Mahabarata and the Puranas, especially the Srimad\nBhagwatam, the Maha Purana-are called Nyaaprasthana. From the Vedas we\nunderstand that the Vedas originated from the breathing of Narayan.\nVyasadeva, Who is an incarnation of the power of Narayan, has compiled the\nVedanta Sutra. According to the Sankara commentary there appears another\nname, Apantartama Rishi, who is also credited with having compiled the\ncodes of the Vedanta Sutra. According to Lord Chaitanya, the Codes of Pancharatra and the codes of Vedanta are one and the same. The Vedanta Sutra,\nbeing compiled by Vyasadeva, is to be understood as spoken by Narayan\nHimself. From the whole descriptive literature about the Vedanta Sutra, it is\nunderstood that there were many other Rishis contemporary withVyasadeva\nwho also discussed this Vedanta Sutra. The following sages-Atriya, Asmarathyk, Audulomi, Karshnajini, Kasakritsna, Jaimimi, Badari, and other sages\nsuch as Parasarikarmandi-also discussed Vedanta Sutra.\nActually, in the first three chapters of Vedanta Sutra, the relationship of\nthe living entities with the Supreme Lord is explained, and in the Third\nChapter the discharge of devotional service is explained. In the Fourth Chapter\nthe result of the relationship of discharging devotional service is explained.\nThe natural commentary on the Vedanta Sutra is Srimad Bhagwatam. The\ngreat Acharyas of the four sections of the Vaishnava community-namely,\nRamanujacharya, Madhvacharya, Vishnu Swami, and Nimbarka-have also\nwritten commentaries on the Vedanta Sutra in following the principles of\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0234": "Teachings of Lord Chaitanya\n\n180\n\nSrimad Bhagwatam. At present the followers of all the Acharyas have written\nmany books following the principles of Srimad Bhagwatam as the commentary\non the Vedanta. Sankara' s commentary on the Vedanta Sutra, known as\nSarirakabhasya is very much adored by the impersonalist class of scholars. But\ncommentary on the Vedanta from the materialistic point of view is completely\nadverse to the transcendental loving position of devotional service to the Lord.\nAnd, therefore, Lord Chaitanya said that the direct commentary of the\nUpanishad and Vedanta Sutra is glorious, and anyone who follows the Sarirakabhasya of Sankaracharya without following the direct path is certainly\ndoomed.\nLord Chaitanya admitted that Sankaracharya was an incarnation of Lord\nShiva, and Lord Shiva is one of the greatest devotees, a Mahajan of the Bhagwat\nschool. There are twelve great authorities on devotional service, and Lord\nShiva is one of them. Then, why did he adopt the process of Mayavadi philosophy? The answer is given in the Padma Purana, where there is a statement\nby Lord Shiva as follows: \"The Mayavadi philosophy is veiled Buddhist\nphilosophy.\" In other words, the void philosophy of Buddha is more or less\nrepeated in the Mayavadi philosophy of impersonalism, althouth the Mayavadi\nphilosophy claims to be directed by the Vedic conclusions. Lord Shiva thus\nadmits that this philosophy was manufactured by him in the Age of Kali\nas a Brahmin boy to mislead the atheist class of men: \"Actually, the Supreme\nPersonality of Godhead has His transcendental Body, but I describe the\nSupreme as impersonal. Similarly, I have explained the Vedanta Sutra also on\nthe same principles of Mayavadi philosophy.\"\nIn the Shiva Puranam there is one statement by the Supreme Lord: \"In\nthe beginning of the Dvapara Yuga, under My order, there will be many\nsages who will bewilder the people in general by Mayavadi philosophy.\"\nIn the Padma Purana, Lord Shiva personally says to Bhagavati Devi: \"My\ndear Devi, sometimes I speak Mayavadi philosophy for persons who are\nengrossed in the modes of ignorance. But anyone in the modes of goodness\nwho happens to hear this Mayavadi philosophy falls. In the Mayavadi philosophy I say that the living entity and the Supreme Lord are one and the\nsame.\n\n\"\n\nSadanada Yogi, one of the greatest Mayavadi Acharyas, has written in\nhis book, Vedanta Sara, as follows: \"Absolute Truth of eternity, knowledge\nand bliss is Brahman. Ignorance and all products of ignorance are non-Brahman.\nAny products out of the three modes of material Nature are covered by ignorance, and all are different from the Supreme Cause and effect. This ignorance\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0235": "The Goal ofVedanta Study\n\nI8I\n\nis manifested in a collective and individual sense. Collective ignorance is called Visuddhasatvapradhana. When that Visuddhasatvapradhana becomes manifested\nwithin the ignorance of material Nature it is called the Lord, and the Lord\nmanifests all kinds of ignorance. Therefore Hs is known as Sarvajna.\" According to the Mayavadi philosophy the Lord is the product of this material Nature,\nand the living entity is in the lowest grade of ignorance. That is the sum and\nsubstance of the Mayavadi philosophy.\nIf, however, we accept directly the import of the Upanishads, it is clear\nthat the Supreme Personality of Godhead is a Person with unlimited Potency.\nFor example, in the Brihadarnyak it is stated that the Supreme Personality\nof Godhead is the Origin of everything, and He has multiple different\npotencies: \"The Supreme Personality of Godhead is transcendental to the\ncosmic manifestation of His time through His material energy, and He is the\nOrigin of all religiousness, and He is the Supreme Deliverer, and He is\nPossesser of all opulences. Let me understand the Supreme Personality of\nGodhead, Who is just like the Sun, profusely distributing His different energies,\nwhile beyond the cloud of this material cosmic manifestation. He is the\nMaster of masters, and He is the Supreme of the supremes. He is known\nas the Greatest Lord, the Personality of Godhead. His energies and potencies\nare multiple, variously distributed.\" It is stated that Vishnu is the Supreme,\nand those who are sait�tly persons are always anxious to see the Lotus Feet of\nVishnu. In the Aitariya Upanishad also it is stated that the Lord glanced over\nthe material Nature, and thus the cosmic manifestation came about. This is\nalso stated in the Prasna Upanishad.\nWhen there is a negative description of the Lord in the Vedic literature,\njust like Apani Pada, such a Mantra indicates that the Lord has no material\nbody, and that He has no material Form. But He has His Spiritual Body, He\nhas His transcendental Body, and He has His transcendental Form. The Mayavadi philosophers misunderstand this transcendental nature of the Supreme\nLord, and explain the Supreme Lord as impersonal. The Lord, His Name,\nForm, Quality, Entourage and Abode all being in the transcendental worldhow can He be a transformation of this material Nature? Everything connected\nwith the Supreme Lord is eternal, blissful, and full of knowledge.\nSo, in effect, Sankaracharya delivered this Mayavadi philosophy to bewilder\na certain class of atheistic people. Actually, he never meant that the Supreme\nLord, the Personality of Godhead, is impersonal, with no Body or no Form.\nTherefore, the intelligent persons should not attend any lecture on Mayavadi\nphilosophy. We should understand that the Supreme Personality of Godhead\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0236": "182\n\nTeachings of Lord Chaitanya\n\nVishnu is not impersonal. He is a transcendental Person. The basic principle\nof the cosmic manifestation is the energy of Vishnu. Mayavadi philosophy\ncannot trace the energy of the Supreme Lord, but in all the Vedic literature\nwe have various evidences of the Supreme Lord's various mainfestations of\nenergies. Vishnu is not the product of the material Nature, but material\nNature is the product of Vishnu's potency. The Mayavadi philosopher understands that Vishnu is a product of this material Nature. If Vishnu is a product\nof the material Nature, He can be counted as one of the demigods. One who\naccepts Vishnu as one of the demigods is certainly mistaken and misled. And\nhow he is misled is explained in the Bhagavad Gita: \"My material energy is\nso powerful that it is very difficult to surpass the spell of material Nature, even\nfor the greatest scholar.\"\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0237": "CHAPTER TWENTY\n\nThe Mayavadi Philosophers\nAre Converted\n\nIt is concluded that Lord Krishna, or Vishnu, is not of this material world,\nbut that He belongs to the Spiritual World. Anyone considering Him as one\nof the demigods of the material world is a great offender. This is called blasphemy. Lord Vishnu is, therefore, not subject to perception by the material\nsenses, and neither can He be realized by mental speculation. There is no difference between the Body and Soul of the Supreme Lord Vishnu. In the material\nworld there is always the difference between the body and soul.\nAnything material is enjoyed by the living entities because the living\nentities are superior in nature, whereas the material Nature is of inferior quality.\nTherefore, the superior quality of Nature, the living entities, can enjoy the\ninferior quality of Nature, matter. Because Lord Vishnu, is in no way touched\nby matter, He is not subject to the enjoyment of the living entities. The living\nentities cannot gain knowledge of Vishnu by enjoying their mental speculative habits. The infinitesimal living entities are not, therefore, the enjoyers\nof Vishnu, but they are enjoyed by Lord Vishnu. If somebody thinks that\n183\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0238": "Teachings of Lord Chaitanya\nVishnu is enjoyable, then he is the greatest offender. The greatest act of blasphemy is to consider Vishnu and the living entity on the same level.\nThe Supreme Absolute Truth, the Personality of Godhead, is compared\nwith the blazing fire, whereas the innumerable living entities are compared\nwith the sparks emanating from the blazing fire. So, although both of them are\nfire in quality, yet there is the distinction that Vishnu the Supreme is infinite,\nwhereas the living entities, which are sparks, are infinitesimal. The infinitesimal\nliving entities are emanations from the original infinite spirit. In other words,\nin their constitutional position as infinitesimal spirits, there is no trace of matter.\nThe living entities are not as great as Narayan, Vishnu, Who is beyond the\nCreation of this material world. This is accepted even by Sankaracharyathat Narayan is beyond this material Creation. So neither Vishnu nor the living\nentity are of the material Creation. Somebody may then enquire: Why were\nsuch small particles of the spirit created at all? The answer is that the completeness of perfection of the Supreme Absolute Truth is possible when He is\nboth infinite and infinitesimal. If He is simply infinite and He is not infinitesimal,\nthen He is not perfect. The infinite portion is the Vishnu Tattwa, or the Supreme\nAbsolute Personality of Godhead; and the infinitesimal portion is the living\nentity.\nBy the infinite desires of the Supreme Personality of Godhead there is the\nexistence of the Spiritual World, and by the infinitesimal desires of the living\nentities there is this material world. When the infinitesimal living entities are\nengaged in their infinitesimal desires for material enjoyment, they are called\n\n]iva Shakti; but when they are dove-tailed with the infinite, they are called\nliberated souls. There is no question, therefore, as to why God created the\ninfinitesimal portions. It is the complementary and supplementary side of\nthe Supreme. It is essential, without any doubt, that the infinite must have the\ninfinitesimal portions. They are inseparable parts and parcels of the Soul.\nAnd, because they are infinitesimal parts and parcels of the Supreme,\nthere is a reciprocation of feelings between the infinite and the infinitesimal.\nHad there been no infinitesimal living entities, then of course the Supreme Lord\nwould have been inactive, and there would have not been any variegatedness\nin spiritual life. As there is no meaning of a king if there is no subject, therefore there is no meaning of the Supreme God if there are no infinitesimal\nliving entities. There would have been no meaning of the word \"Lord,\" if\nthere were none to overlord. The conclusion is that the living entities are\ncounted as expansions of the energy of the Supreme Lord, and the Supreme\nLord, the Personality of Godhead, Krishna, is the Energetic.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0239": "The Mayavadi Philosophers Are Converted\n\n185\n\nIn all the Vedic literature, such as Bhagavad Gita and Vishnu Purana, there is\ninnumerable evidence for this distinction between the energy and the Energetic.\nIn Bhagavad Gita, Seventh Chapter, 5th verse, it is clearly stated that earth,\nwater, fire, air and sky are five principal gross elements of the material world.\nMind, intelligence and false ego are elements of the subtle matter. The whole\nmaterial Nature is considered to be divided into these eight elements, which\nare the inferior quality of Nature. Another name for this inferior quality of\nNature is Maya, or illusion. Beyond these eight kinds of inferior Nature there\nis another superior quality of Nature, which is called Paraprakriti. That\nParaprakriti is the living entity, and the entities are found all over this material\nworld. The purport is that the Supreme Lord is the Absolute Truth, the\nEnergetic, and that He has energy also. That energy, when not properly\nmanifested, or when covered by some shadow, is called Maya Shakti. The\ncosmic manifestation is a product of that covered Maya Shakti.\nThe living entities are factually beyond this covered inferior energy. The\nliving entities have their pure spiritual existence, and their pure identity, and\nthey have their pure mental activities. And all of them are beyond the manifestation of this cosmic world. The living entity, his mind, his intelligence,\nand his identity are beyond the range of this material world, but when he\nenters into this material world by his desire to lord it over matter, then his\noriginal mind, intelligence, and body become covered by the material energy.\nWhen he is again uncovered from these material or inferior energies, he is\ncalled liberated. And when he is liberated he has no false ego, but his real ego\ncomes again into existence.\nFoolish mental speculators think that after liberation even the identity is\nlost, but that is not so. Because we are eternally part and parcel, the living\nentity, when liberated, revives his original, eternal part-and-parcel identity.\nAham Brahmasmi (I am not this body) does not mean that I lose my identity.\nAt the present moment I say that I am matter, but in my liberated state I will\nunderstand that I am not matter, I am spirit soul, as part of the infinite. So to\nbecome Krishna conscious or spiritually conscious and to be engaged in this\nloving transcendental service of Krishna is the sign of the liberated stage.\nIn the Vishnu Purana, Sixth Chapter, 7th verse, it is very nicely and clearly\nstated: \"The energy of the Supreme Lord is divided into three: Para, Kshetrajna\nand Avidya.\" Para energy is actually the energy of the Supreme Lord; the\nKshetrajna energy is called the living entities; and the Avidya energy is called\nthis material world, or Maya. It is called Avidya, or ignorance, because under\nthe spell of this material energy one forgets his actual position and his relation-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0240": "Teachings ofLord Chaitanya\n\n186\n\nship with the Supreme Lord. It is concluded, therefore, that the living entities\nrepresent one of the energies of the Supreme Lord. Such an infinitesimal part\nand parcel of the Supreme Lord is called ]iva. If the Jiva is artificially put onto\nthe same level with the infinite Supreme-because both of them are Brahman,\nor sp irit\n\nthat will certainly lead to bewilderment.\n\n-\n\nThe Mayavadi philosophers are perplexed before a learned Vaishnava\nphilosopher because the Mayavadi cannot explain the cause of bondage of the\nliving entities. They simply say: \"It is out of ignorance,\" but they cannot\nexplain why the Supreme is covered by this ignorance. The actual solution\nis that the living entities, although qualitatively one with the Supreme are\ninfinitesimal, and are not infinite. Had they been infinite there would not have\nbeen any possibility of being covered by ignorance. But, because the living\nentities are infinitesimal, they are covered by another, an inferior, energy.\nWe can see their foolishness and ignorance when they try to explain that the\ninfinite is covered by ignorance. It is an offensive attempt to qualify the infinite\nas subject to the spell of ignorance.\nSankara, although he attempted to cover the Supreme Lord by his Mayavadi philosophy, was doing so only by the order of the Supreme Lord. It\nis to be understood that his teaching was a timely necessity, but not a permanent fact. In the Vedanta Sutra this distinction between energy and the\nEnergetic is accepted from the very beginning. In that Brahma, or Vedanta,\n\nSutra the first aphorism, Janmadyasya, is a clear explanation that the Supreme\nAbsolute Truth is the Origin or Source of all emanation. Therefore the\nemanations are His energy, whereas He is the Energetic. Sankara has falsely\nput his argument in this way: that if the transformation of energy is accepted,\nthen the Supreme Absolute cannot remain immutable. But that is not true;\nin spite of unlimited energy being generated, why not accept that the Supreme\nAbsolute Truth remains always the same, even though there is the emanation\nof unlimited energies from Him? Sankaracharya has therefore incorrectly\nand wrongly established the theory of illusion.\nIn this connection Ramanujacharya has discussed the point very nicely\nas follows: \"If you argue that before the creation of this material world there\nwas only one Absolute Truth, then how is it possible that the living entity\nemanated from Him? If He was alone, how could He produce or generate the\ninfinitesimal living entities?\" In reference to this question the Vedas state that\neverything is generated from the Absolute Truth, everything is being maintained by the Absolute Truth, and, after annihilation, everything enters into\nHim. From this statement of the Upanishads, it is clear that the living entities\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0241": "The Mayavadi Philosophers Are Converted\n\n!87\n\nenter into the Supreme Existence in their liberated state without changing\ntheir original constitutional position of activity.\nWe must always remember that the Supreme Lord has His creative function; and, similarly, the infinitesimal living entities have also a creative function.\nWhen they are liberated and enter into the Supreme after the dissolution of\nthis material body, their creative function is not lost. On the contrary, the\ncreative function of the living entity becomes properly manifested in the\nliberated stage. If the living entity's activities are definitely manifested when\nhe is in this material condition, then how is it possible that when he is in his\nspiritual liberated stage his activities can be stopped? Entering is therefore\nunderstood in the sense that the bird enters into the trees, or the animals enter\ninto the forest, or the flying vehicle enters into the sky.\nWhile explaining Code Number One of the First Chapter of Vedanta\nSutra, Sankara has most unceremoniously tried to explain that Brahman or\nthe Supreme Absolute Truth is impersonal. Similarly, he has tried to twist\nmost cunningly the doctrine of by-product into the doctrine of state of change.\nActually, there is no change of state for the Supreme Absolute. It is simply\nby His inconceivable power of doing things that there comes a by-product.\nA relative truth produced out of another truth is called the transformation\nof a by-product. For example, when a sitting chair is produced out of crude\nwood it is the transformation of a by-product. Similarly, the Supreme Absolute\nTruth, Brahman, is immutable, and when we find a by-product-the living\nentity or this cosmic manifestation-it is called a transformation of that byproduct of the Supreme. Another example can be cited in this connection:\nthat of milk and yogurt. Yogurt is a transformation of milk. In this way, if\nwe study the living entities and the cosmic manifestation, it will appear that\nthey are not different from the original Absolute Truth.\nBut from the Vedic literature we understand that the Absolute Truth has\nvarious multiforms of energy, and therefore the living entities and the cosmic\nmanifestation are only a demonstration of His various energies. As energies\nare non-separable from the Energetic, therefore this transformation of the\nliving entity and the cosmic manifestation is an inseparable truth which is\npart of the same Absolute Truth. Such a conclusion about the Absolute Truth\nand the relative truth should not be unacceptable to any sane man.\nThe Supreme Absolute Truth has His inconceivable potency, and out\nof that potential energy this cosmic manifestation has been effected. In other\nwords, the Supreme Absolute Truth is the ingredient and the living entity\nand the cosmic manifestation are by-products. In the Taittiriya Upanishad it is\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0242": "188\n\nTeachings ofLord Chaitanya\n\nclearly stated: Yato va imani bhutani jayande. This clearly states that the\nAbsolute Truth is the original reservoir of all ingredients, and this material\nworld of the living entities is produced out of those ingredients.\nLess intelligent persons who cannot understand the doctrine of by-products\ncannot grasp how this cosmic manifestation and the living entity are simultaneously one and different from the Absolute Truth. Without understanding\nthis truth, if, out of unnecessary fear, one concludes that this cosmic manifestation and the living entity are false, by putting forward the example of mistaking\na rope for a snake, as Sankaracharya does, or mistaking the oyster shell for gold,\nsurely that sort of argument is simply cheating. The examples of mistaking\na rope for a snake and the oyster shell for gold, mentioned in the Mandukya\n\nUpanishad, have their different applications, and can be understood as follows:\nthe living entity in his original constitution is pure spirit. And when a human\nbeing identifies himself with this material body, that is a case of accepting the\nrope as a snake, or the oyster shell as gold. The doctrine of transformation\nof state is accepted when one thing is mistaken for another. Actually, the body\nis not the living entity; and to accept the body as the living entity is the doctrine\nof transformation of state. Every conditioned soul is undoubtedly contaminated\n\nby this doctrine of transformation of state.\nThis conditional state of the living entity is a diseased condition. Originally, the living entity and the Original Cause of this cosmic manifestation are\ncertainly not in this state of transformation. But mistaken thoughts and arguments can overcome a person when he forgets about the inconceivable energies\nand activities of the Supreme Lord. Even in the material world there are many\nexamples: the Sun is producing unlimited energies from time immemorial,\nand so many by-products result from the Sun; yet there is no change in the\nheat and temperature of the Sun itself. If the Sun can maintain itself in its\noriginal state of temperature-although it is a material product-in spite\nof producing so many by-products, then is it very difficult to understand that\nthe Supreme Absolute Truth, in spite of His producing so many by-products\nby His inconceivable energy, is not changed at all? Therefore, there is no question of the transformation of His state.\nIt is learned from the Vedic literature that there is a material product which\nis called touchstone which, simply by touch, can transform iron into gold.\nThe touchstone can produce an unlimited quantity of gold, and still the touchstone itself does not change its state. Therefore, to suppose that this cosmic\nmanifestation and the living entities are false or illusory, as advocated by the\nMayavadi philosopher, is ignorance. No sane man should impose ignorance\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0243": "The Mayavadi Philosophers Are Converted\n\n189\n\nand illusion upon the Supreme Absolute Truth, Who is Absolute in everything. There is no possibility of change or ignorance or illusion with Him.\nSupreme Brahman is transcendental and completely different from any sort\nof material conception. Therefdre, in the Supreme Absolute Truth, there is\nevery possibility of inconceivable potential energy.\nIn the Svetasvetara Upanishad it is stated that the Supreme Absolute Personality of Godhead is full of inconceivable energies, and no one else has such\nenergy. By the misunderstanding of such inconceivable energies of the\nSupreme, one may conclude that the Supreme Absolute Truth is impersonal,\nbut this is false. Such a conclusion is only a delusion experienced by a living\nbeing when he is in an acute stage of disease. In Srimad Bhagwatam also there\nare statements that the Supreme Atma, the Lord, has got inconceivable, innumerable potencies. In the Brahma Samhita also it is stated that in the Supreme\nSpirit there are many variegated, inconceivable energies.\nIn the Abso�ute Truth there is no possibility of ignorance. Ignorance and\nknowledge are conceptions of this world of duality, but in the Absolute there\ncannot be any ignorance. Therefore it is simply foolishness to consider that the\nAbsolute becomes covered by ignorance. If the Absolute Truth has the possibility of ignorance, how can it be said to be Absolute?\nUnderstanding of the inconceivable energy of the Absolute is the only\nsolution to the question of duality. In other words, the inconceivable energy\nof the Absolute is the cause of the doctrine of duality. By such inconceivable\nenergy, the Supreme Absolute Truth, without being changed, can produce\nthis cosmic manifestation and the living entities, just as the touchstone can\nproduce unlimited quantities of gold without being changed. Because the\nAbsolute Truth has such inconceivable energy, the material quality of covering\nby ignorance cannot be applied to the Absolute Truth. True variegatedness\nin the Absolute Truth is therefore a product of that inconceivable energy.\nIt can be safely concluded that this cosmic manifestation is by-product of that\ninconceivable energy. And when we accept the inconceivable energy of the\nSupreme Lord, then there is no duality at all.\nThe expansion of the energy of the Supreme Lord is as true as the Supreme\nLord. In the manifestation of the Supreme energy there is no question of\ntransformation of state. The same example of the touchstone can be cited\nagain: that, in spite of producing unlimited quantities of gold, the touchstone\nremains the same. (We hear, therefore, some sages say that the Supreme is\nthe Ingredient or Cause of this cosmic manifestation.)\nThe example of accepting the rope as the snake is also not irregular. When\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0244": "Teachings of Lord Chaitanya\n\n190\n\nwe accept the rope as the snake it is to be understood that one has previous\nexperience of the snake. Otherwise, how can one mistake the rope as a snake?\nTherefore, the conception of the snake is not untrue or unreal. It is the question of application. When, by mistake, we impose our conviction on the rope\nas being a snake, that is ignorance. But the very idea of the snake is not itself\nignorance. Similarly, when we accept a mirage of water in the desert, there\nis no question of water being a false concept. Water is a fact, but the application of water in the desert is a mistake.\nTherefore, this cosmic manifestation is not false, as is stated by Sankara.\nThere is nothing false here. To consider this material manifestation as false\nis another ignorance. The Mayavadi theory that this world is false is ignorance.\nThe conclusion of Vaishnava philosophy is that this cosmic manifestation is\na by-product of the inconceivable energy of the Supreme Lord.\nThe principal word in the Vedas, Pranava Omkara, is the sound representation of the Supreme Lord. Therefore Omkara should be taken as the sound\nSupreme. Sankara has falsely preached Tatvamasi as the Supreme vibration\nin the Vedas, instead of Ornkara. Omkara is the reservoir of all the energies\nof the Supreme Lord. The accent on the word Tatvamasi by Sankara, as the\nSupreme vibration of the Vedas, is wrong, because this word Tatvamasi is a\nsecondary word only. This word suggests only a partial representation of\nthe Vedas. In the Bhagavad Gita the Lord has in niany places given importance\nto Omkara. The importance of Ornkara is mentioned in the Eighth Chapter,\n13th verse, Ninth Chapter, 17th verse, and Seventeenth Chapter, 23rd verse.\nSimilarly, the importance of Omkara is stated in the Atharva Veda. Similarly,\nwe get the importance of Ornkara vibration in the Mandukya Upanishad.\nSrila Jiva Goswami has given great importance to the word Omkara\nin his Bhagavat Sandarbha. He says: \"Omkara is the most confidential sound\nrepresentation of the Supreme Lord.\" The sound representation or Name\nof the Supreme Lord is as good as the Supreme Lord. By vibration of such\nsound as Omkara, or of Hare Krishna, Hare Krishna, Krishna Krishna, Hare\n\nHare/Hare Rama, Hare Rama, Rama Rama, Hare Hare, one c�n be delivered\nfrom the contamination of this material world. And, because such vibrations\nof transcendental sound can deliver a conditional soul, it is known as Tarak, or\ndeliverer.\nThe sound vibration of the Supreme Lord is identical with the Supreme\nLord. In the Narada Pancharatra also it is stated that when sound vibration is\npracticed by the conditioned soul, the Supreme Lord is present on the tongue\nof such a vibrating person. In the Mandukya Upanishad the same importance\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0245": "The Mayavadi Philosophers Are Converted\n\n191\n\nis given, in that whatever is seen as spiritual, with the addition of Omkara, is\nperfect spiritual vision. In the Spiritual World or in the spiritual vision there\nis nothing except Om.kara, or the on�altemate, Om. Unfortunately, Sankara\nhas given up this chief word, O:rrikar�, ·and he has whimsically accepted\n\nTatvamasi as the Supreme vibration_ of �e Ve�s. By accepting such a secondary\n\nword of the Vedas as Tatvamasi� leaving aside the principal word Omkara,\nhe has given up direct interpretation in favor of his own indirect interpretation of the Scripture.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0246": "CHAPTER TWENTY -ONE\n\nFurther Talks With Prakasananda\n\nSripad Sankaracharya has unceremoniously obscured the Krishna Consciousness described in the Purusa Vedanta Sutra by manufacturing an indirect\ninterpretation, and giving up the direct interpretation. But unless we take all\nthe statements of Vedanta Sutra as self-evident, there is no need to study Vedanta\n\nSutra. To interpret the verses of Vedanta Sutra according to one's own whimsy\nis the greatest disservice to the self-evident Vedas.\nSo far as Omkara Pranava is concerned, He is considered the sound incarnation of the Supreme Personality of Godhead; as such Omkara is eternal,\nunlimited, transcendental, supreme, and indestructible. He is the beginningless,\nand He is the beginning, middle and end. When one understands the Omkara\nas such, then he becomes immortal. One should know Omkara as a representation of the Supreme situated in everyone's heart. Anyone who understands\nOmkara and Vishnu as one and the same and all-pervading, never laments\nin the material world, nor does he remain anymore as a Sudra.\n\n192\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0247": "Further Talks With Prakasananda\n\n193\n\nAlthough He (Omkara) has no material Form, He is unlimitedly expanded,\nand has unlimited Form. By understanding the Omkara one can become free\nfrom the duality of the material world and be placed in Absolute Knowledge.\nTherefore, Omkara is the most auspicious representation of the Supreme Lord.\nSuch is the description of the Mandukya Upanishad. One should not foolishly\ninterpret such a description of the Upanishad, and say that because the Supreme\nPersonality of Godhead \"cannot\" appear Himself in this material world in\nHis own Form, therefore the sound representation Omkara is here. By such\na false interpretation, Omkara comes to be considered as something material,\nand the eulogizing of Omkara is misunderstood as simply an exhibition of His\nvalue. Actually, Omkara is as good as other incarnations of the Supreme Lord.\nThe Lord has innumerable incarnations, and Omkara is one of them,\nas an incarnation of the alphabet. As stated in the Bhagavad Gita: \"Amongst\nthe letters I am Omkara\". This means that Omkara is non-different from\nKrishna-that is the right interpretation. The impersonalist, however, gives\nmore importance to the Omkara than to the Personality of Godhead, Krishna.\nIn fact, however, any representational incarnation of the Supreme Lord is\nnon-different from Him. Such an incarnation or representation is as good\nspiritually as the Supreme Lord. Omkara is therefore the ultimate representation of all the Vedas. The Vedic Mantras or hymns have transcendental value\nbecause they are prefixed by the pronoun Omkara. The Vaishnavas, however,\ninterpret Omkara as follows: By the letter 0, Krishna the Supreme Personality\nof Godhead is indicated; by the letter U, Krishna's eternal consort Srimati\nRadharani is indicated; and by the letter M, the eternal servitor of the Supreme\nLord, the living entity, is indicated. Sankara has not given so much importance\nto the Omkara. It is found, however, in the Vedas and in the Ramayana and\nin the Puranas and in the Mahabarata, from the beginning to the end, and in\nthe middle-everywhere. Thus the glories of the Supreme Lord, the Supreme\nPersonality of Godhead, are declared.\nThus Lord Chaitanya condemned the attempt at indirect interpretation\nof the Vedanta Sutra, and the Sannyasis present were all struck with wonder\nby His explanation. After hearing the direct interpretation of the Vedanta\n\nSutra from Lord Chaitanya, one of the Sannyasis in the meeting immediately\ndeclared, \"0 Sripad Chaitanya, whatever You have explained by condemning\nthe indirect interpretation of Omkara is not at all a useless argument. Only\nthe fortunate persons can accept Your interpretation as the right one. Actually,\nevery one of us now knows that the interpretations given by Sankara are all\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0248": "Teachings ofLord Chaitanya\n\n194\n\nartificial and imaginary, but because we belong to the sect, therefore we took\nit for granted to be the right interpretation. We shall be very glad to hear\nYou if You explain further the Vedanta Sutra by direct interpretation.\"\nAfter this, Lord Chaitanya explained each and every verse of the Vedanta\nby direct interpretation. He thus explained the word Brahman. Brahman means\nthe greatest, and the direct interpretation of greatest is the Supreme Personality\nof Godhead. Greatest means full with six opulences. The Supreme Personality\nof Godhead is the Reservoir of all wealth, all fame, all strength, all beauty,\nall knowledge, and all renunciation. When Lord Krishna was present Personally on the Earth, He exhibited these six opulences in full. Nobody was\nricher than Lord Krishna, nobody was more learned than Krishna, nobody\nwas more beautiful than Krishna, nobody was stronger than Krishna, nobody\nwas more famous than Krishna, and nobody was more renounced than Krishna.\nTherefore the Supreme Personality of Krishna is the Supreme Brahman. This\nis confirmed in the Bhagavad Gita, Tenth Chapter, when Arjuna thus addressed\nHim: \"You are Param Brahman,\" the Supreme Brahman. Therefore, Brahman\nmeans the Greatest, and the greatest means the Supreme Personality of\nGodhead, Krishna. He is the Shelter of the Absolute Truth, Para Tattwq,\nbecause He is Param Brahman. But, at the same time, in all His opulences\nand exhibitions of wealth, fame, strength, beauty, knowledge and renunciation, there is nothing material. Everything spiritual and transcendental in all\nthe Vedic verses and hymns indicates that Supreme Personality of Godhead,\nKrishna. Wherever, therefore, the word Brahman appears in the Vedas, it\nshould be understood to indicate Krishna, the Supreme Personality of Godhead.\nThe intelligent person at once replaces the Name Krishna wherever there is\nthe word Brahman.\nThe Supreme Personality of Godhead is transcendental to the material\nmodes of Nature, but He is fully qualified with transcendental qualities. To\naccept the Supreme as impersonal is to deny the manifestation of spiritual\nenergies. When the Supreme Personality of Godhead, Brahman, is full with\nspiritual energies, and somebody simply accepts His impersonal exhibition of\nspiritual energy, then he does not accept this Absolute Truth in full. To accept\nIt in full means to accept the spiritual variegatedness also, which is transcendental\nto the material modes of Nature. Therefore, failing to indicate the Supreme\nLord, the impersonalist conception is incomplete.\nThe approved method of understanding the Supreme Personality of Godhead, Krishna, is the path of devotional service, as is confirmed in every Vedic\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0249": "Further TalksWith Prakasananda\n\n1 95\n\nScripture. The devotional service of the Lord begins by hearing about Him.\nThere are nine different methods in devotional service, of which hearing is the\nbasic one. Hearing, chanting, remembering, worshipping-all these are the\nprocess of attaining the highest perfection of understanding the Supreme\nPersonality of Godhead. This process of understanding the Supreme Personality\nof Godhead is known as Abhidheya, or practice of devotional service within\nour conditional life.\nIn practice it is also experienced that anyone who takes to Krishna Consciousness does not like to deviate to any other consciousness. This Krishna\nConsciousness is a development of love for Krishna, the Supreme Personality\nof Godhead. And this development of love of Godhead is called the fifth\ndimensional interest of the human being. When one takes to this process\nof transcendental devotional service, or love of Godhead, he relishes his rela':\"'\ntionship with Krishna directly, and by such reciprocation in relishing transcendental dealings with Krishna, Krishna becomes gradually a Personal\nassociate of the devotee. The devotee eternally enjoys blissful life. Therefore,\nthe purport of the Vedanta Sutra is to re-establish the lost relationship of the\nhuman being with the Supreme Lord Krishna, to execute devotional service,\nand ultimately to achieve the highest goal of life, love of Godhead. These three\nprinciples of transcendental life are described in the Vedanta Sutra, and nothing\nmore.\nAfter this explanation of Vedanta Sutra by direct interpretation of the verses.\none of the disciples of Prakasananda Saraswati, considered to be the chief\namongst all his disciples, stood up in the assembly and began to praise Lord\nChaitanya as Personally the Supreme Personality of Godhead, Narayan. He\nvery much appreciated the explanation of Vedanta Sutra by Lord Chaitanya,\nand said publicly that the direct explanation by Lord Chaitanya of the meaning\nof the Upanishad and Vedanta Sutra, \"is so pleasing that we forget ourselves,\nand forget that we belong to the Mayavadi sect.\" It must be admitted herewith\nthat the explanations by Sankaracharya of the Upanishads and Vedanta Sutra\nare all imaginary. We sometimes accept such imaginary explanations for the\nsake of sectarian feuds, but actually such an explanation does not satisfy us.\nSimply by accepting the order of Sannyasa one does not become free from\nmaterial entaglements. Actually, if we understand the explanation given by\nLord Chaitanya, that will help us. Sri Krishna Chaitanya has very nicely explained the meaning of Harer Nama Harer Nama Harer Nama Eva Kevalamand we are all very much pleased. There is no alternative to devotional service.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0250": "Teachings of Lord Chaitanya\nWithout devotional service nobody can become liberated from the material\nclutches. Especially in this age, when simply by chanting Hare Krishna, Hare\n\nKrishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama,\nHare Hare, one can achieve the highest liberation.\"\nIn the Srimad Bhagwatam, Tenth Canto, Fourteenth Chapter, it is stated\nthat, for a person who gives up the path of devotional service and simply\nundergoes some labor of life for knowledge, there is no other profit than taking\nthe trouble to understand what is matter and what is spirit. It is considered\nuseless labor to try to get grains from the husks which are empty. Similarly,\nin the Tenth Canto, Second Chapter, it is also said that a person who gives\nup the transcendental loving service of the Supreme Lord and artificially\nconsiders himself liberated, never attains to actual liberation. On the contrary,\nwith great labor of austerity and penances he may be elevated to the status of\nliberation, but for want of shelter unto the Lotus Feet of the Supreme Lord,\nhe falls down again into the material contamination.\nThe Supreme Brahman cannot be accepted as impersonal. Otherwise\nthe six opulences, meaning the Supreme Personality of Godhead, will not be\nacceptable in the concept of Brahman. All the Vedas and the Puranas affirm that\nthe Supreme Personality of Godhead is full of spiritual energies. Foolish persons do not accept the energy of the Supreme Personality of Godhead, and\ntherefore His Pastimes and His Activities are derided by them. They misinterpret the transcendental Body of Krishna as a creation of the Material Nature,\nand this is the greatest offense and sinful act. One should, therefore, accept\nthe words of Chaitanya just as He explained in this assembly.\nThe individual Personality of the Supreme Absolute Truth is explained\nin the Srimad Bhagwatam, Third Canto, Ninth Chapter: \"0 my Supreme\nLord, the transcendental Form which I am just seeing is simple transcendental\npleasure without any change and without any contamination of the material\nmodes. It is full of effulgence and there is no greater manifestation of the\nAbsolute Truth than this. 0 Soul of everyone, You are the Creator of this\ncosmic manifestation with all the material elements, and I surrender unto You,\nYour transcendental Form, 0 Krishna! 0 Most Auspicious Universe! You\nadvent Yourself in Your Original Personal Form for the Purpose of being\nworshipped by us. We perceive You either by meditation or by wor�hipping\ndirectly. Foolish persons, mostly contaminated by the material Nature, do\nnot give much importance to Your transcendental Form, and therefore they\nare understood to be gliding down to hell.\"\nThe same statement is confirmed in the Bhagavad Gita, Ninth Chapter,\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0251": "Further Talks With Prakasananda\nr\n\nI97\n\nIth verse: \"Only the foolish persons mock at Me because I am here just like\n\nhuman being. Such foolish persons do not know the intrinsic value of this\ntranscendental Form, that I am the Proprietor, I am the Master, I am the Lord\nof All Creation.\"\nFor such foolish, demoniac persons, hell is also confirmed in the Bhagavad\nGita, Sixteenth Chapter, r9th verse: \"Such deriding persons who are envious\nof Me and My devotee, I put into this material world in the most degraded\nspecies of life, and being thus situated in such degraded forms, the demoniac\npersons have no chance to understand the Supreme Personality of God.\"\nThe doctrine of by-product, Parinamavada, is ascertained from the very\nbeginning of the Vedanta Sutra, but Acharya Sankara has artificially tried to\nhide it and to establish the doctrine of transformation of state, Vivartavata,\nand he has the audacity to say that Vyasa is mistaken. All the Vedic literature,\nincluding the Puranas, confirm that theSupreme Lord is the center ofSpiritual\nenergy and variegatedness. The Mayavadi philosopher, however, is puffed\nup, in his own incompetence, and cannot understand variegatedness in spiritual\nenergy. He therefore falsely conceives that the spiritual variegatedness is no\nmore than material variegatedness. Deluded by this false belief, he derides\nthe Pastimes of the Supreme Personality of Godhead. Such foolish persons,\nbeing unable to understand the spiritual activities of the Supreme Lord,\nconsider Krishna as one of the products of this material Nature. This is the\ngreatest offense which can be committed by any human being. Lord Chaitanya therefore establishes that Krishna is Sat Chit Ananda Vigraha, the Form\nof Eternity, Knowledge and Bliss, and is always engaged in His transcendental\nPastimes of spiritual variegatedness.\nThe student of Prakasananda summarized the explanation of Lord\nChaitanya and concluded: \"We have practically given up the actual path\nof spiritual realization. We simply engage in nonsense talk. The Mayavadi\nphilosophers who are serious about attaining benediction should engage in\nthe devotional service of Krishna, but instead they take pleasure only in useless\ntalk.We admit herewith that by the explanation ofSankara the actual import\nof Vedic literature is hidden. Only the explanation given by Chaitanya is\nacceptable, and all other interpretations are useless.\"\nAfter thus explaining his position, that particular student of Prakasananda\nSaraswati engaged himself in the chanting of Hare Krishna, Hare Krishna,\nKrishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare.\nPrakasananda Saraswati saw that his chief student was engaged in chanting\nHare Krishna, and he too admitted the fault of Sankaracharya, and spoke\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0252": "Teachings ofLord Chaitanya\nas follows: \"Acharya Sankara wanted to establish the doctrine of monism, and\ntherefore he had no other alternative than to interpret the Vedanta Sutra in\na different way. If he accepts the Supreme Personality of Godhead, then the\ndoctrine of monism cannot be established. Therefore, by his illusory scholarship, he has tried to cover the actual meaning of the Vedanta Sutra. Not only\nSankara, but any author who wants to give his own views must curtail and\nmisinterpret the Vedanta Sutra.\"\nThe Lord therefore gave the direct meaning of the Vedanta Sutra. No\nVedic Scripture can be used for indirect speculation; not only Sankara, but\nother materialistic philosophers like Kapila, Gautama, Astavakra, Patanjali\n-every one of them has tried to put forward philosophical speculations in\na different way. The philosopher Jaimina and his other followers, who are\nall more or less logicians, have given up the real meaning of the Vedas, devotional service, and have tried to establish the Absolute Truth as subject to the\nmaterial world. It is their opinion that if we do our material activities nicely,\nthen if there is any God He will be pleased and give us the desired result.\nSimilarly, the atheist Kapila has tried to establish that there is no God Who\nis the Creator of this material world. But he (Kapila) has analyzed the material\nworld's elements and their combination as the cause of creation. He has tried\nto establish this. Similarly, Gautama and Kanad have given stress to the material\nelements, and have tried to establish that atomic energy is the origin of creation.\n\nSimilarly, the impersonalists and monists like Astavakra have tried\n\nto establish the impersonal effulgence of the Brahmajyoti as the Supreme.\nSimilarly, Patanjali, one of the greatest authorities on the Yoga system, has\ntried to conceive an imaginary Form of the SupremeLord.\nTo summarize their philosophy, it is understood that all these materialistic philosophers have tried to avoid the Supreme Personality of Godhead,\nas they wanted to put forward their own mentally concocted philosophies.\nBut Vyasadeva, the learned sage and incarnation of Godhead, has thoroughly\nstudied all these philosophical speculations of different sages; and to answer\nall of them he has compiled the Vedanta Sutra, which simply indicates the\nrelationship with the Supreme Personality of Godhead, execution of devotional\nservice, and ultimate achievement of love of Godhead. In the very beginning\nof the Vedanta Sutra, the verse ]anmadyasa yata appears and is explained in his\n\nSrimad Bhagwatam in which Vyasa establishes at the very beginning that the\nSupreme Source of everything is a cognizant, Transcendental Person.\nThe impersonalist tries to explain that the impersonal effulgence of the\nSupremeLord, or Brahmajyoti, is beyond these material modes of Nature, but\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0253": "Further Talks With Prakasananda\n\n199\n\nat the same time he wants to establish the Supreme Personality of Godhead\nas contaminated by the modes of material Nature. The Vedanta Sutra establishes\nthat the Supreme Personality of Godhead is not only transcendental to the\nmaterial modes of nature, but also' that He has innumerable transcendental\nqualities and energies. All these speculative- philosophers are one in denying\nthe existence of the Supreme Lord Vishnu, and they are very much enthused\nto put forward their own theories to be recognized by the people. Unfortunate persons become enamoured of these atheistic philosophers, and thus they\ncan never understand the real nature of the Absolute Truth. It is better for them,\ntherefore, to follow in the footsteps of great souls who are called Mahajans.\nAccording to Srimad Bhagwatam there are twelve Mahajans or great souls.\nThey are: I. Brahma, 2. Lord Shiva, 3· Narada, 4· Vaivasvata Manu, 5· Kapila\n(not the atheist, but the original Kapila), 6. the Kumaras, 7· Prahlada, 8. Bhisma.\n9. Janaka, IO. Bali, II. Sukadeva Goswami,\n\n12.\n\nYamaraj.\n\nAccording to lvfahabharata there is no use of arguing about the Absolute\nTruth. Because there are different kinds of Vedic Scriptures and philosophical\nunderstandings, and no philosopher is agreeable to another philosopher.\nEveryone is trying to give us his own point of view, rejecting the other. Therefore, to understand the prime necessity of religious principles is very difficult.\nIt is better to follow in the footsteps of the great Mahajans, Great Souls, as\nabove mentioned. One is then able to achieve the desired success. Lord Chaitanya's teaching is just like nectar, and it holds whatever you need. The best\nway to take to this path, is to follow.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0254": "CHAPTER TWENTY-TWO\n\nThe Srimad Bhagwatam\n\nAfter this incident of the conversion of the Mayavadi Sannyasis into the\npath of Chaitanya Mahaprabhu, many many scholars and inquisitive persons\nused to visit Lord Chaitanya at Benares. All of them could not see Chaitanya\nMahaprabhu at His residence, and therefore they used to stand in line to see\nLord Chaitanya as He used to pass on His way to the temple of Viswanath\nand Bindumadhav. One day He visited the temple along with His associatesChandra Sekhar Acharya, Paramananda, Tapan Mishra, Sanatan Goswami,\netc. He was singing,\n\nHari haraye namah Krishna Yadavaya namah\nGopala Govinda Rama Sri Madhusudana\n-and while He was singing like that, chanting and dancing, thousands of\npeople gathered around Him, and there was a roaring following the vibration\nof Chaitanya Mahaprabhu. This vibration was so tumultuous that Prakasananda Saraswati, who was sitting nearby, came immediately along with his\ndisciples, and as soon as he saw the beautiful Body of Lord Chaitanya and\n200\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0255": "The Srimad Bhagwatam\n\n20!\n\nHis nice dancing, along with His associates, he also joined and began to sing\nwith Him:\nHari! Hari!\n\nAll the inhabitants of Benares were struck with wonder by seeing the dancing\nof Lord Chaitanya in ecstasy. Lord Chaitanya, however, checked Himself\nin His continuous ecstasy, and stopped His dancing when He saw that the\nMayavadi Sannyasis were also present. As soon as He stopped His chanting\nand dancing, Prakasananda Saraswati fell at the feet of Lord Chaitanya.\nLord Chaitanya tried to stop him and said: \"Oh, you are the Spiritual Master\nof the whole world, Jagat Guru, and I am not equal even to your disciple. You\nshould not therefore worship an inferior like Me, Who is not even equal to the\ndisciple of your disciple. You are exactly like Supreme Brahman, and if you\nfall down at My Feet it is a very great offense on My part. Although you have\nno vision of duality, still for the teachings of the people in general you should\nnot do this.\"\nPrakasananda Saraswati replied, \"Previously I spoke ill of You many\ntimes. Therefore, in order to free myself from the result of my offense, I fall\ndown at Your Feet.\" He quoted in this connection a verse of Vedic literature\nin which it is stated that when even a liberated soul commits offense to the\nSupreme Lord he becomes again a victim of the material contamination. He\nquoted another verse from Srimad Bhagwatam, from the Tenth Canto, Thirtyfourth Chapter, in connection with Nanda Maharaj and the attack of a serpent\nwho was previously Vidyadhavarehita. This serpent, being touched by the\nLotus Feet of Krishna, regained his previous body and thus he was freed from\nthe reaction of his sinful activities.\nLord Chaitanya, after hearing the equation of himself with Krishna, mildly\nprotested against such behavior. The fact is, He wanted to warn people in\ngeneral not to compare the Supreme Lord with any living entity. Although\nHe was the Supreme Lord Himself, still, to teach us, He protested against\nthis comparison, and said that nobody should be compared with the Supreme\nLord Krishna-that is the greatest offense. Lord Chaitanya always maintained\nthat Vishnu, the Supreme Personality of Godhead, is great and the living entities, however great they may be, are not the infinite, but are infinitesimal.\nHe quoted, in this connection, a verse from Vaishnava Tantra, in the Padma\nPurana, where it is stated: \"Any person who compares the Supreme Lord\n\neven with the greatest of demigods like Brahma and Shiva, must be considered a number one atheist.\"\nPrakasananda replied, \"I can understand that You are the Supreme\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0256": "Teachings ofLord Chaitanya\n\n202\n\nPersonality of Godhead, Krishna, but even though You present Youself as\na devotee, still You are worshippable by me, because You are greater than all\nof us in education and in realization. Therefore, by blaspheming You, we\ncommitted the greatest offense and You should excuse us.\"\nHow a devotee becomes the greatest of all transcendentalists is stated in\nthe Srimad Bhagwatam, Sixth Canto, Fourteenth Chapter: \"There are many\nliberated souls, and there are many perfected souls; but out of all such liberated\nand perfected souls, one who is a devotee of the Supreme Personality of Godhead is the best. Such devotees of the Supreme Personality of Godhead are\nalways calm and quiet, and their perfection is very rarely to be seen even in\nmillions of persons.\"\nPrakasananda quoted another verse from the Tenth Canto, Fourth Chapter, in which it is stated that duration of life, prosperity, fame, religiousness,\nand the benediction of higher authorities-everything gained, becomes lost\nby transgressing the respect of a devotee. He quoted another verse from Srimad\nBhagwatam, Seventh Canto, Fifth Chapter, in which it is stated that the touch of\n\nthe Lotus Feet of the Supreme Personality of Godhead causes the disappearance\nof all kinds of misgivings of the conditioned soul. But this facility of touching\nthe Lotus Feet of the Supreme Lord is not possible unless one receives benediction by the dust of the Lotus Feet of a pure devotee of the Lord. In other words,\nnobody can become a pure devotee of the Supreme Personality of Godhead\nwithout being favored by another pure devotee of the Lord.\nPrakasananda Saraswati spoke further: \"Now I am taking shelter of Your\nLotus Feet, for I want to be elevated to be a devotee of the Supreme Lord.\"\nAfter talking in this way, both Prakasananda Saraswati and Lord Chaitanya sat together and Prakasananda Saraswati began to enquire from the\nLord as follows: \"Whatever You have said in pointing out discrepancies\nin the Mayavadi philosophy is known to us also, because we know that all\nthe commentaries on Vedic Scriptures by Mayavadi philosophers are in error\nby interpretation-especially those by Sankaracharya, whose interpretation\nof Vedanta Sutra is all his own imagination. You have not explained the codes\nof Vedanta Sutra and Upanishad by Your imagination, but You have explained\nthem as they are, and by hearing Your explanation, all of us are very pleased.\nSuch explanations of the codes of Vedanta Sutra or Upanishads could not be\ngiven by anyone else except the Supreme Personality of Godhead, and You\nhave all the potencies. Kindly explain further about the Vedanta Sutra, so that\nI may be benefitted.\"\n\nLord Chaitanya again protested against His being called the SupremeLord,\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0257": "The Srimad Bhagwatam\n\n203\n\nand He said, \"My dear sir, I am an ordinary living entity. I cannot know the\nmeaning of Vedanta Sutra, but Vyasadeva, Who is an incarnation of Narayan,\nknows the real meaning of the Vedanta Sutra. No ordinary living being can\ninterpret the Vedanta Sutra with his mundane education. In order to curb\ncommentary on Vedanta Sutra by unscrupulous persons, the author, Vyasadeva\nHimself, has already commented on the Vedanta Sutra by writing Srimad\nBhagwatam.\" In other words, if the author himself explains the purport of his\n\nbook, that is excellent. Nobody can understand the author's mind unless the\nauthor himself discloses the purport of his language. Therefore Vedanta Sutra\nshould be understood by the commentary of the Author Himself, which is\nSrimad Bhagwatam.\n\nPranava or Ornkara is the divine substance of all the Vedas. Ornkara is\nexplained further in the Gayatri Mantra, as exactly explained in the Srimad\nBhagwatam. There are four verses in this connection. These verses are explained\n\nto Brahma, and Brahma explained them again to Narada, and Narada explained\nthem to Vyasa. Therefore the purport of the verses in the Srimad Bhagwatam\ncomes down in disciplic succession. It is not that anyone and everyone can\nmake his own commentary on the Vedanta Sutra foolishly, and mislead the\nreaders. Anyone who wants to understand Vedanta Sutra must read Srimad\nBhagwatam carefully. Under the instruction of Narada Muni, Vyasadeva\n\ncompiled Srimad Bhagwatam with the purpose of explaining the Vedanta Sutra\ncod�s. Vedanta Sutra was written before Bhagwatam. After hearing from Narada\nMuni, Vyasadeva commentated on the Vedanta Sutra. By writing Srimad\nBhagwatam He collected all the essence of the Upanishads, the purpose of which\n\nwas explained also in the Vedanta Sutra. Srimad Bhagwatam is therefore the\nessence of all Vedic knowledge. That which is stated in the Upanishads and\nstated in the Vedanta Sutra is explained very nicely in the Srimad Bhagwatam.\nThere is a passage from Isho Upanishad, similiar to one in the Srimad\nBhagwatam, Eighth Canto, First Chapter, the purport of which is that what­\n\never one sees in the cosmic manifestation, everywhere, is the Supreme Lord's\nenergy, which is non...:different from Him. Therefore, He is the Controller of\nall living entities, and the Friend and Maintainer of everyone. We should live\nby the mercy of God, and by the things allotted to our particular living condition. Thus one enjoys life, and nobody should encroach on any other's\nproperty.\nIn other words, the purpose of the Upanishad and Vedanta, and that of Srimad\nBhagwatam, are one and the same. If anyone studies Srimad Bhagwatam carefully,\nhe will find that all the Upanishads and Vedanta Sutra codes are nicely explained\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0258": "204\n\nTeachings of Lord Chaitanya\n\nthere. In Bhagwatam also the subject matter is divided into three: to establish\nthe eternal relationship with the Supreme Lord, how to act in that relationship,\nand, lastly, how to achieve the highest benefit from it.\nThe four verses dealing with Ahameva asam agrey are the gist of the whole\nBhagwatam, and this is very nicely explained as follows: \"I am the Supreme\n\nCenter of relationship of all living entities, and My knowledge is the Supreme\nKnowledge, and the process by which I can be achieved by the living entity\nis called Abhidheya. And, by the Abhidheya process, one attains to the highest\nperfection of life, love of Godhead. When one attains that stage of life, love\nof Godhead, then his life becomes perfect.\" The explanation of these four\nverses is given in the Srimad Bhagwatam.\nIn this connection Lord Chaitanya gave a short description of the principles\nof the four slokas of Srimad Bhagwatam as follows: Nobody can understand the\nconsitutional position of the Supreme Lord-how He is situated, what are\nHis transcendental qualities, what are His transcendental activities, how He\nis full with six kinds of opulences. These things cannot be understood by\nmental speculators or by one's academic education. These things are to be\nunderstood by the mercy of the Lord, as has been stated in the Bhagavad\nGita: one who is fortunate enough to be favored by the Supreme Lord can\n\nunderstand all these explanations by the mercy of the Lord.\nThe Lord existed before the material Creation; therefore the material\ningredients and Nature and the living entities all emanated from Him, and\nagain after dissolution they rest in Him. When the Creation is correct it is\nmaintained by Him; at the same time, whatever manifestation we see, that\nis only a transformation of the external energy. When the external energy is\nwithdrawn by the Supreme Lord, then everything enters into Him. In the\nfirst verse of Ahameva, the word, Aham, I, is mentioned three times. That is\nto stress that the Supreme Personality of Godhead is full with all opulences.\nFor anyone, therefore, who cannot understand or does not believe in the\ntranscendental Nature and Form of the Supreme Lord, and who says He is\nwithout any Form-Aham is stated three times just to chastise him.\nThe Lord possesses His internal energy, besides His external, marginal and\nrelative energies, as well as the manifestation of His cosmic world and the\nliving entities. The external energy is manifested by the qualitative modes,\nor gunas, of material Nature. One who can understand the nature of the living\nentity in the Spiritual World can actually understand Vedyam, or perfect\nknowledge. One cannot understand the Supreme Lord simply by seeing the\nmaterial energy and the conditioned soul. But when one is in perfect knowl-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0259": "The Srimad Bhagwatam\n\n205\n\nedge, then he is free from the influence of the external energy. Just as the Moon\nis the reflection of the Sun, and without the existence of the Sun the Moon\ncannot illuminate, so this material cosmic manifestation is something like\nthe reflection of the Spiritual World.\nWhen one is actually liberated from the spell of the external energy, he\ncan understand the constitutional nature of the Supreme Lord. Devotional\nservice to the Lord is the only means for attaining Him. And this devotional\nservice of the Lord can be accepted by everyone and anyone, in any country,\nin any atmosphere, and under any circumstance. Devotional Service is above\nthe four principles of religiousness, or above the understanding of liberation.\nEven the preliminary process of executing devotional service is transcendental\nto the highest subject matter of liberation in the ordinary course of religiousness.\nOne should, therefore, approach a bona fide Spiritual Master, irrespective\nof caste, creed, color, country and place, and he must hear from that bona\nfide Spiritual Master everything about devotional service. The real purpose\nof life is to revive our dormant love of God. That is our ultimate necessity.\nHow that love of God can be achieved is explained in the Srimad Bhagwatam.\nThere is theoretical knowledge and specific, or realized knowledge. The perfect,\nrealized knowledge, is obtained in realization of the teaching received from\nthe Spiritual Master.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0260": "CHAPTER TWENTY-THREE\n\nWhy Study the Vedanta Sutra?\n\nKnowledge means information gathered from the Scriptures, and science\nmeans practical realization of the knowledge gathered from the Scriptures.\nIt is scientific knowledge when it is gathered from the Scriptures through\nthe practical application of the bona fide Spiritual Master, but when interpretedby mental concoction it is personal. By scientific understanding of the information from the Scripture, through the bona fide Spiritual Master, one learns,\nby one's own realization, each actual conception of the Supreme Personality\nof Godhead. The transcendental Form of the Supreme Personality of Godhead\nis different from material manifestation and different from the reactions of\nmatter. Therefore, without scientific understanding of the Spiritual Form of\nthe Personality of Godhead one becomes an impersonalist. The sunshine is\nitself an illumination, but that illumination is different from the Sun. Yet\nthe Sun and the sunshine are not differently situated; without the Sun there\nis no sunshine, and without the sunshine there is no Sun.\nUnless one is freed from the influence of material energy, one cannot\n\n2o6\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0261": "Why Study the Vedantra Sutra?\n\n207\n\nunderstand the Supreme Lord and His different energies. One who is captivated by the spell of material energy cannot understand the Spiritual Form\nof the Supreme Lo�d. Unless there is realization of the transcendental Form of the\nSupreme Personality of Godhead, there is no question of love of Godhead. Without\nrealization of the transcendental Form of the Supreme Lord, love of Godhead is fictitious, and without realization of love of Godhead there is no perfection of human life. Such realization of the Supreme Personality of Godhead\nis as follows: it is just like the five gross elements of Nature, namely earth,\nwater, fire, air and ether: they are both within and without all living beings\nin this world. Similarly, those who are devotees of the Supreme Lord\ncan realize the Personality of Godhead both inside and outside this existence.\nPure devotees know very well that they are meant to serve the Supreme\nPersonality of Godhead, and all things that exist are the means for service to\nthe Supreme Lord. Because a devotee has been blessed by the Supreme within\nthe core of his heart, therefore, wherever he looks, he can see the Supreme\nLord and nothing more. Srimad Bhagwatam confirms this type of relationship\nbetween the devotee and the Supreme Personality of Godhead in the Eleventh\nCanto, Second Chapter, as follows: \"For a person whose heart is always tied\nto the Lotus Feet of the Supreme Lord by the rope of love of Godhead, the\nLord does not leave him even if remembrance is not very carefully done; such\na person is called a first .class devotee.\" An example of this is described in the\nBhagavata Tasumskunda: The Gopis were assembled for the Rasa Dance with\nKrishna, but Krishna left them, and so the assembled Gopis began to chant\nthe Holy Name of Krishna. They became overwhelmed with madness, and\nbegan to inquire from the flowers and creepers in the forest about Krishna,\nWho is compared with the sky and Who is situated everywhere.\nStudy of Bhagwatam, therefore, means to be informed about our eternal\nrelationship with the Supreme Lord, the procedure for how to regain Him,\nand the ultimate realization, which is love of Godhead.\nLord Chaitanya next explained to Prakasananda Saraswati how to achieve\nthe Supreme Personality of Godhead by devotional service. He quoted in this\nconnection a verse from Srimad Bhagwatam, from the Eleventh Canto, Fourteenth Chapter, in which the Lord says He can be realized only through\ndevotional service, with faith and the love of the devotee, and it is devotional\nservice only which purifies the heart of the devotee and elevates him into the\nultimate realization of faith and service unto the Supreme Lord. Even though\nhe is born of a low family such as a Chandala-one who eats dogs-yet by reali-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0262": "208\n\nTeachings ofLord Chaitanya\n\nzation of the Supreme stage of love of Godhead one becomes full with transcendental symptoms.\nThese symptoms are described in the Srimad Bhagwatam, Eleventh Canto,\nThird Chapter, as follows: \"When devotees discuss the subject of the Supreme\nLord, Who can cleanse the heart of a devotee from all kinds of sinful reaction, they become overwhelmed with ecstasies of different symptoms, on\n\naccount of their devotional service; and, as such, when they chant the Holy Narne\nof the Supreme Lord, due to their spontaneous attachment for Him, they\nsometimes cry, sometimes laugh, sometimes dance, sometimes sing, without\ncaring for any social convention.\"\nWe should understand, therefore, that Srimad Bhagwatam is the real explanasion o f the Brahma Sutra, and it is compiled by the Author Himsel£ In the\n\nGuru Purana it is said: \"The Srimad Bhagwatam is the actual explanation of\nBrahma Sutra, and is a further explanation of Mahabarata. It is the explanation\nof the Gayatri Mantra and the essence of all Vedic knowledge. This Srimad\n\nBhagwatam contains r8,ooo verses, and is known as the explanation of all Vedic\nliterature.\" In the First Canto of Srimad Bhagwatam there is an enquiry by the\nsages of Naimisharanya to Suta Goswami, on how to know the essence of\nVedic literature. In answer to the enquiry, Suta Goswami presented Srimad\n\nBhagwatam as the essence of all the Vedas and histories and other Vedic literature.\nIn the Twelfth Canto, Thirteenth Chapter of Srimad Bhagwatam, it is clearly\nstated the Srimad Bhagwatam is the essence of all Vedanta knowledge, and one\nwho relishes the knowledge from the Srimad Bhagwatam has no taste for studying any other literature. In the very beginning of Srimad Bhagwatam, the meaning and purpose of the Gayatri Mantra is also described: \"I am offering my\nobeisances unto the Supreme Truth.\" This is the first introductory verse on\nthe Supreme Truth, described in the Bhagwatam as the Source of creation,\nmaintenance, and dissolution of the cosmic manifestation.\nObeisances unto the Personality of Godhead, Vasudeva, directly indicate.\nLord Sri Krishna, Who is the Divine Son of Vasudeva and Devaki. The fact\nwill be more explicitly presented later in the text of the Srimad Bhagwatam,\nby the direct statement of the Author, in His assertion that Sri Krishna is the\nOriginal Personality of Godhead, and all others are either His direct or indirect\nplenary portions, or portions of the portion. Srila Jiva Goswami has later on\nstill more explicitly developed this subject matter in his Krishna Sandarva, and\nBrahmaji, the original living being, has explained the subject of Sri Krishna\nsubstantially in his treatise, called Brahma Samhita. In the Samveda Upanishad\nit is also said that Lord Sri Krishna is the Divine Son of Devaki.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0263": "Why Study the Vedantra Sutra?\n\n209\n\nTherefore, in this prayer of the Author of Bhagwatam, the first proposition is that Lord Sri Krishna is the Primeval Lord, and if any transcendental\nnomenclature for the Absolute Personality of Godhead has to be understood,\nit must be the Name indicated by the word Krishna, the All-attractive. In\nthe Bhagavad Gita in many passages the Lord has affirmed Himself as the\nOriginal Personality of Godhead, and it is confirmed by Arjuna, with the\nauthorized statements of great sages like Narada, Vyasa, and many others.\nIn the Padma Puranam also it is said that, of innumerable Names of the Lord,\nthe Name of Krishna is the principal Name. Therefore, although Vasudeva\nindicates the plenary portion of the Personality of Godhead, and although\nall the different Forms of the Lord are identical with Vasudeva, in this text\nVasudeva is principally meant to indicate the Divine Son of Vasudeva and\nDevaki. Sri Krishna is always meditated upon by the Paramhansas, or the most\nperfect of the renounced order of life. This Vasudeva, or Lord Sri Krishna.\nis the Cause of all causes. Everything that exists is an emanation from the\nLord, and how this so happens is explained in later chapters of Srimad Bhag­\n\nwatam.\nThe Bhagwat Puranam (Srimad Bhagwatam) is described by Mahaprabhu\nSri Chaitanya as the spotless Puranam, because It contains the transcendental\nnarration of the Personality of Godhead Sri Krishna. The history of Srimad\n\nBhagwatam is also very glorious. It was compiled by Sri Vyasadeva from His\nmature experience of transcendental knowledge under the instruction of Sri\nNaradaji, His Sprirtual Master. Vyasadeva compiled all the Vedic literature,\nnamely the four divisions of the Vedas, the Vedanta Sutra or Brahma Sutras,\nthe Puranas, and the Mahabarata. But He was still not delighted in His mind.\nThis was observed by His Spiritual Master, and thus Narada advised Him\nto write on the transcendental activities of the Lord, Sri Krishna. The transcendental activities of Lord Sri Krishna are described specifically in the Tenth\nCanto of the Book, which is considered to be the substance. But, in order to\nreach the substance of the Tenth Canto, one has to approach gradually by\ndeveloped knowledge of the categories.\nGenerally, a philosophical mind is inquisitive to know what is the Origin\nof all creations. He sees the night sky and naturally asks what are the stars,\nhow are they situated, who lives there, and so on. All these inquiries are quite\nnatural for a human being, because he has a more developed consciousness\nthan the animals. And to answer at once such a sincere inquirer, the Author\nof the Srimad Bhagwatam says that the Lord is the Origin of all creations. He\nis not only the Creator, but He is also the Maintainer of the cosmic situation,\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0264": "210\n\nTeachings of Lord Chaitanya\n\nand He is also the Destroyer. The manifested Cosmic Nature is created at a\ncertain period by the will of the Lord, it is maintained for some time, and\nthen it is annihilated by His Will; and as such He is the Supreme Will behind\nall these activities.\nThere are atheists of various categories who do not believe in the conception of a Creator, but that is due only to their poor fund of knowledge.\nThe modern scientist has created a sputnik, and by some arrangement or other\nthe sputnik is thrown into outer space to fly on for some time at the control\nof a scientist who is far away from the flying sputniks. All the Universes,\nwith innumerable planets within them, are similar to the sputniks, and are\ncontrolled by the Personality of Godhead.\nIn the Vedic literature it is said that the Absolute Truth, the Personality\nof Godhead, is the Chief amongst the living personalities. All living beings,\nfrom the first created being, Brahmaji, down to the smallest ant, are all individual living beings. And, above Brahmaji, there are many other living beings\nwith individual capacities, and the Personality of Godhead is also a similar\nliving being, as individual as the other living beings. But the Supreme Lord,\nor the Supreme Living Being, has the greatest mind, with the supermost\ninconceivable energies of different varieties. If a man's mind can produce a\nsputnik, we can very easily imagine that minds higher than man's can produce\nsimilar other wonderful things far superior to the man-made sputniks. A\nreasonable person will easily accept this argument, but there are stubborn,\nobstinate ones who may not believe in these reasonable statements.\nBut Srila Vyasadeva at once accepts the Supreme Mind as the Parameswara,\nthe Supreme Controller. He proposes to offer His respectful obeisances unto\nthe Supreme Personality of Godhead. And that Parameswara is Sri Krishna,\nas is stated in the Bhagavad Gita and all other Scriptures delivered by Srila\nVyasadeva, and specifically in the Srimad Bhagwatam. In the Bhagavad Gita\nthe Lord says that there is no other Paratattwa (Summum bonum) than Himsel£\nTherefore, the Author at once worships the Paratattwa, Sri Krishna, Whose\ntranscendental activities are described in the Tenth Canto.\nUnscrupulous persons go at once to the Tenth Canto, and especially the\nfive chapters where a description of the Lord's Rasa Dance is kindly given.\nThis portion of the Srimad Bhagwatam, however, is the most confidential\npart of the great literature. Unless one has thoroughly accomplished himself\nin the transcendental knowledge of the Lord, one is sure to misunderstand the\nLord's worshippable transcendental Pastimes in the form of Rasa Dance, and\nHis love affairs with the Gopis. The subject matter is highly spiritual and tech-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0265": "Why Study the Vedantra Sutra?\n\n211\n\nnical, and only liberated persons who have gradually attained to the stage of\nParamhansa, as referred to before, can transcendentally relish the worshippable\nRasa Dance.\n\nSrila Vyasadeva, therefore, gives us the chance for gradual development\nof spiritual realization before we can actually relish the essence of the Pastimes\nof the Lord, He therefore purposely invokes the Gayatri Mantra, \"Dheemahi.\"\nThis Gayatri Mantra is meant for the spiritually advanced people. When one\nhas attained success in the matter of chanting the Gayatri Mantra he can enter\ninto the transcendental position of the Lord. One must acquire the Brahminical\nqualities, or be perfectly situated in the quality of goodness of the modes of\nmaterial Nature, in order to chant the Gayatri Mantra successfully, and then\nattain to the stage of transcendentally realizing the Lord, His Name, His Fame,\nHis Qualities, etc. Srimad Bhagwatam is the narration of the Swarupa or Form\nof the Lord, manifested by His internal potency; and this potency is distingushed\nfrom the external potency, which has manifested the cosmic world which is\nwithin our experience. Srila Vyasadeva makes a clear distinction between the\ntwo in the rst verse of the First Chapter.\nHe says there that the manifestation of the internal potency is factual reality,\nwhereas the external manifested energy in the form of material existence is\ntemporary and illusory, no more real than the mirage in the desert. In the\nmirage of the desert there is no actual water. By the interaction of something\nelse there is the appearance of water. Real water is somewhere else. Similarly,\nthe manifestive cosmic Creation appears like reality, but the true reality, of\nwhich this is but a reflection only, is somewhere else in the Spiritual World,\nin which there are no mirages. Absolute Truth is there, and not here. Here\neverything is relative truth, one seeming truth depending on another. This\ncosmic Creation is an interactory resultant of the three modes of Nature, and\nthe temporary manifestations are so created as to present an illusion of reality\nto the bewildered mind of the conditioned soul, appearing as so many species\nof life, including the higher demigods like Brahma, Indra, Chandra, etc. In\nfact there is no reality in the manifested world, but it appears so on account of\nthe True Reality in the Spiritual World, where the Personality of Godhead\neternally exists with His transcendental paraphernalia.\nThe chief engineer of a complicated construction does not personally take\npart in the construction, but it is he only who knows all the nooks and corners\nof the construction, because everything is done by his direction only. He knows\neverything about the construction directly and indirectly. Similarly, the\nPersonality of Godhead, Who is the Supreme Engineer of this cosmic Crea-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0266": "212\n\nTeachings of Lord Chaitanya\n\ntion, knows very well what is happening in the nooks and corners of the cosmic\nCreation, although the things are apparently done by someone else. From\nBrahma down to the insignificant ant, nobody is independent in material\nCreation, and everywhere there is the Hand of the Supreme Lord. All material\nelements as well as spiritual sparks are but emanations from Him only. And\nwhatever is created in this material world is but the interaction of the two\nenergies, material and spiritual, or the Absolute Truth, the Personality of\nGodhead, Sri Krishna (Vasudeva).\nA living entity called a chemist can manufacture water in the chemical\nlaboratory by mixing hydrogen and oxygen gases, but in reality the living\nentity works in the laboratory under the direction of the Supreme Lord, and\nthe materials with which the chemist works are also supplied by the Lord.\nAs such, the Lord knows everything directly and indirectly, and He is cognizant\nof all the minute details of everything, and He is fully independent. He is\ncompared with the mine of gold, and the cosmic creations in different forms\nare compared with the gold rings and necklaces, etc. The gold ring and the\ngold necklace are qualitatively one with the gold in the mine, but quantitatively the gold in the mine and the gold in the earring or necklace are different.\nThe whole philosophy of the Absolute Truth is, therefore, that It is simultaneously one and different. Nothing is absolutely equal to the Absolute Truth,\n\nbut at the same time nothing is independent of the Absolute Truth.\nConditioned souls, beginning from Brahma, the engineer of this particular\nUniverse, down to the insignificant ant, are all creating something, but none of\nthem are independent of the Supreme Lord. The materialist wrongly thinks\nthat there is no Creator save and except his own good self, and this is called\nMaya, or illusion. On account of his poor fund of knowledge the materialist\n\ncannot see beyond the purview of his imperfect senses, and thus he thinks that\nmatter automatically takes its own shape without a conscious background.\nThis is refuted in the 1st verse of the Bhagwatam by Srila Vyasadeva, Who is\na liberated soul and compiled this book of authority after His mature spiritual\nperfection. The Complete Whole, or the Absolute Truth, being the Source\nof everything, nothing is independent of the Whole Body. Any action and\nreaction on the body becomes a cognizable fact to the embodied Whole.\nSimilarly, if the whole Creation is the Body of the Absolute Whole, then\nnothing is unknown to the Absolute, directly or indirectly.\nIn the Sruti Mantra it is also stated that the Absolute Whole, or Brahman,\nis the Ultimate Source of everything. Everything emanates from Him, and\neverything is maintained by Him, and at the end everything enters into Him\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0267": "Why Study the Vedantra Sutra?\n\n2!3\n\nonly. That is the law of Nature. In the Smriti Mantra also the same thing is\nconfirmed. It is said there that at the beginning of Brahma' s millennium the\nSource from which everything emanates-and, at the end of that millennium,\nthe reservoir that everything enters into-is the Absolute Truth, or Brahman.\nMaterial scientists haphazardly take it for granted that the ultimate source of\nall the planetary systems is the Sun. But they are unable to explain the source\nof the Sun. Herein the ultimate Source is explained. According to the Vedic\nliterature, Brahma is the creator of this Universe, and yet he also had to meditate\nto get inspiration for such creation. Therefore Brahma, or the Sun, is not the\nultimate creator.\nIt is stated here in the Ist verse of Srimad Bhagwatam that Brahma was\ntaught the Vedic knowledge by the Personality of Godhead. One may argue\nthat Brahma is the original living being within this Universe, and who could\nthen give him inspiration, as there was no second being at that time? In the\nIst verse of Srimad Bhagwatam it is said that the Supreme Lord inspired the\nsecondary creator, Brahma, who then could go on with the creative functions.\nWhat we have already mentioned above about the supervising engineer is\napplicable here. The Real Mind behind all creative agents is the Absolute\nPersonality of Godhead, Sri Krishna. In the Bhagavad Gita Lord Sri Krishna\nhas Personally admitted that it is He only Who superintends over the creative\nenergy, Prakriti, or the sum total of matter. Sri Vyasadeva, therefore, worships neither Brahma nor the Sun, but the Supreme Lord Who guides both\nBrahma and the Sun in their different activities of creation.\nIn the Ist verse of Srimad Bhagwatam the particular Sanscrit words Avijna\nand Swarat are significant. These two words distinguish the Lord from all\nother living entities. No living entity other than the Supreme Being, the\nAbsolute Personality of Godhead, is either Avijna or Swarat-i.e., none of the\nentities are either fully cognizant, or fully independent. Everyone has to learn\nfrom the superior all about knowledge. Even Brahma, who is the first living\nbeing within this material world, has to meditat� upon the Supreme Lord and\ntake help from Him in order to create. When Brahma, or the Sun, cannot\ncreate anything without acquiring required knowledge from the superior,\nthen what to speak of the material scientists who are fully dependent on so\nmany things? Jagadish Chandra Bose, Isaac Newton, Pro£ Einstein, etc. of the\nmodern scientists who may be boastful of their respective creative energies,\nwere also dependent on the Supreme Lord for so many things. After all,\nthe respective, highly intelligent brains of these gentlemen were certainly not\nthe products of any human being. The brain is created by another agent, other\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0268": "Teachings ofLord Chaitanya\n\n214\n\nthan the celebrated scientists themselves. If brains like that of Jagadish Bose\nor of Isaac Newton could have been manufactured by any human being,\nthen they would have produced many such brains instead of eulogizing the\nbrains of these scientists. Even the scientists could not manufacture a similar\nbrain, what to speak of other foolish atheists who defy the authority of the\nLord?\nEven the Mayavadi impersonalists who flatter themselves that they have\nbecome theLord are not Avijna or Swarat, fully cognizant or fully independent.\nSuch Mayavadi monists undergo a severe process of austerity and penances\nto acquire the knowledge of becoming one with the Lord, but ultimately\nthey become dependent on some rich follower who supplies them the requisite\nparaphernalia to conduct a great establishment in the form of monastery and\ntemples. Atheists like Ravana and Hiranya Kashipu had to undergo severe\npenances before they could flout the authority of the Lord, and ultimately\nthey were so helpless that they could not save themselves when the Lord\nappeared before them as cruel Death. The same is applicable to the modern\natheists also who dare to flout the authority of the Lord. Such atheists will\nbe dealt similar awards as were meted out to the past great atheists like Ravana\nand Hiranya Kashipu. History repeats itself and so what was accorded in the\npast, will recur again and again whenever there is such necessity. Whenever\nthere is negligence of the authority of the Lord, the penalty by the laws of\nNature is always there.\nThat the Supreme Lord, the Personality of Godhead, is All-perfect is\nconfirmed in all Sruti Mantras. It is said in the Sruti Mantras that the AllperfectLord glanced over matter, and thus He created all living beings. The\nliving beings are parts and parcels of the Lord, and He impregnates the vast\nmaterial Nature with the seeds of spiritual sparks, and thus the creative energies\nare set in motion for so many wonderful creations. One atheist friend argued\nthat God is no more expert than the manufacturer of a subtle watch which\nmoves by delicate machineries. We had to reply to the atheist friend that\nGod is still a greater mechanic than the watchmaker in the sense that He creates\none machine in duplicate male and female forms. The male and female forms\nof different grades of machinery go on producing innumerable quantities\nof similar machines without the further attention of God. If a man could manufacture such sets of duplicate machines to produce further machines without\nany attention from the original manufacturer, then of course a man, could\nequal the intelligence of God. But that is not possible. Each and every one of\nthe imperfect machines have to be handled individually by the mechanic,\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0269": "Why Study the Vedantra Sutra?\n\n2!5\n\nfor nobody can be equal in intelligence to God. Another Name of God is therefore Asmaurdha. Nobody is equal to or greater than Him. Everybody has his\nequal or superior in intelligence, and nobody can claim that he has neither.\nThis fact is corroborated in the Sruti Mantras, where it is said that before the\nCreation of the material Universe, there was the Lord, Who is the Master of\neveryone. The Lord instructed Brahma in the Vedic knowledge. That Personality of Godhead has to be obeyed in all respects. Anybody who wants to\nbecome free of the material entanglement must, therefore, surrender unto\nHim. This is confirmed in the Bhagavad Gita also.\nUnless one surrenders unto the Lotus Feet of the Supreme Personality\nof Godhead it is sure and certain that one must be bewildered, even if he\nhappens to be a great mind. When the great minds surrender unto the Lotus\nFeet ofVasudeva and know fully that LordVasudeva is the Cause of all causes,\nas is confirmed in the Bhagavad Gita, then only can such great minds become\nMahatmas or the truly broad-minded. But such a broad-minded Mahatma is\n\nrarely seen. Only the Mahatmas, however, can understand the Supreme Lord,\nWho is the Absolute Personality of Godhead, the Primeval Cause of all creations. He is Parama, or Ultimate Truth, because all other truths are relatively\ndependent on Him. And because He is the Source of everyone's knowledge\nHe is omniscient, and for Him there is no illusion as there is for the relative\nknower.\nSome scholars of the Mayavadi school argue that Srimad Bhagwatam was\nnot compiled by Sri Vyasadeva, and some of them suggest that this book is\na creation in the modern age of somebody by the name of Bopedeva. Srila\nSridhar Swami, in order to refute this meaningless argument, says that there\nis reference to the Bhagwatam in many other of the oldest Puranas. The first\nSloka, or verse, of the Srimad Bhagwatam is begun with the Gayatri Mantra,\n\nand there is reference to this as the Matsya Puranam (the oldest Puranam).\nIn tl:at Puranam it is said, with reference to the context of Gayatri Mantra in\nthe Bhagwatam, that there are many narrations of spiritual instructions, beginning with the Gayatri Mantra, and also the history of Vitrasura is in Gayatri\nMantra. Anyone who makes a gift of this great work on the full moon day,\n\nattains to the highest perfection of life by going back to Godhead. Similarly,\nthere is a reference to this Bhagwatam in other Puranas where it is said that the\nwork consists of twelve cantos and I8,ooo Slokas. In the Padma Puranam also\nthere is reference to the Bhagwatam, during the conversation of Goutam and\nMaharaj Amburish. The king was advised therein to read regularly Srimad\nBhagwatam if he at all desired liberation from the material bondage. Under\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0270": "Teachings ofLord Chaitanya\n\n2!6\n\nthe circumstances, there is no doubt regarding the authority of Srimad Bhag­\n\nwatam Puranam. Within five hundred years from the present era, many scholars,\neven after the time of Lord Sri Chaitanya Mahaprabhu, have made elaborate\ncommentaries on the Bhagwatam Puranam with unique scholarship; and the\nserious student will do well to make an attempt to go through them, to relish\nmore happily the transcendental messages from the Bhagwatam.\nSrila Viswanath Chakravarty Thakur specifically deals with the original\nand pure sex psychology\n\n(Adirasa) devoid of all mundane inebriety. The\nwhole material world is turning on the basic principle ofsex life. In the modern human\n\ncivilization, sex life is the central point of all activities. Wherever we may\nturn our face we see a great prominence of sex life. Therefore, sex life is not\nunreal. Its true reality is experienced in the Spiritual Wodd. Material sex life\nis but a perverted reflection of the original. The original, therefore, is in the\nAbsolute Truth; and the Absolute Truth cannot be impersonal and have a\nsense of pure sex life. The impersonal monist philosophy has given an indirect\nimpetus to the abominable mundane sex life, because it has given too much\nstress to the impersonality of the Ultimate Truth. The result is that men who\nlack knowledge have accepted the perverted sex life as ali-in-all without any\ninformation about the actual spiritual form of sex. There is a distinction between\nsex life in the diseased condition of material life and that in the spiritual existence. The Srimad Bhagwatam will gradually elevate the unbiased reader to the\nhighest perfectional stage of transcendence, above the three modes of material\nactivities, namely fruitive actions. speculative philosophy, and worshipping\nthe functional deities as they are inculcated in the Vedic verses.\n\nSrimad Bhagwatam is the embodiment of devotional service to the Supreme\nPersonality of Godhead, Krishna. It is therefore situated in a superior position\nover all other Vedic literature.\nThe term religiousness includes four primary subjects: namely, ( I ) pious\nactivities, (2) economic development, (3) satisfaction of the senses, and (4)\nliberation from the material bondage. Religious life is distinguished from the\nirreligious life of barbarism, and human life begins from the life of religiousness. The four principles of animal life-eating, sleeping, defending and mating\n-are common both to the animals and the human beings. Religion is the\nextra concern of the human being, and without religion the so-called human\nlife is no better than that of the animal. Therefore, in real human society there\nis some form of religion aiming at self realization, with reference to the eternal\nrelationship with God.\nIn the lower stage of human civilization there is always a competition in\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0271": "Why Study the Vedanta Sutra?\n\n217\n\nlording it over material Nature; or in other words, there is a continuous rivalry\nfor satisfying the senses. And, driven by this consciousness of sense gratification, religiousness is performed. Pious activities or religious functions are\nperformed with an aim generally for some material gain. If such material gain\nis obtainable in another way, then the so-called religiousness is neglected, as\nwe can see in the modern human civilization. The economic desires being\nseemingly fulfilled in another way, nobody is interested in religion now. The\nchurch, mosque, or the temple is practically always a vacant place, and people\nare more interested in the factories, shops, and cinemas than in the religious\nplaces formerly erected by the forefathers of different paths of religiousness.\nThis proves definitely that religiousness is performed for economic development, and economic development is needed for sense gratification. And where\none is baffled in the matter of sense gratification, he takes to the cause of salvation in order to become one with the Supreme Whole. Therefore, all these\nstages are different examples of the same aim of life, namely sense gratification.\nIn the Vedas, the above-mentioned four activities are prescribed in a regulative way so that there may not be any undue competition for the purpose\nof sense gratification. But Srimad Bhagwatam is transcendental to all these\nsense gratifying activities of the material world. It is purely transcendental\nliterature, understandable by a particular class of men known as devotees of\nthe Lord, who are above the competitive field of sense gratification. In the\nmaterial world there is keen competition between the animals, between men,\ncommunities, or even nations in this sense gratifying activity, but the devotees\nof the Lord are above this. Devotees have nothing to compete for with the\nmaterialists because they are on the path back to Godhead, where everything\nis eternal, full, blissful. Such transcendentalists are a hundred per cent nonenvious, and therefore pure in heart. In the material world everyone is envious\nof everyone and therefore there is competition. But the transcendentalists or\ndevotees of the Lord are not only freed from all material enviousness, but\nthey are kind to everyone, endeavoring to establish a competitionless society,\nwith God in the center.\nThe socialist idea of society is artificially competitionless, because even\nin the socialistic state there is competition for the post of dictator. The fact is,\ntherefore, that the state of sense gratification is the order of materialistic life,\ntake it either from the Vedas or from the common human activities. As\nmentioned above, there are three divisions of the Vedas, namely the stage of\nfruitive activities for getting advancement to better planets like heaven, etc.\nAnd, above this, there are the activities of worshipping different demigods\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0272": "2!8\n\nTeachings of Lord Chaitanya\n\nwith the same intentions-of getting advanced into the different planets of the\ndifferent types of demigods. And, lastly, there are the activities of reaching\nthe Absolute Truth in His impersonal Feature, to become One with Him.\nThe impersonal aspect of the Absolute Truth is not the last word. Above\nthe impersonal Feature is the Paramatma, or Supersoul, aspect, and above that\nthere is the Personal quality of the Absolute Truth. Srimad Bhagwatam gives\nus information about the Absolute Truth in His Personal quality, beyond the\nimpersonal aspect. It is therefore greater than the topics of impersonal philosophical speculations, and as such, Srimad Bhagwatam is given higher status\nthan the ]nanakanda division of the Vedas. It is higher than the Karmakanda\ndivision as well as the Jnanakanda division and it is above the Upashanakanda\ndivision, because Srimad Bhagwatam recommends the worship of the Supreme\nPersonality of Godhead, Sri Krishna, the Divine Son of Vasudeva. In the\n\nKarmakanda of the Vedas there is competition for supremacy in reaching the\nheavenly planets for better sense gratification. And the same competition is\nthere in the ]nanakanda or Upashanakandas. But Srimad Bhagwatam is above\nall of them because It aims at the Supreme Truth, the Substance or the Root\nof all categories. In other words, from Srimad Bhagwatam we can know the\nSubstance as well as the relativities in the true sense and prespective. The\nSubstance is the Absolute Truth, the Supreme Personality of Godhead, and\nall emanations from Him are relativities in different forms of energies. The\nliving entities are also related to all different types of His energies, and therefore nothing is different from the Substance. But, at the same time, the energies\nare different from the Substance. This concept is not self-contradictory.\n\nSrimad Bhagwatam explicitly deals with this simultaneously one and different\nphilosophy of the Vedanta Sutra, which begins with the Janmadyasya Sutra.\nSuch knowledge of the simultaneously one and different nature of the\nAbsolute Truth is really for the well-being of the knower. Otherwise the mental\nspeculators mislead the people wrongly establishing the energy as Absolute.\nWhen it is understood, the truth becomes more pleasing than the imperfect\nconcept of monism or dualism. Development of this consciousness leads one\nat once to the stage of freedom from the threefold miseries. The threefold\nmiseries are r. in relation to the body and the mind, 2. in relation to our dealings with other beings, and 3. in relation to the acts of providence, over which\nwe have no control.\n\nSrimad Bhagwatam begins from the surrender of the living entity unto\nthe Absolute Person, with clear consciousness �( the devotee's oneness with the Absolute, and, at the same time, his awareness of his eternal position of servitorship toward\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0273": "Why Study the Vedanta Sutra?\n\n219\n\nthe Lord. In the material conception of his life he thinks of himself falsely as\nthe lord of all he surveys, and therefore he is always troubled with the abovementioned threefdd miseries of life. But, as soon as he comes to know his\nreal position of transcendental servitude, he at once becomes freed from all\nthe above-mentioned miseries. The servitor position of the living being is\nwasted in the material concept of his life. With a false sense of overlordship,\nthe living being must offer his service to the relative energies of matter. When\nthis servitorship is transferred unto the Lord in pure consciousness of spiritual\nidentity, the living entity at once becomes freed from the encumbrances\nof material affiiction.\nOver and above this, Srimad Bhagwatam is the Personal commentary on\nthe Vedanta Sutra by the great Author Himse lf and that also in the mature\n-\n\nstage of His spiritual realization, through the mercy of Narada. Sri Vyasadeva\nis the authorized incarnation of Narayan, the Personality of Godhead. Therefore, there is no question about His Authority. He is the Author of all other\nVedic literature; but, surpassing all of It, He recommends the study of Srimad\nBhagwatam. In other Puranas there are different methods of worshipping the\ndemigods, but in the Bhagwatam only the Supreme Personality of Godhead\nis mentioned. The Supreme Personality of Godhead is the Whole Body, and\nthe demigods are the different parts of the body. As such, by worshipping\nthe Supreme Lord there is no need to worship the demigods, because the\nSupreme Lord is at once fixed in the heart. Lord Chaitanya Mahaprabhu has\nrecommended this Srimad Bhagwatam as the spotless Puranam, as distinguished from all other Puranas.\nThe mode of receiving the transcendental message is to get it through\nthe ears by submissiveness. No challenging mode can help the receiver in\ngetting or realizing the transcendental message. Therefore, in the Ist verse\nof Srimad Bhagwatam, one particular word is used for our proper guidance.\nThis particular word is Shushrusu: one must be anxious to hear about the\ntranscendental message. And this qualification of hearing with interest is the\nprime qualification for assimilating transcendental knowledge.\nUnfortunately, some persons are not interested in giving patient hearing\nto the message of Srimad Bhagwatam. The process is simple, but the application is difficult. Unfortunate persons will find enough time to hear ordinary\nsocial, political, and all sorts of idle talks, but when they are invited to attend\na meeting of the devotees assembled to hear Srimad Bhagwatam, the unfortunate\ncreatures will either be reluctant to attend such a meeting, or they will indulge\nin hearing the portion they are unfit to enter irito. Professional readers of the\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0274": "220\n\nTeachings ofLord Chaitanya\n\nBhagwatam indulge in the confidential topics of the Pastimes of the Supreme\n\nLord, which seemingly appear to be sex literature. Srimad Bhagwatam is meant\nto be heard from the beginning, and the class of persons who are fit to assimilate\nit is also mentioned in Srimad Bhagwatam Ijrj2: A bona fide audience for hearing the Srimad Bhagwatam is generated after many pious deeds. But an intelligent person, by thoughtful discretion, can believe in the assurance of the\ngreat sage Vyasadeva, and give patient hearing to the message of Srimad\nBhagwatam, in order to realize directly the Supreme Personality of Godhead.\n\nAnd without undergoing the different Vedic stages, one can at once be lifted\nto the position of Paramhansa, simply by agreeing to receive patiently the\nmessage of Srimad Bhagwatam. The sages at Naimisharanya confirmed before\nSuta Goswami that they were increasing in their intense desire to understand\nthe Srimad Bhagwatam. They were hearing from Suta Goswami about Krishna,\nthe Supreme Personality of Godhead. They were never satiated by such discussion, because persons who are really attached to Krishna never cease to\nwant to hear more and more about Krishna.\nLord Chaitanya therefore advised Prakasananda\n\nSaraswati,\n\n\"Always\n\nread Srimad Bhagwatam and try to understand each and every verse, and you\nwill actually understand the Brahma Sutra. You say you are very anxious about\nthe study of Vedanta Sutra, but you cannot understand Vedanta Sutra without\nunderstanding Srimad Bhagwatam.\" He also advised Prakasananda Saraswati\nto always chant Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare\nRama, Hare Rama, Rama Rama, Hare Hare. \"And, by doing that, very easily\n\nyou will be liberated. And after liberation you'll be eligible to achieve the\nhighest goal of life, love of Godhead.\"\nThe Lord then recited many verses from authoritative Scriptures like\nSrimad Bhagavad Gita and Srimad Bhagwatam, and Nrishingha Tapani. He\n\nquoted a verse from Bhagavad Gita, Eighteenth Chapter, 54th verse, that when\none actually becomes self-realized, knowing he is Brahman, he becomes happy\nand joyful, and has no more cause for lamentation and hankering. Such a\nperson sees all living entities on an equal level, and he becomes a pure devotee\nof the Supreme Personality of Godhead. Similarly, in the Nrishingha Tapani\n\nit is said that when a person is actually liberated, then he can understand the\ntranscendental Pastimes of the Supreme Lord, and thus become engaged in\n\nHis devotional service. He also quoted a verse from the Second Canto of\nSrimad Bhagwatam, in which Sukadeva Goswami admits that, although he was\n\nelevated to the liberated stage and free from the clutches of Maya, still, he was\n\nattracted by the transcendental Pastimes of Krishna. And, as such, he studied\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0275": "Why Study the Vedanta Sutra?\n\n221\n\nSrimad Bhagwatam from his great father Vyasadeva.\nHe also quoted another sloka from Srimad Bhagwatam, Third Canto,\nFifteenth Chapter, about the Kumaras. When the Kumaras entered the temple\nof the Lord they were attracted by the odor of flowers and tulsi leaves offered\nto the Lotus Feet of the Supreme Lord with pulp of sandalwood, And, simply\nbeing incensed by the aroma of such flowers and tulsi, their minds became\ninclined to the service of the Supreme Lord, although they were already\nliberated souls. Therefore, according to Srimad Bhagwatam, First Canto,\nSeventh Chapter, even if one is a liberated soul and is actually free from material\ncontamination, still he becomes attracted to the devotional service of the\nSupreme Lord without any cause, and without being hampered by any material\npropensities. God is so attractive-therefore He is called Krishna.\nLord Chaitanya was discussing the Atmarama verse from Srimad Bhag­\n\nwatam with Prakasananda Saraswati. His admirer, the Maharastrian Brahmin\nrelated in the assembly that the Lord has already explain.ed the verse in 64\ndifferent ways. All the people assembled there were very eager to hear again\nfrom the Lord about the different versions of the Atmarama Sloka, and as they\nwere so eager, Lord Chaitanya explained the Atmarama Sloka again, in the\nsame way that He had explained it before to Sanatan Goswami. All the people\nassembled there heard the explanation of the Atmarama Sloka from the Supreme\n\nLord, and they were ;mazed and considered that the Lord was nobody else\nthan Sri Krishna Himsel£\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0276": "CHAPTER TWENTY -FOUR\n\nTalks with\nSarbabhouma Battacharya\n\nWhen Lord Chaitanya met Sarbabhouma Bhattacharya at Jagannath Puri,\nBhattacharya, as the great logician of the day, also wanted to teach Him\nVedanta. Bhattacharya was an elderly man of the age of Lord Chaitanya' s\nfather, and therefore he took compassion on the young Sannyasi; he requested\nthat He should learn Vedanta Sutra from him, otherwise it would be difficult\nto continue as a· young Sannyasi. When the Lord agreed to learn Vedanta\nphilosophy from Bhattacharya, he began to teach Him in the temple of\nJagannath. Bhattacharya spoke to the Lord about Vedanta Sutra continually\nfor seven days, and the Lord silently heard him without speaking a word.\nOn the eighth day of teaching, Sarbabhouma Bhattacharya enquired from\nthe Lord, \"You are hearing Vedanta Sutra from me for the last week, but\nYou do not inquire or say anything as to whether I am explaining it nicely.\n\nSo I cannot tell whether You understand me or not.\"\nThe Lord replied as follows: \"I am a fool, I have no study of Vedanta\n\nSutra, but you asked Me to hear you, and therefore I am trying to hear you.\n222\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0277": "Talks with Sarbabhouma Battacharya\n\n223\n\nYou said that it is the duty of every Sannyasi to hear Vedanta Sutra, so I simply\nhear; but the meaning which you create-that I cannot understand.\" In other\nwords, the Lord was explaining that in the Mayavadi Sampradaya there\nare many so-called Sannyasis who are even illiterate and have not sufficient\nintelligence but just as a matter of formality they hear Vedanta Sutra from their\nSpiritual Master, although they do not understand anything. So far as Lord\nChaitanya was concerned, He did not understand the explanation of Bhattacharya because He did not approve of the explanation of Mayavadi philosophy.\nWhen He said that He was an uneducated fool Who could not follow,\nBhattacharya replied to Him, \"If You do not follow what I am saying, how\nis it that You do not inquire, but simply sit down silently? It appears that You\ndo have something to say about my explanation.\"\nThen the Lord replied, \"My dear sir, so far as the Vedanta Sutra or the\ncodes of the Vedanta are concerned, I can understand the meaning very nicely,\nbut the explanation which you are promoting is not understandable by Me.\nThere is nothing difficult about the meaning of the original codes of Vedanta\n\nSutra. But the way you were explaining them appears to be obscuring the real\nmeaning of the codes. You do not elucidate the direct meaning of the Vedanta\n\nSutra, but you imagine something and hide the true meaning. I think you\nhave a particular doctrine, and you are trying to expound it through the\ncodes.\"\nAccording to Mukti Upanishad, there are I08 Upanishads. Some of them\nare: I. Iso, 2. Kena, 3· Katha, 4· Prasna, 5· Mund, 6. Mandukya, 7· Tittirih,\n\n8. Aitriya, 9· Chhandogya, IO. Brihadaranoyakam, II. Brahma,\n\n12. Jaivalya,\n\nI3. Javala, I4. Svetsva, IS. Hansa, I6. Arunih, I7. Garbha, I8. Narayana,\netc. These I08 Upanishads contain all knowledge about the Absolute Truth.\nSometimes people inquire about the meaning of these ro8 prayer beads, but\nwe think because there are I08 Upanishads which contain full knowledge\nof the Absolute Truth, therefore I08 beads are accepted. Sometimes, on the\nother hand, the Vaishnava transcendentalists think there are Io8 companions\nof Lord Krishna in His Rasa Dance, and therefore I08 beads are accepted.\nLord Chaitanya protested against misinterpretations of the statements of\nthe Upanishads, and so any explanation which did not follow the direct meaning\nof the Upanishad He did not accept. The direct interpretation is called\n\nAbhidavritti, whereas the indirect method is called Lakshnavritti. The indirect\nmeaning, or Lakshnavritti, serves no purpose. There are four kinds of understanding, called:\n\n(I) direct understanding, (2) hypothetical understanding,\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0278": "224\n\nTeachings ofLord Chaitanya\n\n(3) historical understanding, and (4) sound understanding. Out of these four\nkinds of understanding, to receive knowledge by sound understanding, the\nunderstanding from the Vedic Scriptures (which are the sound representation\nof the Absolute Truth), is the best. The traditional Vedic students accept\nthis sound understanding as the best.\nFor example, the stool and bone of any living entity is considered the\nmost impure thing by the Vedic literature; but, at the same time, the Vedic\nliterature asserts that cow dqng and the conch shell are the purest of all. Apparently these statements are contradictory, but because cow dung and the\nconch shell have been called pure in the Vedic literature, although they are\nthe stool and bone of living entities, they are accepted as pure without any\nargument. They cannot be changed by our mundane arguments added to the\nstatements of the Vedas. If we want to understand the statements by indirect\ninterpretation under some hypothesis, then we challenge the evidential quality\nof the Vedic statement. In other words, Vedic statements cannot be accepted\nby our imperfect interpretation; they must be accepted as they are. Otherwise there is no authority in the Vedic statement.\nAccording to Lord Chaitanya, persons who try to always find some\ninterpretation of the Vedic statements are not at all intelligent. They mislead\ntheir followers by some innovation of their own interpretation. In India\nthere is a class who are known as Aryasamajist, who say that they accept only\nthe original Vedas and no other Vedic literature. But their purpose is only\nto make their own interpretation, and according to Lord Chaitanya such\ninterpretation is not accepted. Neither are they Vedic. Lord Chaitanya then\nsaid that the Vedic statements of the Upanishads are just like sunlight; as in\nthe sunlight everything is clear and very distinct, so the statements in the\nVedas are distinct and clear. The Mayavadi philosophers cover i:he sunlight\nwith the cloud of their misinterpretation.\nHe then said that all Vedic statements of the Upanishads aim at the truth,\nknown as Brahman. The meaning of the word Brahman is \"the greatest,\"\nand when you speak of the greatest we must immediately understand that\ngreatest means the Supreme Personality of Godhead, the Source of all emanations. Unless the greatest is filled with six opulences it cannot be the greatest;\ntherefore the greatest, with the fullness of six opulences, means the Supreme\nPersonality of Godhead. In other words, the Supreme Brahman is the Supreme\nPersonality of Godhead. In the Bhagavad Gita also, in the Tenth Chapter,\nthe Supreme Personality of Godhead, Krishna, is accepted as the Supreme\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0279": "Talks with Sarbabhouma Battacharya\n\n225\n\nBrahman. The conceptions of the impersonal Brahman and the localized\nSupersoul are contained within the understanding of the Supreme Personality\nof Godhead.\nWhenever we speak of the Supreme Personality of Godhead, we add the\nword ''Sri\": this means that He is full with six opulences, and, in other words,\nHe is eternally a Person. Otherwise the six opulences cannot be present in\nfullness. Therefore, if we say that the Supreme Absolute Truth is impersonal,\nit means that He is not a Person of this material world. To distinguish His\ntranscendental Body from the material body, some have explained Him as\nmaterially impersonal. In other words, material personality has been denied\nand Spiritual Personality has been established. In the Svetasvatara Upanishad,\nThird Chapter, 19th verse, it has been clearly explained that the Absolute\nTruth has no material legs and hands, but still He has spiritual hands by which\nHe accepts everything which we offer to Him. He has no material eyes, but\nHe has spiritual eyes by which He can see everything and anything. He has\nno material ears but He can hear everything and anything. He has perfect\nsenses-therefore He knows past, future and present. He knows everything,\nbut nobody can understand Him, because by material senses He cannot be\nunderstood. He is the Origin of all emanations and therefore He is the Supreme,\nthe greatest, the Personality of Godhead.\nThere are many such Vedic hymns which definitely establish that the\nSupreme Absolute Truth is a Person, but that He is not a Person of this material\nworld. In the Hayasirsa Pancharatra there is a nice verse which explains that,\nin each and every Upanishad the Supreme Brahman is first viewed as impersonal, but at the end there is acceptance of the Personal Form of the Supreme\nLord. Another example, in the !sa Upanishad-the 15th Mantra-runs as\nfollows:\nHiranmayena patrena satysya apihitam mukhm\n]at tvam pusan, apavrinu satya dharmaya dri staye\nThis verse indicates that everyone should be engaged in devotional service\nto the Supreme Lord; \"0 my Lord, the Supreme Personality of Godhead,\nYou are the Maintainer of the whole Universe. Everyone is sustained by Your\nmercy. Therefore, devotional service unto You is the true religion of life.\nI am therefore engaged in such devotional service, and I expect that You will\n\nplease maintain me, and ever increasingly engage me in Your transcendental\nservice. For the Supreme Personality of Godhead is the eternal Form of SatChit-Ananda, and Your effulgence is spread all over the Creation, just like the\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0280": "Teachings of Lord Chaitanya\n\n226\n\nsunshine. Where the sun disc is covered by the glaring sunshine, similarly\nYour transcendental Form is covered by the Brahmajyoti. I desire to find You\nwithin the Brahmajyoti-therefore please remove this glaring effulgence.\"\nIn this verse of Isa Upanishad it is clearly stated that the eternal, blissful,\ncognizant Form of the Supreme Lord is to be found within the glaring effulgence of Brahmajyoti. Brahmajyoti is the emanation from the Personal Body\nof the Supreme Lord. Therefore the Personal Body of the Personality of\nGodhead is the source of the Brahmajyoti as it is described in the Bhagavad\nGita. The impersonal Brahman is dependent on the Supreme Personality.\nThis is stated in the Hayasirsa Pancharatra; and, in any Upanishad or Vedic\nScripture, wherever there is talk first of the impersonal Brahman, the Supreme\nPersonality is finally established at the end. Just as we have quoted above from\nthe Isa Upanishad, the Supreme Absolute Truth is both impersonal and\nPersonal eternally, but His Personal aspect is more important than the impersonal concept.\nThe Mantra in the Taetreia Upanishad is: Yato va imani bhutani jayante.\nAccording to this Mantra this cosmic manifestation is an emanation from the\nSupreme Absolute Truth, and it rests also in the Supreme Absolute Truth.\nSo the Absolute Truth becomes the ablative and causative and locative Performer. Therefore, as Performer, He is the Supreme Personality of Godhead.\nThese are the symptoms of Personality. This Absolute Truth being ablative\nPerformer of this cosmic manifestation, it is to be concluded that He has\nthinking, feeling and willing. Without these three psychic symptoms there is\nno possibility of such a nice arrangement and design of the cosmic manifestation. Then again He is causative: He is the Original Designer of the cosmic\nmanifestation. And He is locative: everything is resting in His energy. These\nare the clear symptoms of His Personality.\nThen again, in the Chandyago Upanishad, when the Supreme Personality\nof Godhead desires to become many, He turns over the material Nature. As\nit is confirmed in the Taiitariya Upanishad, \"The Lord glanced over the material\nNature.\" There was no existence of the cosmic manifestation before His glancing, and therefore this glancing does not mean that He has a glancing or seeing\npower which is materially contaminated. His seeing power existed before the\nmaterial Creation, and therefore His body is also not material. His thinking,\nfeeling and acting are transcendental. In other words it is to be concluded\nthat the mind by which the Lord thinks, feels and wills, is transcendental;\nthe eyes by which He glances over the material Nature are also transcendental.\nAll of His senses existed before the material Creation, and so He has His tran-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0281": "Talks with Sarbabhouma Battacharya\n\n227\n\nscendental Body, transcendental Mind, and transcendental thinking, feeling\nand willing, This conclusion is the purpose of all the Vedic literature. In all\nthe Upanishads, the word Brahman is found everywhere. In the Srimad Bhag­\n\nwatam, Brahman, Paramatma and the Supreme Personality of Godhead are\ntogether calculated as the Absolute Truth. Therefore the Brahman conception\nand Paramatma realization also are grades or stages, and when ultimate realization is reached, that realization is the Supreme Personality of Godhead. This\nis the conclusion of all Vedic literature.\nSo, by the evidences of the different Vedic Scriptures, the Supreme Lord\nKrishna is accepted as the ultimate Goal of Brahman realization. Bhagavad\n\nGita confirms that there is nothing superior to Krishna. The great Acharya\nof Brahma' s disciplic succession, Madhva Acharya, has described-in connection with his explanation of the Vedanta Sutra-that everything can be\nseen through the authorities of the Scriptures. He has quoted a verse from the\n\nBhobishya Purana in which it is stated that Rig Veda, Sam Veda, Atharva\nVeda, Mahabharata, Pancharatracum, and the original Ramayan, are actually\nevidential Vedic literature, and the Puranas which are accepted by the Vaishnavas are also accepted as evidential Vedic literature. Whatever is spoken in\nthat literaute should be taken without any argument as the ultimate conclusion, and in all that literature it is found that Krishna is the Supreme Personality\n\nof Godhead.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0282": "CHAPTER TWENTY -FIVE\n\nPersonal and\nImpersonal Realization\n\nThe Puranas are called the supplementary Vedic literature, because sometimes in the original Vedas the subject matter is too difficult to be understood\nby the common man. The Puranas, therefore, explain things nicely by different stories and historical incidents. So, in the Srimad Bhagwatam it is stated in\nthe Tenth Canto, Fourteenh Chapter, that Maharaj Nanda and the cowherd\nmen and inhabitants of Vrindaban generally are very fortunate because the\nSupreme Brahman, the Personality of Gobhead, full of bliss, is now engaged\nthere in His eternal Pastimes as their Friend.\nAccording to Svetasvatara Upanishad, the Mantra of Apanipado javano\ngrahita comfirms that although Brahman has no materially created hands and\nlegs, still He walks very stately, and He accepts everything offered to Him.\nThese words suggest that He has transcendental limbs of the body, and therefore He is not impersonal. The person who does not understand the Vedic\nprinciples simply stresses the impersonal material features of the Supreme\nAbsolute Truth, and thus unceremoniously calls the Absolute Truth imper-\n\n228\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0283": "Personal and Impersonal Realization\n\n229\n\nsonal. Although the impersonalist Mayavadi philosophers want to establish\nthe Absolute Truth as impersonal, yet the Vedic literature itself does not\nconfirm this. Vedic literature confirms that the Supreme Absolute has multiple\nenergies, and still the Mayavadi impersonalists want to establish that the\nAbsolute Truth has no energy. The Absolute Truth is therefore full of energy\nand He is a Person. He cannot be established as impersonal.\nAccording to the Vishnu Purana, the living entities are considered as\nKshetrajna energy. Although the living entity is part and parcel of the Supreme\nLord, and is fully cognizant, still he becomes entrapped in the material contamination, and therefore suffers all the miseries therein. Such living entities\nlive in different positions in proportion to their entanglement in material\nNature. The purport is that the original energy of the Supreme Lord is spiritual\nand non-different from the Supreme Absolute Personality of Godhead. The\nliving entity is called the marginal energy of the Supreme Lord, whereas the\nmaterial energy is called inferior. On account of possessing inert and material\ninebriety, the living entity, although in the marginal position, becomes entangled with the inferior energy, matter. At that time he forgets his spiritual\nsignificance and identifies himself with the material energy and therefore becomes subjected to threefold miseries. When he is, however, free from that\nmaterial contamination, he proportionately becomes situated in different\nstandards of life.\nAccording to the Vedic instruction, everyone should understand the constitutional position of the living entity, the Lord, and the material energy in\ntheir inter-relation. First of all, one should try to understand the constitutional\nposition of the Supreme Lord, the Personality of Godhead. That Supreme\nPersonality of Godhead has eternal, cognizant, blissful Body; His spiritual\nenergy is distributed as eternity, knowledge, and bliss. In His blissful identity\nthere is His pleasure potency, and in His eternal identity He is the Cause of\neverything, and in His cognizant identity He is the Supreme Knowledge.\nKrishna means that Supreme Knowledge. In other words, the Supreme\nPersonality of Krishna is the Reservoir of all knowledge, all pleasure, and all\neternity. That Supreme Knowledge of Krishna is exhibited in three different\nenergies; they are called internal energy, marginal energy, and external energy.\nBy internal energy, He exists in Himself with His spiritual paraphernalia, by\nmarginal existence He exhibits Himself as the living entities, and by His external\nenergy He exhibits Himself as the material energy. In each and every exhibition of His different energies there is the background of eternity, pleasure\npotency, and cognizance potency.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0284": "230\n\nTeachings of Lord Chaitanya\nThe conditioned soul is the marginal potency, overpowered by the external\n\npotency. When the marginal potency, however, comes under the spiritual\npotency, the marginal potency becomes eligible for love of Godhead. The\nSupreme Lord enjoys with six kinds of opulences and nobody can establish\nthat He is Formless or that He is without energy. If somebody says that, it\nis completely against the Vedic instruction. Actually, the Supreme Personality\nof Godhead is the Master of all energies. The living entity, being an infinitesimal part and parcel, becomes overpowered by the material energy.\nIn the Mundaka Upanishad it is stated that two birds of the same feather\nare sitting on one tree. One of them is eating the fruit of the tree, and the other\nis not eating the fruit of the tree, but is witnessing the activities of the other\nbird. When the bird eating the fruit of the tree looks on the other bird, he\nbecomes freed from all anxieties. This is the position of the infinitesimal living\nentity. So long as he is forgetful of the Supreme Personality of Godhead,\nhe is subjected to the threefold miseries; but when he looks to the Supreme\nLord, or becomes a devotee of the Supreme Lord, he becomes free from all\nanxieties and miseries of material existence.\nThis position of the living entity means that he is eternally subordinate\nto the Supreme Lord. The Supreme Lord is always the Master of all energies,\nwhereas the living entities are always under the energies of the Supreme Lord.\nThe living entity, although qualitatively one with the Supreme Lord, has a\ntendency to lord it over the material Nature; but, being infinitesimal, the\nliving entity has the tendency to be controlled by material Nature. This\nqualification of the living entity is called marginal potency. Because the living\nentity has a tendency for being controlled by the material Nature, he cannot\nat any stage oflife become One with the Supreme Lord. If a living entity were\nequal to the Supreme Lord then there would be no chance of his being con_.\ntrolled by the material energy. In Bhagavad Gita, the living entity has been\ndescribed as one of the energies of the Supreme Lord. Energy, although inseparable from the energetic, is still energy, and cannot be equal with the energetic.\nIn other words, the living entity is simultaneously one and different from the\nSupreme Lord. The Bhagavad Gita, in the Seventh Chapter, verses 4-5, clearly\nstates that earth, water, fire, air, ether, mind, intelligence, and false ego are\nthe eight different elementary energies of the Supreme Lord. All these energies\nare of inferior quality, whereas the living entity has energy of superior quality.\nTherefore Vedic instruction confirms the transcendental Form of the Supreme\nLord as eternal, blissful, and full of knowledge.\nThe conception of impersonalism is the opposite of the transformations\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0285": "Personal and Impersonal Realization\n\n2JI\n\nof the material modes of Nature. The form beyond the modes of material\nNature is not exactly like the form of this material world, but there is form,\nwhich is called spiritual form. That spiritual form cannot be compared with\nany one of these material forms. Anyone, therefore, who does not agree to\naccept the spiritual Form of the Supreme Lord, is counted among the atheists.\nLord Buddha did not accept these Vedic principles, and therefore the Vedic\nteachers considered Him an atheist. Although Mayavadi philosophers do\npretend to accept the Vedic principles, they indirectly preach the Buddhist\nphilosophy or atheistic philosophy, without acceptance of the Supreme\nPersonality of Godhead. This philosophy is inferior to Buddha's philosophy,\nwhich directly denies the Vedic authority; for the Mayavadi philosophy is\ndisguised as Vedanta philosophy, and is thus more dangerous than Buddhism\nor atheism.\n\nVedanta Sutra is purely compiled by Vyasadeva for the benefit of all living\nentities in order to understand the philosophy of Bhakti Yoga. Unfortunately,\nthe Mayavadi commentary, Sarirakabhasya, has practically defeated the purpose\nof the Vedanta Sutra. In the Mayavadi commentary, the spiritual, transcendental\nForm of the Supreme Personality of Godhead has been denied and the Supreme\nBrahman has been dragged down to a level equal with the individual Brahman,\nthe living entity. Both of them have been denied the spiritual form of individuality, although it is clearly stated that the Supreme Lord is the One Supreme\nLiving entity, and the living entities are many. Therefore, to consider the\ncommentary of the Mayavadi philosophy on the Vedanta Sutra is always dangerous. The danger is in the false understanding of the living entity as equal\nto the Supreme Lord. A living entity can thus be falsely directed; and as a result\nhe can never come to his actual position, his eternal activity in Bhakti Yoga.\nIn other words, the Mayavadi philosophy has rendered the greatest disservice\nto humanity by promoting the impersonal view of the Supreme Lord. These\nphilosophers are depriving human society of the real message of the Vedanta\n\nSutra.\nFrom the very beginning of the Vedanta Sutra it is accepted that the cosmic\nmanifestation is a display of the energy of the Supreme Lord. In the very\nbeginning, Janmadyasya, it is described that the Supreme Brahman is That\nfrom Whom everything is taking appearance. Everything is being maintained\nand everything is dissolved in Him. The Absolute Truth is the Cause of Creation, Maintenance, and Dissolution. The cause of the fruit is the tree. When\nthe tree produces a fruit it does not mean that the tree is impersonal. The tree\nproduces many hundreds and thousands of fruits but it remains as it is. The\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0286": "Teachings of Lord Chaitanya\n\n232\n\nfruit is produced, developed, stays for some time, dwindles, and then vanishes.\nThat does not mean that the tree has vanished. From the very beginning,\ntherefore, the purpose of the Vedanta Sutra is the exposition of the doctrine\nof by-products. These activities of production, maintenance and dissolution\nare going on by the inconceivable energy of the Supreme Lord. The cosmic\nmanifestation is a transformation of the energy of the Supreme Lord, although\nthe energy of the Supreme Lord and the Supreme Lord Himself are nondifferent and inseparable. An example is the touchstone which produces great\nquantities of gold by contact with iron-but still the touchstone remains as\nit is. The Supreme Lord, therefore, in spite of His producing the huge material\ncosmic manifestation, is always in His transcendental Form.\nMayavadi philosophy has the audacity to decline acceptance of the purpose\nof Vyasadeva, as explained in the Vedanta Sutra, and has tried instead to establish transformation of the Supreme: a doctrine of transformation by imagination. According to Mayavadi philosophy, the cosmic manifestation is a\ntransformation of the Absolute Truth, and the Absolute Truth has no separate\nexistence. This is not the message of the Vedanta Sutra. This transformation has\nbeen explained by Mayavadi philosophers as false; but it is not false-it is\ntemporary. Mayavadi philosophy says that the Absolute Truth is the only\ntruth, and this manifestation of the world is false, Actually it is not so. The\nmaterial contamination is not false; it is relative truth, and therefore it is temporary.\nPranava or Omkara is the chief indication of Vedic hymns, and Omkara\n\nis considered as the sound Form of the Supreme Lord. From Omkara, all\nVedic hymns have emanated, and the world has also emanated from the\nOmkara sound. The world Tatvamasi, picked up from the Vedic hymns, is\nnot the chief word, but it is an explanation of the constitutional position of\nthe living entity. The meaning of this Tatvamasi is that the living entity is\na spiritual particle of the Supreme spirit; but this is not the chief motif of the\nVedanta or Vedic literature. The chief sound representation of the Supreme\nis Ornkara.\nAll these faulty explanations of Vedanta Sutra are atheism. The Mayavadi\nphilosophers do not agree to accept the eternal, transcendental Form of the\nSupreme Lord and they are therfore unable to be engaged in real devotional\nservice. The Mayavadi philosopher is ever bereft of Krishna Consciousness\nand Krishna's devotional service. The pure devotee of the Personality of\nGodhead never accepts the Mayavadi philosophy as an actual path to transscendental realization. The Mayavadi philosophers are hovering on the moral\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0287": "Personal and Impersonal Realization\n\n233\n\nand immoral material atmosphere of the cosmic world; they are always engaged\nin rejecting and accepting material enjoyment. They have falsely accepted\nthe nonspiritual as the spiritual. As a result of this misconception they have\nforgotten the spiritual, eternal Form of the Supreme Personality of Godhead,\nHis Name, Quality and Entourage. They consider the transcendental Pastimes,\nName, Form and Quality of the Supreme as a product of material Nature, and\nso the Mayavadi is eternally subjected to the material miseries because of his\nacceptance or rejection of material pleasure and misery.\nThe actual devotees of the Lord are always different from the Mayavadi\nphilosophers. lmpersonalism cannot be a representation of eternity, blissfulness, and knowledge. Being situated in imperfect knowledge of liberation,\nthe Mayavadi decries eternity, knowledge, and blissfulness, under a misconception of materialism. They reject devotional service. Therefore they are\nless intelligent men. They are unable to understand the effect of devotional\nservice. Their jugglery of words for amalgamating knowledge and the knowable and the knower into one has proved their very existence as a less intelligent class of men. The doctrine of by-product is the real purport of the\nbeginning of Vedanta Sutra. The Lord is empowered with innumerable\nunlimited energies, and as such He displays the by-products of such energies\nin different ways. Everything is under His control. The Supreme Controller\nis called the Supreme Personality of Godhead, and He is manifested in innumerable energies and expansions.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0288": "CHAPTER TWENTY-SIX\n\nAvil\n™S\\\n\na\n\n==\nAMS\naf\n\nBhattacharya Is Converted\n\nFor the impersonalist and void philosophers the next world is senseless\neternity and bliss. The void philosophers want to establish that ultimately\neverything is senseless, and the impersonalists want to establish that the next\nworld is simply knowledge without any activities. In other words, less intelligent salvationists want to carry imperfect knowledge into the perfect sphere\nof spiritual activity. The impersonalist, having experienced a great disadvantage in material activity, wants to establish spiritual life without activity. He\ncannot understand the activities of devotional service. Spiritual activity in\ndevotional service is not intelligeble to the void phiolsophers and impersonalists.\nThe Vaishnava philosophers know perfectly well that the Absolute Truth,\nthe Supreme Personality of Godhead, having the power of innumerable\npotencies, can never be impersonal or void. He can present Himself in multiple\nForms with innumerable energies, and still He remains Himself as the Absolute\n\nSupreme Personality of Godhead. He is competent Himself to maintain His\n\n234\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0289": "Bhattacharya Is Converted\n\n235\n\ntranscendental position in spite of His becoming expanded in multiple Forms\nand diffused by His innumerable multiple Forms of energy.\nThus Lord Chaitanya showed many defects in the Mayavadi philosophy,\nand although Bhattacharya wanted to establish himself with various juggleries\nof words and logic, Lord Chaitanya was able to maintain Himself from such\nattacks, and He established that the Vedic literature is meant for three things:\nto understand our relationship with the Absolute Supreme Personality of\nGodhead, to act according to that understanding, and at the end to achieve\nthe highest perfection of life, love of Godhead. Anybody who wants to prove\nsomething other than the above-mentioned three purposes must be the victim\nof his own imagination.\nThe Lord then quoted some verses from the Puranas, by which He wanted\nto establish that Sankaracharya was meant to do his teaching by the Supreme\norder of the Personality of Godhead. He quoted a verse from Padma Purana\nin which it is stated that the Lord ordered Mahadeva Lord Shiva to present\nsome imaginary interpretation of the Vedic literature, and thus try to distract\npersons from the actual position of the Veda. \"By such activity you try to\nmake them atheists, and after that they can be engaged in producing more\npopulation.\" In the same Padma Purana it is also said that Lord Shiva explained\nto his wife, Parvati, that in the Age of Kali, in the form of a Brahmin, he\nwould preach the imperfect explanation of the Veda, known as Mayavadi,\nwhich is actually a second edition of the atheist philosophy of Buddha.\nBy such explanations of Lord Chaitanya, Bhattacharya was overwhelmed.\nAnd, hearing the explanation of Mayavadi philosophy from Lord Chaitanya,\nhe could not speak, and simply remained silent for some time. Lord Chaitanya\nasked him, \"My dear Bhattacharya, don't be hampered with this explanation.\nPlease take it from Me that the devotional service of the Supreme Lord is the\nhighest perfectional stage of human understanding. Devotional service of the\nLord is so attractive that even persons who are already liberated become\ndevotees of the Lord by the inconceivable potency of the Supreme Personality\nof Godhead.\" There are many instances of this in the Vedic literature, such\nas in the Srimad Bhagwatam, First Canto, Seventh Chapter: therein is the famous\nAtmarama verse for persons who are attached to self-realization, and liberated\n\nfrom all material attachment. Such liberated impersonalist sages become\nattracted to devotional service by the various activities of Lord Krishna. That\nis the transcendental Quality of th� Supreme Personality of Godhead.\nActually, the pure consciousness of the living- entity is to understand\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0290": "Teachings ofLord Chaitanya\nhimself as the eternal servant of the SupremeLord. Under the spell of illusion,\na less intelligent person accepts the gross body and the subtle body as his self;\nsuch a conception is the basis of the doctrine of transference. Actually the part\nand parcel of the Supreme is not subjected eternally to such a false conception\nof gross and subtle bodily life. The covering of the living entity by the gross\nand subtle body is not his eternal form, but can be changed; or, the living\nentity can become free from such existence. While he is in the conception of\nthe body and mind he has certainly transferred his position from spirit to\nmatter. Mayavadi philosophers, of course, take advantage of this doctrine\nof transference: they say that the living entity under the wrong impression\nthinks himself as part and parcel, but he is the Supreme Himself This doctrine\ncannot be tenable.\nBhattacharya then asked Lord Chaitanya to explain the famous Atmarama\nverse, as he desired to hear it from the Lord, Lord Chaitanya replied to him\nthat, first of all, he should explain the verse according to his own understanding, and then Lord Chaitanya would explain it by His own understanding.\nBhattacharya then began to explain the Atmarama Sloka with his method of\nlogic and grammar. He explained the Atmarama Sloka in nine different ways.\nTheLord appreciated his erudite scholarship in explaining the verse, and said:\n\"My dear Bhattacharya, I know that you are personally a representation of\nthe learned scholar, like Brihashpati, and you can explain any portion of the\nShastras in such a nice way. And yet your explanation is more or less,based\non academic education only. But there is another explanation, beside the academic, scholarly explanation.\"\nThen, at the request of Bhattacharya, Lord Chaitanya explained the\nAtmarama Sloka thus: On the basis of the analytical parts of the verse, the verse\n\nis explained as follows: r. Atmarama, 2. Cha, 3. Munayah, 4· Nirgranthah, 5. Api,\n6. Urukrama, 7· Kurvanti, 8. Ahaituki, 9· Bhaktim,\n\nIO.\n\nItthambhutagunah,\n\nII.\n\nHarih. (This verse is already explained in connection with theLord's teachings\n\nto Sanatan Goswami).Lord Chaitanya did not touch the nine different explanations of Bhattacharya, but He explained on the basis of II analyses of the verse,\nand each analytical basis He divided into five and six and, in this way, He expounded a total of 6I different explanations of the Atmarama verse. It is summarized, then, that the Supreme Personality of Godhead is full of innumerable\npotencies: nobody can estimate how many transcendental qualities are possessed by Him. They are always inconceivable, and any process of self-relization generally inquires into these inconceivable potencies of the Supreme\nPersonality of Godhead, His energies, and His qualities. But those who are\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0291": "Bhattacharya Is Converted\n\n237\n\ndevotees at once accept this inconceivable pos1t1on of the Supreme Lord.\nHe explained that even great liberated souls like the Kumaras and Sukadeva\nGoswami also become attracted to the transcendental qualities of the Supreme\nLord.\nBhattacharya then appreciated the explanation of Lord Chaitanya, and\nhe concluded that Lord Chaitanya is none other than Krishna Himself. And\nhe began to deprecate his own position. He related that at first he had considered Lord Chaitanya as an ordinary human being, and therefore he felt\nthat he had been offensive to the identity of Lord Chaitanya. He fell down at\ntheLotus Feet ofLord Chaitanya, deprecating his own position, and requested\nLord Chaitanya to show His causeless mercy upon him. Lord Chaitanya\nappreciated the humbleness of such a great learned scholar. He therefore\nexhibited His own Form, first with four hands, and then the six-handed form\n.called Sadabhuj. Sarbabhouma Bhattacharya then repeatedly fell down on the\nLotus Feet of the Lord and began to pray with various kinds of prayers composed by hirp.self. He was a great scholar undoubtedly, and after receiving\nthe causeless mercy of the Lord he was empowered to explain the Lord's\nactivities in different ways-such as being able to express the benefit of chanting\nHare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama,\nRama Rama, Hare Hare.\nIt is said that Sarbabhouma Bhattacharya then composed\n\nroo\n\nverses in\n\nappreciation of the Lord's activities, and those verses are so important that\neven Brihashpati, the learned scholar in the heavenly planet, could not compose\nsuch nice verses. The Lord was very much pleased by hearing his compositio n of roo verses, and He embraced Bhattacharya. By His touching, Bhattacharya became overwhelmed with ecstasy, and practically became unconscious. He was crying, sometimes trembling, sometime ; shivering, sometimes\nperspiring, sometimes dancing, sometimes singing, and in this way he fell at\nthe Lotus Feet of Lord Chaitanya. His brother-in-law, Gopinath Acharya,\nand the devotees of the Lord, were surprised to see the condition of Bhattacharya as he was transformed into a great devotee.\nGopinath Acharya addressed the Lord and began to thank Him: \"Sir, it\n;is by Your grace only that Bhattacharya has been transformed from his stonelike position into such a devotee.\" Lord Chaitanya replied to Gopinath Acharya\nthat, due to a devotee's favor upon others, a stonelike man can be transformed\nto a mild flower-like devotee. Actually, Gopinath Acharya, the brother-inlaw of Bhattacharya, had sincerely desired that such a scholar as Bhattacharya\n:should become a devotee of the Lord. He had sincerely desired that the Lord\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0292": "Teachings ofLord Chaitanya\nshow favor to Bhattacharya, and was glad to see his desire fulfilled by Lord\nChaitanya. In other words, a devotee of the Lord is more merciful than the\nLord Himself When a devotee desires to show his mercy to a person, the\nLord accepts, and by His grace such a person becomes a devotee.\nLord Chaitanya pacified Bhattacharya and asked him to go home. Bhattacharya again began to praise the Lord and said, \"You have descended Yourself to deliver all the fallen souls of this material world. That project is not\nso difficult for You, but You have turned a stonehearted man like me, and that\nis Your wonderful act. I am very expert at logical arguments and grammatical\nexplanations of the Vedic process. I am as hard as a lump of iron. But Your\ninfluence and temperature is so strong that You could melt away even hard\niron like me.\"\nLord Chaitanya then returned to His place and Bhattacharya, through\nGopinath Acharya, sent various kinds of Prasadam from Jagannath temple.\nThe next day, the Lord went to see the temple ofJagannath early in the morning, which is called Mongalarati. The priests in the temple brought Him a garland\nfrom the deity and offered Him various kinds of Prasadam. The Lord was\nvery much pleased to receive them, and He at once went to the house of\nBhattacharya, taking the Prasadam and the flowers to present to Bhattacharya.\nIt was early in the morning, and Bhattacharya understood that the Lord had\ncome and was knocking on his door. He at once rose up from his bed and\nbegan to say Krishna, Krishna!, which was heard by Lord Chaitanya. And at\nonce he came to the door and opened it and saw the Lord standing there.\nHe was so pleased to see the Lord early in the morning, and wanted to receive\nHim with all care. He again offered Him a nice seat, and both of them sat\nthere and Lord Chaitanya offered him the Prasadam which He had received\nin the templ,e of Jagannath. Bhattacharya was very glad to receive Prasadam.\nfrom the hand of Lord Chaitanya, and without taking his bath and without\nperforming his daily duties or washing his teeth he began immediately to\neat the Prasadam. Actually, he was now freed from all contamination of\nmaterial attachment; and he cited a verse from Padma Purana as he began to\neat the Prasadam.\nIn the Padma Purana it is stated that when Prasadam is brought or is received.\neven if it has become very dry or it is even very old or brought from a distant place, as soon as it is received it must be eaten immediately, without\nfollowing any of the rules or duties of one's daily activities. It is enjoined in\nthe Shastras that Prasadam should be immediately taken, and there is no\nrestriction of time and space-that is the order of the Supreme Personality\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0293": "Bhattacharya Is Converted\n\n239\n\nof Godhead. In other words, there are restrictions in accepting foodstuff\nfrom different kinds of people, but there are no such restrictions in accepting\nPrasadam from different kinds of people-neither a restriction as to time,\nplace, or atmosphere. Prasadam is always transcendental, and it can be taken\nunder any condition.\nLord Chaitanya was very much pleased to see that Bhattacharya, who\nalways obeyed rules and regulations, could accept Prasadam without following any such rules�nd regulations. Being so pleased Himself, Lord Chaitanya.\nembraced Bhattacharya. Both of Them began to dance in transcendental\necstasy. In that ecstasy, Lord Chaitanya explained: \"My mission inJagatmath\nPuri is now fulfilled because I have converted a person like Sarbabhouma\nBhattacharya.\"\nThe Lord continued: \"I shall be able now to attain Vaikuntha without\nfail.\" The missionary activity of a devotee is to convert one person to become\na pure devotee. Then admission to the Spiritual Kingdom is guaranteed.\nThe Lord was so much pleased with Bhattacharya's philosophy that He began\nto bless him repeatedly: \"Dear Bhattacharya, now you are a completely.\npure devotee of Lord Krishna, and.Krishna is now very much pleased with\nyou. From today you are free from the contamination of this material body,\nand from today you are free from any entanglement under the spell of material\nenergy. You are now fit to go back to Godhead, back to Home.\" He then\ncited one nice verse from the Srimad Bhagwatam, Second Canto, Seventh\nChapter: \"Anyone who takes complete shelter of the Lotus Feet of the Supreme\nLord is favored by the Supreme Lord, Who is known as Unlimited. And\nsuch a person gets permission to cross over the ocean of nescience. Anyone\nwho is under the misconception that this material body is himself, cannot have\nappreciation or causeless mercy from the Supreme Personality of Godhead.\"\nAfter this incident, Lord Chaitanya returned to His place, and Bhattacharya became a pure devotee without any faults. Since he was formerly\nan academic scholar, this conversion of Bhattacharya was possible only by\nthe causeless mercy of Chaitanya Mahaprabhu. From that day forward he\nnever explained any Vedic literature without an explanation of devotional\nservice. Gopinath Acharya, his brother-in-law, was very much pleased to\nsee the condition of Bhattacharya, and he began to dance in ecstasy, vibrating the transcendental sound, Hare Krishna, Hare Krishna, Krishna Krishna,\nHare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare.\n\nThe next day, after vistingJagannath temple early in the morning, Bhattacharya came to the place of Lord Chaitanya and offered his respects by\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0294": "Teachings of Lord Chaitanya\nfalling down before the Lord; and he began to explain his past undesirable\nbehavior. He asked the Lord to say something about devotional service, and\nthe Lord began to instruct him on the verses of Brihadnaradia Purana, in which\nis stated Harer Nama Harer Nama. Lord Chaitanya explained the meaning of\nthis verse very explicitly. After hearing the explanation of the Harer Nama\nfrom Lord Chaitanya, Bhattacharya became more and more ecstatic. Seeing\nhis condition, his brother-in-law, Gopinath Acharya, addressed him and said,\n\"My dear Bhattacharya, what I stated before-'when he •s favored by the\nSupreme Lord he will understand about the techniques of devotional service'\n\n-I am today seeing fulfilled.\"\nBhattacharya offered him his due respect and replied, \"My dear Gopinath\nAcharya, it is through your mercy that I have the mercy of the Supreme\nLord.\" The mercy of the Supreme Personality of Godhead can be achieved\nthrough the agency of the pure devotee. Lord Chaitanya' s mercy was bestowed\nupon Bhattacharya because of Gopinath Acharya' s endeavor.\nBhattacharya said to his brother-in-law: \"You are a great devotee of the\nLord, and I was simply blind with my academic education. So I have achieved\nthe mercy of the Lord through your agency only.\" The Lord was very much\npleased to hear from Bhattacharya that a man can achieve the mercy of the\n\nLord through the agency of the devotee, and he appreciated the verses and\nembraced Bhattacharya, confirming his statement.\nThe Lord then requested Bhattacharya to go and see Jagannath temple.\nBhattacharya then started out for Jagannath temple, accompanied by Jagadananda and Damodar, two principal associates of Lord Chaitanya. He returned\nto his home after seeing Jagannath temple, and brought with him much nice\nPrasadam purchased from the temple. He sent all this Prasadam to Lord\nChaitanya through his Brahmin servant, and also dispatched two verses written\nby him on palm tree leaves, and requested Jagadananda to do this favor and\ndeliver them. All of them again came back to Lord Chaitanya and offered\nHim the Prasadam and the verses on the palm leaf. But before reaching the\nLord, Mukunda Datta, who also undertook the delivery of the written palm\nleaf, had noted the verses down in his book. Lord Chaitanya read those verses\nand tore them into pieces, because He never liked to be praised by anyone.\nBut his devotees had the verses written by Sarbabhouma Bhattacharya, from\nthe notes of Mukunda Datta.\nThe purport of the verses written by Sarbabhouma Bhattacharya was\npraise of the Lord, the Supreme Original Personality of Godhead. He-Lord\nChaitanya-has descended to preach detachment and transcendental knowle-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0295": "Bhattacharya Is Converted\n\n241\n\ndge along with devotional service to the people in general. Lord Chaitanya\nis the Original Personality of Godhead, and is compared with the ocean of\nmercy. \"Let me surrender unto that Lord Chaitanya Mahaprabhu.\" The\nother verse states, \"The Lord, seeing that devotional service was absent,\ndescended Himself in the Form of Lord Chaitanya to preach that devotional\nservice. Let us all surrender unto His Lotus Feet to learn from Him what is\nactual devotional service.\" These two important verses are taken by the\ndevotees of the Lord in disciplic succession, as the most important jewels, and\nSarbabhouma Bhattacharya has become highest amongst the devotees because\nof these famous verses.\nSarbabhouma Bhattacharya was thus converted to become one of the\nimportant devotees of the Lord, and he had no other interest than to serve the\nLord. His only concern was to think of Lord Chaitanya constantly, and\nthis meditation and chanting became the main purpose of his life. One day\nSarbabhouma Bhattacharya came before the Lord, and after offering his\nrespects he began to read a verse from the Srimad Bhagwatam. This verse is\nstated in the Tenth Canto, Fourteenth Chapter, in connection with Lord\nBrahma' s prayer to the Lord. Sarbabhouma Bhattacharya wanted to change\ntwo letters in the last portion of the verse, where the word Muktipade occurs.\nSarbabhouma Bhattacharya wanted to change it into Bhakti. The purport\nof the verse is: A person who devotes his mind, body and speech to the service\nof the Lord, even in the midst of miserable life due to past misdeeds, is assured\nof .liberation. And Bhattacharya wanted to change the Mukti, to Bhaktidevotional service.\nThe Lord inquired from Bhattacharya, \"Why have you changed the\noriginal verse? The word is Mukti, and why have you changed it into Bhakti ?\"\nBhattacharya replied that Mukti is not so valuable as Bhakti; and therefore\nMukti is a sort of punishment for the pure devotee. He had therefore changed\nthe word from Mukti to Bhakti. He began to explain his realization of Bhakti,\nand said, \"Any person who does not accept the transcendental Personality\nof Godhead and His transcendental Form cannot know the Absolute Truth.\nAnyone who does not understand the transcendental nature of the Body of\nKrishna becomes His enemy and decries or fights with Him. And for such\nenemies of the Lord, the destination is to merge into the Brahman effulgence\nof the Lord. Such kind of Mukti or liberation is never befitting the devotees\nof the Lord. Although there are five kinds of liberation, as, ( r ) getting admission to the same planet in which the Lord resides, (2) being able to associate\nwith the Lord, (3) having a transcendental body like the Lord, (4) having\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0296": "242\n\nTeachings of Lord Chaitanya\n\nopulence like the Lord, and (5) merging into the existence of the Lord, a\n\ndevotee is satisfied being engaged in the transcendental loving service of the\nLord, without any particular interest for any one of the above mentioned\nkinds of state of liberation. Specifically, a devotee is most averse to merging\n\ninto the existence of the Lord, and becoming without any individual identity.\nA devotee considers oneness with the Lord as worse than hell, even though he\n\nmay accept one of the other four kinds of liberation in consideration of being\nengaged in the service of the Lord. Of the two possibilities for merging in the\nTranscendence, namely, (1) becoming one with the Impersonal Brahman\n\neffulgence, and (2) becoming one with the Personality of Godhead, the latter\nis still more abominable to a devotee. The devotee has no other aspiration than\nto be always engaged in the transcendental loving service of the Lord. On\n\nhearing this, Lord Chaitanya informed Bhattacharya that there is another\npurport of the word Mukti. Muktipada means directly the Personality of\nGodhead. That is to say, the Personality of Godhead has innumerable liberated\nsouls engaged in His transcendental loving service, or He is the ultimate Resort\nfor the ninth subject, called liberation. So, in either of the above mentioned\nim port, Krishna becomes the ultimate Shelter. Sarvabhouma replied, “In-\n\nspite of such import, I prefer Bhakti to Mukti. Although according to You,\nthere are two kinds of imports of the word Mukti, still, because this sound is\n\nequivocal, I shall prefer directly Bhakti to Mukti because by direct perception,\nMukti refers to the context of becoming one with the Supreme. I therefore\nhate to utter the word Mukti, and I feel enthusiastic in uttering the word\n\nBhakti.” At this, Lord Chaitanya laughed very loudly, and embraced the\nBhattacharya with great love.\n\nThus the same Bhattacharya who took pleasure in explaining Mayavadi\nphilosophy became a staunch devotee, so much so that he hated to utter the\nword Mukti. This is only possible by the causeless mercy of Lord Sri Chaitanya, and by His Grace He can turn iron into gold, like a touchstone. After\nthis incident, all persons marked a great change in the Bhattacharya and they\n\nconcluded that this was possible only by the inconceivable power of Lord\nChaitanya. And they took it for granted that Lord Chaitanya was none other\nthan Lord Krishna Himself.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0297": "ay\n\n;\n\nSS\n“4 en ws\n\non\n\n,\n\n* Ze,\n\n_#\n\nG2\n\nom\n\nvip sae\nRe,\nees: fd oe\n\nwg\n\nyi\n\nP\n\n<\n\nre\n\n%\n\n=\n\nSORAd LF co!\nseal S2No<:\n\nLy, ned\n\nx\n\nAe SW) NO\n\nAy\n\nNee YY\n\nIR\n\n;\n\nBie SRS i yO, alee PRE,\nWW) JF Ana\nim\n\nnh Aare SPs\n\nven aN\nPectin\n_\nsepa | Ste\n=\n\nGui NE.\ny\n\nt)\n\n—\n\nLae\n\ni WEAN.\n4), 7\n\nmir ea\nae——\n\nlk\nee\na\n\nRamananda Roy Talking on High Level Krishna Consciousness with Lord Chaitanya\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0298": "", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0299": "CHAPTER TWENTY -SEVEN\n\nLord Chaitanya and\nRamananda Roy\n\nThe author of Chaitanya Charitamrita has described Lord Chaitanya\nMahaprabhu as the ocean of transcendental knowledge, and Sri Ramananda\nRoy as the cloud which is produced from the ocean. Ramananda Roy was\na greatly advanced scholar in devotional service, and by the grace of Lord\nChaitanya he gathered all such transcendental conclusions, just as the cloud\nachieves its existence from the water of the ocean. As the cloud appears\nfrom the ocean and redistributes water all over the world, and then again\ngoes back to the ocean, so by the grace of Lord Chaitanya Ramananda Roy\nachieved his higher knowledge in devotional service, and thus he again went\nto Lord Chaitanya at Puri after retirement from service.\nWhen Lord Chaitanya was visiting the southern part of India, He first\nof all visited the great temple Bisakhapattan, the temple known as Jiayar\nNrishingha Kshetra. It is situated at a place known as Singachalam, five miles\nfrom the railway station Bisakhapattan. The temple is situated on the top\nof a hill, and there are many temples in that quarter, but Jiayar Nrishingha\n\n243\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0300": "Teachings ofLord Chaitanya\n\n244\n\nKshetra temple is the biggest of them all. The temple is full of beautiful sculpture, still wonderful for many students; and, on account of its popularity,\nit is a very rich temple. There is an inscription in the temple which states that\nthe king ofVijynagar formerly decorated this temple with gold, and smeared\nthe body of the deity with gold. For facilitating attendance at the temple\nthere are free apartments for the visitors. The temple is managed by priests\nwho belong to the sect of Ramanujacharya.\nWhen Lord Chaitanya visited this temple He praised the deity, and He\nquoted a verse from Srimad Bhagwatam: \"Although Lord Nrishingha is very\nservere to the demons and the non-devotees, He is very kind to His submissive\ndevotees like Prahlad.\" Lord Nrishingha appeared as an incarnation of\nKrishna when Prahlad, a boy devotee of the Lord, was too much harassed\nby his father, Hiranya Kasipu. As the lion is very ferocious to other animals,\nbut is very kind and submissive to his cubs, so Lord Nrishingha, although\nHe appeared ferocious to Hiranya Kasipu, was very kind to Prahlad, His\ndevotee.\nAfter visiting the temple of Jiayar Nrishingha, the Lord proceeded farther\nsouth into India, and ultimately He reached the bank of the Gudabudee. On\nthe bank of the Gudabudee the Lord remembered the Yamuna of Vrindaban,\nand the nice trees on the bank were considered by Him the forest ofVrindaban;\nso He was in ecstasy there. After taking His bath on the bank of the Gudabudee,\ntheLord was sitting a little off from the bank and was chanting Hare Krishna,\nHare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama,\nHare Hare. Sitting in that way, theLord saw that the governor of the province,\n\nSri Ramananda Roy, had reached the bank of the river accompanied by his\nassociates, many Brahmins, and a band party. The Lord had asked about\nRamananda Roy, the governor of this province, from Sarbabhouma Bhattacharya, and the Lord was requested by Sarbabhouma Bhattacharya to see\nthe great devotee Ramananda Roy at Kabur.\nThe Lord could understand that this man approaching was Ramananda\nRoy, and He wanted to see him immediately. But, because He was in the\nrenounced order of life, He restrained Himself from seeing a person of political\naffairs. But Ramananda Roy, as a great devotee, was attracted by the Features\nofLord Chaitanya as a Sannyasi, and he himself came to see Him. Ramananda\nRoy, on reaching Chaitanya, prostrated himself to offer Him obeisances and\nrespect.Lord Chaitanya received him by vibrating Hare Krishna, Hare Krishna,\n\nKrishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.\n\nWhen Ramananda Roy presented his credentials, Lord Chaitanya embraced\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0301": "Lord Chaitanya and Ramananda Roy\n\n245\n\nhim, and both of them became overwhelmed with ecstasy. The Brahmins who\naccompanied Ramananda Roy were surprised that these two persons were\noverwhelmed with transcendental ecstasy simply by embracing. The Brahmins\nwere all stalwarts of the rituals, and they could not understand the meaning\nof these devotional symptoms. They were rathe; surprised to see that a great\nSannyasi could touch a Sudra, and they were also surprised that Ramananda\nRoy, who was a great governor, and practically king of that province, was\ncrying simply by touching· a Sannyasi. While the Brahmins were considering\nthis, Lord Chaitanya understood· the unfavorable situation, and He pacified\nHimself.\nAfter this, Lord Chaitanya and Ramananda Roy both sat down together,\nand Lord Chaitanya informed him that, \"Sarbabhouma Bhattacharya has\nspoken very highly of you, so I have come to see you.\"\nRamananda Roy replied, \"Sarbabhouma Bhattacharya considers myself as\none of his devotees, and therefore he very kindly recommended You to see me.\"\nRamananda Roy very much appreciated the Lord's behavior for His touching\na man of wealth. A king or governor or any politician is always absorbed\nin thoughts of political affairs and pounds-shilling-pence; therefore, such\npersons are avoided by a Sannyasi. But Lord Chaitanya knew Ramananda\nRoy to be a great devotee, and so He did not hesitate to touch and embrace\nhim. Ramananda Roy was surprised by the behavior of Lord Chaitanya, and\nhe cited a nice verse from Srimad Bhagwatam, in which it is stated that, \"The\ngreat personalities and sages appear in the houses of worldly men just to show\nthem mercy.\"\nLord Chaitanya's special treatment of Ramananda Roy indicated that,\nalthough Ramananda Roy was born of a family who were not Brahmins,\nstill he was far, far advanced in spiritual knowledge and activity. Therefore\nhe was more respectable than a Brahmin who happens to born in a Brahmin\nfamily. Although Sri Ramananda, out of his meek and gentle behavior,\naccepted himself as born of a lower Sudra family, still Lord Chaitanya considered him to be situated in the highest transcendental stage of great devotion. The devotees never advertize themselves as being great, but the Lord\nis very anxious to advertize the glory of the devotee. Ramananda Roy and\nLord Chaitanya, just acquainted for the first time that morning at the bank\nof the Gudabudcc, separated, and there was an engagement made that\nRamananda Roy would come in the evening to see the Lord.\nIn the evening, when the Lord was seated after taking His bath, Ramananda\nRoy came to see Him with a servant. He offered his respects and sat down\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0302": "Teachings of Lord Chaitanya\nbefore the Lord. Before Ramananda Roy could ask the Lord anything about\nadvancement of spiritual knowledge, the Lord Himself inquired, \"Please\nquote some verses from Scripture about the ultimate goal of life for the human\nbeing.\"\nSri Ramananda Roy at once replied to the Lord that, \"A person who is\nsincere in his occupational duty will gradually develop the sense of God consciousness.\" In this connection he quoted a verse from the Vishnu Purana,\nin which it is stated that the Supreme Lord is worshipped by following the\nprinciples of one's occupational duty, and there is no other alternative for\nsatisfying the Supreme Lord from the formalities of performing one's occupational duties. The purport is that human life is meant for understanding one's\nrelationship with the Supreme Lord and acting in that way. Any human being\ncan dovetail himself with the service of the Lord by discharging his prescribed\nduties or occupational performances.\nFor this purpose, human society may be divided into four classes: namely,\nthe intelligent class, or the Brahmins, the administrative class, or the Kshatriyas,\nthe merchantile, or productive class, called Vaishyas, and the laborer class\nor the helping class, the Sudras. For each division of human society there are\nprescribed rules and regulations and occupational functions. The prescribed\nduties of the four classes or four divisions of human society are very nicely\ndescribed in the Bhagavad Gita, Eighteenth Chapter, 42-44 verses. An organized, civilized society of humanity should follow such prescribed rules and\nregulations for particular divisions. At the same time, for spiritual advancement, they must follow the four stages of Ashrama: namely, the. student life,\nwhich is called Brahmachary life; then householder's life, then retired life, and\nthen renounced life.\nRamananda Roy stated that persons who are strictly following the rules\nand regulations of these eight divisions of human society are the best, and they\nare actually satisfying the Supreme Lord. One who does not follow the principles of the social division and the rules of spiritual advancement is certainly\nspoiling his human form of life and gliding down towards hell. One can\npeacefully execute the goal of his human life simply by following the rules\nand regulations which apply to himself. The character of a particular person\nbecomes developed by following the principles of regulation according to\nhis birth and association and education. The divisions of society are so designed\nthat many persons of different characteristics can be regulated under them,\nfor the peaceful administration of social life and spiritual advancement. The\nsocial divisions of human society may be divided as follows: r. One who has\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0303": "Lord Chaitanya and Ramananda Roy\n\n247\n\ntaken as the aim of his life to understand the Supreme Lord, the Personality\nof Godhead, and for which aim he has devoted himself to the learning of the\nVedas and similar literatures, is called a Brahmin. 2. A person who has taken\nto the occupation of showing his force and of administering the government\nis called a Kshatriya. 3. One who is engaged in agriculture and herding cows\nand trade and business is called a Vaishya. 4· Persons who have no special\nknowledge but are satisfied by serving the three other higher social divisions\nare called Sudras. If one faithfully discharges his prescribed duties, it is surely\nan advancement toward perfection. Therefore, regulated life is the source\nof perfection for everyone. This regulated life, when culminating in devotional service to the Lord, attains its perfection. Otherwise it is a useless waste\nof time.\nTherefore, Lord Chaitanya, after hearing from Ramananda Roy about\nthe proper execution of regulated life, said that this is external. Indirectly,\nHe asked Ramananda to state something which is better than this external\nexhibition of life. Formal execution of this ritualistic life or religious life is\nnot very congenial unless it attains the perfection of devotional service.\nActually. Lord Vishnu is not satisfted simply by the ritualistic performance\nof Vedic instructions, but He is actually pleased when one attains the stage of\ndevotional service.\nThe verse cited by Ramananda Roy in reply to Lord Chaitanya means\nthat, by the divisional ritualistic performances, one can rise up to the point\nof devotional service. In the Bhagavad Gita we find that Lord Sri Krishna,\nWho appeared Himself for the deliverance of all classes of people, has mentioned that the human being can attain the highest perfectional stage of life\nby worshipping the Supreme Lord, from Whom everything has emanated,\nby dint of his occupational duties. It is stated in the Bhagavad Gita: \"A person\nduly engaged in his occupational duties attains the highest perfection.\" This\nperfectional process is followed by great devotees like Bodhyana, Tanaka,\nDramida, Guhadeva, Kapardi, Bharuchi-all these great personalities have\nfollowed this particular path of perfection of the human life. The Vedic injunctions also aim at this point of life. Ramananda Roy wanted to present this\nfact before the Lord. But, apparently, simply discharging the ritualistic duties\nis not perfection. Therefore Lord Chaitanya said that it is external. Lord\nChaitanya' s purport was that a man having a material conception of life, even\nif he follows the ritualistic regulations, cannot attain the highest perfection.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0304": "CHAPTER TWENTY-EIGHT\n\nRelationship with\nthe Supreme Lord\n\nThe reason Lord Chaitanya rejected the statement of the Vishnu Purana\nmade by Ramananda Roy is that He thus rejected a class of philosophers who\nare called Karmamimsat. Karmamimsat philosophers accept God as being subject\nto one's work. If one works nicely, God is bound to give them good results:\nthat is their conclusion. Therefore, from the statement of the Vishnu Purana\nas enunciated by Ramananda Roy, the meaning is sometimes drawn that\nVishnu, the Supreme Lord, has no independence. He is bound to award a\ncertain kind of result to the worker. Such a non-independent Supreme Personality of Godhead becomes subjected to the worshipper, and the worshipper\naccepts the Supreme Lord as he wishes, both impersonal and Personal, although\nthey give more or less stress to the impersonal Feature of the Supreme Absolute\nTruth.\nLord Chaitanya did not like this idea of impersonalism, and therefore\nHe rejected it. He said: \"Tell Me if you know of something beyond this\nconception of the Supreme Absolute Truth.\"\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0305": "Relationship with the Supreme Lord\n\n249\n\nTherefore Ramananda Roy stated that it is better to give up the result\nof fruitive activities. Ramananda Roy understood the purpose of Lord Chaitanya. He quoted a verse from Srimad Bhagavad Gita, Ninth Chapter, 37th\nverse. The Lord says there that, whatever one does, whatever one eats, whatever\none sacrifices, whatever one gives or whatever austerity one undergoes for\na certain achievement-everything should be dedicated to the service of the\nSupreme Lord. Srimad Bhagwatam also, Eleventh Canto, Second Chapter,\n36th verse, has a similar passage, in which it is stated that one should submit\neverything, the result of his fruitive activities, either by his body, by his\nspeeches, by his mind, by his senses, by his intelligence, by his soul, or by his\npractical natural modes of Nature-everything should be surrendered to the\nSupreme Personality of Godhead, Narayan.\nLord Chaitanya rejected this second statement of Ramananda Roy,\nand He said, \"If you know something higher, state it.\" The instructions of the\nBhagavad Gita and the Srimad Bhagwatam, to offer everything to the Supreme\n\nPersonality of Godhead, is a better proposal than the impersonal idea of the\nSupreme Lord, and making the Supreme Lord subject to our work. But it is.\nstill short of surrendering activities to the Supreme Lord. The worker's.\nidentification with material existence is not changed without proper guidance.\nSuch activity of the fruitive worker will continue his material existence. He\nis simply instructed here to offer the fruitive result of his work to the Supreme\nLord, but he has no idea of how to get out of the material entanglement.\nTherefore Lord Chaitanya rejected this proposal.\nAfter this second rejection by Lord Chaitanya, Ramananda proposed that\none should forsake his occupational activities, and by such detachment rise\nto the transcendental plane. This is, in other words, renunciation of one's.\nworldly life. In this connection Ramananda Roy gave two evidences from the\nShastras: in the Srimad Bhagwatam, Eleventh Canto, Eleventh Chapter, the\n\nLord says, \"In the religious Scriptures I have described ritualistic principles,\nand how one becomes situated in devotional service. That is the highest\nperfectional stage of religiousness.\" Similarly, in the Bhagavad Gita, Eighteenth\nChapter, 67th verse, the Lord says: \"You give up all kinds of religiousness.\nand just surrender unto Me, the Supreme Personality of Godhead. I shall\nprotect you from all sinful reactions, and you have nothing to be aggrieved\nover.\"\nOn hearing this from Ramananda Roy, Lord Chaitanya rejected it again.\nBy rejecting Ramananda Roy's third proposal, Lord Chaitanya wanted to\n\ndemonstrate that simple renunciation is not sufficient. There must be positive\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0306": "Teachings of Lord Chaitanya\nengagement. Without positive engagement the highest perfectional stage\ncannot be attained. Generally, in the renounced order of life, there are two\nkinds of philosophers: the goal of one is Nirvana, and of the other, the impersonal quality of the Brahman effulgence. They cannot conceive that they can\nreach beyond, or that there is a Spiritual Sky with Vaikuntha Planets. Because\nsuch mentalities cannot have any conception of the Spiritual Planets and\nactivities, therefore Lord Chaitanya rejected the proposal of renunciation.\nRamananda Roy then gave evidence from Bhagavad Gita, Eighteenth\nChapter, 54th verse, wherein the Lord says as follows: \"When a person realizes\nhimself as not different from the Supreme Absolute Truth by cultivation of\nknowledge, he becomes joyful and freed from all kinds of lamentation and\nmaterial desires. At that time he perfects his Brahman realization by looking\nat everyone on the same spiritual level. This stage of Brahman realization can\nelevate one to the transcendental stage of devotional service.\" The purport\nis that Ramananda Roy first suggested devotional service with renunciation\nof fruitive results from one's work; but better than that stage of life is devotional service with full knowledge and spiritual realization.\nLord Chaitanya again rejected this proposal because in that stage of simply\nrenouncing material results in Brahman realization there is no realization of\nthe Spiritual World and the spiritual activities. Although in the Brahman\nrealization stage there is no material contamination, yet, because there is no\npositive engagement in spiritual activity, it is not perfectly cleansed. It is\nstill on the mental plane, and therefore external. The pure living entity is not\nliberated unless he has the complete spiritual idea and is engaged in spiritual\nactivity. When one is absorbed in impersonal thought, or void thought, then his\nentrance into eternal life, blissful life, and life of knowledge is not complete.\nWhen spiritual knowledge is not complete, people will hinder you in your\nattempt to vacate the mind of all material variegatedness. lmpersonalists\nare hindered in such attempts to make the mind void by artificial meditation.\nIt is very difficult to make the mind void of material conceptions. In the Bhagavad\nGita it is stated that those who indulge in such voidness or impersonal meditation make very difficult spiritual advancement, and what they attain is\nnot complete liberation. Therefore Lord Chaitanya rejected it.\nAfter rejection of this fifth proposal, Ramananda Roy said that devotional\nservice without any attempt at cultivation of knowledge or mental speculation is the highest stage of perfection. In this connection he gave evidence\nfrom Srimad Bhagwatam, Tenth Canto, Fourteenth Chapter, in which Lord\nBrahma says to the Supreme Personality of Godhead: \"My dear Lord, one\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0307": "Relationship with the Supreme Lord\n\n25!\n\nshould give up monistic. speculation and the cultivation of knowledge\naltogether. He should begin his spiritual life in devotional service by receiving\nthe information of the activities of the Lord from a realized devotee of the\nLord. If one prosecutes his spiritual cultivation by following these- two principles and keeping himself rightly in the honest path of living, then, although\nYour Lordship is never conquerable You become conquered by him by such\na process.\"\nWhen this prescription was presented by Ramananda Roy to Lord Chaitanya, the Lord at once said, \"Yes, this is right.\" In other W?rds, the mission\nof Lord Chaitanya is as follows: In this age there is no possibility of acquiring\nspiritual knowledge by renunciation, or by mixed devotional service, or by\nfruitive results in mixed devotional service, or by the culture of knowledge.\nBecause the people are not so advanced, and in fact most of them are fallen,\nand because there is no time to elevate them in a general process, the best\nthing, Lord Chaitanya prescribed, is to let them remain in whatever condition\nthey are-but let them hle engaged in hearing about the activities of the Lord,\nas they are explained in the Bhagavad Gita and Srimad Bhagwatam. Such messages should be received by aural reception from realized souls. By this principle\na\n\nperson may live in whatever condition he is in, and still make progress in\n\nspiritual advancement. He will advance surely and certainly, so much so that\nhe will be a fully realized soul of the Supreme Personality of Godhead.\nLord Chaitanya accepted these principles, but He requested Ramananda\nRoy to go further in advanced devotional service. Lord Chaitanya gave\nRamananda Roy a chance to develop gradually the advancement from the\nprinciples ofVarnashram Dharma (caste and the four orders of spiritual life);\nand, further, offering the results of all fruitive activities. Then he recommended\ndiscussion of spiritual knowledge. Lord Chaitanya rejected all of these, because\nin the field of executing pure devotional service there is very little use for\nsuch principles. Artificial methods of devotional service without self realization cannot be accepted as pure devotional service. Self-realized pure devotional\nservice is completely different from all other kinds of transcendental activities.\nThe highest stage of transcendental activities is always free from all material\ndesires and fruitive activities, and speculative attempts at knowledge. The\nhighest stage concentrates on a simple, favorable execution of pure devotional service.\nRamananda Roy could understand the motive of Lord Chaitanya, and\ntherefore he stated that attainment of pure love of Godhead is the highest\nperfectional stage. There is a very nice verse in Padya Vali which is understood\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0308": "Teachings ofLord Chaitanya\nto be composed by Ramananda Roy himself. The purport of the verse is:\n\"So long as there is hunger within the belly and one has a feeling for eating\nand drinking-so long, by taking anything eatable, one becomes happy.\nSimilarly, there may be much paraphernalia for worshipping the Supreme\nLord, but when that is mixed with pure love of Godhead, it becomes an actual\nsource of transcendental happiness.\" There is another verse in that connection\ncomposed by Ramananda Roy, in which it is stated that even after millions and\nmillions of births one cannot achieve a sense of devotional service. But if,\nsomehow or other, one becomes desirous of achieving the stage of devotional\nservice, the association of a pure devotee will help such a strong desire for\nserving theLord to become prominent. One should try to have such a strong\ndesire to become engaged in devotional service, if it is available from any\nsource. In these two verses, Ramananda Roy has described first the regulative\nprinciples, and, second, the developed love of Godhead. Lord Chaitanya\nwanted to bring him up to this stage of developed love of Godhead, and to\nspeak from that basis. Therefore, the discussion between Ramananda Roy\nand Lord Chaitanya will now proceed on the basis of love of Godhead:\nIf love of Godhead becomes elevated to personal affinity, that is called\nPrema Bhakti. In the beginning of Prema Bhakti there is no establishment of\n\na particular relationship between the SupremeLord and the devotee, but when\nthis stage of Prema Bhakti develops further, there is manifested, in different\ntranscendental flavors, a relationship with the Supreme Lord. The first stage\nis called servitude-to accept the SupremeLord as the Master, and the devotee\nas the eternal servitor. WhenLord Chaitanya accepted this process, Ramananda\nRoy described the relationship of the servitor and the Master. As cited in the\nSrimad Bhagwatam, Ninth Canto, Fifth Chapter, Durbasamuni was a great\n\nmystic Yogi and considered himself to be very elevated. Yet he envied Maharaj\nAmburish, who was known as the greatest devotee of the time. Durbasamani\nwanted to harass Maharaj Amburish, and as a result he met with great catastrophe, and Durbasamani was defeated by the Sudarsan Chakra of the Lord.\nThe Yogi admitted his fault and said, \"For pure devotees who are always\nengaged in the transcendental loving service of theLord, nothing is considered\nimpossible to obtain, because they're engaged in the service of the Supreme\nPersonality of Godhead, hearing Whose very Name is sufficient for liberation.\"\nYamunacharya has composed various verses in his book, Strotraratna. In this\nStrotraratna, Yamunacharya writes a nice verse, the purport of which is as fol\n\nlows: \"My Lord, persons who are keeping themselves independent of Your\nservice are helpless. They're working on their own account, and they have no\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0309": "Relationship with the Supreme Lord\n\n253\n\nsupport from superior authority. Therefore I long for the time when I shall\nbe fully engaged in Your transcendental loving service, without any desire for\nmaterial satisfaction or hovering over the mental plane. When I shall be engaged in such unalloyed devotional service I shall enjoy actual spiritual life.\"\nOn hearing that statement of Ramananda Roy, the Lord requested him\nto go still further.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0310": "CHAPTER TWENTY -NINE\n\nThe Transcendental Pastimes of\nRadha and Krishna\n\nWhen Lord Chaitanya said that that was accepted, and th�t he might\nadvance further, Ramananda Roy said that fraternal relationship with Lord\nKrishna is a still higher transcendental position. Ramananda Roy's purport\nin saying this is that, when the relationship with Krishna is increased by a\nmore affectionate tendency, then the mood of fearfulness, the consciousness\nof the extra-superiority of the Supreme Personality of Godhead, becomes\ndiminished; and there is the development of a mood of faithfulness. And this\nfaithfulness is called friendship. In this friendly relationship, there is a sense\nof equality between Lord Krishna and His friends.\nIn this connection, Ramananda Roy quoted a nice verse from Srimad\n\nBhagwatam, Tenth Canto, 12th Chapter, where Sukdeva Goswami describes\nLord Krishna's lunch with His friends in the forest where they went to play\nwith the cows. It is said there that the cowherds boys who went to play in the\nforest with Krishna enjoyed transcendental friendship with the Supreme\nPersonality of Godhead, Who is considered the Impersonal Brahman by great\n\n254\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0311": "The Transcendental Pastimes of Radha and Krishna\n\n255\n\nsages, considered the Supreme Personality of Godhead by the devotees; and,\nfor the ordinary man, He is considered an ordinary human being.\nLord Chaitanya appreciated this statement by Ramananda Roy very\nmuch, but still He said, \"You can advance further.\" At the request of Lord\nChaitanya, Ramanada Roy stated that the relationship with Krishna as son\nand father, the relationship of parenthood, is a still higher transcendental\nposition.\nRamananda Roy's meaning was that the friendly attitude toward Krishna,\nincreased by still more affection becomes the relationship between parents\nand their children. In this connection Ramananda Roy quoted a nice verse\nfrom Srimad Bhagwatam, Tenth canto, 8th chapter, where it is stated that the\nKing inquired from Sukdeva Goswami as to the magnitude of righteous activities which had been performed by Yasoda, the mother of Krishna, for which\nthe Supreme Personality of Godhead called her \"mother,\" and sucked at her\nbreast. And he quoted still another verse from Srimad Bhagwatam (Tenth\nCanto, 9th Chapter), in which it is stated that Yasoda, the wife of Nanda,\na cowherd man, received mercy from the Supreme Personality of Godhead\nwhich is incomparable, even by the mercy which is received by Brahma,\nthe first created living being, or Lord Shiva, or even the Goddess of Fortune,\nLakshmi, who is always situated on the chest of Lord Vishnu.\nLord Chaitanya asked Ramananda Roy to proceed further, to come to\nthe point of conjugal love. Ramananda Roy, understanding the mind of\nLord Chaitanya, immediately answered that the relationship of conjugal\nlove with Krishna is the highest position. In other words, intimate relationship with Krishna develops from an ordinary conception of the Supreme Personality of Godhead, to the conception of Master and servant. And when it\nhas become confidential, it develops into a friendly relationship, and when\nit is further developed, it is the relationship between parents and the children;\nand when it is developed to the highest point of complete love and affection,\nit is known as conjugal love with the Supreme Personality of Godhead.\nIn this connection, Ramananda Roy quoted a nice stanza from the Srimad\nBhagwatam, Tenth Canto, 47th Chapter, in which it is stated that the transcendental mode of ecstasy which was exhibited during the Rasa Dance of the\nGopis with Krishna was never relishable even by the Goddess of Fortune,\nwho is always situated on the chest of the Lord in the spiritual kingdom.\nWhat to speak of die experience of ordinary women?\nRamananda Roy then explained the gradual process of the development\nof pure love with Krishna. He stated that a person who is related to the Supremr:\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0312": "256\n\nTeachings of Lord Chaitanya\n\nPersonality of Godhead in any one of the different modes of affection is in\nthe relationship just suitable for him. But actually a relationship with the\nSupreme Lord begins with the relationship of Master and servant, and further\ndevelops into friendship, and further develops into paternal love, and further\ndevelops into conjugal love. Anyone who is situated in his particular relationship with the Supreme Personality of Godhead is in the best relationship\nfor him, but when we study all these different flavors of transcendental taste\n\nin relationship with the Supreme Personality of Godhead, we can see that\nthe first stage is Brahmabuta, or the neutral stage of realization of the Supreme\nLord. The state accompanying the conception of accepting the Lord as Master\nand oneself as His servant is better; and the more developed conception of that\nrelationship is as a friend; and still further as a father; this is the superior\nquality of development. From friendship to paternal love, the relationship\nis advanced and of superior quality, and the further advance to conjugal love\nis the supreme relationship with the Supreme Lord.\nSelf realization with the sense of servitude is certainly a transcendental\ndevelopment. And the mode of Master and servant, with fraternity added,\n\nis a further development. And with progressive affection, it develops into\nparenthood. But the highest development is conjugal love in relationship\nwith the Supreme Lord. In this connection, Ramananda Roy quoted a verse\nfrom Bhakti Rasamrita Sindhu. It is stated there that the development of spiritual\naffection for the Supreme Lord is in all categories transcendental, but that\nthe specific aptitude of a devotee to a particular state is more relishable by\nhim than others.\nSuch a transcendental relationship with the Supreme Lord cannot, however,\n\nbe manufactured by the mental concoction of a pseudo devotee. In this con‘nection, Rupa Goswami in his Bhakti Rasamrita Sindhu, has stated that devo-\n\ntional service without reference to the Vedic Scriptures as well as to Vedic\nliterature, following the principles of Vedic Scripture, can never be approved.\nSri Bhakti Siddhanta Saraswati Goswami Maharaj remarks that those who\nare professional spiritual masters, professional Bhagwatam reciters, professional\nperformers of Kirtan, or persons who are engaged in so-called devotional\nservice of their own mental concoction, cannot be accepted. There are different\nkinds of professional communities known as Aul, Vaul, Kartabhaza, Nada\nDarbesa, Snai, Atibibadi, Chudadhari, Gaurnaganagari. A member of the Ventor\nGoswami society, or the caste called Goswami, cannot be accepted as the des-\n\ncendent of the six original Goswamis. Similarly, so-called devotees who manufacture different kinds of songs in connection with Lord Chaitanya, or those\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0313": "The Transcendental Pastimes of Radha and Krishna\n\n257\n\nwho are professional priests or paid reciters, cannot be accepted in this connection. One who does not follow the principle of Pancharatra, and one who is\nan impersonalist, and one who is addicted to sex life, cannot be compared\nwith persons who have dedicated their lives to the service of Krishna.\nA pure devotee who is always engaged in Krishna Consciousness can\n:sacrifice everything for the service of the Lord. A person who has dedicated\nhis life to the service ofLord Chaitanya and Krishna and the Spiritual Master,\nor a person who is following the principles of householder life, and similarly\nthose who are following the principles of the renounced life in the order of\nChaitanya Mahaprabhu, are devotees and cannot be compared to the professional men.\nWhen one is freed from all material contamination, any one of the relationships with Krishna is relishable transcendentally. Unfortunately, those who\nare inexperienced in the transcendental science cannot appreciate these different\n:stages of relationship with the Supreme Lord, and they think that all such\ndifferent stages of relationship with the SupremeLord, and all these explanations, are due to Maya. But in Chaitanya Charitamrita, the author has given\na\n\nvery nice practical example of this matter. He states that earth, water, fire,\n\nair, and ether are the five elements, and these five elements develop from the\nsubtle form to the grosser form. For example, in the ether there is a characteristic\nwhich is called sound. But in the air, there is the characteristic of ether, sound,\nplus a sensation of touch. When one comes to the fire, there is the characteristic\nof ether plus the characteristic of air, plus the characteristic which is called\nform. So, in fire there are three characteristics; similarly, when we come to\nwater, there are four characteristics-namely sound, ·touch, form and taste.\nWhen you go to earth, there are five characteristics, namely sound, touch,\nform, taste, and smell. As there is a development of different characteristics,\nbeginning from ether down to earth, so, if we analyze the different relationships withLord Krishna and the devotee, we find that all the five characteristics\nof the devotional attitude are present in the relationship of conjugal love.\nTherefore, the relationship with Krishna in conjugal love can only be accepted\nas the highest perfectional stage of love of God.\nThere is a nice verse from the Tenth Canto, 82nd Chapter of Srimad\n\nBhagwatam, which can be cited here: \"Devotional service for the Supreme\nPersonality of Godhead is the life of every living entity.\" And theLord, addressing the damsels of Vraja, informed them that their love for the Supreme\nPersonality of Godhead is the only cause of their achieving the association of\ntheLord. It is said thatLord Krishna, in relationship with His devotees, accepts\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0314": "Teachings of Lord Chaitanya .\nall kinds of devotional service according to the aptitude of each particular\ndevotee, and Krishna also responds to such a devotee in a reciprocal way.\nFor anyone who wants the relationship with Krishna of Master and servant,\nHe plays the part of the perfect Master. For anyone who wants Krishna as\nhis Son, in the parental relationship, Krishna plays the part of the perfect Son.\nSimilarly, if a devotee wants to worship Krishna in conjugal love, Krishna\nplays the part of husband or paramour in perfection. But He has admitted that\nHis loving relationship with the damsels ofVraja in conjugal love is the highest\nperfectional stage.\nIn Srimad Bhagwatam, Tenth Canto, 32nd Chapter, Krishna addressed the\nGopis and said, \"My dear Gopis, your relationship with Me is completely\ntranscendental, and in exchange for your love, it is not possible for Me to offer\nanything, even after many births. You have been able to give up all attachment\nfor material enjoyment, and you have searched after Me. I am unable to repay\nyour love; and therefore, be pleased with your own activities.\"\nSrila Bhakti Siddhanta Saraswati Goswami Maharaj has remarked that\nthere is a class of common men who say as follows: Anyone and everyone\ncan worship the Supreme Lord according to his particular invention of some\nmode of worship, and he will still achieve the Supreme Personality of Godhead. One may try to approach the Supreme Personality of Godhead, either\nby fruitive activities or by speculative knowledge or by meditation or by\nausterity-any one of the methods accepted will help one to reach the perfectional stage. They generally give the example that if anyone wants to reach\na certain destination he can accept one of many different paths, and still reach\nthe same place. Similarly, they say the Supreme Absolute Truth may be worshipped either as the Goddess Kali, or the Goddess Durga, or Lord Shiva,\nor Ganesha, or Rama, or Hari, or Brahma-any way that the Absolute Truth\nis addressed, it is all one and the same. They give an example in this connection\nthat a man might have different names, but if he is called by any of those names\nhe will answer.\nSuch explanations by mental concoction might be very pleasing to the\nordinary person, but they are full of misconceptions of transcendental life.\nOne who worships different demigods conducted by material lust cannot\nachieve the Supreme Personality of Godhead. The external energy of the\nSupreme Lord can award them some result for worshipping the particular\ndemigods, as is stated in the Bhagavad Gita: \"One who does not worship the\nSupreme Personality of Godhead directly cannot achieve His association by\nworshipping the demigods.\" The Supreme Personality of Godhead awards\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0315": "The Transcendental Pastimes ofRadha and Krishna\n\n259\n\nthe benediction of His association only to persons who worship the Supreme\nPersonality of Godhead, and not via the demigods. It is not a fact, therefore,\nthat everyone and anyone can reach the Supreme Personality of Godhead by\nworshipping material demigods. It is surprising, therefore, how a man can\nimagine he will become perfect by worshipping the demigods. The result\nof devoti<mal service in full Krishna Consciousness cannot be compared with\nthe result of worshipping different demigods or by functioning in fruitive\nactivities or by mental speculation. The results of fruitive activities are that,\neither one can go to the heavenly planets, or one can go .to hell.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0316": "CHAPTER THIRTY\n\nPure Love For Krishna\n\nThe difference between executing ordinary religious procedures and devotional service is very great. By executing religious rituals one can achieve the\nstage of the perfection of material gain, economic development, sense gratification, or liberation-being merged into the existence of the Supreme. But\nthe result of transcendental devotional service is completely different from\nsuch temporary benefits of the material condition. Devotional service of the\nLord is evergreen, and it is increasingly transcendentally pleasing. Therefore,\nthere is a gulf of difference between the result of devotional service and the\nresult of the four goals of the religious rituals. The great spiritual energy\nknown as Jagatdhatri, or the Superintendent of the material world, or Mahamaya,\nand the material executive departmental directors, the demigods, and all of\nthe products of the external energy of the Supreme Lord, are perverted reflections of the opulence of the Supreme Lord. They are, practically, order carriers\nof the Supreme Lord in the material creation and its management. In the\n\nBrahma Samhita it is stated that the working of the supremely powerful super260\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0317": "Pure Love for Krishna\n\n26!\n\nintendent, Durga, is just like a shadow indication of the Supreme Lord. The\nsun works just like the eye of the Supreme Lord. Brahma works just as reflected\nlight of the Supreme Lord. In this way, all these demigods, and the external\nenergy herself, Durgadevi, and different departmental directors are servants\nof the Supreme Lord in the material world.\nIn the Spiritual World there is another energy, the superior spiritual\nenergy, or internal energy, which acts under the direction of Yogamaya.\nYogamaya means the internal potency of the Supreme Lord. She also works\nunder direction, but in the Spiritual World. When the living entity puts himself under the direction of this Yogamaya instead of Mahamaya, the result\nis that he becomes gradually, causelessly, a devotee of Krishna. On the other\nhand, those who are after material opulence �nd the advancement of material\nhappiness put themselves under the care of the material energy, Mahamaya,\nor under the care of material demigods such as Lord Shiva and others. In the\nSrimad Bhagwatam it is found that when the Gopis of Vrindaban desired to\nhave Krishna as their husband, they prayed for the gratification of their desire\nbefore the spiritual energy, Yogamaya. And in the Shapta Shati it is found that\nKing Shurath and another merchant of the name Samadi, wanted opulence\nof material existence according to their material mode of Nature-and they\nworshipped Mahamaya. Therefore, one should not mistakenly equalize\nYogamaya and Mahamaya.\nThere is no difference between the Holy Name of the Supreme Lord and\nthe Supreme Lord Himsel£ Because the Lord is on the Absolute platform,\nthere is no difference between His Name and Himsel£ There are different\nNames of the Supreme Lord, such as Paramatma, the Supersoul, Brahman\nthe Supreme Absolute, ,Shristikarta the Creator, Narayan the Transcendental\nLord, Rukminiraman the husband of Rukmini, Gopinath the Enjoyer of the\nGopis, and Krishna. The Lord has different Names, and they have different\npurposes. When one understands the Supreme Lord as the Creator, He is\ndifferent from the aspect of the Lord as Narayan. Some of the Names of the\nLord as the Creator are the conception of the materialistic men. One cannot\nfully realize the essence of the Supreme Personality of Godhead by understanding the name of the Creator, because this material creation is the function\nof the external energy of the Supreme Lord. Such a conception of God includes\nonly the external feature of the Supreme Lord.\nSimilarly, when we call the Supreme Lord Brahman, we cannot have any\nunderstanding of the six full opulences of the Supreme Lord. In the Brahman\nrealization of the Supreme Lord there is no realization of His six opulences\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0318": "Teachings ofLord Chaitanya\n\n262\n\nin full. Therefore, Brahman realization is not complete understanding of the\nSupreme Lord, not recognition of eternity, bliss, and knowledge. When we\nspeak of the Supersoul, that is also not a full realization of the Supreme Personality of God; we understand the Supreme Lord by His All-Pervading\nNature as a partial representation of His opulence. In our transcendental relationship also, one who is a devotee of Narayan in Vaikuntha, cannot realize\nthe nature of the relationship with Krishna in Goloka Vrindaban. Nor do\ndevotees of Krishna relish the devotional service to Narayan, because devotional service to Krishna is so attractive that such devotees do not desire to\nworship other forms.\nAgain, the Gopis of Vrindaban do not like to see Krishna as the Husband\nof Rukmini, neither do they address Hill!- as Rukminiraman. In Vrindaban,\nKrishna is addressed as Radha-Krishna, or Krishna the Property of Radharani.\nIn the ordinary sense, although the Husband of Rukmini and Radha' s Krishna\nare on the same level, still in the Spiritual World the Names are different\nunderstandings of different aspects of this Transcendental Personality. If somebody equalized Rukminiraman and Radharaman and Narayan and any other\nName of the SupremeLord as all on the same level, there is the fault of overlapping tastes, which is techically called Rasabhasa. Those who an� expert\ndevotees do not accept such amalgamation of different conceptions and aspects\nof the Supreme Personality of Godhead. It is against the conclusion of pure\ndevotional service. But when the conceptions are scrutinizingly discriminated,.\nmany less intelligent men understand such discrimination as bigotry.\nAlthough Sri Krishna, the Supreme Personality of Godhead, is Superexcellence and beauty, still, when He is amongst the damsels ofVraja, He is known\nas Gopijanaballabh; then He becomes the highest perfectional stage for devotees.\nThe devotees cannot relish the beauty of the Supreme Lord more than this.\nIn the Srimad Bhagwatam it is confirmed, in the Tenth Canto, 33rd Chapter,\nthat although Krishna the Son of Devaki is Superexcellence and the last word\nofbeauty, still, when He is amongst the Gopis, it appears that He is a sublime\nJewel set amongst divine golden craftsmanship.\nLord Chaitanya accepted this statement of the highest realization of the\nSupreme Lord as conjugal lover. Still, He requested Ramananda Roy to\nadvance further.\nAt this request, Ramananda Roy remarked that this was the first time that\nhe was requested to go still further than the Gopis in the matter of understanding Krishna. It has been described that there is certainly a transcendental\nintimacy between the damsels of Vraja and Krishna, but out of all the Gopis\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0319": "Pure Love for Krishna\n\n263\n\nthe relationship of Sri Radharani with Krishna in conjugal love is the most\nperfect stage. No common man can understand the ecstasy of transcendental\nlove between Radharani and Krishna. Neither can he understand the transcendental flavor of the transcendental love between Krishna and the Gopis.\nBut if anyone tries to follow in the footsteps of the Gopis, there is the possibi1ity of becoming situated in the highest stage of such transce�dental love.\nAnyone who wants to be elevated to such a transcendental stage of perfection\nshould follow in the footsteps of the damsels of Vraja as the assistant maid\nservant of such Gopis. Lord Chaitanya exhibited the mood of Srimati Radharani when She is delegated from Dwarka by Sri Krishna.\nSuch a mode of transcendental love is not possible for any common man.\nTherefore, one should not imitate the highest perfectional stage of the loving\nattitude exhibited by Chaitanya Mahaprabhu. But, if somebody desires to be\nin that association, they may follow in the footsteps of the Gopis. In the Padma\n\nPurana it is stated that, as Radharani is dear to Krishna, similarly the Kunda,\nknown as Radhakunda, is also very dear to Krishna. Radharani is the only\nselected Gopi who is dearer toKrishna than all the other Gopis. In the Srimad\n\nBhagwatam, Tenth Canto, 30th Chapter, it is also stated that Radharani and\nthe Gopis render the highest perfectional loving service to the Lord, and that\nthe Lord is so pleased with them that He does not wish to go anywhere else\nto leave the company of Srimati Radharani.\nWhen Lord Chaitanya heard from Ramananda Roy about the loving\naffairs of Krishna and Radharani, still He requested, \"You may go further,\non and on.\" The Lord said that He was enjoying the description of the loving\naffairs between Krishna and the Gopis very relishingly, \"As if the river of\nnectar is flowing from your lips.\" When Krishna danced amongst all the\nGopis, He thought that, \"I am not giving any special attention to Radharani.\"\nSo, because amongst the other Gopis, Radharani was not so much an object\nof special love, Krishna stole Her away from the area of the Rasa Dance, and\nthus exhibited His special favor for Her.\nWhen this was explained by Lord Chaitanya, Ramananda Roy replied,\n\"Now let us relish the transcendental loving affair betweenKrishna and Radha\nto which there is no comparison in this material world.\" When there was a\nperformance of Rasa Dance, Radharani all of a sudden left the area, as if She\nwas angry that there was no special favor shown to Her.Krishna was desirous\nto see Radharani in order to fulfill the purpose of the Rasa Dance, but in the\nabsence of Radharani He was sorry, and He went to search Her out. In the\n\nGita Govinda there is a nice verse in which it is stated that the enemy ofKansa,\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0320": "Teachings ofLord Chaitanya\nKrishna, also wanted to be entangled in love affairs with women, and thus\nHe simply took Radharani, away, and left the company of the other damsels\nof Vraja.\nKrishna was much affiicted by the absence of Radharani and being thus\ndistressed in mind, He began to search out Radharani along the banks of the\nYamuna. Failing to find Her, He entered into the bushes of Vrindaban, and\nbegan to lament for Radharani. Ramananda Roy said that when we discuss\nthe purport of these two special verses from Srimad Bhagwatam, we can relish\nthe highest nectar of Krishna and Radha' s loving affairs.\nAlthough there were many Gopis to dance with Krishna, still Krishna\nwas pleased to dance with Radharani especially. In the Rasa Dance Krishna\nplaced Himself between each two Gopis, but He was present especially with\nRadharani.\nRadharani was not pleased with the behavior of Krishna, which is described\nin Ujfal Nilmoni as follows: \"The path of loving affairs is just like the movement of a snake; amongst the young lovers there are two kinds of mental\nfeatures, causeless and causal.\" So, when Radharani, out of Her anger for not\nbeing treated specially, left the area of the Rasa Dance, Krishna was very sorry\nnot to see Her in the presence of the other Gopis. The perfection of the Rasa\nDance was considered to be complete on account of the presence ofRadharani,\nand in Her absence Krishna thought that the Rasa Dance was now disturbed,\nand therefore He left the arena to search Her out.\nAfter wandering in several places, when He could not find Radharani,\nHe was very distressed in mind; therefore it is understood that Krishna could\nnot enjoy His pleasure potency in the midst of all the Gopis; but in the presence\nof Radharani He was satisfied.\nThis transcendental love between Radharani and Krishna was described\nbyRamanandaRoy.Lord Chaitanya admitted that, \"I came to you for understanding about the transcendental loving affairs of Krishna and Radha, and\nI am very much satisfied that you have described it so nicely. I can understand\n\nnow from your version that this is the highest loving state between Krishna\nand Radha.\" Lord Chaitanya still requested him to try something more:\nWhat are the transcendental features ofKrishna and the transcendental features\nof Radharani, and what are the transcendental features of the reciprocation\nof Their feelings, and what is the love between Them? If you will kindly describe\nall this to Me, I think I shall be very much obliged, because I know that except\nfor you, nobody can describe such things.\"\nRamananda Roy in all humility replied, \"I do not know anything, but\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0321": "Pure Love for Krishna\n\n265\n\nwhatever You are causing me to say I am saying. I know You are Krishna\nHimself, but still You are relishing hearing about Krishna from me. Therefore,\nYou will excuse me for my faulty expression. I am just trying to express whatever You are causing me to express.\"\nLord Chaitanya said, \"I am a Mayavadi Sannyasi. I have no knowledge\nof the transcendental features of devotional service. By the grace of Sarbabhouma Bhattacharya My mind is now clear and I am trying to understand the\nnature of devotional service to Lord Krishna. He recommended that I see you\nfor understanding Krishna, and he said that Ramananda Roy is the only person\nwho knows something about love of Krishna. I have come to you recommended by Sarbabhouma Bhattacharya, so you should not hesitate to relate\nto Me all the confidential affairs of Radha and Krishna.\"\nThe example Lord Chaitanya set, before Ramananda Roy, was actually\nto take the subordinate position. And this has a very great significance. The\npurport is that, if anyone is serious about understanding the transcendental\nnature of Krishna, he should approach a person who is actually enriched with\nKrishna Consciousness. One should not be proud of his material birth, material\nopulence, material education, and material beauty and thereby try to conquer\nthe mind of an advanced student of Krishna Consciousness. Somebody who\ngoes thus to such an advanced Krishna conscious person, so that he will be\ninduced favorably toward him, is under a misconception regarding this science.\nOne should approach a Krishna conscious person with all humility, and\nput relevant questions to him, and not challenge him. If anyone goes to challenge him, such a highly elevated Krishna conscious person will not be available\nfor any tangible service. A challenging, puffed-up person will not be able\nto gain from a Krishna conscious man, and will continue to remain in the\nmaterial conception of life. Although Lord Chaitanya was born of a high\nBrahmin family, and was situated in the highest perfectional stage of Sannyas,\nstill He showed by His behavior that even an elevated person did not hesitate\nto take lessons from Ramananda Roy, although he appeared to be a householder, and situated in social status beneath that of a Brahmin.\nLord Chaitanya clearly showed that a sincere student never minds whether\nhis spiritual master may be born of a very high grade Brahmin family, or\nof a Kshatriya family; or he may be a high grade Sannyasi, or a Brahmachary,\nor whatever status of life. Whoever can teach him about Krishna Science is\nhis Guru.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0322": "CHAPTER THIRTY-ONE\n\npili\nSMAS_\n\nie\n\nShs\n=\n\note\n\nJ\n\ni!\n\nThe Supreme Perfection\n\nWhatever he may be, whatever position he may have, if a person is fully\nconversant with the science of Krishna, Krishna Consciousness, he can become\na bona fide Spiritual Master, initiator, or teacher of the science. In other words,\n\nthe capability of becoming a bona fide Spiritual Master depends on his sufficient knowledge of the science of Krishna, Krishna Consciousness; it does not\n\ndepend on a particular position in society or of birth. This conclusion of Lord\nChaitanya Mahaprabhu is not against the Vedic injunction. On the strength\nof this conclusion, Lord Chaitanya, previously known as Viswambhar, accepted\na Spiritual Master, Iswara Puri, who was a sannyasi. Similarly, Lord Nityananda Prabhu also accepted as his Spiritual Master Madavendra Puri, another\nsannyasi. This Madhavendra Puri is also known as Laksmipati Tirtha. Sri Adwaita\nAcharya also accepted this Madhavendra Purias his Spiritual Master. Similarly,\nanother great Acharya, Sri Rasikananda, accepted as his Spiritual Master Sri\nShymananda, who was not born of a Brahmin family. So also Ganganarayanachakravarty accepted as his Spiritual Master Das Gadadhar. In ancient days\nthere was a hunter whose name was Dharma. He also became the Spiritual\n266\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0323": "The Supreme Perfection\n\n267\n\nMaster of many persons. There are plain instructions in Mahabharata and\nSrimad Bhagwatam (Seventh Canto, nth Chapter) in which it is stated that\na person should be accepted-either a Brahmin or a Kshatriya or a Vaishya\nor a Sudra-by his personal qualification, and not bYbirth.\nAnd, if such personal qualifications become applicable to a person who\nis born in a family outside the ordinary field of his actual qualification, he\nshould be accepted by his personal qualification alone. For example, if a man\nis born of a Brahmin family but his personal qualification is that of a Sudra,\nthen he should be accepted as a Sudra. Similarly, if a person is born of a Sudra\nfamily but his personal characteristics are those of a Brahmin, he should be\naccepted as a Brahmin. All Shastric injunctions, and the version of great sages\nand authorities-and their practical behavior as well-establish that a bona\nfide Spiritual Master is not necessarily of the caste Brahmin class. The only qualification is that he must be conversant in the science of Krishna, Krishna Consciousness. That will make him perfectly eligible to become a Spiritual Master.\nThat is the conclusion of Sri Chaitanya Mahaprabhu in His discussions with\nRamananda Roy.\nIn the Hari Bhakti Vilasa there is the statement that, if there is a bona fide\nSpriritual Master born of a Brahmin family, and another who is qualified but\nborn of a Sudra family, one should accept the Spiritual Master who is born\nof the Brahmin family! and not of the Sudra family. This statement is somewhat\nof a compromise to social understanding; but is not meant for spiritual understanding. For persons who prefer to count social status as more important than\nspiritual status, this injunction of the Hari Bhakti Vilasa is applicable. But not\nfor the persons who are spiritually serious. For a person spiritually serious,\nthe instruction of Chaitanya Mahaprabhu is that anyone-never mind what\nhe is-if he is conversant with Krishna science must be accepted as the Spiritual Master.\nThere are many injunctions in the Padma Purana which state as follows:\na highly elevated, spiritually advanced devotee of the Lord is always a first\nclass devotee, and therefore he is a Spiritual Master. But a highly elevated person\nborn in a Brahmin family, who is not a devotee of the Lord, cannot be a Spiritual Master. A person born in a Brahmin family may be conversant with all the\nrituals of the Vedic Scripture, but if he is not a pure devotee of the Lord, he\ncannot be a Spiritual Master. In all the Shastras, the chief qualification of a bona\nfide Spiritual Master is that he must be a qualified person conversant in the\nscience of Krishna.\nLord Chaitanya therefore requested Ramananda Roy to go on teaching\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0324": "Teachings ofLord Chaitanya\n\n268\n\nHim, and not to hesitate about speaking on the science of Krishna because\nLord Chaitanya Mahaprabhu was a sannyasi in the renounced order of life.\nHe requested him to go on speaking on the Pastimes of Radha and Krishna.\nRamananda Roy then humbly submitted: \"Because You are asking me\nto speak on the Pastimes of Radha and Krishna, of course I must obey Your\norder, and whatever You would like me to say, I will speak in that way.\"\nRamananda Roy humbly submitted himself as a puppet, and Lord Chaitanya\nwas the puppeteer. So, he wanted to dance according to the will of Chaitanya\nMahaprabhu. He expressed that his tongue was just like a string instrument,\nand \"You are the player of the string instrument.\" So, as Lord Chaitanya\nwould play, Ramananda Roy would vibrate the sound.\nHe said that Lord Krishna is the Supreme Personality of Godhead, the\nSource of all incarnations, and the Cause of all causes. There are innumerable\nVaikuntha planets, and there are innumerable incarnations and expansions of the\nSupreme Lord, and there are innumerable universes also. Of all these existences\nthe Supreme Lord Krishna is the only Source. His transcendental Body is\ncomposed of eternity and blissfulness and knowledge, and He is known as\nthe Son of Maharaj Nanda, or as the Inhabitant of Goloka Vrindaban; He\nis full with six opulences-namely, all wealth, all strength, all fame, all beauty,\nall knowledge, and all renunciation.\nIn the Brahma Samhita, Fifth Chapter, Ist verse, it is confirmed that Krishna\nis the Supreme Lord, He is theLord of all lords, and His transcendental Body\nis Sat-chit-ananda. And no one is the Source of Krishna, but Krishna is the\nSource of everyone. He is the Supreme Cause of all causes. He is Resident of\nVrindaban, and very attractive, just like Cupid. One can worship Him by\nKam Gayatri Mantra.\n\nThe description of Vrindaban is stated in the Brahma Samhita as follows:\nthe transcendental land of Vrindaban is always spiritual. That spiritual land\nis full of Goddesses of Fortune, who are known as Gopis; and they are all\nbeloved of Krishna, and Krishna is the only Lover of all those Gopis. The\ntrees of that land are all desire trees: you can have anything you want from\nany tree. The land is made of touchstone, and the water is nectar, and all\nspeech is song, and all walking is dancing, and the constant companion is the\nflute. Everything is self-illuminated, just as we experience the sun and the moon\nin this material world.\nThe human form of life is meant for understanding this transcendental\nland of Vrindaban, and one who is fortunate should cultivate knowledge\nof Vrindaban and the residents of Vrindaban.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0325": "The Supreme Perfection\n\n269\n\nIn that Supreme Abode� there are the Surabhi cows, who are overflooding\nthe land with milk. In that land, the Supreme Abode of Krishna, even a moment\nis not misused. Therefore, there is no past, present or future. An expansion of\nthat Vrindaban, the Supreme Abode of Krishna, is here also on this Earth.\nSuperior devotees worship this earthly Vrindaban as being as good as the\nSupreme Abode Vrindaban. Nobody can appreciate Vrindaban without\nbeing highly elevated in spiritual knowledge, Krishna Consciousness. Vrindaban in ordinary experience appears to be just like ordinary land; but in the\neyes of a highly elevated devotee, it is as good as the original Vrindaban.\nA great saintly person, an Acharya, has expressed this in his song: \"When\nwill my mind be cleared of all dirty things, and when shall I be able to see\nVrindaban as It is? And when shall I be able to understand the literature left\nby the Goswamins-so that I will be able to understand the transcendental\nPastimes of Radha and Krishna?\"\nThe loving affairs in Vrindaban between Krishna and the Gopis are also\ntranscendental. They appear to be like the ordinary lust of this material world,\nbut there is a gulf of difference between the moods of Vrindaban and this\nmaterial world. In the material world there may be the temporary awakening\nof lust, but it disappears after so-called satisfaction. But in the Spiritual World\nthe love between the Gopis and Krishna is constantly going on, and it is increasing at every moment. That is the difference between the love of the transcendental world, and the lust of the material world. The lust of so-called love\narising out of this body, is as temporary as the body itself But the love in the\nSpiritual World is on the spiritual platform, and the spirit soul is eternal. And\nso that love is also eternal. Therefore, Krishna is addressed as the evergreen\nCupid.\nLord Krishna is worshipped by the Gayatri Mantra, and the specific Mantra\n\nis called Kamagayatri. The explanation of the Kamagayatri Mantra is stated\nin the Vedic literature: that sound vibration which can elevate one from\nmental concoction is called Gayatri. The Kamagayatri Mantra is composed of\n\n24i syllables, and is stated as follows:\nKlim kamadevaya vidmahe puspavanaya dheemahi tanna' nanga prachodayat.\nThis Kamagayatri is received from the Spiritual Master when a disciple is far\nadvanced by chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare\nHare/Hare Rama, Hare Rama, Rama Rama, Hare Hare. In other words, this\nKamagayatri Mantra and Sanksar, or reformation of a perfect Brahmin, are\noffered by the Spiritual Master to a student when he sees that the disciple is\nadvanced in spiritual knowledge. Even such Kamagayatri is not uttered under\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0326": "Teachings ofLord Chaitanya\n\n270\n\ncertain circumstances. Still, the chanting of Hare Krishna is sufficient to elevate\none to the highest spiritual platform.\nIn the Brahma Samhita there is a nice description of the flute of Krishna.\nThe purport of the description is thus: \"When Krishna began to play on His\nflute, the sound vibration entered into the ear ofBrahma as the Vedic Mantra,\nOM. This OM is composed of three letters: A, U, and M, or a description\nof our relationship with the SupremeLord. It describes our activities to achieve\nthe highest perfection of love, and the actual position of the loving condition\nin the spiritual platform. When the sound vibration of Krishna's flute became\nexpressed through the mouth of Brahma, it became Gayatri. Therefore, being\ninfluenced by the sound vibration of the flute of Krishna,Brahma, the supreme\ncreature and first living entity of this material world, was initiated as aBrahmin.\nThis remark on Brahma's becoming a Brahmin, initiated by the flute of\nKrishna, is confirmed by Srila Jiva Goswami. WhenBrahma was enlightened\nby the Gayatri Mantra through the flute of Krishna, he became possessed of\nall Vedic knowledge. He acknowledged the benediction offered to him by\nKrishna, and thus he became the original Spiritual Master of all living entities.\nThe word Klim added to the Gayatri Mantra is explained in Brahma Samhita\nas the transcendental seed of love of Godhead, or the seed of the Kamagayatri.\nThe object is Krishna, Who is the evergreen Cupid. And, by utterance of\nKlim Mantra, Krishna is worshipped. In the Gopal Tapini Upanishad, it is further\n\nstated that when we speak of Krishna as Cupid we should not misunderstand\nthat He is the Cupid of this material world. As we have explained, Vrindaban\nis the Spiritual Abode of Krishna, and so this word Cupid is also spiritual and\ntranscendental. One should not misunderstand the material Cupid and Krishna\nas being on the same level. Material Cupid is the attraction of this external\nflesh and body, but the spiritual Cupid is the attraction of the Supersoul upon\nthe individual soul.\nActually, lust and the sex urge are there in spiritual life, but because the\nspirit soul is now embodied in material elements, that spiritual urge is expressed\nthrough this material body; and therefore it is pervertedly reflected. When\none becomes actually conversant in the science of Krishna Consciousness,\nhe can understand that his material affection of sex life is abominable, whereas\nspiritual sex life is desirable.\nSpiritual sex life is of two kinds: one completely in the constitutional\nposition of the self, and the other according to the object. When one has understood the truth about this life but is not completely out of the material contamination, then, alth�ugh there is an understanding of spiritual life, he is\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0327": "The Supreme Perfection\n\n27!\n\nnot factually situated in the transcendental Abode, Vrindaban. When, however,\none becomes free from all bodily sex urges, he is actually situated in the\nSupreme Abode of Vrindaban. When one is situated in that stage of life, the\n\nKamagayatri and Kamavija Mantra can be uttered by the student.\nRamananda Roy then explained that Krishna is Attractive both for men\nand women, for the movable and the immovable-for all living entities.\nTherefore, He is called the transcendental Cupid. And He quoted a verse from\n\nSrimad Bhagwatam, Tenth Canto, pnd Chapter, where the Lord appeared\nbefore the damsels of Vraja just like Cupid, while smiling and playing His\nflute.\nThere are different kinds of devotees of the Lord, and they have different\naptitudes and relationships with the Supreme Lord. Any kind of relationship\nwith the Supreme Lord is as good as any other, because the central point is\nKrishna. In the Bhakti Rasamrita Sindhu there is a nice verse in this connection,\nwhich states as follows: \"Krishna is the Reservoir of all pleasure, and by the\nspiritual luster of His Body, He is always attracting the Gopis, especially\nTaraka, Pali, Shyama, and Lalita. Krishna is very dear to Radharani, the foremost Gopi.\" Like Krishna, the Gopis were glorified by His Pastime activities.\nIn other words, there are different kinds of specific relationships with Krishna,\nand anyone who is attracted to Krishna by a particular flavor is glorified.\nKrishna is so beautiful and transcendental, and so attractive, that sometimes\nHe becomes attractive to Himsel£ There is a very nice v�rse in Gita Govinda:\n\"My dear friend, do you see how Krishna is enjoying His transcendental Pastimes in the springtime, by expanding the beauty of His Personal Body?\nAnd, just like the most beautiful moon, His soft legs and hands are being used\non the bodies of the Gopis, and He is embracing them by different parts of the\nbody, and thus He is so beautiful! Krishna is so beautiful that He is attractive\neven to Narayan, and not only to Narayan-He is also attracting the Goddesses of Fortune who associate with Narayan.\"\nIn Srimad Bhagwatam there is a nice verse in this connection. The Bhuma\nPurusa said to Krishna, \"My dear Krishna and Arjuna, just to see You I have\nbrought the Brahmins beforeYou.\" This is in connection with Arjuna's attempt\nto save some youths, who he heard had died untimely at Dwarka. And when\nhe failed to save them, Krishna took him to the Bhuma Purusa, and when\nthe Bhuma Purusa brought forth those dead bodies as living entities he expressed\nhis feelings in the following words: \"Both ofYou appeared for the preservation\nof religious principles in this world, and to annihilate the demoniac persons.\"\nIn other words, the Bhuma Purusa was also attracted by the beauty of Krishna,\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0328": "Teachings ofLord Chaitanya\nand under some pretext He wanted to seeKrishna and this Pastime was invented\n\nby him. There is another nice verse in the Srimad Bhagwatam, Tenth Canto,\n16th Chapter, in which it is stated, \"My dearLord, we cannot estimate how\nthis fallen snake got the opportunity of being kicked by Your Lotus Feet,\nfor which even the Goddess of Fortune underwent austerities for several\nyears-just to see You.\" This was spoken by the wife ofKaliya, in connection\nwith Kaliya's punishment by Krishna.\nHow Krishna is attracted by His own beauty is also stated in the Laleeta\nMadhav, Eighth Chapter, 2oth verse. Krishna, by seeing His own picture, is\nlamenting, \"How nice this picture is, how glorious this picture is. I am also\nbecoming attracted just like Radhika is attracted by this picture.\" Krishna\nwas attracted as much as Radhika, or Radharani, was when She saw the picture.\nThus, Ramananda Roy explained about the beauty ofKrishna in summary.\nHe again began to speak about the spiritual energy of Krishna, headed\nby Srimati Radharani. It is said thatKrishna has immense expansions of energy,\nout of which three energies are predominant: one is called internal energy,\nthe second is called external energy, and the third is called marginal energy,\nor the living entity. This is confirmed in the Vishnu Purana, 6th Chapter:\nVishnu has one energy, which is called spiritual energy, and it is manifested\nin three ways. When spiritual energy is overwhelmed by ignorance, that is\ncalled marginal energy. So far as spiritual energy is concerned-becauseKrishna\nis a combination of eternity, bliss, and knowledge, the spiritual energy is\nalso exhibited in three forms. So far as Krishna's bliss and peacefulness are concerned, His spiritual energy is manifested as pleasure-giving potency, His eternity\nis manifestive energy, and His knowledge is manifested as spiritual perfection.\nIt is confirmed in the Vishnu Purana, First Canto, 12th Chapter: \"The pleasure\npotency of Krishna can give Krishna transcendental pleasure and bliss.\" Therefore, when Krishna wants to enjoy pleasure, He exhibits His own spiritual\npotency, known as Alhadini.\nKrishna in His Spiritual From enjoys the spiritual energy, and that is the\nsum and substance of the Radha Krishna Pastime. These Radha Krishna Pastimes can be understood by elevated devotees only. From the ordinary platform\none should not try to understand this Radha Krishna Potency, and their Pastimes. People only misunderstand it as being material.\nWhen the pleasure potency is further condensed, it is called Mahabhava.\nSrimati Radharani, the eternal Consort of Krishna is a personification of that\nMahabhava. This Mahabhava representation is explained by Rupa Goswami\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0329": "The Supreme Perfection\n\n273\n\nin his book Ujjal Nilmoni in the Second Canto, 2nd Sloka. It is stated there,\nthat although there were two competitors in love of Krishna, Radharani\nand Chandravali; still, by comparison, it appears that Radharani is the best,\nand She is possessed of the Mahabhava Svarupa. Therefore, this Mahabhava\nSvarupa, or personification, is applicable to Radharani only, and no one else.\nMahabhava is full of the pleasure potency, and is an exhibition of the highest\nattitude of love towards Krishna. She is therefore known throughout the world\nas the Most Beloved of Krishna. And Her name is always associated with Krishna, as Radha Krishna.\nBrahma Samhita also confirms this: Krishna expands Himself by His pleasure\npotency in the Spiritual World, and the potencies are all non-different from\nKrishna in the Absolute. Krishna, although He is always enjoying the company\nof His expansions of the pleasure potency, is All-pervading. Therefore, Brahma\noffers his respectful obeisances to Govinda, the Cause of all causes.\nAs Krishna is the highest emblem of spiritual perfection, so Radharani\nis the highest emblem of the spiritual pleasure potency meant for satisfying Krishna. Krishna is unlimited, and so Radharani is also unlimited, for His satisfaction.\nKrishna is satisfied by seeing Radharani, but Radharani also expands Herself\nin such a way that Krishna still wants to enjoy more. And, because Krishna\nwas unable to estimate the pleasure potency ofRadharani, He wanted to accept\nthe role of Radharani. That combination is called Sri Chaitanya Mahaprabhu.\nRamananda Roy then began to explain that Radharani is therefore the\nsupreme emblem of the pleasure potency of Krishna. And Radharani expands\nHerself into different forms, known as Lalita Visakha and Her confidential associates. The Characteristics of Srimati Radharani are explained by Rupa Goswami\nin his book Uijal Nilmoni, and they can be understood as follows: The\nbody of Radharani is an evolution of transcendental pleasure. That body is\ndecorated with flowers and fragrant aromas, complete with transcendental\nlove for Krishna. That is the personification. That transcendental body takes\nbirth three times: first in the water of mercy, second in the water of useful\nbeauty, and third in the water of youthful luster. After taking birth three times\nin that way, covered with shining garments and decorated with His Personal\nbeauty, which is compared with cosmetics (Her beauty being the highest artistry) Her body is decorated with ornaments of the ecstasies of spiritual emotiontrembling, tears, checking of the body in transcendental pleasure, stopping\nof all functions of the body, perspiration, choking of the voice, blood pressure,\nmadness, and stumbling.\nThere are nine symptoms of decorative transcendental pleasure potency.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0330": "Teachings ofLord Chaitanya\n\n274\n\nFive are by Her expansion of personal beauty, decorated with garlands of flowers; and Her patient calmness is compared with a covering of cloths, cleansed\nby camphor. Her confidential agony for Krishna is the knot of Her hair, and the\nmark of telok on Her forehead is Her fortune. The hearing of Radharani is\nfixed on Krishna's Name and Fame, eternally. By chewing betal nuts the lips\nbecome reddish. Similarly, the complete attachment of Radharani to Krishna\nhas blackened the border of Her eyes. It can be compared to ointment, due to\nNature joking with Radha and Krishna. Her smiling is just like the taste\nof camphor. The garland of separation moves on Her body when She lies down\non the bed of pride, within the room of aroma. Her breast is covered by the\nblouse of anger, out of ecstatic affection for Krishna; and a stringed instrument\nis Hers for Her reputation of being the best amongst all the girlfriends of Krishna.\nShe puts Her hand on the shoulder of His youthful posture. Although She possesses so many transcendental qualities, still She is always engaged in the service\nof Krishna.\nSrimati Radharani is decorated with Suddipta Sattvik emotions, which\ninclude sometimes tribulation, sometimes pacification. All these transcendental\necstasies are symptoms of the body of Srimati Radharani. Suddipta Sattvik\nemotion is when a lover is overwhelmed with certain kinds of feelings which\nhe or she cannot check. Radharani has another emotion which is called Kilakinchita. This Kilakinchita emotion has twenty different manifestations. Such\n\nmanifestations are partly due to the body, due to the mind, and due to habit.\nSo far as the bodily emotions are concerned, they are called posture and movement. So far as the emotions of the mind are concerned, they are the exposition of beauty, luster, complexion, mellows, talking, magnanimity and patience. As far as habitual emotions are concerned, they are pastimes, enjoyment,\npreparation, forgetfulness.\nJhere is the fortune telok on the forehead of Srimati Radharani, and She\nhas a locket of Premvaichittya. Premvaichittya is the symptom of a lover that\noccurs when the lover and the beloved meet together, and still have a fear of\nseparation.\nSrimati Radharani is fifteen days younger than Krishna. She always keeps\nHer hand on the shoulder of Her friends; and She is always talking and thinking\nof Pastimes with Krishna. She always offers Krishna, by Her sweet talks, a\nkind of intoxication. She is always prepared to fulfill all the desires of Sri\nKrishna. In other words, She is the supply source for all the demands of Sri\nKrishna, and She is qualified with unnatural or uncommon qualities for the\nsatisfaction of Krishna.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0331": "The Supreme Perfection\n\n275\n\nThere is a nice verse in the Govinda Lilamrita in which is stated as follows:\n\"Who is the breeding ground of Krishna's affection? The answer is, it is only\nSrimati Radhika. Who is the most dear lovable object of Krishna? The answer\nis, it is only Srimati Radhika, and nobody else.\" Sheen in the hair and a moistness in the eyes, and firmness in the breast-all these qualities are there in\nSrimati Radhika. Therefore only Srimati Radhika is able to fulfill all the\ndesires of Krishna, and nobody else can.\nSottabhama is another competitor of Srimati Radharani, but she always\ndesires to come to the standard of Srimati Radharani. Srimati Radharani\nis so expert in every affair that all the damsels ofVraja come and learn all those\narts from Her. She is so extraordinarily beautiful that even the Goddess of Fortune and Parvati, the wife of Lord Shiva, also desire to be elevated to the standard of Srimati Radharani's beauty. Arundhuthi, who is known as the most\nchaste lady in the universe, desires to learn the standard of chastity from Srimati Radharani. Even Lord Krishna cannot estimate the highly transcendental\nqualities of Srimati Radharani; and therefore it is not possible for any ordinary man to estimate those qualities.\nLord Chaitanya, after hearing from Sri Ramananda Roy about the qualities\nof Srimati Radharani and Krishna, desired to hear from him about the reciprocal exchange of love between Radharani and Krishna. Krishna is described\nby Ramananda Roy as Dhirlalita, and He is always engaged in love affairs\nwith Radharani. Dhirlalita describes a person who is very cunning and youthful,\nand always expert in joking, without any anxiety, and always subservient to\nhis girlfriend. This Krishna is always engaged in the bushes of Vrindaban to\nenjoy lusty activities with Radharani, and thus He successfully carried out the\ninstincts of lust.\nIn the Bhakti Rasamrita Sindhu there is a very nice verse in connection with\nthe dealings of Radha and Krishna, and it is said there: \"This Krishna, by His\nimpudent and daring talks about sex indulgence, obliged Srimati Radhika\nto close her eyes and taking the opportunity of the closed eyes of Srimati\nRadharani, Krishna painted many pictures on the breasts of Radharani, which\nwas the subject matter for joking for the friends of Radharani. Krishna was\nalways engaged in such lustful activities, and thus He made successful His\nprimary youthful life.\"\nOn hearing of these transcendental activities between Radha and Krishna,\nLord Chaitanya said, \"My dear Ramananda, what you have explained about\nthe transcendental Pastimes of Sri Radha and Krishna is perfectly right, but\nstill there must be something more I should like to hear from you.\"\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0332": "Teachings of Lord Chaitanya\nOn heari�g this, Ramananda Roy said, \"It is very difficult for me to express\nanything beyond this. But I can only say that there is an emotional activity\nwhich is called Prembilasa Bivarta. I may try to explain the Prembilasa. I do\nnot know whetherYou will be happy to hear it, but I must explain it toYou.\"\nIn the Prembilasa emotion there are two kinds of emotional activities, which\nare called separation and meeting. That transcendental separation is so acute\nthat it becomes more ecstatic than meeting. Ramananda Roy was expert\nin understanding such highly elevated dealings between Radha and Krishna,\nand he composed a very nice song which he narrated to the Lord. The purport\nof that song is as follows: the lover and the beloved, before their meeting,\nby the exchange of their transcendental activities, generate a kind of emotion.\nThat emotion is called Raga, or attraction. Srimati Radharani expressed Her\nwillingness, that \"This attraction and affection between Ourselves has risen\nto the highest extent\"-but the cause of such attraction is Radharani Herself.\n\"Whatever the cause may be, that affection between Yourself and Myself,\"\nsaid Radharani, \"has mixed Us in oneness. Now it is the time of separation,\nso I cannot see the history of the evolution of this love between You and Me.\nThere was no other cause or mediator in Our love, the only cause was Our\nmeeting and visionary exchange of feelings.\"\nThis exchange of feelings between Krishna and Radharani is very difficult\nto understand, unless one is elevated onto the pure platform of goodness.\nSuch transcendental reciprocation between Radha and Krishna is not possible\nto understand even on the platform of material goodness. One has to transcend\neven material goodness in order to understand. Such an exchange of feelings\nbetween Radha and Krishna is not any subject matter of the material world.\nEven the highest mental speculators cannot understand this, directly or indirectly. Material activities are manifested either for the gross body or the subtle\nmind, but this exchange of feeling between Radha and Krishna is beyond such\nintellectual mental speculation. This transcendental subject matter can be\nunderstood by purified senses, freed from all the designations of the material\nworld.\nPurified senses can understand these transcendental features, but those who\nare impersonalists, who have no knowledge of spiritual senses, can simply\ndiscriminate within the scope of the material senses, and cannot understand the\nspiritual exchange or spiritual-sensual activities. Persons who are elevated in\nexperimental knowledge can simply satisfy their blunt material senses, either\nby gross bodily activities or by mental speculation. Everything generated from\nthe body or the mind is always imperfect and perishable, but transcendental\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0333": "The Supreme Perfection\n\n277\n\nspiritual activity is always bright and wonderful. Pure love on the transcendental platform is the symbol of purity-this means without any material\naffection, or completely spiritual. Affection for matter is perishable, therefore\nthe inebriety of sex is there in the material world, but there is no such inebriety\nin the Spiritual World. Hindrances in the performance of sense satisfaction\nare the cause of material distress, and that is not exactly comparable with spiritual separation. In spiritual separation there is no inebriety or ineffectiveness\nas with matter.\nLord Chaitanya admitted that this is the highest position of transcendental\nloving reciprocation, and He said to Ramananda Roy, \"By your grace only\nI have been able to understand such a high transcendental position. This transcendental position cannot be achieved without the performance of transcendental activities; so would you kindly explain to Me how I can raise Myself to\nthis platform?\"\nRamananda replied, \"It is similarly difficult for me to make You understand,\nbut so far as I am concerned, I can speak what You would like me to say before\nYou. For no one can escape Your Supreme Will. There is nobody in the world\nwho can surpass Your Supreme Will, and although I appear to be speaking,\nI am not actually the speaker-You are speaking. Therefore, You are both\nthe speaker and the audience. Let me speak as You will me to speak, about the\nperformance required to achieve this highest transcendental position.\" Ramananda Roy then began:\nThe transcendental activities of Radha and Krishna are very confidential.\nThey are not to be understood in the emotional relationship of master and\nservant, friend and friend, or parent and son to the Supreme Lord. This confidential subject matter can be understood in the association of the damsels\nof Vraja, because such confidential activities have arisen from the feelings and\nemotions of those damsels. Without the association ofVraja, no one can nourish\nor cherish such transcendental understanding. In other words, these confidential\nPastimes of Radha and Krishna have expanded through the mercy of the\ndamsels-and without their mercy we cannot understand. One has to adopt\nthis life, to follow in the footsteps of the damsels of Vraja, and then one can\nunderstand.\nWhen one is actually situated in that understanding, he is eligible to enter\ninto the confidential Pastimes of Radha and Krishna. There is no other alternative way to understand this confidential part of the Pastimes of Radha and\nKrishna. This is confirmed in the Govinda Lilamrita, in a verse which reads\nas follows: \"The emotional exchanges of Radha and Krishna, although mani-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0334": "Teachings ofLord Chaitanya\nfest and very happy and expanded and unlimited, are limited for understanding\nto the damsels ofVraja only, or to their followers.\" As no one can understand\nthe expansion of spiritual energy of the Supreme Lord without the causeless\nmercy of the SupremeLord, similarly, no one can understand the transcendental\nsex life between Radha and Krishna without following in the footsteps of the\ndamsels of Vraja. There are different names for the associates of Radharani:\nthey are called Shaktis, or personal associates, and also the Manjarys, the near\nassistants.\nIt is very difficult to express their dealings with Krishna, as they have no\ndesire to mix with or to enjoy Krishna Personally. But they are always ready\nto help Radharani be with Krishna. Their affection for Krishna and Radharani\nis so pure that they are simply satisfied when Radha and Krishna are together,\nand they simply enjoy the transcendental pleasure of seeing Radha and Krishna\ncombined, united. The actual form ofRadharani is just like a creeper embracing\nthe tree of Krishna. The damsels of Vraja, the associates of Radharani, are just\nlike the leaves and flowers of the creeper. And when the creeper embraces the\ntree, automatically the leaves and flowers also take the opportunity to embrace\nthe tree, along with the creeper.\nThis is confirmed in the Govinda Lilamrita as follows: Radharani is expressed\nas the expansion of the pleasure potency of Krishna. As She is compared with\nthe creeper, Her associates, the damsels of Vraja, are just like the flowers and\nand leaves of that creeper. When Radharani and Krishna enjoy Themselves,\nthe damsels ofVraja enjoy the pleasure more thanRadharani Herself Although\nthe associates of Radharani do not expect any personal attention from Krishna,\nstill Radharani is so pleased with Her associates that She arranges a meeting of\nKrishna and the damsels of Vraja, individually. By many transcendental\nmaneuvers, Radharani tries to combine or unite the associates with Krishna.\nRadharani takes more pleasure in these meetings than in Her own affairs.\nAnd, when Krishna sees that both Radharani and Her associates are pleased\nby His association, He becomes more satisfied. Such association and reciprocation of love has nothing to do with material lust, but because it resembles such\nunification between man and woman, or the similarity to the combination\nof man and woman is there, therefore sometimes it is called, in transcendental\nlanguage, transcendental lust.\nIn Goutamiyatantra this combination of Radharani and Her relationships\nwith Krishna is explained as follows: \"Lust means that one is attached to one's\npersonal sense gratification. But, so far as the associates of Radharani and Radharani Herself are concerned, They had no desire for Their personal sense gra-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0335": "The Supreme Perfection\n\n279\n\ntification. They want only to satisfy Krishna.\" In the Srimad Bhagwatam this\nis further confirmed in the Tenth Canto, 3 Ist Chapter, when the Gopis or\ndamsels ofVraja were talking among themselves, as follows: \"My dear Friend,\nKrishna, You are now roaming in the forest with Your bare feet, which You\nmay sometimes keep on our breasts, and although we keep Your Foot on our\nbreasts, still we think that our breasts are so hard, and Your sole is so soft.\nNow You are wandering in the forest, traversing over the particles of stones;\nand we do not know how You are feeling, because You are our life and soul.\nAnd so Your displeasure in travelling over the rough stone is giving us much\ndistress.\" Such feelings of the damsels of Vraja, are the highest emotions of\nKrishna Consciousness, and anyone who becomes captivated by Krishna Consciousness approaches this highest level of the Gopis.\nThere are sixty-four kinds of devotional service, and by performing these\nregulative principles one can rise up to the stage of this unconditional devotion\nof the Gopis. Affection for Krishna exactly on the level of the Gopis is called\n\nRaganuga, spontaneous love. In that spontaneous loving affair with Krishna,\nthere is no necessity of following the Vedic rules and regulations.\nThere are different kinds of personal devotees of Lord Krishna in the transcendental Abode. For example, the servants of Krishna known as Raktak\nand Bhadrak are friends of Krishna, just like Sridham and Subhad; and there\nare parents of Krishna, just like Nanda and Yasoda, who are also engaged in the\nservice of Krishna in their different transcendental emotions. One who desires\nto enter into the Supreme Abode of Krishna may take shelter of one of the\nabove transcendental servitors, and then execute loving service in such a way\nas to achieve the highest result of transcendental affection with Krishna at the\nend. In other words, the devotee in this material world who executes loving\nservice in pursuance of the activities of those eternal associates of Krishna also\nachieves the same post when he is perfect.\nThe sages who are known in the Upanishads and in Sruti also desire the post\nof the Gopis, and they also follow in the footsteps of the Gopis in order to\nachieve that highest goal of life. This is confirmed in the Srimad Bhagwatam,\nTenth Canto, 86th Chapter, as follows: The sages practice Pranayam, a trance,\nby controlling the breathing process and the mind and the senses, by the mystic\nYoga practice. And thus try to enter into the Supreme Brahman, or be merged\ninto the Supreme. The same thing is also obtained by persons who, atheist by\nNature, fight the principle of the existence of God; if they are killed by an\nincarnation of the Supreme Personality of Godhead, they also achieve the same\nresult, or merging into the Brahman existence of the Supreme Lord. But\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0336": "280\n\nTeachings ofLord Chaitanya\n\nthe damsels ofVrindaban worshipSri Krishna, being bitten by Him as a person\nis bitten by a snake, because Krishna's body is compared with the body of a\nsnake. The snake's body never goes straight but it always curling, and as Krishna\nstands always in three-curved postures, He is compared to the snake. This\nsnake, Krishna, had bitten the Gopis with transcendental love, and they were\nin a better position than all the mystic Yogis or the persons who desired to\nmerge into the Supreme Brahman. Therefore, the sages of Dundakarannya\nalso follow in the footsteps of the damsels ofVraja, in order to achieve a similar position. By a simple execution of the regular principles one cannot achieve\nthat position; not unless and until one is seriously following the principles of the\nGopis. This is confirmed in the Srimad Bhagwatam, Tenth Canto, 9th Chapter,\nby a verse in which it is stated that LordSri Krishna, theSon ofSrimati Yasoda,\nis not so easily available to persons following the principles of mental speculation. But He is very easily available for all kinds of living beings who\nfollow the path of devotional service.\nThere are many pseudo devotimi.al parties claiming to belong to Lord\nChaitanya Mahaprabhu's sect. Such pseudo devotional parties in the sect of\nLord Chaitanya Mahaprabhu, dress themselves up artificially as the damsels\nof Vraja. This sort of dressing is not approved by advanced spiritualists or\nadvanced student� of devotional service. Such dressing of the outward material\nbody is another foolishness of the concept of the body being the soul. They\nare mistaken in considering that the spiritual body of Krishna and Radharani\nand their associates, the damsels of Vraja, are of material Nature. One should\nknow perfectly that all such manifestations are expansions of eternal bliss and\nknowledge in the transcendental world. They have nothing to do with this\nmaterial body. Therefore, the body, the dress, the decoration, and the activities of the damsels of Vrindaban do not belong to this material cosmic manifestation. Such damsels of Vrindaban are not subject matter for the attraction\nof persons who are in the material world. They are the transcendental attraction for the All-Attractive. Krishna is All-Attractive-therefore His name is\n\"Krishna.\" But the damsels of Vrajabhumi, Vrindaban, are attractive even\nto Krishna. Therefore, they are not anything of this material world.\nIf somebody wrongly thinks that this material body is as perfect as the spiritual body, and thus begins to worship by imitating the damsels ofVrindaban,\nhe becomes part and parcel of the Mayavadi or impersonal philosophy. The\nimpersonalists also recommend a process of Aham Grahapasana. This process\nrecommends that one should worship his own body as the Supreme. By\nthis material way of thinking, the pseudo transcendentalists dress themselves\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0337": "The Supreme Perfection\n\n28I\n\nas the damsels of Vraja; but they are to be taken as the Aham Grahapasana,\nand are not acceptable in devotional service.\nSrila Jiva Goswami, the most authentic Acharya of the Gaudiya Sampradaya, has condemned this attempt by imitators. The process of transcendental\nrealization is to follow in the footsteps of the associates of the Supreme Lord,\nKrishna. And so, to think of oneself as one of the direct associates of the\nSupreme Lord is also condemned. The process, according to authorized\nVaishnava principles, is that one should follow a particular devotee and not\nthink of himself an associate.\nSri Ramananda Roy explained, therefore, that one should accept the mood\nof the damsels of Vraja. In Chaitanya Charitamrita it is clearly said that one\nshould accept the emotional activities, and not imitate the dress, of the associates\nof Krishna, the damsels of Vraja. One should always think within himself\nabout the dealings of Radha and Krishna in the transcendental world. He\nshould think of Radha and Krishna all twenty-four hours, and be engaged\nin Their service within himself; not externally change his dress only. This\nis called· the mood of the associates of friends of Radharani; and, by following\nthe associates of Radharani, one can ultimately achieve the perfectional stage\nof being transferred to Goloka Vrindaban, the transcendental Abode of Krishna.\nThis mood of emotional pursuit of the Gopis is called Siddhadeha. Siddhadeha means the pure spiritual body which is beyond the senses, mind, and intelligence. Siddhadeha is the purified soul; and is just suitable for serving the\nSupreme Lord. No one can serve the Supreme Lord as His associate without\nbeing situated in that perfectly pure spiritual identity. That identity is completely free from all material contamination. It is stated in the Bhagavad Gita\nthat a person materially contaminated transmigrates to another material body\nby material consciousness. At the time of death he thinks in that way, and therefore is transferred to another material body. Similarly, when one is situated\nin his pure spiritual identity, and thinks of spiritual loving service rendered\nto the Supreme Lord, he is transferred into the Spiritual Kingdom, to enter\ninto the association of Krishna. In other words, to think of Krishna and His\nassociates in the spiritual identit\n\nY is the qualification for transference to the\n\nSpriritual Kingdom.\nNo one can contemplate or think of the activities of the Spiritual Kingdom\nwithout being situated in pure spiritual identity. That pure spiritual identity\nis called Siddhadeha. Ramananda Roy therefore expressed himself to the\neffect that, without attending to that Siddhadeha, no one can become an associ-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0338": "Teachings of Lord Chaitanya\n\n282\n\nate of the damsels, or render service directly to the Personality of Godhead,\nKrishna, and His eternal consort, Radharani. He quoted, in this connection,\na nice verse from the Srimad Bhagwatam, Tenth Canto, 47th Chapter, in which is\nstated the following: \"Neither the Goddess of Fortune, Lakshmi, nor even\nthe damsels of the Heavenly Kingdom could attain the facilities of the damsels\nof Vrajabhumi-and what to speak of others?\"\nLord Chaitanya was very satisfied upon hearing this statement from\nRamananda Roy, and He embraced him. Both of them began to cry in ecstasy in that transcendental realization. Both the Lord and Ramananda Roy\ndiscussed throughout the whole night the transcendental Pastimes ofRadharani\nand Krishna, and in the morning They separated. Ramananda left to go to his\nplace, and the Lord went to take His bath.\nAt the time of separation, Ramananda Roy fell down at the feet of Lord\nChaitanya and prayed as follows: \"My dear Lord, You have come just to\ndeliver me from this mire of nescience. Therefore I request that You may remain\nhere at least for ten days, and You can purify my mind of this material contamination. There is nobody else who can deliver such transcendental love\nof God.\"\nThe Lord replied, \"I have come to you to purify Myself by hearing from\nyou of the transcendental Pastimes of Krishna and Radha; and I am so fortunate, for you are the only teacher of such transcendental Pastimes. I do not\nfind anyone else in this world who can realize this transcendental loving reciprocation betweenRadha and Krishna. You are requesting Me to stay here for ten\ndays, but I feel that I wish to remain with you for the rest of My life. Please\ncome to Jagannath Puri, My headquarters, and We may remain together for the\nrest of My life, and I can pass My remaining days in understanding Krishna\nand Radha by your association.\"\nSrimanRamanandaRoy came to see the Lord the next day in the evening,\nand there were discourses on this transcendental subject matter. And the Lord\nagain began to inquire fromRamanandaRoy, as follows: \"What is the highest\nstandard of education?\" Ramananda Roy immediately replied that the highest\nstandard of education is to know the science of Krishna. The standard of material education is sense gratification, but the standard of spiritual education,\nespecially the highest standard, is to know the science of Krishna. In the Srimad\nBhagwatam, Fourth Canto, 29th Chapter, 47th verse, it is stated that work which\npleases the Supreme Personality of Godhead is the highest standard of work,\nand the science or knowledge which places one in full Krishna Consciousness\nis the highest standard of knowledge. Similarly, Prahlad Maharaj, while\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0339": "--�\n\nThe Supreme Perfection\n\n283\n\ninstructing his childhood friends at school, also stated that hearing or chanting\nof the Lord, remembering, worshipping, praying, serving, making friendship\nwith Krishna and offering everything to Him, is to be understood as the highest standard of spiritual knowledge. Then Lord Chaitanya asked Ramananda\nRoy, \"What is the high�st standard of reputation?\" Ramananda Roy immediately replied that if a person is famous by a reputation of Krishna Consciousness,\nhe is to be called the most famous man in the world. In other words, if a man\nis known as Krishna conscious, he is the greatest, most famous of men.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0340": "CHAPTER THIRTY-TWO\n\nConclusion\n\nOne who is famous as the man of Krishna Consciousness has eternal fame.\nIn the material world, everyone is after three things: he wants his name to\nbe perpetuated, he wants his fame to be broadcast all over the world, and he\nwants some profit out of his material activities. But he does not know that\nall this material name, fame, and profit belong to this temporary body; and,\nas soon as the body is finished, all name, fame and profit are finished. Due to\nignorance, everyone is after name, fame and profit in connection with this\nbody. But to become very famous in connection with this body, or to become\nknown as a man of spiritually developed consciousness, without any knowledge\nof the Supreme Spirit, Vishnu, must be deprecated. Real fame is if one attains\nKrishna Consciousness in this very life.\nAccording to Srimad Bhagwatam, there are twelve authorities. They are\nfamous b:!cause they were all great devotees of the Lord-Brahma, Narada,\nLord Shiva, Manu, Kapila, Prahlad, Janaka, Bhisma, Sukadeva Goswami, Bali,\nJamaraja and the Kumaras. All these great stalwarts are devotees of the Lord,\nand therefore they are still remembered.\nIn the Garuda Purana there is a verse in which it is said that, instead of be-\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0341": "Conclusion\n\n285\n\ncoming a demigod such as Brahma or Lord Shiva, if one becomes a famous\ndevotee of the Supreme Lord in this Age ofKali, that is very rare. Yudhisthira\nalso, in connection with talks between Narada and Pundarik, said, \"After\nmany, many births, if somebody comes to understand that he is the servant\n\nof Vasudeva, that person is the most famous, and can deliver all others. Similarly, in the Bhagavad Gita it said, \"Anyone who understands that Vasudeva\nis everything and surrenders to Him is the most learned and wise man.\" In\nthe Agni Puranam it is said that liberation or transcendental life follows all the\ndevotees of Godhead. In the Vrihat Naradia Purana, it is also stated that even\npersonalities like Brahma and the other demigods do not know the value\nof a devotee of the Supreme Personality of Godhead. In the Garuda Purana\nalso it is stated that, out of many thousands of Brahmins, one is prominent\nwho is expert in performing sacrifices; and out of thousands of such Brahmins\nwho are expert in the performance of sacrifice, one Brahmin who is expert\nin the Vedanta Sutra is the most famous; and out of many, many thousands of\nV edantists, one person who is a devotee of Lord Vishnu is the most famous.\n\nThere are many devotees of Vishnu, and out of them, one who is an unflinching devotee is eligible to enter into theKingdom of God. In Srimad Bhagwatam,\nThird Canto, 13th Chapter, it is also stated that there are many students of the\n\nVedas, but one who is always thinking of the Supreme Personality of Godhead\nwithin his heart is the best. In the Narayan prayers it is said that even Brahma\nif not a devotee of the Lord, He is therefore insignificant, whereas even a bacteria who is a devotee of the Lord is famous.\nLord Chaitanya at this point inquired from Ramananda Roy, \"What\nare the most valuable riches in this world?\" Ramananda Roy replied that one\nwho has love for Radha Krishna has the most valuable jewel, the greatest\nriches. One who is too much addicted to material sense gratification, or to\nmaterial wealth, has no such value. When one comes to the spiritual platform\nin Krishna Consciousness he can understand that there are no more valuable\nriches than love of Radha Krishna. In the Srimad Bhagwatam, Maharaj Dhruva\nsought out the Supreme Lord because he wanted to get some land, but when\nhe saw Krishna he said, \"I am so pleased that I don't want anything.\" In the\n\nBhagavad Gita it is also stated that if one takes shelter of the Supreme Personality\nof Godhead, or is elevated to the Supreme State of love of Godhead, then\nthere is nothing more to aspire to. Although such devotees can obtain anything\nthey desire from the Personality of Godhead, still, a pure devotee does not ask\nanything from God.\nWhen Lord Chaitanya asked Ramananda Roy what is the most painful\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0342": "286\n\nTeachings ofLord Chaitanya\n\nexistence, Ramananda Roy replied that separation from a pure devotee\nis the most painful existence in human society. In other words, where there\nis no known devotee of the Lord, society becomes painful, and association\nalso becomes painful. In the Srimad Bhagwatam, Third Canto, 30th Chapter,\nit is stated that if somebody tries to become happy simply in association with\nsociety, friendship, and love-without Krishna Consciousness-he is in the\nmost distressed condition, bereft of the association of a pure devotee.\nLord Chaitanya then inquired from Sri Ramananda Roy: \"Out of so\nmany so-called liberated souls, who is actually liberated?\"\nRamananda replied that the person who is completely saturated with devotional love of Radha and Krishna is to be considered the best of all liberated\npersons. In the Srimad Bhagwatam, Fifth Canto, it is stated that the association\nof a pure devotee is more desirable than life itself, and in separation from the\nassociation of the devotee, not even a second is passed happily. Similarly,\nit is stated in the Srimad Bhagwatam, Sixth Canto, 14th Chapter: a devotee of\nNarayan is so rare that you can find only one out of millions and millions.\nChaitanya Mahaprabhu inquired from Sri Ramananda Roy: \"There are\nmany songs; which song do you think the best of all?\"\nRamananda replied that any song which describes the Pastimes of Sri\nRadha and Krishna is the best song. The conditioned soul is such that everyone\nis captivated by sex life; all the material fiction-dramas and novels-are descriptions of love between a man and woman. As people have so much attraction for this literature, Krishna therefore appeared on this material world and\ndisplayed His transcendental loving affairs with the Gopis, and there is an immense literature dealing with the transactions between the Gopis and Krishna.\nAnyone who takes shelter of this story of Radha and Krishna enjoys actual\nhappiness. In the Srimad Bhagwatam, Tenth Canto, 33rd Chapter, it is said.\nthat theLord, in order to show His actual life, displayed His Pastimes at Vrindaban; and any intelligent person who tries to understand the Pastimes of\nRadha and Krishna is the most fortunate. And that sort of song and story is\nthe highest in the world.\nLord Chaitanya then inquired from Sri Ramananda Roy, \"What is the\nmost profitable thing in this world, the essence of all auspicious events?\"\nRamananda Roy replied that there is nothing so profitable as the association\nof pure devotees.\nLord Chaitanya inquired: \"What do you recommend a person think\nof?\"\nRamananda Roy replied that one should always think of the Pastimes\nof Krishna. This is Krishna Consciousness. Krishna has multiple activities,\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0343": "Conclusion\n\n287\n\nand they are described in so many Vedic Scriptures. One should think of all\nthose Pastimes, always; that is the best meditation, and the highest ecstasy.\nIn the Srimad Bhagwatam, Second Canto, 2nd Chapter, it is confirmed\nby Sukadeva Goswami that people should always think of the Supreme Personality of Godhead; not only think of Him-one should hear and chant\nthe Name, Fame, and Glories of the Supreme Lord.\nLord Chaitanya now inquired ofRamanandaRoy: \"What is the best type\nof meditation?\"\nAnd Ramananda replied, \"One who always meditates upon the Lotus\nFeet ofRadha and Krishna is the best meditator.\"\nSrimad Bhagwatam confirms this in the First Canto, 2nd Chapter, wherein\nit is stated: \"It is only the Supreme Personality of Godhead Who is the Master\nof all devotees, Whose Name we should always be chanting, and Who should\nbe always thought of in meditation, and worshipped regularly.\"\nLord Chaitanya inquired from RamanandaRoy, \"Where should a person\nlive, giving up all other pleasures?\"\nAnd Ramananda Roy replied that one should give up all other pleasures\nand should live in Vrindaban, the place where Lord Krishna had so many\nPastimes. In the Srimad Bhagwatam, Tenth Canto, 47th Chapter, it is said\nby Uddhava that it is best to live at Vrindaban, even as one of the plants\nor creepers of the land; where the Supreme Lord was, and where the\nGopis went, worshipping the Supreme Lord, the ultimate Goal of all\nVedic knowledge.\nChaitanya Mahaprabhu now asked, \"What is the best subject to hear of?\"\nAnd Ramananda Roy replied, \"The best subject matter to hear of is the\nPastimes of Radha and Krishna.\" Actually, when the Pastimes of Radha and\nKrishna are heard from the right source, one becomes at once a liberated soul.\nBut sometimes it happens that people do not hear the Pastimes of Radha and\nKrishna from a person who is a realized soul. And they are therefore sometimes\nmisguided. It is stated in the Srimad Bhagwatam, Tenth Canto, 30th Chapter,\nthat one who hears about the Pastimes of Krishna with the Gopis will attain\nto the highest platform of devotional service, and he will be freed from the\nmaterial lust which is overwhelming everyone's heart. In other words, the\nactual result of hearing the Pastimes of Radha and Krishna is to get rid of all\nmaterial lust. If one does not become freed from material lust, then he should\nnot indulge in hearing the Pastimes of Radha and Krishna. Unless we hear\nfrom the right source, the Pastimes of Radha and Krishna will be misrepresented, and we shall think that it is an ordinary affair between a man and\nwoman, and we shall be misguided.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0344": "288\n\nTeachings ofLord Chaitanya\nChaitanya Mahaprabhu next inquired from Ramananda Roy: \"Who\n\nis the most worshippable deity?\"\nAnd Ramananda Roy immediately replied that the transcendental couple,\nSri Radha and Krishna? is the ultimate Object of worship. There are different\nkinds of worshippable objects, just as the impersonalists worship the impersonal Brahmajyoti. But the result of such worship is that one becomes bereft\nof his living activities, and becomes just like the tree and other unmoving entities. Those who are worshippers of the Void also attain such a result. And\nthose who are Bhukti, who are after material enjoyment, worship demigods\nand achieve the planets of the demigods, and in that body they enjoy\nmaterial happiness.\nLord Chaitanya inquired about those who are after material happiness,\nand liberation from this material bondage. Where do they ultimately go?\nRamananda Roy replied that ultimately, some of them become as good as\nthe standing tree, and some of them achieve the heavenly planets to enjoy\nmaterial happiness.\nRamananda Roy went on to say that those who have no taste for Krishna\nConsciousness or spiritual life are just like crows who take pleasure in eating\nthe bitter margosa fruit, while the poetic cuckoo eats the seeds of the mango.\nSimilarly, the unfortunate transcendentalists are simply speculating on dry\nphilosophy, whereas the transcendentalists who are in love with Radha Krishna\nenjoy, just like the cuckoo. Therefore, those who are devotees of Radha and\nKrishna are the most fortunate persons in the world. Ramananda Roy compared mental speculation with the bitter margosa fruit, which is not at all\nedible; simply full of dry speculation, and so fit for the crowlike philosophers;\nhowever, mango seeds are very relishable, and those who are in the devotional\nservice of Krishna and Radha are like those mango-tasting cuckoos.\nThus Ramananda Roy and Chaitanya Mahaprabhu talked together for the\nwhole night, sometimes dancing, sometimes singing, sometimes crying.\nIn this way the night was passed, and at dawn Ramananda Roy went to\nhis own place, and again in the evening he came back to see Chaitanya Mahaprabhu. The next day, after talking and discussing Krishna for some time,\nRamananda Roy fell at the feet of Chaitanya Mahaprabhu and began to submit: \"My dear Lord, You are so kind upon me that You have spoken to me\nabout the science of Krishna, about the science of Radharani and Their loving\naffairs, and Their affairs of the Rasa Dance, and Their Pastimes-! never\nthought that I should be able to speak on this subject matter. So have You\ntaught me, as You formerly taught Brahma the Vedas.\"\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0345": "Conclusion\n\n289\n\nThis is the system of instruction from the Supersoul. Externally He is not\nto be seen. Yet, internally, He speaks to the devotee, and that is confirmed in the\nBhagavad Gita: to anyone who is sincerely engaged in the service of the Lord,\nthe Lord from within dictates, and He acts in such a nice way that he ultimately\nachieves the Supreme goal of life. When Brahma was born there was nobody\nelse to instruct him. Therefore, in the Vedic literature, we find that the Supreme\nLord Himself instructed Brahma about the Vedic knowledge through his\nheart. The same thing is also confirmed in the Srimad Bhagwatam, Second Canto,\n4th Chapter, by Sukadeva Goswami: the Gayatri Mantra was first of all instructed by the Supreme in the heart ofBrahma. Similarly, Sukadeva Goswami\nprayed to the Lord to also help him in speaking Srimad Bhagwatam before\nMaharaj Parikshit.\nThe first verse of the First Canto of the Srimad Bhagwatam describes the\nSupreme Absolute Truth, Who instructed Brahma through the heart. It is\nstated there by Vyasadeva, the author of Srimad Bhagwatam: \"Let me offer my\nrespectful obeisances to Sri Krishna, the Supreme Personality of Godhead,\nWho is the Cause of cosmic manifestation, its maintenance, and its dissolution.\"\nIf we scrutinizingly try to understand the Supreme Truth, we can understand\nthat He knows everything directly and indirectly. He is the only Supreme\nPersonality fully independent, and it is He only, alone, Who instructedBrahma\nas the Supersoul from within. Even the greatest learned scholar becomes\nbewildered about understanding the Supreme Truth, because the whole perceivable cosmic manifestation is situated in Him. Although this material manifestation is a byproduct of fire, water, and earth, still it appears just like the\ntruth.But it is in Him only that the spiritual manifestation, the material manifestation, and the manifestation of the living entities-everything-rests.\nTherefore He is the Supreme Truth.\nSri Ramananda Roy continued to speak to Lord Chaitanya: \"Sir, first\nof all I saw You as a Sannyasi, and again I saw You as a cowherdBoy. Further,\nI see before You a golden doll. Due to the presence of that golden doll, Your\ncomplexion has become gold, and yet I see Your complexion to be black,\nas a cowherd boy. Will You kindly explain why I am seeing You with such\ndifferent complexions? Will You kindly explain to me without any reservation?\"\nLord Chaitanya replied, \"It is the nature of highly elevated devotees to\nsee Krishna in everything. Whenever they see anything, they do not see the\nform of that particular thing, but they see Krishna.\" This is confirmed in\nSrimad Bhagwatam, Eleventh Canto, 2nd Chapter: that a person who is highly\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0346": "Teachings ofLord Chaitanya\nelevated in devotional service sees the Supersoul, Krishna, Who is the Soul\nof all individual souls. A similar passage is found in the Tenth Canto, 35th\nChapter, in which it is stated that all the creepers, plants and trees, full with\nflowers and fruits, were bent over on account of the ecstasy of love for Krishna,\nbecause Krishna was the Soul of their soul; and those trees and plants, after\nKrishna manifested before them, were growing thorny.\nLord Chaitanya then continued to speak, addressing Ramananda: \"You\nhave the highest conception of the Pastimes of Radha and Krishna, and you\nare therefore seeing Radha Krishna everywhere.\"\nIn reply to this Ramananda Roy said, \"Sir, I may request that You don't\ntry to hide Yourself I understand that You have accepted the complexion\nand mode of thinking of Srimati Radharani, so that Y 6u are trying to\nunderstand Yourself from the viewpoint of Radharani; and You are advented\nto take this point of view. Your incarnation is chiefly for understanding Your\nOwn Self, but, side by side, You are distributing love of Krishna to the world.\nYou have personally come here to deliver me. Now don't try to deceive me,\nI request You, it is not good for You.\"\nLord Chaitanya became very satisfied, and He smiled and showed Ramananda His real form. In other words, the Form whichLord Chaitanya manifested as the combination of Sri Radha and Krishna was first shown to Ramananda Roy.Lord Chaitanya was, therefore, Sri Krishna Himself, with the external features of the mode of Srimati Radharani. This transcendental ability\nof one becoming two and two becoming one is possible, and was seen by Sri\nRamananda Roy. Persons who are fortunate enough to understand Lord\nChaitanya as well as the Pastimes at Vrindaban of Radha and Krishna can be\nable, by the mercy of Sri Rupa Goswami, to know about the real identity\nof Sri Krishna ChaitanyaMahaprabhu.\n\n.\nSeeing this unique feature of Lord Chaitanya, Ramananda Roy fainted\n\nand fell down flat on the floor. While he was unconscious, Lord Chaitanya\ntouched him, and he came to his senses. Ramananda Roy was surprised to\nseeLord Chaitanya in His dress of a mendicant.Lord Chaitanya then embraced\nhim and pacified him and informed him that nobody had seen this Form\nexcept himself. \"You have understood the purpose of My incarnation, and\ntherefore you are privileged to see this particular feature of My Personality.\"\nLord Chaitanya continued: \"My dear Ramananda, I am not a different person\nwith fair complexion known as Gaura Purusa. I am the Selfsame KrishnaSon ofMaharaj Nanda, and due to contact with the body ofSrimati Radharani\nI have now assumed this Form. Srimati Radharani does not touch anyone\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0347": "Conclusion\n\n291\n\nelse but Krishna, and therefore Srimati Radharani has influenced Me with\nHer complexion, mind and words, and I am just trying to understand the transcendental flav�r of Krishna's relationship.\" No one should therefore eliminate\nLord Chaitanya from Sri Krishna.\nThe fact is that both Krishna and Lord Chaitanya are the Original Personality of Godhead. In His Form of Sri Krishna He is the Supreme Enjoyer,\nin His Form of Lord Chaitanya He is the Supreme Enjoyed. No one can be\nmore superexcellently attractive than Sri Krishna, and except for Krishna no\none can be the Enjoyer of the Supreme Form of Devotion, Srimati Radharani. Except Sri Krishna, all other Vishnu Forms are lacking this quality.\nThis is explained in the Govinda description of Chaitanya Charitamrita,\nwhere it is said that Srimati Radharani is the only personality who can infuse\nSri Krishna' with transcendental pleasure. Therefore, Srimati Radharani is the\nchief of all the damsels of Vraja who love Govinda, the Supreme Personality\nof Godhead, Sri Krishna.\n''Please take it from Me that I have nothing to hide from you. And even\nif I do try to hide from you, you are such an advanced devotee that you can\nunderstand everything of My secret. I request that you plese keep this secret,\nand do not disclose it to anyone. It would be considered that I am a madman.\nThe facts which are disclosed to you cannot be understood by any materialistic\nperson. When they hear all this description they will laugh at Me. You can\nunderstand yourself, and keep it for yourself As a devotee becomes mad in his\necstasy of love for Krishna, so from the materialistic point of view, both yourself and Myself are the same as madmen. Therefore, don't disclose these facts\nto the ordinary men, or they will laugh at Me.\"\nLord Chaitanya then passed ten nights with Ramananda Roy, and enjoyed\nhis company in discussing the Pastimes of Krishna and Radha. The discussion\nbetween Sri Chaitanya and Sri Ramananda Roy was on the highest level\nof love of Krishna. Some of the talks are described, but most of them could\nnot be described. This has been analyzed in the Chaitanya Charitamrita as an\nexamination in metallurgy. The comparison is that the discussion proceeds just\nlike metals being studied: first copper, then bronze, then silver, gold, and at\nlast touchstone. The preliminary discussions between Lord Chaitanya and\nRamananda Roy are considered copper, and a higher discussion is considered\ngold. But the fifth dimension of the discussion between Ramananda Roy\nand Lord Chaitanya is considered to be touchstone. If, however, one is very\neager to progress higher and higher to the position of the highest metallurgist,\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0348": "Teachings of Lord Chaitanya\nthen he can understand-beginning with inquiring into the difference between\ncopper and bronze, and then silver, and so on.\nThe next day, Lord Chaitanya asked Ramananda Roy to -allow Him to\ngo back to Jagannath Puri, \"So that the rest of Our lives We can remain together at Jagannath Puri, and We can pass Our time in discussing Krishna.\"\nLord Chaitanya thus embraced Ramananda Roy and sent him to his own\nplace. In the morning He started His furtherjourney. Ramananda Roy and Lord\nChaitanya met on the river bank where there was a deity, a temple of Hanuman. After seeing the temple of Hanuman He left that place. So long as Chaitanya Mahaprabhu remained at Kavur, all kinds of people met Him, and by\nHis Grace everyone became a devotee of the Supreme Lord.\nAfter the departure of Lord Chaitanya, Ramananda Roy became overwhelmed by separation from the Lord, and he decided to retire from service\njust to meet the Lord again at Jagannath Puri. This discussion of Ramananda\nRoy with Lord Chaitanya is the most concentrated form of devotional service,\nand by hearing the discussion of Ramananda Roy and Lord Chaitanya one\ncan understand the Pastimes of Sri Radha and Krishna. One can also understand\nthe confidential part played by Lord Chaitanya. If one is fortunate enough,\nhe can place his faith in this discussion, and can enter into the transcendental\nassociation of Radha and Krishna.\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0349": "SSS\n\n—\nSS ——\n\n—\n\n= =\nSS\n\nee =\n\ns —2 =\n—S\n—\nSS\ne\n\ne\nS\nS\nSS\np\nS\nS\nes\nSS\n\nBe\n—\nSS =\n\nSS\n\n22S\n\nfe\n\nee\n\n2\n\nSS\n\na ee\n\nSSS\n\nSS\n\nSe\n\net\n\n=\n\n=ee 5\nee\n\nee\n\nSSS SS\n\n=\nee\n\nSS\n\nSS Se\n\n=\n\n=\n\nCEL =\n\n——\n\nS\nS\n=\neS\ne\n\n———\n\nSSS\n\nSSS\neS\nSSSS\n\n————s\n== SS\n\n——\n\n==\n\nS =\n\nS\nSS S\nSS\ne\ne\ne\ne\nSS\n\nS\ne\nS\nBe\n\n=\n\nee\n\n=S\n\n—\nee\na\nSe\nSS\nS\nSe\n—————\n————\nS\n\na\ns\nSS 2\n\n=\na\nSS\nSe\n\nSe\n\na\n\na\n\nSS SS\n\nee\n\nSS SS\n=\n\nSSSS SSSS\n\np=\n\nae\n\n———\n\nSo\n—\n\n5 ee\n\nee ==\n\n=\n\nSe ee\n\nee I\n\n=\n\nee\n\nSSS\n\nS\npe S\n\na a\n\nSSSS\n\nSSSS\n\nSSS\n\nee\n\net\n\nSe\n\nOe\n\na\n\nSS\n\n=\n\n=\n\nS\n\nS\n=\n\n2\n—\nSS\n\n=\neS ==\ne\nS\n\nS\nSe = SSS SS\n\n= == =e\n\nee\nSe\nSS\nS\nS\nSSS\nSS\n\nSS\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0350": "THE\n\nBHAGAVAD\n\nGITA\n\nAS\n\nIT\n\nIS\n\nA New Translation with Commentary by\nA. C. Bhaktivedanta Swami\nWith appreciations by\nAllen Ginsberg, Denise Levertov,\n\nand Thomas Merton\nPUBLISHED BY THE MACMILLAN COMPANY\n\nThe Bhagavad Gita As It Is is a major new translation of,\nand commentary upon, The Bhagavad Gita. Prepared\nby one of the most distinguished teachers of Vedic religion and thought, it offers illuminating new perspectives\non one of the world’s great spiritual texts.\n“There are many commentaries on The Bhagavad Gita,\n\nand the necessity for another should be explained on the\nfollowing basis: An American lady asked me to recommend an English edition of The Bhagavad Gita which\nshé could read. I was unable to do so in good conscience.\nOf course, there are many translations, but of those I have\nseen—not only in America, but also in India—none can\nbe said to be authoritative, because in almost every one\n\nof them the author has expressed his personal opinion\nthrough the commentaries, without touching the spirit\nof The Bhagavad Gita as it is.”\n—from the Introduction by\nA.C. Bhaktivedanta Swami\n“This translation and the commentary which accompanies it has as its purpose the determination to direct\nthe reader to Krishna, rather than away from Him. In\n\nthis, A. C. Bhaktivedanta Swami’s work is unique among\nall the translations and commentaries available in this\nlanguage. Unique also is the fact that The Bhagavad Gita\nis thus made wholly consistent and comprehensible.\nKrishna being the Speaker of The Gita, and It’s ultimate\ngoal as well, this is necessarily the only translation that\ncan present this great scripture in its true terms.”\n—from the Preface by\nRayarama Das Brahmachary\n318 pages\n\nMACMILLAN hardcover edition:\nCOLLIER softcover edition:\n\n$6.95\n$2.95\n\nAt your bookstore or available from\nISKCON\n\nA.C. Bhaktivedanta Swami is the founder of the\nInternational Society for Krishna Consciousness, which\n\nnow has centers in every major city in the United States,\nCanada, England and Germany.\n\nSASS\n\n~~\n\n2\n\n<\n¥\n\n7\n\nNoe\n\nare |\n\n‘SS\na,\n\n> eS ¥ \\\n~s\n|\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0351": "In°Praise of-A.C.°Bhaktivedanta Swami:\n°\n\ne\n\n°\n\n.\n\n“A.C. Bhaktivedanta Swamibrings to the West a salutary reminder that our highly activistic\nand one-sided culture lacks the inner depth of Krishna Consciousness. Without such depth\nour moral and political protestations are just so much verbiage.”\nCharnes ™MCrton\n\n“He writes from not only a scholar’s but a practitioner’s, a dedicated life-long devotee’s, point of view that is honest and very\nmoving.”\nC]\nSevenice pvenerion\n\n“The HARE KRISHNA meditation led by A.C. Bhaktivedanta Swami\ntransports the disciples intoa state of religious ecstasy so rapturous\n\nit’s almost embarrassing to witness.”\n“ne\n\nPane toward\n\nplewife\n\n”\n\n“The task he has undertaken in translating and commenting on the Bhagavata Purana, Bhagavad Gita, and Chaitanya Charitamrita necessitates a considerable erudition. His teachings are obviously significant to many of our young people and is therefore important to\n\nall of us.”\n\n.\n\n-\n\nprofessor Godeanl —s otk\n\nuniversity of chicago\n\n“He is doing valuable work and his books are significant contributions to the salvation of human kind.”\n,\n\na\n\n,\n\nori eoawel Cahedar Shastri\nlate prime minister of india.\n\n“I am greatly impressed bythe recent surge of interest in Krishna\nConsciousness. A.C. Bhaktivedanta Swami is due our respects and\ngood wishes.”\n-~s>\n\nprofessor 6\n\nee @sarnpbell\n\nsarah lawrence college\n\n“The purports or explanations of A.C. Bhaktivedanta Swamiare transparent and exquisitely\ndetailed expositions presented here for the first time to common public Western mind—a\nstorehouse of old age, experience, devotion, learning, scholarship, Hindu granny wisdom\nsincerity, gaiety and sweet transcendental insight.”\n\n=\nAten Ginsberg:\n\n", "Teachings_of_Lord_Chaitanya-1968_first_edition-SCAN#p0352": ""}