The truth of Advaita Acarya has been described in two different verses. It is said that material nature has two features, namely the material cause and the efficient cause. The efficient causal activities are caused by Maha-Visnu, and the material causal activities are caused by another form of Maha-Visnu, known as Advaita. That Advaita, the superintendent of the cosmic manifestation, has descended in the form of Advaita to associate with Lord Caitanya. When He is addressed as the servitor of Lord Caitanya, His glories are magnified because unless one is invigorated by this mentality of servitorship one cannot understand the mellows derived from devotional service to the Supreme Lord, Krsna.
jaya jaya--all glories; sri-caitanya--to Lord Sri Caitanya Mahaprabhu; jaya--all glories; nityananda--to Lord Nityananda; jaya advaita-candra--all glories to Advaita Acarya; jaya gaura-bhakta-vrnda--all glories to the devotees of Sri Caitanya Mahaprabhu.
All glories to Lord Sri Caitanya Mahaprabhu. All glories to Lord Nityananda. All glories to Advaita Acarya. And all glories to all the devotees of Lord Sri Caitanya Mahaprabhu.
panca sloke--in five verses; kahila--described; sri-nityananda-tattva--the truth of Sri Nityananda; sloka-dvaye--in two verses; kahi--I describe; advaita-acaryera--of Advaita Acarya; mahattva--the glories.
In five verses I have described the principle of Lord Nityananda. Then in the following two verses I describe the glories of Sri Advaita Acarya.
maha-visnuh--of the name Maha-Visnu, the resting place of the efficient cause; jagat-karta--the creator of the cosmic world; mayaya--by the illusory energy; yah--who; srjati--creates; adah--that universe; tasya--His; avatarah--incarnation; eva--certainly; ayam--this; advaita-acaryah--of the name Advaita Acarya; isvarah--the Supreme Lord, the resting place of the material cause.
Lord Advaita Acarya is the incarnation of Maha-Visnu, whose main function is to create the cosmic world through the actions of maya.
bhaktavataram isam tam
advaitam--known as Advaita; harina--with Lord Hari; advaitat--from being nondifferent; acaryam--known as Acarya; bhakti-samsanat--from the propagation of devotional service to Sri Krsna; bhakta-avataram--the incarnation as a devotee; isam--to the Supreme Lord; tam--to Him; advaita-acaryam--to Advaita Acarya; asraye--I surrender.
Because He is nondifferent from Hari, the Supreme Lord, He is called Advaita, and because He propagates the cult of devotion, He is called Acarya. He is the Lord and the incarnation of the Lord's devotee. Therefore I take shelter of Him.
advaita-acarya gosani saksat isvara
yanhara mahima nahe jivera gocara
advaita-acarya--of the name Advaita Acarya; gosani--the Lord; saksat isvara--directly the Supreme Personality of Godhead; yanhara mahima--whose glories; nahe--not; jivera gocara--within the reach of the understanding of ordinary living beings.
Sri Advaita Acarya is indeed directly the Supreme Personality of Godhead Himself. His glory is beyond the conception of ordinary living beings.
maha-visnu srsti karena jagad-adi karya
tanra avatara saksat advaita acarya
maha-visnu--the original Visnu; srsti--creation; karena--does; jagat-adi--the material world; karya--the occupation; tanra--His; avatara--incarnation; saksat--directly; advaita acarya--Prabhu Advaita Acarya.
Maha-Visnu performs all the functions for the creation of the universes. Sri Advaita Acarya is His direct incarnation.
ye purusa srsti-sthiti karena mayaya
ananta brahmanda srsti karena lilaya
ye purusa--that personality who; srsti-sthiti--creation and maintenance; karena--performs; mayaya--through the external energy; ananta brahmanda--unlimited universes; srsti--creation; karena--does; lilaya--by pastimes.
That purusa creates and maintains with His external energy. He creates innumerable universes in His pastimes.
icchaya ananta murti karena prakasa
eka eka murte karena brahmande pravesa
icchaya--by His will; ananta murti--unlimited forms; karena--does; prakasa--manifestation; eka eka--each and every; murte--form; karena--does; brahmande--within the universe; pravesa--entrance.
By His will He manifests Himself in unlimited forms, in which He enters each and every universe.
se purusera amsa----advaita, nahi kichu bheda
sarira-visesa tanra----nahika viccheda
se--that; purusera--of the Lord; amsa--part; advaita--Advaita Acarya; nahi--not; kichu--any; bheda--difference; sarira-visesa--another specific transcendental body; tanra--of Him; nahika viccheda--there is no separation.
Sri Advaita Acarya is a plenary part of that purusa and so is not different from Him. Indeed, Sri Advaita Acarya is not separate but is another form of that purusa.
sahaya karena tanra la-iya 'pradhana'
koti brahmanda karena icchaya nirmana
sahaya karena--He helps; tanra--His; la-iya--with; pradhana--the material energy; koti-brahmanda--millions of universes; karena--does; icchaya--only by the will; nirmana--creation.
He [Advaita Acarya] helps in the pastimes of the purusa, with whose material energy and by whose will He creates innumerable universes.
jagat-mangala advaita, mangala-guna-dhama
mangala-caritra sada, 'mangala' yanra nama
jagat-mangala--all-auspicious to the world; advaita--Advaita Acarya; mangala-guna-dhama--the reservoir of all auspicious attributes; mangala-caritra--all characteristics are auspicious; sada--always; mangala--auspicious; yanra nama--whose name.
Sri Advaita Acarya is all-auspicious to the world, for He is a reservoir of all auspicious attributes. His characteristics, activities and name are always auspicious.
Sri Advaita Prabhu, who is an incarnation of Maha-Visnu, is an acarya, or teacher. All His activities and all the other activities of Visnu are auspicious. Anyone who can view the all-auspiciousness in the pastimes of Lord Visnu also becomes auspicious simultaneously. Therefore, since Lord Visnu is the fountainhead of auspiciousness, anyone who is attracted by the devotional service of Lord Visnu can render the greatest service to human society. Rejected persons of the material world who refuse to understand pure devotional service as the eternal function of the living entities, and as actual liberation of the living being from conditional life, become bereft of all devotional service because of their poor fund of knowledge.
In the teachings of Advaita Prabhu there is no question of fruitive activities or impersonal liberation. Bewildered by the spell of material energy, however, persons who could not understand that Advaita Prabhu is nondifferent from Visnu wanted to follow Him with their impersonal conceptions. The attempt of Advaita Prabhu to punish them is also auspicious. Lord Visnu and His activities can bestow all good fortune, directly and indirectly. In other words, being favored by Lord Visnu and being punished by Lord Visnu are one and the same because all the activities of Visnu are absolute. According to some, Mangala was another name of Advaita Prabhu. As the causal incarnation, or Lord Visnu's incarnation for a particular occasion, He is the supply agent or ingredient in material nature. However, He is never to be considered material. All His activities are spiritual. Anyone who hears about and glorifies Him becomes glorified himself, for such activities free one from all kinds of misfortune. One should not invest any material contamination or impersonalism in the Visnu form. Everyone should try to understand the real identity of Lord Visnu, for by such knowledge one can attain the highest stage of perfection.
koti amsa, koti sakti, koti avatara
eta lana srje purusa sakala samsara
koti amsa--millions of parts and parcels; koti sakti--millions and millions of energies; koti avatara--millions upon millions of incarnations; eta--all this; lana--taking; srje--creates; purusa--the original person, Maha-Visnu; sakala samsara--all the material world.
Maha-Visnu creates the entire material world, with millions of His parts, energies and incarnations.
maya yaiche dui amsa----'nimitta', 'upadana'
purusa isvara aiche dvi-murti ha-iya
visva-srsti kare 'nimitta' 'upadana' lana
maya--the external energy; yaiche--as; dui amsa--two parts; nimitta--the cause; upadana--the ingredients; maya--the material energy; nimitta-hetu--original cause; upadana--ingredients; pradhana--immediate cause; purusa--the person Lord Visnu; isvara--the Supreme Personality of Godhead; aiche--in that way; dvi-murti ha-iya--taking two forms; visva-srsti kare--creates this material world; nimitta--the original cause; upadana--the material cause; lana--with.
Just as the external energy consists of two parts-the efficient cause [nimitta] and the material cause [upadana], maya being the efficient cause and pradhana the material cause-so Lord Visnu, the Supreme Personality of Godhead, assumes two forms to create the material world with the efficient and material causes.
There are two kinds of research to find the original cause of creation. One conclusion is that the Supreme Personality of Godhead, the all-blissful, eternal, all knowing form, is indirectly the cause of this cosmic manifestation and directly the cause of the spiritual world, where there are innumerable spiritual planets known as Vaikunthas as well as His personal abode, known as Goloka Vrndavana. In other words, there are two manifestations--the material cosmos and the spiritual world. As in the material world there are innumerable planets and universes, so in the spiritual world there are also innumerable spiritual planets and universes, including the Vaikunthas and Goloka. The Supreme Lord is the cause of both the material and spiritual worlds. The other conclusion, of course, is that this cosmic manifestation is caused by an inexplicable unmanifested void. This argument is meaningless.
The first conclusion is accepted by the Vedanta philosophers, and the second is supported by the atheistic philosophical system of the Sankhya smrti, which directly opposes the Vedantic philosophical conclusion. Material scientists cannot see any cognizant spiritual substance that might be the cause of the creation. Such atheistic Sankhya philosophers think that the symptoms of knowledge and living force visible in the innumerable living creatures are caused by the three qualities of the cosmic manifestation. Therefore the Sankhyites are against the conclusion of Vedanta regarding the original cause of creation.
Factually, the supreme absolute spirit soul is the cause of every kind of manifestation, and He is always complete, both as the energy and as the energetic. The cosmic manifestation is caused by the energy of the Supreme Absolute Person, in whom all energies are conserved. Philosophers who are subjectively engaged in the cosmic manifestation can appreciate only the wonderful energies of matter. Such philosophers accept the conception of God only as a product of material energy. According to their conclusions, the source of the energy is also a product of the energy. Such philosophers wrongly observe that the living creatures within the cosmic manifestation are caused by the material energy, and they think that the supreme absolute conscious being must similarly be a product of the material energy.
Since materialistic philosophers and scientists are too much engaged with their imperfect senses, naturally they conclude that the living force is a product of a material combination. But the actual fact is just the opposite. Matter is a product of spirit. According to the Bhagavad-gita, the supreme spirit, the Personality of Godhead, is the source of all energies. When one advances in research work by studying a limited substance within the limits of space and time, one is amazed by the various wonderful cosmic manifestations, and naturally one goes on hypnotically accepting the path of research work or the inductive method. Through the deductive way of understanding, however, one accepts the Supreme Absolute Person, the Personality of Godhead, as the cause of all causes, who is full with diverse energies and who is neither impersonal nor void. The impersonal manifestation of the Supreme Person is another display of His energy. Therefore the conclusion that matter is the original cause of creation is completely different from the real truth. The material manifestation is caused by the glance of the Supreme Personality of Godhead, who is inconceivably potent. Material nature is electrified by the supreme authority, and the conditioned soul, within the limits of time and space, is trapped by awe of the material manifestation. In other words, the Supreme Personality of Godhead is actually realized in the vision of a material philosopher and scientist through the manifestations of His material energy. For one who does not understand the power of the Supreme Personality of Godhead or His diverse energies because of not knowing the relationship between the source of the energies and the energies themselves, there is always a chance of error, which is known as vivarta. As long as materialistic scientists and philosophers do not come to the right conclusion, certainly they will hover above the material field, bereft of proper understanding of the Absolute Truth.
The great Vaisnava philosopher Srila Baladeva Vidyabhusana has very nicely explained the materialistic conclusion in his Govinda-bhasya on the Vedanta-sutra. He writes as follows:
"The Sankhya philosopher Kapila has connected the different elementary truths according to his own opinion. Material nature, according to him, consists of the equilibrium of the three material qualities, goodness, passion and ignorance. Material nature produced the material energy, known as mahat, and mahat produced the false ego. The ego produced the five objects of sense perception, which produced the ten senses (five for acquiring knowledge and five for working), the mind and the five gross elements. Counting the purusa, or the enjoyer, with these twenty-four elements, there are twenty-five different truths. The nonmanifested stage of these twenty-five elementary truths is called prakrti, or material nature. The qualities of material nature can associate in three different stages, namely as the cause of happiness, the cause of distress and the cause of illusion. The quality of goodness is the cause of material happiness, the quality of passion is the cause of material distress, and the quality of ignorance is the cause of illusion. Our material experience lies within the boundaries of these three manifestations of happiness, distress and illusion. For example, a beautiful woman is certainly a cause of material happiness for one who possesses her as a wife, but the same beautiful woman is a cause of distress to a man whom she rejects or who is the cause of her anger, and if she leaves a man she becomes the cause of illusion.
"The two kinds of senses are the ten external senses and the one internal sense, the mind. Thus there are eleven senses. According to Kapila, material nature is eternal and all-powerful. Originally there is no spirit, and matter has no cause. Matter itself is the chief cause of everything. It is the all-pervading cause of all causes. The Sankhya philosophy regards the total energy (mahat-tattva), the false ego and the five objects of sense perception as the seven diverse manifestations of material nature, which has two features, known as the material cause and efficient cause. The purusa, the enjoyer, is without transformation, whereas material nature is always subject to transformation. But although material nature is inert, it is the cause of enjoyment and salvation for many living creatures. Its activities are beyond the conception of sense perception, but still one may guess at them by superior intelligence. Material nature is one, but because of the interaction of the three qualities, it can produce the total energy and the wonderful cosmic manifestation. Such transformations divide material nature into two features, namely the efficient and material causes. The purusa, the enjoyer, is inactive and without material qualities, although at the same time He is the master, existing separately in each and every body as the emblem of knowledge. By understanding the material cause, one can guess that the purusa, the enjoyer, being without activity, is aloof from all kinds of enjoyment or superintendence. Sankhya philosophy, after describing the nature of prakrti (material nature) and purusa (the enjoyer), asserts that the creation is only a product of their unification or proximity to one another. With such unification the living symptoms are visible in material nature, but one can guess that in the person of the enjoyer, purusa, there are powers of control and enjoyment. When the purusa is illusioned for want of sufficient knowledge, He feels Himself to be the enjoyer, and when He is in full knowledge He is liberated. In the Sankhya philosophy the purusa is described to be always indifferent to the activities of prakrti.
"The Sankhya philosopher accepts three kinds of evidences, namely direct perception, hypothesis and traditional authority. When such evidence is complete, everything is perfect. The process of comparison is within such perfection. Beyond such evidence there is no proof. There is not much controversy regarding direct perceptional evidence or authorized traditional evidence. The Sankhya system of philosophy identifies three kinds of procedures--namely, parimanat (transformation), samanvayat (adjustment) and saktitah (performance of energies)--as the causes of the cosmic manifestation."
Srila Baladeva Vidyabhusana, in his commentary on the Vedanta-sutra, has tried to nullify this conclusion because he thinks that discrediting these so-called causes of the cosmic manifestation will nullify the entire Sankhya philosophy. Materialistic philosophers accept matter to be the material and efficient cause of creation; for them, matter is the cause of every type of manifestation. Generally they give the example of a waterpot and clay. Clay is the cause of the waterpot, but the clay can be found as both cause and effect. The waterpot is the effect and clay itself is the cause, but clay is visible everywhere. A tree is matter, but a tree produces fruit. Water is matter, but water flows. In this way, say the Sankhyites, matter is the cause of movements and production. As such, matter can be considered the material and efficient cause of everything in the cosmic manifestation. Srila Baladeva Vidyabhusana has therefore enunciated the nature of pradhana as follows:
"Material nature is inert, and as such it cannot be the cause of matter, neither as the material nor as the efficient cause. Seeing the wonderful arrangement and management of the cosmic manifestation generally suggests that a living brain is behind this arrangement, for without a living brain such an arrangement could not exist. One should not imagine that such an arrangement can exist without conscious direction. In our practical experience we never see that inert bricks can themselves construct a big building.
"The example of the waterpot cannot be accepted because a waterpot has no perception of pleasure and distress. Such perception is within. Therefore the covering body, or the waterpot, cannot be synchronized with it.
"Sometimes the material scientist suggests that trees grow from the earth automatically, without assistance from a gardener, because that is a tendency of matter. They also consider the intuition of living creatures from birth to be material. But such material tendencies as bodily intuition cannot be accepted as independent, for they suggest the existence of a spirit soul within the body. Actually, the tree or the body of a living creature has no tendency or intuition; the tendency and intuition exist because the soul is present within the body. In this connection, the example of a car and driver may be given very profitably. The car has a tendency to turn right and left, but one cannot say that the car itself, as matter, turns right and left without the direction of a driver. A material car has neither tendencies nor intuitions independent of the intentions of the driver within the car. The same principle applies for the automatic growth of trees in the forest. The growth takes place because of the soul's presence within the tree.
"Sometimes foolish people take for granted that because scorpions are born from heaps of rice, the rice has produced the scorpions. The real fact, however, is this: the mother scorpion lays eggs within the rice, and by the proper fermentation of the rice the eggs give birth to several baby scorpions, which in due course come out. This does not mean that the rice gives birth to the scorpions. Similarly, sometimes bugs are seen to come from dirty beds. This does not mean, however, that the beds give birth to the bugs. It is the living soul that comes forth, taking advantage of the dirty condition of the bed. There are different kinds of living creatures. Some of them come from embryos, some from eggs and some from the fermentation of perspiration. Different living creatures have different sources of appearance, but one should not conclude that matter produces such living creatures.
"The example cited by materialists that trees automatically come from the earth follows the same principle. Taking advantage of a certain condition, a living entity comes from the earth. According to the Brhad-aranyaka Upanisad, every living being is forced by divine superintendence to take a certain type of body according to his past deeds. There are many varieties of bodies, and because of a divine arrangement a living entity takes bodies of different shapes.
"When a person thinks 'I am doing this,' the 'I am' does not refer to the body. It refers to something more than the body, or within the body. As such, the body as it is has neither tendencies nor intuition; the tendencies and intuition belong to the soul within the body. Material scientists sometimes suggest that the tendencies of male and female bodies cause their union and that this is the cause of the birth of the child. But since the purusa, according to Sankhya philosophy, is always unaffected, where does the tendency to give birth come from?
"Sometimes material scientists give the example that milk turns into curd automatically and that distilled water pouring from the clouds falls down to earth, produces different kinds of trees, and enters different kinds of flowers and fruits with different fragrances and tastes. Therefore, they say, matter produces varieties of material things on its own. In reply to this argument, the same proposition of the Brhad-aranyaka Upanisad--that different kinds of living creatures are put into different kinds of bodies by the management of a superior power--is repeated. Under superior superintendence, various souls, according to their past activities, are given the chance to take a particular type of body, such as that of a tree, animal, bird or beast, and thus their different tendencies develop under these circumstances. The Bhagavad-gita (13.22) also further affirms:
purusah prakrti-stho hi
bhunkte prakrti-jan gunan
karanam guna-sango 'sya
'The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species.' The soul is given different types of bodies. For example, were souls not given varieties of tree bodies, the different varieties of fruits and flowers could not be produced. Each class of tree produces a particular kind of fruit and flower; it is not that there is no distinction between the different classes. An individual tree does not produce flowers of different colors or fruits of different tastes. There are demarcated classes, as we find them among humans, animals, birds and other species. There are innumerable living entities, and their activities, performed in the material world according to the different qualities of the material modes of nature, give them the chance to have different kinds of life.
"Thus one should understand that pradhana, matter, cannot act unless impelled by a living creature. The materialistic theory that matter independently acts cannot, therefore, be accepted. Matter is called prakrti, which refers to female energy. A woman is prakrti, a female. A female cannot produce a child without the association of a purusa, a man. The purusa causes the birth of a child because the man injects the soul, which is sheltered in the semen, into the womb of the woman. The woman, as the material cause, supplies the body of the soul, and as the efficient cause she gives birth to the child. But although the woman appears to be the material and efficient cause of the birth of a child, originally the purusa, the male, is the cause of the child. Similarly, this material world gives rise to varieties of manifestations due to the entrance of Garbhodakasayi Visnu within the universe. He is present not only within the universe but within the bodies of all living creatures, as well as within the atom. We understand from the Brahma-samhita that the Supersoul is present within the universe, within the atom and within the heart of every living creature. Therefore the theory that matter is the cause of the entire cosmic manifestation cannot be accepted by any man with sufficient knowledge of matter and spirit.
"Materialists sometimes give the argument that as straw eaten by a cow produces milk automatically, so material nature, under different circumstances, produces varieties of manifestations. Thus originally matter is the cause. In refuting this argument, we may say that an animal of the same species as the cow--namely, the bull--also eats straw like the cow but does not produce milk. Under the circumstances, it cannot be said that straw in connection with a particular species produces milk. The conclusion should be that there is superior management, as confirmed in the Bhagavad-gita (9.10), where the Lord says, mayadhyaksena prakrtih suyate sa-caracaram: 'This material nature is working under My direction, O son of Kunti, and it is producing all moving and unmoving beings.' The Supreme Lord says, mayadhyaksena ('under My superintendence'). When He desires that the cow produce milk by eating straw, there is milk, and when He does not so desire it, the mixture of such straw cannot produce milk. If the way of material nature had been that straw produced milk, a stack of straw could also produce milk. But that is not possible. And the same straw given to a human female also cannot produce milk. That is the meaning of the Bhagavad-gita's statement that only under superior orders does anything take place. Matter itself has no power to produce independently. The conclusion, therefore, is that matter, which has no self-knowledge, cannot be the cause of the material creation. The ultimate creator is the Supreme Personality of Godhead.
"If matter were accepted as the original cause of creation, all the authorized scriptures in the world would be useless, for in every scripture, especially the Vedic scriptures like the Manu-smrti, the Supreme Personality of Godhead is said to be the ultimate creator. The Manu-smrti is considered the highest Vedic direction to humanity. Manu is the giver of law to mankind, and in the Manu-smrti it is clearly stated that before the creation the entire universal space was darkness, without information and without variety, and was in a state of complete suspension, like a dream. Everything was darkness. The Supreme Personality of Godhead then entered the universal space, and although He is invisible, He created the visible cosmic manifestation. In the material world the Supreme Personality of Godhead is not manifested by His personal presence, but the presence of the cosmic manifestation in different varieties is the proof that everything has been created under His direction. He entered the universe with all creative potencies, and thus He removed the darkness of the unlimited space.
"The form of the Supreme Personality of Godhead is described to be transcendental, very subtle, eternal, all-pervading, inconceivable and therefore nonmanifested to the material senses of a conditioned living creature. He desired to expand Himself into many living entities, and with such a desire He first created a vast expanse of water within the universal space and then impregnated that water with living entities. By that process of impregnation a massive body appeared, blazing like a thousand suns, and in that body was the first creative principle, Brahma. The great Parasara Rsi has also confirmed this in the Visnu Purana. He says that the cosmic manifestation visible to us is produced from Lord Visnu and sustained under His protection. He is the principal maintainer and destroyer of the universal form.
"This cosmic manifestation is one of the diverse energies of the Supreme Personality of Godhead. As a spider secretes saliva and weaves a web by its own movements but at the end winds the web within its body, so Lord Visnu produces this cosmic manifestation from His transcendental body and at the end winds it up within Himself. All the great sages of the Vedic understanding have accepted that the Supreme Personality of Godhead is the original creator.
"It is sometimes claimed that the impersonal speculations of great philosophers are meant for the advancement of knowledge without religious ritualistic principles. But the religious ritualistic principles are actually meant for the advancement of spiritual knowledge. By performance of religious rituals one ultimately reaches the supreme goal of knowledge by understanding that Vasudeva, the Supreme Personality of Godhead, is the cause of everything. It is clearly stated in the Bhagavad-gita that even those who are advocates of knowledge only, without any religious ritualistic processes, advance in knowledge after many, many lifetimes of speculation and thus come to the conclusion that Vasudeva is the supreme cause of everything that be. As a result of this achievement of the goal of life, such an advanced learned scholar or philosopher surrenders unto the Supreme Personality of Godhead. Religious ritualistic performances are actually meant to cleanse the contaminated mind in the material world, and the special feature of this Age of Kali is that one can easily execute the process of cleansing the mind of contamination by chanting the holy names of God--Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare. Hare Rama, Hare Rama, Rama Rama, Hare Hare.
"A Vedic injunction states, sarve veda yat padam amananti (Katha Upanisad 1.2.15): all Vedic knowledge is searching after the Supreme Personality of Godhead. Similarly, another Vedic injunction states, narayana-para vedah: the Vedas are meant for understanding Narayana, the Supreme Lord. Similarly, the Bhagavad-gita also confirms, vedais ca sarvair aham eva vedyah: by all the Vedas, Krsna is to be known. Therefore, the main purpose of understanding the Vedas, performing Vedic sacrifices and speculating on the Vedanta-sutra is to understand Krsna. Accepting the impersonalist view of voidness or the nonexistence of the Supreme Personality of Godhead negates all study of the Vedas. Impersonal speculation aims at disproving the conclusion of the Vedas. Therefore any impersonal speculative presentation should be understood to be against the principles of the Vedas or standard scriptures. Since the speculation of the impersonalists does not follow the principles of the Vedas, their conclusion must be considered to be against the Vedic principles. Anything not supported by the Vedic principles must be considered imaginary and lacking in standard proof. Therefore no impersonalist explanation of any Vedic literature can be accepted.
"If one tries to nullify the conclusions of the Vedas by accepting an unauthorized scripture or so-called scripture, it will be very hard for him to come to the right conclusion about the Absolute Truth. The system for adjusting two contradictory scriptures is to refer to the Vedas, for references from the Vedas are accepted as final judgments. When we refer to a particular scripture, it must be authorized, and for this authority it must strictly follow the Vedic injunctions. If someone presents an alternative doctrine he himself has manufactured, that doctrine will prove itself useless, for any doctrine that tries to prove that Vedic evidence is meaningless immediately proves itself meaningless. The followers of the Vedas unanimously accept the authority of Manu and Parasara in the disciplic succession. Their statements, however, do not support the atheistic Kapila because the Kapila mentioned in the Vedas is a different Kapila, the son of Kardama and Devahuti. The atheist Kapila is a descendant of the dynasty of Agni and is one of the conditioned souls. But the Kapila who is the son of Kardama Muni is accepted as an incarnation of Vasudeva. The Padma Purana gives evidence that the Supreme Personality of Godhead Vasudeva takes birth in the incarnation of Kapila and, by His expansion of theistic Sankhya philosophy, teaches all the demigods and a brahmana of the name Asuri. In the doctrine of the atheist Kapila there are many statements directly against the Vedic principles. The atheist Kapila does not accept the Supreme Personality of Godhead. He says that the living entity is himself the Supreme Lord and that no one is greater than him. His conceptions of so-called conditioned and liberated life are materialistic, and he refuses to accept the importance of immortal time. All such statements are against the principles of the Vedanta-sutra."
apane purusa----visvera 'nimitta'-karana
advaita-rupe 'upadana' hana narayana
apane--personally; purusa--Lord Visnu; visvera--of the entire material world; nimitta karana--the original cause; advaita-rupe--in the form of Advaita; upadana--the material cause; hana--becomes; narayana--Lord Narayana.
Lord Visnu Himself is the efficient [nimitta] cause of the material world, and Narayana in the form of Sri Advaita is the material cause [upadana].
'nimittamse' kare tenho mayate iksana
'upadana' advaita karena brahmanda-srjana
nimitta-amse--in the portion as the original cause; kare--does; tenho--He; mayate--in the external energy; iksana--glancing; upadana--the material cause; advaita--Advaita Acarya; karena--does; brahmanda-srjana--creation of the material world.
Lord Visnu, in His efficient aspect, glances over the material energy, and Sri Advaita, as the material cause, creates the material world.
yadyapi sankhya mane, 'pradhana'----karana
jada ha-ite kabhu nahe jagat-srjana
yadyapi--although; sankhya--Sankhya philosophy; mane--accepts; pradhana--ingredients; karana--cause; jada ha-ite--from matter; kabhu--at any time; nahe--there is not; jagat-srjana--the creation of the material world.
Although the Sankhya philosophy accepts that the material ingredients are the cause, the creation of the world never arises from dead matter.
nija srsti-sakti prabhu sancare pradhane
isvarera saktye tabe haye ta' nirmane
nija--own; srsti-sakti--power for creation; prabhu--the Lord; sancare--infuses; pradhane--in the ingredients; isvarera saktye--by the power of the Lord; tabe--then; haye--there is; ta'--certainly; nirmane--the beginning of creation.
The Lord infuses the material ingredients with His own creative potency. Then, by the power of the Lord, creation takes place.
advaita-rupe kare sakti-sancarana
ataeva advaita hayena mukhya karana
advaita-rupe--in the form of Advaita Acarya; kare--does; sakti-sancarana--infusion of the energy; ataeva--therefore; advaita--Advaita Acarya; hayena--is; mukhya karana--the original cause.
In the form of Advaita He infuses the material ingredients with creative energy. Therefore, Advaita is the original cause of creation.
advaita-acarya koti-brahmandera karta
ara eka eka murtye brahmandera bharta
advaita-acarya--of the name Advaita Acarya; koti-brahmandera karta--the creator of millions and millions of universes; ara--and; eka eka--each and every; murtye--by expansions; brahmandera bharta--maintainer of the universe.
Sri Advaita Acarya is the creator of millions and millions of universes, and by His expansions [as Garbhodakasayi Visnu] He maintains each and every universe.
sei narayanera mukhya anga,----advaita
'anga'-sabde amsa kari' kahe bhagavata
sei--that; narayanera--of Lord Narayana; mukhya anga--the primary part; advaita--Advaita Acarya; anga-sabde--by the word anga; amsa kari'--taking as a plenary portion; kahe--says; bhagavata--Srimad-Bhagavatam.
Sri Advaita is the principal limb [anga] of Narayana. Srimad-Bhagavatam speaks of "limb" [anga] as "a plenary portion" [amsa] of the Lord.
narayanas tvam na hi sarva-dehinam
narayano 'ngam nara-bhu-jalayanat
tac capi satyam na tavaiva maya
narayanah--Lord Narayana; tvam--You; na--not; hi--certainly; sarva--all; dehinam--of the embodied beings; atma--the Supersoul; asi--You are; adhisa--O Lord; akhila-loka--of all the worlds; saksi--the witness; narayanah--known as Narayana; angam--plenary portion; nara--of Nara; bhu--born; jala--in the water; ayanat--due to the place of refuge; tat--that; ca--and; api--certainly; satyam--highest truth; na--not; tava--Your; eva--at all; maya--the illusory energy.
"O Lord of lords, You are the seer of all creation. You are indeed everyone's dearest life. Are You not, therefore, my father, Narayana? 'Narayana' refers to one whose abode is in the water born from Nara [Garbhodakasayi Visnu ], and that Narayana is Your plenary portion. All Your plenary portions are transcendental. They are absolute and are not creations of maya."
This text is from Srimad-Bhagavatam (10.14.14).
isvarera 'anga' amsa----cid-ananda-maya
mayara sambandha nahi' ei sloke kaya
isvarera--of the Lord; anga--limb; amsa--part; cit-ananda-maya--all-spiritual; mayara--of the material energy; sambandha--relationship; nahi'--there is not; ei sloke--this verse; kaya--says.
This verse describes that the limbs and plenary portions of the Lord are all spiritual; they have no relationship with the material energy.
'amsa' na kahiya, kene kaha tanre 'anga'
'amsa' haite 'anga,' yate haya antaranga
amsa--part; na kahiya--not saying; kene--why; kaha--you say; tanre--Him; anga--limb; amsa haite--than a part; anga--limb; yate--because; haya--is; antaranga--more.
Why has Sri Advaita been called a limb and not a part? The reason is that "limb" implies greater intimacy.
maha-visnura amsa----advaita guna-dhama
isvare abheda, teni 'advaita' purna nama
maha-visnura--of Lord Maha-Visnu; amsa--part; advaita--Advaita Acarya; guna-dhama--reservoir of all attributes; isvare--from the Lord; abheda--nondifferent; teni--therefore; advaita--nondifferent; purna nama--full name.
Sri Advaita, who is a reservoir of virtues, is the main limb of Maha-Visnu. His full name is Advaita, for He is identical in all respects with that Lord.
purve yaiche kaila sarva-visvera srjana
avatari' kaila ebe bhakti-pravartana
purve--formerly; yaiche--as; kaila--performed; sarva--all; visvera--of the universes; srjana--creation; avatari'--taking incarnation; kaila--did; ebe--now; bhakti-pravartana--inauguration of the bhakti cult.
As He had formerly created all the universes, now He descended to introduce the path of bhakti.
jiva nistarila krsna-bhakti kari' dana
gita-bhagavate kaila bhaktira vyakhyana
jiva--the living entities; nistarila--delivered; krsna-bhakti--devotional service to Lord Krsna; kari'--making; dana--gift; gita-bhagavate--in the Bhagavad-gita and Srimad-Bhagavatam; kaila--performed; bhaktira vyakhyana--explanation of devotional service.
He delivered all living beings by offering the gift of krsna-bhakti. He explained the Bhagavad-gita and Srimad-Bhagavatam in the light of devotional service.
Although Sri Advaita Prabhu is an incarnation of Visnu, for the welfare of the conditioned souls He manifested Himself as a servitor of the Supreme Personality of Godhead, and throughout all His activities He showed Himself to be an eternal servitor. Lord Caitanya and Lord Nityananda also manifested the same principle, although They also belong to the category of Visnu. If Lord Caitanya, Lord Nityananda and Advaita Prabhu had exhibited Their all-powerful Visnu potencies within this material world, people would have become greater impersonalists, monists and self-worshipers than they had already become under the spell of this age. Therefore the Personality of Godhead and His different incarnations and forms played the parts of devotees to instruct the conditioned souls how to approach the transcendental stage of devotional service. Advaita Acarya especially intended to teach the conditioned souls about devotional service. The word acarya means "teacher."The special function of such a teacher is to make people Krsna conscious. A bona fide teacher following in the footsteps of Advaita Acarya has no other business than to spread the principles of Krsna consciousness all over the world. The real qualification of an acarya is that he presents himself as a servant of the Supreme. Such a bona fide acarya can never support the demoniac activities of atheistic men who present themselves as God. It is the main business of an acarya to defy such imposters posing as God before the innocent public.
bhakti-upadesa vinu tanra nahi karya
ataeva nama haila 'advaita acarya'
Since He has no other occupation than to teach devotional service, His name is Advaita Acarya.
vaisnavera guru tenho jagatera arya
dui-nama-milane haila 'advaita-acarya'
vaisnavera--of the devotees; guru--spiritual master; tenho--He; jagatera arya--the most respectable personality in the world; dui-nama-milane--by combining the two names; haila--there was; advaita-acarya--the name Advaita Acarya.
He is the spiritual master of all devotees and is the most revered personality in the world. By a combination of these two names, His name is Advaita Acarya.
Sri Advaita Acarya is the prime spiritual master of the Vaisnavas, and He is worshipable by all Vaisnavas. Vaisnavas must follow in the footsteps of Advaita Acarya, for by so doing one can actually engage in the devotional service of the Lord.
kamala-nayanera tenho, yate 'anga' 'amsa'
'kamalaksa' kari dhare nama avatamsa
yanhara--whose; tulasi-jale--by tulasi leaves and Ganges water; yanhara--of whom; hunkare--by the loud voice; sva-gana--His personal associates; sahite--accompanied by; caitanyera--of Lord Sri Caitanya Mahaprabhu; avatare--in the incarnation.
He worshiped Krsna with tulasi leaves and water of the Ganges and called for Him in a loud voice. Thus Lord Caitanya Mahaprabhu appeared on earth, accompanied by His personal associates.
yanra dvara kaila prabhu kirtana pracara
yanra dvara kaija prabhu jagat nistara
yanra dvara--by whom; kaila--did; prabhu--Lord Sri Caitanya Mahaprabhu; kirtana pracara--spreading of the sankirtana movement; yanra dvara--by whom; kaila--did; prabhu--Sri Caitanya Mahaprabhu; jagat nistara--deliverance of the entire world.
It is through Him [Advaita Acarya] that Lord Caitanya spread the sankirtana movement and through Him that He delivered the world.
acarya gosanira guna-mahima apara
jiva-kita kothaya paibeka tara para
acarya gosanira--of Advaita Acarya; guna-mahima--the glory of the attributes; apara--unfathomable; jiva-kita--a living being who is just like a worm; kothaya--where; paibeka--will get; tara--of that; para--the other side.
The glory and attributes of Advaita Acarya are unlimited. How can the insignificant living entities fathom them?
Thinking "He [Sri Advaita Acarya] is a disciple of Sri Madhavendra Puri," Lord Caitanya obeys Him, respecting Him as His spiritual master.
Sri Madhavendra Puri is one of the acaryas in the disciplic succession from Madhvacarya. Madhavendra Puri had two principal disciples, Isvara Puri and Sri Advaita Prabhu. Therefore the Gaudiya Vaisnava-sampradaya is a disciplic succession from Madhvacarya. This fact has been accepted in the authorized books known as Gaura-ganoddesa-dipika and Prameya-ratnavali, as well as by Gopala Guru Gosvami. The Gaura-ganoddesa-dipika clearly states the disciplic succession of the Gaudiya Vaisnavas as follows: "Lord Brahma is the direct disciple of Visnu, the Lord of the spiritual sky. His disciple is Narada, Narada's disciple is Vyasa, and Vyasa's disciples are Sukadeva Gosvami and Madhvacarya. Padmanabha Acarya is the disciple of Madhvacarya, and Narahari is the disciple of Padmanabha Acarya. Madhava is the disciple of Narahari, Aksobhya is the direct disciple of Madhava, and Jayatirtha is the disciple of Aksobhya. Jayatirtha's disciple is Jnanasindhu, and his disciple is Mahanidhi. Vidyanidhi is the disciple of Mahanidhi, and Rajendra is the disciple of Vidyanidhi. Jayadharma is the disciple of Rajendra. Purusottama is the disciple of Jayadharma. Sriman Laksmipati is the disciple of Vyasatirtha, who is the disciple of Purusottama. And Madhavendra Puri is the disciple of Laksmipati."
stuti-bhaktye karena tanra carana vandana
laukika--popular; lilate--in pastimes; dharma-maryada--etiquette of religious principles; raksana--observing; stuti--prayers; bhaktye--by devotion; karena--He does; tanra--of Advaita Acarya; carana--lotus feet; vandana--worshiping.
To maintain the proper etiquette for the principles of religion, Lord Caitanya bows down at the lotus feet of Sri Advaita Acarya with reverential prayers and devotion.
caitanya-gosanike acarya kare 'prabhu'-jnana
apanake karena tanra 'dasa'-abhimana
caitanya-gosanike--unto Sri Caitanya Mahaprabhu; acarya--Advaita Acarya; kare--does; prabhu-jnana--considering His master; apanake--unto Himself; karena--does; tanra--of Sri Caitanya Mahaprabhu; dasa--as a servant; abhimana--conception.
Sri Advaita Acarya, however, considers Lord Caitanya Mahaprabhu His master, and He thinks of Himself as a servant of Lord Caitanya Mahaprabhu.
The Bhakti-rasamrta-sindhu of Rupa Gosvami explains the superexcellent quality of devotional service as follows:
brahmanando bhaved esa
"If multiplied billions of times, the transcendental pleasure derived from impersonal Brahman realization still could not compare to even an atomic portion of the ocean of bhakti, or transcendental service." (Bhakti-rasamrta-sindhu 1.1.38)
"For those who take pleasure in the transcendental topics of the Supreme Personality of Godhead, the four progressive realizations of religiosity, economic development, sense gratification and liberation, all combined together, cannot compare, any more than a straw, to the happiness derived from hearing about the transcendental activities of the Lord." Those who engage in the transcendental service of the lotus feet of Krsna, being relieved of all material enjoyment, have no attraction to topics of impersonal monism. In the Padma Purana, in connection with the glorification of the month of Karttika, it is stated that devotees pray:
varam deva moksam na moksavadhim va
na canyam vrne 'ham varesad apiha
idam te vapur natha gopala-balam
sada me manasy avirastam kim anyaih
kuveratmajau baddha-murtyaiva yadvat
tvaya mocitau bhakti-bhajau krtau ca
tatha prema-bhaktim svakam me prayaccha
na mokse graho me 'sti damodareha
"Dear Lord, always remembering Your childhood pastimes at Vrndavana is better for us than aspiring to merge into the impersonal Brahman. During Your childhood pastimes You liberated the two sons of Kuvera and made them great devotees of Your Lordship. Similarly, I wish that instead of giving me liberation You may award me such devotion unto You." In the Hayasirsiya-sri-narayana-vyuha-stava, in the chapter called Narayana-stotra, it is stated:
na dharmam kamam artham va
moksam va vara-desvara
prarthaye tava padabje
"My dear Lord, I do not wish to become a man of religion or a master of economic development or sense gratification, nor do I wish for liberation. Although I can have all these from You, the supreme bestower of benedictions, I do not pray for all these. I simply pray that I may always be engaged as a servant of Your lotus feet." Nrsimhadeva offered Prahlada Maharaja all kinds of benedictions, but Prahlada Maharaja did not accept any of them, for he simply wanted to engage in the service of the lotus feet of the Lord. Similarly, a pure devotee wishes to be blessed like Maharaja Prahlada by being thus endowed with devotional service. Devotees also offer their respects to Hanuman, who always remained a servant of Lord Rama. The great devotee Hanuman prayed:
"I do not wish to take liberation or to merge in the Brahman effulgence, where the conception of being a servant of the Lord is completely lost." Similarly, in the Narada-pancaratra it is stated:
neccha mama kadacana
jivitam diyatam mama
"I do not want any one of the four desirable stations. I simply want to engage as a servant of the lotus feet of the Lord." King Kulasekhara, in his very famous book Mukunda-mala-stotra, prays:
naham vande tava caranayor dvandvam advandva-hetoh
kumbhi-pakam gurum api hare narakam napanetum
bhave bhave hrdaya-bhavane bhavayeyam bhavantam
"My Lord, I do not worship You to be liberated from this material entanglement, nor do I wish to save myself from the hellish condition of material existence, nor do I ever pray for a beautiful wife to enjoy in a nice garden. I wish only that I may always be in full ecstasy with the pleasure of serving Your Lordship." (M.m.s. 4) In Srimad-Bhagavatam also there are many instances in the Third and Fourth cantos in which devotees pray to the Lord simply to be engaged in His service, and nothing else (Bhag. 3.4.15, 3.25.34, 3.25.36, 4.8.22, 4.9.10 and 4.20.24).
sei abhimana-sukhe apana pasare
'krsna-dasa' hao----jive upadesa kare
sei--that; abhimana-sukhe--in the happiness of that conception; apana--Himself; pasare--He forgets; krsna-dasa hao--You are servants of Lord Krsna; jive--the living beings; upadesa kare--He instructs.
He forgets Himself in the joy of that conception and teaches all living entities, "You are servants of Sri Caitanya Mahaprabhu."
The transcendental devotional service of the Supreme Personality of Godhead is so ecstatic that even the Lord Himself plays the part of a devotee. Forgetting Himself to be the Supreme, He personally teaches the whole world how to render service to the Supreme Personality of Godhead.
krsna-dasa-abhimane ye ananda-sindhu
koti-brahma-sukha nahe tara eka bindu
krsna-dasa-abhimane--under this impression of being a servant of Krsna; ye--that; ananda-sindhu--ocean of transcendental bliss; koti-brahma-sukha--ten million times the transcendental bliss of becoming one with the Absolute; nahe--not; tara--of the ocean of transcendental bliss; eka--one; bindu--drop.
The conception of servitude to Sri Krsna generates such an ocean of joy in the soul that even the joy of oneness with the Absolute, if multiplied ten million times, could not compare to a drop of it.
muni ye caitanya-dasa ara nityananda
dasa-bhava-sama nahe anyatra ananda
muni--I; ye--that; caitanya-dasa--servant of Lord Caitanya; ara--and; nityananda--of Lord Nityananda; dasa-bhava--the emotion of being a servant; sama--equal to; nahe--not; anyatra--anywhere else; ananda--transcendental bliss.
He says, "Nityananda and I are servants of Lord Caitanya." Nowhere else is there such joy as that which is tasted in this emotion of servitude.
parama-preyasi--the most beloved; laksmi--the goddess of fortune; hrdaye--on the chest; vasati--residence; tenho--she; dasya-sukha--the happiness of being a maidservant; mage--begs; kariya--offering; minati--prayers.
The most beloved goddess of fortune resides on the chest of Sri Krsna, yet she too, earnestly praying, begs for the joy of service at His feet.
dasya-bhave anandita parisada-gana
vidhi, bhava, narada ara suka, sanatana
dasya-bhave--in the conception of being a servant; anandita--very pleased; parisada-gana--all the associates; vidhi--Lord Brahma; bhava--Lord Siva; narada--the great sage Narada; ara--and; suka--Sukadeva Gosvami; sanatana--and Sanatana.
All the associates of Lord Krsna, such as Brahma, Siva, Narada, Suka and Sanatana, are very much pleased in the sentiment of servitude.
nityananda avadhuta--the mendicant Lord Nityananda; sabate--among all; agala--foremost; caitanyera dasya-preme--in the emotional ecstatic love of being a servant of Sri Caitanya Mahaprabhu; ha-ila pagala--became mad.
Sri Nityananda, the wandering mendicant, is the foremost of all the associates of Lord Caitanya. He became mad in the ecstasy of service to Lord Caitanya.
srivasa--Srivasa Thakura; haridasa--Haridasa Thakura; ramadasa--Ramadasa; gadadhara--Gadadhara; murari--Murari; mukunda--Mukunda; candrasekhara--Candrasekhara; vakresvara--Vakresvara; e-saba--all of them; pandita-loka--very learned scholars; parama-mahattva--very much glorified; caitanyera--of Sri Caitanya Mahaprabhu; dasye--the servitude; sabaya--all of them; karaye unmatta--makes mad.
Srivasa, Haridasa, Ramadasa, Gadadhara, Murari, Mukunda, Candrasekhara and Vakresvara are all glorious and are all learned scholars, but the sentiment of servitude to Lord Caitanya makes them mad in ecstasy.
ei mata gaya, nace, kare attahasa
loke upadese,----'hao caitanyera dasa'
ei mata--in this way; gaya--chant; nace--dance; kare--do; atta-hasa--laughing like madmen; loke--unto the people in general; upadese--instruct; hao--just become; caitanyera dasa--servants of Sri Caitanya.
Thus they dance, sing and laugh like madmen, and they instruct everyone, "Just be loving servants of Lord Caitanya."
caitanya-gosani more kare guru jnana
tathapiha mora haya dasa-abhimana
caitanya-gosani--Lord Sri Caitanya Mahaprabhu; more--unto Me; kare--does; guru-jnana--consideration as a spiritual master; tathapiha--still; mora--My; haya--there is; dasa-abhimana--the conception of being His servant.
Sri Advaita Acarya thinks, "Lord Caitanya considers Me His spiritual master, yet I feel Myself to be only His servant."
krsna-premera ei eka apurva prabhava
guru-sama-laghuke karaya dasya-bhava
krsna-premera--of love of Krsna; ei--this; eka--one; apurva prabhava--unprecedented influence; guru--to those on the level of the spiritual master; sama--equal level; laghuke--unto the less important; karaya--makes; dasya-bhava--the conception of being a servant.
Love for Krsna has this one unique effect: it imbues superiors, equals and inferiors with the spirit of service to Lord Krsna.
There are two kinds of devotional service: the way of pancaratrika regulative principles and the way of bhagavata transcendental loving service. The love of Godhead of those engaged in pancaratrika regulative principles depends more or less on the opulent and reverential platform, but the worship of Radha and Krsna is purely on the platform of transcendental love. Even persons who play as the superiors of Krsna also take the chance to offer transcendental loving service to the Lord. The service attitude of the devotees who play the parts of superiors of the Lord is very difficult to understand, but can be very plainly understood in connection with the superexcellence of their particular service to Lord Krsna. A vivid example is the service of mother Yasoda to Krsna, which is distinct. In the feature of Narayana, the Lord can accept services only from His associates who play parts in which they are equal to or less than Him, but in the feature of Lord Krsna He accepts service very plainly from His fathers, teachers and other elders who are His superiors, as well as from His equals and His subordinates. This is very wonderful.
ihara--of this; pramana--evidence; suna--please hear; sastrera vyakhyana--the description in the revealed scriptures; mahat-anubhava--the conception of great souls; yate--by which; su-drdha--strong; pramana--evidence.
For evidence, please listen to the examples described in the revealed scriptures, which are also corroborated by the realization of great souls.
anyera ka katha, vraje nanda mahasaya
tara sama 'guru' krsnera ara keha naya
suddha-vatsalye isvara-jnana nahi tara
tahakei preme karaya dasya-anukara
anyera--of others; ka--what; katha--to speak; vraje--in Vrndavana; nanda mahasaya--Nanda Maharaja; tara sama--like him; guru--a superior; krsnera--of Lord Krsna; ara--another; keha--anyone; naya--not; suddha-vatsalye--in transcendental paternal love; isvara-jnana--conception of the Supreme Lord; nahi--not; tara--his; tahakei--unto him; preme--ecstatic love; karaya--makes; dasya-anukara--the conception of being a servant.
Although no one is a more respected elder for Krsna than Nanda Maharaja in Vraja, who in transcendental paternal love has no knowledge that his son is the Supreme Personality of Godhead, still ecstatic love makes him, what to speak of others, feel himself to be a servant of Lord Krsna.
"My dear Uddhava, please hear me. In truth Krsna is my son, but even if you think that He is God, I would still bear toward Him my own feelings for my son. May my mind be attached to your Lord Krsna."
manaso vrttayo nah syuh
vaco 'bhidhayinir namnam
manasah--of the mind; vrttayah--activities (thinking, feeling and willing); nah--of us; syuh--let there be; krsna--of Lord Krsna; pada-ambuja--the lotus feet; asrayah--those sheltered by; vacah--the words; abhidhayinih--speaking; namnam--of His holy names; kayah--the body; tat--to Him; prahvana-adisu--bowing down to Him, etc.
"May our minds be attached to the lotus feet of your Lord Krsna, may our tongues chant His holy names, and may our bodies lie prostrate before Him."
ratir nah krsna isvare
karmabhih--by the activities; bhramyamananam--of those wandering within the material universe; yatra--wherever; kva api--anywhere; isvara-icchaya--by the supreme will of the Personality of Godhead; mangala-acaritaih--by auspicious activities; danaih--like charity and philanthropy; ratih--the attraction; nah--our; krsne--in Krsna; isvare--the Supreme Personality of Godhead.
"Wherever we wander in the material universe under the influence of karma by the will of the Lord, may our auspicious activities cause our attraction to Lord Krsna to increase."
These verses from Srimad-Bhagavatam (10.47.66-67) were spoken by the denizens of Vrndavana, headed by Maharaja Nanda and his associates, to Uddhava, who had come from Mathura.
sridama-adi--Krsna's friends, headed by Sridama; vraje--in Vrndavana; yata--all; sakhara--of the friends; nicaya--the group; aisvarya--of opulence; jnana--knowledge; hina--without; kevala--purely; sakhya-maya--fraternal affection.
Lord Krsna's friends in Vrndavana, headed by Sridama, have pure fraternal affection for Lord Krsna and have no idea of His opulences.
krsna-sange yuddha kare, skandhe arohana
tara dasya-bhave kare carana-sevana
krsna-sange--with Krsna; yuddha kare--fight; skandhe--on His shoulders; arohana--getting up; tara--they; dasya-bhave--in the conception of being Lord Krsna's servants; kare--do; carana-sevana--worship the lotus feet.
Although they fight with Him and climb upon His shoulders, they worship His lotus feet in a spirit of servitude.
kecit tasya mahatmanah
pada-samvahanam--massaging the feet; cakruh--performed; kecit--some of them; tasya--of Lord Krsna; maha-atmanah--of the Supreme Personality of Godhead; apare--others; hata--destroyed; papmanah--whose resultant actions of sinful life; vyajanaih--with hand-held fans; samavijayan--fanned very pleasingly.
"Some of the friends of Sri Krsna, the Supreme Personality of Godhead, massaged His feet, and others whose sinful reactions had been destroyed fanned Him with hand-held fans."
This verse, quoted from Srimad-Bhagavatam (10.15.17), describes how Lord Krsna and Lord Balarama were playing with the cowherd boys after killing Dhenukasura in Talavana.
krsnera preyasi vraje yata gopi-gana
yanra pada-dhuli kare uddhava prarthana
yan-sabara upare krsnera priya nahi ana
tanhara apanake kare dasi-abhimana
krsnera--of Lord Krsna; preyasi--the beloved girls; vraje--in Vrndavana; yata--all; gopi-gana--the gopis; yanra--of whom; pada-dhuli--the dust of the feet; kare--does; uddhava--of the name Uddhava; prarthana--desiring; yan-sabara--all of them; upare--beyond; krsnera--of Lord Krsna; priya--dear; nahi--there is not; ana--anyone else; tanhara--all of them; apanake--to themselves; kare--do; dasi-abhimana--the conception of being maidservants.
Even the beloved girlfriends of Lord Krsna in Vrndavana, the gopis, the dust of whose feet was desired by Sri Uddhava and beyond whom no one is more dear to Krsna, regard themselves as Krsna's maidservants.
vraja-janarti-han vira yositam
bhaja sakhe bhavat-kinkarih sma no
jala-ruhananam caru darsaya
vraja-jana-arti-han--O one who diminishes all the painful conditions of the inhabitants of Vrndavana; vira--O hero; yositam--of women; nija--personal; jana--of the associates; smaya--the pride; dhvamsana--destroying; smita--whose smile; bhaja--worship; sakhe--O dear friend; bhavat-kinkarih--Your servants; sma--certainly; nah--unto us; jala-ruha-ananam--a face exactly like a lotus flower; caru--attractive; darsaya--please show.
"O Lord, remover of the afflictions of the inhabitants of Vrndavana! O hero of all women! O Lord who destroy the pride of Your devotees by Your sweet, gentle smile! O friend! We are Your maidservants. Please fulfill our desires and show us Your attractive lotus face."
This verse in connection with the rasa dance of Krsna with the gopis is quoted from Srimad-Bhagavatam (10.31.6). When Krsna disappeared from His companions in the course of dancing, the gopis sang like this in separation from Krsna.
api bata madhu-puryam arya-putro 'dhunaste
smarati sa pitr-gehan saumya bandhums ca gopan
kvacid api sa katham nah kinkarinam grnite
bhujam aguru-sugandham murdhny adhasyat kada nu
api--certainly; bata--regrettable; madhu-puryam--in the city of Mathura; arya-putrah--the son of Nanda Maharaja; adhuna--now; aste--resides; smarati--remembers; sah--He; pitr-gehan--the household affairs of His father; saumya--O great soul (Uddhava); bandhun--His many friends; ca--and; gopan--the cowherd boys; kvacit--sometimes; api--or; sah--He; katham--talks; nah--of us; kinkarinam--of the maidservants; grnite--relates; bhujam--hand; aguru-su-gandham--having the fragrance of aguru; murdhni--on the head; adhasyat--will keep; kada--when; nu--may be.
"O Uddhava! It is indeed regrettable that Krsna resides in Mathura. Does He remember His father's household affairs and His friends, the cowherd boys? O great soul! Does He ever talk about us, His maidservants? When will He lay on our heads His aguru-scented hand?"
This verse appears in Srimad-Bhagavatam (10.47.21) in the section known as the Bhramara-gita. When Uddhava came to Vrndavana, Srimati Radharani, in complete separation from Krsna, sang like this.
tan-sabara katha rahu,----srimati radhika
saba haite sakalamse parama-adhika
tan-sabara--of the gopis; katha--talk; rahu--let alone; srimati radhika--Srimati Radharani; saba haite--than all of them; sakala-amse--in every respect; parama-adhika--highly elevated; tenho--She also; yanra--whose; dasi--maidservant; haina--becoming; sevana--worships; carana--the lotus feet; yanra--whose; prema-gune--because of loving attributes; krsna--Lord Krsna; baddha--obliged; anuksana--always.
What to speak of the other gopis, even Sri Radhika, who in every respect is the most elevated of them all and who has bound Sri Krsna forever by Her loving attributes, serves His feet as His maidservant.
ha natha ramana prestha
kvasi kvasi maha-bhuja
dasyas te krpanaya me
sakhe darsaya sannidhim
ha--O; natha--My Lord; ramana--O My husband; prestha--O My most dear one; kva asi kva asi--where are You, where are You; maha-bhuja--O mighty-armed one; dasyah--of the maidservant; te--You; krpanayah--very much aggrieved by Your absence; me--to Me; sakhe--O My friend; darsaya--show; sannidhim--nearness to You.
"O My Lord, O My husband, O most dearly beloved! O mighty-armed Lord! Where are You? Where are You? O My friend, reveal Yourself to Your maidservant, who is very much aggrieved by Your absence."
This verse is quoted from Srimad-Bhagavatam (10.30.39). When the rasa dance was going on in full swing, Krsna left all the gopis and took only Srimati Radharani with Him. At that time all the gopis lamented, and Srimati Radharani, being proud of Her position, requested Krsna to carry Her wherever He liked. Then Krsna immediately disappeared from the scene, and Srimati Radharani began to lament.
dvarakate rukminy-adi yateka mahisi
tanharao apanake mane krsna-dasi
dvarakate--in Dvaraka-dhama; rukmini-adi--headed by Rukmini; yateka--all of them; mahisi--the queens; tanharao--all of them also; apanake--themselves; mane--consider; krsna-dasi--maidservants of Krsna.
In Dvaraka-dhama, all the queens, headed by Rukmini, also consider themselves maidservants of Lord Krsna.
caidyaya--unto Sisupala; ma--me; arpayitum--to deliver or to give in charity; udyata--upraised; karmukesu--whose bows and arrows; rajasu--among the kings headed by Jarasandha; ajeya--unconquerable; bhata--of the soldiers; sekharita-anghri-renuh--the dust of whose lotus feet is the crown; ninye--forcibly took; mrga-indrah--the lion; iva--like; bhagam--the share; aja--of the goats; avi--and sheep; yuthat--from the midst; tat--that; sri-niketana--of the shelter of the goddess of fortune; caranah--the lotus feet; astu--let there be; mama--my; arcanaya--for worshiping.
"When Jarasandha and other kings, bows and arrows upraised, stood ready to deliver me in charity to Sisupala, He forcibly took me from their midst, as a lion takes its share of goats and sheep. The dust of His lotus feet is therefore the crown of unconquerable soldiers. May those lotus feet, which are the shelter of the goddess of fortune, be the object of my worship."
This verse from Srimad-Bhagavatam (10.83.8) was spoken by Queen Rukmini.
tapah--austerity; carantim--performing; ajnaya--knowing; sva-pada-sparsana--of touching His feet; asaya--with the desire; sakhya--with His friend Arjuna; upetya--coming; agrahit--accepted; panim--my hand; sa--that woman; aham--I; tat--His; grha-marjani--keeper of the home.
"Knowing me to be performing austerities with the desire to touch His feet, He came with His friend Arjuna and accepted my hand. Yet I am but a maidservant engaged in sweeping the floor of the house of Sri Krsna."
Like the previous verse, this verse appears in Srimad-Bhagavatam (10.83.11) in connection with the meeting of the family ladies of the Kuru and Yadu dynasties at Samanta-pancaka. At the time of that meeting, the queen of Krsna named Kalindi spoke to Draupadi in this way.
vayam vai grha-dasikah
tapasa ca babhuvima
atmaramasya--of the Supreme Personality of Godhead, who is satisfied in Himself; tasya--His; imah--all; vayam--we; vai--certainly; grha-dasikah--the maidservants of the home; sarva--all; sanga--association; nivrttya--fully bereft of; addha--directly; tapasa--on account of austerity; ca--also; babhuvima--we have become.
"Through austerity and through renunciation of all attachments, we have become maidservants in the home of the Supreme Personality of Godhead, who is satisfied in Himself."
During the same incident, this verse, quoted from Srimad-Bhagavatam (10.83.39), was spoken to Draupadi by a queen of Krsna's named Laksmana.
anera ki katha, baladeva mahasaya
anera--of others; ki katha--what to speak; baladeva--Lord Baladeva; mahasaya--the Supreme Personality; yanra--His; bhava--emotion; suddha-sakhya--pure friendship; vatsalya-adi-maya--with a touch of paternal love.
What to speak of others, even Lord Baladeva, the Supreme Personality of Godhead, is full of emotions like pure friendship and paternal love.
Although Lord Baladeva appeared before the birth of Lord Krsna and is therefore Krsna's worshipable elder brother, He used to act as Krsna's eternal servitor. In the spiritual sky all the Vaikuntha planets are predominated by the quadruple expansions of Krsna known as the catur-vyuha. They are direct expansions from Baladeva. It is the singularity of the Supreme Lord that everyone in the spiritual sky thinks himself a servitor of the Lord. According to social convention one may be superior to Krsna, but factually everyone engages in His service. Therefore in the spiritual sky or the material sky, in all the different planets, no one is able to supersede Lord Krsna or demand service from Him. On the contrary, everyone engages in the service of Lord Krsna. As such, the more a person engages in the service of the Lord, the more he is important; and, conversely, the more one is bereft of the transcendental service of Krsna, the more he invites the bad fortune of material contamination. In the material world, although materialists want to become one with God or compete with God, everyone directly or indirectly engages in the service of the Lord. The more one is forgetful of the service of Krsna, the more he is considered to be dying. Therefore, when one develops pure Krsna consciousness, he immediately develops his eternal servitorship to Krsna.
tenho apanake karena dasa-bhavana
krsna-dasa-bhava vinu ache kona jana
tenho--He also; apanake--Himself; karena--does; dasa-bhavana--considering a servant; krsna-dasa-bhava--the conception of being a servant of Krsna; vinu--without; ache--is; kona--what; jana--person.
He also considers Himself a servant of Lord Krsna. Indeed, who is there who does not have this conception of being a servant of Lord Krsna?
sahasra-vadane yenho sesa-sankarsana
dasa deha dhari' kare krsnera sevana
sahasra-vadane--with thousands of mouths; yenho--one who; sesa-sankarsana--Lord Sesa, the incarnation of Sankarsana; dasa--ten; deha--bodies; dhari'--accepting; kare--does; krsnera--of Lord Krsna; sevana--service.
He who is Sesa, Sankarsana, with His thousands of mouths, serves Sri Krsna by assuming ten forms.
ananta--unlimited; brahmande--in the universes; rudra--Lord Siva; sadasivera amsa--part and parcel of Sadasiva; guna-avatara--an incarnation of a quality; tenho--he also; sarva-deva-avatamsa--the ornament of all the demigods.
Rudra, who is an expansion of Sadasiva and who appears in unlimited universes, is also a gunavatara [qualitative incarnation] and is the ornament of all the demigods in the endless universes.
There are eleven expansions of Rudra, or Lord Siva. They are as follows: Ajaikapat, Ahibradhna, Virupaksa, Raivata, Hara, Bahurupa, Devasrestha Tryambaka, Savitra, Jayanta, Pinaki and Aparajita. Besides these expansions there are eight forms of Rudra called earth, water, fire, air, sky, the sun, the moon and soma-yaji. Generally all these Rudras have five faces, three eyes and ten arms. Sometimes it is found that Rudra is compared to Brahma and considered a living entity. But when Rudra is explained to be a partial expansion of the Supreme Personality of Godhead, he is compared to Sesa. Lord Siva is therefore simultaneously an expansion of Lord Visnu and, in his capacity for annihilating the creation, one of the living entities. As an expansion of Lord Visnu he is called Hara, and he is transcendental to the material qualities, but when he is in touch with tamo-guna he appears contaminated by the material modes of nature. This is explained in Srimad-Bhagavatam and the Brahma-samhita. In Srimad-Bhagavatam, Tenth Canto, it is stated that Lord Rudra is always associated with the material nature when she is in the neutral, unmanifested stage, but when the modes of material nature are agitated he associates with material nature from a distance. In the Brahma-samhita the relationship between Visnu and Lord Siva is compared to that of milk and yogurt. Milk is converted into yogurt by certain additives, but although milk and yogurt have the same ingredients, they have different functions. Similarly, Lord Siva is an expansion of Lord Visnu, yet because of his taking part in the annihilation of the cosmic manifestation, he is considered to be changed, like milk converted into yogurt. In the Puranas it is found that Durga appears sometimes from the heads of Brahma and sometimes from the heads of Visnu. The annihilator, Rudra, is born from Sankarsana and the ultimate fire to burn the whole creation. In the Vayu Purana there is a description of Sadasiva in one of the Vaikuntha planets. That Sadasiva is a direct expansion of Lord Krsna's form for pastimes. It is said that Sadasiva (Lord Sambhu) is an expansion from the Sadasiva in the Vaikuntha planets (Lord Visnu) and that his consort, Mahamaya, is an expansion of Ramadevi, or Laksmi. Mahamaya is the origin or birthplace of material nature.
tenho karena krsnera dasya-pratyasa
nirantara kahe siva, 'muni krsna-dasa'
tenho--he; karena--does; krsnera--of Lord Krsna; dasya-pratyasa--expectation of being a servant; nirantara--constantly; kahe--says; siva--Lord Siva; muni--I; krsna-dasa--a servant of Krsna.
He also desires only to be a servant of Lord Krsna. Sri Sadasiva always says, "I am a servant of Lord Krsna."
krsna-preme--in ecstatic love of Krsna; unmatta--almost mad; vihvala--overwhelmed; digambara--without any dress; krsna--of Lord Krsna; guna--attributes; lila--pastimes; gaya--chants; nace--dances; nirantara--constantly.
Intoxicated by ecstatic love for Lord Krsna, he becomes overwhelmed and incessantly dances without clothing and sings about Lord Krsna's qualities and pastimes.
pita-mata-guru-sakha-bhava kene naya
krsna-premera svabhave dasya-bhava se karaya
pita--father; mata--mother; guru--superior teacher; sakha--friend; bhava--the emotion; kene naya--let it be; krsna-premera--of love of Krsna; svabhave--in a natural inclination; dasya bhava--the emotion of becoming a servant; se--that; karaya--does.
All the emotions, whether those of father, mother, teacher or friend, are full of sentiments of servitude. That is the nature of love of Krsna.
eka krsna----sarva-sevya, jagat-isvara
ara yata saba,----tanra sevakanucara
eka krsna--one Lord Krsna; sarva-sevya--worthy of being served by all; jagat-isvara--the Lord of the universe; ara yata saba--all others; tanra--His; sevaka-anucara--servants of the servants.
Lord Krsna, the one master and the Lord of the universe, is worthy of being served by everyone. Indeed, everyone is but a servant of His servants.
sei krsna avatirna----caitanya-isvara
ataeva ara saba,----tanhara kinkara
sei--that; krsna--Lord Krsna; avatirna--descended; caitanya-isvara--Lord Caitanya, the Supreme Personality of Godhead; ataeva--therefore; ara--others; saba--all; tanhara kinkara--His servants.
That same Lord Krsna has descended as Lord Caitanya, the Supreme Personality of Godhead. Everyone, therefore, is His servant.
keha mane, keha na mane, saba tanra dasa
ye na mane, tara haya sei pape nasa
keha mane--someone accepts; keha na mane--someone does not accept; saba tanra dasa--all His servants; ye na mane--one who does not accept; tara--of him; haya--there is; sei--that; pape--in sinful activity; nasa--annihilation.
Some accept Him whereas others do not, yet everyone is His servant. One who does not accept Him, however, will be ruined by his sinful activities.
When a living entity forgets his constitutional position, he prepares himself to be an enjoyer of the material resources. Sometimes he is also misguided by the thought that service to the Supreme Personality of Godhead is not absolute engagement. In other words, he thinks that there are many other engagements for a living entity besides the service of the Lord. Such a foolish person does not know that in any position he either directly or indirectly engages in activities of service to the Supreme Lord. Actually, if a person does not engage in the service of the Lord, all inauspicious activities encumber him because service to the Supreme Lord, Lord Caitanya, is the constitutional position of the infinitesimal living entities. Because the living entity is infinitesimal, the allurement of material enjoyment attracts him, and he tries to enjoy matter, forgetting his constitutional position. But when his dormant Krsna consciousness is awakened, he no longer engages in the service of matter but engages in the service of the Lord. In other words, when one is forgetful of his constitutional position, he appears in the position of the lord of material nature. Even at that time he remains a servant of the Supreme Lord, but in an unqualified or contaminated state.
caitanyera--of Lord Sri Caitanya Mahaprabhu; dasa--servant; muni--I; caitanyera dasa--a servant of Lord Caitanya; caitanyera dasa muni--I am a servant of Caitanya Mahaprabhu; tanra dasera dasa--a servant of His servant.
"I am a servant of Lord Caitanya, a servant of Lord Caitanya. I am a servant of Lord Caitanya, and a servant of His servants."
sankarsana-avatara--an incarnation of Lord Sankarsana; karana-abdhi-sayi--Lord Visnu lying on the Causal Ocean; tanhara--His; hrdaye--in the heart; bhakta-bhava--the emotion of being a devotee; anuyayi--accordingly.
The Visnu who lies on the Causal Ocean is an incarnation of Lord Sankarsana, and, accordingly, the emotion of being a devotee is always present in His heart.
tanhara prakasa-bheda, advaita-acarya
kaya-mano-vakye tanra bhakti sada karya
tanhara--His; prakasa-bheda--separate expansion; advaita-acarya--Advaita Acarya; kaya-manah-vakye--by His body, mind and words; tanra--His; bhakti--devotion; sada--always; karya--occupational duty.
Advaita Acarya is a separate expansion of Him. He always engages in devotional service with His thoughts, words and actions.
vakye--by words; kahe--He says; muni--I am; caitanyera anucara--a follower of Lord Sri Caitanya Mahaprabhu; muni--I; tanra--His; bhakta--devotee; mane--in His mind; bhave--in this condition; nirantara--always.
By His words He declares, "I am a servant of Lord Caitanya." Thus with His mind He always thinks, "I am His devotee."
jala-tulasi diya kare kayate sevana
bhakti pracariya saba tarila bhuvana
jala-tulasi--Ganges water and tulasi leaves; diya--offering together; kare--does; kayate--with the body; sevana--worship; bhakti--the cult of devotional service; pracariya--preaching; saba--all; tarila--delivered; bhuvana--the universe.
With His body He worshiped the Lord by offering Ganges water and tulasi leaves, and by preaching devotional service He delivered the entire universe.
prthivi dharena yei sesa-sankarsana
kaya-vyuha kari' karena krsnera sevana
prthivi--planets; dharena--holds; yei--that one who; sesa-sankarsana--Lord Sesa Sankarsana; kaya-vyuha kari'--expanding Himself in different bodies; karena--does; krsnera sevana--service to Lord Krsna.
Sesa Sankarsana, who holds all the planets on His head, expands Himself in different bodies to render service to Lord Krsna.
ei saba haya sri-krsnera avatara
nirantara dekhi sabara bhaktira acara
ei saba--all of them; haya--are; sri-krsnera avatara--incarnations of Lord Krsna; nirantara--constantly; dekhi--I see; sabara--of all; bhaktira acara--behavior as devotees.
These are all incarnations of Lord Krsna, yet we always find that they act as devotees.
e-sabake sastre kahe 'bhakta-avatara'
'bhakta-avatara'-pada upari sabara
e-sabake--all of them; sastre--the scriptures; kahe--say; bhakta-avatara--incarnations as devotees; bhakta-avatara--of such an incarnation as a devotee; pada--the position; upari sabara--above all other positions.
The scriptures call them incarnations as devotees [bhakta-avatara]. The position of being such an incarnation is above all others.
The Supreme Personality of Godhead appears in different incarnations, but His appearance in the role of a devotee is more beneficial to the conditioned souls than the other incarnations, with all their opulences. Sometimes a conditioned soul is bewildered when he tries to understand the incarnation of Godhead with full opulence. Lord Krsna appeared and performed many uncommon activities, and some materialists misunderstood Him, but in His appearance as Lord Caitanya He did not show much of His opulences, and therefore fewer conditioned souls were bewildered. Misunderstanding the Lord, many fools consider themselves incarnations of the Supreme Personality of Godhead, but the result is that after leaving the material body they enter the species of jackals. Persons who cannot understand the real significance of an incarnation must attain such lower species of life as punishment. Conditioned souls who are puffed up by false egoism and who try to become one with the Supreme Lord become Mayavadis.
eka-matra--only one; amsi--source of all incarnations; krsna--Lord Krsna; amsa--of the part; avatara--incarnations; amsi--is the source of all incarnations; amse--in the incarnation; dekhi--we can see; jyestha--as superior; kanistha--and inferior; acara--behavior.
Lord Krsna is the source of all incarnations, and all others are His parts or partial incarnations. We find that the whole and the part behave as superior and inferior.
jyestha-bhave amsite haya prabhu-jnana
kanistha-bhave apanate bhakta-abhimana
jyestha-bhave--in the emotion of being superior; amsite--in the original source of all incarnations; haya--there is; prabhu-jnana--knowledge as master; kanistha-bhave--in an inferior conception; apanate--in Himself; bhakta-abhimana--the conception of being a devotee.
The source of all incarnations has the emotions of a superior when He considers Himself the master, and He has the emotions of an inferior when He considers Himself a devotee.
A fraction of a particular thing is called a part, and that from which the fraction is distinguished is called the whole. Therefore the fraction, or part, is included within the whole. The Lord is the whole, and the devotee is the part or fractional part. That is the relationship between the Lord and the devotee. There are also gradations of devotees, who are calculated as greater and lesser. When a devotee is great he is called prabhu, and when he is lesser he is called bhakta, or a devotee. The supreme whole is Krsna, and Baladeva and all Visnu incarnations are His fractions. Lord Krsna is therefore conscious of His superior position, and all Visnu incarnations are conscious of Their positions as devotees.
krsnera samata haite bada bhakta-pada
atma haite krsnera bhakta haya premaspada
krsnera--with Lord Krsna; samata--equality; haite--than this; bada--greater; bhakta-pada--the position of a devotee; atma haite--than His own self; krsnera--of Lord Krsna; bhakta--a devotee; haya--is; prema-aspada--the object of love.
The position of being a devotee is higher than that of equality with Lord Krsna, for the devotees are dearer to Lord Krsna than His own self.
The conception of oneness with the Supreme Personality of Godhead is inferior to that of eternal service to the Lord because Lord Krsna is more affectionate to devotees than to His personal self. In Srimad-Bhagavatam (9.4.68) the Lord clearly says:
sadhavo hrdayam mahyam
sadhunam hrdayam tv aham
mad anyat te na jananti
naham tebhyo manag api
"The devotees are My heart, and I am the heart of My devotees. My devotees do not know anyone but Me; similarly, I do not know anyone but My devotees." This is the intimate relationship between the Lord and His devotees.
atma haite krsna bhakte bada kari' mane
ihate bahuta sastra-vacana pramane
atma haite--than His own self; krsna--Lord Krsna; bhakte--His devotee; bada kari' mane--accepts as greater; ihate--in this connection; bahuta--many; sastra-vacana--quotations from revealed scripture; pramane--evidences.
Lord Krsna considers His devotees greater than Himself. In this connection the scriptures provide an abundance of evidence.
na tatha me priya-tama
atma-yonir na sankarah
na ca sankarsano na srir
naivatma ca yatha bhavan
na tatha--not so much; me--My; priya-tamah--dearmost; atma-yonih--Lord Brahma; na sankarah--nor Sankara (Lord Siva); na ca--nor; sankarsanah--Lord Sankarsana; na--nor; srih--the goddess of fortune; na--nor; eva--certainly; atma--My self; ca--and; yatha--as; bhavan--you.
"O Uddhava! Neither Brahma, nor Sankara, nor Sankarsana, nor Laksmi, nor even My own self is as dear to Me as you."
This text is from Srimad-Bhagavatam (11.14.15).
krsna-samye nahe tanra madhuryasvadana
bhakta-bhave kare tanra madhurya carvana
krsna-samye--on an equal level with Krsna; nahe--not; tanra--His; madhurya-asvadana--relishing the sweetness; bhakta-bhave--as a devotee; kare--does; tanra--His; madhurya carvana--chewing of the sweetness.
The sweetness of Lord Krsna is not to be tasted by those who consider themselves equal to Krsna. It is to be tasted only through the sentiment of servitude.
sastrera siddhanta ei,----vijnera anubhava
mudha-loka nahi jane bhavera vaibhava
sastrera--of the revealed scriptures; siddhanta--conclusion; ei--this; vijnera anubhava--realization by experienced devotees; mudha-loka--fools and rascals; nahi jane--do not know; bhavera vaibhava--devotional opulences.
This conclusion of the revealed scriptures is also the realization of experienced devotees. Fools and rascals, however, cannot understand the opulences of devotional emotions.
When a person is liberated in the sarupya form of liberation, having a spiritual form exactly like Visnu, it is not possible for him to relish the relationship of Krsna's personal associates in their mellow exchanges. The devotees of Krsna, however, in their loving relationships with Krsna, sometimes forget their own identities; sometimes they think themselves one with Krsna and yet relish still greater transcendental mellow in that way. People in general, because of their foolishness only, try to become masters of everything, forgetting the transcendental mellow of servitorship to the Lord. When a person is actually advanced in spiritual understanding, however, he can accept the transcendental servitorship of the Lord without hesitation.
krsnera madhurya-rasamrta kare pana
sei sukhe matta, kichu nahi jane ana
bhakta-bhava--the conception of being a devotee; angikari'--accepting; balarama--Lord Balarama; laksmana--Lord Laksmana; advaita--Advaita Acarya; nityananda--Lord Nityananda; sesa--Lord Sesa; sankarsana--Lord Sankarsana; krsnera--of Lord Krsna; madhurya--transcendental bliss; rasa-amrta--the nectar of such a taste; kare pana--they drink; sei sukhe--in such happiness; matta--mad; kichu--anything; nahi--do not; jane--know; ana--else.
Baladeva, Laksmana, Advaita Acarya, Lord Nityananda, Lord Sesa and Lord Sankarsana taste the nectarean mellows of the transcendental bliss of Lord Krsna by recognizing Themselves as being His devotees and servants. They are all mad with that happiness, and they know nothing else.
What to speak of others, even Lord Krsna Himself becomes thirsty to taste His own sweetness.
sva-madhurya asvadite karena yatana
bhakta-bhava vinu nahe taha asvadana
sva-madhurya--the sweetness of Himself; asvadite--to taste; karena yatana--makes endeavors; bhakta-bhava--the emotion of being a devotee; vinu--without; nahe--there is not; taha--that; asvadana--tasting.
He tries to taste His own sweetness, but He cannot do so without accepting the emotions of a devotee.
Lord Sri Krsna wanted to relish the transcendental mellow of a devotee, and therefore He accepted the role of a devotee by appearing as Sri Krsna Caitanya Mahaprabhu.
bhakta-bhava--the ecstasy of being a devotee; angikari'--accepting; haila--became; avatirna--incarnated; sri-krsna-caitanya-rupe--in the form of Lord Sri Krsna Caitanya; sarva-bhave purna--complete in every respect.
Therefore Lord Krsna accepted the position of a devotee and descended in the form of Lord Caitanya, who is complete in every respect.
nana-bhakta-bhave karena sva-madhurya pana
purve kariyachi ei siddhanta vyakhyana
nana-bhakta-bhave--various emotions of a devotee; karena--does; sva-madhurya pana--drinking the sweetness of Himself; purve--formerly; kariyachi--I discussed; ei--this; siddhanta--conclusion; vyakhyana--the explanation.
He tastes His own sweetness through the various emotions of a devotee. I have formerly explained this conclusion.
Lord Caitanya, who is known as Sri Gaurahari, is complete in relishing all the different mellows, namely, neutrality, servitorship, fraternity, parental affection and conjugal love. By accepting the ecstasy of different grades of devotees, He is complete in relishing all the mellows of these relationships.
avatara-ganera bhakta-bhave adhikara
bhakta-bhava haite adhika sukha nahi ara
avatara-ganera--of all the incarnations; bhakta-bhave--in the emotion of a devotee; adhikara--there is the right; bhakta-bhava--the emotion of being a devotee; haite--than; adhika--greater; sukha--happiness; nahi--not; ara--any other.
All the incarnations are entitled to the emotions of devotees. There is no higher bliss than this.
All the different incarnations of Lord Visnu have the right to play the roles of servitors of Lord Krsna by descending as devotees. When an incarnation gives up the understanding of His Godhood and plays the part of a servitor, He enjoys a greater transcendental mellow taste than when He plays the part of the Supreme Personality of Godhead.
mula bhakta-avatara sri-sankarsana
bhakta-avatara tanhi advaite ganana
mula--original; bhakta--of a devotee; avatara--incarnation; sri-sankarsana--Lord Sri Sankarsana; bhakta-avatara--the incarnation of a devotee; tanhi--as that; advaite--Advaita Acarya; ganana--counting.
The original bhakta-avatara is Sankarsana. Sri Advaita is counted among such incarnations.
Although Sri Advaita Prabhu belongs to the Visnu category, He displays servitorship to Lord Caitanya Mahaprabhu as one of His associates. When Lord Visnu appears as a servitor, He is called an incarnation of a devotee of Lord Krsna. Sri Sankarsana, who is an incarnation of Visnu in the spiritual sky known as the greater Vaikuntha, is the chief of the quadruple incarnations and is the original incarnation of a devotee. Lord Maha-Visnu, who is lying on the Causal Ocean, is another manifestation of Sankarsana. He is the original Personality of Godhead who glances over the material and efficient causes of the cosmic manifestation. Advaita Prabhu is accepted as an incarnation of Maha-Visnu. All the plenary manifestations of Sankarsana are indirect expansions of Lord Krsna. That consideration also makes Advaita Prabhu an eternal servitor of Gaura Krsna. Therefore He is accepted as a devotee incarnation.
advaita-acarya--Advaita Acarya; gosanira--of the Lord; mahima apara--unlimited glories; yanhara--of whom; hunkare--by the vibration; kaila--brought; caitanya-avatara--the incarnation of Lord Caitanya.
The glories of Sri Advaita Acarya are boundless, for His sincere vibrations brought about Lord Caitanya's descent upon this earth.
sankirtana pracariya saba jagat tarila
advaita-prasade loka prema-dhana paila
sankirtana pracariya--by preaching the cult of sankirtana; saba--all; jagat--the universe; tarila--delivered; advaita-prasade--by the mercy of Advaita Acarya; loka--all people; prema-dhana paila--received the treasure of loving God.
He liberated the universe by preaching sankirtana. Thus the people of the world received the treasure of love of Godhead through the mercy of Sri Advaita.
advaita-mahima ananta ke pare kahite
sei likhi, yei suni mahajana haite
Who can describe the unlimited glories of Advaita Acarya? I write here as much as I have known from great authorities.
acarya-carane mora koti namaskara
ithe kichu aparadha na labe amara
acarya-carane--at the lotus feet of Advaita Acarya; mora--my; koti namaskara--offering obeisances ten million times; ithe--in this connection; kichu--some; aparadha--offense; na labe--please do not take; amara--my.
I offer my obeisances ten million times to the lotus feet of Sri Advaita Acarya. Please do not take offense at this.
tomara mahima----koti-samudra agadha
tahara iyatta kahi,----e bada aparadha
tomara mahima--Your glories; koti-samudra agadha--as unfathomable as the millions of seas and oceans; tahara--of that; iyatta--the measure; kahi--I say; e--this; bada--great; aparadha--offense.
Your glories are as fathomless as millions of oceans and seas. Speaking of its measure is a great offense indeed.
jaya jaya--all glories; jaya--all glories; sri-advaita acarya--to Sri Advaita Acarya; jaya jaya--all glories; sri-caitanya--to Lord Sri Caitanya Mahaprabhu; nityananda--Lord Nityananda; arya--the superior.
All glories, all glories to Sri Advaita Acarya! All glories to Lord Caitanya Mahaprabhu and the superior Lord Nityananda!
dui sloke kahila advaita-tattva-nirupana
panca-tattvera vicara kichu suna, bhakta-gana
dui sloke--in two verses; kahila--described; advaita--Advaita; tattva-nirupana--ascertaining the truth; panca-tattvera--of the five truths; vicara--consideration; kichu--something; suna--please hear; bhakta-gana--O devotees.
Thus in two verses I have described the truth concerning Advaita Acarya. Now, O devotees, please hear about the five truths [panca-tattva].
sri-rupa-raghunatha-pade yara asa
caitanya-caritamrta kahe krsnadasa
sri-rupa--Srila Rupa Gosvami; raghunatha--Srila Raghunatha dasa Gosvami; pade--at the lotus feet; yara--whose; asa--expectation; caitanya-caritamrta--the book named Caitanya-caritamrta; kahe--describes; krsna-dasa--Srila Krsnadasa Kaviraja Gosvami.
Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta, following in their footsteps.
Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, Adi-lila, Sixth Chapter, describing the glories of Sri Advaita Acarya.