Chapter Two

SUMMARY OF THE SECOND CHAPTER

n the second chapter, it has been explained
that Sri Krsna Caitanya is non-different from
Sri Krsna and thus it is proved that brahma
is the effulgence of His body and Paramatma
is His partial representation. While proving
Sri Krsna as the ultimate shelter of purusa-
avataras (expansions) and all the jivas, and also
establishing Sri Krsna as the primordial Narayana, emphasis has been
laid on the need for the acquisition of knowledge about the svarupa
of Sri Krsna and His three kinds of saktis (energies). After describing
Sri Krsna's svarupa's - two types of prakasa - prabhava and vaibhava;
two types of avataras - amsa (partial) and saktyavesa (empowered);
and two types of pastimes - childhood and boyhood; the conclusion
has been established that the fountainhead Sri Krsna's eternal form is
kisora (adolescent). It has also been explained that the Vaikuntha, the
realm of the spiritual planets, is the grandeur of Sri Krsna's cit-sakti,
innumerable material universes are the splendor of His bahiranga-sakti
(external potency), and countless jivas are the splendor of His jiva-sakti
(marginal potency). It has been established that Sri Krsna Caitanya is
Sri Krsnacandra Himself, who is the cause of all causes, the primeval,
without any cause, and with eternal sac-cid-ananda form. It has also
been proved that in order to remain steadfast in bhakti, all the bhaktas
should definitely have knowledge about Sri Krsna's svarupa, His three
saktis, His pastimes, and their (devotees') relationship with Him.
(Amrta-pravaha Bhasya)
5I
[2/1-2
Sri Sri Caitanya Caritamrta, Adi-lila, Part-1
GLORIFICATION OF RI GAURA THROUGH THE PRINCIPLES
propagated by Aulukya, Jina, Buddha,
OF BHAKTI
Jaimini, Patanjali, Gautama, Kanada,
VERSE 1
Kapila, Sankaracarya, and Dattatreya
which are not only contradictory
amongst themselves but are rife with
egocentrism). It means that he considers
sri-caitanya-prabhurit vande
their multifarious theories as inferior and
ba
lo 'pi yad-anugrahat
considers the service of the lotus feet of Sri
taren nana-mata-graha-
Krsna as his ultimate goal of life.
vyptam siddhanta-sagaram
PRAYER FOR RI KRSNA CAITANYA'S MERCY FOR
Translation: Please refer to Amrta-pravaha
PERFORMING KRSNA-KIRTANA -
Bhasya.
VERSE 2
Amrta-pravaha Bhasya: I offer my
respectful obeisances to Sri Caitanya
Mahaprabhu, by whose mercy even an
ignorant person can easily cross the ocean
of conclusions about the Absolute Truth,
which is full of crocodiles of various
krsnotkirtana-gana-nartana-kala-
philosophical doctrines.
pathojani-bhrajità
sad-bhaktavali-hamsa-cakra-madhupa-
Anubhasya:
sreni-viharaspadam
karnanandi-kala-dhvanir vahatu me
yad-anugrahat (yasya krpay) ba
lo'pi
jihva-maru-prangane
(anabhijño 'rbhako'pi) nana-mata-graha-
sri-caitanya daya-nidhe tava lasal-
vyptam (aulukya-jina-buddha-jaimini-
lilà-sudha-svardhuni
patanjali-gautama-kanada-kapila-sankara-
dattatreya-kathita-mitho-vivadamana-
Translation: Please refer to Amrta-pravaha
nakramakara-pratima-jada-svartha-sankul-
Bhasya.
a-matavada-purnam) siddhanta-sagaram
(vicara-samudram) taret (tesam sankirna-
Amrta-pravaha Bhasya: O ocean of Mercy,
mata-vadani trni-krtya amalam krsna-
Sri Caitanyadeva! May the nectarean
caranam janati) [tam] sricaitanya-prabhum
Ganges waters of Your resplendent
[aham] vande.
divya-lilas (transcendental pastimes)
continuously flow on my desert-like
SLOKA-BHAVANUVADA:
tongue. These waters are adorned with
I offer my respectful obeisances unto that
the lotus flowers of singing, dancing,
Sri Caitanya Prabhu, by whose mercy
and loud kirtana of Sri Krsna's name,
even an ignorant boy can easily cross the
beauty, qualities, and pastimes; these are
ocean of conclusions about the Absolute
the abode of suddha-bhaktas who are like
Truth filled with crocodiles of various
the swan, skylark, and bumblebee. Also,
philosophical doctrines (like those
the melodious sound produced by the
52
Chapter Two
2/2-5]
flowing river is pleasing to everybody's
suddha-bhaktas having a variety of bhavas
ears.
that are compared to the variegatedness
of the living beings like the swan, skylark,
Anubhasya:
and bumblebee; the singing of hari-lila by
he daya-nidhe sri-caitanya! krsnot-
the devotees [compared to swans, skylarks,
and bumblebees, etc.], which is like the
kirtana-gana-nartana-kala-patho-jani-
bhrajità (krsnasya nama-rupa-guna-
melodious sound produced by the flowing
liladi-nam utkirtanam uccair-bhasanam
river, giving pleasure to their ears.
ganam narttanañ ca tadrupah kalah tà
VERSE 3
eva patho-janini padmani tair-bhrajita
sobhità) sad-bhaktavali-hamsa-cakra-
madhupa-sreni-vihar-aspadam (hamsa-
cakravaka-bhramara-sreni-bheda-
pratimanam bhava-bhed-avasthitànam sad-
jaya jaya sri-caitanya jaya nityananda
bhaktavalinam suddha-bhakta-vrndanam
jayadvaita-candra jaya gaura-bhakta-vrnda
vihar-aspadam vilasa-ksetram, yasyam
Translation: All glories to Sri Caitanya-
lilayam suddha-bhakta-vrndanam param-
deva! All glories to Sri Nityananda
amodo bhavatiti bhavah) karn-anandi-
Prabhu! All glories to Sri Advaitacandra!
kala-dhvanih (karn-anandi bhaktanam
All glories to the bhaktas of Sri Gaura.
karna-rasayanah kala-dhvanih hamsa-
cakravaka-bhramar-opama-hari-janaih
THE ELABORATION OF THE THIRD VERSE FROM AMONG
gita-harilila- pravahanama-sphuta-
THE FIRST FOURTEEN VERSES; VASTU-NIRDESA (SUBJECT
madhura-ninadah) [evam-bhütà] tava
MATTER OF THE BOOK) -
lasal-lilà-sudha-svardhuni (lasati divyati
gaura-lila-rupamrta-mayl svardhuni svar-
VERSE 4
ganga mandakini) me (mama) jihva-maru-
prangane (gaura-lila-ras-asvada-vancite
8 Il
rasa-varjite jihva-rupe nivrti) vahatu.
trtiya slokera artha kari vivarana
SLOKA-BHAVANUVADA:
vastu-nirdesa-rupa mangalacarana
O ocean of mercy, Sri Caitanya! May
Translation: Now, I shall describe the
the nectarean Ganges waters of Your
meaning of the third verse, which
resplendent divya-lilas (transcendental
is vastu-nirdesa mangalacarana (an
pastimes) with the following three
auspicious invocation summarizing the
attributes continuously flow on my desert-
subject matter of the book).
like tongue (which is devoid of relishing
the rasa of Gaura-lila). Adorning these
VERSE 5
waters are the lotus flowers of the art of
dancing and loud singing of Sri Krsna's
name, beauty, qualities, and pastimes; it
is the arena of pastimes (the lilas which
give the devotees the highest bliss) of
coursie
11 ccll
53
[2/5
Sri Sri Caitanya Caritamrta, Adi-tila, Part-1
yad advaitam brahmopanisadi
(sadbhih samagr-aisvarya-virya-yasah-sri-
tad apy asya tanu-bha
jnana-vairagyaih aisvaryaih prabhutvaih)
ya atmantar-yami purusa
purnah (apeksa-sunyah paripürnah) sah ayam
iti so 'syamsa-vibhavah
sri-krsna-caitanyah svayam bhagavan; iha
sad-aisvaryaih purno ya iha
(jagati tattva-vicare kalau v) caitanyat krsnat
bhagavan sa svayam ayam
(krsna-caitanyat) param (anyat) para-tattvam
na caitanyat krsnaj jagati
(sresth-asrayah) na (na-stity-arthah).
para-tattvam param iha
(jiana-sastra-prayojanam brahma-vastu,
tatha yoga-sastra-laksyah paramatma
Translation: Please refer to Amrta-pravaha
bhagavata saha tattva-samye'pi adhikara-
Bhasya.
ucita-drsti-bhedena bhagavad-vigrahasya
cit-prabhamsa-rupa-puta-dvaya-matram, na
Amrta-pravaha Bhasya: What the Upanisads
tu sampurna-savisesa-saktimat svayam vastu
describe as impersonal brahma, is but
yatha bhagavan].
an effulgence of My Lord's body. One
SLOKA-BHAVANUVADA:
who is referred to as the antaryami-
purusa or Paramatma (Supersoul), in
[The word Upanisad (the highest section of
the yoga-sastras, is but my Lord's partial
Vedic literature known as brahma-vidya) -
manifestation. One who is the shelter and
is derived from the verbal root 'sadlr',
the source of the brahma and Paramatma,
which is used in three different senses,
complete with six opulences, is my Lord,
namely visarana (languid), gati (taking one
to brahma), and avasada (termination). It
Svayam-Bhagavan. Therefore, there is no
other tattva in the entire world, which is
is prefixed by the words 'upa' and 'ni', and
greater than Sri Krsna Caitanya.
suffixed with 'kvip'. In this derivation,
'upa' means to go near a guru and receive
instructions from him. On hearing
Anubhasya:
with faith from his guru, one attains
[upanisadi (brahma-vidyabhidhana-sarva-
a complete understanding of brahma-
unnata-veda-sakha-visese, upa-ni-pürvakasya
vidya, that is, develops firm faith in it.
visarana-gaty-avasadan-arthasya sadlr-dhatoh
"Drstanusravika" - 'drsta' means that which
kvip pratyayantasy-edam-tatra, upa upa-gamya
can be experienced through external
gurupadesal-labdheti yvat, upasthita-tvad-
senses and 'anusravika' means those who
brahma-vidyam niscayena tan-nisthataya ye
experience. Those desiring to renounce
drst-anusravika-visaya-vitrsnah santah tesam
both these types of sensual desires, for
samsarabijasya sad visarana-katri sithilayit Sri
them the Upanisad is that brahma-vidya
avasadayitri vinasayitri brahma-gamayitriti
which weakens the cause of material
tatra)].
entanglement then uproots it, and puts
yad advaitam (dvitiya-rahitam) brahma
one on the path of brahma's attainment].
[abhidhiyate] tad-api asya (gaura-krsnasya)
That which is called impersonal brahma
tanubha (aprakrta-dehasya kantih); yah
is the effulgence emanating from the tran-
(paramatma sarva-jtvdi-niyanta)
scendental body of Sri Gaura Krsna. That
antaryami purusah so'sya amsa-vibhavah
who is the Supersoul, the controller of
(aisvaryasy-anyatamah vibhutva-visesah);
all the 'jivas' and having an attribute of
iha (asmin tattva-vicare) yah sad-aisvaryaih
omnipresence - a portion of the opulence
54
Chapter Two
2/5]
of Sri Gaura Krsna, and is just one portion
Bhagavan. Therefore, the bodily effulgence
of His. Ontologically, One who is complete
of sac-cid-ananda lila-vigraha Bhagavan is
(independent) with six opulences - wealth,
brahma - which is impersonal (without
strength, fame, beauty, knowledge, and
transcendental pastimes) and beyond
renunciation, is none other than Sri Krsna
may. Also, a portion of Bhagavan's
Caitanya, the Svayam Bhagavan. This
grandeur is Paramatma.
means that ontologically or in this age
of Kali there is no shelter that is superior
Amrtanukanika: Akhila-rasamrrata-murti (the
to Sri Krsna Caitanya. [The objective of
embodiment of all mellows) Sri Krsna and
scriptures propagating jnana is brahma
His audarya-murti (most merciful form)
and those propagating yoga is Paramatma.
Sri Krsna Caitanya have been concluded
Ontologically, brahma and Paramatma are
as the highest reality. Apart from Sri Krsna
non-different from Bhagavan, however,
Himself, neither in brahma nor Paramatma,
from the point of view of gradation they
in fact not even in any of His incarnations,
are just His two features, the effulgence
can we witness the simultaneous presence
of the bhagavat-vigraha and amsa-rupa
of all the rasas (mellows). Sri Krsna and
respectively. They are not the complete,
savisesa (having a personal form), and
Sri Caitanya-deva are non-different and
saktiman (energetic) Bhagavan.]
are para-tattva. In this world, by following
the ascending order, based on supremacy,
IN THIS CONTEXT, VERSE 8 OF TATTVA-SANDARBHA BY
there is a difference in the realization of
RI JÍVA GOSVAMI IS WORTH CONSIDERATION -
brahma, Paramatma, and Bhagavan. When
"Whose cinmatra-satta (an abstract
we try to understand the Absolute Truth by
feature of pure spiritual existence)
the 'neti-neti' (not this, not this) philosophy,
is called brahma in some parts of the
considering the truth to be devoid of
Vedas, whose one amsa, the purusa, the
bahiranga-sakti (external potency), then
controller of maya, manifests His (the
we can only understand brahma. When
purusa's) opulences through His amsas
we consider the Absolute Truth associated
as lilavataras (pastime incarnations) and
with tatastha-sakti (marginal potency), that
gunavataras, and whose other principal
is, considering the Supersoul residing in
form 'Narayana' performs pastimes in the
every jiva, we can understand Paramatma.
Paravyoma. May that Svayam Bhagavan,
We learn that the Adhoksaja Bhagavan has
Sri Krsna, bestow love for Him on those
a form and resides in Vaikuntha when we
devotees who worship His lotus feet."
consider the Absolute Truth connected
Those who choose to adhere to only
to the antaranga-sakti or svarupa-sakti
the samvit-vrtti (knowledge) of the
(internal potency).
Absolute Truth, who always performs
Brahma - In brahma, only the power-
cinmaya-lila (transcendental pastimes),
lessness (inactivity) and impersonal aspect
realize only the brahma feature. Further,
of Parabrahma (the Absolute Truth)
those who adhere only to the sat-cit vrtti
are exhibited. Neither the highest stage
(existential and the cognitive potency)
of human development nor complete
realize only Paramatma feature, but
satisfaction of all desires can be achieved
both of them remain deprived of the
by worshiping the (featureless) brahma
ever blissful darsana of sac-cid-ananda
or sakti. Where there is simultaneous
55
[2/5
Sri Sri Caitanya Caritamrta, Adi-lila, Part-1
service to the transcendental purusa (the
in individual jivas) nor the samasti-
supreme enjoyer) and transcendental
antaryami (Supersoul of the universe) can
prakrti (sakti), in other words, the service
fully satisfy all the desires for the highest
to cit-lila-yugala (transcendental couple),
development of humankind.
therein lies the perfection of the dharma
Bhagavan - Caturbhuja Sri Narayana
of the human form of life. The brahma-
has four hands. He is transcendental
sayujya has not been stated as the 'highest
(beyond three modes of material nature),
pursuit of human dharma', rather, it can
yet He cannot exhibit the miracle of
be called either the disposition of the jiva
accepting service devoid of awe and
which binds, or the worshipable dharma
reverence, which is the highest dharma
of spiritual suicide. Brahma and jivas both
of humans. The half-human and half-
share the feature of consciousness and
lion form of the Lord descends from His
therefore the meaning of the mantra 'aham
eternal abode, Vaikuntha, and exhibits
brahmasmi' (I am brahma) of the Srutis is
His Nrsimha form. He, through His lila,
a worshiper can not properly worship the
does manifest His inconceivable power,
worshipable if they do not belong to the
still, He cannot raise the human dharma to
same class. That is the very reason behind
the fullest. Later, when the Lord exhibited
the phrase "nadevo devamarcayet" from the
Himself in a dwarf human form and asked
smrti-sastra, which means that one who
for land measuring His three steps as alms,
is not a demigod, that is, devoid of the
King Bali considered the transcendental
qualities of demigods, cannot worship the
lila-purusottama Lord as just another
demigods. Hence, the highest dharma of
ordinary human being, looking forward
the human being is to worship the supreme
to favors. But then, Sri Vamana-deva
human [form of Lord]. He is 'gudham
exhibited His Trivikrama form and
param brahma manusyalingam" and He
measured His full kingdom in one step,
alone is 'bhagavan gudhah kapatamanusah'.
thus displaying just a portion of His
Also, in another Sruti, He has been referred
tripada-vibhuti. Under the conceit of so-
to as 'rasau vai sah', meaning - He is rasa-
called civilization, when the ksatriyas stray
svarupa. There is no rasa in powerlessness.
from the path of their duties and endeavor
The rasa is present only in the Purusottama
to destroy the eternal brahmanya-dharma,
and that rasa is not the material rasa. That
Visnu bhakti, the bhagavat-avesavataras
transcendental rasa is the highest. In this
(empowered incarnations) in uncivilized
context, Srimad Bhagavad-gita (2.59) says
human form like Sri Parasurama appear.
'rasa-varjam raso 'py asya param drstv
They establish the sanatana-dharma to a
nivartate', it means that one who realizes
little extent, but this does not fulfill the
the parama-rasa, his taste for ordinary
human desire of attaining the supreme
material rasas automatically ceases.
dharma. After the appearance of this
Paramatma - He is just a partial
uncivilized human form, Bhagavan
manifestation of the parama rasa-svarupa
Sri Ramacandra descended as an ideal
(embodiment of the highest rasa)
civilized human and ksatriya king and
bhagavat-vastu. He is just the Supersoul,
fulfilled the desire for the establishment
present in the hearts of the jivas. Neither
of the moral religion of the humans.
the vyasti-antaryami (Supersoul situated
However, the perfect communion of
56
Chapter Two
2/5-9]
the human dharma of the highest moral
VIEWS ON TATTVA VASTU
values, that is, the independent lila-
VERSES 6-7
purusottama or the one who behaves as He
desires without any restraint exhibiting
377,
for
the highest perfection, had not manifested
-
at that time. That human-like form of
independent lila-purusottama, in whose
911
lilàs the totality of the human character
is perfectly exhibited, is none other than
brahma, atma, bhagavan
transcendental parama-tattva, the abode
anuvada tina
of all the rasas with human-like form,
anga-prabha, amsa, svarupa-
the para-brahma Vrajendra-nandana Sri
tina vidheya-cihna
Krsna and He alone is the object of the
anuvada age, pache
supreme dharma of the humans. Seeing
vidheya sthapana
the exhibition of the whole-hearted seva-
sei artha kahi, suna
vrtti (desire to serve) of the completely
sastra-vivarana
liberated jiva, that parama-purusa who
reveals Himself is none other than
RI KRSNA AND RI CAITANYA TATTVA -
the cause of all causes, two-armed Sri
VERSES 8-9
Radhanatha Syamasundara, who always
carries His flute. He is the supreme visaya
(object) of love, similarly, His supreme
b
Il
sakti (Srimati Radhika) is also the supreme
THE
I
asraya (abode) of love.
S
Il
BRHAD-GAUTAMTYA-TANTRA STATES
svayam bhagavan krsna, visnu-paratattva
"devi krsna-mayi prokta
pürna-jnana purnananda parama mahattva
radhika para-devata
'nanda-suta' bali' yanre bhagavate gai
sarva-laksmi-mayi sarva-
sei krsna avatirna caitanya-gosani
kantih sammohini para"
Translation: Brahma, Paramatma, and Sri
"Supreme Goddess Srimati Radhika is
Bhagavan are the three anuvadas (known
the presiding Deity of amorous lila; She
being the hladini potency of Sri Krsna,
subjects). Anga-kanti (bodily effulgence),
is non-different from Him; She is the
amsa, and svarupa, these three represent
shelter of all goddesses of fortune; She is
respective vidheyas (predicates). By
the embodiment of all splendor; She can
presenting their meaning according to
fulfill all desires of Sri Krsna, and is the
the scriptures, I am establishing that
enchantress of Sri Krsna's heart."
the anuvada comes first followed by the
vidheya. Svayam-Bhagavan Sri Krsna
Both the supreme visaya and asraya
is the highest tattva amongst the Visnu
manifest like this, in two forms, to relish
tattvas. He has complete knowledge of
the lila and later both become one, to
all subjects, is an embodiment of all
manifest the form of Sri Krsna Caitanya.
bliss, and is the most important object of
57
[2/6-10
Sri Caitanya Caritamrta, Adi-lila, Part-1
worship. He, who has been addressed as
one who relishes. He relishes the lila-rasa
'Nandanandana' (son of Nanda Maharaja)
and Srutis call Him as lila-purusottama
in Srimad Bhagavatam, has descended as
'krsnovai paramam daivatam' (Gopala-
Sri Caitanya Mahaprabhu.
tapani). The root word 'div' (of daivatam)
means lila. He is lila-purusottama from
Amrta-pravaha Bhasya: According to the
time immemorial. However, the lila can
rhetorical rules of literature, the anuvada
not be performed alone and requires
is mentioned before the vidheya. Since
companions. Sri Krsna has been relishing
there is a frequent mention of brahma,
the lila-rasa from time immemorial.
Paramatma, and Bhagavan in Vedic
Therefore, it can be very clearly
sastras, they are well-known subjects
understood that his lila-sangis (pastime
and thus they should be understood
companions) and lila-parikars (pastime
as 'anuvada'. However, what is not yet
associates) too, have been accompanying
known is that the effulgence of S Sri
Him from time immemorial. Sri Krsna is
Krsna Caitanya's is brahma, Paramatma
complete, independent, and atmarama,
is His amsa, and His svarupa is Svayam-
but His pastime associates are not
Bhagavan. Therefore, after mentioning
independent of Him. They are His amsas
the three anuvadas, the conclusion of
or saktis. From time immemorial S Sri
the vidheya shall be done in the light of
Krsna, through His amsas and saktis,
Vedic sastras. The conclusion of sastras is
has manifested Himself as pastimes
that amongst all Visnu tattvas, Svayam-
associates [Sri Krsna's amsas and saktis
Bhagavan Sri Krsnacandra is para-tattva.
are non-different from Him]. Sri Krsna
One who is glorified as Nandasuta (son
relishes these four types of rasas, namely
of King Nanda), has descended as S Sri
dasya, sakhya, vatsalya, and madhurya
Krsna Caitanya. Therefore, Sri Krsna and
by reciprocating with His associates in
Sri Caitanya are non-different, and I shall
their respective bhavas. To relish the
give its contemplative description. By
vatsalya-rasa, there is a need for father
saying brahma, Paramatma, and Svayam-
and mother, thus the sakti of Sri Krsna,
Bhagavan, the manifestations of the same
from time immemorial, has taken the
para-tattva-vastu are meant. Hence, I
individual svarupa of father and mother
can say that these are the visesa-prakasa
(Nanda and Yasoda). In reality, Sri Krsna
(distinctive manifestations) of Sri Krsna
has not taken birth from Nanda and
Caitanya.
Yasoda, however, out of love He considers
Nanda and Yasoda as His parents and
Amrtanukanika: Sri Krsna is svayam-
they also consider Him as their son. This
siddha (independent) Bhagavan and also
is the reason that Sri Krsna is known as
Nandasuta. Srutis call Him rasa-svarupa
Nandasuta or Yasodasuta.
'rasau vai sah'. There are two meanings
of the word 'rasa' (1) 'rasa' (mellows)
VIEWS ON BRAHMA, PARAMATMÃ, AND BHAGAVAN -
one who is to be relished, and (2)
rasa-asvadaka 'rasika' one who relishes
VERSE 10
the rasa. In the 'rasa' form, He is to be
46
relished and in the 'rasika' form, He is the
so Il
58
Chapter Two
2/10-11]
prakasa-visese tenha dhare tina nama
indifferent to the material world, through
brahma, paramatma svayam-bhagavan
His svamsa-purusa, is the originator of
prakriti and jiva, and is the root cause
Translation: The visesa-prakasa dis-
of creation, maintenance, etc. of the
tinctive manifestations (of Sri Krsna or
material world; that tattva is to be known
Sri Caitanya Mahaprabhu) are known by
as bhagavat-tattva. One who is the cause
these three names - brahma, Paramatma,
and maintainer of the material world, who
and Svayam-Bhagavan.
enlivens the material world by sending His
amsas, the jivas (living entities) into it, and
Anubhasya: Sri Jiva Gosvami writes in
that under whose control and inspiration,
Bhakti-sandarbha (text number 3) -
material bodies of the jivas and pradhana
(ingredient cause of this material world)
"Complete manifestation, being full of
perform their duties, being situated in their
all saktis, Bhagavan, is akhanda-tattva
position, is known as Paramatma. Con-
(Absolute complete Whole). On the
stitutionally jiva is also atma, however, being
other hand, these special features (form,
the cause and maintainer of the material
qualities, and pastimes) do not manifest
world, He is far superior to the jivas and is
in brahma and therefore brahma is just a
known as parama-tma, still He manifests
partial manifestation of Bhagavan. Oh,
as the eternal companion of the jiva. The
best among sages! The first syllable 'bha'
tattva that pervades the three states of
of the word Bhagavan has two meanings
consciousness, namely svapna (dreaming),
sambhartta and bhartta, the syllable
jagrata (awake), and susupti (the deep sleep)
'ga' means neta, gamayita, and srasta.
states; and also pervades the sakti called
The syllable 'va' means the jivas dwell
pure jiva who is different in svarupa from His
in Paramatma and the eternal purusa
own; further that which gets manifested in
(Paramatma) dwells in all jivas. One
the samadhi (deep meditation) state without
who is devoid of the material modes and
variegatedness as pure spiritual existence, is
possesses complete knowledge, energy,
known as brahma.
strength, opulence, power, and influence
GORIMAD BHAGAVATAM (1/2/11)
is known as 'Bhagavan'. The word
'sambharttà' means one who nourishes His
VERSE 11
devotees and the word 'bharttà' means the
maintainer or establisher. The word 'netà'
Il
"
Il
means one who provides the result of His
bhakti, that is, prema. 'Gamayita' means
vadanti tat tattva-vidas
one who is the cause of giving eternal stay
tattvam yaj jnanam advayam
in the dhama (His eternal abode). 'Srasta'
brahmeti paramatmeti
means creator of the above-mentioned
bhagavan iti sabdyate
qualities in His devotees. One whose
existence is independent (without a cause),
Translation: Great seers of the truth, who
is eternally engaged in the enjoyment
understand the nature of the Absolute
of lila-vilasa (transcendental pastimes)
Truth, call that advaya-jnana (non-dual
of His svarupa-sakti, who even though
real entity) as paramartha. That Absolute
59
[2/11
Sri Sri Caitanya Caritamrta, Adi-tila, Part-1
Truth is known by three names
of advaya-jñana that the non-devotees,
brahma, Paramatma, and Bhagavan.
considering the body of Visnu as material,
believe that the transcendental name, form,
Amrta-pravaha Bhasya: The seers of truth
qualities, pastimes of Sri Krsna are different
address advaya-jnana as tattva. The same
from Sri Krsna Himself. No one but S Sri
non-dual Truth's realization in the first stage
Krsna can be addressed as advaya-jnana.
is brahma, the second stage is Paramatma,
Thus, the jiva, who is different from
and the third stage is Bhagavan.
Sri Krsna, and due to maya or ignorance,
considers himself as independent of Sri
Anubhasya: Sage Saunaka along with the
Krsna, becomes eligible to come under
other sages had asked six questions from
the influence of maya. It is then that the
Suta Gosvami, the disciple of Sukadeva
jiva comes under the control of maya
Gosvami. When they asked the second
or becomes subservient to dvaita-jñana
question, "What is the essence of
(duality). All the prakasa and vilasa
scriptures?", Sûta Gosvami in answer to
forms of Sri Krsna do not have duality
the said question quoted this sloka -
(Their names, forms, qualities, and
pastimes are non-different from each
tattvavidah (tattvajnah) tat [eva] tattvam
other). Being Visnu-tattva, They are the
advayam jnanam (cid-eka-rupam) vadanti, yat
controllers of maya. The yogis consider
[advaya-jnanam kvacit] brahma iti, [kvacit]
their meeting with the advaya-jnana
paramatma iti, [kvacit] bhagavan iti ca
vigraha Paramatma (wherein both the
sabdayate (abhidhiyate; ayam-arthah -
and the Paramatma continue to exist
kevala-jnana-vrtty advaya-jnana-rupam
as separate entities) as the stage devoid
brahma, sac-cid-vrttya advaya-jnana-rupah
of dvitiya-jnana (duality). Further, the
paramatma, sac-cid-ananda-vrttyi tad-
jnanis know the nirvisesa-jnana - devoid
advaya-jnana-rupo bhagavan).
of svagata, sajatiya, and vijatiya bheda - as
SLOKA-BHAVANUVADA:
the advaya-jñana brahma. (Please refer to
Srila Bhaktisiddanta Sarasvati Thakura's
The great seers of the truth, call that tattva as
gaudiya-bhasya (commentary) on this
advaya-jnana. The sastras call the same non-
sloka of Srimad Bhagavatam).
dual Truth sometimes as brahma, sometimes
as Paramatma, and sometimes as Bhagavan.
Amrtanukanika: 'na' - That which is
[This means that the same Absolute Truth
pure 'cit' (transcendental), which absolutely
can be realized as brahma with only the pure
does not have any 'acit' (mundane), that
knowledge (jnana) feature, as Paramatma
is jnana-vastu or sac-cid-ananda-vastu
with sat and cit features, and as Bhagava
n
'Advaya' - one without a second, devoid of
with sac-cid-ananda features].
the 'bheda' (differentiation). 'Bheda' are of
The bhagavad-bhaktas know Sri
three types: sajatiya-bheda, vijatiya-bheda,
Vrajendranandana as advaya-jnana vigraha
and svagata-bheda.
(the form of Absolute Truth). The purport
When more than one entity is present
is that they consider Sri Krsna's name, form,
in the same category, then there is a possi-
qualities, and pastimes as non-different
bility of sajatiya-bheda amongst them. For
from Sri Krsna. It is the lack of knowledge
example, there are many human beings,
60
Chapter Two
2/11]
all belonging to the same human race,
different from each other, and thus the wall
however, either their names or bodily
has a svagata-bheda. Also, due to the varied
features, etc., may be different. Thus, even
proportion of ingredients mixed, like the
though they belong to the same category
cement, and sand at different places, the
as humans, they still have sajatiya-bheda.
wall will exhibit different strengths at
Similarly, there exists a possibility of
different places. The exhibition of different
sajatiya-bheda when more than one cit
strengths at different places is also svagata-
vastu (entity) is present. Factually, even
bheda. However, in advaya-jnana vastu,
if more than one cit vastu exists and they
there does not exist any svagata-bheda
are the amsa of one original cit vastu, then
because advaya-jnana is cit-svarupa and
they will not be said to have sajatiya-
there is no other ingredient other than cit.
bheda, because the sajatiya-bheda has to
In the absence of any ingredient other than
have more than one svayam-siddha (com-
cit, there can be an exhibition of any kind
pletely independent) vastu. The jnana
of sakti in any part. The conditioned soul's
devoid of sajatiya-bheda is that vastu, in
body is jada but jiva is factually cit-vastu,
whose comparison there does not exist
and therefore there is a svagata-bheda in
any other svayam-siddha vastu; even
jiva and its body. In advaya-jñana, there
though there is an existence of many
is no such bheda (differentiation) of the
other cit vastus, but they are not svayam-
body and the soul. The material body of
siddha and their existence is dependent
the jiva has five ingredients, namely earth,
on that advaya-jnana vastu.
water, fire, air, and ether. The senses, eyes,
Things belonging to the different cate-
ears, etc., perform different functions and
gories are said to have a vijatiya-bheda, for
their strength is also exhibited differently.
example, animals and humans are said to
For example, one can just see with the
have vijatiya-bheda. What is the vijatiya
eyes but cannot hear. Likewise, one can
vastu of advaya-jnana or cit vastu? Jnana
just hear and not see through the ears.
belongs to cit category, and that which
This is the result of svagata-bheda. Advaya-
is not cit is 'prakrta' or 'jada' (mundane),
jnana vastu does not have any ingredients
and is the opposite of advaya-jñana. If this
other than cit and thus cannot have a
vijatiya vastu is not svayam-siddha and
difference belonging to the svagata-bheda
depends on advaya-jñana for its existence,
category. Every amsa of advaya-jnana vastu
then it will not have vijatiya-bheda with
can perform all the functions of the other
advaya-jñana. Further, if this vijatiya vastu
amsas and therefore, in Brahma-Samhita it
is svayam-siddha and is not dependent for
has been said - "angani yasya sakalendriya-
its existence on advaya-jñana, then it shall
vrtti-manti" means that 'each of the limbs
have a vijatiya-bheda with advaya-jnana.
of that transcendental figure possesses in
Advaya-jñana vastu never has a svagata-
Himself, the full-fledged functions of all
bheda. The word svagata means within
the organs.'
oneself. A vastu with more than one
The jnana which is devoid of svayam-
ingredient has svagata-bheda due to the
siddha-sajatiya, svayam-siddha-vijatiya, and
variety of its ingredients. For example,
svagata-bheda is known as advaya-jnana.
a wall is made of many ingredients such
The great seers, knowers of the tattva,
as bricks, cement, and sand which are
call this advaya-jnana vastu as tattva or
61
[2/11-14
Sri Sri Caitanya Caritamrta, Adi-lila, Part-1
paramartha-bhita-vastu (Absolute Truth).
carma-cakse dekhe yaiche
Sri Krsna is this advaya-jñana vastu.
surya nirvisesa
"advaya-jnana tattva-vastu krsnera svarupa"
jnana-marge laite nare
(Caitanya Caritamrta, Adi-lila 2/65).
tanhara visesa
VIEWS ON BRAHMA (1)
Translation: Just as the sun when seen with
material eyes appears to be just a glowing
VERSE 12
object, without a distinct personality,
2667 I
similarly, a person following the path
40
of jnana cannot know the distinguished
transcendental form of Sri Krsna.
tanhara angera suddha kirana-mandala
upanisad kahe tanre brahma sunirmala
Amrta-pravaha Bhasya: The symptom
by which one can learn about a vastu,
Translation: The bodily effulgence of
is known as its 'feature'. To be devoid of
the advaya-jnana tattva is described as
that specific symptom would be nirvisesa
transcendental brahma by the Upanisads.
(featureless).
Anubhasya: Mantras 9-II, the second
BRAHMA SANHITA (5/40) -
part of the second mundaka of Mundaka-
VERSE 14
Upanisad state - "The knowers of the
truth about the soul, know Parama-
brahma as the One who resides in the
blissful transcendental abode with golden
splendor, and in the hearts of the jivas. He
52/20
II 28 II
is nirguna (free from the influence of the
material modes), akhanda (whole), always
yasya prabha prabhavato jagad-anda-koti-
perfect, and the source of the effulgence
kotisv asesa-vasudhadi-vibhüti-bhinnam
of all other effulgent substances. He
tad brahma niskalam anantam asesa-bhutam
cannot be illuminated by the sun, the
govindam adi-purusam tam aham bhajami
moon, the stars, the lightning, then what
to speak of fire? All the luminous objects
Translation: Please refer to Anubhasya.
like the sun, pursue Him and receive
light from Him, in fact, it is His light that
Amrta-pravaha Bhasya: I worship S Sri
illuminates this world. This expansive
Govinda, the primeval Lord, from whose
world which can be seen in front, back,
effulgence the indivisible, unlimited,
right, left, up, and down is pervaded by
infinite brahma has appeared, being
the nectarean eternal brahma. Therefore,
differentiated from the glories of millions
brahma is the supreme tattva."
and millions of mundane universes with
innumerable planets like earth.
VERSE 13
6462 676 ARM I
Anubhasya: Sri Brahma has written the
REAR
Il
so
Il
song of praise of Sri Govinda's tattva and
62
Chapter Two
2/14-17]
glories in the fifth chapter of Sri Brahma-
ÁRIMAD BHAGAVATAM (11/6/47)
samhita
VERSE 17
jagadanda-koti-kotisu (asamkhya-
brahmandesu) asesa-vasudhadi-vibhüti-
410421
bhinnam (ananta-brahmandadi-bhir-akara-
19
Il
bhi-vibhüti-bhir-bhinnam labdha-parthakyam)
[yat] niskalam (nir-amsam akhandam
vatavasana ya rsayah
paripurnam) anantam (khanda-jnan-atitam)
sramana urdhva-manthinah
asesa-bhutam (simá-rahitam) tad-brahma
brahmakhyam dhama te yanti
prabhavatah (prabhava-visistasya) yasya
santah sannyasino 'malah
(govindasya) prabha (anga-kantih) tam adi-
Translation: Please refer to Amrta-pravaha
purusam govindam aham bhajami.
Bhasya.
SLOKA-BHAVANUVADA:
Amrta-pravaha Bhasya: Naked saints, the
I worship that primeval purusa Sri Govinda,
mendicants who undergo severe aus-
whose effulgence is the source of brahma,
terity, celibate munis, peaceful and sinless
being differentiated from the infinity of
(equipoised) sannyasis, all attain the
glories of the mundane universe and the
spiritual abode called brahma-dhama.
innumerable planets such as earth therein,
Anubhasya: On knowing that Sri Krsna
and appears as the indivisible, infinite,
would soon unmanifest Himself, Uddhava
limitless, truth.
prayed at His lotus feet and said that
devotees can very easily attain His lotus
VERSES 15-16
feet. However, the result of the struggle
of the sannyasis who undergo grueling
AgE I
austerities is just the attainment of
Il
Il
Brahmaloka -
2/6
I
vatavasanah (digambarah vasana-hinah)
51214
sramanah (sarira-karsana-karinah bhiksavah)
urddha-manthinah (urddha-retasah) santah
koti koti brahmande ye brahmera vibhuti
(brahma-nisthaika-dhiyah) amalah (visaya-
sei brahma govindera haya anga-kanti
mala-varjitah samnyasinah) te brahm-akhyam
(nirvisesa-rupam) dhama yanti (prapnuvanti).
sei govinda bhaji ami, tenho mora pati
tanhara prasade mora haya srsti-sakti
SLOKA-BHAVANUVADA:
Translation: Millions and millions of uni-
Digambara (the naked sages), mendicants
verses are the opulences of brahma, and
who undergo rigorous austerities, the
that brahma is but the bodily effulgence
celibates, whose intelligence is fixed
of Sri Govinda. I (Brahma) worship that
one-pointedly towards brahma, and the
Sri Govinda; He is my Lord and by His
sannyasis who are not contaminated by
grace, I am empowered to create moving
the material desires, all of them attain the
and non-moving entities.
abode of impersonal brahma.
63
[2/18-19
Caitanya Caritamrta, Adi-lila, Part-1
(2) VIEWS ON PARAMATMA (SUPERSOUL)
Translation: Please refer to Amrta-pravaha
Bhasya.
VERSE 18
Calistance
Amrta-pravaha Bhasya: Just as one sun
62
callians
Il
sb
Il
is distinctly reflected in the countless
crystals, similarly, the amsa of Sri Govinda,
atmantaryami yanre yoga-sastre kaya
Paramatma, also manifests in innumerable
seha govindera amsa vibhuti ye haya
jivas.
Translation: One who is described as the
Anubhasya: Just as one sun situated in its
indwelling Paramatma in the yoga-sástras
own place, appears as many suns, when
is an amsa opulence of Sri Govinda.
reflected in innumerable crystals, similarly,
Sri Govinda even though eternally present
Anubhasya:SriBhagavaniscit-vilasa-vigraha
in Goloka Vrndavana, manifests as the
(the form enjoying the transcendental pas-
sevya (object of service), the omniscient
times). He is turiya-vigraha (in the fourth
Paramatma in the hearts of jivas. The three
dimension of existence), thus, does not
mantras like "dva suparna sayuja" describe
become attached to any affair of the devi-
the two birds on one tree; one is considered
dhama (material world) and controls
as the jiva, the servitor, and the other as
pradhana and jiva through His expansion as
Paramatma, the sevya. Paramatma makes
purusavatara. On learning the tattva of the
the jiva undertake the fruits of its activities,
three purusavataras, a jiva is liberated from
but unlike the jiva, He does not experience
the gross and subtle bodies, which are made
the fruits of any activities. When the jiva
from twenty-four gross material elements.
gives up the pride of being the enjoyer
The Supersoul of each jiva, Ksirodakasayi
and understands the glories of the sevya
Maha-Visnu, the Supersoul of all the jivas
Paramatma, it is then that he is freed
of a universe, Garbhodakasayi Maha-
(from all designations) and enters the most
Visnu, and the Supersoul and the creator of
equanimous, Vaikuntha-dhama.
all the universes, Karanodakasayi Maha-
Visnu, the three purusavataras, as the
Amrtanukanika: The amsa of Sri Govinda,
creator of the material world, have partial
the Paramatma is one vastu and not two,
control over its affairs. According to the
but the jivas are innumerable. Just as
yoga-sastras, by transcending the twenty-
one sun appears as many when reflected
four material elements, one can unite with
in innumerable crystals, similarly, one
Paramatma. Thus, the indwelling purusa,
Paramatma manifests as the Supersoul
Paramatma is but the amsa opulence of S Sri
in each of the countless jivas. Here, the
Govinda.
purpose of stating this example is only to
VERSE 19
explain the appearance of one object as
many in the form of reflections, and thus,
5/13
796
callians
21016
the example should not be applied in its
Il
IS
Il
entirety (that is, inference other than this
ananta sphatike yaiche eka surya bhase
should not be taken from this example).
taiche jive govindera amsa prakase
The various images of the sun, seen in the
64
Chapter Two
2/19-21]
innumerable crystals are just reflections
Translation: Arjuna, of what use to you is
and the reflection is not the actual vastu,
all this detailed knowledge? Just know this;
the sun. However, Paramatma does not
merely by My one amsa (plenary portion),
manifest as a reflection in the heart of the
I pervade and sustain this entire universe.
jiva, He Himself manifests there. Even
though one, He, with His inconceivable
Amrta-pravaha Bhasya: O Arjuna! What to
potency, resides in separate forms in the
say more? I, by My one amsa, in the form of
hearts of innumerable jivas. The reflection
Paramatma, enter and pervade this entire
of Paramatma is not possible, for He is
world.
infinite. Reflection of a limited object is
possible; however, a reflection of an infinite
Anubhasya: Sri Bhagavan after describing
object is not possible.
His vibhutis (opulence), in various ways is
There are innumerable jivas like demi-
now revealing its essence-
gods, humans, birds, animals, and insects.
For the purpose of srsti-lila (pastimes of this
athava he arjuna, bahuna (ba
hulyena prthak
prthag-upadisya-manena) jnatena kim [tava
material world), this one Paramatma resides
prayojanam-alam-ity-arthah], idam (cid-acid-
in all the jivas as Supersoul. On learning this,
atmaka) krtsnam (samagram) jagat ekamsena
some may raise a doubt that the indwelling
(prakrtyady-antaryamina purus-akhyena
Paramatma of each jiva is different. To
amsena) vistabhya (adhisthana-tvat vidhrtya
remove that doubt this verse has been
adhisthatrtvad-adhisthaya, niyantrtvan-
stated - Paramatma is only one vastu and
niyamya vypakatvat vypya) aham
not many. Due to the karmic reactions, a
(bhagavan) sthitah.
jiva attains a material body, however, the
presence of Paramatma in the bodies of the
SLOKA-BHAVANUVADA:
jivas is due to His lila and not some kind
Or, O Arjuna! What is your objective
of karmic reaction of His. Paramatma does
behind seeking knowledge from mult-
not have karmas, as He is beyond the modes
ifarious instructions? I (Bhagavan), through
of material nature. Also, Paramatma has no
my amsa, namely purusa incarnation as
connection with the material body of the
Supersoul [sustain adhisthana (this entire
jiva. He resides unattached in the bodies of
universe), adhisthita (reside) being the
the jivas as Supersoul.
adhisthata (sustainer) of the same, regulate
it as a controller, and pervade it all through]
ÁRIMAD BHAGVAD-GITA (10/42)-
reside in this entire world comprising of cit
VERSE 20
(jivas) and acit (inert elements).
4267607 Fri 03/60,
ÁRIMAD BHAGAVATAM (1/9/42)
Tenantication II 20 Il
VERSE 21
atha va bahunaitena
6222220
kim jnatena tavarjuna
21Th 21/4
vistabhyaham idam krtsnam
ekamsena sthito jagat
Il 25 II
65
[2/21-22
Sri Sri Caitanya Caritamrta, Adi-lila, Part-1
tam imam aham ajam sarira-bhajam
bheda-mohah (vidhuto duri-krto bheda-
hrdi hrdi dhisthitam atma-kalpitanam
rupo mohah bhagavatah nama-rupa-guna-
prati-dr'sam iva naikadharkam ekam
lila-bheda-rupah bhagavad-vigrahasya
samadhigato 'smi vidhita-bheda-mohah
prakasa-vilasa-mürti-bhedena vypakatva-
sambhavana-janita-nana-tva-pratiti-
Translation: Please refer to Amrta-pravaha
laksanah mohah yasya tatha-bhütah) aham
Bhasya.
sama-dhi-gatah (samyaga-dhigatah praptah
asmi).
Amrta-pravaha Bhasya: Bhisma said -
"O Krsna! Just as the sun appears as a
SLOKA-BHAVANUVADA:
different object to a different set of eyes,
similarly, Your one amsa, the Paramatma,
Just as one sun appears differently situated
being located in each jiva's heart is
to people at different locations, depending
presumed as different tattvas. But when
on their positioning, similarly, You, in
the jiva understands that he is Yours, that
Paramatma form, residing in the hearts
is, he knows himself to be Your servitor, he
of the embodied souls, also appear to be
comes out of the illusion of differentiation.
different in each embodied jiva. However,
I also understood Paramatma to be your
I have overcome all illusions, such as
amsa and thus, becoming free from the
Your name, form, qualities, and pastimes
illusion of differentiation, gained the
are different, or that there is a difference
knowledge that You are unborn.
between Your sri-vigraha and Your
prakasa and vilasa forms, or Your various
Anubhasya: When Yudhisthira went to
appearances - You being omnipresent,
Bhisma for taking instructions on dharma,
and have completely surrendered to You.
Sri Krsna, seated on Arjuna's chariot,
also followed him. To take Bhisma's
(3) VIEWS ON BHAGAVAN
darsana, many devarsis and brahmarsis
VERSE 22
were also present there. After answering
some questions of Yudhisthira, Bhisma,
realizing his moment of departure was
FREIGING
near, sang glories of Sri Krsna, who was
standing in front of him. The above sloka
seita' govinda saksac caitanya gosani
is one of the slokas spoken by Bhisma in
jiva nistarite aiche dayalu nai
Sri Krsna's glorification -
Translation: Sri Govinda Himself is Sri
[nana-desa-vasthitanam praninam]
Caitanya Mahaprabhu; no one else is as mer-
pratidrsam (avalokanam prati) [yatha]
ciful as Him in delivering the fallen jivas.
ekam arkam iva naikadha (adhisthana-
bhedat anekadha drstam) [tatha]
Amrta-pravaha Bhasya: Here, by the word
atma-kalpita-nam (atmana svayam-eva
'saksat' (personified), the author is revealing
kalpità-nam) sarira-bhajam hrdi hrdi
the principle that Sri Krsna Caitanya is Sri
(prati-hrdayam) dhisthitam (adhisthitam)
Govinda Himself and not some prakasa or
tam imam ajam (sri-krsnam) vidhuta-
vilasa vigraha of Sri Govinda.
66
Chapter Two
2/22]
Anubhasya: Sri Caitanya Mahaprabhu is
MUNDAKA-UPANISAD (3/1/3) -
Sri Govinda Himself. To prove the same,
"yada pasyah pasyate rukma-varnam
some scriptural evidence is being cited
kartaram isam purusam brahma-yonim
here -
tada vidvn punya-pape vidhuya
nirañjanah paramam samyamupaiti"
CAITANYA-UPANISAD -
"gaurah sarvatma maha-puruso
"The moment the jiva takes darsana of the
Isvara, it becomes wise, and leaves both
mahatma maha-yogi
tri-gunatitah sattva-rupo
the pious and sinful activities, becomes
bhaktim loke kasyati".
detached from this material body and
material relationships, and attains the
"Sri Govinda, the all-pervading Paramatma
supreme samta (equanimity or friendship).
(Supersoul), saint, powerful mystic,
That Paramatma has an attractive, golden
beyond the three modes of material nature,
complexion, He is the all-pervading
suddha-sattva-svaripa, will appear as Sri
antaryami, the creator of all universes, and
Gaura to enlighten the jivas with bhakti."
is the father of even Brahma."
SVETÄÁVATARA-UPANISAD (6/7) -
ÁRIMAD BHAGAVATAM (11/5/33-34) -
"tam isvaranam paramam mahesvaram
"dhyeyam sada paribhava-
tam devatanam paramam ca daivatam
ghnam abhista-doham
patim patinam paramam parastad
tirth-aspadam siva-viriñci-
vidama devam bhuvanesam idyam"
nutam saranyam
"The devotees say that we know that
bhrtyarti-ham pranata-pla
God who is the nayaka (hero) of all the
bhavabdhi-potam
universes, is the supreme controller of the
vande maha-purusa te
controllers like Sankara and Brahma. He
caranaravindam
is the most worshipable deity of even the
tyaktva sudustyaja-surepsita-
demigods, the progenitor of all progenitors,
rajya-laksmim
and beyond the material nature."
dharmistha arya-vacasa
yad agad aranyam
SVETASVATARA-UPANISAD (3/12) -
maya-mrgam dayitayepsitam
"mahan prabhur vai purusah
anvadhavat
sattvasy-aisah pravartakah
vande maha-purusa te
su-nirmalam imam praptim
caranaravindam"
isano jyotir avyayah"
"O maintainer of those who have sur-
"By His causeless mercy, the all-pervading
rendered to You! O Supreme Personality,
Supersoul in everyone's heart, riman
Mahaprabhu! I worship Your lotus feet.
Mahaprabhu, engages the living beings
You are the eternal object of meditation,
in the process by which they can attain
the conferrer of krsna-prema, the shelter
the supremely flawless gem of His pure
of the holy places like Sri Gauda-mandala,
bhakti."
Sri Ksetra-mandala, Sri Vraja-mandala,
67
[2/22
Sri Sri Caitanya Caritamrta, Adi-lila, Part-1
object of glorification of Sri Advaitacarya
The secret incarnation here indicates the
(the incarnation of Siva) and Sri Haridasa
incarnation of Sri Caitanya Mahaprabhu.
Thakura (the incarnation of Brahma), the
destroyer of the misery of Your servitor
IN KRSNA-YÂMALA, IT IS SAID -
brahmana suffering from leprosy, like the
ship which delivered Sarvabhauma and
"punya-ksetre nava-dvipe bhavisyami saci-sutah"
Prataparudra through the sea of the desire
"I shall appear as Sacinandana in the holy
of liberation and material enjoyment.
land of Navadvipa."
The words (curse) of the brahmana
were that the comforts of Your family-life
IN BRAHMA-YAMALA, IT IS SAID -
shall be destroyed. To honor the words of
"atha vaham dharadhamni
that brahmana, Sri Caitanya Mahaprabhu
bhutva mad-bhakta-rupa-dhrk
went in the forest, renouncing a kingdom
mayayam ca bhavisyami
desired even by the demigods, and Laksmi
kalau sankirtan-agame"
in the garb of Visnupriya, separation
from whom is even more difficult than
"At the commencement of the sankirtana
parting from one's life. In the forest, with
movement in the age of Kali, I will descend
the desire to deliver, He ran after all the
to the earth, at Sri Mayapura, in disguise
deer searching for a wife, son, wealth,
as My own dear devotee."
etc., the various forms of maya (deer here
represents those attached to their family
IN VAYU PURÂNA, IT IS SAID -
and wealth, etc.). I worship the lotus feet
"kalau sankirtan-arambhe
of Sri Mahaprabhu, the most merciful,
bhavisyami saci-sutah
capable of drowning those, fallen into the
svarna-dyutim samasthaya
sea of the material world, into the ocean of
navadvipe janasraye"
prema, using the pretext of an embrace."
"To start the sankirtana movement, I, with
IN ÓRIMAD BHAGAVATAM (7/9/38), PRAHALADA SAYS -
golden complexion, shall appear at a place
"ittham nr-tiryag-rsi-deva jhasavatarair
known Navadvipa, as the son of Saci Devi."
lokan vibhavayasi hamsi jagat-pratipan
IN ANANTA-SAMHITÀ, IT IS SAID -
dharmam maha-purusa pasi yuganuvrttam
channah kalau yad abhavas tri-yugo 'tha sa tvam"
"ya eva bhagavan krsno
radhiha-prana-vallabhah
"O Purusottama! In this way, You take dif-
srsty adau sa jagan-natho
ferent incarnations like that of a human,
gaura asin mahesvari"
an animal, a bird, a great sage, a demigod,
and a fish to maintain the entire creation in
Lord Siva spoke to Parvati: "O Mahesvari!
different planetary systems and to annihilate
The Supreme Lord who was famous from
the demoniacs. Through these incarnations,
the beginning of creation by the name
You protect the respective dharma of that
of Jagannatha, and who appeared during
yuga (age). However, in the age of Kali,
Dva
para-yuga as Svayam Bhagavan Krsna-
You descend as a secret incarnation and
candra, the beloved of Srimati Radhika;
are therefore known as 'Triyuga' also."
that same ancient Purusottama Lord will
68
Chapter Two
2/22-26]
appear as Gauranga to bestow prema-
world but who Himself is without any
bhakti to the world."
cause, He is Narayana. One who is all-
pervading, eternally present during the
Further, there is more evidence. The
svapna (dreaming), jagrata (awake), susupti
evidence from this work (Sri Caitanya
(the deep sleep), and the samadhi (deep
Caritamrta) have not been cited for they
meditation) state, He is brahma. One
will not serve the purpose.
who enlivens the body, senses, life force,
and mind, and engages them in different
RI NARAYANA, THE RULER OF THE SPIRITUAL SKY, HAS
activities is known as Paramatma."
BEEN DESCRIBED BY ALL THE SASTRAS -
Sri Narayanopanisada which comes
VERSES 23-24
under Atharva-Veda states - "Sri Narayana
THE
is the creator of everything, everything
is maintained by Him, and everything
Il
becomes annihilated in Him, and thus
64h,
Narayana is eternal. All the universes that
Il
28
Il
have been created or will get created are
narayanamaya (pervaded by Narayana).
para-vyomete baise narayana nama
Narayana is the God with visuddha-sattva-
sad-aisvarya-purna laksmi-kanta bhagavan
vigraha, He is one without a second, and
veda, bhagavata, upanisad, agama
there is no one equal to Him."
'pürna-tattva' yanre kahe, nahi yanra sama
DIFFERENT REALIZATIONS RESULTING FROM DIFFERENT
Translation: The one who is known as Sri
PHILOSOPHIES, DIFFERENT RESULTS FROM DIFFERENT PATHS-
Narayana, full of six opulences, is the
VERSE 25
Lord of Laksmi and lives in Paravyoma
(Vaikuntha). He is called 'pürna-tattva'
(Absolute Truth) by Vedas, Bhagavatam,
6462
MAST
20
Il
Upanisads, and Ágamas and no one is
equal to Him.
bhakti-yoge bhakta p yanhara darsana
surya yena savigraha dekhe deva-gana
Anubhasya: According to Rk-samhita
"Just as the eyes get the capability to see
Translation: Just as the demigods see the
everywhere only when the sun arises,
personal form of the sun, similarly, only
similarly, the intelligent people eternally
the devotees through bhakti-yoga can see
realize the Supreme abode of Sri Visnu."
the four-handed form of Sri Narayana.
King Nimi inquires from Navayogendras
VERSE 26
in Srimad Bhagavatam - "O great Sages!
You are the best among the brahma-jnanis
(knowers of the transcendental truth)
2y
Il
and thus you are capable of describing the
svarupa of vastu named Narayana, brahma,
jnana-yoga-marge tanre bhaje yei saba
and Paramatma." Sage Pippalayana said -
brahma-atma-rupe tanre kare anubhava
"O king! One who is the cause of creation,
Translation: Those following the path
maintenance, and annihilation of this
of jnana, can only realize His formless
69
[2/26-30
Sri Sri Caitanya Caritamrta, Adi-lila, Part-1
effulgence called brahma, and those on
FGG, for 46 DITA I
the path of yoga can only realize His
FOR DEPITH Il 25 Il
Paramatma form.
sei narayana krsnera svarupa abheda
Amrta-pravaha Bhasya: It is not possible
eka-i vigraha, kintu kra vibheda
to take darsana of Bhagavan's eternal
inho ta' dvi-bhuja, tinho dhare cari hatha
vigraha through the material senses or
inho venu dhare, tinho cakradika satha
the path of jnana. Only through bhakti-
yoga, that is, through the mood to serve,
Translation: That Narayana and Sri Krsna
the devotees are capable of taking His
are identical in svarupa, that is, they are
darsana. For example, just as the sun-god
non-different. Both are the same vigraha
is also having a vigraha (personal form),
(Personality), however, their bodily features
however, his form can not be seen by the
are different. Sri Krsna has a two-handed
common material eyes or the eyes of the
form and holds a vamsi (flute) in His hands
asuras. The divya (transcendental) eyes of
and Narayana is having a four-handed
the demigods can penetrate through the
form and holds a conch shell, disc, etc., in
sun's web of rays to take the darsana of
His hands.
his vigraha. Those who aim for Bhagavan,
through the path of jnana or path of yoga
VERSE 30
can only realize the brahma, effulgence of
SRIMAD BHAGAVATAM (10/14/14)-
the Lord's eternal vigraha, and Paramatma,
His amsa, respectively. They are not
1
eligible to take darsana of the eternal
transcendental vigraha of Sri Bhagavan.
30017
Il
90
Il
VERSE 27
narayanas tvam na hi sarva-dehinam
2017
29
Il
atmasy adhisakhila-loka-saksi
narayano 'ngam nara-bhii-jalayanat
upasana-bhede jani isvara-mahima
tac capi satyam na tavaiva maya
ataeva surya tanra diyeta upama
Translation: Please refer to Amrta-pravaha
Bhasya.
Translation: Different glories of the Isvara
can be known through different modes
Amrta-pravaha Bhasya: (Brahma said to
of worship, as has been illustrated by the
Bhagavan Sri Krsna) - "O Adhisa (Lord)!
example of the sun.
You are the witness of all the creation.
When You are the soul, the most prized
(A) EVEN THOUGH SRI KRSNA AND NARAYANA ARE NON-
possession of the jivas, then are You not,
DIFFERENT, THEY HAVE DIFFERENCES BASED ON LILAS
therefore my father, Narayana? 'Narajata
THEY PERFORM-
jala' which means water is created by 'Nara'
VERSES 28-29
(Karanabdhisayi Narayana) and thus is
THE
I
also known as 'Nara', and one who lies
140
Fiatz
Rion
Il
2b
Il
(ayana) in that is known as Narayana. He is
70
Chapter Two
2/30-33]
Your amsa. All Your amsas Karanabdhisayi,
water generated from 'Nara' as the famous
Ksirodasayi, and Garbhodasayi are not
first purusa, Karanodakasayi; in other words,
controlled by maya. They all are the
these Narayana are also your amsas. They
Absolute Truth - controllers of maya and
(Narayana) are also eternal, not temporary
beyond maya."
like material objects. [maya is unable to
touch even the transcendental vigraha of
Anubhasya: Brahma had stolen all the
Your incarnations. O Sri Krsna! You are
calves of Sri Krsna, and soon after realiz-
primordial Narayana. Purusa and other
ing Sri Krsna's tattva, he spoke this verse
incarnations are Your amsas and You are the
in his prayers to Sri Krsna -
amsi. Those incarnations are Your angas and
he adhisa (purusa-vatara-trayad-adhik-aisvarya
You are their angi, this is my opinion.]
sampanna), na hi [kim] tvam narayanah
(narasya ayanam pravrttir-yasmat sah);
THE DESCRIPTION OF THE VERSE
sarva-dehinam (sarva-praninam) tvam
VERSE 31
narayanah (náram jiva-samuhah ayanam asrayo
yasya sah trtiya purusavatarah ksirodaka-sthah)
asi (bhavasi); akhila-loka-saksi (samasty-
Il
antaryami) tvam narayanah (naram ayase janasi
dvitiya-purusa-vatarah garbhodaka-sthah)
sisu vatsa hari' brahma kari aparadha
asi; nara-bhu-jalayanat (narat paramatmanah
aparadha ksamaite magena prasada
udbhutah ye arthah catur-vinsati-tattvani,
tatha narat jatam yat jalam tadayanat yah
Translation: Brahma had committed an
prasiddhah adi-purusavatarah karanodaka-
offense by stealing the cowherd boys and
sthah) narayanah sah api tava angam (amsah),
the calves, and to atone for that offense
tacca api satyam [eva], na tu maya (na
Brahma is praying for forgiveness and
mayika-vada-nityam). [avatare'pi tvayi tava
cinmaya-kalevarasya sparsane maya asamartha,
His mercy.
he krsna! tvam múla-narayanah, purusady-
avataraste amsa, tvam-eva amsiti, te'vatara
RI KRSNA IS THE PRIMORDIAL NARAYANA AND THUS ALL
angah, tvam-evangiti me matih].
PURUSÃVATARAS RESIDE IN HIM
VERSES 32-33
SLOKA-BHAVANUVADA:
O Adhisa! More opulent than the three
purusavataras are You not Narayana, the
10211
originator of the purusavataras? You are
the soul of all beings, the shelter of all the
jivas, the third purusavatara Ksirodasayi
Narayana; You are Garbhodasayi Narayana,
"tomara nabhi-padma haite amara janmodaya
the Supersoul of the entire universe and
tumi pita-mata, ami tomára tanaya
the witness of all its jivas. You are 'Nara'
pita-mata balakera na laya aparadha
meaning Paramatma, from whom manifest
aparadha ksama, more karaha prasada"
the twenty-four elements like water, and
earth, which form the foundation of the
Translation: Brahma said - "I was born
material world. Also, You lie down in the
from the lotus which emanated from
71
[2/32-39
Sri Sri Caitanya Caritamrta, Adi-lila, Part-1
Your navel, therefore, You are both my
ataeva tumi hao múla narayana
father and mother, and I am Your son.
ei eka hetu, suna dvitiya karana
Father-mother never take the offense
of their child (son), therefore, You may
Translation: Brahma said again - "Are
please forgive my offenses, and bestow
You not Narayana? You certainly are
Your mercy upon me."
Narayana, kindly listen to the reasoning.
All the jivas, both in the material and
VERSE 34
spiritual worlds, are born of You. You are
TREAT
their ultimate source. Just as the earth is
2/T
98
the cause and the shelter of the earthen
krsna kahena - "brahma,
pots, similarly, You are the root cause
tomara pita narayana
and shelter of all the jivas. The word
'nara' means the multitude of all the
ami gopa, tumi kaiche
amara nandana"
jivas and the word 'ayana' means their
refuge. Therefore, You are primordial
Translation: Sri Krsna after listening to
Narayana (nara + ayana). Now, You may
Brahma said - "O Brahma! Narayana is
please listen to the second reason.
your father, I am just a gopa, how can
you be My son?"
Amrta-pravaha Bhasya: This material world
comes under the maya-prakrti. Gità (7/4)
VERSES 35-39
states- - "bhumir apo'nalo vayuh kham mano
I
buddhir eva ca, ahankara itiyam me bhinna
2/2
927
4179
Il
or
Il
prakritir astadha." - "Mind, intelligence, and
false ego, the subtle material elements, and
earth, etc., the five gross material elements
92.7
Il
together are material or inert. Suddha jiva
I
(jiva in the pure state of existence) and
Fania 19911
the cit-jagat are transcendental. You are
the soul of both types of jivas, baddha and
FIDE I
suddha jivas in both the worlds, material
TICK Il of Il
and transcendental, and therefore You are
21047
I
their originator. Just as the earth is the
Il
cause (clay is part of the earth) and the
shelter (place of existence) of the earthen
brahma balena, - "tumi kina hao narayana
pots, similarly, You too are the solitary
tumi narayana - suna tahara karana
cause and shelter of all the jivas.
prakrtaprakrta-srstye yata jiva rupa
tahara ye tumi múla-svarupa
Anubhasya: The various things emanating
from the material modes are inert. How-
prthvi yaiche ghata-kulera karana asraya
ever, in the transcendental world where
jivera nidana tumi, tumi sarvasraya
a variety of eternal transcendental loving
'nára'-sabde kahe sarva jivera nicaya
pastimes take place, there is no influence of
'ayana'-sabdete kahe tahara asraya
the material modes. In the transcendental
72
Chapter Two
2/35-42]
world, the liberated jivas are absorbed
residing in three forms (namely gross body,
in the services of Sri Krsna. Under the
subtle body, and the jiva itself), similarly,
control of time and influenced by the
both the transcendental and the material
three material modes, the baddha-jivas are
world manifest separate from bhagavat-
situated in this material creation. In the
svarupa, and establish the advaya-vaisistya
transcendental world, the liberated jivas are
(non-dualism with uniqueness and quali-
eternally absorbed in the bliss of serving S Sri
fications) of Bhagavan. The liberated souls
Krsna and the conditioned jiva is always
reside as eternal associates of Sri Bhagavan
under happiness or distress as a fruit of
in the transcendental world and the
his previous activities. It is Sankarsana
material world is the residence for sense
who is the originator of both conditioned
gratification by the conditioned souls, who
and liberated souls. It means that the
are averse to Sri Bhagavan. The antaranga-
various jivas who have manifested from
sakti of Bhagavan is the cause behind the
His tatastha-sakti are situated differently in
uniqueness of His associates. The bahiranga-
different forms as either sevonmukha (eager
sakti creates the world of material modes.
to serve Sri Krsna) or sevavimukha (averse
The material world is Bhagavan's gross
to serve Sri Krsna). After liberation, the
external anga and the world of jivas is the
jivas take shelter of one of the five kinds
subtle anga of Bhagavan. Bhagavan is angi
of rasas (santa, dasya, sakhya, vatsalya, and
of both these angas.
madhura) and are engaged in the service
In Gaudiya philosophy, there has been
of Bhagavan in the transcendental world.
established acintya-bhedabheda, between
The ignorant baddha jivas with a false
the cause and its effect (creation), that is
ego, consider themselves to be the enjoyer
between saktimana-tattva and the transfor-
thinking that everything is for their sense
mations of His cit-sakti (the cit-jagat) and
gratification in this material world. Both
acit-sakti (the acit-jagat).
the liberated and the conditioned souls
are the manifestation of tatastha-sakti
SECOND EVIDENCE-
and the omnipotent Lord (Narayana) is
their shelter. Just as all-pervading clay
VERSES 40-42
on the earth is the ingredient cause of
GICAA
9401 I
the earthen pots, similarly, all the jivas
II
80
II
eternally manifest from the advaya-jnana
2017
F
I
bhagavat-vastu. Bhagavan, who is the cause
of all causes, is always the cause behind
Il 8> Il
the existence of the jivas. "nityo nitynm
THE
cetanas cetananam" this sentence of the
2017
Il
82
Il
Vedas instructs that the Transcendental
Truth is the shelter of all the objects.
jivera isvara purusadi avatara
The followers of Visistadvaitavada (spe-
tanha saba haite tomára aisvarya apara
cialized non-dualism), while enunciating
ataeva adhisvara tumi sarva pita
the predicable subject matter of Vedanta,
tomára saktite tanra jagat-raksità
say that just as the embodied jiva with
narera ayana yate karaha palana
the gross and subtle body can be seen
ataeva hao tumi mla narayana
73
[2/40-47
Sri Caitanya Caritamrta, Adi-lila, Part-1
Translation: The purusavataras are the
Vaikunthalokas of the transcendental
Isvaras of all the jivas but Your opulence is
world. Also, You know their intentions.
more exalted than Theirs. Therefore, You
It is with Your glance that all the worlds
are Adhisvara, the Isvara of all Isvaras,
exist. Without Your glance, there would
and the father of all. It is with Your sakti
have been no possibility of any existence
that they protect the material world. You
or movement to a higher destination. As
provide power to the purusavataras and
a witness of all the traikalika deeds of the
other bhagavad-avataras to maintain
jivas, You cast a glance at them, and thus,
the material world and thus, You are the
are the primordial Narayana."
primordial Narayana.
Amrta-pravaha Bhasya: 'Ithe' - means
Amrta-pravaha Bhasya: Karanabdhisayi,
in the material universes as well as in
Garbhodakasayi, and Ksirodakasayi are
the transcendental abodes-Vaikuntha
the three purusavataras.
planets.
'Saksi'-You are the witness of all the
THIRD EVIDENCE-
traikalika deeds of both the baddha and
suddha jivas.
VERSES 43-46
'Yate'-Being the overseer of jivas,
4199
You are ayana (shelter) of nara and hence
Il
80
Il
Narayana. Brahma, through three reason-
ings is establishing Sri Krsna as primordial
Narayana. (1) Sri Krsna is the ultimate
88
Il
cause and shelter of all the jivas and is
thus primordial Narayana. (2) Sri Krsna
2/2
Il
8(c
Il
as the original power provider to nara
T164
(the Isvara of all the jivas, Karanabdhisayi
5/2/603
8y
Il
purusa, the soul of Hiranyagarbha, that is,
an aggregate of all the jivas, Garbhodasayi
trtiya karana suna, sri-bhagavan
purusa, and the Supersoul of each jiva,
ananta brahmanda bahu vaikunthadi dhama
Ksirodasayi purusa these three purusas
ithe yata jiva, tara tri-kalika karma
and other bhagvadavatars) is Their ayana
taha dekha, saksi tumi, jana saba marma
(originator), thus He is the primordial
tomara darsane sarva jagatera sthiti
Narayana. (3) As the witness of the
tumi na dekhile kara nahi sthiti gati
traikalika (past, present, and future)
deeds of all the baddha and suddha jivas in
narera ayana yate kara darasana
the innumerable universes of the material
tahateo hao tumi mula narayana"
world and Vaikuntha, is ayana (knower)
Translation: O Sri Bhagavan! Now please
of the nara (all the jivas), Sri Krsna is the
listen to the third piece of evidence. You
primordial Narayana.
witness the traikalika (past, present,
and future) deeds of all the jivas in the
VERSE 47
innumerable universes of the material
world and the jivas of the innumerable
THE
Il 89 Il
74
Chapter Two
2/47-52]
krsna kahena "brahma,
Translation: After listening to this,
tomára na bujhi vacana
Brahmasaid- "[All three purusavataras]
jiva-hrdi, jale baise
Narayana, who reside in water and the
sei narayana"
hearts of the jivas, are Your amsa- this is
the truth. All the three forms of Narayana,
Translation: Sri Krsna said "O Brahma!
that are, Karanabdhisayi, Garbhodasayi,
I am unable to understand your statement.
and Ksirodasayi create through maya's
One who lives in the hearts of the jivas
assistance and thus are the controllers of
and lies down in the water is Narayana."
maya. All the three jalasayi (one who lies
in the ocean), the purusavataras, are the
Amrta-pravaha Bhasya: 'Jiva-hrdi' Inside
Supersoul of all the jivas. The first purusa
the heart of all the jivas; 'jale' - In
is the Supersoul of all the universes
Karanabdhi, Garbhodaka, and Ksirodaka
and is known as Karanabdhisayi
oceans.
Narayana. The second purusa is the
soul of Hiranyagarbha and is known as
THE SYMPTOMS OF PURUSÃVATARAS-
Garbhodasayi Narayana, and Ksirodasayi
VERSES 48-52
Narayana, the Supersoul situated in the
heart of each jiva is the third purusa.
On seeing them superficially, it appears
8b
Il
that they have some trace of maya (have
a relationship with maya), however, S Sri
Krsna, who is superior to them and is
Il
8S
Il
turiya (the fourth-dimensional stage)
for
vastu, does not have any connection with
maya.
Amrta-pravaha Bhasya: 'Tate saba mayi'
(is II
- They create through maya and thus,
I
these three purusas are called 'mayi'
2.73
meaning that they are the controllers
of the world connected with maya. 'Ye
brahma kahe "jale, jive yei narayana
purusa nami' Those who are known
se-saba tomára amsa - e satya vacana
by the name 'purusa'. 'Hiranyagarbha'-
The aggregate of all the jivas and their
karanabdhi-garbhodaka-ksirodaka-sayi
Supersoul is Garbhodasayi. 'Vyasti'
maya-dvara srsti kare, tate saba mayi
The antaryami purusa of each individual
sei tina jala-sayi sarva-antaryami
jiva is Ksirodasayi. The (superior) purusa
brahmanda-vrndera ye purusa-nami
who is beyond these three purusas and is
referred to as turiya or fourth purusa, is the
hiranya-garbhera tma garbhodaka-sayi
predominant deity of the transcendental
vyasti-jiva-antaryami ksirodaka-sayi
sky, vilasa-murti of Sri Krsnacandra and
e sabara darsanete àche maya-gandha
is known as Narayana. He has no contact
turiya krsnera nahi mayara sambandha
with maya.
75
[2/53-55
Sri Sri Caitanya Caritamrta, Adi-lila, Part-1
BHAVARTHA-DÍPIK COMMENTARY ON ÁLOKA 11/15/16
VERSE 54
OF ÓRIMAD BHAGAVATAM
VERSE 53
67321
4123
I
(88
II
I
2/02/65 Il (20 II
yadyapi tinera maya la-iya vyavahara
tathapi tat-sparsa nai, sabe maya para
virad hiranya-garbhas ca
karanam cety upadhayah
Translation: Although these three
isasya yat tribhir hinam
(purusas) deal with maya for creation
turiyam tat pracaksate
purposes, still they are not touched by
maya and are beyond it.
Translation: Please refer to Amrta-pravaha
Bhasya.
Amrta-pravaha Bhasya: Hiranyagarbha
etc., the aggregate of all jivas and
Amrta-pravaha Bhasya: Virata, Hiranya-
individual jivas, are under the control
garbha, and Karana - all these are
of maya. However, these three purusas,
designations, related to maya. The
even though they deal with maya for
transcendental position that surpasses
material creation, are still beyond it.
these designations (that is without any
All three are Mayadhisa (controllers of
trace of maya) is the turiya (the fourth
may). They do cast a glance on maya,
dimension) position.
but remain untouched by maya.
Anubhasya: Sridhara Sva
mi wrote this
To DESCEND INTO THE MATERIAL WORLD AND REMAIN
verse in his commentary to explain the
UNAFFECTED, IS BHAGAVATTÃ-
word 'turiya' -
VERSE 55
virat (sthülam) hiranya-garbhah (süksmam)
karanam (avidya, prakrtir-v iti [ete] isasya
ÁRIMAD BHAGAVATAM (1/11/38)-
(mahat-srastuh purus-avatara-sya) upadhayah
I
(prakasa-visesah), yat tribhih (etaih upadhi-
Theneal Il (CC II
bhih) hinam (tat-sambandha-varjitarn) tat
(padam) turiyam (caturtham, purusa-traya-
etad isanam isasya
titam vaikuntham) pracaksate.
prakrti-stho pi tad-gunaih
SLOKA-BHAVANUVADA:
na yujyate sadatma-sthair
yatha buddhis tad-asraya
Vira
ta (gross), Hiranyagarbha (subtle),
and Karana (avidy and prakrti) are the
Translation: Just as the surrendered intel-
designations (special manifestations) of
ligence of the exalted devotees is fixed in
these purusavataras, who are the creator of
Sri Bhagavan, and even though situated
mahat-tattva. One who has no relationship
in the material world and not influenced
with these material designations is known
by the three material modes, similarly, S Sri
as 'turiya' (the fourth purusa, beyond the
Bhagavan though situated in this material
three purusas, and is situated in Vaikuntha).
world, is not influenced by happiness
76
Chapter Two
2/55-57]
and sorrows resulting from the material
VERSE 56
modes of nature. This is the opulence of the
Paramesvara and the objects related to Him.
Il
Amrta-pravaha Bhasya: To stay in the
material world and not get captivated
sei tina-janera tumi parama asraya
by the material modes of nature, is but
an opulence of the Isvara. When the
tumi mula narayana - - ithe ki samsaya
intelligence of the conditioned soul
Translation: You are the highest shelter of
takes shelter of the Isvara, it does not get
those three incarnations, and thus are the
influenced by maya's modes, even though
primeval Narayana. What doubt is there
situated with maya.
in this?
Anubhasya: Sri Krsna is always devoid of
Anubhasya: You are the ultimate shelter
even a trace of maya, and the same has
of those three, that is, Ksirodakasayi,
been described by Sri Sûta Gosvami while
Garbhodakasayi, and Karanabdhisayi
narrating that context where Sri Krsna
Maha-Visnu. Your vilasa-murti caturvyuha-
returns to His palace in Dva
raka and
Vasudeva, Sankarsana, Pradyumna, and
spends time with His queens-
Aniruddha, is the source of these three.
The manifestation of Sankarsana is
tad-asraya (sri-bhagavad-asraya) [parama-
Karanabdhisayi, the first purusavatara
bhagavatanam] buddhih yatha [prakrti-stha
lying in the Karana ocean and the creator of
kathan-cit-tatra patitapi] na yujyate tatha,
all the universes. The second purusavatara
(yadv, vyati-rekena) tad-asraya (prakrty-
asray) buddhih (jiva-jnanam) yatha yujyate
Garbhodasayi is the manifestation of
tatha na, prakrtistho'pi (tri-guna-maye
Pradyumna and the third purusavatara,
prapance tisthan-napi) sada atma-sthaih
Ksirodasayi is the manifestation of
gunaih na yujyate (prakrta-gunes-vasakto na
Aniruddha. In this manner, those three
bhavati) etat [eva] isasya (samartha-sya
are dependent on only Narayana-
mayatita-sya bhagavatah) isanam (aisvaryam).
VERSE 57
SLOKA-BHAVANUVADA:
THE
I
When the intelligence of the exalted
Il (99 Il
devotees - who have taken shelter of Sri
Bhagavan, though situated in the material
sei tinera amsi paravyoma narayana
world - does not get influenced by it, (in
tenha tomára prakasa, tumi múla-narayana"
other words) unlike the way the intelligence
Translation: Karanabdhisayi, Garbhodasayi,
of the jiva under the influence of prakriti is
and Ksirodasayi the source of these three
attached; then what to say of Sri Bhagavan?
is the Lord of Paravyoma Narayana and
Though He may be in this material world
that Narayana is Your vilasa-murti. Thus,
with three modes, He is always situated in
You are the primeval Narayana."
atma-svarupa (His transcendental nature),
with no attachment to the material modes,
Amrta-pravaha Bhasya: 'Amsi' One
and this is the opulence of Sri Bhagavan
who has amsas is amsi. 'Paramavyoma
who is beyond maya.
Narayana' He is the amsi of
77
[2/57-60
Sri Sri Caitanya Caritamrta, Adi-lila, Part-1
purusavataras. He is Your (Sri Krsna's)
amongst all the slokas which describe
secondary expansion as vilasa.
bhagavat-tattva. Thus, it fits into the
term 'paribhasa' - "paribhasa hy-ekadesa-
VERSE 58
stha sakalam sastram-abhiprakasayati
yatha vesma-pradipa iti" (commentary of
2017
Srila Visvanatha Cakravarti on Srimad
2
(it
Il
Bhagavatam 10/8/45). It means "just as a
lamp kept at one place illuminates the
ataeva brahma-vkye
entire room, similarly, what is mentioned
paravyoma-narayana
at one place in a sastra but reveals the true
tenho krsnera prakasa-
meaning of the entire scripture is called
ei tattva-vivarana
'paribhasa'." The purport is that according
Translation: Thus, this tattva, that Lord of
to the verse spoken by Brahma, Sri Krsna
Paravyoma Narayana is but vilasa of S Sri
is the primordial Narayana and the Lord
Krsna, has been conclusively established
of Paravyoma Sri Narayana, is but an
by Brahma.
amsa of His; this has been proved. At the
beginning of the kalpa, Sri Krsna Himself
VERSE 59
had shared the knowledge of Vedas
I
which predominantly relates to bhagavat-
Il (is Il
tattva-vijiana (the factual realization
of Absolute Truth) "kalena nasta
ei sloka tattva-laksana
pralaye vaniyam veda-samjnita mayadau
bhagavata-sara
brahmane prokta dharmo yasym mad-
paribhasa-rupe ihara
atmakah" (Srimad Bhagavatam 11/14/3).
sarvatradhikara
Therefore, the words of Brahma are
supremely authoritative. Due to this
Translation: The truth indicated in this
reason, any verse of Srimad Bhagavatam
verse is the essence of Srimad Bhagavatam.
(10/2/9, 10/43/23, and others) or any
As paribhasa (a maxim that teaches prop-
other verse which describes Sri Krsna
er interpretation) it applies throughout
as the amsa of Sri Narayana, in a par-
Srimad Bhagavatam.
ticular context, will not be able to
surpass the aforementioned statement of
Amrta-pravaha Bhasya: 'Paribhasa'
Brahma which is the topmost evidence.
sutra (aphorism). 'Sarvatradhikara' one
This statement of Brahma reigns like a
will find this truth everywhere in Srimad
paribhasa, and implies that an agreement
Bhagavatam.
can be brought about wherever there is
a sense of disagreement, by providing a
Anubhasya: 'Ei sloka' this refers to afore-
compatible meaning.
mentioned verse 30, "narayanas tvam".
VERSES 60-62
Amrtanukana: 'nárayanas tvam' (SB-
10/14/14) - This sloka, spoken by S Sri
FROM
Brahma, is the essence, that is, greatest
yo
Il
78
Chapter Two
2/60-66]
brahma, tma, bhagavan- - krsnera vihara
vadanti tat tattva-vidas
e artha na jani' murkha artha kare
tattvam yaj jnanam advayam
brahmeti paramatmeti
REFUTATION OF THE NOTION THAT RI KRSNA IS THE AMSA
bhagavan iti sabdyate
OF AMST NARAYANA-
Translation: Great seers of the truth, who
THE
understand the nature of the Absolute
ys
Truth, call that advaya-jnana (non-dual
real entity) as paramartha. That Absolute
Truth is known by three nes-brahma
Paramatma, and Bhagavan.
avatari narayana, krsna-avatara
Anubhasya: Please refer to 2/11 of Adi lila.
tenha catur-bhuja, inha manusya-akara
VERSES 64-66
ei-mate nana-rupa kare purva-paksa
tahare nirjite bhagavata-padya daksa
ROB I
Translation: Brahma, Paramatma, and
for
2014
Il
48
Il
Bhagavan They are the features of Sri
I
Krsna. However, the foolish instead of
understanding this meaning, speculate
on other meanings. They present various
arguments such as Narayana is avatari (the
origin of all avataras) and Sri Krsna is the
suna bhai, e slokartha karaha vicara
avatara, because Narayana has four hands
eka mukhya-tattva, tina tahara pracara
and Sri Krsna has a human-like form. But
then, Srimad Bhagavatam is very much
advaya-jnana tattva-vastu krsnera svarupa
proficient in refuting their arguments.
brahma, atma, bhagavan- tina tanra rupa
ei slokera arthe tumi haila nirvacana
Amrta-pravaha Bhasya: 'Vihara' - Vihara
eka suna bhagavatera vacana
here means the features. The foolish instead
of taking this meaning, comprehend it
Translation: (The author Sri Krsnadasa
differently, like "avatari Narayana, Krsna
Kaviraja is saying) - My dear brothers!
avatara." The slokas of Srimad Bhagavatam
Kindly listen and contemplate the
are especially skilled in defeating those in
meaning of this verse. This verse defines
support of such principles.
one principal tattva (advaya-jnana tattva)
and His three different features. Advaya-
(B) REFUTATION OF THE VIEW THAT KRSNA AND NARAYANA
jnana tattva vastu is the svarupa of S Sri
ARE DIFFERENT-
Krsna. Brahma, Paramatma, and Bhagavan
VERSE 63
are His three features. By merely listening
GORIMAD BHAGAVATAM (1/2/11)-
to the meaning of this sloka, all your logic
has been defeated and you are unable
and
begRness
to say anything further. Now, listen to
Il
Il
another sloka of Srimad Bhagavatam.
79
[2/64-67
Sri Sri Caitanya Caritamrta, Adi-lila, Part-1
Amrta-pravaha Bhasya: In this verse, the
evidence Srimad Bhagavatam and thus,
word 'advaya-jnand' should be understood
any logic or evidence which is against this
as the principal tattva-vastu, which is the
principle cannot be accepted.
svarupa of Sri Krsna.
REFUTATION OF THE NOTION- RI KRSNA IS AN AVATARA
Amrtanukanika: The orderly views on
OR AN AMSA
para-tattva, as prescribed in Srutis can
VERSE 67
only be witnessed in Brahma-stra. The
ÁRIMAD BHAGAVATAM (1/3/28)-
words of Brahma-sútra are the words of
Vedas which are svatah-pramana (self-
160
Blockpollo
evident). That which is not in consonance
36
39
II
with the evidence of Brahma-sutra should
ete camsa-kalah pumsah
not be trusted. Srimad Bhagavatam is the
krsnas tu bhagavan svayam
commentary on that Brahma-stra.
indrari-vykulam lokam
mrdayanti yuge yuge
(IN HARIBHAKTI-VILASA - VERSE 10/283 QUOTED FROM
GARUDA PURÂNA) -
Translation: Please refer to Amrta-pravaha
"artho 'yam brahma-sútranam
Bhasya.
bharatatrta-vinirnayah
Amrta-pravaha Bhasya: Rama-Nrsimha
gayatri-bhasya-rupo'sau
and others are the amsa and kala (amsa of
vedartha-paribrmhitah"
the amsa) of purusavatara, but Sri Krsna
is Svayam Bhagavan. They (incarnations)
"Srimad Bhagavatam states the meaning
appear in every yuga to protect the people
of Brahma-sutra, ascertains the essence of
from the atrocities of demons.
Mahabharata, is the commentary on Gayatri,
and elucidates the purports of Vedas." Sri
Anubhasya: This verse is spoken by Sri
Vysadeva, who compiled Brahma-sutra,
Sûta Gosvami after giving the list of all
has written a commentary on Brahma-
the incarnations -
sutra in the form of Srimad Bhagavatam. It
is only from Srimad Bhagavatam can one
ete (pürva-kathitah avatar-adayah) pumsah
(purusavatara-sya) amsah, kalas ca (amsasya
know the real meaning of Brahma-stra
amsah), krsnastu svayam bhagavan, [te
and the intentions of Sri Vysadeva, and
amsavatarah] indrari-vykulam (asur-
thus, Srimad Bhagavatam is the highest
opadrutam) lokam (visvam) yuge yuge
evidence. Any logic or evidence, which is
(pratiyugam yatha-kale) mrdayanti (sukhinam
not in agreement with Srimad Bhagavatam,
kurvanti).
will not be acceptable. Kaviraja Gosvami
SLOKA-BHAVANUVADA:
by quoting verses like 'vadanti' from Srimad
Bhagavatam, has proved that Sri Krsna is
All the incarnations described previously
the advaya-jnana-tattva-vastu and that
are either the amsas or amsas of the amsa
the Lord of Paravyoma Narayana is His
of the purusavatara. These amsavataras
special expansion (vilasa form), and thus
appear in every yuga (at the proper time)
Narayana cannot be Sri Krsna's avatari.
to give happiness to the devotees suffering
This siddhanta is established by the highest
from the atrocities of the demons.
80
Chapter Two
2/68-74]
VERSES 68-70
Translation: If the former argument
49
makers (pürva-paksa) object that though
you have elucidated the verse well, this
yb
Il
does not prove that there cannot be
another interpretation to it - nevertheless,
this verse certainly means that the Lord
of Paravyoma Sri Narayana is Svayam
Bhagavan and He alone incarnates in form
of Sri Krsna. Therefore, there is no need
saba avatarera kari samanya-laksana
for further discussion.
tara madhye krsna-candrera karila ganana
tabe suta-gosani mane pana bada bhaya
REFUTATION OF RI KRSNA AS AMSA OF SRI NARAYANA
yra ye laksana taha karila niscaya
ACCORDING TO ALANKARIKA CONSIDERATION -
avatara saba - purusera kala, amsa
VERSE 73
svayam-bhagavan krsna sarva-avatamsa
Translation: Sûta Gosvami in Srimad
90
Bhagavatam described the symptoms
of all the incarnations in general and
tare kahe, kene kara kutarkanumana
included Sri Krsna amongst them, but he
sastra-viruddhartha kabhu na haya pramana
became apprehensive [that people might
understand Sri Krsna as an incarnation],
Translation: To them, the author, S Sri
therefore, he then described specific
Krsnadasa Kaviraja, replies - 'Why
symptoms of each incarnation. All other
are you putting such fallacious logic
incarnations are either the amsa or kala
and trying to speculate about vastava-
of purusavataras, but Svayam Bhagavan
vastu?' An interpretation, which is not in
Sri Krsna is the fountainhead.
agreement with the principles of sastras,
cannot be admissible as evidence.
VERSES 71-72
ALANKÄRIKA-NYAYA MENTIONED IN 13TH CANTO OF
EKÄDAST-TATTVA- -
VERSE 74
you
called
9013
92
Il
2666 Il 98 II
purva-paksa kahe - tomára
anuvadam anuktva tu
bhala ta' vykhyna
paravyome narayana
na vidheyam udirayet
svayam-bhagavan
na hy alabdhaspadam kincit
kutracit pratitisthati
tenha àsi' kysna-rupe
karena avatara
Translation: In a sentence, the vidheya
ei artha sloke dekhi-
(predicate) should not be stated before
ki vicara
the anuvada (subject). That is because
8I
[2/74-81
Sri Sri Caitanya Caritamrta, Adi-lila, Part-1
the sentence will be baseless and will not
'vidheya' kahiye tare, ye vastu ajnata
receive even a little attention.
'anuvada' kahi tare, yei haya jnata
Amrta-pravaha Bhasya: According to the
Translation: Vidheya is never stated before
rhetorical rules, an earlier unknown
anuvada. Anuvada is stated followed by
subject is called 'vidheya' and an earlier
vidheya. Thus, that which is unknown
known object is called 'anuvada'. For
is called 'vidheya' and the one which is
example - 'This vipra (brahmana) is a
known is called 'anuvada'.
pandita (learned man).' In this sentence - -
'This person is a brahmana', this fact
EXAMPLE
VERSES 77-78
is known to everybody, thus this is
anuvada. However, this 'vipra is a pandita',
2/16
I
is not known by everybody and thus, this
32/12
Il
99
Il
is a vidheya. When a vidheya is stated
without stating the anuvada, the sentence
2017
9b
Il
is baseless and has no value.
yaiche kahi, ei vipra parama pandita
Anubhasya:
vipra - anuvada, ihara vidheya - panditya
anuvadam (uddesya, jnatam vastu) anuktv
vipra bali' jani, tara panditya ajñata
(na kathayitva) vidheyam (ajnatam vastu) na
ataeva vipra age, panditya pascat
udirayet (na kathayet), hi alabdh-aspadam
Translation: For example - 'This vipra
(na labdham praptam aspadam sthanam yena
(brahmana) is a great pandita (learned
tatha-bhtam) kincit kutracit [api] na prati-
man)'. In this sentence brahmana is
tisthati (pratistham na labhate).
'anuvada' and panditya (erudition) is
SLOKA-BHAVANUVADA:
'vidheya'. The fact that this person is a
vipra (brahmana) is known to people but
Stating the vidheya first instead of anuvada
they are unaware of his erudition. Thus,
is not appropriate. If it is done, the sentence
it is proper to say that vipra should be
cannot secure its proper position and loses
stated first, followed by panditya.
its importance.
IN LIGHT OF THE VIEWS ON ANUVADA AND VIDHEYA -
VERSES 75-76
THE ANALYSIS OF "ETE CÂMSA-KALAH" VERSE OR THE
INTERPRETATION OF RI KRSNA BEING THE SOURCE OF
THE USAGE OF ANUVADA AND VIDHEYA -
ALL INCARNATIONS -
I
VERSES 79-85
RIGHT
Il
96
33/5
I
anuvada na kahiya na kahi vidheya
Il
as
Il
age anuvada kahi, pascad vidheya
I
DEFINITION OF ANUVADA AND VIDHEYA-
270624
Il to Il
I
Il
&
Il
b.d
Il
82
Chapter Two
2/79-86]
2017
Bhagavan has been established. It will be
b211
improper to say that Svayam Bhagavan
takes the form of Sri Krsna. If Sri Krsna were
amsa and Sri Narayana, the amsi, then the
statement of Sûta Gosvami would have been
contrary to this. And then Sûta Gosvami
96
Il
would have narrated that Narayana is the
amsi and is Svayam Bhagavan and that He
alone appeared as Sri Krsna.
Il
taiche inha avatara, saba tanra jnata
THE IMPORTANCE AND SYMPTOMS OF THE STATEMENTS OF
LIBERATED SOULS, FREE FROM FOUR TYPES OF DEFECTS -
kara avatara? ei vastu avijñata
'ete'-sabde avatarera age anuvada
VERSE 86
'purusera amsa' pache vidheya-samvada
Earth ,
taiche krsna avatara-bhitare haila jnata
byll
tanhara visesa-jñana sei avijnata
bhrama, pramada, vipralipsa, karanapatava
ataeva 'krsna'-sabda age anuvada
arsa-vijna-vkye nahi dosa ei-saba
'svayam-bhagavatta' piche vidheya-samvada
Translation: Bhrama (illusion), pramada
krsnera svayam bhagavatta- iha haila sadhya
(carelessness), vipralipsa (cheating propen-
svayam-bhagavanera krsnatva haila badhya
sity), and karanapatava (imperfect senses),
these four defects are not found in the
POSSIBILITY OF REVERSAL OF SÜTA GOSVAMI'S STATEMENT -
statement of the wise rsis (authoritative
krsna yadi amsa haita, amsi narayana
sages).
tabe viparita haita sûtera vacana
Amrta-pravaha Bhasya: In the verse "ete
narayana amsi yei svayam bhagavan
camsa-kalah, from the word 'ete', the
tenha sri-krsna-aiche kari tà' vykhyna
incarnations are denoted, and is the
Translation: Thus, everyone knows that all
anuvada. However, they are the amsas
those who are described in this verse are
of purusavatara, is not known, is thus a
'avataras', however, whose avataras they
vidheya and is stated later. In this verse,
are, is not known. First, the word 'ete' is
Sri Krsna has been counted in the list of
referring to the avataras and thus is the
incarnations, but because of the absence
anuvada. The statement 'amsas of purusa'
of specific knowledge about Sri Krsna,
is made later and is thus vidheya. Similarly,
the vidheya has been mentioned. Thus,
Sri Krsna is counted among incarnations
the word 'Krsna' as 'anuvada' is stated first
and is well known, however, specific knowl-
followed by its 'vidheya' - Sri Krsna is
edge about Him is still unknown. Therefore,
'Svayam Bhagavan'. Sri Krsna is 'Svayam
by stating the word 'Krsna' first, it shall
Bhagavan - this will be established after
have to be taken as anuvada and as 'Svayam
contemplation. Therefore, in the sentence
Bhagavan' appears later, it shall have to be
'krsnastu bhagavan svayam', Sri Krsna is
taken as vidheya. Thus, Sri Krsna as Svayam
Svayam Bhagavan; this will be the meaning,
83
[2/86-90
Sri Sri Caitanya Caritamrta, Adi-lila, Part-1
and no meaning other than this can be
Amrta-pravaha Bhasya: Not stating
interpreted. If Narayana would have been
anuvada before the vidheya creates a
amsi (Svayam Bhagavan) and Sri Krsna
defect known as "avimrsta-vidheyamsa-
His amsa, the statement of Sûta Gosvami
dosa'. 'Avimrsta' means unconsidered or
would have been differently composed as
not being thought about.
'Svayam Bhagavan is Sri Krsna'. However,
because the statements made by the arsa,
Anubhasya: 'Avimrsta-vidheyamsa'-
the authoritative sage, are free from the four
Vidheyamsa, that is, where the predicate
defects namely, bhrama, pramada, vipralipsa,
(unknown subject) is not indicated
and karanapatava, the statement made by
prominently, there this fault of avimrsta-
Sûta Gosvami is 'krsnastu bhagavan svayam'.
vidheyamsa occurs. This is also called
'Bhrama'- amisconception; 'pramada'-
'vidheyavimar'sa'.
carelessness; 'vipralipsa' - absent-minded-
ness; 'karanapatava' - imperfection of
THE MEANING AND DEFINITION OF 'SVAYAM BHAGAVAN'
senses.
VERSE 88
Anubhasya: 'Bhrama' - wrong perception
9661
of sensory experiences, like falsely taking
bb
Il
a rope to be a snake or wrongly perceiving
yanra bhagavatta haite anyera bhagavatta
silver in the shells. 'Pramada' means care-
'svayam bhagavan'-sabdera tahatei sattà
lessness, to misinterpret something, to hear
or say it wrongly. 'Vipralipsa' means the
Translation: One who is the source of all
propensity to cheat. 'Karanapatava' means
Godliness can alone be designated as
the imperfection of senses; for example,
'Svayam-Bhagavan'.
the inability to see an object at a distant
THE EXAMPLE OF AVATARA AND AVATART -
location or which is very minute, or seeing
things with changed color or form while
VERSES 89-90
suffering from a disease like jaundice, or
the inability to hear distant sounds.
5/9/19
bs
Il
7662
4199 I
VERSE 87
dipa haite yaiche bahu dipera jvalana
b-9
mula eka dipa taha kariye ganana
viruddhartha kaha tumi, kahite kara rosa
taiche saba avatarera krsna se karana
tomára arthe avimrsta-vidheyamsa-dosa
eka sloka suna, kuvyakhya-khandana
Translation: (The author Sri Krsnadasa
Translation: Just as many lamps can be lit
replying to those giving the contradictory
from one lamp, but that one (source) lamp
logic) - Even though your interpretation
is considered the original, similarly, S Sri
has a defect of 'avimrsta-vidheyamsa', you
Krsna is the source of all incarnations.
are putting forward a contradictory logic
Please hear another verse to defeat the
and then becoming angry too.
misinterpretations
84
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2/89-92]
Anubhasya: Brahma-Samhita chapter 5
dasamasya visuddhy-artham
verse 46-
navanam iha laksanam
"diparcir eva hi dasantaram abhyupetya
varnayanti mahatmanah
dipayate vivrta-hetu-samana-dharma
srutenarthena canjasa
yas tadrg eva hi ca visnutaya vibhati
Translation: Please refer to Amrta-pravaha
govindam adi purusam tam aham bhajami"
Bhasya.
"All the Visnu tattvas are like lamps that
Amrta-pravaha Bhasya: In this Srimad
illuminate every place, and They have
Bhagavatam sastra, ten subjects have been
the same characteristics as the primordial
described - sarga, visarga, sthan, úti,
Narayana, even though the source of Their
posana, manvantara, isanukatha, nirodha,
illumination is the original lamp (S Sri
mukti, and asraya. To provide perfect
Krsna). Visnu tattvas are identical with
knowledge about the tenth subject, the
Sri Govinda as the source of illumination.
'asray-tattva', nine subjects have been
Brahma and Sambhu tattva, being
described by the great souls by direct
gunavataras, are not like the Visnu tattvas."
explanations at some places and indirectly,
in the garb of prayer or story (logically
ACCORDING TO ÓRILA JÍVA GOSVAMI
crafted), at other places.
"sambhostu tamo'dhisthanat kajjala-maya-
Anubhasya: This verse has been stated
suksma-dipa-sikha-sthaniya-sya na tatha
initially by Sri Sukadeva Gosvami, while
samyam"
describing the Catuhsloki, in an answer to
"Sri Sambhu being adhisthan (shelter) of
Maharaja Parikshit's question - how did
tamoguna (mode of ignorance) is like the
the rajasa-srsti manifest from the virata-
carbon deposited wick of that (Visnu) lamp
purusa?
and illuminates very faintly and thus has no
comparison with the (Visnu tattva) lamp."
atra (srimad-bhagavate) sargah (bhta-mtr-
endriya-dhiyam janma), visargah (brahmano
RI KRSNA AND NOT NARAYANA IS THE PRIMEVAL SHELTER
guna-vaisamyam), sthanam (bhagavatah
EVEN ACCORDING TO SYMPTOMS OF BHAGAVAT PURANA
vijayah srstanam tat-tan-maryada-pilanena
utkarsah sthitih), posanam (sva-bhaktesu
VERSES 91-92
tasya anugrahah), útayah (karma-vsanah),
SRIMAD BHAGAVATAM (2/10/1-2)
manvantares-anu-kathah (manvantarani
sattvika-dharmani, isanu-kathah hareh avatara-
kathah), nirodhah (asyanu-sayanam-atmanah
SS
saha saktibhih) muktih (suddha-vasthitih),
Il
Il
asrayah (janma-sthiti-laya-karanari para-
brahma paramatma) [iti dasa arthah].
2221:
Il
SLOKA-BHAVANUVADA:
atra sargo visargas ca
In Srimad Bhagavatam, the ten subjects
sthanam posanam útayah
are: 'sarga' (creation of five gross elements,
manvantaresanukathà-
five objects of sense perception, eleven
nirodho muktir asrayah
senses, intelligence, etc.), 'visarga'
85
[2/91-95
Sri Sri Caitanya Caritamrta, Adi-lila, Part-1
(Brahma's creation of creatures of different
material body or in parsada (associate of
modes of material nature), 'sthana' (the
Sri Bhagavan) form.
supremacy of Bhagava
n over Brahma,
(10) Asraya- - the cause of creation, destruc-
the in-charge of creation and Siva, the
tion, and maintenance of this material
in-charge of destruction), 'posana' (His
world, that famous Parabrahma Paramatma.
mercy on His devotees), 'uti' (the impetus
for activity), 'manvantara' (dharma to be
VERSES 93-94
followed by sattvika-jivas), 'isanukatha'
The
(description of the Sri Hari's incarnations),
1644
Il
so
Il
'nirodha' (yoga-nidra of Sri Hari along
with His saktis), 'mukti' (jiva's situation
14
I
in his svarupa (original form) away from
$648.7
Rena Il 58 Il
the influence of maya), and 'asraya' (the
ultimate shelter and the cause behind the
asraya janite kahi e nava padartha
e navera utpatti-hetu sei asrayartha
creation, maintenance, and destruction of
the material world Parabrahma Paramatma
krsna eka sarvasraya, krsna sarva-dhama
Bhagavan Sri Krsna).
krsnera sarire sarva-visvera visrama
For the real knowledge (tattva-jnana)
Translation: In order to understand
of the tenth subject of Srimad Bhagavatam,
the 'asraya-tattva' precisely, the other
'asraya', great souls like Vidura have
nine subjects have been described, and
described the other nine subjects indirectly,
that 'asraya-tattva is the cause of the
based on srutis at some places and directly
appearance of these nine subjects, and
at the other.
is thus rightly known as the ultimate
(1) Sarga - The creation of all these
shelter (asraya-tattva). Sri Krsna is the
five gross elements, five objects of sense-
only shelter and foundation of all. The
perception, ten senses, mind, mahat-tattva,
resting place of the entire universe is
and false ego from Virata-rupa and svarupa.
none other than Sri Krsna's form.
(2) Visarga-Brahmas's creations of moving
and non-moving creatures
ACCORDING TO BHAVARTHA DiPIKA COMMENTARY ON
(3) Sthana - the supremacy of Bhagavan
VERSE 10/1/1 OF SRIMAD BHAGAVATAM -
over Brahma, the in-charge of creation, and
Siva, the in-charge of destruction.
VERSE 95
(4) Posana - His mercy on His devotees.
(5) Úti - the impetus for activity
930
Il
(6) Manvantara - - dharma to be followed by
dasame dasamam laksyam
sattvika-jivas
asritasraya-vigraham
(7) Isanukatha - the description of Sri Hari's
sri-krsnakhyam param dhama
incarnations and the bhaktas
jagad-dhama namami tat
(8) Nirodha - (sleeping of Sri Hari along
with His designations and saktis during
Translation: It is the tenth subject, S Sri
yoganidra).
Krsna, who is the objective of the tenth
(9) Mukti - jiva's situation as pure self,
canto of Srimad Bhagavatam. He is the
free from coverings of the gross and subtle
embodiment of shelter of all those who
86
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have taken His refuge, and the foundation
taken His refuge. Unto that supreme asraya
of all the spiritual and material creation.
(shelter) and Jagad-dhama (the sole shelter
Unto Him, I pay my obeisances.
of all) Sri Krsna, I pay my obeisances.
THE BASIS OF THE KNOWLEDGE OF RI KRSNA
Amrta-pravaha Bhasya: Sri Krsna has been
indicated as the embodiment of shelter
VERSE 96
of all the surrendered souls in the tenth
,
canto of Srimad Bhagavatam. Sri Krsna is
Il
the supreme shelter and the sole shelter
krsnera svarupa, sakti-traya jnana
of all, unto Him, I pay my obeisances.
yanra haya, tanra nahi krsnete ajnana
The purport is that there are two types
of tattvas in this world, namely, the one
Translation: Those who have knowledge of
who gives shelter (raya-tattva) and the
Sri Krsna's svarupa and His three saktis,
one who surrenders (rita-tattva). One
cannot remain ignorant about Sri Krsna.
whose shelter has been taken by all the
asrita-tattva, that original tattva is the
Amrta-pravaha Bhasya: 'Sakti traya'
asraya. All the tattvas that take shelter
There are three saktis - cit-sakti, jiva-
of this original tattva are asrita-tattva.
sakti, and maya-sakti.
All the nine subjects, from sarga till
mukti, are the asrita-tattva, and thus, all
Anubhasya: According to paragraph 16,
the purusavataras and their dependent
Bhakti-Sandarbha written by Srila Jiva
incarnations, all the saktis and their
Gosva
mi-
dependent jivas and the material world,
"That parama-tattva alone, through His
all depend on asraya-tattva Sri Krsna. In
natural inconceivable potency, which is
Srimad Bhagavatam, asraya-tattva has
beyond the human intelligence, eternally
been described, at some places indirectly,
exists in these four forms, namely svarupa
under prayers and stories, and distinctly
(as His original form), tad-rupa-vaibhava
by direct instructions at other places.
(as His personal splendor, including
Thus, the knowledge of the svarupa of Sri
His abode, and His eternal associates,
Krsna and His three saktis is essential.
expansions, and avataras), jiva (as the
individual spirit souls), and pradhana (as
Anubhasya
the material energy). As an example, that
dasame (srimad-bhagavata-dasama
parama-tattva has been compared to the
skandhe) asrit-asraya-vigraham (asritanam
sun which also exists in these four forms,
prapannanam asraya-vigraham) dasamam
that is, the sun-god (person), the glowing
(raya-tattvam) laksyam, tat param dhama
sun planet, the rays emanating from the
(sresth-asrayam) jagad-dhama (sarv-asrayam)
sun planet, and the sun's reflection at a
sri-krsna-khyam namami.
distant place. Similarly, the parama-tattva
also exists in the aforementioned four
SLOKA-BHAVANUVADA:
forms. The function of His inconceivable
In the tenth canto of Srimad Bhagavatam,
potency is to make the impossible
the asraya-tattva has been aimed at, the
possible. The potencies of parama-tattva
One who is the shelter of all who have
are of three types - antarang, tatastha,
87
[2/96-100
Sri Sri Caitanya Caritamrta, Adi-lila, Part-1
and bahiranga. From amongst them, the
bahiranga-sakti, can not be found in the
antaranga-sakti manifests the purna-
spiritual world - manifested from the
svarupa-vigraha (Original Form) and
antaranga-sakti. Similarly, the defects of
the svarupa-vaibhava (transcendental
bahiranga in tatastha and that of tatastha
opulence) like the Vaikuntha-Goloka
in bahiranga cannot exist."
[in the sun analogy like the sun-god
and the sun planet]; the tatastha-sakti
Six TYPES OF VILASA: (1) TWO TYPES OF PRAKASA -
manifests the pure jivas, who are the
VERSE 97
spiritual sparks; and the bahiranga maya-
sakti manifests the material opulence
Roll
(innumerable universes) which are
2/20/20
Il
59
Il
like the reflection of Vaikuntha. In this
krsnera svarupera haya sad-vidha vilasa
way, that parama-tattva through these
prabhava-vaibhava-rupe dvi-vidha prakasa
three energies of His exhibits Himself
in these four forms. Thus, even though
(2) TWO TYPES OF AVATARAS (INCARNATIONS), (3) TWO
these are His own potencies, the jiva has
TYPES OF VYASA (AGE) DHARMA -
still been counted as a manifestation of
VERSES 98-99
tatastha-sakti and pradhana of maya-
sakti - three types of saktis [cit-sakti,
I
tatastha-sakti, and maya-sakti] have been
Il
Sb
Il
described in Visnu Purana. That which
FAC
expands ignorance is called maya. Even
though this sakti is bahiranga (external),
SS
Il
it has been empowered to cover the jivas
amsa-saktyavesa-rupe dvi-vidhavatara
who are the parts of tatastha-sakti. After
balya-pauganda-dharma dui ta' prakara
being covered with maya, jivas exist in all
kinds of bodies ranging from stone, trees,
kisora-svarupa krsna svayam avata Sri
krida kare ei chaya-rupe visva bhari'
etc. (the immovable objects in which
the consciousness is almost covered)
THE DIFFERENCE ON THE BASIS OF LILAS, HOWEVER NON-
to Brahma (whose consciousness is
DIFFERENT IN TATTVA
most evolved). One will have to know
VERSE 100
that though pradhana is devoid of the
attributes of being transcendental
Rion I
and immutable, still, being inert,
Il
20011
its transformation results from the
ei chaya-rupe haya ananta vibheda
inconceivable maya of parama-tattva.
ananta-rüpe eka-rupa, nahi kichu bheda
Antaranga, tatastha, and bahiranga saktis
being the energies of the same parama-
Translation: Apart from His svayam-rupa,
tattva, have similarities but are mutually
Sri Krsna manifests in six other forms for
different, that is, they perform different
performing various pastimes. He performs
functions. Thus, the defects found in the
His pastimes in the world by manifesting
jiva - manifested from tatastha-sakti and
Himself in six different features - the
the material world - manifested from
prabhava and vaibhava forms, two types of
88
Chapter Two
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incarnations- amsávatara and saktyavesa-
these six types of svarupa vilasa performs
avatara, and two vigraha (forms) with
lilas in the whole world. There are numerous
childhood and boyhood features. Kisora-
subdivisions under these six forms, and
svarupa (eternally adolescent) Sri Krsna is
despite the innumerable manifestations, S Sri
svayam-avtari (the primeval form, source
Krsna is one indivisible truth.
of all incarnations). In these six kinds of
forms, there are innumerable varieties.
CIT SAKTI AND ITS OPULENCES -
However, it is one Sri Krsna performing
VERSE 101
pastimes in these innumerable forms and
therefore all forms are non-different.
FOOD
VIT
sos
Amrta-pravaha Bhasya: Those who are sac-
cid-ananda like Sri Hari, but are placed a
cit-sakti, svarupa-sakti, antaranga nama
tahara vaibhava ananta vaikunthadi dhama
little lower than the paravastha (Original
Personality of Godhead) are known as
prabhava and vaibhava prakasa. According
MAYA SAKTI AND ITS OPULENCE
to the gradation on the basis of types of
VERSE 102
energy, those with more prabhuta (pre-
dominance) are called prabhava-prakasa
I
and those having the dominance of vibhuta
ST
2021
(opulence) are known as vaibhava-prakasa.
maya-sakti, bahiranga, jagat-karana
Prabhava-prakasa is of two types - those
tahara vaibhava ananta brahmandera gana
who appear for a short period like Mohini,
Hamsa, Sukla and manifest temporarily
JÍVA SAKTI
according to the yugas. The glories of
VERSE 103
the other types of prabhava-prakasa like
Dhanvantari, Rsabha, Vysa, Dattatreya,
STATE
and Kapila are not much described.
9/7 3/18 soo Il
Kurma, Matsya, Nara-Narayana, Varaha,
jiva-sakti tatasthakhya, nahi yra anta
Hayagriva, Prénigarbha, Baladeva, and
mukhya tina-sakti, tara vibheda ananta
fourteen manvantara-avataras (Yajña, Vibhu,
Satyasena, Hari, Vaikuntha, Ajita, Vamana,
Translation: Cit-sakti is also known as
Sarvabhauma, Rsabha, Visvaksena,
svarupa-sakti or antaranga-sakti, and
Dharmasetu, Sudhama, Yogesvara, and
the innumerable Vaikunthalokas are its
Vrhadbhanu) are all vaibhava-avataras. The
manifestations. Maya-sakti is also known
amsavesa and saktyavesa avataras have been
as bahiranga-sakti and is the cause of the
described elsewhere. These are also counted
creation of the material world and the
amongst the prabhava-vaibhava. Gunavataras
innumerable universes are its opulence.
also share the same position. There are two
Jiva-sakti's other name is tatastha-sakti;
types of lilas (pastimes) of the eternally
it consists of innumerable jivas. These
adolescent Sri Krsna, one of His childhood
are the three principal energies of S Sri
and the other of boyhood. Thus, adolescent
Krsna, which further have unlimited
Sri Krsna is svayam avtari. Sri Krsna with
subdivisions.
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[2/101-103
Sri Sri Caitanya Caritamrta, Adi-lila, Part-1
Amrta-pravaha Bhasya: Cit-sakti'-Another
The essence of sandhini-sakti is known as
name of svarupa-sakti is antaranga-sakti.
suddha-sattva. The various abodes of Sri
It is this sakti that manifests unlimited
Bhagavan, the residences of Sri Bhagavan
opulence in Vaikunthalokas. From the jiva-
therein, His bed, His asana (seat), etc., His
sakti, also called tatastha-sakti, manifest
parents, His parikaras (associates) - all
the two types of innumerable jivas, liber-
these are the transformations of suddha-
ated and conditioned. The bahiranga
sattva, wherein sandhini is dominant.
maya-sakti's opulence is the innumerable
The presiding energy of the cit-amsa is
material universes.
known as samvit. Through this potency,
Sri Bhagavan knows Himself and others.
Anubhasya: Verse 8, Chapter 6 of
The energy presiding the ananda-amsa is
Svetasvatara Upanisad states-
known as hladini. Through hladini energy,
Bhagavan experiences supreme bliss and
"na tasya karyam karanan ca vidyate
makes His devotees experience the bliss.
na tat samas cabhyadhikasca dr'yyate
Completely independent vraja-rasa vilasi
parasya saktir vividhaiva srúyate
(the enjoyer of pastimes in Vraja) Sri Krsna
svabhaviki jnana-bala-kriya ca"
always remains immersed in the ocean
"That Paramesvara does not have material
of rasa (mellows) in the transcendental
senses and thus His work is not in
Vrndavana, the highest abode of
consonance with that. There is nothing
Vaikuntha. Sri Krsna, being endowed
equal to or greater than Him. His para-
with the various bhavas manifested by
sakti is inherent and has three distinctions
the samvit-vrtti, relishes the pranaya-rasa
jnana (cit), bala (sat), and kriya (ananda)."
(mellow of conjugal love). Through the
samvit-vrtti of His para-sakti, Sri Krsna
Amrtanukanika: Sri Krsna has one para-
performs activities such as attracting the
sakti (svarupa-sakti) which manifests in
gopis by playing upon His flute, taking the
innumerable forms. Among them the
COWS out for grazing (go-carana), rasa-lila,
three principal saktis are - cit-sakti, jiva-
and other pastimes. Sri Krsna is always
sakti, and maya-sakti. They are also known
engrossed in supreme bliss in the form of
as antaranga, tatastha, and bahiranga
the pranaya-vikara of hladini.
respectively. Although svarupa-sakti is
'Bahiranga maya sakti' - The tran-
one, it performs aforesaid three different
scendental abode of Sri Bhagavan is
functions. All the eternal symptoms of
located on one side of the karana-samudra
svarupa-sakti manifest completely in cit-
(Causal Ocean) and the material maya is
sakti, in an infinitesimal amount in jiva-
located on the other side. Maya is always
sakti, and in distorted form in maya-sakti.
situated outside the transcendental world
'Cit-sakti' - Unlimited Vaikunthalokas
and Bhagavan, and is thus known as the
are the opulence of the cit-sakti. There
bahiranga-sakti (external potency). Maya
are three functions of svarupa-sakti
has no role to play svarupanubandhini
namely, sandhini, samvit, and hladini.
(natural transcendental) lilà of Sri
The energy controlling the sat-portion is
Bhagavan. To the extent that even when
known as sandhini; through sandhini-sakti
Sri Bhagavan appears in the material
Bhagavan protects His sattà (existence).
world, He has no connection with maya.
90
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2/101-103]
Due to the inconceivable power of Sri
innumerable universes is also dependent
Bhagavan's svarupa-sakti, maya cannot
on Sri Krsna and Sri Krsna is their shelter -
even touch Sri Bhagavan, even though
This alone has been clarified in verse IO2.
it is His potency. Maya has two vrttis
The hladini-vrtti of maya-sakti is mani-
(propensities) - pradhana (gunamay)
fested in the form of material happiness,
and prakriti (jivamay). The equilibrium
the samvit-vrtti in the form of material
of the three modes of nature - sattva,
knowledge, and the sandhini-sakti is mani-
rajah, and tamah is known as gunamaya.
fested in the form of innumerable universes
In this equilibrium state, no work such
and material bodies of the jivas.
as creation is performed. The material
'Jiva-sakti' - That potency of S Sri
maya has no potency to work on its own.
Bhagavan, the opulence of which is the
It creates the material world only after
innumerable jivas, is known as jiva-sakti.
Isvara (Lord) transmits His potency into
Gità (7/5) -
it. When Karanodasayi Visnu wishes
to create the material world, He casts a
"apareyam itas tv anayam
glance on the gunamaya and transmits
prakritim viddhi me param
His energy. It is only then that the modes
jiva-bhutam maha-baho
get perturbed, and as a result gunamaya
yayedam dharyate jagat"
through the twenty-four elements (mahat-
"O mighty Arjuna, you should know
tattva, etc.) manifests innumerable
that My external energy, which consists
universes. Otherwise, in the absence of
of eight divisions, is inferior. There is
bhagavat-sakti, it cannot perform the
another potency of Mine known as jiva,
creation of the material world. Though
which is superior and which accepts this
the primary nimitta-karana (instrumental
material world for the purpose of enjoying
the fruits of his action."
cause) and the primary upadana-karana
(ingredient cause) of the material creation
According to this verse of Bhagavad
is Isvara, maya is the secondary nimitta
Gità, jiva is another potency of Isvara. Just
and upadana-karana.
as many tiny sparks emanate from fire,
Jiva-maya has two types of potencies-
similarly, the cit (transcendental) atom-
avaranatmika and viksepatmika. The
like innumerable jivas are the infinitesimal
potency through which jiva-maya covers
particles of the rays of the transcendental
the svarupa (being the eternal servant of
sun-like Sri Hari. Although being non-
Sri Krsna) of those jivas, who are averse to
different from Sri Hari, these jivas are
Sri Krsna, is known as avaranatmika-sakti.
eternally different from Him. The eternal
Further, the potency through which jiva-
difference between Isvara and the jivas is
maya creates the attachment of the jivas,
that Isvara is the controller of maya and jiva
who are averse to Sri Krsna, to material
even in his liberated state can come under
objects, is known as viksepatmika-sakti.
the control of maya, due to his nature.
The innumerable universes are the
Jiva-sakti, being conscious, is superior
opulence of the bahiranga maya-sakti;
to maya-sakti, and therefore this is not
bahiranga maya-sakti is dependent on
bahiranga maya-sakti nor it is a part of
omnipotent Sri Krsna, and thus the
bahiranga maya-sakti. Just as the rays
opulence of maya-sakti in the form of
of the sun do not exist inside the sun,
9I
[2/101-107
Sri Sri Caitanya Caritamrta, Adi-lila, Part-1
similarly, jiva-sakti like particles of rays
Although, the three purusavataras are the
emanating from Sri Bhagavan, also does
shelter of all the universes, however, even
not reside in Sri Bhagavan. Thus, jiva-
their original shelter is Sri Krsna.
sakti is not svarupa-sakti and nor is it a
part of svarupa-sakti. For this reason,
RI KRSNA'S INTRODUCTION-
jiva-sakti is also known as tatastha-sakti
VERSE 106
(marginal energy).
The line between the water and land
is known as 'tata'(shore). However, the
place adjacent to the water is land. Then
where is the 'tata'? 'Tata' - it is a line of
svayam bhagavan krsna, krsna sarvasraya
demarcation separating the land and
parama isvara krsna sarva-sastre kaya
water. This line is SO fine that it cannot
Translation: Sri Krsna is Svayam Bhagavan
be seen with gross eyes. On considering
and is the shelter of all, and He is the
the transcendental realm as water and the
controller of all the controllers, this has
material world as land, the line dividing
been stated in all the sastras.
both of them is 'tata', and the jiva-sakti is
situated at the place where the two meet.
VERSE 107
The innumerable jivas in the
BRAHMA-SAMHITÀ (5/1)-
innumerable universes and sadhana-siddha
and nitya-siddha jivas in the spiritual
T&B:
world - all are the opulence of Bhagavan's
energy called tatastha and this jiva-sakti
isvarah paramah krsnah
is dependent on Sri Krsna - this has been
sac-cid-ananda-vigrahah
described in the first half part of verse IO3.
anadir adir govindah
sarva-karana-karanam
THE SHELTER OF SVARUPA AND SAKTI CATEGORY-
Translation: Please refer to Amrta-pravaha
VERSES 104-105
Bhasya.
for
Amrta-pravaha Bhasya: Sri Krsna who
Il 208 Il
has an eternal blissful spiritual body is
2145721
2.702
I
Paramesvara. He is without origin and is
Total
soe
the origin of all, further, He is the prime
cause of all causes.
ei ta' svarupa-gana, tina sakti
sabara asraya krsna, krsne sabara sthiti
Anubhasya:
yadyapi brahmanda-ganera purusa asraya
krsnah (vrajendra-nandanah) paramah isvarah
sei purusadi-sabara krsna múlasraya
(baladeva narayana-vasudeva-sankarsana-
pradyumn-aniruddha-karana-garbha-ksir-
Translation: Sri Krsna is the shelter of all
arnava-traya-sayi-paramatma-purusavatara-
His manifestations, that is, the six types
matsya-kurma-varaha-rama-nrsimh-adi
of vilasa forms and these three types of
naimittik-avatara-brahma-sivadi gun-avatara-
saktis and all have existence in Sri Krsna.
nirvisesa brahma-mahendr-adi-vibhuty-
92
Chapter Two
2/107-115]
avataranam sarvesam patih) sac-cid-ananda-
sei krsna avatari vrajendra-kumara
vigrahah (sandhini-samvit-hladini sakti-traya
apane caitanya-rpe kaila avatara
samanvitah) anadih (adi-rahitah - 'aham-eva-
sam-evagre' iti pada-vacyah) adih (sarvesam
Translation: That avatari Vrajendra-
kumara Sri Krsnacandra Himself has
múla-rupah) sarva-karana-karanam (sarva-
karananam karanam mülam) govindah.
descended as Sri Caitanya Mahaprabhu.
ALL THE INCARNATIONS DWELL IN RI CAITANYA -
SLOKA-BHAVANUVADA:
(Vrajendranandana) Sri Krsna is the
VERSE 110
controller of - Baladeva, Narayana-
Vasudeva-Sankarsana-Pradyumna
'I'
22011
Aniruddha,Karanabdhisayi-Garbhodasayi-
Ksirodasayi-threepurusavataras,Matsya
ataeva caitanya gosani paratattva-sima
Kürma-Varaha-Rama-Nrsimha and others
tan're ksiroda-sayi kahi, ki tanra mahima
naimittika-avataras, Brahma and Siva -
Translation: Therefore, Sri Caitanya
the gunavataras, nirvisesa (impersonal)
Mahaprabhu is the culmination of
brahma, Mahendra and others - the
Absolute Truth. Does His true glory
vibhüti-avataras. His vigraha (form) is
become exhibited by addressing Him as
sac-cid-ananda (possessing the saktis -
Ksirodasayi?
sandhini, samvit, and hladini), He is without
origin (just as has been described in
Anubhasya: Sri Caitanya Bhagavata, Madhya-
*ahmevasmevagre' sloka), adi (origin of all),
khanda (6/95) (Mahaprabhu said) -
and is the prime cause of all causes, Sri
Govinda.
"sutiya achinu mui ksiroda-sagare
nidra-bhanga haila mora nadara hunkare"
VERSE 108
"I was sleeping in ksiroda-sagara and this
9/6/16
'náda's' menacing cry disturbed my sleep."
II
2061
To ADDRESS RI CAITANYA BY ANY NAME OF VISNU SHALL
e saba siddhanta tumi jana bhala-mate
NOT BE FALLACIOUS -
tabu purva-paksa kara ca
laite
VERSES 111-115
Translation: You know all these conclusions
I
very well, but still you are unnecessarily
to 716
trying to agitate me by giving futile logic.
94016
FG
I
Amrta-pravaha Bhasya: 'Calaite'- to un-
II
22211
necessarily agitate.
I
4/20/ Il 25011
RI CAITANYA IS SVAYAM AVATARI RI KRSNA -
VERSE 109
2581
I
I
Il
sost
$643, 716 sse
93
[2/111-115
Sri Sri Caitanya Caritamrta, Adi-lila, Part-1
sei ta' bhaktera vkya nahe vyabhica Sri
Laghu-bhagavatamrta-
sakala sambhave tante, yate avata Sri
"ataeva puranadau kecit
avatarira dehe saba avatarera sthiti
annarasakhatmatam
keho kona-mata kahe, yemana yra mati
mahendranujatam kecit
krsnake kahaye keha - nara-narayana
kecit ksirabdhisayitam
keho kahe, krsna haya saksat vamana
sahasrasirsatam kecit
kecit vaikunthanathatam
keho kahe, krsna ksiroda-sayi avatara
asambhava nahe, satya vacana sabara
bruyuh krsnasya munayas-
tattadvrttyanugaminah"
keho kahe, para-vyome narayana-ha Sri
sakala sambhave krsne, yate avata Sri
"Therefore, in puranas, etc., Sri Krsna has
been addressed differently by different
Translation: Those who address Sri Caitanya
sages, according to their eligibility.
Mahaprabhu as Ksirodasayi Visnu are also
Some have addressed Him as nara-sakha
devotees, and such a statement of theirs is
Narayana, some have called Him Upendra,
also not false. Everything is possible for S Sri
some as Ksirodasayi, some as Sahasra-
Caitanya Mahaprabhu because He is the
sirsa-purusa and some as Vaikuntha-natha
source of all incarnations. All the avataras
(Lord of Vaikuntha).
are situated in the avatari, thus, people
address Him according to their beliefs.
Amrtanukanika: All the incarnations
Some people address Sri Krsna as Nara-
dwell in Sri Gaurasundara, and thus to
Narayana, and some say he is directly
address Him by any Name of Visnu is
Vamana. Some even say that Sri Krsna is
not fallacious. However, after addressing
an incarnation of Ksirodasayi Visnu. All
Him in this manner, the statements of all
this is not an impossibility, and all such
the non-devotees, who call Him unreal or
statements are true. Some call Him Hari or
illusionary should be considered false.
Narayana of Vaikuntha. He is the source
For example, those who carry an
of all incarnations, and hence, everything
opinion that one can accept, according to
is possible for Him.
one's liking, any of the following beliefs
- Sri Gaurasundara is an ordinary human
Amrta-pravaha Bhasya: In some books,
being; He is a religious reformer jiva; He is
Sri Krsna Caitanya has been addressed
a pandita (scholar); the various mythical
as Ksirodasayi, Lord of Vaikuntha. By
forms of bahiranga maya and Sri Gauranga's
addressing Him in this manner His glories
form are similar; Sri Gauranga's name and
have not been fully exhibited, however,
the various names assumed by humans such
the statements of all those devotees are
as Kal-Durga are the same; Sri Gauranga
not false; for Sri Krsna Caitanya, who
is the same Kali-Durga who is worshiped
is non-different from Sri Krsna, is the
in the material world - their statements
source of all incarnations and thus, all the
should be considered as absolutely false.
incarnations exist in Him.
This kind of opinion does not truly describe
the Absolute Truth Sri Gaurasundara, rather
Anubhasya: In the context of Sri Krsna's
it is an attempt to conceal the fireplaces of
description as an avatari in the book
their nirvisesa-vada (a philosophy that says
94
Chapter Two
2/111-117]
Absolute Truth has no attributes) behind
have reached the stage of ruci), many
the attractive curtain.
people think that there is no need to
enter into the siddhantas (conclusions)
ALL DEVOTEES, WHETHER VAIDHA OR RAGANUGA, MUST
as is being done by them. Due to such
KNOW THE CONCLUSIONS OF BHAKTI -
indolence they, being ignorant about the
VERSES 116-117
sadhana-bhakti, pave their way to become
averse to Sri Krsna. They consider the
6/1/19
an
material bhavas, which are contrary
ssy
Il
to bhakti, to be the bhakti and become
Finic FBC F 4.4 3/6/20
overwhelmed by anarthas (offenses).
Il
229
Il
Although following the process of
thoughts and arguments is useful for
saba srota-ganera kari carana vandana
the devotees in whom ruci has not yet
e saba siddhanta suna, kari' eka mana
awakened, still, in order to awaken ruci,
siddhanta baliya citte na kara alasa
it is most essential for them to follow
the first limb of navadha-bhakti
iha haite krsne lage sudrdha manasa
sravanam (hearing). On not hearing the
Translation: I pay my humble obeisances
conclusions regarding Sri Krsna, the ruci
unto the feet of all the listeners or
does not increase. There is a procedure
readers and I request them all that they
of sravana (hearing), that is the very
must hear all these conclusions with
beginning of navadha-bhakti, ahead of
rapt attention. Do not neglect these
kirtana. The creeper of bhakti grows
conclusions by bringing indolence in the
beautifully when watered with sravana
mind, it is only by understanding these
and kirtana. Brahma while praying to
conclusions can one's mind become
Sri Krsna (Srimad Bhagavatam 10/14/3)
deeply absorbed in Sri Krsna.
mentioned the avashtha (position) of the
devotees who stop making endeavors
Amrta-pravaha Bhasya: Some followers
for attaining knowledge. He, in the very
of bhakti do not consider all these
same verse, mentions 'san-mukharitam
conclusions as the limbs of bhakti, and
bhavadiya-varttam sruti-gatam' the glories
thus, show laziness in entering into these
of hearing hari-katha from the elevated
conclusions; this, however, will not bring
devotees. According to the conclusions
auspiciousness. It is because on attaining
of Srimad Bhagavatam, the scripture
the sambandha-jnana (relationship) with
which provides flawless knowledge
Sri Krsna, one's mind becomes deeply
about the paramahamsas, the jiva attains
attached to His lotus feet. Thus, these
the eligibility to become maha-bhagavata
types of eternal conclusions are the basis
(elevated devotee) only on reading,
of pure bhakti.
hearing, etc. We hear in Sri Caitanya
Mahaprabhu's instructions to Sana
tana
THUS ENDS THE AMRTA-PRAVAHA BHASYA
Gosvami "sastra-yuktye sunipuna,
OF THE SECOND CHAPTER.
drdha-sraddha yanra, 'uttama-adhikari'
Anubhasya: On seeing the sadhana-bhakti
tinha taraye samsara" which means that
of jata-ruci-sadhakas (those devotees who
those who are expert in the bhakti-sastras,
95
[2/116-117
Sri Sri Caitanya Caritamrta, Adi-lila, Part-1
and have left all paths other than bhakti,
mattve'pi asma-sara-hrdaya-taya nindaisa.
are known as uttama-adhikari and are
This means that "If externally the vikaras
capable of delivering the world." Srila
(symptoms) like asru (tears) and pulaka
Rupa Gosva
mipada has also said -
(horripilation) are seen but the heart has
not melted, then such a person should
"utsahan-niscayad-dhairyat
be understood to be stone-hearted. Also,
tat-tat-karma-pravarttanat
the scriptures condemn such low-grade
sanga-tyagat sato-vrtteh
(kanistha adhikari) devotees, when they
sadbhir-bhaktih prasiddhyati"
artificially exhibit sattvika-vikaras like asru
"To leave all inactivity and enthusiastically
and pulaka, by calling them stone-hearted."
follow the rules that increase bhakti; to
Artificial bhakti, which is seen on
keep unflinching faith in scriptures and
disrespecting the principles, has been
the words of Guru in consonance with
sketched by Srila Rupa Gosvami Prabhu
scriptures; continuously following the
in Bhakti-rasamyta-sindhu as "nisarga-
practice of bhakti with utmost patience
picchila-svante tad-abhysa-pare'pt ca,
even on the appearance of obstructions or
sattv-abhasam binapi syuh kv-py-asru-
delay in attaining the abhista-siddhi (desired
pulak-adayah''. It means that - "Those
result); following the limbs of bhakti like
people who are externally soft but
sravana and kirtana, and prohibit oneself
internally hard-hearted and are engaged
from indulging in sense gratifying activities
in the practice of artificially exhibiting the
for attaining Krsna's priti (love); giving up
asru, kampa (shivering), etc., even without
activities unfavorable to bhakti such as illicit
the sattvabhasa, tears, horripilation, etc.,
connection with women, the association of
can sometimes be witnessed in them,
those who are overly attached to women, and
such bhavas are known as "nihsattva-
the association of Mayavadis, atheists, and
sattvik-abhasa". This is a vivid example
pseudo-religionists; to behave righteously
of how such artificial devotees, lacking in
(sadacara) like devotees and to follow vrtti
conclusions, think these material vikaras
(nature) like theirs by these six principles,
are transcendental. Many people criticize
one can attain perfection in bhakti."
the reading of the conclusions enunciated
Those who pompously consider them-
in books written by Sri Ramanuja,
selves devotees, but do not follow the
Madhvacarya, Nimbarka, Visnusvami, and
conclusions, many a times, foolishly,
other Vaisnava acaryas just as they criticize
artificially exhibit the sattvika-vikaras, out
the anti-devotional books of Advaitavadis.
of practice, and degrade the position of pure
Srila Jiva Gosvami, for the benefit of
Vaisnavas in the eyes of the common people.
Vaisnavas, has quoted these valuable
Condemning such types of malpractice of
conclusions of Vaisnava acaryas in his
theirs, they have been addressed as stone-
Sat-sandarbhas. Just as the Nirvisesavadis,
hearted in "tadasmasaram" sloka (2/3/24)
out of illusion, consider the limbs of
of Srimad Bhagavatam. Srila Visvanatha
bhakti as limbs of karma, similarly, the so-
Cakravarti in his commentary on this sloka
called Vaisnavas, who do not follow these
says "bahir-asru-pulakayoh sator-api yadd-
conclusions, consider the conclusions
hrdayam na vikriyeta, tad-asma-saram-iti
favorable to bhakti, as unfavorable and fall
kanisth-adhikarinam-eva asru-pulakadi-
down from krsna-bhakti.
96
Chapter Two
2/116-117]
Amrtanukanika: We see two types of people
most auspicious. In the very end through
in this world-saragrahi and bharavahi.
the sutra "anavrti sabdat", Vedavyasa
Those who do not properly contemplate
proved through scriptural evidence that
any subject matter and accept only the
on obtaining that auspiciousness one
futile portion are known as bharavahi.
will become free from the material cycle
Those who minutely contemplate any
(of birth and death). With this, all kinds
subject matter and accept the essence of it
of debates have been refuted. Therefore,
are known as saragrahi. Saragrahi persons
sanatana-dharma is well established in
attain the utmost benefit and, in the end,
eternal conclusions and true philosophy,
attain the lotus feet of Sri Krsna. However,
and that is why Srila Kaviraja Gosvami
not firmly bearing the conclusions of
is emphasizing the need to know the
scriptures in the heart according to those
siddhantas. Those who have more respect
scriptures, would mean that material
for the superstitions, become a part of
intelligence, which is contrary to those
prakrta-sahajiyas or vesopajivis (those
conclusions, will deprive us of the real
using external dress to earn livelihood)
Absolute Truth.
and pave their way to hellish planets. Some
Thus, in this verse, Srila Kaviraja
come under the influence of their mano-
Gosvami has emphasized on under-
dharma (mental speculation), take shelter
standing the conclusions appropriately
of jada-samanvayavadi or bharavahi sect,
by which one becomes firm in one's
and get afar from the Supreme Truth. In
bhajana. Similarly, if one contemplates
the last part of Bhargaviya Manusanhita,
sabda-pramanas (scriptural evidence) like
Bhrgu rsis have been told
Sri Gità, Srimad Bhagavatam, Vedanta,
and Upanisad, as a saragrahi, he will
"arsam dharmo-padesan-ca
veda-sastravirodhina
witness that bhagavad-bhakti has been
stated as the highest conclusion in all
yan-tarken-amusandheta
sa-dharmam veda netarah"
these scriptures. Those who consider
this highest conclusion of the sabda-
"Those who research on dharma, by
pramana as matavada (subject of debate),
applying the logic not contradictory to the
become captivated by devi-maya and
Veda sastras, that is in consonance with
turn into logicians themselves. Vaidika-
the instructions of Vedas and smrtis under
mimamsa scriptures are divided into two
Vedas, they alone can know the dharma."
parts. The first part of mimamsa scripture
has been named by Jaimini as purva-
GORILA NAROTTAMA DASA THAKURA SAYS -
mimamsa wherein he has introduced
the sûtra "athato dharma jijñasa, the
"madhyastha sri-bhagavata purana
rise of which has been established as a
sadhu sastra guruvkya,
principle of dharma. In uttara-mimamsa
hrdaye kariya ekya na kariha mane asa"
Vedavyasa considered it as purva-paksa
"Srimad Bhagavatam Purana says - under-
and introduced the sutra "athato brahma
stand the statements of Sri Guru, sadhu,
jijñasa and established the principle that
and sastra to be one and keep them in your
the devotion unto Paramesvara is the
heart, have no other desire in the heart."
97
[2/118-121
Sri Sri Caitanya Caritamrta, Adi-lila, Part-1
VERSE 118
SRI KRSNA TATTVA IS DESCRIBED TO CREATE FIRM FAITH IN
LORD CAITANYA -
GIF a Finic I
VERSE 119
6/1651 626 Il 2261
COVERAGE 2/12/19 6
caitanya-mahima jani e saba siddhante
FRIE 1155511
citta drdha haña lage mahima-jnana haite
caitanya-prabhura mahima kahibara tare
Translation: Only by knowing all these
krsnera mahima kahi kariya vistare
principles can one understand the glories
of Sri Caitanya Mahaprabhu. On knowing
RI KRSNA AND RI CAITANYA ARE NON DIFFERENT
His glories, one's mind becomes firmly
VERSE 120
attached to His Lotus feet.
Anubhasya: In Pañcara
tra -
7770
1122011
"mahatmya-jnana-yuktastu
caitanya-gosanira ei tattva nirupana
sudrdham sarvato'dhikah
svayam bhagavan krsna vrajendra-nandana
sneho bhaktir-iti proktas-taya
sarsty-adir-nanyatha"
Translation: To distinctly express the
glories of Sri Caitanya Mahaprabhu, I
"mahima-jnana-yuktah syd-
have elaborately described the glories of
vidhi-marg-anusarinam
Sri Krsna. The ontological conclusion of
raganuga-srita-nastu
Sri Caitanya Mahaprabhu is that He is
prayasah kevalo bhavet"
Vrajendranandana Sri Krsna Himself.
"Those who have realized the glories
VERSE 121
of Sri Bhagavan, their sneha is greatest and
fixed in every way-this - is known as bhakti
I
and through this alone the four types of
liberation like sarsti can be attained, and
sri-rupa-raghunitha-pade yra asa
not otherwise. The sneha of practitioners
caitanya-caritamrta kahe krsnadasa
of vidhi-marga is filled with the knowledge
of the glories of Sri Bhagavan. However,
Translation: Desiring the mercy of the lotus
the sneha of the practitioners of the
feet of Sri Rüpa-Raghunatha, Krsnadasa is
raganuga-marga is not dependent on the
narrating Sri Caitanya Caritamrta.
knowledge of the glories of Sri Bhagavan;
it is mostly natural."
THUS ENDS THE TRANSLATION OF
RI CAITANYA CARITÄMRTA, ADI-LILA, CHAPTER 2,
THUS COMPLETES THE ANUBHASYA
DESCRIBING THE WORSHIP-MANGALACARANA (INVOCATION)
OF THE SECOND CHAPTER.
OF ASCERTAINING TATTVA OF SRI KRSNA CAITANYA.
98