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<ol class="chapter"><li class="affix"><a href="../../index.html" class="active">Home</a></li><li class="affix"><a href="../index.html">Table of Contents</a></li><li class="affix"><a href="index.html">17.1</a></li><li class="affix"><a href="17.2.html">17.2</a></li><li class="affix"><a href="17.3.html">17.3</a></li><li class="affix"><a href="17.4.html">17.4</a></li><li class="affix"><a href="17.5.html">17.5</a></li><li class="affix"><a href="17.6.html">17.6</a></li><li class="affix"><a href="17.7.html">17.7</a></li><li class="affix"><a href="17.8.html">17.8</a></li><li class="affix"><a href="17.9.html">17.9</a></li><li class="affix"><a href="17.10.html">17.10</a></li><li class="affix"><a href="17.11.html">17.11</a></li><li class="affix"><a href="17.12.html">17.12</a></li><li class="affix"><a href="17.13.html">17.13</a></li><li class="affix"><a href="17.14.html">17.14</a></li><li class="affix"><a href="17.15.html">17.15</a></li><li class="affix"><a href="17.16.html">17.16</a></li><li 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class="affix"><a href="16.37.html">16.37</a></li><li class="affix"><a href="16.38.html">16.38</a></li><li class="affix"><a href="16.39.html">16.39</a></li><li class="affix"><a href="16.40.html">16.40</a></li><li class="affix"><a href="16.41.html">16.41</a></li><li class="affix"><a href="16.42.html">16.42</a></li><li class="affix"><a href="16.43.html">16.43</a></li><li class="affix"><a href="16.44.html">16.44</a></li><li class="affix"><a href="16.45.html">16.45</a></li><li class="affix"><a href="16.46.html">16.46</a></li><li class="affix"><a href="16.47.html">16.47</a></li><li class="affix"><a href="16.48.html">16.48</a></li><li class="affix"><a href="16.49.html">16.49</a></li><li class="affix"><a href="16.50.html">16.50</a></li><li class="affix"><a href="16.51.html">16.51</a></li><li class="affix"><a href="16.52.html">16.52</a></li><li class="affix"><a href="16.53.html">16.53</a></li><li class="affix"><a href="16.54.html">16.54</a></li><li class="affix"><a href="16.55.html">16.55</a></li><li class="affix"><a href="16.56.html">16.56</a></li><li class="affix"><a href="16.57.html">16.57</a></li><li class="affix"><a href="16.58.html">16.58</a></li><li class="affix"><a href="16.59.html">16.59</a></li><li class="affix"><a href="16.60.html">16.60</a></li><li class="affix"><a href="16.61.html">16.61</a></li><li class="affix"><a href="16.62.html">16.62</a></li><li class="affix"><a href="16.63.html">16.63</a></li><li class="affix"><a href="16.64.html">16.64</a></li><li class="affix"><a href="16.65.html">16.65</a></li><li class="affix"><a href="16.66.html">16.66</a></li><li class="affix"><a href="16.67.html">16.67</a></li><li class="affix"><a href="16.68.html">16.68</a></li><li class="affix"><a href="16.69.html">16.69</a></li><li class="affix"><a href="16.70.html">16.70</a></li><li class="affix"><a href="16.71.html">16.71</a></li><li class="affix"><a href="16.72.html">16.72</a></li><li class="affix"><a href="16.73.html">16.73</a></li><li class="affix"><a href="16.74.html">16.74</a></li><li class="affix"><a href="16.75.html">16.75</a></li><li class="affix"><a href="16.76.html">16.76</a></li><li class="affix"><a href="16.77.html">16.77</a></li><li class="affix"><a href="16.78.html">16.78</a></li><li class="affix"><a href="16.79.html">16.79</a></li><li class="affix"><a href="16.80.html">16.80</a></li><li class="affix"><a href="16.81.html">16.81</a></li><li class="affix"><a href="16.82.html">16.82</a></li><li class="affix"><a href="16.83.html">16.83</a></li><li class="affix"><a href="16.84.html">16.84</a></li><li class="affix"><a href="16.85.html">16.85</a></li><li class="affix"><a href="16.86.html">16.86</a></li><li class="affix"><a href="16.87.html">16.87</a></li><li class="affix"><a href="16.88.html">16.88</a></li><li class="affix"><a href="16.89.html">16.89</a></li><li class="affix"><a href="16.90.html">16.90</a></li><li class="affix"><a href="16.91.html">16.91</a></li><li class="affix"><a href="16.92.html">16.92</a></li><li class="affix"><a href="16.93.html">16.93</a></li><li class="affix"><a href="16.94.html">16.94</a></li><li class="affix"><a href="16.95.html">16.95</a></li><li class="affix"><a href="16.96.html">16.96</a></li><li class="affix"><a href="16.97.html">16.97</a></li><li class="affix"><a href="16.98.html">16.98</a></li><li class="affix"><a href="16.99.html">16.99</a></li><li class="affix"><a href="16.100.html">16.100</a></li><li class="affix"><a href="16.101.html">16.101</a></li><li class="affix"><a href="16.102.html">16.102</a></li><li class="affix"><a href="16.103.html">16.103</a></li><li class="affix"><a href="16.104.html">16.104</a></li><li class="affix"><a href="16.105.html">16.105</a></li><li class="affix"><a href="16.106.html">16.106</a></li><li class="affix"><a href="16.107.html">16.107</a></li><li class="affix"><a href="16.108.html">16.108</a></li><li class="affix"><a href="16.109.html">16.109</a></li><li class="affix"><a 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<ol class="chapter"><li class="affix"><a href="../../index.html" class="active">Home</a></li><li class="affix"><a href="../index.html">Table of Contents</a></li><li class="affix"><a href="index.html">15.1</a></li><li class="affix"><a href="15.2.html">15.2</a></li><li class="affix"><a href="15.3.html">15.3</a></li><li class="affix"><a href="15.4.html">15.4</a></li><li class="affix"><a href="15.5.html">15.5</a></li><li class="affix"><a href="15.6.html">15.6</a></li><li class="affix"><a href="15.7.html">15.7</a></li><li class="affix"><a href="15.8.html">15.8</a></li><li class="affix"><a href="15.9.html">15.9</a></li><li class="affix"><a href="15.10.html">15.10</a></li><li class="affix"><a href="15.11.html">15.11</a></li><li class="affix"><a href="15.12.html">15.12</a></li><li class="affix"><a href="15.13.html">15.13</a></li><li class="affix"><a href="15.14.html">15.14</a></li><li class="affix"><a href="15.15.html">15.15</a></li><li class="affix"><a href="15.16.html">15.16</a></li><li 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&amp;lt;i class=&amp;quot;fa fa-paint-brush&amp;quot;&amp;gt;&amp;lt;/i&amp;gt;
&amp;lt;/button&amp;gt;
&amp;lt;ul id=&amp;quot;theme-list&amp;quot; class=&amp;quot;theme-popup&amp;quot; aria-label=&amp;quot;Themes&amp;quot; role=&amp;quot;menu&amp;quot;&amp;gt;
&amp;lt;li role=&amp;quot;none&amp;quot;&amp;gt;&amp;lt;button role=&amp;quot;menuitem&amp;quot; class=&amp;quot;theme&amp;quot; id=&amp;quot;light&amp;quot;&amp;gt;Light&amp;lt;/button&amp;gt;&amp;lt;/li&amp;gt;
&amp;lt;li role=&amp;quot;none&amp;quot;&amp;gt;&amp;lt;button role=&amp;quot;menuitem&amp;quot; class=&amp;quot;theme&amp;quot; id=&amp;quot;rust&amp;quot;&amp;gt;Rust (default)&amp;lt;/button&amp;gt;&amp;lt;/li&amp;gt;
&amp;lt;li role=&amp;quot;none&amp;quot;&amp;gt;&amp;lt;button role=&amp;quot;menuitem&amp;quot; class=&amp;quot;theme&amp;quot; id=&amp;quot;coal&amp;quot;&amp;gt;Coal&amp;lt;/button&amp;gt;&amp;lt;/li&amp;gt;
&amp;lt;li role=&amp;quot;none&amp;quot;&amp;gt;&amp;lt;button role=&amp;quot;menuitem&amp;quot; class=&amp;quot;theme&amp;quot; id=&amp;quot;navy&amp;quot;&amp;gt;Navy&amp;lt;/button&amp;gt;&amp;lt;/li&amp;gt;
&amp;lt;li role=&amp;quot;none&amp;quot;&amp;gt;&amp;lt;button role=&amp;quot;menuitem&amp;quot; class=&amp;quot;theme&amp;quot; id=&amp;quot;ayu&amp;quot;&amp;gt;Ayu&amp;lt;/button&amp;gt;&amp;lt;/li&amp;gt;
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&amp;lt;button id=&amp;quot;search-toggle&amp;quot; class=&amp;quot;icon-button&amp;quot; type=&amp;quot;button&amp;quot; title=&amp;quot;Search. (Shortkey: s)&amp;quot; aria-label=&amp;quot;Toggle Searchbar&amp;quot; aria-expanded=&amp;quot;false&amp;quot; aria-keyshortcuts=&amp;quot;S&amp;quot; aria-controls=&amp;quot;searchbar&amp;quot;&amp;gt;
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&amp;lt;h1 class=&amp;quot;menu-title&amp;quot;&amp;gt;Caitanya-caritamrta: Madhya-lila&amp;lt;/h1&amp;gt;
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&amp;lt;/a&amp;gt;
&amp;lt;/div&amp;gt;
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&amp;lt;/div&amp;gt;
&amp;lt;div id=&amp;quot;search-wrapper&amp;quot; class=&amp;quot;hidden&amp;quot;&amp;gt;
&amp;lt;form id=&amp;quot;searchbar-outer&amp;quot; class=&amp;quot;searchbar-outer&amp;quot;&amp;gt;
&amp;lt;input type=&amp;quot;search&amp;quot; name=&amp;quot;search&amp;quot; id=&amp;quot;searchbar&amp;quot; name=&amp;quot;searchbar&amp;quot; placeholder=&amp;quot;Search this book ...&amp;quot; aria-controls=&amp;quot;searchresults-outer&amp;quot; aria-describedby=&amp;quot;searchresults-header&amp;quot;&amp;gt;
&amp;lt;/form&amp;gt;
&amp;lt;div id=&amp;quot;searchresults-outer&amp;quot; class=&amp;quot;searchresults-outer hidden&amp;quot;&amp;gt;
&amp;lt;div id=&amp;quot;searchresults-header&amp;quot; class=&amp;quot;searchresults-header&amp;quot;&amp;gt;&amp;lt;/div&amp;gt;
&amp;lt;ul id=&amp;quot;searchresults&amp;quot;&amp;gt;
&amp;lt;/ul&amp;gt;
&amp;lt;/div&amp;gt;
&amp;lt;/div&amp;gt;
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&amp;lt;script type=&amp;quot;text/javascript&amp;quot;&amp;gt;
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<ol class="chapter"><li class="affix"><a href="../../index.html" class="active">Home</a></li><li class="affix"><a href="../index.html">Table of Contents</a></li><li class="affix"><a href="index.html">14.1</a></li><li class="affix"><a href="14.2.html">14.2</a></li><li class="affix"><a href="14.3.html">14.3</a></li><li class="affix"><a href="14.4.html">14.4</a></li><li class="affix"><a href="14.5.html">14.5</a></li><li class="affix"><a href="14.6.html">14.6</a></li><li class="affix"><a href="14.7.html">14.7</a></li><li class="affix"><a href="14.8.html">14.8</a></li><li class="affix"><a href="14.9.html">14.9</a></li><li class="affix"><a href="14.10.html">14.10</a></li><li class="affix"><a href="14.11.html">14.11</a></li><li class="affix"><a href="14.12.html">14.12</a></li><li class="affix"><a href="14.13.html">14.13</a></li><li class="affix"><a href="14.14.html">14.14</a></li><li class="affix"><a href="14.15.html">14.15</a></li><li class="affix"><a href="14.16.html">14.16</a></li><li 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<ol class="chapter"><li class="affix"><a href="../../index.html" class="active">Home</a></li><li class="affix"><a href="../index.html">Table of Contents</a></li><li class="affix"><a href="index.html">10.1</a></li><li class="affix"><a href="10.2.html">10.2</a></li><li class="affix"><a href="10.3.html">10.3</a></li><li class="affix"><a href="10.4.html">10.4</a></li><li class="affix"><a href="10.5.html">10.5</a></li><li class="affix"><a href="10.6.html">10.6</a></li><li class="affix"><a href="10.7.html">10.7</a></li><li class="affix"><a href="10.8.html">10.8</a></li><li class="affix"><a href="10.9.html">10.9</a></li><li class="affix"><a href="10.10.html">10.10</a></li><li class="affix"><a href="10.11.html">10.11</a></li><li class="affix"><a href="10.12.html">10.12</a></li><li class="affix"><a href="10.13.html">10.13</a></li><li class="affix"><a href="10.14.html">10.14</a></li><li class="affix"><a href="10.15.html">10.15</a></li><li class="affix"><a href="10.16.html">10.16</a></li><li 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Table of Contents
19.1
vrndavaniyam rasa-keli-vartam
kalena luptam nija-saktim utkah
sancarya rupe vyatanot punah sa
prabhur vidhau prag iva loka-srstim
SYNONYMS
vrndavaniyam—related to Vrndavana; rasa-keli-vartam—talks about the pastimes of Sri Krsna; kalena—with the course of time; luptam—lost; nija-saktim—His personal potency; utkah—being eager; sancarya—infusing; rupe—to Rupa Gosvami; vyatanot—manifested; punah—again; sah—He; prabhuh—Sri Caitanya Mahaprabhu; vidhau—unto Lord Brahma; prak iva—as formerly; loka-srstim—the creation of this cosmic manifestation.
Before the creation of this cosmic manifestation, the Lord enlightened the heart of Lord Brahma with the details of the creation and manifested the Vedic knowledge.
In exactly the same way, the Lord, being anxious to revive the Vrndavana pastimes of Lord Krsna, impregnated the heart of Rupa Gosvami with spiritual potency.
By this potency, Srila Rupa Gosvami could revive the activities of Krsna in Vrndavana, activities almost lost to memory.
In this way, He spread Krsna consciousness throughout the world.
19.2
jaya jaya sri-caitanya jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda
SYNONYMS
jaya jaya sri-caitanya—all glories to Sri Caitanya Mahaprabhu; jaya nityananda—all glories to Lord Nityananda; jaya advaita-candra—all glories to Advaita Prabhu; jaya gaura-bhakta-vrnda—all glories to the devotees of the Lord.
All glories to Lord Sri Caitanya Mahaprabhu! All glories to Lord Nityananda! All glories to Advaitacandra! And all glories to all the devotees of the Lord!
19.3
sri-rupa-sanatana rahe ramakeli-grame
prabhure miliya gela apana-bhavane
SYNONYMS
sri-rupa-sanatana—the brothers named Rupa and Sanatana; rahe—stayed; ramakeli-grame—in Ramakeli; prabhure—Sri Caitanya Mahaprabhu; miliya—meeting; gela—went back; apana-bhavane—to their own homes.
After meeting Sri Caitanya Mahaprabhu in the village of Ramakeli, the brothers Rupa and Sanatana returned to their homes.
19.4
dui-bhai visaya-tyagera upaya srjila
bhau-dhana diya dui brahmane varila
SYNONYMS
dui-bhai—the two brothers; visaya-tyagera—of giving up material activities; upaya srjila—discovered a means; bahu-dhana—much money; diya—paying; dui brahmane—two brahmanas; varila—appointed.
The two brothers devised a means whereby they could give up their material activities.
For this purpose, they appointed two brahmanas and paid them a large amount of money.
19.5
krsna-mantre karaila dui purascarana
acirat paibare caitanya-carana
SYNONYMS
krsna-mantre—in the holy mantra Hare Krsna; karaila—caused to perform; dui—two; purascarana—religious ceremonies; acirat—without delay; paibare—to get; caitanya-carana—the shelter of the lotus feet of Sri Caitanya Mahaprabhu.
The brahmanas performed religious ceremonies and chanted the holy name of Krsna so that the two brothers might attain shelter at the lotus feet of Sri Caitanya Mahaprabhu very soon.
PURPORT
A purascarana is a ritualistic ceremony performed under the guidance of an expert spiritual master or a brahmana.
It is performed for the fulfillment of certain desires.
One rises early in the morning, chants the Hare Krsna mantra, performs arcana by the arati ceremony and worships the Deities.
These activities are described in the Fifteenth Chapter, verse 108.
19.6
sri-rupa-gosani tabe naukate bhariya
sri-rupa-gosani apanara ghare aila bahu-dhana lana
SYNONYMS
sri-rupa-gosani—Sri Rupa Gosvami; tabe—thereafter; naukate bhariya—filling boats; apanara ghare—to his own house; aila—returned; bahu-dhana lana—taking large amounts of riches.
At this time, Sri Rupa Gosvami returned home, taking with him large quantities of riches loaded in boats.
19.7
brahmana-vaisnave dila tara ardha-dhane
eka cauthi dhana dila kutumba-bharane
SYNONYMS
brahmana-vaisnave—to the brahmanas and Vaisnavas; dila—gave as charity; tara—of the riches; ardha-dhane—fifty percent; eka cauthi dhana—one-fourth of the riches; dila—gave; kutumba-bharane—to satisfy the relatives.
Srila Rupa Gosvami divided the wealth that he brought back home.
He gave fifty percent in charity to brahmanas and Vaisnavas and twenty-five percent to his relatives.
PURPORT
This is a practical example of how one should divide his money and retire from household life.
Fifty percent of one’s money should be distributed to qualified and pure devotees of the Lord.
Twenty-five percent may be given to family members, and twenty-five percent may be kept for personal use in case of emergency.
19.8
danda-bandha lagi’ cauthi sancaya karila
bhala-bhala vipra-sthane sthapya rakhila
SYNONYMS
danda-bandha lagi’-in case of legal implications; cauthi—one-fourth; sancaya karila—he collected; bhala-bhala—very respectable; vipra-sthane—in the custody of a brahmana; sthapya rakhila—kept deposited.
He kept one-fourth of his wealth with a respectable brahmana.
He kept this for his personal safety because he was expecting some legal complications.
19.9
gaude rakhila mudra dasa-hajare
sanatana vyaya kare, rakhe mudi-ghare
SYNONYMS
gaude—in Bengal; rakhila—kept; mudra—coins; dasa-hajare—ten thousand; sanatana—his elder brother; vyaya kare—spent; rakhe—deposited; mudi-ghare—in the place of a local grocer.
He deposited ten thousand coins, which were later spent by Sri Sanatana Gosvami, in the custody of a local Bengali grocer.
19.10
sri-rupa sunila prabhura niladri-gamana
vana-pathe yabena prabhu sri-vrndavana
SYNONYMS
sri-rupa—Srila Rupa Gosvami; sunila—heard; prabhura—of Sri Caitanya Mahaprabhu; niladri-gamana—departure for Jagannatha Puri; vana-pathe—on the path through the forest; yabena—will go; prabhu—Sri Caitanya Mahaprabhu; sri-vrndavana—to Vrndavana.
Sri Rupa Gosvami heard that Sri Caitanya Mahaprabhu had returned to Jagannatha Puri and was preparing to go to Vrndavana through the forest.
19.11
rupa-gosani nilacale pathaila dui-jana
prabhu yabe vrndavana karena gamana
SYNONYMS
rupa-gosani—Rupa Gosvami; nilacale—to Jagannatha Puri; pathaila—sent; dui-jana—two persons; prabhu—Sri Caitanya Mahaprabhu; yabe—when; vrndavana—to Vrndavana; karena—makes; gamana—departure.
Sri Rupa Gosvami sent two people to Jagannatha Puri to find out when Sri Caitanya Mahaprabhu would depart for Vrndavana.
19.12
sighra asi’ more tanra diba samacara
suniya tad-anurupa kariba vyavahara
SYNONYMS
sighra asi’—very hastily returning; more—unto me; tanra—His; diba—give; samacara—news; suniya—hearing; tat-anurupa—accordingly; kariba—I shall make; vyavahara—arrangements.
Sri Rupa Gosvami told the two men, “You are to return quickly and let me know when He will depart.
Then I shall make the proper arrangements.”
19.13
etha sanatana-gosani bhave mane mana
raja more priti kare, se--mora bandhana
SYNONYMS
etha—here (in Gauda-desa); sanatana-gosani—the elder brother, Sanatana Gosvami; bhave—considers; mane mana—in the mind; raja—the Nawab; more—me; priti kare—loves very much; se—that; mora—my; bandhana—great obligation.
While Sanatana Gosvami was at Gauda-desa, he was thinking, "The Nawab is very pleased with me.
I certainly have an obligation.
19.14
kona mate raja yadi more kruddha haya
tabe avyahati haya, karilun niscaya
SYNONYMS
kona mate—somehow or other; raja—the Nawab; yadi—if; more—upon me; kruddha haya—becomes angry; tabe—then; avyahati—escape; haya—there is; karilun niscaya—I have decided “Somehow or other, if the Nawab becomes angry with me, I shall be greatly relieved.
That is my conclusion.”
19.15
asvasthyera chadma kari’ rahe nija-ghare
raja-karya chadila, na yaya raja-dvare
SYNONYMS
asvasthyera—of not being well; chadma—pretext; kari’-making; rahe—remains; nija-ghare—at home; raja-karya—government service; chadila—relinquished; na yaya—did not go; raja-dvare—to the court of the Nawab.
On the pretext of bad health, Sanatana Gosvami remained home.
Thus he gave up government service and did not go to the royal court.
19.16
lobhi kayastha-gana raja-karya kare
apane svagrhe kare sastrera vicare
SYNONYMS
lobhi—greedy; kayastha-gana—persons engaged in secretarial and clerical work; raja-karya kare—executed the government service; apane—personally; sva-grhe—at home; kare—did; sastrera vicare—discussion of the revealed scriptures.
The greedy masters of his clerical and secretarial staff performed the government duties while Sanatana personally remained home and discussed revealed scriptures.
PURPORT
Sanatana Gosvami was the minister in charge of the government secretariat, and his assistants-the undersecretaries and clerks-all belonged to the kayastha community.
Formerly the kayasthas belonged to the clerical and secretarial staff of the government, and later if one served in such a post, he was called a kayastha.
Eventually if a person could not identify himself as a brahmana, ksatriya, vaisya or sudra, he used to introduce himself as a kayastha to get a wealthy and honorable position.
In Bengal it is said that if one cannot give the identity of his caste, he calls himself a kayastha.
On the whole, the kayastha community is a mixture of all castes, and it especially includes those engaged in clerical or secretarial work.
Materially such people are always busy occupying responsible government posts.
When Sanatana Gosvami was relaxing and feeling inclined to retire from government service, many kayasthas on his secretarial staff were very eager to occupy his post.
In this regard, Srila Bhaktivinoda Thakura states that when Sanatana Gosvami was a government minister and the kayasthas who assisted him saw that he was reluctant to continue, they became very expert in their duties.
Sanatana Gosvami was a brahmana belonging to the Sarasvata brahmana community.
It is said that when he resigned, an underworker named Purandara Khan, who was a kayastha, occupied his post.
19.17
bhattacarya pandita bisa trisa lana
bhagavata vicara karena sabhate vasiya
SYNONYMS
bhattacarya pandita—learned scholars known as bhattacaryas; bisa trisa—twenty or thirty; lana—taking with him; bhagavata vicara—discussion of Srimad-Bhagavatam; karena—does; sabhate vasiya—sitting in an assembly.
Sri Sanatana Gosvami used to discuss Srimad-Bhagavatam in an assembly of twenty or thirty learned brahmana scholars.
PURPORT
Srila Bhaktisiddhanta Sarasvati Thakura gives the following commentary on the words bhagavata vicara.
As confirmed in the Mundaka Upanisad (1.1.4,5), there are two kinds of educational systems:
dve vidye veditavya iti, ha sma yad brahma-vido vadanti-para caivapara ca tatrapara rg-vedo yajur-vedah sama-vedo ’tharva-vedah siksa kalpo vyakaranam niruktam chando jyotisam iti atha para yaya tad-aksaram adhigamyate “There are two kinds of educational systems.
One deals with transcendental knowledge (para vidya) and the other with material knowledge (apara vidya).
All the Vedas-Rg Veda, Yajur Veda, Sama Veda, Atharva Veda and their corollaries known as siksa, kalpa, vyakarana, nirukta, chanda and jyotisa-belong to the inferior system of material knowledge (apara vidya).
By para vidya, one can understand the aksara, Brahman or the Absolute Truth.” As far as Vedic literature is concerned, Vedanta-sutra is accepted as the para vidya.
Srimad-Bhagavatam is an explanation of that para vidya.
Those who aspire for liberation (mukti or moksa) and introduce themselves as vaidantika are also equal to those groups aspiring to improve religion (dharma), economic development (artha) and sense gratification (kama).
Dharma, artha, kama and moksa are called catur-varga.
They are all within the system of inferior material knowledge.
Any literature giving information about the spiritual world, spiritual life, spiritual identity and the spirit soul is called para vidya.
Srimad-Bhagavatam does not have anything to do with the materialistic way of life; it gives transcendental information to educate people in the superior system of para vidya.
Sanatana Gosvami was engaged in discussing the bhagavata-vidya, which means he discussed transcendental superior knowledge.
Those who are karmis, jnanis or yogis are not actually fit to discuss Srimad-Bhagavatam.
Only Vaisnavas or pure devotees are fit to discuss that literature.
As stated in Srimad-Bhagavatam itself (12.13.18):
srimad-bhagavatam puranam amalam yad vaisnavanam priyam
yasmin paramahamsyam ekam amalam jnanam param giyate
yatra jnana-viraga-bhakti-sahitam naiskarmyam aviskrtam
tac chrnvan supathan vicarana-paro bhaktya vimucyen narah Although Srimad-Bhagavatam is counted among the Puranas, it is called the spotless Purana.
Because it does not discuss anything material, it is liked by transcendental Vaisnava devotees.
The subject matter found in Srimad-Bhagavatam is meant for paramahamsas.
As it is said: paramo-nirmatsaranam.
A paramahamsa is one who does not live in the material world and who does not envy others.
In Srimad-Bhagavatam, devotional service is discussed to arouse the living entity to the transcendental position of jnana (knowledge) and vairagya (renunciation).
As stated in Srimad-Bhagavatam (1.2.12):
tac chraddadhanah munayo
jnana-vairagya-yuktaya
pasyanty atmani catmanam
bhaktya sruta-grhitaya “That Absolute Truth is realized by the seriously inquisitive student or sage who is well equipped with knowledge and who has become detached by rendering devotional service and hearing the Vedanta-sruti.” This is not sentiment.
Knowledge and renunciation can be obtained through devotional service (bhaktya sruta-grhitaya), that is, by arousing one’s dormant devotional consciousness, Krsna consciousness.
When Krsna consciousness is aroused, it relieves one from fruitive activity, activity for economic improvement and material enjoyment.
This relief is technically called naiskarma, and when one is relieved, he is no longer interested in working hard for sense gratification.
Srimad-Bhagavatam is Srila Vyasadeva’s last mature contribution, and one should read and hear it in an assembly of realized souls while engaging in devotional service.
At such a time one can be liberated from all material bondage.
This was the course taken by Sanatana Gosvami, who retired from government service to study Srimad-Bhagavatam with learned scholars.
19.18
ara dina gaudesvara, sange eka-jana
acambite gosani-sabhate kaila agamana
SYNONYMS
ara dina—one day; gaudesvara—the Nawab of Bengal; sange—with; eka-jana—one other person; acambite—suddenly; gosani-sabhate—in the assembly of Sanatana Gosvami; kaila agamana—came.
While Sanatana Gosvami was studying Srimad-Bhagavatam in the assembly of learned brahmanas, one day the Nawab of Bengal and another person suddenly appeared.The full name of the Nawab of Bengal (Hussain Shah) was Alauddina Saiyada Husena Saha Seripha Makka, and he ruled Bengal for twenty-three years, from 1420 to 1443 Sakabda Era.
Sanatana Gosvami was studying Srimad-Bhagavatam with the scholars in the year 1424.
19.19
patsaha dekhiya sabe sambhrame uthila
sambhrame asana diya rajare vasaila
SYNONYMS
patsaha dekhiya—seeing the Nawab; sabe—all of them; sambhrame—in great respect; uthila—stood up; sambhrame—with great respect; asana diya—giving a sitting place; rajare—the King; vasaila—made to sit.
As soon as all the brahmanas and Sanatana Gosvami saw the Nawab appear, they all stood up and respectfully gave him a sitting place to honor him.
PURPORT
Although Nawab Hussain Shah was a mleccha-yavana, he was nonetheless the governor of the country, and the learned scholars and Sanatana Gosvami offered him all the respect due a king or a governor.
When a person occupies an exalted executive post, one should consider that he has acquired the grace of the Lord.
In Bhagavad-gita it is said:
yad yad vibhutimat sattvam
srimad urjitam eva va
tat tad evavagaccha tvam
mama tejo ’msa-sambhavam “Know that all beautiful, glorious and mighty creations spring from but a spark of My splendor.” (Bg.10.41) Whenever we see something exalted, we must consider it part of the power of the Supreme Personality of Godhead.
A powerful man (vibhutimat sattvam) is one who has obtained the grace of the Lord or has derived some power from Him.
In Bhagavad-gita (7.10) Krsna says, tejas tejasvinam aham: “I am the power of the powerful.” The learned brahmana scholars showed respect to Nawab Hussain Shah because he represented a fraction of Krsna’s power.
19.20
raja kahe,--tomara sthane vaidya pathailun
vaidya kahe,--vyadhi nahi, sustha ye dekhilun
SYNONYMS
raja kahe—the Nawab said; tomara sthane—to your place; vaidya—a physician; pathailun—I sent; vaidya kahe—the physician said; vyadhi nahi—there is no disease; su-stha—completely healthy; ye—that; dekhilun—I have seen.
The Nawab said, "I sent my physician to you, and he has reported that you are not diseased.
As far as he could see, you are completely healthy.
19.21
amara ye kichu karya, saba toma lana
karya chadi’ rahila tumi gharete vasiya
SYNONYMS
amara—my; ye kichu—whatever; karya—business; saba—everything; toma—you; lana—with; karya chadi’-giving up your duties; rahila—remained; tumi—you; gharete—at home; vasiya—sitting "I am depending on you to carry out so many of my activities, but you have given up your governmental duties to sit here at home.
19.22
mora yata karya-kama, saba kaila nasa
ki tomara hrdaye ache, kaha mora pasa
SYNONYMS
mora—my; yata—all; karya-kama—occupational duties; saba—everything; kaila nasa—you have spoiled; ki—what; tomara—your; hrdaye—within the heart; ache—there is; kaha—kindly tell; mora pasa—to me “You have spoiled all my activities.
What is your intention? Please tell me frankly.”
19.23
sanatana kahe,--nahe ama haite kama
ara eka-jana diya kara samadhana
SYNONYMS
sanatana kahe—Sanatana Gosvami replied; nahe—not; ama—me; haite—from; kama—execution of the duty; ara eka-jana—someone else; diya—by means of; kara samadhana—execute the management.
Sanatana Gosvami replied, “You can no longer expect any service from me.
Please arrange for someone else to tend to the management.”
19.24
tabe kruddha hana raja kahe ara-bara
tomara ’bada bhai’ kare dasyu-vyavahara
SYNONYMS
tabe—at that time; kruddha hana—becoming angry; raja kahe—the Nawab said; ara-bara—again; tomara bada bhai—your elder brother; kare—does; dasyu-vyavahara—the activity of a plunderer.
Becoming angry with Sanatana Gosvami, the Nawab said, "Your elder brother is acting just like a plunderer.
19.25
jiva-bahu mari’ kaila cakla saba nasa
etha tumi kaila mora sarva karya nasa
SYNONYMS
jiva—living entities; bahu—many; mari’-killing; kaila—did; cakla—the province of Bengal; saba—all; nasa—destruction; etha—here; tumi—you; kaila—did; mora—my; sarva—all; karya—plans; nasa—destruction “By killing many living entities, your elder brother has destroyed all Bengal.
Now here you are destroying all my plans.”
19.26
sanatana kahe,--tumi svatantra gaudesvara
ye yei dosa kare, deha’ tara phala
SYNONYMS
sanatana kahe—Sanatana Gosvami said; tumi—you; svatantra—independent; gauda-isvara—the ruler of Bengal; ye yei—whatever; dosa—faults; kare—one commits; deha’-you award; tara phala—the results of that.
Sanatana Gosvami said, “You are the supreme ruler of Bengal and are completely independent.
Whenever someone commits a fault, you punish him accordingly.”
19.27
eta suni’ gaudesvara uthi’ ghare gela
palaiba bali’ sanatanere bandhila
SYNONYMS
eta suni’—hearing this; gauda-isvara—the Nawab of Bengal; uthi’-standing up; ghare gela—went back home; palaiba—I shall run away; bali’-because of this; sanatanere bandhila—he arrested Sanatana.
Hearing this, the Nawab of Bengal stood up and returned to his home.
He ordered the arrest of Sanatana Gosvami so that he would not be able to leave.
PURPORT
It is said that the relationship between the Nawab of Bengal and Sanatana Gosvami was very intimate.
The Nawab used to consider Sanatana Gosvami his younger brother, and when Sanatana Gosvami showed a very strong intention to resign, the Nawab, feeling familial affection, essentially said, “I am your elder brother, but I do not look after the state management.
My only business is attacking other states with my soldiers and fighting everywhere as a plunderer.
Because I am a meat-eater (yavana), I am used to hunting all kinds of living beings.
In this way I am destroying all kinds of living entities in Bengal.
While engaged in this destructive business, I am hoping that you will tend to the administration of the state.
Since I, your elder brother, am engaged in such a destructive business, you, being my younger brother, should look after the state management.
If you do not, how will things continue?” This talk was based on a family relationship, and Sanatana Gosvami also replied in an intimate and joking way.
Essentially he told the Nawab, “My dear brother, you are the independent ruler of Bengal.
You can act in whatever way you like, and if someone commits fault, you can punish him accordingly.” In other words, Sanatana Gosvami was saying that since the Nawab was accustomed to acting like a plunderer, he should go ahead and take action.
Since Sanatana was not showing much enthusiasm in performing his duty, the Nawab should dismiss him from his service.
The Nawab could understand the intention of Sanatana Gosvami’s statement.
He therefore left in an angry mood and ordered Sanatana Gosvami’s arrest.
19.28
hena-kale gela raja udiya marite
sanatane kahe,--tumi cala mora sathe
SYNONYMS
hena-kale—at this time; gela—went; raja—the King; udiya marite—to attack the Orissa province; sanatane kahe—he said to Sanatana Gosvami; tumi cala—you come; mora sathe—along with me.
At this time, the Nawab was going to attack the province of Orissa, and he told Sanatana Gosvami, “Come along with me.”
PURPORT
Hussain Shah attacked the province of Orissa in 1424 Sakabda Era.
At that time he conquered the feudal princes of neighboring Orissa.
19.29
tenho kahe,--yabe tumi devataya duhkha dite
mora sakti nahi, tomara sange yaite
SYNONYMS
tenho kahe—Sanatana Gosvami replied; yabe—will go; tumi—you; devataya—to the Supreme Personality of Godhead; duhkha dite—to give unhappiness; mora sakti—my power; nahi—there is not; tomara sange—in company with you; yaite—to go.
Sanatana Gosvami replied, “You are going to Orissa to give pain to the Supreme Personality of Godhead.
For this reason I am powerless to go with you.”
19.30
tabe tanre bandhi’ rakhi’ karila gamana
etha nilacala haite prabhu calila vrndavana
SYNONYMS
tabe—thereafter; tanre—him; bandhi’-arresting; rakhi’-keeping; karila gamana—he went away; etha—at this time; nilacala haite—from Jagannatha Puri; prabhu—Sri Caitanya Mahaprabhu; calila vrndavana—departed for Vrndavana.
The Nawab again arrested Sanatana Gosvami and kept him in prison.
At this time, Sri Caitanya Mahaprabhu departed for Vrndavana from Jagannatha Puri.
19.31
tabe sei dui cara rupa-thani aila
’vrndavana calila prabhu’--asiya kahila
SYNONYMS
tabe—at that time; sei—those; dui—two; cara—messengers; rupa-thani—to the presence of Rupa Gosvami; aila—came back; vrndavana calila prabhu—Sri Caitanya Mahaprabhu has departed for Vrndavana; asiya—coming; kahila—they informed.
The two persons who went to Jagannatha Puri to inquire about the Lord’s departure returned and informed Rupa Gosvami that the Lord had already departed for Vrndavana.
19.32
suniya sri-rupa likhila sanatana-thani
’vrndavana calila sri-caitanya-gosani
SYNONYMS
suniya—hearing; sri-rupa—Sri Rupa Gosvami; likhila—wrote; sanatana-thani—to Sanatana Gosvami; vrndavana—to Vrndavana; calila—has gone; sri-caitanya-gosani—Sri Caitanya Mahaprabhu.
Upon receiving this message from his two messengers, Rupa Gosvami immediately wrote a letter to Sanatana Gosvami saying that Sri Caitanya Mahaprabhu had departed for Vrndavana.
19.33
ami-dui-bhai calilana tanhare milite
tumi yaiche taiche chuti’ aisa tahan haite
SYNONYMS
ami-dui-bhai—we two brothers; calilana—have gone; tanhare milite—to meet Him; tumi—you; yaiche taiche—somehow or other; chuti’-getting free; aisa—come; tahan haite—from there.
In his letter to Sanatana Gosvami, Srila Rupa Gosvami wrote, “We two brothers are starting out to go see Sri Caitanya Mahaprabhu.
You must also somehow or other get released and come meet us.”
PURPORT
The two brothers herein mentioned are Rupa Gosvami and his younger brother, Anupama Mallika.
Rupa Gosvami was informing Sanatana Gosvami that he should join him and his younger brother.
19.34
dasa-sahasra mudra tatha ache mudi-sthane
taha diya kara sighra atma-vimocane
SYNONYMS
dasa-sahasra mudra—ten thousand coins; tatha—there; ache—there are; mudi-sthane—in the grocer’s place; taha diya—with this amount; kara—get; sighra—as soon as possible; atma-vimocane—release from the internment.
Rupa Gosvami further informed Srila Sanatana Gosvami: "I have left a deposit of ten thousand coins with the grocer.
Use that money to get out of prison.
19.35
yaiche taiche chuti’ tumi aisa vrndavana’
eta likhi’ dui-bhai karila gamana
SYNONYMS
yaiche taiche—somehow or other; chuti’-getting released; tumi—you; aisa—come; vrndavana—to Vrndavana; eta likhi’-writing this; dui-bhai—the two brothers, namely Rupa Gosvami and his younger brother Anupama; karila gamana—departed “Somehow or other get yourself released and come to Vrndavana.” After writing this, the two brothers (Rupa Gosvami and Anupama) went to see Sri Caitanya Mahaprabhu.
19.36
anupama mallika, tanra nama--’sri-vallabha’
rupa-gosanira chota-bhai--parama-vaisnava
SYNONYMS
anupama mallika—Anupama Mallika; tanra nama—his name; sri-vallabha—Sri Vallabha; rupa-gosanira—of Rupa Gosvami; chota-bhai—younger brother; parama-vaisnava—great devotee.
Rupa Gosvami’s younger brother was a great devotee whose actual name was Sri Vallabha, but he was given the name Anupama Mallika.
19.37
tanha lana rupa-gosani prayage aila
mahaprabhu tahan suni’ anandita haila
SYNONYMS
tanha lana—taking him along; rupa-gosani—Sri Rupa Gosvami; pra yage—to Prayaga; aila—came; mahaprabhu—Sri Caitanya Mahaprabhu; tahan—there; suni’-hearing; anandita haila—were very much pleased.
Sri Rupa Gosvami and Anupama Mallika went to Prayaga, and they were very pleased to hear news that Sri Caitanya Mahaprabhu was there.
19.38
prabhu caliyachena bindu-madhava-darasane
laksa laksa loka aise prabhura milane
SYNONYMS
prabhu—Sri Caitanya Mahaprabhu; caliyachena—was going; bindu-madhava-darasane—to see Lord Bindu Madhava; laksa laksa loka—many hundreds of thousands of people; aise—came; prabhura—with Sri Caitanya Mahaprabhu; milane—for meeting.
At Prayaga, Sri Caitanya Mahaprabhu went to see the temple of Bindu Madhava, and many hundreds of thousands of people followed Him just to meet Him.
19.39
keha kande, keha hase, keha nace, gaya
’krsna’ ’krsna’ bali’ keha gadagadi yaya
SYNONYMS
keha kande—some cried; keha hase—some laughed; keha nace—some danced; gaya—chanted; krsna krsna bali’-saying Krsna, Krsna; keha—some; gadagadi yaya—rolled on the ground.
Some of the people following the Lord were crying.
Some were laughing, some dancing and some chanting.
Indeed, some of them were rolling on the ground, exclaiming, “Krsna! Krsna!”
19.40
ganga-yamuna prayaga narila dubaite
prabhu dubaila krsna-premera vanyate
SYNONYMS
ganga-yamuna—the River Ganges and River Yamuna; prayaga—Prayaga; narila—were not able; dubaite—to flood; prabhu—Sri Caitanya Mahaprabhu; dubaila—flooded; krsna-premera—of ecstatic love of Krsna; vanyate—in an inundation.
Prayaga is located at the confluence of two rivers-the Ganges and the Yamuna.
Although these rivers were not able to flood Prayaga with water, Sri Caitanya Mahaprabhu inundated the whole area with waves of ecstatic love for Krsna.
19.41
bhida dekhi’ dui bhai rahila nirjane
prabhura avesa haila madhava-darasane
SYNONYMS
bhida dekhi’—seeing the crowd; dui bhai—the two brothers; rahila—remained; nirjane—in a secluded place; prabhura—of Sri Caitanya Mahaprabhu; avesa—ecstasy; haila—there was; madhava-darasane—by seeing the Deity, Bindu Madhava.
Seeing the great crowd, the two brothers remained standing in a secluded place.
They could see that Sri Caitanya Mahaprabhu was ecstatic to see Lord Bindu Madhava.
19.42
premavese nace prabhu hari-dhvani kari’
urdhva bahu kari’ bale--bala ’hari’ ’hari’
SYNONYMS
prema-avese—in ecstatic love; nace—danced; prabhu—Sri Caitanya Mahaprabhu; hari-dhvani kari’-vibrating the holy name of Hari; urdhva—raised; bahu—the arms; kari’-making; bale—says; bala hari hari—chant Hari, Hari.
The Lord was loudly chanting the holy name of Hari.
Dancing in ecstatic love and raising His arms, He asked everyone to chant “Hari! Hari!”
19.43
prabhura mahima dekhi’ loke camatkara
prayage prabhura lila nari varnibara
SYNONYMS
prabhura—of Sri Caitanya Mahaprabhu; mahima—the greatness; dekhi’-seeing; loke—in all people; camatkara—astonishment; prayage—at Prayaga; prabhura—of Sri Caitanya Mahaprabhu; lila—the pastimes; nari—I am not able; varnibara—to describe.
Everyone was astounded to see the greatness of Sri Caitanya Mahaprabhu.
Indeed, I cannot properly describe the pastimes of the Lord at Prayaga.
19.44
daksinatya-vipra-sane ache paricaya
sei vipra nimantriya nila nijalaya
SYNONYMS
daksinatya—Deccan; vipra-sane—with a brahmana; ache—there was; paricaya—acquaintance; sei—that; vipra—brahmana; nimantriya—inviting; nila—brought; nija-alaya—to his own place.
Sri Caitanya Mahaprabhu had made an acquaintance with a brahmana from Deccan (in South India), and that brahmana invited Him for meals and took Him to his place.
19.45
vipra-grhe asi’ prabhu nibhrte vasila
sri-rupa-vallabha dunhe asiya milila
SYNONYMS
vipra-grhe—to the house of that brahmana; asi’-coming; prabhu—Sri Caitanya Mahaprabhu; nibhrte—in a solitary place; vasila—sat down; sri-rupa-vallabha—the two brothers Rupa Gosvami and Sri Vallabha; dunhe—both of them; asiya—coming; milila—met Him.
While Sri Caitanya Mahaprabhu was sitting in a solitary place in the home of that Deccan brahmana, Rupa Gosvami and Sri Vallabha (Anupama Mallika) came to meet Him.
19.46
dui-guccha trna dunhe dasane dhariya
prabhu dekhi’ dure pade dandavat hana
SYNONYMS
dui-guccha—two bunches; trna—straw; dunhe—both of them; dasane dhariya—holding in the teeth; prabhu dekhi’-seeing the Lord; dure—in a distant place; pade—fell down; danda-vat—like rods; hana—becoming.
Seeing the Lord from a distance, the two brothers put two clumps of straw between their teeth and immediately fell down on the ground like rods, offering Him obeisances.
19.47
nana sloka padi’ uthe, pade bara bara
prabhu dekhi’ premavesa ha-ila dunhara
SYNONYMS
nana—various; sloka—verses; padi’-reciting; uthe—stood up; pade—fell down; bara bara—again and again; prabhu dekhi’-seeing the Lord; prema-avesa—ecstatic emotion; ha-ila—there was; dunhara—of both of them.
Both brothers were overwhelmed with ecstatic emotion, and reciting various Sanskrit verses, they stood up and fell down again and again.
19.48
sri-rupe dekhiya prabhura prasanna haila mana
’utha, utha, rupa, aisa’, balila vacana
SYNONYMS
sri-rupe dekhiya—seeing Srila Rupa Gosvami; prabhura—of Sri Caitanya Mahaprabhu; prasanna—very pleased; haila—was; mana—mind; utha—please stand up; utha—please stand up; rupa—My dear Rupa; aisa—come; balila—He said; vacana—the words.
Sri Caitanya Mahaprabhu was very pleased to see Srila Rupa Gosvami, and He told him, “Stand up! Stand up! My dear Rupa, come here.”
19.49
krsnera karuna kichu na yaya varnane
visaya-kupa haite kadila toma dui-jane
SYNONYMS
krsnera—of Lord Krsna; karuna—the mercy; kichu—any; na—not; yaya—is possible; varnane—to describe; visaya-kupa haite—from the well of material enjoyment; kadila—delivered; toma—you; dui-jane—both.
Sri Caitanya Mahaprabhu then said,"It is not possible to describe Krsna’s mercy, for He has delivered you both from the well of material enjoyment.
19.50
na me ’bhaktas catur-vedi
mad-bhaktah svapacah priyah
tasmai deyam tato grahyam
sa ca pujyo yatha hy aham
SYNONYMS
na—not; me—My; abhaktah—devoid of pure devotional service; catuh-vedi—a scholar in the four Vedas; mat-bhaktah—My devotee; sva-pacah—even from a family of dog-eaters; priyah—very dear; tasmai—to him (a pure devotee, even though born in a very low family); deyam—should be given; tatah—from him; grahyam—should be accepted (remnants of food); sah—that person; ca—also; pujyah—worshipable; yatha—as much as; hi—certainly; aham—I “ ’Even though a person is a very learned scholar of the Sanskrit Vedic literatures, he is not accepted as My devotee unless he is pure in devotional service.
Even though a person is born in a family of dog-eaters, he is very dear to Me if he is a pure devotee who has no motive to enjoy fruitive activities or mental speculation.
Indeed, all respects should be given to him, and whatever he offers should be accepted.
Such devotees are as worshipable as I am.’ ”
PURPORT
This verse is included in the Hari-bhakti-vilasa (10.127) compiled by Sanatana Gosvami.
19.51
ei sloka padi’ dunhare kaila alingana
krpate dunhara mathaya dharila carana
SYNONYMS
ei sloka—this verse; padi’-reciting; dunhare—the two brothers; kaila alingana—embraced; krpate—out of causeless mercy; dunhara—of both of them; mathaya—on the heads; dharila—placed; carana—His feet.
After reciting this verse, Sri Caitanya Mahaprabhu embraced both brothers, and out of His causeless mercy He placed His feet on their heads.
19.52
prabhu-krpa pana dunhe dui hata yudi’
dina hana stuti kare vinaya acari’
SYNONYMS
prabhu-krpa—the Lord’s mercy; pana—getting; dunhe—both of them; dui—two; hata—hands; yudi’-folding; dina hana—most humbly; stuti kare—offer prayers; vinaya acari’-with submission.
After receiving the Lord’s causeless mercy, the brothers folded their hands and in great humility offered the following prayers unto the Lord.
19.53
namo maha-vadanyaya
krsna-prema-pradaya te
krsnaya krsna-caitanya-
namne gaura-tvise namah
SYNONYMS
namah—obeisances; maha-vadanyaya—who is most munificent and charitably disposed; krsna-prema—love of Krsna; pradaya—who can give; te—unto You; krsnaya—the original Personality of Godhead; krsna-caitanya-namne—under the name Krsna Caitanya; gaura-tvise—whose complexion is the golden complexion of Srimati Radharani; namah—obeisances "O most munificent incarnation! You are Krsna Himself appearing as Sri Krsna Caitanya Mahaprabhu.
You have assumed the golden color of Srimati Radharani, and You are widely distributing pure love of Krsna.
We offer our respectful obeisances unto You.
19.54
yo ’jnana-mattam bhuvanam dayalur
ullaghayann apy akarot pramattam
sva-prema-sampat-sudhayadbhuteham
sri-krsna-caitanyam amum prapadye
SYNONYMS
yah—that Personality of Godhead who; ajnana-mattam—maddened by ignorance or foolishly passing time in karma, jnana, yoga and Mayavada philosophy; bhuvanam—the entire three worlds; dayaluh—so merciful; ullaghayan—subduing such processes as karma, jnana and yoga; api—despite; akarot—made; pra-mattam—maddened; sva-prema-sampat-sudhaya—by the nectar of His personal devotional service, which is an invaluable treasure of bliss; adbhuta-iham—whose activities are wonderful; sri-krsna-caitanyam—unto Lord Sri Caitanya Mahaprabhu; amum—that; prapadye—I surrender “We offer our respectful obeisances unto that merciful Supreme Personality of Godhead who has converted all three worlds, which were maddened by ignorance, and saved them from their diseased condition by making them mad with the nectar from the treasure-house of love of God.
Let us take full shelter of that Personality of Godhead, Sri Krsna Caitanya, whose activities are wonderful.”
PURPORT
This verse is found in the Govinda-lilamrta (1.2).
19.55
tabe mahaprabhu tanre nikate vasaila
’sanatanera varta kaha’--tanhare puchila
SYNONYMS
tabe—thereafter; mahaprabhu—Sri Caitanya Mahaprabhu; tanre—them; nikate—near Him; vasaila—sat down; sanatanera varta—news of Sanatana; kaha—please tell; tanhare—them; puchila—questioned.
After this, Sri Caitanya Mahaprabhu sat them down by His side and asked them, “What news do you have of Sanatana?”
19.56
rupa kahena,--tenho bandi haya raja-ghare
tumi yadi uddhara’, tabe ha-ibe uddhare
SYNONYMS
rupa kahena—Rupa Gosvami said; tenho—he; bandi—arrested; haya—is; raja-ghare—in the court of the government; tumi—You; yadi—if; uddhara’-kindly rescue; tabe—then; ha-ibe—he will be; uddhare—relieved from that entanglement.
Rupa Gosvami replied, “Sanatana has now been arrested by the government of Hussain Shah.
If You kindly save him, he can be liberated from that entanglement.”
19.57
prabhu kahe,--sanatanera hanache mocana
acirat ama-saha ha-ibe milana
SYNONYMS
prabhu kahe-Sri Caitanya Mahaprabhu said; sanatanera-of Sanatana Gosvami; hanache-there has been; mocana-release; acirat-very soon; amasaha-with Me; ha-ibe milana-there will be meeting.
Sri Caitanya Mahaprabhu immediately replied, “Sanatana has already been released from his confinement, and he will very soon meet with Me.”
19.58
madhyahna karite vipra prabhure kahila
rupa-gosani se-divasa tathani rahila
SYNONYMS
madhyahna karite—to accept lunch; vipra—the brahmana of Deccan; prabhure—Sri Caitanya Mahaprabhu; kahila—requested; rupa-gosani—Rupa Gosvami; se-divasa—that day; tathani—there; rahila—remained.
Sri Caitanya Mahaprabhu was then requested by the brahmana to accept His lunch.
Rupa Gosvami also remained there that day.
19.59
bhattacarya dui bhaiye nimantrana kaila
prabhura sesa prasada-patra dui-bhai paila
SYNONYMS
bhattacarya—Balabhadra Bhattacarya; dui bhaiye—the two brothers; nimantrana kaila—invited to take lunch; prabhura sesa prasada-patra—the remnants of the plate of food offered to Sri Caitanya Mahaprabhu; dui-bhai paila—the two brothers obtained.
Balabhadra Bhattacarya invited the two brothers to take lunch also.
The remnants of food from the plate of Sri Caitanya Mahaprabhu were offered to them.
19.60
triveni-upara prabhura vasa-ghara sthana
dui bhai vasa kaila prabhu-sannidhana
SYNONYMS
tri-veni-upara—on the bank of the confluence of the Yamuna and Ganges; prabhura—of Sri Caitanya Mahaprabhu; vasa-ghara—of the residential house; sthana—the place; dui bhai—the two brothers; vasa kaila—resided; prabhu-sannidhana—near Sri Caitanya Mahaprabhu.
Sri Caitanya Mahaprabhu selected His residence beside the confluence of the Ganges and Yamuna at a place called Triveni.
The two brothers-Rupa Gosvami and Sri Vallabha-selected their residence near the Lord’s.
19.61
se-kale vallabha-bhatta rahe adaila-grame
mahaprabhu aila suni’ aila tanra sthane
SYNONYMS
se-kale—at that time; vallabha-bhatta—Vallabha Bhatta; rahe—resided; adaila-grame—in the village known as Adaila; mahaprabhu—Sri Caitanya Mahaprabhu; aila—has come; suni’-hearing; aila—came; tanra sthane—to His place.
At that time, Sri Vallabha Bhatta was staying at Adaila-grama, and when he heard that Sri Caitanya Mahaprabhu had arrived, he went to His place to see Him.
PURPORT
Vallabha Bhatta was a great learned scholar of Vaisnavism.
In the beginning he was very much devoted to Sri Caitanya Mahaprabhu, but since he thought that he could not receive proper respect from Him, he later joined the Visnusvami sect and became acarya of that sect.
His sect is celebrated as the Vallabhacarya-sampradaya.
This sampradaya has had great influence in Vrndavana near Gokula and in Bombay.
Vallabha Bhatta wrote many books, including a commentary on Srimad-Bhagavatam called Subodhini-tika, and notes on the Vedanta-sutra, in the form of an Anubhasya.
He also wrote a combination of sixteen short works called Sodasa-grantha.
Adaila-grama, where he was staying, was near the confluence of the Rivers Ganges and Yamuna on the other side of the Yamuna about one mile from the river.
The village there is called Adeli-grama, or Adaila-grama.
A temple of Lord Visnu there still belongs to the Vallabha-sampradaya.
Vallabha Bhatta was originally from a place in southern India called Trailanga.
There is a railway station there called Nidadabhalu.
Sixteen miles from that station is a village called Kankadabada, or Kakunrapadhu.
A learned brahmana named Laksmana Diksita used to live there, and Vallabha Bhatta was his son.
There are five sections of the brahmana community of Andhra Pradesh known as bella-nati, vegi-nati, muraki-nati telagu-nati and kasala-nati.
Out of these five brahminical communities, Vallabhacarya took his birth in the community of bella-nati in the year 1400 Sakabda Era.
According to some people, Vallabha Bhattacarya’s father took sannyasa before Vallabha’s birth, and he returned home to take Vallabhacarya as his son.
According to the opinion of others, Vallabhacarya was born in 1400 Sakabda Era on the Ekadasi day of the dark moon in the month of Caitra, and he took his birth in a brahmana family surnamed Khambhampatibaru.
According to this account, his father’s name was Laksmana Bhatta Diksita, and he was born in Campakaranya.
In someone else’s opinion, Vallabhacarya appeared near the village named Canpa-jhara-grama, which is near a railway station named Rajima in Madhya Pradesh.
After studying for eleven years at Varanasi, Vallabhacarya returned home.
On his return, he heard that his father had departed from the material world.
Keeping his brother and mother at home, he went to the banks of the River Tungabhadra in a village called Vidyanagara, and it was there that he enlightened Krsnadeva, the grandson of King Bukkaraja.
After that, he traveled throughout India thrice on trips lasting six years.
Thus he passed eighteen years and became victorious in his discussions of revealed scripture.
When he was thirty years old, he married Mahalaksmi, who belonged to the same brahmana community.
Near Govardhana Hill he established a Deity in the valley.
Finally he came to Adaila, which is on the other side of Prayaga.
Vallabhacarya had two sons, Gopinatha and Viththalesvara, and in his old age he accepted the renounced order.
In 1452 Sakabda Era, he passed away from the material world at Varanasi.
His book known as Sodasa-grantha and his commentaries on Vedanta-sutra (Anubhasya) and Srimad-Bhagavatam (Subodhini) are very famous.
He has written many other books besides.
19.62
tenho dandavat kaila, prabhu kaila alingana
dui jane krsna-katha haila kata-ksana
SYNONYMS
tenho—he; dandavat—obeisances; kaila—made; prabhu—Sri Caitanya Mahaprabhu; kaila—did; alingana—embracing; dui jane—between the two of them; krsna-katha—topics about Lord Krsna; haila—there were; kata-ksana—for some time.
Vallabha Bhattacarya offered Sri Caitanya Mahaprabhu his obeisances, and the Lord embraced him.
After that, they discussed topics about Krsna for some time.
19.63
krsna-kathaya prabhura maha-prema uthalila
bhattera sankoce prabhu samvarana kaila
SYNONYMS
krsna-kathaya—in the discussion on Krsna; prabhura—of Sri Caitanya Mahaprabhu; maha-prema—great love; uthalila—arose; bhattera—of Bhattacarya; sankoce—due to shyness; prabhu—Sri Caitanya Mahaprabhu; samvarana kaila—restrained Himself.
Sri Caitanya Mahaprabhu felt great ecstatic love when they began discussing Krsna, but the Lord checked His feelings because He felt shy before Vallabha Bhatta.
19.64
antare gara-gara prema, nahe samvarana
dekhi’ camatkara haila vallabha-bhattera mana
SYNONYMS
antare—inside; gara-gara—raged; prema—ecstatic love; nahe—there was not; samvarana—checking; dekhi’-detecting; camatkara—astonishment; haila—there was; vallabha-bhattera mana—on the mind of Vallabha Bhatta.
Although the Lord restrained Himself externally, ecstatic love raged within.
There was no checking that.
Vallabha Bhatta was astonished to detect this.
19.65
tabe bhatta mahaprabhure nimantrana kaila
mahaprabhu dui-bhai tanhare milaila
SYNONYMS
tabe—then; bhatta—Vallabha Bhatta; mahaprabhure—Sri Caitanya Mahaprabhu; nimantrana kaila—invited; mahaprabhu—Sri Caitanya
Thereafter, Vallabha Bhatta invited Sri Caitanya Mahaprabhu for lunch, and the Lord introduced the brothers Rupa and Vallabha to him.
19.66
dui-bhai dura haite bhumite padiya
bhatte dandavat kaila ati dina hana
SYNONYMS
dui-bhai—the two brothers; dura haite—from a distance; bhumite—on the ground; padiya—falling flat; bhatte—to Vallabha Bhatta; dandavat kaila—offered obeisances; ati dina hana—being very humble.
From a distance, the brothers Rupa Gosvami and Sri Vallabha fell on the ground and offered obeisances to Vallabha Bhatta with great humility.
19.67
bhatta milibare yaya, dunhe palaya dure
’asprsya pamara muni, na chuniha more’
SYNONYMS
bhatta—Vallabha Bhatta; milibare—to meet; yaya—goes; dunhe—the two brothers; palaya—ran away; dure—to a distant place; asprsya—untouchable; pamara—most fallen; muni—I; na chuniha—do not touch; more—me.
When Vallabha Bhattacarya walked toward them, they ran away to a more distant place.
Rupa Gosvami said, “I am untouchable and most sinful.
Please do not touch me.”
19.68
bhattera vismaya haila, prabhura harsa mana
bhattere kahila prabhu tanra vivarana
SYNONYMS
bhattera—of Vallabha Bhattacarya; vismaya haila—there was surprise; prabhura—of Sri Caitanya Mahaprabhu; harsa—very happy; mana—the mind; bhattere kahila—said to Vallabha Bhattacarya; prabhu—Sri Caitanya Mahaprabhu; tanra vivarana—description of Rupa Gosvami.
Vallabha Bhattacarya was very surprised at this.
Sri Caitanya Mahaprabhu, however, was very pleased, and He therefore spoke to him this description of Rupa Gosvami.
19.69
’inho na sparsiha, inho jati ati-hina!
vaidika, yajnika tumi kulina pravina!’
SYNONYMS
inho—him; na sparsiha—do not touch; inho—he; jati—caste; ati-hina—very low; vaidika—a follower of Vedic principles; yajnika—a performer of many sacrifices; tumi—you; kulina—aristocratic brahmana; pravina—an experienced person.
Sri Caitanya Mahaprabhu said, “Don’t touch him, for he belongs to a very low caste.
You are a follower of Vedic principles and are a well experienced performer of many sacrifices.
You also belong to the aristocracy.”
PURPORT
Generally brahmanas are puffed up with false prestige because they belong to the aristocracy and perform many Vedic sacrifices.
In South India especially, this fastidious position is most prominent.
At any rate, this was the case five hundred years ago.
Sri Caitanya Mahaprabhu actually started a revolution against this brahminical system by inaugurating the chanting of the Hare Krsna mantra.
By this chanting, one can be delivered regardless of caste, creed, color or social position.
Whoever chants the Hare Krsna maha-mantra is immediately purified due to the transcendental position of devotional service.
Sri Caitanya Mahaprabhu is here hinting to Vallabha Bhattacarya that an exalted brahmana who makes sacrifices and follows Vedic principles should not neglect a person who is engaged in devotional service by chanting the holy name of the Lord.
Actually Rupa Gosvami did not belong to a lower caste.
He was from a highly aristocratic brahmana family, but due to his association with the Mohammedan Nawab, he was considered fallen and excommunicated from brahmana society.
However, due to his advanced devotional service, Sri Caitanya Mahaprabhu accepted him as a gosvami.
Vallabha Bhattacarya knew all this.
One who is a devotee is above caste and creed, yet Vallabha Bhattacarya felt himself prestigious.
The present head of the Vallabha Bhattacarya sampradaya of Bombay is named Diksita Maharaja.
He is very friendly to our movement, and whenever we meet him, this learned brahmana scholar highly praises the activities of the Hare Krsna movement.
He is a life member of our Society, and although he is a learned scholar in the brahminical caste tradition, he accepts our Society and considers its members bona fide devotees of Lord Visnu.
19.70
dunhara mukhe nirantara krsna-nama suni’
bhatta kahe, prabhura kichu ingita -bhangi jani’
SYNONYMS
dunhara mukhe—in the mouths of both Rupa Gosvami and his brother Vallabha; nirantara—continuously; krsna-nama suni’-hearing the chanting of the holy name of Krsna; bhatta kahe—Vallabha Bhattacarya said; prabhura—of Lord Sri Caitanya Mahaprabhu; kichu—some; ingita—indications; bhangi—hints; jani’-understanding.
Hearing the holy name constantly vibrated by the two brothers, Vallabha Bhattacarya could understand the hints of Sri Caitanya Mahaprabhu.
19.71
’dunhara mukhe krsna-nama kariche nartana
ei-dui ’adhama’ nahe, haya ’sarvottama’
SYNONYMS
dunhara mukhe—in the mouths of both; krsna-nama—the holy name of Lord Krsna; kariche—is doing; nartana—dancing; ei-dui—both of them; adhama nahe—not fallen; haya—are; sarva-uttama—the most exalted.
Vallabha Bhattacarya admitted, “Since these two are constantly chanting the holy name of Krsna, how can they be untouchable? On the contrary, they are most exalted.”
PURPORT
Vallabha Bhattacarya’s admission of the brothers’ exalted position should serve as a lesson to one who is falsely proud of his position as a brahmana.
Sometimes so-called brahmanas do not recognize our European and American disciples as devotees or brahmanas, and some brahmanas are so proud that they do not allow them to enter temples.
Sri Caitanya Mahaprabhu herein gives a great lesson.
Although Vallabha Bhattacarya was a great authority on brahmanism and a learned scholar, he admitted that those who chant the Lord’s holy name are bona fide brahmanas and Vaisnavas and are therefore exalted.
19.72
aho bata sva-paco ’to gariyan
yaj-jihvagre vartate nama tubhyam
tepus tapas te juhuvuh sasnur arya
brahmanucur nama grnanti ye te
SYNONYMS
aho bata—how wonderful it is; sva-pacah—dog-eaters; atah—than the initiated brahmana; gariyan—more glorious; yat—of whom; jihva-agre—on the tongue; vartate—remains; nama—the holy name; tubhyam—of You, my Lord; tepuh—have performed; tapah—austerity; te—they; juhuvuh—have performed sacrifices; sasnuh—have bathed in all holy places; aryah—really belonging to the Aryan race; brahma—all the Vedas; anucuh—have studied; nama—the holy name; grnanti—chant; ye—who; te—they.
Vallabha Bhattacarya then recited the following verse: “ ’My dear Lord, one who always keeps Your holy name on his tongue becomes greater than an initiated brahmana.
Although he may be born in a family of dog-eaters and may therefore, by material calculation, be the lowest among men, he is still glorious.
This is the wonderful effect of chanting the holy name of the Lord.
It is therefore concluded that one who chants the holy name of the Lord should be understood to have performed all kinds of austerities and great sacrifices mentioned in the Vedas.
He has already taken his bath in all the holy places of pilgrimage.
He has studied all the Vedas, and he is actually an Aryan.’ ”
PURPORT
This verse is quoted from Srimad-Bhagavatam (3.33.7).
19.73
suni’ mahaprabhu tanre bahu prasamsila
premavista hana sloka padite lagila
SYNONYMS
suni’—hearing; mahaprabhu—Sri Caitanya Mahaprabhu; tanre—him; bahu—very much; prasamsila—praised; prema-avista hana—becoming ecstatic in love of Godhead; sloka—verses; padite lagila—began to recite.
Sri Caitanya Mahaprabhu was very pleased to hear Vallabha Bhatta quoting from sastra about the position of a devotee.
The Lord praised him personally, and, feeling ecstatic love of Godhead, began to quote many verses from sastra.
19.74
sucih sad-bhakti-diptagni-
dagdha-durjati-kalmasah
svapako ’pi budhaih slagyo
na vedajno ’pi nastikah
SYNONYMS
sucih—a brahmana purified internally and externally; sat-bhakti—of devotional service without motives; dipta-agni—by the blazing fire; dagdha—burnt to ashes; durjati—such as birth in a low family; kalmasah—whose sinful reactions; sva-pakah api—even though born in a family of dog-eaters; budhaih—by learned scholars; slagyah—recognized; na—not; veda-jnah api—even though completely conversant in Vedic knowledge; nastikah—an atheist.
Sri Caitanya Mahaprabhu said, " ’A person who has the pure characteristics of a brahmana due to devotional service, which is like a blazing fire burning to ashes all the sinful reactions of past lives, is certainly saved from the consequences of sinful acts, such as taking birth in a lower family.
Even though he may be born in a family of dog-eaters, he is recognized by learned scholars.
However, although a person may be a learned scholar in Vedic knowledge, he is not recognized if he is an atheist.
PURPORT
This verse and the next are quoted from the Hari-bhakti-sudhodaya (3.11,12), a transcendental literature extracted from the Puranas.
19.75
bhagavad-bhakti-hinasya
jatih sastram japas tapah
apranasyeva dehasya
mandanam loka-ranjanam
SYNONYMS
bhagavat-bhakti-hinasya—of a person devoid of devotional service to the Supreme Personality of Godhead; jatih—birth in a high caste; sastram—knowledge in revealed scriptures; japah—pronunciation of mantras; tapah—austerities and penances; apranasya—which is dead; iva—like; dehasya—of a body; mandanam—decoration; loka—to the whims of people in general; ranjanam—simply pleasing “ ’For a person devoid of devotional service, birth in a great family or nation, knowledge of revealed scripture, performance of austerities and penance, and chanting of Vedic mantras are all like ornaments on a dead body.
Such ornaments simply serve the concocted pleasures of the general populace.’ ”
19.76
prabhura premavesa, ara prabhava bhakti-sara
saundaryadi dekhi’ bhattera haila camatkara
SYNONYMS
prabhura—of Sri Caitanya Mahaprabhu; prema-avesa—ecstasy in love of Godhead; ara—and; prabhava—the influence; bhakti-sara—the essence of devotional service; saundarya-adi—personal beauty and other qualities; dekhi’-seeing; bhattera—of Vallabha Bhattacarya; haila—there was; camatkara—astonishment.
When he saw the Lord’s ecstatic love, Vallabha Bhattacarya was certainly very astonished.
He was also astonished by the Lord’s knowledge of the essence of devotional service, as well as by His personal beauty and influence.
19.77
sagane prabhure bhatta naukate cadana
bhiksa dite nija-ghare calila lana
SYNONYMS
sa-gane—with His associates; prabhure—Sri Caitanya Mahaprabhu; bhatta—Vallabha Bhattacarya; naukate—a boat; cadana—putting aboard; bhiksa dite—to offer lunch; nija-ghare—to his own place; calila—departed; lana—taking.
Vallabha Bhattacarya then put Sri Caitanya Mahaprabhu and His associates aboard a boat and took them to his own place to offer them lunch.
19.78
yamunara jala dekhi’ cikkana syamala
premavese mahaprabhu ha-ila vihvala
SYNONYMS
yamunara—of the River Yamuna; jala—the water; dekhi’-seeing; cikkana—glossy; syamala—blackish; prema-avese—in ecstatic love; mahaprabhu—Sri Caitanya Mahaprabhu; ha-ila—became; vihvala—bewildered.
While crossing the River Yamuna, Sri Caitanya Mahaprabhu saw the glossy black water and was immediately bewildered with ecstatic love.
19.79
hunkara kari’ yamunara jale dila jhanpa
prabhu dekhi’ sabara mane haila bhaya-kanpa
SYNONYMS
hunkara kari’—making a loud sound; yamunara jale—in the water of the River Yamuna; dila—gave; jhanpa—a plunge; prabhu dekhi’-seeing Lord Sri Caitanya Mahaprabhu; sabara—of everyone; mane—in the mind; haila—there was; bhaya-kanpa—fear and trembling.
Indeed, as soon as Sri Caitanya Mahaprabhu saw the River Yamuna, He immediately made a great sound and jumped into the water.
Everyone was filled with fear and trembling to see this.
19.80
aste-vyaste sabe dhari’ prabhure uthaila
naukara upare prabhu nacite lagila
SYNONYMS
aste-vyaste—with great haste; sabe—all of them; dhari’-catching; prabhure—Sri Caitanya Mahaprabhu; uthaila—raised; naukara—of the boat; upare—on top; prabhu—Sri Caitanya Mahaprabhu; nacite lagila—began to dance.
They all hastily grabbed Sri Caitanya Mahaprabhu and pulled Him out of the water.
Once on the boat’s platform, the Lord began to dance.
19.81
mahaprabhura bhare nauka kare talamala
dubite lagila nauka, jhalake bhare jala
SYNONYMS
mahaprabhura—of Sri Caitanya Mahaprabhu; bhare—because of the weight; nauka—the boat; kare—does; talamala—tilting; dubite—to sink; lagila—began; nauka—the boat; jhalake—in gushes; bhare—fills; jala—water.
Due to the Lord’s heavy weight, the boat began to tilt.
It began filling up with water and was on the verge of sinking.
19.82
yadyapi bhattera age prabhura dhairya haila mana
durvara udbhata prema nahe samvarana
SYNONYMS
yadyapi—although; bhattera—of Vallabhacarya; age—in front; prabhura—of Sri Caitanya Mahaprabhu; dhairya—patient; haila—was; mana—the mind; durvara—difficult to stop; udbhata—wonderful; prema—ecstatic love; nahe—there is not; samvarana—checking.
Sri Caitanya Mahaprabhu tried to restrain Himself as far as possible before Vallabhacarya, but although He tried to keep calm, His ecstatic love could not be checked.
19.83
desa-patra dekhi’ mahaprabhu dhairya ha-ila
adailera ghate nauka asi’ uttarila
SYNONYMS
desa-patra dekhi’-seeing the circumstances; mahaprabhu—Sri Caitanya Mahaprabhu; dhairya ha-ila—became calm; adailera ghate—at the shore of the village Adaila; nauka—the boat; asi’-coming; uttarila—landed.
Seeing the circumstances, Sri Caitanya Mahaprabhu finally became calm so that the boat was able to reach the shore of Adaila and land there.
19.84
bhaye bhatta sange rahe, madhyahna karana
nija-grhe anila prabhure sangete lana
SYNONYMS
bhaye—with fear; bhatta—Vallabha Bhattacarya; sange—in Sri Caitanya Mahaprabhu’s association; rahe—remains; madhyahna karana—after arranging for His bath; nija-grhe—to his own home; anila—brought; prabhure—Sri Caitanya Mahaprabhu; sangete—in company; lana—taking.
Fearing for the Lord’s welfare, Vallabha Bhattacarya stayed in His association.
After arranging for the Lord’s bath, he took Him to his own house.
19.85
anandita hana bhatta dila divyasana
apane karila prabhura pada-praksalana
SYNONYMS
anandita hana—becoming pleased; bhatta—Vallabha Bhattacarya; dila—gave; divya-asana—a nice sitting place; apane—personally; karila—did; prabhura—of Sri Caitanya Mahaprabhu; pada-praksalana—washing of the feet.
When Sri Caitanya Mahaprabhu arrived at his home, Vallabha Bhattacarya, being greatly pleased, offered the Lord a nice sitting place and personally washed His feet.
19.86
savamse sei jala mastake dharila
nutana kaupina-bahirvasa paraila
SYNONYMS
sa-vamse—with all the family members; sei—that; jala—water; mastake—on the head; dharila—sprinkled; nutana—fresh; kaupina—underwear; bahirvasa—external covering; paraila—put on.
Vallabha Bhattacarya and his whole family then sprinkled that water over their heads.
They then offered the Lord new underwear and outer garments.
19.87
gandha-puspa-dhupa-dipe maha-puja kaila
bhattacarye manya kari’ paka karaila
SYNONYMS
gandha—scents; puspa—flowers; dhupa—incense; dipe—by lamps; maha-puja kaila—he worshiped the Lord with great pomp; bhattacarye—to Balabhadra Bhattacarya; manya kari’-offering respect; paka karaila—engaging in cooking.
Vallabhacarya worshiped the Lord with great pomp, offering scents, incense, flowers and lamps, and with great respect he induced Balabhadra Bhatta (the Lord’s cook) to cook.
19.88
bhiksa karaila prabhure sasneha yatane
rupa-gosani dui-bhaiye karaila bhojane
SYNONYMS
bhiksa karaila—made take His lunch; prabhure—Sri Caitanya Mahaprabhu; sasneha—with affection; yatane—with great care; rupa-gosani—Srila Rupa Gosvami; dui-bhaiye—the two brothers; karaila bhojane—made eat.
Thus Sri Caitanya Mahaprabhu was offered lunch with great care and affection.
The brothers Rupa Gosvami and Sri Vallabha were also offered food.
19.89
bhattacarya sri-rupe deoyaila ’avasesa’
tabe sei prasada krsnadasa paila sesa
SYNONYMS
bhattacarya—Vallabha Bhattacarya; sri-rupe—to Srila Rupa Gosvami; deoyaila—offered; avasesa—the remnants; tabe—thereafter; sei—those; prasada—remnants of food; krsnadasa—Krsnadasa; paila—got; sesa—the balance.
Vallabha Bhattacarya first offered the remnants of the Lord’s food to Srila Rupa Gosvami and then to Krsnadasa.
19.90
mukha-vasa diya prabhure karaila sayana
apane bhatta karena prabhura pada-samvahana
SYNONYMS
mukha-vasa—spices; diya—offering; prabhure—Sri Caitanya Mahaprabhu; karaila—made to do; sayana—resting; apane—personally; bhatta—Srila Vallabha Bhatta; karena—does; prabhura—of Sri Caitanya Mahaprabhu; pada-samvahana—massaging the leg.
The Lord was then given spices to purify His mouth.
Afterwards He was made to rest, and Vallabha Bhattacarya personally massaged His legs.
19.91
prabhu pathaila tanre karite bhojane
bhojana kari’ aila tenho prabhura carane
SYNONYMS
prabhu—Sri Caitanya Mahaprabhu; pathaila—sent; tanre—him (Vallabha Bhattacarya); karite bhojane—to take his lunch; bhojana kari’-after taking lunch; aila—came; tenho—he; prabhura carane—to the lotus feet of Sri Caitanya Mahaprabhu.
While Vallabha Bhattacarya was massaging Him, the Lord asked him to go take prasada.
After taking prasada, he returned to the lotus feet of the Lord.
19.92
hena-kale aila raghupati upadhyaya
tiruhita pandita, bada vaisnava, mahasaya
SYNONYMS
hena-kale—at this time; aila—arrived; raghupati upadhyaya—a brahmana named Raghupati Upadhyaya; tiruhita—belonging to the Tiruhita state; pandita—a very learned scholar; bada—great; vaisnava—devotee; mahasaya—respectable gentleman.
At that time there arrived Raghupati Upadhyaya, who belonged to the Tiruhita district.
He was a very learned scholar, a great devotee and a respectable gentleman.Tiruhita, or Tirhutiya, is a combination of four districts in Behar: Sarana, Camparana, Majahphara-pura and Dvarabhanga.
The people of this state are called Tirutiya.
19.93
asi’ tenho kaila prabhura carana vandana
’krsne mati rahu’ bali’ prabhura vacana
SYNONYMS
asi’—coming; tenho—he; kaila—did; prabhura—of Sri Caitanya Mahaprabhu; carana vandana—worshiping the lotus feet; krsne mati rahu—just remain always Krsna conscious; bali’-saying; prabhura vacana—the blessings of Sri Caitanya Mahaprabhu.
Raghupati Upadhyaya first offered his respects to Sri Caitanya Mahaprabhu, and the Lord gave him His blessings, saying, “Always stay in Krsna consciousness.”
19.94
suni’ anandita haila upadhyayera mana
prabhu tanre kahila,--’kaha krsnera varnana’
SYNONYMS
suni’—hearing; anandita—very pleased; haila—became; upadhyayera mana—the mind of Upadhyaya; prabhu—Sri Caitanya Mahaprabhu; tanre—to him; kahila—spoke; kaha krsnera varnana—just try to describe Krsna.
Raghupati Upadhyaya was very pleased to hear the Lord’s blessings.
The Lord then asked him to describe Krsna.
19.95
nija-krta krsna-lila-sloka padila
suni’ mahaprabhura maha premavesa haila
SYNONYMS
nija-krta—personally composed; krsna-lila—on pastimes of Krsna; sloka—verses; padila—recited; suni’-hearing; mahaprabhura—of Sri Caitanya Mahaprabhu; maha—great; prema-avesa—ecstatic love; haila—there was.
When Raghupati Upadhyaya was requested to describe Krsna, he began to recite some verses he had personally composed about Krsna’s pastimes.
Hearing those verses, Sri Caitanya Mahaprabhu was overwhelmed with ecstatic love.
19.96
srutim apare smrtim itare
bharatam anye bhajantu bhava-bhitah
aham iha nandam vande
yasyalinde param brahma
SYNONYMS
srutim—Vedic literature; apare—someone; smrtim—corollary to the Vedic literature; itare—others; bharatam—Mahabharata; anye—still others; bhajantu—let them worship; bhava-bhitah—those who are afraid of material existence; aham—I; iha—here; nandam—Maharaja Nanda; vande—worship; yasya—whose; alinde—in the courtyard; param brahma—the Supreme Brahman, Absolute Truth.
Raghupati Upadhyaya recited: “Those who are afraid of material existence worship Vedic literature.
Some worship smrti, the corollaries to Vedic literature, and others worship the Mahabharata.
As far as I am concerned, I worship Maharaja Nanda, the father of Krsna, in whose courtyard the Supreme Personality of Godhead, the Absolute Truth, is playing.”
PURPORT
This verse recited by Raghupati Upadhyaya was later included in Sri Rupa Gosvami’s Padyavali (126).
19.97
’age kaha’--prabhu-vakye upadhyaya kahila
raghupati upadhyaya namaskara kaila
SYNONYMS
age kaha—please speak further; prabhu-vakye—on the request of Sri Caitanya Mahaprabhu; upadhyaya—Raghupati Upadhyaya; kahila—said; raghupati upadhyaya—Raghupati Upadhyaya; namaskara kaila—offered Sri Caitanya Mahaprabhu obeisances.
When Raghupati Upadhyaya was requested by the Lord to recite more, he immediately offered his respects to the Lord and granted His request.
19.98
kam prati kathayitum ise
samprati ko va pratitim ayatu
go-pati-tanaya-kunje
gopa-vadhuti-vitam brahma
SYNONYMS
kam prati—unto whom; kathayitum—to speak; ise—am I able; samprati—now; kah—who; va—or; pratitim—belief; ayatu—would do; go-pati—of the sun-god; tanaya—of the daughter (the Yamuna); kunje—in the bushes on the bank; gopa-vadhuti—of the cowherd girls; vitam—the hunter; brahma—the Supreme Personality of Godhead “To whom can I speak who will believe me when I say that Krsna, the Supreme Personality of Godhead, is hunting the gopis in the bushes by the banks of the River Yamuna? In this way the Lord demonstrates His pastimes.”
PURPORT
This verse was also later included in padyavali (98).
19.99
prabhu kahena,--kaha, tenho pade krsna-lila
premavese prabhura deha-mana ayuyaila
SYNONYMS
prabhu kahena—Sri Caitanya Mahaprabhu said; kaha—please go on speaking; tenho—he; pade—recites; krsna-lila—the pastimes of Lord Krsna; prema-avese—in great ecstasy of love; prabhura—of Sri Caitanya Mahaprabhu; deha-mana—body and mind; ayuyaila—became slackened.
Sri Caitanya Mahaprabhu requested Raghupati Upadhyaya to continue speaking about the pastimes of Sri Krsna.
Thus the Lord was absorbed in ecstatic love, and His mind and body slackened.
PURPORT
Our minds and bodies are always engaged in material activities.
When they are activated on the spiritual platform, they slacken on the material platform.
19.100
prema dekhi’ upadhyayera haila camatkara
’manusya nahe, inho--krsna’--karila nirdhara
SYNONYMS
prema dekhi’—seeing His ecstatic love; upadhyayera—of Raghupati Upadhyaya; haila—there was; camatkara—wonder; manusya nahe—not a human being; inho—He; krsna—Lord Krsna Himself; karila nirdhara—made assessment.
When Raghupati Upadhyaya saw Sri Caitanya Mahaprabhu’s ecstatic symptoms, he decided that the Lord was not a human being but Krsna Himself.
19.101
prabhu kahe,--upadhyaya, srestha mana’ kaya?
’syamam eva param rupam’--kahe upadhyaya
SYNONYMS
prabhu kahe—Sri Caitanya Mahaprabhu inquired; upadhyaya—My dear Upadhyaya; srestha—the supermost; mana’-you consider; kaya—what; syamam—Syamasundara, Krsna; eva—certainly; param rupam—the supreme form; kahe—replied; upadhyaya—Raghupati Upadhyaya.
Sri Caitanya Mahaprabhu asked Raghupati Upadhyaya, “According to your decision, who is the foremost being?” Raghupati Upadhyaya replied,“Lord Syamasundara is the supreme form.”
19.102
syama-rupera vasa-sthana srestha mana’ kaya?
’puri madhu-puri vara’--kahe upadhyaya
SYNONYMS
syama-rupera—of the supreme form, Syamasundara; vasa-sthana—residence; srestha—the supreme; mana’-you accept; kaya—which; puri—the city; madhu-puri—Mathura; vara—best; kahe—said; upadhyaya—Raghupati Upadhyaya “Of all Krsna’s abodes, which do you think is the best?” Raghupati Upadhyaya said,“Madhu-puri, or Mathura-dhama, is certainly the best.”
PURPORT
Lord Krsna has many forms, as stated in the Brahma-samhita (5.33): advaitam acyutam anadim ananta-rupam.
Sri Caitanya Mahaprabhu asked Raghupati Upadhyaya which form was the best of Lord Krsna’s millions of forms, and he immediately replied that the supreme form was the Syamasundara form.
In that form, Krsna stands curved in three places and holds His flute.
The Syamasundara form is also described in the Brahma-samhita (5.38):
premanjana-cchurita-bhakti-vilocanena
santah sadaiva hrdayesu vilokayanti
yam syamasundaram acintya-guna-svarupam
govindam adi-purusam tam aham bhajami “I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love.
He is seen in His eternal form of Syamasundara situated within the heart of the devotee.” Those who are filled with ecstatic love for Krsna always see the form of Syamasundara within their hearts.
Raghupati Upadhyaya confirms that the Absolute Truth, the Supreme Personality of Godhead, has many incarnations-Narayana, Nrsimha, Varaha and others-but Krsna is distinguished as the supermost.
According to Srimad-Bhagavatam: krsnas tu bhagavan svayam “Krsna is the original Personality of Godhead.” Krsna means Syamasundara, who plays His flute in Vrndavana.
Of all forms, this form is the best of all.
Krsna lives sometimes in Mathura and sometimes in Dvaraka, but Mathura is considered the better place.
This is also confirmed by Rupa Gosvami in his Upadesamrta (9): vaikunthaj janito vara madhu-puri.
19.103
balya, pauganda, kaisore, srestha mana’ kaya?
’vayah kaisorakam dhyeyam’--kahe upadhyaya
SYNONYMS
balya—childhood; pauganda—the boyhood age before youth; kaisore—the beginning of youth; srestha—best; mana’-you think; kaya—which; vayah—the age; kaisorakam—kaisora or fresh youth; dhyeyam—most worshipable; kahe—said; upadhyaya—Raghupati Upadhyaya.
Sri Caitanya Mahaprabhu asked, “Of the three ages of Krsna known as childhood, boyhood and fresh youth, which do you consider best?” Raghupati Upadhyaya replied, “Fresh youth is the best age.”
19.104
rasa-gana-madhye tumi srestha mana’ kaya?
’adya eva paro rasah’--kahe upadhyaya
SYNONYMS
rasa-gana-madhye—among all the mellows; tumi—you; srestha—as supreme; mana’-accept; kaya—which one; adyah—conjugal love; eva—certainly; parah rasah—the best of all mellows; kahe—replied; upadhyaya—Raghupati Upadhyaya.
When Sri Caitanya Mahaprabhu asked, “Among all the mellows, which do you consider best?” Raghupati Upadhyaya replied, “The mellow of conjugal love is supermost.”
19.105
prabhu kahe,--bhala tattva sikhaila more
eta bali’ sloka pade gadgada-svare
SYNONYMS
prabhu—Sri Caitanya Mahaprabhu; kahe—said; bhala—good; tattva—conclusions; sikhaila more—you have taught Me; eta bali’-saying this; sloka pade—Sri Caitanya Mahaprabhu recited the full verse; gadgada-svare—in a faltering voice.
Sri Caitanya Mahaprabhu then said, “You have certainly given first-class conclusions.” After saying this, He began to recite the full verse with a faltering voice.
19.106
syamam eva param rupam
puri madhu-puri vara
vayah kaisorakam dhyeyam
adya eva paro rasah
SYNONYMS
syamam—the form of Syamasundara; eva—certainly; param—supreme; rupam—form; puri—the place; madhu-puri—Mathura; vara—best; vayah—the age; kaisorakam—fresh youth; dhyeyam—always to be meditated on; adyah—the original transcendental mellow, or conjugal love; eva—certainly; parah—the supreme; rasah—mellow “ ’The form of Syamasundara is the supreme form, the city of Mathura is the supreme abode, Lord Krsna’s fresh youth should always be meditated upon, and the mellow of conjugal love is the supreme mellow.’ ”
PURPORT
This verse is found in Padyavali (82).
19.107
premavese prabhu tanre kaila alingana
prema matta hana tenho karena nartana
SYNONYMS
prema-avese—in ecstatic love; prabhu—Sri Caitanya Mahaprabhu; tanre—him; kaila—did; alingana—embracing; prema matta hana—being overwhelmed by ecstatic love; tenho—he; karena nartana—began to dance.
Sri Caitanya Mahaprabhu then embraced Raghupati Upadhyaya in ecstatic love.
Raghupati Upadhyaya also was overwhelmed by love, and he began to dance.
19.108
dekhi’ vallabha-bhatta mane camatkara haila
dui putra ani’ prabhura carane padila
SYNONYMS
dekhi’—seeing; vallabha-bhatta—of Vallabha Bhattacarya; mane—in the mind; camatkara haila—there was astonishment; dui putra ani’-bringing his two sons; prabhura carane padila—made them lie at the lotus feet of Sri Caitanya Mahaprabhu.
Vallabha Bhattacarya was struck with wonder to see Sri Caitanya Mahaprabhu and Raghupati Upadhyaya dance.
He even brought forward his two sons and made them fall down at the Lord’s lotus feet.
PURPORT
The two sons of Vallabhacarya were Gopinatha and Viththalesvara.
When Sri Caitanya Mahaprabhu visited Prayaga in the year 1434 or 1435 Sakabda Era, Viththalesvara was not yet born.
In this regard, one should see Madhya-lila
18.47.
19.109
prabhu dekhibare gramera saba-loka aila
prabhu-darasane sabe ’krsna-bhakta’ ha-ila
SYNONYMS
prabhu dekhibare—to see Sri Caitanya Mahaprabhu; gramera—of the village; saba-loka—all the people; aila—came; prabhu-darasane—simply by seeing Sri Caitanya Mahaprabhu; sabe—all of them; krsna-bhakta ha-ila—became devotees of Lord Krsna.
Upon hearing that Sri Caitanya Mahaprabhu had arrived, all the villagers went to see Him.
Simply by seeing Him, they all became devotees of Krsna.
19.110
brahmana-sakala karena prabhura nimantrana
vallabha-bhatta tan-sabare karena nivarana
SYNONYMS
brahmana-sakala—all the brahmanas of that village; karena—make; prabhura—of Sri Caitanya Mahaprabhu; nimantrana—invitations; vallabha-bhatta—Vallabha Bhattacarya; tan-sabare—all of them; karena—does; nivarana—forbidding.
All the brahmanas of the village were anxious to extend invitations to the Lord, but Vallabha Bhattacarya forbade them to do so.
19.111
’premonmade pade gosani madhya-yamunate
prayage calaiba, ihan na diba rahite
SYNONYMS
prema-unmade—in the madness of ecstatic love; pade—fell down; gosani—Sri Caitanya Mahaprabhu; madhya-yamunate—in the River Yamuna; prayage calaiba—I shall again take Him to Prayaga; ihan—here; na—not; diba—I shall allow Him; rahite—to stay.
Vallabha Bhatta then decided not to keep Sri Caitanya Mahaprabhu at Adaila because the Lord had jumped into the River Yamuna in ecstatic love.
Therefore he decided to bring Him to Prayaga.
19.112
yanra iccha, prayage yana karibe nimantrana’
eta bali’ prabhu lana karila gamana
SYNONYMS
yanra—of whom; iccha—there is a desire; prayage yana—going to Prayaga; karibe—may do; nimantrana—invitations; eta bali’-saying this; prabhu lana—with Sri Caitanya Mahaprabhu; karila gamana—he departed for Prayaga.
Vallabha Bhatta said, “If anyone likes, he can go to Prayaga and extend invitations to the Lord.” In this way he took the Lord with him and departed for Prayaga.
19.113
ganga-pathe mahaprabhure naukate vasana
prayage aila bhatta gosanire lana
SYNONYMS
ganga-pathe—on the Ganges; mahaprabhure—Sri Caitanya Mahaprabhu; naukate vasana—making to sit down on the boat; prayage aila—went to Prayaga; bhatta—Vallabha Bhatta; gosanire lana—with Sri Caitanya Mahaprabhu.
Vallabha Bhattacarya avoided the River Yamuna.
Putting the Lord on a boat in the River Ganges, he went with Him to Prayaga.
19.114
loka-bhida-bhaye prabhu ’dasasvamedhe’ yana
rupa-gosanire siksa kara’na sakti sancariya
SYNONYMS
loka-bhida-bhaye—from fear of the great crowd of people; prabhu—Sri Caitanya Mahaprabhu; dasasvamedhe—to Dasasvamedha-ghata; yana—going; rupa-gosanire—Rupa Gosvami; siksa kara’na—teaches; sakti sancariya—endowing him with potency.
Due to the great crowds in Prayaga, Sri Caitanya Mahaprabhu went to a place called Dasasvamedha-ghata.
It was there that the Lord instructed Sri Rupa Gosvami and empowered him in the philosophy of devotional service.
PURPORT
Parasya saktir vividhaiva sruyate.
The Supreme Lord has multi-potencies, which the Lord bestows on His fortunate devotees.
The Lord has a special potency by which He spreads the Krsna consciousness movement.
This is also explained in Caitanya-caritamrta (Antya 7.11).
Krsna-sakti vina nahe tara pravartana: “One cannot spread the holy name of Krsna without being specifically empowered by Lord Krsna.” A devotee who receives this power from the Lord must be considered very fortunate.
The Krsna consciousness movement is spreading to enlighten people about their real position, their original relationship with Krsna.
One requires Krsna’s special power in order to be able to do this.
People forget their relationship with Krsna and work under the spell of maya life after life, transmigrating from one body to another.
This is the process of material existence.
The Supreme Lord Sri Krsna personally descends to teach people that their position in the material world is a mistaken one.
The Lord again comes as Sri Caitanya Mahaprabhu to induce people to take to Krsna consciousness.
The Lord also empowers a special devotee to teach people their constitutional position.
19.115
krsnatattva-bhaktitattva-rasatattva-pranta
saba sikhaila prabhu bhagavata-siddhanta
SYNONYMS
krsna-tattva—of the truth about Lord Krsna; bhakti-tattva—of the truth about devotional service; rasa-tattva—of the truth about transcendental mellows; pranta—the ultimate limit; saba—all; sikhaila—taught; prabhu—Sri Caitanya Mahaprabhu; bhagavata-siddhanta—the conclusions of Srimad-Bhagavatam.
Sri Caitanya Mahaprabhu taught Srila Rupa Gosvami the ultimate limit of the truth about Lord Krsna, the truth about devotional service and the truth about transcendental mellows, consummating in conjugal love between Radha and Krsna.
Finally He told Rupa Gosvami about the ultimate conclusions of Srimad-Bhagavatam.
19.116
ramananda-pase yata siddhanta sunila
rupe krpa kari’ taha saba sancarila
SYNONYMS
ramananda-pase—from Ramananda Raya; yata—all; siddhanta—the ultimate conclusions; sunila—he heard; rupe—unto Sri Rupa Gosvami; krpa kari’-showing His causeless mercy; taha saba—all those; sancarila—infused.
Sri Caitanya Mahaprabhu taught Rupa Gosvami all the conclusions He had heard from Ramananda Raya and duly empowered him so that he could understand them.
19.117
sri-rupa-hrdaye prabhu sakti sancarila
sarva-tattva-nirupane ’pravina’ karila
SYNONYMS
sri-rupa-hrdaye—in the heart of Srila Rupa Gosvami; prabhu—Lord Sri Caitanya Mahaprabhu; sakti sancarila—infused spiritual strength; sarva-tattva—all conclusive truths; nirupane—in ascertaining; pravina karila—made him fully experienced.
By entering the heart of Rupa Gosvami, Sri Caitanya Mahaprabhu empowered him to ascertain properly the conclusions of all truths.
He made him an experienced devotee whose decisions correctly agreed with the verdicts of the disciplic succession.
Thus Sri Rupa Gosvami was personally empowered by Sri Caitanya Mahaprabhu.
PURPORT
The principles of devotional service are only apparently under the jurisdiction of material activity.
To be rightly guided, one must be personally guided by Sri Caitanya Mahaprabhu.
This was the case with Srila Rupa Gosvami, Sanatana Gosvami and other acaryas.
19.118
sivananda-senera putra ’kavi-karnapura’
’rupera milana’ sva-granthe likhiyachena pracura
SYNONYMS
sivananda-senera—of Sivananda Sena; putra—the son; kavi-karnapura—Kavi-karnapura; rupera milana—meeting Rupa Gosvami; sva-granthe—in his own book; likhiyachena pracura—has written profusely.
In his book Caitanya-candrodaya, Kavi-karnapura, the son of Sivananda Sena, has elaborately described the meeting between Sri Rupa Gosvami and Sri Caitanya Mahaprabhu.
19.119
kalena vrndavana-keli-varta
lupteti tam khyapayitum visisya
krpamrtenabhisiseca devas
tatraiva rupam ca sanatanam ca
SYNONYMS
kalena—in the course of time; vrndavana-keli-varta—topics concerning the transcendental mellows of the pastimes of Lord Krsna in Vrndavana; lupta—almost lost; iti—thus; tam—all those; khyapayitum—to enunciate; visisya—making specific; krpa-amrtena—with the nectar of mercy; abhisiseca—sprinkled; devah—the Lord; tatra—there; eva—indeed; rupam—Srila Rupa Gosvami; ca—and; sanatanam—Sanatana Gosvami; ca—as well as "In the course of time, the transcendental news of Krsna’s pastimes in Vrndavana was almost lost.
To enunciate explicitly those transcendental pastimes, Sri Caitanya Mahaprabhu, at Prayaga, empowered Srila Rupa Gosvami and Sanatana Gosvami with the nectar of His mercy to carry out this work in Vrndavana.
PURPORT
This verse and the following two verses are from Act Nine (38,29,30) of Caitanya-candrodaya by Sri Kavi-karnapura.
19.120
yah prag eva priya-guna-ganair gadha-baddho ’pi mukto
gehadhyasad rasa iva paro murta evapy amurtah
premalapair drdhatara-parisvanga-rangaih prayage
tam sri-rupam samam anupamenanujagraha devah
SYNONYMS
yah—who; prak eva—previously; priya-guna-ganaih—by the desirable transcendental qualities of Sri Caitanya Mahaprabhu; gadha—deeply; baddhah—attached; api—although; muktah—liberated; geha-adhyasat—from the bondage of family life; rasah—transcendental mellows; iva—like; parah—transcendental; murtah—personal form; eva—certainly; api—although; amurtah—without having a material form; prema-alapaih—by discussions of transcendental love of the Supreme; drdhatara—firm; parisvanga—of embracing; rangaih—with great pleasure; prayage—at Prayaga; tam—to him; sri-rupam—Rupa Gosvami; samam—with; anupamena—Anupama; anujagraha—showed mercy; devah—the Supreme Personality of Godhead "From the very beginning, Srila Rupa Gosvami was deeply attracted by the transcendental qualities of Sri Caitanya Mahaprabhu.
Thus he was permanently relieved from family life.
Srila Rupa Gosvami and his younger brother, Vallabha, were blessed by Sri Caitanya Mahaprabhu.
Although the Lord was transcendentally situated in His transcendental eternal form, at Prayaga He told Rupa Gosvami about transcendental ecstatic love of Krsna.
The Lord then embraced him very fondly and bestowed all His mercy upon him.
19.121
priya-svarupe dayita-svarupe
prema-svarupe sahajabhirupe
nijanurupe prabhur eka-rupe
tatana rupe svavilasa-rupe
SYNONYMS
priya-svarupe—unto the person whose dear friend was Srila Svarupa Damodara Gosvami; dayita-svarupe—who was very dear to Him (Sri Caitanya Mahaprabhu); prema-svarupe—unto the replica of His personal ecstatic love; sahaja-abhirupe—who was naturally very beautiful; nija-anurupe—who exactly followed the principles of Sri Caitanya Mahaprabhu; prabhuh—Sri Caitanya Mahaprabhu; eka-rupe—to the one; tatana—explained; rupe—unto Rupa Gosvami; sva-vilasa-rupe—who describes the pastimes of Lord Krsna “Indeed, Srila Rupa Gosvami, whose dear friend was Svarupa Damodara, was the exact replica of Sri Caitanya Mahaprabhu, and he was very, very dear to the Lord.
Being the embodiment of Sri Caitanya Mahaprabhu’s ecstatic love, Rupa Gosvami was naturally very beautiful.
He very carefully followed the principles enunciated by the Lord, and he was a competent person to explain properly the pastimes of Lord Krsna.
Sri Caitanya Mahaprabhu expanded His mercy to Srila Rupa Gosvami just so he could render service by writing transcendental literatures.”
19.122
ei-mata karnapura likhe sthane-sthane
prabhu krpa kaila yaiche rupa-sanatane
SYNONYMS
ei-mata—in this way; karna-pura—the poet known as Kavi-karnapura; likhe—writes; sthane-sthane—in various places; prabhu—Sri Caitanya Mahaprabhu; krpa kaila—showed His mercy; yaiche—how; rupa-sanatane—to Srila Rupa Gosvami and Srila Sanatana Gosvami.
The characteristics of Srila Rupa Gosvami have thus been described in various places by the poet Kavi-karnapura.
An account has also been given of how Sri Caitanya Mahaprabhu bestowed His causeless mercy upon Srila Rupa Gosvami and Srila Sanatana Gosvami.
19.123
mahaprabhura yata bada bada bhakta matra
rupa-sanatana--sabara krpa-gaurava-patra
SYNONYMS
mahaprabhura—of Sri Caitanya Mahaprabhu; yata—all; bada bada—great, great; bhakta—devotees; matra—up to; rupa-sanatana—Srila Rupa Gosvami and Srila Sanatana Gosvami; sabara—of everyone; krpa—of the mercy; gaurava—and honor; patra—objects.
Srila Rupa Gosvami and Sanatana Gosvami were the objects of love and honor for all the great stalwart devotees of Sri Caitanya Mahaprabhu.
19.124
keha yadi dese yaya dekhi’ vrndavana
tanre prasna karena prabhura parisada-gana
SYNONYMS
keha—someone; yadi—if; dese—to his country; yaya—goes; dekhi’-after seeing; vrndavana—Vrndavana; tanre—unto that person; prasna karena—put questions; prabhura—of Sri Caitanya Mahaprabhu; parisada-gana—personal associates.
If someone returned to his country after seeing Vrndavana, the associates of the Lord would ask him questions.
19.125
"kaha,--tahan kaiche rahe rupa-sanatana?
kaiche rahe, kaiche vairagya, kaiche bhojana?
SYNONYMS
kaha—please describe; tahan—there; kaiche—how; rahe—remain; rupa—Rupa Gosvami; sanatana—Sanatana Gosvami; kaiche rahe—how do they live; kaiche vairagya—how do they practice renunciation; kaiche bhojana—how do they eat.
They would ask those returning from Vrndavana, “How are Rupa and Sanatana doing in Vrndavana? What are their activities in the renounced order? How do they manage to eat?” These were the questions asked.
19.126
kaiche asta-prahara karena sri-krsna-bhajana?"
tabe prasamsiya kahe sei bhakta-gana
SYNONYMS
kaiche—how; asta-prahara—twenty-four hours; karena—do; sri-krsna-bhajana—worshiping of Lord Krsna; tabe—at that time; prasamsiya—praising; kahe—described; sei bhakta-gana—those devotees.
The Lord’s associates would also ask, “How is it that Rupa and Sanatana are engaging in devotional service twenty-four hours daily?” At that time the person who had returned from Vrndavana would praise Srila Rupa and Sanatana Gosvami.
19.127
"aniketa dunhe, vane yata vrksa-gana
eka eka vrksera tale eka eka ratri sayana
SYNONYMS
aniketa—without a residence; dunhe—both of them; vane—in the forest; yata vrksa-gana—as many trees as there are; eka eka vrksera—of one tree after another; tale—at the base; eka eka ratri—one night after another; sayana—lying down to sleep "The brothers actually have no fixed residence.
They reside beneath trees-one night under one tree and the next night under another.
19.128
’vipra-grhe’ sthula-bhiksa, kahan madhu-kari
suska ruti-cana civaya bhoga parihari’
SYNONYMS
vipra-grhe—in the house of a brahmana; sthula-bhiksa—full meals; kahan—sometimes; madhu-kari—begging little by little like honeybees; suska—dry; ruti—bread; cana—chick-peas; civaya—chew; bhoga parihari’-giving up all kinds of material enjoyment "Srila Rupa and Sanatana Gosvami beg a little food from the houses of brahmanas.
Giving up all kinds of material enjoyment, they only take some dry bread and fried chick-peas.
19.129
karonya-matra hate, kantha chinda, bahirvasa
krsna-katha, krsna-nama, nartana-ullasa
SYNONYMS
karonya—the waterpot of a sannyasi; matra—only; hate—in the hand; kantha chinda—torn quilt; bahirvasa—outer garments; krsna-katha—discussion of Krsna’s pastimes; krsna-nama—chanting the holy name of Lord Krsna; nartana-ullasa—dancing in jubilation "They carry only waterpots, and they wear torn quilts.
They always chant the holy names of Krsna and discuss His pastimes.
In great jubilation, they also dance.
19.130
asta-prahara krsna-bhajana, cari danda sayane
nama-sankirtane seha nahe kona dine
SYNONYMS
asta-prahara—twenty-four hours; krsna-bhajana—worshiping Lord Krsna; cari danda—four dandas (one danda equals twenty-four minutes); sayane—for sleeping; nama-sankirtane—because of chanting the holy name of the Lord; seha—that much time; nahe—not; kona dine—some days "They engage almost twenty-four hours daily in rendering service to the Lord.
They usually sleep only an hour and a half, and some days, when they continuously chant the Lord’s holy name, they do not sleep at all.
19.131
kabhu bhakti-rasa-sastra karaye likhana
caitanya-katha sune, kare caitanya-cintana"
SYNONYMS
kabhu—sometimes; bhakti-rasa-sastra—transcendental literature about the mellows of devotional service; karaye likhana—write; caitanya-katha—talks about the pastimes of Sri Caitanya Mahaprabhu; sune—they hear; kare—do; caitanya-cintana—thinking of Lord Caitanya “Sometimes they write transcendental literatures about devotional service, and sometimes they hear about Sri Caitanya Mahaprabhu and spend their time thinking about the Lord.”
19.132
ei-katha suni’ mahantera maha-sukha haya
caitanyera krpa yanhe, tanhe ki vismaya?
SYNONYMS
ei-katha suni’—hearing this news; mahantera—of all the devotees; maha-sukha—great pleasure; haya—was; caitanyera—of Lord Caitanya Mahaprabhu; krpa—mercy; yanhe—on whom; tanhe—in him; ki—what; vismaya—wonderful.
When the personal associates of Sri Caitanya Mahaprabhu would hear of the activities of Rupa and Sanatana Gosvamis, they would say, “What is wonderful for a person who has been granted the Lord’s mercy?”
PURPORT
Srila Rupa Gosvami and Sanatana Gosvami had no fixed residence.
They stayed beneath a tree for one day only and wrote huge volumes of transcendental literature.
They not only wrote books but chanted, danced, discussed Krsna and remembered Sri Caitanya Mahaprabhu’s pastimes.
Thus they executed devotional service.
In Vrndavana there are prakrta-sahajiyas who say that writing books or even touching books is taboo.
For them, devotional service means being relieved from these activities.
Whenever they are asked to hear a recitation of Vedic literature, they refuse, saying, “What business do we have reading or hearing transcendental literatures? They are meant for neophytes.” They pose themselves to be too elevated to exert energy for reading, writing and hearing.
However, pure devotees under the guidance of Srila Rupa Gosvami reject this sahajiya philosophy.
It is certainly not good to write literature for money or reputation, but to write books and publish them for the enlightenment of the general populace is real service to the Lord.
That was Srila Bhaktisiddhanta Sarasvati’s opinion, and he specifically told his disciples to write books.
He actually preferred to publish books rather than establish temples.
Temple construction is meant for the general populace and neophyte devotees, but the business of advanced and empowered devotees is to write books, publish them and distribute them widely.
According to Bhaktisiddhanta Sarasvati Thakura, distributing literature is like playing on a great mrdanga.
Consequently we always request members of the International Society for Krishna Consciousness to publish as many books as possible and distribute them widely throughout the world.
By thus following in the footsteps of Srila Rupa Gosvami, one can become a rupanuga devotee.
19.133
caitanyera krpa rupa likhiyachena apane
rasamrta-sindhu-granthera mangalacarane
SYNONYMS
caitanyera—of Lord Sri Caitanya Mahaprabhu; krpa—the mercy; rupa—Srila Rupa Gosvami; likhiyachena—has written; apane—personally; rasamrta-sindhu-granthera—of the book known as Bhakti-rasamrta-sindhu; mangala-acarane—in the auspicious introduction.
Srila Rupa Gosvami has personally spoken about the mercy of Sri Caitanya Mahaprabhu in his auspicious introduction to his book Bhakti-rasamrta-sindhu (1.1.2).
19.134
hrdi yasya preranaya
pravartito ’ham varaka-rupo ’pi
tasya hareh pada-kamalam
vande caitanya-devasya
SYNONYMS
hrdi—within the heart; yasya—of whom (the Supreme Personality of Godhead, who gives His pure devotees intelligence with which to spread the Krsna consciousness movement); preranaya—by the inspiration; pravartitah—engaged; aham—I; varaka—insignificant and low; rupah—Rupa Gosvami; api—although; tasya—of Him; hareh—who is Lord Hari, the Supreme Personality of Godhead; pada-kamalam—to the lotus feet; vande—let me offer my prayers; caitanya-devasya—of Sri Caitanya Mahaprabhu “Although I am the lowest of men and have no knowledge, the inspiration to write transcendental literatures about devotional service has been mercifully bestowed upon me.
Therefore I am offering my obeisances at the lotus feet of Sri Caitanya Mahaprabhu, the Supreme Personality of Godhead, who has given me the chance to write these books.”
19.135
ei-mata dasa-dina prayage rahiya
sri-rupe siksa dila sakti sancariya
SYNONYMS
ei-mata—in this way; dasa-dina—for ten days; prayage—at Prayaga; rahiya—staying; sri-rupe—to Srila Rupa Gosvami; siksa—instructions; dila—imparted; sakti sancariya—bestowing upon him the necessary potency.
For ten days Sri Caitanya Mahaprabhu stayed at Prayaga and instructed Rupa Gosvami, empowering him with the necessary potency.
PURPORT
This is a confirmation of the statement krsna-sakti vina nahe tara pravartana.
Unless one is specifically empowered by the Supreme Personality of Godhead, he cannot spread the Krsna consciousness movement.
An empowered devotee sees and feels himself to be the lowest of men, for he knows that whatever he does is due to the inspiration given by the Lord in the heart.
This is also confirmed in Bhagavad-gita:
tesam satata-yuktanam
bhajatam priti-purvakam
dadami buddhi-yogam tam
yena mam upayanti te “To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.” (Bg.10.10) To be empowered by the Supreme Personality of Godhead, one has to qualify himself.
This means that one must engage twenty-four hours daily in the loving devotional service of the Lord.
The material position of a devotee doesn’t matter because devotional service is not dependent on material considerations.
In his earlier life, Srila Rupa Gosvami was a government officer and a grhastha.
He was not even a brahmacari or sannyasi.
He associated with mlecchas and yavanas, but because he was always eager to serve, he was a qualified recipient for the Lord’s mercy.
A sincere devotee can therefore be empowered by the Lord regardless of his situation.
In the preceding verse from the Bhakti-rasamrta-sindhu, Srila Rupa Gosvami has described how he was personally empowered by the Lord.
He further states in the Bhakti-rasamrta-sindhu (1.2.187):
iha yasya harer dasye
karmana manasa gira
nikhilasv apy avasthasu
jivan-muktah sa ucyate “A person acting in the service of Krsna with his body, mind and words is a liberated person even in the material world, although he may be engaged in many so-called material activities.” To keep oneself free from material contamination and attain the Lord’s favor, one must be sincerely anxious to render service to the Lord.
This is the only qualification necessary.
As soon as one is favored by the mercy of the spiritual master and the Lord, one is immediately given all the power necessary to write books and propagate the Krsna consciousness movement without being hampered by material considerations.
19.136
prabhu kahe,--suna, rupa, bhakti-rasera laksana
sutra-rupe kahi, vistara na yaya varnana
SYNONYMS
prabhu kahe—Sri Caitanya Mahaprabhu spoke; suna—please listen; rupa—My dear Rupa; bhakti-rasera—of the transcendental mellows in devotional service; laksana—the symptoms; sutra-rupe—in the form of a synopsis; kahi—I shall explain; vistara—the whole breadth; na—not; yaya—is possible; varnana—description.
Sri Caitanya Mahaprabhu said, "My dear Rupa, please listen to Me.
It is not possible to describe devotional service completely; therefore I am just trying to give you a synopsis of the symptoms of devotional service.
19.137
parapara-sunya gabhira bhakti-rasa-sindhu
tomaya cakhaite tara kahi eka ’bindu’
SYNONYMS
para-apara—the length and breadth; sunya—without; gabhira—deep; bhakti-rasa—of the mellows in devotional service; sindhu—the ocean; tomaya—to you; cakhaite—to give a taste; tara—of this ocean; kahi—I shall speak; eka—one; bindu—drop "The ocean of the transcendental mellow of devotional service is so big that no one can estimate its length and breadth.
However, just to help you taste it, I am describing but one drop.
19.138
eita brahmanda bhari’ ananta jiva-gana
caurasi-laksa yonite karaye bhramana
SYNONYMS
ei-ta—in this way; brahmanda—the whole universe; bhari’-filling; ananta—unlimited; jiva-gana—living entities; caurasi-laksa—8,400,000; yonite—in species of life; karaye—do; bhramana—wandering "In this universe there are limitless living entities in 8,400,000 species, and all are wandering within this universe.
PURPORT
This is a challenge to so-called scientists and philosophers who presume that there are living entities on this planet only.
So-called scientists are going to the moon, and they say that there is no life there.
This does not tally with Sri Caitanya Mahaprabhu’s version.
He says that everywhere within the universe there are unlimited numbers of living entities in 8,400,000 different forms.
In Bhagavad-gita (2.24) we find that the living entities are sarva-gatah, which means that they can go anywhere.
This indicates that there are living entities everywhere.
They exist on land, in water, in air, in fire and in ether.
Thus there are living entities in all types of material elements.
Since the entire material universe is composed of five elements-earth, water, fire, air and ether-why should there be living entities on one planet and not others? Such a foolish version can never be accepted by Vedic students.
From the Vedic literatures we understand that there are living entities on each and every planet, regardless of whether the planet is composed of earth, water, fire or ether.
These living entities may not have the same forms that are found on this planet earth, but they have different forms composed of different elements.
Even on this earth we can see that the forms of land animals are different from the forms of aquatics.
According to the circumstance, living conditions differ, but undoubtedly there are living entities everywhere.
Why should we deny the existence of living entities on this or that planet? Those who have claimed to have gone to the moon have not gone there, or else their imperfect vision cannot actually perceive the particular type of living entities there.
Living entities are described as ananta, or unlimited; nonetheless, they are said to belong to 8,400,000 species.
As stated in the Visnu Purana:
jalaja nava-laksani
sthavara laksa-vimsati
krmayo rudra-sankhyakah
paksinam dasa-laksanam
trimsal-laksani pasavah
catur-laksani manusah “There are 900,000 species living in the water.
There are also 2,000,000 non-moving living entities (sthavara) such as trees and plants.
There are also 1,100,000 species of insects and reptiles, and there are 1,000,000 species of birds.
As far as quadrupeds are concerned there are 3,000,000 varieties, and there are 400,000 human species.” Some of these species may exist on one planet and not on another, but in any case within all the planets of the universe-and even in the sun-there are living entities.
This is the verdict of Vedic literatures.
As Bhagavad-gita (2.20) confirms:
na jayate mriyate va kadacin
nayam bhutva bhavita va na bhuyah
ajo nityah sasvato ’yam purano
na hanyate hanyamane sarire “For the soul there is never birth nor death.
Nor, having once been, does he ever cease to be.
He is unborn, eternal, ever-existing, undying and primeval.
He is not slain when the body is slain.” Since the living entities are never annihilated, they simply transmigrate from one life form to another.
Thus there is an evolution of forms according to the degree of developed consciousness.
One experiences different degrees of consciousness in different forms.
A dog’s consciousness is different from a man’s.
Even within a species we find that a father’s consciousness is different from his son’s and that a child’s consciousness is different from a youth’s.
Just as we find different forms, we find different states of consciousness.
When we see different states of consciousness, we may take it for granted that the bodies are different.
In other words, different types of bodies depend on different states of consciousness.
This is also confirmed in Bhagavad-gita (8.6): yam yam vapi smaran bhavam.
One’s consciousness at the time of death determines a type of body of the living entity.
This is the process of transmigration of the soul.
A variety of bodies is already there; we change from one body to another in terms of our consciousness.
19.139
kesagra-sateka-bhaga punah satamsa kari
tara sama suksma jivera ’svarupa’ vicari
SYNONYMS
kesa-agra—from the tip of a hair; sata-eka—one hundred; bhaga—divisions; punah—again; sata-amsa—one hundred divisions; kari—making; tara sama—equal to that; suksma—very fine; jivera—of the living entity; sva-rupa—the actual form; vicari—I consider "The length and breadth of the living entity is described as one tenthousandth part of the tip of a hair.
This is the original subtle nature of the living entity.
19.140
kesagra-sata-bhagasya
satamsa-sadrsatmakah
jivah suksma-svarupo ’yam
sankhyatito hi cit-kanah
SYNONYMS
kesa-agra—of the tip of a hair; sata-bhagasya—of one hundredth; sata-amsa—a hundredth part; sadrsa—equal to; atmakah—whose nature; jivah—the living entity; suksma—very fine; sva-rupah—identification; ayam—this; sankhya-atitah—numbering beyond calculation; hi—certainly; cit-kanah—spiritual particle " ’If we divide the tip of a hair into a hundred parts and then take one of these parts and divide it again into a hundred parts, that very fine division is the size of but one of the numberless living entities.
They are all cit-kana, particles of spirit, not matter.’
PURPORT
This is quoted from the commentary on the portion of Srimad-Bhagavatam wherein the Vedas personified offer their obeisances unto the Supreme Personality of Godhead.
This is confirmed in Bhagavad-gita (15.7).
Mamaivamso jiva-loke jiva-bhutah sanatanah: “The living entities in this conditioned world are My eternal, fragmental parts.” Lord Sri Krsna personally identifies Himself with the minute living entities.
Lord Krsna is the supreme spirit, the Supersoul, and the living entities are His very minute parts and parcels.
Of course, we cannot divide the tip of a hair into such fine particles, but spiritually such small particles can exist.
Spiritual strength is so powerful that a mere atomic portion of spirit can be the biggest brain in the material world.
The same spiritual spark is within an ant and within the body of Brahma.
According to his karma, material activities, the spiritual spark attains a certain type of body.
Material activities are carried out in goodness, passion and ignorance or a combination of these.
According to the mixture of the modes of material nature, the living entity is awarded a particular type of body.
This is the conclusion.
19.141
balagra-sata-bhagasya
satadha kalpitasya ca
bhago jivah sa vijneya
iti caha para srutih
SYNONYMS
bala-agra—the tip of a hair; sata-bhagasya—of one hundredth; sata-dha—into one hundred parts; kalpitasya—divided; ca—and; bhagah—minute portion; jivah—the living entity; sah—that; vijneyah—to be understood; iti—thus; ca—and; aha—have said; para—chief; srutih—Vedic mantras " ’If we divide the tip of a hair into one hundred parts and then take one part and divide this into another one hundred parts, that ten-thousandth part is the dimension of the living entity.
This is the verdict of the chief Vedic mantras.’
PURPORT
The first three padas of this verse from the Pancadasi Citradipa (81) are taken from the Svetasvatara Upanisad (5.9).
19.142
suksmanam apy aham jivah
SYNONYMS
suksmanam—of the minute particles; api—certainly; aham—I; jivah—the living entity " ’Among minute particles, I am the living entity.’
PURPORT
The living entity is one with and different from the Supreme Personality of Godhead.
As spirit soul, the living entity is one in quality with the Supreme Lord; however, the Supreme Lord is bigger than the biggest, and the living entity is the smallest of the small.
This quote is the third pada of a verse from Srimad-Bhagavatam (11.16.11).
19.143
aparimita dhruvas tanu-bhrto yadi sarva-gatas
tarhi na sasyateti niyamo dhruva netaratha
ajani ca yan-mayam tad avimucya niyantr bhavet
samam anujanatam yad amatam mata-dustataya
SYNONYMS
aparimitah—unlimited in number; dhruvah—eternals; tanu-bhrtah—who have accepted material bodies; yadi—if; sarva-gatah—all-pervading; tarhi—then; na—not; sasyata—controllable; iti—thus; niyamah—regulation; dhruva—O Supreme Truth; na—not; itaratha—in another manner; ajani—have been born; ca—and; yat-mayam—consisting of which; tat—that; avimucya—without giving up; niyantr—controller; bhavet—may become; samam—equal in all respects; anu-janatam—of those who follow this philosophical calculation; yat—that; amatam—not conclusive; mata-dustataya—by faulty calculations " ’O Lord, although the living entities who have accepted material bodies are spiritual and unlimited in number, if they were all-pervading there would be no question of their being under Your control.
If they are accepted, however, as particles of the eternally existing spiritual entity-as part of You, who are the supreme spirit whole-we must conclude that they are always under Your control.
If the living entities are simply satisfied with being identical with You as spiritual particles, then they will be happy being controllers of so many things.
The conclusion that the living entities and the Supreme Personality of Godhead are one and the same is a faulty conclusion.
It is not a fact.’
PURPORT
This verse, which is also from Srimad-Bhagavatam (10.87.30), was spoken by the personified Vedas.
19.144
tara madhye ’sthavara’, jangama’--dui bheda
jangame tiryak-jala-sthalacara-vibheda
SYNONYMS
tara madhye—among the living entities who are conditioned within the material world; sthavara—immovable; jangama—movable; dui bheda—two divisions; jangame—among the living entities who can move; tiryak—the living entities who can move in the air (the birds); jala—or living entities who can move within the water; sthala-cara—living entities who can move on land; vibheda—three divisions "The unlimited living entities can be divided into two divisions-those that can move and those that cannot move.
Among living entities that can move, there are birds, aquatics and animals.
PURPORT
Sri Caitanya Mahaprabhu is giving clear instructions on how the living entities live under different conditions.
There are trees, plants and stones that cannot move, but still they must be considered living entities, or spiritual sparks.
The soul is present in bodies like those of trees, plants and stones.
They are all living entities.
Among moving living entities such as birds, aquatics and animals, the same spiritual spark is there.
As stated herein, there are living entities that can fly, swim and walk.
We must also conclude that there are living entities that can move within fire and ether.
Living entities have different material bodies composed of earth, water, air, fire and ether.
The words tara madhye mean “within this universe.” The entire material universe is composed of five material elements.
It is not true that living entities reside only within this planet and not within others.
Such a conclusion is completely contradictory to the Vedas.
As stated in Bhagavad-gita (2.24):
acchedyo ’yam adahyo ’yam
akledyo ’sosya eva ca
nityah sarva-gatah sthanur
acalo ’yam sanatanah “This individual soul is unbreakable and insoluble, and can be neither burned nor dried.
He is everlasting, all-pervading, unchangeable, immovable and eternally the same.” The soul has nothing to do with the material elements.
Any material element can be cut to pieces, especially earth.
As far as the living entity is concerned, however, it can neither be burned nor cut to pieces.
It can therefore live within fire.
We can conclude that there are also living entities within the sun.
Why should living entities be denied this planet or that planet? According to the Vedas, the living entities can live anywhere and everywhere-on land, in water, in air and in fire.
Whatever the condition, the living entity is unchangeable (sthanu).
From the statements of Sri Caitanya Mahaprabhu and Bhagavad-gita, we are to conclude that living entities are everywhere throughout the universes.
They are distributed as trees, plants, aquatics, birds, human beings and so on.
19.145
tara madhye manusya-jati ati alpatara
tara madhye mleccha, pulinda, bauddha, sabara
SYNONYMS
tara madhye—among all such living entities; manusya-jati—entities born as human beings; ati—very; alpatara—small in quantity; tara madhye—among the small quantity of human beings; mleccha—uncivilized men who cannot follow the Vedic principles; pulinda—unregulated; bauddha—followers of Buddhist philosophy; sabara—the lowest of men (the hunter class) "Although the living entities known as human beings are very small in quantity, that division may be still further subdivided, for there are many uncultured human beings like mlecchas, pulindas, bauddhas and sabaras.
19.146
veda-nistha-madhye ardheka veda ’mukhe’ mane
veda-nisiddha papa kare, dharma nahi gane
SYNONYMS
veda-nistha-madhye—among persons who are followers of the Vedas; ardheka—almost half; veda—Vedic scriptures; mukhe—in the mouth; mane—accept; veda-nisiddha—forbidden in the Vedas; papa—sins; kare—perform; dharma—religious principles; nahi—not; gane—count "Among human beings, those who are followers of the Vedic principles are considered civilized.
Among these, almost half simply give lip service while committing all kinds of sinful activities against these principles.
Such people do not care for the regulative principles.
PURPORT
The word veda means “knowledge.” Supreme knowledge consists of understanding the Supreme Personality of Godhead and our relationship with Him and acting according to that relationship.
Action in accordance with the Vedic principles is called religion.
Religion means following the orders of the Supreme Personality of Godhead.
The Vedic principles are the injunctions given by the Supreme Personality of Godhead.
Aryans are civilized human beings who have been following the Vedic principles since time immemorial.
No one can trace out the history of the Vedic principles set forth so that man might understand the Supreme Being.
Literature or knowledge that seeks the Supreme Being can be accepted as a bona fide religious system, but there are many different types of religious systems according to the place, the disciples and the people’s capacity to understand.
The highest type of religious system is described in Srimad-Bhagavatam (1.2.6) thus: sa vai pumsam paro dharmo yato bhaktir adhoksaje.
The highest form of religion is that by which one becomes fully conscious of the existence of God, His form, name, qualities, pastimes, abode and all-pervasive features.
When everything is completely known, that is the perfection of Vedic knowledge.
The fulfillment of Vedic knowledge is systematic knowledge of the characteristics of God.
This is confirmed in Bhagavad-gita (15.15): vedais ca sarvair aham eva vedyah.
The aim of Vedic knowledge is to understand God.
Those who are actually following Vedic knowledge and searching after God cannot commit sinful activities against the Supreme Lord’s order.
However, in this Age of Kali, although men profess to belong to so many different kinds of religion, most of them commit sinful activities against the orders of the Vedic scriptures.
Sri Caitanya Mahaprabhu therefore says herein: veda-nisiddha papa kare, dharma nahi gane.
In this age, men may profess a religion, but they actually do not follow the principles.
Instead, they commit all kinds of sin.
19.147
dharmacari-madhye bahuta ’karma-nistha’
koti-karma-nistha-madhye eka jnani’ srestha
SYNONYMS
dharma-acari-madhye—among persons who actually follow the Vedic principles or religious system; bahuta—many of them; karma-nistha—attracted to fruitive activities; koti-karma-nistha-madhye—among millions of such performers of fruitive activities according to Vedic principles; eka—one; jnani—wise man; srestha—the chief "Among the followers of Vedic knowledge, most are following the process of fruitive activity and distinguishing between good and bad work.
Out of many such sincere fruitive actors, there may be one who is actually wise.
PURPORT
Srila Bhaktisiddhanta Sarasvati Thakura states that the word karma-nistha refers to one who aspires to enjoy the results of his good work and pious activity.
Some followers of Vedic principles offer everything to the Absolute Truth and do not aspire to enjoy the results of their pious actions.
These are also considered among the karma-nisthas.
Sometimes we see pious men earn money with great hardship and then spend the money for some pious cause by opening public charities, schools and hospitals.
Whether one earns money for himself or for the public benefit, he is called a karma-nistha.
Out of millions of karma-nisthas there may be one who is wise.
Those who try to avoid fruitive activity and who become silent in order to merge into the spiritual existence of the Absolute Truth are generally known as jnanis, wise men.
They are not interested in fruitive activity but in merging into the Supreme.
In either case, both are interested in personal benefit.
The karmis are directly interested in personal benefit within the material world, and the jnanis are interested in merging into the existence of the Supreme.
The jnanis maintain that fruitive activity is imperfect.
For them, perfection is the cessation of work and the merging into the supreme existence.
That is their goal in life.
The jnani wants to extinguish the distinction between knowledge, the knower and the aim of knowledge.
This philosophy is called monism, or oneness, and is characterized by spiritual silence.
19.148
koti-jnani-madhye haya eka-jana ’mukta’
koti-mukta-madhye ’durlabha’ eka krsna-bhakta
SYNONYMS
koti-jnani-madhye—out of many millions of such wise men; haya—there is; eka-jana—one person; mukta—actually liberated; koti-mukta-madhye—out of many millions of such liberated persons; durlabha—very rare; eka—one; krsna-bhakta—pure devotee of Lord Krsna "Out of many millions of such wise men, one may actually become liberated (mukta), and out of many millions of such liberated persons, a pure devotee of Lord Krsna is very difficult to find.
PURPORT
In Srimad-Bhagavatam it is said that due to their poor fund of knowledge, the jnanis are not actually liberated.
They simply think that they are liberated.
The perfection of knowledge culminates when one comes to the platform of knowing the Supreme Personality of Godhead.
Brahmeti paramatmeti bhagavan iti sabdyate.
The Absolute Truth (satya-vastu) is described as Brahman, Paramatma and Bhagavan.
Knowledge of impersonal Brahman and the Supersoul is imperfect until one comes to the platform of knowing the Supreme Personality of Godhead.
It is therefore clearly said in this verse: koti-mukta-madhye ’durlabha’ eka krsna-bhakta.
Those who search after the knowledge of impersonal Brahman or localized Paramatma are certainly accepted as liberated, but due to their imperfect knowledge they are described in Srimad-Bhagavatam as vimukta-maninah.
Since their knowledge is imperfect, their conception of liberation is imperfect.
Perfect knowledge is possible when one knows the Supreme Personality of Godhead.
This is supported in Bhagavad-gita (5.29):
bhoktaram yajna-tapasam
sarva-loka-mahesvaram
suhrdam sarva-bhutanam
jnatva mam santim rcchati “The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.” Research is going on for the karmis, jnanis and yogis, but until the search is complete, no one can attain peace.
Therefore Bhagavad-gita says, jnatva mam santim rcchati: one can actually attain peace when he knows Krsna.
This is described in the next verse.
19.149
krsna-bhakta--niskama, ataeva ’santa’
bhukti-mukti-siddhi-kami--sakali ’asanta’
SYNONYMS
krsna-bhakta—a devotee of Lord Krsna; niskama—actually desireless; ataeva—therefore; santa—peaceful; bhukti—of material enjoyment; mukti—of liberation from material activities; siddhi—of perfection in yogic performance; kami—those who are desirous; sakali—all of them; asanta—not peaceful "Because a devotee of Lord Krsna is desireless, he is peaceful.
Fruitive workers desire material enjoyment, jnanis desire liberation, and yogis desire material opulence; therefore they are all lusty and cannot be peaceful.
PURPORT
The devotee of Lord Krsna has no desire other than serving Krsna.
Even so-called liberated people are full of desires.
Fruitive actors desire better living accommodations, and jnanis want to be one with the Supreme.
Yogis desire material opulence, yogic perfections and magic.
All of these are lusty (kami).
Because they desire something, they cannot have peace.
The peace formula is given by Krsna in Bhagavad-gita:
bhoktaram yajna-tapasam
sarva-loka-mahesvaram
suhrdam sarva-bhutanam
jnatva mam santim rcchati If one can understand that the only supreme enjoyer is Krsna, one will perform all kinds of sacrifices, penances and austerities in order to attain Krsna’s devotional service.
Krsna is the Supreme Being, the proprietor of all the material worlds; therefore throughout the entire universe He is the only enjoyer and beneficiary.
He is the only friend who can actually do good to all living entities (suhrdam sarva-bhutanam).
If one understands Krsna, he immediately becomes desireless (niskama) because a krsna-bhakta knows that his friend and protector in all respects is Krsna, who is able to do anything for His devotee.
Krsna says, kaunteya pratijanihi na me bhaktah pranasyati: “O son of Kunti, declare it boldly that My devotee never perishes.” Since Krsna gives this assurance, the devotee lives in Krsna and has no desire for personal benefit.
The background for the devotee is the all-good Himself.
Why should the devotee aspire for something good for himself? His only business is to please the Supreme by rendering service as much as possible.
A krsna-bhakta has no desire for his own personal benefit.
He is completely protected by the Supreme.
Avasya raksibe krsna visvasa palana.
Bhaktivinoda Thakura says that he is desireless because Krsna will give him protection in all circumstances.
It is not that he expects any assistance from Krsna; he simply depends on Krsna just as a child depends on his parents.
The child does not know how to expect service from his parents, but he is always protected nevertheless.
This is called niskama (desirelessness).
Although karmis, jnanis and yogis fulfill their desires by performing various activities, they are never satisfied.
A karmi may work very hard to acquire a million dollars, but as soon as he gets a million dollars he desires another million.
For the karmis, there is no end of desire.
The more the karmi gets, the more he desires.
The jnanis cannot be desireless because their intelligence is unsound.
They want to merge into the Brahman effulgence, but even though they may be raised to that platform, they cannot be satisfied there.
There are many jnanis or sannyasis who give up the world as false, but after taking sannyasa they return to the world to engage in politics or philanthropy or to open schools and hospitals.
This means that they could not attain the real Brahman (brahma satyam).
They have to come down to the material platform to engage in philanthropic activity.
Thus they again cultivate desires, and when these desires are exhausted, they desire something different.
Therefore the jnani cannot be niskama, desireless.
Nor can the yogis be desireless, for they desire yogic perfections in order to exhibit some magical feats and gain popularity.
People gather around these yogis, and the yogis desire more and more adulation.
Because they misuse their mystic power, they fall down again onto the material platform.
It is not possible for them to become niskama, desireless.
The conclusion is that only the devotees who are simply satisfied in serving the Lord can actually become desireless.
Therefore it is written: krsna-bhakta niskama.
Since the krsna-bhakta, the devotee of Krsna, is satisfied with Krsna, there is no possibility of falldown.
19.150
muktanam api siddhanam
narayana-parayanah
sudurlabhah prasantatma
kotisv api maha-mune
SYNONYMS
muktanam—of persons liberated or freed from the bondage of ignorance; api—even; siddhanam—of persons who have achieved perfection; narayana—of the Supreme Personality of Godhead; parayanah—the devotee; su-durlabhah—very rare; prasanta-atma—completely satisfied, desireless; kotisu—among many millions; api—certainly; maha-mune—O great sage " ’O great sage, out of many millions of materially liberated people who are free from ignorance, and out of many millions of siddhas who have nearly attained perfection, there is hardly one pure devotee of Narayana.
Only such a devotee is actually completely satisfied and peaceful.’
PURPORT
This verse is quoted from Srimad-Bhagavatam (6.14.5).
The narayana-parayana, the devotee of Lord Narayana, is the only blissful person.
One who becomes a narayana-parayana is already liberated from material bondage.
He already possesses all the perfections of yoga.
Unless one comes to the platform of narayana-parayana and passes over the platform of bhukti-mukti-siddhi, he cannot be fully satisfied.
That is the pure devotional stage anyabhilasita-sunyam
jnana-karmady-anavrtam
anukulyena krsnanu-
silanam bhaktir uttama One who has no other desire but Krsna and who is not influenced by the process of jnana-marga (cultivation of knowledge) actually becomes free from ignorance.
A first-class person is one who is not influenced by karma (fruitive activity) or yoga (mystic power).
He simply depends on Krsna and is satisfied in his devotional service.
According to Srimad-Bhagavatam (6.17.28): narayana-parah sarve na kutascana bibhyati.
Such a person is never afraid of anything.
For him, heaven and hell are the same.
Not knowing the situation of a narayana-parayana, rascals become envious.
By the grace of Narayana, a devotee is situated in the most opulent position in the material world.
Rascals are envious of Narayana and His devotee, but the devotee knows how to please another devotee of Narayana because he knows that by pleasing Narayana’s representative, one directly pleases Lord Narayana.
Therefore a devotee offers the best facilities to his spiritual master because he knows that by pleasing Narayana’s representative, he can please Lord Narayana.
Outsiders who have no knowledge of Narayana are envious both of Narayana and of His devotee.
Consequently when they see that Narayana’s devotee is opulently situated, they become envious.
But when the devotee of Narayana asks such foolish people to come live with him in the same comfortable situation, they do not agree because they cannot give up illicit sex, meat eating, intoxication and gambling.
Therefore the materialist refuses the company of a narayana-parayana, although he is envious of the devotee’s material situation.
In Western countries when ordinary men-storekeepers and workers-see our devotees living and eating sumptuously and yet not working, they become very anxious to know where they get the money.
Such people become envious and ask, “How is it possible to live so comfortably without working? How is it you have so many cars, bright faces and nice clothes?” Not knowing that Krsna looks after His devotees, such people become surprised, and some become envious.
19.151
brahmanda bhramite kona bhagyavan jiva
guru-krsna-prasade paya bhakti-lata-bija
SYNONYMS
brahmanda bhramite—wandering in this universe; kona—some; bhagyavan—most fortunate; jiva—living being; guru—of the spiritual master; krsna—of Krsna; prasade—by the mercy; paya—gets; bhakti-lata—of the creeper of devotional service; bija—the seed "According to their karma, all living entities are wandering throughout the entire universe.
Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems.
Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Krsna.
By the mercy of both Krsna and the spiritual master, such a person receives the seed of the creeper of devotional service.
PURPORT
When we speak of brahmanda, we refer to the whole universe, or to the cluster of many millions of universes.
In all universes, there are innumerable planets and innumerable living entities upon those planets in the air and in the water.
There are millions and trillions of living entities everywhere, and they are engaged by maya in suffering and enjoying the results of their fruitive activity life after life.
This is the position of the materially conditioned living entities.
Out of many of these living entities, if one is actually fortunate (bhagyavan), he comes in contact with a bona fide spiritual master by Krsna’s mercy.
Krsna is situated in everyone’s heart, and if one desires something, Krsna fulfills one’s desire.
If the living entity by chance or fortune comes in contact with the Krsna consciousness movement and wishes to associate with that movement, Krsna, who is situated in everyone’s heart, gives him the chance to meet a bona fide spiritual master.
This is called guru-krsna-prasada.
Krsna is prepared to bestow His mercy upon all living entities, and as soon as a living entity desires the Lord’s mercy, the Lord immediately gives him an opportunity to meet a bona fide spiritual master.
Such a person is fortified by both Krsna and the spiritual master.
He is helped from within by Krsna and from without by the spiritual master.
Both are prepared to help the sincere living being become free from this material bondage.
How one can become this fortunate can be seen in the life of Srila Narada Muni.
In his previous life he was born of a maidservant.
Although he was not born into a prestigious position, his mother was fortunately engaged in rendering service to some Vaisnavas.
When these Vaisnavas were resting during the Caturmasya period, the boy Narada took the opportunity to engage in their service.
Taking compassion upon the boy, the Vaisnavas offered him the remnants of their food.
By serving them and obeying their orders, the boy became the object of sympathy for the Vaisnavas, and, by the Vaisnavas’ unknown mercy, he gradually became a pure devotee.
In the next life he was Narada Muni, the most exalted of Vaisnavas and the most important guru and acarya of Vaisnavas.
Following in the footsteps of Narada Muni, this Krsna consciousness movement is rendering service to humanity by giving everyone a chance to come in contact with Krsna.
If one is fortunate, he becomes intimately related with this movement.
Then, by the grace of Krsna, one’s life becomes successful.
Everyone has dormant krsna-bhakti-love for Krsna-and in the association of good devotees, that love is revealed.
As stated in Caitanya-caritamrta (Madhya 22.107):
nitya-siddha-krsna-prema ’sadhya’ kabhu naya
sravanadi-suddha-citte karaye udaya Dormant devotional service to Krsna is within everyone.
Simply by associating with devotees, hearing their good instructions and chanting the Hare Krsna mantra, dormant love for Krsna is awakened.
In this way one acquires the seed of devotional service.
Guru-krsna-prasade paya bhakti-lata-bija.
19.152
mali hana kare sei bija aropana
sravana-kirtana-jale karaye secana
SYNONYMS
mali hana—becoming a gardener; kare—does; sei—that; bija—seed of devotional service; aropana—sowing; sravana—of hearing; kirtana—of chanting; jale—with the water; karaye—does; secana—sprinkling "When a person receives the seed of devotional service, he should take care of it by becoming a gardener and sowing the seed in his heart.
If he waters the seed gradually by the process of sravana and kirtana (hearing and chanting), the seed will begin to sprout.
PURPORT
To live with devotees or to live in a temple means to associate with the sravana-kirtana process.
Sometimes neophyte devotees think that they can continue the sravana-kirtana process without worshiping the Deity, but the execution of sravana-kirtana is meant for highly developed devotees like Haridasa Thakura, who engaged in the sravana-kirtana process without worshiping the Deity.
However, one should not falsely imitate Haridasa Thakura and abandon Deity worship just to try to engage in sravana-kirtana.
This is not possible for neophyte devotees.
The word guru-prasada indicates that the spiritual master is very merciful in bestowing the boon of devotional service upon the disciple.
That is the best possible gift the spiritual master has to offer.
Those with a background of pious life are eligible to receive life’s supreme benefit, and to bestow this benefit, the Supreme Personality of Godhead sends His representative to impart His mercy.
Endowed with the mercy of the Supreme Personality of Godhead, the spiritual master distributes the mercy to those who are elevated and pious.
Thus the spiritual master trains his disciples to render devotional service unto the Supreme Personality of Godhead.
This is called guru-krpa.
It is krsna-prasada, Krsna’s mercy, that He sends a bona fide spiritual master to the deserving disciple.
By the mercy of Krsna, one meets the bona fide spiritual master, and by the mercy of the spiritual master, the disciple is fully trained in the devotional service of the Lord.
Bhakti-lata-bija means “the seed of devotional service.” Everything has an original cause, or seed.
For any idea, program, plan or device, there is first of all the contemplation of the plan, and that is called bija, or the seed.
The methods, rules and regulations by which one is perfectly trained in devotional service constitute the bhakti-lata-bija, or seed of devotional service.
This bhakti-lata-bija is received from the spiritual master by the grace of Krsna.
Other seeds are called anyabhilasa-bija, karma-bija and jnana-bija.
If one is not fortunate enough to receive the bhakti-lata-bija from the spiritual master, he instead cultivates the seeds of karma-bija, jnana-bija, or political and social or philanthropic bija.
However, bhakti-lata-bija is different from these other bijas.
Bhakti-lata-bija can be received only through the mercy of the spiritual master.
Therefore one has to satisfy the spiritual master to get bhakti-lata-bija (yasya prasadad bhagavat-prasadah).
Bhakti-lata-bija is the origin of devotional service.
Unless one satisfies the spiritual master, he gets the bija, or root cause, of karma, jnana and yoga without the benefit of devotional service.
However, one who is faithful to his spiritual master gets the bhakti-lata-bija.
This bhakti-lata-bija is received when one is initiated by the bona fide spiritual master.
After receiving the spiritual master’s mercy, one must repeat his instructions, and this is called sravana-kirtana-hearing and chanting.
One who has not properly heard from the spiritual master or who does not follow the regulative principles is not fit for chanting (kirtana).
This is explained in Bhagavad-gita (2.41): vyavasayatmika buddhir ekeha kuru-nandana.
One who has not listened carefully to the instructions of the spiritual master is unfit to chant or preach the cult of devotional service.
One has to water the bhakti-lata-bija after receiving instructions from the spiritual master.
19.153
upajiya bade lata ’brahmanda’ bhedi’ yaya
’viraja’ ’brahma-loka’ bhedi’ ’para-vyoma’ paya
SYNONYMS
upajiya—being cultivated; bade—increases; lata—the creeper of devotional service; brahmanda—the whole universe; bhedi’-penetrating; yaya—goes; viraja—the river between the spiritual world and the material world; brahma-loka—the Brahman effulgence; bhedi’-penetrating; para-vyoma—the spiritual sky; paya—attains "As one waters the bhakti-lata-bija, the seed sprouts, and the creeper gradually increases to the point where it penetrates the walls of this universe and goes beyond the Viraja River between the spiritual world and the material world.
It attains brahma-loka, the Brahman effulgence, and, penetrating through that stratum, it reaches the spiritual sky and the spiritual planet Goloka Vrndavana.
PURPORT
A creeper generally takes shelter of a big tree, but the bhakti-lata, being the creeper of spiritual energy, cannot take shelter of any material planet, for there is no tree on any material planet that the bhakti-lata creeper can utilize for shelter.
In other words, devotional service cannot be utilized for any material purpose.
Devotional service is meant only for the Supreme Personality of Godhead.
Sometimes men with a poor fund of knowledge maintain that bhakti can be applied to material things also.
In other words, they say that devotional service can be rendered to one’s country or to the demigods, but this is not a fact.
Devotional service is especially meant for the Supreme Personality of Godhead, and it is beyond this material range.
There is a river, or causal ocean, between the spiritual and material natures, and this river is free from the influence of the three modes of material nature; therefore it is called Viraja.
The word vi means vigata (completely eradicated), and rajah means “the influence of the material world.” On this platform, a living entity is completely free from material entanglement.
For the jnanis who want to merge into the Brahman effulgence, there is brahma-loka.
Bhakti-lata, however, has no shelter in the material world, nor has it shelter in brahma-loka, although brahma-loka is beyond the material world.
The bhakti-lata increases until it reaches the spiritual sky, where Goloka Vrndavana is situated.
19.154
tabe yaya tad-upari ’goloka-vrndavana’
’krsna-carana’-kalpa-vrkse kare arohana
SYNONYMS
tabe—thereafter; yaya—goes; tat-upari—to the top of that (the spiritual sky); goloka-vrndavana—to the planet known as Goloka Vrndavana where Krsna lives; krsna-carana—of the lotus feet of Lord Krsna; kalpa-vrkse—on the desire tree; kare arohana—climbs "Being situated in one’s heart and being watered by sravana-kirtana, the bhakti creeper grows more and more.
In this way it attains the shelter of the desire tree of the lotus feet of Krsna, who is eternally situated in the planet known as Goloka Vrndavana in the topmost region of the spiritual sky.
PURPORT
In the Brahma-samhita (5.37) it is said:
ananda-cinmaya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami “I worship Govinda, the primeval Lord.
He resides in His own realm, Goloka, with Radha, who resembles His own spiritual figure and who embodies the ecstatic potency (hladini).
Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa.” In the spiritual world, the Supreme Personality of Godhead, Krsna, has expanded Himself in His spiritual potency.
He has His eternal form of bliss and knowledge (sac-cid-ananda-vigraha).
Everything in the Goloka Vrndavana planet is a spiritual expansion of sac-cid-ananda.
Everyone there is of the same potency-ananda-cinmaya-rasa.
The relationship between the Supreme Personality of Godhead and His servitor is cinmaya-rasa.
Krsna and His entourage and paraphernalia are of the same cinmaya potency.
When the cinmaya-rasa potency goes through the material potency, it becomes all-pervading.
Although the Supreme Personality of Godhead exists on His own planet Goloka Vrndavana, He is present everywhere.
Andantara-stha-paramanu-cayantara-stham.
He is present within all universes, although they are innumerable.
He is present within the atom.
Isvarah sarva-bhutanam hrd-dese ’rjuna tisthati: He is also present within the heart of all living entities.
This is His all-pervasive potency.
Goloka Vrndavana is the highest planet in the spiritual world.
In order to go to the spiritual world after penetrating the cover of the material universe, one must penetrate brahma-loka, the spiritual effulgence.
Then one can come to the Goloka Vrndavana planet.
There are also other planets in the spiritual world called Vaikuntha planets, and on these planets Lord Narayana is worshiped with awe and veneration.
On these planets the santa-rasa is prevalent, and some of the devotees are also connected with the Supreme Personality of Godhead in the dasya-rasa, the mellow of servitorship.
As far as the mellow of fraternity is concerned, the Vaikuntha rasa is represented by gaurava-sakhya, friendship in awe and veneration.
The other fraternity rasa is exhibited as visrambha (friendship in equality), and this is found in the Goloka Vrndavana planet.
Above that is service to the Lord in vatsalya-rasa (paternal love), and above all is the relationship with the Lord in the madhurya-rasa (conjugal love).
These five rasas are fully exhibited in the spiritual world in one’s relationship with the Lord.
Therefore in the spiritual world the bhakti-lata creeper finds its resting place at the lotus feet of Krsna.
19.155
tahan vistarita hana phale prema-phala
ihan mali sece nitya sravanadi jala
SYNONYMS
tahan—there in the spiritual world (in the Goloka Vrndavana planet); vistarita—expanded; hana—becoming; phale—produces; prema-phala—the fruit known as love of Godhead; ihan—in the material world, where the devotee is still present; mali—exactly like a gardener; sece—sprinkles; nitya—regularly, without fail; sravana-adi jala—the water of sravana, kirtana and so on "The creeper greatly expands in the Goloka Vrndavana planet, and there it produces the fruit of love for Krsna.
Although remaining in the material world, the gardener regularly sprinkles the creeper with the water of hearing and chanting.
PURPORT
In Goloka Vrndavana the devotees have very intimate relationships with the Supreme Personality of Godhead.
The devotee engages in the Lord’s service in great ecstatic love.
Such love was exhibited personally by Sri Caitanya Mahaprabhu in His teachings to the people of the material world.
The fruit of the devotional creeper is pure desire to serve and please the senses of the Supreme Personality of Godhead.
Krsnendriya-priti-iccha dhare ’prema’ nama (Cc.Adi 4.165) In the spiritual world one has no desire other than to please the senses of the Supreme Personality of Godhead.
The conditioned soul within the material world can neither understand nor appreciate how the devotee in the material world can render confidential service to the Lord out of feelings of ecstatic love and always engage in pleasing the Supreme Lord’s senses.
Although seen within this material world, the pure devotee always engages in the confidential service of the Lord.
An ordinary neophyte devotee cannot realize this; therefore it is said, vaisnavera kriya-mudra vijnaneha na bujhaya.
The activities of a pure Vaisnava cannot be understood even by a learned scholar in the material world.
Every living entity is wandering within this universe in different species and on different planetary systems according to his fruitive activities.
Out of many millions of living entities, one may be fortunate enough to receive the seed of bhakti-lata, the creeper of devotional service.
By the grace of the spiritual master and Krsna, one nourishes the bhakti-lata by regularly sprinkling it with the water of sravana-kirtana, hearing and chanting.
In this way the seed of bhakti-lata sprouts and grows up and up through the whole universe until it penetrates the covering of the material universe and reaches the spiritual world.
The bhakti-lata continues to grow until it reaches the topmost planetary system, Goloka Vrndavana, where Krsna lives.
There the creeper takes shelter at the lotus feet of the Lord, and that is its final destination.
At that time the creeper begins to grow the fruits of ecstatic love of God.
It is the duty of the devotee who nourishes the creeper to be very careful.
It is said that the watering of the creeper must continue: ihan mali sece nitya sravanadi jala.
It is not that at a certain stage one can stop chanting and hearing and become a mature devotee.
If one stops, one certainly falls down from devotional service.
Although one may be very exalted in devotional service, he should not give up the watering process of sravana-kirtana.
If one gives up that process, it is due to an offense.
This is described in the following verse.
19.156
yadi vaisnava-aparadha uthe hati mata
upade va chinde, tara sukhi’ yaya pata
SYNONYMS
yadi—if; vaisnava-aparadha—an offense at the feet of a Vaisnava; uthe—arises; hati—an elephant; mata—mad; upade—uproots; va—or; chinde—breaks; tara—of the creeper; sukhi’-shriveling up; yaya—goes; pata—the leaf "If the devotee commits an offense at the feet of a Vaisnava while cultivating the creeper of devotional service in the material world, his offense is compared to a mad elephant that uproots the creeper and breaks it.
In this way the leaves of the creeper are dried up.
PURPORT
One’s devotional attitude increases in the association of a Vaisnava tandera carana sevi bhakta-sane vasa
janame janame haya, ei abhilasa By his personal example, Narottama dasa Thakura stresses that a devotee must always remember to please his predecessor acarya.
The Gosvamis are represented by one’s spiritual master.
One cannot be an acarya (spiritual master) without following strictly in the disciplic succession of the acaryas.
One who is actually serious in advancing in devotional service should desire only to satisfy the previous acaryas.
Ei chaya gosani yara, mui tara dasa.
One should always think of oneself as a servant of the servant of the acaryas, and thinking this, one should live in the society of Vaisnavas.
However, if one thinks that he has become very mature and can live separate from the association of Vaisnavas and thus gives up all the regulative principles due to offending a Vaisnava, one’s position becomes very dangerous.
Offenses against the holy name are explained in Adi-lila (Chapter Eight, verse 24).
Giving up the regulative principles and living according to one’s whims are compared to a mad elephant, which by force uproots the bhakti-lata and breaks it to pieces.
In this way the bhakti-lata shrivels up.
Such an offense is especially created when one disobeys the instructions of the spiritual master.
This is called guru-avajna.
The devotee must therefore be very careful not to commit offenses against the spiritual master.
As soon as one is deviated from the spiritual master, the uprooting of the bhakti-lata begins, and gradually all the leaves dry up.
19.157
tate mali yatna kari’ kare avarana
aparadha-hastira yaiche na haya udgama
SYNONYMS
tate—therefore; mali—the gardener devotee; yatna kari’-with great attention; kare—makes; avarana—protective fencing; aparadha—of offenses; hastira—of the elephant; yaiche—so that; na—not; haya—there is; udgama—birth "The gardener must defend the creeper by fencing it all around so that the powerful elephant of offenses may not enter.
PURPORT
While the bhakti-lata creeper is growing, the devotee must protect it by fencing it all around.
The neophyte devotee must be protected by being surrounded by pure devotees.
In this way he will not give the maddened elephant a chance to uproot his bhakti-lata creeper.
When one associates with nondevotees, the maddened elephant is set loose.
Sri Caitanya Mahaprabhu has said: asat-sanga-tyaga,-ei vaisnava-acara.
The first business of a Vaisnava is to give up the company of nondevotees.
A so-called mature devotee, however, commits a great offense by giving up the company of pure devotees.
The living entity is a social animal, and if one gives up the society of pure devotees, he must associate with nondevotees (asat-sanga).
By contacting nondevotees and engaging in nondevotional activities, a so-called mature devotee will fall victim to the mad elephant offense.
Whatever growth has taken place is quickly uprooted by such an offense.
One should therefore be very careful to defend the creeper by fencing it in-that is, by following the regulative principles and associating with pure devotees.
If one thinks that there are many pseudo devotees or nondevotees in the Krsna Consciousness Society, one can keep direct company with the spiritual master, and if there is any doubt, one should consult the spiritual master.
However, unless one follows the spiritual master’s instructions and the regulative principles governing chanting and hearing the holy name of the Lord, one cannot become a pure devotee.
By one’s mental concoctions, one falls down.
By associating with nondevotees, one breaks the regulative principles and is thereby lost.
In the Upadesamrta of Srila Rupa Gosvami, it is said:
atyaharah prayasas ca
prajalpo niyamagrahah
jana-sangas ca laulyam ca
19.158
kintu yadi latara sange uthe ’upasakha’
bhukti-mukti-vancha, yata asankhya tara lekha
SYNONYMS
kintu—but; yadi—if; latara—the creeper of devotional service; sange—with; uthe—arise; upasakha—unwanted creepers; bhukti—for material enjoyment; mukti—for liberation from the material world; vancha—the desires; yata—as many as there are; asankhya—unlimited; tara—of those unwanted creepers; lekha—the writing "Sometimes unwanted creepers, such as the creepers of desires for material enjoyment and liberation from the material world, grow along with the creeper of devotional service.
The varieties of such unwanted creepers are unlimited.
19.159
’nisiddhacara’, ’kutinati’, ’jiva-himsana’
’labha’, ’puja’, ’pratisthadi’ yata upasakha-gana
SYNONYMS
nisiddha-acara—behavior not to be exhibited by a person desiring to become perfect; kutinati—diplomacy; jiva-himsana—unnecessarily killing animals or the soul; labha—profit according to material calculations; puja—adoration achieved by satisfying mundane people; pratistha-adi—becoming an important man in material calculations, and so on; yata—all these; upasakha-gana—unnecessary creepers "Some unnecessary creepers growing with the bhakti creeper are the creepers of behavior unacceptable for those trying to attain perfection, diplomatic behavior, animal killing, mundane profiteering, mundane adoration and mundane importance.
All these are unwanted creepers.
PURPORT
There is a certain pattern of behavior prescribed for those actually trying to become perfect.
In our Krsna consciousness movement we advise our students not to eat meat, not to gamble, not to engage in illicit sex and not to indulge in intoxication.
People who indulge in these activities can never become perfect; therefore these regulative principles are for those interested in becoming perfect and going back to Godhead.
Kutinati, or diplomatic behavior, cannot satisfy the atma, the soul.
It cannot even satisfy the body or the mind.
The culprit mind is always suspicious; therefore our dealings should always be straightforward and approved by Vedic authorities.
If we treat people diplomatically or duplicitously, our spiritual advancement is obstructed.
Jiva-himsana refers to the killing of animals or to envy of other living entities.
The killing of poor animals is undoubtedly due to envy of those animals.
The human form is meant for the understanding of Krsna consciousness (athato brahma-jijnasa), for inquiring about the Supreme Brahman.
In the human form, everyone has a chance to understand the Supreme Brahman.
The so-called leaders of human society do not know the real aim of human life and are therefore busy with economic development.
This is misleading.
Every state and every society is busy trying to improve the quality of eating, sleeping, mating and defending.
This human form of life is meant for more than these four animal principles.
Eating, sleeping, mating and defending are problems found in the animal kingdom, and the animals have solved their problems without difficulty.
Why should human society be so busy trying to solve these problems? The difficulty is that people are not educated to understand this simple philosophy.
They think that advancement of civilization means increasing sense gratification.
There are many religious propagandists who do not know how the ultimate problems of life can be solved, and they also try to educate people in a form of sense gratification.
This is also jiva-himsana.
Real knowledge is not given, and religionists mislead the general populace.
As far as material profits are concerned, one should know that whatever material profit one has must be abandoned at the time of death.
Unfortunately people do not know that there is life after death; therefore mundane people waste their time amassing material profit which has to be left behind at the time of death.
Such profit has no eternal benefit.
Similarly, adoration by mundane people is valueless because after death one has to accept another body.
Material adoration and title are decorations that cannot be carried over to the next body.
In the next life, everything is forgotten.
All these obstructions have been described in this verse as unwanted creepers.
They simply present obstacles for the real creeper, bhakti-lata-bija.
One should be very careful to avoid all these unwanted things.
Sometimes these unwanted creepers look exactly like the bhakti-lata creeper.
They appear to be of the same size and the same species when they are packed together with the bhakti-lata creeper, but in spite of this, the creepers are called upasakha.
A pure devotee can distinguish between the bhakti-lata creeper and a mundane creeper, and he is very alert to distinguish them and keep them separate.
19.160
seka-jala pana upasakha badi’ yaya
stabdha hana mula-sakha badite na paya
SYNONYMS
seka-jala—sprinkling water; pana—getting; upasakha—the unwanted creepers; badi’ yaya—grow luxuriantly; stabdha hana—becoming stopped; mula-sakha—the chief creeper; badite—to increase; na paya—is not able "If one does not distinguish between the bhakti-lata creeper and the other creepers, the sprinkling of water is misused because the other creepers are nourished while the bhakti-lata creeper is curtailed.
PURPORT
If one chants the Hare Krsna mantra while committing offenses, these unwanted creepers will grow.
One should not take advantage of chanting the Hare Krsna mantra for some material profit.
As mentioned in verse 159:
’nisiddhacara’, ’kutinati’, jiva-himsana’
’labha’, ’puja’, ’pratisthadi’ yata upasakha-gana The unwanted creepers have been described by Srila Bhaktisiddhanta Sarasvati Thakura.
He states that if one hears and chants without trying to give up offenses, one becomes materially attached to sense gratification.
One may also desire freedom from material bondage like the Mayavadis, or one may become attached to the yoga-siddhis and desire wonderful yogic powers.
If one is attached to wonderful material activities, one is called siddhi-lobhi, greedy for material perfection.
One may also be victimized by diplomatic or crooked behavior, or one may associate with women for illicit sex.
Others may make a show of devotional service like the prakrta-sahajiyas, or one may try to support his philosophy by joining some caste or identifying himself with a certain dynasty, claiming a monopoly on spiritual advancement.
Thus with the support of family tradition, one may become a pseudo guru or so-called spiritual master.
One may become attached to the four sinful activities-illicit sex, intoxication, gambling and meat eating, or one may consider a Vaisnava to belong to a mundane caste or creed.
One may think, “This is a Hindu Vaisnava, and this is a European Vaisnava.
A European Vaisnava is not allowed to enter the temples.” In other words, one may consider Vaisnavas in terms of birth, thinking one a brahmana Vaisnava, a sudra Vaisnava, a mleccha Vaisnava and so on.
One may also try to carry out a professional business while chanting the Hare Krsna mantra or reading Srimad-Bhagavatam, or one may try to increase his monetary strength by illegal means.
One may also try to be a cheap Vaisnava by chanting in a secluded place for material adoration, or one may desire mundane reputation by making compromises with nondevotees, compromising one’s philosophy or spiritual life, or one may become a supporter of a hereditary caste system.
All these are pitfalls of personal sense gratification.
Just to cheat some innocent people, one makes a show of advanced spiritual life and becomes known as a sadhu, mahatma or religious person.
All this means that the so-called devotee has become victimized by all these unwanted creepers and that the real creeper of bhakti-lata-bija has been stunted.
19.161
prathamei upasakhara karaye chedana
tabe mula-sakha badi’ yaya vrndavana
SYNONYMS
prathamei—from the very beginning; upasakhara—of the unwanted creepers; karaye—does; chedana—the cutting away; tabe—then only; mula-sakha—the chief creeper; badi’-increasing; yaya—goes; vrndavana—to the lotus feet of Lord Sri Krsna in Vrndavana "As soon as an intelligent devotee sees an unwanted creeper growing beside the original creeper, he must cut it down instantly.
Then the real creeper of bhakti-lata-bija grows nicely, returns home, back to Godhead, and seeks shelter under the lotus feet of Krsna.
PURPORT
If one is misled by unwanted creepers and is victimized, he cannot make progress back to Godhead.
Rather, he remains within the material world and engages in activities having nothing to do with pure devotional service.
Such a person may be elevated to the higher planetary systems, but because he remains within the material world, he is subjected to the threefold material miseries.
19.162
’prema-phala’ paki’ pade, mali asvadaya
lata avalambi’ mali ’kalpa-vrksa’ paya
SYNONYMS
prema-phala—the fruit of love of God; paki’-becoming mature; pade—falls down; mali—the gardener; asvadaya—tastes; lata avalambi’-taking advantage of the growing bhakti-lata; mali—the gardener; kalpa-vrksa paya—reaches the desire tree in Goloka Vrndavana "When the fruit of devotional service becomes ripe and falls down, the gardener tastes the fruit and thus takes advantage of the creeper and reaches the desire tree of the lotus feet of Krsna in Goloka Vrndavana.
19.163
tahan sei kalpa-vrksera karaye sevana
sukhe prema-phala-rasa kare asvadana
SYNONYMS
tahan—there (in Goloka Vrndavana); sei kalpa-vrksera—of the lotus feet of Krsna, which are compared to a desire tree; karaye sevana—engages in the service; sukhe—in transcendental bliss; prema-phala-rasa—the juice of the fruit of devotional service; kare—does; asvadana—tasting "There the devotee serves the lotus feet of the Lord, which are compared to a wish-fulfilling tree.
With great bliss he tastes the juice of the fruit of love and becomes eternally happy.
PURPORT
The word tahan indicates that in the spiritual world one can taste the juice of the fruit of devotional service and thus become blissful.
19.164
eita parama-phala ’parama-purusartha’
yanra age trna-tulya cari purusartha
SYNONYMS
eita—this; parama-phala—the supreme goal of life; parama—supreme; purusa-artha—interest of the living being; yanra age—in the presence of which; trna-tulya—very insignificant; cari—four; purusa-artha—the different types of human interests "To taste the fruit of devotional service at Goloka Vrndavana is the highest perfection of life, and in the presence of such perfection, the four material perfections-religion, economic development, sense gratification and liberation-are very insignificant achievements.
PURPORT
The highest achievement attained by the jnanis or impersonalists is becoming one with the Supreme, generally known as moksa, liberation.
The highest achievements of the yogis are the eight material perfections such as anima, laghima and prapti.
Yet these are nothing compared to the eternal bliss of the devotee who returns back to Godhead and tastes the fruit of devotional service to the lotus feet of the Lord.
The material perfections up to the point of liberation are very insignificant in comparison; therefore the pure devotee is never interested in such things.
His only interest is in perfecting his devotional service to the Lord.
The pleasure of the impersonalist monist philosophers is condemned in the following verse, which is also found in Srila Rupa Gosvami’s Lalita-madhava.
19.165
rddha siddhi-vraja-vijayita satya-dharma samadhir
brahmanando gurur api camatkarayaty eva tavat
yavat premnam madhu-ripu-vasikara-siddhausadhinam
gandho ’py antah-karana-sarani-panthatam na prayati
SYNONYMS
rddha—excellent; siddhi-vraja—of the groups of material perfections of the yogis (anima, laghima, prapti and so on); vijayita—the victory; satya-dharma—the religious principles of perfection (satya, sama, titiksa and so on); samadhih—the yogic perfection of meditation; brahma-anandah—the spiritually blissful life of the monist; guruh—very high in material considerations; api—although; camatkarayati—they appear very important; eva—only; tavat—that long; yavat—as long as; premnam—of love of Krsna; madhu-ripu—of Krsna, the enemy of the Madhu demon; vasikara—in the controlling; siddha-ausadhinam—which is like perfect herbs that can control snakes; gandhah—a light fragrance; api—even; antah-karana-sarani-panthatam—a traveler on the path of the heart; na prayati—does not become "As long as there is not the slightest fragrance of pure love of Krsna, which is the perfected medicinal herb for controlling Lord Krsna within the heart, the opulences of material perfection-known as the siddhis, the brahminical perfections (satya, sama, titiksa and so on), the trance of the yogis and the monistic bliss of Brahman-all seem wonderful for men.
PURPORT
There are different types of material perfection known as siddhi-vraja, brahminical qualifications, yogic trance and merging into the Supreme.
All these are certainly very attractive for a mundane person, but their brilliance exists only as long as one does not take to devotional service.
Devotional service can control the Supreme Personality of Godhead, who is the supreme controller of all universal affairs.
The five rasas (mellows) in the transcendental world are practiced by the inhabitants of Goloka Vrndavana in neutrality, servitorship, friendship, paternal affection and conjugal love.
All these please the Lord so much that He is controlled by the devotees.
For instance, mother Yasoda was so advanced in devotional service that Krsna agreed to be controlled by her stick.
In other words, the five principal mellows are so great and glorious that they are able to control the Supreme Personality of Godhead.
In the material world, however, the so-called siddhis, or perfections, manifest their brightness only as long as one is not interested in devotional service.
In other words, the perfection of the karmis, jnanis, yogis and others remains attractive only as long as one does not come to the point of devotional service, which is so great and significant that it can control the supreme controller, Krsna.
19.166
’suddha-bhakti’ haite haya ’prema’ utpanna
ataeva suddha-bhaktira kahiye ’laksana’
SYNONYMS
suddha-bhakti—pure devotional service without material contaminations; haite—from; haya—is; prema—love of the Supreme Personality of Godhead; utpanna—produced; ataeva—therefore; suddha-bhaktira—of pure devotional service; kahiye—let me explain; laksana—the symptoms "When one is situated in pure devotional service, he develops love of Godhead; therefore let me describe some of the symptoms of pure devotional service.
PURPORT
In Bhagavad-gita (18.55) it is said: bhaktya mam abhijanati yavan yas casmi tattvatah.
One cannot understand the Supreme Personality of Godhead in truth unless he takes to devotional service.
19.167
anyabhilasita-sunyam
jnana-karmady-anavrtam
anukulyena krsnanu-
silanam bhaktir uttama
SYNONYMS
anya-abhilasita-sunyam—without desires other than those for the service of Lord Krsna, or without material desires (such as those for meat-eating, illicit sex, gambling and addiction to intoxicants); jnana—by the knowledge of the philosophy of the monist Mayavadis;
(ii)
.karma—by fruitive activities; adi—by artificially practicing detachment, by the mechanical practice of yoga, by studying the Sankhya philosophy, and so on; anavrtam—uncovered; anukulyena—favorable; krsna-anusilanam—cultivation of service in relationship to Krsna; bhaktih uttama—first-class devotional service "When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action.
The devotee must constantly serve Krsna favorably, as Krsna desires.
PURPORT
This verse is also found in Srila Rupa Gosvami’s Bhakti-rasamrta-sindhu (1.1.11).
As we can understand from Bhagavad-gita (9.34 and 18.65), the Supreme Personality of Godhead wants everyone to think of Him always (man-mana bhava mad-bhaktah).
Everyone should become His devotee, not the devotee of a demigod.
Everyone should engage in devotional service or arcana Deity worship in the temple.
Man-mana bhava mad-bhakto mad-yaji mam namaskuru.
Everyone should offer obeisances, from moment to moment, to the Supreme Personality of Godhead.
These are the desires of the Supreme Lord, and one who fulfills His desires favorably is actually a pure devotee.
Krsna wants everyone to surrender unto Him, and devotional service means preaching this gospel all over the world.
The Lord says openly in Bhagavad-gita (18.69): na ca tasman manusyesu kascin me priya-krttamah.
One should preach the gospel of Bhagavad-gita for the benefit of all.Bhagavad-gita is spoken by the Lord so that human society can be perfectly organized from all angles of vision-politically, socially, economically, philosophically and religiously.
From any point of view, human society can be reformed by the Krsna consciousness movement; therefore one who spreads this philosophy of Krsna consciousness for the benefit of all conditioned souls in the universe is perfect in pure devotional service.
The criterion is that a devotee must know what Krsna wants him to do.
This can be achieved through the medium of the spiritual master who is a bona fide representative of Krsna.
Srila Rupa Gosvami advises, adau gurv-asrayam.
One who is serious in wanting to render pure devotional service to the Lord must take shelter of the spiritual master who comes in the disciplic succession from Krsna.
Evam parampara-praptam imam rajarsayo viduh.
Without accepting a bona fide spiritual master coming in the disciplic succession, one cannot find out the real purpose of devotional service.
Therefore one has to accept the shelter of a bona fide spiritual master and agree to be directed by him.
The first business of a pure devotee is to satisfy his spiritual master, whose only business is to spread Krsna consciousness.
Yasya prasadad bhagavat-prasadah: if one can satisfy the spiritual master, Krsna is automatically satisfied.
This is the success of devotional service.
This is the meaning of the word anukulyena-that is, favorable devotional service to the Lord.
A pure devotee has no plans other than those for the Lord’s service.
He is not interested in attaining success in mundane activities.
He simply wants success in the progress of devotional service.
For a devotee, there cannot be worship of others or demigod worship.
A pure devotee does not engage himself in such pseudo-devotional service.
He is interested only in satisfying Krsna.
If one lives only for the satisfaction of Krsna, he does not have to accept this order or that order.
One’s only business should be to satisfy Krsna.
This process is completely manifest in the activities of the Krsna consciousness movement.
It has been actually proved that the entire world can accept devotional service without failure.
One simply has to follow the instructions of the representative of Krsna.
19.168
anya-vancha, anya-puja chadi’ jnana’, ’karma’
anukulye sarvendriye krsnanusilana
SYNONYMS
anya-vancha—other desires; anya-puja—other types of worship; chadi’-giving up; jnana—material knowledge; karma—material activities; anukulye—favorably; sarva-indriye—with all the senses; krsna-anusilana—cultivation of Krsna consciousness "A pure devotee must not cherish any other desire than to serve Krsna.
He should not offer worship to the demigods or to mundane personalities.
He should not cultivate artificial knowledge, which is devoid of Krsna consciousness, and he should not engage himself in anything other than Krsna conscious activities.
One must engage all one’s purified senses in the service of the Lord.
This is the favorable execution of Krsna conscious activities.
19.169
ei ’suddha-bhakti’--iha haite ’prema’ haya
pancaratre, bhagavate ei laksana kaya
SYNONYMS
ei—this; suddha-bhakti—pure devotional service; iha haite—from which; prema—unalloyed love of Krsna; haya—there is; pancaratre—in the Vedic literature known as the Pancaratras; bhagavate—also in Srimad-Bhagavatam; ei—these; laksana—symptoms; kaya—are described "These activities are called suddha-bhakti, pure devotional service.
If one renders such pure devotional service, he develops his original love for Krsna in due course of time.
In Vedic literatures like the Pancaratras and Srimad-Bhagavatam, these symptoms are described.
PURPORT
One has to develop his devotional service under the directions of a pure devotee, the spiritual master, and in accordance with the Vedic directions given in the Pancaratra and Bhagavatam systems.
The Pancaratra system includes methods of temple worship, and the Bhagavatam system includes the spreading of Krsna conscious philosophy through the recitation of Srimad-Bhagavatam and the discussion of philosophy with people who are interested.
Through discussion, one can create an interest and understanding of the Pancaratra and Bhagavatam systems.
19.170
sarvopadhi-vinirmuktam
tat-paratvena nirmalam
hrsikena hrsikesa-
sevanam bhaktir ucyate
SYNONYMS
sarva-upadhi-vinirmuktam—free from all kinds of material designations, or free from all desires except the desire to render service to the Supreme Personality of Godhead; tat-paratvena—by the sole purpose of serving the Supreme Personality of Godhead; nirmalam—uncontaminated by the effects of speculative philosophical research or fruitive activity; hrsikena—by purified senses freed from all designations; hrsikesa—of the master of the senses; sevanam—the service to satisfy the senses; bhaktih—devotional service; ucyate—is called " ’Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses.
When the spirit soul renders service unto the Supreme, there are two side effects.
One is freed from all material designations, and, simply by being employed in the service of the Lord, one’s senses are purified.’
PURPORT
This verse quoted from the Narada-pancaratra is found in the Bhakti-rasamrta-sindhu (1.1.12).
19.171
mad-guna-sruti-matrena
mayi sarva-guhasaye
manogatir avicchinna
yatha gangambhaso ’mbudhau
SYNONYMS
mat—of Me; guna—of the qualities; sruti-matrena—only by hearing; mayi—to Me; sarva-guha—in all hearts; asaye—who am situated; manah-gatih—the movement of the mind; avicchinna—unobstructed; yatha—just as; ganga-ambhasah—of the celestial waters of the Ganges; ambudhau—to the ocean " ’Just as the celestial waters of the Ganges flow unobstructed into the ocean, so when My devotees simply hear of Me, their minds come to Me.
I reside in the hearts of all.
PURPORT
This verse and the following three verses quoted from Srimad-Bhagavatam (3.29.11-14), were spoken by Lord Krsna in the form of Kapiladeva.
19.172
laksanam bhakti-yogasya
nirgunasya hy udahrtam
ahaituky avyavahita
ya bhaktih purusottame
SYNONYMS
laksanam—the symptom; bhakti-yogasya—of devotional service; nirgunasya—beyond the three modes of nature; hi—certainly; udahrtam—is cited; ahaituki—causeless; avyavahita—uninterrupted; ya—which; bhaktih—devotional service; purusottame—to the Supreme Personality of Godhead " ’These are the characteristics of transcendental loving service to Purusottama, the Supreme Personality of Godhead: it is causeless, and it cannot be obstructed in any way.
19.173
salokya-sarsti-samipya-
sarupyaikatvam apy uta
diyamanam na grhnanti
vina mat-sevanam janah
SYNONYMS
salokya—being on the same planet as Me; sarsti—having opulence equal to Mine; samipya—having direct association with Me; sarupya—having the same form as Me; ekatvam—oneness with Me; api—even; uta—or; diyamanam—being given; na—not; grhnanti—accept; vina—without; mat-sevanam—My service; janah—the devotees " ’My devotees do not accept salokya, sarsti, sarupya, samipya or oneness with Me-even if I offer these liberations-in preference to serving Me.
19.174
sa eva bhakti-yogakhya
atyantika udahrtah
yenativrajya trigunam
mad-bhavayopapadyate
SYNONYMS
sah—that (having the above symptoms); eva—certainly; bhakti-yoga-akhyah—called bhakti-yoga; atyantikah—the ultimate goal of life; udahrtah—described as; yena—by which; ativrajya—transcending; tri-gunam—the three modes of material nature; mat-bhavaya—for direct touch with Me, the Supreme Personality of Godhead, and My nature; upapadyate—one becomes qualified " ’Bhakti-yoga, as described above, is the ultimate goal of life.
By rendering devotional service to the Supreme Personality of Godhead, one transcends the modes of material nature and attains the spiritual position on the platform of direct devotional service’
19.175
bhukti-mukti adi-vancha yadi mane haya
sadhana karile prema utpanna na haya
SYNONYMS
bhukti—material enjoyment; mukti—to become liberated from material bondage; adi—and so on; vancha—desires; yadi—if; mane—in the mind; haya—are; sadhana karile—even executing devotional service according to the regulative routine; prema—real love of Krsna; utpanna—awakened; na—not; haya—is "If one is infected with the desire for material enjoyment or material liberation, he cannot rise to the platform of pure loving service unto the Lord, even though he may superficially render devotional service according to the routine regulative principles.
PURPORT
Srila Bhaktisiddhanta Sarasvati Thakura mentions that if one maintains within his heart the desire to enjoy the result of good work, or, being embarrassed by the material world, the desire to get out of material entanglement, one will never be able to attain the transcendental mellows of devotional service.
In other words, one must not desire material profit when rendering devotional service.
Even if one follows all the sixty-four regulative principles, he cannot attain pure devotional service with a contaminated heart.
19.176
bhukti-mukti-sprha yavat
pisaci hrdi vartate
tavad bhakti-sukhasyatra
katham abhyudayo bhavet
SYNONYMS
bhukti—for material enjoyment; mukti—and for liberation from material existence; sprha—desire; yavat—as long as; pisaci—the witches; hrdi—within the heart; vartate—remain; tavat—that long; bhakti—of devotional service; sukhasya—of the happiness; atra—here; katham—how; abhyudayah—awakening; bhavet—can there be "The material desire to enjoy the material world and the desire to become liberated from material bondage are considered to be two witches, and they haunt one like ghosts.
As long as these witches remain within the heart, how can one feel transcendental bliss? As long as these two witches remain in the heart, there is no possibility of enjoying the transcendental bliss of devotional service.
PURPORT
This verse is found in the Bhakti-rasamrta-sindhu (1.2.22).
19.177
sadhana-bhakti haite haya ’rati’ra udaya
rati gadha haile tara ’prema’ nama kaya
SYNONYMS
sadhana-bhakti—the process of regularly rendering devotional service; haite—from; haya—there is; ratira—of attachment; udaya—the awakening; rati—such attachment; gadha haile—becoming thick; tara—of this; prema—love of Godhead; nama—the name; kaya—is said "By regularly rendering devotional service, one gradually becomes attached to the Supreme Personality of Godhead.
When that attachment is intensified, it becomes love of Godhead.
PURPORT
Bhakti-rasamrta-sindhu (1.2.2) gives the following information about sadhana-bhakti:
krti-sadhya bhavet sadhya-
bhava sa sadhanabhidha
nitya-siddhasya bhavasya
prakatyam hrdi sadhyata The process of devotional service-beginning with chanting and hearing-is called sadhana-bhakti.
This includes the regulative principles that are intended to awaken one to devotional service.
Devotional service is always dormant in everyone’s heart, and by the offenseless chanting of the holy names of the Lord, one’s original dormant Krsna consciousness is awakened.
This awakening to Krsna consciousness is the beginning of sadhana-bhakti.
This can be divided into many different parts, including faith, association with devotees, initiation by the spiritual master, engagement in devotional service under the instructions of a spiritual master, steadiness in devotional service and the awakening of a taste for devotional service.
In this way, one can become attached to Krsna and His service, and when this attachment is intensified, it results in ecstatic love for Krsna.
The word rati is explained in the Bhakti-rasamrta-sindhu (1.3.41) as follows:
vyaktam masrnatevantar-
laksyate rati-laksanam
mumuksu-prabhrtinam ced
bhaved esa ratir na hi “When a tenderness of the heart is manifest, there is rati, or attachment.
Those who are interested in being liberated from material bondage must manifest this tenderness called rati.” This attachment is not like material attachment.
When one is liberated from material contamination, the awakening of attachment for Krsna’s service is called rati.
In the material world there is attachment for material enjoyment, but this is not rati.
Transcendental rati can be awakened only on the spiritual platform.
Ecstatic love for Krsna (prema) is described in the Bhakti-rasamrta-sindhu (1.41) as follows:
samyan masrnita-svanto
mamatvatisayankitah
bhavah sa eva sandratma
budhaih prema nigadyate “When the heart is completely softened and devoid of all material desires and when one’s emotional feelings become very strong, one becomes very much attached to Krsna.
19.178
prema vrddhi-krame nama--sneha, mana, pranaya
raga, anuraga, bhava, mahabhava haya
SYNONYMS
prema—ecstatic love for God; vrddhi-krame—in terms of progressive increase; nama—named; sneha—affection; mana—abhorrence; pranaya—love; raga—attachment; anuraga—further attachment; bhava—ecstasy; maha-bhava—great ecstasy; haya—are "The basic aspects of prema, when gradually increasing to different states, are affection, abhorrence, love, attachment, further attachment, ecstasy and great ecstasy.
PURPORT
In the Bhakti-rasamrta-sindhu (3.2.84) sneha (affection) is described as follows:
sandras citta-dravam kurvan
prema ’sneha’ itiryate
ksanikasyapi neha syad
vislesasya sahisnuta “That aspect of prema in which the melting of the heart for the lover is concentrated is called sneha, or affection.
The symptom of such affection is that the lover cannot for a moment remain without the association of the beloved.” A description of mana can be found in Madhya-lila (Chapter Two, verse 66).
Similarly, a description of pranaya is also there.
As far as raga is concerned, Bhakti-rasamrta-sindhu (3.2.87) says:
snehah sa rago yena syat
sukham duhkham api sphutam
tat-sambandha-lave ’py atra
pritih prana-vyayair api “That stage at which affection for the beloved converts unhappiness into happiness is called raga, or attachment.
When one has such attachment for Krsna, he can give up his own life to satisfy his beloved Krsna.” Anuraga, bhava and mahabhava are described in the Sixth Chapter of Madhya-lila, verse 13.
The purport to that verse explains adhirudha-mahabhava.
19.179
yaiche bija, iksu, rasa, guda, khanda-sara
sarkara, sita, michari, uttama-michari ara
SYNONYMS
yaiche—just like; bija—the seed; iksu—the sugarcane plant; rasa—the juice; guda—molasses; khanda-sara—dry molasses; sarkara—sugar; sita—candy; michari—rock candy; uttama-michari—lozenges; ara—and "The gradual development of love may be compared to different states of sugar.
First there is the seed of the sugarcane, then sugarcane and then the juice extracted from the cane.
When this juice is boiled, it forms a liquid molasses, then a solid molasses, then sugar, candy, rock candy and finally lozenges.
19.180
ei saba krsna-bhakti-rasera sthayibhava
sthayibhave mile yadi vibhava, anubhava
SYNONYMS
ei saba—all these; krsna-bhakti—of devotional service to Krsna; rasera—of the mellows; sthayi-bhava—continuous existence; sthayi-bhave—in this continuous existence; mile—one meets; yadi—if; vibhava—special ecstasy; anubhava—subecstasy "All these stages combined are called sthayibhava, or continuous love of Godhead in devotional service.
In addition to these stages, there are vibhava and anubhava.
PURPORT
Attachment for Krsna never wanes; it increases more and more as one attains different stages.
All the stages together are called sthayibhava, or continuous existence.
The nine forms of devotional service are sravanam kirtanam visnoh smaranam pada-sevanam arcanam vandanam dasyam sakhyam atma-nivedanam.
When continuous love of Godhead is mixed with the processes of devotional service, it is called vibhava, anubhava, sattvika and vyabhicari.
The devotee thus enjoys a variety of transcendental bliss.
In his Amrta-pravaha-bhasya, Srila Bhaktivinoda Thakura states that anubhava can be divided into thirteen categories: (1) dancing, (2) rolling on the ground, (3) singing, (4) yelling, (5) jumping, (6) making loud noises, (7) yawning, (8) heavy breathing, (9) not caring for public opinion, (10) discharging saliva, (11) roaring laughter, (12) unsteadiness and (13) hiccupping.
These are the symptoms of anubhava.
Thus the transcendental mellows are experienced in different stages.
Similarly, there are many other forms of expression that have been analytically studied by the Gosvamis.
In the Bhakti-rasamrta-sindhu, Rupa Gosvami gives each and every symptom a particular name.
19.181
sattvika-vyabhicari-bhavera milane
krsna-bhakti-rasa haya amrta asvadane
SYNONYMS
sattvika-vyabhicari-bhavera—of sattvika and vyabhicari with sthayibhava; milane—by mixing; krsna-bhakti-rasa—the transcendental mellows of devotional service to the Lord; haya—become; amrta—nectarean; asvadane—in tasting "When the higher standard of ecstatic love is mixed with the symptoms of sattvika and vyabhicari, the devotee relishes the transcendental bliss of loving Krsna in a variety of nectarean tastes.
19.182
yaiche dadhi, sita, ghrta, marica, karpura
milane,rasala’ haya amrta madhura
SYNONYMS
yaiche—just as; dadhi—yogurt; sita—sugar candy; ghrta—clarified butter; marica—black pepper; karpura—camphor; milane—in mixing together; rasala—very tasteful; haya—becomes; amrta—nectarean; madhura—and sweet "These tastes are like a combination of yogurt, sugar candy, ghee (clarified butter), black pepper and camphor and are as palatable as sweet nectar.
19.183-184
bhakta-bhede rati-bheda panca parakara
santa-rati, dasya-rati, sakhya-rati ara
vatsalya-rati, madhura-rati,--ei panca vibheda
rati-bhede krsna-bhakti-rase panca bheda
SYNONYMS
bhakta-bhede—according to varieties of devotees; rati-bheda—the different attachments; panca parakara—five categories; santi-rati—neutral appreciation; dasya-rati—attachment in a service attitude; sakhya-rati—attachment by friendly appreciation; ara—also; vatsalya-rati—attachment by paternal affection; madhura-rati—attachment by conjugal love; ei—these; panca—five; vibheda—divisions; rati-bhede—by attachment on different platforms; krsna-bhakti-rase—in mellows derived from devotional service to Krsna; panca—five; bheda—varieties "According to the devotee, attachment falls within the five categories of santa-rati, dasya-rati, sakhya-rati, vatsalya-rati and madhura-rati.
These five categories arise from the devotees’ different attachments to the Supreme Personality of Godhead.
The transcendental mellows derived from devotional service are also of five varieties.
PURPORT
Santa-rati is described in the Bhakti-rasamrta-sindhu (2.5.16, 17, 18) as follows:
manase nirvikalpatvam
sama ity abhidhiyate “When one is completely free from all doubts and material attachments, he attains the neutral position called santa.”
vihaya visayonmukhyam
nijananda-sthitir yatah
atmanah kathyate so ’tra
svabhavah sama ity asau
prayah sama-pradhananam
mamata-gandha-varjita
paramatmataya krsne
jata santa-ratir mata The santa-rati realization of Krsna is in the neutral stage between the conception of impersonalism and personalism.
This means that one is not very strongly attached to the personal feature of the Lord.
An appreciation of the greatness of the Lord is called santa-rati.
This is attachment not to the personal feature but to the impersonal feature.
Generally, one in this stage is attached to the Paramatma feature of the Supreme Personality of Godhead isvarah sarva-bhutanam
hrd-dese ’rjuna tisthati
bhramayan sarva-bhutani
yantrarudhani mayaya “The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.” (Bg.18.61) On the strength of this statement from Bhagavad-gita, we can understand that in the santa-rasa, a devotee sees the Lord’s representation everywhere.
Dasya-rati is explained in the Bhakti-rasamrta-sindhu (2.5.27) thus:
svasmad bhavanti ye nyunas
te ’nugrahya harer matah
aradhyatvatmika tesam
ratih pritir itirita
tatrasaktikrd anyatra
priti-samharini hy asau When the Supreme Lord in His localized aspect is appreciated and a great devotee understands his subordinate position, not only does he surrender to the Supreme Personality of Godhead, but, due to his subordinate position, he wishes to render some service and thus become favored by the Supreme Personality of Godhead.
A devotee in the santa-rati is not very much willing to render service to the Lord, but a devotee in the dasya-rati voluntarily wants to render service.
Due to this attitude, the devotee in the dasya-rati realizes the Supreme Personality of Godhead more fully than a devotee in the santa-rati.
He considers the Lord to be a worshipable object, and this means that his attachment for the Lord increases.
On the dasya-rati platform a devotee is attached to rendering service to the Lord, and he is detached from material activities.
The santa-rati is neither material nor spiritual, but the dasya-rati is actually on the spiritual platform.
There is no attachment for material things on the spiritual platform.
A devotee in dasya-rati has no attachment for anything but Krsna’s service.
Sakhya-rati is described in the Bhakti-rasamrta-sindhu (2.5.30) as follows:
ye syus tulya mukundasya
te sakhayah satam matah
samyad visrambha-rupaisam
ratih sakhyam ihocyate According to the opinion of advanced devotees and learned scholars, a devotee in sakhya-rati feels equal to the Supreme Personality of Godhead.
This is a relationship in friendship.
Due to having a friendly relationship with the Lord, not only is one free from material attachment, but one believes in equal dealings with the Supreme Personality of Godhead.
This is called sakhya-rati.
The sakhya-rati devotee is so advanced that he treats the Lord on an equal level and even exchanges joking words.
Although one is never equal to the Supreme Personality of Godhead, the sakhya-rati devotee feels equal to the Lord, and he does not feel guilty because of this.
Actually it is offensive to consider oneself equal to the Lord.
The Mayavadis consider themselves equal to the Lord, but such feelings entail bereavement because they are material.
The sakhya-rati, however, is a feeling experienced in the mind by a pure devotee, and he is eternally related with the Supreme Personality of Godhead in that feeling.
Vatsalya-rati is described as follows in the Bhakti-rasamrta-sindhu (2.5.33):
guravo ye harer asya
te pujya iti visrutah
anugrahamayi tesam
ratir vatsalyam ucyate
idam lalana-bhavyasis
cibuka-sparsanadi-krt When a living entity is situated on the platform of vatsalya-rati, he thinks of the Supreme Personality of Godhead in His childhood feature.
In this feature, the Lord has to be protected by the devotee, and at this time the devotee takes the position of being worshiped by the Supreme Personality of Godhead.
The feelings of paternal love are called vatsalya-rati.
When the devotee is situated on this platform, he wants to maintain the Lord like a son, and he desires all good fortune for the Lord.
He offers blessings to the Lord by touching His feet and head.
Madhura-rati, or attachment in conjugal love, is described as follows:
mitho harer mrgaksyas ca
sambhogasyadi-karanam
madhurapara-paryaya
priyatakhyodita ratih
asyam kataksa-bhruksepa-
priya-vani-smitadayah The conjugal relationship is experienced between the Supreme Personality of Godhead and the young damsels of Vrajabhumi, and due to their conjugal love they continuously exist in eight kinds of remembrances called madhura-rati.
This intimate relationship brought about by conjugal love produces movements of the eyebrows, glancing, sweet words and exchanges of joking words.
19.185
santa, dasya, sakhya, vatsalya, madhura-rasa nama
krsna-bhakti-rasa-madhye e panca pradhana
SYNONYMS
santa—neutrality; dasya—servitude; sakhya—friendship; vatsalya—paternal affection; madhura-rasa—conjugal love; nama—different names; krsna-bhakti—of devotional service to the Supreme Personality of Godhead; rasa—the mellows; madhye—among; e—these; panca—five; pradhana—chief "The chief transcendental mellows experienced with the Supreme Personality of Godhead are five-santa, dasya, sakhya, vatsalya and madhura.
19.186
hasyo ’dbhutas tatha virah
karuno raudra ity api
bhayanakah sa bibhatsa
iti gaunas ca saptadha
SYNONYMS
hasyah—laughter; adbhutah—wonder; tatha—then; virah—chivalry; karunah—compassion; raudrah—anger; iti—thus; api—also; bhayanakah—fear; sah—that; bibhatsah—disaster; iti—thus; gaunah—indirect; ca—also; sapta-dha—seven kinds "Besides the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disaster and fear.
PURPORT
This verse is found in the Bhakti-rasamrta-sindhu (2.5.116).
19.187
hasya, adbhuta, vira, karuna, raudra, bibhatsa, bhaya
panca-vidha-bhakte gauna sapta-rasa haya
SYNONYMS
hasya—laughter; adbhuta—wonder; vira—chivalry; karuna—pathetic feeling; raudra—anger; bibhatsa—disaster; bhaya—fearfulness; panca-vidha-bhakte—in five kinds of devotees; gauna—indirect; sapta-rasa—seven kinds of mellows; haya—there are "In addition to the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disaster and fear.
PURPORT
Santa-bhakti-rasa is described in the Bhakti-rasamrta-sindhu (3.1.4, 5, 6)as follows:
vaksyamanair vibhavadyaih
saminam svadyatam gatah
sthayi santi-ratir dhiraih
santa-bhakti-rasah smrtah
prayah svasukha-jatiyam
sukham syad atra yoginam
kintv atma-saukhyam aghanam
ghanam tv isam ayam sukham
tatrapisa-svarupanubhavasyaivoru-hetuta
dasadi-van-mano-jnatva-lilader na tatha mata When santa-rati (neutral attraction) is continuously existent and mixed with ecstatic emotion, and when the devotee relishes that neutral position, it is called santa-bhakti-rasa.
Santa-bhakti-rasa devotees generally relish the impersonal feature of the Supreme Personality of Godhead.
Since their taste of transcendental bliss is incomplete, it is called aghana, or not concentrated.
A comparison is made between ordinary milk and concentrated milk.
When the same devotee goes beyond the impersonal and tastes the service of the Supreme Personality of Godhead in His original form as sac-cid-ananda-vigraha, the taste is called concentrated (ghana) transcendental bliss.
Sometimes the devotees in the santa-rasa relish transcendental bliss after meeting the Supreme Personality of Godhead, but this is not comparable to the transcendental bliss relished by the devotees situated in dasya-rasa, the transcendental mellow in which one renders service to the Supreme Personality of Godhead.
Dasya-rasa, or dasya-bhakti-rasa, is described in the Bhakti-rasamrta-sindhu (3.2.4,5) as follows:
atmocitair vibhavadyaih
pritir asvadaniyatam
nita cetasi bhaktanam
priti-bhakti-raso matah
anugrahyasya dasatval
lalyatvad apy ayam dvidha
bhidyate sambhrama-prito
gaurava-prita ity api When according to the desires of the spirit soul the living entity develops love for the Supreme Personality of Godhead, this beginning of love is called dasya-bhakti-rasa.
Dasya-bhakti-rasa is divided into two categories called sambhrama-dasya and gaurava-dasya.
In the sambhrama-dasya, the devotee renders respectful service to the Supreme Personality of Godhead, but in the more advanced gaurava-dasya, his service takes the form of giving protection to the Lord.
Sakhya-bhakti-rasa is described as follows in Bhakti-rasamrta-sindhu (3.3.1):
sthayibhavo vibhavadyaih
sakhyam atmocitair iha
nitas citte satam pustim
rasah preyanudiryate “According to one’s original consciousness, ecstatic emotions are exhibited as continuously existing in eternity.
When this stage of Krsna consciousness is mature, it is called preyo-rasa or sakhya-bhakti-rasa.” Vatsalya-bhakti-rasa is described in the Bhakti-rasamrta-sindhu (3.4.1) as follows:
vibhavadyais tu vatsalyam
sthayi pustim upagatah
esa vatsala-namatra
prokto bhakti-raso budhaih “When eternally existing love of Godhead transforms into paternal love and is mixed with corresponding emotions, that stage of spiritual existence is described by learned devotees as vatsalya-bhakti-rasa.” Madhura-bhakti-rasa is described in the Bhakti-rasamrta-sindhu (3.5.1) as follows:
atmocitair vibhavadyaih
pustim nita satam hrdi
madhurakhyo bhaved bhaktir
aso ’sau madhura ratih “If in accordance with one’s own natural development in Krsna consciousness one’s attraction leans toward conjugal love within the heart, that is called attachment in conjugal love, or madhura-rasa.” Similarly, hasya, adbhuta, vira, karuna, raudra, bhaya and bibhatsa-the seven indirect mellows-are explained in the Bhakti-rasamrta-sindhu.
The hasya-bhakti-rasa, laughing devotion, is explained as follows (Bhakti-rasamrta-sindhu 4.1.6):
vaksyamanair vibhavadyaih
pustim hasa-ratir gata
hasya-bhakti-raso nama
budhair esa nigadyate “When through devotional service a laughing attachment to Krsna is developed, it is called hasya-bhakti-rasa by learned scholars.” Similarly, adbhuta-rasa is described in the Bhakti-rasamrta-sindhu (4.2.1):
atmocitair vibhavadyaih
svadyatvam bhakta-cetasi
sa vismaya-ratir nitad-
bhuto-bhakti-raso bhavet “When one’s general attachment is fixed in wonder, it is called adbhuta-bhakti-rasa.” Vira-bhakti-rasa is described (Bhakti-rasamrta-sindhu 4.3.1):
saivotsaha-ratih sthayi
vibhavadyair nijocitah
aniyamana svadyatvam
vira-bhakti-raso bhavet
yuddha-dana-daya-dharmais
caturdha-vira ucyate “When attachment to Krsna mixes with the bellicose tendency, the charitable tendency or the merciful tendency in the heart of the devotee, such devotion is called vira-bhakti-rasa.” Karuna-bhakti-rasa is described as follows (Bhakti-rasamrta-sindhu 4.4.1):
atmocitair vibhavadyair
nita pustim satam hrdi
bhavec choka-ratir bhakti-
raso hi karunabhidhah “When one’s devotional attitude and attachment for Krsna is mixed with lamentation, it is called karuna-bhakti-rasa.” Similarly, raudra-bhakti-rasa is described as follows (Bhakti-rasamrta-sindhu 4.5.1):
nita krodha-ratih pustim
vibhavadyair nijocitaih
hrdi bhakta-janasyasau
raudra-bhakti-raso bhavet “When devotion is mixed with anger in the heart of the devotee, the taste is called raudra-bhakti-rasa.” Bhayanaka-bhakti-rasa is described as follows (Bhakti-rasamrta-sindhu 4.6.1):
vaksyamanair vibhavadyaih
pustim bhaya-ratir gata
bhayanakabhidho bhakti-
raso dhirair udiryate “When devotion is mixed with fear, it is called bhayanaka-bhakti-rasa.” Bibhatsa-bhakti-rasa is described as follows (Bhakti-rasamrta-sindhu 4.7.1):
pustim nija-vibhavadyair
jugupsa-ratir agata
asau bhakti-raso dhirair
bibhatsakhya itiryate “When one’s attachment for Krsna develops in an abominable way, and the devotee enjoys it, that is called bibhatsa-bhakti-rasa.” In conclusion, when a pure devotee is situated in any of the five principal mellows (santa, dasya, sakhya, vatsalya and madhura), and the mellow is mixed with the seven indirect bhakti-rasas (hasya, adbhuta, vira, karuna, raudra, bhayanaka and bibhatsa), the indirect mellows become prominent.
19.188
panca-rasa ’sthayi’ vyapi rahe bhakta-mane
sapta gauna ’agantuka’ paiye karane
SYNONYMS
panca-rasa—five direct transcendental mellows; sthayi—permanently existing; vyapi—expanded; rahe—remain situated; bhakta-mane—in the heart of a devotee; sapta gauna—seven indirect mellows; agantuka—accidental; paiye—appearing; karane—under certain conditions "The five direct transcendental mellows of devotional service are permanently situated in the heart of the devotee, whereas the seven indirect emotions appear suddenly under certain conditions and appear more powerful.
19.189
santa-bhakta--nava-yogendra, sanakadi ara
dasya-bhava-bhakta--sarvatra sevaka apara
SYNONYMS
santa-bhakta—the neutral devotees; nava—nine; yogendra—saintly persons; sanaka-adi ara—and the four Kumaras, headed by Sanaka; dasya-bhava-bhakta—devotees in dasya-rasa; sarvatra sevaka apara—similar innumerable servants everywhere "Examples of santa-bhaktas are the nine Yogendras and the four Kumaras.
Examples of devotees in dasya-bhakti are innumerable, for such devotees exist everywhere.
PURPORT
The nine Yogendras are Kavi, Havi, Antariksa, Prabuddha, Pippalayana, Avirhotra, Dravida (Drumila), Camasa and Karabhajana.
The four Kumaras are Sanaka, Sanandana, Sanat-kumara and Sanatana.
The servant devotees in Gokula are Raktaka, Citraka, Patraka and so on.
In Dvaraka there are servants like Daruka, and in the Lord’s pastimes in the material world there are servants like Hanuman.
19.190
sakhya-bhakta--sridamadi, pure bhimarjuna
vatsalya-bhakta--mata pita, yata guru-jana
SYNONYMS
sakhya-bhakta—devotees in fraternity; sridama-adi—of Sridama and others; pure—in Dvaraka; bhima-arjuna—Bhima and Arjuna; vatsalya-bhakta—devotees in parental love; mata pita—the mother and father; yata guru-jana—all other similarly superior persons "In Vrndavana, examples of devotees in fraternity are Sridama and Sudama; in Dvaraka the Lord’s friends are Bhima and Arjuna; in Vrndavana the devotees in parental love are mother Yasoda and father Nanda Maharaja, and in Dvaraka the Lord’s parents are Vasudeva and Devaki.
There are also other superior persons who are devotees in parental love.
19.191
madhura-rase bhakta-mukhya--vraje gopi-gana
mahisi-gana, laksmi-gana, asankhya ganana
SYNONYMS
madhura-rase—in the mellow of conjugal love; bhakta-mukhya—the chief devotees; vraje—in Vrndavana; gopi-gana—the gopis; mahisi-gana—the queens in Dvaraka; laksmi-gana—the goddesses of fortune in Vaikuntha; asankhya ganana—of innumerable reckoning "The chief devotees in conjugal love are the gopis in Vrndavana, the queens in Dvaraka and the goddesses of fortune in Vaikuntha.
These devotees are innumerable.
19.192
punah krsna-rati haya duita prakara
aisvarya-jnana-misra, kevala-bheda ara
SYNONYMS
punah—again; krsna-rati—attachment for Krsna; haya—becomes; duita—twofold; prakara—varieties; aisvarya-jnana-misra—knowledge of Krsna mixed with a reverential attitude; kevala—pure attachment; bheda—division; ara—other "Attachment for Krsna is divided into two categories.
One is attachment with awe and reverence, and the other is pure attachment without reverence.
19.193
gokule ’kevala’ rati--aisvarya-jnana-hina
puri-dvaye, vaikunthadye--aisvarya-pravina
SYNONYMS
gokule—in Gokula Vrndavana; kevala rati—flawless attachment; aisvarya-jnana-hina—without reverential considerations; puri-dvaye—in two puris, namely Mathura Puri and Dvaraka Puri; vaikuntha-adye—in the Vaikuntha planets; aisvarya-pravina—prominence of awe and reverence "Pure attachment without reverence is found in Goloka Vrndavana.
Attachment in which awe and reverence are prominent is found in the two cities Mathura and Dvaraka and in Vaikuntha.
19.194
aisvarya-jnana-pradhanye sankucita priti
dekhiya na mane aisvarya--kevalara riti
SYNONYMS
aisvarya-jnana-pradhanye—in the predominance of awe and veneration; sankucita—crippled; priti—love; dekhiya—seeing; na mane—does not care; aisvarya—opulence; kevalara riti—that is the symptom of pure devotional service "When opulence is very prominent, love of Godhead is somewhat crippled.
According to kevala devotion, however, even though the devotee sees the unlimited potency of Krsna, he considers himself equal with Him.
19.195
santa-dasya-rase aisvarya kahan uddipana
vatsalya-sakhya-madhure ta’ kare sankocana
SYNONYMS
santa-dasya-rase—in the transcendental mellows of neutrality and servitude; aisvarya—opulence; kahan—somewhere; uddipana—manifested; vatsalya-sakhya-madhure—in fraternal love, paternity and conjugal love; ta’-certainly; kare—does; sankocana—minimizing "On the transcendental platform of neutrality and service, sometimes the opulence of the Lord is prominent.
However, in the transcendental mellows of fraternal, paternal and conjugal love, the opulence is minimized.
19.196
vasudeva-devakira krsna carana vandila
aisvarya-jnane dunhara mane bhaya haila
SYNONYMS
vasudeva-devakira—of Vasudeva and Devaki; krsna—Lord Krsna; carana—to the lotus feet; vandila—offered prayers; aisvarya-jnane—because of knowledge of the opulence; dunhara—of both of them; mane—in the minds; bhaya haila—there was fear "When Krsna offered prayers at the lotus feet of His mother and father, Vasudeva and Devaki, they both felt awe, reverence and fear due to knowledge of His opulences.
19.197
devaki vasudevas ca
vijnaya jagad-isvarau
krta-samvandanau putrau
sasvajate na sankitau
SYNONYMS
devaki—Devaki; vasudevah—Vasudeva; ca—and; vijnaya—understanding; jagat-isvarau—the two Lords of the universe; krta-samvandanau—having paid obeisances; putrau—the two sons Krsna and Balarama; sasvajate—embraced; na—not; sankitau—being frightened " ’When Devaki and Vasudeva understood that their two sons Krsna and Balarama, who had paid obeisances to them, were the Supreme Personality of Godhead, they became fearful and did not embrace Them.’
PURPORT
This verse quoted from Srimad-Bhagavatam (10.44.51) refers to the killing of Kamsa by Krsna and Balarama.
Vasudeva and Devaki saw their son kill the powerful demon Kamsa, and after this they were immediately released from their shackles.
Balarama and Krsna then offered respects to Devaki and Vasudeva.
Both father and mother wanted to embrace their sons, but they understood that Krsna and Balarama were the Supreme Personality of Godhead, and they therefore hesitated to embrace Them.
Their parental love for Krsna and Balarama was therefore hampered and decreased by awe and reverence.
19.198
krsnera visva-rupa dekhi’ arjunera haila bhaya
sakhya-bhave dharstya ksamapaya kariya vinaya
SYNONYMS
krsnera—of Lord Krsna; visva-rupa—the universal form; dekhi’-seeing; arjunera—of Arjuna; haila bhaya—there was fear; sakhya-bhave—as a friend; dharstya—impudence; ksamapaya—begs pardon for; kariya—showing; vinaya—submission "When Krsna manifested His universal form, Arjuna became reverent and fearful, and he begged forgiveness for his past impudence toward Krsna as a friend.
19.199-200
sakheti matva prasabham yad uktam
he krsna he yadava he sakheti
ajanata mahimanam tavedam
maya pramadat pranayena vapi
yac cavahasartham asat-krto ’si
vihara-sayyasana-bhojanesu
eko ’thavapy acyuta tat-samaksam
tat ksamaye tvam aham aprameyam
SYNONYMS
sakha—friend; iti—thus; matva—thinking; prasabham—forcibly; yat—that which; uktam—was said; he krsna—O Krsna; he yadava—O descendant of Yadu; he sakha—O my dear friend; iti—thus; ajanata—without knowing; mahimanam—greatness; tava—Your; idam—this; maya—by me; pramadat—out of ignorance; pranayena—out of affection; va—or; api—certainly; yat—whatever; ca—and; avahasa-artham—for the matter of joking; asat-krtah—insulted; asi—You are; vihara—while enjoying; sayya-asana—sitting or lying on the bed; bhojanesu—while eating together; ekah—alone; athava—or; api—certainly; acyuta—O my dear Krsna; tat-samaksam—in the presence of others; tat—all those; ksamaye—ask pardon; tvam—unto You; aham—I; aprameyam—who are unlimited “ ’I have in the past addressed You as ”O Krsna,“ ”O Yadava,“ ”O my friend" without knowing Your glories.
Please forgive whatever I have done in madness or in love.
I have dishonored You many times while we were relaxing, lying on the same bed or eating together, sometimes alone and sometimes in front of many friends.
Please excuse me for all my offenses.’
PURPORT
This is a quotation from Bhagavad-gita (11.41-42).
In this verse, Arjuna is addressing Krsna, who was exhibiting His universal form on the Battlefield of Kuruksetra.
19.201
krsna yadi rukminire kaila parihasa
’krsna chadibena’--jani’ rukminira haila trasa
SYNONYMS
krsna—Lord Krsna; yadi—although; rukminire—unto Rukmini, the first queen; kaila—did; parihasa—joking; krsna—Lord Krsna; chadibena—will give me up; jani’-thinking; rukminira—of Rukmini; haila—there was; trasa—shock "Although Krsna was joking with Queen Rukmini, she was thinking that He was going to give up her company, and she was therefore shocked.
19.202
tasyah suduhkha-bhaya-soka-vinasta-buddher
hastac chlathad-valayato vyajanam papata
dehas ca viklava-dhiyah sahasaiva muhyan
rambheva vata-vihata pravikirya kesan
SYNONYMS
tasyah—of her; su-duhkha-bhaya—due to great distress and fear; soka—and lamentation; vinasta—lost; buddheh—whose intelligence; hastat—from the hand; slathat—being loose; valayatah—bangles; vyajanam—the fan; papata—fell down; dehah—body; ca—also; viklava—paralyzed by fear; dhiyah—whose understanding; sahasa eva—suddenly; muhyan—fainting; rambha iva—like a banana tree; vata-vihata—dashed by a high wind; pravikirya—scattering; kesan—the hair " ’While Krsna was joking with Rukmini in Dvaraka, she was full of distress, fear and lamentation.
She had also lost her intelligence.
She dropped her hand bangles and the fan she was using to fan the Lord.
Her hair became disarrayed, and she fainted and fell suddenly, appearing like a banana tree knocked down by high winds.’
PURPORT
This verse from Srimad-Bhagavatam (10.60.24) refers to Krsna’s speaking to Rukmini in His bedroom.
Just to test her sincerity, He began to joke with her, presenting Himself as poor, incapable and unfit to be her lover.
Not understanding that He was joking, Rukmini took Him seriously and thought that He wanted to leave her company.
This misunderstanding made her very unhappy, and her whole body was affected.
Her fan and bangles fell to the floor, and she also fell down like a banana tree knocked down by high winds.
19.203
’kevala’ra suddha-prema ’aisvarya’ na jane
aisvarya dekhileo nija-sambandha se mane
SYNONYMS
kevalara—of unmixed attraction for Krsna; suddha-prema—unalloyed love; aisvarya—opulence; na jane—does not know; aisvarya—opulence; dekhileo—in spite of experiencing; nija-sambandha—one’s own relationship with Krsna; se mane—he takes very seriously "In the stage of kevala (unalloyed devotion) a devotee does not consider the unlimited opulence of Krsna, even though he experiences it.
He takes seriously only his own relationship with Krsna.
PURPORT
When a devotee reaches the stage of pure unalloyed devotion, especially in friendship with Krsna, he forgets the Lord’s opulences, although he sees them, and he considers himself equal to Krsna.
There is no question of actually comparing oneself to Krsna, but because the devotee is so advanced in Krsna consciousness, he is able to behave with Krsna as he would with an ordinary man.
19.204
trayya copanisadbhis ca
sankhya-yogais ca satvataih
upagiyamana-mahatmyam
harim sa ’manyatatmajam
SYNONYMS
trayya—by followers of three Vedas who perform great sacrifices (like the demigod Indra); ca—also; upanisadbhih—by the followers of the Upanisads, the most exalted portion of Vedic knowledge (as Brahman); ca—also; sankhya—by the philosophers who analytically study the universe (as the purusa); yogaih—by mystic yogis (as the Paramatma situated everywhere); ca—and; satvataih—by devotees who follow the method of worship mentioned in the Pancaratra and other Vedic literature (as Bhagavan); upagiyamana—being sung; mahatmyam—whose glories; harim—unto the Supreme Personality of Godhead; sa—she (mother Yasoda); amanyata—considered; atma-jam—as her own son, born of her body " ’When mother Yasoda saw all the universes within Krsna’s mouth, she was astonished for the time being.
The Lord is worshiped like Indra and other demigods by the followers of the three Vedas, who offer Him sacrifices.
He is worshiped as impersonal Brahman by saintly persons who understand His greatness through studying the Upanisads, as the purusa by great philosophers who analytically study the universe, as the all-pervading Supersoul by great yogis, and as the Supreme Personality of Godhead by devotees.
Nevertheless, mother Yasoda considered the Lord her own son.’
PURPORT
This verse is quoted from Srimad-Bhagavatam (10.8.45).
Those who are spiritually advanced forget Krsna’s opulence by the mercy of yogamaya.
For instance, mother Yasoda considered Krsna an ordinary child.
19.205
tam matvatmajam avyaktam
martya-lingam adhoksajam
gopikolukhale damna
babandha prakrtam yatha
SYNONYMS
tam—Him (Krsna); matva—considering; atmajam—own son; avyaktam—unmanifested; martya-lingam—manifested as if perishable; adhoksajam—beyond the perception of the senses; gopika—mother Yasoda; ulukhale—to the mortar; damna—with rope; babandha—bound; prakrtam—an ordinary child; yatha—like " ’Although Krsna is beyond sense perception and is unmanifest to human beings, he takes up the guise of a human being with a material body.
Thus mother Yasoda thought Him to be her son, and she bound Lord Krsna with rope to a wooden mortar, as if He were an ordinary child.’
PURPORT
This verse from Srimad-Bhagavatam (10.9.14) is in reference to Lord Krsna’s exhibiting Himself like an ordinary child before mother Yasoda.
He was playing like a naughty boy stealing butter and breaking butter pots.
Mother Yasoda became disturbed and wanted to bind the Lord to a mortar used for pounding spices.
In other words, she considered the Supreme Personality of Godhead an ordinary child.
19.206
uvaha krsno bhagavan
sridamanam parajitah
vrsabham bhadrasenas tu
pralambo rohini-sutam
SYNONYMS
uvaha—carried; krsnah—Lord Krsna; bhagavan—the Supreme Personality of Godhead; sridamanam—Sridama; parajitah—being defeated; vrsabham—Vrsabha; bhadrasenah—Bhadrasena; tu—and; pralambah—Pralamba; rohini-sutam—Balarama " ’When Krsna was defeated by Sridama, He had to carry him on His shoulders.
Similarly, Bhadrasena carried Vrsabha, and Pralamba carried Balarama, the son of Rohini.’
PURPORT
This verse is from Srimad-Bhagavatam (10.18.24).
When all the cowherd boys were playing in the forest of Vrndavana, the demon Pralambasura appeared to kidnap Krsna and Balarama.
The asura appeared disguised in the form of a cowherd boy, but Krsna could understand his trick.
Krsna therefore divided all the cowherd boys into two parties.
One party belonged to Balarama, and the other party belonged to Krsna Himself.
Ultimately Krsna was defeated in this play, and according to the wager, the defeated party had to carry the victorious party on their shoulders.
Krsna had to carry Sridama on His shoulders, and Bhadrasena had to carry Vrsabha.
The demon Pralambasura had to carry Balarama, and when Balarama mounted his shoulders, the demon ran far away.
Finally the demon began to expand his body to a gigantic size, and Balarama understood that he intended to kill Him.
Balarama immediately struck the demon’s head with His strong fist, and the demon fell down dead as if he were a snake whose head had been smashed.
19.207-209
sa ca mene tadatmanam
varistham sarva-yositam
hitva gopih kamayana
mam asau bhajate priyah
tato gatva vanoddesam
drpta kesavam abravit
na paraye ’ham calitum
naya mam yatra te manah
evam uktah priyam aha
skandham aruhyatam iti
tatas cantardadhe krsnah
sa vadhur anvatapyata
SYNONYMS
sa—Srimati Radharani; ca—also; mene—considered; tada—at that time; atmanam—Herself; varistham—the most glorious; sarva-yositam—among all the gopis; hitva—giving up; gopih—all the other gopis; kamayanah—who were desiring the company of Krsna; mam—Me; asau—that Sri Krsna; bhajate—worships; priyah—the most dear; tatah—thereafter; gatva—going; vana-uddesam—to the deep forest; drpta—being very proud; kesavam—unto Krsna; abravit—said; na paraye—am unable; aham—I; calitum—to walk; naya—just carry; mam—Me; yatra—wherever; te—Your; manah—mind; evam uktah—thus being ordered by Srimati Radharani; priyam—to this most dear gopi; aha—said; skandham—My shoulders; aruhyatam—please get on; iti—thus; tatah—thereafter; ca—also; antardadhe—disappeared; krsnah—Lord Krsna; sa—Srimati Radharani; vadhuh—the gopi; anvatapyata—began to lament “ ’ ”My dearmost Krsna, You are worshiping Me and giving up the company of all the other gopis who wanted to enjoy themselves with You.“ Thinking like this, Srimati Radharani considered Herself Krsna’s most beloved gopi.
She had become proud and had left the rasa-lila with Krsna.
In the deep forest She said, ”My dear Krsna, I cannot walk any more.
You can take Me wherever You like.“ When Srimati Radharani petitioned Krsna in this way, Krsna said, ”Just get up upon My shoulders." As soon as Srimati Radharani began to do so, He disappeared.
Srimati Radharani then began to grieve over Her request and Krsna’s disappearance.’
PURPORT
These three verses are quoted from Srimad-Bhagavatam (10.30.36-38).
19.210
pati-sutanvaya-bhratr-bandhavan
ativilanghya te ’nty acyutagatah
gatividas tavodgita-mohitah
kitava yositah kas tyajen nisi
SYNONYMS
pati—husbands; suta—sons; anvaya—family; bhratr—brothers; bandhavan—friends; ativilanghya—without caring for; te—Your; anti—dear shelter; acyuta—O infallible one; agatah—have come; gati-vidah—who know everything of our activities; tava—of You; udgita—by the singing flute; mohitah—being attracted; kitava—O great cheater; yositah—beautiful women; kah—who; tyajet—would give up; nisi—in the dead of night " ’Dear Krsna, neglecting the order of our husbands and sons, family, brothers and friends and leaving their company, we gopis have come to You.
You know everything about our desires.
We have only come because we are attracted by Your supremely musical flute.
However, You are a great cheater.
Who else would give up the company of young girls like us in the dead of night?’
PURPORT
This verse, quoted from Srimad-Bhagavatam (10.31.16), describes how the gopis exposed themselves for Krsna’s enjoyment in the dead of night.
The gopis approached Krsna to enjoy themselves with Him in the rasa dance.
Krsna knew this very well, but He was superficially trying to avoid them.
He is therefore addressed by the gopis as kitava, a great cheater, because He first attracted them to come dance with Him, and yet when they actually came, neglecting the orders of their friends and relatives, He tried to avoid them by giving them good instructions.
These cunning instructions were too much for the gopis to tolerate; they therefore had a right to address Krsna as kitava, a great cheater.
They were all young girls, and they had come to Him to be enjoyed.
How could He avoid them? The gopis therefore expressed great disappointment in this verse.
They came voluntarily, but Krsna was so cunning that He wanted to avoid their company.
The gopis’ lamentation was certainly very appropriate, and in this way Krsna tested their sincerity.
19.211
santa-rase--’svarupa-buddhye krsnaika-nisthata’
“samo man-nisthata buddheh” iti sri-mukha-gatha
SYNONYMS
santa-rase—on the stage of santa-rasa, or neutrality; svarupa-buddhye—by self-realization; krsna-eka-nisthata—fully devoted to the lotus feet of Krsna; samah—equilibrium; mat—to Me; nisthata—the quality of attachment; buddheh—of the mind; iti—thus; sri-mukha—from the mouth of the Supreme Lord; gatha—a verse "When one is fully attached to Krsna’s lotus feet, one attains the samata stage.
The word samata is derived from the word sama; therefore santa-rasa, the position of neutrality, means being fully attached to the lotus feet of Krsna.
This is the verdict from the mouth of the Supreme Personality of Godhead Himself.
This state is called self-realization.
PURPORT
The word sama is explained by the Supreme Personality of Godhead in the following verse.
19.212
samo man-nisthata buddher
iti sri-bhagavad-vacah
tan-nistha durghata buddher
etam santa-ratim vina
SYNONYMS
samah—equality or neutrality; mat-nisthata—being fixed in My lotus feet; buddheh—of the intelligence; iti—thus; sri-bhagavat-vacah—words of the Supreme Personality of Godhead; tat-nistha—attachment or attraction for Him; durghata—very difficult to achieve; buddheh—of intelligence; etam—thus; santa-ratim—attachment on the platform of santa-rasa; vina—without "These are the words of the Supreme Personality of Godhead: ’When one’s intelligence is fully attached to My lotus feet but one does not render practical service, one has attained the stage called santa-rati, or sama.
Without santa-rati, attachment to Krsna is very difficult to achieve.’
PURPORT
This verse is found in the Bhakti-rasamrta-sindhu (3.1.47).
19.213
samo man-nisthata buddher
dama indriya-samyamah
titiksa duhkha-sammarso
jihvopastha-jayo dhrtih
SYNONYMS
samah—neutrality; mat-nisthata—attachment for Me; buddheh—of intelligence; damah—self-control; indriya-samyamah—controlling the activities of the senses; titiksa—tolerance; duhkha—of unhappiness; sammarsah—endurance; jihva—tongue; upastha—and the urge of the genitals; jayah—conquering; dhrtih—control " ’The word sama or santa-rasa indicates that one is attached to the lotus feet of Krsna.
Dama means controlling the senses and not being deviated from the Lord’s service.
Endurance of unhappiness is titiksa, and dhrti means controlling the tongue and the genitals.’
PURPORT
This verse is from Srimad-Bhagavatam (11.19.36).
The conditioned soul under the clutches of maya, the material energy, is very much agitated by the urges of the tongue and the genitals.
Control of the urges of the tongue, the belly and the genitals (which are situated in a straight line) is called dhrti.
Srila Bhaktivinoda Thakura says, tara madhye jihva ati, lobhamaya sudurmati.
Among the senses, the tongue is the most formidable enemy of the conditioned soul.
Urged by the tongue, one commits many sinful activities.
Although Krsna has given human beings nice food, people still commit sins by killing poor animals for the satisfaction of the tongue.
Not being able to control the tongue, the conditioned soul eats more than he needs.
Of course, everyone must eat to keep the body fit for the Lord’s service, but when one cannot control the senses, he falls victim to the dictations of the tongue and the belly.
Naturally, genital agitation follows, and one seeks illicit sex.
However, if one is fixed at the lotus feet of Krsna, he can control the tongue.
Bhaktivinoda Thakura further states, krsna bada dayamaya, karibare jihva jaya, sva-prasada-anna dila bhai: in order to conquer the tongue, Krsna has been very merciful and has given us nice food that has been offered to Him.
When a person is attached to Krsna’s lotus feet, he does not eat anything not offered to Krsna.
Sei annamrta khao, radha-krsna-guna gao, preme daka caitanya-nitai.
Since a devotee only eats prasada, he conquers the dictations of the tongue, belly and genitals.
One can control the dictates of the senses when situated in the position of santa-rasa.
Then one’s advancement in Krsna consciousness is assured.
19.214
krsna vina trsna-tyaga--tara karya mani
ataeva ’santa’ krsna-bhakta eka jani
SYNONYMS
krsna vina—without Krsna; trsna-tyaga—giving up all desires; tara—of santa-rasa; karya—the business; mani—I accept; ataeva—therefore; santa—the position of equilibrium; krsna-bhakta—a devotee of Krsna; eka—only; jani—I know "Giving up all desires not connected with Krsna is the business of one who is in the santa-rasa.
Only a devotee of Krsna can be situated on that platform.
He is thus called a santa-rasa-bhakta.
PURPORT
In this position, one is freed from all material enjoyment.
When one is not agitated or disturbed, he can immediately realize his relationship with Krsna.
A santa-rasa devotee is therefore always fixed in realization.
This instruction was given by the Lord Himself to Uddhava.
The beginning of pure devotional service is called anyabhilasita-sunya.
When one is situated on the platform of neutrality, he is freed from the material platform and fully situated in spiritual life.
The word dama used in verse 213 means indriya-samyama-curbing one’s senses.
The word dama can also mean curbing one’s enemies.
A king has to take steps to curb the criminal activities of his citizens.
Great rajarsis, devotee kings, used to control undesirable elements in their states, and this also may be called dama.
However, dama here refers to the conditioned soul who must control his senses.
Real dama means controlling the undesirable activities of the senses.
19.215
svarga, moksa krsna-bhakta ’naraka’ kari’ mane
krsna-nistha, trsna-tyaga--santera ’dui’ gune
SYNONYMS
svarga—the heavenly kingdom; moksa—liberation from material bondage; krsna-bhakta—a devotee of Lord Krsna; naraka kari’ mane—considers as good as hell; krsna-nistha—being fixed at the lotus feet of Krsna; trsna-tyaga—giving up all material desires; santera—of one on the neutrality platform; dui gune—two transcendental qualities "When a devotee is situated on the platform of santa-rasa, he desires neither elevation to the heavenly planets nor liberation.
These are the results of karma and jnana, and the devotee considers them no better than hell.
A person situated on the santa-rasa platform manifests the two transcendental qualities of detachment from all material desire and full attachment to Krsna.
19.216
narayana-parah sarve
na kutascana bibhyati
svargapavarga-narakesv
api tulyartha-darsinah
SYNONYMS
narayana-parah—persons who are attached to the Supreme Personality of Godhead; sarve—all; na—not; kutascana—from any quarter; bibhyati—are afraid; svarga—in heavenly planets; apavarga—in liberation; narakesu—or in hell; api—although; tulya-artha—results as equal; darsinah—who see " ’A person who is devoted to the Supreme Personality of Godhead, Narayana, is not afraid of anything.
Elevation to the heavenly kingdom, condemnation to hell and liberation from material bondage all appear the same to a devotee.’
PURPORT
This verse is quoted from Srimad-Bhagavatam (6.17.28).
Elevation to the heavenly planets, liberation from material bondage, and condemnation to hell are all equal to the devotee.
The devotee’s only desire is to be attached to the lotus feet of Krsna and to engage in His transcendental loving service.
19.217
ei dui guna vyape saba bhakta-jane
akasera ’sabda’-guna yena bhuta-gane
SYNONYMS
ei dui—these two; guna—transcendental qualities; vyape—expand; saba bhakta-jane—in the lives of all devotees; akasera—of the sky; sabda-guna—the quality of sound; yena—like; bhuta-gane—other material elements "These two qualities of the santa stage spread through the lives of all devotees.
They are like the quality of sound in the sky.
Sound vibration is found in all material elements.
PURPORT
The qualities of santa-rasa are present in all kinds of devotees, whether they are in the dasya-rasa, sakhya-rasa, vatsalya-rasa or madhura-rasa.
The example of sound is given herein.
Sound not only exists in the sky, or ether, but it is also present in air, fire, water and earth.
This is a scientific explanation of devotional service just as sound is present in all material elements, santa-rasa is present in all devotees, whether they are on the platform of dasya-rasa, sakhya-rasa, vatsalya-rasa or madhura-rasa.
19.218
santera svabhava--krsne mamata-gandha-hina
’param-brahma’-’paramatma’-jnana pravina
SYNONYMS
santera sva-bhava—the characteristic of santa-rasa; krsne—in Krsna; mamata-gandha-hina—not even the smallest quantity of intimacy; param-brahma—impersonal Brahman; paramatma—the localized situation of the Lord; jnana—knowledge; pravina—prominence "It is the nature of santa-rasa that not even the smallest intimacy exists.
Rather, knowledge of impersonal Brahman and localized Paramatma is prominent.
PURPORT
Because of an impersonal impression of the Supreme Personality of Godhead, a devotee in the santa-rasa relationship worships the impersonal Brahman or localized aspect of the Absolute Truth (Paramatma).
He does not develop a personal relationship with the Supreme Personality of Godhead, Sri Krsna.
19.219
kevala ’svarupa-jnana’ haya santa-rase
’purnaisvarya-prabhu-jnana’ adhika haya dasye
SYNONYMS
kevala—only; svarupa-jnana—knowledge of the constitutional position of one’s self; haya—there is; santa-rase—in the mellow of neutrality; purna-aisvarya-prabhu-jnana—knowledge of the full opulences of the Supreme Personality of Godhead; adhika—greater; haya—becomes; dasye—in the transcendental mellow of servitude "On the platform of santa-rasa, one only realizes his constitutional position.
However, when one is raised to the platform of dasya-rasa, he better understands the full opulence of the Supreme Personality of Godhead.
19.220
isvara-jnana, sambhrama-gaurava pracura
’seva’ kari’ krsne sukha dena nirantara
SYNONYMS
isvara-jnana—knowledge of the supreme controller; sambhrama-gaurava—awe and veneration; pracura—abundant; seva—service; kari’-performing; krsne—unto Lord Krsna; sukha—happiness; dena—gives; nirantara—constantly "On the dasya-rasa platform, knowledge of the Supreme Personality of Godhead is revealed with awe and veneration.
By rendering service unto Lord Krsna, the devotee in dasya-rasa gives constant happiness to the Lord.
19.221
santera guna dasye ache, adhika--’sevana’
ataeva dasya-rasera ei ’dui’ guna
SYNONYMS
santera—of the platform of santa-rasa; guna—the qualities; dasye—on the platform of servitude; ache—are; adhika—additional; sevana—serving; ataeva—therefore; dasya-rasera—of the platform of dasya-rasa; ei dui guna—these two qualities (namely santa and dasya) "The qualities of santa-rasa are also present in dasya-rasa, but service is added.
Thus the dasya-rasa platform contains the qualities of both santa-rasa and dasya-rasa.
19.222
santera guna, dasyera sevana--sakhye dui haya
dasyera ’sambhrama-gaurava’-seva, sakhye ’visvasa’-maya
SYNONYMS
santera guna—qualities of santa-rasa; dasyera sevana—the service of the dasya-rasa; sakhye—on the platform of fraternity; dui—two qualities; haya—there are; dasyera—of the dasya platform; sambhrama-gaurava—with awe and veneration; seva—service; sakhye—on the platform of fraternity; visvasa-maya—spread with confidence "The qualities of santa-rasa and the service of dasya-rasa are both present on the platform of sakhya-rasa.
On the platform of fraternity, the qualities of dasya-rasa are mixed with the confidence of fraternity instead of awe and veneration.
19.223
kandhe cade, kandhe cadaya, kare krida-rana
krsne seve, krsne karaya apana-sevana!
SYNONYMS
kandhe—on the shoulders; cade—gets up; kandhe cadaya—sometimes takes on his own shoulders; kare—performs; krida-rana—mock fighting; krsne seve—serves Krsna; krsne—from Krsna; karaya—causes; apana-sevana—his own service "On the sakhya-rasa platform, the devotee sometimes offers the Lord service and sometimes makes Krsna serve him in exchange.
In their mock fighting, the cowherd boys would sometimes climb on Krsna’s shoulders, and sometimes they would make Krsna climb on their shoulders.
19.224
visrambha-pradhana sakhya--gaurava-sambhrama-hina
ataeva sakhya-rasera ’tina’ guna--cihna
SYNONYMS
visrambha-pradhana sakhya—on the platform of fraternity, in which confidence is prominent; gaurava-sambhrama—awe and veneration; hina—without; ataeva—therefore; sakhya-rasera—of the platform of fraternity; tina guna—three qualities, namely santa, dasya and sakhya; cihna—the symptom "Since the platform of fraternity is predominated by confidential service, awe and veneration are absent.
Therefore sakhya-rasa is characterized by three qualities.
19.225
’mamata’ adhika, krsne atma-sama jnana
ataeva sakhya-rasera vasa bhagavan
SYNONYMS
mamata—intimacy; adhika—increase; krsne—with Krsna; atma-sama jnana—the notion of equality; ataeva—therefore; sakhya-rasera—by the mellow of fraternity; vasa—subjected; bhagavan—the Supreme Personality of Godhead "On the platform of sakhya-rasa, the Supreme Personality of Godhead is obliged to the devotees who are intimate with Krsna and think themselves equal to Him.
19.226
vatsalye santera guna, dasyera sevana
sei sei sevanera ihan nama--’palana’
SYNONYMS
vatsalye—on the platform of parental love; santera guna—the qualities of santa-rasa; dasyera sevana—the service of dasya-rasa; sei sei sevanera—the service of santa-rasa, dasya-rasa and sakhya-rasa; ihan—on this platform; nama—named; palana—maintenance "On the platform of parental love, the qualities of santa-rasa, dasya-rasa and sakhya-rasa are transformed into a form of service called maintenance.
19.227
sakhyera guna--’asankoca’, ’agaurava’ sara
mamatadhikye tadana-bhartsana-vyavahara
SYNONYMS
sakhyera guna—the quality of fraternity; asankoca—without any formality; agaurava—without any veneration; sara—the essence; mamata-adhikye—on account of greater intimacy; tadana—of chastisement; bhartsana—of rebuking; vyavahara—behavior "The essence of fraternal love is intimacy devoid of the formality and veneration found in the dasya-rasa.
Due to a greater sense of intimacy, the devotee functioning in paternal love chastises and rebukes the Lord in an ordinary way.
19.228
apanare ’palaka’ jnana, krsne ’palya’-jnana
’cari’ gune vatsalya rasa--amrta-samana
SYNONYMS
apanare—unto himself; palaka jnana—the notion of a caretaker; krsne—in Lord Krsna; palya—as object of protection; jnana—notion; cari—four; gune—in qualities; vatsalya rasa—the mellow of parental love; amrta-samana—like nectar "On the platform of paternal love, the devotee considers himself the Lord’s maintainer.
Thus the Lord is the object of maintenance, like a son, and therefore this mellow is full of the four qualities of santa-rasa, dasya-rasa, fraternity and parental love.
This is more transcendental nectar.
PURPORT
In his Amrta-pravaha-bhasya, Srila Bhaktivinoda Thakura gives us a short summary of this complicated description of the different rasas.
He states that by becoming firmly fixed in the Lord’s service, one is devoid of all material desires.
There are two transcendental qualities on the santa-rasa platform.
In all the material elements, sound vibration is found.
Similarly, santa-rasa is spread over all the other transcendental mellows, which are known as dasya-rasa, sakhya-rasa, vatsalya-rasa and madhura-rasa.
Although there is attachment for Krsna in awe and veneration in the santa-rasa along with two valuable transcendental qualities -attachment for Krsna and detachment from material desires-nonetheless the sense of intimacy is lacking.
Therefore in the santa-rasa, attachment for impersonal Brahman and localized Paramatma is prominent.
The sense of intimacy is lacking.
By that intimacy one thinks of Krsna as one’s only shelter and only friend.
In the santa-rasa one accepts Krsna as the impersonal Param Brahma or the localized Paramatma.
This is based on the speculative knowledge of the jnani.
However, when this knowledge is further developed, one is convinced that Paramatma, the Supreme Lord, is master and that the living entity is His eternal servant.
One then attains the platform of dasya-rasa.
In dasya-rasa the Lord is accepted with awe and veneration.
However, although in the santa-rasa there is no active service, in the dasya-rasa active service is prominent.
Thus in the dasya-rasa, the qualities of santa-rasa and service are predominantly visible.
Similarly, when this same rasa is developed into fraternity (sakhya-rasa), a friendly intimacy is added.
There is no awe or veneration in the sakhya-rasa.The sakhya-rasa is invested with three qualities-santa, dasya, and sakhya.
Similarly, on the platform of parental love, the qualities of santa-rasa and dasya-rasa are fully developed in another form-the sense of maintaining the Lord.
Therefore on the platform of parental love there exists a combination of four transcendental qualities-santa, dasya, sakhya, and the qualities of paternity, which put the devotee in the position of a maintainer.
Thus on the platform of parental love the four qualities of transcendental love are present.
19.229
se amrtanande bhakta saha dubena apane
’krsna--bhakta-vasa’ guna kahe aisvarya-jnani-gane
SYNONYMS
se—that Lord Krsna; amrta-anande—in spiritual happiness; bhakta—the devotee; saha—with; dubena—plunges; apane—Himself; krsna—Krsna; bhakta-vasa—of being subjugated by the devotee; guna—the quality; kahe—say; aisvarya-jnani-gane—learned scholars knowing the opulence of Krsna "The exchange of spiritual happiness between Krsna and His devotee, in which Krsna is controlled by His devotee, is compared to an ocean of nectar into which the devotee and Krsna plunge.
This is the verdict of learned scholars who appreciate Krsna’s opulence.
19.230
itidrk-svalilabhir ananda-kunde
svaghosam nimajjantam akhyapayantam
tadiyesita-jnesu bhaktair jitatvam
punah prematas tam satavrtti vande
SYNONYMS
iti—thus; idrk-sva-lilabhih—by this Damodara in His transcendental pastimes; ananda-kunde—in the ocean of transcendental bliss; sva-ghosam—His personal associates; nimajjantam—plunging; akhyapayantam—declaring; tadiya—of the Supreme Personality of Godhead; isita-jnesu—among learned scholars expert in the knowledge of the opulences; bhaktaih—by the devotees; jitatvam—the subjugation; punah—again; prematah—with love; tam—unto Him; sata-avrtti—hundreds of times; vande—I offer my respectful obeisances " ’Again let me offer my respectful obeisances unto the Supreme Personality of Godhead.
O my Lord, I offer my obeisances hundreds and thousands of times with all affection because by Your personal pastimes You plunge the gopis into an ocean of nectar.
Appreciating Your opulence, devotees generally declare that You are always subjugated by their feelings.’
PURPORT
This verse is from the Damodarastaka in the Padma Purana.
Attachment for Krsna in santa-rasa, rendering service to the Lord in dasya-rasa, rendering relaxed service in fraternity, and serving in parental love with feelings of maintenance all combine on the platform of conjugal love when the devotee wants to serve the Lord by offering Him his personal body.
Thus the qualities of the other rasas combine to form the nectar of conjugal love.
On this platform, all the different feelings of a devotee are amalgamated.
19.231
madhura-rase--krsna-nistha, seva atisaya
sakhyera asankoca, lalana-mamatadhikya haya
SYNONYMS
madhura-rase—on the platform of conjugal love; krsna-nistha—attachment for Krsna; seva atisaya—an improved rendering service; sakhyera—of the platform of fraternity; asankoca—relaxation; lalana—maintenance; mamata-adhikya—increase of intimacy; haya—there is "On the platform of conjugal love, attachment for Krsna, rendering service unto Him, the relaxed feelings of fraternity and the feelings of maintenance all increase in intimacy.
19.232
kanta-bhave nijanga diya karena sevana
ataeva madhura-rasera haya ’panca’ guna
SYNONYMS
kanta-bhave—on the platform of conjugal love; nija-anga—own body; diya—offering; karena—executes; sevana—service; ataeva—therefore; madhura-rasera—of the mellow of conjugal love; haya—there are; panca guna—five kinds of transcendental qualities "On the platform of conjugal love, the devotee offers his body in the service of the Lord.
Thus on this platform all five transcendental qualities are present.
19.233
akasadi guna yena para para bhute
eka-dui-tina-cari krame panca prthivite
SYNONYMS
akasa-adi—beginning with the sky; guna—qualities; yena—as; para para—one after another; bhute—in the material elements; eka—one; dui—two; tina—three; cari—four; krame—in this way; panca—all five qualities; prthivite—in earth "All the material qualities evolve one after another in the material elements, beginning from ether.
By gradual evolution, first one quality develops, then two qualities develop, then three and four, until all five qualities are found in earth.
19.234
ei-mata madhure saba bhava-samahara
ataeva asvadadhikye kare camatkara
SYNONYMS
ei-mata—in this way; madhure—on the platform of conjugal love; saba—all; bhava-samahara—amalgamation of the feelings; ataeva—therefore; asvada-adhikye—from the increase of tasting by the devotees; kare camatkara—is certainly wonderful “Similarly, on the platform of conjugal love, all the feelings of the devotees are amalgamated.
The intensified taste is certainly wonderful.”
19.235
ei bhakti-rasera karilana, dig-darasana
ihara vistara mane kariha bhavana
SYNONYMS
ei—this; bhakti-rasera—of the feelings of devotional service; karilana—I have described; dik-darasana—general survey; ihara—of this; vistara—expansion; mane—within the mind; kariha—you should do; bhavana—consideration.
Sri Caitanya Mahaprabhu then concluded: "I have simply given a general survey describing the mellows of devotional service.
You can consider how to adjust and expand this.
19.236
bhavite bhavite krsna sphuraye antare
krsna-krpaya ajna paya rasa-sindhu-pare
SYNONYMS
bhavite bhavite—in this way when one is strictly in thought; krsna—Lord Krsna; sphuraye antare—manifests within; krsna-krpaya—by the mercy of Krsna; ajna—one not expert in knowledge; paya—reaches; rasa-sindhu-pare—the shore of the ocean of transcendental mellows “When one thinks of Krsna constantly, love for Him is manifest within the heart.
Even though one may be ignorant, one can reach the shore of the ocean of transcendental love by Lord Krsna’s mercy.”
19.237
eta bali’ prabhu tanre kaila alingana
varanasi calibare prabhura haila mana
SYNONYMS
eta bali’—saying this; prabhu—Sri Caitanya Mahaprabhu; tanre—unto Rupa Gosvami; kaila—did; alingana—embracing; varanasi—toward Benares; calibare—to go; prabhura—of Lord Sri Caitanya Mahaprabhu; haila—was; mana—the mind.
After saying this, Sri Caitanya Mahaprabhu embraced Srila Rupa Gosvami.
The Lord then decided to go to the city of Benares.
19.238
prabhate uthiya yabe karila gamana
tabe tanra pade rupa kare nivedana
SYNONYMS
prabhate—in the morning; uthiya—getting up; yabe—when; karila—made; gamana—departure; tabe—at that time; tanra—His; pade—at the lotus feet; rupa—Srila Rupa Gosvami; kare—does; nivedana—submission.
The next morning, when Sri Caitanya Mahaprabhu arose and prepared to leave for Varanasi (Benares), Srila Rupa Gosvami made the following statement at the Lord’s lotus feet.
19.239
’ajna haya, asi muni sri-carana-sange
sahite na pari muni viraha-tarange’
SYNONYMS
ajna haya—if there is permission; asi—may come; muni—I; sri-carana-sange—with Your Lordship; sahite—to tolerate; na pari—not able; muni—I; viraha-tarange—the waves of separation “If You give me permission, I shall go with Your Lordship.
It is not possible for me to tolerate the waves of separation.”
19.240
prabhu kahe,--tomara kartavya, amara vacana
nikate asiyacha tumi, yaha vrndavana
SYNONYMS
prabhu kahe—Sri Caitanya Mahaprabhu replied; tomara kartavya—your duty; amara vacana—My order; nikate asiyacha—have come near; tumi—you; yaha—go; vrndavana—to Vrndavana.
Sri Caitanya Mahaprabhu replied, "Your duty is to carry out My order.
You have come near Vrndavana.
Now you should go there.
19.241
vrndavana haite tumi gauda-desa diya
amare miliba nilacalete asiya
SYNONYMS
vrndavana haite—from Vrndavana; tumi—you; gauda-desa diya—by way of Bengal; amare—Me; miliba—will meet; nilacalete—at Jagannatha Puri; asiya—coming “Later, you can go from Vrndavana to Jagannatha Puri through Bengal (Gauda-desa).
There you will meet Me again.”
19.242
tanre alingiya prabhu naukate cadila
murcchita hana tenho tahani padila
SYNONYMS
tanre—him; alingiya—embracing; prabhu—Sri Caitanya Mahaprabhu; naukate—in a boat; cadila—got aboard; murcchita hana—fainting; tenho—he (Srila Rupa Gosvami); tahani—on the spot; padila—fell.
After embracing Rupa Gosvami, Sri Caitanya Mahaprabhu got into a boat.
Rupa Gosvami fainted and fell down on the spot.
19.243
daksinatya-vipra tanre ghare lana gela
tabe dui bhai vrndavanere calila
SYNONYMS
daksinatya-vipra—the brahmana from Deccan; tanre—him (Rupa Gosvami); ghare lana—taking to his home; gela—went; tabe—thereafter; dui bhai—the two brothers; vrndavanere—toward Vrndavana; calila—departed.
The brahmana from Deccan took Rupa Gosvami to his home, and thereafter the two brothers departed for Vrndavana.
19.244
mahaprabhu cali’ cali’ aila varanasi
candrasekhara milila gramera bahire asi’
SYNONYMS
mahaprabhu—Sri Caitanya Mahaprabhu; cali’ cali’-walking and walking; aila—arrived; varanasi—at Varanasi; candrasekhara—Candrasekhara; milila—He met; gramera—of the village; bahire—outside; asi’-coming.
After walking and walking, Sri Caitanya Mahaprabhu finally arrived at Varanasi, where He met Candrasekhara, who was coming out of the city.
19.245
ratre tenho svapna dekhe,--prabhu aila ghare
pratah-kale asi’ rahe gramera bahire
SYNONYMS
ratre—at night; tenho—he (Candrasekhara); svapna—a dream; dekhe—saw; prabhu—Sri Caitanya Mahaprabhu; aila—has come; ghare—to his home; pratah-kale—in the morning; asi’-coming; rahe—he remained; gramera bahire—outside the city.
In a dream Candrasekhara had seen that Lord Sri Caitanya Mahaprabhu had come to his home; therefore in the morning Candrasekhara went outside the city to receive the Lord.
19.246
acambite prabhu dekhi’ carane padila
anandita hana nija-grhe lana gela
SYNONYMS
acambite—suddenly; prabhu—Sri Caitanya Mahaprabhu; dekhi’-seeing; carane—at His feet; padila—he fell; anandita hana—becoming very glad; nija-grhe—to his own place; lana—taking; gela—went.
While Candrasekhara was waiting outside the city, he suddenly saw Sri Caitanya Mahaprabhu arrive, and he fell down at the Lord’s feet.
Being very happy, he took the Lord to his home.
19.247
tapana-misra suni’ asi’ prabhure milila
ista-gosthi kari’ prabhura nimantrana kaila
SYNONYMS
tapana-misra—Tapana Misra; suni’-hearing; asi’-coming; prabhure milila—met the Lord; ista-gosthi kari’-conversing; prabhura—to Lord Sri Caitanya Mahaprabhu; nimantrana—invitation; kaila—made.
Tapana Misra also heard news of the Lord’s arrival in Varanasi, and he went to Candrasekhara’s house to meet Him.
After talking, he invited the Lord to take lunch at his place.
19.248
nija ghare lana prabhure bhiksa karaila
bhattacarye candrasekhara nimantrana kaila
SYNONYMS
nija ghare—to his own place; lana—taking; prabhure—to the Lord; bhiksa karaila—offered lunch; bhattacarye—unto Balabhadra Bhattacarya; candrasekhara—Candrasekhara; nimantrana—invitation; kaila—made.
Tapana Misra took Caitanya Mahaprabhu to his own house and gave Him lunch.
Candrasekhara invited Balabhadra Bhattacarya to take lunch at his home.
19.249
bhiksa karana misra kahe prabhu-paya dhari’
eka bhiksa magi, more deha’ krpa kari’
SYNONYMS
bhiksa karana—after offering the lunch; misra—Tapana Misra; kahe—said; prabhu—of Lord Sri Caitanya Mahaprabhu; paya—the lotus feet; dhari’-touching; eka bhiksa—one favor; magi—I beg; more—unto Me; deha’-kindly deliver; krpa kari’-by Your causeless mercy.
After offering lunch to Sri Caitanya Mahaprabhu, Tapana Misra begged a favor from the Lord and requested Him to reward him mercy.
19.250
yavat tomara haya kasi-pure sthiti
mora ghara vina bhiksa na kariba kati
SYNONYMS
yavat—as long as; tomara—Your; haya—there is; kasi-pure—at Varanasi; sthiti—stay; mora ghara—my place; vina—except; bhiksa—lunch; na kariba—kindly do not take; kati—anywhere.
Tapana Misra said, “As long as Your Lordship stays in Varanasi, please do not accept an invitation from anyone but me.”
19.251
prabhu janena--dina panca-sata se rahiba
sannyasira sange bhiksa kahan na kariba
SYNONYMS
prabhu—Sri Caitanya Mahaprabhu; janena—knows; dina—days; panca-sata—five days or at the most a week; se—that; rahiba—I shall stay; sannyasira sange—with other Mayavadi sannyasis; bhiksa—lunch; kahan—at any time; na kariba—I shall not take.
It was known to Sri Caitanya Mahaprabhu that He would remain there only five or seven days.
He would not accept any invitation that involved Mayavadi sannyasis.
19.252
eta jani’ tanra bhiksa kaila angikara
vasa-nistha kaila candrasekharera ghara
SYNONYMS
eta jani’—on this understanding; tanra—his; bhiksa—lunch; kaila angikara—He accepted; vasa-nistha—residence; kaila—made; candrasekharera ghara—the house of Candrasekhara.
With this understanding, Sri Caitanya Mahaprabhu agreed to accept lunch at the place of Tapana Misra.
The Lord made His residence at the home of Candrasekhara.
19.253
maharastriya vipra asi’ tanhare milila
prabhu tanre sneha kari’ krpa prakasila
SYNONYMS
maharastriya vipra—the Maharastriya brahmana; asi’-coming; tanhare—him; milila—met; prabhu—Sri Caitanya Mahaprabhu; tanre—to him; sneha kari’-showing His affection; krpa prakasila—distributed His mercy.
The Maharastriya brahmana came, and the Lord met him.
Out of affection, the Lord bestowed His mercy upon him.
19.254
mahaprabhu aila suni’ sista sista jana
brahmana, ksatriya asi’ karena darasana
SYNONYMS
mahaprabhu aila—Sri Caitanya Mahaprabhu has arrived; suni’-hearing; sista sista jana—all respectable persons; brahmana—belonging to the brahmana community; ksatriya—belonging to the ksatriya community; asi’-coming; karena darasana—see.
Hearing that Sri Caitanya Mahaprabhu had come, all the respectable members of the brahmana and ksatriya communities came to see Him.
19.255
sri-rupa-upare prabhura yata krpa haila
atyanta vistara-katha sanksepe kahila
SYNONYMS
sri-rupa-upare—upon Sri Rupa Gosvami; prabhura—of Sri Caitanya Mahaprabhu; yata—as much; krpa—mercy; haila—there was; atyanta—very much; vistara-katha—elaborate topic; sanksepe—in brief; kahila—I have described.
Much mercy was thus bestowed upon Sri Ra Gosvami, and I have briefly described all those topics.
19.256
sraddha kari’ ei katha sune ye jane
prema-bhakti paya sei caitanya-carane
SYNONYMS
sraddha kari’—with faith; ei katha—this description; sune—hears; yei jane—any person who; prema-bhakti—love of Godhead; paya—achieves; sei—that person; caitanya-carane—at the lotus feet of Sri Caitanya Mahaprabhu.
Whoever hears this narration with faith and love certainly develops love of God at the lotus feet of Sri Caitanya Mahaprabhu.
19.257
sri-rupa-raghunatha-pade yara asa
caitanya-caritamrta kahe krsnadasa
SYNONYMS
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; krsnadasa—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, Madhya-lila, Nineteenth Chapter, describing the Lord’s instructions to Srila Rupa Gosvami at Prayaga in the science of devotional service.
Lord Sri Caitanya Mahaprabhu Instructs Sanatana Gosvami in the Science of the Absolute Truth The following summary study of this chapter is given by Bhaktivinoda Thakura in his Amrta-pravaha-bhasya.
When Srila Sanatana Gosvami was imprisoned by Nawab Hussain Shah, he received news from Rupa Gosvami that Sri Caitanya Mahaprabhu had gone to Mathura.
Sanatana Gosvami thereafter satisfied the superintendent of the jail by sweet solicitations and bribery.
After giving the jailer seven thousand gold coins, Sanatana Gosvami was released.
He then crossed the Ganges and fled.
One of his servants, Isana, followed him, carrying eight gold coins.
Sanatana Gosvami and his servant then spent the night in a small hotel on the way to Benares.
The hotel owner knew that Sanatana Gosvami and his servant had eight gold coins, and he decided to kill them and take the money.
Making plans in this way, the hotel owner received them as honorable guests.
Sanatana Gosvami, however, asked his servant how much money he had, and, taking seven of the gold coins, Sanatana offered them to the hotel owner.
Thus the owner helped them reach the hilly tract toward Varanasi.
On the way, Sanatana Gosvami met his brother-in-law, Srikanta, at Hajipura, and Srikanta helped him after he had heard about all Sanatana’s troubles.
Thus Sanatana Gosvami finally arrived at Varanasi and stood before the door of Candrasekhara.
Caitanya Mahaprabhu called him in and ordered him to change his dress so that he could look like a gentleman.
For his garment, he used an old cloth of Tapana Misra’s.
Later, he exchanged his valuable blanket for a torn quilt.
At this time Caitanya Mahaprabhu was very pleased with him, and thus Sri Sanatana Gosvami received knowledge of the Absolute Truth from the Lord Himself.
First they discussed the constitutional position of the living entities, and Sri Caitanya Mahaprabhu explained to Sanatana Gosvami how the living entity is one of Lord Krsna’s energies.
After this, the Lord explained the way of devotional service.
While discussing the Absolute Truth, Sri Krsna, the Lord analyzed Brahman, Paramatma and Bhagavan, as well as the expansions of the Lord called svayam-rupa, tad-ekatma and avesa, which are divided into various branches known as vaibhava and prabhava.
Thus the Lord described the many forms of the Supreme Personality of Godhead.
He also described the incarnations of God within the material world, incarnations such as the purusa-avataras, manvantara-avataras, guna-avataras and saktyavesa-avataras.
The Lord also discussed the divisions of Krsna’s different ages, such as balya and pauganda, and the different pastimes of the different ages.
He explained how Krsna attained His permanent form when He reached youth.
In this way Sri Caitanya Mahaprabhu explained and described everything to Sanatana Gosvami.