CC Madhya-Lila 2
CC Madhya-Lila 2
CC Madhya-Lila 2
II 8 II
aho bhagyam aha bhagyarh
nanda-gopa-vrajaukasam
yan-mitrarh paramanandarh
pOrQarh brahma sanatanam
SYNONYMS
aha-what great ; bhagyam-fortune; aha-what great; bhagyam-fortune;
nanda-of Maharaja Nanda; gapa-of other cowherd men; vraja-okasam-of the
inhabitants of VrajabhOmi; yat - of whom; mitram-friend; parama-anandam-
the supreme bliss; pOrQam-complete; brahma-the Absolute Truth;
sanatanam -eternal.
TRANSLATION
" 'How greatly fortunate are Nanda Maharaja, the cowherd men and all the
inhabitants of Vrajabhiimi! There is no limit to their fortune because the Ab-
278 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6
solute Truth, the source of transcendental bliss, the eternal Supreme Brah-
man, has become their friend!
PURPORT
This is a quotation from Srimad-Bhagavatam (1 0.14.32) spoken by Lord Brahma.
TEXT 150
<tt;\9( 91tf'lRif I
II II
'apaQi-pada'-sruti varje 'prakrta' paQi-caraf)a
puna/:! kahe, sighra cafe, kare sarva grahal)a
SYNONYMS
apaf)i-pada-sruti-the sruti-mantra beginning apani-pada/:1; varje-rejects ;
prakrta-material; paQi-caral)a-hands and legs; puna/:1-again; kahe-says;
sighra cafe-walks very fast; kare-does; sarva-of everything; grahal)a-accept-
in g.
TRANSLATION
"The Vedic mantra rejects material hands and legs, yet it states
that the Lord goes very fast and accepts everything offered to Him.
TEXT 151
I
II II
ataeva sruti kahe,
'mukhya' cha{'ii' mane
SYNONYMS
ataeva-therefore; sruti-Vedic mantras; kahe-say; brahma-the Absolute
Truth; mukhya-direct meaning; cha{ii' -giving up; fak-
interpretation; mane-accept;
TRANSLATION
"All these mantras confirm that the Absolute Truth is personal, but the
Mayavadis, throwing away the direct meaning, interpret the Absolute Truth as
impersonal.
Text 152] The Liberation of Shvabhauma Bhattacarya
PURPORT
According to the Svetasvatara (3.19):
apaQi-pado javano grahTta
pa5yaty sa swoty akarQa/:1
sa vetti vedyam na ca tasyasti vetta
tam ahur agryam mahantam
279
This Vedic mantra clearly states, mahantam. The word means
"person." That person is confirmed in Bhagavad-gTta by Arjuna when he addresses
sasvatam: "You are the original person." (Bg. 1 0.12) This
mahantam is Sri His hands and legs are not mundane, but are completely
transcendental. However, when He comes, fools take Him to be an ordinary per-
son (avajananti maril mur;fha tanum asritam). One who has no Vedic
knowledge, who has not studied the Vedas from the bona fide spiritual master,
does not know Therefore he is a mur;fha. Such fools take to be an or-
dinary person (pararil bhavam ajananta/:1) . They do not actually know what
is. kascid yatati siddhaye. It is not possible to understand
simply by studying the Vedas perfectly. One must have the mercy of a
devotee (yat padam). Unless one is favored by a devotee, he cannot understand
the Supreme Personality of Godhead. Arjuna also confirms this in Bhagavad-gita:
"My Lord, it is very difficult to understand Your personality." The less intelligent
class of men cannot understand the Supreme Personality of Godhead without
being favored by His devotee. Therefore Bhagavad-gita contains another injunc-
tion (Bg. 4.34):
tad viddhi praQipatena
pariprasnena sevaya
te jtianaril
jtianinas tattva-darsina/:1
One has to approach a bona fide spiritual master and surrender to him. Only then
can one understand the Supreme Personality of Godhead as a person.
TEXT 152
I
<fifl 1 u
yailhara
hena-bhagavane tumi kaha nirakara?
280 Sri Caitanya-caritlmrta [Madhya-lila, Ch. 6
SYNONYMS
six opulences in full ; ananda-blissful; vigraha-
form; yanhara-whose; hena-bhagavane-unto that Supreme Personality of
Godhead; tumi-you; kaha-said; nirakara-without any form.
TRANSLATION
"Are you describing as formless that Supreme Personality of Godhead
whose transcendental fonn is complete with six transcendental opulencesl
PURPORT
If the Supreme Personality of Godhead is formless, how can He be said to walk
very fast and accept everything offered to Him? Rejecting the direct meaning of
the Vedic mantras, the philosophers interpret them and try to establish
the Absolute Truth as formless. Actually, the Supreme Lord has an eternal, per-
sonal form, full of all opulence. The philosophers try to interpret the Ab-
solute Truth as being without potency. However, in the Svet.1svatara Upani$ad it is
clearly said, parasya saktir vividhaiva srDyate: "The Absolute Truth has multi-
potencies." (Svet. Up. 6.8)
TEXT 153
fl!i{ I
<tifif 1 n
svabhavika tina sakti yei brahme haya
'nibsaktika' kari' tanre karaha niscaya?
SYNONYMS
svabhavika-by nature; tina-three; sakti-potencies; yei-which; brahme-
in the Absolute Truth; haya-there are; nibsaktika-without potency; kari' -
making; tat'lre-Him; karaha-you do; ni.5caya-ascertainment.
TRANSLATION
"The Supreme Personality of Godhead has three primary potencies. Are
you trying to ascertain that He has no potenciesl
PURPORT
Sri Caitanya Mahaprabhu now quotes four verses from the PuriiQa
(6.7.61-63 and 1.12.69) to explain the different potencies of the Lord.
Text 155) The Liberation of Sarvabhauma Bhatfacarya
TEXT 154
9(111 I
II II
vi$QU-sakti/:l para prokta
k$etra-jnakhya tatha para
avidya-karma-sarhjnanya
trtiya saktir i$yate
SYNONYMS
281
vi$f)u-sakti/:l-the internal potency of Lord the Supreme Personality of
Godhead; para-spiritual; prokta-said; k$etra-jna-the living entities; akhya-
known as; tatha-also; para-spiritual ; avidya-nescience, or godlessness; kar-
ma-and fruitive activities; sariljt'la-known as; anya-another; trtTya-third;
sakti/:1-potency; i$yate-is accepted as.
TRANSLATION
" 'The internal potency of the Supreme Lord, Vi,Qu, is spiritual, as verified
by the sastras. There is another spiritual potency, known as k,etra-jna, or the
living entity. The third potency, which is known as nescience, makes the living
entity godless and fills him with fruitive activity.
PURPORT
In Bhagavad-gita, in Sri discourse on the k$etra and the k$etra-jfla, it is
clearly stated that the is the living entity who knows his field of ac-
tivities. The living entities in the material world are forgetful of their eternal rela-
tionship with the Supreme Personality of Godhead. This forgetfulness is called
avidya, or nescience. The avidya-sakti, the avidya potency of the material world,
provokes fruitive activity. Although this avidya-sakti (material energy, or ne-
science) is also an energy of the Supreme Personality of Godhead, it is especially
intended to keep the living entities in a state of forgetfulness. This is due to
their rebellious attitude toward the Lord. Thus although the living entities are
constitutionally spiritual, they come under the influence of the potency of
nescience. How this happens is described in the following verse.
TEXT 155
'11 <J9f I
11 n
282 Caitanya-caritampa
yaya k?etra-jna-sakti/:1 sa
ve?tita nrpa sarva-ga
samsara-tapan akhilan
avapnoty atra santatan
SYNONYMS
[Madhya-lila, Ch. 6
yaya-by which; k?etra-jna-sakti/:1-the living entities, known as the k?etra-jna
potency; sa-that potency; ve?tita-covered; nrpa-0 King; sarva-ga-capable
of going anywhere in the spiritual or material worlds; samsara-tapan-miseries
due to the cycle of repeated birth and death; akhilan-all kinds of; avapnoti-ob-
tains; atra-in this material world; santatan-arising from suffering or enjoying
various kinds of reactions to fruitive activities.
TRANSLATION
11
'0 King, the is the living entity. Although he has the
facility to live in either the material or spiritual world, he suffers the threefold
miseries of material existence because he is influenced by the avidya
[nescience] potency, which covers his constitutional position.
TEXT 156
"ffVj: I
'9ft0'1 U II
taya tirohitatvac ca
saktil) k?etra-jna-samjnita
sarva-bhate$U bhO-pala
taratamyena vartate
SYNONYMS
taya-by her; tiral)-hitatvat-from being freed from the influence; ca-also;
sakti/:1-the potency; k?etra-jna-k?etra-jna; sariljnita-known by the name; sar-
va-bhote$U-in different types of bodies; bho-pa/a-0 King; taratamyena-in
different degrees; vartate -exists.
TRANSLATION
11
'This living entity, covered by the influence of nescience, exists in dif-
ferent forms in the material condition. 0 King, he is thus proportionately
freed from the influence of material energy, to greater or lesser degrees!
Text 157] The Liberation of Sarvabhauma Bhattacarya 283
PURPORT
The material energy acts on the living entity in different degrees, according to
how he acquires the association of the three modes of material nature. There are
8,400,000 species of life, some inferior, some superior and some mediocre. The
gradations of the bodies are calculated according to the covering of material en-
ergy. In the lower categories-including aquatics, trees, plants, insects, birds and
so forth-spiritual consciousness is almost nonexistent. In the mediocre cate-
gory-the human form of life-spiritual consciousness is comparatively
awakened. In the superior life forms, spiritual consciousness is fully awakened.
Then the living entity understands his real position and tries to escape the in-
fluence of material energy by developing consciousness.
TEXT 157
I
C0\1 II II
hladini sandhini samvit
tvayy eka sarva-sariJSraye
hlada-tapa-kari misra
tvayi no gul')a-varjite
SYNONYMS
h/adini-the pleasure potency; sandhini-the eternity potency; samvit-the
knowledge potency; tvayi-in You; eka-one spiritual (cit) potency; sarva-
sarhsraye-the shelter of everything; h/ada-pleasure; tapa-kari-causing dis-
pleasure; misra-mixed; tvayi-in You; no-not; gu('la-varjite-devoid of all ma-
terial qualities.
TRANSLATION
" 'The Supreme Personality of Godhead is sac-cid-ananda-vigraha. This
means that He originally has three potencies-the pleasure potency, the
potency of eternality and the potency of knowledge. Together these are called
the cit potency, and they are present in full in the Supreme Lord. For the living
entities, who are part and parcel of the Lord, the pleasure potency in the ma-
terial world is sometimes displeasing and sometimes mixed. This is not the
case with the Supreme Personality of Godhead because He is not under
the influence of the material energy or its modes.'
PURPORT
This is a quotation from the Pura('la (1.12.69).
284 Sri
TEXT 158
I
[Madhya-lila, Ch. 6
f!i1 II II
sac-cid-ananda-maya haya isvara-svarOpa
tina arilse cic-chakti haya tina rupa
SYNONYMS
sat-cit-ananda-maya-full of eternity, knowledge and bliss; haya-is; isvara-
of the Supreme Lord; svarupa-the t ranscendental form; tina arilse-in three
parts; cit-sakti-the spiritual potency; haya-becomes; tina-three; rupa-
forms.
TRANSLATION
"The Supreme Personality of Godhead in His original form is full of eternity,
knowledge and bliss. The spiritual potency in these three portions [sat, cit
and anandal assumes three different forms.
PURPORT
According to the verdict of all Vedic literature, the Supreme Personality of God-
head, the living entity and the illusory energy (this material world) constitute the
subject matter of knowledge. Everyone should try to understand the relationship
between them. First of all, one should try to understand the nature of the
Supreme Personality of Godhead. From the sastras we understand that the nature
of the Supreme Personality of Godhead is the sum total of eternity, bliss and
knowledge. As stated in verse 154 ( vi$1JU-saktil) para prokta), the Supreme Per-
sonality of Godhead is the reservoir of all potencies, and His potencies are all
spiritual.
TEXT 159
I
811i1 1ftfj{ II II
anandarilse 'h/adini,' sad-arilse 'sandhini'
cid-arilse 'samvit', yare jfiana kari mani
SYNONYMS
ananda-arilse-in the part of bliss; hladini-the pleasure potency; sat-arilse-
in the part of eternity; sandhini-the sandhini potency; cit-arilse-in the part of
Text 160] The Liberation of Sarvabhauma Bhattacarya 285
knowledge; samvit-the samvit potency; yare-which; jnana-as knowledge;
kari mani-we accept.
TRANSLATION
"The three portions of the spiritual potency are called hladini [the bliss
portion], sandhini [the eternity portion] and samvit [the knowledge portion].
We accept knowledge of these as full knowledge of the Supreme Personality
of Godhead.
PURPORT
To acquire knowledge of the Supreme Personality of Godhead, one must take
shelter of the samvit potency of the Supreme Lord.
TEXT 160
I
<15t1f o3!1atcef9 u n
antaranga-cic-chakti, tatastha-jiva-sakti
bahiranga-maya, -tine kare prema-bhakti
SYNONYMS
antaranga-the internal potency; cit-sakti-the spiritual potency; tatastha-
the marginal potency; jiva-sakti-the living entities; bahiranga-the external
potency; maya-the illusory energy; tine-all three of them; kare-do; prema-
bhakti -devotional service in love.
TRANSLATION
"The spiritual potency of the Supreme Personality of Godhead also appears
in three phases-internal, marginal and external. These are all engaged in His
devotional service in love.
PURPORT
The spiritual potency of the Lord is manifested in three phases-the internal or
spiritual potency, the marginal potency, which is the living entities, and the exter-
nal potency, known as maya-sakti. We must understand that in each of these
three phases the original spiritual potencies of pleasure, eternity and knowledge
remain intact. When the potencies of spiritual pleasure and knowledge are both
bestowed upon the conditioned souls, the conditioned souls can escape the
clutches of the external potency, maya, which acts as a cover obscuring one's
286 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6
spiritual identity. When freed, the living entity awakens to consciousness
and engages in devotional service with love and affection.
TEXT 161
I
i{tf'it II II
?a(i- vidha aisvarya -prabhuracic-chakti-vi las a
hena sakti nahi mana, -parama sahasa
SYNONYMS
?at-vidha-six kinds; aisvarya-of opulences; prabhura-of the Lord; cit-sakti-
vilasa-enjoyment in the spiritual potency; hena sakti-such sublime potencies;
nahi-not; mana-you accept; paramasahasa-great impudence.
TRANSLATION
"In His spiritual potency, the Supreme Lord enjoys six kinds of opulence.
You do not accept this spiritual potency, and this is due to your great impu-
dence.
PURPORT
The Supreme Personality of Godhead is full with six opulences. All of these
potencies are on the transcendental platform. To understand the Supreme Per-
sonality of Godhead as impersonal and devoid of potency is to go completely
against Vedic information.
TEXT 162
'JTArt'lM' 1
'!' II II
'mayadhisa' 'maya-vasa'-isvare-jive bheda
hena-jive isvara-saha kaha ta' abheda
SYNONYMS
maya-adhisa-the Lord of energy; maya-vasa-subjected to the influence of
maya; isvare-in the Supreme Personality of Godhead; jive-in the living entities;
bheda-the difference; hena-jive-such living entities; isvara-saha-with the
Supreme Personality of Godhead; kaha-you say; ta'-indeed; abheda-one and
the same.
Text 163] The Liberation of Sarvabhauma Bhattacarya
287
TRANSLATION
"The Lord is the master of the potencies, and the living entity is the servant
of them. That is the difference between the Lord and the living entity.
However, you declare that the Lord and the living entities are one and the
same.
PURPORT
The Supreme Personality of Godhead is by nature the master of all potencies.
By nature, the living entities, being infinitesimal, are always under the influence of
the Lord's potencies. According to the MuQ{iaka (3.1 .1-2) :
dva suparf)a sayuja sakhaya
samanarh
tayor anyab pippa/am svadv atty
ana5nann anyo 'bhicakasiti
samane nimagno
socati muhyamana/:1
yada pasyaty anyam isam
asya mahimanam eti vita-soka/:1
The MuQ{iaka completely distinguishes the Lord from the living entities.
The living entity is subjected to the reactions of fruitive activity, whereas the Lord
simply witnesses such activity and bestows the results. According to the living en-
tity's desires, he is wandering f rom one body to another and from one planet to
another, under the direction of the Supreme Personality of Godhead, ParamiUma.
However, when the living entity comes to his senses by the mercy of the Lord, he
is awarded devotional service. Thus he is saved from the clutches of maya. At
such a time he can see his eternal friend, the Supreme Personality of Godhead,
and become free from all lamentation and hankering. This is confirmed in
Bhagavad-gitJ. (18.54), where the Lord says, brahma-bhatab prasannatma na socati
na karik$ati : " One who is thus transcendentally situated at once realizes the
Supreme Brahman. He never laments nor desires to have anything:' Thus it is
definitely proved that the Supreme Personality of Godhead is the master of all
potencies and that the living entities are always subjected to these potencies.
That is the difference between mayadhisa and maya-vasa.
TEXT 163
m1ti-Pt 1ftti{ 1
288 Sri Caitanya-caritam!'fa
gita-sastre jiva-rupa 'sakti' kari' mane
hena jive 'bheda' kara isvarera sane
SYNONYMS
[Madhya-lila, Ch. 6
gWi-sastre-in Bhagavad-gita; jiVa-rOpa-the identity of the living entity; sak-
ti-potency; kari ' -making; mane-accepts; hena-such; jive-living entity;
bheda-different; kara-you make; isvarera-the Supreme Personality of God-
head; sane-with.
TRANSLATION
"In Bhagavad-gita the living entity is established as the marginal potency of
the Supreme Personality of Godhead. Yet you say that the living entity is com-
pletely different from the Lord.
PURPORT
The Brahma-sutra states that according to the principle of sakti-saktimator
abhedal), the living entity is simultaneously one with and different from the
Supreme Personality of Godhead. Qualitatively the living entity and the Supreme
Lord are one, but in quantity they are different. According to Sri Caitanya
Mahaprabhu's philosophy (acintya-bhedabheda-tattva), the living entity and the
Supreme Lord are accepted as one and different at the same time.
TEXT 164
'D I
C1f II )1),8 II
bhumir apo 'nalo vayu/:1
kharh mana buddhir eva ca
ahankara itiyarh me
bhinna prakrtir a$tadha
SYNONYMS
bhamil)-earth; apa/:1-water; ana/a/:1-fire; vayu/:1-air; kham-ether;
mana/:1-mind; buddhi/:1-intell igence; eva-certainly; ca-and; ahankara/:1-
false ego; iti-thus; iyam-this; me-My; bhinna-separated; prakrti/:1-energy;
-eightfold.
TRANSLATION
" 'Earth, water, fire, air, ether, mind, intelligence and false ego are My
eightfold separated energies.
Text 166] The Liberation of Sarvabhauma Bhaffadrya
TEXT 165
C'1! I
iSi* II II
apareyam itas tv anyaril
prakrtirh viJdhi me param
jiva-bhataril maha-baho
yayedarh dharyate jagat
SYNONYMS
289
apara-inferior; iyam-this; ita/:1-from this; tu-but; anyam-another;
prakrtim-nature; viddhi-know; me-My; param-transcendental; jiva-
bhatam-existing as the living entities; maha-baho-0 mighty-armed one;
yaya-by which; idam-this; dharyate-is sustained; jagat-material world.
TRANSLATION
" 'Besides these inferior energies, which are material, there is another en-
ergy, a spiritual energy, and this is the living being, 0 mighty-armed one. The
entire material world is sustained by the living entities!
PURPORT
Verses 164 and 165 are quotations from Bhagavad-gita (7.4-5).
TEXT 166
I
.. II II
isvarera sri-vigraha sac-cid-anandakara
se-vigrahe kaha sattva-guQera vikara
SYNONYMS
isvarera-of the Supreme Personality of Godhead; sri-vigraha-the form; sat-
cit-ananda-akara-complete in eternity, cognizance and bliss; se-vigrahe-about
that form of the Lord; kaha-you say; sattva-guQera-of the quality of material
goodness; vikara-transformation.
TRANSLATION
"The transcendental form of the Supreme Personality of Godhead is com-
plete in eternity, cognizance and bliss. However, you describe this transcen-
dental form as a product of material goodness.
290 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6
TEXT 167
'!' I
n
sri-vigraha ye na mane, sei ta' pa$af)(ii
adrsya asprsya, sei haya yama-daf.ldi
SYNONYMS
sri-vigraha-the form of the Lord; ye-anyone who; na-not; mane-accepts;
sei-he; ta'-indeed; pa$af.l-agnostic; adrsya-not to be seen; asprsya-un-
touchable; sei-he; haya-is; yama-daQQ'i-subject to be punished by Yamaraja.
TRANSLATION
"One who does not accept the transcendental form of the Lord is certainly
an agnostic. Such a person should be neither seen nor touched. Indeed, he is
subject to be punished by Yamaraja.
PURPORT
According to the Vedic instructions, the Supreme Personality of Godhead has
His eternal, transcendental form, which is always bl issful and full of knowledge.
lmpersonalists think that "material" refers to the forms within our experience and
that "spiritual" refers to an absence of form. However, one should know that
beyond this material nature is another nature, which is spiritual. just as there are
material forms in this material world, there are spiritual forms in the spiritual world.
This is confirmed by all Vedic literature. The spiritual forms in the transcendental
world have nothing to do with the negative conception of formlessness. The con-
clusion is that a person is an agnostic when he does not agree to worship the tran-
scendental form of the Lord.
Actually, at the present moment all systems of religion deny the worship of the
form of the Lord due to ignorance of His transcendental form. The first-class ma-
terialists (the Mayavadis) imagine five specific forms of the Lord, but when they
try to equate the worship of such imaginary forms with bhakti, they are im-
mediately condemned. Lord Sri confirms this in Bhagavad-gita (7.15), where
He says, na maril du$k[tino mDQ'hab prapadyante naradhamab. Bereft of real
knowledge due to agnosticism, the Mayavadi philosophers should not even be
seen by the devotees of the Lord, nor touched, because those philosophers are
liable to be punished by Yamaraja, the superintendent demigod who judges the
activities of sinful men. The Mayavadi agnostics wander within this universe in dif-
ferent species of life due to thelt nondevotional activities. Such living entities are
subjected to the punishments of Yamaraja. Only the devotees, who are always
engaged in the service of the Lord, are exempt from the jurisdiction of Yamaraja.
Text 168] The Liberation of Sarvabhauma Bhattacarya
TEXT 168
iii '!' I
II II
veda na maniya bauddha haya ta' nastika
vedasraya nastikya-vada bauddhake adhika
SYNONYMS
291
veda-the Vedic literature; na-not; maniya-accepting; bauddha-the Bud-
dhists; haya-are; ta' -indeed; nastika-agnostics; veda-asraya-taking shelter
of Vedic civilization; nastikya-vada-agnosticism; bauddhake-even Buddhists;
adhika-surpassing.
TRANSLATION
"The Buddhists do not recognize the authority of the Vedas; therefore they
are considered agnostics. However, those who have taken shelter of the Vedic
scriptures yet preach agnosticism in accordance with the Mayavada philoso-
phy are certainly more dangerous than the Buddhists.
PURPORT
Although the Buddhists are directly opposed to philosophy, it can
easily be understood that the Sarikarites are more dangerous because they accept
the authority of the Vedas yet act contrary to Vedic instruction. Vedasraya
nastikya-vada means " agnosticism under the shelter of Vedic culture" and refers
to the monistic philosophy of the Mayavadis. Lord Buddha abandoned the au-
thority of the Vedic literature and therefore rejected the ritualistic ceremonies and
sacrifices recommended in the Vedas. His nirval)a philosophy means stopping all
material activities. Lord Buddha did not recognize the presence of transcendental
forms and spiritual activities beyond the material world. He simply described void-
ism beyond this material existence. The Mayavadi philosophers offer lip service to
Vedic authority but try to escape the Vedic ritualistic ceremonies. They concoct
some idea of a transcendental position and call themselves or God.
However, God's position is completely different from their concoction. Such
Mayavadi philosophers consider themselves above the influence of karma-kal)r;fa
(fruitive act ivities and their reactions). For them, the spiritual world is equated
with the Buddhist voidism. There is very little difference between impersonalism
and voidism. Voidism can be directly understood, but the impersonalism enunci-
ated by Mayavadi philosophers is not very easily understandable. Of course,
Mayavadi philosophers accept a spiritual existence, but they do not know about
the spiritual world and spiritual beings. According to Srimad-Bhagavatam
(10.2.32):
292 Sri [Madhya-lila, Ch. 6
ye 'nye 'ravindak$a vimukta-manirias
tvayy asta-bhavad avisuddha-buddhayab
aruhya krcchrel')a pararh padarh tatab
patanty adho 'nadrta-yu$mad-anghrayab
The intelligence of the Mayavadis is not purified; therefore even though they
practice austerities for self-realization, they cannot remain within the impersonal
brahmajyoti. Consequently, they fall down again into this material world.
The Mayavadis' conception of spiritual existence is almost identical to the
negation of material existence. The Mayavadis believe that there is nothing posi-
tive in spiritual life. As a result, they cannot understand devotional service or the
worship of the Supreme Person, sac-cid-ananda-vigraha The Mayavadi philoso-
phers consider Deity worship in devotional service to be pratibimba-vada, or the
worship of a form that is the reflection of a false material form. Thus the Lord' s
transcendental form, which is eternally blissful and full of knowledge, is unknown
to Mayavadi philosophers. Although the term Bhagavan is explicitly described in
Srimad-Bhagavatam, they cannot understand it. Brahmeti paramatmeti bhagavan
iti sabdyate: "The Absolute Truth is called Brahman, Paramatma and Bhagavan:'
(Bhag. 1.2.11) The Mayavadis try to understand Brahman only, or, at the most,
Paramatma. However, they are unable to understand Bhagavan. Therefore the
Supreme Personality of Godhead, says: mayayapahrta-jt''lanab. Because of
the Mayavadi philosophers' temperament, real knowledge is taken from them. Be-
cause they cannot receive the mercy of the Lord, they will always be bewildered
by His transcendental form. Impersonal philosophy destroys the three phases of
knowledge-jt'iana, jt'ieya and jt'iata. As soon as one speaks of knowledge, there
must be a person who is the knower, the knowledge itself and the object of
knowledge. Mayavada philosophy combines these three categories; therefore the
Mayavadis cannot understand how the spiritual potencies of the Supreme Per-
sonality of Godhead act. Because of their poor fund of knowledge, they cannot
understand the distinction in the spiri t ual world between knowledge, the knower
and the object of knowledge. Because of this, Sri Caitanya Mahaprabhu considers
the Mayavadi philosophers more dangerous than the Buddhists.
TEXT 169
'ftRt' 'll
II
jivera nistara lagi' sOtra kaila vyasa
sunile haya sarva-nasa
Text 170] The Liberation of Sarvabhauma Bhattacarya 293
SYNONYMS
jivera-of the living entities; nistara-deliverance; Jagi'-for the matter of;
sutra- Vedanta-sutra; kaila-made; vyasa-Srila Vyasadeva; mayavadi-of the
impersonalists; bha?ya-commentary; sunile-if hearing; haya-becomes; sarva-
nasa-all destruction.
TRANSLATION
"Srila Vyasadeva presented the Vedanta philosophy for the deliverance of
conditioned souls, but if one hears the commentary of Sankaracarya, every-
thing is spoiled.
PURPORT
Factually, the devotional service of the Lord is described in Vedanta-sOtra, but
the Mayavadi philosophers, the Sankarites, prepared a commentary known as
Sariraka-bha?ya, in which the transcendental form of the Lord is denied. The
Mayavadi philosophers think that the living entity is identical with the Supreme
Soul, Brahman. Their commentaries on Vedanta-sutra are completely opposed to
the principle of devotional service. Caitanya Mahaprabhu therefore warns us to
avoid these commentaries. If one indulges in hearing the Sar'lkarite Sariraka-
he will certainly be bereft of all real knowledge.
The ambitious Mayavadi philosophers desire to merge into the existence of the
Lord, and this may be accepted as sayujya-mukti. However, this form of mukti
means denying one's individual existence. In other words, it is a kind of spiritual
suicide. This is absolutely opposed to the philosophy of bhakti-yoga. Bhakti-yoga
offers immortality to the individual conditioned soul. If one follows the Mayavadi
philosophy, he misses his opportunity to become immortal after giving up the ma-
terial body. The immortality of the individual person is the highest perfectional
stage a living entity can attain.
TEXT 170
'
9ffil'f':! II II
'pariQama- vada'-vyasa-sOtrera sammata
acintya-sakti isvara jagad-rupe pariQata
SYNONYMS
pariQama-vada-the theory of transformation; vyasa-sOtrera-of the Vedanta-
sarra; sammata-purpose; acintya-sakti-inconceivable power; isvara-the
294 Sri Caitanya-caritlmrta [Madhya-lila, Ch. 6
Supreme Personality of Godhead; jagat-rupe-in the form of the cosmic
manifestation; parioata-transformed.
TRANSLATION
"The Vedanta-sutra aims at establishing that the cosmic manifestation has
come into being by the transformation of the inconceivable potency of the
Supreme Personality of Godhead.
PURPORT
For a further explanation of parioama-vada, refer to Adi-lila, Seventh Chapter,
verses 121-133.
TEXT 171
1ff't I
\!1_ II II
mal)i yaiche avikrte prasabe hema-bhara
jagad-rupa haya isvara, tabu avikara
SYNONYMS
maoi-the touchstone; yaiche-just as; avikrte-without being transformed;
prasabe-produces; hema-bhara-volumes of gold; jagat-nJpa-the cosmic
manifestation; haya-becomes; isvara-the Supreme Personality of Godhead;
tabu-still; avikara-unchanged.
TRANSLATION
"The touchstone, after touching iron, produces volumes of gold without
being changed. Similarly, the Supreme Personality of Godhead manifests
Himself as the cosmic manifestation by His inconceivable potency, yet He
remains unchanged in His eternal, transcendental form.
PURPORT
According to the commentary of Srila Bhaktisiddh;tnta Sarasvati Th;tkura, the
purpose of the janmady asya verse in t he Vedanta-sutra is to establish that the
cosmic manifestation is the result of the transformation of the potencies of the
Supreme Personality of Godhead. The Supreme Lord is the master of innumerable
eternal energies, which are unlimited. Sometimes these energies are manifested,
and sometimes they are not. In any case, all energies are under His control ;
therefore He is the original energetic, the abode of all energies. A common brain
in the conditioned state cannot conceive of how these inconceivable energies
Text 171] The Liberation of Sarvabhauma Bhatfldrya 295
abide in the Supreme Personality of Godhead, how He exists in His innumerable
forms as the master of both spiritual and material energies, how He is the master
of both manifest and potential powers and how contradictory potencies can
abide in Him. As long as the living entity is within this material world, in the condi-
tion of illusion, he cannot understand the activities of the inconceivable energies
of the Lord. Thus the Lord's energies, though factual, are simply beyond the
power of the common brain to understand.
When the atheistic philosophers or the Mayavadis, being unable to understand
the inconceivable energies of the Supreme Personality of Godhead, imagine an
impersonal void, their imagination is only the counterpart of materialistic thinking.
Within the material world, there is nothing inconceivable. High-thinking philoso-
phers and scientists can tackle the material energy, but not being able to under-
stand the spiritual energy, they can simply imagine an inactive state, such as the
impersonal Brahman. This is simply the negative side of material life. By such im-
perfect knowledge, the Mayavadi philosophers conclude that the cosmic
manifestation is a transformation of the Supreme. Thus they must necessarily also
accept the theory of the illusion of the Supreme (vivarta-vada). However, if we ac-
cept the inconceivable potencies of the Lord, we can understand how the
Supreme Personality of Godhead can appear within this material world without
being touched or contaminated by the three modes of material nature.
From the sastras we learn that there is a stone or jewel called a touchstone that
can transform iron into gold. Although the touchstone turns iron into gold many
times, it remains in its original condition. If such a material stone can maintain its
inconceivable energy after producing volumes of gold, certainly the Supreme Per-
sonality of Godhead can remain in His original sac-cid-ananda form after creating
the cosmic world. As confirmed in Bhagavad-gita (9.10), He acts only through His
different energies. Mayadhyak$ef)a prakrtib: K r ~ Q a directs the material energy, and
that potency works in this material world. This is also confirmed in Brahma-
sarhhita (5 .44):
sr?ti-sthiti-pralaya-sadhana-saktir eka
chayeva yasya bhuvanani vibharti durga
icchanurapam api yasya ca ce?tate sa
govindam adi-puru?arh tam aharh bhajami
The durga-sakti (material energy) acts under the direction of the Supreme Per-
sonality of Godhead, and the universal creation, maintenance and destruction are
being carried out by the durga-sakti. K r ~ Q a ' s direction is in the background. The
conclusion is that the Supreme Personality of Godhead remains as He is, even
though directing His energy, which makes the diverse cosmic manifestation work
so wonderfully.
296 Sri Caitanya-caritlmrfa [Madhya-lila, Ch. 6
TEXT 172
Cllt ,t\Ji fW111 I
II
vyasa-bhranta bali' sei sutre do$a diya
'vivarta-vada' sthapiyache kalpana kariya
SYNONYMS
vyasa-Srila Vyasadeva; bhranta-mistaken; bali' -saying; sei-that; sutre-in
Vedanta-sutra; do$a-fault; diya-accusing; vivarta-vada-the theory of illusion;
sthapiyache-has established; kalpana-imagination; kari ya-doing.
TRANSLATION
"Sankaracarya's theory states that the Absolute Truth is transformed. By ac-
cepting this theory, the Mayavadi philosophers denigrate Srila Vylsadeva by
accusing him of error. They thus find fault in the Vedanta-siitra and interpret it
to try to establish the theory of illusion.
PURPORT
The first verse of the Brahma-sutra is athato brahma jijnasa: " We must now in-
quire into the Absolute Truth: ' The second verse immediately answers, janmady
asya yataf) : "The Absolute Truth is the original source of everything." }anmady
asya yataf) does not suggest that the original person has been transformed. Rather,
it clearly indicates that He produces thi s cosmic manifestation through His incon-
ceivable energy. This is also clearly explained in Bhagavad-gita, where says,
mattaf) sarvaril pravartate: " From Me, everything emanates!' (Bg. 1 0.8) This is also
confirmed in the Taittiriya Upani$ad: yato va imani bhatani jayante: "The
Supreme Absolute Truth is that from which everything is born." (Tait. Up. 3.1.1)
Similarly, in the Mury;faka Upani$ad (1.1.7), it is stated, yathorl')a-nabhi/:1 srjate grh-
Qate ca : "[The Lord creates and destroys the cosmic manifestation] as a spider cre-
ates a web and draws it back within itself:' All of these sutras indicate the transfor-
mation of the Lord's energy. It is not that the Lord undergoes direct transforma-
tion, which is called pariQama-vada. However, being very anxious to protect Srila
Vyasadeva from criticism, Sar'lkaracarya became a pseudo gentleman and put for-
ward his theory of illusion (vivarta-vada). Sar'lkaracarya concocted this meaning of
paril')ama-vada, and by word jugglery he endeavored very hard to establish
paril')ama-vada as vivarta-vada.
TEXT 173
I
tr'St. II II
Text 173] The Liberation of Slrvabhauma Bhattacarya
jivera dehe atma-buddhi-sei mithya haya
jagat ye mithya nahe, nasvara-matra haya
SYNONYMS
297
jivera-of the living entities; dehe-in the body; atma-buddhi-considering as
the self; sei-that; mithya-untruth; haya-is; jagat-the cosmic manifestation;
ye-that; mithya-untruth; nahe-not; nasvara-matra-only temporary; haya-
is.
TRANSLATION
"The theory of illusion can be applied only when the living entity identifieS
himself with the body. As far as the cosmic manifestation is concerned, it can-
not be called false, although it is certainly temporary.
PURPORT
The living entity is the eternal servant of K r ~ Q a . Being part and parcel of the
Lord, he is constitutionally pure, but due to his contact with material energy, he
identifies himself with either the gross or the subtle material body. Such identifica-
tion is certainly false and constitutes the genuine platform of the theory of illu-
sion. The living entity is eternal; he can never be subjected to the limits of time, as
are his gross and subtle bodies. The cosmic manifestation is never false, but it is
subject to change by the influence of the time factor. For a living entity to accept
this cosmic manifestation as the field for his sense enjoyment is certainly illusory.
This material world is the manifestation of the material energy of the Lord. This is
explained by K r ~ Q a in Bhagavad-gita (7.4):
bhOmir apo 'nato vayub
kharil mano buddhir eva ca
ahankara itiyaril me
bhinna prakrtir a$tadha
The material world is the inferior energy of the Supreme Personality of Godhead,
but it is not a fact that the Supreme Lord has been transformed into this material
world. The Mayavacli philosophers, devoid of true understanding, have confused
the theory of illusion and the theory of the cosmic manifestation by word jugglery.
The theory of illusion can be applied to a person who identifies himself with the
body. The living entity is the superior energy of the Supreme Lord, and the ma-
terial world is the inferior energy. Both, however, are prakrti (energy). Although
the energies are simultaneously one with the Lord and different from Him, the
Lord never loses His personal form due to the transformation of His different
energies.
298 Sri Caitanya-caritlmfla [Madhya-lili, Ch. 6
TEXT 174
II II
'praf)ava' ye maha-vakya- isvarera mOrti
praf)ava haite sarva- veda, jagat-utpatti
SYNONYMS
praf)ava-orilkara; ye-that which; maha-vakya-transcendental vibration;
isvarera-of the Supreme Personality of Godhead; mOrti-the form; praf)ava-
orilkara; haite-from; sarva-veda-all Vedic literature; jagat-of the material
world; utpatti -production.
TRANSLATION
"The transcendental vibration omkua is the sound form of the Supreme
Personality of Godhead. All Vedic knowledge and this cosmic manifestation
are produced from this sound representation of the Supreme Lord.
PURPORT
Orilkara is the representation of the Supreme Personality of Godhead in sound.
This form of His holy name is accepted as the transcendental vibration (maha-
vakya) by virtue of which the temporary material manifestation has come into
being. If one takes shelter of the sound representation of the Supreme Personality
of Godhead (orilkara) , he can realize his constitutional identity and engage in
devotional service even though in conditional life.
TEXT 175
I
ifllftfi{' '!ttl' II II
'tat tvam asi'-jiva-hetu pradesika vakya
praf)ava na mani' tare kahe maha-vakya
SYNONYMS
tat tvam asi-you are the same; j iva-hetu-for the enlightenment of the condi-
tioned soul ; pradesika-subsidiary; vakya-vibration; praf)ava-the orilkara in-
carnation; na-not; mani' -accepting; tare-that; kahe-says; maha-vakya-
transcendental vibration.
Text 176] The Liberation of Sarvabhauma Bhattacarya 299
TRANSLATION
"The subsidiary vibration tat tvam asi ["you are the same"] is meant for the
understanding of the living entity, but the principal vibration is omkara. Not
caring for omkara, Sai'lkaracarya has stressed the vibration tat tvam asi!'
PURPORT
Tat tvam asi is accepted as the primary vibration by one who does not accept
praf)ava, the transcendental sound incarnation of the holy name of the Lord, as
the chief principle in Vedic literature. By word jugglery, tried to
create an illusory presentation of the Supreme Personality of Godhead in His rela-
tionship with the living entities and the cosmic manifestation. Tat tvam asi is a
warning to the living entity not to mistake the body for the self. Therefore tat
tvam asi is especially meant for the conditioned soul. The chanting of orhkara or
the Hare mantra is meant for the liberated soul. Srila ROpa Gosvami has said,
ayi mukta-kulair upasyamanam 1). Thus the holy name of the Lord is
chanted by the liberated souls. Similarly, Maharaja says, nivrtta-tar$air
upagiyamanat (Bhag. 1 0.1.4) . The holy name of the Lord can be chanted by those
who have fully satisfied their material desires or who are fully situated on the tran-
scendental platform and devoid of material desire. The name of the Lord can be
chanted by one who is completely freed from material contamination
(anyabhila$ita-sunyarh jnana-karmady-anavrtam). has indirectly
minimized the value of the principal Vedic mantra (orhkara) by accepting a subor-
dinate vibration (tat tvam as1) as the most important Vedic mantra
TEXT 176
\.flt11t'! <r>fn llfi! 1
II II
ei-mate kalpita bha$ye sata do$a dila
bhattacarya purva-pak$a apara karila
SYNONYMS
ei-mate-in this way; ka/pita-imagined; the commentary; sata-
hundreds; do$a-of faults; di/a-gave; bhattacarya-Sarvabhauma Bhanacarya;
purva-pak$a-opposing elements; apara-unlimitedly; kari/a-manifested.
TRANSLATION
Thus Sri Caitanya Mahaprabhu criticized Satikaracarya's Sariraka-bhi$ya as
imaginary, and He pointed out hundreds of faults in it. To defend
300 Sri [Madhya-lila, Ch. 6
Sankaracarya. however, Sarvabhauma Bhaftadrya unlimited op-
position.
TEXT 177
I
-.tfu' 12it_ II II
vitar:u;Ja, chala, nigrahadi aneka uthai/a
saba khaf)r;/i' prabhu nija-mata se sthapila
SYNONYMS
vitaf)r;ia -counter-arguments; chala -imaginary interpretations; nigraha-adi-
repulses to the opposite party; aneka-various; uthai/a-raised; saba-all; khaQ-
r;/i'-refuting; prabhu-Sri Caitanya Mahaprabhu; nija-mata-His own convic-
tion; se-that; sthapi/a-established.
TRANSLATION
The Bhattacarya presented various types of false arguments with pseudo-
logic and tried to defeat his opponent in many ways. However, Sri Caitanya
Mahaprabhu refuted all these arguments and established His own conviction.
PURPORT
The word vitaf)r;ia indicates that a debater, not touching the main point or
establishing his own point, simply tries to refute the other person's argument.
When one does not touch the direct meaning but tries to divert attention by
misinterpretation, he engages in chala. The word nigraha also means always trying
to refute the arguments of the other party.
TEXT 178
I
II II
bhagavan-'sambandha', bhakti-'abhidheya' haya
prema-'prayojana', vede tina-vastu kaya
SYNONYMS
bhagavan-the Supreme Personality of Godhead; sambandha-relationship;
bhakti-devotional service; abhidheya-transcendental activities; haya-is;
prema-love of Godhead; prayojana-the ultimate goal of life; vede-the Vedas;
tina-vastu-three subject matters; kaya-describe.
Text 179] The Liberation of Sarvabhauma Bhattacarya 301
TRANSLATION
Sri Caitanya Mahaprabhu continued: "The Supreme Personality of God-
head is the central point of all relationships, acting in devotional service to
Him is one's real occupation, and the attainment of love of Godhead is the
ultimate goal of life. These three subject matters are described in Vedic
literature.
PURPORT
Bhagavad-gitii also confirms this statement (Bg. 15.15). Vedais ca sarvair aham
eva vedya/:J: the actual purpose in reading the Vedas is to learn how to become a
devotee of the Supreme Lord. The Lord Himself advises, man-mana bhava mad-
bhakto mad- yaji marh namaskuru (Bg. 9.34). Therefore, after studying the Vedas,
one must then execute devotional service by thinking always of the Supreme Lord
(man-mana), becoming His devotee, worshiping Him and always offering Him
obeisances. This is called vi$QU-aradhana, and it is the supreme occupational duty
of all human beings. It is properly discharged in the varQasrama-dharma system,
which divides society into brahmacarya, grhastha, vanaprastha, sannyasa, and
brahmaQa, k$atriya, vaisya and sudra. This is the whole scheme of Vedic civiliza-
tion. However, this institution is very difficult to establish in this age; therefore Sri
Caitanya Mahaprabhu advises that we not worry about the Vedic system of var-
Qasrama-dharma. Rather, we should take directly to the chanting of the Hare
mantra and simply hear about the Supreme Personality of Godhead from pure
devotees. This is the process recommended by Sri Caitanya Mahaprabhu, and this
is the purpose for studying the Vedas.
TEXT 179
<effi( <flWifl I
<fitP '11115'11 II II
ara ye ye-kichu kahe, sakala-i kalpana
svata/:1-pramaQa veda-vakye kalpena /ak$aQa
SYNONYMS
ara-except this; ye ye-whatever; kichu-something; kahe-says ; saka/a-i-
all ; ka/pana-imagination; svata/:1-prama(la-self-evident; veda-vakye-in the
Vedic version; kalpena-he imagines; /ak$a(la-an interpretation.
TRANSLATION
"If one tries to explain the Vedic literature in a different way, he is indulging
in imagination. Any interpretation of the self-evident Vedic version is simply
imaginary.
302 Sri [Madhya-lill, Ch. 6
PURPORT
When a conditioned soul is purified, he is called a devotee. A devotee has his rela-
tionship only with the Supreme Personality of Godhead, and his only occupa-
tional duty is to execute devotional service to satisfy the Lord. This service is ren-
dered through the Lord's representative, the spiritual master: yasya deve para
bhaktir yatha deve tatha gurau. When the devotee executes devotional service
properly, he attains the highest perfect ion of life-love of Godhead: sa vai purh-
sarh para dharma yato bhaktir adhak$aje. The ultimate goal of understanding the
Vedas is to be elevated to the platform of rendering loving service to the Lord. The
Mayavadi philosophers, however, consider the central point of relationship to be
the impersonal Brahman, the function of the living ent ity to be the acquisition of
knowledge of Brahman, resulting in detachment from material activity, and the
ultimate goal of life to be liberation, or merging into the existence of the Supreme.
All of this, however, is simply due to the imagination of the conditioned soul. It
simply opposes him to material activities. One should always remember that all
Vedic literatures are self-evident. No one is allowed to interpret the Vedic verses.
If one does so, he indulges in imagination, and that has no value.
TEXT 180
I
<fllifl " 0 "
acaryera do$a nahi, isvara-ajna haifa
ataeva kafpana kari' nastika-sastra kaifa
SYNONYMS
acaryera -of sankaracarya; do$a - fault; nahi- there is not; isvara-ajna -the
order of the Supreme Personality of Godhead; haifa-there was; ataeva-
therefore; kafpana-imagination; kari ' -making; nastika-atheistic; sastra-scrip-
tures; kaifa-prepared.
TRANSLATION
"Actually there is no fault on the part of Sankaracarya. He simply carried out
the order of the Supreme Personality of Godhead. He had to imagine some
kind of interpretation, and therefore he presented a kind of Vedic literature
that is full of atheism.
TEXT 181
"S!O!l"!_ 1! li1' I
II ') lr} II
Text 182] The Liberation of Sarvabhauma Bhattacarya
svagamaif) kalpitais tvaril ca
janan mad-vimukhan kuru
maril ca gopaya yena syat
Sf$tir e$Ottarottara
SYNONYMS
303
sva-agamaif:J-with your own theses; kalpitaif)-imagined; tvam-you; ca-
also; janan-the people in general; mat-vimukhan-averse to /v1e and addicted
to fruitive activities and speculative knowledge; kuru-make; mam-Me, the
Supreme Personality of Godhead; ca-and; gopaya-just cover; yena-by
which; syat-there may be; Sf$tif:J-material advancement; e$a-this; uttarot-
tara-more and more.
TRANSLATION
"Addressing Lord Siva, the Supreme Personality of Godhead said, 'Please
make the general populace averse to Me by imagining your own interpretation
of the Vedas. Also, cover Me in such a way that people will take more interest
in advancing material civilization just to propagate a population bereft of
spiritual knowledge.'
PURPORT
This is a quotation from the Padma Puraf)a, Uttara-khaQ(Ia (62.31).
TEXT 182
I
II II
mayavadam asac-chastraril
pracchannarh bauddham ucyate
mayaiva vihitaril devi
ka/au brahmaf)a-murtina
SYNONYMS
mayavadam-the philosophy of Mayavada; asat-sastram-false scriptures;
pracchannam-covered; bauddham-Buddhism; ucyate-it is said; maya-by
me; eva-on!y; vihitam-executed; devi-0 goddess of the material world;
ka/au-in the age of Kali; brahmaf)a-murtina-having the body of a brahmaf)a.
TRANSLATION
"Lord Siva informed the goddess Durga, the superintendent of the material
world, 'In the age of Kali, I take the form of a and explain the Vedas
through false scriptures in an atheistic way, similar to Buddhist philosophy.' "
304 Sri Caitanya-caritlmrta [Madhya-lila, Ch. 6
PURPORT
The word brahmaoa-murtina in this verse refers to the founder of Mayavada
philosophy, Sarikaracarya, who was born in the Malabara district of southern
India. Mayavada philosophy states that the Supreme Lord, the living entities and
the cosmic manifestation are all transformations of illusory energy. To support this
atheistic theory, the Mayavadis cite false scriptures, which make people bereft of
transcendental knowledge and addicted to fruitive activities and mental specula-
tion.
This verse is a quotation from the Padma Puraf)a, Uttara-khao(ia (25.7).
TEXT 183
if! II II
suni' bhattacarya haila parama vismita
mukhe na ni/:lsare vJ.Qi, ha-ila stambhita
SYNONYMS
suni' -hearing; bhattacarya-Sarvabhauma Bhattacarya; hai/a-became;
parama-very much; vismita-astonished; mukhe-in the mouth; na-not;
ni/:lsare-vibrates; vJ.Qi-words; ha-ila-became; stambhita-stunned.
TRANSLATION
Sarvabhauma Bhattacarya became very astonished upon hearing this. He
became stunned and said nothing.
TEXT 184
l2l't. IIi I
'e1Rtti( II II
prabhu kahe, -bhattacarya, na kara vismaya
bhagavane haya
SYNONYMS
prabhu kahe-the Lord said; bhattacarya-My dear Bhattacarya; na-not;
kara-do; vismaya-astonishment; bhagavane-unto the Supreme Personality of
Godhead; bhakti-devotional service; parama-the Supreme;
human interest; haya-is.
Text 186] The Liberation of Sarvabhauma Bhatfacarya 305
TRANSLATION
Lord Sri Caitanya Mahaprabhu then told him: "Do not be astonished. Ac-
tually, devotional service unto the Supreme Personality of Godhead is the
highest perfection of human activity.
TEXT 185
Jr'Q I
II
'atmarama' paryanta kare isvara bhajana
aiche acintya bhagavanera guQa-gaf)a
SYNONYMS
atma-rama-self-satisfied; paryanta-up to; kare-do; isvara bhajana-devo-
tional service to the lord; aiche-such; acintya-inconceivable; bhagavanera-of
the Supreme Personality of Godhead; guQa-gaQa-transcendental qualities.
TRANSLATION
"Even the self-satisfied sages perform devotional service to the Supreme
Lord. Such are the transcendental qualities of the Lord. They are full of incon-
ceivable spiritual potency.
TEXT 186
11,mn for1t;'-,:1 1
II II
atmaramas ca munayo
nirgrantha apy urukrame
kurvanty ahaitukirh bhaktim
ittham-bhata-guf)o hari/:1
SYNONYMS
atma-rama/:1-persons who take pleasure in being transcendentally situated in
the service of the lord; ca-also; munaya/:1-great saintly persons who have
completely rejected material aspirations, fruitive activities, and so forth;
nirgrantha/:1-without interest in any material desire; api-certainly; urukrame-
unto the Supreme Personality of Godhead, whose activities are wonderful;
kurvanti-do; ahaitukim-causeless, or without material desires; bhaktim-devo-
306 Sri Caitanya-caritlm!'fa [Madhya-lila, Ch. 6
tional service; ittham-bhuta-so wonderful as to attract the attention of the self-
satisfied; guQab-who has transcendental qualities; harib-the Supreme Per-
sonality of Godhead.
TRANSLATION
" 'Those who are self-satisfied and unattracted by external material desires
are also attracted to the loving service of Sri Knr:wa, whose qualities are tran-
scendental and whose activities are wonderful. Hari, the Personality of God-
head, is called Kr,r:wa because He has such transcendentally attractive
features.' "
PURPORT
This is the famous atmarama verse (Bhag. 1.7.1 0).
TEXT 187
I
II' II
suni' bhattacarya kahe, - 'suna, mahasaya
ei slokera artha sunite vancha haya'
SYNONYMS
suni' -hearing this; bhattacarya kahe-Siirvabhauma Bhattacarya said; suna-
please hear; maha-asaya-my dear sir; ei 5/okera-of this verse; artha-the
meaning; sunite-to hear; vancha-a desire; haya-there is.
TRANSLATION
After hearing the atmarama verse, Slrvabhauma Bhattacarya addressed Sri
Caitanya Mahaprabhu: "My dear sir, please explain this verse. I have a great
desire to hear Your explanation of it!'
TEXT 188
<H, I
u
prabhu kahe, - 'tumi ki artha kara, taha age suni'
pache ami kariba artha, yeba kichu jani '
Text 190] The Liberation of Sarvabhauma Bhattacarya 307
SYNONYMS
prabhu kahe-the lord said; tumi-you; ki-what; artha-meaning; kara-do;
taM-that; age-first of all; suni'-hearing; pache-after that; ami-1; kariba-
shall do; artha-meaning; yeba-whatever; kichu-something; jani-1 know.
TRANSLATION
The Lord replied: "First let Me hear your explanation. After that, I shall try
to explain what little I know."
TEXT 189
I
liaiti II II
suni' bhattacarya s/oka karila vyakhyana
tarka-sastra-mata uthaya vividha vidhana
SYNONYMS
suni'-hearing this; bhattacarya-Sarvabhauma Bhanacarya; sloka-of the
verse; karila-did; vyakhyana-explanation; tarka-sastra-scriptures dealing with
logic; mata-according to; uthaya-raises; vividha-various; vidhana-premises.
TRANSLATION
Sarvabhauma Bhattacarya then began to explain the atmarama verse, and,
according to the principles of logic, he raised various premises.
TEXT 190
ilf<$1 I
II II
nava-vidha artha kaila sastra-mata lana
suni' prabhu kahe kichu i$at hasiya
SYNONYMS
nava-vidha-nine kinds; artha-meanings; kai/a-did; sastra-mata-the prin-
ciples of authorized scriptures; /ana-taking; suni'-after hearing that; prabhu-
lord Caitanya; kahe-began to speak; kichu-something; i$at-slightly; hasiya-
smiling.
308 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6
TRANSLATION
The Bhattacarya explained the atmarama verse in nine different ways on the
basis of scripture. After hearing his explanation, Sri Caitanya Mahaprabhu,
smiling a little, began to speak.
PURPORT
The atmarama verse was discussed at at a meeting of many great
sages, headed by Saunaka They questioned Srila Suta Gosvlimi, who presided
at the meeting, about why Srila Sukadeva Gosvlimi, a paramaharhsa already in the
transcendental position, was attracted to a discussion of the qualities of In
other words, they wanted to know why Sri Sukadeva Gosvlimi engaged in the
study of Srrmad-Bhagavatam.
TEXT 191
-'1_f1f I
llff II
'bhattacarya', jani-tumi sak$at brhaspati
sastra-vyakhya karite aiche karo nahi sakti
SYNONYMS
bhattacarya-My dear Bhagacarya; jani-1 know; tumi-you;
brhaspati-the learned priest of the demigods named Brhaspati; sastra-vyakhya-
explanation of the scriptures; karite-to do; aiche-such; karo-of anyone else;
nahi-there is not; .Sakti-power.
TRANSLATION
Sri Caitanya Mahaprabhu said: "My dear Bhattacarya, you are exactly like
Brhaspati, the priest of the heavenly kingdom. Indeed, no one within this
world has the power to explain the scriptures in such a way.
TEXT 192
I
bi
kintu tumi artha kaile paQ(iitya-pratibhaya
iha va-i 5/okera ache aro abhipraya
Text 194] The Liberation of Sarvabhauma Bhaftadrya 309
SYNONYMS
kintu-but ; tumi-you; artha-meaning; kai/e-have shown; paf)qitya-
scholarly; pratibhaya-with prowess; iha va-i-besides this ; 5/okera-of the
verse; ache-there is; aro-another; abhipraya-purport.
TRANSLATION
"My dear Bhatfacarya, you have certainly explained this verse by the
prowess of your vast learning, but you should know that, besides this schol-
arly explanation, there is another purport to this verse."
TEXT 193
I
"tf 'CI*'alt-u ifl II II
bhattacaryera prarthanate prabhu vyakhya kaila
tatira nava artha-madhye eka na chutiila
SYNONYMS
bhattacaryera-of Sarvabhauma Bhanacarya; prarthanate-on the request;
prabhu-Lord Sri Caitanya Mahaprabhu; vyakhya-explanation; kaila-made;
tatira-his; nava artha-of the nine different types of explanations; madhye-in
the midst; eka-one; na-not; chutii/a-touched.
TRANSLATION
Upon the request of Sarvabhauma Bhaftadrya, Lord Caitanya Mahaprabhu
began to explain the verse, without touching upon the nine explanations
given by the Bhatfacarya.
TEXT 194
I
fi{an n 11
atmarama5 ca-5/oke 'ekadasa' pada haya
prthak prthak kaila padera artha ni5caya
SYNONYMS
atmarama.S ca-known as such; 5/oke-in the verse; ekadasa-eleven; pada-
words; haya- there are; prthak prthak-separately one after another; kai/a-
made; padera-of the words; artha-the meaning; ni5caya-certainty.
310 Sri [Madhya-lila, Ch. 6
TRANSLATION
There are eleven words in the ltmlrlma verse, and Sri Caitanya
Mahaprabhu explained each one after the other.
PURPORT
The words in the atmarama verse are atmarama/:1, ca, munayaf), nirgrantha/:1, api,
urukrame, kurvanti, ahaitukim, bhaktim, ittham-bhOta-guf)af) and harif).
TEXT 195
I
.. 'f\$111 II
tat-tat-pada-pradhanye 'atmarama' milana
a$tada5a artha kaila abhipraya lana
SYNONYMS
tat-tat-pada-all those items; pradhanye-principally; atmarama- the word at-
marama; mi/ana-causing to meet; a$tada.5a-eighteen; artha-meanings;
kaila-did; abhipraya-purpose; /ana-accepting.
TRANSLATION
Lord Caitanya Mahaprabhu took each word specifically and combined it
with the word "atmarama." He thus explained the word "atmarama" in eigh-
teen different ways.
TEXT 196
I
II II
bhagavan, tanra sakti, tanra guf)a-gaf)a
acintya prabhava tinera na yaya kathana
SYNONYMS
bhagavan-the Supreme Personality of Godhead; tanra sakti-His potencies;
tanra guQa-gaQa-His transcendental qualities; acintya-inconceivable;
prabhava-the influence; tinera-of the three; na-not; yaya-possible;
kathana-to speak.
Text 198] The Liberation of Sarvabhauma Bhattacarya 311
TRANSLATION
Sri Caitanya Mahaprabhu said: "The Supreme Personality of Godhead, His
different potencies and His transcendental qualities all have inconceivable
prowess. It is not possible to explain them fully.
TEXT 197
Q I
m 'ali{ II II
anya yata sadhya-sadhana kari' acchadana
ei tine hare siddha-sadhakera mana
SYNONYMS
anya-other; yata-all; sadhya-sadhana-objectives and transcendental prac-
tices; kari'-doing; acchadana-covering; ei tine-these three; hare-take away;
siddha-successful; sadhakera-of the student engaged in spiritual activities;
mana-the mind.
TRANSLATION
"These three items attract the mind of a perfect student engaged in
spiritual activities and overcome all other processes of spiritual activity."
PURPORT
Spiritual activities other than bhakti-yoga are divided into three categories-
speculative activity conducted by the jnana-sampradaya (learned scholars), frui-
tive activity conducted by the general populace according to Vedic regulations,
and the activities of transcendentalists not engaged in devotional service. There
are many different branches of these categories, but the Supreme Personality of
Godhead, by His inconceivable potencies and transcendental qualities, attracts
the mind of the student engaged in the activities of karma, jnana, yoga, and so
forth. The Supreme Lord is full of inconceivable potencies, which are related to His
person, His energies and His transcendental qualities. All of these are very attrac-
tive to the serious student. Consequently the Lord is known as the all-
attractive one.
TEXT 198
I
e{tifl 'e{t( <flt1fil II
312 Sri Caitanya-caritam!'la
sanakadi-sukadeva tahate pramaf)a
ei-mata nana artha karena vyakhyana
SYNONYMS
[Madhya-lila, Ch. 6
sanaka-adi-the four sanas; sukadeva-and Sukadeva Gosvami; tahate-in
that; pramaf)a-the evidence; ei-mata-in this way; nana-varieties; artha-
meaning; karena-does; vyakhyana-explanation.
TRANSLATION
Sri Caitanya Mahaprabhu explained the meaning of the verse by giving evi-
dence concerning Sukadeva Gosvami and the four Sanaka, Sanat-kumara,
Sanatana and Sanandana. Thus the Lord gave various meanings and explana-
tions.
PURPORT
That is all-attractive is verified by the activities of the four ($iS and
Sukadeva Gosvami. All of them were liberated persons, yet they were attracted
by the qualities and pastimes of the Lord. It is therefore said: mukta api lilaya
vigraharh krtva bhagavantarh bhajante. (Cc. Madhya 24.112) Even liberated per-
sons are attracted by the pastimes of Lord and thus engage in devotional
service. From the very beginning of their lives, Sukadeva Gosvami and the four
Kumaras, known as catu/:lsana, were liberated and self-realized on the Brahman
platform. Nonetheless, they were attracted by the qualities of and they
engaged in His service. The four Kumaras were attracted by the aroma of the
flowers offered at the lotus feet of and in this way they became devotees.
Sukadeva Gosvami heard Srimad-Bhagavatam by the mercy of his father,
Vyasadeva, and he was consequently attracted to and became a great
devotee. The conclusion is that the transcendental bliss experienced in the ser-
vice of the Lord must be superior to brahmananda, the bliss derived from realizing
the impersonal Brahman.
TEXT 199
1
II II
suni' bhattacaryera mane haila camatkara
prabhuke k($/')a jani' kare apana dhikkara
SYNONYMS
suni'-hearing this; bhatta.caryera-of Sarvabhauma Bhatta.carya; mane-in the
mind; hai/a-there was; camatkara-wonder; prabhuke-Lord Sri Caitanya
Mahaprabhu; k($Qa-Lord jani'-accepting as; kare-does; apana-him-
self; dhikkara -condemnation.
Text 201] The Liberation of Sarvabhauma Bhattacarya 313
TRANSLATION
Upon hearing Caitanya Mahaprabhu's explanation of the atmararna verse,
Sarvabhauma Bhattacarya was struck with wonder. He then understood Lord
Sri Caitanya Mahaprabhu to be in person, and he thus condemned him-
self in the following words.
TEXT 200
I!' i!Jftfil1l1 I
o o II
'inho ta' na janiya
maha-aparadha kainu garvita ha-iya'
SYNONYMS
inho-Sri Caitanya Mahaprabhu; ta'-indeed;
mufii-1; na-not; janiya-knowing; maha-aparadha-a great offense;
kainu-did; garvita-proud; ha-iya-being.
TRANSLATION
"Caitanya Mahaprabhu is certainly Lord Himself. Because I could not
understand Him and was very proud of my own learning, I have committed
many offenses!'
TEXT 201
-m'1 I
1li' II II
atma-ninda kari' /aila prabhura saraf)a
krpa karibare tabe prabhura hai/a mana
SYNONYMS
atma-ninda-self-indictment; kari' -doing; /ai/a-took; prabhura-of the
Lord; saraQa-shelter; krpa-mercy; karibare -to do; tabe-then; prabhura-of
the Lord; hai/a-it was; mana-the mind.
TRANSLATION
When Sarvabhauma Bhattacarya denounced himself as an offender and took
shelter of the Lord, the Lord desired to show him mercy.
314 Sri Caitanya-caritamrta
TEXT 202
I
ll II
nija-rupa prabhu tar'lre karaila darsana
catur-bhuja-rupa prabhu haila takhana
SYNONYMS
[Madhya-lila, Ch. 6
nija-rupa-personal form; prabhu-the Lord; tanre-unto him; karaila-made;
dar5ana-seeing; catub-bhuja-four-handed; rupa-form; prabhu-the Lord; ha-
ila-became; takhana-at that time.
TRANSLATION
To show him mercy, Sri Caitanya Mahaprabhu allowed him to see His Vi,r;"JU
form. Thus He immediately assumed four hands.
TEXT 203
m 1
II II
dekhaila tar'lre age catur-bhuja-rupa
pache syama- varhsi-mukha svakiya svanJpa
SYNONYMS
dekhaila-showed; tar'lre-unto him; age-at first ; catur-bhuja-nJpa-the
form with four hands; pache-afterwards; syama-blackish; varhsi-mukha-with
a flute to the mouth; svakiya-personal ; svarupa-form.
TRANSLATION
Sri Caitanya Mahaprabhu first showed him the four-handed form and then
appeared before him in His original form of K!lr;"Ja, with a blackish complexion
and a flute to His lips.
TEXT 204
I
'Wfi! II o8 II
Text 206] The Liberation of Sarvabhauma Bhattacarya
dekhi' sarvabhauma dary;lavat kari' pa(ji'
punab uthi' stuti kare dui kara yu{li'
SYNONYMS
315
dekhi'-seeing that; daQ{iavat-
obeisances; kari'-doing; paqi'-falling flat; punab-again; uthi'-standing up;
stuti-prayer; kare-does; dui-two; kara-hands; yu{ii'-folding.
TRANSLATION
When Sarvabhauma Bhatfacarya saw the form of Lord manifested in
Caitanya Mahaprabhu, he immediately fell down flat to offer Him obeisances.
Then he stood up and with folded hands began to offer prayers.
TEXT 205
tim '
1l o(t ll
prabhura krpaya tanra sphurila saba tattva
nama-prema-dana-adi varQena mahattva
SYNONYMS
prabhura-of the Lord; krpaya-by the mercy; tanra-to him; sphurila-
manifested; saba-all; tattva-truths; nama-the holy name; prema-dana-dis-
tribution of love of Godhead; adi-and so on; var(lena-describes; mahattva-
the importance.
TRANSLATION
By the mercy of the Lord, all truths were revealed to Sarvabhauma Bhat-
tacarya, and he could understand the importance of chanting the holy name
and distributing love of Godhead everywhere.
TEXT 206
ifl I
ifl 9ftt1f " "
5ata 5/oka kai/a eka daQqa na yaite
brhaspati taiche 5/oka na pare karite
316 Sri [Madhya-lila, Ch. 6
SYNONYMS
5ata-one hundred; 5/oka-verses; kai/a-composed; eka-one;
duration of twenty-four minutes; na-not; yaite- passing; brhaspati-Brhaspati,
the priest of the heavenly planets; taiche-such; 5/oka-verses; na-not; pare-
able; karite-to compose.
TRANSLATION
Sarvabhauma Bhattacarya composed one hundred verses in a very short
time. Indeed, not even Brhaspati, the priest of the heavenly planets, could
compose verses as quickly.
PURPORT
The name of the book of one hundred beautiful verses composed by Sar-
vabhauma Bhanacarya is Su5/oka-5ataka.
TEXT 207
itt"f I
ol\ II
5uni' sukhe prabhu tanre kaila alingana
bhattacarya premave5e haifa acetana
SYNONYMS
5uni' -hearing; sukhe-in happiness; prabhu-Lord Caitanya Mahaprabhu;
tal'lre-Sarvabhauma Bhanacarya; kai/a-did; a/ingana-embracing; bhat-
tacarya-Sarvabhauma Bhattacarya; prema-ave5e-in the ecstasy of love of God;
haifa-became; acetana-unconscious.
TRANSLATION
After hearing the one hundred verses, Sri Caitanya Mahaprabhu happily
embraced Sarvabhauma Bhatfacarya, who was immediately overwhelmed in
ecstatic love of Godhead and fell unconscious.
TEXT 208
'l!!V, <11"9f
'Stti, 'fBf' II olr II
a5ru, stambha, pulaka, sveda, kampa tharahari
nace, gaya, kande, page prabhu-pada dhari'
Text 210] The Liberation of Sarvabhauma Bhatfkarya 317
SYNONYMS
a5ru-tears; stambha-a stunned condition; pu/aka-standing of hair; sveda-
perspiration; kampa-trembling; tharahari-with great shaking; nace-dances;
gaya-sings; kande-cries; paqe-falls down; prabhu-pada-the lotus feet of
the Lord; dhari' -catching.
TRANSLATION
Out of ecstatic love of God, the Bhaffacarya shed tears, and his body was
stunned. He exhibited an ecstatic mood, and he perspired, shook and
trembled. He sometimes danced, sometimes chanted, sometimes cried and
sometimes fell down to touch the lotus feet of the Lord.
TEXT 209
1
'ftlj II II
dekhi' gopinathacarya hara$ita-mana
bhattacaryera nrtya dekhi' hase prabhura gal)a
SYNONYMS
dekhi' -seeing this; gopinatha-acarya-Gopinatha Acarya; hara$ita-mana-a
pleased mind; bhattacayera-of Sarvabhauma Bhattacarya; nrtya-dancing;
dekhi' -seeing; hase-laughs; prabhura gal)a-the associates of Lord Caitanya
Mahaprabhu.
TRANSLATION
While Sarvabhauma Bhaffacarya was in this ecstasy, Gopinatha Acarya was
very pleased. The associates of Sri Caitanya Mahaprabhu all laughed to see the
Bhaffacarya dance so.
TEXT 210
I
tfl. II' H
gopinathacarya kahe mahaprabhura prati
'sei bhattacaryera prabhu kaile ei gati'
SYNONYMS
gopinatha-acarya-of the name Gopinatha Acarya; kahe-said; maha-
prabhura-Sri Caitanya Mahaprabhu; prati-to; sei bhattacaryera-of that
prabhu-my Lord; kaile-You have made; ei gati-such a situation.
318 Sri Caitanya-caritlmrta [Madhya-lila, Ch. 6
TRANSLATION
Gopinatha Adrya told Lord Caitanya Mahaprabhu: "Sir, You have brought
all this upon Sarvabhauma Bhattadrya."
TEXT 211
I2J't. "59, I
prabhu kahe, - 'tumi bhakta, tomara sanga haite
jagannatha irihare krpa kaila bhala-mate'
SYNONYMS
prabhu kahe-the Lord said; tumi bhakta-you are a devotee; tomara sariga
haite-on account of your association; jagannatha-Lord Jagannatha; irihare-
unto him; krpa-mercy; kai/a-showed; bha/a-mate-very well.
TRANSLATION
Sri Caitanya Mahaprabhu replied: "You are a devotee. Because of your
association, Lord Jagannatha has shown him mercy."
TEXT 212
<llfi" 1
Fe II
tabe bhattacarye prabhu susthira karila
sthira hana bhattacarya bahu stuti kaila
SYNONYMS
tabe-then; bhattacarye-unto Sarvabhauma Bhanacarya; prabhu-Lord Sri
Caitanya Mahaprabhu; su-sthira-pacification; karila-did; sthira hatia-being
pacified; bhattacarya-Sarvabhauma Bhanacarya; bahu-many; stuti-prayers ;
kaila-offered.
TRANSLATION
After this, Sri Caitanya Mahaprabhu pacified the Bhattacarya, and when he
was quieted, he offered many prayers to the Lord.
Text 215] The Liberation of Sarvabhauma Bhattacarya
TEXT 213
I
II II
'jagat nistarile tumi,-seha alpa-karya
ama uddharile tumi,-e sakti ascarya
SYNONYMS
319
jagat-the whole world; nistari/e-have delivered; tumi-You; seha-that;
a/pa-karya-minor activity; ama-me; uddharile-have delivered; tumi-You;
e-this; sakti-power; ascarya-wonderful.
TRANSLATION
Sarvabhauma Bhattacarya said: "My dear Sir, You have delivered the entire
world, but that is not a very great task. However, You have also delivered me,
and that is certainly the work of very wonderful powers.
TEXT 214
1
'{fil, II
tarka-sastre jar;fa ami, yaiche /auha-piQr;fa
ama dravaile tumi, pratapa pracal)r;la'
SYNONYMS
tarka-sastre-due to logical scriptures; jar;la-dull; ami-1; yaiche-just like;
/auha-pil)r;fa-an iron bar; ama-me; dravai/e-melted; tumi-You; pratapa-
power; pracal)r;fa-very great.
TRANSLATION
"I had become dull-headed due to reading too many books on logic. Con-
sequently I had become like an iron bar. Nonetheless, You have melted me,
and therefore Your influence is very great."
TEXT 215
F!
.. i II II
320 Sri Caitanya-caritlmrta [Madhya-lila, Ch. 6
stuti suni' mahaprabhu nija vasa aila
bhattacarya acarya-dvare bhik$a karaila
SYNONYMS
stuti suni'-after hearing the prayers; mahaprabhu-Sri Caitanya Mahaprabhu;
nija-own; vasa-to the residence; ai/a-returned; bhattacarya-Sarvabhauma
Bhagacarya; acarya-dvare-through Gopinatha Acarya; bhik$a-luncheon;
karaila -induced to take.
TRANSLATION
After hearing the prayers offered by Sarvabhauma Bha"acarya, Sri Caitanya
Mahaprabhu returned to His residence, and the Bhattacarya, through
Gopinatha Acarya, induced the Lord to accept lunch there.
TEXT 216
fVet c'Sti'r1 1
<lifPn ll II
ara dina prabhu gela jagannatha-dara5ane
darsana karila jagannatha-sayyotthane
SYNONYMS
ara dina-the next day; prabhu-Lord Caitanya Mahaprabhu; ge/a-went;
jagannatha-darasane-to see Jagannatha in the temple; darsana karila-saw;
jagannatha-sayya-utthane-the Lord's rising from bed early in the morning.
TRANSLATION
Early the following morning, Sri Caitanya Mahaprabhu went to see Lord
Jagannatha in the temple, and He saw the Lord rise from His bed.
TEXT 217
1
<?lt$1 c2l'f II ll
pujari aniya mala-prasadanna dila
prasadanna-ma/a pana prabhu har$a haila
Text 219] The Liberation of Sarvabhauma Bhattacarya 321
SYNONYMS
pujari-the priest; aniya-bringing; mala-garlands; prasada-anna-remnants
of food; di/a-offered; prasada-anna-the prasada; mala-and garlands; pai'la-
getting; prabhu-Lord Caitanya Mahaprabhu; har$a-pleased; haifa-became.
TRANSLATION
The priest there presented Him with garlands and prasada that had been
offered to Lord Jagannatha. This pleased Caitanya Mahaprabhu very much.
TEXT 218
I
II II
sei prasadanna-ma/a ai'!ca/e bandhiya
bhattacaryera ghare aila tvarayukta hai'!a
SYNONYMS
sei prasada-anna-those remnants of food; mala-and garlands ; ai'lca/e-in
the end of His cloth; bandhiya-binding; bhattacaryera-of Sarvabhauma Bhat-
ghare-to the house; ai/a-went; tvara-yukta-hasty; hai'la-being.
TRANSLATION
Carefully tying the prasada and garlands in a cloth, Caitanya Mahaprabhu
hastened to the house of Sarvabhauma Bhattacarya.
TEXT 219
I
II II
aruQodaya-kale haifa prabhura agamana
sei-kale bhattacaryera haifa jagaral')a
SYNONYMS
arul')a-udaya-before sunrise; kale-at the time; haifa-there was ; prabhura-
of Lord Sri Caitanya Mahaprabhu; agamana-the coming; sei-kale-at that time;
bhattacaryera-of Sarvabhauma Bhagacarya; haifa-there was; jagaral')a-arising
from bed.
322 Sri [Madhya-lila, Ch. 6
TRANSLATION
He arrived at the Bhaftadrya's house a little before sunrise, just when the
Bhattacarya was arising from bed.
TEXT 220
i!l?tf'iWrt I
, .. "-iiti{"l II
sphuta kahi' bhattJ.carya jagila
kr$Qa-nama suni' prabhura ananda ba(iila
SYNONYMS
-chanting the name of . sphuta -distinctly; kahi' -saying;
bhattacarya-Sarvabhauma Bhagacarya; jagila-got up from the bed; kr$Qa-
nama-the holy name of Lord suni ' -hearing; prabhura-of Lord Caitanya
Mahaprabhu; ananda-pleasure; ba(li/a-increased.
TRANSLATION
As Sarvabhauma Bhattacarya arose from bed, he distinctly chanted,
Lord Caitanya was very pleased to hear him chant the holy name of
TEXT 221
I
'tfil' R'1 II II
bahire prabhura tenho paila darasana
aste-vyaste asi' kaila caraQa vandana
SYNONYMS
bahire-outside the house; prabhura-of Lord Sri Caitanya Mahaprabhu;
tenho-he; pai/a-got ; dara5ana-sight; aste-vyaste-with great hurry; asi' -
coming there; kaila-did; caraQa vandana-worshiping the lotus feet.
TRANSLATION
The Bhatfadrya noticed Sri Caitanya Mahaprabhu outside, and with great
haste he went to Him and offered prayers unto His lotus feet.
Text 224] The Liberation of Sarvabhauma Bhattacarya
TEXT 222
,
$t'tlfti 'tfi.t' n n
vasite asana diya dunheta vasila
prasadanna khuli' prabhu tanra hate dila
SYNONYMS
323
vasite-to sit; asana-carpet; diya-offering; dunheta-both of them; vasi/a-
sat down; prasada-anna-the prasada; khu/i ' -opening; prabhu-Sri Caitanya
Mahaprabhu; tat'lra-his; hate-in the hand; di/a-offered.
TRANSLATION
The Bhatfacarya offered a carpet for the Lord to sit upon, and lmth of them
sat there. Then Sri Caitanya Mahaprabhu opened the prasada and placed it in
the hands of the Bhaftacarya.
TEXT 223
I
11 n
prasadanna pana bhattacaryera ananda haifa
snana, sandhya_ danta-dhavana yadyapi na kaila
SYNONYMS
prasada-anna-the remnants of food; pafia-getting; bhattacaryera-of Sar-
vabhauma Bhanacarya; ananda-pleasure; haifa-there was; snana-bathing;
sandhya-morning duties; danta-dhavana-washing the teeth; yadyapi-al-
though; na-not; kai/a-finished.
TRANSLATION
At that time, the Bhatfacarya had not even washed his mouth, nor had he
taken his bath nor finished his morning duties. Nonetheless, he was very
pleased to receive the prasada of Lord Jagannatha.
TEXT 224
(;'it"f I
(;Jtt<fi II II
324 Sri Caitanya-caritlmrta [Madhya-lila, Ch. 6
caitanya-prasade manera saba jagya gela
ei sloka pagi' anna bhak$aQa kari/a
SYNONYMS
caitanya-prasade-by the mercy of Lord Sri Caitanya Mahaprabhu; manera-of
the mind; saba-all; jagya-dullness; ge/a-went away; ei 5/oka-these verses;
pagi'-reciting; anna-remnants of food; bhak$aQa-eating; karila-did.
TRANSLATION
By the mercy of Sri Caitanya Mahaprabhu, all the dullness in the mind of
Sirvabhauma Bhattacarya was eradicated. After reciting the following two
verses, he ate the praslda offered to him.
TEXT 225
1
Olt\Ji" II II
SU$karil paryu?itaril vapi
nitaril va dura-desata/:l
prapti-matreQa bhoktavyaril
natra kala-vicaraQa
SYNONYMS
SU$kam-dry; paryu$itam-stale; va-or; api-although; nitam-brought;
va-or; dura-desatal;l-from a distant country; prapti-matreQa-only with the
receiving; bhoktavyam-to be eaten; na-not; atra-in this; ka/a-vicaraQa-con-
sideration of time or place.
TRANSLATION
The Bhattacarya said: "'One should eat the maha-prasada of the Lord im-
mediately upon receiving it, even though it is dried up, stale or brought from
a distant country. One should consider neither time nor place.
TEXT 226
0{ 0{ I
II U
na desa-niyamas tatra
na kala-niyamas tatha
Text 228] The Liberation of Slrvabhauma Bhattaciirya
praptam annarh drutaril 5i$tair
bhoktavyaril harir abravit
SYNONYMS
325
na-not; desa-of the country; niyamab-regulation; tatra-in that; na-not;
kala-of time; niyamab-regulation; tatha-so also; praptam-received; an-
nam-prasada; drutam-hastily; 5i$taib-by gentlemen; bhoktavyam-to be
eaten; harib-the Lord; abravit-has said.
TRANSLATION
" 'The prasada of Lord K"'r;1a is to be eaten by gentlemen as soon as it is
received; there should be no hesitation. There are no regulative principles
concerning time and place. This is _the order of the Supreme Personality of
Godhead.' "
PURPORT
These verses are quoted from the Padma Pural)a.
TEXT 227
llil I
II II
dekhi' anandita haifa mahaprabhura mana
premaVi$ta hatia prabhu kaifa afingana
SYNONYMS
dekhi' -seeing this; anandita-very much pleased; haifa-was; maha-
prabhura-of Sri Caitanya Mahliprabhu; mana-the mind; prema-avi$ta-ab-
sorbed in the ecstasy of love of God; hatia-becoming; prabhu-Sri Caitanya
Mahaprabhu; kai/a-did; a/il'lgana-embracing.
TRANSLATION
Sri Caitanya Mahaprabhu was very pleased to see this. He became ecstatic
in love of Godhead and embraced Sarvabhauma Bhattacarya.
TEXT 228
I
121'{\fi!J 1fi{ II II
326 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6
dui-jane dhari' dunhe karena nartana
prabhu-bhrtya dunha sparse, donhara phule mana
SYNONYMS
dui-jane-both of them; dhari' -embracing; dunhe-both; karena-do; nar-
tana-dancing; prabhu-bhrtya-the master and the servant; dur'lha-both;
sparse-by touching each other; dor'lhara-of both of them; phule-were ex-
cited; mana-minds.
TRANSLATION
The Lord and the servant embraced one another and began to dance.
Simply by touching each other, they became ecstatic.
TEXT 229
I
"ftf'$1'1111 II
sveda-kampa-asru dunhe anande bhasila
premavi?ta hana prabhu kahite lagila
SYNONYMS
sveda-perspiration; kampa-trembling; a5ru-tears ; dunhe-both of them;
anande-in transcendental bliss; bhasi/a-floated; prema-avi?ta-absorbed in
ecstatic love of Godhead; hana-being; prabhu-the Lord; kahite-to speak;
lagila -began.
TRANSLATION
As they danced and embraced, spiritual symptoms manifested in their
bodies. They perspired, trembled and shed tears, and the Lord began to speak
in His ecstasy.
TEXT 230
'jf$ I
'if$ II II
"aji muni anayase jininu tribhuvana
aji muni karinu vaikuQtha arohaf)a
Text 231] The Liberation of Sarvabhauma Bhattadrya 327
SYNONYMS
aji-today; mul'ii-1; anayase-very easily; jininu-conquered; tri-bhuvana-
the three worlds; aji-today; mul'ii-1; karinu-did; vaikuQtha-to the spiritual
world; arohaQa-ascending.
TRANSLATION
Sri Caitanya Mahaprabhu said: "Today I have conquered the three worlds
very easily. Today I have ascended to the spiritual world."
PURPORT
The goal of human perfection is stated here in brief. One has to surpass all the
planetary systems of the material universe, pierce through the covering of the uni-
verse and reach the spiritual world known as The Vaikul')thalokas
are variegated spiritual planets situated in the Lord's impersonal bodily effulgence,
known as the brahmajyoti. One may aspire to elevate himself to a heavenly
planet within the material world, such as the moon, the sun or Venus, but if one is
spiritually advanced in consciousness, he does not wish to remain within
the material universe, even in a higher planetary system. Rather, he prefers to
penetrate the covering of the universe and attain the spiritual world. He can then
be situated in one of the planets there. However, the devotees under
the guidance of Sri Caitanya Mahaprabhu aspire to reach the topmost spiritual
planet, known as Goloka Vrndavana, the residence of Lord Sri and His eter-
nal associates.
TEXT 231
I
II
aji mora pOrQa haila sarva abhil<l.$a
sarvabhaumera haila maha-prasade visvasa
SYNONYMS
aji-today; mora-My; pOrQa-satisf ied; hai/a-became; sarva-all;
abhil<l.$a-desires; sarvabhaumera-of Sarvabhauma Bhatta.carya; hai/a-there
was; maha-prasade-in the remnants of the Lord's food; visvasa-faith.
TRANSLATION
Caitanya Mahaprabhu continued: "I think that today all My desires have
been fulfilled because I see that Sarvabhauma Bhaftacarya has acquired faith
in the maha-prasada of Lord Jagannatha.
328 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6
TEXT 232
I
fil?fr;l; II
aji tumi ni$kapate haifa k[$1')asraya
k[$f'.la aji ni$kapate toma haifa sadaya
SYNONYMS
.jji-today; tumi-you; ni$kapate-without a doubt; haifa-have become;
k[$1')a-asraya-under the shelter of Lord kr$f'.la-Lord aji-today;
ni$kapate-without reservation; toma-unto you; haifa-has become; sa-daya-
very merciful.
TRANSLATION
"Indeed, today you have undoubtedly taken shelter of the lotus feet of
and without reservation, has become very merciful toward you.
TEXT 233
<;'!'tlfnf I
II II
aji se khaQr;/ifa tamara dehadi-bandhana
aji tumi chinna kaife mayara bandhana
SYNONYMS
aji-today; se-that; khaQr;/ifa-dismantled; tamara-your; deha-adi-
bandhana-material bondage due to the bodily concept of life; aji-today;
tumi-you ; chinna-cut to pieces; kaife-did; mayara-of illusory energy;
bandhana-the shackles.
TRANSLATION
"My dear Bhattacarya, today you have been released from material bondage
in the bodily conception of life; you have cut to pieces the shackles of the il-
lusory energy.
TEXT 234
ce'tlft tti! 1
II
Text 235] The liberation of Sirvabhauma Bhaftacarya
aji kr$Qa-prapti-yogya haila tamara mana
veda-dharma /anghi' kaile prasada bhak$aQa"
SYNONYMS
329
aji-today; kr$Qa-prapti-for attainment of the lotus feet of yogya-fit;
hai/a-has become; tamara-your; mana-mind; veda-of the four Vedas; dhar-
ma-the principles; /ar'lghi'-surpassing; kaile-you have done; prasada-the
remnants of food offered to bhak$af)a -eating.
TRANSLATION
"Today your mind has become fit to take shelter of the lotus feet of
because, surpassing the Vedic regulative principles, you have eaten the rem-
nants of food offered to the Lord.
TEXT 235
1l !flf
<Jfff I
"5"
II II
ye$arh sa e$a bhagavan dayayed ananta/:1
sarvatmanasrita-pado yadi nirvyalikam
te dustaram atitaranti ca deva-mayarh
nai$arh mamaham iti dhi/:1 sva-srgala-bhak$ye
SYNONYMS
ye$am-unto those who are fully surrendered souls; sa/:1-He; e$a/:l-this;
bhagavan-the Supreme Personality of Godhead; dayayet-may show mercy;
ananta/:1-the unlimited; sarva-atmana-fully, without reservation; asrita-pada/:1-
those who have taken shelter of the Lord; yadi-if; nirvyalikam-without
duplicity; te-such persons; dustaram-insurmountable; atitaranti-surpass;
ca-also; deva-mayam-the illusory material energy; na-not; e$am-this;
mama aham-"my" and "I"; iti-such; dhi/:1-intelligence; sva-srgala-bhak$ye-in
the body, which is to be eaten by dogs and jackals.
TRANSLATION
" 'When a person without reservation takes shelter of the lotus feet of the
Supreme Personality of Godhead, the unlimited, merciful Lord bestows His
causeless mercy upon him. Thus one can pass over the insurmountable ocean
330 Sri Caitanya-caritam!'fa [Madhya-lila, Ch. 6
of nescience. Those whose intelligence is fixed in the bodily conception, who
think, "I am this body," are fit food for dogs and jackals. The Supreme Lord
never bestows His mercy upon such people.' "
PURPORT
The Supreme Lord never bestows His benediction upon those fixed in the
bodily conception. As Bhagavad-gita clearly states:
sarva-dharman parityajya
mam ekarh saraf)arh vraja
aharh tvarh sarva-papebhyo
: mok$ayi$yami ma suca/:1
all varieties of religion and just surrender unto Me. I shall deliver you
from all sinful reaction. Do not fear." (Bg. 18.66)
In this verse that Caitanya Mahliprabhu has quoted from Srimad-Bhagavatam
(2.7.42), the meaning of Sri statement is explained. bestowed His
causeless mercy upon Arjuna just to get him out of the bodily conception. This
was done at the very beginning of the Second Chapter of Bhagavad-gita
(Bg. 2.13), where says, dehino 'smin yatha dehe kaumararh yauvanarh jara.
In this body, there is an owner, and one should not consider the body to be the
self. This is the first instruction to be assimilated by a devotee. If one is under the
bodily conception, he is unable to realize his true identity and engage in the lov-
ing devotional service of the Lord. Unless one comes to the transcendental posi-
tion, he cannot expect the causeless mercy of the Supreme Lord, nor can he cross
over the vast ocean of material nescience. This is also confirmed in Bhagavad-gita
(7.14) : mam eva ye prapadyante mayam etarh taranti te. Without surrendering
unto the lotus feet of one cannot expect release from the clutches of maya,
the illusory energy. According to Srimad-Bhagavatam, Mliylivlidi sannyasis who
falsely think of themselves as liberated from the clutches of maya are called
vimukta-manina/:1. Actually, they are not liberated, but they think that they have
become liberated and have become Himself. Although they have ap-
parently realized that they are not the material body but spirit soul, they none-
theless neglect the duty of the spirit soul, which is to render service to the
Supreme Soul. Therefore their intelligence remains unsanctified. Unless one's in-
telligence is sanctified, he cannot apply it to understanding devotional service.
Devotional service begins when the mind, intelligence and ego are completely
purified. Mayavadi sannyasis do not purify their intelligence, mind and ego, and
consequently they cannot engage in the service of the Lord nor expect the cause-
less mercy of the Lord. Although they rise to a very high position by executing
severe austerities and penances, they still hover in the material world without the
Text 226] The Liberation of Sarvabhauma BhaHacarya 331
benediction of the lotus feet of the Lord. Sometimes they rise to the Brahman
effulgence, but because their minds are not completely purified, they must return
to material existence.
The karmis are fully under the bodily conception of life, and the jnanis, al-
though theoretically understanding that they are not the body, also have no infor-
mation about the lotus feet of the Lord because they overly stress impersonalism.
Consequently both karmis and jnanis are unfit for receiving the mercy of the Lord
and becoming devotees. Narottama dasa Thakura therefore says, jnana-kaQ{fa
karma-kaQ{fa, kevala Vi$era bhaQ{fa: those who have taken to the process of kar-
ma-kaQ{fa (fruitive activity) and jnana-kaQ{fa (speculation on the science of tran-
scendence) have simply eaten from poisoned pots. They are condemned to
remain in material existence life after life unt il they take shelter of the lotus feet of
This is confirmed in Srimad Bhagavad-gita:
bahOnarh janmanam ante
jnanavan marh prapadyate
vasudeva/:1 sarvam iti
sa mahatma sudur/abha/:1
many births and deaths, he who is actually in knowledge surrenders unto
Me, knowing Me to be the cause of all causes and all that is. Such a great soul is
very rare." (Bg. 7.19)
TEXT 236
\Jll! I
II II
eta kahi' mahaprabhu aila nija-sthane
sei haite bhattacaryera khaQ{fila abhimane
SYNONYMS
eta kahi ' -speaking in this way; mahaprabhu-Sri Caitanya Mahaprabhu;
ai/a-returned; nija-sthane-to His own residence; sei haite-from that time;
bhattacaryera-of Sarvabhauma Bhanacarya; khaQ{fila-was dismantled;
abhimane-false pride.
TRANSLATION
After speaking to Sarvabhauma BhaHacarya in this way, Sri Caitanya
Mahaprabhu returned to His residence. From that day on, the Bhattacarya was
free because his false pride had been dismantled.
332 Sri
TEXT 237
I
[Madhya-lila, Ch. 6
'eRJI Rll. ifl II II
caitanya-caral)a vine nahi jane ana
bhakti vinu sastrera ara na kare vyakhyana
SYNONYMS
caitanya-caral)a-the lotus feet of Lord Caitanya; vine-except; nahi-not;
jane-knows; ana-other; bhakti-devotional service; vinu-except; sastrera-
of the scripture; ara-any other; na-not; kare-does ; vyakhyana-explanation.
TRANSLATION
From that day on, Slrvabhauma Bhattlclrya did not know anything but the
lotus feet of Lord Caitanya Mahaprabhu, and from that day he could explain
the revealed scriptures only in accordance with the process of devotional ser-
vice.
TEXT 238
,m1fl 1
'!tfit fft1flll 11
gopTnathacarya tanra vai$Qavata dekhiya
'hari' 'hari' bali' nace hate tali diya
SYNONYMS
goplnatha-acarya-Gopinatha Acarya, the brother-in-law of Sarvabhauma
tanra-of Sarvabhauma Bhanacarya; vai$Qavata-firm faith in
dekhiya-seeing; hari hari-the holy name of the Lord; ba/i'-say-
ing; nace-dances; hate tali diya-clapping his two hands.
TRANSLATION
Seeing that Sarvabhauma Bhaftaclrya was firmly fixed in the cult of
ism, Gopinatha Acarya, his brother-in-law, began to dance, clap his hands and
chant, "Hari! Hari!"
TEXT 239
1
ifl II
Text 241] The Liberation of Sarvabhauma Bhattacarya
ara dina bhattacarya ai/a dar5ane
jagannatha na dekhi' ai/a prabhu-sthane
SYNONYMS
333
ara dina-the next day; bhattacarya-Sarvabhauma Bhattacarya; ai/a-came;
darsane-to see Lord Jagannatha; jagannatha-Lord Jagannatha; na dekhi' -with-
out seeing; ai/a-came; prabhu-sthane-to the place of Lord Sri Caitanya
Mahaprabhu.
TRANSLATION
The next day, the Bhattacarya went to visit the temple of Lord Jagannltha,
but before he reached the temple, he went to see Caitanya Mahlprabhu.
TEXT 240
qf?! I
<l"ff' II II
daQ(iavat kari' kaila bahu-vidha stuti
dainya kari' kahe nija purva-durmati
SYNONYMS
daQ(iavat kari' -after offering obeisances by falling flat on the ground; kai/a-
he did; bahu-vidha-various types of; stuti-prayers; dainya kari'-in great
humbleness; kahe-describes; nija-his personal ; purva-durmati-previous bad
disposition.
TRANSLATION
When he met Lord Caitanya Mahlprabhu, the Bhattlcarya fell down flat to
offer Him respects. After offering various prayers to Him, he spoke of his pre-
vious bad disposition with great humility.
TEXT 241
-ef.ro!
II
sunite haila mana
prabhu upadesa kaila nama-satikirtana
334 Sri Caitanya-caritlmrta [Madhya-lila, Ch. 6
SYNONYMS
bhakti-sadhana-in the execution of devotional service; sre$tha-the most im-
portant item; sunite-to hear; hai/a-it was; mana-the mind; prabhu-Lord Sri
Caitanya Mahaprabhu; upadesa-advice; kai/a-gave; nama-satikirtana-chant-
ing of the holy name of the Lord.
TRANSLATION
Then the BhaJfacarya asked Caitanya Mahlprabhu: "Which item is most
important in the execution of devotional serviceJ" The Lord replied that the
most important item was the chanting of the holy name of the Lord.
PURPORT
There are nine items to be executed in devotional service. These are enumer-
ated in the following verse from Srimad-Bhagavatam (7.5.32) :
sravaf)ariJ kirtanariJ Vi$f)OQ
smaraf)arh pada-sevanam
arcanarh vandanarh dasyarh
sakhyam atma-nivedanam
Hearing the glories of the Lord, chanting, remembering, serving the lotus feet of
the Lord, offering worship in the temple, offering prayers, becoming a servant of
the Lord, becoming the Lord's friend, and sarvatma-nivedana, offering oneself fully
at the lotus feet of the Lord-these are the nine devotional processes. In The Nec-
tar of Devotion, these are expanded into sixty-four items. When 5arvabhauma
Bhattacarya asked the Lord which item was most important, SrT Caitanya
Mahaprabhu immediately answered that the most important item is the chanting
of the holy names of the Lord-Hare Hare Hare Hare/
Hare Rama, Hare- Rama, Rama Rama, Hare Hare. He then quoted the following
verse from the Brhan-naradiya Puraf)a (Thirty-eighth Chapter, verse 126) to con-
firm His statement.
TEXT 242
1
0\tc;::gf'l II 8 II
harer nama harer nama
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha
Text 242] The Liberation of Sarvabhauma Bhaftacarya 335
SYNONYMS
h a r e ~ ) nama-the holy name of the Lord Hari ; hareb nama-the holy name of
the Lord Hari ; hareb nama-the holy name of the Lord; eva-certainly;
kevalam-only; kalau-in this age of Kali; na asti-there is not; eva-certainly; na
asti-there is not; eva-certainly; na asti-there is not; eva-certainly; gatil)-
means; anyatha-other.
TRANSLATION
" 'In this age of quarrel and hypocrisy, the only means of deliverance is the
chanting of the holy names of the Lord. There is no other way. There is no
other way. There is no other way.'"
PURPORT
Because the people of this age are so fallen, they can simply chant the Hare
K r ~ ~ a maha-mantra. In this way they can rid themselves of the bodily conception
of life and become eligible to engage in the Lord's devotional service. One cannot
engage in the devotional service of the Lord without being purified of all con-
tamination. This is confirmed in Bhagavad-gita:
ye$arh tv anta-gatarh paparh
jananarh pur)ya-karmaf)am
te dvandva-moha-nirmukta
bhajante marh drr;Jha-vratab
"Persons who have acted piously in previous lives and in this life, whose sinful ac-
tions are completely eradicated and who are freed from the duality of delusion
engage themselves in My service with determination." (Bg. 7.28) Sometimes
people are surprised to see young men and women take so seriously to the K r ~ ~ a
consciousness movement. By giving up sinful activity-illicit sex, meat eating, in-
toxication and gambling-and strictly following the injunctions given by the
spiritual master, they have become purified of all contamination. They can
therefore fully engage in the devotional service of the Lord.
In this age of Kali, hari-kirtana is very, very important. The importance of chant-
ing the holy name of the Lord is stated in the following verses from Srimad-
Bhagavatam:
kaler do$a-nidhe rajann
asti hy eko mahan guf)al)
kirtanad eva k[$T)asya
mukta-sangal) pararh vrajet
336 Sri Caitanya-caritamrta
krte yad dhyayato vi$f)Urh
tretayarh yajato makhai/:1
dvapare paricaryayarh
kalau tad dhari-kirtanat
[Madhya-lila, Ch. 6
"The most important factor in this age of Kali, which is an ocean of faults, is that
one can be free from all contamination and become eligible to enter the kingdom
of God simply by chanting the Hare mantra. The self-realization that was
achieved in the Satya millennium by meditation, in the Treta millennium by the
performance of different sacrifices, and in the Dvapara millennium by worship of
Lord can be achieved in the age of Kali simply by chanting the holy names,
Hare (Bhag. 12.3.51-52)
TEXT 243
<11fif111 I
II II
ei 5/okera artha 5unaila kariya vistara
5uni' bhattacarya-mane haila camatkara
SYNONYMS
ei 5/okera-of this verse; artha-the meaning; 5unai/a-made hear; kariya-
doing; vistara-extensive description; 5uni'-hearing; bhattacarya-of Sar-
vabhauma Bhagacarya; mane-in the mind; hai/a-there was; camatkara-
wonder.
TRANSLATION
Sri Caitanya Mahaprabhu very elaborately explained the harer nama verse
of the Brhan-niradiya and Sarvabhauma Bhattacarya was struck with
wonder to hear His explanation.
TEXT 244
I
,,_ i!' II' II
gopinathacarya bale,-'ami purve ye kahila
5una, bhattacarya, tamara sei ta' ha-i/a'
SYNONYMS
gopinatha-acarya-of the name GopTnatha Acarya; bale-says; ami-1;
purve-previously; ye-what; kahi/a-said; 5una-hear; bhattacarya-my dear
Bhagacarya; tamara-your; sei-that; ta'-indeed; ha-i/a-has happened.
Text 246] The Liberation of Sarvabhauma Bhatfldrya 337
TRANSLATION
Gopinatha Acarya reminded Slrvabhauma Bhatflclrya: "My dear Bhat-
tacarya, what I foretold to you has now taken place."
PURPORT
Previously Gopinatha Acarya had informed Sarvabhauma Bhattacarya that
when he would be blessed by the Lord, he would thoroughly understand the
transcendental process of devotional service. This prediction was now fulfilled.
The Bhattacarya was fully converted to the cult of and he was follow-
ing the principles automatically, without being pressured. In Bhagavad-gita (2.40)
it is therefore said, svalpam apy asya dharmasya trayate mahato bhayat: simply by
performing a little devotional service, one can escape the greatest danger. Sar-
vabhauma Bhattacarya had been in the greatest danger because he had adhered
to Mayavada philosophy. Somehow or other he came into contact with Lord Sri
Caitanya Mahaprabhu and became a perfect devotee. In this way he was saved
from the great falldown of impersonal ism.
TEXT 245
m 1
" "
bhattacarya kahe talire kari' namaskare
tamara sambandhe prabhu krpa kaila more
SYNONYMS
bhattacarya kahe-Sarvabhauma Bhattacarya replied; talire-unto Gopinatha
Acarya; kari'-doing; namaskare-obeisances; tamara sambandhe-on account
of your relationship; prabhu-Sri Caitanya Mahaprabhu; krpa-mercy; kai/a-
showed; more-unto me.
TRANSLATION
Offering his obeisances to Gopinatha Acarya, the Bhattaclrya said:
"Because I am related to you and you are a devotee, by your mercy the Lord
has shown mercy to me.
TEXT 246
I
" "
tumi-mahabhagavata, ami-tarka-andhe
prabhu krpa kaila more tamara sambandhe
338 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6
SYNONYMS
tumi-you; maM.-bhagavata-a first-class devotee; ami-l; tarka-andhe-in
the darkness of logical arguments; prabhu-the Lord; krpa-mercy; kai/a-
showed; more-unto me; tamara-your; sambandhe-by the relationship.
TRANSLATION
"You are a first-class devotee, whereas I am in the darkness of logical argu-
ments. Because of your relationship with the Lord, the Lord has bestowed His
benediction upon me."
TEXT 247
I
.. J II II
vinaya suni' prabhu kaila alir'lgana
kahila, -yana karaha isvara darasana
SYNONYMS
vinaya suni'-upon hearing this humbleness of Sarvabhauma Bhattacarya;
satisfaction; prabhu-the Lord; kai/a-did; a/ir'lgana-embracing;
kahi/a-said; yana-going; karaha-do; isvara dara5ana-visiting the temple of
Lord Jagannatha.
TRANSLATION
Sri Caitanya Mahaprabhu was very pleased with this humble statement.
After embracing the Bhaftjcarya, He said: "Now go see Lord Jagannatha in the
temple!'
TEXT 248
'l<$i I
II II
jagadananda damodara,-dui sar'lge lana
ghare aila bhattacarya jagannatha dekhiya
SYNONYMS
jagadananda-of the name jagadananda; damodara-of the name Damodara;
dui-two persons; sange-with him; /ana-taking; ghare-to his home; aHa-
returned; bhattacarya-Sarvabhauma Bhattacarya; jagannatha-Lord Jagannatha;
dekhiya-seeing in the temple.
Text 250] The Liberation of Sarvabhauma Bhattacarya 339
TRANSLATION
After visiting the temple of Lord Jagannatha, Sarvabhauma Bhattacarya
returned home with Jagadananda and Damodara.
TEXT 249
m $ft\f 1
'll iSfifl II II
uttama uttama prasada bahuta ani/a
nija-vipra-hate dui jana sange dila
SYNONYMS
uttama uttama-very first-class; prasada-remnants of food offered to Jagan-
natha; bahuta-in great quantity; ani/a-brought; nija-vipra-of his own
brahmaf)a servant; hate-in the hand; dui-two; jana-persons; sange-with
him; dila-gave.
TRANSLATION
The Bhattacarya brought large quantities of excellent food remnants
blessed by Lord Jagannatha. All this prasada was given to his own brahmar:ta
servant, along with Jagadananda and Damodara.
TEXT 250
fil't? I
fifi'f 11 11
nija krta dui 5/oka likhiya tala-pate
'prabhuke diha' bali' dila jagadananda-hate
SYNONYMS
nija-by him; krta-composed; dui-two; 5/oka-verses; likhiya-writing;
tala-pate-on a leaf of a palm tree; prabhuke diha-give to Lord Sri Caitanya
Mahaprabhu; ba/i'-saying this; di/a-gave it; jagadananda-hate-in the hands of
Jagadananda.
TRANSLATION
Sarvabhauma Bhattacarya then composed two verses on the leaf of a palm
tree. Giving the palm leaf to Jagadananda Prabhu, he requested him to deliver
it to Sri Caitanya Mahaprabhu.
340 Sri Caitanya-caritimrta [Madhya-lila, Ch. 6
TEXT 251
11(1$1 I
l!t11 II II
prabhu-sthane aila dunhe prasada-patri lana
mukunda datta patri nila tara hate pana
SYNONYMS
prabhu-sthane-to the place where Sri Caitanya Mahaprabhu was residing;
ai/a-went back; dunhe-both Jagadananda and Damodara; prasada-the rem-
nants of food; patri-the leaf of a palm tree; /ana-taking; mukunda datta-of
the name Mukunda Datta; patri-the leaf of a palm tree; nila-took; tara-of
Jagadananda; hate-in the hand; pana-receiving.
TRANSLATION
Jagadananda and Damodara then returned to Sri Caitanya Mahaprabhu,
bringing Him both the prasada and the palm leaf on which the verses were
composed. But Mukunda Datta took the palm leaf from the hands of Jagada-
nanda before he could deliver it to Sri Caitanya Mahaprabhu.
TEXT 252
ll I
91iif 11(1$1 f5il'J II II
dui sloka bahira-bhite likhiya rakhila
tabe jagadananda patri prabhuke lana dila
SYNONYMS
dui-two; 5/oka-verses; bahira-outside; bhite-on the wall ; /ikhiya-writ-
ing; rakhila-kept; tabe-thereafter; jagadananda-Jagadananda Prabhu; patri-
the palm leaf; prabhuke-to the Lord; /ana-taking; di/a-delivered.
TRANSLATION
Mukunda Datta then copied the two verses on the wall outside the room.
After this, Jagadinanda took the palm leaf from Mukunda Datta and delivered
it to Lord Caitanya Mahiprabhu.
Text 254] The Liberation of Sarvabhauma Bhattacarya
TEXT 253
1
II
prabhu sloka parji' patra chif)rjiya phelila
bhittye dekhi' bhakta saba sloka kaf)the kaila
SYNONYMS
341
prabhu-:-the Lord; s/oka-verses; pac;fi'-reading; patra-the palm leaf; chif)-
c;fiya-tearing to pieces; phelila-threw; bhittye-on the outside wall; dekhi'-
seeing; bhakta-the devotees; saba-all ; s/oka-verses; kaf)the-within the
neck; kai/a-kept.
TRANSLATION
As soon as Lord Caitanya Mahaprabhu read the two verses, He immediately
tore up the palm leaf. However, all the devotees read these verses on the out-
side wall, and they all kept them within their hearts. The verses read as
follows.
TEXT 254
I
II t 8 II
vairagya- vidya-nija-bhakti- yoga-
ekab puraf)a/:1
krpambudhir yas tam aharil prapadye
SYNONYMS
vairagya-detachment from everything that does not help develop con-
sciousness; vidya -knowledge; nija -own; bhakti- yoga -devotional service;
to instruct; eka/:1-the single person; Supreme
Person; puraf)a/:1-very old, or eternal; Lord SrT
Caitanya Mahaprabhu; sarira-dhari-accepting the body; krpa-ambudhi/:1-the
ocean of transcendental mercy; ya/:1-who; tam-unto Him; aham-1; pra-
padye-surrender.
TRANSLATION
"Let me take shelter of the Supreme Personality of Godhead, Sri who
has descended in the form of Lord Caitanya Mahaprabhu to teach us real
342 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6
knowledge, His devotional service and detachment from whatever does not
foster consciousness. He has descended because He is an ocean of tran-
scendental mercy. Let me surrender unto His lotus feet.
PURPORT
This verse and the following verse are included in the Caitanya-candrodaya-
nataka (6.7 4)' by Sri Kavi-karl)apura.
TEXT 255
l!:
.... I
11 a 11
kalan bhakti-yogarh nijarh ya/:1
pradu$karturh kr$Qa-caitanya-nama
avirbhatas tasya padaravinde
gac;lharh gac;lharh liyatarh citta-bhrnga/:1
SYNONYMS
ka/at-from misuse of material propensities and attachment to fruitive activities
and speculative knowledge over the course of time; na$tam-destroyed; bhakti-
yogam-the science of devotional service; nijam-which is applicable to Him
only; ya/:1-one who; pradu$kartum-to revive; kr$Qa-caitanya-nama-named
Lord Sri Caitanya Mahaprabhu; avirbhOta/:1-who has appeared; tasya-His;
pada-aravinde-in the lotus feet; gac;lham gac;lham-very deeply; liyatam-let
it be merged; citta-bhrnga/:1-my consciousness, like a honeybee.
TRANSLATION
"Let my consciousness, which is like a honeybee, take shelter of the lotus
feet of the Supreme Personality of Godhead, who has just now appeared as Sri
Kmta Caitanya Mahaprabhu to teach the ancient system of devotional service
to Himself. This system had almost been lost due to the influence of time."
PURPORT
As stated in Bhagavad-gita:
yada yada hi dharmasya
glanir bhavati bharata
Text 256] The Liberation of Sarvabhauma Bhaftacarya
abhyutthanam adharmasya
tadatmanarh srjamy aham
343
"Whenever and wherever there is a decline in religious practice, 0 descendant of
Bharata, and a predominant rise of irreligion-at that time I descend Myself."
(Bg. 4.7)
This is also the case with Caitanya Mahaprabhu's appearance. Sri Caitanya
Mahaprabhu appeared in this world as a disguised incarnation of but His
appearance is confirmed in Srimad-Bhagavatam, Mahabharata and other Vedic
scriptures. He appeared to teach the fallen souls in this material world, for in this
age of Kali almost everyone has become attached to fruitive and ritualistic ac-
tivities and mental speculation. Consequently there was a great need to revive
the system of devotional service. The Lord Himself personally came down dis-
guised as a devotee so that the fallen populace might take advantage of the Lord's
example.
At the conclusion of Bhagavad-gita, Lord advised complete surrender
unto Him, promising all protection to His devotee. Unfortunately, people are so
fallen that they cannot accept the instructions of Lord therefore
returned with the same mission, but He executed it in a different way. As Lord Sri
the Supreme Personality of Godhead, He ordered us to surrender unto Him-
self, but as Lord Sri Caitanya Mahaprabhu, He taught us how to surrender to
Therefore He is praised by the Gosvamis: nama maha-vadanyaya kr$1Ja-prema-
pradaye te. Lord Sri is certainly the Personality of Godhead, but He is not as
magnanimous as SrT Caitanya Mahaprabhu. Lord simply gave orders for one
to become His devotee (man-mana bhava mad-bhaktab), but Sri Caitanya
Mahaprabhu actually taught the process of consciousness. If one wants to
become a devotee of he must first take shelter of the lotus feet of Sri
Caitanya Mahaprabhu, following in the footsteps of Sarvabhauma Bhagacarya
and other exalted devotees.
TEXT 256
II II
ei dui 5/oka-bhakta-kaQthe ratna-hara
sarvabhaumera kirti gho$e ghakka-vadyakara
SYNONYMS
ei dui s/oka-these two verses; bhakta-kaQthe-on the necks of the devotees;
ratna-hara-pearl necklaces; sarvabhaumera-of Sarvabhauma Bha!!acarya;
kirti-reputation; gho$e-declare; ghakka-of a drum; vadya-of the sound;
akara-in the form.
344 Sri Caitanya-caritamrta
[Madhya-lila, Ch. 6
TRANSLATION
These two verses composed by Sarvabhauma Bhattacarya will always
declare his name and fame as loudly as a pounding drum because they have
become pearl necklaces around the necks of all devotees.
TEXT 257
\9ftl:il II II
sarvabhauma hai/J. prabhura bhakta ekatana
mahJ.prabhura seva-vina nahi jane ana
SYNONYMS
sarvabhauma-Sarvabhauma Bhattacarya; hai/a-became; prabhura-of the
lord; bhakta-a devotee; ekatana-without deviation; maha-prabhura-of lord
Sri Caitanya Mahaprabhu; seva-service; vina-except; nahi-not; jane-
knows; ana-anything else.
TRANSLATION
Indeed, Sarvabhauma Bhattacarya became an unalloyed devotee of
Caitanya Mahaprabhu; he did not know anything but the service of the Lord.
TEXT 258
I
'Otil, ift1f II V"" II
'sri-k[$1)a-caitanya saci-suta gul)a-dhama'
ei dhyana, ei japa, laya ei nama
SYNONYMS
sri-k[$1)a-caitanya-lord Sri Caitanya Mahaprabhu; saci-sOta-the son of
mother Saci; guQa-dhama-the reservoir of all good qualities; ei-this; dhyana-
meditation; ei-this; japa-chanting; /aya-he takes; ei-this; nama-holy
name.
TRANSLATION
The Bhattacarya always chanted the holy name of Sri K11.,a Caitanya, son of
mother Saci and reservoir of all good qualities. Indeed, chanting the holy
names became his meditation.
Text 261) The Liberation of Sarvabhauma Bhattacarya
TEXT 259
I
i{J{-.tl II II
eka-dina sarvabhauma prabhu-age aila
namaskara kari' sloka pac;fite lagila
SYNONYMS
345
eka-dina -one day; sarvabhauma -Sarvabhauma Bhagacarya; prabhu-age-in
front of Lord Srr Caitanya Mahaprabhu; ai/a-came; namaskara kari'-after offer-
ing obeisances; 5/oka-a verse; pac;fite /agi/a-began to recite.
TRANSLATION
One day Sarvabhauma Bhattacarya came before Caitanya Mahaprabhu, and,
offering obeisances, began to recite a verse.
TEXT 260
II II
bhagavatera 'brahma-stave'ra sloka pac;fila
sloka-5e$e dui ak$ara-patha phiraila
SYNONYMS
bhagavatera-from Srimad-Bhagavatam; brahma-stavera-of the prayers of
Lord Brahma; s/oka-a verse; pac;Jila-recited; s/oka-5e$e-at the end of the
verse; dui ak$ara-of two syllables; patha-the reading; phiraila-changed.
TRANSLATION
He began to quote one of Lord Brahma's prayers from Srimad-Bhagavatam,
but he changed two syllables at the end of the verse.
TEXT 261
I
'f II
346 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6
tat te 'nukamparh
bhunjana evatma-krtaril vipakam
hrd-vag-vapurbhir vidadhan namas te
jiveta yo bhakti-pade sa daya-bhak
SYNONYMS
tat-therefore; te-Your; anukampam-compassion; su-samik$ama.Qab-hop-
ing for; bhufljanab-enduring; eva-certainly; atma-krtam-done by himself;
vipakam-fruitive results; hrt-with the heart; vak-words; vapurbhib-and
body; vidadhan-offering; namab-obeisances; te-unto You; jiveta-may live;
yab-anyone who; bhakti-pade-in devotional service; sab-he; daya-bhak-a
bona fide candidate.
TRANSLATION
[The verse read:] "One who seeks Your compassion and thus tolerates all
kinds of adverse conditions due to the karma of his past deeds, who engages
always in Your devotional service with his mind, words and body, and who al-
ways offers obeisances unto You is certainly a bona fide candidate for becom-
ing Your unalloyed devotee."
PURPORT
Wheri reading this verse from Srimad-Bhagavatam (10.14.8), Sarvabhauma
Bhattacarya changed the original reading from mukti-pade to bhakti-pade. Mukti
means liberation and merging into the impersonal Brahman effulgence. Bhakti
means rendering transcendental service unto the Supreme Personality of God-
head. Because of having developed pure devotional service, the Bhattacarya did
not like the word mukti-pade, which refers to the impersonal Brahman feature of
the Lord. However, he was not authorized to change a word in the Srimad-
Bhagavatam, as Sri Caitanya Mahaprabhu will explain. Although the Bhattacarya
changed the word in his devotional ecstasy, Sri Caitanya Mahaprabhu did not ap-
prove of it.
TEXT 262
121"! I
f<ri II II
prabhu kahe, 'mukti-pade'-iha patha haya
'bhakti-pade' kene pa(ja, ki tamara asaya
SYNONYMS
prabhu kahe-the Lord said; mukti-pade-the word "mukti-pade"; iha-this;
patha-the reading; haya-is; bhakti-pade- "bhakti-pade"; kene-why; pa(ja-
you read; ki-what; tamara-your; asaya-intention.
Text 263] The Liberation of Sarvabhauma Bhattacarya 347
TRANS LA liON
Sri Caitanya Mahaprabhu immediately pointed out: "In that verse the word
is 'mukti-pade,' but you have changed it to 'bhakti-pade.' What is your inten-
tion?"
TEXT 263
,
II II
bhattacarya kahe,- 'bhakti' -sama nahe mukti-pha/a
bhagavad-bhakti-vimukhera haya dar:u;Ja keva/a
SYNONYMS
bhattacarya-Sarvabhauma Bhattacarya; kahe-said; bhakti-devotional ser-
vice; sama-equal to; nahe-not; mukti-of liberation; pha/a-the result;
bhagavat-bhakti -to the devotional service of the Supreme Personality of God-
head; vimukhera-of one who is averse to; haya-it is; daQQ'a-the punishment;
keva/a-only.
TRANSLATION
Sarvabhauma Bhattacarya replied: "The awakening of pure love of God-
head, which is the result of devotional service, far surpasses liberation from
material bondage. For those averse to devotional service, merging into the
Brahman effulgence is a kind of punishment."
PURPORT
In the BrahmaQc;ia PuraQa it is said:
siddha-lokas tu tamasa/:1
pare yatra vasanti hi
siddha brahma-sukhe magna
daityas ca hariQa hata/:1
"In Siddhaloka [Brahmaloka] there live two kinds of living entities-those who are
killed by the Supreme Personality of Godhead due to their having been demons in
their previous lives and those who are very fond of enjoying the impersonal
effulgence of the Lord." The word tamasa/:1 means "the coverings of the universe."
Layers of material elements cover the universe, and outside these coverings is the
impersonal Brahman effulgence. If one is destined to remain in the Lord's imper-
sonal effulgence, he misses the opportunity to render service to the Personality of
348 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6
Godhead. Therefore devotees consider remaining in the impersonal Brahman
effulgence a kind of punishment Sometimes devotees think of merging into the
Brahman effulgence, and consequently they are promoted to Siddhaloka. Because
of their impersonal understanding, they are actually punished. 5arvabhauma
continues to explain the distinction between mukti-pada and bhakti-pada
in the following verses.
TEXTS 264-265
1ftti{ I
i t1f II II
lb 1
II II
km)era vigraha yei satya nahi mane
yei ninda-yuddhadika kare ta!ira sane
sei duira darxla haya-'brahma-sayujya-mukti'
tara mukti phala nahe, yei kare bhakti
SYNONYMS
km1era-of Lord Sri vigraha-the transcendental form; yei-anyone
who; satya-as truth; nahi-not; mane-accepts; yei-anyone who; ninda-
blaspheming; yuddha-adika-fighting and so forth; kare-does; tanra sane-with
Him, Sri sei-these; duira-of the two; dar:u;Ja haya-there is punishment;
brahma-sayujya-mukti-merging into the Brahman effulgence; tara-of him;
mukti-such liberation; pha/a-the result ; nahe-not; yei-who; kare-exe-
cutes; bhakti-devotional service.
TRANSLATION
The Bhatfacarya continued: "The impersonalists, who do not accept the
transcendental form of Lord Sri K!ll)a, and the demons, who are always
engaged in blaspheming and fighting with Him, are punished by being
merged into the Brahman effulgence. But that does not happen to the person
engaged in the devotional service of the Lord.
TEXT 266
1
Text 267] The Liberation of Sarvabhauma Bhanacarya
yadyapi se mukti haya panca-parakara
sa/okya-samipya-sartipya-sar$ti-sayujya ara
SYNONYMS
349
yadyapi-although; se-that; mukti-liberation; haya-is; pai'!ca-parakara-of
five different varieties; salokya-of the name salokya; samipya-of the name
samipya; sartipya-of the name sartipya; sar$ti-of the name sar$ti; sayujya-of
the name sayujya; ara-and.
TRANSLATION
"There are five kinds of liberation: salokya, samipya, sarupya, sar,ti and
sayujya.
PURPORT
Salokya means that after material liberation one is promoted to the planet
where the Supreme Personality of Godhead resides. 5amipya means remaining an
associate of the Supreme Personality of Godhead. Sartipya means attaining a four-
handed form exactly like that of the Lord. Sar$ti means attaining opulences like
those of the Supreme Lord, and sayujya means merging into the Brahman
effulgence of the Lord. These are the five types of liberation.
TEXT 267
I
II II
'salokyadi' cari yadi haya seva-dvara
tabu kadacit bhakta kare ar'lgikara
SYNONYMS
sa/okya-adi-beginning with salokya; cari-four kinds of liberation; yadi-if;
haya-are; seva-dvara-a means of renderi ng service to the Lord; tabu-still;
kadacit-occasionally; bhakta-a pure devotee; kare-makes; ar'lgikara-accep-
tance.
TRANSLATION
"If there is a chance to serve the Supreme Personality of Godhead, a pure
devotee sometimes accepts the salokya, sarupya, samipya or sar,ti forms of
liberation, but never sayujya.
350 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6
TEXT 268
V'H'e1l I
II
'sayuj ya' sunite bhaktera haya ghrl')a-bhaya
naraka vanchaye, tabu sayuj ya na laya
SYNONYMS
sayujya-liberation by merging into the effulgence; sunite-even to hear;
bhaktera-of the devotee; haya-there is; ghwa-hatred; bhaya-fear; naraka-
a hellish condition of life; vanchaye-he desires; tabu-still ; sayujya-merging
into the effulgence of the Lord; na /aya-never accepts.
TRANSLATION
"A pure devotee does not like even to hear about sayujya-mukti, which in-
spires him with fear and hatred. Indeed, the pure devotee would rather go to
hell than merge into the effulgence of the Lord."
PURPORT
Srila Prabodhananda Sarasvati has sung: kaivalyarh narakayate. The imper-
sonalist's conception of becoming one with the effulgence of the Lord is exactly
like hell. Therefore, of the five types of liberation, the first four (salokya, samipya,
sarapya and siir$t0 are not so undesirable because they can be avenues of service
to the Lord. Nonetheless, a pure devotee of Lord rejects even these types of
liberation; he only aspires to serve birth after birth. He is not very interested
in stopping the repetition of birth, for he simply desires to serve the Lord, even in
hellish circumstances. Consequently the pure devotee hates and fears sayujya-
mukti, merging into the effulgence of the Lord. This merging is due to an offense
committed against the transcendental loving service of the Lord, and therefore
it is not at all desirable for a pure devotee.
TEXT 269
I
II
brahme, isvare sayujya dui ta' prakara
brahma-sayujya haite isvara-sayujya dhikkara
Text 269] The Liberation of Sarvabhauma Bhatfacarya 351
SYNONYMS
brahme-in the Brahman effulgence; isvare-in the body of the Lord; sayu-
jya-merging; dui-two; ta' -indeed; prakara-varieties; brahma-sayujya-
merging into the Brahman effulgence; haite-than; isvara-sayujya-merging into
the body of the Lord; dhikkara-more abominable.
TRANSLATION
Sarvabhauma Bhattacarya continued: "There are two kinds of sayujya-muk-
ti: merging into the Brahman effulgence and merging into the personal body
of the Lord. Merging into the Lord's body is even more abominable than
merging into His effulgence."
PURPORT
According to the opinion of the MayavadT Vedantists, the living entity's ulti-
mate success is to merge into the impersonal Brahman. The impersonal Brahman,
or bodily effulgence of the Supreme Lord, is known as Brahmaloka or Siddhaloka
According to Brahma-sarhhita (5.40) , yasya prabha prabhavato jagad-aQc;la-koti:
the material universes are generated from the bodily rays of the Supreme Per-
sonality of Godhead. Yogis who follow the principles of Patanjali accept the per-
sonality of the Absolute Truth, but they want to merge into the transcendental
body of the Supreme Lord. That is their desire. Being the greatest authority, the
Supreme Lord can easily allow many millions of living entities to merge into His
body. The origin of everything is the Supreme Personality of Godhead, Bhagavan,
and His bodily effulgence is known as the brahmajyoti, Brahmaloka or Siddhaloka.
Thus Brahmaloka or Siddhaloka is a place where many sparklike living entities,
parts and parcels of the Supreme Lord, are assembled. Because these living entities
do not wish to keep their individual existences, they are combined and allowed to
remain in Brahmaloka like so many atomic particles of sunshine emanating from
the sun.
The word siddha is very significant. Siddha refers to one who has realized the
Brahman effulgence and who has complete knowledge that the living entity is not
a material atom but a spiritual spark. This understanding is described in Bhagavad-
gita as brahma-bhata. In the conditioned state, the living entity is known as jiva-
bhata, or "the living force within matter." Brahma-bhata living entities are allowed
to stay in Brahmaloka or Siddhaloka, but unfortunately they sometimes again fall
into the material world because they are not engaged in devotional service. This is
supported by Srimad-Bhagavatam (1 0.2.32): ye 'nye 'ravindak$a. These semi-liber-
ated souls falsely claim to be liberated, but unless one engages in devotional ser-
vice to the Lord, he is still materially contaminated. Therefore these living entities
have been described as vimukta-maninah meaning that they falsely consider
352 Sri Caitanya-caritamfla [Madhya-lila, Ch. 6
themselves liberated although their intelligence is not yet purified. Although these
living entities undergo severe austerities to rise to the platform of Siddhaloka, they
cannotremain there perpetually, for they are bereft of ananda (bliss) . Even though
these living entities attain the brahma-bhata stage and realize the Supreme Per-
sonality of Godhead through His bodily effulgence, they nonetheless fall down
due to neglecting the Lord's service. They do not properly utilize whatever little
knowledge they have of the Supreme Personality of Godhead. Not attaining
ananda, or bliss, they come down to the material world to enjoy. This is certainly a
falldown for one who is actually liberated. The bhaktas consider such a falldown
equal to achieving a place in hell.
The followers of the Pataiijali yoga system actually want to merge into the
body of the Supreme Personality of Godhead. This indicates that they do not
want to engage in His service despite their knowledge of Him, and thus their posi-
tion is even more abominable than that of those who want to merge into the
Lord's effulgence. These yogis meditate on the four-handed form of the
Lord in order to merge into His body. The Pataiijali system describes the form of
the Lord as klesa-karma-vipakasayair aparamr$taf.J puru$a-vi5e$a isvaraf): "The
Supreme Personality of Godhead is a person who does not partake of a miserable
material life." The yogis accept the eternity of the Supreme Person in their mantra,
sa parve$am api guruf) kalanavac chedat: "Such a person is always supreme and is
not influenced by the element of time." The followers of the Pataiijali system
therefore accept the eternity of the Supreme Personality of Godhead, yet, accord-
ing to them: puru$artha-sanyanarh pratiprasavaf) kaivalyarh svarapa-prati$tha va
citi-saktir iti. They believe that in the perfectional stage, the conception of puru$a
is vanquished. According to their description: citi-saktir iti. They believe that
when one becomes perfect, he cannot remain a person. This yoga system is
therefore abominable because its final conception is impersonal. In the beginning,
these yogis accept the Supreme Personality of Godhead, but they ultimately give
up this idea in order to become impersonal. They are most unfortunate because
although they have a personal conception of the Absolute Truth, they neglect to
render devotional service to the Lord and thus they fall down again into the mate-
rial world. This is supported by the Srimad-Bhagavatam (10.2.32). Aruhya-krc-
chref)a pararh padarh tataf) patanty adho 'nadrta-yu$mad-anghrayaf): due to
neglecting the lotus feet of the Lord, these yogis again fall down into the material
existence (patanty adhaf)). Consequently this path of yoga is more abominable
than the impersonalists' path. This conclusion is also supported by Lord
Kapiladeva in the following verse from Srimad-Bhagavatam (3.29.13).
TEXT 270
I
Of f<l'f1 II B
Text 272] The Liberation of Sarvabhauma Bhattacarya
salokya-sar$ti-samipya-
sar0pyaikatvam apy uta
diyamanarh na grhQanti
vina mat-sevanarh jana/:1
SYNONYMS
353
salokya-the liberation of living in the same planet as the Lord; saf$ti-to have
opulence exactly like that of the Lord; samipya-to associate always with the
Lord; sarapya-to achieve a body like that of the Lord; ekatvam-to merge into
the body of the Lord; api-although; uta-it is said; diyamanam-being offered;
na-not; grhQanti-do accept; vina-without; mat-My; sevanam-service;
jana/:1-the pure devotees.
TRANSLATION
Sarvabhauma Bhattacarya concluded: " 'Even though he is offered all kinds
of liberation, the pure devotee does not accept them. He is fully satisfied
engaging in the service of the Lord.' "
TEXT 271
Q I
" "
prabhu kahe, - 'mukti-pade'ra ara artha hay a
mukti-pada-sabde 'sak$at isvara' kahaya
SYNONYMS
prabhu kahe-the Lord said; mukti-padera-of the term "mukti-pade"; ara-
another; artha-meaning; haya-there is; mukti-pada-sabde-by the word
"mukti-pada"; sak$at-directly; isvara-the Supreme Personality of Godhead;
kahaya-is said.
TRANSLATION
Lord Sri Caitanya Mahaprabhu replied: "The word 'mukti-pade' has
another meaning. Mukti-pada directly refers to the Supreme Personality of
Godhead.
TEXT 272
I
"
354 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6
mukti pade yanra, sei 'mukti-pada' haya
kimva navama padartha 'muktira' samasraya
SYNONYMS
mukti-liberation; pade-at the lotus feet; yanra-of whom; sei-such a per-
son; mukti-pada haya-is known as mukti-pada; kimva-or; navama-ninth;
pada-artha-subject matter; muktira-of liberation; samasraya-shelter.
TRANSLATION
"All kinds of liberation exist under the feet of the Supreme Personality of
Godhead; therefore He is known as mukti-pada. According to another mean-
ing, mukti is the ninth subject, and the Supreme Personality of Godhead is the
shelter of liberation.
PURPORT
Lord Sri is also known as Mukunda, or He who gives transcendental bliss
by offering all kinds of mukti. Srfmad-Bhagavatam is divided into twelve cantos,
and in the Ninth Canto different kinds of mukti are described. But the Tenth Can-
to is the actual center of all discussions of mukti because the Personality of God-
head Sri who is the tenth subject discussed in Srfmad-Bhagavatam, is the
exclusive subject of the Tenth Canto. Since all types of muktis reside at the lotus
feet of Sri He may be called mukti-pada.
TEXT 273
il1 II II
dui-arthe 'kr$f!a' kahi, kene patha phiri
sarvabhauma kahe, -o-patha kahite na pari
SYNONYMS
dui-arthe-by two interpretations; kr$Qa-Lord Sri kahi-1 accept;
kene-why; patha-reading; phiri-changing; sarvabhauma kahe-Sarvabhauma
replied; o-patha-such a reading; kahite-to say; na-not; pari-am able.
TRANSLATION
"Since I can understand K!lQa according to these two meanings," Caitanya
Mahaprabhu said, "what point is there in changing the versel" Sarvabhauma
Bhaftacarya replied: "I was not able to give that reading to the verse.
Text 276] The Liberation of Sarvabhauma Bhattacarya
TEXT 274
Q!tlmf <fi11 I
l!'f1f11 il1 II
yadyapi tamara artha ei sabde kaya
tathapi kahana na yaya
SYNONYMS
355
yadyapi-although; tamara-Your; artha-meaning; ei-this; sabde-by the
word; kaya-is said; tathapi-still; the fault of ambiguity;
kahana-to say; na-not; yaya-possible.
TRANSLATION
"Although Your explanation is correct, it should not be used because there
is ambiguity in the word 'mukti-pada.'
TEXT 275
I
II II
yadyapi 'mukti'-sabdera haya pafica vrtti
ruc;Jhi-vr:tt ye kahe tabu 'sayujye' pratiti
SYNONYMS
yadyapi-although; mukti-liberation; sabdera-of the word; haya-there is;
pafica vrtti-five meanings; rac;Jhi-vrttye-by the chief or direct meaning; kahe-
it says; tabu-still; sayujye-to become one with the Supreme; pratiti-the con-
ception.
TRANSLATION
"The word 'mukti' refers to five kinds of liberation. Usually its direct mean-
ing conveys the idea of becoming one with the Lord.
TEXT 276
1ftil V'MiMtlt I
.1! 1ftil II II
356 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6
mukti-sabda kahite mane haya ghwa-trasa
bhakti-sabda kahite mane haya ta' ullasa
SYNONYMS
mukti-sabda-the word mukti; kahite-by pronouncing; mane-in the mind;
haya-there is; ghwa-hatred; trasa-and fear; bhakti-sabda-the word bhakti;
kahite-to speak; mane-in the mind; haya-there is; ta' -indeed; u//asa-tran-
scendental joy.
TRANSLATION .
"The very sound of the word 'mukti' immediately induces hate and fear, but
when we say the word 'bhakti,' we naturally feel transcendental bliss within
the mind:'
TEXT 277
12ft_ 1
12ft_ n 11
suniya hasena prabhu anandita-mane
bhattacarye kaila prabhu drr;lha alirigane
SYNONYMS
suniya-hearing this explanation; ha.sena-laughs; prabhu-SrT Caitanya
Mahaprabhu; anandita-mane-with great pleasure in His mind; bhattacarye-
unto Sarvabhauma Bhanacarya; kai/a-did; prabhu-the Lord; drr;lha-firm;
a/irigane -embracing.
TRANSLATION
Upon hearing this explanation, the Lord began to laugh and, with great
pleasure, immediately embraced Sarvabhauma Bhattacarya very firmly.
TEXT 278
1ft1:1Rttw 1
I! a n """ n
yei bhattacarya par;le par;laya mayavade
tarira aiche vakya sphure caitanya-prasade
SYNONYMS
yei-that ; bhattacarya-Sarvabhauma Bhanacarya; par;le-reads; par;laya-
teaches ; mayavade-the philosophy of Mayavada impersonalism; tarira-his;
Text 280] The Liberation of Sarvabhauma Bhattacarya 357
aiche-such; vakya-explanation; sphure-manifested; caitanya-prasade-by
the mercy of Lord Sri Caitanya Mahaprabhu.
TRANSLATION
Indeed, that very person who was accustomed to reading and teaching
Mayavada philosophy was now even hating the word "mukti." This was
possible only by the mercy of Sri Caitanya Mahaprabhu.
TEXT 279
I
""'f-f1lf't '<fi.: ifl II II
lohake yavat sparsi' hema nahi kare
tavat sparsa-maf)i keha cinite na pare
SYNONYMS
/ohake-iron; yavat-as long as; sparsi'-touching; hema-gold; nahi-not;
kare-transforms; tavat-until then; spar5a-maf)i-the touchstone; keha-some-
one; cinite-to recognize; na-not; pare-is able.
TRANSLATION
As long as it does not turn iron into gold by its touch, no one can recognize
an unknown stone to be a touchstone.
TEXT 280
I
II II
bhattacaryera dekhi' sarva-jana
prabhuke vrajendra-nandana'
SYNONYMS
bhattacaryera-of Sarvabhauma Bhagacarya; understanding
of philosophy; dekhi' -seeing; sarva-jana-all persons; prabhuke-Lord
Sri Caitanya Mahaprabhu; janila-knew; vrajendra-nandana-
the son of Maharaja Nanda.
358 Sri Caitanya-caritamrta [Madhya-lila, Ch. 6
TRANSLATION
Upon seeing transcendental in Sarvabhauma Bhattacarya,
everyone could understand that Lord Caitanya was none other than the son of
Nanda Maharaja,
TEXT 281
I
llj"Jij ll ll
kasi-misra-adi yata nilaca/a-vasi
saraf)a /a-ila sabe prabhu-pade asi'
SYNONYMS
kasi-misra-of the name Kasi Misra; adi-heading the list; yata-all; nilacala-
vasi-the residents of jagannatha Puri; saraf)a-shelter; /a-i/a-took; sabe-all;
prabhu-pade-to the lotus feet of the Lord; asi' -coming.
TRANSLATION
After this incident, all the inhabitants of Jagannatha Puri, headed by Kasi
Misra, came to take shelter of the lotus feet of the Lord.
TEXT 282
I
ll ll
sei saba katha age kariba varf)ana
sarvabhauma kare yaiche prabhura sevana
SYNONYMS
sei saba-all these; katha-narrations; age-later; kariba-l shall make; var-
f)ana-description; sarvabhauma-Sarvabhauma Bhagacarya; kare-does;
yaiche-as; prabhura-of the Lord; sevana-service.
TRANSLATION
Later I shall describe how Sarvabhauma Bhattacarya always engaged in the
service of the Lord.
TEXT 283
1
u u
Texts 284-285] The Liberation of Sarvabhauma Bhattacarya
yaiche paripati kare bhik$a-nirvahana
vistariya age taha kariba varQana
SYNONYMS
359
yaiche-how; paripatT-perfectly; kare-does; bhik$a-of offering alms; nir-
vahana-the execution; vistariya-in full detail; age-later; t.aha-that; kariba
varQana-1 shall describe.
TRANSLATION
I shall also describe in full detail how Sarvabhauma Bhattacarya perfectly
rendered service to Sri Caitanya Mahaprabhu by offering Him alms.
TEXTS 284-285
I
.-t ll
I
fi!illti 'i!!tJ511:'lll ll
ei mahaprabhura IT/a-sarvabhauma-milana
iha yei sraddha kari' karaye sravaQa
jfiana-karma-pasa haite haya vimocana
acire milaye tatire caitanya-caraQa
SYNONYMS
ei-this; mahaprabhura-of Lord Sri Caitanya Mahaprabhu; IT/a-pastime; sar-
vabhauma-mi/ana-meeting with Sarvabhauma iha-this; yei-any-
one who; sraddha-faith; kari'-having; karaye-does; sravaQa-hearing; jfiana-
karma-of speculation and fruitive activities; pasa-the net; haite-from; haya-
there is; vimocana-liberation; acire-very soon; milaye-meets; t.atire-such a
devotee; caitanya-caraQa-the lotus feet of Lord Caitanya
TRANSLATION
If one hears with faith and love these pastimes concerning Lord Caitanya
Mahaprabhu's meeting with sarvabhctuma Bhattacarya, he very soon is freed
from the net of speculation and fruitive activity and attains the shelter of Sri
Caitanya Mahaprabhu's lotus feet.
360 Sri Caitanya-caritam!'fa [Madhya-lila, Ch. 6
TEXT 286
'f;ltatf I
II II
sri-tilpa-raghunatha-pade yara asa
caitanya-caritamrta kahe kr$f)adasa
SYNONYMS
sri-rupa-Srila ROpa Gosvami; raghunatha-Srlla Raghunatha dasa GosvamT;
pade-at the lotus feet ; yara-whose; asa-expectation; caitanya-caritamrta-
the book named Caitanya-caritamrta; kahe-describes; kr$f)adasa-Srila
Kaviraja Gosvami.
TRANSLATION
Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring
their mercy, I, narrate Sri Caitanya-caritamrta, following in their
footsteps.
Thus end the Bhaktivedanta purports to the Sri Caitanya-caritamrta, Madhya-
lila, Sixth Chapter, describing the liberation of Sarvabhauma Bhat.tacarya.
References
The statements of Sri Caitanya-caritamrta are all confirmed by standard
Vedic authorities. The followi ng authentic scriptures are quoted ,in this book
on the pages listed. Numerals in bold type refer the reader to Sri Caitanya-
caritamrta's translations. Numerals in regular type are references to its
purports.
Aitareya 273
(Bhaktivinoda Thakura), 1,191,273
(Bhaktisiddhanta Sarasvati), 264
Bhagavad-gita, 30, 35, 37, 46, 48, 52, 68, 70, 128, 148
1
158, 185
1
233
1
239,
240, 241 I 263-264
1
266
1
268
1
272, 275
1
279
1
281 I 287
1
288
1
2891 2901
29512961297,30113301331133513371342-3431351
Bhakti-rasamrta-sindhu (Rupa Gosvami) I 36
1
1041 198
Puraf)a, 267
Brahmaf)c;/a Puraf)a, 347
Brahma-samhita, 72, 233, 236, 272
1
295, 351
Brahma-vaivarta Puraf)a, 268
Brhan-naradiya Puraf)a, 268
1
351
Caitanya-candrodaya-nataka 271, 341-342
Caitanya-bhagavata, (Vrndavana dasa Thakura), 3, 5, 178, 179
Caitanya-caritamrta Kaviraja), 71, 245-246
Chandogya 275
Hari-bhakti-vilasa (Sanatana Gosvami), 26-27
Katha 238
361
362 Sri Caitanya-caritamrta
Laghu-bhagavatamrta (ROpa Gosvami) , 246
Mahabharata, 245, 249, 343
Mury;laka 287, 296
(ROpa Gosvami), 299
Padma Puraf)a, 236, 276, 303, 324-325
Sarva-saril vadinl (Jiva Gosvami), 265-266
(Caitanya Mahaprabhu) , 96
Skanda Puraf)a, 178
Srimad-Bhagavatam, 41-42, 48, 64, 68-69, 72, 96, 123, 126, 148, 192, 230,
235,243,245, 247, 248-249, 251-255, 269,274, 277-278, 329-330,
334, 335-336,343,346,351 , 352, 353
Susloka-sataka (Sarvabhauma Bhagacarya), 316
Svetasvatara 270, 273, 279, 280
Taittirlya 272, 273, 296
Tattva- sandarbha (Jiva Gosvami), 265
Ujjvala-nilamaf)i (ROpa Gosvami) , 199
Vedanta-sutra, 272, 276, 288, 294-295
Puraf)a, 280-283
Glossary
A
Abhi$eka-the bathing ceremony of the Deity.
Acarya-a spiritual master who teaches by his own example.
Acintya-bhedabheda-tattva-Lord Caitanya's "simultaneously one and different"
doctrine.
Ajita-the Supreme Lord who is unconquerable.
Amrta -nectar.
Anna-food grains.
Arca-marti-the form of the Lord made of material elements.
Arcana -Deity worship.
Arca-vigraha-See: Arca-murti.
A5uto$a-Lord Siva who is very easily satisfied when one worships him.
Atma-nivedana-the devotional process of sacrificing everything for the Lord.
Atmaramas -those who are self-satisfied.
Avatara-an incarnation of the Lord who descends from the spiritual sky.
Avidya-sak ti -material energy, or nescience.
8
Bahirmukha jana-a person influenced by the external energy.
who is full in six opulences.
Bhakti-yoga-devotional service to the Lord.
Bhava-manifestation of ecstatic symptoms in the body of a devotee.
Brahma-bhDta-the state of being freed from material contamination.
Brahmajyoti-the impersonal effulgence emanating from the body of
Brahman-the all-pervading impersonal aspect of
Brahmananda-the bliss derived from realizing the impersonal Brahman.
Brahmal)as -the intelligent class of men.
BrahmaQya-deva-the Supreme Lord of brahminical culture.
c
Channa-avatara-an incarnation in disguise.
Dadhi-yogurt.
Dana-charity.
D
DaQc;/a-bhanga-/Tia-the pastime of Lord Nityananda breaking the staff of Lord
Caitanya.
364 Sri Caitanya-caritamrta
0at:J9avats-offering obeisances by falling f lat like a stick.
Dasya -the devotional process of serving the Lord as a friend.
Dhumayita -the stage exhibited by a devotee when only one or two transforma-
tions are slightly present and it is possible to conceal them.
Oik$a -initiating a disciple with transcendental knowledge.
Oipta-the stage exhibited by a devotee when four of five ecstatic symptoms are
manifest.
Ougdha-milk.
Durga-sakti-the material energy.
Du$krti-a miscreant.
Dvija-bandhus-unworthy sons of the twice-born.
G
I
Cau9a-mat:J9ala-bhami-the places in Bengal where Lord Caitanya stayed.
Chrta -ghee.
the lifter of Govardhana Hill.
Crhasthas -householders.
H
Hari-kirtana- See: Sankirtana.
Hladini sakti-the bliss portion of the Lord's spiritual potency.
name of the master of all senses.
lndra-the king of the heavenly planets.
J
Ja9ya-the ecstatic symptom of loss of memory.
}iva-bhata-the living force within matter.
}nana -knowledge.
}nana-kaQQa-the division of the Vedas dealing with empirical speculation in pursuit
of truth.
}nani-one who is engaged in the cultivation of knowledge.
}valita-the stage exhibited by a devotee when more than two or three transcen-
dental transformations are manifest and it is possible to conceal them with
difficulty.
K
Ka/i-yuga-the age of quarrel in which we are now living.
Kama-lust.
Karma-action performed according to scriptural regulations.
Karma-kaf)c;/a-the division of the Vedas dealing with fruitive activities and their
reactions.
Kirtana-the devotional process of chanting.
Krodha -anger.
feeling of spiritual separation from
Kr?Qe matir astu-greeting of sannyasis meaning "Let your attention be on
Gopinatha the thief who stole the sweet rice.
K?udha-tr?Qa -hunger and thirst.
KOrma-the tortoise incarnation of the Lord.
L
Lila-avatara-an incarnation of the Lord who performs a variety of activities without
making any special endeavor.
Lobha-greed.
M
Maha-mantra-the great chanting for deliverance: Hare Hare
Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.
Maha-snana-a vast bath with ghee and water used to bathe the Deity.
Maha-vakya-transcendental sound vibration.
Matsarya-enviousness.
Matsya-the fish incarnation of the Lord.
Maya-illusion; an energy of which causes the living being to forget Him.
Mayadhisa-the Lord of all energy.
Mayavadis-impersonalists or voidists who believe that ultimately God is formless
and without personality.
Maya-vasa-subjected to the influence of the illusory energy.
Moha-illusion.
MDc;/ha -a fool or rascal.
Mukti -liberation.
Mukti-pada-the Supreme Lord under whose feet exist all kinds of liberation.
Mukunda-the Lord who gives transcendental bliss by offering all kinds of mukti.
N
Nama narayaQaya-greeting of Mayavadi sannyasis meaning "I offer my obeisances
to Narayal)a."
Nirvaf)a-the cessation of all material activit ies.
366 Sri Caitanya-caritamrta
Nitya-baddhas -eternally conditioned living beings.
Nitya-siddha-bhaktas-the eternally liberated associates of the Lord.
Nrsimhadeva-the half-man, half-lion incarnation of the Lord.
0
Orilkara-the transcendental syllable which represents
p
Pada-sevana-the devotional process of serving.
Pafica-gavya-five kinds of products of the cow used to bathe the Deity.
Paficamrta-five kinds of nectar used to bathe the Deity.
Paramaharhsa-the highest stage of the renounced order of life.
Paramatma-the Supersoul, the localized aspect of the Supreme Lord within the
heart of all living beings.
Parampara-the disciplic succession through which spiritual knowledge is transmit-
ted.
PariQama-vada-the theory of transformation in the creation of the universe.
Pathana-a brahmaQa's duty to be conversant with the Vedic scriptures.
Prakrti -energy or nature.
PraQava- See: Orhkara.
Prasada-spiritualized foods offered to
Pratibimba-vada-the worship of a form that is the reflection of a false material form.
Pratigraha-the duty of a brahmaQa to accept contributions from his followers.
PUrQa -complete.
or enjoyer.
R
Rasa-lila-the group dancing of and His cowherd girlfriends in His Vrndavana
pastimes.
s
Sac-cid-ananda-vigraha-the transcendental form of the Lord which is eternal, full of
knowledge and blissful.
$a(i-aisvarya-pDrQa-the Supreme Lord who is complete with six opulences.
Sahaji yas-pseudo-devotees with a mundane conception of pastimes.
Salokya-the liberation of being promoted to the planet where the Lord resides.
Samipya-the liberation of becoming an associate of the Lord.
Sampradaya-disciplic succession through which spiritual knowledge is transmitted.
Samvit-sakti-the knowledge portion of the Lord's spiritual potency.
Glossary
Sandhini sakti-the eternity portion of the Lord's spiritual potency.
Satikirtana-congregational chanting of the glories of the Lord.
Sannyasa-the fourth order of spiritual life.
Sannyasa-dar:u;Ja-the staff carried by a sannyasi.
Sannyasis-those in the renounced order of life.
Sar$ti-the liberation of attaining opulences like those of the Lord.
367
Sarupya-the liberation of attaining a four-handed form exactly like that of the Lord.
Sarvatma-nivedana-See: Atma-nivedana.
Sastra -revealed scripture.
Sayujya-mukti-merging into the Brahman effulgence of the Lord.
Seva-paja-Deity worship.
Siddha-one who has realized the Brahman effulgence.
Siva-the personality in charge of the mode of ignorance.
Srava(la-the devotional process of hearing.
Stri -women.
Saddipta-the manifestation in a devotee of all eight ecstatic symptoms multiplied a
thousand times and all visible at once.
Sudras -the laborer class of men.
Svadhyaya-the reading of Vedic literature.
T
Tamasab-the coverings of the universe.
Tattva-truth.
Triyuga-a name of meaning one who appears in only three yugas.
u
Uddipta-the manifestation in a devotee of five, six or all eight ecstatic symptoms
simultaneously.
v
Vaikali-bhoga-food offered to the Deity at the end of the day.
Vaikul)thalokas-variegated spiritual planets situated in the brahmajyoti.
Vairagya-renunciation.
Vai$(1ava-a devotee of the Supreme Lord or
Vaisyas-people engaged in agriculture and commerce.
Vanas -forests.
Vandana-the devotional process of praying.
Varaha-the boar incarnation of the Lord.
Vedasraya nastikya-vada-agnosticism under the shelter of Vedic culture.
368 Sri
who has conquered the six material qualities.
Vi$QOQ smaraQa-the devotional process of remembering.
the son of Nanda Maharaja.
Vrndavana-the site of pastimes exhibited when He was present on earth
5,000 years ago.
y
Yajana-the duty of a brahmaQa to assist others in performing ceremonies.
Yajana-the duty of a brahmaQa to perform Vedic rituals.
Yamaraja-the demigod who punishes sinful living beings after their deaths.
Yoga-linking the consciousness of the living being with the Supreme Lord.
Yoga-maya-the eternal creative potency of the Lord.
Yuga-avataras -the incarnations of the Lord in each millennium who prescribe the
process of self-realization for that age.
Bengali Pronunciation Guide
BENGALI DIACRITICAL EQUIVALENTS AND PRONUNCIATION
Vowels
.. a
,11
'r
<.!le ai
... au
' ril ( anusvtira)
il ( candra-bindu) : p (visarga)
Consonants
Gutterals: .. ka kha ga "1 gha '! ila
Palatals:
ca fi cha iSP ja iia
Cerebrals:
lt ta tha lJ' c;la i c;lha 't 1,1a
Dentals: c: ta
-r tha 1f da ${ dha
if na
Labials:
'fipha .bha
1{ rna
Semivowels:
1( ra
va
Sibilants:
-f sa l( 'I sa
Vowel Symbols
The vowels are written as follows after a consonant:
t a f;
<r tr
'e
't ai
'1 0
'\au
For example :
.rka ki
f. ku kl1 fi kr
f kf
c;-. ke
369
370
The letter a is implied after a consonant with no vowel symbol.
The symbol viriima (') indicates that there is no final vowel. k
The letters above should be pronounced as follows:
a -like the o in hot; sometimes like the o in go;
final a is usually silent.
a - like the a in far.
i, T -like the ee in meet.
u, ii - like the u in rule.
r -like the ri in rim.
r - like the ree in reed .
e - like the ai in pain; rarely like e in bet.
ai -like the oi in boil.
o -like the o in go.
au -like the ow in owl.
rh -(anusvara) like the ng in song.
1]. -(visarga) a final h sound like in Ah.
ri -(candra-bindu) a nasal n sound
like in the French word bon.
k -like the k in kite.
kh -like the kh in Eckhart.
g -like the g in got.
gh -like thegh in big-house.
ri -like then in bank.
c -like the ch in chalk.
ch -like the chh in much-haste.
j - like the j in joy.
jh -like the geh in college-hall.
ii - like then in bunch.
-like the t in talk .
the th in hot-house.
q -like the d in dawn.
qh - like the dh in good-house.
I) -like the n in wzaw.
t-as in talk but with the tongue against the
the teeth.
th-as in hot-house but with the tongue against
the teeth.
d-as in dawn but with the tongue against the
teeth.
dh- as in good-house but with the tongue
against the teeth.
n- as in nor but with the tongue against the
teeth.
p -like the p in pine.
ph -like the ph in philosopher.
b -like the b in bird.
bh -like the bh in rub-hard.
m -like them in mother.
y -like the j in jaw. lf
y - like they in year. l.j
r - like the r in run.
! - like the lin law.
v -like the b in bird or like thew in dwarf.
s, - like the sh in shop.
s - like the s in sun.
h- like the h in home.
This is a general guide to Bengali pronunciation. The Bengali transliterations in this
book accurately show the original Bengali spelling of the text. One should note, however,
that in Bengali, as in English, spelling is not always a true indication of how a word is pro-
nounced. Tape recordings of His Divine Grace A.C. Bhaktivedanta Swami Prabhuplida
chanting the original Bengali verses are available from the International Society for Krishna
3959 Landmark St. , Culver City, California 90230.
Index of Bengali and Sanskrit Verses
This index constitutes a complete alphabetical listi ng of the first and third line of each four-line
terse and both lines of each two-line verse in Sri Caitanya-caritamrta. In the first column the trans-
iteration is given, and in the second and third columns respectively the chapter-verse references
md page number for each verse are to be found.
A
amake dekhile, ami rahiba sei sthane 5.98 159
amangala dura kari' karai/a snana 4.60 27
a-bala-vrddha gramera loka karaha bhojane 4.83 39 ama prati bha!!acaryera haya anugraha 6.116 255
'abhidha'-vrtti chac;li' kara sabdera /ak$aQa 6.134 264 amara bahu-prlti bac;Je inhara upara 6.69 224
acamana diya dila vic;laka-sancaya 4.80 38 amara gramete keha na rahe upavasi 4.28 14
acamana di ya se tambala nivedila 4.65 29
acarya-bhajini-pati, syillaka 6.112 253 amara matr-svasa-grha-nirjana sthana 6.65 222
amara name gara-sahita kara nimantra!Je 6.1 10 252
acarya kahe,- 'anumane nahe isvara-jn!lne 6.81 232 amara sange yabe, kimva amara loka-sane 6.62 221
acarya kahe, - "vastu-vi$aye ha ya vastu 6.89 239 amara sannyasa-dharma cahena rakhit e 6.117 255
acarya kahe, - 'vijna-mata isvara-lak$a!Je' 6.80 231 ama-saba chac;li' age ge/a darasane 6.24 204
acaryera do$a nahi, isvara-ajna haifa 6.180 302
acaryera siddhante mukundera haifa santo$a 6.113 254 ami akulina, ara dhana-vidya-hina 5.22 122
ami ba/aka-sannyasi-bhanda-manda nahi 6.59 220
acintya prabh!lva tinera na yaya kathana 6.196 310 ami-saba asiyachi mahaprabhura sane 6.21 202
acintya-sakti isvara jagad-rilpe parirata 6.170 293 ami-saba pache ai/an tanra anve$a!Je 6.24 204
acire milaye t!l!Jre caitanya-cara!Ja 2.285 359 ami-saba pache yaba, na yaba tamara sange 5.155 186
acire milaye tare gopala-cara!Ja 5.160 189
'adhiruc;Jha bh!lva' yanra, tanra e vikara 6.1 3 198 ama uddharile tumi, -e sakti a5carya 6.213 319
ananda bac;lila mane, du/:tkha na ga<Ji/a 4.188 96
adrsya asprsya, sei haya 6.167 290 anandamse 'hladini,' sad-amse 'sandhini' 6.159 284
ahankara i!iyam me 6.164 288 anande candana lagi ' karila yatana 4.150 78
aho bhagyam aho bhagyam 6.149 277 anande karila jagannatha dara5ane 6.118 256
aiche acintya bhagavilnera gu<Ja-ga<Ja 6.185 305
'aiche vat mukhe tumi na ani be ara 5.38 131 anande puri-gosanira prema uthali/a 4.175 90
anande sarvabhauma tanra /ai/a pada-dhuli 6.38 210
aila saka/a /oka silk$i dekhibare 5.109 163 aneka ghata bhari' dila suvasi ta ja/a 4.76 34
aji haifa tamara mana 6.234 329 anna, ghrta, dadhi, dugdha, -grame yata 4.93 45
aji mora pilr!Ja haifa sarva abhilii$a 6.331 327 anna-kuta kare sabe hara$ita hana 4.90 44
"aji muni anayase jininu tri-bhuvana 6.230 326
aji mufii karinu vaikuQtha 6.230 326 anna lana eka-gramera aila 4.92 45
anna-vyanjana saba rahe ghrte bhasi' 4.71 32
aji saba mah!lprasada kara ilsvadana 6.45 213 antaranga-cic-chakti, -tatastha -jiva- 6.160 285
aji se tamara dehadi -bandhana 6.233 332 anumana nahe isvara-tatlva-jnane 6.82 234
aji tumi chinna kaile mayara bandhana 6.233 332 anya gramera /oka yata dekhite aila 4.85 40
aji tumi ni$kapate haifa 6.332 328
aji ye hai fa amara bac;la-i vi patti 6.61 220 anya yata sadh ya-sadhana kari ' acchadana 6.197 311
anye haite nahe, tumi calaha tvarit e 4.107 54
ajna magi ' gauc;Ja-dese karila gamana 4.109 55 anyonye /okera mukhe ye katha sunila 6.25 204
ajfia magi' gela gopinatha acaryake lana 6.47 214 'apadana', 'adhikarara'-karaka tina 6.144 273
ajfia-palana /agi ' ha-ifa susthira 4.46 21
ajna-sthane kichu nahe vijfiera gocara 6.79 230 apane bahuta anna ani/a magiya 4.11 6
alaukika prema citte /age camatkara 4.178 91 apane madhava-puri kaila abhi$eka 4.59 26
iimil dravai/e, pratapa praCa!Jc;Ja' 6.214 319 varje 'prakrta' 6.150 278
371
372 Sri
apareyam itas tv anyarh 6.165 189 athapi te deva padiimbuja-dvaya- 6.84 235
ara-bara asi' ami ei bhar:u;Ja /a-iba 4.31 15 atma-kanya diba, keba pare ni$edhite 5.71 145
ara dina ajfia magi ' ca/i/a briihmal)a 5.101 160
ara dina bhauacarya aila darsane 6.239 333 alma-ninda kari' /aila prabhura sara !)a 6.201 313
!ira dina gramera /oka ekatra karila 5.53 138 'iitmiirama' paryanta kare isvara bhajana 6.185 305
iitmariimiiS ca munayo 6.186 305
ara dina gopiniitha prabhu sthiine giya 6.67 223 atmaramas ca-5/oke 'ekadasa pada hay a 6.194 309
ara dina /aghu-vipra tanra ghare aila 5.48 136 atyanta nivic;Ja kufija-nari pravesite 4.49 22
ara dina mahiiprabhu bhattacarya-sane 6.118 256
iira dina prabhu gela jagannat ha-darasane 6.216 320 ava5ya mora vakya tenho karibe pramal)a' 5.79 149
ara jana-dui deha, diba ye vetana 4.166 85 avaral)a dura kari ' karila vidite 4.52 23
avese calila prabhu jagannatha-mandire 6.3 193
ara keha sange nahi, ei sange ekala 5.60 141 avese kari/a puri se k$ira 4.138 73
arati dekhi ya puri kaila namaskara 4.122 62 avidya-karma-sarhjfianya 6.154 281
arati karila Joke, kare jay a jaya 4.80 38
aratrika kari' kai/a bahuta stavana 4.66 30 avirbhtiva hafiii ami tahan siik$i diba 5.92 156
!ira vipra- yuva, tanra karena sahiiya 5.16 119 avirbhatas tasya padaravinde 6.255 342
aviHa hana kaila gopiila stavana 5.6 114
ara ye ye-kichu kahe, sakala-i kalpana 6.179 301 ayacaka-jane ami diye La ' ah!ira 4.29 14
'are adhama! mora bhagni caha vivahite 5.52 137 ayiicita prasada alpa yadi pai 4.120 61
aruQodaya-kiile hai fa prabhura agamana 6.219 321
asambhava kaha kene, yei nahi haya 5.21 121 ayacita paile kha'na, nahe upavasa 4.123 62
asankhya aise, nit ya biic;Ji/a bhiiQc;liira 4.1 00 50 ayacita-vrlli puri-virakta, udasa 4.123 62
'ayi dina', 'ayi dina' bale bara-bara 4.201 103
iisan varl)iis trayo hy asya 6.101 247 ayi dina-dayiirdra natha he 4.197 100
iiSa-pasa gramera loka dekhite iii/a 4.89 44
iiSa-pasa vraja-bhamera yata griima saba 4.97 49
B
asi' age dhari ' kichu bali/a hiisiya 4.24 12
asifia parama-bhaktye namaskiira kari ' 5.49 136 bac;Ja eka pathara avalamba dila 4.54 24
bac;Ja-vipra chota-vi pre kanya-dana kaila 5.112 165
asru, stambha, pulaka, sveda, kampa 6.208 316 bac;Ja-vipra kahe, - "kanya mora nija-dhana 5.29 127
art ha kaila abhipriiya lafiii 6.1 95 310 bac;Ja-vipra kahe, - "tumi na kara sarilsaya 5.25 124
a$tama-divase tiinre puche siirvabhauma 6.124 259 bac;Ja-viprera mane,- bac;Ja dayavan 5.79 149
aste-vyaste asi' kaila caral)a vandana 6.221 322 bahiranga-mayii, -line kare prema- 6.160 285
iiste-vyaste kole kari' nila nityiinanda 4.199 102
biihire aila, kare kichu nii kahila ara 4.122 62
ataeva 'aprakrta' brahmera netra-mana 6.146 274 bahire prabhura teilho paila darasana 6.221 322
ataeva bac;Ja sampradiiyera nahika 6.73 226 bahir-vase biindhi' sei thikari rakhila 4.139 73
ataeva han tamara ami nija-diisa' 6.56 218 bahu-dina tamara patha kari nirik$al)a 4.39 18
ataeva kalpanii kari ' naslika-siistra kaila 6.180 302 bahu-dinera k$udhiiya gopala khaila sa kala 4.76 34
ataeva isvara-tattva na para janite 6.86 236
bahu jfiati-goHhi tamara bahuta bandhava 5.26 125
ataeva nama haifa 'k$ira-cora hari' 4.20 10 bahu-k$al)e caitanya nahe, bhogera kala 6.7 195
ataeva nama haifa 'k$ira-cora' kari' 4.174 89 bahu nrt ya-gita kaila lana bhakta-gal)a 4.15 8
ataeva sruti kahe, brahma-savi5e$a 6.1 51 278 bahu parisrame candana remuQii ani/a 4.188 96
ataeva tiih!i varQile hay a punarukli 4.6 4 bahu sita/a ja/e kara sri-anga marjana 4.38 18
ataeva tanra piiye kari namaskara 4.9 5
bahu taila diyii kaila sri-anga cikkal)a 4.60 27
ataeva tomaya ami diba kanya-dana 5.20 121 bahuta prasada sarvabhauma an!iila 6.41 211
ataeva 'tri-yuga' kari' kahi tara nama 6.99 245 biilaka kahe, -gopa ami, ei grame vasi 4.28 14
ataeva 'Lri- yuga kari ' kahi Vi$QU-niima 6.95 243 bii/akera saundarye purira ha-ifa sanlO$a 4.26 13
Index of Bengali and Sanskrit Verses 373
"balya-ka/e mata mora nasa chidra kari ' 5.129 173 bhartacarye kahe kichu vinaya vacana 6.57 219
bata dekhe, se balaka punab na iii/a 4.33 16 bhartacarye kai/a prabhu drc;Jha alirigane 6.277 356
bhagavad-bhakti-vimukhera haya darc;Ja 6.263 347 bhartacarye vakye mane haifa 6.113 254
bhagavan bahu haite yabe kaila mana 6.145 274
bhartiicaryera ghare iii/a tvarayukta haiia 6.218 321
bhagav!ine bhakti-parame 6.184 304
bhattac!iryera name tiirire kai/a nimantraQa 6.114 254
bhagavanera ei tina cihna 6.144 273 bha.ttacaryera ninda kahe, mane pafi!i vyatha 6.115 254
bhagaviin- 'sambandha', bhakti 6.178 300 bhattac!iryera nrtya dekhi' hase prabhura 6.209 317
bhagav!in, tarira sakti, tarira gura-gara 6.196 310 bhattac!iryera pr!irthanate prabhu vyakhya 6.193 309
bhagavata-bharata dui sastrera pradhana 6.97 244 bhattacaryera dekhi' sarva-jana 6.280 357
bhagavatera 'brahma-stave'ra 5/oka pac;fila 6.260 345 bhavete haifa prabhu nityananda 6.34 208
irihatei sima 6.78 229
karafia acamana karaila 6.46 213
bhakta-gara hafia, sabe nace gaya 5.145 181 lagi' eka-dina eka grama giya 4.11 6
bhakta-gara-sarige prabhu karena bhojana 6.42 211 iccha, kanya samarpite 5.28 126
bhakta-gare dekhe-yena durihe eka- 5.135 176 bhittye dekhi' bhakta saba sloka kart he kaila 6.253 341
bhakta-gare kahe prabhu sei ta' akhyana 4.19 10 bhoga-samagri iii/a sandesadi yata 4.58 26
bhakta-gare khaoyaite pafica laila 4.206 105 bhoke rahe, tabu anna magifia na khaya 4.181 93
bhakta-gare sun!ifi!i prabhu kare !isviidita 4.170 88 bhramite, bhramite gela giri govardhana 4.21 11
bhakta-sarige aila prabhu mahesa dekhiii!i 5.143 180 bhomir apo 'nato v!iyub 6.164 288
bhakta-sarige sri-mukhe prabhu kai/a 4.210 107 bhuvanesvara-pathe yaiche kaila darsana 5.140 178
bhakti dekhaite kaila pras!ida 4.208 106 brahma haite janme visva, brahmete jivaya 6.143 272
bhakti kari' bahu a/ankara kaila samarpare 5.125 172 brahmara-briihmal)i-gare age khaoy!iila 4.84 40
bhakti kari' kaila prabhu tiirira darasana 4.13 7 briihmara kahila saba bhoga-vivarare 4.116 59
bhakti kari' n!in!i dravya bheta deya ani' 4.99 so briihmara-sevaya priti bac;Ja haya 5.24 123
'bhakti-pade' kene pac;Ja, ki tamara a5aya 6.262 346 briihmarera pratijfia yaya - ei bac;Ja dubkha 5.89 154
bhakti-sabda kahite mane haya ta' u/liisa 6.276 356 brahmarere kahe- "tumi yaha nija-ghara 5.107 163
sunite haifa mana 6.241 333 brahmarya-deva-gopalera mahima ei dhanya 5.159 188
bhakti vinu sastrera ara na kare vyakhyana 6.237 332 "brahmarya-deva tumi bac;Ja day!i-maya 5.88 153
bhiifa haifa ail!i ama kac;Jha savadhane 4.43 20 brahma-sabde kahe purra svayarh bhagav!in 6.147 275
bhiila-manda nahi kaha, raha mauna dhari' 6.125 259 brahma-sayujya haite isvara-sayujya dhikkiira 6.269 350
bhala-manda nahi kahe, vasi' m!itra sune 6.123 258 brahme, isvare sayujya dui ta' prakiira 6.269 350
bhiirigafia krodhe teriho irihake 5.157 187
brhaspati taiche 5/oka nii pare karite 6.206 315
bharati-sampradaya iriho-hayena 6.72 225
bujha, ki n!i bujha, -iha bujhite na pari 6.12 259
bhattacarya ac!irya-dvare karai/a 6.215 320 bujhib!ira liigi' seha puche punarbara 6.128 261
'bhattacarya', jani-tumi brhaspati 6.191 308 bujhite na pare keha dui prabhura mati 5.156 186
bhattac!irya kahe, - 'bhakti' -sama nahe 6.263 347 bujhi teo ama-sabiira n!ihi adhikara 4.190 97
bhattacarya kahe, -ekale tumi na yaiha 6.62 221
c
bhattacarya kahe, - 'irihara prauc;Jha 6.74 227
bhattacarya kahe, -na bujhi', hena jfi!ina 6.128 261
caitanya-carara vine n!ihi jane ana 6.237 332
bhattacarya kahe t!irire kari' namaskare 6.245 337
caitanya-caritamrta kahe 4.213 108
bhattacarya premavese haifa acetana 6.207 316
caitanya-caritamrta kahe 5.161 189
caitanya-caritamrta kahe 6.286 360
bha.ttacarya purva-pak$a apara kari/a 6.176 299 caitanya-marigafe yahii karila varrana 4.7 4
bhattac!irya-sarige t!irira mandire aila 6.119 256 caitanya-prasade manera saba jac;Jya gel a 6.224 324
'bhattacarya' tumi irih!ira n!i j!ina mahima 6.78 229 ca/a, sabe yai s!irvabhaumera bhavana 6.28 205
374 Sri
cali' cali' puri 5ri-niliicala 4.143 75 dekhiyii cintita haifa bhal!iicaryera mana 6.9 1%
calila puri tarire dina 4.111 56 dekhiya purira prabhava loke camatkara 4.86 41
ca/ila madhava-puri candana lana 4.154 80 de5ari1 yayau vipra krte 'dbhuteharh 5.1 112
calit e calit e iii /a yajapura -griima 5.3 113 de5e asi ' dui-jane gela nija-ghare 5.35 130
calite calite prabhu iii/a 'atharanala' 5.147 182 dhar;Jara aricala-tale paila sei 4.131 67
candana pari ' bhakta-5rama kari/a sapha/a 4.177 91 dhar;Jara anca/e r;Jhak!i eka haya 4.128 65
candana, tu/asi, arige dila 4.63 29 dhana dekhi ei /aite haifa mana 5.59 140
'candane5vara' nija-putra dila sabara sa the 6.33 207 dhOpa, dipa, kari ' n!inii bhoga l!ig!iila 4.64 29
cara(la pakhali' prabhu Jsane vasila 6.40 210 dhutura khaoyana vape kari/a pagala 5.60 141
c!iri bhakta sarige 4.10 6 dine /oka-bhir;Ja habe mora jani' 4.141 74
catur-bhuja-rupa prabhu ha-ifa takhana 6.202 314 diyamanarh na grh(lanti 6.270 353
chota-vipra bale, - 'patra karaha likhana 5.81 150 dugdha-dana-chale yJrire dekha di/a 4.172 89
chota-vipra bale, - "!hiikura, tumi mora 5.33 129 dugdha pana kari ' bha(lr;Ja dhuna rilkhi/a 4.33 16
chora-vipra bale, - "tomara stri-putra saba 5.26 125 dui-arthe kahi, kene patha phiri 6.273 354
chota-vipra kahe,- "5una, vipra-mahasaya 5.21 121 dui-janara bhare da(lr;Ja kha(lr;ia kha(lr;Ja haifa 5.150 184
chota-vipra kahe,- "yadi kanya dite mana 5.31 127 dui-jane dhari ' durihe karena nartana 6.228 326
chota-vipra kare sada tilrihara sevana 5.17 120 dui kara, gopala, /ainu 5ara(la' 5.47 135
cid-ari15e 'samvit,' yare jnana kari mani 6.159 284 dui 5/oka bahira-bhite /ikhiyii rakhila 6.252 340
cur;Ja p!ina mahaprabhura anandita mana 4.15 8 dui-vipra-madhye eka vipra-vrddha- 5.16 119
dui-vipra vara mage ananda-antara 5.114 167
D
dui viprera dharma rakha hafiJ sadaya 5.88 153
dadhi, dugdha, ghrta iii/a grame yata chi/a 4.57 25 duriha dekhi ' nityiinanda-prabhu maha-rarige 5.1 38 177
dadhi-dugdha-sande5adi yata kichu iii/a 4.64 29 durihiira bhiiviive5a, durihe-candra-vadana 5.137 176
dainya kari ' kahe nija purva-durmati 6.240 333 durihara sammati lana madhyastha riikhila 5.82 151
daive sarvabhauma tilrihake kare dar5ana 6.5 194 durihara satye ha-i/iiri, durihe maga' 5.114 167
daive sei pai/uri tomara dar5ana 6.27 205
durihe-eka var(la, durihe-prakii(lr;Ja- 5.136 176
dambha kari' var(li yadi Laiche nahi 5akti 4.6 4 durihe-raktambara, durihara svabhJva 5.136 176
da(lr;ia-bhariga-li/a ei-parama gambhira 5.158 187 dvada5a mrt-patre bhari' amrta-samana 4.117 59
da(lr;Javat kari' kahe saba vivara(la 5.87 153 dvada5a-vana dekhi' gel!i vrndilvana 5.12 117
da(lr;Javat kari ' kai/a iitma-samarpa(la 4.66 30 dvara diy!i grame gel!i sei laM 4.132 67
da(lr;Javat kari' kai/a bahu-vidha stuti 6.240 333 dvidhil nil bhaviha, nil kariha kichu mane 4.161 83
da(lr;lavat kari preme niicite lagila 5.144 181
E
dar5ana diya nistariba sakala sarhsara 4.40 18
dar5ana karilil jaganniitha-5ayyotthane 6.216 320 ebe kichu nahi kaha, ki tomara viciira' 5.50 137
da5a-vipra anna randhi' kare eka stapa 4.69 31 ebe muni grame ainu, y!iimu bhavana 5.104 161
dekhaila tarire age catur-bhuja-rupa 6.203 314 ebe ye nil dena, pucha irihara vyavah!ira' 5.55 139
ei buddhye dui-jana ha-il!i sammate 5.80 150
dekhi ' Jnandita haifa mah!iprabhura mana 6.227 325 ei bhakti, 4.190 97
dekhi' gopiniithac!irya 6.209 317
dekhile nii dekhe tare bahirmukha jana" 6.92 241 ei dhyana, ei japa, lay a ei nama 6.258 344
dekhi' saba loka haifa anande vismita 4.51 23 ei dui 5/oka-bhakta-ka(l!he ratna h!ira 6.256 343
dekhi' sarvabhauma da(lr;Javat kari ' par;Ji' 6.204 315 ei icch!iya lajja pana kaila 4.121 61
dekhi ' sarvabhauma haifa vismita apJra 6.6 195 ei kali-kiile (lura avatiira nai 6.94 242
dekhite ai/a saba de5era loka-jana 5.116 167 ei sattvika vik!ira 6.11 197
Index of Bengali and Sanskrit Verses
375
ei /agi' puchi/ena sthiine 4.116 59 eta bali' gelii biilaka nii dekhiye iira
4.32 15
ei /!igi nama haifa khyati 5.133 175 eta bali' gopala gela, gosiini jagila 4.162 84
ei mahaprabhura lila-sarvabhauma-milana 2.284 359 eta bali' namaskari' karila gamana 4.138 73
ei mara candana dey a pratyaha 4.167 86 eta bali' par;le prabhu tiinra krta sloka 4.191 98
ei-mata mahiiprabhu ca/ilii nilaca/e 4.10 6 eta bali' pi.tha-pana saba khaoyaila 6.46 213
ei-mata mah!i-range se riitri vanciyii 5.139 177 eta bali' premavese par;Iilii bhumite 4.45 20
ei-mata nana arrha karena vyakhyana 6.198 312 eta bali' se-balaka antardhana kaila 4.44 20
ei-mata vatsara dui karila sevana 4.105 53 eta bhiivi' sei vipra phiriya cahila 5.106 162
ei mata vidyanagare 5.119 169 eta cinti' bhauaciirya achena vasiya 6.14 199
ei-mata vipra citte cintite lagila 5.48 136 eta cinti ' namaskari' gelii sva-bhavane 5.128 173
ei-mate ca/i' vipra nija-dese iii/a 5.103 161 eta jiini' tumi deha, daya-maya 5.90 155
ei-mate kalpita sara dila 6.176 299 eta kahi ' mahiiprabhu iii/a nija-sthane 6.236 331
ei murti giya yadi ei sri-vadane 5.94 156 eta suni' gopiniitha sabiire lana 6.29 206
ei 5/oka kahiyachena 4.194 99 eta suni' lokera mane ha-ifa sarhsaya 5.63 142
ei 5/oka par;li' anna kari/a 6.224 324 eta suni' nastika loka upahasa kare 5.86 152
ei sloka par;lite prabhu ha-ifa murcchite 4.198 102 eta suni' prabhu age calila sighra-gati 5.156 186
ei 5/okera artha sunaila kariya vis tara 6.243 336 eta suni' puri-gosiini paricaya dila 4.135 71
ei 5/okera artha sunite vancha haya' 6.187 306 eta suni' sei vipra rahe mauna dhari ' 5.51 137
ei slake ughar;lilii premera kapata 4.203 104 eta suni' tiinra putra viikya-ccha/a panii 5.58 140
ei ta' akhyane kahi/a donhara mahima 4.211 107
eta suni' viprera cintita haifa mana 5.46 135
ei tara gar;Iha prema Joke dekhiiite 4.187 96 ethii nityananda-prabhu kaila 5.142 180
ei tine hare siddha-sadhakera mana 6.197 311 ethii pujiiri kariiila thiikure sayana 4 .125 64
ei vakye mora ache mahii-jana 5.76 147 ethaya rahiba ami, nii yiiba atabpara" 5.107 163
ei vipra mora sevaya yabe haifa 5.65 143
ei vipra-satya-viikya, 5.83 151
G
eka-dina nija-loka ekatra karila 5.37 130 gandha biir;le, taiche ei 5/okera viciira 4.192 98
eka-dina puri-gosani dekhi/a svapana 4.105 53 garur;Iera pase rahi ' darsana kariba' 6.63 221
eka-dina sarvabhauma prabhu-age iii/a 6.259 345 gaur;Ia ha-ite iii/a dui vairagi 4.103 52
eka-dinera udyoge aiche mahotsava kai/a 4.79 37 gayii, prayiiga-sakala kariya 5.11 117
eka eka dina sabe kare mahotsava 4.97 49 ghare iii/a jagannatha dekhiyii 6.248 338
eka eka vraja-v!isi eka gabhi dila 4.102 51 ghare ani' pavitra sth!ine rakhila soy ana 6.8 196
eka kunje lana gela hatete dharil'i!i 4.35 16 yaiche malayaja-sara 4.192 98
eka maha-dhani karai/a mandira 4.101 50 ghati-dani chiir;/iiite riija-patra dviire 4.153 80
eka matha kari' tiihiin karaha sthapana 4.38 18 gita-s!istre jiva-rupa 'sakti' kari ' mane 6.163 288
ekanta-bhave cinte vipra 5.46 135 go-dohana karite cahi, sighra ami yaba 4.31 15
eka sanny!is i asi' dekhi' jagannatha 6.15 200 gopiila iisiyii kahe, - suna he madhava 4.158 82
eka-sera anna riindhi ' kariha 5.100 160 gopala-biilaka eka lal'i!i 4.24 12
eka vipra, eka sevaka, candana vahite 4.152 79 gopala candana mage, - suni' 4.150 78
ekeka dina ekeka grame la-ila magil'i!i 4.90 44 mage, - 'cala mora raj ya 5.122 170
e saba lila prabhura dasa vrndavana 4.4 3 gopala dekhina /oka kare
5.109 163
e-saba siddhiinta tabe tumiha kahibe 6.106 250 gopiila dekhi yii saba prasada kh!iila
4.85 40
era bali' dui-jane calila desere 5.34 129 gopala dekhi yii sabara dubkha-soka
4.96 48
376 Sri Caitanya-caritamrta
gopala-gopinatha-puri-gosanira guQa 4.210 107 gramera isvara tomara-govardhana-dhari 4.48
22
gopala kahe, puri amara tapa nahi yay a 4.106 53 gramera /oka ani' ama kat;Jha' kunja haite 4.37
17
gopala /a-iya sei ka!ake aila 5.123 171 gramera nika!a asi ' manete cintila 5.103
161
gopala-prabhave haya, anye na janila 4.79 37 gramera siinya-hate vasi' karena kirtana 4.125
64
gopala praka!a haifa, -dese sabda haifa 4.89 44 gramera yateka taQ{iula, dati godhiima-ciirQa 4.67
30
gopala-prakata suni' nana de sa haite 4.98 49 gramya-varta-bhaye dvitiya-sanga-hina 4.179
92
gopala rahila, dunhe karena sevana 5.116 167 punaf:J nilacale gela 4.169
87
gopala-saundarya dekhi ' haifa anandite 5.5 114 gopinatha pari be candana 4.165
85
gopala-saundarya dekhi' toke anandita 5.110 164 guru-buddhye chota-vipra bahu seva kare 5.34
129
gopala-saundarya dunhara mana nita hari' 5.15 119 guru inhara kesava-bharati maha-dhanya 6.71
225
gopala tanre ajna candana anite 4.187 96
H
gopala yadi dena, apane asi' etha 5.77 148
gopale paraiba'-ei ananda pracura 4.182 93 harer nama harer nama
6.242
334
gopalera age kaha e satya-vacana" 5.31 127 'hari' 'hari' bali' nace iJate tali diya 6.238
332
gopalera age kaha e-satya vacana 5.72 146 hase, kande, nace prabhu hunkara garjana 5.146 182
has ina gopala-deva tat hay a rahila 5.106 162
gopalera age /oka aniya dhari la 4.93 45
has ina gopala kahe,- "sunaha, brahmaQa 5.97 158
gopalera age pat;Je daQc;/avat hana 5.111 164
gopalera age vipra kahite lagila 5.32 128 hate hate bule madhava-purike cahina 4.132 67
gopalera age yabe prabhura haya sthiti 5.135 176 hena-bhagavane tumi kaha nirakara? 6.152 279
gopalera piirva-katha sune bahu range 5.7 115 hena-jana candana-bhara vahi' lana yay a 4.181 93
hena-jana gopalera ajnamrta pana 4.180 92
gopa/era sahaja-priti vraja-vasi-prati 4.95 47 hena jive 'bheda' kara isvarera sane 6.163 288
gopinathacarya ba/e,-'ami piirve ye 6.244 336
gopinathacarya kahe mahaprabhura prati 6.120 317 hena-jive isvara-saha kaha ta' abheda 6.162 286
gopinathacarya kahe, -navadvipe ghara 6.51 216 hena-kale aila tahan gopinathacarya 6.17 200
gopinathacaryake kahe sarvabhauma 6.64 222 hena-kale bhoga sari' arati baji/a 4.121 61
hena-kale sei bhoga !hakure lagila 4.119
60
gopinathacarya kichu kahite lagila 6.77 229 hena-mate anna-kiita karila sajana 4.75
34
gopinathacarya tanra dekhiya 6.238 332
gopinatha acaryere kahe sarvabhauma 6.50 215 hena sakti nahi mana,-parama sahasa 6.161
286
gopinatha amara se eka-i anga haya 4.160 83 hladini sandhini samvit 6.157
283
gopinatha-caraQe kaila bahu namaskara 4.155 81 hlada-tapa-kari misra 6.157
283
hrdayaril tvad-a/oka-katararil 4.197
100
gopinatha kahe, -inhara nahi 6.73 226
gopinatha kahe-nama 6.71 225 hrdaye ki ache tamara, bujhite na pari 6.129
262
gopinatha prabhu lana tahan vasa dila 6.66 222 hrd-vag-vapurbhir vidadhan namas te 6.261
346
gopinatha-riipe yadi kariyachena bhojana 4.208 106 hunkara kariya uthe 'hari' 'hari' bali' 6.38
210
gopinatha-sevaka dek he prabhura prema- 4.203 104 hunkara karaye, hase, kande, nace, gaya 4.200
102
gopinathera ange nitya karaha lepana 4.163 84
gopinathera ange nitya karaha lepana 4.159 82
gopinathera k$ira bali' prasiddha nama yara 4.118 60 iha anubhava kaila madhava gosani 4.78
36
gopinathera sevaka-gaQe {iakiya ani/a 4.162 84 iha asvadite ara nahi cautha-jana
4.195
99
gosanira janite cahi kahan piirva5rama 6.50 215 ihara ki mayara prasada
6.107
250
iha va-i slokera ache aro abhipraya 6.192
308
gosanira sthane acarya kaila agamana 6.114 254 iha ye sraddha kari' karaye sravaQa
2.284
349
govinda-kuQc;/era jala ani/a chanina 4.55 24 inhake candana dile, gopala ha-ibe sitala
4.164
84
gramera brahmaQa saba nava ghata lana 4.55 24 inhake candana dile habe mora
4.160
83
Index of Bengali and Sanskrit Verses
377
'inha more kanya dite karyache angikara 5.55 139 jaya jaya gauracandra jaya nityanadna 6.2 193
ihali yadi rahena, tabu nahi kichu bhaya' 5.105 162 jaya jaya sri-caitanya jay a nityananda 5.2 112
inhara pur:IYe k!1Qe ani' sak$i bolaiba 5.85 152 jiti' kanya /abe, mora vyartha dharma haya' 5.42 133
inhara sarire saba isvara-lak$a(la 6.90 240 jiva-bhotam mahapbaho 6.165 289
inho kene da(lc;/a bhange, tenho kene 5.157 187 jivera asthi- vi$lhii dui -sankha-gomaya 6.136 266
'inho ta' silk$ilt kr$(la, -mufii na janiya 6.200 313 jivera dehe atma-buddhi-sei mithyil haya 6.173 297
i$at calaye tula dekhi' dhairya hai/a 6.10 197 jivera nistara /ilgi ' sOtra kaila vyasa 6.169 292
i$at krodha kari' kichu kahite /agi/ii 5.152 185 jfiana-karma-pasa haite haya vimocana 2.285 359
i$ta-go$lhi vicara kari, na kariha ro$a 6.93 242 jfiati loka kahe,- 'mora tomilke chac;liba' 5.41 132
isvara-darsane prabhu preme acetana 6.26 204
K
isvara-sevaka millil-prasada ani' dila 6.35 208
isvarera krpa-le5a haya ta' yahare 6.83 235 kabe asi ' madhava amil karibe sevana 4.39 18
isvarera krpa-lesa nahika tomate 6.86 236 kabe ki baliyachi, mora nahika smara(la' 5.57 140
isvarera maya ei-bali vyavahara 6.91 240 kahan mufii daridra, mOrkha, nica, kula-hina 5.67 144
isvarera sri-vigraha sac-cid-anandakara 6.166 289 kahan tumi pa(lc;/ita, dhani, parama kulina 5.67 144
iii dvilpara urvisa 6.102 247 kahena yadi, punarapi yoga-patta diya 6.76 228
J
kahilan tanra pade minati karifia 5.74 147
kahila,- yana karaha isvara darasana 6.247 338
jagadananda damodara, -dui sange lilfia 6.248 338 kalan na$!aril bhakti-yogam nijam ya/:1 6.255 342
jagad-rapa hay a isvara, tabu avikara 6.171 294 kalau nasty eva nasty eva 6.242 334
jaganniltha alingite calila dhiifia 6.4 194 kali-yuge avatara nahi, -sastra-jnana 6.95 243
jagannatha-darasane maha-sukha paya 4.144 75
jagannatha dekhi' pre me ha-ilil asthire 6.3 193 kali-yuge lilavatara nil kare bhagavan 6.99 245
kalpanarthe tumi tahii kara iicchadana 6.132 263
jaganniltha dekhi' sabara ha-i/a ananda 6.34 208 kamala-pure asi bhilrginadi-snana kaila 5.141 179
jagannatha inhiire krpa kaila bhala-mate' 6.211 318 kampa, sveda, pulakasru, stambha, vaivar(lya 4.202 103
jagannatha kaiche kariyachena bhojana 6.45 213 ka(lthe na nil)sare Vii(li, netre asru-dhiira 4.201 103
jagannatha na ~ e k h i ' iii/a prabhu-sthane 6.239 333
'jagannatha'-nilma, padavi- 'misra 6.51 216 kanya-dana-patra ami na ha-i tomara 5.23 123
'kanya dite cahiyache-uthaila vacana 5.61 141
jagannathe ani' dila mil(likya-simhasana 5.124 171 kanya dite naribe, habe asatya-vacana 5.70 145
jagannathera deula dekhi' avi$!a haila 5.144 181
'kanya kene na deha, yadi diyacha vacana' 5.56 139
jagannathera sevaka yata, yateka mahanta 4.149 78 kanya paba, -mora mane iha nahi sukha 5.89 154
jagat nistarile tumi, -seha alpa-karya 6.213 319
jagat ye mithya nahe, nasvara-matra haya 6.173 297 kanya tore dilun, dvidha na kariha cite 5.71 145
kapotesvara dekhite gela bhakta-ga(la sange 5.142 180
iiigiya madhava-puri vicara karila 4.44 20 karpOra-candana ami paililma saba 4.158 82
ja/a, jala-patradika sarva samadhana kai/a 6.66 222 karpOra-candana yanra ange cac;lai/a 4.175 90
jala nile stri-ga(la tomilre dekhi' gela 4.30 14 karpOra-sahita gha$i ' e-saba candana 4.159 82
iana-panca randhe vyafijanadi nanil supa 4.69 31
iana pafica-sata ruti kare rasi-rasi. 4.71 32
kasi-misra-adi yata nilacala-vasi 6.281 358
kala dine bac;fa-vipra cintita antare 5.35 130
ianati tattvam bhagavan-mahimno 6.84 235 kata-dine remu(late uttarila giya
4.154 80
iani' silk$i nahi deya, tara papa haya 5.90 155 katake aila sak$i-gopala dekhite
5.5 114
iayadvaitacandra jaya gaura-bhakta-vrnda 4.2 2
!ayadvaitacandra jay a gaura-bhakta-vrnda 5.2 112 katake gopa/a-seva karila sthapana
5.124 171
l_a yadvaita-candra jaya gaura-bhakta-vrnda 6.2 193 keha anna magi ' khilya, keha dugdhahara 4.29 14
/aya jaya gauracandra jaya nityananda 4.2 2 keha bac;la-bac;li-kac;li kare vipra-ga(la 4.70 32
378 Sri Caitanya-caritam!'fa
keha bale, isvara-dayalu, asiteha pare 5.86 152 kumbhakara ghare chi/a ye mrd-bhajana 4.68
31
keha gaya. keha nace, mahatsava haila 4.57 25 kuiija dekhaiia kahe, -ami ei kuiije ra-i 4.36
1/
keha paka-bhary;Jara kaila, keha ta' pracira 4.101 50 kuiija kati' dvara kari' karila pravese 4.50
22
ke-mate candana niba-nahi e vicara 4.184 94 kuiije ache, cal a, tarire bah ira ye kari 4.48
22
ke-mate janile, ami kari upavasa 4.27 13 kurvanti muhur atma-maharh 6.108
251
kemate sannyasa-dharma ha-ibe 6.74 227 kurvanty ahaitukirh bhaktim 6.186
305
kesi-tirtha, kaliya-hradadike kaila snana 5.14 118 kuthari kadali /aha dvara karite 4.49
22
ke tamara dibe, cinta kara kise 5.43 133 'kya kya bhaga /age?' brahma(le puchila 4.113
sa
khaile premavesa haya, -adbhuta kathana 4.140 73
kiba ami age yai, na yaba sahite 5.154 186
L
kiba gauracandra iha kare asvadana 4.195 99 karile hay a 6.137 267
kiba nama irihara, sunite haya mana 6.70 224 lahake yavat sparsi' hema nahi kare 6.279 357
kichu bhaga lagai/a karaila jala-pana 4.88 43 lakera sarighatta dekhi' prabhura bahya hai/a 4.204 104
kimva navama padartha 'muktira' samasraya 6.272 354 lakere kahiba giya agamana 5.104 161
kirikarere day a tava sarva-lake jane 5.115 167
M
kintu tumi artha kaile pa(lr;iitya-pratibhaya 6.192 308
kan sampradaye sannyasa karyachena 6.70 224 madhava-purira citte ha-ila camatkara 4.32 15
krandana kariya tabe uthe gauracandra 4.199 102 madhava-puri sannyasi ache hatete vasiiia 4.129 66
krpa vina isvarere keha nahi jane 6.82 234 'madhava-puri sripada aila', -lake hai/a 4. 145 76
aji tama haila sadaya 6.332 328 2.52 202
magi ' kene nahi khaa, kiba kara dhyana 4.25 12
k($(1a kahe, - "pratima cale, kathaha na 5.95 157
k($(1a kahe, -vipra, tumi yaha sva-bhavane 5.91 155 maha-aparadha kainu garvita ha-iya' 6.200 313
sphuta kahi' bha.ttacarya jagila 6.220 322 maha-bhagavata haya caitanya-gasaiii 6.94 242
suni' prabhura ananda bar;lila 6.220 322 maha-bhari thakura - keha nare calaite 4.52 23
k($(1a-preme ca/e sarige gar;laiia 4.147 76 maha-daya-maya prabhu-bhakata-vatsala 4.177 91
maha-kulina tumi- vidya-dhanadi-pravi(la 5.22 122
k($(1a-pritye kari tamara seva-vyavahara 5.23 123
tvi$iik($(1arh 6.103 248 maha-maha-bali$tha /aka ekatra kariiia 4.53
24
ye irihara vasa, -haya yathocita 4.137 72 maha-mahatsava kaila anandita haiia 5.132
174
'k($(1e matir astu' bali' gasaiii kahila 6.48 214 mahaprabhura bhakta teriha prabhu-tattva- 6.18
201
vigraha yei satya nahi mane 6.264 348
mahaprabhura seva-vina nahi jane ana 6.257
344
maha-prasada khai/a asiya saba /aka 4.96
48
krpa karibare tabe prabhura haila mana 6.201 313
krta-ghnata hay a tamaya na kaile sammana 5.20 121 rahila prabhu tatha 4.18
9
k$aneka rodana kari, mana kaila dhira 4.46 21 maha-premavesa tumi paiiacha darsana 6.90
240
uthe, par;Je, nahi sthanasthana 4.22 11 maha-snana karaila sata ghata diiia 4.61
27
'ksira-cara gapinatha' prasiddha tarira nama 4.19 10 maha-teja-maya durihe kamala-nayana 5.137
176
dekhi' mahaprabhura ananda bar;li/a 4.206 105 malayaja ana, yaiia ni/acala haite 4.107
54
diya pujari tarire da(lr;/avat haila 4.135 71 ma/ayaja-candana /epa', tabe se jur;iaya 4.106
53
eka rakhiyachi sannyasi-kara(la 4.127 65 marh ca gapaya yena syat 6.181
303
haila, tahe mane aparadhe 4.124 63 mandira kariya raja seva calaila 5.118
168
/aha ei, yara nama 'madhava-puri' 4.133 68 mandire par;lila preme avi$ta hana 6.4
194
k$ira /aiia sukhe tumi karaha bhak$a(le 4.134 69 ma(leka candana, ta/a-viseka karpOra 4.182
93
k$ira-prasada diya tiirire bhik$a karai/a 4.156 81 marigala-arati dekhi ' prabhate calila 4.209
106
k$irera vrttanta tiirire kahi/a pOjari 4.136 71 'manikya-sirhhasana' nama aneka ratana 5.121
170
Index of Bengal i and Sanskrit Verses
379
mari yaiche avikrte prasabe hema-bhara 6.171 294 namaskara kari' sloka pac;lite /agila
6.259 345
de he dekhi, -bac;la camatkara 6.13 198 'nama naraayaraya' bali' namaskara kaila 6.48 214
mathurara loka saba bac;la bac;la dhanl 4.99 50 nana dravya lana loka lagila asite 4.98 49
mathurate aila dw'lhe anandita hana 5.11 117 nana-riipe prltye kaila prabhura sevana 4.17 9
'mayadhisa' 'maya-vasa' -lsvare-jlve 6.162 286 nana-tantra-vidhanena 6.102 247
maya iva vi hi tam devi 6.182 303 nana upahara, taha kahite pari kata 4.58 26
mayam madlyam udgrhya 6.109 251 nana vadya-bheri baje, strl-gara gaya gila 4.56 25
mayavadam asac-chastrarh 6.182 303 naraka vanchaye, tabu sayujya na lay a 6.268 350
sunile haya sarva-nasa 6.169 292 nava sata-ghata jala kaila upanlta 4.56 25
'misra purandara'tar\ra manya, hena jani 6.54 217 naumi tam gaura-candrarh yab 6.1 192
mleccha-bhaye sevaka mora gela palana 4.42 19 nava vastra ani' tara upare patiya 4.81 38
mleccha-desa dura patha, jagati apara 4.184 94 nava-vastra pati' tahe pa/asera pata 4.72 33
m/eccha-dese karpiira-candana anile janjala 4.176 90 nava-vidha artha kai/a sastra-mata lana 6.190 307
mora aparadhe tamara darda ha-i/a kharc;la 5.151 184 nice kanya dile kula yaibeka nasa 5.39 131
'mora dharma pay a, na mare nija-jana 5.47 135 'nibsaktika' kari ' tar\re karaha ni5caya? 6.153 280
'mora pi tara kanya dite yogya ki ihare' 5.62 142 nija-dhana dite kon jana 5.29 127
mukhe na nibsare varl, ha-ila stambhita 6.183 304 nija-dubkha-vighnadira na kare vicara 4.186 95
mukhyartha chac;liya kara gaurartha kalpana 6.134 264 nija krta dui sloka /ikhiya tala-pate 6.250 339
'mukhya' chac;li' '/ak$ara 'te mane 6.151 278 nija krtya kari ' piijarl karila sayana 4.126 65
mukta parilt'iachila bahu yatna kari ' 5.129 173 nija-riipa prabhu tar\re kairaila darsana 6.202 314
mukti-pada-sabde lsvara' kahaya 6.271 353 nija-vipra-hate dui jana sar\ge dila 6.249 339
mukti pade yanra, sei 'mukti-pada' haya 6.272 354 nilaca/e aila sar\ge ama-saba lana 6.23 203
mukti-sabda kahite mane haya ghrra-trasa 6.276 356 nilacale ani' mora sabe hita kaila 5.153 185
mukunda datta kahe, -prabhu, tumi yaha 5.155 186 nilacale caturmasya anande rahila 4.169 87
mukunda-datta lana iii/a sarvabhauma sthane 6.68 223 niladri-gamana, jagannatha-darasana 4.3 3
nilambara cakravartlra hayena dauhitra 6.52 216
mukunda datta patrl ni/a tara hate pana 6.251 340
mukunda dekhiya tar\ra ha-ila vismaya 6.19 201
ninda-stuti-hasye sik$ii kara' na acarya 6.112 253
mukunda kahe, - 'mahaprabhu sannyasa 6.23 203
nirantara ir\hake vedanta sunaiba 6.75 228
mukunda kahe,-prabhura ihar\ haila 6.21 202
nirantara kara tumi vedanta sravara 6.121 257
mukunda-sahita kahe bhattacaryera katha 6.115 254
nirveda, jac;lya, garva, dainya 4.202 103
tanre kahe yei sruti-gara 6.141 270
mukunda-sahita piirve ache paricaya 6.19 201
mukunda tar\hare dekhi' kaila namaskara 6.20 202 nityananda bale, -darc;la hai/a tina kharc;la 5.148 183
muni dimu !iji maha-prasadanna 6.39 210 nityanandadi simha-dvare mili/a asiya 6.14 199
murcchita haila, cetana na haya sarlre 6.16 200 nityananda-gosanike acarya kaila namaskara 6.22 203
nityananda-gosanire ter\ho kai/a namask!ire 6.31 207
N
nityananda-gosani yabe Urtha bhrami/a 5.8 115
nace, gaya, kande, pac;le prabhu-pada dhari' 6.208 316 nityananda-hate prabhu darc;la dharila 5.141 179
na desa-niyamas tatra 6.226 324 nityanande kahe prabhu, -deha mora 5.148 183
nadlya-nivasl, visaradera jam!ita 6.18 201 nityananda-mukhe suni' gopala-carita 5.134 175
nadiya-sambandhe sarvabhauma hf$ta hai/a 6.55 218 nityananda-vakta yara, srota-srl- 5.159 188
nahi kahi-na kahio e mithya-vacana 5.44 134 nitya-siddha bhakte se 'siiddlpta bhava' hay a 6.12 197
nama-prema-dana-adi varrena mahattva 6.205 315 nrtya-glta kai/a preme bahuta stavana 5.4 113
nama-sar\kirtane sei r!itri gor\ai/a 4.209 106 nrtya-glta kari' jaga-mohane vasila 4.113 58
330 Sri Caitanya-caritamrta
nupurera dhvani-matra amara suniba 5.99 159 prabhu kahe, - "sutrera artha bujhiye
6.130
262
nupurera dhvani suni' anandita mana 5.102 160
prabhu kahe, - 'tumi bhakta, tomara sanga 6.211
318
nyaya jinibare kahe asatya-vacana 5.64 143
prabhu kahe, - 'tumi ki artha kara, taha 6.188
306
'prabhuke diha' bali' dila jagadananda-hate 6.250
339
p
prabhuke vrajendra- 6.280
357
pache ami kariba artha, yeba kichu jani' 6.188 306 prabhuke jani' kare apana dhikkara 6.199
312
pache syama-vamsi-mukha svakiya svarupa 6.203 314 prabhu krpa kai/a more tomara sambandhe 6.246
337
padbhyam calan yab pratima-svarupo 5.1 112 prabhura age ani' dila prasada bara 4.205
105
pagicha marite tenho kaila nivaral)a 6.5 194 prabhura ajiia haifa, -ei karpura-candana 4.163
84
paiica-gavya, paiicamrte snana karaiia 4.61 27 prabhura bhakta-vatsalya, ara bhakta-prema- 4.211
107
paiica-jane van!iya khaila 4.207 106 prabhura krpaya tanra sphurila saba tattva 6.205 315
piil)gityadye isvara-tattva-jiiana kabhu nahe' 6.87 237 prabhura nika!a iii/a bhojana kariiia 6.47 214
paraila mukta nasaya chidra dekhina 5.132 174 prabhura prabhava dekhi' prema-rupa-gul)a 4.16
9
parama paila gopale dekhiiia 5.117 168 prabhura saundarya ara premera vikara 6.6 195
parama virakta, mauni, sarvatra udasina 4.179 92 prabhure asana diya apane vasi/a 6.119 256
paraya sevaka saba ananda kariya 4.167 26 prabhu 5/oka pagi' patra chil)giya pheli/a 6.253 341
karite gopala kaila ajiia dana 4.189 97 prabhu-sthane aila dunhe prasada-patri lana 6.251 340
kariya haifa dayavan 4.189 97 prabhu upadesa kaila nama-sankirtana 6.241 333
'paril)ama-vada' -vyasa-sutrera sammata 6.170 293 pragagha-premera ei svabhava-acara 4.186 95
parvata-upari gela puri !hakura /aiia 4.53 24 pragalbha ha-iya kahe sammukhe asiiia 5.58 140
parvata-upari lana rakha bha/a-mate 4.37 17 'prakrta' kare 'aprakrta' sthapana 6.141 270
pa5cat asi' amare karaiha 6.111 253 prakrta-saktite tabe kaila vilokana 6.145 274
patharera simhasane tflakura vasai/a 4.54 24 'prakrti-vinita, sannyasi dekhite sundara 6.69 224
pathe baga baga dani vighna nahi kare 4.12 7 pramal)era madhye sruti pramal)a pradhana 6.135 265
patra kari ' khal)(la khal)(la kai/a 4.139 73 pral)ava haite sarva-veda, jagat-utpatti 6.174 298
payasa, mathani, sara pase dhari ani' 4.74 33 pral)ava na mani' tare kahe maha-vakya 6.175 298
pi tara sambandhe donhake pujya kari ' mani 6.54 217 'pral)ava' maha-vakya-isvarera murti 6.174 298
pi!ha-pana deha tumi inha-sabakare 6.44 212 praptam annam drutam 5i$!air bhoktavyam 6.226
325
prabhate calila mangala-arati dekhiiia 5.139 177 prapti-matrel)a bhoktavyam 6.225
324
prabhu-ajiia palibare gela purva-desa 4.108 55 prasada ani ' tanre karaha age 6.111
253
prabhu-bhrt ya dunha sparse, donhara phu/e 6.228 326 prasadanna khuli' prabhu tanra hate dila 6.222
323
prabhu dekhi' acaryera haifa 6.30 206
prasadanna-mala paiia prabhu haifa 6.217
320
prabhu dekhi ' pache kariba isvara darsana' 6.28 205 prasadanna paiia bhanacaryera ananda haifa 6.223
323
prabhu dekhi' sabara haifa mana 6.32 207 prasada paiia sabe haifa anandita mane 6.36
209
prabhu kahe, na kara vismaya 6.184 304 pratab-kale punab taiche karila sevana 4.92
45
prabhu kahe,- 'mandira bhitare na yaiba 6.63 221 pratab-snana kari' puri grama-madhye gela 4.47
21
prabhu kahe, -more deha laphra-vyaiijane 6.43 212 prati-dina eka-khani karena bhak$al)a 4.140
73
prabhu kahe, - 'more tumi kara anugraha 6.122 258 pratima caliiia ail a,-sun ina vismita 5.110
164
prabhu kahe 'mukti-pade' -iha pii!ha 6.262 346 pratima naha tumi, vrajendra- 5.96
157
prabhu kahe, - 'mukti-pade'ra ara artha 6.271 353
prabhu kahe, - "murkha ami, nahi 6.126 260 bhaye puri gela palaiia 4.147
76
prabhu kahe, -nit yananda, karaha vicara 4.1 71 88 prati$!hara svabhava ei jagate vidita 4.146
76
prabhu kahe, 'mukti-pade-iha pa!ha haya 6.262 346 pratiyuge karena yuga-avatara 6.100
246
Index of Bengali and Sanskrit Verses
381
pratyaha candana paraya, yavat haifa anta 4.168 86 purva-dina-praya vipra karila randhana
4.94 47
prema dekhi' sevaka kahe ha-iya vismita 4.137 72 purve isvara-puri tilrire kahiyachena katha 4.18
9
premamrte trpta, k$udha-t[$1Jil nahi biidhe 4.124 63 purve madhava-purira lagi' k$ira kai/a curi 4.20 10
premii - 'pra yojana', vede tina-vastu kaya 6.178 300 purve sri-madhava-puri aila vrndavana 4.21 11
premavese nrt ya-gita kaila kata-k$al)a 5.6 114 purve vidyii-nagarera dui ta' brahmaoa 5.10 116
premavese nrt ya-gita karila ap!lra 4.155 81 putra bale, - "pratima silk$i, seha dura 5.43 133
prem!lvese par;li/!1 tumi, tom!lre dharinu 5.149 183 putreo pitiira aiche na kare sevana 5.19 120
premavese prabhu-sange raja-marge y!lya 5.145 181 putrera mane, - 'pratim!l nil asibe s!lk$i 5.80 150
premavese uthe, par;le, hase, n!lce, gaya 4.144 75 putrera virodhe kanya n!lrila arpite" 5.28
126
prem!lvi$ta han!l prabhu kahite l!lgi/!1 6.229 326
R
premavi$ta hana prabhu kai/a !1/ingana 6.227 325
preme matta, -nilhi tiiflra r!l tri-dina-jnana 4.22 11 raja-lekhii kari ' dila puri-gos!lnira kare 4.1 53 80
premete vi vasa hanii padi/a bhamite 4.198 102 raja-piitra-sane yiira yara paricaya 4.151 79
premonmada hai/a, uthi' iti-uti dhaya 4.200 102 raja-saha muktii lana mandire !lila 5.131 174
prita hana gosiinire kahite l!lgil!l 6.55 218 r!ltri-5e$e gopiila tanre kahena svapane 5.128 173
raja-s eva hay a, -purira iinanda bar;lila 4.104 52
prthak prthak kaila padera artha ni5caya 6.194 309
prthivite aiche bhoga kiihiin nahi ara 4.118 60 randhi ' randhi ' tara upara riiSi kai/a bhata 4.72 33
prthivite n!lhi paQr;/ita tomiira samiina 6.85 236 rasa-kavya-madhye taiche ei 5/oka gaQi 4.193 99
pujari aniya mii/!1-prasadanna-di/ii 6.21 7 320 ratna-gaoa-madhye yaiche kaustubha-mal)i 4.193 99
puna/:1 dina-5e$e prabhura kariiila utthiina 4.88 43 ratri-kale thiikurere kar!liy!i sayana 4.91 45
puna /:I kahe, sighra cale, kare sarva grahana 6.150 278 remul)iite gopinatha parama-mohana 4.13 7
puna/:1 taila diyii kai/a sri-atiga cikkal)a 4.62 28 remul)iite kai/a gopiniltha darasana 4.112 57
puna/:1 uthi' stuti kare dui kara yur;li' 6.204 315 ruc;lhi-vrttye kahe tabu 'sayujye' pratiti 6.275 355
puoa/:1 yena nahi cale e-saba vacana' 5.81 150 rukmi(lira pita bhi$maka tahate pramal)a 5.27 125
punarapi ail!l sabe mahaprabhura sthilne 6.36 209
s
punarapi kahe vipra kariya yatana 5.70 145
pural)a-vakye sei artha karaya ni5caya 6.148 277 saba iiniiila prate, car;lila randhana 4.68 31
puri dekhi ' sevaka saba sammiina karila 4.156 81 saba dhana lana kahe-'core /a-ila dhana' 5.61 141
puri du/:lkha pabe iha jani y!i gopiila 4.176 90 sabake kahi/a puri gopala-vrttanta 4.149 78
puri, ei dugdha lana kara tumi piina 4.25 12 saba khal)c;li' prabhu nija-mata se sthapila 6.177 300
sabaloka asi' tanre kare bahu bhakti 4.145 76
puri-gosani ajna dila sakala brahmal)e 4.83 39 saba /oka bac;la-vipre c;laki ya ani/a 5.54 138
puri-gosani gopa/ere kaila samarpal)a 4.75 34
puri-gosani kaila kichu gavya bhojana 4.91 45 sabaloka ekatra kari' kahite lagila 4.47 21
puri-gosiiiii riikhi/a tare kari ya yatana 4.103 52 saba sahita yathii-yogya kari/a mi/ana 6.32 207
puri-gosanira sange dila sambala-sahite 4.152 79 sabe da(lc;la-dhana chi/a, taha nil r!lkhil!l 5. 153 185
sabe kahibe - 'mora kichu n!lhika smaral)a' 5.44 134
puri kahe, - ei dui gha$ibe candana 4.166 85
sabe me/i' dhari tarire susthira karila 635 208
puri kahe, -ke tumi, kahiln tomara vasa 4.27 13
purira prema dekhi' aciirya ananda antare 4.110 55 sabe meli' puc he prabhura vart!l bara bara 6.22 203
purira prema-parakastha karaha vicara 4.178 91 sabe vasi' krame bhojana kari/a 4.84 40
sabhii kari' more tumi kariha smaral)e 5.91 155
puri-sama bhiigyav!ln jagate nilhi ara 4.171 88 sac-cid-ananda-maya haya isvara-svarupa 6.158 284
puru$ottama-deva sei bac;la bhakta !lrya 5.1 22 170 $ac;l-aisvarya-purl)ilnanda-vigraha yanhara 6.152 279
purva annakuta yena hai/a silk$!ltk!lra 4.86 41 $ac;l-vidha aisvarya-prabhura-cic-chakti- 6.161 286
382 Sri Caitanya-caritamrta
sahajei pujya tumi, are ta' sannyasa 6.56 218 sarvabhauma kichu tanre bali/a vacane 6.68 223
sahaje vicitra madhura caitanya-vihara 4.5 3 sarvabhauma kirti c;lhakka-vadyilkara 6.256 343
sahasra krosa asi' bule candana magi ria 4.180 92 sarvabhauma /aria ge/a apana-bhavana 6.26 204
sahasra sahasra gabhi gopalera haila 4.102 51 sarvabhauma /aria gela apanara ghare 6.16 200
sahaya haria more tirt ha karaila 5. 18 120 sarvabhauma mane tabe upaya cinti/a 6.7 195
saila kari ' govinda-kuQc;le Jsi ' 4.23 12 sarvabhauma sarva-bhuma 6.1 193
saila-upari hait e ama kurije lukaria 4.42 19 sarvabhauma parivesana karena apane 6.43 212
sakala aniya dila parvata haila purQa 4.67 30 sarvabhauma pathaila saba darsana karite 6.33 207
sakala brahmaQe puri vaimava kari/a 4.87 42 sarvabhauma-sthane giya prabhuke dekhila 6.30 206
sakala /okera age gopala di/a 5.1 12 165 sarvabhaume janaria saba nila abhyantare 6.31 207
na dekhile mane pratiti na haya 5.105 162 bha-pala 6.156 282
bolaimu tomaya, ha-io savadhana 5.75 147 sarvaisvarya-paripurQa svayarh bhagavan 6.140 269
deha yadi - tabe sarva- loka sune 5.94 156 sarva-prakare karibe amaya palana 6.60 220
bali' tanra nama khyati hai/a 5.118 168 sastra-d[$1ye kahi, kichu nala-iha 6.93 242
dekhibare kataka aila 5.8 115 sastra-jria kariria tumi kara abhimane 6.96 244
katha suni, /oka-mukhe 5.9 116 sastra-vyakhya karite aiche karo nahi sakti 6.191 308
'salokyadi ' cari yadi haya seva-dvara 6.267 349 sata dina kara lumi vedanta sravaQa 6.124 259
ara 6.266 349 sata dina paryanta aiche karena sravaQe 6.123 258
salokya-sar$ti-samipya- 6.270 353 sata pujarike bahuc;liya di/a 4.207 106
'sambhave, -dhana-/obhe loka chac;le 5.63 142 sata 5/oka kaila eka daQc;la na yaite 6.206 315
sarhsara-tapan akhilan 6.155 282 'sayujya' sunite bhakt era haya ghrQa-bhaya 6.268 350
sarhsaya na kara tumi, karaha svikara" 5.30 127 sayya karaila, nutana khata anana 4.81 38
sarhskara kari ye uttama-sampradaye ani ya' 6.76 228 sayyotthana darasana karaila lana 6.67 223
samudra-snana kari ' mahaprabhu sighra ai/a 6.40 210 se desera raja aila a5carya suniria 5.117 168
sanakadi-sukadeva tahilte pramaQa 6.198 312 sei artha mukhya, - vyasa-sutre saba kay a 6.133 264
sandhyaya bhoga /age 4.11 7 59 'sei bhattacaryera prabhu kaile ei gati ' 6.210 317
sange eka vata nahi ghati-dana dite 4.185 95 sei bhaye cali/a sri-puri 4.142 72
sankha-gandhodake kaila snana samadhana 4.62 28 sei brahma-brhad vastu, 6.139 268
sannyasa-krc santo 6.104 249 sei brahme punarapi haye yaya laya 6.143 272
sannyasira dharma lagi ' sravaQa matra kari 6.127 260 sei bujhe, dunhara pade yanra bhakti dhira 5.158
187
santipura aila advaitacaryera ghare 4.110 55 sei chidra adyapiha achaye nasate 5.130
174
sara ria la-ila sa be prabhu-pade asi' 6.281 358 sei desa jini ' nila kariya sangrama 5.120
169
sarvabhauma bhattacarya-prabhura milana 4.3 3 sei dui-grantha-v!ikye nahi avadhana 6.97
244
sarvabhauma-ghare gela hara$ita haria 6.29 206 sei dui kahe kalite 6.98
245
sarvabhauma-grhe prabhu, - anumana kaila 6.25 204 sei duira daQc;/a haya - 'brahma-sayuj ya-m' 6.265
348
sarvabhaumera haila maha-prasade vis vasa 6.331 327 sei dui kari ' seva samarpila
4.104
52
sarvabhauma haila prabhura bhakta ekatana 6.257 344 sei haite khaQc;lila abhimane 6.236
331
sarvabhauma kahe, -acarya, kaha 6.88 238 sei haite gopalera katakete sthiti 5.133
175
sarvabhauma kahe, - 'inhara nama 6.72 225 sei haite rahi ami ei kurija-sthane 4.43
20
sarvabhauma kahe, -nilambara cakravarti 6.53 217 sei-kale bhattacaryera haila jagaraQa 6.219
321
sarvabhauma kahe, -o-patha kahite na pari 6.273 354 sei katha kahena, prabhu sune maha-sukhe 5.9
116
sarvabhauma kahe,-sighra karaha madya- 6.39 210 sei khaQc;/a kanha pac;lila, kichu nil janila 5.150
184
sarvabhauma kare yaiche prabhura sevana 6.282 358 sei-khane gopinathe daQc;lavat kari ' 4.142
74
Index of Bengali and Sanskrit Verses 383
sei mukta paraha, yaha c;ihiyacha dite" 5.130 174 sri-rupa-raghunatha-pade yara asa 5.161 189
sei prasadanna-mala afica/e bandhiya 6.218 321 sri-rupa-raghunatha-pade yara asa 6.286 360
sei raja jini' nifa tanra sirilhasana 5.121 170 sri-vigraha ye na mane, sei ta' 6.167 290
sei ratre devalaye karila sayana 4.157 81 sruti-vakye sei dui maha-pavitra haya 6.136 266
sei ratri tahan prabhu kari/a vaficana 4.17 9 sruti ye mukhyartha kahe, sei se prama(la 6.135 265
sei ratri tahan rahi' bhakta-ga(la-sange 5.7 115 sthana lepi' lana ha-ifa bahira 4.131 67
sei sabde amara gamana pratili kariba 5.99 159 stri, putra, jfiati, bandhu janibe ni5caya 5.36 130
sei sei seva-madhye saba niyojila 4.87 42 stri-putra khaiya mariba ' 5.41 132
sei se kartavya, tumi yei more kaha' 6.122 258 stri-saba dugdha diya amare pathaila 4.30 14
sei saba katha age kariba var(lana 6.282 358 sthira haM bhattacarya bahu stuti kai/a 6.212 318
sei ta' isvara-tattva janibare pare 6.83 235 stuti suni' mahaprabhu nija vasa aila 6.215 320
se kale nahi janme 'prakrta' mano-nayana 6.146 274 'suddipta sattuika' ei nama ye 'pralaya' 6.12 197
se mandire gopalera maha-seva haya 5.13 118 sukha pana rahe tiihari dina dui-cari 5.15 119
ei sloka pathite pa,thite 4.196 100 suk/o raktas tatha pita 6.101 247
5e$a-ratre tandra haifa, - bahya-vrtti-laya 4.34 16 si1k$ma tufa ani' nasa-agrete dhari/a 6.10 197
5e$a-ratri hai/e puri dekhila svapana 4.157 81 suna, bhattiiciirya, tamara sei ta' ha-ifa' 6.244 336
seva arigikara kari' achena cira-ka/a 5.119 169 suni' anandita haifa sevakera mana 4.165 85
seva arigikara kari' jagata tarila 4.173 89 suni' bhattacarya haifa parama vismita 6.183 304
sevara nirbandha-loka karifa sthapana 4.109 55 suni' bhattacarya kahe, - 'suna, mahasaya 6.187 306
seviira sau$thava dekhi' anandita mane 4.114 58 suni' bhattaciirya-mane haifa camatkara 6.243 336
se-vigrahe kaha sattva-gu(lera vikara 6.166 289 suni' bhauacarya sloka karifa vyakhyana 6.189 307
siddhi-prapti haifa purira 5/okera sahite 4.196 100 suni bhattiicaryera mane haifa camatkara 6.199 312
5i$ya-ga(la kahe, - 'isvara kaha kona 6.80 231 suni' gopinatha-mukunda dunhe dul)kha 6.77 229
siwa kahe, - 'isvara-tattva sadhi anumane' 6.81 232 suni' hasi' sarvabhauma bali/a vacana 6.92 241
5i$ya par;licha-dviira prabhu ni/a vahiifla 6.8 196 suni' kichu mahaprabhu dul)kha prakasi/a 5.152 185
si ta-vmi-vatagnite maha-dul)ka pai 4.36 17 suni' tanra sange calila hari$e 4.50 22
sloka-5e$e dui ak$ara-patha phiraila 6.260 345 suni mahiiprabhu kahe aiche mat kaha 6.116 255
snana kari' kapata khuli. mukta kaila dvara 4.130 66 sunina sakala loka camatkara haifa 5.108 163
snana kari, ache sandhyaya vasi' 4.23 12 suninii saka/a /oka karibe upahasa' 5.39 131
snana, sandhya, danta-dhavana yadyapi na 6.223 323 suni' premiivi$(a haifa sri-madhava-puri 4.136 71
suni' puri-gosani kichu mane vicarila 4.119 16
sneha-bhakti kari ' kichu prabha 6.120 257
sraddha-yukta hana iha sune yei jana 4.212 108 suni' prabhu kahe kichu i$al hasiya 6.190 307
sraddhii-yukta hana iha sune yei jana 5.160 189 suni' saba tara kare haha-kara 5.38 131
sri-ariga miirjana kari' vastra parai/a 4.63 29 suni' sa be jiinilii ei mahaprabhura karya 6.17 200
sri-gopala dekhi ' tahari karila visrama 5.14 118 suni' sarvabhauma mane vicara karila 6.49 215
'sri-gopala' nama mora, -govardhana- 4.41 19 suni' sukhe prabhu tanre kaila a/ingana 6.207 316
sri-gopala/:1 pradurasid-vasa/:1 san 4.1 suniya acarya kahe du/:lkhi hana mane 6.96 244
'sri-k[$(la-Caitanya saci-suta gu(la-dhama' 6.258 344 suniya hasena prabhu iinandita-mane 6.277 356
6.254 341 supa-adi-vyanjana-bhii(lr;/a caudike dharila 4.73 33
sr; sei pay a prema-dhana 4.212 709 vapi
6.225 324
dekhinu mufii narinu cinite 4.45 20 sutra-rupe sei lila kariye sucana
4.7 4
sri-mukhe madhava-purira amrta-carita 4.170 88 sutrera artha kahe prakasiya
6.131 263
sri-rupa-raghunatha-pade yara asa 4.213 108 sutrera mukhya artha nii karaha vyakhyana 6.132 263
384 Sri Caitanya-caritamrta
suvarf)a-tha/ira anna uttama vyanjana 6.42 211 tabe sei dui vi pre kahila isvara 5.113 165
suvarf)a-varf)O hemarigo 6.104 249 tabe sei laghu-vipra kahite lagila 5.54 138
suvasita ja/a nava-patre samarpi/a 4.65 29 tabe sei vipra yai nagare kahila 5.108 163
svabhavika tina sakti yei brahme haya 6.153 280 tabe sei viprere puchi/a sarva-jana 5.56 139
svada jani' taiche kira gopale lagai 4.120 61 tabu ei vipra more kahe bara bara 5.68 144
tabu kadacit bhakta kare arigikara 6.267 349
svagamai/;1 kalpitais tv am ca 6.181 303
svajana-mrtya-bhaye kahe asatya-vacana 5.84 152 tabu ta' isvara-jnana na haya tomara 6.91 240
sva-kalpita bhJ.?ya-meghe kare acchadana 6.138 268 tabu tomara vakye karu na habe pratiti 5.93 156
svapane thakura asi ' bali/a vacana 4.126 65 taha dite iccha, haifa, manete cintilya 5.126 172
svapna dekhi' pujari uthi' karila vicara 4.130 66 taha haite kaile tumi amara avyahati" 6.61 220
tahake ta'ei sighra deha lana 4.129 66
svapna dekhi' puri-gosanira haifa premavesa 4.108 55
svapne dekhe, sei balaka sammukhe as ina 4.35 16 taha khana tomara sarige kariba gamana 5.100 160
svapne dekhi ' sei raf)i rajake kahi/a 5.131 174 tahari asi' prabhu kichu bahya prakasila 5.147 182
svarf)a, raupya, vastra, gandha, 4.100 50 tahari edaila raja-patra dekhana 4.183 94
svasa-prasvasa nahi udara-spandana 6.9 196
tahari vasa deha, kara sarva samadhana' 6.65 222
!ahara madhura-vakye gela 4.26 13
svata/;1-pramaf)a veda satya yei kaya 6.137 267
svata/;1-pramaf)a veda-vakye kalpena 6.179 301 tahate vikhyata iriho parama-isvara 6.79 230
svatantra isvara-tarira ajna se prabala 4.164 84 Iaiche anna-kuta gopala kari/a bhojana 4.94 47
sva-vakya chac;lite irihara nahi kabhu mana 5.84 152 Iaiche bhiyane bhoga gopale lagaiba 4.115 58
svayam bhagavan pramaf)a 6.147 275 tarihara ai/a gopala-darsane 5.125 172
sveda-kampa-asru durihe anande bhasila 6.229 326 tarihara nasate bahu-mulya mukta hay a 5.126 172
T
tarihara bhakti-sampad bac;laya" 5.24 123
tiirihara sevaya viprera haifa mana 5.17 120
!abe ami gopalere kariiiii 5.74 147 tanha sune /oke kahe anyonye vat 6.15 200
tabe ami kahilari drc;lha kari ' mana 5.72 146 tarira aiche vakya sphure caitanya-prasade 6.278 356
tabe ami kahilari-suni, maha-mati 5.69 145 tarira bhakti-vase gopala tarire ajna dila 5.123 171
!abe ami nyaya kari' brahmanere jini' 5.45 134 tanra hasta-sparse puna/;1 temani ha-ifa 4.77 35
tabe bac;la-vipra kahe, - "ei satya katha 5.77 148 tarira krpaya sphuriyache madhavendra-vaf)i 4.194 99
tabe bhattacarya kahe, yaha gosanira sthane 6.110 252 tarira nava artha-madhye eka na churiila 6.193 309
!abe bhattacarya kahe yuc;li' dui kare 6.44 212 tiirire nirakara kari' karaha vyakhyana 6.140 269
tabe bhattacarye prabhu susthira karila 6.212 318 tarira pada-padma nikata praf)ama karit e 4.14
8
tabe chota-vipra kahe,- "suna, mahajana 5.64 143 tarira paya aparadlia na ha-uk amara 4.9
tarira pac;li/a prabhura mat hate 4.14
8
!abe chota-vipra kahe, -suna, sarva-jana 5.83 151
tabe dui viprera satya pratijna rakhiba 5.92 156 tiirira putra kahe, - 'ei bhala vata haya' 5.78
149
tabe ei dasi muk ta nasaya paraita 5.127 172 tanra putra marite ai/a hate theriga kari' 5.51
137
tabe ei viprera satya-pratijna rakhiba 5.85 152 tarira rupa dekhina haifa vihvala-mana 4.112
57
tabe iriho gopalera agete kahi/a 5.73 146 tiirira sutre ache, teriha na kaila varf)ana 4.8
5
tabe jagadananda patri prabhuke lana dila 6.252 340 tarira thani gopalera lukana kichu nai 4.78
36
tiirira thani mantra laila yatana karina 4.111
56
tabe kanya diba ami, janiha ni5caya" 5.78 149
tabe mahaprabhu sukhe bhojana karila 6.41 211 tara mukti ph ala nahe, yei kare bhakti 6.265
348
tabe muni -suna, dvija-vara 5.66 143 tara pile he pache gopala karila gamana 5.101
160
tabe saba /oka me/i' patra ta' likhila 5.82 151 tara pase dadhi, dugdha, matha, sikharif)i 4.74
33
tabe sei bac;la-vipra anandita hana 111 164 tara pase ruti-rasira parvata ha-ifa 4.73
33
tabe sei chota-vipra gela vrndavana 5.87 153 tare magi' karpura-candana karila saiicaya 4.151
79
Index of Bengali and Sanskrit Verses 385
hrdaya tamara nahika vicara 6.100 246 tamara sakala loka karaha vic are 5.62 142
tarka-sastra-mata uthaya vividha vidhana 6.189 307 tamara sambandhe prabhu krpa kaila more 6.245 337
tarka-sastre jar;la ami, yaiche lauha-piQr;la 6.214 319 tamara sariga lagi' mora ihari agamana 6.60 220
ta-sabara age saba vrttanta kahila 5.37 130 tamara stri-putra-jnatire na habe sammati 5.69 145
ta'-sabara sammati vina nahe kanya-dana 5.27 125
tamara upare tarira krpa yabe habe 6.106 250
ta' sabare krpa kari' aila remuQare 4.12 7 tamara vyakhya suni' mana haya ta' vikala 6.130 262
tathapi kahana na yaya 6.274 355 tamara ye si5ya kahe kutarka, nana-vada 6.107 250
tathapi utsaha bar;Ja candana lana yaite 4.185 95 toma-saha sei daQr;la-upare pac;linu 5.149 183
tathaya rahila puri tavat paryanta 4.168 86 toma sak5i bolaimu, yadi anyatha dekhi" 5.33 129
tat-tat-pada-pradhanye 'atmarama' milana 6.195 310
toma-sama bhagyavan nahi tri-bhuvane 4.134 69
tat te 'nukampam susarhk5amaQo 6.261 346 tomate isvara-krpa ithe ki pramaQe 6.88 238
'tat tv am asi'-jiva-hetu pradesika vakya 6.175 298 'tore ami kanya diba' apane kahi/a 5.65 143
tiivat sparsa-maQi keha cinite nii pare 6.279 357 tore kanya diluri, tumi karaha svikara 5.68 144
taya tirohi tatvac ca 6.156 282 trQa-tati diya cari-dik avarila 4.82 39
te dustaram atitaranti ca deva-mayarh 6.235 329
trtiya prahare haila prabhura cetana 6.37 209
teriho alirigiya puche prabhura samacara 6.20 202 tulasi adi, pu$pa, vastra aila aneka 4.59 26
thakura dekhila ma.ti-trQe acchadita 4.51 23 tumi, bh.l$ya kaha-siitrera artha acchadiya 6.131 263
'!hakura more k5ira dila-loka saba suni' 4.141 74 "tumi-dui-janme-janme amara kirikara 5.113 165
!hakurera bhoga sari' arati bajila 4.204 104 'tumi gosanire lana karaiha dara5ana 6.64 222
thakurera candana-sadhana ha-ila bandhana 4.148 77
'tumi jagad-guru-sarvaloka-hita-karta 6.58 219
!hakurera nasate yadi chidra thakita 5.127 172 tumi jana, ei vi pre kanya ami dila 5.73 146
!hakure sayana karana piijari haila biihira 4.205 105 'tumi jana, nija-kanya ihare ami dila' 5.32 128
tharathari kari' hase bhakta-gaQa-sarige 5.138 177 tumi kaha, -kalite nahi pracara 6.98 245
!hena dekhi ' sei ipra palana gela 5.53 138 tumi-mahabhagavata, ami-tarka- 6.246 337
tina arhse cic-chakti hay a tina riipa 6.158 284 'tumi more kanya dite karyacha arigikara 5.50 137
tina-bare svapna asi' yarire ajna kaila 4.172 89
tumi-saba age yaha isvara dekhite 5.154 186
tina khaQr;la kari' daQr;la dila bhasana 5.143 180 tumi suni' suni' raha mauna matra dhari ' 6.129 262
tina-krosa path a hail a - sahasra yojana 5.146 182 tumi yadi kaha, - 'ami kichui nil jani ' 5.45 134
tirtha karibare durihe karila gamana 5.10 116 tumi yei artha kara, bujhite nil pari" 6.127 260
'tirtha-yatraya pi tara sarige chi/a bahu dhana 5.59 140 haila mahaprabhu svabhakta-sahita 5.134 175
tirthe vi pre vakya diluri, -kemate satya 5.36 130
tomake kanya diba ami, karila ni5caya" 5.25 124
u
tamiike kanya diba, sabake kari' tiraskara 5.30 127
tama lagi ' gopinatha k5ira kaila curi 4.133 68 ucca kari' kare sabe nama-sarikirtana 6.37 209
tamara age eta kathara nahi prayojana 6.105 250 ulatiya ama tumi na kariha darasane 5.98 159
tamara ajnate matra kariye srava(Ja 6.126 260 upani5ad-sabde yei mukhya artha hay a 6.133 264
tamara asraya niluri, guru kari ' mani 6.59 220 uparete eka tati diya acchadila 4.82 39
tamara kanyara yog ya nahi muni vara 5.66 143 yena bijera ropaQa 6.105 250
uthaha, pujari, kara dvara vimocana 4.127 65
tamara milane yabe amara haila mana 6.27 205
tamara nahika dog sastre ei kahe 6.87 237 utkalera dani rakhe candana dekhina 4.183 94
tamara na janila taha amara mayaya 4.128 65 utkalera raja puru5ottama-deva nama 5.120 169
tamara pache pache ami kariba gamana 5.97 158 uttama bhoga lage - etha bujhi anumane 4.114 58
tamara prasade ami nil pailama srama 5.19 120 uttamanna paka kari' karaya bhojana 5.102 160
tamara prema-va5e kari seva arigikara 4.40 18 uttama uttama prasada bahuta ani/a 6.249 339
386 Sri Caitanya-caritamrta
'visvambhara' -nama irihara, Mrira iriho 6.52 216
v
visviisa kari' candana deha amara vacane 4.161 83
vitatXfa, chafa, nigrahadi aneka uthiiila 6.177 300
vairagya-advaita-marge pravesa karaiba 6.75 228 'vivarta-vada' sthiipiyache kafpana kariya 6.172 296
vairagya-vidya-nija-bhakti-yoga- 6.254 341
iriho, vacane janila 6.49 215 vraja-vasi fokera krme sahaja piriti 4.95 47
vajrera sthapita, ami ihiiri adhikari 4.41 19 vrndavana-dasa-mukhe amrtera dhara 4.5 4
vamana hana carida yena caha ta' dharite' 5.52 137 yndiivane govinda-sthiine maha-devafaya 5.13 118
vyasa-bhranta bali ' sei sutre diya 6.172 296
vana-yatriiya vana dekhi ' dekhe govardhana 5.12 117
vyasa-sutrera artha-yaiche suryera kira(la 6.138 268
vanya siika-phala-mufe vividha vyanjana 4.70 32
varii ha-thiikura dekhi ' karil!i pra(lama 5.3 113 y
vasi' bha!!acarya mane karena vicara 6.11 197
vasi' nama lay a puri, nidra nahi haya 4.34 16 yac-chaktayo vadataril vadinaril vai 6.108 251
yadi ei vipra morena dibe kanya-dana 5.75 147
vasite asana diya duriheta vasila 6.222 323
"yadi vara dibe, tabe raha ei sthiine 5.115 167
vastu-tattva-jniina hay a krpate prama(la 6.89 239
yadyapi gopafa saba anna-vyanjana khiiila 4.77 35
viitsafye karu(la karena, ki ihate 6.117 255
yadyapi jagad-guru tumi-sastra-jnanavan 6.85 236
veda-dharma larighi ' kaile prasada 6.234 329
veda nil maniya bauddha haya ta' nastika 6.168 291 yadyapi 'mukti'-sabdera haya pane a vrai 6.275 355
yadyapi se mukti hay a panca-parakara 6.266 349
vedanta par;Jaite tabe arambha karila 6.120 257 yadyapi tamara artha ei sabde kaya 6.274 355
vedanta par;Jao, sannyasira upakarta 6.58 219 yadyapi udvega haifa pafaite mana 4.148 77
vedanta-srava(la, -ei sannyilsira dharma 6.121 257 yaiche ihil bhoga /age, sakafa-i puchiba 4.115 58
veda-pura(le kahe brahma-nirupaQa 6.139 268 yaiche paripilti kare 6.283 359
vedasraya nastikya-vilda bauddhake adhika 6.168 291
vedera nigur;Jha artha bujhana nii haya 6.148 277 yajapure se ratri karilii yapana 5.4 113
yajnai/:1 sarikirtana-prayair 6.103 248
vic!ira-yoge sati hanta tils!lril 6.142 271 yan-mitraril paramanandaril 6.149 277
vinaya suni' prabhu kaifa alirigana 6.247 338 yarira liigi' gopinatha I, ira kaifa curi 4.174 89
vipra bale, - " pratima hana kaha kene va(li 5.95 157 yanra preme vasa hana prakata ha-ifa 4.173 89
vipra bale,- bof!il'ia karibeka nyaya 5.42 133 yathil kathancit kari ' se lila kathana 4.8
vipra bale, - " tirtha vakya kemane kari ana 5.40 132
yarira vakya satya kari mane tri -bhuvana" 5.76 147
vipra bale, -tumi mora bahu seva kaila 5.18 120 yasmai datum corayan 4.1 2
vipra bale, - "yadi hao caturbhuja-murti 5.93 156 yaya k$etra-jna-sakti/:l sa 6.155 282
vipra kahe,-'suna, foka, mora nivedana 5.57 140 yil yii srutir jafpati 6.142 271
vipra fagi ' kara tumi akarya-kara(la" 5.96 157 ye hauk, se hauka, ami diba kanya-dana" 5.40 132
vi naya karina kahe kara dui yur;Ji' 5.49 136 yei bhattacarya par;Je par;Jaya mayavade 6.278 356
visaradera samadhyayi, -ei tarira khyati 6.53 217 yei ninda-yuddhadika kare tanre sane 6.264 348
vismita ha-ifa gopiniithera dasa-ga(la 4.16 9 yei sfoka-candre jagat karyache atoka 4.191 98
vi$QU-sakti/:l para prokta 6.154 281 ye na vanche, tara haya vidhata-nirmita 4.146 76
vistari' kariyachena uttama var(lana 4.4 3 sa bhagavan dayayed ananta/:1 6.235 329
vistariya age rahii kariba var(lana 6.283 359 ye ucita haya, mora kara tara da(lr;/a 5.151 184
vistari' varQiyachena dasa-vrndavana 5.140 178 yuktaril ca sanri sarvat ra 6.109 251
General Index
Numerals in bold type indicate references to Sri Caitanya-caritamrta's
verses. Numerals in regular type are references to its purports.
A
Abhi?eka
description of, 26-30
Abhyutthanam adharmasya
verses quoted, 343
Absolute Truth
as original source of everything, 296
categorized in three cases, 273-274
difference between relative truth and,
68-69
followers of Patarijali accept personality
of, 351
is a person, 269-270
is 2 72
knowledge of as evidence of Lord's
mercy, 239
knowledge of not derived by logical hy-
pothesis, 232-234
known in three phases, 230, 269, 292
Mayavadis try to establish as formless,
280
Mayavadis try to prove impersonal
nature of, 264, 278-279
Supreme Brahman is, 269
the real philosophy of the, 192
transcendental nature of mind and eyes
of, 274-275
See also Supreme Lord
Acaryas
one must follow path traversed by, 277
previous to Caitanya accepted a daf)c;ia,
188
statements of proof Caitanya is
Supreme Lord, 231
See also Spiritual master
Acintya-bhedabheda-tattva
Caitanya's philosphy of, 288
Activities
four opulences as result of pious, 122
Adhiruc;lha-mahabhava
explanation of, 199
Advaita Acarya
initiated by Madhavendra Puri, 56
387
Agnostics
Buddhists considered, 291 -292
those who don't accept form of Lord
are, 290
Aharh sarvasya prabhava/:1
quoted, 272
Aharh tvarh sarva-papebhyo
verses quoted, 330
Ahankara itiyarh me bhinna
verses quoted, 297
Aitareya Upani?ad
quoted on nature of Absolute Truth.
273
Ajita-jito 'py asi tais tri-lokyam
quoted, 72
America
installation of Deities in, 43
Amrta-pravaha-bha?ya
cited on nature of Supreme Brahman,
273
summary of Fourth Chapter in, 1
summary of Sixth Chapter in, 191
Anariga-bhima, King
temple of Jagannatha Puri constructed
by, 181
Andha yathandhair upaniyamanah
quoted, 69
Animals
without God-consciousness humans are
like, 128
ceremony
description of, 31-35
leaders should execute, 46
Anubha?ya
word upani?ad explained in, 264
Anyabhila?ita-sunyarh
quoted, 299
Apaf)i-pado javano grahita
verses quoted, 270, 279
Arjuna
accepted as Supreme Brahman.
269
accepts as God, 232
addresses as original person. 279
388
Sri Caitanya-caritamrta
Arjuna
secrets of Citii disclosed to, 233
victorious by grace of 37
learned about by His mercy, 234,
330
Aruhya-krcchrel)a param padam tata/:1
quoted, 292, 352
Aryans
As ita
King advanced in civiliza-
tion of, 170
accepts as Cod, 232
Asli$ya va pada-ratam pina$!U mam
quoted, 96
Asramas
observance of Caturmasya obligatory
for all, 87
Siva known as, 178
Ata/:1 sri-k[$1)a-namadi
verse quoted, 36, 236, 276
as bridge at entrance of )agannatha Puri,
183
Nityananda broke Caitanya' s staff at,
111
Atharva Veda
as Vedic literature, 2f>8, 276
Athato brahma jijiiasa
quoted, 296
Atheism
Sarikaracarya presented Vedic literature
full of, 302-304
See also Impersonal ism
Atheists
can' t understand how Deity eats, 35
don't believe in spiritual position of
Deity, 134
interpret Vedas imaginatively, 263-264
Mayavadis are actually, 192
See also lmpersonalists, Mayavadis
Atmarama verse
eleven words in listed, 310
explained by Caitanya in eighteen
ways, 192, 309- 312
explained by Sarvabhauma Bhanacarya
in nine ways, 307-308
Atmarama verse
quoted, 306
Atma va idam eka evagra asit
verses quoted, 273
Austerity
performed by Mayavadis doesn't purify
their intelligence, 292
Avajananti mam muc;Jha
verse quoted, 279
Avidya-sakti
provokes fruitive activity, 281
Ayi mukta-kulair upasyamanam
quoted, 299
B
Bahunam janmanam ante
verses quoted, 275
verses quoted, 331
Baladeva
cited as reference, 265
Balarama
as /ila-avatara, 246
rebuked for punishing Rukmi, 126
Bhagavad-gita
Arjuna accepted as Supreme
Brahman in, 269
brahma-bhOta described in, 351
cited on material elements as Lord's en-
ergy, 158
conclliSion of, 240
discourse on k$elra and in,
281
duty of vaisyas described in, 46
interpreted by Mayavadis, 263
is within Mahabharata, 268
declared to be Cod in, 263-264
quoted on actual purpose of Vedas, 301
quoted on approaching spiritual master,
279
quoted on auspicious presence of
and Arjuna, 37
quoted on brahma-bhOta platform, 287
quoted on deluded world not knowing
233
quoted on demons who don't sur-
render to 68
General Index 389
Bhagavad-gilil
quoted on difference between body
and self, 330
quoted on example set by great men,
185
quoted on escaping danger by devo-
tional service, 337
quoted on food offered to 35
quoted on full surrender to Lord, 330
quoted on inferior energy of Lord, 297
quoted on as goal of Vedas, 275
quoted on as source of every-
thing, 272, 296
quoted on being known by Vedas,
269
quoted on helping Hi s devotee,
148
quoted on 266
quoted on living being as marginal
potency, 288, 289
quoted on Lord's not being exposed to
everyone, 239
quoted on Lord working through His en-
ergies, 295
quoted on principle followed in Battle
of 128
quoted on qualifications for engaging in
devotional service, 335
quoted on rareness of knowing
275
quoted on rascals who worship imagin-
ary forms of God, 290
quoted on reason for Lord's descent,
342-343
quoted on reciprocation between
and devotee, 48
quoted on surrender of wi se man to
331
quoted on those eligible for devotional
service, 241
quoted on transcending modes of
nature, 70
quoted on understanding Lord by devo-
tional service, 52
reading of means to understand
237
secrets of disclosed to Arjuna, 233
Bhagavan
as phase of Absolute Truth, 269
brahmajyoti as bodily effulgence of, 351
explicitly described in Bhagavatam, 292
or Rama sometimes accepted as
by Mayavadis, 232
See also
Bhagavata Puraf'}a
especially meant for 268
See also Srimad-Bhagavatam
Bhakti-rasamrta-sindhu
loss of memory described in, 104
quoted on revealing Himself to
devotees, 36
sOddipta-sattvika explained in, 198
Bhaktisiddhanta Sarasvati
cited on invitation of Advaita, 56
ci ted on nature of Absolute Truth, 273
cited on Nityan anda ' s breaking
Caitanya's staff, 180
cited on story of two brahmaf'}as and
124
cited on transformation of energy, 294
daf'}(ia-bhanga-lila explained by, 188
quotes ROpa Gosvami on mahabhava
199
word sOddipta-sattvika explained by,
198
word "upani?ad" explained by, 264
Bhakti-yoga
Mayavadis equate worship of imaginary
forms with, 290
offers immortality to conditioned soul,
293
senses purified to engage in, 51
spi ritual activities other than, 311
See also Devoti onal service, con-
sciousness
Bhakta 'si me sakha ceti
quoted, 233
Bhaktivinoda Thakura
cited on nature of Supreme Brahman,
273
Bhaktya mam abhijanati
quoted, 52, 233
Bharati sampradaya
brahmacaris named Caitanya in, 224
390 Sri Caitanya-caritamrta
Bharati sampradaya
in disci plic succession of Sarikaracarya,
226
Bharginadi River
Nityananda threw Caitanya' s staff in,
111 ' 1 79-180
Bhavi$ya PuraQa
quoted on Vedas as self-evident, 267
as father of Queen Rukmir_1i, 125-126
BhDmir apo 'nato vayu/:1
verses quoted, 297
Bhuvanesvara
Vrndavana dasa described Lord' s
journey to, 178
Caitanya visited temple of Siva at, 111
Bindu-sarovara
as lake created by Siva, 179
Body, material
Mayavadis think has, 232
Brahm a
accepts as God, 231-232
made a mistake in understanding
236
prayers of quoted by Sarvabhauma, 345
quoted on fortune of Nanda Maharaja,
277-278
Brahma-bhDta
described in Gita, 351
Brahma-bhuta/:1 prasannatma
verse quoted, 287
Brahma-bhayaya kalpate
quoted, 70
Brahmacaris
different kinds of, 227
named Caitanya in Bharati sampradaya,
224
sometimes take sannyasa, 216
Brahmaj yoti
as bodil y effulgence of Lord, 351
as cause of creation, 233
Vaikuf.lthalokas situated in, 327
See also Brahman
Brahmaloka
See Siddhaloka, 347
Brahman
as bodily rays of 232-233
Brahman
as feature of Absolute Truth, 230, 269,
292
bliss derived from realizing, 312
considered central point of relationship
of Mayavadis, 302
indicates 275-277
known as Brahmaloka, 351
Mayavadis consider living beings identi-
cal with, 293
means the greatest of all, 269-270
merging in as kind of punishment,
347
See also Brahmajyoti
Brahmananda
as inferior to transcendental bliss, 312
BrahmaQas
devotees under protection of Lord are
automatically, 189
initiated into cult by Madha-
vendra Puri, 42-43
arranged worship of Govardhana
Hill and, 41-42
pleased by service to, 123-124
not necessarily 42-43
offer obeisances to devotees, 71
prasada offered first to, 40
proper initiation of, 56-57
six duties of, 42-43
BrahmaQc;Ja PuraQa
quoted on two kinds of beings in Sid-
dhaloka, 347
Brahma-samhi ta
quoted on brahmajyoti as effulgence of
Lord, 233, 272
quoted on energies of Lord, 295
quoted on generation of material uni-
verses, 351
quoted on Lord as all-pervasive, 272
quoted on pure devotee understanding
Lord, 236
quoted on understanding by love,
72
verses from chanted at
ceremony, 27
Brahma-sutra
See Vedanta-sutra
General Index 391
Brahma-vaivarta PuraQa
especially meant for 268
Brahmeti paramatmeti bhagavan iti
quoted, 230, 292
Brhan-naradiya PuraQa
Caitanya explained harer nama verse of,
336
quoted on chanting holy names, 335
Brhaspati
Caitanya compared Bhanacarya to, 308
Sarvabhauma composes verses quicker
than, 316
Buddha
as lila-avatara, 246
rejected ritualistic ceremonies of Vedas,
291
Buddhism
Sarikaracarya' s philosophy similar to,
303
Buddhists
considered agnostics, 291-292
c
Caitanya-candrodaya-na!aka
quoted on two features of Supreme
Lord, 271
Sarvabhauma' s verses included in,
341-342
Caitanya Mahaprabhu
always expressed ecstatic emotions of
Radharar:Ji, 101
and His devotees as paramaharhsas, 188
appearance of confirmed in Vedic scrip-
tures, 343
as covered incarnation 243-244, 246
as Himself, 180, 191 , 227, 313,
341-342, 358
associates of as nitya-siddhas, 166
as son of mother Saci, 344
considers Mayavadis more dangerous
than the Buddhists, 292
criticized 299-300
danced with Sarvabhauma, 326
does not rely on external formality,
226-227
Caitanya Mahaprabhu
ecstatic feelings of came from Madha-
vendra Puri, 1 01
ecstatic symptoms of, 181-182,194,
198-199
explained atmarama verse in eighteen
ways, 309-312
His bodily complexion was yellowish,
247, 249
His philosophy of acintya-bhedabheda-
tattva, 288
identical with Gopinatha Deity, 106,
176-177
never discussed rasa-lila publicly, 69
not dependent on inferior or superior
sampradaya, 229
personally tasted qualities of Gopalaji,
Gopinatha and Madhavendra Puri,
107
pleased to hear of marital dealings be-
tween devotees, 124
process recommended by, 301
quoted on being understood from
devotees, 233
quoted on real guru, 56
quoted on qualification of guru, 71
relished characteristics of Madhavendra
Puri, 88, 91-97
retained His brahmacari name, 224
revealed conclusion of Madhvacarya-
sampradaya, 1 01
things happen wonderfully by grace of.
37-38
thought Himself servant of the servant
of God, 123
verse understood only by Radharar:Ji,
Madhavendra Puri and, 1 00-101
Caitanya-bhagavata
Lord's journey to Bhuvanesvara de-
scribed in, 178, 179
pastimes of Caitanya described in,
3,5
Caitanya-caritamrta
quoted on /ila-avataras, 245-246
quoted on qualification of guru, 71
Caitanya-marigala
See Caitanya-bhagavata
392 Sri Caitanya-caritamrta
Candanesvara
as son of Sarvabhauma Bhanacarya,
208
as lila-avatara, 246
Caturmasya
observance of, 87
nisli'ira payeche
quoted, 123
Chandamsi yaji'la/:J kratavo vratani
verses quoted, 273
Chand Kazi
Caitanya's discussion with, 261
Chandogya Upani$ad
quoted on creation by Lord, 275
Chanti ng
identical with devotional service, 64
public encouraged by Caitanya, 69
See also Holy name
CintamaQi-prakara-sadmasu
verses quoted, 27
Cit potency
described, 283
Conditi oned souls
almost all envious, 77
See also Human bei ngs
Conjugal love
Cow
co nce ption of int r oduced in
Madhvacarya-sampradaya, 101
as most important animal, 46
Deity bathed with stool and urine of, 28
dung of is pure, 266-267
arranged worship of Govardhana
Hill and, 43-44
Creation
brahmajyoti as cause of, 233
by glance of Lord, 274-275
direction in background of, 295
Lord as one with and different from Hi s,
192
scientists set forth false theories about,
252
subsists by energy of Supreme Brah-
man, 273
Cuttak
See
D
Dadami buddhi-yogam tam
verses quoted, 48
Damodara
took prasada and verses to Caitanya,
339-340
DaQ(ia
significance of, 188
Dal)<;la-bhariga-nadi
Riv er Bharginadi now known as,
179-180
Dattatreya
as 11/a-avatara. 246
Dehino 'smin yatha dehe
verse quoted, 330
Deity
atheists don't believe in spiritual posi-
tion of, 134
bathing ceremony of described, 26-30
can act exactly as Lord in His origi nal
form, 158-159
devotees should engage everyone in
service of, 51
extends real ity of transcendental princi-
ples, 189
onl y can worship, 43
quarrels settled before, 128
don' t eat anything not
offered to, 46
worship of considered fa lse by
Mayavadis, 292
worship of described, 43
worship of necessary to understand
72
worship of not neglected by disciple of
transcendental sannyasls, 57
Demons
turned into by taking prasada,
46
Devotees
all godly qualities exist in, 148
are already freed from sin, 241
are automatically brahmar)as, 189
aspire to reach Goloka Vrndavana, 327
brahmaQas offer obeisances to, 71
General Index 393
Devotees
consider merging in Brahman a punish-
ment, 34B
don't consider persona l inconve-
niences, 95-96
ecstatic symptoms manifest by ad-
vanced, 198
expected to accept al l nine processes of
devotional service, 64
following in footsteps of exalted, 343
four sampradayas of uncontaminated,
101
can deal with in any form, 159
controlled by, 72
reciprocates with, 48
understood onl y by mercy of,
279
Lord consents to be captured by, 236
Lord eats everything offered by, 35-36
Lord understood only by, 233
many are nitya-siddha, 166
Mayavadis should not be seen by, 290
of Caitanya fol low in footsteps of
Madhavendra Puri, 92
purified conditioned souls as, 302
Sarvabhauma's verses as necklaces on
necks of, 344
should engage people in service to the
Deity, 51
understand by revelation, 36
See also Pure devotees,
Devotional service
after studying Vedas one must execute,
301
as highest perfection of human activity,
305
as one's real occupation, 301
begins when mind is purified, 330
bliss of superi or to brahmananda, 312
Caitanya descended to teach, 341-342
Caitanya fixed in, 249
chanti ng identical with, 64
chanting holy name as most important
item of, 334
described in Vedanta, 293
engagement in by taking shelter of
omkara, 298
Devotional service
in conj ugal love introduced by Madha-
vendra Puri, 101
conquered through, 72
Lord understood only by, 233
manifested by Caitanya, 106
nine kinds of, 64, 334
no titular superi ority required to engage
in, 227
of Madhavendra Puri as subject of
Chapter Four, 1-1 09
one must be purified to engage in,
335
one not engaged in is materiall y con-
taminated, 351
one who engages in transcends modes
of nature, 70
opulence of one's increases by pleasing
Lord, 123
perfect knowledge acquired by, 276
rendered through spiritual master, 302
saves one from danger, 337
system of had been lost at time of
Caitanya, 342
those averse to punished by merging in
Brahman, 347
understood by sense control, 228
See also Bhakti-yoga, conscious-
ness
quoted, 128, 266
Dharmam pasi
verses quoted, 243
Dhanvantari
as lil a-avatara, 246
Dharma/:! !hi ta/:1 pumsam
verses quoted, 276
defined, 57
Dina-dayardra-natha
known as, 1 01
spoke like diplomat t o
134-135
Durga
Siva exp lains his appearance as
Sarikaracarya to, 303
394 Sri Caitanya-caritam!'fa
Dvapara-yuga
accepted blackish body in, 247
worship of Govardhana Hill begun at
end of, 41
Ovapare pari caryayarh
verses quoted, 336
Ova supar(la sayuja sakhaya
verses quoted, 287
E
Ekamra-kanana
as place given to Siva by 178-1 79
Elements
Lord can appear through materi al, 158
Energy
living beings as marginal, 288, 289
Lord enjoys six ki nds of opulence in His,
286
Lord's inferior descri bed, 288
material acts on living beings in dif-
ferent degrees, 283
material world as manifestation of ma-
terial, 297
of Lord manifested in three phases,
285-286
of Lord someti mes manifest someti mes
not, 294-295
power of illusory, 252
Supreme glanced over material ,
274-275
three kinds of the Lord's, 280-283
Europe
instal lation of Deities in, 43
Evidence
ten kinds of, 265-266
Vedic accepted as foremost, 267-268
F
Fame
don' t hanker after, 77
Food
preparation of nutritious, 46
Form of the Lord
as complete in eternity, knowledge and
bliss, 289
Form of the Lord
impersonalists don't accept, 293, 348
never lost due to transformation of His
energies, 297
orhkara as sound, 298
one who does not accept is an agnostic,
290
shown by Caitanya to Sarvabhauma,
314-31 5
unknown to Mayavadis, 292
Fruitive activities
everyone addicted to in Kali-yuga, 343
hearing Sarvabhauma frees one from,
360
Lord bestows results of, 287
Mayavadi scriptures make one addicted
to, 304
G
Gadadhara
as personal expansion of Caitanya, 249
Gargamuni
quoted on yuga-avataras, 247
Gau<_la-mary<_Jala-bhOmi
equal to VrajabhOmi, 166
Gau<_liya-Madhva-sampradaya
worship in separation in, 101
Gauracandra
See: Caitanya Mahaprabhu
Gaurailgera sailgi-ga(le, nilya-siddha
verses quoted, 166
Gautama
set forth false theories, 252
Gaya
as place of pi lgrimage, 117
Godavari
Vidyanagara situated on bank of, 169
Goloka eva nivasaly
quoted, 272
Goloka Vrndavana
devotees aspire to reach, 327
Lord always stays in, 272
See also: World, spiritual, Vrndavana
Gopala Deity
Caitanya personall y tasted qualities of,
107
General Index 395
Gopala Deity
established on Govardhana Hill, 1
as directly son of Maharaja Nanda,
158
brought to town of Kataka, 111
Caitanya pleased with beauty of, 114
Caitanya of same form as, 176-177
history of. 19-20
known as 111
given pearl by Queen of
deva, 172-175
nondifferent from Gopinatha Deity, 83
now situated in city of Kataka, 175
originally installed by grandson of
2
quarrel of love between jagannatha
Deity and, 116
tested love of Madhavendra Puri, 97
went back to Kataka, 171
whole world liberated by, 89
Gopinatha Acarya
as brother-in-law of Sarvabhauma Bhat -
\acarya, 253
as son-in-law of Visarada, 201
convinced that Caitanya is
226-227
ecstatic to see Sarvabhauma as a devo-
tee, 332
established that Caitanya is 191
found residential quarters for Caitanya,
222-223
met with Mukunda Datta, 202
pleased at ecstasy of Sarvabhauma,
317-318
Gopinatha Deity
Caitanya identical with, 106
Caitanya personally tasted qualities of,
107
famous sweet rice offered to, 60
given sandalwood meant for Gopala
Deity, 82-86
helmet of fell on head of Caitanya, 8
Madhavendra Puri overwhelmed by
beauty of, 57
nondifferent from Gopala Deity, 83
openly declared he was a thief, 68
story of summarized, 1
Gopls
approached Lord out of lust, 69
symptoms of mahabhava exhibited by,
199
Gosvamis, the six
as paramaharilsas, 62-63
Caitanya praised by, 343
chanted fixed number of rounds, 64
temples started by, 53
Government
conscious, 46-47
Govardhana Hill
Gopala Diety establi shed on top of, 1
instituted worship of, 41-42
Govinda
known as, 233
Govinda-kur:Jc;Ja
Gopala Deity bathed with water f rom,
25
Madhavendra Puri took a bath at, 12
Grhastha-brahmal)a
worship of by, 57
Grhasthas
may be spiritual masters, 57
sannyasls offered respect by, 218
Gupta-kasi
visited by Caitanya, 179
Guru
See: Spiritual master
paya bhakti-lata-
quoted, 233
H
Hare mantra
See also: Maha-mantra
Hari
as name of Supreme Lord, 306
See also: Supreme Lord
Hari-bhakti -vi lasa
cited on bathing ceremony of Deity,
26-27
Harhsa
as lila-avatara, 246
Hare mantra
chanted by Caitanya on way to Puri , 6
396 Sri Caitanya-caritamrta
Hare mantra
devotees of Caitanya chanted, 209
Haridasa Thakura
chanted fixed number of rounds, 64
Hayagriva
See:
as lila-avatara, 246
Holy name
chanted by Sarvabhauma on arising
from bed, 322
chanting of as most important item of
devotional service, 334
chanting of encouraged by Caitanya,
69
omkara as form of, 298
one becomes purified by chanting, 69
Sarvabhauma always chanted
Caitanya's, 344
Sarvabhauma could understand impor-
tance of chanting, 315
served by purified senses, 51
bhaktir
quoted, 51 '
Human beings
devotional service as highest perfection
for, 305
four defects of, 265
like animals without Cod conscious-
ness, 128
spiritual consciousness comparatively
awakened in, 283
supreme occupational duty for all, 301
!dam hi visvam bhagavan ivetaro
verses quoted, 274
Illusion, theory of
Mayavadis try to establish, 296
the genuine platform of, 297
Immortality
of individual person as highest perfec-
tion, 293
lmpersonalism
jfianis overly stress, 331
lmpersonalism
little difference between voidism and,
291-292
Sarvabhauma saved from great
falldown of, 337
lmpersonalists
path of yoga more abominable than
path of. 352
punished by merging in Brahman, 348
think "spiritual" refers to an absence of
form, 290
See also: Mayavadis
Incarnations
enumerated to Sanatana Cosvami, 246
magicians accepted as, 234
pseudo not referred to in sastras, 231
India
custom of arranging marriage in, 128
many pseudo-incarnations in, 231
system of marriage in, 122
Indonesia
Vedic culture lost in, 54
lndra
worship of by cowherd men stopped
by 41-42
Intelligence
of Mayavadis not purified, 292, 330
TSvara Puri
as disciple of Madhavendra Puri, 43
Caitanya heard story of Madhavendra
Puri-from, 1, 10
ecstatic feelings of Caitanya come
through, 1 01
ftthari1
verses quoted, 243
J
Jagadananda
took prasada and verses to Caitanya,
339-340
]agannatha Deity
Caitanya fainted on entering temple of,
191, 194
Caitanya fainted on seeing, 194
Caitanya fainted on seeing temple of,
181
General Index 397
Jagannatha Deity
Caitanya received garlands and prasada
from, 321
devotees of Caitanya go to see, 208
GopTnatha Acarya took Caitanya to see
early rising of, 223
helped King 111
Madhavendra PurT overwhelmed with
ecstasy on seeing, 77
Mat:Jikya throne presented to, 171
quarrel of love between Gopala Deity
and, 116
sandalwood and camphor used for,
79
Sarvabhauma acquired faith in maha-
prasada or, 327
Sarvabhauma pleased to receive
prasada or, 323
showed mercy to Sarvabhauma, 318
visited by Caitanya and Sarvabhauma,
256
visited by Sarvabhauma, 339
Jagannatha Misra
as father of Caitanya, 216
Jagannatha PurT
bridge at entrance of, 183
Caitanya chanted Hare on way to,
6
Caitanya went to, 3
inhabitants of took shelter of Caitanya,
358
Madhavendra PurT collected sandal-
wood pulp at, 1
present temple of constructed by King
Ananga-bhTma, 181
River BhargT six miles north of, 179
visited by Madhavendra PurT, 75-76
Jaimini
set forth false theories, 252
jana yaty asu vairagyaril
verses quoted, 276
)anmady asya ya ta/:1
quoted, 272, 296
java
Vedic culture lost in, 54
)Tva GosvamT
as a brahmacari, 53
cited as ref erence, 265
)Tva GosvamT
warns against interpreting scriptures,
266
)fiana
Lord attracts those engaged in activities
of, 311
)fiana-kar.JC;/a karma-kaQ(ia, kevala
bhii.Q(ia
verse quoted, 331
)fianis
overly stress impersonalism, 331
K
Kaivalyaril narakayate
quoted, 350
Kalatmana bhagavata
verses quoted, 41
Kaler rajann
verses quoted, 335
KaiTya-gha!a
pilgrims bathe at, 119
Kali-yuga
Kalki
as ocean of faults, 336
chanting holy names important i n,
335-336
everyone in attached to fruitive ac-
tivities in, 343
Lord appears in disguise in, 243
maha-mantra chanted in congrega-
tionally in, 248
no lila avataras in, 246
order of sannyasa prohibited in, 261
Siva appears as Sankaracarya in, 303
as lila-avatara, 246
Kamalapura
Caitanya visited, 111 , 179
Kat:Jada
set forth false theories, 252
Kapila
as lila-avatara, 2 46
Kapila (atheist)
set forth false theories, 252
Kapotesvara
Caitanya visited temple of, 180
398 Sri Caitanya-caritamrta
Karma
Lord attracts those engaged in activities
of, 311
Karma-ka(K;fa jflana-kal)r;ia kevala
quoted, 124
Karmis
Kasi
fully under bodily conception of life,
331
as place of pilgrimage, 117
K<!Si Misra
inhabitants of Puri led by take shelter of
Caitanya, 358
K<!Siraja
fight between and, 178
Gopala Deity now sitated in, 175
King of defeated by King
111
temple of at, 111
Katha
quoted on understanding by His
mercy, 238
Kaustubha-mar:ti
verse of Madhavendra Puri compared
to, 99
Kavi-karl)apura
as aut hor of Caitanya-candrodaya-
nataka, 342
quoted on two features of Supreme
Lord, 271
Kesava Bharati
Caitanya took sannyasa from, 224, 225
pilgrims bathe at, 119
Kiba vipra kiba nyasi sudra kene
verses quoted, 56, 71 Kirtanad eva
verses quoted, 335
Klesa-karma-vipakasayair
quoted, 352
Knowledge
acquired by taking shelter of samvit
potency, 285
all Vedic produced from omkara, 298
Caitanya descended to teach real ,
341-342
Knowledge
hearing deprives one of,
293
as ultimate goal of, 236
Mayavadis bereft of real, 290
Mayavadi scriptures make one bereft
of, 304
must be cultivated to understand devo-
tional service, 228
of summum bonum as evidence of
Lord's mercy, 239
real not attained by logical hypothesis,
232-234
subject matter of, 284
understanding Vasudeva as real , 276
Vedic necessary to understand
279
quoted, 272
Absolute Truth is, 272
all Vedic knowledge leads to, 276
Arjuna victorious by grace of, 37
as lila-avatara, 246
as son of Nanda Maharaja, 358
as Supersoul knows everyone's desire,
149
as Supreme Brahman, 269-270
as the all-attractive, 311
as the greatest of everything, 269
as ultimate goal of knowledge, 236
as ultimate object of Vedic literature,
275
began Govardhana-pOja, 41-42
Brahman as bodily rays of, 232-233
Caitanya appeared in original form of to
Sarvabhauma, 314-315
Caitanya as, 180, 191, 227, 230, 313,
341-342, 358
can appear in any material element,
158-159
compared to sun, 158
considered immoral by mundane ras-
cals, 68
considered ordinary human by
Mayavadis, 232
controll ed by devotees, 72
General Index 399
declared to God in GWi, 263-264
established as God by statements from
authorized persons, 231-232
feelings of separation from, 92
Goloka Vrndavana as residence of, 327
has transcendentally attractive features,
306
known as brahmaQya-deva, 189
known as dina-dayardra natha, 101
known as Mukunda, 354
liberated souls attracted by qualities of,
312
love of in separat ion expressed by
1 01
pleased when one is servant of His ser-
vant, 123, 124
reading of Gila means understanding,
237
reason for His descent, 342-343
understood by purified senses, 36
Vajra as grandson of, 2
whatever He does is all good, 68-69
word "Brahman" indicates, 275-277
See also Absolute Truth, Supreme Lord
Caitanya
See Caitanya Mahaprabhu
consciousness
perfection of human civilization
depends on, 46-47
religion without as waste of time, 48
spread by grace of 37-38
VrajabhOmi as ideal place to execute,
47
See also Devotional service
Krte yad dhyayato vi$Qurh
verses quoted, 336
K$ira-cora-gopinatha
Gopinatha Deity known as, 1, 10, 90
Kumaras
attracted by flowers offered to
312
KOrma
as lila-avatara, 246
Kuru Battle of
Arjuna successful in by grace of
37
Battle of
principle followed in, 128
L
Living beings
as knowers of field of activities, 281
as marginal potency, 288, 289
as servants of Lord's potencies, 287
as superior energy of Lord, 297
pleasure potency in, 283
sometimes described as Brahman, 269
suffer threefold miseries, 282
tat tvam asi meant for understanding,
299
two kinds of, 166
Love of God
Lust
as ultimate goal of life, 301, 302
attained by heari ng narration about
Madhavendra Puri, 108
awakened by devotional service, 72
Caitanya danced in ecstasy of, 181
Caitanya overwhelmed with, 194-195
characteristics of those who have
developed, 95-96
in separation expressed by Radharal)i,
101
Madhavendra Puri mad in ecstasy of, 11
Madhavendra Puri overwhelmed in
ecstasy of, 75, 90
manifest in Madhavendra Puri, 56
Sarvabhauma could understand impor-
tance of distributing, 315
Sarvabhauma overwhelmed in 316-317
surpasses liberation, 347-348
the best example of, 92
gopis approached out of, 69
M
Madhvacarya
cited as reference, 265
cited on Vedic literatures, 276
cited on Vedas as self-evident, 267-268
400 Sri Caitanya-caritamrta
Madhvacarya-sampradaya
conception of conjugal love introduced
in, 101
Madhavendra Puri belonged to, 43
Madhva-Gauc;liya-sampradaya
as sampradaya of author, 43
Madhavendra Puri
as king of 77
Madhavendra Puri
belonged to Madhva-sampradaya, 43
Caitanya personally tasted qualities of,
107
characteristics of rei ished by Caitanya,
88, 91-97
devotional service of as subject of
Chapter Four, 1-109
ecstatic feelings of Caitanya come from,
101
famous verse spoken by, 98-101
Gopala tested love of. 97
introduced conception of conjugal love
of God, 101
Sri Gopala pleased by love of, 2
story of narrated by Caitanya, 1
verse understood only by Caitanya,
Radharar_li and, 100-1 01
Mahabharata
appearance of Caitanya confirmed in,
249, 343
as Vedic literature, 268, 276
compiled for common men, 276
Gita is within, 268
Lord's appearance described in, 245
Mahabhava
symptoms of manifest only by eternal
associates of Lord, 199
Mahajanas
one should understand Lord through,
234
Mahajano yena gatab sa panthaf)
quoted, 277
Maha-mantra
Caitanya advised Sarvabhauma
tacarya to chant, 192
cha.nted by Madhavendra Puri, 16
chanted congregationally in age of Kali,
248
Maha-mantra
Madhavendra Puri had acute interest in
chanting, 64
meant for liberated soul, 299
mundane people should be given, 70
to be chanted in Kali-yuga, 335-336
we should take directly to chanting,
301
See also: Hare mantra
Maha-prasada
distributed by Sarvabhauma
191
given to the Bhanacarya by Caitanya,
192
injunctions for honoring, 342-325
of )agannatha accepted by Caitanya,
210-213
See also: Prasada
Caitanya known as, 243
Maha-snana
described, 28
Malabara district
Sarikaracarya bornin, 304
Malaya
sandalwood produced in is popular,
54
Malaysia
Vedic culture lost in, 54
Mamakab par:)(;Javas caiva
verses quoted, 266
Marh ca yo 'vyabhicareQa
verses quoted, 70
Mam eva ye prapadyant e
quoted, 330
Mal)ikya-sirhhasana
presented to Lord )agannatha, 171
as throne won by King
170
Man-mana bhava mad-bhaktab
verse quoted, 301 , 343
verse quoted, 279
Marriage
arrangements for as karma-kaQ(ia deal-
ings, 124
system of in India, 122
General Index 401
Material nature
sometimes described as Brahman, 269
Mathura
as place of pilgrimage, 117
K r ~ o a left Vrndavana to accept
kingdom of, 101
people of came to see Gopala Deity, 50
Matsya
as lila-avatara, 246
Matta/:! sarvarh pravartate
quoted, 296
Maya
devotional service saves one from
clutches of, 2B7
obscures one's spiritual identity,
285-286
Mayadhyak$er:ra prakrti/:1
quoted, 295
Mayapura
inhabitants of not different from inhabi-
tants of Vrndavana, 166
Maya tatam idarh sarvarh
quoted, 272
Mayavadi-bha$ya sunile haya sarva-nasa
quoted, 261
Mayavadis
Absolute Truth interpreted as imper-
sonal by, 278-279
accuse Vyasadeva of error, 296
are actually atheists, 192
consider Brahman as central point of
relationship, 302
cover meaning of Vedanta, 263-264
don't understand that K r ~ o a has a
spiritual body, 232
imagine five specific forms of the Lord,
290
more dangerous than Buddhists, 291
try to establish absolute as formless,
280
See also: lmpersonalists
Mayayapahrta-jnana/:1
quoted, 292
Mental speculation
everyone addicted to in Kali-yuga, 343
hearing of Sarvabhauma frees one from,
360
Mental speculation
Mayavadi scriptures make one addicted
to, 304
Mercy
Milk
Caitanya as ocean of, 342
knowledge of summum bonum as evi-
dence of Lord's, 239
K r ~ o a understood by His, 234-239
K r ~ o a understood only by devotee's,
279
Lord showed Sarvabhauma His,
313-314
of Gopinatha Acarya praised by Sar-
vabhauma, 337
of Lord Jagannatha saved Sarvabhauma,
318
of Lord not bestowed on those in bodily
concept of life, 329-331
Mayavadis can't receive Lord's, 292
Sarvabhauma's mind cleared by
Caitanya' s, 324
as miracle food, 46
Modes of nature
Lord untouched by, 295
transcended by devotee, 70
Mohammedans
attack of frightened priests of Gopala
Deity, 19
inhabitants of Malaysia are, 54
some provinces of India governed by,
83, 91
Mohini
as /ila-avatara, 246
Monism
Sarvabhauma wanted to train Caitanya
in, 228
Moon
verse of Madhavendra Puri compared
to, 98
Muqho ' yam nabhijanati
verses quoted, 2 33
Mukta api lilaya vigraharh
verse quoted, 312
Mukti-pada
Lord known as, 353-354
402 Sri Caitanya-caritamrta
Mukunda
Lord known as, 354
Mukunda Datta
angry at statements of Bhagacarya,
254, 255
copied verses of Sarvabhauma on wall,
340
his talk with Gopinatha Acarya,
191
met with Gopinatha Acarya, 202
Mukunda Datta
told Caitanya to go ahead to Jagan-
natha Puri, 186
Mur:)(;Jaka Upani$ad
quoted on distinction between Lord
and living beings, 287
quoted on as source of every-
thing, 296
N
Nadiya
Gopinatha Acarya as resident of, 201
Naharil prakasa/:1 sarvasya
verses quoted, 233, 239
atmarama verse discussed at, 308
Nai$a tarkeQa matir apaneya
verses quoted, 238
Nama-gana-natibhi/:1
quoted, 64
Na maril du$krtino mu(iha/:1
verses quoted, 68, 290
Nama$ taka
quoted on chanting of holy name by
liberated souls, 299
Nama brahmaQya- devaya
verses quoted, 189
Nama maha-vadanyaya
verse quoted, 343
Nanda Maharaja
began Govardhana-pOja, 42
fortune of praised, 277-278
Gopala Deity as directly son of, 158
as son of, 358
accepts as God, 232
as lila-avatara, 246
Naradiya PuraQa
especially meant for 268
Nara-Narayal)a
as li/a-avatara, 246
Narayal)a
Mayavadi sannyasis consider them-
selves, 291, 330
Narottama dasa Thakura
quoted on associates of Caitanya, 166
quoted on association of devotees,
37
quoted on being servant of servant of
123
quoted on karma-kaQ(ia sections of
Vedas, 124
quoted on position of jflanis and karmis,
331
Nathadvara
Gopala Deity situated at, 2
Navadvipa
Jagannatha Misra as resident of, 216
Nayam atma pravacanena labhyo
verses quoted, 238
Nectar of Devotion, The
sixty-four devotional processes, 334
Nidrahara-viharakadi-vijitau
quoted, 62
Nilacala
See ]agannatha Puri
Nilambara Cakravarti
as grandfather of Caitanya, 216
Visarada as classmate of, 201
Nimbarkacarya
cited as ref erence, 265
NirvaQa
Buddha's philosophy on, 291
Nityananda
asked by Caitanya to judge fortune of
Madhavendra Puri, 88, 91-92
as plenary expansion of Caitanya,
248-249
broke sann yasa staff of Caitanya,
111-112
Caitanya heard story of
from, 111 , 115-116
Caitanya narrated story of Madha-
vendra Puri for, 1
General Index 403
Nityilnanda
considered Caitanya's acceptance of
sannyasa useless, 185, 188
Goplniitha Acarya offered obeisances
to, 203
nearly fainted on seeing Lord Jagan-
niitha, 208
Sarvabhauma Bhanacarya offered obei-
sances to, 207
remarked on Gopala Deity and
Caitanya as identical , 177
took Caitanya on His lap, 102
threw Caitanya's staff in river, 179-180
Nitya-siddha-bhaktas
enjoy company of Lord in four relation-
ships, 198
never forget the Lord, 166
Nondevotees
Lord not exposed to, 233
Notpadayed yadi raliril
verses quoted, 276
Nrsirhhadeva
as lila-avatara, 246
0
Om bhagavate vasudevaya namab
as mantra chanted at abhi $eka
ceremony, 26-27
Orilkara
as the sound form of the Lord, 298,
299
Orissa
See Jagannatha Purl
p
Pacyantaril vividhab pakab
verses quoted, 41
Padma Puraf)a
quoted on impossibility of under-
standing K [ ~ l ) a with mundane senses,
276
quoted on Sankaracarya as Siva,
303
Padma Puraf)a
quoted on taking maha-prasada,
324-325
Panca-gavya
ingredients of, 28
Pancakrosi Vrndavana
temple of Gopala formerly at, 118
Pancamrta
ingredients of, 30
Pancaratra
as Vedic literature, 268, 276
Pararil brahma pararil dhama
quoted, 269
Paramaharilsas
Caitanya and His devotees as,
188
can' t give up chanting, 64
described, 62-63
inexperienced neophytes try to imitate,
185
must give up sannyasa staff, 180
See also Pure devotees
Paramiltmil
as feature of Absolute Truth, 230, 269,
292
transmigration under direction of, 287
See also Supersoul
Parasurama
as lila-avatara, 246
Parasya saktir vividhaiva srOyate
verse quoted, 239, 280
Paritraf)aya sadhanaril
quoted, 243
Pastimes of Caitanya
considered mundane by Siirvabhauma
Bhanacarya, 241
like a shower of nectar, 4
Pastimes of K r ~ l ) a
are all good, 70
liberated souls attracted to, 312
not understood by nondevotional
research, 36
not understood with mundane senses,
276
with gopis not to be discussed by com-
mon men, 69
404
Sri Caitanya-caritamrta
Pa5upata-astra
as weapon baffled by 178
Patanjali
followers want to merge, 351
Patraril pu:jparil phalaril toyaril
verses quoted, 35
Prabodhananda Sarasvati
quoted on merging in Brahman as
hellish, 350
PrahiCida MahCirCija
quoted on staunch devotee as most
learned scholar, 148
Prasada
as much as possible should be offered
to Deity, 43
Caitanya collected grains for prepara-
tion of, 6
given to JagadCir.anda by Sarvabhauma,
339
given to Sarvabhauma by Caitanya,
323-325
importance of distribution of, 46
offered first to brahmar,Jas, 40
offered to sannyasis by SC!rvabhauma,
219
of Jagannatha received by
Caitanya, 321
See also Maha-prasada
PratCiparudra, King
RCimCinanda RC!ya as governor during
time of, 169
PrayCiga
as place of pilgrimage, 117
Prsnigarbha
as lila-avatara, 246
Prthu
as /ila-avatara, 246
PuraQas
especially meant for 268
meant for supplement Vedic knowl-
edge, 276
Purar,Jani ca yaniha
verses quoted, 267
Pure devotees
as richest men in the world, 148
hearing about the Lord from, 301
types of liberation accepted by, 349
Pure devotees
would rather go to hell than merge in
Brahman, 350
See also Devotees, Spiritual master,
PtHQasya pOrr,Jam adaya
quoted, 35
Puru:jartha-sOnyanaril pratiprasavah
quoted, 352
King
conquered King of VidyCinagara, 170
defeated King of 111
managed to control Orissa, 169
Queen of gave pearl to GopC!Ia Deity,
172-175
King known as, 170
R
Veda
as Vedic literature, 268, 276
ca bharataril
verses quoted, 267
as lila-avatara, 246
Rukmi
as elder brother of RukmiQi, 126
story.of her marriage to 125-
126
ROpa Gosvami
lila-avataras enumerated by, 246
mahabhava explained by, 199
quoted on holy name, 299
RadharaQi
Caitanya always expressed ecstatic
emotions of on seei ng Uddha va, 1 01
Caitanya as and, 1 80
feelings of separation of, 101
verse of manifest in words of Madha-
vendra Puri, 99, 101
verse understood only by Caitanya,
MC!dha vendra Puri and, 1 00-101
Raghavendra
as lila-avatara, 246
General Index 405
Rajasid bhi?mako nama
verses quoted, 126
Ramacandra
as lila-avatara, 246
sometimes accepted by Mayavadis as
Bhagavan, 232
Ramananda Raya
as governor during time of King Pra-
taparudra, 169
Ramanujacarya
cited as reference, 265
RamayaQa
as Vedic literature, 268, 276
Rasa-lila
never discussed publicly by Caitanya,
69
Rasikananda Prabhu
tomb of at 7
Regulative principles
brahmaQas must strictly follow, 189
followed unfailingly by Caitanya, 185,
188
none for taking maha-prasada, 324-325
purify one of contamination, 335
Religion
cheating form of, 48
present systems of deny worship of
Lord's form, 290
Remur:ta
Caitanya narrated story of Madha-
vandra Puri at, 1
visited by Caitanya, 7
visited by Madhavendra Puri, 57
Renunciation
must be cultivated to understand devo-
tional servi ce, 228
s
Sac-cid-ananda-vigraha
Supreme Lord is, 283-284
Saci
Caitanya as son of, 344
Sahajiyas
falsely present themselves as humble,
77
Sa guQan samatityaitan
verse quoted, 70
activities of, 111 -190
four points of instruction in story of,
189
stayed in Vidyanagara for a long time,
169
temple of is in 111
See also Gopala Deity
Sakti-sakimator
quoted, 288
Samane vrk?e puru$0 nimagno
verses quoted, 287
Sarna Veda
as Vedic literature, 268, 276
Sampradayas
four named, 1 01
Samvit potency
knowledge acquired by taking shelter
of, 285
Sanaka
Caitanya gives as evidence, 312
Sanandana
Caitanya gives as evidence, 312
Sanat-kumara
Caitanya gives as evidence, 312
Sanatana
Caitanya gives as evidence, 312
Sanatana Gosvami
Caitanya described lila-avataras to,
245
Sandalwood
produced in Malaya is popular, 54
Salikaracarya
as Lord Siva, 302-304
born in Malabara district. 304
had ten names for his sannyasa disci-
ples, 226-227
his theory of illusion, 296, 297
his Vedanta commentary, 257
stressed the vibration of tat tvam asi,
299
Salikara-sampradaya
sannyasis in seriously study Vedanta,
257
406 Sri Caitanya-caritamrta
Sarikarites
See Mayavadis
Sankirtana
spread by Caitanya, 249
Sannyasa
acceptance of by Caitanya considered
useless by Nityananda, 185
four divisions of, 180
order of prohibited in age of Kali, 261
sometimes taken from brahmacari life,
216
taken by Caitanya from Kesava Bharati,
224
Sannyasis
always worshiped by householders, 218
assisted by brahmacaris, 227
Caitanya distinguished from Mayavadi,
249
Caitanya set good example for, 185
Deity worship not neglected by disci-
ples of transcendental, 57
etiquette among, 214-215
Mayavadi customarily called jagad-
guru, 219
Mayavadi declare themselves jagad-
gurus, 260-261
Mayavadi enjoy studying Vedanta, 257
Mayavadi think themselves falsely liber-
ated, 330
may take part in marriage ceremony to
spread consciousness, 124
must be detached from sense gratifica-
tion, 228
Sarikaracarya had ten names for his,
226
Santi pur a
Madhavendra Puri visited house of
Advaita at, 56
Sa api guru/:1 kalanavac chedat
quoted, 352
Sarasvati
as goddess of music and learning, 226
Sariraka-bha$ya
as Sarikaracarya's Vedanta commentary,
257
Caitanya criticized, 299-300
form of Lord denied in, 293
one who hears is doomed, 261
Sarvabhauma
accepted Caitanya as his master, 218
acquired faith in maha-prasada of Lord
)agannatha, 327
as the reservoir of all bad logic, 193
Caitanya met with, 3
Caitanya showed His form to,
314
changed word in Bhagavatam, 346-347
compared to Brhaspati by Caitanya,
308
composed verses for Caitanya on palm
leaf, 339
danced with Caitanya, 326
defended Sarikaracarya, 299-300
discussed Vedanta with Caitanya,
191 -192
Gopinatha Acarya as brother-in-law of,
253
liberation of as subject of Chapter Six,
191-360
manifest in, 358
Sarva-dharman parityajya
verses quoted, 330
Sarva-sarilvadini
cited on direct evidence, 265-266
Sastras
Brahman described as bodily rays of
in, 232-233
nature of Lord described in, 284
one should understand Lord through,
234
spiritual master must be conversant in
essence of, 57
verify Lord's internal potency as
spiritual, 281
warn against consideri ng Deity to be
material, 158-159
See also Vedas
Sastra-yonitvat
quoted, 276
$at-karma-nipw;o vipro
quoted, 42
Satyavadi
Gopala Deity stationed at, 116
Saunaka
sages at headed by,
308
General Index 407
Sa vai pumsam para dharma
verse quoted, 302
Sayujya-mukli
as spi ritual suicide, 293
two kinds of, 351-352
Scientists
can't understand spiritual energy, 295
set forth false theories, 252
Sense gratification
observance of Caturmasya meant to
minimize, 87
one can't protect sannyasa order when
attached to, 228
paramahamsa has conquered desire for,
62-63
rascals present so-called incarnation for
their own, 236
Senses
understood by purified, 36
of Lord all transcendental, 275
purified to engage in bhakli, 51
Vedic mantras not understood by mun-
dane, 276
Separation from
feelings of as prime success of life,
92
Sevonmukhe hi jihvadau
verses quoted, 36, 236, 239
Siddhaloka
Brahman known as, 351
two kinds of beings in, 347
Sin
quoted on determination of lover of
96
devotees are freed from, 241
Sisupala
RukmiQi was supposed to marry, 126
Siva
appeared as Sarikaracarya, 302-304
Caitanya visited temple of at
Bhuvanesvara, 111
establi shed Gupta-kasi as place of
pilgrimage, 179
helped Kasiraja in fight with 178
Skanda
fight with Kasiraja described in,
178
Society
division of human, 301
Soul
See Living beings
Spiritual master
devotee determined to execute order
of, 95-96
devotional service rendered through,
302
must be conversant in essence of sastra,
57
See also Pure devotees
suddha-citte karaye
quoted, 72
kirlanarh
verses quoted, 334
Sridhara Svami
cited on appearance in Kali-yuga,
243
yeba jane
verses quoted, 166
nahe anya
quoted, 180
Srimad-Bhagavalam
appearance of Caitanya confirmed in,
343
as real commentary on Vedanta, 261
atmarama verse of exp lained by
Caitanya, 192
Brahma's prayer in quoted, 346
cited on cheating form of religi on, 48
cited on Lord as all good, 68-69
cited on nine kinds of devotional ser-
vice, 64
divided into twelve cantos, 354
heard by Sukadeva by mercy of
Vyasadeva, 312
Lord's appearance described in, 245
nine processes of devotional service
listed in, 334
quoted on appearance of Caitanya,
248-249
quoted on blind leadi ng blind, 69
quoted on falldown of yogis, 352
quoted on false logicians, 251-252
quoted on fortune of Nanda Maharaja,
277-278
408 Sri Caitanya-caritamrta
Srimad-Bhagavatam
quoted on import;mce of chanting holy
name, 335-336
quoted on impure intelligence of
Mliyavadis, 292
quoted on being conquered by
devotee, 72
quoted on marriage of Rukmir:Ji, 126
quoted on mercy of Lord, 329-330
quoted on nature of Absolute Truth,
274
quoted on pure devotee not accepting
liberation, 353
quoted on semi-liberated souls, 351
quoted on serving devotee, 123
quoted on staunch devotee as most
learned scholar, 148
quoted on three phases of Absolute
Truth, 230
quoted on understanding Lord by His
mercy, 235
quoted on worship of Govardhana Hill,
41-42
quoted on worthy candidates for going
back to Godhead, 96
quoted on yuga-avataras, 247
term Bhagavan described in, 292
thr,ee phases of Absolute described in,
269
Srinivasa Acarya
cited on chanting, 64
-pralaya-sadhana-saktir
verses quoted, 295
Suddipta-sattvika
described in Bhakti-rasamrta-sindhu,
198
Sudras
may be spiritual masters, 57
Sukadeva Gosvami
Sun
Caitanya gives evidence from, 312
compared to, 15 8
Supreme Lord compared to, 68-69
Vedanta compared to, 268
Supersoul
knows everyone's desire, 149
not understood by erudite scholarship,
238
Supreme Lord
as central point of all relationships,
as master of all potencies, 287
as master of innumerable ene
294-295
as protector of brahminical culture,
as reservoir of all potencies, 284
as untraceable in Vedas, 276
compared to touchstone, 294-295
eats everything offered by devc
35-36
full with six opulences, 230, 280,2
glanced over material energy, 274
has three primary potencies, 280-:
His qualities full of spiritual pot
305
impersonal descriptions of, 270-2i
is all-pervading, 272
is sac-cid-ananda-vigraha,
known as 306, 311
known as mukti-pada, 1, 353-354
not exposed to nondevotees, 233
not possible to fully explain, 311
not understood simply by schola1
237-238
orilkara as sound form of, 298
one with and different from His
tion, 192
order of is all-powerful, 85
personal features of categorize
three cases, 273-274
remains in supreme position ir
circumstances, 229
See also Absolute Truth,
Susloka-sataka
as book of verses by Slirvabhauma,
SOta Gosvami
questioned by sages of
308
Svalpam apy asya dharmasya
quoted, 337
SvarOpa Damodara
as associate of Caitanya, 249
Svayam eva sphuraty ada/:1
quoted, 238
Svetasvatara
impersonal statements about Lor
270
General Index
409
Svetasvatara Upani$ad
quoted on Absolute Truth as a person,
279
quoted on multi -potencies of Absolute,
280
quoted on nature of Absolute Truth,
273
Syamananda Gosvami
Rasikananda Prabhu as chief disci ple of,
7
T
Tad aharh bhakty-upahrtam
verses quoted, 35
Tad aik$ata bahu syarh prajayeya
verse quoted, 275
Tad brahma ni$kalam anantam
verses quoted, 233
Tad viddhi praf)ipatena
verses quoted, 279
Taittiriya Upani$ad
quoted on as source of every-
thing, 296
quoted on nature of Absolute Truth,
273
quoted on Supreme Brahman as source
of everything, 272
Tandera caraQa sevi bhakta-sane vasa,
quoted, 37
Tan manye 'dhitam uttamam
quoted, 148
Tatha ca vyadadhu/:1 sarvair
verses quoted, 41
Tatra 'srir vijayo bhatir
verses quoted, 3 7
Tat te 'nukampam susamik$yamaf)a/:l
quoted, 96
Tattva-sandarbha
cited as reference, 265
Tat tvam asi
stressed by Sarikaracarya, 299
Tattva-vadis
Caitanya revealed conclusion of
Madhvacarya-sampradaya to, 101
Te dvandva- moha-nirmukta
verses quoted, 241 , 335
Te$am satata- yuktanarh
verses quoted, 48
Threefold miseries
living beings suffer, 282
Time
material world subject to change by,
297
Transmigration
under direction of Paramatma, 287
Tulasi
garlands of offered to Gopala Deity, 29
offered by villagers to Gopala Deity, 26
u
Uddhava
Caitanya expressed Radharaf)i'S emo-
tions on seeing, 101
Ujjvala-nilamaf)i
explanation of mahabhava in, 199
Upadek$yanti te jnanarh
verse quoted, 279
Upahrtya balin sarvan
verses quoted, 41
Upani$ads
discussed by Caitanya and Sar-
vabhauma Bhagacarya, 191-192
Vedanta-sDtra as summary of all, 264
v
Vadanti tat tattva-vidas
verses quoted, 230
planets of situated in brahmaj yoti, 327
apparent distress in is actually bliss, 96
as servants of servant of God, 123
caste brahmaf)as not necessari ly, 42-43
Deity worshiped only by, 43
demons turned into by taking prasada,
46
don't eat anything not offered to Deity,
46
don't hanker after fame, 77
410 Sri
karma-ka!J(ia sections of Vedas unnec-
essary for, 124
pleased by service to, 124
observe Caturmasya, 87
Pura!Jas especially meant for, 268
want everyone to be conscious,
215
See also Devotees, Pure devotees
fully converted to cult of,
337
manifest in Sarvabhauma, 358
See also consciousness
Vaisyas
duty of, 46
Vaitarat:Ji River
Yajapura situated on, 113
Vajra
Gopala Deity originally install ed by, 2,
19
Vallabhacarya
Gopala Deity under management of de-
scendants of, 2
Vamanadeva
as lila-avatara, 246
Varahadeva
Caitanya visited temple of, 113-114
Varflasrama system
brahma!Jas honored first in, 40
divisions in, 301
Varut:Ja
quoted on nature of Absolute Truth,
274
Vasudeva
wise man surrenders to, 276
sarvam iti
verses quoted, 275, 331
Vasudeve bhagavati
verses quoted, 276
Vedais ca sarvair aham eva
quoted,236, 269,275, 301
Vedanta- sutra
as summary of all 264
devotional service described in, 293
discuss ed by Caitanya and Sar-
vabhauma Bhanacarya, 191-192
Vedanta-sutra
first verse of, 272
Mayavada commentaries on, 293
Mayavadis find fault in, 2%
quoted on livi ng beings' oneness with
and difference from Lord, 288
quoted on proper understandi ng of
Vedas, 276
real commentary on is Bhagavatam, 261
studied by Mayavadi sannyasis, 257
theory of transformation described in,
294-295
verses of as clear as sunshine, 262, 263
Vedantists
consider merging in Brahman suc-
cess ful, 351
See also Mayavadis
Vedas
Buddhists don' t recognize authority of.
291-292
explained through false scriptures by
Sarikaracarya, 303
karma-kafJ(ia sections of as unnecess-
ary, 124
to be known by, 269
Lord not understood simply from state-
ments of, 238
must be studied from spiritual master,
279
proper understanding of, 276
purpose of impersonal descriptions in,
270
state Absolute has different potencies,
239
statementsof as self-evident, 267-268
three subject matters described in, 301
ultimate goal of understanding, 302
unlimited energies of Absolute ac-
cepted in, 192
See also Sastras
durlabham adurlabham
quoted 72, 236
Vedic civi lization
whole scheme of, 301
Vedi c literature
not understood only by reading,
72
General Index 411
Vedic literature
See also Vedas
Vidyanagara
story of two brahmaf!as from, 111
stayed in for a long time,
169
Visarada
Gopinatha Acarya as son-in-law of. 201
Caitanya appeared in His form of to Sar-
vabhauma, 314
incarnates for two purposes, 243
known as Triyuga, 243, 245
potencies of, 280-283
worship of by grhastha-brahmaf!a, 57
yogis want to merge into body of, 352
Vi$f!U Puraf!a
especiall y meant for 268
quoted on different potencies of Lord,
280-283
quoted on potencies of Lord, 283
Vi$f!u-sakti/:! para prokta
quoted, 284
Visvambhara Misra
as former name of Caitanya, 216
Void ism
described by Buddha, 291
little difference between impersonalism
and, 291-292
VrajabhOmi
fortune of inhabitants of praised,
277-278
See also Vrndavana
Vrajendra-nandana
known as; 158
Vrndavana
as ideal place to execute con-
sciousness, 47
Gau<;la-mary<;lala-bhOmi equal to, 166
left to accept kingdom of
Mathur a, 101
twelve forests of. 117-118
See also Goloka Vrndavana
Vrndavana dasa Thakura
author offers obeisances to, 6
described Lord's journey to
178
Vrndavana dasa Thakura
pastimes of Caitanya described by, 3-5
Vyasadeva
accepts as God, 232
accused of error by Mayavadis, 296
as lila-avarara, 246
compiled Mahabharata for common
man, 276
presented Vedanta for deliverance of
fallen souls, 293
Srimad-Bhagavatam written by, 261
Sukadeva heard Bhagavatam by mer-
cy of, 312
Sukadeva heard Bhagavatam by mercy
of, 312
Vyasa-siitra
See Vedanta-siitra
w
Women
Mahabharata compiled for, 276
World, material
almost everyone in is envious, 77
as inferi or energy of Lord, 297
Caitanya appeared to teach fall en soul s
in, 343
detachment from by devotional service,
276
Durga as superi ntendent of, 303
impersonalists fall again into, 292
liberated by Gopala Deity, 89
living beings in forgetful of their rela-
tionship with God, 281
nitya-siddhas within appear to work like
ordinary men, 166
Mayavadi sannyasis hover in, 330-331
nothi ng is inconceivable within, 295
pleasure potency existing in, 283
subject to change by influence oi time.
247
sustained by living beings, 289
World, spiritual
equated with Buddhist voidism bv
Mayavadis, 291
412 Sri Caitanya-caritamrta
World. spiritual
understood only by those already
in. 70
Lord's steali ng as source of bliss in, 68
there are spiritual forms in, 290
y
Yad yad acarati
quoted, 185
Yada yada hi dharmasya
verses quoted, 342
Yajapura
Caitanya passed through, 111, 113
Yajria
as lila-avatara, 246
Yamaraja
agnostics subject to be punished by,
290
Yam evai$a vwute lena /abh yas
verses quoted, 238
Yam /abdhva caparam /abham manyate
quoted, 148
Yam tvam apa/:1 satva-dhrlir vatasi
verses quoted, 238
Yamuna
forests on banks of, 118
Yasya deve para bhaklir yatha deve
verse quoted, 302
Yasya prabha prabhavato jagad-af)r;ia-
verses quoted, 233, 272, 351
Yathorf)a-nabhi/:1 srjale grhaf)ale ca
quoted, 296
Yato ya imani bhiitani jayante
quoted,272,273,296
Yatra yogesvara/:1 kr$1Ja/:l
verses quoted, 37
Ye 'nye 'ravindak$a vimukta-maninas
verses quoted, 292, 351
Yesam tv anta-gatam papam
Yoga
verses quoted, 241 , 335
Lord attracts those engaged in activities
of, 311
path of more abominable than path of
impersonalists, 352
Yoga-maya
Supreme Lord covered by, 233
Yogis
want to merge in body of Lord, 351-352
YudhiHhira
spoke like diplomat to Drol)acarya,
134-135
Yuga-avataras
described in Bhagavatam, 247