The Eighth Chapter of Sri Caitanya-caritamrta is summarized by Srila Bhaktivinoda Thakura in his Amrta-pravaha-bhasya. In this Eighth Chapter the glories of Sri Caitanya Mahaprabhu and Nityananda are described, and it is also stated that one who commits offenses in chanting the Hare Krsna mantra does not achieve love of Godhead, even after chanting for many years. In this connection, Srila Bhaktivinoda Thakura warns against artificial displays of the bodily symptoms called asta-sattvika-vikara. That is also another offense. One should seriously and sincerely continue to chant the Panca-tattva names sri-krsna-caitanya prabhu-nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda. All these acaryas will bestow their causeless mercy upon a devotee and gradually purify his heart. When he is actually purified, automatically he will experience ecstasy in chanting the Hare Krsna maha-mantra. Previous to the composition of Caitanya-caritamrta, Srila Vrndavana dasa Thakura wrote a book called Sri Caitanya-bhagavata. Only those subjects which were not discussed by Srila Vrndavana dasa Thakura in his Caitanya-bhagavata have been taken up by Krsnadasa Kaviraja Gosvami to be depicted in Sri Caitanya-caritamrta. In his very old age, Krsnadasa Kaviraja Gosvami went to Vrndavana, and by the order of Sri Madana-mohanaji he wrote Sri Caitanya-caritamrta. Thus we are now able to relish its transcendental bliss.
vande--I offer my respectful obeisances; caitanya-devam--unto Lord Sri Caitanya Mahaprabhu; tam--Him; bhagavantam--the Personality of Godhead; yat-icchaya--by whose desires; prasabham--all of a sudden; nartyate--dancing; citram--wonderfully; lekha-range--in the matter of writing; jadah--dull fool; api--although; ayam--this.
I offer my respects to the Supreme Personality of Godhead, Sri Caitanya Mahaprabhu, by whose desire I have become like a dancing dog and, although I am a fool, I have suddenly taken to the writing of Sri Caitanya-caritamrta.
Let me offer my respectful obeisances unto Srivasa Thakura and all other devotees of the Lord. I fall down to offer them respect. I worship their lotus feet.
Krsnadasa Kaviraja Gosvami teaches us first to offer respect to the Panca-tattva--Sri Krsna Caitanya Mahaprabhu, Nityananda Prabhu, Advaita Prabhu, Gadadhara Prabhu and Srivasa and other devotees. We must strictly follow the principle of offering our respects to the Panca-tattva, as summarized in the mantra sri-krsna-caitanya prabhu-nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda. At the beginning of every function in preaching, especially before chanting the Hare Krsna maha-mantra--Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare. Hare Rama, Hare Rama, Rama Rama, Hare Hare--we must chant the Panca-tattva's names and offer our respects to them.
By remembering the lotus feet of the Panca-tattva, a dumb man can become a poet, a lame man can cross mountains, and a blind man can see the stars in the sky.
In Vaisnava philosophy there are three ways for perfection--namely, sadhana-siddha, perfection attained by executing devotional service according to the rules and regulations; nitya-siddha, eternal perfection attained by never forgetting Krsna at any time; and krpa-siddha, perfection attained by the mercy of the spiritual master or another Vaisnava. Kaviraja Gosvami here stresses krpa-siddha, perfection by the mercy of superior authorities. This mercy does not depend on the qualifications of a devotee. By such mercy, even if a devotee is dumb he can speak or write to glorify the Lord splendidly, even if lame he can cross mountains, and even if blind he can see the stars in the sky.
e-saba na mane yei pandita sakala
ta-sabara vidya-patha bheka-kolahala
e-saba--all these; na--does not; mane--accept; yei--anyone; pandita--so-called learned; sakala--all; ta-sabara--of all of them; vidya-patha--the educational cultivation; bheka--of frogs; kolahala--tumultuous sound.
The education cultivated by so-called learned scholars who do not believe these statements of Sri Caitanya-caritamrta is like the tumultuous croaking of frogs.
The croaking of the frogs in the rainy season resounds very loudly in the forest, with the result that snakes, hearing the croaking in the darkness, approach the frogs and swallow them. Similarly, the so-called educational vibrations of the tongues of university professors who do not have spiritual knowledge is like the croaking of frogs.
ei saba na mane yeba kare krsna-bhakti
krsna-krpa nahi tare, nahi tara gati
ei--these; saba--all; na mane--does not accept; yeba--anyone who; kare--executes; krsna-bhakti--devotional service; krsna-krpa--mercy of Krsna; nahi--is not; tare--unto him; nahi--there is not; tara--his; gati--advancement.
One who does not accept the glories of the Panca-tattva but still makes a show of devotional service to Krsna can never achieve the mercy of Krsna or advance to the ultimate goal.
If one is seriously interested in Krsna conscious activities, he must be ready to follow the rules and regulations laid down by the acaryas, and he must understand their conclusions. The sastra says: dharmasya tattvam nihitam guhayam maha-jano yena gatah sa panthah (Mahabharata, Vana-parva 313.117). It is very difficult to understand the secret of Krsna consciousness, but one who advances by the instruction of the previous acaryas and follows in the footsteps of his predecessors in the line of disciplic succession will have success. Others will not. Srila Narottama dasa Thakura says in this connection, chadiya vaisnava-seva nistara payeche keba: "Unless one serves the spiritual master and acaryas, one cannot be liberated." Elsewhere he says:
ei chaya gosani yara----mui tara dasa
tan' sabara pada-renu mora panca-grasa
"I simply accept a person who follows in the footsteps of the six Gosvamis, and the dust of such a person's lotus feet is my food."
purve yaiche jarasandha-adi raja-gana
veda-dharma kari' kare visnura pujana
purve--formerly; yaiche--as it was; jarasandha--King Jarasandha; adi--heading; raja-gana--kings; veda-dharma--performance of Vedic rituals; kari'--doing; kare--does; visnura--of Lord Visnu; pujana--worship.
Formerly kings like Jarasandha [the father-in-law of Kamsa] strictly followed the Vedic rituals, thus worshiping Lord Visnu.
In these verses the author of Sri Caitanya-caritamrta, Krsnadasa Kaviraja Gosvami, is very seriously stressing the importance of worship of the Panca-tattva. If one becomes a devotee of Gaurasundara or Krsna but does not give importance to the Panca-tattva (sri-krsna-caitanya prabhu-nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda), his activities are considered to be offenses, or, in the words of Srila Rupa Gosvami, utpata (disturbances). One must therefore be ready to offer due respects to the Panca-tattva before becoming a devotee of Lord Gaurasundara or of Sri Krsna, the Supreme Personality of Godhead.
krsna nahi mane, tate daitya kari' mani
caitanya na manile taiche daitya tare jani
One who does not accept Krsna as the Supreme Personality of Godhead is certainly a demon. Similarly, anyone who does not accept Sri Caitanya Mahaprabhu as Krsna, the same Supreme Lord, is also to be considered a demon.
Formerly there were kings like Jarasandha who strictly followed the Vedic rituals, acted as charitable, competent ksatriyas, possessed all ksatriya qualities and were even obedient to the brahminical culture but who did not accept Krsna as the Supreme Personality of Godhead. Jarasandha attacked Krsna many times, and each time, of course, he was defeated. Like Jarasandha, any man who performs Vedic rituals but does not accept Krsna as the Supreme Personality of Godhead must be considered an asura, or demon. Similarly, one who does not accept Sri Caitanya Mahaprabhu as Krsna Himself is also a demon. This is the conclusion of authoritative scriptures. Therefore, both so-called devotion to Gaurasundara without devotional service to Krsna and so-called krsna-bhakti without devotional service to Gaurasundara are nondevotional activities. If one wants to be successful on the path of Krsna consciousness, he must be thoroughly conscious of the personality of Gaurasundara as well as the personality of Krsna. Knowing the personality of Gaurasundara means knowing the personalities of sri-krsna-caitanya prabhu-nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda. The author of Sri Caitanya-caritamrta, pursuant to the authorities, stresses this principle for perfection in Krsna consciousness.
more na manile saba loka habe nasa
ithi lagi' krpardra prabhu karila sannyasa
more--unto Me; na--without; manile--accepting; saba--all; loka--people in general; habe--will go to; nasa--destruction; ithi--for this; lagi'--for the reason of; krpa-ardra--all merciful; prabhu--Lord Caitanya; karila--accepted; sannyasa--the sannyasa order.
Lord Sri Caitanya Mahaprabhu thought, "Unless people accept Me they will all be destroyed." Thus the merciful Lord accepted the sannyasa order.
In Srimad-Bhagavatam (12.3.51) it is said, kirtanad eva krsnasya mukta-sangah param vrajet: "Simply by chanting the Hare Krsna mantra, or Lord Krsna's name, one is liberated and goes back home, back to Godhead." This Krsna consciousness must be achieved through the mercy of Lord Caitanya Mahaprabhu. One cannot be complete in Krsna consciousness unless he accepts Sri Caitanya Mahaprabhu and His associates as the only means for success. It is because of these considerations that the Lord accepted sannyasa, for thus people would offer Him respect and very quickly come to the platform of Krsna consciousness. Since Lord Caitanya Mahaprabhu, who is Krsna Himself, inaugurated the Krsna consciousness movement, without His mercy one cannot be elevated to the transcendental platform of Krsna consciousness.
sannyasi-buddhye more karibe namaskara
tathapi khandibe duhkha, paibe nistara
sannyasi-buddhye--by consideration of a sannyasi; more--unto Me; karibe--they will; namaskara--offer obeisances; tathapi--therefore; khandibe--will diminish; duhkha--distress; paibe--will get; nistara--liberation.
"If a person offers obeisances to Me, even due to accepting Me only as an ordinary sannyasi, his material distresses will diminish, and he will ultimately get liberation."
Krsna is so merciful that He always thinks of how to liberate the conditioned souls from the material platform. It is for this reason that Krsna incarnates, as clearly indicated in the Bhagavad-gita (4.7):
"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion--at that time I descend Myself." Krsna always protects the living entities in many ways. He comes Himself, He sends His own confidential devotees, and He leaves behind Him sastras like the Bhagavad-gita Why? It is so that people may take advantage of the benediction to be liberated from the clutches of maya. Sri Caitanya Mahaprabhu accepted sannyasa so that even a foolish person who accepted Him as an ordinary sannyasi would offer Him respect, for this would help diminish his material distresses and ultimately liberate him from the material clutches. Srila Bhaktisiddhanta Sarasvati points out in this connection that Sri Krsna Caitanya Mahaprabhu is the combined form of Sri Radha and Krsna (mahaprabhu sri-caitanya, radha-krsna--nahe anya). Therefore when fools considered Caitanya Mahaprabhu to be an ordinary human being and thus treated Him disrespectfully, the merciful Lord, in order to deliver these offenders, accepted sannyasa so that they would offer Him obeisances, accepting Him as a sannyasi. Sri Caitanya Mahaprabhu accepted sannyasa to bestow His great mercy on people in general, who cannot appreciate Him as Radha and Krsna Themselves.
hena krpamaya caitanya na bhaje yei jana
sarvottama ha-ileo tare asure ganana
hena--such; krpamaya--merciful; caitanya--Lord Sri Caitanya; na--does not; bhaje--worship; yei--one; jana--person; sarvottama--supreme; ha-ileo--in spite of his being; tare--unto him; asure--among the demons; ganana--the calculation.
One who does not show respect unto this merciful Lord, Caitanya Mahaprabhu, or does not worship Him should be considered a demon, even if he is very exalted in human society.
Srila Bhaktisiddhanta Sarasvati Maharaja says in this connection: "O living entities, simply engage yourselves in Krsna consciousness. This is the message of Sri Caitanya Mahaprabhu." Lord Caitanya preached this cult, instructing the philosophy of Krsna consciousness in His eight verses, or Siksastaka, and He said, iha haite sarva-siddhi haibe tomara: "By chanting the Hare Krsna mantra, one will get all perfection in life." Therefore one who does not show Him respect or cannot appreciate His mercy despite all these merciful gestures is still an asura, or opponent of bona fide devotional service to Lord Visnu, even though he is very exalted in human society. The word asura refers to one who is against devotional service to the Supreme Personality of Godhead, Visnu. It should be noted that unless one worships Sri Caitanya Mahaprabhu it is useless to become a devotee of Krsna, and unless one worships Krsna it is also useless to become a devotee of Sri Caitanya Mahaprabhu. Such devotional service is to be understood to be a product of Kali-yuga. Srila Bhaktisiddhanta Sarasvati Thakura remarks in this connection that atheist smartas, or worshipers of the five kinds of demigods, worship Lord Visnu for a little satisfaction in material success but have no respect for Sri Caitanya Mahaprabhu. Thinking Him to be one of the ordinary living entities, they discriminate between Gaurasundara and Sri Krsna. Such understanding is also demoniac and is against the conclusion of the acaryas. Such a conclusion is a product of Kali-yuga.
ataeva punah kahon urdhva-bahu hana
caitanya-nityananda bhaja kutarka chadiya
Therefore I say again, lifting my arms: O fellow human beings, please worship Sri Caitanya and Nityananda without false arguments!
Because a person who performs krsna-bhakti but does not understand Sri Krsna Caitanya and Prabhu Nityananda will simply waste his time, the author, Krsnadasa Kaviraja Gosvami; requests that everyone take to the worship of Sri Caitanya and Nityananda Prabhu and the Panca-tattva. He assures everyone that any person who does so will be successful in Krsna consciousness.
yadi va tarkika kahe,----tarka se pramana
tarka-sastre siddha yei, sei sevyamana
sri-krsna-caitanya--Lord Sri Caitanya Mahaprabhu; daya--His mercy; karaha--just put into; vicara--consideration; vicara--when such consideration; karile--will be done by you; citte--in your heart; pabe--you will get; camatkara--striking wonder.
If you are indeed interested in logic and argument, kindly apply it to the mercy of Sri Caitanya Mahaprabhu. If you do so, you will find it to be strikingly wonderful.
Srila Bhaktisiddhanta Sarasvati Thakura comments in this connection that people in general, in their narrow-minded conception of life, create many different types of humanitarian activities, but the humanitarian activities inaugurated by Sri Caitanya Mahaprabhu are different. For logicians who want to accept only that which is proven through logic and argument, it is a fact that without logic and reason there can be no question of accepting the Absolute Truth. Unfortunately, when such logicians take to this path without the mercy of Sri Caitanya Mahaprabhu, they remain on the platform of logic and argument and do not advance in spiritual life. However, if one is intelligent enough to apply his arguments and logic to the subtle understanding of the fundamental spiritual substance, he will be able to know that a poor fund of knowledge established on the basis of material logic cannot help one understand the Absolute Truth, which is beyond the reach of imperfect senses. The Mahabharata therefore says: acintyah khalu ye bhava na tams tarkena yojayet. (Mahabharata, Bhisma-parva 5.22) How can that which is beyond the imagination or sensory speculation of mundane creatures be approached simply by logic? Logic and argument are very poor in spiritual strength and always imperfect when applied to spiritual understanding. By putting forward mundane logic one frequently comes to the wrong conclusion regarding the Absolute Truth, and as a result of such a conclusion one may fall down to accept a body like that of a jackal.
Despite all this, those who are actually inquisitive to understand the philosophy of Sri Caitanya Mahaprabhu through logic and argument are welcome. Krsnadasa Kaviraja Gosvami addresses them, "Please put Sri Caitanya Mahaprabhu's mercy to your crucial test, and if you are actually a logician you will come to the right conclusion that there is no personality more merciful than Lord Caitanya." Let the logicians compare all the results of other humanitarian work with the merciful activities of Lord Caitanya. If their judgment is impartial, they will understand that no other humanitarian activities can surpass those of Sri Caitanya Mahaprabhu.
Everyone is engaged in humanitarian activities on the basis of the body, but from the Bhagavad-gita (2.18) we understand, anta-vanta ime deha nityasyoktah saririnah: The material body is ultimately subject to destruction, whereas the spiritual soul is eternal. Sri Caitanya Mahaprabhu's philanthropic activities are performed in connection with the eternal soul. However one tries to benefit the body, it will be destroyed, and one will have to accept another body according to his present activities. If one does not, therefore, understand this science of transmigration but considers the body to be all in all, his intelligence is not very advanced. Sri Caitanya Mahaprabhu, without neglecting the necessities of the body, imparted spiritual advancement to purify the existential condition of humanity. Therefore if a logician makes his judgment impartially, he will surely find that Sri Caitanya Mahaprabhu is the maha-vadanyavatara, the most magnanimous incarnation. He is even more magnanimous than Lord Krsna Himself. Lord Krsna demanded that one surrender unto Him, but He did not distribute love of Godhead as magnanimously as Sri Caitanya Mahaprabhu. Therefore Srila Rupa Gosvami offers Lord Caitanya his respectful obeisances with the words namo maha-vadanyaya krsna-prema-pradaya te krsnaya krsna-caitanya-namne gaura-tvise namah. Lord Krsna simply gave the Bhagavad-gita, by which one can understand Lord Krsna as He is, but Sri Caitanya Mahaprabhu, who is also Krsna Himself, gave people love of Krsna without discrimination.
bahu janma kare yadi sravana, kirtana
tabu ta' na paya krsna-pade prema-dhana
bahu--many; janma--births; kare--does; yadi--if; sravana--hearing; kirtana--chanting; tabu--still; ta'--in spite of; na--does not; paya--get; krsna-pade--unto the lotus feet of Krsna; prema-dhana--love of Godhead.
If one is infested with the ten offenses in the chanting of the Hare Krsna maha-mantra, despite his endeavor to chant the holy name for many births, he will not get the love of Godhead that is the ultimate goal of this chanting.
Srila Bhaktisiddhanta Sarasvati Thakura says in this connection that unless one accepts Sri Caitanya Mahaprabhu, although one goes on chanting the Hare Krsna mantra for many, many years, there is no possibility of his attaining the platform of devotional service. One must follow strictly the instruction of Sri Caitanya Mahaprabhu given in the Siksastaka (3):
trnad api sunicena
taror iva sahisnuna
kirtaniyah sada harih
"One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly." One who follows this direction, being freed from the ten kinds of offenses, becomes successful in Krsna consciousness and ultimately reaches the platform of loving service to the Personality of Godhead.
One must come to the understanding that the holy name of the Lord and the Supreme Personality of Godhead Himself are identical. One cannot reach this conclusion unless one is offenseless in chanting the holy name. By our material calculation we see a difference between the name and the substance, but in the spiritual world the Absolute is always absolute; the name, form, quality and pastimes of the Absolute are all as good as the Absolute Himself. As such, one is understood to be an eternal servant of the Supreme Personality of Godhead if he considers himself an eternal servant of the holy name and in this spirit distributes the holy name to the world. One who chants in that spirit, without offenses, is certainly elevated to the platform of understanding that the holy name and the Personality of Godhead are identical. To associate with the holy name and chant the holy name is to associate with the Personality of Godhead directly. In Bhakti-rasamrta-sindhu it is clearly said: sevonmukhe hi jihvadau svayam eva sphuraty adah. The holy name becomes manifest when one engages in the service of the holy name. This service in a submissive attitude begins with one's tongue. Sevonmukhe hi jihvadau: One must engage his tongue in the service of the holy name. Our Krsna consciousness movement is based on this principle. We try to engage all the members of the Krsna consciousness movement in the service of the holy name. Since the holy name and Krsna are nondifferent, the members of the Krsna consciousness movement not only chant the holy name of the Lord offenselessly, but also do not allow their tongues to eat anything that is not first offered to the Supreme Personality of Godhead. The Supreme Lord declares:
patram puspam phalam toyam
yo me bhaktya prayacchati
tad aham bhakty-upahrtam
"If one offers Me with love and devotion a leaf, a flower, a fruit or water, I will accept it." (Bg. 9.26) Therefore the International Society for Krishna Consciousness has many temples all over the world, and in each and every temple the Lord is offered these foods. On the basis of His demands, the devotees chant the holy name of the Lord offenselessly and never eat anything that is not first offered to the Lord. The functions of the tongue in devotional service are to chant the Hare Krsna maha-mantra and eat prasada that is offered to the Lord.
jnanatah--by cultivation of knowledge; su-labha--easily obtainable; muktih--liberation; bhuktih--sense enjoyment; yajna-adi--performance of sacrifices, etc.; punyatah--and by performing pious activities; sa--that; iyam--this; sadhana-sahasraih--execution of thousands of sacrifices; hari-bhaktih--devotional service; su-durlabha--is very rare.
"By cultivating philosophical knowledge one can understand his spiritual position and thus be liberated, and by performing sacrifices and pious activities one can achieve sense gratification in a higher planetary system, but the devotional service of the Lord is so rare that even by executing hundreds and thousands of such sacrifices one cannot obtain it."
Prahlada Maharaja instructs:
matir na krsne paratah svato va
mitho 'bhipadyeta grha-vratanam
These slokas are to be discussed. Their purport is that one cannot obtain krsna-bhakti, or the devotional service of the Lord, by official execution of the Vedic rituals. One has to approach a pure devotee. Narottama dasa Thakura sings, chadiya vaisnava-seva nistara payeche keba: "Who has been elevated without rendering service to a pure Vaisnava?" It is the statement of Prahlada Maharaja that unless one is able to accept the dust from the lotus feet of a pure Vaisnava there is no possibility of achieving the platform of devotional service. That is the secret. The above-mentioned tantra-vacana, quoted from the Bhakti-rasamrta-sindhu (1.1.36), is our perfect guidance in this connection.
krsna yadi chute bhakte bhukti mukti diya
kabhu prema-bhakti na dena rakhena lukaiya
krsna--Lord Krsna; yadi--of course; chute--goes away; bhakte--unto the devotee; bhukti--material enjoyment; mukti--liberation; diya--offering; kabhu--at any time; prema-bhakti--love of Godhead; na--does not; dena--give; rakhena--keeps; lukaiya--hiding.
If a devotee wants material sense gratification or liberation from the Lord, Krsna immediately delivers it, but pure devotional service He keeps hidden.
rajan patir gurur alam bhavatam yadunam
daivam priyah kula-patih kva ca kinkaro vah
astv evam anga bhagavan bhajatam mukundo
muktim dadati karhicit sma na bhakti-yogam
rajan--O King; patih--master; guruh--spiritual master; alam--certainly; bhavatam--of your; yadunam--of the Yadus; daivam--God; priyah--very dear; kula-patih--head of the family; kva--even sometimes; ca--also; kinkarah--order carrier; vah--you; astu--there is; evam--thus; anga--however; bhagavan--the Supreme Personality of Godhead; bhajatam--those who are in devotional service; mukundah--Lord Krsna; muktim--liberation; dadati--gives; karhicit--sometimes; sma--certainly; na--not; bhakti-yogam--devotional service.
"The great sage Narada said, 'My dear Maharaja Yudhisthira, the Supreme Personality of Godhead Krsna is always ready to help you. He is your master, guru, God, very dear friend and head of your family. Yet sometimes He agrees to act as your servant or order-carrier. You are greatly fortunate because this relationship is possible only by bhakti-yoga. The Lord can give liberation [mukti] very easily, but He does not very easily give one bhakti-yoga, because by that process He is bound to the devotee.' "
This passage is a quotation from Srimad-Bhagavatam (5.6.18). While Sukadeva Gosvami was describing the character of Rsabhadeva, he distinguished between bhakti-yoga and liberation by reciting this verse. In relationship with the Yadus and Pandavas, the Lord acted sometimes as their master, sometimes as their advisor, sometimes as their friend, sometimes as the head of their family and sometimes even as their servant. Krsna once had to carry out an order of Yudhisthira's by carrying a letter Yudhisthira had written to Duryodhana regarding peace negotiations. Similarly, He also became the chariot driver of Arjuna. This illustrates that in bhakti-yoga there is a relationship established between the Supreme Personality of Godhead and the devotee. Such a relationship is established in the transcendental mellows known as dasya, sakhya, vatsalya and madhurya. If a devotee wants simple liberation, he gets it very easily from the Supreme Personality of Godhead, as confirmed by Bilvamangala Thakura. Muktih svayam mukulitanjali sevate 'sman: for a devotee, mukti is not very important because mukti is always standing on his doorstep waiting to serve him in some way. A devotee, therefore, must be attracted by the behavior of the inhabitants of Vrndavana, who live in a relationship with Krsna. The land, water, cows, trees and flowers serve Krsna in santa-rasa, His servants serve Him in dasya-rasa, and His cowherd friends serve Him in sakhya-rasa. Similarly, the elder gopis and gopas serve Krsna as father and mother, uncle and other relatives, and the gopis, the young girls, serve Krsna in conjugal love.
While executing devotional service, one must be naturally inclined to serve Krsna in one of these transcendental relationships. That is the actual success of life. For a devotee, to get liberation is not very difficult. Even one who is unable to establish a relationship with Krsna can achieve liberation by merging in the Brahman effulgence. This is called sayujya-mukti. Vaisnavas never accept sayujya-mukti, although sometimes they accept the other forms of liberation, namely, sarupya, salokya, samipya and sarsti. A pure devotee, however, does not accept any kind of mukti. He wants only to serve Krsna in a transcendental relationship. This is the perfectional stage of spiritual life. Mayavadi philosophers desire to merge into the existence of the Brahman effulgence, although this aspect of liberation is always neglected by devotees. Srila Prabodhananda Sarasvati Thakura, describing this kind of mukti, which is called kaivalya, or becoming one with the Supreme, has said, kaivalyam narakayate: "Becoming one with the Supreme is as good as going to hell." Therefore the ideal of Mayavada philosophy, becoming one with the Supreme, is hellish for a devotee; he never accepts it. Mayavadi philosophers do not know that even if they merge in the effulgence of the Supreme, this will not give them ultimate rest. An individual soul cannot live in the Brahman effulgence in a state of inactivity; after some time, he must desire to be active. However, since he is not related with the Supreme Personality of Godhead and therefore has no spiritual activity, he must come down for further activities in this material world. This is confirmed in Srimad-Bhagavatam (10.2.32):
Because Mayavadi philosophers have no information regarding the transcendental service of the Lord, even after attaining liberation from material activities and merging into the Brahman effulgence, they must come down again to this material world to open hospitals or schools or perform similar philanthropic activities.
hena prema sri-caitanya dila yatha tatha
jagai madhai paryanta----anyera ka katha
hena--such; prema--love of Godhead; sri-caitanya--Lord Sri Caitanya Mahaprabhu; dila--has given; yatha--anywhere; tatha--everywhere; jagai--of the name Jagai; madhai--of the name Madhai; paryanta--up to them; anyera--of others; ka--what to speak; katha--words.
Lord Sri Caitanya Mahaprabhu has freely given this love of Krsna everywhere and anywhere, even to the most fallen, such as Jagai and Madhai. What then to speak of those who are already pious and elevated?
The distinction between Sri Caitanya Mahaprabhu's gift to human society and the gifts of others is that whereas so-called philanthropic and humanitarian workers have given some relief to human society as far as the body is concerned, Sri Caitanya Mahaprabhu offers the best facilities for going back home, back to Godhead, with love of Godhead. If one seriously makes a comparative study of the two gifts, certainly if he is at all sober he will give the greatest credit to Sri Caitanya Mahaprabhu. It was with this purpose that Kaviraja Gosvami said:
"If you are indeed interested in logic and argument, kindly apply it to the mercy of Sri Caitanya Mahaprabhu. If you do so, you will find it to be strikingly wonderful." (Cc. Adi 8.15)
Srila Narottama dasa Thakura says:
dina-hina yata chila, hari-name uddharila,
ta' ra saksi jagai madhai
The two brothers Jagai and Madhai epitomize the sinful population of this Age of Kali. They were most disturbing elements in society because they were meat-eaters, drunkards, woman-hunters, rogues and thieves. Yet Sri Caitanya Mahaprabhu delivered them, to say nothing of others who were sober, pious, devoted and conscientious. The Bhagavad-gita confirms that to say nothing of the brahminically qualified devotees and rajarsis (kim punar brahmanah punya bhakta rajarsayas tatha), anyone who by the association of a pure devotee comes to Krsna consciousness becomes eligible to go back home, back to Godhead. In the Bhagavad-gita (9.32) the Lord thus declares:
mam hi partha vyapasritya
ye 'pi syuh papa-yonayah
striyo vaisyas tatha sudras
te 'pi yanti param gatim
"O son of Prtha, those who take shelter in Me, though they be of lower birth--women, vaisyas [merchants], as well as sudras [workers]--can approach the supreme destination."
Lord Caitanya Mahaprabhu delivered the two fallen brothers Jagai and Madhai, but the entire world is presently full of Jagais and Madhais, or, in other words, woman-hunters, meat-eaters, gamblers, thieves and other rogues, who create all kinds of disturbance in society. The activities of such persons have now become common practices. It is no longer considered abominable to be a drunkard, woman-hunter, meat-eater, thief or rogue, for these elements have been assimilated by human society. That does not mean, however, that the abominable qualities of such persons will help free human society from the clutches of maya. Rather, they will entangle humanity more and more in the reactions of the stringent laws of material nature. One's activities are all performed under the influence of the modes of material nature (prakrteh kriyamanani gunaih karmani sarvasah). Because people are now associating with the modes of ignorance (tamo-guna) and, to some extent, passion (rajo-guna), with no trace of goodness (sattva-guna), they are becoming increasingly greedy and lusty, for that is the effect of associating with these modes. Tada rajas-tamo-bhavah kama-lobhadayas ca ye: "By associating with the two lower qualities of material nature, one becomes lusty and greedy." (Bhag. 1.2.19) Actually, in modern human society, everyone is greedy and lusty, and therefore the only means for deliverance is Sri Caitanya Mahaprabhu's sankirtana movement, which can promote all the Jagais and Madhais to the topmost position of sattva-guna, or brahminical culture.
kama-lobhadayas ca ye
ceta etair anaviddham
sthitam sattve prasidati
Considering the chaotic condition of human society, if one actually wants peace and tranquillity, one must take to the Krsna consciousness movement and engage always in bhagavata-dharma. Engagement in bhagavata-dharma dissipates all ignorance and passion, and when ignorance and passion are dissipated one is freed from greed and lust. When freed from greed and lust, one becomes brahminically qualified, and when a brahminically qualified person makes further advancement, he becomes situated on the Vaisnava platform. It is only on this Vaisnava platform that it is possible to awaken one's dormant love of Godhead, and as soon as one does so, his life is successful.
At present, human society is specifically cultivating the mode of ignorance (tamo-guna), although there may also be some symptoms of passion (rajo-guna). Full of kama and lobha, lust and greed, the entire population of the world consists mostly of sudras and a few vaisyas, and gradually it is coming about that there are sudras only. Communism is a movement of sudras, and capitalism is meant for vaisyas. In the fighting between these two factions, the sudras and vaisyas, gradually, due to the abominable condition of society, the communists will emerge triumphant, and as soon as this takes place, whatever is left of society will be ruined. The only possible remedy that can counteract the tendency toward communism is the Krsna consciousness movement, which can give even communists the real idea of communist society. According to the doctrine of communism, the state should be the proprietor of everything. But the Krsna consciousness movement, expanding this same idea, accepts God as the proprietor of everything. People can't understand this because they have no sense of God, but the Krsna consciousness movement can help them to understand God and to understand that everything belongs to God. Since everything is the property of God, and all living entities--not only human beings but even animals, birds, plants and so on--are children of God, everyone has the right to live at the cost of God with God consciousness. This is the sum and substance of the Krsna consciousness movement.
svatantra isvara prema-nigudha-bhandara
bilaila yare tare, na kaila vicara
Sri Caitanya Mahaprabhu, as the Supreme Personality of Godhead Himself, is fully independent. Therefore, although it is the most confidentially stored benediction, He can distribute love of Godhead to anyone and everyone without consideration.
This is the benefit of Lord Caitanya's movement. If one somehow or other comes in contact with the Hare Krsna movement, without consideration of his being a sudra, vaisya, Jagai, Madhai or even lower, he becomes advanced in spiritual consciousness and immediately develops love of Godhead. We now have actual experience that throughout the entire world this movement is making many such persons lovers of God simply by the chanting of the Hare Krsna maha-mantra. Actually, Sri Caitanya Mahaprabhu has appeared as the spiritual master of the entire world. He does not discriminate between offenders and the innocent. Krsna-prema-pradaya te: He liberally gives love of Godhead to anyone and everyone. This can be actually experienced, as stated in the next verse.
adyapiha dekha caitanya-nama yei laya
krsna-preme pulakasru-vihvala se haya
adyapiha--even up to date; dekha--you see; caitanya-nama--Lord Sri Caitanya Mahaprabhu's name; yei--anyone; laya--who takes; krsna-preme--in love of Krsna; pulaka-asru--tears in ecstasy; vihvala--overwhelmed; se--he; haya--becomes.
Whether he is offensive or inoffensive, anyone who even now chants sri-krsna-caitanya prabhu-nityananda is immediately overwhelmed with ecstasy, and tears fill his eyes.
The prakrta-sahajiyas who chant nitai-gaura radhe syama have very little knowledge of the Bhagavata conclusion, and they hardly follow the Vaisnava rules and regulations, and yet because they chant bhaja nitai-gaura, their chanting immediately invokes tears and other signs of ecstasy. Although they do not know the principles of Vaisnava philosophy and are not very advanced in education, by these symptoms they attract many men to become their followers. Their ecstatic tears will of course help them in the long run, for as soon as they come in contact with a pure devotee their lives will become successful. Even in the beginning, however, because they are chanting the holy names of nitai-gaura, their swift advancement on the path of love of Godhead is very prominently visible.
'nityananda' balite haya krsna-premodaya
aulaya sakala anga, asru-ganga vaya
nityananda balite--while talking of Nityananda Prabhu; haya--it so becomes; krsna-prema-udaya--awakening of love of Krsna; aulaya--agitated; sakala--all; anga--limbs of the body; asru-ganga--tears like the Ganges waters; vaya--flow down.
Simply by talking of Nityananda Prabhu one awakens his love for Krsna. Thus all his bodily limbs are agitated by ecstasy, and tears flow from his eyes like the waters of the Ganges.
'krsna-nama' kare aparadhera vicara
krsna balile aparadhira na haya vikara
krsna-nama--the holy name of Lord Krsna; kare--takes; aparadhera--of offenses; vicara--consideration; krsna--Lord Krsna; balile--if one chants; aparadhira--of the offenders; na--never; haya--becomes; vikara--changed.
There are offenses to be considered while chanting the Hare Krsna mantra. Therefore simply by chanting Hare Krsna one does not become ecstatic.
It is very beneficial to chant the names sri-krsna-caitanya prabhu-nityananda before chanting the Hare Krsna maha-mantra because by chanting these two holy names--sri-krsna-caitanya prabhu-nityananda--one immediately becomes ecstatic, and if he then chants the Hare Krsna maha-mantra he becomes free of offenses.
There are ten offenses to avoid in chanting the Hare Krsna maha-mantra. The first offense is to blaspheme great personalities who are engaged in distributing the holy name of the Lord. It is said in the sastra (Cc. Antya 7.11), krsna-sakti vina nahe tara pravartana: one cannot distribute the holy names of the Hare Krsna maha-mantra unless he is empowered by the Supreme Personality of Godhead. Therefore one should not criticize or blaspheme a devotee who is thus engaged.
To blaspheme the great saintly persons who are engaged in preaching the glories of the Hare Krsna maha-mantra is the worst offense at the lotus feet of the holy name. One should not criticize a preacher of the glories of the Hare Krsna maha-mantra. If one does so, he is an offender. The Nama-prabhu, who is identical with Krsna, will never tolerate such blasphemous activities, even from one who passes as a great devotee.
The second namaparadha is described as follows:
sivasya sri-visnor ya iha guna-namadi-sakalam
dhiya bhinnam pasyet sa khalu hari-namahita-karah
In this material world, the holy name of Visnu is all-auspicious. Visnu's name, form, qualities and pastimes are all transcendental, absolute knowledge. Therefore, if one tries to separate the Absolute Personality of Godhead from His holy name or His transcendental form, qualities and pastimes, thinking them to be material, that is offensive. Similarly, to think the names of demigods such as Lord Siva to be as good as the name of Lord Visnu--or, in other words, to think Lord Siva and the other demigods to be other forms of God and therefore equal to Visnu--is also blasphemous. This is the second offense at the lotus feet of the Lord.
The third offense at the lotus feet of the holy name, which is called guror avajna, is to consider the spiritual master to be material and therefore envy his exalted position. The fourth offense (sruti-sastra-nindanam) is to blaspheme Vedic scriptures such as the four Vedas and the Puranas. The fifth offense (artha-vadah) is to consider the glories of the holy name to be exaggerations. Similarly, the sixth offense (hari-namni kalpanam) is to consider the holy name of the Lord to be imaginary.
The seventh offense is described as follows:
namno balad yasya hi papa-buddhir
na vidyate tasya yamair hi suddhih
To think that since the Hare Krsna mantra can counteract all sinful reactions one may therefore go on with his sinful activities and at the same time chant the Hare Krsna mantra to neutralize them is the greatest offense at the lotus feet of hari-nama.
The eighth offense is stated thus:
subha-kriya-samyam api pramadah
It is offensive to consider the chanting of the Hare Krsna mantra to be a religious ritualistic ceremony. Performing religious ceremonies, following vows and practicing renunciation and sacrifice are all materialistic auspicious activities. The chanting of the Hare Krsna maha-mantra must not be compared to such materialistic religiosity.This is an offense at the lotus feet of the Lord.
It is an offense to preach the glories of the holy name among persons who have no intelligence or no faith in the subject matter. Such people should be given the chance to hear the chanting of the Hare Krsna mantra, but in the beginning they should not be instructed about the glories or the spiritual significance of the holy name. By constant hearing of the holy name, their hearts will be purified, and then they will be able to understand the transcendental position of the holy name.
If one has heard the glories of the transcendental holy name of the Lord but nevertheless continues in a materialistic concept of life, thinking "I am this body and everything belonging to this body is mine [aham mameti]," and does not show respect and love for the chanting of the Hare Krsna maha-mantra, that is an offense.
tad asma-saram hrdayam batedam
yad grhyamanair hari-namadheyaih
na vikriyetatha yada vikaro
netre jalam gatra-ruhesu harsah
tat--that; asma-saram--as hard as iron; hrdayam--heart; bata--O; idam--this; yat--which; grhyamanaih--in spite of taking the chanting; hari-namadheyaih--meditating on the holy name of the Lord; na--does not; vikriyeta--change; atha--thus; yada--when; vikarah--transformation; netre--in the eyes; jalam--tears; gatra-ruhesu--in the pores of the body; harsah--ecstasy.
"If one's heart does not change, tears do not flow from his eyes, his body does not shiver, and his bodily hairs do not stand on end as he chants the Hare Krsna maha-mantra, it should be understood that his heart is as hard as iron. This is due to his offenses at the lotus feet of the Lord's holy name."
Srila Bhaktisiddhanta Sarasvati Thakura, commenting on this verse, which is a quotation from Srimad-Bhagavatam (2.3.24), remarks that sometimes a maha-bhagavata, or very advanced devotee, does not manifest such transcendental symptoms as tears in the eyes, and sometimes a kanistha-adhikari, a neophyte devotee, displays them artificially. This does not mean, however, that the neophyte is more advanced than the maha-bhagavata devotee. The test of the real change of heart that takes place when one chants the Hare Krsna maha-mantra is that one becomes detached from material enjoyment. This is the real change. Bhaktir paresanubhavo viraktir anyatra ca (Bhag. 11.2.42). If one is actually advancing in spiritual life, he must become very much detached from material enjoyment. If it is sometimes found that a kanistha-adhikari (neophyte devotee) shows artificial tears in his eyes while chanting the Hare Krsna mantra but is still completely attached to material things, his heart has not really changed. The change must be manifested in terms of one's real activities.
'eka' krsna-name kare sarva-papa nasa
premera karana bhakti karena prakasa
eka--one; krsna-name--by chanting the holy name of Lord Krsna; kare--makes; sarva--all; papa--sinful life; nasa--exhausted; premera--of love of Godhead; karana--cause; bhakti--devotional service; karena--becomes; prakasa--manifest.
Simply chanting the Hare Krsna maha-mantra without offenses vanquishes all sinful activities. Thus pure devotional service, which is the cause of love of Godhead, becomes manifest.
One cannot be situated in the devotional service of the Lord unless one is free from sinful life. This is confirmed in the Bhagavad-gita (7.28):
yesam tv anta-gatam
papam jananam punya-karmanam
bhajante mam drdha-vratah
"Persons who have acted piously in previous lives and in this life and whose sinful actions are completely eradicated are freed from the duality of delusion, and they engage themselves in My service with determination." A person who is already cleansed of all tinges of sinful life engages without deviation or duality of purpose in the transcendental loving service of the Lord. In this age, although people are greatly sinful, simply chanting the Hare Krsna maha-mantra can relieve them from the reactions of their sins. Eka krsna-name: only by chanting Krsna's name is this possible. This is also confirmed in Srimad-Bhagavatam (kirtanad eva krsnasya). Caitanya Mahaprabhu has also taught us this. While passing on the road, He used to chant:
krsna krsna krsna krsna krsna krsna krsna he
krsna krsna krsna krsna krsna krsna krsna he
krsna krsna krsna krsna krsna krsna raksa mam
krsna krsna krsna krsna krsna krsna pahi mam
rama raghava rama raghava rama raghava raksa mam
krsna kesava krsna kesava krsna kesava pahi mam
If one always chants the holy name Krsna, gradually one is freed from all reactions of sinful life, provided he chants offenselessly and does not commit more sinful activities on the strength of chanting the Hare Krsna mantra. In this way one is purified, and his devotional service causes the arousal of his dormant love of God. Simply by chanting the Hare Krsna mantra and not committing sinful activities and offenses, one's life is purified, and thus one comes to the fifth stage of perfection, or engagement in the loving service of the Lord (prema pum-artho mahan).
premera udaye haya premera vikara
premera--of love of Godhead; udaye--when there is awakening; haya--it becomes so; premera--of love of Godhead; vikara--transformation; sveda--perspiration; kampa--trembling; pulaka-adi--throbbing of the heart; gadgada--faltering; asru-dhara--tears in the eyes.
When one's transcendental loving service to the Lord is actually awakened, it generates transformations in the body such as perspiration, trembling, throbbing of the heart, faltering of the voice and tears in the eyes.
These bodily transformations are automatically manifested when one is actually situated in love of Godhead. One should not artificially imitate them. Our disease is desire for that which is material; even while advancing in spiritual life, we want material acclaim. One must be freed from this disease. Pure devotion must be anyabhilasita-sunyam, without desire for anything material. Advanced devotees manifest many bodily transformations, which are symptoms of ecstasy, but one should not imitate them to achieve cheap adoration from the public. When one actually attains the advanced stage, the ecstatic symptoms will appear automatically; one does not need to imitate them.
anayase bhava-ksaya, krsnera sevana
eka krsna-namera phale pai eta dhana
anayase--without hard labor; bhava-ksaya--stoppage of repetition of birth and death; krsnera--of Lord Krsna; sevana--service; eka--one; krsna-namera--chanting the name of Krsna; phale--as a result of; pai--we achieve; eta--so much; dhana--wealth.
As a result of chanting the Hare Krsna maha-mantra, one makes such great advancement in spiritual life that simultaneously his material existence terminates and he receives love of Godhead. The holy name of Krsna is so powerful that by chanting even one name, one very easily achieves these transcendental riches.
hena krsna-nama yadi laya bahu-bara
tabu yadi prema nahe, nahe asrudhara
tabe jani, aparadha tahate pracura
krsna-nama-bija tahe na kare ankura
hena--such; krsna-nama--holy name of the Lord; yadi--if; laya--one takes; bahu-bara--again and again; tabu--still; yadi--if; prema--love of Godhead; nahe--is not visible; nahe asru-dhara--there are no tears in the eyes; tabe--then; jani--I understand; aparadha--offense; tahate--there (in that process); pracura--enough; krsna-nama--the holy name of Krsna; bija--seed; tahe--in those activities; na--does not; kare--do; ankura--sprout.
If one chants the exalted holy name of the Lord again and again and yet his love for the Supreme Lord does not develop and tears do not appear in his eyes, it is evident that because of his offenses in chanting, the seed of the holy name of Krsna does not sprout.
If one chants the Hare Krsna mantra offensively, one does not achieve the desired result. Therefore one should carefully avoid the offenses which have already been described in connection with verse 24.
caitanya-nityanande nahi esaba vicara
nama laite prema dena, vahe asrudhara
caitanya-nityanande--when chanting the holy names of Lord Caitanya and Nityananda; nahi--there are not; esaba--all these; vicara--considerations; nama--the holy name; laite--simply by chanting; prema--love of Godhead; dena--they give; vahe--there is a flow; asru-dhara--tears in the eyes.
But if one only chants, with some slight faith, the holy names of Lord Caitanya and Nityananda, very quickly he is cleansed of all offenses. Thus as soon as he chants the Hare Krsna maha-mantra, he feels the ecstasy of love for God.
Srila Bhaktisiddhanta Sarasvati Thakura remarks in this connection that if one takes shelter of Lord Sri Caitanya Mahaprabhu and Nityananda, follows Their instructions to become more tolerant than the tree and humbler than the grass,and in this way chants the holy name of the Lord, very soon he achieves the platform of transcendental loving service to the Lord, and tears appear in his eyes. There are offenses to be considered in chanting the Hare Krsna maha-mantra, but there are no such considerations in chanting the names of Gaura-Nityananda. Therefore, if one chants the Hare Krsna maha-mantra but his life is still full of sinful activities, it will be very difficult for him to achieve the platform of loving service to the Lord. But if in spite of being an offender one chants the holy names of Gaura-Nityananda, he is very quickly freed from the reactions to his offenses. Therefore, one should first approach Lord Caitanya and Nityananda, or worship Guru-Gauranga, and then come to the stage of worshiping Radha-Krsna. In our Krsna consciousness movement, our students are first advised to worship Guru-Gauranga, and then, when they are somewhat advanced, the Radha-Krsna Deity is installed, and they are engaged in the worship of the Lord.
One should first take shelter of Gaura-Nityananda in order to reach, ultimately, Radha-Krsna. Srila Narottama dasa Thakura sings in this connection:
gauranga balite habe pulaka sarira
hari hari balite nayane ba'be nira
ara kabe nitaicandera karuna ha-ibe
samsara-vasana mora kabe tuccha habe
visaya chadiya kabe suddha habe mana
kabe hama heraba sri-vrndavana
In the beginning one should very regularly chant Sri Gaurasundara's holy name and then chant the holy name of Lord Nityananda. Thus one's heart will be cleansed of impure desires for material enjoyment. Then one can approach Vrndavana-dhama to worship Lord Krsna. Unless one is favored by Lord Caitanya and Nityananda, there is no need to go to Vrndavana, for unless one's mind is purified, he cannot see Vrndavana, even if he goes there. Actually going to Vrndavana involves taking shelter of the six Gosvamis by reading Bhakti-rasamrta-sindhu, Vidagdha-madhava, Lalita-madhava and the other books that they have given. In this way one can understand the transcendental loving affairs between Radha and Krsna. Kabe hama bujhaba se yugala-piriti. The conjugal love between Radha and Krsna is not an ordinary human affair; it is fully transcendental. In order to understand Radha and Krsna, worship Them and engage in Their loving service, one must be guided by Sri Caitanya Mahaprabhu, Nityananda Prabhu and the six Gosvamis, Lord Caitanya's direct disciples.
For an ordinary man, worship of Sri Caitanya and Nityananda Prabhu or the Panca-tattva is easier than worship of Radha and Krsna. Unless one is very fortunate, he should not be induced to worship Radha-Krsna directly. A neophyte student who is not sufficiently educated or enlightened should not indulge in the worship of Sri Radha and Krsna or the chanting of the Hare Krsna mantra. Even if he does so, he cannot get the desired result. One should therefore chant the names of Nitai-Gaura and worship Them without false prestige. Since everyone within this material world is more or less influenced by sinful activities, in the beginning it is essential that one take to the worship of Guru-Gauranga and ask their favor, for thus despite all his disqualifications one will very soon become qualified to worship the Radha-Krsna vigraha.
It should be noted in this connection that the holy names of Lord Krsna and Gaurasundara are both identical with the Supreme Personality of Godhead. Therefore one should not consider one name to be more potent than the other. Considering the position of the people of this age, however, the chanting of Sri Caitanya Mahaprabhu's name is more essential than the chanting of the Hare Krsna maha-mantra because Sri Caitanya Mahaprabhu is the most magnanimous incarnation and His mercy is very easily achieved. Therefore one must first take shelter of Sri Caitanya Mahaprabhu by chanting sri-krsna-caitanya prabhu-nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda. By serving Gaura-Nityananda one is freed from the entanglements of material existence and thus becomes qualified to worship the Radha-Krsna Deity.
svatantra isvara prabhu atyanta udara
tanre na bhajile kabhu na haya nistara
Sri Caitanya Mahaprabhu, the independent Supreme Personality of Godhead, is greatly magnanimous. Unless one worships Him, one can never be liberated.
Sri Bhaktisiddhanta Sarasvati Thakura here remarks that one should not give up the worship of Radha-Krsna to worship Sri Caitanya Mahaprabhu. By worshiping either Radha-Krsna or Lord Caitanya alone, one cannot become advanced. One should not try to supersede the instructions of the six Gosvamis, for they are acaryas and very dear to Lord Caitanya. Therefore Narottama dasa Thakura sings:
rupa-raghunatha-pade haibe akuti
kabe hama bujhaba se yugala-piriti
One must be a submissive student of the six Gosvamis, from Srila Rupa Gosvami to Raghunatha dasa Gosvami. Not following their instructions but imagining how to worship Gaurasundara and Radha-Krsna is a great offense, as a result of which one clears a path to hell. If one neglects the instructions of the six Gosvamis and yet becomes a so-called devotee of Radha-Krsna, he merely criticizes the real devotees of Radha-Krsna. As a result of speculation, he considers Gaurasundara to be an ordinary devotee and therefore cannot make progress in serving the Supreme Personality of Godhead, Radha-Krsna.
ore mudha loka, suna caitanya-mangala
caitanya-mahima yate janibe sakala
ore--O all of you; mudha--foolish; loka--people; suna--just hear; caitanya-mangala--the book of this name; caitanya--Lord Caitanya's; mahima--glories; yate--in which; janibe--you will know; sakala--all.
O fools, just read Sri Caitanya-mangala! By reading this book you can understand all the glories of Sri Caitanya Mahaprabhu.
Sri Vrndavana dasa Thakura's Caitanya-bhagavata was originally entitled Caitanya-mangala, but when Srila Locana dasa Thakura later wrote another book named Caitanya-mangala, Srila Vrndavana dasa Thakura changed the name of his own book, which is now therefore known as Caitanya-bhagavata. The life of Sri Caitanya Mahaprabhu is very elaborately described in the Caitanya-bhagavata, and Krsnadasa Kaviraja Gosvami has already informed us that in his Sri Caitanya-caritamrta he has described whatever Vrndavana dasa Thakura has not mentioned. This acceptance of Sri Caitanya-bhagavata by Krsnadasa Kaviraja Gosvami indicates his acceptance of the disciplic succession. A writer of transcendental literature never tries to surpass the previous acaryas.
krsna-lila bhagavate kahe veda-vyasa
krsna-lila--the pastimes of Lord Krsna; bhagavate--in the book Srimad-Bhagavatam; kahe--tells; veda-vyasa--Vyasadeva, the editor of the Vedic literature; caitanya-lilara--of the pastimes of Lord Caitanya; vyasa--compiler; vrndavana-dasa--is Vrndavana dasa.
As Vyasadeva has compiled all the pastimes of Lord Krsna in Srimad-Bhagavatam, Thakura Vrndavana dasa has depicted the pastimes of Lord Caitanya.
vrndavana-dasa--of the name Vrndavana dasa; kaila--compiled; caitanya-mangala--the book named Caitanya-mangala; yanhara--of which; sravane--by hearing; nase--annihilated; sarva--all; amangala--inauspiciousness.
Thakura Vrndavana dasa has composed Sri Caitanya-mangala. Hearing this book annihilates all misfortune.
caitanya-nitaira yate janiye mahima
yate jani krsna-bhakti-siddhantera sima
caitanya-nitaira--of Lord Sri Caitanya Mahaprabhu and Nityananda Prabhu; yate--in which; janiye--one can know; mahima--all glories; yate--in which; jani--I can understand; krsna-bhakti--of devotion to Lord Krsna; siddhantera--of the conclusion; sima--limit.
By reading Sri Caitanya-mangala one can understand all the glories and truths of Lord Caitanya and Nityananda and come to the ultimate conclusion of devotional service to Lord Krsna.
Srimad-Bhagavatam is the authoritative reference book from which to understand devotional service, but because it is very elaborate, few men can understand its purpose. Srimad-Bhagavatam is the original commentary on the Vedanta-sutra, which is called nyaya-prasthana. It was written to enable one to understand the Absolute Truth through infallible logic and argument, and therefore its natural commentary, Srimad-Bhagavatam, is extremely elaborate. Professional reciters have created the impression that Srimad-Bhagavatam deals only with Krsna's rasa-lila, although Krsna's rasa-lila is described only in the Tenth Canto (chapters 29-35). They have in this way presented Krsna to the Western world as a great woman-hunter, and therefore we sometimes have to deal with such misconceptions in preaching. Another difficulty in understanding Srimad-Bhagavatam is that the professional reciters have introduced bhagavata-saptaha, or seven-day readings of the Bhagavatam. They want to finish Srimad-Bhagavatam in a week, although it is so sublime that even one verse of Srimad-Bhagavatam, if properly explained, cannot be completed in three months. Under these circumstances, it is a great aid for the common man to read Srila Vrndavana dasa Thakura's Caitanya-bhagavata, for thus he can actually understand devotional service, Krsna, Lord Caitanya and Nityananda. Srila Rupa Gosvami has said:
"Devotional service to the Lord that ignores the authorized Vedic scriptures like the Upanisads, Puranas, Narada-pancaratra, etc., is simply an unnecessary disturbance in society." Due to misunderstanding Srimad-Bhagavatam, people are misled regarding the science of Krsna. However, by reading Srila Vrndavana dasa Thakura's book one can very easily understand this science.
bhagavate yata bhakti-siddhantera sara
likhiyachena inha jani' kariya uddhara
In Sri Caitanya-mangala [later known as Sri Caitanya-bhagavata] Srila Vrndavana dasa Thakura has given the conclusion and essence of devotional service by quoting the authoritative statements of Srimad-Bhagavatam.
'caitanya-mangala' sune yadi pasandi, yavana
seha maha-vaisnava haya tataksana
caitanya-mangala--the book named Caitanya-mangala; sune--anyone hears; yadi--if; pasandi--great atheist; yavana--a disbeliever in the Vedic culture; seha--he also; maha-vaisnava--great devotee; haya--becomes; tataksana--immediately.
If even a great atheist hears Sri Caitanya-mangala, he immediately becomes a great devotee.
Transcendental literature that strictly follows the Vedic principles and the conclusion of the Puranas and pancaratrika-vidhi can be written only by a pure devotee.
It is not possible for a common man to write books on bhakti, for his writings will not be effective. He may be a very great scholar and expert in presenting literature in flowery language, but this is not at all helpful in understanding transcendental literature. Even if transcendental literature is written in faulty language, it is acceptable if it is written by a devotee, whereas so-called transcendental literature written by a mundane scholar, even if it is a very highly polished literary presentation, cannot be accepted. The secret in a devotee's writing is that when he writes about the pastimes of the Lord, the Lord helps him; he does not write himself. As stated in the Bhagavad-gita (10.10), dadami buddhi-yogam tam yena mam upayanti te. Since a devotee writes in service to the Lord, the Lord from within gives him so much intelligence that he sits down near the Lord and goes on writing books. Krsnadasa Kaviraja Gosvami confirms that what Vrndavana dasa Thakura wrote was actually spoken by Lord Caitanya Mahaprabhu, and he simply repeated it. The same holds true for Sri Caitanya-caritamrta. Krsnadasa Kaviraja Gosvami wrote Sri Caitanya-caritamrta in his old age, in an invalid condition, but it is such a sublime scripture that Srila Bhaktisiddhanta Sarasvati Gosvami Maharaja used to say, "The time will come when the people of the world will learn Bengali to read Sri Caitanya-caritamrta." We are trying to present Sri Caitanya-caritamrta in English and do not know how successful it will be, but if one reads the original Caitanya-caritamrta in Bengali he will relish increasing ecstasy in devotional service.
narayani--of the name Narayani; caitanyera--of Lord Caitanya Mahaprabhu; ucchista-bhajana--eater of the remnants of food; tanra--of her; garbhe--in the womb; janmila--took birth; sri-dasa-vrndavana--Srila Vrndavana dasa Thakura.
Narayani eternally eats the remnants of the food of Caitanya Mahaprabhu. Srila Vrndavana dasa Thakura was born of her womb.
In the Gaura-ganoddesa-dipika, a book written by Kavi-karnapura that describes all the associates of Sri Caitanya Mahaprabhu and who they previously were, there is the following statement regarding Narayani:
ambikayah svasa yasin
seyam narayani mata
When Lord Krsna was a child, He was nursed by a woman named Ambika, who had a younger sister named Kilimbika. During the time of Lord Caitanya's incarnation, the same Kilimbika used to eat the remnants of food left by Lord Sri Caitanya Mahaprabhu. That Kilimbika was Narayani, who was a niece of Srivasa Thakura's. Later on, when she grew up and married, Srila Vrndavana dasa Thakura was born from her womb. A devotee of Lord Sri Krsna is celebrated in terms of devotional service rendered to the Lord; thus we know Srila Vrndavana dasa Thakura as the son of Narayani. Srila Bhaktisiddhanta Sarasvati Thakura notes in this connection that there is no reference to his paternal ancestry because there is no need to understand it.
tanra ki adbhuta caitanya-carita-varnana
yahara sravane suddha kaila tri-bhuvana
tanra--Srila Vrndavana dasa Thakura's; ki--what; adbhuta--wonderful; caitanya-carita--of the pastimes of Lord Caitanya Mahaprabhu; varnana--description; yahara--of which; sravane--by hearing; suddha--purified; kaila--made; tri-bhuvana--the three worlds.
What a wonderful description he has given of the pastimes of Lord Caitanya! Anyone in the three worlds who hears it is purified.
ataeva--therefore; bhaja--worship; loka--O people in general; caitanya--Lord Sri Caitanya Mahaprabhu; nityananda--Nityananda Prabhu; khandibe--will vanquish; samsara-duhkha--miserable condition of material existence; pabe--he will get; premananda--the transcendental bliss of devotional service.
I fervently appeal to everyone to adopt the method of devotional service given by Lord Caitanya and Nityananda and thus be freed from the miseries of material existence and ultimately achieve the loving service of the Lord.
vrndavana-dasa kaila 'caitanya-mangala'
tahate caitanya-lila varnila sakala
vrndavana-dasa--Srila Vrndavana dasa Thakura; kaila--did; caitanya-mangala--the book of the name Caitanya-mangala; tahate--in that book; caitanya-lila--the pastimes of Lord Caitanya; varnila--described; sakala--everything.
Srila Vrndavana dasa Thakura has written Sri Caitanya-mangala and therein described in all respects the pastimes of Lord Caitanya.
sutra kari'--making a synopsis; saba--all; lila--pastimes; karila--did; granthana--writing in the book; pache--later; vistariya--vividly describing; tahara--all of them; kaila--did; vivarana--description.
He first summarized all the pastimes of the Lord and later described them vividly in detail.
nityananda--Lord Nityananda; lila--pastimes; varnane--in the matter of description; ha-ila--there was; avesa--ecstasy; caitanyera--of Lord Caitanya Mahaprabhu; sesa-lila--pastimes in the last portion of His life; rahila--remained; avasesa--supplement.
He ecstatically described the pastimes of Lord Nityananda, but the later pastimes of Caitanya Mahaprabhu remained untold.
sei saba lilara sunite vivarana
vrndavana-vasi bhaktera utkanthita mana
sei--those; saba--all; lilara--of the pastimes; sunite--to hear; vivarana--description; vrndavana-vasi--the inhabitants of Vrndavana; bhaktera--of devotees; utkanthita--in anxiety; mana--minds.
The devotees of Vrndavana were all very anxious to hear those pastimes.
vrndavane--in Vrndavana; kalpa-drume--under the desire trees; suvarna-sadana--golden throne; maha--great; yoga-pitha--pious temple; tahan--there; ratna--bedecked with jewels; simhasana--throne.
In Vrndavana, in a great place of pilgrimage underneath the desire trees, is a golden throne bedecked with jewels.
tate vasi' ache sada vrajendra-nandana
'sri-govinda-deva' nama saksat madana
tate--on that throne; vasi'--sitting; ache--there is; sada--always; vrajendra-nandana--the son of Maharaja Nanda; sri-govinda-deva--whose name is Govinda; nama--name; saksat--direct; madana--transcendental Cupid.
On that throne sits the son of Nanda Maharaja, Sri Govindadeva, the transcendental Cupid.
raja-seva haya tanha vicitra prakara
divya samagri, divya vastra, alankara
He was gentle, tolerant, peaceful, magnanimous, grave, sweet in his words and very sober in his endeavors.
sabara sammana-karta, karena sabara hita
kautilya-matsarya-himsa na jane tanra cita
sabara--of all; sammana-karta--respectful; karena--does; sabara--everyone's; hita--benefit; kautilya--diplomatic; matsarya--jealousy; himsa--envy; na jane--does not know; tanra--his; cita--heart.
He was respectful to everyone and worked for the benefit of all. Diplomacy, envy and jealousy were unknown to his heart.
krsnera ye sadharana sad-guna pancasa
se saba gunera tanra sarire nivasa
krsnera--of Lord Krsna; ye--that; sadharana--general; sat-guna--good qualities; pancasa--fifty; se--those; saba--all; gunera--qualities; tanra--his; sarire--in the body; nivasa--were always present.
The fifty qualities of Lord Krsna were all present in his body.
In the Bhakti-rasamrta-sindhu, the transcendental qualities of Sri Krsna are mentioned. Among these, fifty are primary (ayam neta su-ramyangah, etc.), and in minute quantity they were all present in the body of Sri Haridasa Pandita. Since every living entity is a part of the Supreme Personality of Godhead, all fifty of these good qualities of Sri Krsna are originally minutely present in every living being. Due to his contact with material nature, these qualities are not visible in the conditioned soul, but when one becomes a purified devotee, they all automatically manifest themselves. This is stated in Srimad-Bhagavatam (5.18.12), as mentioned in the text below.
yasya--one who; asti--has; bhaktih--devotional service; bhagavati--unto the Supreme Personality of Godhead; akincana--without motive; sarvaih--all; gunaih--qualities; tatra--there; samasate--become manifested; surah--with all the demigods; harau--unto the Supreme Personality; abhaktasya--one who is not a devotee; kutah--where; mahat-gunah--high qualities; manah-rathena--concoction; asati--the material existence; dhavatah--run on; bahih--externally.
"In one who has unflinching devotional faith in Krsna, all the good qualities of Krsna and the demigods are consistently manifested. However, one who has no devotion to the Supreme Personality of Godhead has no good qualifications because he is engaged by mental concoction in material existence, which is the external feature of the Lord."
pandita-gosanira--of Gadadhara Pandita; sisya--disciple; ananta acarya--of the name Ananta Acarya; krsna-premamaya--always overwhelmed by love of God; tanu--body; udara--magnanimous; sarva--in all respects; arya--advanced.
Ananta Acarya was a disciple of Gadadhara Pandita. His body was always absorbed in love of Godhead. He was magnanimous and advanced in all respects.
tanhara ananta guna ke karu prakasa
tanra priya sisya inha----pandita haridasa
tanhara--his; ananta--unlimited; guna--qualities; ke--who; karu--can; prakasa--display; tanra--his; priya--dear; sisya--disciple; inha--this person; pandita haridasa--of the name Haridasa Pandita.
Ananta Acarya was a reservoir of all good qualities. No one can estimate how great he was. Pandita Haridasa was his beloved disciple.
Sri Ananta Acarya is one of the eternal associates of Sri Caitanya Mahaprabhu. Previously, during the advent of Lord Sri Krsna, Ananta Acarya was Sudevi, one of the eight gopis. This is stated in the Gaura-ganoddesa-dipika, verse 165, as follows: anantacarya-gosvami ya sudevi pura vraje. "Ananta Acarya Gosvami was formerly Sudevi-gopi in Vraja [Vrndavana]." In Jagannatha Puri, or Purusottama-ksetra, there is a monastery known as Ganga-mata Matha that was established by Ananta Acarya. In the disciplic succession of the Ganga-mata Matha, he is known as Vinoda-manjari. One of his disciples was Haridasa Pandita Gosvami, who is also known as Sri Raghu Gopala and as Sri Rasa-manjari. His disciple Laksmipriya was the maternal aunt of Ganga-mata, a princess who was the daughter of the King of Putiya. Ganga-mata brought a Deity of the name Sri Rasika-raya from Krsna Misra of Jaipur and installed Him in the house of Sarvabhauma in Jagannatha Puri. The disciple in the fifth generation after Sri Ananta Acarya was Sri Vanamali; in the sixth generation, Sri Bhagavan dasa, who was a Bengali; in the seventh generation, Madhusudana dasa, who was an Oriya; in the eighth generation, Nilambara dasa; in the ninth generation, Sri Narottama dasa; in the tenth generation, Pitambara dasa; and in the eleventh generation, Sri Madhava dasa. The disciple in the twelfth generation is presently in charge of the Ganga-mata monastery.
caitanya--Sri Caitanya Mahaprabhu; nityanande--in Lord Nityananda; tanra--his; parama--very great; visvasa--faith; caitanya-carite--in the pastimes of Lord Caitanya; tanra--his; parama--great; ullasa--satisfaction.
Pandita Haridasa had great faith in Lord Caitanya and Nityananda. Therefore he took great satisfaction in knowing about Their pastimes and qualities.
vaisnavera guna-grahi, na dekhaye dosa
kaya-mano-vakye kare vaisnava-santosa
vaisnavera--of devotees; guna-grahi--accepting good qualities; na--never; dekhaye--sees; dosa--any fault; kaya-manah-vakye--with heart and soul; kare--does; vaisnava--devotee; santosa--pacification.
He always accepted the good qualities of Vaisnavas and never found fault in them. He engaged his heart and soul only to satisfy the Vaisnavas.
It is a qualification of a Vaisnava that he is adosa-darsi: he never sees others' faults. Of course, every human being has both good qualities and faults. Therefore it is said, saj-jana gunam icchanti dosam icchanti pamarah: everyone has a combination of faults and glories. But a Vaisnava, a sober man, accepts only a man's glories and not his faults, for flies seek sores whereas honeybees seek honey. Haridasa Pandita never found fault with a Vaisnava but considered only his good qualities.
nirantara--always; sune--hears; tenho--he; caitanya-mangala--the book prasade--mercy; sunena--hear; vaisnava-sakala--all other Vaisnavas.
He always heard the reading of Sri Caitanya-mangala, and all the other Vaisnavas used to hear it by his grace.
kathaya sabha ujjvala kare yena purna-candra
nija-gunamrte badaya vaisnava-ananda
kathaya--by words; sabha--assembly; ujjvala--illuminated; kare--does; yena--as; purna-candra--full moon; nija--own; guna-amrte--nectar of qualities; badaya--increases; vaisnava--of the devotees; ananda--pleasure.
Like the full moon, he illuminated the entire assembly of the Vaisnavas by speaking Sri Caitanya-mangala, and by the nectar of his qualities he increased their transcendental bliss.
tenho ati krpa kari' ajna kaila more
gaurangera sesa-lila varnibara tare
tenho--he; ati--very much; krpa--mercy; kari'--showing; ajna--order; kaila--made it; more--unto me; gaurangera--of Lord Caitanya; sesa-lila--last portion of the pastimes; varnibara--describing; tare--for the matter of.
By his causeless mercy he ordered me to write about the last pastimes of Sri Caitanya Mahaprabhu.
kasisvara gosanira sisya----govinda gosani
govindera priya-sevaka tanra sama nani
kasisvara gosanira--of Kasisvara Gosvami; sisya--disciple; govinda--of the name Govinda; gosani--spiritual master; govindera--of Govinda; priya-sevaka--most confidential servitor; tanra--his; sama--equal; nani--is none.
Govinda Gosani, the priest engaged in the service of Lord Govinda in Vrndavana, was a disciple of Kasisvara Gosani. There was no servant more dear to the Govinda Deity.
Kasisvara Gosani was one of the contemporaries of Sri Caitanya Mahaprabhu who was with the Lord in Jagannatha Puri. Also known as Kasisvara Pandita, he was a disciple of Isvara Puri and son of Vasudeva Bhattacarya, who belonged to the dynasty of Kanjilala Kanu. His surname was Caudhuri. His nephew, his sister's son, who was named Rudra Pandita, was the original priest of Vallabhapura, which is situated about one mile from the Sriramapura railway station in the village of Catara. Installed there are the Deities of Radha-Govinda and Lord Sri Caitanya Mahaprabhu. Kasisvara Gosani was a very strong man, and therefore when Lord Caitanya visited the temple of Jagannatha, he used to protect the Lord from the crowds. Another of his duties was to distribute prasada to the devotees after kirtana.
Srila Bhaktisiddhanta Sarasvati Thakura also visited this temple at Vallabhapura. At that time the person in charge was a Saivite, Sri Sivacandra Caudhuri, who was a descendant of Kasisvara Gosani's brother. In Vallabhapura there was a permanent arrangement to cook nine kilos of rice, vegetables and other foodstuffs, and near the village there is sufficient land, which belongs to the Deity, on which this rice was grown. Unfortunately, the descendants of Kasisvara Gosani's brother have sold a major portion of this land, and therefore the Deity worship has now been hampered.
It is said in the Gaura-ganoddesa-dipika that the servant of Krsna in Vrndavana named Bhrngara descended as Kasisvara Gosani during the pastimes of Lord Caitanya Mahaprabhu. In our householder life we also sometimes visited this temple of Vallabhapura and took prasada there at noon. The Deities of this temple, Sri Sri Radha-Govinda and the Gauranga vigraha, are extremely beautiful. Near Vallabhapura is another beautiful temple of Jagannatha. We sometimes used to take prasada in this Jagannatha temple also. These two temples are situated within a one mile-radius of the Sriramapura railway station, near Calcutta.
yadavacarya gosani sri-rupera sangi
caitanya-carite tenho ati bada rangi
yadavacarya--of the name Yadavacarya; gosani--spiritual master; sri-rupera--of Srila Rupa Gosvami; sangi--associate; caitanya-carite--in the pastimes of Lord Caitanya; tenho--he; ati--very much; bada--great; rangi--enthusiastic.
Sri Yadavacarya Gosani, a constant associate of Srila Rupa Gosvami, was also very enthusiastic in hearing and chanting about Lord Caitanya's pastimes.
pandita-gosanira sisya----bhugarbha gosani
gaura-katha vina ara mukhe anya nai
pandita-gosanira--of Pandita Gosani (Gadadhara Pandita); sisya--disciple; bhugarbha gosani--of the name Bhugarbha Gosani; gaura-katha--topics of Lord Caitanya; vina--without; ara--else; mukhe--in his mouth; anya nai--nothing else.
Bhugarbha Gosani, a disciple of Gadadhara Pandita, was always engaged in topics regarding Lord Caitanya, knowing nothing else.
tanra sisya--his disciple; govinda--the Govinda Deity; pujaka--priest; caitanya-dasa--of the name Caitanya dasa; mukundananda cakravarti--of the name Mukundananda Cakravarti; premi--a great lover; krsnadasa--of the name Krsnadasa.
Among his disciples were Caitanya dasa, who was a priest of the Govinda Deity, as well as Mukundananda Cakravarti and the great devotee Krsnadasa.
acarya-gosanira--of Acarya Gosani; sisya--the disciple; cakravarti sivananda--of the name Sivananda Cakravarti; niravadhi--always; tanra--his; citte--in the heart; caitanya-nityananda--Lord Caitanya and Nityananda are situated.
Among the disciples of Ananta Acarya was Sivananda Cakravarti, in whose heart Lord Caitanya and Nityananda constantly dwelled.
ara yata vrndavane baise bhakta-gana
sesa-lila sunite sabara haila mana
ara yata--there are many others; vrndavane--in Vrndavana; baise--residents; bhakta-gana--great devotees; sesa-lila--the last portions of Caitanya Mahaprabhu's pastimes; sunite--to hear; sabara--of everyone; haila--became; mana--the mind.
In Vrndavana there were also many other great devotees, all of whom desired to hear the last pastimes of Lord Caitanya.
more--unto me; ajna--order; karila--gave; sabe--all; karuna--merciful; kariya--doing so; tan-sabara--of all of them; bole--by the order; likhi--I write; nirlajja--without shame; ha-iya--becoming.
By their mercy, all these devotees ordered me to write of the last pastimes of Sri Caitanya Mahaprabhu. Because of their order only, although I am shameless, I have attempted to write this Caitanya-caritamrta.
To write about the transcendental pastimes of the Supreme Personality of Godhead is not an ordinary endeavor. Unless one is empowered by the higher authorities, or advanced devotees, one cannot write transcendental literature, for all such literature must be above suspicion, or, in other words, it must have none of the defects of conditioned souls, namely, mistakes, illusions, cheating and imperfect sense perceptions. The words of Krsna and the disciplic succession that carries the orders of Krsna are actually authoritative. To be empowered to write transcendental literature is a privilege in which a writer can take great pride. As a humble Vaisnava, Krsnadasa Kaviraja Gosvami, being thus empowered, felt very much ashamed that it was he who was to narrate the pastimes of Lord Caitanya Mahaprabhu.
vaisnavera--of all the Vaisnava devotees; ajna--order; pana--receiving; cintita-antare--anxiety within myself; madana-gopale--to the temple of Sri Madana-mohana; gelan--I went; ajna--order; magibare--to receive.
Having received the order of the Vaisnavas but being anxious within my heart, I went to the temple of Madana-mohana in Vrndavana to ask His permission also.
A Vaisnava always follows the order of guru and Krsna. Sri Caitanya-caritamrta was written by Krsnadasa Kaviraja Gosvami by their mercy. Krsnadasa Kaviraja Gosvami considered all the devotees that have been mentioned to be his preceptor gurus, or spiritual masters, and Madana-gopala (Sri Madana-mohana vigraha) is Krsna Himself. Thus he took permission from both of them, and when he received the mercy of both guru and Krsna, he was able to write this great literature, Sri Caitanya-caritamrta. This example should be followed. Anyone who attempts to write about Krsna must first take permission from the spiritual master and Krsna. Krsna is situated in everyone's heart, and the spiritual master is His direct external representative. Thus Krsna is situated antar-bahih, within and without. One must first become a pure devotee by following the strict regulative principles and chanting sixteen rounds daily, and when one thinks that he is actually on the Vaisnava platform, he must then take permission from the spiritual master, and that permission must also be confirmed by Krsna from within his heart. Then, if one is very sincere and pure, he can write transcendental literature, either prose or poetry.
darasana kari kailun carana vandana
gosani-dasa pujari kare carana-sevana
darasana--by visiting; kari--doing; kailun--made; carana--lotus feet; vandana--worship; gosani-dasa--of the name Gosani dasa; pujari--priest; kare--does; carana--lotus feet; sevana--service.
When I visited the temple of Madana-mohana, the priest Gosani dasa was serving the feet of the Lord, and I also prayed at the Lord's lotus feet.
prabhura carane yadi ajna magila
prabhu-kantha haite mala khasiya padila
prabhura--of the Lord; carane--lotus feet; yadi--when; ajna--order; magila--requested; prabhu-kantha--the neck of the Lord; haite--from; mala--garland; khasiya--slipped; padila--fell down.
When I prayed to the Lord for permission, a garland from His neck immediately slipped down.
saba vaisnava-gana hari-dhvani dila
gosani-dasa ani' mala mora gale dila
saba--all; vaisnava--devotees; gana--group; hari-dhvani--chanting Hare Krsna; dila--made; gosani-dasa--of the name Gosani dasa; ani'--bringing; mala--garland; mora--my; gale--on the neck; dila--gave it.
As soon as this happened, the Vaisnavas standing there all loudly chanted, "Haribol!" and the priest, Gosani dasa, brought me the garland and put it around my neck.
ajna-mala pana amara ha-ila ananda
tahani karinu ei granthera arambha
ajna-mala--the garland of order; pana--receiving; amara--my; ha-ila--became; ananda--great pleasure; tahani--then and there; karinu--attempted; ei--this; granthera--of Sri Caitanya-caritamrta; arambha--beginning.
I was greatly pleased to have the garland signifying the order of the Lord, and then and there I commenced to write this book.
ei grantha lekhaya more 'madana-mohana'
amara likhana yena sukera pathana
ei--this; grantha--great scripture; lekhaya--causes me to write; more--unto me; madana-mohana--the Deity; amara--my; likhana--writing; yena--like; sukera--of the parrot; pathana--responding.
Actually Sri Caitanya-caritamrta is not my writing but the dictation of Sri Madana-mohana. My writing is like the repetition of a parrot.
This should be the attitude of all devotees. When the Supreme Personality of Godhead recognizes a devotee, He gives him intelligence and dictates how he may go back home, back to Godhead. This is confirmed in Srimad Bhagavad-gita (10.10):
dadami buddhi-yogam tam
yena mam upayanti te
"To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me." The opportunity to engage in the transcendental loving service of the Lord is open to everyone because every living entity is constitutionally a servant of the Lord. To engage in the service of the Lord is the natural function of the living entity, but because he is covered by the influence of maya, the material energy, he thinks it to be a very difficult task. But if he places himself under the guidance of a spiritual master and does everything sincerely, immediately the Lord, who is situated within everyone's heart, dictates how to serve Him (dadami buddhi-yogam tam). The Lord gives this direction, and thus the devotee's life becomes perfect. Whatever a pure devotee does is done by the dictation of the Supreme Lord. Thus it is confirmed by the author of Sri Caitanya-caritamrta that whatever he wrote was written under the direction of the Sri Madana-mohana Deity.
sei likhi, madana-gopala ye likhaya
kasthera puttali yena kuhake nacaya
sei likhi--I write that; madana-gopala--the Deity Madana-gopala; ye--whatever; likhaya--dictates to me; kasthera--wooden; puttali--a doll; yena--like; kuhake--the enchanter; nacaya--causes to dance.
As a wooden doll is made to dance by a magician, I write as Madana-gopala orders me to do so.
This is the position of a pure devotee. One should not take any responsibility on his own but should be a soul surrendered to the Supreme Personality of Godhead, who will then give him dictation as caitya-guru, or the spiritual master within. The Supreme Personality of Godhead is pleased to guide a devotee from within and without. From within He guides him as the Supersoul, and from without He guides him as the spiritual master.
I took permission from Srila Vrndavana dasa Thakura by praying at his lotus feet, and upon receiving his order I have attempted to write this auspicious scripture.
Srila Krsnadasa Kaviraja Gosvami took permission not only from the Vaisnavas and Madana-mohana but also from Vrndavana dasa Thakura, who is understood to be the Vyasa of the pastimes of Sri Caitanya Mahaprabhu.
tanra krpa vina anye na haya prakasa
caitanya-lilate--in describing the pastimes of Lord Caitanya; vyasa--Vyasadeva; vrndavana-dasa--is Srila Vrndavana dasa Thakura; tanra--his; krpa--mercy; vina--without; anye--other; na--never; haya--becomes; prakasa--manifest.
Srila Vrndavana dasa Thakura is the authorized writer on the pastimes of Lord Caitanya. Without his mercy, therefore, one cannot describe these pastimes.
murkha, nica, ksudra muni visaya-lalasa
vaisnavajna-bale kari eteka sahasa
murkha--foolish; nica--lowborn; ksudra--very insignificant; muni--I; visaya--material; lalasa--desires; vaisnava--of the Vaisnavas; ajna--order; bale--on the strength of; kari--I do; eteka--so much; sahasa--energy.
I am foolish, lowborn and insignificant, and I always desire material enjoyment; yet by the order of the Vaisnavas I am greatly enthusiastic to write this transcendental literature.
sri-rupa-raghunatha-caranera ei bala
yanra smrte siddha haya vanchita-sakala