Sri Caitanya Caritamrita Madhya Lila Vol.8
Sri Caitanya Caritamrita Madhya Lila Vol.8
Sri Caitanya Caritamrita Madhya Lila Vol.8
s I CAITANYACARITAMRTA
MADHYA- LiLA Vblume 8
SRI CAITANYA-CARITAMR
It would not be inaccurate to say that Sri
Caitanya-caritamrta is one of the most im
his lifetime,
Sri Caitanya
SRI CAITANYACARITAMRTA
BOOKS by
His Divine Grace A.C. Bhaktivedanta Swami Prabhupida
Bhagavad-gita As It Is
Srimad-Bhagavatam, Cantos 1-5 (15 Vols.)
Sri Caitanya-caritamrta (17 Vols.)
Teachings of lord Caitanya
The Nectar of Devotion
Sri Tsopaniad
Easy journey to Other Planets
Krr;.a Consciousness: The Topmost Yoga System
Krr;.a, The Supreme Personality of Godhead (3 Vols.)
Transcendental Teachings of Prahlad Maharaja
Krr;.a, the Reservoir of Pleasure
The Perfection of Yoga
Beyond Birth and Death
On the Way to Krr;.a
Raja-vidya: The King of Knowledge
Elevation to Krsna Consciousness
Krsna Consciousness: The Matchless Gift
Back to Godhead Magazine (Founder)
A complete catalogue is available upon request
--
Sm CAITANYACARITAIRTA
Madhya-lila
Volume Eight
by
Contents
Introduction
Chapter 20
vi
Chapter 21
231
Chapter 22
319
References
431
Glossary
433
439
441
General Index
459
The Author
493
Introduction
Sri Caitanya-carWimrta is the principal work on the life and teachings of Sri
Krr:Ja Caitanya. Sri Caitanya is the pioneer of a great social and religious move
ment which began in India a little less than five hundred years ago and which has
directly and indirectly influenced the subsequent course of religious and phi
losophical thinking not only in India but in the recent West as well.
a product of his times-fails here. Sri Caitanya is a personality who transcends the
limited scope of historical settings.
At a time when, in the West, man was directing his explorative spirit toward
studying the structure of the physical universe and circumnavigating the world in
search of new oceans and continents, Sri Krr:Ja Caitanya, in the East, was in
The chief historical sources for the life of Sri Krr:Ja Caitanya are the kaqacas (di
aries) kept by Murari Gupta and Svaropa Damodara Gosvami. Murari Gupta, a
physician and close associate of Sri Caitanya's, recorded extensive notes on the
first twenty-four years of Sri Caitanya's life, culminating in his initiation into the
renounced order, sannyasa. The events of the rest of Caitanya Mahaprabhu's for
ty-eight years are recorded in the diary of SvarOpa Damodora Gosvami, another of
Caitanya Mahaprabhu's intimate associates.
Sri Caitanya-caritamrta is divided into three sections called lilas, which literally
and Antya-lila (the final period). The notes of Murari Gupta form the basis of the
Adi-lila, and SvarOpa Damodara's diary provides the details for the Madhya- and
Antya-lilas.
The first twelve of the seventeen chapters of Adi-lila constitute the preface for
the entire work. By referring to Vedic scriptural evidence, this preface establishes
Sri Caitanya as the avatara (incarnation) of Krr:Ja (God) for the age of Kali-the
current epoch, beginning five thousand years ago and characterized by material
souls
of
this
degraded
age
by
propagating
sankirtana-literally,
chanting of the maha-mantra (Great Chant for Deliverance). The esoteric purpose
of Lord Caitanya's appearance in the world is revealed, his co-avataras and prin
cipal devotees are described and his teachings are summarized. The remaining
portion of Adi-lila, chapters thirteen through seventeen, briefly recounts his
divine birth and his life until he accepted the renounced order. This includes his
well as his organization of a widespread sankirtana movement and his civil disobe
vi
Sri Caitanya-caritamrta
The subject of Madhya-lila, the longest of the three divisions, is a detailed nar
ration of Lord Caitanya's extensive and eventful travels throughout India as a
renounced mendicant, teacher, philosopher, spiritual preceptor and mystic. Dur
ing this period of six years, Sri Caitanya transmits his teachings to his principal dis
ciples. He debates and converts many of the most renowned philosophers and
theologians of his time, including Sar'lkarites, Buddhists and Muslims, and incor
porates their many thousands of followers and disciples into his own burgeoning
numbers. A dramatic account of Caitanya Mahaprabhu's miraculous activities at
the giant Jagannatha Cart Festival in Orissa is also included in this section.
Antya-lila concerns the last eighteen years of Sri Caitanya's manifest presence,
dasa Thakura and Caitanya-bhagavata. This latter text, a work by Vrndavana dasa
Thakura, who was then considered the principal authority on Sri Caitanya's life,
was highly revered. While composing his important work, Vrndavana dasa, fearing
that it would become too voluminous, avoided elaborately describing many of
the events of Sri Caitanya's life, particulary the later ones. Anxious to hear of these
later pastimes, the devotees of Vrndavana requested KrQadasa Kaviraja Gosvami,
vii
Sri Caitanya-caritam!'fa
episodes in detail. Upon this request, and with the permission and blessings of the
of the world will learn Bengali to read Sri Caitanya-caritamrta," and the other by
PLATE ONE
"As soon as Sri Caitanya Mahaprabhu saw Sanatana Gosvami in the
courtyard, He immediately went up to him with great haste. After
embracing him, the Lord was overwhelmed with ecstatic love. As soon as
Sri Caitanya Mahaprabhu touched Sanatana Gosvami, Sanatana was also
overwhelmed with ecstatic love. In a faltering voice, he said, '0 my Lord,
do not touch me.' Shoulder to shoulder, Sri Caitanya Mahaprabhu and
Sanatana Gosvami began to cry unlimitedly. Candrasekhara was very
astonished to see this." (p.25)
PLATE TWO
"Sri Caitanya Mahaprabhu, the Supreme Personality of Godhead, per
sonally told Sanatana Gosvami about Lord Krr:ta's real identity. He also
told him about the Lord's conjugal love, His personal opulence and the
a straw in his mouth and bowing down, Sanatana Gosvami clasped the
lotus feet of Sri Caitanya Mahaprabhu and humbly spoke as follows.
Sanatana Gosvami said, 'I was born in a low family, and my associates are
benefited? Actually, I do not know how to inquire about the goal of life
and the process for obtaining it. Being merciful upon me, please explain
PLATE THREE
"Krt:a is the original source of everything and the sum total of every
thing. He appears as the supreme youth, and His whole body is com
posed of spiritual bliss. He is the shelter and master of everyone. 'Krt:Ja,
who is known as Govinda, is the supreme controller. He has an eternal,
blissful, spiritual body. He is the origin of all. He has no other origin, for He
is the prime cause of all causes.' 'The original Supreme Personality of
Godhead is Krt:Ja. His original name is Govinda. He is full of all opulences,
and His eternal abode is known as Goloka Vrndavana.'" (pp.BS-86)
PLATE FOUR
"When Lord Krr:ta took His birth, He appeared outside the womb as
four-handed ViI)U. Then Devaki and Vasudeva offered their prayers to
Him and asked Him to assume His two-armed form. The Lord immediately
assumed His two-armed form and ordered that He be transferred to
Gokula on the other side of the River Yamuna." (p.99)
PLATE FIVE
"The Lord is situated in all the universes in different forms just to please
His devotees. Thus the Lord destroys irreligious principles and establishes
religious principles. My dear Sanatana, just hear from Me as I tell you how
the different vi(lu-murtis hold Their weapons, beginning with the disc,
and how They are named differently according to the placement of ob
jects in Their hands. The procedure for counting begins with the lower
right hand and goes to the upper right hand, the upper left hand, and the
lower left hand. Lord Vir:JU is named according to the order the objects
are held in His hands." (pp.122-123)
PLATE SIX
"The first form of Lord Vit:u is called Maha-Vit:u. He is the original
creator of the total material energy. The innumerable universes emanate
from the pores of His body. These universes are understood to be floating
in air as the Maha-Vit:u exhales. They are like atomic particles that float
in sunshine and pass through the holes of a screen. All these universes are
thus created by the exhalation of Maha-Vit:u, and when Maha-Vit:u in
hales, they return to His body. The unlimited opulences of Maha-Vit:u
are completely beyond material conception.
After creating the total number of universes, which are unlimited, the
Maha-Vit:u expanded Himself into unlimited forms and entered into
each of them. When Maha-Vit:u entered each of the limitless universes,
He saw that there was darkness all around and that there was no place to
stay. He therefore began to consider the situation. With the perspiration
produced from His own body, the Lord filled half the universe with water.
He then lay down on that water on the bed of Lord Sea. A lotus flower
then sprouted from the lotus navel of that Garbhodakasayi Vit:u. That
lotus flower became Lord Brahma's birthplace. In the stem of that lotus
flower the fourteen worlds were generated. Then He became Lord
Brahma and created the entire universe. In this way, the Supreme Per
sonality of Godhead in His form of Vit:u maintains the entire material
world. Since He is always beyond the material qualities, the material
nature cannot touch Him." (pp.15 7-162 )
PLATE SEVEN
"The third expansion of Vir:"U is the Klrodakasayl Vir:"U, who is the in
carnation of the quality of goodness. He is to be counted within the two
types
of
incarnations
(puru?a-avataras
and
guf)a-avataras).
This
Klrodakasayl Vit:lu is the universal form of the Lord and is the Supersoul
within every living entity. He is known as Klrodakasayl, or the Lord who
lies on the ocean of milk. He is the maintainer and master of the
universe." (p.165)
LATE EIGHT
"When Lord Kroa was present in the earthly Vrndavana, Lord Brahma,
taking Him to be an ordinary cowherd boy, wanted to test His potency.
Therefore Lord Brahma stole all the cows, calves and cowherd boys from
Kroa and hid them by his illusory energy. When Kroa saw that Brahma
had stolen His cows, calves and cowherd boys, He immediately created
many material and spiritual planets in Lord Brahma's presence. WithiR a
moment, cows, cowherd boys, calves and unlimited Vaikuothas-all ex
pansions of the Lord's spiritual energy-were manifested. The cowherd
boys then became four-handed Narayaoas, predominating Deities of the
Vaikuotha planets. All the separate Brahmas from different universes
began to offer their prayers unto the Lord. All these transcendental
bodies emanated from the body of Kroa, and within a second They all
entered again into His body. When the Lord Brahma of this universe saw
this pastime, he was astonished and struck with wonder." (pp.241-245)
PLATE NINE
"The primary predominating deities of this material creation are Lord
Brahma, Lord Siva and Lord ViI)U. Nonetheless, they simply carry out the
orders of Lord Krl)a, who is the master of them all. Following the will of
the Supreme Personality of Godhead, Lord Brahma creates, Lord Siva
destroys, and Krl)a Himself in the form of Kirodakasayi' ViI)U maintains
all the affairs of material nature. Thus the supreme controller of material
nature is Lord Vil)u." (pp.251-252)
PLATE TEN
"Upon hearing this, Sri Krr:Ja smiled and immediately meditated.
Unlimited Brahmas arrived instantly. These Brahmas had different num
bers of heads. Some had ten heads, some had twenty, some a hundred,
some a thousand, some ten thousand, some a hundred thousand, some
ten million and others a hundred million. No one can count the number of
faces they had. There also arrived many Lord Sivas with various heads
numbering one hundred thousand and ten million. Many lndras also ar
rived, and they had hundreds of thousands of eyes all over their bodies.
When the four-headed Brahma of this universe saw all these opulences of
Krr:Ja, he became very bewildered and considered himself a rabbit among
many elephants. All the Brahmas who came to see Krr:Ja offered their
respects at His lotus feet, and when they did this, their helmets touched
His lotus feet. No one can estimate the inconceivable potency of Krr:Ja.
All the Brahmas who were there were resting in the one body of Krr:Ja."
(pp.267-2 70)
PLATE ELEVEN
"The sound of KrQa's flute spreads in four directions. Even though
KrQa vibrates His flute within this universe, its sound pierces the univer
sal covering and goes to the spiritual sky. Thus the vibration enters the
ears of all inhabitants. It especially enters Goloka Vrndavana-dhama and
attracts the minds of the young damsels of Vrajabhumi, bringing them
forcibly to where KrQa is present. The vibration of KrQa's flute is very ag
gressive, and it breaks the vows of all chaste women. Indeed, its vibration
takes them forcibly from the laps of their husbands. The vibration of His
flute attracts even the goddesses of fortune in the VaikuQtha planets, to
say nothing of the poor damsels of Vrndavana. The vibration of His flute
is just like a bird that creates a nest within the ears of the gopls and al
ways remains prominent there, not allowing .any other sound to enter
their ears. Indeed, the gopls cannot hear anything else, nor are they able
to concentrate on anything else, nor even give a suitable reply. Such are
the effects of the vibration of Lord KrQa's flute." (pp.142-143)
CHAPTER 20
the way to Benares. The hotel owner knew that Sanatana Gosvami and his servant
had eight gold coins, and he decided to kill them and take the money. Making
plans in this way, the hotel owner received them as honorable guests. Sanatana
Gosvami, however, asked his servant how much money he had, and, taking seven
of the gold coins, Sanatana offered them to the hotel owner. Thus the owner
helped them reach the hilly tract toward Varar;asT. On the way, Sanatana Gosvami
met his brother-in-law, Srikanta, at Hajipura, and Srikanta helped him after he had
heard about all Sanatana's troubles. Thus Sanatana Gosvami finally arrived at
Varar;asi and stood before the door of Candrasekhara. Caitanya Mahaprabhu
called him in and ordered him to change his dress so that he could look like a
gentleman. For his garment, he used an old cloth of Tapana Misra's. Later, he ex
changed his valuable blanket for a torn quilt. At this time Caitanya Mahaprabhu
was very pleased with him, and thus Sri Sanatana Gosvami received knowledge of
the Absolute Truth from the Lord Himself.
First they discussed the constitutional position of the living entities, and Sri
Caitanya Mahaprabhu explained to Sanatana Gosvami how the living entity is one
of Lord Krr;a's energies. After this, the Lord explained the way of devotional ser
vice. While discussing the Absolute Truth, Sri Krr;a, the Lord analyzed Brahman,
Paramatma and Bhagavan, as well as the expansions of the Lord called svayarh
rupa, tad-ekatma and avesa, which are divided into various branches known as
vaibhava and prabhava. Thus the Lord described the many forms of the Supreme
Personality of Godhead. He also described the incarnations of God within the ma
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 20
different ages, such as ba/ya and paugary;Ja, and the different pastimes of the dif
ferent ages. He explained how Krr:Ja attained His permanent form when He
reached youth. In this way Sri Caitanya Mahaprabhu explained and described
everything to Sanatana Gosvami.
TEXT 1
ilt.._..1i i!tJ1{1{. I
iTtf e.l2!tlfte. ;21: II
II
vande 'nantadbhutaisvaryarh
sri-caitanya-mahaprabhum
nico 'pi yat-prasadat syad
bhakti-sastra-pravartakai)
SYNONYMS
vande-1 offer my respectful obeisances; ananta-unlim ited; adbhuta-won
derful; aisvaryam ...:..possessing opulences; sri-caitanya-mahaprabhum-unto Sri
Caitanya Mahaprabhu; nicai) api-even a person in the lowest status of life; yat
prasadat-by whose mercy; syat-may become; bhakti-sastra-of the science of
devotional service; pravartakai)-an inaugurator.
TRANSLATION
Let me offer my respectful obeisances unto Sri Caitanya Mahaprabhu, who
has unlimited, wonderful opulences. By His mercy, even a person born as the
lowest of men can spread the science of devotional service.
TEXT 2
i!if "' 1
ti!i!! iS?i <;'51-."f II II
eti srn
jaya-all glories;
Caitanya Mahaprabhu.
Text
4]
TRANSLATION
All glories to Sri Caitanya Mahaprabhu! All glories to Nityananda Prabhu!
All glories to Advaita Acarya! And all glories to all the devotees of Sri Caitanya
Mahaprabhu!
TEXT 3
9fc;'SI'Pit\$ 9f i{ ll II
etha gauc;ie sanatana ache bandi-sale
sri-rupa-gosanira patri aila hena-kale
SYNONYMS
etha-here; gauc;ie-in Bengal;
was
fftf1 ll 8 II
Sri Caitanya-caritamta
[Madhya-lila, Ch. 20
II
char;Je-one releases;
yadi-if; nija
Text 6]
bondage; tare
of Godhead.
TRANSLATION
"If one releases a conditioned soul or imprisoned person according to
religious principles, he himself is also released from material bondage by the
Supreme Personality of Godhead."
PURPORT
It appears from this statement that Sani!.tana Gosvami, who was formerly a
minister of the Nawab, was trying to cheat the Mohammedan superintendent. A
jail superintendent had only an ordinary education, or practically no education,
and he was certainly not supposed to be very advanced in spiritual knowledge.
However, just to satisfy him, Sanatana Gosvami praised him as a very learned
scholar of the scriptures. The jailkeeper could not deny that he was a learned
scholar because when one is elevated to an exalted position, one thinks oneself fit
for that position. Sanatana Gosvami was correctly explaining the effects of
spiritual activity, and the jailkeeper connected his statement with his release from
jail. There are innumerable conditioned souls rotting in the material world, im
prisoned by maya under the spell of sense gratification. The living entity is so en
tranced by the spell of maya that in conditioned life even a pig feels satisfied.
There are two kinds of covering powers exhibited by maya. One is called prak
$epatmika, and the other is called avaraf)atmika. When one is determined to get
out of material bondage, the prakepatmika-sakti, the spell of diversion, impels
one to remain in conditioned life fully satisfied by sense gratification. Due to the
other power (avaraQatmika), a conditioned soul feels satisfied even if he is rotting
in the body of a pig or a worm in stool. To release a conditioned soul from ma
terial bondage is very difficult because the spell of maya is so strong. Even when
the Supreme Personality of Godhead Himself descends to deliver conditioned
souls, asking them to surrender unto Him, the conditioned souls do not agree to
the Lord's proposals. Therefore Sri Sanatana Gosvi!.mi said, "Somehow or other, if
one helps another gain release from the bondage of maya, he is certainly recog
nized immediately by the Supreme Personality of Godhead." As stated in
Bhagavad-gita (18.69):
na ca tasman manu?yeu
ka5cin me priya-krttama/:1
bhavita na ca me tasmad
anya/:1 priyataro bhuvi
The greatest service one can render to the Lord is to try to infuse devotional ser
vice into the heart of the conditioned soul so that the conditioned soul may be
released from conditional life. Srila Bhaktivinoda Thakura has said that a Vaiava
Sri Caitanya-caritamta
[Madhya-lila, Ch. 20
as
entity's eternal position to serve the Lord; therefore to help one get release from
material bondage is to awaken one to the dormant understanding that he is the
eternal servant of Krr:Ja. }ivera 'svarupa' haya-krQera 'nitya-dasa'. This will
be
TEXT
tumi-you;
ama-me; chagi'-releasing;
kara-do; prati-upakara
return welfare.
TRANSLATION
Sanatana Gosvami continued, "Previously I have done much for you. Now I
am in difficulty. Please return my goodwill by releasing me.
TEXT
:Jl I
"ctJ, - 'lte t<l II" lr II
parka sahasra mudra tumi kara ar'lgikara
puQya, artha, -dui /abha ha-ibe tamara"
SYNONYMS
panca
sahasra-five
ar'lgikara-please
thousand;
accept;
mudra-golden
puQya-pious activity;
coins;
tumi-you;
artha-material gain;
kara
dui
Text
11]
II
sei-that;
yavana-meat-eater;
kahe-says;
suna-just
10-11
i{ ,...J'lf1f if1 1t -I
'I f fW C'"f$ tmt II II
t ,, t'r;i!J e-st 1
mft1t fil 'Stlfi c;w' <lit flf II II
o
tumi-you;
na-not;
kara-do;
raja
Sri Caitanya-caritamta
[Madhya-lila, Ch. 20
TEXT 1 2
<fi f, t t-st, i I
<;'it"J II II
II
8 II
Text
16]
SYNONYMS
sata-hajara-seven
15
II II
lobha ha-i la-there was attraction for the money; yavanera-of the meat
eater; mudra dekhi ya-seeing the golden coins; ratre-at night; ganga-para
kaila-he got him across the Ganges; dac;Juka-shackles; kati ya-breaking.
TRANSLATION
When the meat-eater saw the coins, he was attracted to them. He then
agreed, and that night he cut Sanatana's shackles and let him cross the
Ganges.
TEXT
16
Sri Caitanya-caritamrta
10
[Madhya-lila, Ch. 20
TRANSLATION
In this way, Sanatana Gosvami was released. However, he was not able to
walk along the path of the fortress. Walking day and night, he finally arrived at
the hilly tract of land known as Patac;fa.
TEXT 17
II 'I II
II tr II
Text
21]
TEXT
11
19
TRANSLATION
The palmist said, "This man Sanatana possesses eight gold coins." Hearing
this, the landlord was very pleased and spoke the following to Sanatana
Gosvami.
TEXT
20
ratrye-at night; parvata-the hilly tract; para kariba-1 shall cross; nija-loka
diya-with my own men; bhojana karaha-just take your meal; tumi-you;
randhana kariya-cooking.
TRANSLATION
The landlord said, "I shall get you across that hilly tract at night with my
own men. Now just take your lunch and cook for yourself."
TEXT
21
<fiBf1li -srtil 1
iltil 'Gitf' '!t C<fi ilo:ttil II II
l!l'! M' if
Sri Caitanya-caritamrta
12
[Madhya-lila, Ch. 20
SYNONYMS
eta bali'-saying this; anna di/a -supp lied food grains; kariya sammana
showing great respect; sanatana -Sanatana Gosvami; asi'-coming; tabe -then;
kai/a -did; nadi-snana-bathing in the river.
TRANSLATION
Saying this, the landlord offered Sanatana grains to cook. Sanatana then
went to the riverside and took his bath.
TEXT 22
l @9f<t C<li'"J1-,1il I
11"1Ti\ til f<tt'i11ltil II
II
Text
25]
13
TRANSLATION
As a former minister for the Nawab, Sanatana could certainly understand
diplomacy. He therefore thought, "Why is this landlord offering me such
respect?" Thinking in this way, he questioned his servant, whose name was
Isana.
TEXT
24
25
l <Tii"flf ?'
11
14
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 20
TEXT 26
tl!
<fiRl11i
II II
II C! II
II" IT' II
Text 30]
15
SYNONYMS
<;i!t (;#1<!1<\'itt'"'
II II
toma mari'
ajikara ratrye-on this night; bhafa haifa-it was very good; kahifa tumi-you
have spoken; chutifana-1 am relieved; papa haite-fro m such a sin.
16
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 20
TRANSLATION
"On this very night I would have killed you and taken your coins. It is very
good that you have voluntarily offered them to me. I am now relieved from
such a sinful activity.
TEXT 31
II" II
ha-i/atia-have become;
coins; na /a-iba-1 shall not take; puQya /agi'-sim ply for pious activity; parvata
the hilly tract of land; toma'-you; para kari' diba-1 shall get across.
TRANSLATION
"I am very satisfied with your behavior. I shall not accept these gold coins,
but I shall get you across that hilly tract of land simply to perform a pious ac
tivity."
TEXT 32
keha-someone else;
dravya-the
Text
35]
TEXT
17
33
bhuna-the
landlord;
gosanira
-
sange-with
Sanatana
whole night; vana-pathe-on the j ungle path; parvata-the hilly tract of land;
para kaila-took him across.
TRANSLATION
After this settlement was made, the landlord gave Sanatana Gosvami four
watchmen to accompany him. They went through the forest path for the
whole night and thus brought him over the hilly tract of land.
TEXT
34
para hafla-after
crossing;
gosafli-Sanatana
GosvamT;
TRANSLATION
After crossing the hills, Sanatana Gosvami told his servant, "isana, I think
you still have some balance left from the gold coins."
TEXT
35
Sri Caitanya-caritamrta
18
[Madhya-lila, Ch. 20
l11<1i
TEXT 37
Text
39]
19
TRANSLATION
Walking and walking, Sanatana Gosvami finally arrived at a place called Ha
jipura. That evening he sat down within a garden.
TEXT
38
39
SYNONYMS
tina
/aka-300,000;
mudra-golden
coins;
raja-the
king
or
nawab;
diyache-has given; tara sthane-in his custody; gho(ia-of horses; mulya /ana
taking the price; pathaya-sends; patsara sthane -to the care of the emperor.
TRANSLATION
Srikanta had 300,000 gold coins with him, which had been given to him by
the emperor for the purchase of horses. Thus Srikanta was buying horses and
dispatching them to the emperor.
[Madhya-lila, Ch. 20
Sri Caitanya-caritamrta
20
TEXT 40
II So II
II
11" s 11
Text
44]
21
SYNONYMS
tenho kahe-he said; dina-dui-at least for two days; raha -stay; ei-sthane
43
SYNONYMS
gosafii kahe-Sanatana GosvamT said;
iha-here; na rahiba-1 shall not stay; ganga para kari' deha'-help me cross the
TEXT
44
1 fit'
gosafii calila
SYNONYMS
yatna kari'-with great care; tenho-he (SrTkanta); eka-one; bhota-kam
bala-woolen blanket; di/a-gave; ganga para kari' dila-got him across the River
Sri Caitanya-caritamrta
22
[Madhya-lila, Ch. 20
TRANSLATION
With great care, Srikanta gave him a woolen blanket and helped him cross
the Ganges. Thus Sanatana Gosvami departed again.
TEXT 45
sa- II
II 8 II
'-
going; dvarete
Text
49]
23
47
48
'W!
49
Sri Caitanya-caritamrta
24
[Madhya-lila, Ch. 20
SYNONYMS
tenho kahe-he replied; eka daravesa-one Muslim mendicant; ache-there
is;
tanre
ana-bring him;
II
Gosvami was very pleased to hear this order, and he entered Candrasekhara's
house.
TEXT 51
angane-in
the
courtyard;
dekhi'-seeing;
prabhu-Sri
Caitanya Mahaprabhu; dhana aila-came to see him with great haste; tanre
him; afingana kari'-embracing; prema-avita haifa -became overwhelmed with
ecstatic love.
Text
53]
25
TRANSLATION
As soon as Sri Caitanya Mahaprabhu saw Sanatana Gosvami in the court
yard, He immediately went up to him with great haste. After embracing him,
the lord was overwhelmed with ecstatic love.
TEXT
52
i' -<fit
'f-il ll II
53
Sri Caitanya-caritamrta
26
TEXT
[Madhya-lila, Ch. 20
54
IWf int
tabe-thereafter;
tanra-of Sanatana
Gosvami; hata dhari'-catching the hand; /aiia ge/a-took him inside; pir:u;fara
upare-in an elevated place; apana pase-near Him; vasai/a-made Sanatana
-
Catching his hand, Sri Caitanya Mahaprabhu took Sanatana Gosvami inside
55
sri-haste-by the spiritual hand; karena-does; tanra anga-of his body; sam
marjana-cleansing; tenho kahe-he said; more-me; prabhu-my Lord; na kara
sparsana-do not touch.
TRANSLATION
with His own transcendental hand, Sanatana Gosvami said, "0 my Lord,
TEXT 56
'fi"t f II
II
<t
Text
57]
27
prabhu kahe
to purify.
TRANSLATION
The Lord replied, "I am touching you just to purify Myself because by the
force of your devotional service you can purify the whole universe.
TEXT
57
'5<1"NI:f1 t'i\<rt"'tt: cl
11
bhavad-vidha bhagavatas
tirthi-kurvanti tirthani
svanta/:1-sthena gada-bhrta
SYNONYMS
carries a club.
TRANSLATION
" 'Saints of your caliber are themselves places of pilgrimage. Because of
their purity, they are constant companions of the Lord, and therefore they can
purify even the places of pilgrimage.'
PURPORT
This verse was spoken by Maharaja Yudhithira to Vidura in Srimad-Bhagavatam
(1.13.1 0). Vidura was returning home after visiting sacred places of pilgrimage,
and Maharaja Yudhithira was receiving his saintly uncle. In essence, Maharaja
Yudhithira was saying, "My dear Lord Vidura, you yourself are a holy place be-
[Madhya-lila, Ch. 20
Sri Caitanya-caritamrta
28
cause you are an advanced devotee. People like you always carry Lord Vir;JU in
their hearts. You can revitalize all holy places after they have been polluted by the
pilgrimages of sinners."
A sinful person goes to a holy place of pilgrimage to be purified. In a holy place,
there are many saintly people and temples of Lord Vir;Ju; however, the holy place
becomes infected with the sins of many visitors. When an advanced devotee
goes to a holy place, he counteracts all the sins of the pilgrims. Therefore Maha
raja Y udihira addressed Vidura in this way.
Since an advanced devotee carries Lord Vir;JU within his heart, he is a moving
temple and a moving Vir;Ju. An advanced devotee does not need to go to holy
places, for wherever he stays is a holy place.
In
Thakura states, tirtha-yatra parisrama, kevala manera bhrama: visiting holy places
is simply another type of bewilderment. Since an advanced devotee does not
need to go to a holy place, why does he go? The answer is that he goes simply to
purify the place.
TEXT 58
0{
C'lf?<.>tlf
\!>bi
C!f \!>7:1
or!: i>fs:
'! D
fir:
iJI I 'l{. II
a 17 II
na me 'bhaktas catur-vedi
mad-bhaktab sva-pacab priyab
tasmai deyarh tato grahyarh
sa ca pujyo yatha hy aham
SYNONYMS
na-not; me-My; abhaktab-devoid of pure devotional service; catub
vedi-a scholar in the four Vedas; mat-bhaktab-My devotee; sva-pacab-even
from a family of dog-eaters; priyab
as
Text
59]
29
PURPORT
59
'!
manye tad-arpita-mano-vacanehitartha
TRANSLATION
" 'One may be born in a brahmaa family and have all twelve brahminical
qualities, but if he is not devoted to the lotus feet of lord Kra, who has a
navel shaped like a lotus, he is not as good as a cac;lala who has dedicated his
mind, words, activities, wealth and life to the service of the lord. Simply to
take birth in a brahmaa family or to have brahminical qualities is not suffi
cient. One must become a pure devotee of the lord. If a sva-paca or cac;lala is
a devotee, he delivers not only himself but his whole family, whereas a
brahmaa who is not a devotee but simply has brahminical qualifications can
not even purify himself, not to speak of his family.'"
PURPORT
Sri Caitanya-caritamrta
30
[Madhya-lila, Ch.
20
18.42)
TEXT 60
Text
61]
31
SYNONYMS
toma dekhi-by seeing you; toma sparsi-by touching you; gai tamara guQa
praising your transcendental qualities; sarva-indriya-phaJa-the fulfillment of the
activities of all the senses; ei-this; sastra-nirupaQa-the verdict of the revealed
scriptures.
TRANSLATION
Sri Caitanya Mahaprabhu continued, "By seeing you, by touching you and
by glorifying your transcendental qualities, one can perfect the purpose of all
sense activity. This is the verdict of the revealed scriptures.
PURPORT
This is confirmed in the following verse from the Hari-bhakti-sudhodaya (13.2).
TEXT
'\5rr;'fi:
'&'it:
.,
'll"<'f
61
t'1"f-'if"f<i f
"f-51t'lil1!:
f-lf'<'' t"r-li'l
r.il tif<f1 f ca;tc<fi
11 )
kirtanam-glorifying;
hi-certainly;
su-durJabhai)-very rare;
eyesight. Touching your lotus feet is the perfection of the sense of touch.
Glorifying your good qualities is the tongue's real activity, for in the material
world it is very difficult to find a pure devotee of the Lord.' "
Sri Caitanya-caritamrta
32
[Madhya-lila, Ch. 20
TEXT 62
Lord
S rT Caitanya
deliverer of the
fallen souls.
TRANSLATION
Sri Caitanya Mahaprabhu continued, "My dear Sanatana, please hear from
Me. KrJ:a is very merciful, and He is the deliverer of all fallen souls.
TEXT 63
-, Ct\! (;'!t'lfiRI'ii I
"Rf i!f t II" II
maha-raurava haite toma karila uddhara
krpara samudra kr?Qa gambhira apara"
SYNONYMS
maha-raurava haite-from the deepest hellish condition of life; toma-you;
karila uddhara-has delivered; krpara samudra-the ocean of mercy; kr?Qa
Krr:Ja; gambhira-very grave; apara-unlimitedly
TRANSLATION
"My dear Sanatana, KrJ:a has saved you from Maharaurava, life's deepest
hell. He is an ocean of mercy, and His activities are very grave."
PURPORT
As stated in Bhagavad-gita, isvara/:1 sarva-bhatanaril hrd-dese 'rjuna ti?thati.
Staying within everyone's heart, Lord Kfr:Ja works very gravely. No one can
understand how He is working, but as soon as the Lord understands the sincere
activity of a person in devotional service, He helps him in such a way that the
devotee cannot understand how things are happening. If the devotee is deter-
Text 65]
33
mined to serve the Lord, the Lord is always prepared to help him (dadami buddhi
yogarh tarh yena mam upayanti te). Sri Caitanya Mahaprabhu is telling Sanatana
Gosvami how merciful the Lord is. Sanatana Gosvami was a minister in the service
of Nawab Hussain Shah. He was always mixing with people materially inclined,
particularly with Mohammedans, meat-eaters. Although he was in intimate touch
with them, by Kra's mercy he came to find such association distasteful.
Therefore he left them. As stated by Srinivasa Acarya: tyaktva tan;am asea-maf)
qala-pati-sref)irh sada tucchavat. Kra enlightened Sanatana Gosvami in such a
way that he was able to give up his exalted post as minister. Thinking his material
position insignificant, Sanatana was prepared to become a mendicant. Ap
preciating the activities of Sanatana Gosvami, Sri Caitanya Mahaprabhu praised
his action and thanked Kra for His mercy upon him.
TEXT 64
II
II
[Madhya-lila, Ch. 20
Sri Caitanya-caritamrta
34
TRANSLATION
Sri Caitanya Mahaprabhu then asked Sanatana Gosvami, "How were you
released from prison?" Sanatana then described the story from beginning to
end.
TEXT 66
i!11il'f
i5ft-tt11'
II 'l II
Tapana
Misra;
ara-and;
candrasekharere-unto
Text
70]
35
TEXT 68
II' tr II
kaila-made;
Misra;
tabe-then;
tanre-unto
nimantraQa-invitation;
him
prabhu
(Sanatana
kahe-Caitanya
iji!!t-f'ltilt t 'ta,ti I
' ' t tt a,1'
II c;, II
Candrasekhara;
prabhu
kahe-S rT
Caitanya
70
'ei!f
II
Sri Caitanya-caritamrta
36
[Madhya-lila, Ch. 20
karaila-caused
to
tar'lre-him;
do;
gar'lga-snana-bathing in the
sekhara-Candrasekhara;
aniya-bringing;
moustache and beard, Sanatana GosvamT looked like a daravesa, or hippie. Since
SrT Caitanya Mahaprabhu did not like Sanatana GosvamT's hippie features, he im
mediately asked Candrasekhara to get him shaved clean. If anyone with long hair
or a beard wants to join this Krr:Ja consciousness movement and live with us, he
must similarly shave himself clean. The followers of SrT Caitanya Mahaprabhu con
sider long hair objectionable. Sanatana GosvamT was saved from a hellish condi
tion (Maharaurava) by the grace of SrT Caitanya Mahaprabhu. Maharaurava is a
hell wherein animal killers are placed. In this regard, refer to Srimad-Bhagavatam
(5.26.1 0-12).
TEXT 71
II
angikara-accept;
suniya-hearing;
Text
74]
37
TEXT
'lf-m <tiBti
72
,1 'fii <tiBt1!f
madhyahna
Mahaprabhu;
kariya-finishing
ge/a-went;
bathing
bhika
at
noon;
karibare-to
prabhu-Sri
accept
lunch;
Caitanya
sanatane
73
74
Sri Caitanya-caritamrta
38
[Madhya-lila, Ch. 20
SYNONYMS
misra kahe-Tapana Misra said; sanatanera-of Sanatana GosvamT; kichu
S"ome; krtya-duty; ache-there is; tumi bhik$a kara-You take Your lunch;
prasada-the remnants of Your food; tailre-unto him; diba-1 shall deliver;
pache -at the end.
TRANSLATION
Tapana Misra then said, "Sanatana has some duty to perform; therefore he
cannot accept lunch now. At the conclusion of the meal, I shall supply
Sanatana with some remnants."
TEXT 75
misra-Tapana Misra;
Sanatana
of food left by
Caitanya
Mahaprabhu.
TEXT 76
Misra;
sanatane-unto
Sanatana;
dita-delivered;
nutana
vasana-new cloth; vastra-the cloth; nahi nita-he did not accept; teliho-he;
kaita-made; nivedana-submission.
Text
79]
39
TRANS LAliON
When Tapana Misra offered Sanatana Gosvami a new cloth, he did not ac
cept it. Instead, he spoke as follows.
TEXT
77
78
79
1ftttl11
Sri Caitanya-caritamrta
40
[Madhya-lila, Ch. 20
SYNONYMS
maha-ratriya-from Maharatra; dvije-the brahmaf)a; prabhu-SrT Caitanya
Mahaprabhu;
mi/ai/a-introduced;
sei
TRANSLATION
When Caitanya Mahaprabhu introduced the Maharafriya brahmar:-a to
Sanatana, the brahmar:-a immediately invited Sanatana Gosvami for full meals.
TEXT 80
"i{,
<Tte, tr; i
I
l!te. 'itt 'itil c;<T rni n"
tro 11
SYNONYMS
sanatana-0 Sanatana; tu mi-you ; yavat-as long as; kasite-in Benares;
rahiba-will remain; tavat-so long; amara-my; ghare-at the home; bhika
lunch; ye-that; kariba
please accept.
TRANSLATION
The brahmar:-a said, "My dear Sanatana, as long as you remain at Kasi,
please accept lunch at my place."
TEXT 81
ti!il'
,-"ff;r tf!_<tS f
lr II
SYNONYMS
sanatana kahe-Sanatana replied; ami-1; madhukari kariba-shall practice ac
ceptance of food by madhukari means; brahmaf)era ghare-in the house of a
brahmaf)a; kene-why; ekatra-in one place; bhika Jaba-l should accept lunch.
Text
82]
41
TRANSLATION
Sanatana replied, "I shall practice the process of madhukari. Why should I
accept full meals in the house of a brahmaa?"
PURPORT
The word madhukari comes from the word madhukara, which refers to bees
collecting honey from flower to flower. A madhukari is a saintly person or a men
dicant who does not accept a full meal at one house but begs from door to door,
taking a little food from each householder's place. In this way he does not overeat
or give householders unnecessary trouble. A person in the renounced order may
beg but not cook. His begging should not be a burden for the householders. The
madhukari process is strictly to be followed by a babaji, that is, one who has at
tained the paramaharilsa stage. This practice is still current in Vrndavana, and
there are many places where alms are offered. Unfortunately, there are many beg
gars who have come to Vrndavana to accept alms but not follow the principles of
Sanatana GosvamT. People try to imitate him and lead an idle life by practicing
madhukari. It is almost impossible to strictly follow Sanatana GosvamT or ROpa
GosvamT. It is better to accept food offered to Krr:Ja in the temple than to try to
imitate Sanatana GosvamT and ROpa GosvamT.
yuktahara-viharasya
yukta-ce?tasya karmasu
yukta-svapnavabodhasya
yogo bhavati dui)kha-ha
"He who is temperate in his habits of eating, sleeping, working and recreation can
mitigate all material pains by practicing the yoga system." (Bg.
6.17)
The ideal sannyasi strictly follows the ways practiced by the GosvamTs.
TEXT
82
II
Sri Caitanya-caritamrta
42
[Madhya-lila, Ch. 20
TRANSLATION
Sri Caitanya Mahaprabhu felt unlimited happiness to observe Sanatana
Gosvami's strict following of the principles of sannyasa. However, He
repeatedly glanced at the woolen blanket Sanatana Gosvami was wearing.
TEXT 83
II
17' II
tyaga-giving up;
karibare-to do;
cintila-considered;
upaya-a
means.
TRANSLATION
Because Sri Caitanya Mahaprabhu was repeatedly glancing at this valuable
woolen blanket, Sanatana Gosvami could understand that the lord did not ap
prove of it. He then began to consider a way to give it up.
TEXT 84
II
17'8 II
karite-to do;
eka-one;
gauc;/iya-Bengali
dry.
TRANSLATION
Thinking in this way, Sanatana went to the bank of the Ganges to bathe.
While there, he saw that a mendicant from Bengal had washed his quilt and
had spread it out to dry.
Text
87]
TEXT
l!lt t,-"'St
43
85
1, @t?l
l (;'[; 1 t1
/ana-taking;
ei-this; kantha-quilt;
86
1 ?"
lr
II
87
Sri Caitanya-caritamrta
44
[Madhya-lila, Ch. 20
SYNONYMS
teriho kahe-he said; rahasya nahe-there is no joking; kahi satya-vaQi-1 am
speaking the truth; bhota /aha-take this blanket; tumi-you; deha'-give;
more-to me; karitha-khani-the quilt.
TRANSLATION
Sanatana said, "I am not joking; I am speaking the truth. Kindly take this
blanket in exchange for your torn quilt."
TEXT 88
\.fl\! fi!r'
lllrlr
II
TRANSLATION
Saying this, Sanatana Gosvami exchanged the blanket for the quilt. He then
returned to Sri Caitanya Mahaprabhu with the quilt on his shoulder.
TEXT 89
lllr
II
saba-all;
katha-narration;
gosalii-Sanatana GosvamT;
Text
92]
45
T RANSLATION
When Sanatana Gosvami returned, the lord asked, "Where is your woolen
blanket?" Sanatana Gosvami then narrated the whole story to the lord.
TEXTS
90-91
I
o
II
raga khaQc;fi'-van
92
Sri Caitanya-caritamrta
46
[Madhya-lila, Ch. 20
SYNONYMS
tina mudrara bhota-a woolen blanket costing three gold coins; gaya-on the
body; madhukari grasa-and practicing the madhukari system; dharma-hani
haya-that is a religious discrepancy; taka kare upahasa-people will joke.
TRANSLATION
"It is contradictory to practice madhukari and at the same time wear a
valuable blanket. One loses his spiritual strength by doing this, and one will
also become an object for jokes."
TEXT 93
tai!re-unto him; krpa kaifa-offered His causeless mercy; tailra krpaya-by His
mercy; prasna karite-to inquire; tailra-his; sakti haifa-there was strength.
Text
47
97]
TRANSLATION
Being pleased with Sanatana Gosvami, Sri Caitanya Mahaprabhu bestowed
His causeless mercy upon him. By the Lord's mercy, Sanatana Gosvami
received the spiritual strength to inquire from Him.
TEXTS
95-96
kare-puts;
mahaprabhu-Sri
sanatana-Sanatana
Caitanya
Mahaprabhu;
Gosvami;
kare-does;
apane-personally;
tattva-the
truth;
nirupa!Ja -discerning.
TRANSLATION
Formerly, Sri Caitanya Mahaprabhu asked Ramananda Raya spiritual ques
tions, and by the Lord's causeless mercy, Ramananda Raya could properly
reply. Now, by the Lord's mercy, Sanatana Gosvami questioned the Lord, and
Sri Caitanya Mahaprabhu personally supplied the truth.
TEXT
97
?11i?fllt'S(11ti!l1{ I
,,
Sri Caitanya-caritamrta
48
[Madhya-lila, Ch. 20
tattvarh sanatanayesa/:1
krpayopadidesa sa/:1
SYNONYMS
krQa-svarupa-of the real identity of SrT Krr;.a; madhurya-of conjugal love;
aisvarya-of opulence; bhakti-of devotional service; rasa-of transcendental
mellows;
asrayam-the
shelter;
tattvam-the
truth;
sanatanaya-unto
SrT
dhariya-catching;
dainya-humility;
&\!&\!
II
Text
100]
49
SYNONYMS
100
o o
II
Sri Caitanya-caritamrta
50
[Madhya-lila, Ch. 20
TEXT 101
II
o II
Text
104]
51
103
o u
104
II o8 II
all truths;
52
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 20
TEXT 105
' 1!..1<1 I
iSfff' Wi5J i'f'tf11' ij,-r( t<fll o(t II
-.ct 'f
Text
109]
53
PURPO RT
107
service;
after another; saba-all; tattva-truths;
suna-please hear; kahiye-1 shall speak; tomate-to you.
yogya-patra-fit person; hao-are; tumi-you; bhakti-devotional
TRANSLATION
"You are fit to propagate the cult of devotional service. Therefore gradually
hear all the truths about it from Me. I shall tell you about them.
TEXTS
108-109
jivera-of
54
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 20
"r:lf"ff\!itr:c;(Jt":11 f<mrQ9t 1
..
9f :3l'lfi<:t: "trclfN
eka-desa-sthitasyagner
jyotsna vistariQi yatha
parasya brahmaf)aQ saktis
tathedam akhilarh jagat
SYNONYMS
Text
112]
55
PURPORT
TEXT
(1.22.53).
111
i<etR f!eM'If
SYNONYMS
cit-sakti -spiritual
jiva-sakti-spiritual
potency;
112
'
<.
II
Sri Caitanya-caritamrta
56
[Madhya-lila, Ch. 20
SYNONYMS
vif)u-sakti/:1-the potency of Lord Vir;u; para-spiritual; prokta-it is said;
ketra-jfia-akhya-the potency known as ketrajfia; tatha-as well as; para
spiritual;
avidya-ignorance;
karma-fruitive
activities;
sarhjfia-known as;
'Originally, Krr:a's energy is spiritual, and the energy known as the living
entity is also spiritual. However, there is another energy, called illusion, which
consists of fruitive activity. That is the lord's third potency.'
PURPORT
For a further explanation of this verse, refer to the Adi-li/a, Chapter Seven, verse
119.
TEXT 113
"!: 'lt<li0!1f"SJ1'!"CI1H1: I
<!"C'i!i"C1 31'lli"!1 'l'lf11 'Si<l"l'li,: I
\S<lf 9(t
Ci!l
9f1<l <l"C11l3'!i1 II II
saktaya/:1 sarva-bhavanam
acintya-jfiana-gocara/:1
yato 'to brahmaf)as tas tu
sargadya bhava-saktaya/:1
bhavanti tapatarh sretha
pavakasya yathof)ata
SYNONYMS
saktaya/:1-energies; sarva-bhavanam-of all types of creation; acintya-incon
ceivable; jfiana-gocara/:1-by the range of man's knowledge; yata/:1-from whom;
ata/:1-therefore; brahmaf)a/:1-from the Absolute Truth; ta/:1-those; tu-but;
sarga-adya/:1-bringing about creation, maintenance and annihilation; bhava-sak
taya/:1-the
creative
energies;
bhavanti
are;
ist in the Supreme Absolute Truth. These inconceivable energies act in the
process of creation, maintenance and annihilation. 0 chief of the ascetics, just
Text 115)
57
"!'ltit19f1"Tf101WmJ '1'\!f'l.. II
B II
yaya k?etra-jfia-saktih sa
ve?tita nrpa sarva-ga
samsara-tapan akhilan
avapnoty atra santatan
SYNONYMS
yaya-by which; k?etra-jfia-saktih-the living entities, known as the k?etra-jfia
potency; sa-that potency; ve?tita-covered; nrpa-0 King; sarva-ga-capable
of going anywhere in the spiritual or material worlds; samsara-tapan
mise ries
due to the cycle of repeated birth and death; akhilan-all kinds of; avapnoti-ob
tains; atra-in this material world; santa tan
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.
PURPORT
This and the following verse are also quoted from the Vi?TJU Puraf)a (6.7.62-63).
TEXT 115
1 fcittl66
"t: C">''-'lf11
II It II
taya tirohitatvac ca
saktih k?etra-jfia-samjfiita
Sri Caitanya-caritamrta
58
[Madhya-lila, Ch. 20
sarva-bhate$u bhu-pala
taratamyena vartate
SYNONYMS
taya-by her; tira/:1-hitatvat-from being freed from the influence; ca-also;
sakti/:1-the potency; k$etra-jiia-k$etra-jiia; sarhjiiita-known by the name; sar
va-bhate$u-in different types of bodies; bhu-pa/a-0 King; taratamyena-in
different degrees; vartate-exists.
TRANSLATION
11
TEXT 116
I
II II
prakrtim-energy;
me-of Me;
energy of Mine, which consists of all living entities who are struggling with
material nature and are sustaining the universe.'
PURPORT
This is a verse from Bhagavad-gita (7.5). It is also quoted in the Adi-lila (Chapter
Seven, verse 118).
Text 118]
59
TEXT 117
"f'l' ,, tfw('
11
60
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 20
narake-in
hellish
conditions
of
life;
c;lubaya-he
is
"In the material condition, the living entity is sometimes raised to higher
planetary systems and material prosperity and sometimes drowned in a hellish
situation. His state is exactly like that of a criminal whom a king punishes by
submerging him in water and then raising him again from the water.
PURPORT
In the Vedas it is stated, asatigo 'yam puru?ah: the living entity is always free
from the contamination of the material world. One who is not materially infected
and who does not forget Krr:Ja as his master is called nitya-mukta. In other words,
one who is eternally liberated from material contamination is called nitya-mukta.
From time immemorial the nitya-mukta living entity has always been a devotee of
Krt:Ja, and his only attempt has been to serve Krt:Ja. Thus he never forgets his
eternal servitorship to Krt:Ja. Any living entity who forgets his eternal relationship
with Krt:Ja is under the sway of the material condition. Bereft of the Lord's tran
scendental loving service, he is subjected to the reactions of fruitive activity.
When he is elevated to the higher planetary systems due to worldly pious ac
tivities, he considers himself well situated, but when he is subjected to punish
ment, he thinks himself improperly situated. Thus material nature awards and
punishes the living entity. When the living entity is materially opulent, material
nature is rewarding him. When he is materially embarrassed, material nature is
punishing him.
TEXT 119
) ;;l II
Text119]
61
bhaktyaikayesarh guru-devatatma
SYNONYMS
bhayam -fear;
Godhead, Krr:Ja; apetasya-of one who has withdrawn (the conditioned soul);
be liberated by engaging in the loving transcendental service of the Lord. The Lord
is the Supersoul, spiritual master and worshipable Deity of all conditioned souls.
Not only is Krr:Ja the supreme worshipful Deity for all living entities, but He is also
the guru, or caitya-guru, the Supersoul who always gives the living entity good
counsel. Unfortunately the living entity neglects the Supreme Person's instruc
tions. He thus identifies with material energy and is consequently overpowered
by a kind of fear resulting from accepting himself as the material body and con
sidering paraphernalia related to the material body to be his property. All types of
fruitive results actually come from the spirit soul, but because he has forgotten his
real duty, he is embarrassed by many material consequences such as fear and at-
[Madhya-lila, Ch. 20
Sri Caitanya-caritamrta
62
tachment. The only remedy is to revert to the service of the Lord and thus be
saved from material nature's unwanted harassment.
TEXT 120
t'k:-rt-9(t rw tt,__
II
chac;Jaya-gives up.
TRANSLATION
"If the conditioned soul becomes Krr;a conscious by the mercy of saintly
persons who voluntarily preach scriptural injunctions and help him to become
Krr;a conscious, the conditioned soul is liberated from the clutches of maya,
who gives him up.
PURPORT
A conditioned soul is one who has forgotten Krr:ta as his eternal master.
Thinking that he is enjoying the material world, the conditioned soul suffers the
threefold miseries of material existence. Saintly persons (sadhus), Vair:tava devo
tees of the Lord, preach Krr:ta consciousness on the basis of Vedic literature. It is
only by their mercy that the conditioned soul is awakened to Krr:ta conscious
ness. When awakened, he is no longer eager to enjoy the materialistic way of life.
Instead, he devotes himself to the loving transcendental service of the Lord.
When one engages in the Lord's devotional service, he becomes detached from
material enjoyment.
Text 122]
63
that maya has actually given the conditioned soul liberation from illusory enjoy
ment. When one is advanced in Krr:Ja consciousness, he does not consider him
self as good as Krr:Ja. Whenever he thinks that he is the enjoyer of material advan
tages, he is imprisoned in the bodily conception. However, when he is freed from
the bodily conception, he can engage in devotional service, which is his actual
position of freedom from the clutches of maya. This is all explained in the
following verse from Bhagavad-gita (7.14).
TEXT 121
Clf<ft
"lf1
<f"l\
\!if C\!i
II < II
II II
64
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 20
TRANSLATION
"The conditioned soul cannot revive his Krr;a consciousness by his own
effort. But out of causeless mercy, Lord Krr;a compiled the Vedic literature
and its supplements, the Purar;as.
PURPORT
A conditioned soul is bewildered by the Lord's illusory energy (maya). Maya's
business is to keep the conditioned soul forgetful of his real relationship with
Krr;Ja. Thus the living entity forgets his real identity as spirit soul, Brahman, and in
stead of realizing his factual position thinks himself the product of the mdterial en
ergy. According to Srimad-Bhagavatam (1.7.5):
atmanaril tri-gu(1atmakam
tat-krtaril cabhipadyate
"Due to this external energy, the living entity, although transcendental to the
three modes of material nature, thinks of himself as a material product and thus
undergoes the reactions of material miseries."
This is a description of maya's action upon the conditioned soul. Thinking him
self a product of the material energy, the conditioned soul engages in the service
of material energy in so many ways. He becomes the servant of lust, anger, greed
and envy. In this way one totally becomes a servant of the illusory energy. Later,
the bewildered soul becomes a servant of mental speculation, but in any case
he is simply covered by the illusory energy. Out of his causeless mercy and com
passion, Krr;Ja has compiled various Vedic literatures in His incarnation as
presented these literatures to awaken the conditioned soul to his senses. Unfor
tunately, at the present moment the conditioned souls are guided by demons
who do not care to read the Vedic literatures. Although there is an immense
treasure-house of knowledge, people are engaged in reading useless literature
that will give them no information on how to get out of the clutches of maya. The
Text
123]
TEXT
65
123
_, i111'!1'-t t II II
prabhu-Lord;
trata-deliver;
jivera-of the
kr?Qa-Lord Kfl)a;
conditioned soul;
Being forgetful of his real position, the conditioned soul may take help from
sastra, guru and the Supersoul within his heart. Krl)a is situated within everyone's
heart as the Supersoul. As stated in Bhagavad-gita:
isvarab sarva-bhDtanarh
hrd-de5e 'rjuna ti?thati
bhramayan sarva-bhutani
yantraru<;lhani mayaya
"The Supreme Lord is situated in everyone's heart, 0 Arj una, and is directing the
wanderings of all living entities, who are seated as on a machine, made of the ma
terial energy." (Bg.
18.61)
Sri Caitanya-caritamrta
66
[Madhya-lila, Ch. 20
Godhead in three ways-by the scriptures, the spiritual master and the Supersoul
within the heart. The Lord is the deliverer of the conditioned soul and is accepted
as the Supreme Lord of all living entities. Krr:ta says in Bhagavad-gita
(18.66):
sarva-dharman parityajya
mam ekarh saraQarh vraja
aharh tvarh sarva-papebhyo
mok$ayi$yami ma sucal)
This same instruction is found throughout all Vedic literature. Sadhu, sastra and
guru act as the representatives of Krr:ta, and the Krr:ta consciousness movement
is also taking place all over the universe. Whoever takes advantage of this oppor
tunity becomes liberated.
TEXT 124
SYNONYMS
veda-sastra kahe-the Vedic literature instructs; sambandha-the conditioned
soul's relationship with the Lord; abhidheya-the regulated activities of the con
ditioned soul for reviving that relationship; prayojana-and the ultimate goal of
life to be attained by the conditioned soul; kr?Qa
TRANSLATION
"The Vedic literatures give information about the living entity's eternal
relationship with Kmta, which is called sambandha. The living entity's under
standing of this relationship and acting accordingly is called abhidheya.
Returning home, back to Godhead, is the ultimate goal of life and is called
prayojana.
TEXT 125
Text 125]
67
The conditioned soul is bewildered by the external material energy, which fully
engages him in a variety of sense gratification. Due to engagement in material ac
tivities, one's original Krt:a consciousness is covered. However, as the supreme
father of all living entities, Krt:a wants His sons to return home, back to Godhead;
living entities the conscience whereby they can accept the Vedas and the spiritual
master. In this way the living entity can understand his constitutional position and
his relationship with the Supreme Lord. As personally enunciated by the Lord Him
self in Bhagavad-gita (15.15), vedais ca sarvair aham eva vedyaf): through the
study of Vedanta, one may become fully aware of his relationship with the
Supreme Lord and act accordingly. In this way one may ultimately attain the plat
form of loving service to the Lord. It is in the living entity's best interest to under
stand the Supreme Lord. Unfortunately, the living entities have forgotten;
therefore
Srimad-Bhagavatam says:
(Bhag. 7.5.31).
na
te
viduf)
svartha-gatirh
hi
vi?QUm
Everyone wants to achieve life's ultimate goal, but due to being absorbed in the
material energy, we waste our time with sense gratification. Through the study of
Vedic literatures-of which the essence is Bhagavad-gita-one comes to Krt:a
actually developed, love of Godhead is called prayojana, the living entity's ulti
mate goal. When one becomes fully Krt:Ja conscious, he has attained the perfec
tion of life.
Sri Caitanya-caritamrta
68
[Madhya-lila, Ch. 20
TEXT 126
nrt-"f-f1f Hr'l 1
- t11", Rf 1ftffl II II
kr?Qa-madhurya-sevananda-praptira karaf)a
kr?Qa-seva kare, ara kr?Qa-rasa-asvadana
SYNONYMS
kr?Qa-madhurya-of an intimate relationship with Krl)a; seva-ananda-of
pleasure from rendering service unto Him; praptira-of achievement; karaf)a
because; kr?Qa-seva kare-one renders service to Krl)a; ara-and; kr?Qa-rasa-of
the mellows of such service; asvadana-tasting
TRANSLATION
"When one attains the transcendental bliss of an intimate relationship with
KrQa, he renders service to Him and tastes the mellows of KrQa conscious
ness.
TEXT 127
II'\ II
Text
129]
69
128
1r II
129
91 tt S{ti{ @t'lttllf I
t 5f1'1 .srtt '' tllf ll
II
uddese-news;
aiche-similarly;
veda-puraf)a-Vedic literatures;
Sri Caitanya-caritamrta
70
[Madhya-lila, Ch. 20
TRANSLATION
"Just as the words of the astrologer Sarvajiia gave news of the poor man's
treasure, Vedic literatures advise one about Krr:a consciousness when one is
inquisitive to know why he is in a distressed material condition.
TEXT 130
1f ltJ i{ 'filil_qj I
llfltm 9fttllf, ''-lllif'lli
II o II
SYNONYMS
sarvajnera-of the astrologer; vakye-by the assurance; mula-dhana-with the
"0 Arjuna, as the Supreme Personality of Godhead, I know everything that has
happened in the past, all that is happening in the present, and all things that are
yet to come. I also know all living entities, but Me no one knows."
Thus Krr:ta knows the cause of the distressed condition of the conditioned
soul. He therefore descends from His original position to instruct the conditioned
soul and inform him about his forgetfulness of his relationship with Krr:Ja. Krr:ta
exhibits Himself in His relationships in Vrndavana and at the Battle of Kuruketra
so that people will be attracted to Him and will again return home, back to God
head. Krr:ta also says in Bhagavad-gita that He is the proprietor of all universes, the
Text
132]
71
relationship with Krr:Ja, our distressed condition in the material world will be
mitigated. Everyone is trying to adjust to the distressed conditions of material ex
istence, but the basic problems cannot be solved unless one is in an intimate rela
tionship with Krr:Ja.
TEXT
131
bapera dhana ache-the father has some treasure; jnane-by this knowledge;
dhana-tre asure;
132
Sri Caitanya-caritamrta
72
[Madhya-lila, Ch. 20
TEXT 133
'If you dig on the western side, there is a ghost who will create such a dis
turbance that your hands will not even touch the treasure.
TEXT 134
ajagare-snake;
dhana-treasure;
nahi-not;
pabe-you
will
get;
'If you dig on the northern side, there is a big black snake that will devour
Text 135]
73
SYNONYMS
khudite-digging;
dhanera-of
the
treasure;
jhari-the
pot;
The Vedic literatures, including the Pural)as, state that according to the position
of the conditioned soul, there are different processes-karma-kal)qa, jfiana-kal)
qa, the yogic process and the bhakti-yoga process. Karma-kal)qa is compared to
wasps and drones that will simply bite if one takes shelter of them. )fiana-kal)qa,
the speculative process, is simply like a ghost who creates mental disturbances.
Yoga, the mystic process, is compared to a black snake that devours people by the
impersonal cultivation of kaivalya. However, if one takes to bhakti-yoga, he be
comes quickly successful. In other words, through bhakti-yoga, one's hands touch
the hidden treasure without difficulty.
Therefore it is said in Bhagavad-gita: vedais ca sarvair aham eva vedyal). One
has to take to devotional service. Although the Vedas enjoin one to search out
Krr;a and take shelter at His lotus feet, other Vedic processes will not help. Ac
cording to Bhagavad-gita, only the bhakti process is said to be definitive. Bhaktya
mam abhijanati. This is the conclusive statement of the Vedas, and one has to ac
cept this process if one is serious in searching for Krr;a, the Supreme Personality
of Godhead. In this connection, SrTia Bhaktisiddhanta Sarasvati Thakura gives the
following statement. The eastern side represents devotional service to Lord Krr;a.
The southern side represents the process of fruitive activity (karma-kal)qa), which
ends in material gain. The western side represents jfiana-kal)qa, the process of
mental speculation, sometimes called siddhi-kal)qa. The northern side represents
the speculative method sometimes known as the mystic yoga system. It is only
the eastern side, devotional service, that enables one to attain life's real goal. On
the southern side, there are fruitive activities by which one is subject to the
punishment of Yamaraja. When one follows the system of fruitive activity, his ma
terial desires remain prominent. Consequently the results of this process are com
pared to wasps and drones. The living entity is bitten by the wasps and drones of
fruitive activity and thus suffers in material existence birth after birth. One cannot
be free from material desires by following this process. The propensity for material
enjoyment never ends. Therefore the cycle of birth and death continues, and the
spirit soul suffers perpetually.
The mystic yoga process is compared to a black snake that devours the living
entity and injects him with poison. The ultimate goal of the yoga system is to be-
74
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 20
come one with the Absolute. This means finishing one's personal existence.
However, the spiritual part and parcel of the Supreme Personality of Godhead has
isted in the past, is existing in the present and will continue to exist as an in
dividual in the future. Artificially trying to become one with the Absolute is suici
dal. One cannot annihilate his natural condition.
A yakg a protector of riches, will not allow anyone to take away riches for en
joyment. Such a demon will simply create disturbances. In other words, a devotee
will not depend on his material resources but on the mercy of the Supreme Per
sonality of Godhead, who can give real protection. This is called rak?i?yatiti
snake of the yoga system and bitten by the wasps and drones of fruitive activity,
and he suffers consequent material miseries. Sometimes the living entity is misled
into trying to merge into spiritual existence, thinking himself as good as the
Supreme Personality of Godhead. This means that when he comes to the spiritual
platform, he will be disturbed and will again return to the material platform. Ac
cording to Srimad-Bhagavatam
(1 0.2.32):
Such people may become sannyasis, but unless they take shelter of Krr;a's lotus
feet, they will return to the material platform to perform philanthropic activities. In
this way, one's spiritual life is lost. This is to be understood as being devoured by
the black snake.
TEXT 136
Text 137]
75
TRANSLATION
"Revealed scriptures conclude that one should give up fruitive activity,
speculative knowledge and the mystic yoga system and instead take to devo
tional service, by which Krr:'la can be fully satisfied.
TEXT 137
;r
Of
t<fm'1rtr.sfl
;r
<!I
'ltg If %<(
f"(fC'ltfiSil
II ':l II
(17.76).
Sri Caitanya-caritamta
76
[Madhya-lila, Ch. 20
TEXT 138
fll': 1fl1!. 1
11 -:.r n
" 'Being very dear to the devotees and sadhus, I am attained through
unflinching faith and devotional service. This bhakti-yoga system, which
gradually increases attachment for Me, purifies even a human being born
among dog-eaters. That is to say, everyone can be elevated to the spiritual
platform by the process of bhakti-yoga.'
PURPORT
<.fl 'oef'-ttJ 1
'R;t-rn' fi'l' l!t -rtt '$f11! ll ll
ataeva 'bhakti'-kr?Qa-praptyera upaya
'abhidheya' bali' tare sarva-sastre gaya
SYNONYMS
Text
140]
77
TRANSLATION
"The conclusion is that devotional service is the only means to approach
the Supreme Personality of Godhead.
(18.55):
one wants to return home, back to Godhead, and become eternally blissful.
TEXT
140
II
real enjoyment of
themselves; pala ya
run
away.
TRANSLATION
"When one actually becomes rich, he naturally enjoys all kinds of happi
ness. When one is actually in a happy mood, all distressful conditions go away
by themselves. No extraneous endeavor is needed.
78
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 20
TEXT 141
s "
Text
144)
79
the loving service of the Lord and to enjoy spiritual bliss from that service. One is
said to be in a poverty-stricken condition when one forgets the Supreme Per
sonality of Godhead. One has to end such a life of poverty in order to auto
matically end the miserable conditions of material existence. One is automatically
liberated from material enjoyment when one tastes the service of Krr:Ja. One
does not have to endeavor separately for opulence. Opulence automatically
comes to the pure devotee, even though he does not desire material happiness.
TEXT
143
prayojana -goal;
k($f)a -Lord
Krr:Ja;
k($f)a-bhakti
144
'
II 88 II
anu$afige-simultaneously;
Sri Caitanya-caritamrta
80
[Madhya-lila, Ch. 20
TRANSLATION
"In all revealed scriptures, beginning with the Vedas, the central point of
attraction is Krr;a. When complete knowledge of Him is realized, the
bondage of maya, the illusory energy, is automatically broken.
TEXT 145
'PJ5t<fNl"l-
ci!'<r\!ig 9\ ?lfll<fi"t
f'!t "r:<!i
<1l<
nrt"<rflf
II B<t n
tam
tam-that
respective;
eva
hi-certainly;
devatam-demigod;
agama-of the
vyatikaram -to
collective
consideration;
niteu-when
forcibly
vivecana
brought;
nisciyate-is established.
TRANSLATION
" 'There are many types of Vedic literatures and supplementary Purar;as. In
each of them there are particular demigods who are spoken of as the chief
demigods. This is just to create an illusion for moving and nonmoving living
entities. Let them perpetually engage in such imaginations. However, when
one analytically studies all these Vedic literatures collectively, he comes to the
conclusion that lord V ir;u is the one and only Supreme Personality of
Godhead.'
PURPORT
Text
148)
81
TEXT
146
J-(;'1-fu, r, -r ,
'm
'< ?lf! u s u
gauf}a-secondary;
vrtti-meaning;
kirilva-or;
anvaya
f<f
147-148
<If--sOT II 8 " II
"t<w
II SIT II
vidhatte-direct;
kim-what;
aca?te-declare;
kim-what;
Sri Caitanya-caritamrta
82
[Madhya-lila, Ch. 20
am
TRANSLATION
"'What is the direction of all Vedic literatures? On whom do they set
focus? Who is the purpose of all speculation? Outside of Me no one knows
these things. Now you should know that all these activities are aimed at or
daining and setting forth Me. The purpose of Vedic literature is to know Me
by different speculations, either by indirect understanding or by dictionary
understanding. Everyone is speculating about Me. The essence of all Vedic
literatures is to distinguish Me from maya. By considering the illusory energy,
one comes to the platform of understanding Me. In this way one becomes free
from speculation about the Vedas and comes to Me as the conclusion. Thus
one is satisfied.'
PURPORT
These two verses are quoted from Srimad-Bhagavatam (11.21.42, 43). When
Uddhava asked Krt:a about the purpose of Vedic speculation, the Lord informed
him of the process of understanding Vedic literature. The Vedas are composed of
tion, one comes to the conclusion that worship of the Supreme Personality of
Godhead is the ultimate. When one comes to this conclusion, he becomes fully
satisfied.
TEXT 149
II
panded;
-
Text
151]
83
TRANSLATION
"The transcendental form of lord Krr:Ja is unlimited and also has unlimited
opulence. He possesses the internal potency, external potency and marginal
potency.
TEXT
150
' i31fit'G'I-'IIff<fi'f1i I
1Qi9f'llf 'llff<fit1i -? 1ft
II <to II
TEXT
151
II 0 II
SYNONYMS
dasame-in the Tenth Canto; dasamam-the tenth subj ect matter; lakyam
to be seen; asrita-of the sheltered; asraya-of the shelter; vigraham-who is the
form; sri-krQa-akhyam-known as Lord
Sri Caitanya-caritamrta
84
[Madhya-lila, Ch. 20
TRANSLATION
"'The Tenth Canto of Srimad-Bhagavatam reveals the tenth object, the
Supreme Personality of Godhead, who is the shelter of all surrendered souls.
He is known as Sri Krr:'la, and He is the ultimate source of all the universes. Let
me offer my obeisances unto Him.'
PURPORT
This is a quotation from Bhavartha-dipika, Sridhara Svami's commentary on the
Srimad-Bhagavatam (1 0.1.1 ) . In the Tenth Canto of Srimad-Bhagavatam there is a
description of the asraya-tattva, Sri KrQa. There are two tattvas-asraya-tattva and
asrita-tattva. KrQa is the only asraya-tattva. In the beginning of the creation there
are Maha-ViQU, Garbhodakasayi ViQU and Kirodakasayi ViQU. They are also
asrita-tattva.
TEXT 152
Text 154]
85
TRANSLATION
"0 Sanatana, please hear about the eternal form of Lord Krr:Ja. He is the
Absolute'Truth, devoid of duality but present in Vrndavana as the son of Nan
da Maharaja.
TEXT 153
ll <t II
sarva-adi
kisora-sekhara-the supreme
youth;
cit-ananda-deha-a
body
of
spiritual
'<5f'O{lJffifrfcftf<l:
'l<fi'il<f<l'i'il'l"{_ 11 as
Sri Caitanya-caritamrta
86
[Madhya-lila, Ch. 20
SYNONYMS
.!fC
II
Text
158]
87
SYNONYMS
tions;
purilsa/:1-of
the
puru?a-avataras;
kr?r:Ja/:1-Lord
Krr:Ja;
tu-but;
" 'All these incarnations of Godhead are either plenary portions or parts of
the plenary portions of the purua-avataras. But KrQa is the Supreme Per
sonality of Godhead Himself. In every age He protects the world through His
different features when the world is disturbed by the enemies of lndra.'
PURPORT
TEXT
Adi-li/a, Chapter
157
'eti{_-fiji${ <1itt-t II II
atma,
sadhanera
vase
Brahman;
atma-localized
Paramatma;
bhagavan-the
158
"t'WTC II ')17" II
Sri Caitanya-caritamta
88
[Madhya-lila, Ch. 20
brahmeti paramatmeti
TRANSLATION
" 'Learned transcendentalists who know the Absolute Truth call this non
ctual substance Brahman, Paramatma or Bhagavan.'
PURPORT
This is a quotation from Srimad-Bhagavatam (1.2.11). For an explanation, see
Those who are interested in the impersonal Brahman effulgence which is not
different from the Supreme Personality of Godhead, can attain that goal by specu
lative knowledge. Those who are interested in practicing mystic yoga can attain
within the heart as Paramatma. He witnesses the activities of the living entities
and gives them permission to act.
TEXT 159
"13'11- trtf'@ t,
fil tt-t
tafira-of
Him;
nirvisea-without
varieties;
prakase-manifestation;
surya
yena-exactly like the sun; carma-cake-with our ordinary material eyes; jyoti/:1maya-simply effulgent; bhase-appears.
Text
161]
89
TRANSLATION
"The manifestation of the impersonal Brahman effulgence, which is without
variety, is the rays of KrJ;a's bodily effulgence. It is exactly like the sun. When
the sun is seen by our ordinary eyes, it simply appears to consist of effulgence.
TEXT
160
\!i"lf_>;fi f"l"fl!O!'lTC"t\!i
C5\tRl:ii!'lTtf'fi1' \!ill tf'lT
II )
bhinnam-becoming
variegated;
tat-that;
brahma-Brahman;
161
-t I
'{ift'tf '1' ?.. (..'! II II
Sri Caitanya-caritamrta
90
[Madhya-lila, Ch. 20
Supersoul within
the heart;
yenho-who;
tenho-He;
lj:l"C1!0!"!Cf 1!1'1Ut0!1lf<'l10!ll{. I
?t C'lt9fT Clft;stf 1!ll1"!.!1
II
atmanam akhilatmanam
Text 163]
91
who loved Him even more than their own offspring or life itself. At that time
Sukadeva Gosvami replied that everyone's atma, or soul, is very, very dear, es
pecially to all living entities who have accepted material bodies. However, that
atma, the spirit soul, is part and parcel of Kr!Ja. For this reason, KrrJa is very dear
to every living entity. Everyone's body is very dear to oneself, and one wants to
protect the body by all means because within the body the soul is living. Due to
the intimate relationship between the soul and the body, the body is important
and dear to everyone. Similarly, the soul, being part and parcel of KrrJa, the
Supreme Lord, is very, very dear to all living entities. Unfortunately, the soul
forgets his constitutional position and thinks he is only the body (deha-atma-bud
dht). Thus the soul is subjected to the rules and regulations of material nature.
When a living entity, by his intelligence, reawakens his attraction for KrrJa, he can
understand that he is not the body but part and parcel of Krli'.. Thus filled with
knowledge, he no longer labors under attachment to the body and everything re
lated to the body. janasya moho 'yam aham mameti. Material existence, wherein
one thinks, "I am the body, and this belongs to me," is also illusory. One must
(1.2.7) states:
vasudeve bhagavati
bhakti-yoga/:1 prayojita/:1
"By rendering devotional service unto the Personality of Godhead, Sri Kr!Ja, one
immediately acquires causeless knowledge and detachment from the world."
TEXT 1 63
'5i<n
II ,:; II
athava bahunaitena
kiril jfiatena tavarjuna
SYNONYMS
athava-or; bahuna-much; etena-with this; kim-what use; jfiatena-being
known;
tava-by you;
arjuna-0 Arjuna;
i$tabhya- pervading;
aham-1;
[Madhya-lila, Ch. 20
Sri Caitanya-caritamrta
92
TRANSLATION
"'But what need is there, Arjuna, for all this detailed knowledge? With a
single fragment of Myself, I pervade and support this entire universe.'
PURPORT
This is a quotation from Bhagavad-gita
(1 0.42).
TEXT 164
'tJ' 1f 'l.-6(11\?f I
<.!! Rt ' ?f II
8 II
different from
svayarh-rapa;
ave.Sa-especially empowered;
prathamei-in
the beginning;
nama-named;
rahena-remains;
Text 165]
93
TRANSLATION
"The Supreme Personality of Godhead exists in three principal forms
svayaril-rupa, tad-ekatma-rupa, and avesa-rupa.
PURPORT
original form of the Supreme Personality of Godhead does not depend on other
are nondifferent. At the same time, the bodily features and specific activities ap
jriana-saktyadi-kalaya
yatravi?to janardanaf)
ta avesa nigadyante
jiva eva mahattama/:1
A living entity who is specifically empowered by the Lord with knowledge or
strength is technically called
Sri Caitanya-caritamrta
94
[Madhya-lila, Ch. 20
tya 7.11 ) , kr?Qa-sakti vina nahe tara pravartana: unless a devotee is specifically
empowered by the Lord, he cannot preach the holy name of the Lord all over the
world. This is an explanation of the word avesa-rapa.
TEXT 166
,111-Pt'
II
SYNONYMS
svayam-rapa-the original form of the Lord; svayam-prakasa-the personal
II
SYNONYMS
prabhava-prabhava;
vaibhava-vaibhava;
rape-in
forms;
dvi-vidha pra
rase-while
Text
170]
TEXT
95
168
Jf- a, ${ i! I
'<e tllf'- -trnfilf II
lr II
into many forms. These expansions and the expansions at the rasa dance are
called prabhava-prakasa, according to the directions of revealed scriptures.
TEXT
169
,t<e1it- 111 i( 1
111 C'l' i(tt\T fi(1 II
II
170
\.!!<!>
1ft"
II 'I 0 II
Sri Caitanya-caritamtta
[Madhya-lila, Ch.
20
grhe?u dvy-a?ta-sahasrarh
striya eka udavahat
SYNONYMS
citram-wonderful; bata-oh; etat-this; ekena-with one; vapu?a-form;
udavahat -married.
TRANSLATION
"'It is astounding that Lord Sri KtQa, who is one without a second, ex
panded Himself in sixteen thousand similar forms to marry sixteen thousand
queens in their respective homes.'
PURPORT
This verse is spoken by Narada Muni in Srimad-Bhagavatam (1 0.69.2).
TEXT
171
(; f'! it I
<e'fi.rtllf(;'et il't1f ''C<eCI2!it-t' II '\ II
sei vapu, sei akrti prthak yadi bhase
yadi-if;
172
II
'\ II
Text 173]
97
'll1<!j]"f?:OI1 f<fll<tfr:OI C
fu 'ln!t"4t c rir<ll',f"!i<f'"\.
11 -o 11
anye ca sarhskrtatmano
vidhinabhihitena te
anye-different persons;
ca-also;
are
You; tvam
tikam-although one.
TRANSLATION
"'In different Vedic scriptures, there are prescribed rules and regulative
principles for worshiping different types of forms. When one is purified by
these rules and regulations, he worships You, the Supreme Personality of God
head. A lthough manifest in many forms, You are one.'
PURPO RT
that the one becomes many (eko bahu syam). The Supreme Personality of God
head expands Himself in various forms- viQU-tattva, jiva-tattva and sakti-tattva.
Sri Caitanya-caritamrta
98
[Madhya-lila, Ch. 20
According to the Vedic literatures, there are different regulative principles for the
worship of each of these forms. If one takes advantage of the Vedic literatures and
purifies himself by following the rules and regulations, ultimately he worships the
Supreme Personality of Godhead, Krr:Ja. Krr:Ja says in Bhagavad-gita
(4.11): mama
'12!<1'l1-t 1f-<t I
(1Tt\!i,, -t "''ti{ II
98 II
(1) svayam-rOpa, as a
(2) tad-ekatma-rOpa, which is divided into svamsaka
are
(2) incarnations such as the fish, tortoise, boar and Nrsimha. The vilasa-rupa has a
prabhava division, including V asudeva, Sarikaral)a, Pradyumna and Aniruddha.
There is also a vaibhava division in which there are twenty-four forms, including
Text 176]
99
the second Vasudeva, Sarikarar:Ja, Pradyumna and Aniruddha. For each of these,
there are three forms; therefore there are twelve forms altogether. These twelve
forms constitute the predominant names for the twelve months of the year as
well as the twelve tilaka marks on the body. Each of the four Personalities of God
head expands into two other forms; thus there are eight forms, such as Puruot
tama, Acyuta, etc. The four forms (Vasudeva, etc.), the twelve (Kesava, etc.), and
the eight (Puruottama, etc.) all together constitute twenty-four forms. All the
forms are differently named in accordance with the weapons They hold in Their
four hands.
TEXT 175
ll (!' ll
ll
100
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 20
SYNONYMS
ye-kale dvi-bhuja-when the Lord appears as two-handed; nama-named;
vaibhava-prakasa-vaibhava-prakasa;
<;'$ft, ''$ft9f'Cl I
ift llf'Ri-,, 'tfif-llf''tifti{ ll'l'lll
IQ
Text
101
180]
TRANSLATION
"When one compares the beauty, opulence, sweetness and intellectual
pastimes of Vasudeva, the warrior, to Krr;a, the cowherd boy, son of Nanda
Maharaja, one sees that Krr;a's attributes are more pleasant.
TEXT
179
'IIi-tit tf
II 9 II
Lord
Govinda;
madhuri-the
sweetness;
dekhi -seeing;
'
TRANSLATION
"Indeed, Vasudeva is agitated just to see the sweetness of Govinda, and a
transcendental greed awakens in Him to enjoy that sweetness.
TEXT
180
\;'lcft-r'l-9fRl'f'3Jl5'\"''l"' c
c 'l'l'11'"\ 'll._r:'l1 fs\!!'lr: sn't: 1
cs: cfaor-r:o;t
<!
C2f'>'PJ
'f\!W 'IC
t<lf
ili'f\!31!.. '1"'!1ili9fJ"llf\!i
II 17 II
udgirl)adbhuta-madhuri-parimalasyabhira-lilasya me
dvaitarh hanta samik?ayan muhur asau citriyate caral)ab
cetab keli-kutDha/ottaralitarh satyarh sakhe mamakarh
yasya prek?ya svarupatarh vraja-vadha-sarupyam anvicchati
SYNONYMS
udgirl)a-overflowing;
adbhuta -wonderful;
madhuri-sweetness;
and
again;
asau-that;
citriyate-is
acting
like a
picture;
Sri Caitanya-caritamrta
102
[Madhya-lila, Ch. 20
excited;
satyam-actually;
sakhe-0
dear
friend;
Jf oij'li(Jt;11-fti{ I
: ttl! Ct -tlll'tti{ II
,. II
Gandharvas;
darasane-by
seeing;
puna-again;
dvarakate-at
Dvaraka;
9fR!M<t:
<!i11 r
<fi"it
CJ
<'I_CSi:
II lr II
Text
183]
103
,oarva/:1-previously;
ka/:1-who;
camatkara
bewildered;
sa-rabhasam-impetuously;
u,oabhoktum-to
enjoy;
(8.34).
TEXT
183
' it f Wf<!St1f
tanra-of KrQa.
TRANSLATION
"When that body is a little differently manifest and its features a little dif
ferent in transcendental emotion and form, it is called tad-ekatma.
Sri Caitanya-caritamrta
104
[Madhya-lila, Ch. 20
TEXT 184
t"Pt 'f<l"ft',
't-t'-ll 'w 1
lr811
SYNONYMS
tat-ekatma-rupe-in the form of tad-ekatma; vi/asa-pastime; svamsa-per
sonal expansion; dui bheda-two divisions; vilasa-of the pastime expansion;
svarilsera-of the personal expansion; bhede-by differences; vividha-various;
vibheda-distinctions.
TRANSLATION
"In the tad-ekatma-rupa there are pastime expansions [vilasa] and personal
expansions [svama]. Consequently there are two divisions. According to
pastime and personal expansion, there are various differences.
TEXT 185
<21--,t f<l"'t-SftHII
lr
II
prabhava-vaibhava-bhede vilasa-dvidhakara
vi/asera vilasa-bheda-ananta prakara
SYNONYMS
prabhava-vaibhava-bhede-by
vaibhava;
vi/asa-pastime
the
expansion;
differences
between
prabhava
dvidha-akara-twofold;
and
vilasera-of
un
limited varieties.
TRANSLATION
"Again the vilasa forms are divided into twofold categories-prabhava and
vaibhava. Again the pastimes of these forms are of unlimited variety.
PURPORT
In the Laghu-bhagavatamrta, Purva-khaQc;fa, verse 17, it is stated:
Text
187]
105
tadrso nyana-saktirh yo
vyanakti svarhsa iritaf:J
sankar?aQadir matsyadir
yatha tat-tat-svadhamasu
When a form of Krl)a is nondifferent from the original form but is less important
and exhibits less potency, it is called svarhsa. Examples of the svarhsa expansion
can be found in the quadruple forms of the Lord residing in their respective places,
beginning with Sarikaral)a, Pradyumna and Aniruddha and including the puru?a
avataras, lila-avataras, manvantara-avataras and yuga-avataras.
TEXT
186
12tte-' 'I I
'a,
fi\111,-ar_IJ tfitiSTif
II \r II
pradyumna-Pradyumna;
vasudeva-Vasudeva;
aniruddha-Aniruddha;
sar'lkar
mukhya
187
"''fili11til I
\r'\ II
Sri Caitanya-caritamta
106
[Madhya-lila, Ch. 20
TRANSLATION
"Balarama, who has the same original form of Kr;a, is Himself a cowherd
boy in Vndavana, and He also considers Himself to belong to the katriya
race in Dvaraka. Thus His color and dress are different, and He is called a
pastime form of Krr;a.
TEXT 188
lrlr II
prabhava pastime
form;
ba/adeva-Lord
Text
107
192]
TEXT
190
itfi{ 12l't I
11-'l{t f.m rn
11
11 )o 11
kr?f.!era -of
Lord Krr:Ja;
ei-these;
cari-four;
prabhava-vilasa- prabhava
191
i1Rf if-t I
1ft'et'f i{t-,-C<f<'l"ft II ))
II
ei
cari
haite-from
parakasa-manifestation;
these
four;
cabbisa-twenty-four;
marti-forms;
192
: ti'{'(J 111j_(t;9f I
t'lft-r.J iftm9f II
) II
Sri Caitanya-caritamrta
108
[Madhya-lila, Ch. 20
SYNONYMS
punab-again; krQa-Krr:Ja; catub-vyaha-the quadruple expansions; /alia
taking; pOrva-rOpe-as previously; paravyoma-madhye-in the paravyoma area;
vaise-resides; narayaQa-rOpe-in the form of four-handed Narayar:Ja.
TRANSLATION
"Lord Krr;a again expands, and within the paravyoma, the spiritual sky, He
is situated in fullness as the four-handed Narayar;a, accompanied by expan
sions of the original quadruple form.
PURPORT
At the top of the paravyoma, the spiritual sky, there is Goloka Vrndavana,
which is divided into three parts. Two of the parts, called Mathura and Dvaraka,
are the residences of Krr:Ja in His prabhava-vilasa forms. Balarama, Krr:Ja's
vaibhava-prakasa, is eternally situated in Gokula. From the quadruple prabhava
vilasa, twenty-four forms of the vaibhava-vilasa are expanded. Each has four
hands holding weapons in different positions. The topmost planet in the spiritual
sky is Goloka Vrndavana, and below that planet is the spiritual sky itself. In that
spiritual sky, Krr:Ja Himself is four-handed and is situated as Narayar:Ja.
TEXT 193
fit t : 1>'!._(1-tllf
rt'1t?t
punab-again;
catub-vyaha
TRANSLATION
"Thus the original quadruple forms again manifest Themselves in a second
quadruple expansion. The residences of these second quadruple expansions
cover the four directions.
Text
196]
TEXT
109
194
fulfilled.
TRANSLATION
"Again these quadruple forms expand three times, beginning with Kesava.
That is the fulfillment of the pastime forms.
TEXT
195
196
Sri Caitanya-caritamta
110
[Madhya-lila, Ch. 20
marti-the
expansions
of
Sarikarar;a;
madhu-sadana-MadhusOdana;
e-this;
govinda-Govinda;
anya-another;
go
-f!f<ti!P1l, <!f"J"lli{, I
Q -f3m<r-t, 'Pf'llil"tre, wt"Dfmf 9
12fl1t'l11'
hrikesa-Hrikesa;
padmanabha-Padmanabha;
damodara
Damodara.
TRANSLATION
"The expansions of Pradyumna are Trivikrama, Vamana and Sridhara. The
expansions of Aniruddha are Hrikesa, Padmanabha and Damodara.
TEXT 198
'W<fi!'l-<tt i9fi{ I
1lt-C<tillf<t, ''Pi -tt1t
tw-t-11
II lr II
Text 200]
111
Agrahayana (November-December);
kesava -Kesava;
paue-the month of
<;ii - t, <;tf<ll'tf-<iit
CO!-f<ltJ, tt -1{f!_,Willl
c;,
II
the
month
of
jyaitha
(May-june);
trivikrama- Trivikrama;
112
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 20
TRANSLATION
"In the month of Jyaifha, the predominating Deity is Trivikrama. In Aac;fha
the Deity is Vamana, in Sravar;a the Deity is Sridhara, and in Bhadra the Deity
is Hrikesa.
TEXT 201
tfl!fr;i{-9f'flilt,
rtr;1'1 1
'ift-nift5Rt' !I i3fti!f,tig1'f II o II
asvine-padmanabha, kartike damodara
'radha-damodara' anya vrajendra-konara
SYNONYMS
asvine-in the month of Asvina (September-October); padma-nabha-Pad
manabha; kartike-in the month of Karttika (October-November); damodara
Damodara;
radha-damodara-the
Damodara
of Srimati
Radharar:JT;
anya
TRANSLATION
"In the month of Asvina, the predomioating Deity is Padmanabha, and in
Karttika it is Damodara. This Damodara is different from Radha-Damodara,
the son of Nanda Maharaja in Vrndavana.
TEXT 202
"J';(S l -t I
ti1(ti{
l e{tt1f i!e."((e{ II
II
SYNONYMS
dvadasa-tilaka-for twelve marks of tilaka; mantra-the mantra; ei-these;
dvadasa nama-twelve names; acamane-in washing with water; ei name-with
these names; sparsi-we touch; tat-tat-sthana-the respective places.
TRANSLATION
"When putting the twelve tilaka marks on the twelve places of the body,
one has to chant the mantra consisting of these twelve Vir;u names. After
Text
203]
113
daily worship, when one anoints the different parts of the body with water,
these names should be chanted as one touches each part of the body.
PURPORT
While marking the body with tilaka, one should chant the following mantra,
which consists of the twelve names of Lord Vir:JU.
/alate kesavarh dhyayen
narayaQam athodare
vakal)-sthale madhavarh tu
govindarh kaQtha-kupake
viQurh ca dakiQe kukau
bahau ca madhusudanam
trivikramarh kandhare tu
vamanarh vama-parsvake
sridhararh vama-bahau tu
hrikesarh tu kandhare
prthe ca padmanabharh ca
katyarh damodararh nyaset
"When one marks the forehead with tilaka, he must remember Kesava. When one
marks the lower abdomen, he must remember Narayar:Ja. For the chest, one
should remember Madhava, and when marking the hollow of the neck one
should remember Govinda. Lord Vir:Ju should be remembered while marking the
right side of the belly, and MadhusOdana should be remembered when marking
the right arm. Trivikrama should be remembered when marking the right shoulder,
and Vamana should be remembered when marking the left side of the belly.
SrTdhara should be remembered while marking the left arm, and HrTkesa should
be remembered when marking the left shoulder. Padmanabha and Damodara
should be remembered when marking the back."
TEXT
203
Sri Caitanya-caritamrta
114
[Madhya-lila, Ch. 20
SYNONYMS
ei cari-janera-of the four personalities; vi lasa-mu rti -pastime forms; ara
more; a?ta jana -eight personalities; tan sabara-of all of them; nama-the holy
names; kahi-1 shall mention; suna -hear; sanatana-0 Sanatana.
TRANSLATION
"From Vasudeva, SankaraQa, Pradyumna and Aniruddha, there are eight
additional pastime expansions. 0 Sanatana, please hear Me as I mention Their
names.
TEXT 204
II <>8 II
II
Text
207]
115
TRANSLATION
"Of these eight expansions, two are pastime forms of Vasudeva. Their
names are Adhokaja and Puruottama. The two pastime forms of SankaraQa
are Upendra and Acyuta.
TEXT
206
a;t:Jt-fit, iS'fil II o II
pradyumnera vilasa-nrsirilha, janardana
aniruddhera vilasa-hari, krQa dui-jana
SYNONYMS
pradyumnera vilasa -the pastime forms of Pradyumna; nrsirilha -Nrsirhha;
janardana-Janardana; aniruddhera vi /asa
207
Sri Caitanya-caritamrta
116
[Madhya-lila, Ch. 20
TEXT 208
Hf 'lf(;f1J at tCfl-tc;w
c; fwrtllC'eRt
II 011' II
'
II o II
trivikrama-Trivikrama;
nrsirilha-Nrsirhha;
Text 212]
117
SYNONYMS
kr$Qera-of Lord Krr:Ja; prabhava-vilasa-prabhava pastime forms; vasudeva
adi-Vasudeva and others; cari jana-quadruple expansions; sei-those; cari
janara-of the four- personalities;
vi/asa-pastime forms;
vimsati gaQana
counted as twenty.
TRANSLATION
"Vasudeva and the three others are direct prabhava pastime forms of Lord
Kr;a. Of these quadruple forms, the pastime expansions are twenty in
number.
TEXT 211
-l! <t-;<:rtJTrtt 1
(-tfif rift f'!i{ i{ \!lit1l II ) II
itiha-sabara prthak vaikuQtha -paravyoma-dhame
purvadi a$ta-dike tina tina krame
SYNONYMS
itiha-of them; sabara-of all;
prthak -separate;
vaikuQtha-a Vaikur:Jtha
II ) II
118
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 20
'r;t' fM'fi.21 I
'tJ, 1, t1ttJ t1f II )8 II
eka 'krQaloka' haya trividha-prakara
gokulakhya, mathurakhya, dvarakakhya ara
SYNONYMS
eka-one; krQa-loka-the planet known as Krr:taloka; haya-there is; tri
vidha-prakara-in three different divisions; gokula-akhya-Gokula; mathura
akhya -Mathura; dvaraka-akhya-Dvaraka; ara-and.
TRANSLATION
"The planet of KrQaloka is divided into three sections-Gokula, Mathura
and Dvaraka.
Text 217]
119
TEXT 215
II )a" II
Mathura;
nidhana-residence;
kesavera-of
ni/acale-in
Lord
Nilacala
Kesava;
(Jagannatha
nitya-eternal;
Puri);
san
puru?ottama
TEXl; 216
II ) II
as
II )'l II
Sri Caitanya-caritamrta
120
[Madhya-lila, Ch. 20
All of these forms are murti forms, and They are worshiped in the temples. Their
names are Kesava at Mathura, Puruottama or )agannatha at NTiacala, SrT Bindu
Madhava at Prayaga, Madhusodana at Mandara, and Vasudeva, Padmanabha and
)anardana at Anandarat:Jya, which is situated in Kerala, South India. At Vit:u-kaiicT,
which is situated in the Barada state, there is Lord Vit:Ju, and Hari is situated at
Mayapur, Lord Caitanya's birthsite. Thus in different places throughout the uni
verse there are various Deities in temples bestowing Their causeless mercy upon
the devotees. All these Deity forms are nondifferent from the mOrtis in the
spiritual world of the Vaikut:thas. Although the arca-murti, the worshipable Deity
form of the Lord, appears to be made of material elements, it is as good as the
spiritual forms found in the spiritual Vaikut:thalokas. The Deity in the temple,
however, is visible to the material eyes of the devotee. It is not possible for one in
material conditional life to see the spiritual form of the Lord. To bestow causeless
mercy upon us, the Lord appears as arca-murti so that we can see Him. It is forbid
den to consider the arca-murti to be made of stone or wood. In the Padma PuraQa
it is said:
arcye ViQaU si/a-dhir guruu nara-matir vaiQaVe jati-buddhir
viQor va vaiQavanarh kali-mala-mathane pada-tirthe 'mbu-buddhib
sri-viQOr namni mantre saka/a-ka/ua-he sabde-samanya-buddhir
ViQaU sarvesvarese tad-itara-sama-dhir yasya Vii naraki sab
No one should consider the Deity in the temple to be made of stone or wood, nor
should one consider the spiritual master an ordinary human being. No one should
consider a Vait:ava to belong to a particular caste or creed, and no one should
consider caraQamrta or Ganges water to be like ordinary water. Nor should any
one consider the Hare Krt:a maha-mantra to be a material vibration. All these ex
pansions of Krt:a in the material world are simply demonstrations of the Lord's
Text
218)
121
mercy and willingness to give facility to His devotees who are engaged in His
devotional service within the material world.
TEXT
218
of Them;
whom.
TRANSLATION
"Within the universe the Lord is situated in different spiritual manifesta
tions. These are situated on seven islands in nine sections. Thus Their
pastimes are going on.
PURPORT
Siddhanta-siromaf)i:
Sri Caitanya-caritamrta
122
[Madhya-lila, Ch. 20
(9) Ketumala. These are different parts of the jambudvTpa. A valley between two
mountains is called a khaQc;ia or vara.
TEXT 219
Rft
principles;
nasi
'-
destroying;
dharma-religious
principles;
sthapite-to establish.
TRANSLATION
"The lord is situated in all the universes in different forms just to please His
devotees. Thus the lord destroys irreligious principles and establishes
religious principles.
PURPORT
In the material world the Lord is situated in different area-mOrtis (Deities) in the
temples, just to decrease the material activities of the conditioned soul and in
crease his spiritual activities.
throughout the country. Devotees may take advantage of them and go see the
Lord at Jagannatha PurT, Vrndavana, Prayaga, Mathura, Hardwar and Vir)u-kaiicT.
When the devotees travel to these places and see the Lord, they become very
happy in devotional service.
TEXT 220
II 0 II
Text 222]
123
TRANSLATION
"Of these forms, some are considered incarnations. Examples are Lord
Vir:-u, Lord Trivikrama, Lord Nsirilha and Lord Vamana.
TEXT 221
-<;-ilt11,"tf t1f'1 I
llitflfft1f'I<;W il, ilti!il II II
astra-dhrti-bheda-nama-bhedera karaf)a
cakradi-dharaf)a-bheda suna, sanatana
SYNONYMS
astradhrti-of holding the weapon; bheda-difference; nama-bhedera-of
differences of names; karaf)a-the cause; cakra-adi-of weapons, beginning with
the
disc;
dharaf)a-of
holding;
bheda-differences;
suna-please
hear;
sanatana-0 Sanatana.
TRANSLATION
"My dear Sanatana, just hear from Me as I tell you how the different vir:-u
murtis hold Their weapons, beginning with the disc, and how They are named
differently according to the placement of objects in Their hands.
TEXT 222
SYNONYMS
dakif)a-adha/:l-the lower right; hasta-hand; haite-from; vama-adha/:l-the
lower left hand; paryanta-up to; cakra-adi-beginning with the disc; astra
dharaf)a-of holding the weapons; gaf)anara-of counting; anta-the end.
TRANSLATION
"The procedure for counting begins with the lower right hand and goes to
the upper right hand, the upper left hand, and the lower left hand. Lord Vir:-u
is named according to the order the objects are held in His hands.
Sri Caitanya-caritamta
124
[Madhya-lila, Ch. 20
TEXT 223
PURPORT
The twenty-four forms are (1) Vasudeva, (2) Sarikaral)a, (3) Pradyumna,
(4) Aniruddha, (5) Kesava, (6) Narayal)a, (7) Madhava, (8) Govinda, (9) ViI)U,
(10) Madhusodana, (11) Trivikrama, (12) Vamana, (13) Sridhara, (14) Hrikesa,
(15) Padmanabha,
(16) Damodara,
(17) Puruottama,
(18) Acyuta,
(19) Nrsirhha, (20) janardana, (21) Hari, (22) Krl)a, (23) Adhokaja and
(24) Upendra.
TEXT 224
<rT;;Iif
wt-r.r9f'll
,,l-t-19f'llt;iGi<f. II 8 II
vas udeva -gada-sarikha -cakra-padma-dhara
sarikar?aQa-gada-sarikha-padma-cakra-kara
SYNONYMS
Vasudeva-Vasudeva;
padma-lotus .flower;
gada-club;
sarikha-conchshell;
dhara-holding; sarikar?aQa-Sarikaral)a;
cakra-disc;
gada-club;
Text
226]
125
TRANSLATION
"In His lower right hand, Lord Vasudeva holds a club, in the upper right
hand a conchshell, in the upper left hand a disc and in the lower left hand a
lotus flower. In His lower right hand, SankaraQa holds a club, in His upper
right hand a conchshell, in His upper left hand a lotus flower and in His lower
left hand a disc.
TEXT
225
<2f'i -i!ii'ilt'Pf'llli
filft-iJii'illlt-t'i'Pf'll<Ti
II <t II
pradyumna-cak ra-sankha-gada-padma-dhara
aniruddha-cakra-gada-sarikha-padma-kara
SYNONYMS
pradyumna-Lord Pradyumna; cakra-disc; sarikha-conch; gada
rna-lotus; dhara
club; pad
cakra-disc;
gada
226
Hf 11 <!',
<;-
'fil<lif
II II
the
spiritual
sky;
with
Lord
126
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 20
TEXT 227
1$1"1-'il'lift<.!l'-t.r?'D<!i I
<!ilt'lttttt-'itit9l'JI'ct'i$1 II IT' II
sri-madhava-gada-cakra-sarikha-padma-kara
sri-govinda-cakra-gada-padma-sarikha-dhara
SYNONYMS
sri-madhava-Lord Madhava; gada-dub; cakra-disc; sarikha-conch; pad
rna-lotus; kara-in the hands; sri-govinda-Lord Govinda; cakra-disc; gada
club; padma-lotus; sarikha-conch; dhara-holding.
TRANSLATION
"lord Madhava holds the club, disc, conch and lotus. lord Govinda holds
the disc, club, lotus and conch.
TEXT 229
'itlift9!'JI'ct" I
'alil-tj-l"9!'JI'Wi$f II(;) II
viQu-murti-gada-padma-sarikha-cakra-kara
madhusudana-cakra-sarikha-padma-gada-dhara
Text 231]
127
SYNONYMS
madhusadana-Lord MadhusOdana;
cakra-disc;
TRANSLATION
"Lord Vir;u holds the club, lotus, conch and disc. Lord Madhusudana holds
the disc, conch, lotus and club.
TEXT 230
fuii!ii -':JWtl).Q-t.r<li
(!1\til' -lCf'Sil).Q>Iii t9l':JE!
II o II
trivikrama-padma-gada-cakra-sarikha-kara
sri-vamana-sarikha-cakra-gaa-padma-dhara
SYNONYMS
trivikrama-Lord
Trivikrama;
padma-iotus;
gada-club;
cakra-disc;
TRANSLATION
"Lord Trivikrama holds the lotus, club, disc and conch. Lord Vamana holds
the conch, disc, club and lotus.
TEXT 231
!\'1 -':Jl)i!ii"i!Wt-t.r<li
t<fi-f-t;fl)i!ii9l':J-t.r'l
II II
sridhara-padma-cakra-gada-sarikha-kara
hr?ikesa-gada-cakra-padma-sarikha-dhara
SYNONYMS
128
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 20
TRANSLATION
"Lord Sridhara holds the lotus, disc, club and conch. Lord Hrikesa holds
the club, disc, lotus and conch.
TEXT 232
'!lilt- -'!liii:Qi'itift I
wtc;';ftlf- '!lii'itift-1 II II
padmanabha-sankha-padma-cakra-gada -kara
damodara-padma-cakra-gada-sankha-dhara
SYNONYMS
padmanabha-Lord Padmanabha;
sankha-conch;
padma-lotus;
cakra
11,l1PT;Jf '!l"i'ilift
'St'5ft'!llii:Qilf II
--
--
I
II
puruottama-cakra-padma-sankha-gada-dhara
sri-acyuta -gada-padma-cakra-sankha-dhara
SYNONYMS
puruottama-Lord Puruottama; cakra-disc; padma-lotus; sarikha-conch;
gada-dub; dhara-holding;
!lijfit- i1P'!l'i1Wt-t'i
i5fi{t('et-'!lii'it5ft II 8 II
Text 236)
129
sri-nrsimha-cakra-padma-gada-sarik ha-dhara
janardana -padma-cakra-sankha-gada-kara
SYNONYMS
sri-nrsimha-Lord Nrsirhha; cakra-disc; padma-lotus; gada-club; sarikha
conch; dhara-holding; janardana-Lord janardana; padma-lotus; cakra-disc;
sarikha-conch; gada-club; kara-in the hands.
TRANSLATION
"lord Nrsimha holds the disc, lotus, club and conch. lord )anardana holds
the lotus, disc, conch and club.
TEXT 235
l!tlfit -tiiii'Pf'll'il5ft1t I
--t'i$ft'Pf'lli!li11' II
-
II
sri-hari-sarikha-cakra-padma-gada-kara
sri-k[Qa -sankha-gada-padma-cakra-kara
SYNONYMS
sri-hari-Lord Hari; sarikha-conch; cakra-disc; padma-lotus; gada-club;
kara-in the hand; sri-k[$Qa-Lord Krr:Ja; sarikha-conch; gada-club; padma
lotus; cakra-disc; kara-in the hands.
TRANSLATION
"Sri Hari holds the conch, disc, lotus and club. lord Sri Krr;a holds the
conch, club, lotus and disc.
TEXT 236
r;t-.-'Pf'lli!li11' I
'Pfi!! --t'i'il'fti!li'Pf'll<!fi11' II II
adhokaja-padma-gada-sankha-cakra-kara
u pendra-sankha-gada-cakra-padma-kara
SYNONYMS
adhokaja-Lord
Adhokaja;
padma-lotus;
gada-club;
sarikha-conch;
Sri Caitanya-caritamrta
130
[Madhya-lila, Ch. 20
TRANSLATION
"Lord Adhokaja holds the lotus, club, conch and disc. Lord Upendra holds
the conch, club, disc and lotus.
TEXT 237
il'f-?t r; tlifi!lf I
l:!tf ;rt'! t<!f tflr'ftf'l
II II
kahi-1
shall
describe;
ebe
now;
cakra-adi-dharal)a-the holding of
<;;-t<!fG;tet'f "-t..rost5ftlii1!i'i I
;rt'i<!fG;t'f iji1ji'$f'ft-t'll9i'll<f. II lr II
kesava-bhede padma-sankha-gada-cakra-dhara
madhava-bhede cakra-gada-sankha-padma-kara
SYNONYMS
kesava-bhede-according
to the
different
-
opm1on
about
Lord
Kesava;
Text 240]
131
TEXT 239
I
II
SYNONYMS
narayaQa-bhede-according to the different opinion about the bodily features
of Lord Narayal)a; nan a-various; astra-of weapons; bheda-dhara-differences
in holding; iti-adika-in this way; bheda-differentiated; ei saba-all these;
astra-kara-w eapons in the hands.
TRANSLATION
"According to the Hayaira Pai'icaratra, NarayaQa and others are also pre
sented differently as holding the weapons in different hands.
TEXT 240
, 11' '"11{;tl51t'
'D: e{t'al i!ji{i{ II So II
'
SYNONYMS
svayam bhag avan-the Supreme Personality of Godhead;
ara-and;
/ila
132
Sri Caitanya-caritamrta
[Madhya-lila, Ch.
20
TRANSLATION
"Kr.,a, the original Supreme Personality of Godhead, indicated as the son
of Maharaja Nanda, has two names. One is svayam bhagavan, and the other is
lila-puruottama.
TEXT
241
il'iltlftllf I
242
rctfif'!lt:
n su
catvaro vasudevadya
narayaQa-nrsirhhakau
hayagrivo mahakroc;fo
brahma ceti navoditab
SYNONYMS
catvarab-four principal protectors; vasudeva-adyab-Vasudeva, Sarikarar;a,
Pradyumna and Aniruddha; narayaQa-including Lord Narayar;a; nrsirhhakau-as
well as Lord Nrsimha; hayagrivab-Lord Hayagriva; mahakroc;fab-Lord Varaha;
brahma-Lord Brahma; ca-also; iti-thus; nava-uditab-nine personalities.
TRANSLATION
" 'The nine personalities mentioned are Vasudeva, Sankara.,a, Pradyumna,
Aniruddha, Naraya.,a, Nrsimha, Hayagriva, Varaha and Brahma.'
Text
244]
133
PURPORT
This verse is found in the Laghu-bhagavatamrta
herein is not a living entity. Sometimes, when there is a scarcity of living entities to
take charge of Brahrna's post, Maha-Viu expands Himself as Lord Brahma. This
Brahma is not considered to be a living entity; He is an expansion of Viu.
TEXT
243
8 II
244
88 n
134
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 20
PURPORT
The puru?a-avataras are the Lords of .the universal creation. These are the
Karal)odakasayi Vil)u, Garbhodakasayi Vil)u and Kirodakasayi ViI)U. There are
also li/a-avataras, and these include (1) Catuf:Jsana, (2) Narada, (3) Varaha,
(4) Matsya, (5) .Yajria, (6) Nara-Narayal)a, (7) Kardami Kapila, (8) Dattatreya,
(9) Haya5ira, (10) Ham sa, (11l Dhruvapriya, or Prsnigarbha, (12) abha,
(13) Prthu,
(14) Nrsirilha,
(15) KOrma,
(16) Dhanvantari,
(17) Mohini,
(18) Vamana, (19) Bhargava Parasurama, (20) Raghavendra, (21) Vyasa,
(22) Pralambari Balarama, (23) Krl)a, (24) Buddha and (25) Kalki.
These twenty-five Personalities of Godhead are known as lila-avataras. Because
they appear in each day of Brahma, or in each kalpa (millennium), they are some
times known as kalpa-avataras. Of these incarnations, Harilsa and Mohini are not
very permanent or well known, but They are listed among the prabhava-avataras.
Kapila, Dattatreya, abha, Dhanvantari and Vyasa are eternally situated and very
widely known. They are also counted among the prabhava incarnations. KOrma,
Matsya, Narayal)a, Varaha, Hayagriva, Prsnigarbha, and Baladeva, the killer of
Pralambasura, are counted among the vaibhava-avataras.
TEXT 245
Text 246]
135
Brahma,
Lord Siva
(4) Hari, (5) Vaikut:tha, (6) Ajita, (7) Vamana, (8) Sarvabhauma, (9) abha,
Yaja and Vamana are also counted among the li/a-avataras. All these Manu incar
The four yuga-avataras are (1) suk/a (white) in the Satya-yuga (Bhag. 11.5.21) ,
(2) rakta (red) i n the Treta-yuga (Bhag. 11.5.24), (3) syama (dark blue) i n the
Dvapara-yuga (Bhag. 11.5.27), and (4) generally kr$Qa (black) but in special cases
10.8.13).
forms (saktyavesa), of whom there are seven: (1) Sea Naga in the Vaikut:tha
world, empowered for the personal service of the Supreme Lord (sva-sevana-sak
t/), (2) Anantadeva, empowered to bear all the planets within the universe (bhu
dharaQa-sakttl, (3) Lord Brahma, empowered with the energy to create the cos
specifically empowered to rule and maintain the living entities (pa/ana-saktl) and
(7) Parasurama, specifically empowered to cut down rogues and demons (du$ta
damana-sakti).
Sri Caitanya-caritamrta
136
[Madhya-lila, Ch. 20
TEXT 247
II
SYNONYMS
balya-childhood; paugaQ r;/a-boyhood; haya-there are; vigrahera-of the
Deity; dharma
karena- executes;
TRANSLATION
"Childhood and boyhood are the typical ages of the Deity. KrQa, the son of
Maharaja Nanda, performed His pastimes as a child and as a boy.
TEXT 248
SYNONYMS
ananta-unlimited;
avatara-incarnations;
kr$Qera-of Lord
KrQa;
nahika
of the moon and the branches of a tree; kari-1 make; dik-darasana-a slight in
dication.
TRANSLATION
"There are innumerable incarnations of KrQa, and there is no possibility of
counting them. We can simply indicate them by giving the example of the
moon and the branches of a tree.
PURPORT
Although the moon appears to be located in the branches of a tree, it is actually
situated very far away. Similarly, none of the avataras, or incarnations, of Lord
KrQa are within this material world, but they are visible by the causeless mercy of
Text 249]
137
the Lord. We should not consider them to belong to this material world. As stated
in Bhagavad-grta:
9.11)
Avataras descend of their own free will, and although they may act like ordinary
human beings, they do not belong to this material world. Lord Krr:Ja and His
TEXT 249
H:
'lfO!Cift:
II 8 II
avatara hy asankhyeya
hare/:! sattva-nidher dvija/:1
yatha 'vidasinab kulyab
sarasa/:1 syu/:1 sahasrasa/:1
SYNONYMS
Sri Caitanya-caritamrta
138
[Madhya-lila, Ch. 20
" '0 learned brahmaQas, just as hundreds and thousands of small ponds
issue from great reservoirs of water, innumerable incarnations flow from Sri
Hari, the Supreme Personality of Godhead and the reservoir of all power.'
PURPORT
This verse is quoted from
Srimad-Bhagavatam (1.3.26).
TEXT 250
II
11:\!:
f<1lJ.:rm
n o n
Text 252]
139
tina-three;
sakti-potencies;
pradhana-are
chief;
iccha-sakti
[Madhya-lila, Ch. 20
Sri Caitanya-caritamrta
140
TEXT 253
t-tflpi2f'fti1 -t
(<!" I
II '!) II
vasudeva-Lord
Vasudeva; adhi?thata-reservoir.
TRANSLATION
"The predominator of the willing potency is lord Krr:Ja, for by His supreme
will everything comes into existence. In willing, there is a need for knowl
edge, and that knowledge is expressed through Vasudeva.
TEXT 254
8 II
a<t II
Text 257]
141
Sarikaral)a;
ba/arama-Lord
Balarama;
prakrta-material;
aprakrta
TRANSLATION
"lord Sankarar:ta is lord Balarama. Being the predominator of the creative
energy, He creates both the material and spiritual worlds.
TEXT 256
fil'ti!i 1 I
''Stt<TS, 'sb \Sr Wf1ft
.m11'
II II
SYNONYMS
ahankarera-of egotism;
TRANSLATION
"That original Sankarar:ta [lord Balarama] is the cause of both the material
and spiritual creation. He is the predominating deity of egotism, and by the
will of Krr:ta and the power of the spiritual energy, He creates the spiritual
world, which consists of the planet Goloka Vrndavana and the Vaikur:tfha
planets.
TEXT 257
Sri Caitanya-caritamrta
142
[Madhya-lila, Ch. 20
SYNONYMS
11
'l'1i11
<!I'll"!
Ct;\l<J1:'11J
"lW 9( I
l:r u
sahasra-patraril kama/am
gokulakhyaril mahat-padam
tat-karQikararil tad-dhama
tad anantarilsa-sambhavam
SYNONYMS
kama/am-resembling a lotus
tat-that;
of energy of Ananta;
sambhavam-creation.
TRANSLATION
11
'Gokula, the supreme abode and planet, appears like a lotus flower that
has a thousand petals. The whorl of that lotus is the abode of the Supreme
Lord, KrQa. This lotus-shaped supreme abode is created by the will of Lord
Ananta.'
PURPORT
Text
261]
143
TEXT
260
cl! m c pt c 1
1!1!- 'I t -tRJ; Wt${1 II o
jac;la haite
II
is not possible; isvara-sakti vine-without the help of the energy of the Supreme
Lord, the Personality of Godhead; tahatei-in the material energy; sarikara(la
Lord
Sarikarat;a;
kare
does;
saktira-of
the
spiritual
energy;
adhane
empowering.
TRANSLATION
"Without the Supreme Personality of Godhead's energy, dull matter cannot
create the cosmic manifestation. Its power does not arise from the material
energy itself but is endowed by Sankarar:Ja.
TEXT
261
II
Sri Caitanya-caritamta
144
[Madhya-lila, Ch. 20
SYNONYMS
TEXT 262
II
etau-these two, namely Rama and Krl)a; hi-certainly; visvasya-of the uni
ergy;
anviya
after entering;
bhateu-into
jiianasya-of knowledge;
vilak
ca-also;
(1 0.46.31 ).
Text 265]
145
TEXT 263
TRANSLATION
"The form of the lord that descends into the material world to create is
called an avatara, or incarnation.
TEXT 264
maya-atita
"All the expansions of lord Krr:-a are actually residents of the spiritual
world. However, when they descend into the material world, they are called
incarnations [avataras].
TEXT 265
1fffit <iltl'ftti! tf I
9f (il1 'If II <t
sei maya ava/okite sri-sankar$al)a
puru$a-rupe avatirl)a ha-ifa prathama
II
Sri Caitanya-caritamrta
146
[Madhya-lila, Ch. 20
SYNONYMS
TRANSLATION
"To glance over that material energy and empower her, Lord Sankarar:Ja
first incarnates as Lord Maha-Vir,u.
TEXT 266
II II
bhagavan mahad-adibhi/:l
sambhatarh ?Oc;fasa-kalam
adau /oka-sisrk?aya
SYNONYMS
adau-in the beginning; /oka-of the material worlds; sisrk?aya-with a desire for
the creation.
TRANSLATION
"'In the beginning of the creation, the Lord expanded Himself in the form
of the purua incarnation, accompanied by all the ingredients of material
creation. First He created the sixteen principal energies suitable for creation.
This was for the purpose of manifesting the material universes.'
PURPORT
TEXT 267
f<l'<>tnn
'
Text
268)
147
adyaf) avataraf) -the original incarnation; puru?af:J -the Lord; parasya -of the
[Maha-Viul
Supreme Lord, and He is the master of eternal time, space, cause and effects,
mind, elements, material ego, modes of nature, senses, the universal form of
the Lord, Garbhodakasayi Viu, and the sum total of all living beings, both
moving and nonmoving.'
PURPORT
This is a quotation from Srimad-Bhagavatam
TEXT
268
fW! -f11i{ I
'ltfil' il'tlf i!Jf'$fe.it! " 17' "
sei puru?a virajate karena sayana
148
Sri Caitanya-caritamta
[Madhya-lila, Ch. 20
II II
TRANSLATION
"The Viraja, or Causal Ocean, is the border between the spiritual and ma
terial worlds. The material energy is situated on one shore of that ocean, and it
cannot enter onto the other shore, which is the spiritual sky.
TEXT 270
<f!<l:C'!
(/ijj "lln!l:
Pti!f
Of "D <f't<'Ti!F: I
or (/ijj nn
f<'','!t'Pf-cl
311
'!{t'!{tfs\!it:
<!ijj
U 'I II
Text
271]
sura-by
149
demigods; asura-and by
Srimad-Bhagavatam (2.9.10)
GosvamT. He was answering the questions of ParTkit Maharaja, who asked how
the living entity falls down into the material world. Sukadeva GosvamT explained
the cream of
Brahma at the end of the severe austerities he performed for one thousand
celestial years. At that time, Brahma was shown the spiritual world and its tran
scendental nature.
TEXT
271
rn-'1f11fl' ''ftil' ,
'JTt1fl' filt f'Sf 'Pftti{ '(2j'lti{'
mayara ye dui vrtti-'maya' ara 'pradhana'
'maya'
ye-which;
dui-two;
vrtti-functions;
visvera-of
150
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 20
TEXT 272
11'h1iti{ t 'fti{ I
c;..t'! ' t t1i1l tlftit II II
sei puru?a maya-pane kare avadhana
prakrti k?obhita kari' kare viryera adhana
SYNONYMS
sei p uru?a-that Supreme Personality of Godhead; maya-pane-toward maya;
kare avadhana-glances; prakrti-the material nature; k?obhita kari'-making agi
tated; kare
(14.4):
sarva-yoni?U kaunteya
mOrtaya/:1 sambhavanti ya/:1
ta;am brahma mahad-yonir
aham bija-prada/:1 pita
"It should be understood that all species of life, 0 son of Kunti, are made possible
by birth in this material nature, and that I am the seed-giving father."
For a further explanation, one may refer to Brahma-samhita (Chapter Five,
verses
All material elements, as well as the spiritual sparks (individual souls), are
emanating from the Supreme Personality of Godhead. This is also confirmed by
the Vedanta-sOtra
Text
273]
151
vasudevayal janmady asya yato 'nvayad itaratas carthe?v abhijfia/:1 sva-rat: "The
Absolute Truth is a person who is directly and indirectly cognizant of the entire
cosmic manifestation." (Bhag.
1.1.1)
the Absolute Truth cannot be dull matter; the Absolute Truth must be the
Supreme Person Himself. Sei puru?a maya-pane kare avadhana. Simply by His
glance, material nature is impregnated with all living entities. According to their
karma and fruitive activity, they emerge in different bodies. That is the explana
tion given by Bhagavad-gita
(2.13):
273
'Jlt'ft <2tffi!"'"Pf I
it-111 ''Sf' !ttl! '<fill'l1 II '\
II
svanga-vise?abhasa-rupe prakrti-sparsana
jiva-rupa 'bija' tate kaila samarpaQa
SYNONYMS
152
Sri Caitanya-caritamta
[Madhya-lila, Ch. 20
PURPORT
According to Bhagavad-gita:
mamaivarhso jiva-loke
jiva-bhDta/:1 sanatana/:1
mana/:! ?a?thanindriyaQi
prakrti-sthani kar$ati
"The living entities in this conditioned world are My eternal, fragmental parts. Due
to conditioned life, they are struggling very hard with the six senses, which in
clude the mind." (Bg. 15.7)
The word prakrti-sparsana is explained in Caitanya-caritamrta in reference to
the way the living entities come in contact with dull matter. The glancing is per
formed by Maha-Vil!u: sa aik$ata lokan nu srja iti (Aitareya Upani?ad 1.1.1 ). In
the conditional stage we impregnate according to the bodily conception-that is,
by sexual intercourse-but the Supreme Lord does not need sexual intercourse to
impregnate. The impregnation is performed simply by His glance. This is also ex
plained in Brahma-sarhhita (5.32):
angani yasya saka/endriya-vrttimanti
pasyanti panti kalayanti cirarh jaganti
ananda-cinmaya-sad-ujjvala-vigrahasya
govindam adi-puru?arh tam aharh bhajami
Govinda can impregnate simply by glancing. In other words, His eyes can work as
His genitals. He does not need genitals to beget a child. Indeed, Krl!a can beget
any one of the living entities with any part of His body.
The word svanga-vise?abhasa-rOpe, the form by which the Lord begets living
entities in the material world, is explained herein. He is Lord Siva. In Brahma
sarhhita it is stated that Lord Siva, who is another form of Maha-Vil!u, is like
yogurt. Yogurt is nothing but milk, yet it is not milk. Similarly, Lord Siva is con
sidered the father of this universe, and material nature is considered the mother.
The father and mother are known as Lord Siva and the goddess Durga. Together,
Lord Siva's genitals and the vagina of goddess Durga are worshiped as siva-linga.
This is the origin of the material creation. Thus Lord Siva's position is between the
living entity and the Supreme Lord. Lord Siva is neither the Supreme Personality of
Godhead nor the living entity. He is the form through which the Supreme Lord
works to beget living entities within this material world. As yogurt is prepared
when milk is mixed with a culture, the form of Lord Siva expands when the
Supreme Personality of Godhead is in touch with material nature. The impregna
tion of material nature by the father, Lord Siva, is wonderful because at one time
Text 273]
153
ka/pate (Svetasvatara Upani$ad 5.9). These living entities are very, very small.
kesagra-sata-bhagasya
satarilsa-sadrsatmakah
"If we divide the tip of a hair into a hundred parts and then take one of these parts
and divide it again into a hundred parts, that very fine division is the size of but
one of the numberless living entities. They are all cit-kaQa, particles of spirit, not
matter."
The innumerable brahmaQc;fas, or universes, come from the pores of the Lord's
body, and innumerable living entities also come from the pores of the transcen
dental body of the Lord. This is the process of material creation. Without the living
entity, this material nature has no value. Both emanate from the pores of the tran
scendental body of Lord Maha-Vit:JU. They ar different energies. That is ex
plained in Bhagavad-gita:
ahankara itiyaril me
"Earth, water, fire, air, ether, mind, intelligence and false ego-all together these
eight comprise My separated material energies." (Bg. 7.4) The material elements
also come from the body of the Supreme Personality of Godhead, and they are
also a different type of energy. Although the living entities also come from the
Lord's body, they are categorized as a superior energy.
jiva-bhataril maha-baho
Vedas. The materialistic theory that life develops from matter is incorrect. Life and
Sri Caitanya-caritamrta
154
[Madhya-lila, Ch. 20
matter come from the supreme living entity; therefore, being the source of both,
TEXT 274
'lfr r!ff'I!'tm.
'!{N'
-*
,rc011 1= '1_'llt"t ,
'IS
daivat kubhita-dharmif)yam
mahat-tattvarh hiraf)mayam
SYNONYMS
daivat-from time immemorial; kubhita-dharmif)yam-the material nature,
of His energies; yonau-in the womb from which the living entity takes his birth;
TRANSLATION
"'From time immemorial, after agitating the material nature into three
qualities, the Supreme Personality of Godhead places the semina of innumer
able living entities within the womb of that material nature. Thus material
nature gives birth to the total material energy known as the hirar;Jmaya-mahat
tattva, the original symbolic representation of the cosmic manifestation.'
PURPORT
This is a quotation from Srimad-Bhagavatam (3.26.19). Lord Kapila is explaining
to His mother the relationship between the Supreme Personality of Godhead and
material nature. He is informing her how the Supreme Personality of Godhead is
the original cause of the living entities, who emanated from material nature. Over
and above the twenty-eight elements of the material creation is the Supreme Per
sonality of Godhead, the cause of all causes. Life comes not from matter but from
Text 275]
155
life itself. As explained in the Vedas: nityo nityanarh cetanas cetananam (Katha
Upani$ad 2.2.13). The Supreme Lord is the original source of life.
TEXT 275
1'1J,
11nnt <11ll1Jt"lclf1>S!:
'Itt II
kala-vrttya tu mayayam
g_w1amayyam adhok$ajaf)
puru$el)atma-bhatena
viryam adhatta viryavan
SYNONYMS
Personality
of
Godhead,
who
is
beyond
material
conceptions;
This is a quotation from Srimad-Bhagavatam (3.5.26). This verse tells how the
living entities come in contact with material nature. just as a woman cannot beget
children without uniting with a man, material nature cannot beget living entities
without being in union with the Supreme Personality of Godhead. There is a
history of how the Absolute Lord becomes the father of all living entities. In every
system of religion, it is accepted that God is the supreme father of all living en
tities. According to Christianity, the supreme father, God, provides the living en
tities with all of life's necessities. Therefore they pray, "Give us this day our daily
bread." Any religion that does not accept the Supreme Lord as the absolute father
is called kaitava-dharma, or a cheating religion. Such religious systems are rejected
in Srimad-Bhagavatam (1.1.2): dharmaf) projjhita-kaitavo 'tra. Only an atheist does
[Madhya-lila, Ch. 20
Sri Caitanya-caritamta
156
not accept the omnipotent supreme father. If one accepts the omnipotent
supreme father, he abides by His orders and becomes a religious person.
TEXT 276
1{,
'r; ff!iti tJ I
ti! 'HI
II '\ II
"First the total material energy is manifest, and from this arise the three
types of egotism, which are the original sources from which all demigods
[controlling deities], senses and material elements expand.
PURPORT
The three types of egotism (ahalikara) are technically known as vaikarika, taijasa
and tamasa. The mahat-tattva is situated within the heart, or citta, and the pre
dominating Deity of the mahat-tattva is lord Vasudeva (Bhag.
3.26.21 ). The
ness (sattvika-ahalikara), from which the eleventh sense organ, the mind, is
3.26.27-28);
(2) taijasa, or egotism in passion (rajasa-ahalikara), from which the senses and in
(Bhag. 3.26.29-31); (3) tamasa, or egotism in ignorance, from which sound vibra
tion (sabda-tanmatra) expands. From the sound vibration, the sky (akasa) is
manifest
and,
the
senses,
beginning
with
the
ear,
are
also
manifest
(Bhag. 3.26.32). Of these three types of egotism, lord Sarikaral)a is the pre
matram tamasa-taijasady-ubhayam.
TEXT 277
Text
280]
157
278
II
279-280
'Sttr;IIIS fi Ti <;'1_tt ti I
<t-fil"l- i3'!it'G t II '\ II
9f fil"lt- ti 1!{ I
it1!f, -lftii II lro II
gavak$e uc;fiya yaiche reQu ase yaya
puru$a-nisvasa-saha brahmaQc;ia bahiraya
158
[Madhya-lila, Ch. 20
Sri Caitanya-caritamrta
as
the Maha-Vir:tu ex
hales. They are like atomic particles that float in sunshine and pass through
the holes of a screen. All these universes are thus created by the exhalation of
Maha-Vir:tu, and when Maha-Vir:tu inhales, they return to His body. The un
limited opulences of Maha-Vir:tu are completely beyond material conception.
TEXT 281
"-'<'\'- folf1l<ft<'Pll'1'U
f C<'ft1!f<f'11 5\lfOft'4t:
fft1"\ 'I
"-'
<f'1ifr.:"!C'lf1
IT) II
yasyaika-nisvasita-ka/am athavalambya
jivanti loma-vilaja jagad-af)c;ia-nathab
vif)ur mahan sa iha yasya kala-viseo
govindam adi-puruarh tam aharh bhajami
SYNONYMS
yasya-whose;
Text
283]
159
tion. I adore the primeval Lord, Govinda, for Maha-Vir;u is a portion of His
plenary portion.'
PURPORT
282
l3'1ftG'ijt'f1l itti I
'ttwtfVT- iSf'ijt\!1l t1ft II lr II
TEXT
283
Sri Caitanya-caritamrta
160
[Madhya-lila, Ch. 20
TEXT 284
sei
puru$a-that
Personality
of
Godhead,
Maha-Vil)u;
ananta-koti
pravesa
kariya-after
entering;
dekhe-He
sees;
saba-everywhere;
II lr II
Text
288]
161
287
II lr9 II
eka-one;
288
bhuvana-planetary systems;
tetiho-He;
brahma-Lord
162
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 20
that He is transcendental to the material qualities. Because Lord ViI)U is not with
in the jurisdiction of the material qualities, He is always superior to the living en
tities who are controlled by material energy. This is one of the differences be
tween the Supreme Lord and the living entities. Lord Brahma is a very powerful
living entity, and Lord Siva is even more powerful. Therefore Lord Siva is not ac
cepted as a living entity, but at the same time is not considered to be on the level
of Lord ViI)U.
Text 292]
163
TEXT 290
'1Piit'<?t
m, f"'lf?!, 1'11l 1l 1l 1 II
o II
pralaya-and dissolution;
haya-take place;
yanhara-of whom.
TRANSLATION
"The Supreme lord, and His form of Rudra [lord Siva], brings about the
dissolution of this material creation. In other words, by His will only, there is
creation, maintenance and dissolution of the whole cosmic manifestation.
TEXT 291
'fii,
II II
Brahma;
vil)u-Lord
ViI)U;
siva-Lord
Siva;
tafira-of
f'1J--ti1-t<l'l-tt I
'tr!:f-titfw' '<l'lRf' c;5f t tl11
11
164
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 20
hira1,1yagarbha-antaryami-garbhodakasayi
'sahasra-sir?adi' kari' vede yatire gai
SYNONYMS
hira1,1yagarbha-named Hirayagarbha;
antaryami-the Supersoul;
garbha
by the Vedic
'!' N--1311{ 1{
trtiya-puru?a vi?1,1u-'gu1,1a-avatara'
dui avatara-bhitara ga1,1ana tatihara
II
Text 296]
165
SYNONYMS
trtiya-puru,sa-the third Personality; vi,sQu-Lord Vit:JU; guQa-avatara-the in
carnation of the material quality of goodness; dui avatara-bhitara-within the two
incarnations; gaQana-talihara-He is designated.
TRANSlATION
"The third expansion of Viu is the Kirodaka5ayi Viu, who is the incar
nation of the quality of goodness. He is to be counted within the two types of
incarnations [purua-avataras and gua-avataras].
TEXT 295
f <Uti-t ,iti t I
ttif<ti-t"hll" ,iti -t'i<ti, 115ft ll <t II
virat vya,sti-jivera tetiho antaryami
k,sirodakasayi tetiho-palana-karta, svami
SYNONYMS
virat-the universal form; vya,sti-jivera-of all other living entities; tetiho-He;
antaryami-the Supersoul; k,sira-udaka-sayi-Lord Vit:JU who lies down in the
ocean of milk; tetiho-He; palana-karta-the maintainer; svami-the master.
TRANSLATION
"This Kirodakasayi Viu is the universal form of the Lord and is the Super
soul within every living entity. He is known as Kirodakasayi, or the Lord who
lies on the ocean of milk. He is the maintainer and master of the universe.
TEXT 296
'i_i!'tt1Ht l C( f.l'i
'\i! t , II II
puru,savatarera ei kailuti nirupaQa
lilavatara ebe suna, sanatana
SYNONYMS
puru,sa-avatarera-of all the puru,sa-avataras; ei-this; kailuti nirupaQa-1 have
described; li/a-avatara-incarnations for pastimes; ebe-now; suna-please hear;
sanatana -0 Sanatana.
Sri Caitanya-caritamrta
166
[Madhya-lila, Ch. 20
TRANSLATION
"0 Sanatana, I have definitively described the three purua-avataras of
ViQu. Now please hear from Me about the pastime incarnations.
TEXT 297
ti!t1f t il1
fi{
111
'if'fi{
f1 fiT-stw-til u
I
u
k[$Qera-of Lord
Krr:Ja;
na yaya
';{e,,
ru
Text 300]
167
TEXT 299
11'11<119fOJ r'! -<ri - ,_
i r.<\1
<ll[.:'ll'
<lilf"Ol C\!i II II
matsyasva-kacchapa-nrsimha-varaha-hari1sa
rajanya-vipra-vibudhe$U krtavatara/:J
Lord
Ramacandra;
vipra-of
Lord
Pafasurama;
vibudhe$u-and
of
the universe; hara- kindly take away; yadu-uttama-0 best of the Yadu dynasty;
TRANSLA TION
"'0 Lord of the universe, best of the Yadu dynasty, we are offering our
prayers unto You mainly to diminish the heavy burden of the universe. Indeed,
You diminished this burden formerly by incarnating in the form of a fish, a
horse [Hayagriva], a tortoise, a lion [Lord Nrsimha], a boar [Lord Varah.a] and a
swan. You also incarnated as Lord Ramacandra, Parasurama and Vamana the
dwarf. You have always protected us demigods and the universe in this way.
Now please continue.'
PURPO RT
This is a quotation from Srimad-Bhagavatam
(1 0.2.40).
TEXT 300
11
Sri Caitanya-caritamrta
168
[Madhya-lila, Ch. 20
'
ll
-eo II
Text
304]
169
SYNONYMS
303
sakti sancari'
the supreme will of Garbhodakasayi Vir:tu. Thus Lord Brahma becomes the incar
nation of the creative energy of the Lord.
TEXT
304
170
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 20
<!l 'S?5flff<PHO!<t>i1
C5\iR"'!lflf >sJiR!
II -' s II
3l'lfi1
(5.49).
TEXT 305
,et
fif tm it't
II
Text
306]
171
TRANSLATION
"If in a kalpa a suitable living entity is not available to take charge of
Brahma's post, the Supreme Personality of Godhead Himself personally ex
pands and becomes lord Brahma.
PURPORT
One day of Brahma consists of the four yugas multiplied a thousand times-or,
tion of his night. One year of Brahma's life consists of 360 days and nights, and
Brahma lives for one hundred such years. Such is the life of a Brahma.
TEXT
306
'lT'-ltr 9fi11:l:!ltf<'l"t<fi9ftto>f....
cY'r-sbt{\!ilJ._9f1fi!\!)-\!j-4\!j-4"\, 1
31'1 i5'1:<1t1lf9f 'lT '1S<'!: '<fi"lt1:
W II -=> II
yasyanghri-pankaja-rajo 'khila-loka-palair
mauly-uttamair dhrtam upasita-Urtha-Urtham
brahma bhavo 'ham api yasya kala/:! ka/aya/:1
Sri Caitanya-caritamrta
172
[Madhya-lila, Ch. 20
PURPORT
flattered Baladeva so that He would become their ally and spoke ill of Sri Krt:a,
Lord Baladeva was angry and spoke this verse.
TEXT 307
II
o9 II
as kala; kr?Qa-Lord
arigikari' -accepting;
Krt:a;
sarige -in association with the external energy; rudra-rupa-the form of Rudra;
dhari -assumes.
TRANSLATION
"lord Kra, the Supreme Personality of Godhead, expands a portion of His
plenary portion and, accepting the association of the material mode of ig
norance, assumes the form of Rudra to dissolve the cosmic manifestation.
PURPORT
Only vi?QU-murtis are expansions of Krt:a's personal and plenary portions. Maha
Vil)u, who lies on the Causal Ocean, is an expansion of Sarikaral)a. When
Garbhodakasayi ViI)U accepts the material modes of nature for the purpose of
dissolving the cosmic manifestation, His form is called Rudra. As already ex
plained, Lord ViI)U is the controller of maya. How, then, can He associate with
maya? The conclusion is that the incarnation of Lord Siva or Lord Brahma indicates
the absence of the supreme power of ViI)U. When the supreme power is not
there, it is possible to associate with maya, the external energy. Lord Brahma and
Lord Siva are to be considered creations of maya.
TEXT 308
1lt11ttr-" i!l-i I
i!'t itt, itt J '' II o II
Text
309)
173
SYNONYMS
maya-sanga-by association with maya; vikari-transformed; rudra-the form
TRANSLATION
"Rudra, Lord Siva, has various forms, which are transformations brought
about by association with maya. Although Rudra is not on a level with the jiva
tattvas, he still cannot be considered a personal expansion of Lord Krr:'a.
PURPORT
Rudra is simultaneously one with and different from the viQu-tattva. Due to his
association with maya, he is different from the vi?QU-tattva, but at the same time
he is an expansion of Km1a's personal form. This situation is called bhedabheda
tattva, or acintya-bhedabheda-tattva, simultaneously one and different.
TEXT
309
"
SYNONYMS
dugdha-milk; yena-as; am/acyoge-in association with a sour substance;
dadhi-rupa-the form of yogurt; dhare-takes; dugdha-antara-something other
than milk; vastu-substance; nahe-is not; dugdha-milk; haite-to be; nare-is
not able.
TRANSLATION
"Milk is transformed into yogurt when it associates with a yogurt culture.
Thus yogurt is nothing but milk, but still it is not milk.
PURPORT
Of the three deities supervising the creation, maintenance and dissolution of
the universe, Lord ViI)U is never separate from the original ViI)U. However, Lord
Siva and Brahma, due to their association with maya, are different from Vil)u.
Sri Caitanya-caritamta
174
[Madhya-lila, Ch. 20
Vit:u cannot be transformed into any form of material energy. Whenever there is
association with maya, the personality involved must be different from Lord
Vit:JU. Therefore Lord Siva and Lord Brahma are called gw;a-avataras, for they
associate with the material qualities. The conclusion is that Rudra is a transforma
tion of Vit:JU, but he is not exactly Lord Vit:JU. Therefore, he does not come with
in the category of the vi?QU-tattvas. Thus he is inconceivably one with Vit:Ju and
different from Him. The example given in this verse is very clear. Milk is compared
to Vit:JU. As soon as milk touches a sour substance, it becomes yogurt, or Lord
Siva. Although yogurt is constitutionally milk it cannot be used in place of milk.
TEXT 310
II ')
yatha-as;
dadhi-yogurt;
vikara-vise?a-with
special
respectful obeisances.
TRANSLATION
"'Milk changes into yogurt when mixed with a yogurt culture, but actually
it is constitutionally nothing but milk. Similarly, Govinda, the Supreme Per
sonality of Godhead, assumes the form of lord Siva [Sambhu] for the special
purpose of material transactions. I offer my obeisances at His lotus feet.'
PURPORT
This is a quotation from Brahma-sarilhita
(5.45).
Text
312]
175
311
'fit4!'-1111lt-tfJtef't, l!t1rt''ttt I
TRANSLATION
"Lord Siva is an associate of the external energy; therefore he is absorbed in
the material quality of darkness. Lord Vir;u is 'transcendental to maya and the
qualities of maya. Therefore He is the Supreme Personality of Godhead.
PURPORT
ViI)U is beyond the range of the material manifestation, and He is not within
cepts maya, but in the presence of Lord ViI)U, maya does not exist. Consequently
Lord Siva has to be considered a product of maya. When Lord Siva is free from
TEXT
312
" 11
Sri Caitanya-caritamrta
176
[Madhya-lila, Ch. 20
SYNONYMS
'The truth about lord Siva is that he is always covered with three material
fl1 f'I'(<J:
'I
'l<>f<!fi
'l1t
\5
"If:
1'1WC'!: 9(: I
i!ifil"c<ti
'&<I II " II
hari/:1-the Supreme Personality of Godhead, Viu; hi-certainly; nirguQa/:1transcendental to all material qualities; sakat-directly; puruah-the supreme
enjoyer; prakrtel)-material nature; para/:1-beyond; sa/:1-He; sarva-drk-the
seer of everything; upadrata-the overseer of everything; tam-Him; bha;an
by worshiping; nirguQa/:1-transcendental to material qualities; bhavet-one be
comes.
TRANSLAliON
11
Text
315]
177
TEXT
314
315
'!><t
II
Similarly,
Lord Siva,
although
Sri Caitanya-caritamfta
178
[Madhya-lila, Ch. 20
simultaneously one with and different from Lord Krr:Ja, is still the incarnation of
the mode of darkness. However, Lord Vir:JU is Krr:Ja's personal expansion;
therefore He is the director of the mode of goodness and is always transcenden
tally situated beyond the jurisdiction of the modes of material nature. Lord Vir:Ju
is the original personal expansion of Krr:Ja, and Krr:Ja is the original source of all in
carnations. As far as power is concerned, Lord Vir:JU is as powerful as Lord Krr:Ja
because He possesses all the opulences.
TEXT 316
lf'l9ftc 'f"ll1PlJC9fT
or'l9ftc f<'r.'l'lt'll!l
rtc'il<' f
f'!i1 f<'-stf
II -!!') II
SYNONYMS
eva-as;
hi-certainly; dasa-antaram
s amana-dharma-equally
Govinda,
(5.46).
Text
318]
179
a'1il,
317
-ttit 'e-t 1
318
II lr II
Sri Caitanya-caritamrta
180
[Madhya-lila, Ch. 20
PURPORT
This is a quotation from Srimad-Bhagavatam
'it1t, i{ t1\''111 II
manu-antara-avatara-the
sanatana-0
Sanatana
Manu
Gosvami;
incarnations;
ebe-now;
asankhya-unlimited;
suna-hear;
gaQana-counting;
TRANSLATION
"0 Sanatana, just hear about the Manu incarnations [manvantara-avataras].
They are unlimited, and no one can count them. Just hear of their source.
TEXT 320
Text
322]
181
PURPORT
In one day of Brahma, there are 14 Manus, and all of them are considered to be
manvantara-avataras of the Supreme Personality of Godhead. Thus in one month
of Brahma's life, there are 420 manvantara-avataras, or Manus. In one year (360
days) of Brahma's life, there are 5,040 Manu incarnations. Thus for the one
hundred years of Brahma's life, there is a total of 504,000 manvantara-avataras.
TEXT
<;11""
321
11tfil-t art I
caudda-14; eka dine-in one day; mase-in one month; cari-sata bisa-420;
brahmara vatsare-in one year of Brahma; parica- sahasra ca//isa-5,040 avataras.
TRANSLATION
"There are 14 manvantara-avataras in one day of Brahma, 420 in one month,
and 5,040 in one year.
TEXT
322
ijlRlrt 1l1ft!l11" II II
sateka vatsara haya 'jivana' brahmara
parica-lak$a cari-sahasra manvantaravatara
SYNONYMS
sateka vatsara haya- there are one hundred years; jivana-the duration of life;
brahmara-of
Brahma;
parica-/ak$a-500,000;
cari-sahasra-4,000;
manu
TRANSLATION
"During the hundred years of Brahma's life, there are 504,000 manvantara
avataras.
Sri Caitanya-caritamrta
182
[Madhya-lila, Ch. 20
TEXT 323
i{ ro t <fi
'fl{ 1
tf4ft' <l'ltt i{
II II
t tt ilt<l'l I
<l'l !Qmlt<tit (;W (;t'ft
II 8 II
lllffll'{t<t
'',
II<t II
Text
327]
183
Yajiia;
svaroci?e-in
the Svarocia-manvantara;
vibhu-the
avatara Vibhu;
326
327
[Madhya-lila, Ch. 20
Sri Caitanya-caritamrta
184
the
Brahma-savarr;ya-manvantara;
vi?vaksena-the
the
Dharma-savarr;ya-manvantara;
Rudra-savarr;ya-manvantara;
sudhama- the
rudra-savarQye-in
avatara
named
the
Sudhama;
manvantara.
TRANSLAliON
"In the Brahma-savanya-manvantara, the avatara was named Vivaksena,
and in the Dharma-savarr;ya, he was named Dharmasetu. In the Rudra-savar
r;ya he was named Sudhama, and in the Deva-savarr;ya, he was named
Yogesvara.
TEXT 328
II
names.
TRANSLATION
"In the lndra-savarr;ya-manvantara, the avatara was named Brhadbhanu.
These are the names of the fourteen avataras in the fourteen manvantaras.
PURPORT
Text 330]
185
(5) Raivata, the twin brother of Tamasa; (6) Cikug the son of the demigod
Caku; (7) Vaivasvata, the son of Vivasvan, the sun-god (whose name is also
mentioned in Bhagavad-gita, (4.1); (8) Savarl)i, a son born to the sun-god and
wife named Chaya;
l)i, Deva-savarl)i and lndra-savarl)i, the sons of Rudra, Ruci, Satyasaha and BhOti
respectively.
TEXT 329
SYNONYMS
yuga-avatara-incarnation of millenniums; ebe-now; suna-hear; sanatana0 Sanatana Gosvami; satya-treta-dvapara-kali-yugera-of the Satya-yuga, Treta
TRANSLATION
"0 Sanatana, now hear from Me about the yuga-avataras, the incarnations
for the millenniums. First of all, there are four yugas-Satya-yuga, Treta-yuga,
Dvapara-yuga and Kali-yuga.
TEXT 330
-"i! --(!iii'; t (I
(If'" <1itif ,'fS! II
II
SYNONYMS
suk/a - white;
rakta-red;
k[$(la-black;
pita
yellow;
krame-one
after
another; cari varQa-four colors; cari varQa dhari -accepting these four colors;
'
Sri Caitanya-caritamrta
186
[Madhya-lila, Ch. 20
TRANSLATION
"In the four yugas-Satya, Treta, Dvapara and Kali-the Lord incarnates in
four colors: white, red, black and yellow respectively. These are the colors of
the incarnations in different millenniums.
TEXT 331
'<11
II -'-' II
TRANSLATION
" 'This child formerly had three colors according to the prescribed color for
different millenniums. Formerly He was white, red and yellow, and now He
has assumed a blackish color.'
PURPORT
This verse from
performing the name-giving ceremony for Krr:Ja at the house of Nanda Maharaja.
The following two verses are also from
Srimad-Bhagavatam (11.5.21,24).
TEXT 332
fC DC<'!I
<lo/-ll'H: I
fl!3tfCO!t<>f<ftt'f!i11_ f<llf_ii'l" II
krte suk/as catur-bahur
jatilo valkalambarab
kr?Qajinopavitak?an
bibhrad daQc;ia-kamaQc;ia/a
"" II
Text
334]
187
SYNONYMS
krte-in the Satya-yuga; suk/ab-having a white color and bearing the name
Sukla; catub-bahub-having four arms; jatilab-with a bunch of hair; va/ka/a-am
barab-wearing a garment made of tree bark; kr?Qa-ajina-black-colored an
telope skin; upavita-sacred thread; ak?an-a garland of beads for chanting;
bibhrat-carried; daQc;la-kamaQc;la/a-a rod and waterpot.
TRANSLATION
11
'In the Satya-yuga, the Lord appeared in a body colored white with four
arms and matted hair. He wore tree bark and bore a black antelope skin. He
wore a sat:red thread and a garland of rudraka beads. He carried a rod and a
waterpot, and He was a brahmacari.'
TEXT
333
c\Jitt" '(3><rccft:c'l1
5rrc''-'=
'In the Treta-yuga, the Lord appeared in a body that had a reddish hue and
four arms. There were three distinctive lines on His abdomen, and His hair
was golden. His form manifested the Vedic knowledge, and He bore the sym
bols of a sacrificial spoon, ladle and so on.'
TEXT
334
II
[Madhya-lila, Ch. 20
Sri Caitanya-caritamta
188
kardamake-to
Kardama
Muni;
vara
di la
gave
benedictions;
"As the white incarnation, the Lord taught religion and meditation. He
offered benedictions to Kardama Muni, and in this way He showed His cause
less mercy.
PURPORT
Kardama Muni was one of the prajapatis. He married DevahOti, the daughter of
Manu, and their son was Kapiladeva. The Supreme Lord was very pleased with
Kardama Muni's austerities, and He appeared before Kardama Muni in a whitish
body. This happened in the Satya-yuga millennium, when people were ac
customed to practicing meditation.
TEXT 335
-,'ate{- I
'iJIC! '' <R'ti '1f'ct( lffil' 11 n
kr?Qa-'dhyana' kare /aka jfiana-adhikarr
tretara dharma 'yajfia' karaya 'rakta'-varf)a dhari'
SYNONYMS
kr?Qa dhyana-meditation upon Kr?r:Ja;
-
kare-perform;
/oka-the people;
dharma-the
occupational
duty;
yajfia-performance
of
sacrifices;
TRANSLATION
"In the Satya-yuga the people were generally advanced in spiritual knowl
edge and could meditate upon KrQa very easily. The people's occupational
duty in Treta-yuga was to perform great sacrifices. This was induced by the
Personality of Godhead in His reddish incarnation.
Text
337]
189
336
'fi' 'ft?fttt I
II II
337
II -''1 II
syama/:1-blackish;
ayudha/:1-having weapons;
pita-vasa/:1-having
clothes;
nija-own;
sri-vatsa-adibhi/:1-such as Srivatsa;
yellow
ankai/:1-by
Sri Caitanya-caritamta
190
[Madhya-lila, Ch. 20
PURPORT
of the atasi flower. It is not that Lord Krr:ta Himself appears in a blackish color in all
the Dvapara-yugas. In other Dvapara-yugas, previous to Lord Krr:ta's appearance,
the Supreme Lord appeared in a greenish body by His own personal expansion.
<ttCif'<tt
01:
'!'It
S I
01: II '-'"lr I
namas te vasudevaya
nama/:! sankar?aQaya ca
pradyumnayaniruddhaya
as
when he was questioned by Maharaja Nimi, the King of Videha, about the incar
nations in specific yugas and their method of worship. Karabhajana Muni was one
of the nine Yogendras, and he met the King to inform him about future incarna
tions.
TEXT 339
Text
340]
191
'kr?Qa-nama-sankirtana'-kali-yugera dharma
SYNONYMS
the holy name of Lord Krr;a; kali-yugera dharma -the occupational duty in the
age of Kali.
TRANSLATION
"By this mantra, the people worship Lord Kr:-a in the Dvapara-yuga. In the
Kali-yuga the occupational duty of the people is to chant congregationally the
holy name of Kr:-a.
PURPORT
As stated in Srimad-Bhagavatam
(12.3.51):
In Kali-yuga one worships Lord Krr;a by chanting Hare Krr;a, Hare Krr;a, Krr:Ja
Krr:Ja, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. To propagate
this movement, Lord Krr:Ja personally appeared as Lord Caitanya Mahaprabhu.
That is described in the following verse.
TEXT
340
Sri Caitanya-caritamrta
192
[Madhya-lila, Ch. 20
TRANSLATION
"Accompanied by His personal devotees, Lord KrQa, assuming a golden
color, introduces the hari-nama-sankirtana, the chanting of the Hare KrQa
mantra, in the age of Kali. By this process, He delivers love for KrQa to the
general populace.
TEXT 341
at 1
' '5tAl itlti tt ft II -es II
dharma pravartana kare vrajendra-nandana
preme gaya nace loka kare sankirtana
SYNONYMS
dharma pravartana kare-introduces a particular type of religious activity; vra
jendra-nandana-Krr)a Himself; preme-in love; gaya-chants; nace-dances;
/oka-all people; kare-perform; sar'lkirtana-congregational chanting.
TRANSLATION
"Lord KrQa, the son of Nanda Maharaja, personally introduces the occupa
tional duty of the age of Kali. He personally chants and dances in ecstatic love,
and thus the entire world chants congregationally.
TEXT 342
II -'8 II
kr$Qa-varf)aril tvi$akr$Qaril
sangopangastra-par$adam
yajnaib sankirtana-prayair
yajanti hi sumedhasab
SYNONYMS
kr$Qa-varQam-repeating the syllables kr$-Qa; tvi$J-with a luster; ak($f)am
not
black
(golden);
sa-ar'lga-with
associates;
upanga-servitors;
astra
Text
344]
193
TRANSLATION
"'In the age of Kali, intelligent persons perform congregational chanting to
worship the incarnation of Godhead who constantly sings the name of KrQa.
Although His complexion is not blackish, He is KrQa Himself. He is accom
panied by His associates, servants, weapons and confidential companions.'
PURPORT
52.
TEXT
343
f 'fJ"tift 0 I
i4tt1f II 8 II
ara
tina-yuge-in
the
three
other
yugas;
dhyana-adite-by
processes
yuge-in this age of Kali; k($1)a-name-by chanting the Hare Krr:Ja maha-mantra;
sei phala paya-one gets the same achievement.
TRANSLATION
"In the other three yugas-Satya, Treta and Dvapara-people perform dif
ferent types of spiritual activities. Whatever results they achieve in that way,
they can achieve in Kali-yuga simply by chanting the Hare KrQa maha
mantra.
TEXT
344
II '-'8 8 II
kale/:1-of the age of Kali; do$a-nidhe-in the ocean of faults; rajan-0 King;
asti-there is; hi-certainly; eka/:1-one; mahan-very great; gul)a/:1-good
[Madhya-lila, Ch. 20
Sri Caitanya-caritamrta
194
'My dear King, although Kali-yuga is full of faults, there is still one good
quality about this age. It is that simply by chanting the Hare Kr1.1a maha
mantra, one can become free from material bondage and be promoted to the
transcendental kingdom.
PURPORT
This is a verse from Srimad-Bhagavatam (12.3.51).
TEXT 345
II \!IS II
dvapare paricaryayaril
on
Lord
Vit;u;
makhai/:r-by
tretayam-in
performing
the
sacrifices;
Treta-yuga;
yajata/:r-from
dvapare-in
the
age
worshiping;
of
Dvapara;
paricaryayam-by worshiping the lotus feet of Krt;a; ka/au-in the age of Kali;
TRANSLATION
11
in Kali-yuga there are many false meditators who concoct some imaginary form
Text
346]
195
and try to meditate upon it. It has become fashionable to meditate, but people
know nothing about the object of meditation. That is explained here. Yad
dhyayato vigwm. One has to meditate upon Lord Vil)u or Lord Krl)a. Without
referring to the sastras, so-called meditators aim at impersonal objects. Lord K[l)a
has condemned them in Bhagavad-gita
(12.5):
TEXT
346
'
iftC9;ftf\!i \!ilfiC9;1t
'
"8 II
196
Sri Caitanya-caritamta
[Madhya-lila, Ch. 20
TEXT 347
11
guQa-jfia/:1 sara-bhagina/:1
yatra sankirtanenaiva
sarva-svartho 'bhilabhyate
SYNONYMS
" 'Those who are advanced and highly qualified and are interested in the
essence of life, know the good qualities of Kali-yuga. Such people worship the
age of Kali because in this age, simply by chanting the Hare Km1a maha
mantra, one can advance in spiritual knowledge and attain life's goal.'
PURPORT
Karabhajana i, one of the nine Yogendras. The sage was informing Maharaja
Nimi about the people's duty to worship the Supreme Personality of Godhead ac
SYNONYMS
Text 350]
197
"As stated before when I described the incarnations of the material modes
[gur;Ja-avataras], one should consider that these incarnations also are un
limited and that no one can count them.
TEXT 349
sanatana-Sanatana
GosvamT.
TRANSLATION
"Thus I have given a description of the incarnations of the four different
yugas." After hearing all this, Sanatana Gosvami gave an indirect hint to the
Lord.
TEXT 350
1fti\' tt;!i{- J I
12it_1f ?tit'! tt;11 II
o II
buddhye-in intelligence;
brhaspati-exactly like
beca u se of the
Sri Caitanya-caritamrta
198
[Madhya-lila, Ch. 20
II
SYNONYMS
ati-very;
nica-low;
very
abominable
behavior;
kemane-how;
TRANSLATION
Sanatana Gosvami said, "I am a very insignificant living entity. I am low and
poorly behaved. How can I understand who is the incarnation for this age of
Kali?"
PURPORT
This verse is very important in reference to the incarnations of God. At present
there are especially many rascals prevalent in India who proclaim themselves in
carnations of God or goddesses. Thus they are fooling and bluffing foolish people.
On behalf of the general populace, Sanatana Gosvami presented himself as a
foolish, lowborn, poorly behaved person, although he was a most exalted per
sonality. Inferior people cannot accept the real God, yet they are very eager to ac
cept an imitation God who can simply bluff foolish people. All this is going on in
this age of Kali. To guide these foolish people, Sri Caitanya Mahaprabhu answers
the question as follows.
TEXT 352
Text
353]
199
SYNONYMS
prabhu kahe-Lord Sri Caitanya Mahaprabhu said; anya-avatara-the incarna
tures.
TRANSLATION
Sri Caitanya Mahaprabhu replied, "As in other ages an incarnation is ac
cepted according to the directions of the sastras, in this age of Kali an incarna
tion of God should be accepted in that way.
PURPORT
According to Sri Caitanya Mahaprabhu, this is the way an incarnation should be
accepted. Srila Narottama dasa Thakura says, sadhu-sastra-guru-vakya, cittete
kariya aikya. One should accept a thing as genuine by studying the words of
saintly people, the spiritual master and sastra. The actual center is sastra, the
revealed scripture. If a spiritual master does not speak according to revealed scrip
ture, he is not to be accepted. Similarly, if a saintly person does not speak ac
cording to the sastra, he is not a saintly person.
Unfor
tunately, at the present moment, people do not refer to the sastras; therefore
they accept rascals as incarnations, and consequently they have made incarna
tions into a very cheap thing. Intelligent people who follow Sri Caitanya
Mahaprabhu's instructions and the instructions of the acarya, the bona fide
spiritual master, will not accept a pretender as an incarnation of God. In Kali-yuga,
the only incarnation is Sri Caitanya Mahaprabhu. Imitation incarnations take ad
vantage of Sri Caitanya Mahaprabhu. The Lord appeared within the past five
hundred years, played as the son of a brahmaf)a from Nadia and introduced the
sarikirtana movement. Imitating Sri Caitanya Mahaprabhu and ignoring the sastra,
353
lf(al!_ -rtJ-IIft?lf''i' 1
'C111rl rn1 ''til' n n
Sri Caitanya-caritamrta
200
[Madhya-lila, Ch. 20
smrtis.
SrTia
ROpa
GosvamT recommends
in
Bhakti-rasamrta-sindhu
(1.2.101):
sruti-smrti-puraf)adi
paficaratra-vidhirh vina
aikantiki harer bhaktir
utpatayaiva kalpate
Unless one refers to sastra (sruti, smrti and puraQadt), one's spiritual activity simply
disturbs society. There is no king or government to check people, and therefore
society has fallen into a chaotic condition as far as spiritual understanding is con
cerned. Taking advantage of this chaotic condition, many rascals have appeared
and proclaimed themselves incarnations of God. As a result, the entire population
is indulging in sinful activities such as illicit sex, intoxication, gambling and meat
eating. Out of many sinful people, many incarnations of God are emerging. This is
a very regrettabl"e situation, especially in India.
Text
355]
TEXT
201
354
-'1fif '!Rl' I
TEXT
355
ch"'nrrhr<ll)t'I'Jf\!>:
u "a
yasyavatara jnayante
Safifi$V asaririf)aQ
tais tair atulyatisayair
viryair dehi?V asangatai/:r
SYNONYMS
yasya-whose; avatara/:r-incarnations; jflayante-can be known; Sariri?U
among the living entities; asaririQa/:r-of the Lord, who has no material body; tai/:r
tai/:r-all those;
atu/ya-incomparable;
atisayai/:r-extraordinary;
viryai/:r-by
Sri Caitanya-caritamrta
202
[Madhya-lila, Ch. 20
TRANSLATION
" 'The lord does not have a material body, yet He descends among human
beings in His transcendental body as an incarnation. Therefore it is very dif
ficult for us to understand who is an incarnation. Only by His extraordinary
prowess and uncommon activities, which are impossible for embodied living
entities, can one partially understand the incarnation of the Supreme Per
sonality of Godhead.'
PURPORT
This is a quotation from Srrmad-Bhagavatam (1 0.1 0.34).
TEXT 356
''IJUfi?f'lf"'sj,
tf '"-"f"''l' I
TRANSLATION
"By
two
symptoms-personal
characteristics
and
marginal
charac
sonal
symptoms;
karya-dvara-by
activities;
jfiana-knowledge;
ei-this;
Text
203
359]
TRANSLATION
"Bodily features, nature and form are the personal characteristics. Knowl
edge of His activities provides the marginal characteristic.
TEXT
358
'$l<ti!UH;:V ut Q'ft1H;;'I I
''
author
Vyasadeva;
mangala-acaraf)e-in
the
auspicious
invocation;
dui /ak?af)e-by these two characteristics, namely svarupa (personal) and tatastha
(marginal) symptoms.
TRANSLATION
"In the auspicious invocation in the beginning of Srimad-Bhagavatam, Srila
Vyasadeva has described the Supreme Personality of Godhead by these
symptoms.
TEXT
359
'nt 'lCt'lltflrDtC'<!':
CO{ '1"1!'1
<!I
TO{'(g<Ti
janma-adi -creation
Sri Caitanya-caritamrta
204
[Madhya-lila, Ch. 20
the
abode;
svena-His
own
personal;
sada-always;
nirasta
TRANSLATION
"'I offer my obeisances unto Lord Sri Kna, son of Vasudeva, who is the
supreme all-pervading Personality of Godhead. I meditate upon Him, the
transcendent reality, who is the primeval cause of all causes, from whom all
manifested universes arise, in whom they dwell and by whom they are
destroyed. I meditate upon that eternally effulgent Lord who is directly and
indirectly conscious of all manifestations and yet is beyond them. It is He only
who first imparted Vedic knowledge unto the heart of Brahma, the first created
being. Through Him this world, like a mirage, appears real even to great sages
and demigods. Because of Him, the material universes, created by the three
modes of nature,
appear factual,
therefore, upon Him, the Absolute Truth, who is eternally existent in His tran
scendental abode and who is forever free of illusion.'
PURPORT
This
verse,
quoted
from
Srimad-Bhagavatam
(1.1.1 ) ,
links
the
Srimad
Bhagavatam with the Vedanta-sutra with the words janmady asya yatab. It is
stated that the Supreme Personality of Godhead, Vasudeva, is the Absolute Truth
beyond the material creation. This has been accepted by all acaryas. Even
Sarikaracarya, the most elevated impersonalist, says in the beginning of his com
not yet manifested from the mahat-tattva, it is called avyakta, and when it is dem
onstrated from that total energy, it is called vyakta. Narayal)a, the Supreme Per
head when He assumes a particular incarnation. Krr:Ja tells Arjuna that they both
took birth many, many times before. Krr:Ja remembers everything about His pre
vious appearances, but Arjuna does not remember. Since Krr:Ja is beyond the cos
being beyond the material cosmic creation, always has a spiritual body. He im-
Text
361]
205
parted Vedic knowledge into the heart of Brahma. Although Brahma is the most
important and exalted personality within this universe, he could not remember
what he did in his past life. Krr:Ja has to remind him through the heart. When Lord
Brahma was thus inspired, he was able to create the entire universe. Remembering
everything about the past and inspiring Lord Brahma to create are vivid examples
of the characteristics called svarupa-tak$af)a and tatastha-tak$af)a.
TEXT
360
361
II
separated.
[Madhya-lila, Ch. 20
Sri Caitanya-caritamrta
206
TRANSLATION
"In that same verse it is stated that the lord is the creator, maintainer and
annihilator of the cosmic manifestation, and that He enabled Lord Brahma to
create the universe by infusing him with the knowledge of the Vedas. It is also
stated that the lord has full knowledge directly and indirectly, that He knows
past, present and future and that His personal energy is separate from maya,
the illusory energy.
TEXT 362
- -it '!lJ"'-'1 I
" <t\! iSft "![ii'l II II
ei saba karya-tarira tatastha-lak?aQa
anya avatara aiche jane muni-gaQa
SYNONYMS
ei saba karya-all these activities;
tarira-His;
tatastha-lak?aQa-marginal
TEXT 363
iSf'Stf;;'! <;t I
(;<fi iSftilt11 1f II" II
i!l\!-if?;'t 11
'1'1
Text
365]
207
TRANSLATION
"At the time of Their appearance, the incarnations of the Lord are known in
the world because people can consult the sastras to understand the incarna
tion's chief characteristics, known as svarupa and tatastha. In this way the in
carnations become known to great saintly persons."
TEXT
364
<ti,--"tt if'st"'''lfi'l I
'!( <lit1i -(;1!W-ll II 8
llift'!il
II
365
208
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 20
PURPORT
Sanatana GosvamT wanted to confirm the fact that SrT Caitanya Mahaprabhu is
the incarnation of Krr:ta for this age. According to sastra, in Kali-yuga the Lord
would assume a golden or yellow color and would distribute love of Krr:ta and
the sankirtana movement. In accordance with sastra and saintly persons, these
characteristics were vividly displayed by SrT Caitanya Mahaprabhu, and it was
therefore clear that SrT Caitanya Mahaprabhu was an incarnation of Krt:Ja. He was
confirmed by the sastras, and His characteristics were accepted by saintly people.
Since SrT Caitanya Mahaprabhu could not escape Sanatana GosvamT's argument,
He remained silent on this point and thereby indirectly accepted Sanatana's state
ment. By this we can clearly understand that SrT Caitanya Mahaprabhu was the
direct incarnation of Lord Krt:Ja.
TEXT 366
SYNONYMS
prabhu kahe-SrT Caitanya Mahaprabhu replied; caturali-very intelligent argu
ment; cha(fa-give up; sanatana-0 Sanatana; sakti-avesa-avatarera-of the es
pecially empowered incarnations; suna-hear; vivaraf)a-the description.
TRANSLATION
Sri Caitanya Mahaprabhu replied, "0 Sanatana, you must give up your in
telligent tricks. Just try to understand the meaning of the saktyavesa-avatara.
TEXT 367
SYNONYMS
sakti-avesa-avatara-incarnations
especially
empowered
by
the
Lord;
Text
209
369]
368
Off I
,.1e.J'i!TI1',tDl'fi%'MMIIr
saktyavesa dui-rOpa-'mukhya', 'gaul)a' dekhi
sak$at-saktye 'avatara', abhase 'vibhati' likhi
SYNONYMS
sakti-avesa-empowered incarnations; dui-rOpa-two categories; mukhya
primary; gaul)a-secondary; dekhi-1 see; sak$at-saktye-when there is direct
power; avatara-they are called incarnations; abhase-when there is indication;
vibhuti likhi-they are called vibhati, or possessing special favor.
TRANSLATION
"Empowered incarnations are of two types-primary and secondary. The
primary one is directly empowered by the Supreme Personality of Godhead
and is called an incarnation. The secondary one is indirectly empowered by
the Supreme Personality of Godhead and is called vibhuti.
TEXT
369
II
SYNONYMS
sanaka-adi-the
four Kumaras;
narada-Narada;
prthu-Maharaja
Prthu;
Sri Caitanya-caritamrta
210
[Madhya-lila, Ch. 20
TRANSLATION
"Some saktyavesa-avataras are the four Kumaras, Narada, Maharaja Prthu
and Parasurama. When a living being is empowered to act as lord Brahma, he
is also considered a saktyavesa-avatara.
TEXT 370
SYNONYMS
vaikuf)the-in the spiritual world; se?a-Lord Sea; dhara dharaye-carries in
numerable planets; ananta-Ananta; ei-these; mukhya-avesa-avatara-primary
directly empowered incarnations; vistare-in expanding them; nahi-there is
not; anta-limit.
TRANSLATION
"lord Sea in the spiritual world of Vaikur;fha and, in the material world,
lord Ananta, who carries innumerable planets on His hood, are two primary
empowered incarnations. There is no need to count the others, for they are
unlimited.
TEXT 371
II
SYNONYMS.
sanaka-adye-in the four Kumaras; jnana-sakti-the power of knowledge;
narade-in Narada Muni;
sakti-the power;
TRANSLATION
"The power of knowledge was invested in the four Kumaras, and the power
of devotional service was invested in Narada. The power of creation was in-
Text
373]
211
vested in Lord Brahma, and the power to carry innumerable planets was in
vested in Lord Ananta.
TEXT
372
'?tt'i'il' I
?t1 'ilt!Cf:Jtt'l' II 'H. II
t ''1N;:Jt'15t,
enables such a king to kill rogues and miscreants. He also invests His power in
incarnations like Parasurama.
TEXT
373
<I"
"Il'a"ITI:
II -=>'1-=> II
jfiana-sakty-adi-kalaya
yatravito janardanab
ta avesa nigadyante
jiva eva mahattamab
SYNONYMS
jfiana-sakti-adi-ka/aya-by portions of the potencies of knowledge, devotional
service, creation, personal service, ruling over the material world, carrying the dif-
Sri Caitanya-caritamrta
212
[Madhya-lila, Ch. 20
ferent planets, and killing the rogues and miscreants; yatra-wherever; avita/:1-
n igadyan te-are
TRANSLATION
11
(1.18).
TEXT 374
power;
kahiye-we
say;
yaiche-j ust
like;
gita-of
Himself all over the universe in many personalities through specific powers,
known as vibhuti.
PURPORT
The expansion of specific maya powers is explained in Srimad-Bhagavatam
(2.7.39).
TEXT 375
lf.lf.'"1!
'!
\!is<l1<15l
1l'lf-9!'1!<1 <11 I
C\!iiSi1 "[}j<l"{_ II
'1(1(
.:!'\It II
Text 376]
213
SYNONYMS
yat yat-whatever and wherever; vibhatimat-extraordinarily opulent; sat
tvam-living entity; srimat-full of wealth; Drjitam-full of power; eva-cer
tainly; va-or; tat tat-there; eva-certainly; avagaccha-should know; tvam
you; mama-of Me; tejai)-of power; arilsa-of a part; sambhavam-exhibition.
TRANSLATION
'' 'Know that all beautiful, glorious and mighty creations spring but from a
spark of My splendor.
PURPORT
This is a statement made by Krr:Ja in Bhagavad:gita (1 0.41 ).
TEXT 376
'51'<! <11
t'll:OI f<
tCO{
""{
II -:;'1 II
athava bahunaitena
kim jfiatena tavarjuna
vi?tabhyaham idaril krtsnam
ekarilsena sthito jagat
SYNONYMS
athava-or; bahuna-much; etena-with this; kim-what use; jfiatena-being
known;
tava-by you;
arjuna-0 Arjuna;
vi?tabhya-pervading;
aham-1;
TRANSLATION
"'But what need is there, Arjuna, for all this detailed knowledge? With a
single fragment of Myself I pervade and support this entire universe.'
PURPORT
This is also a statement made by Krr:Ja in Bhagavad-gita (1 0.42).
214
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 20
TEXT 377
i! <fi"(_ -t-.;tr;tf I
fll'fN;) f II '1'1
II
SYNONYMS
eita-thus; kahi/un-1 have explained; sakti-avesa-avatara-the incarnations
specifically empowered; balya-in childhood; paugaQ(ia-in boyhood; dhar
mera-of the characteristics; sunaha-now hear; vicara-the consideration.
TRANSLATION
"Thus I have explained specifically empowered incarnations. Now please
hear about the characteristics of lord Krr:Ja's childhood, boyhood and youth.
TEXT 378
r;llftJtllt-tt 81(!F{"fi{ I
\211 <fitr;t '<if r;J ;ri{ II 'llr
II
kisora-sekhara-dharmi vrajendra-nandana
prakata-lila karibare yabe kare mana
SYNONYMS
kisora-sekhara-topmost of youth;
vra
TRANSLATION
"As the son of Maharaja Nanda, lord Krr:Ja is by nature the paragon of
kisora [youth]. He chooses to exhibit His pastimes at that age.
TEXT 379
Text 381]
215
SYNONYMS
adau-first; prakata-manifest; karaya-He makes; mata-pita-His mother and
father; bhakta-gaQe-similar devotees; pache-after that; prakata haya-be
comes manifest; janma-adika-lila-krame-such pastimes as birth, in order.
TRANSlATION
"Before His personal appearance, the Lord causes some of His devotees to
appear as His mother, father and intimate associates. He then appears later as
if He were taking birth and growing from a baby to a child and gradually into a
youth.
TEXT 380
flf!.'{f9f "'fJff.!l'l: I
If, f< Clift .!l'l1 fOI'!T<'!,'-'11-<'11lll. U
'11!1
ITo
vayaso vividhatve'pi
sarva-bhakti-rasa5raya/:l
dharmi kisbra evatra
nitya-li/a-vilasavan
SYNONYMS
vayasa/:1-of age; vividhatve-in varieties; api-although; sarva-of all kinds;
bhakti-rasa-asraya/:1-the shelter of devotional service; dharmi-whose constitu
tional nature; kisora/:1-in the age before youth; eva-certainly; atra-in this;
nitya-/i/a-of eternal pastimes; vilasavan-the supreme enjoyer.
TRANSLATION
" 'The Supreme Personality of Godhead is eternally enjoying Himself, and
He is the shelter of all kinds of devotional service. Although His ages are
various, His age known as kisora [pre-youth] is best of all.'
PURPORT
This verse is found in Bhakti-rasamrta-sindhu (2.1.63).
TEXT 381
II lr:> II
216
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 20
SYNONYMS
putana-vadha-adi-killing of the demons like POtana; yata-all; lila-pastimes;
k$al)e k$al)e-one moment after another; saba lila-all these pastimes; nitya
eternally; prakata-manifesting; kare-does; anukrame-one after another.
TRANSLATION
"When Lord Krr:ta appears, from moment to moment He exhibits His dif
ferent pastimes, beginning with the killing of Putana. All these pastimes are
eternally being demonstrated one after another.
TEXT 382
SYNONYMS
ananta brahmal)<;ia-innumerable universes; tara-of which; nahika gal)ana
there is no counting; kana lila-some pastimes; kana brahmal)<;ie-in some uni
verse; haya-there is; prakatana-manifestation.
TRANSLATION
"The consecutive pastimes of Krr:ta are manifest in one of the innumerable
universes moment after moment. There is no possibility of counting the uni
verses, but in any case some pastime of the Lord is being manifest at every
moment in one universe or another.
TEXT 383
II
lr
II
Text 384]
217
SYNONYMS
<rti'IJ<;'Pf).t-ttfiltf I
1ft'tfff tif, '-rtt1f fii'!Jfili%
iqi
lllr811
krame balya-paugarxla-kaisorata-prapti
rasa-adi lila kare, kaisore nitya-sthiti
SYNONYMS
paugaQqa-boyhood;
kaisorata-youth;
The c,omparison made here is very interesting. Krr;a does not grow like an or
dinary human being, even though He exhibits His pastimes of childhood, boy
hood and pre-youth. When He reaches the age of pre-youth, kaisora, He does not
grow any older. He simply remains in His kaisora age: He is therefore described in
Brahma-sarhhita (5.33) as nava-yauvana.
advaitam acyutam anadim ananta-rDpam
adyarh puraQa-puru?arh nava-yauvanarh ca
vede$U durfabham adurfabham atma-bhaktau
govindam adi-puru?arh tam aharh bhajami
This nava-yauvana, or pre-youth, is the eternal transcendental form of Krr;a. Krr;a
never grows older than nava-yauvana.
[Madhya-lila, Ch. 20
Sri Caitanya-caritamrta
218
TEXT 385
''!J' (.m?J ll I
iii &ift'li <;'lltil 'fiii!J' II
lrlt II
"'fi-f.r-!J, <;i!JfJ1f'!$ftttJ
II lr II
II
Text
389]
219
TRANSLATION
"The sun moves across the zodiac day and night and crosses the oceans be
tween the seven islands one after the other.
TEXT
388
1ftfffiflftil: i 9ffif'lft'1
SYNONYMS
ratri-dine-during the whole day and night; haya-there is; ati-daQ(ia-of
sixty daQ(ias (a measure of time); parimal)a-duration; tina-sahasra-three thou
sand; chaya-sata-six hundred; pala-palas; tara-of that; mana
measurement
TRANSLATION
"According to Vedic astronomical calculations, the rotation of the sun con
sists of sixty dar;as, and it is divided into thirty-six hundred palas.
TEXT
389
t'f11 mt'"' 1
1.!1 ' 'Rf' II 1r:;, II
suryodaya haite ati-pala-kramodaya
sei eka daQ(ia, ata daQ(ie 'prahara' haya
SYNONYMS
surya-udaya haite-beginning from the sunrise; a$ti-pala-sixty palas; krama
udaya-gradually rising higher and higher; sei-that; eka daQ(ia-one daQ(ia; ata
daQ(ie-in eight daQ(ias; prahara haya-there is a prahara.
Sri Caitanya-caritamrta
220
[Madhya-lila, Ch. 20
TRANSLATION
"The sun rises in steps consisting of sixty palas. Sixty palas equal one dar;
c;la, and eight dar;c;las comprise one prahara.
TEXT 390
<!i-ii-Rf 'f;l I
mill ''5ttii" il: 11 0 "
eka-dui-tina-cari prahare asta haya
cari-prahara ratri gele puna/:! suryodaya
SYNONYMS
caudda-manvantare
"Just like the sun, there is an orbit to Krr;a's pastimes, which are manifest
one after the other. During the lifetime of fourteen Manus, this orbit expands
through all the universes, and gradually it returns. Thus Krr;a moves with His
pastimes through all the universes, one after another.
Text
394]
TEXT
221
392
II
-!) II
of t he
appearance;
taha-that;
yaiche-l ik e;
vraja-pure-in
393
TEXT
, ta;"J,
394
I
II
8 II
Sri Caitanya-caritamrta
222
[Madhya-lila, Ch. 20
ift'i"t1f 1l "ltil
I
It II
avasthana-the presence;
tate-therefore; lila-pastimes;
nitya-eternal;
TEXT 396
I
II
Text
397]
223
SYNONYMS
go/oka-the planet known as Goloka; goku/a-dha.ma-the spiritual land, the
pasturing fields for the surabhi cows; vibhu-opulent and powerful; kr?Qa
sama-as much as KrQa; kr?Qa-icchaya-by the supreme will of KrQa; brahmaQ
(ja-gaQe-in each of the universes; tahara-of the Goloka and Gokula dhamas;
sarikrama-appearance.
TRANSLATION
"The spiritual abode known as Goloka, which is a pasturing land for surabhi
cows, is as powerful and opulent as Krr:Ja. By the will of Krr:Ja, the original
Goloka and Gokula dhamas are manifest with Him in all the universes.
TEXT
397
8fro't GJ \!t11' 11 11
ataeva goloka-sthane nitya vihara
brahmaQ(ia-gaQe krame prakatya tahara
SYNONYMS
ataeva-therefore; goloka-sthane-in the original Goloka Vrndavana planet;
nitya vihara-eternal pastimes; brahmaQ(ia-gaQe-within the material universes;
krame- gradually; prakatya-manifestation; tahara -of them.
TRANSLATION
"The eternal pastimes of Krr:Ja are continuously taking place in the original
Goloka Vrndavana planet. These same pastimes are gradually manifest within
the material world, in each and every brahmar:J;ia.
PURPORT
SrTia Bhaktisiddhanta SarasvatT Thakura elucidates this complicated explanation
of KrQa's pastimes. KrQa's pastimes are always present in the material world in
one of the many universes. These pastimes appear in the universes one after the
other, just as the sun moves across the sky and measures the time. KrQa's ap
pearance may be manifest in this universe at one moment, and immediately after
His birth, this pastime is manifest in the next universe. After His killing of POtana is
manifest in this universe, it is next manifest in another universe. Thus all the
pastimes of KrQa are eternally existing both in the original Goloka Vrndavana
planet and in the material universes. The 125 years calculated in our solar system
to be KrQa's lifetime equal one moment for KrQa. One moment these pastimes
Sri Caitanya-caritamrta
224
[Madhya-lila, Ch. 20
are manifest in one universe, and the next moment they are manifest in the next
universe. There are unlimited universes, and Krr:Ja's pastimes are manifest one
moment after the other in all of them. This rotation is explained through the ex
ample of the sun's moving across the sky. Krr:Ja appears and disappears in innu
merable universes, just as the sun appears and disappears during the day. Al
though the sun appears to rise and set, it is continuously shining somewhere on
the earth. Although Krr:Ja's pastimes seem to appear and disappear, they are con
tinuously existing in one brahmaQc;fa (universe) or another. Thus all of Krr:Ja's lilas
are present simultaneously throughout the innumerable universes. By our limited
senses we cannot appreciate this; therefore Krr:Ja's eternal pastimes are very dif
ficult for us to understand. One should try to understand how they are taking
place by understanding the allegory of the sun. Although the Lord is appearing
constantly in the material universes, His pastimes are eternally present in the
original Goloka Vrndavana. Therefore these pastimes are called nitya-li/a (eter
nally present pastimes). Because we cannot see what is going on in other uni
verses, it is a little difficult for us to understand how Krr:Ja is eternally manifesting
His pastimes. There are fourteen Manus in one day of Brahma, and this time
calculation is also taking place in other universes. Krr:Ja's pastimes are manifest
before fourteen Manus expire. Although it is a little difficult to understand the
eternal pastimes of Krr:Ja in this way, we must accept the verdict of Vedic
literatures.
There are two types of devotees-the sadhaka, who is preparing for perfection,
and the siddha, who is already perfect. As far as those who are already perfect are
concerned, Bhagavad-gita says, tyaktva deharh punar janma naiti mam eti so
'rjuna: "After giving up this material body, such a devotee comes to Me." After
leaving the material body, the perfect devotee takes birth in the womb of a gopi
on a planet where Krr:Ja's pastimes are going on. This may be in this universe or
another universe. This statement is found in the Ujjva/a-nilamaQi, which is com
mented upon by V isvanatha CakravartT Thakura. When a devotee becomes per
fect, he is transferred to the universe where Krr:Ja's pastimes are taking place.
Krr:Ja's eternal associates go wherever Krr:Ja manifests His pastimes. As stated
before, first the father and mother of Krr:Ja appear, then the other associates.
Quitting his material body, the perfect devotee also goes to associate with Krr:Ja
and His other associates.
TEXT 398
atiSf ? -tr.;-t
'(1!11' 1
' "PttJtt11-'l!', '(' II lr' II
Text 400]
225
SYNONYMS
vraje-in Vrndavana; krQa-Lord Krl)a; sarva-aisvarya-prakase-manifesta
tion of His full opulence; purQa-tama-most complete; puri-dvaye-in Dvaraka
and Mathura; para-"vyome-and in the spiritual world; purQa-tara-more com
plete; purQa-complete.
TRANSLATION
"Krr;a is complete in the spiritual sky [Vaikur;tha]. He is more complete in
Mathura and Dvaraka, and He is most complete in Vrndavana, Vraja, due to
His manifesting all His opulences.
PURPORT
This is confirmed in the following three verses from Bhakti-rasamrta-sindhu
(2.1.221-223).
TEXT 399
'lT:
9fR19fJl:'\!j
11 .!) u
<ftP.rtMo;'t: : cf"C'll1ltlf:
'l!('j<fJg)<f: 1_cf: 1_'Ccftiflf-.f<fi:
II 8
II
Sri Caitanya-caritamrta
226
[Madhya-lila, Ch. 20
prakasitakhi/a-guQa/:1
smrta/:1 pOrQatamo budhai/:1
asarva-vyar'ijaka/:1 pOrQatara/:1 pOrQo 'lpa-darsaka/:1
SYNONYMS
prakasita-akhi/a-guQa/:1-having
all
transcendental
qualities
manifested;
smrta/:1 -is understood; pOrQa-tama/:1 -most perfect; budhai/:1 -by learned schol"
ars; asarva-vyar'ijaka/:1-having qualities not fully manifested; pOrQa-tara/:1-more
perfect; pOrQai) -perfect; a/pa-darsaka/:1 -still less fully manifested.
TRANSLATION
" 'When the Supreme Personality of Godhead does not manifest all His
transcendental qualities, He is called complete. When all the qualities are
manifest, but not fully, He is called more complete. When He manifests all His
qualities in fullness, He is called most complete. This is the version of all
learned scholars in the devotional science.
TEXT 401
"jJ
{"!>1 <IJl'I(C'ilfl"'t
8 o ') II
k[$Qasya pOrQatamata
vyaktabhad gokulantare
pOrQata pOrQatarata
dvaraka-mathuradi$U
SYNONYMS
k[$Qasya-of
manifested;
Vrndavana;
Lord
Krr:Ja;
abhat-became;
pOrQa-tamata-being
gokula-antare-in
pOrQata -completeness;
most
the
perfect;
domain
pOrQa-tarata -more
of
vyakta
Gokula
completeness;
Text
404]
TEXT
227
402
'(1!11' ceti{.l
-'('!' '(' i{11f II So II
- r3t\!Jf
TRANSLATION
"Lord Krr:Ja is the most complete Supreme Personality of Godhead in
Vrndavana. Elsewhere all His expansions are either complete or more com
plete.
TEXT
403
TRANSLATION
"Thus I have briefly described Krr:Ja's manifestation of transcendental
forms. This subject matter is so large that even Lord Ananta cannot describe
it fully.
TEXT
t1f
404
<1i 'fi{ I
Sri Caitanya-caritamta
228
[Madhya-lila, Ch. 20
te{, t, (; t"iiJi{. I
?f;"f t11t 11 f.tii til' 11 8 G II
iha yei sune, pac;le, sei bhagyavan
krQera svarupa-tattvera haya kichu jnana
SYNONYMS
iha-this narration; yei sune -anyone who hears; pac;le-or reads; sei-such a
person; bhagyavan-is most fortunate; kr!Jera-of Lord Krr:ta; svarupa-tat
tvera-of personal bodily features; haya-there is; kichu-something; ji'iana
knowledge.
TRANSLATION
Whoever hears or recites these descriptions of the expansions of KQa's
body is certainly a very fortunate man. Although this is very difficult to under
stand, one can nonetheless acquire some knowledge about the different
features of KQa's body.
TEXT 406
1\tit- tllf I
!Ji ?II So
sri-rupa-raghunatha pade yara asa
caitanya-caritamrta kahe krQadasa
II
Text 406]
229
SYNONYMS
book
named
Caitanya-caritamrta;
kahe-describes;
krQadasa-SrTia
CHAPTER 21
TEXT 1
R ffl11fl t- II
II
agaty-eka-gatirh natva
hinarthadhika-sadhakam
sri-caitanyarh likhamy asya
madhuryaisvarya-sikaram
SYNONYMS
agati-eka-gatim-to the only shelter for the conditioned souls who do not
know the goal of life; natva-offering obeisances; hina-artha-of the necessities
of the conditioned souls, who are poor in spiritual knowledge; adhika-increase;
sadhakam-bringing about; sri-caitanyam-unto Lord Sri Caitanya Mahaprabhu;
/ikhami-1 am writing; asya-of Him; madhurya-aisvarya-of the sweetness and
opulence; sikaram-a small portion.
TRANS LAliON
231
232
Sri Caitanya-caritamta
[Madhya-lila, Ch. 21
TEXT 2
iST f.{Jtit I
i!ffiti iST (;'e"f-11
iST iSffi
II
:J{<(111 t";T-Jt11fttlf I
Qf Qf C<ll!; :If, itt<ti 'St'ltit II '!> II
sarva svarupera dhama-paravyoma-dhame
prthak prthak vaikuQtha saba, nahika gaQane
SYNONYMS
sarva-all; svarupera-of the personal forms; dhama
abode; para-vyoma
I!, '
Text
6]
233
sata-a
hundred;
sahasra-a
thousand;
ayuta-ten
thousand;
lak?a-a
lf C-Jt9fct5, til"!
91'-'!l'ti-"i_c( lf II II
SYNONYMS
TRANSLATION
"Each Vaikur;tfha planet is very large, and each is made of spiritual bliss. The
inhabitants are all associates of the Supreme Lord, and they have full opulence
like the Lord Himself. Thus they are all situated.
TEXT
il C CIS 'WOlf
Sri Caitanya-caritamrta
234
[Madhya-lila, Ch. 21
SYNONYMS
ananta vaikuQtha-unlimited Vaikur:Jtha planets; eka eka-certai n ; dese-in a
place; yara-of which; s ei-that; para-vyoma-of the spiritual sky; dhamera-of
the abode; ke karu vistara-who can understand the breadth.
TRANSLATION
"Since all the Vaikutha planets are located in a certain corner of the
spiritual sky, who can measure the spiritual sky?
TEXT 7
r c-tJt t 'it 1
:J'f,(tf11' ?-.ta,t '<tit' 'itf'l II
9 II
SYNONYMS
ananta-unli m ited; vaikuQtha-Vaikur:Jtha planets; para-vyoma-the spiritual
sky; yara-of which; da/a-sreQi-the bunches of outlying petals; sarva-upari-in
the topmost portion of the spiritual sky; k[$Qa-loka-the abode of Lord Krr:Ja;
karQikara gaQi-we consider the whorl of the lotus flower.
TRANSLATION
"The shape of the spiritual sky is compared to a lotus flower. The topmost
region of that flower is called the whorl, and within that whorl is Kra's
abode. The petals of the spiritual lotus flower consist of many Vaikutha
planets.
TEXT 8
SYNONYMS
ei-mata-such; $at-aisvarya-six opulences; sthana-abode; avatara-incarna
tions; brahma-Lord Brahma; siva-Lord Siva; anta na paya-ca n not find the
limit; jiva-a living entity; kon-what of; chara
worthless.
Text
10]
235
TRANSLATION
"Each Vaikul)tha planet is full of spiritual bliss, complete opulence and
space, and each is inhabited by incarnations. If Lord Brahma and Lord Siva
cannot estimate the length and breadth of the spiritual sky and the Vaikul)tha
planets, how can ordinary living entities begin to imagine them?
TEXT 9
tri
lokyam-in the three worlds; kva -where; va-or; katham-how; va-or; kati
TRANSLATION
"'0 supreme great one! 0 Supreme Personality of Godhead! 0 Supersoul,
master of all mystic power! Your pastimes are taking place continuously in
these worlds, but who can estimate where, how and when You are employing
Your spiritual energy and performing Your pastimes? No one can understand
the mystery of these activities.'
PURPORT
This verse is quoted from Srimad-Bhagavatam
TEXT
(1 0.14.21 ).
10
1J "tt J i[,'l
1-fit-<fltfw u Cf;I'Q II
II
Sri Caitanya-caritamrta
236
[Madhya-lila, Ch. 21
'lt"ir'!C?f 'ft"l_ ft
ft.,'l1!J
<ll
frcil.'IJ
f1!<fi1 JiSt'!:
11 11
scended for the benefit of all living entities; ke-who; isire-were able; asya-of
the universe; kalena-in due course of time; yai/:1-by whom; va-or; vimita/:1counted; su-ka/pai/:1-by great scientists; bha-parhsava/:1-the atoms of the uni
verse;
mihika/:1-particies of snow;
dyu-bhasa/:1-the il
Text
13]
237
PURPORT
(1 0.14.7).
12
TRANSLATION
"To say nothing of Lord Brahma, even Lord Anania, who has thousands of
heads, could not reach the end of the Lord's transcendental qualities, even
though He is continuously chanting their praises.
TEXT
13
c 1
) " II
Sri Caitanya-caritamrta
238
[Madhya-lila, Ch. 21
TRANSLATION
"'If I, Lord Brahma, and your elder brothers, the great saints and sages, can
not understand the limits of the Supreme Personality of Godhead, who is full
of various energies, who else can understand them? Although constantly
chanting about His transcendental qualities, the thousand-hooded Lord Sea
has not yet reached the end of the Lord's activities.'
PURPORT
This verse, spoken to Narada Muni, is from Srimad-Bhagavatam (2.7.41 ).
TEXT 14
limit; na
"To say nothing of Anantadeva, even Lord Kra Himself cannot find an end
to His transcendental qualities. Indeed, He Himself is always eager to know
them.
TEXT 15
q 1lftf1l' <tt
II 4
Text 15]
239
SYNONYMS
dyu-patayab-the predominating deities of higher planetary systems (Lord
could reach; an
'My Lord, You are unlimited. Even the predominating deities of the higher
planetary systems, including Lord Brahma, could not find Your limitations. Nor
could You Yourself ascertain the limit of Your qualities. Like atoms in the sky,
there are multi-universes with seven coverings, and these are rotating in due
course of time. A ll the experts in Vedic understanding are searching for You
by eliminating the material elements. In this way, searching and searching,
they come to the conclusion that everything is complete in You. Thus You are
the resort of everything. This is the conclusion of all Vedic experts.'
PURPORT
This verse from Srimad-Bhagavatam (1 0.87.41) is confirmed in Bhagavad-gita:
bahanarh janmanam ante
sa mahatma sudur/abhab
"After 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)
After searching for the Absolute Truth throughout the universe, learned schol
ars and Vedic experts cannot reach the ultimate goal. In this way they come to
Kra.
When there is a discussion about the Absolute Truth, there are always various
pros and cons. The purpose of such arguments is to come to the right conclusion.
Such an argument is generally known as neti neti ("not this, not that"). Until one
comes to the right conclusion, the process of thinking, "This is not the Absolute
Truth, that is not the Absolute Truth," will continue. When we come to the right
Sri Caitanya-caritamrta
240
[Madhya-lila, Ch. 21
R-l3ttf t.,
'CI.,i!-m I
II
Apart from all argument, logic and negative or positive processes, when
<2ftti!
<fi"fi <fi-.t'l
prakrta-aprakrta -material
and
spiritual;
srti -creation;
kaila-did;
eka
deities.
TRANSLATION
11
planets in one moment. Indeed, all of them were created with their pre
dominating deities.
Text 18]
241
TEXT 18
'e{' \! I
t t'l \,II
lr II
e-mata-like this;
anyatra-anywhere
else;
nahi
not;
suniye-1
hear;
When Lord Krt:a was present in the earthly Vrndavana, Lord Brahma, taking
Him to be an ordinary cowherd boy, wanted to test His potency. Therefore Lord
Brahma stole all the cows, calves and cowherd boys from Krt:a and hid them by
his illusory energy. When Krt:a saw that Brahma had stolen His cows, calves and
cowherd boys, He immediately created many material and spiritual planets in Lord
Brahma's presence. Within a moment, cows, cowherd boys, calves and unlimited
Vaikut:has- all expansions of the Lord's spiritual energy-were manifested. As
stated in the Brahma-sarhhita: ananda-cinmaya-rasa-pratibhavitabhih. Not only
did KrQa create all the paraphernalia of His spiritual energy, but He also created
unlimited material universes with unlimited Brahmas. All these pastimes, which
one can actually understand the Absolute Truth. The spiritual planets in the
spiritual sky are called Vaikut:has, and each of them has a predominating Deity
(Narayat:Ja) with a specific name. Similarly, in the material sky there are innumer
able universes, and each is dominated by a specific deity, a Brahma. Krt:a
simultaneously created all these Vaikut:ha planets and universes within a
moment of Brahma's return.
dhuta. Instead of the word avadhata, the words haya dhata, meaning that the
heart or consciousness is cleansed, is used. When the consciousness is cleansed,
one can understand what and who Krt:a is. This is also confirmed in Bhagavad
gita (7.28):
242
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 21
II
that.
Text
22]
243
TRANSLATION
"Each of the cowherd boys was tending calves to the extent of a koti, ar
buda, sankha and padma. That is the way of counting.
PURPORT
Accord-ing to Vedic mathematical calculations, the following enumeration
system is used: units, tens (dasa), hundreds (sata), thousands (sahasra), ten thou
sands (ayuta) and hundred thousands Uaka)_ Ten times laka is niyuta. Ten times
niyuta is koti. Ten times koti is arbuda.. Ten times arbuda is vrnda. Ten times vrnda
is kharva. Ten times kharva is nikharva. Ten times nikharva is sankha. Ten times
sankha is padma, and ten times padma is sagara. Ten times sagara is antya, and ten
times antya is madhya, and ten times madhya is parardha. Each item is ten times
greater than the previous one. Thus all the cowherd boys who were companions
of Krr:ta had many calves to take care of.
TEXT
21
''k wa,, , m, 1
c;'$ft9f'itf;'f1f ' \!t1{ iltfit c;a,?tt1f II )
'
II
22
II
244
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 21
SYNONYMS
sabe-all of them: haifa-became; catub-bhuja-four-handed; vaikur)thera
pati-predominating Deities of the Vaikur:Jha planets; prthak prthak-separately;
brahmaQc;iera-of the universes; brahma-the predominating deities known as
Lord Brahma; kare stuti-offer prayers.
TRANSLATION
"The cowherd boys then became four-handed Narayar;as, predominating
Deities of Vaikur;fha planets. All the separate Brahmas from different uni
verses began to offer their prayers unto the Lords.
TEXT 23
II
f-t' 'ilfl t, \! I
<fiBt' tr; fif'"'i f-5\! II 8
II
Text
26]
245
TRANSLATION
"When the Lord Brahma from this universe saw this pastime, he was
astonished and struck with wonder. After offering his prayers, he gave the
following conclusiqn.
TEXT
25
" -'1f
vaibhava-opulences;
26
even a drop.
TRANSLATION
"'My Lord, Your opulence is like an unlimited ocean of nectar, and it is ver
bally and mentally impossible for me to realize even a drop of that ocean.
Sri Caitanya-caritamta
246
[Madhya-lila, Ch. 21
TEXT 27
f<f <l:a;n
., ell c1 1
\!i"<f
ct;ii5: u''
'I n
jananta/:1-persons who think they are aware of Your unlimited potency; eva
certainly; janantu-let them think like that; kim-what is the use; bahu-uktya
with many words; na-not; me-my; prabho-0 Lord; manasa/:1-of the mind;
TRANSLATION
"'There are people who say, "I know everything about Kl)a." let them
think that way. As far
as
as
Your opulences
are concerned, they are all beyond the reach of my mind, body and words.'
PURPORT
This is a quotation from Srimad-Bhagavatam
after he had stolen Lord Krl)a's cows, calves and cowherd boys and Krl)a had ex
hibited His transcendental opulence by re-creating all the stolen cows, calves and
cowherd boys by His viQu-mDrti expansions. After he had seen this, Brahma
offered the above prayer.
TEXT 28
1 {{- i i!t t1 I
Text 30]
247
TRANSLATION
"Let the glories of Lord Krr;a be! Who could be aware of all of them? His
abode, Vrndavana, has many wonderful opulences. Just try to see them all.
TEXT 29
<!11'$1'1
tt II
II
sixteen
krosas
(thirty-two
miles);
vrndavana
-<fi '$1'1i1
o II
aisvarya-opulence;
krQera-of
Lord
Krl)a;
nahika
[Madhya-lila, Ch. 21
Sri Caitanya-caritamrta
248
seeing the moon through the branches of a tree; kari-1 make; dik-darasana-an
indication only.
TRANSLATION
"No one can estimate the opulence of Kra. That is unlimited. However,
just as one sees the moon through the branches of a tree, I wish to give a little
indication."
PURPORT
First a child is shown the branches of a tree, and then he is shown the moon
through the branches. This is called sakha-candra-nyaya. The idea is that first one
must be given a simpler example. Then the more difficult background is explained.
TEXT 31
t'! "''Jft'St1f
II -e II
kahite-to
describe;
s phurifa-there
manifested;
TRANSLATION
While describing the transcendental opulences of Kra, the ocean of opu
lence manifested in the mind of Sri Caitanya Mahaprabhu, and His mind and
senses were immersed in this ocean. Thus He was perplexed.
TEXT 32
1
II -e II
Text 33]
249
SYNONYMS
bhagavatera-of Srimad-Bhagavatam; ei-this; 5/oka-verse; pa(ii/a-recited;
'll'Plt'lTJif'!'"t'llJII'"t: ttJ"''l!'lJtf;l<1't'lt:
svarajya-/ak?my-apta-samasta-kama/:1
SYNONYMS
svayam -personally the Supreme Personality of Godhead; tu-but; asamya
namely Goloka Vrndavana, Vaikul)thaloka and the material world, or the master
of Maha-Vi?I)U, GarbhodakasayT Vi?I)U and K?TrodakasayT Vi?I)U, or the master of
Brahma, Vi?I)U and Mahesvara, or the master of the three worlds (the higher,
lower and middle planetary systems); svarajya-lak?mi-by His personal spiritual
" 'The Supreme Personality of Godhead, Krr,a, is the master of the three
worlds and the three principal demigods [Brahma, Viu and Siva]. No one is
equal to or greater than Him. By His spiritual potency, known as svarajya
lakmi, all His desires are fulfilled. While offering their dues and presents in
worship, the predominating deities of all the planets touch the lotus feet of
the lord with their helmets. Thus they offer prayers to the lord.'
250
[Madhya-lila, Ch. 21
Sri Caitanya-caritamrta
PURPORT
Bhagavatam.
TEXT 34
alted; tanra-His;
s ama-equal;
TRANSLATION
"Krr;a is the original Supreme Personality of Godhead; therefore He is the
greatest of all. No one is equal to Him, nor is anyone greater than Him.
TEXT 35
1: 9f"'l{:
'lfli6lftP'ff<Ut:
OI"tflfMflfl.tf"f: 'll"!i"!l{_
II ..:>a
sac-cid-ananda-vigrahab
sarva-karaf)a-karaf)am
SYNONYMS
TRANSLATION
"'Krr;a, known as Govinda, is the supreme controller. He has an eternal,
blissful, spiritual body. He is the origin of all. He has no other origin, for He is
the prime cause of all causes.'
Text
37]
251
PURPORT
This is the first verse of the Fifth Chapter of Brahma-sarilhita.
TEXT
'
36
37
II " II
252
[Madhya-lila, Ch. 21
Sri Caitanya-caritamta
Viu maintains all the affairs of material nature. Thus the supreme controller
of the three modes of material nature is Lord Viu.'
PURPORT
This is a quotation from Srimad-Bhagavatam (2.6.32).
TEXT 38
f! '!int
II lr II
TRANSLATION
"This is only a general description. Please try to understand another
meaning of tryadhisa. The three purua incarnations of Viu are the original
cause of the material creation.
TEXT 39
II
padmanabha-Padmanabha
(Garbhodakasayi
Text 41]
253
PURPORT
Lord Maha-Viu is known as Karaodakasayi Viu, the Supersoul of every
thing. Garbhodakasayi Viu, from whose lotus navel Brahma was created, is also
called Hirayagarbha and is the total Supersoul and the subtle Supersoul.
Kirodakasayi Viu is the universal form and the gross Supersoul.
TEXT 40
SYNONYMS
ei tina-these three; sarva-asraya-the shelter of the whole material creation;
jagat-isvara
arilsa
TRANSLATION
"Although Maha-Vir;u,
shelters and controllers of the entire universe, They are nonetheless but plen
ary portions or portions of the plenary portions of Krr;a. Therefore He is the
original Personality of Godhead.
TEXT 41
f.l"1f'lt"ll"l"T'iTJ
'1f C<'IPTR"'1 iSf5f"if'OltQ)t:
f<T"$jt1_ 'i
<I
c-;rtf<ri!f'Ilti"W-s>J:i?<rt..
<f."'tf<r?:"tDJ1
'II
"S'Sftf"ll"
11 s 11
yasyaika-nisvasita-kalam athavalambya
jivanti loma-vilaja jagad-aQc;/a-natha./:1
vi$QUr mahan sa iha yasya ka/a-vise$0
govindam adi-puru$arh tam aharil bhajami
Sri Caitanya-caritamrta
254
[Madhya-lila, Ch. 21
SYNONYMS
mahan
TEXT 42
{-1!, i{ '' { Ht I
1-rt9!Iti{ t -11t?it Jtf ftf ll 8 II
ei artha-madhyama, suna 'gDcjha' artha ara
tina avasa-sthana krf)era sastre khyati yara
SYNONYMS
of which.
TRANSLATION
"This is the middle meaning. Now please hear the confidential meaning.
Lord KrQa has three places of residence, which are well known from revealed
scriptures.
PURPORT
Krl)a has three abodes-His internal abode (Goloka Vrndavana), His intermedi
ate abode (the spiritual sky), and His external abode (this material world).
Text
45]
255
43
':'-c;'$fttt<l""lt<ti{ I
'flt1 i!JPI ';ft'!ti!1<t'{'$f'l
II 8 II
'antahpura'-goloka-sri-vrndavana
yahan nitya-sthiti mata-pita-bandhu-gal)a
SYNONYMS
44
1f{f1';ft$JW9ftfif'et"Rf I
G;t'$f';ftv! t tt11ftll'tflf "11ll't1f II 88 II
madhuraisvarya-madhurya-krpadi-bhaQc;/ara
yogamaya dasi yahari rasadi lila-sara
SYNONYMS
45
r 31ntt'9iorc"" or r fD"?lt<ff<t'11tn:lff
01: 1184.11
256
Sri Caitanya-caritamta
[Madhya-lila, Ch. 21
karuf)a-nikuramba-komale
madhuraisvarya-visea-salini
jayati vraja-raja-nandane
na hi cinta-kaQikabhyudeti nal)
SYNONYMS
karuf)a-nikuramba-komale-who
is
very
soft
because
of
great
mercy;
\!t&lf
't11-'!;!t&lft'iftll I
8 II
';J-o;J'
il
--'ett1f I
<1it1fit nt II 8C\ II
Text
49]
257
'madhyama-avasa' krQera-ac;l-aisvarya-bhaQc;/ara
ananta svarupe yahan karena vihara
SYNONYMS
madhyama-avasa-'-the middle residence; krQera-of Lord Kfl)a; at-aisvarya
bhaQc;/ara
-'-
48
<f'tt1 'f)t'Gt1{<;'tiRt I
W'ftttJ 'SI <:f51R'i re' II 817' II
<:f51il
49
'i!i"'IJ
II 8 II
Sri Caitanya-caritamrta
258
[Madhya-lila, Ch. 21
S iva; hari-of Narayal)a; dhamasu-in the planets; teu teu-in each of them; te
te-those respective; prabhava nicaya/:1-opulences ; vihita/:1-established; ca
-
the original
'Below the planet named Goloka Vrndavana are the planets known as
(5.43).
TEXT 50
lft01-"'t'1fC<UtlliirC1T 1 O{lf') I
c'l"lft'Jf-c'lflff'rctr: t\!i1 nr1 u t.
pradhana-parama-vyomnor
antare viraja nadi
vedanga-sveda-janitais
toyai/:1 prasravita subha
SYNONYMS
pradhana-parama-vyomno/:1 antare-between the material world and spiritual
world; viraja nadi-is a river known as Viraj a; veda-anga-of the transcendental
body of the Supreme Personality of Godhead; sveda-janitai/:1-produced from the
perspiration; toyai/:1-with water; prasravita-flowing; subha
all-auspicious.
TRANSLATION
1
'Between the spiritual and material worlds is a body of water known as the
River Viraja. This water is generated from the bodily perspiration of the
Text
52]
as
259
flows.'
PURPORT
This verse and the following verse are from the Padma Pural)a.
TEXT
51
fur'11\!i 'I<Ti'!i"Of"{_l
\!! "t1, f<TT"lt"Of 9f"?t"lt 9flf1{_11 t II
tasyah pare-on the other bank of the Viraja River; para-vyoma-the spiritual
sky; tri-pad-bhotam
as
PURPORT
In the spiritual sky there is neither anxiety nor fear. It is eternally existing, and it
consists of three fourths of the Lord's energy. The material world is an exhibition
of only one fourth of the lord's energy. Therefore it is called eka-pada-vibhoti.
TEXT
52
f<I"Rf 'Pf"Rf 1
'CI l!l'fi"t tl <;<fltJf 'Pft11' II <t II
\!ti'f 'crt-rtt'
260
Sri Caitanya-caritamta
[Madhya-Iii, Ch. 21
SYNONYMS
tara tale-below the spiritual world; bahya-avasa-external abode; vtraJara
para-on the other side of the River Viraja; ananta brahma("lqa-unlimited num
ber of universes; yahar'l-where; kothari-apartments; apara-unlimited.
TRANSLATION
"On the other side of the River Viraja is the external abode, which is full of
unlimited universes, each containing unlimited atmospheres.
TEXT 53
rakhi'-keeping
them;
rahe-exists;
yahar'l
Text
55]
261
54
1.!1 f'!i{ tt HI
'tt-t'Pl- f'! 11 as 11
ei tina dhamera haya k[$Qa adhisvara
goloka-paravyoma
- prakrtira para
SYNONYMS
ei tina dhamera-of these three dhamas, or residential places, namely Goloka
Vrndavana-dhama, Vaikul)ha-dhama (Hari-dhama) and Devi-dhama (the material
world); haya-is; k[$Qa-Lord Krl)a; adhisvara-the supreme master; goloka
paravyoma-the spiritual planet Goloka and the spiritual sky; prakrtira para
beyond this material energy.
TRANSLATION
"Kra is the supreme proprietor of all dhamas, including Goloka-dhama,
Vaikutha-dhama and Devi-dhama. The paravyoma and Goloka-dhama are
beyond Devi-dhama, this material world.
PURPORT
When a living entity is liberated from Devi-dhama but does not know of the
opulence of Hari-dhama, he is placed in Mahesa-dhama, which is between the
other two dhamas. The liberated soul does not get an opportunity to serve the
Supreme Personality of Godhead there; therefore although this Mahesa-dhama is
Lord Siva's dhama and above the Devi-dhama, it is not the spiritual world. The
spiritual world begins with Hari-dhama, or Vaikul)haloka.
TEXT
55
fff'!'Pl-fuitfi-;{1 I
- tripad-aisvarya-nama
- eka-pada abhidhana
cic-chakti-vibhati-dhama
mayika vibhati
SYNONYMS
cit-sakti-of the spiritual energy; vibhuti-dhama-opulent abode; tri-pad
three fourths; aisvarya-opul ence;
nama-named;
mayika vibhati-material
Sri Caitanya-caritamrta
262
[Madhya-lila, Ch. 21
TRANSLATION
"The spiritual world is considered to be three fourths of the energy and
opulence of the Supreme Personality of Godhead, whereas this material world
is only one fourth of that energy. That is our understanding.
PURPORT
Hari-dhama (paravyoma) and Goloka Vrndavana are beyond the material cos
mic manifestation. They are celebrated as three fourths of the Lord's energy. The
material world, conducted by the Supreme Lord's external energy, is called Devi
\!: II II
tripad-vibhater dhamatvat
tripad-bhutarh hi tat padam
therefore.
sarva-all;
prokta-said;
yata/:1-
TRANSLATION
"'Because it consists of three fourths of the Lord's energy, the spiritual
world is called tripad-bhuta. Being a manifestation of one fourth of the Lord's
energy, the material world is called eka-pada.'
PURPORT
This verse is found in Laghu-bhagavatamrta (1.5.286).
TEXT 57
f!i!_f% t1l-tJt'St1G1ll
"tlf ,f1l i{ 11lll
a'l II
Text
58]
263
58
"C tt i! a1t"(ft'l 1
t<TS?f-tt."'f l!t"Rf 'I II
<tlr
II
264
Sri Caitanya-caritamta
[Madhya-lila, Ch.
21
TEXT 59
60
Text
62]
265
particular name. The governor of the state is generally called raja-pala, but he also
has his own individual name. Since there are hundreds and thousands of Brahmas
with different names, Krr:Ja wanted to know which of them had come to see Him.
TEXT
61
II II
62
Sri Caitanya-caritamrta
266
[Madhya-lila, Ch. 21
TEXT 63
'_fif c;tif.. t ?
iS??; HI c;tif..
?t ?' II
Text
67]
267
66
ll ll
67
llff<if-tllfi!i!:f'C{'i'IISil I
r( 3J... <TStr;;1, ifl rn 'ij'Jil u
da5a-bisa-sata-sahasra-ayuta-laka-vadana
koty-arbuda mukha karo, na yaya gaQana
SYNONYMS
dasa-ten;
bisa-twenty;
sata-hundred;
sahasra-thousand;
ayuta-ten
Sri Caitanya-caritamrta
268
[Madhya-lila, Ch. 21
II 11- II
possessing a hundred
PURPORT
It is said that lndra, the King of heaven, is very lusty. Once he tactfully had sex
ual intercourse with the wife of a great sage, and when the sage learned about
this, he cursed the lusty lndra with a curse that put vaginas all over his body. Being
very ashamed, lndra fell down at the lotus feet of the great sage and begged his
pardon. Being compassionate, the sage turned the vaginas into eyes; therefore ln
dra possesses hundreds and thousands of eyes all over his body. just as Lord
Brahma and Lord Siva have many faces, the King of heaven, lndra, has many eyes.
TEXT 69
Text
71]
269
70
'\
II
71
i3'fi1,
1.!1 -tiltf
II '\ II
Sri Caitanya-caritamrta
270
[Madhya-lila, Ch. 21
TRANSLATION
"No one can estimate the inconceivable potency of KrQa. A ll the Brahmas
who were there were resting in the one body of KrQa.
TEXT 72
15ft-'f_ttt1tt t 'fiffi{ I
t fl! til "l'f_fi 'i{ 11Pt'
II 'I II
II 'I II
g reat
Text
76]
271
TEXT
74
II" '\8 II
II
SYNONYMS
75
76
iS'RI It '\ II
Sri Caitanya-caritamrta
272
[Madhya-lila, Ch. 21
SYNONYMS
was;
bhara-burden;
avatirQa
hafia-descending;
taha-that;
karila
'flrt11
I;!
t'l I
' t1f
dvaraka-adi-Dvaraka-dhama
and
other
abodes;
vibhu-transcendental
Text 80]
273
TRANSLATION
"This is the proof of Dvaraka's opulence: all the Brahmas thought, 'KrQa is
now staying in my jurisdiction.'
TEXT 79
- m1,<e< ll.<e<t
\!
" 1
II 'I II
SYNONYMS
krQa-saha-with
anubhava haila
Krr:Ja;
dvaraka-vaibhava-the
opulence
of
Dvaraka;
TRANSLATION
"Thus the opulence of Dvaraka was perceived by each and every one of
them. Although they were all assembled together, no one could see anyone
but himself.
PURPORT
The four-headed Brahma perceived the opulence of Dvaraka-dhama where
Krr:Ja was staying, and although there were Brahmas present having ten to ten
million heads, and also many Lord Sivas were also assembled, only the four
headed Brahma of this universe could see all of them. By the inconceivable po
tency of Krr:Ja, the others could not see one another. Althouth all the Brahmas
and Sivas were assembled together, due to Krr:Ja's energy, they could not meet
or talk among themselves individually.
TEXT 80
fil t '"f1111ro
II
Sri Caitanya-caritamrta
274
[Madhya-lila, Ch. 21
SYNONYMS
tabe-thereafter;
Brahmas;
vidaya
kr?Qa-Lord
Krr:Ja;
dila-bade farewell;
sarva-brahma-ga(le-unto
all
the
Text
84]
275
TRANSLATION
"Brahma then said, 'Whatever I formerly decided about my knowledge, I
have just now had personally verified.'
TEXT
101
o.!l<l
83
01 C
Ci
II I>" u
SYNONYMS
jananta/:1-persons who think they are aware of Your unlimited potency; eva
certainly; janantu-let them think like that; kim-what is the use; bahu-uktya
TRANSLATION
"'There are people who say, "I know everything about Kra." let them
think in that way. As far as I am concerned, I do not wish to speak very much
about this matter. 0 my lord, let me say this much. As far as your opulences
are concerned, they are all beyond the reach of my mind, body and words.'
PURPORT
TEXT
84
Sri Caitanya-caritamrta
276
[Madhya-lila, Ch. 21
SYNONYMS
-ti!tt$, G; ll(t$ I
fill!t1$, til c;t$-,1$11 "' 11
G;'tit t
'
II \r II
Text
88]
277
I
II" lr'l II
having
three
fourths of
My
energy;
keba-who;
kare-can
do;
parimaQa-measurement.
TRANSLATION
"'No one can measure the length and breadth of one fourth of My energy.
Who can measure the three fourths that is manifested in the spiritual world?'
TEXT
88
Sri Caitanya-caritamrta
278
[Madhya-lila, Ch. 21
SYNONYMS
tasya/:r pare-on the other bank of the Viraja River; para- vyo ma-the spiritual
sky; tri-pad - bhatam-existing as three fourths of the opulence of the Supreme
Lord; sanatanam-eternal; amrtam-without deterioration; sasvatam-without
being subjected to the control of time; nityam-constantly existing; anantam
unlimited; paramam-supreme; padam-abode.
TRANSLATION
" 'Beyond the River Viraja is a spiritual nature, which is indestructible, eter
nal, inexhaustible and unlimited. It is the supreme abode consisting of three
fourths of the lord's opulences. It is known as paravyoma, the spiritual sky.'
PURPORT
This is a verse from the Padma Puraf)a, recited here by Lord Km1a.
TEXT 89
\!t r; flft t I
!%-:Ill iSf'tifti{ i1i t lr II
tabe krf)a brahmare dilena vidaya
krf)era vibhati-svarupa janana na yaya
SYNONYMS
tabe-thereafter; krQa-Lord Krl)a; brahmare-unto the Lord Brahma of this
universe;
dilena
vidaya-bade
farewell;
krf)era-of
Lord
Krl)a;
vibhOti
t I
'flJ'-t i{ <;a,t II o II
'tryadhisvara'-sabdera artha 'gu(fha' ara haya
'tri'-sabde krf)era tina /aka kaya
Text
91]
279
SYNONYMS
The word tryadhisvara means "proprietor of the three worlds." There are three
worlds of which Krt:a is the supreme proprietor. This is explained in Bhagavad
gita:
bhoktararh yajna-tapasarh
sarva-loka-mahesvaram
suhrdarh sarva-bhatanarh
jnatva marh santim rcchati
"The sages, knowing Me as the ultimate purpose of all sacrificies and austerities,
the Supreme Lord of all planets and demigods and the benefactor and well-wisher
of all living entities, attain peace from the pangs of material miseries." (Bg.
5.29)
The word sarva-/oka means "all three worlds," and the word mahesvara means
"the supreme proprietor." Krt:a is the proprietor of both material and spiritual
worlds. The spiritual world is divided into two portions-Goloka Vrndavana and
the Vaikut:thas. The material world is a combination of universes unlimited in
number.
TEXT
91
II
Sri Caitanya-caritamrta
280
[Madhya-lila, Ch. 21
TRANSLATION
"The three lokas are Gokula (Goloka), Mathura and Dvaraka. Krr;a lives
eternally in these three places.
PURPORT
SrTia Bhaktisiddhanta SarasvatT Thakura comments that in the Goloka planet
there are three divisions: Gokula, Mathura and Dvaraka. In His incarnation as
Gaurasundara, Lord SrT Caitanya Mahaprabhu, the Lord conducts His pastimes in
three areas: Navadvrpa, jagannatha Purr (and South India) and Vraja-mar;c;lala (the
area of Vrndavana-dhamal.
TEXT 92
lJPJr-(11J:..( fi!i{ t I
fl! 'C!if\- ' 'e"fit II
II
II 8 II
Text
96]
281
SYNONYMS
purva-ukta-as mentioned above; brahmal)c;/era-of all the universes; yata
all; dik-pa/a-the governors of the directions; ananta vaikuQtha-avaral)a-the ex
pansions surrounding the innumerable Vaikur:Jthas; cira-/oka-pa/a-permanent
governors of the universe; tafi-sabara-of all of them; mukuta-helmets; krQa
pada-pitha-age-in front of the lotus feet of Krr:Ja; dal)c;/avat-kale-at the time of
offering obeisances; tara-of them; mal)i-the jewels; pithe-on the throne;
/age-touch.
TRANSLATION
11
dominating deities of all the universes and Vaiku1;1tha planets touched the
throne and the lotus feet of the Lord when they all offered obeisances.
TEXT
95
<t II
"When the gems on the helmets of all the predominating deities collide
before the throne and the Lord's lotus feet, there is a jingling sound, which
seems like prayers offered by the helmets at KrQa's lotus feet.
TEXT
96
282
[Madhya-lila, Ch. 21
Sri Caitanya-caritamrta
SYNONYMS
nija-His own; cit-sakte-in spiritual potency; kr,sQa-Lord KrQa; nitya-eter
nally; virajamana-existing; cit-sakti-of the spiritual potency; sampattira-of the
opulence; ,sat-aisvarya-the six opulences; nama-named.
TRANSLATION
"Kr,r:Ja is thus situated eternally in His spiritual potency, and the opulence
of that spiritual potency is called ,a<;t-aisvarya, indicating six kinds of
opulence.
TEXT 97
ataeva-therefore;
lr II
Text 100]
283
TRANSLATION
"The unlimited potencies of Kl)a are just like an ocean of nectar. Since
one cannot bathe within that ocean, I have only touched a drop of it."
TEXT 99
II
II
dar5ayata-showing;
grhitam-accepted;
vismapanam-even
pro
param-supreme;
padam-abode;
bhD?af)a-of ornaments;
284
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 21
TRANSLATION
"'To exhibit the strength of His own spiritual potency, lord KrJ:Ja
manifested a suitable form just for His pastimes in the material world. This
form was wonderful even for Him and was the supreme abode of the wealth of
good fortune. Its limbs were so beautiful that they increased the beauty of the
ornaments worn on different parts of His body.'
PURPORT
This verse from Srimad-Bhagavatam
tween Vidura and Uddhava. Uddhava thus begins his description of the pastimes
of Sri Krl!a in His form exhibited by yogamaya.
TEXT 101
t\! '*"1,
cJ il1,
l!tt1f115tt I
<;'Stt' <;'l_<!$,
il<tRT>t-t, ilt,
iHffTI'It 119f ll ll
o
sarvottama nara-li/a,
gopa-vesa, vef)u-kara,
nava-kisora, nata-vara,
just like that of a human being; tahara-of that; sva rupa-the real form; gopa
-
"lord KrJ:Ja has many pastimes, of which His pastimes as a human being are
the best. His form as a human being is the supreme transcendental form. In
this form He is a cowherd boy. He carries a flute in His hand, and His youth is
new. He is also an expert dancer. All this is just suitable for His pastimes as a
human being.
Text
103]
TEXT
285
102
11\\ if
rt<r-'111 o ll.!li 11
103
'Sl1ftm wr.,
til -tf9
ll5'"?tff'ff,
(;i'flt (;-ttt I
11\?fif,
'Slt't11 -.,
<21i filJ"f1 t II o II
yogamaya cic-chakti,
visuddha-sattva-pariuati,
bhakta-gauera gu<;iha-dhana,
Sri Caitanya-caritamta
286
[Madhya-lila, Ch. 21
t a, ie...,..t1f,
ttPft ;rei !j}t t1f I
'd-et'itJ' ift1f,
fW-tJc$l',
l1ti9f fili.!l i!t1f ll "8 ll
1ti'Pf '"' 'Pfii"Rt,
saundaryadi-guQa-grama,
haifa-there was;
camatkara-wonde r;
nama-the name;
saundarya-adi-guQa-grama-the transcendental
dhama-the abode.
TRANSLATION
"The wonder of Kr;a in His personal feature is so great that it attracts even
Kr;a to taste His own association. Thus Kr;a becomes very eager to taste
that wonder. Total beauty, knowledge, wealth, strength, fame and renuncia
tion are the six opulences of Kr;a. He is eternally situated in His opulences.
PURPORT
Kfl)a has many pastimes, of which His pastimes in Goloka Vrndavana (the
gokula-lila) are supreme. He also has pastimes in the Vaikul)thas, the spiritual
Text 105]
287
tions. He incarnates in the modes of nature as Lord Brahma, Lord Siva and Lord
Vir:JU. He also incarnates as empowered living entities like Prthu and Vyasa. The
Supersoul is His localized incarnation, and His all-pervasive aspect is the imper
sonal Brahman.
When we consider impartially all the unlimited pastimes of the Lord, we find
that His pastimes as a human being on this planet-wherein He sports as a
cowherd boy with a flute in His hands and appears youthful and fresh like a ballet
dancer-are pastimes and features that are never subj ected to material laws and
inebrieties. The wonderful beauty of Krr:Ja is presented in the supreme planet,
Gokula (Goloka Vrndavana). Inferior to that is His representation in the spiritual
sky, and inferior to that is His representation in the external energy (DevT-dhama).
A mere drop of Krr:Ja's sweetness can drown these three worlds-Goloka
Vrndavana, Hari-dhama (Vaikur:Jthaloka), and DevT-dhama (the material world).
Everywhere, Krr:Ja's beauty merges everyone in the ecstasy of transcendental
bliss. Actually the activities of yogamaya are absent in the spiritual sky and the
Vaikur:Jtha planets. She simply works in the supreme planet, Goloka Vrndavana,
and she works to manifest the activities of Krr:Ja when He descends to the ma
terial universe to please His innumerable devotees within the material world. Thus
a replica of the Goloka Vrndavana planet and the pastimes there are manifest on
this planet on a specific tract of land -Bhauma Vrndavana, the Vrndavana-dhama
on this planet.
TEXT 105
n o n
vindhe radha-gopi-gaf)a-mana
SYNONYMS
bhO?af)era-of the ornament; bha?af)a-the ornament; alig a-the limbs of the
Sri Caitanya-caritamrta
288
tahara upara-above
that;
[Madhya-lila, Ch. 21
sandhana-fixing;
trot11Rf 111tJtlf,
1 Hii11'f,
tillf<mf 1:1 ';fi{ I
111-t';ff'l,
tt1f t tilt,
r; ' t'l'it'f II., II
brahmal)c;fopari paravyoma,
tahari ye svarOpa-gaQa,
as
sions of Krr;a's personality. The minds of the Narayar;as are thus attracted by
the beauty of Krr;a's body. In addition, the goddesses of fortune [Lakmis]-
Text
108]
289
who are wives of the Narayar;as and are the women described in the Vedas as
most chaste-are also attracted by the wonderful beauty of Krr;a.
TEXT
107
w;' <;1tt4b1tte{HitQf,
ift1f
'ftf '1f'fe{t1f' I
' 9f-tf'f'Pf,
i'Pt
1:.
ca<;li' gopi-manorathe,
svayarh nava-kandarpa,
108
'Sfll1f ll1llt'
<;1tf'$ftf51itf ft'r'
"t1 'l5!"' f<l I
t- t2tt,
tf <;<!f'l::ttiit ',
'1_, ' (!ji <!ft HI II o\r II
290
Sri Caitanya-caritamrta
nija-sama sakha-sange,
[Madhya-lila, Ch. 21
go-gaQa-caraQa range,
sthavara-jangama praQi,
t- "'-Pttf,
!i'l.f f!,
llif-lftf I
i{Sf'i,
Sf'$fe.--'
<!Rf' 1"tf II oi\111
mukta-hara-baka-panti,
indra-dhanu-piiicha tati,
pitambara-vijuri-saficara
kr?Qa nava-jaladhara,
jagat-sasya-upara,
vari?aye lilamrta-dhara
SYNONYMS
mukta-hara-a necklace of pearls; baka-panti-like a row of white ducks; in
dra-dhanu-like a rainbow; piiicha-a peacock feather; tati-there; pita-am
bara-yellow garments; vijuri-saficara-like the appearance of lightning in the
sky; kr?Qa-Lord Kra; nava-new; jala-dhara-cloud carrying water; jagat-the
universe; sasya-like crops of grains; upara-upon; vari?aye-rains; lila-amrta
the pastimes of Lord Kra; dhara-like a shower.
Text
111]
291
TRANSLATION
"Krr;a wears a pearl necklace that appears like a chain of white ducks
around His neck. The peacock feather in His hair appears like a rainbow, and
His yellow garments appear like lightning in the sky. Krr;a appears like a
newly risen cloud, and the gopis appear like newly grown grains in the field.
Constant rains of nectarean pastimes fall upon these newly grown grains, and
it seems that the gopis are receiving beams of life from Krr;a, exactly as
grains receive life from the rains.
TEXT
110
at\'Jf '" 9fUtl,
'lf1 'ei-llt1f,
fit"tt \9fti1t,
varQiyache janaite,
tion;
taha-that;
Vyasadeva;
suka-Sukadeva Gosvami;
sthane
sthane-in
different
places;
bhagavate-in
Srimad
taha
the devotees.
TRANSLATION
"The Supreme Personality of Godhead, Krr;a, is full in all six opulences, in
cluding His attractive beauty, which engages Him in conjugal love with the
gopis. Such sweetness is the quintessence of His qualities. Sukadeva Gosvami,
the son of Vyasadeva, has described these pastimes of Krr;a throughout
Srimad-Bhagavatam. Hearing the descriptions, the devotees become mad
with love of God."
TEXT
t1f tlt,
111
<;t 9f (;'lftf.;r;-t,
Sri Caitanya-caritamta
292
[Madhya-lila, Ch. 21
"''et'$1J, '!,
' <liRt"' (if,
'6-ttt-t ';!1iftit II !> !> !> II
kahite k[$f)era rase,
ye karila varf)ana,
bhavave5e mathura-nagari
SYNONYMS
kahite-to describe; k[$f)era-of Lord Krl)a; rase-the different types of
mellows; 5/oka-a verse;
love; preme-in such love; sanatana-hata dhari' - catching the hand of Sanatana
Gosvami; gopi-bhagya-the fortune of the gopis; k[$f)a gul)a-the transcenden
tal qualities of Krl)a; ye-which; karila varl)ana-described; bhava-ave5e-in
ecstatic love; mathura-nagari-the women of the city of Mathura.
TRANSLATION
Just as the women of Mathura ecstatically described the fortune of the gopis
of
Vndavana
qualities of
Kr:Ja,
Sri
Caitanya
"'i'IP'li1!11C1lt1'{....1!01"f'l"{_
<l'"f'l:
fi!!ll! 1i!'IJ
II ') II
Text 113]
293
by
the
eyes;
pibanti-they
drink;
anusava-abhinavam-constantly
new;
TRANSLATION
"'What austerities must the gopis have performed? With their eyes they al
ways drink the nectar of the face of Lord Krr;1a, which is the essence of loveli
ness and is not to be equaled or surpassed. That loveliness is the only abode of
beauty, fame and opulence. It is self-perfect, ever fresh and unique.'
PURPORT
tr-"ft<'IJt,
- '
tt\! ' t<l I
-"'lt,
<iJtltMfit-'!,
<It, 1 II II
tarul)yamrta-paravara,
taratiga-laval)ya-sara,
varhsi-dhvani-cakravata,
narira mana-twa-pata,
mana-the minds;
twa-pata-leaves of grass;
taha-that;
TRANSLATION
"The bodily beauty of Sri Krl)a is like a wave in the ocean of eternal youth.
In that great ocean is the whirlpool of the awakening of ecstatic love. The
vibration of Krl)a's flute is like a whirlwind, and the flickering minds of the
294
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 21
gopis are like straws and dry leaves. After they fall down in the whirlwind,
they never rise again but remain eternally at the lotus feet of Krr;a.
TEXT 114
r , , '!'Pf
'" ,'Sttht'l
..111-Pf,
ift a- '
r:; -'f;l'!tit,
t1f-fif,
111 ift ilt'lll <t II
ye madhurira urdhva ana,
paravyoma-adhikari,
Text 116]
295
TRANSLATION
"The sweetness of Krr;a's beauty enjoyed by the gopis is unparalleled.
Nothing is equal to or greater than such ecstatic sweetness. Even the pre
dominating Deities of the Vaikur;fha planets, the Narayar;as, do not possess
such sweetness. Indeed, none of the incarnations of Krr;a up to Narayar;a
possess such transcendental beauty.
TEXT 116
mrrnt'11f f\!111,
9lf!i31i!1t'l1f 9l11
f!t
11tf!_"t1t,
61' <IStt,
a\! <Sfit' '!'PI9JJi II II
'
narayaQera priyatama,
pativrata-gaQera upasya
tinho ye madhurya-lobhe,
SYNONYMS
tate-in this regard; sak?i-the evidence; sei rama-that goddess of fortune;
narayaQera priya-tama-the most dear consort of Narayar;a; pati-vrata-gaQera
of all chaste women; upasya-worshipable; tinho--she; ye-that; madhurya
lobhe-being attracted by the same sweetness; cha(ii'-givihg up; saba-all;
kama-bhoge-to enjoy with Krr;a; vrata kari'-taking a vow; kari/a tapasya
executed austerities.
TRANSLATION
"Even the dearest consort of Narayar;a, the goddess of fortune, who is
worshiped by all chaste women, is captivated by the unparalleled sweetness
of Krr;a. She even gave up everything in her desire to enjoy Krr;a, and taking
a great vow, she underwent severe austerities.
296
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 21
TEXT 117
' Jrtspi-t11',
tl t-t,
tiliho -madhuryadi-guQa-khani
ara saba praka.Se,
Text
119]
297
SYNONYMS
gopi-bhava-darapaQa-the gopis' ecstasy is like a mirror; nava nava k?aQe
k?aQa-newer and newer at every moment; tara age -in front of that; kr?Qera
madhurya-the
sweetness
of
Kra's
hu9ahu9i-struggling together;
beauty;
bade-increases;
doilhe-both;
mukha nahi
kare-do;
mu9i-never
turning away the faces; nava nava-newer and newer; donhara-of both of
them; pracurya-abundance
TRANSLATION
"Both the gopis and Kra are complete. The gopis' ecstatic love is like a
mirror that becomes newer and newer at every moment and reflects Kra's
bodily luster and sweetness. Thus competition increases. Since neither give
up, their pastimes become newer and newer, and both sides constantly
increase.
TEXT
119
-, i519f, tOtif,
1 C t a{l5 I
cetiS'f .,,. m,
, tt,
tt 'ftst1i II C\l II
karma, tapa, yoga, jfiana,
karma-fruitive activities;
vidhi-bhakti-regulative
feeling;
tare-unto
him;
kr?Qa-madhurya-the
sweetness
of
Kra's;
Sri Caitanya-caritamrta
298
[Madhya-lila, Ch. 21
..1ft,1!11,
,<Jii t11,
flfJ"''St'l I
w oe,
il 'Cflf,
-lf.r-,:rr, lf<t11ll on
aisvarya-madhuryamaya,
se1-rupa vra1asraya,
divya-guQa-gaQa-ratnalaya
anera vaibhava-satta,
krQa-datta bhagavatta,
supernatural
beauty;
vraja-asraya-whose
abode
is
in
Text
122)
299
s aba-all
122
'Sfil,
f' ilfifl
to
the
blinking
of
the
eyes;
nindana-blaming;
vraje-in
300
[Madhya-lila, Ch. 21
Sri Caitanya-caritamrta
'
TRANSLATION
11
After seeing Krr;a, various people criticize the blinking of their eyes. In
Vrndavana, especially, all the gopis criticize Lord Brahma because of this
defect in the eyes." Then Sri Caitanya Mahaprabhu recited some verses from
Srimad-Bhagavatam and explained them vividly, thus enjoying the taste of
transcendental sweetness with great happiness.
TEXT
123
'!W9j"_,"ficr: M<1nm
11 " 11
yasyananarh makara-kuQqala-caru-karQa
bhrajat-kapola-subhagarh savilasa-hasam
nityotsavarh na tatrpur drsibhih pibantyo
naryo naras ca muditah kupita nimes ca
SYNONYMS
'All men and women were accustomed to enjoying the beauty of the
shining face of Lord Krr;a, as wellas His sharklike earrings swinging on His
ears. His beautiful features, His cheeks and His playful smiles all combined to
form a constant festival for the eyes, and the blinking of the eyes became
obstacles that impeded one from seeing that beauty. For this reason, men and
women became very angry at the creator [Lord Brahma].'
Text
125]
301
PURPORT
(9.24.65).
124
kutila-kuntalarh sri-mukharh ca te
" '0 Krr:-a, when You go to the forest during the day and we do not see Your
sweet face, which is surrounded by beautiful, curling hair, half a second
becomes as long as an entire age for us. And we consider the creator, who
has put eyelids on the eyes we use for seeing You, to be simply a fool.'
PURPORT
(10.31.15).
125
11('5ttu1-?t,
?t,
(.f '!if -m I
'" 1{ 'i!!' lt,
' 5RI,
'5te, ,1 tJ!'Il II II
kama-gayatri-mantra-rupa,
302
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 21
SYNONYMS
kama-gayatri-mantra-rupa-the
hymn
known
as
kama-gayatri;
haya-is;
Jlf;i{,
Gtl :Jf II II II
sakhi he, kr?Qa-mukha-dvija-raja-raja
kr?Qa-vapu-simhasane,
vasi' rajya-sasane,
Text
128)
303
127
TEXT
'Sf'$ f'l,
f-1' .,,
(;ll 'i sf'!! !Sftfil I
1!11! "fi'-
"" -ifk
(; <ti (e! o;rtfi{ II H. II
dui gaf)c;ia sucikkaf);;J.,
jini' maf)i-sudarpaf)a,
tahate candana-bindu,
- '
128
ltr''Pff
tJ
Jttt,
kara-nakha-of the nails on the hands; candera-of the full moons; hata-the
bazaar; vamsi-the flute; upara-on; kare-do; nata-dancing; tara-of them;
Sri Caitanya-caritamrta
304
[Madhya-lila, Ch. 21
gita-the song; muralira tana-the melody of the flute; pada-nakha-of the nails
on the toes; candra-gaQa-the different full moons; tale-on the ground; kare
do; nartana-dancing; nOpurera-of the ankle bells; dhvani-the sound; yara
whose; gana-musical song.
TRANSLATION
"His fingernails are many full moons, and they dance on the flute on His
hands. Their song is the melody of that flute. His toenails are also .many full
moons, and they dance on the ground. Their song is the jingling of His ankle
bells.
TEXT 129
iltti ill,
--<15,
"'t I! iltit I
i!ji- -<tttf,
'fil:(tf-l "'
rtiiQ'I'I!il 'fi l!t1f II II
nace makara-kuQc;la/a,
netra -lila-kamala,
dhanur-guQa-dui kaQa,
raja-the
the bow; dui kaQa-the two ears; nari-mana-the minds of the gopis; /akya
the target;
vind h e-pierces;
taya-there.
TRANSLATION
"Krr:Ja's face is the enjoyer king. That full-moon face makes His shark
shaped earrings and lotus eyes dance. His eyebrows are like bows, and His
eyes are like arrows. His ears are fixed on the string of that bow, and when His
eyes spread to His ears, He pierces the hearts of the gopis.
TEXT 130
fJ'
<(iJ ertit,
$,
fililf f f.\! I
Text 131]
305
<f'ftt1 ffi(;Jnttl!,
rot 'C{tl!,
<;t<f' <f'tf 9fltfili! II o II
ei candera ba(la nata,
kahoil smita-jyotsnamrte,
kahoil-to some;
llft1!1111'1,
J'fil-(il,
'atit t ilil
'ft<t'IJt<f'f'i'#1'5fil,
i!fil(;il(]frnil,
<;'5tt"!<t'5fil
II II
madana-mada-ghUrQana,
vipulayataruQa,
jana-netra-rasayana,
sukhamaya govinda-vadana
SYNONYMS
ghUrQana-bewildering;
mantri-ministers;
yara-whose;
e-these;
Sri Caitanya-caritamrta
306
[Madhya-lila, Ch. 21
TRANSLATION
"KrQa has two reddish, widely spread eyes. These are ministers of the
king, and they subdue the pride of Cupid, who also has beautiful eyes. That
face of Govinda, which is full of happiness, is the home of the pastimes of
beauty, and it is very pleasing to everyone's eyes.
TEXT 132
<;lf--f-1 filtllf,
t:JCflfit'f,
tt tf r f1ft< 9ftti{ 1
<Itt 1-<;'ftlfj, f9ft il:ttJ-";{e{:t'lfit.S,
t:t t1f fit 'Wti{ II II
se-mukha-darsana mile,
yafira puQya-pufija-phale,
pite nare-mana/:1-kobha,
creases; trQa-lobha-greed and thirst; pite-to drink; nare-not able; mana/:1kobha-agitation of the mind; du/:lkhe-in great distress; kare-does; vidhira
of the creator; nindane
criticizing
TRANSLATION
"If by devotional service one gets the results of pious activities and sees
Lord KrQa's face, he can relish the Lord with his eyes. His greed and thirst
then increase twofold by seeing the nectarean face of KrQa. Due to one's in
ability to sufficiently drink that nectar, one becomes very unhappy and criti
cizes the creator for not having given more than two eyes.
TEXT 133
tt '11 filf'l{l{151i{ I
flt- t9lt,
lft.J f ";{i{,
Text
134]
na dileka laka-koti,
307
tate-in them;
dila -gave;
sabe -only;
nimia-ac
TEXT
134
308
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 21
TRANSLATION
"'The creator says, "Let those who will see Krr:-a's beautiful face have two
eyes." Just see the lack of consideration exhibited by this person posing as a
creator. If the creator took my advice, he would give millions of eyes to the
person who intends to see Sri Krr:-a's face. If the creator will accept this ad
vice, then I would say that he is competent in his work.'
TEXT 135
ttr111-fit1,
11 11_-
fi!';lf!, f"iii!-f11?;'i I
<Jf!r; tHtG'I ';{,
'"tr;
'11' t,
ati-madhu smita-sukiral)e
e-tine lagila mana,
SYNONYMS
k[$Qa-aliga-of the transcendental body of Krr:Ja; madhurya-of sweetness;
sindhu-the ocean; su-madhura-very sweet; mukha-face; indu-like te full
TRANSLATION
"The transcendental form of lord Sri Krr;a is compared to an ocean. A par
ticularly extraordinary vision is the moon above that ocean, and another vision
is His smile, which is sweeter than sweet and is like shining beams of
moonlight." While speaking of these things with Sanatana Gosvami, Sri
Caitanya Mahaprabhu began to remember one thing after another. Moving
His hands in ecstasy, He recited a verse.
TEXT 136
II "II
Text
137]
309
madhuram-sweet;
vibhob-of
the
Lord;
vapub-the transcendental
madhuram-sweet;
form;
madhuram-sweet;
madhu-gandhi-the fragrance of
is even sweeter than His body. The soft smile on His face, which is like the
fragrance of honey, is sweeter still.'
PURPORT
This is a verse quoted from Kr?Qa-karf)amrta by Bilvamarigala Thakura.
TEXT
137
tf
Sri Caitanya-caritamrta
310
[Madhya-lila, Ch. 21
and I wish to drink that entire ocean, the repressive physician does not allow
Me to drink even one drop.
PURPORT
When there is a combination of kapha, pitta and vayu, the three bodily ele
ments, there occurs sannipati, or a convulsive disease. "This disease is caused by
the personal features of Lord Krr:ta. The three elements are the beauty of Krr:ta's
body, the beauty of His face, and the beauty of His smile. Stricken by these three
beauties, My mind goes into convulsions. It wishes to drink the ocean of Krr:ta's
beauty, but because I am undergoing convulsions, My physician, who is Sri Krr:ta
Himself, does not even allow Me to take a drop of water from that ocean." Sri
Caitanya Mahaprabhu was ecstatic in this way because He was presenting Him
self in the mood of the gopis. The gopis wanted to drink the ocean of sweetness
arising from the bodily features of Krr:ta, but Krr:ta did not allow them to come
near. Consequently their desire to meet Krr:ta increased, and being unable to
drink the ambrosia of Krr:ta's bodily features, they became very unhappy.
TEXT 138
11 tl! 11,
-ttr-<1'1),
'!ttl! -t 'ft<!i1f I
t1 -t 11'1_11,
11!11 it\! 11'!11,
t1f ' f-sti! 'SFJte.1J II '-ellr II
kmJailga-laval)ya-pura,
madhura-sweetness;
tate-in
that
body;
haite-than;
yei-that;
mukha-face;
Text
140]
311
PURPORT
The smile on Krr:Ja's face is just like the smiling of the moon, which generates
greater and greater happiness for the gopis.
TEXT
139
11 c:i! '
Wllffw <lJit"Pt t II II
madhura haite sumadhura,
r-r'l-"c;f<fi
140
c9ft-t -1!,
11 1lii!t11 f't_<lf:i(
Cfe t<fiit-t,
l!i ' c,
paise adhara-madhure,
312
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 21
SYNONYMS
ambrosia;
chidra-of
mataya-maddens;
varhsi
the holes in the flute; akase-in the space; tara guQa-the quality of
'
141
Text
143]
313
142
.-f.{-''
9f-c;t'l \Jtfit' tt I
c;l t t<Tititcf'
l'f'$ftcf'
tt'it (;1 c;'itt'ittcf II 8 II
dhvani-bac;fa uddhata,
SYNONYMS
dhvani-vibration; bac;fa-very much; uddhata-aggressive; pati-vratara-of
chaste wives; bhatige-breaks; vrata-the vow; pati-of the husband; kola-the
lap; haite-from; tani -taking; ane-brings;
'
TRANSLATION
"The vibration of Krr;a's flute is very aggressive, and it breaks the vows of
all chaste women. Indeed, its vibration takes them forcibly from the laps of
their husbands. The vibration of His flute attracts even the goddesses of for
tune in the Vaikur;tha planets, to say nothing of the poor damsels of
Vrndavana.
TEXT
143
Sri Caitanya-caritamrta
314
[Madhya-lila, Ch. 21
SYNONYMS
nivi-the knots of the underwear; khasaya-loosens; pati-age-even in front
of the husbands; grha-dharma-household duties; karaya tyage-causes to give
up; bale-by force; dhari'-catching; ane-brings; k[$f)a-sthane-before Lord
Krl)a;
/aka-dharma-social etiquette;
/ajja-shame;
bhaya-fear;
saba-all;
t <!liltJ t ll
kaQera bhitara vasa kare,
88
til,
II
bo/aya-speaks;
ana-another thing;
Text
145]
315
The vibration of Kra's flute is always prominent in the ears of the gopis.
Naturally they cannot hear anything else. Constant remembrance of the holy
sound of Kra's flute keeps them enlightened and enlivened, and they do not
allow any other sound to enter their ears. Since their attention is fixed on Kra's
flute, they-cannot divert their minds to any other subject. In other words, a devo
tee who has heard the sound of Kra's flute forgets to talk or hear of any other
subject. This vibration of Kra's flute is represented by the Hare Kra maha
mantra. A serious devotee of the Lord who chants and hears this transcendental
145
TEXT
fil--'lft"'
(;1{ rrn
'i! 11
s 11
nijaisvarya-madhuri,
SYNONYMS
puna/:1
nija-aisvarya-His personal
TRANSLATION
Resuming His external consciousness, Sri
Caitanya
Mahaprabhu
told
Sanatana Gosvami, "I have not spoken of what I intended. Lord Krr:-a is very
merciful to you because by bewildering My mind, He has exposed His per
sonal opulence and sweetness. He has caused you to hear all these things from
Me for your understanding.
316
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 21
PURPORT
SrT Caitanya Mahaprabhu admitted that He was speaking like a madman, which
He should not have done for the understanding of those who are externally situ
ated. Statements about Krr:Ja's body, His characteristics and His flute would ap
pear like a madman's statements to a mundane person. It was actually a fact that
Krr:Ja wanted to expose Himself to Sanatana GosvamT due to His specific mercy
upon him. Somehow or other, Krr:Ja explained Himself and His flute to Sanatana
GosvamT through the mouth of SrT Caitanya Mahaprabhu, who appeared as
though mad. SrT Caitanya Mahaprabhu admitted that He wanted to tell Sanatana
GosvamT something else, but somehow or other, in a transcendental ecstasy, He
spoke of a different subject matter.
TEXT 146
II 8 II
ami ta' bau/a-1 am a madman; ana kahite-to speak something; ana kahi-1
II 8 II
Text
149]
mind;
puna -again;
317
sanatane-unto Sanatana
GosvamT; kahe-instructs.
TRANSLATION
Sri Caitanya Mahaprabhu then remained silent for a moment. Finally, ad
justing thtngs within His mind, He again spoke to Sanatana Gosvami.
TEXT
148
11' t11' I
1 ' ti{, (;l tt (;i2!11t II
81r
II
149
8Cil
II
SYNONYMS
sri-rOpa-SrTla ROpa GosvamT; raghunatha-SrTia Raghunatha dasa GosvamT;
pade-at the lotus feet; yara-whose; asa-expectation; caitanya-caritamrta
the
book
named
Caitanya-caritamrta;
kahe
descri bes;
krQadasa-SrTla
318
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 21
TRANSLATION
Praying at the lotus feet of Sri Riipa and Sri Raghunatha, always desiring
their mercy, I, Krr:tadasa, narrate Sri Caitanya-caritamrta, following in their
footsteps.
Thus end the Bhaktivedanta purports to the Sri Caitanya-caritamrta, Madhya
lila, Twenty-first Chapter, describing the blissful characteristics of Kr?Qa.
CHAPTER 22
One should give up all these useless processes and take seriously to the path of
KrQa consciousness. In this way one's life will be successful. If one takes to KrQa
consciousness fully, even though he may sometimes be agitated due to having
previously practiced mental speculation and yogic mysticism, he will be saved by
Lord KrQa Himself. The fact is that devotional service is bestowed by the
blessings of a pure devotee
supreme transcendentalist, and one has to receive his mercy for one's dormant
KrQa consciousness to be awakened. One has to associate with pure devotees. If
one has firm faith in the words of a great soul, pure devotional service will
awaken.
In this chapter SrT Caitanya Mahaprabhu has differentiated between a pure
devotee and others. He also describes the characteristics of a pure devotee. A
devotee's most formidable enemy is association with women in an enjoying spirit.
Association with nondevotees is also condemned because it is also a formidable
enemy on the path of devotional service. One has to fully surrender unto the
lotus feet of KrQa and give up attraction for women and nondevotees.
The six symptoms of fully surrendered souls are also described in this chapter.
Devotional service has been divided into two categories-regulative devotional
service and spontaneous love. There are sixty-four items listed in regulative devo
tional service, and out of these sixty-four the last five are considered very impor
tant. By practicing even one of the nine processes of devotional service, one can
become successful. Speculative knowledge and mystic yoga can never help one
in devotional service. Pious activity, nonviolence, sense control and regulation are
not separate from devotional service in its pure form. If one engages in devotional
service, all good qualities follow. One does not have to cultivate them separately.
Spontaneous devotional service arises when one follows a pure devotee who is
awakened to spontaneous love of God. SrT Caitanya Mahaprabhu has described
319
Sri Caitanya-caritamrta
320
[Madhya-lila, Ch. 22
the symptoms of devotees who are already situated in spontaneous love of God.
He has also described the devotees who are trying to follow in the footsteps of
the pure devotees.
TEXT 1
" pttc( I
9ij\RI i{ t2lt111
"'
=> II
vande sri-kr?Qa-caitanya
devarh tarh karuf)arf)avam
kalav apy ati-guc;Jheyarh
bhaktir yena prakasita
SYNONYMS
vande-1 offer my respectful obeisances; sri-kr?Qa-caitanya-devam-unto Lord
Sri Caitanya Mahaprabhu; tam-unto Him; karuf)a-arf)avam-who is an ocean of
mercy; ka/au-in this age of Kali; api-even; ati-very; guc;Jha-confidential;
iyam-this;
manifested.
bhaktiQ-devotional
service;
yena-by
whom;
prakasita
TRANSLATION
I offer my respectful obeisances unto Lord Sri Caitanya Mahaprabhu. He is
an ocean of transcendental mercy, and although the subject matter of bhakti
yoga is very confidential, He has nonetheless manifested it so nicely, even in
this age of Kali, the age of quarrel.
TEXT 2
tiIJ fi\Jti{"' I
111?1!1
1'4'!., ;rn (;'$f'e9"1 II II
Q '?11
Mahaprabhu and
Nityananda
Prabhu;
jaya-all glories;
advaita-candra-to
Text 4]
321
TRANSLATION
All glories to Sri Caitanya Mahaprabhu! All glories to Nityananda Prabhu!
All glories to Advaitacandra! All glories to all the devotees of Sri Caitanya
Mahaprabhu!
TEXT 3
, i{, -m-'lllltl'll
I!-' t<!11t'filll811
Sri Caitanya-caritamrta
322
[Madhya-lila, Ch. 22
TEXT 5
"oef.-t-m, ?I "'' 1
1:!\f!Cf l!fii'St'1 "'fttti filan II t II
kr?Qa-bhakti-abhidheya, sarva-sastre kaya
ataeva muni-gaf)a kariyache niscaya
SYNONYMS
kr?Qa-bhakti-devotional service to Lord Krl)a; abhidheya-the real activity of
life;
f'i!iT'I 9J<g1
<1
N"ff ii:i<rtNOTf<tf'f
<9J.:t'!tl
C<!
II
p[?ta-when
questioned;
disati-she
directs;
bhavat-of
You;
of the
mother;
smrti/:1-smrti-sastras,
bhagini-like a sister;
te-all of them;
anuga/:1-followers; ata/:1-
Text
7]
323
TRANSLATION
11
says that You are the only Lord and worshipable object. Similarly, the corol
laries of the sruti-sastras, the smrti-sastras, give the same instructions, just
like sisters. The Purar:tas, which are like brothers, follow in the footsteps of
their mother. 0 enemy of the demon Mura, the conclusion is that You are the
only shelter. Now I have understood this in truth.'
PURPORT
This quotation from the Vedic literature was spoken by great sages.
TEXT
1il, - '$fi{_ I
'"'Q\91 'llf't'?f' it 11 O!Itit II 'l II
advaya-jfiana-tattva kmJa -svayarh bhagavan
'svarOpa-sakti' rOpe tanra haya avasthana
SY NONYMS
advaya-jfiana-of nondual knowledge;
Krr:Ja;
svayam
bhagavan-Himself
the
tattva-the principle;
Supreme
Personality
of
krQa-Lord
Godhead;
Sri Caitanya-caritamrta
324
[Madhya-lila, Ch. 22
TEXT 8
CJtt-t-:ltllf-tit9f 1 Rt11'
C-tro <tii{ t II IY II
svarhsa-vibhinnarhsa-rape hafia vistara
ananta vaikuf)tha-brahmaf)<;:/e karena vihara
SYNONYMS
sva-arhsa-of personal expansions; vibhinna-arhsa-of separated expansions;
rape-in the forms; haii a-becoming; vistara-expanded; ananta-unlimited;
vaikuf)tha-in the spiritual planets known as Vaikur:tthas; brahmaf)<;:/e-in the ma
terial universes; karena vihara-performs His pastimes.
TRANSLATION
"Krr:Ja expands Himself in many forms. Some of them are personal expan
sions, and some are separate expansions. Thus He performs pastimes in both
the spiritual and material worlds. The spiritual worlds are the VaikuQtha
planets, and the material universes are brahmaQ;tas, gigantic globes governed
by Lord Brahma.
TEXT 9
GSttllf-11f-'!(J, t"it'l
SYNONYMS
sva-arhsa-vistara-the expansion of His personal forms; catuh-vyaha-His
quadruple form; avatara-gaf)a-the incarnations; vibhinna-arhsa-His separated
forms; jiva-the living entities; tarira-His; saktite-in the category of potency;
gaf)ana -calculating.
TRANSLATION
"Expansions of His personal self-like the quadruple manifestations of
SankaraQa, Pradyumna, Aniruddha and Vasudeva-descend as incarnations
from VaikuQtha to this material world. The separated expansions are living en
tities. Although they are expansions of KrQa, they are counted among His dif
ferent potencies.
Text 10]
325
PURPORT
The personal expansions are known as viQu-tattva, and the separated expan
sions are known as jiva-tattva. Although the jivas {living entities) are part and
parcel of the Supreme Personality of Godhead, they are still counted among His
multi-potencies. This is fully described in Bhagavad-gita:
apareyam itas tv anyarh
prakrtirh viddhi me param
jiva-bhatarh maha-baho
yayedarh dharyate jagat
"Besides this inferior nature, 0 mighty-armed Arjuna, there is a superior energy of
Mine, which consists of all living entities who are struggling with material nature
and are sustaining the universe." (Bg. 7.5)
Although the living entities are Krl)a's parts and parcels, they are prakrti, not
purua. Sometimes prakrti (a living entity) attempts to imitate the activities of the
purua. Due to a poor fund of knowledge, living entities conditioned in this ma
terial world claim to be God. They are thus illusioned. A living entity cannot be on
the level of a viQu-tattva, or the Personality of Godhead, at any stage; therefore it
is ludicrous for a living entity to claim to be God. Advanced spiritualists would
never accept such a thing. Such claims are made to cheat ordinary, foolish people.
The Krl)a consciousness movement declares war against such bogus incarna
tions. The bogus propaganda put out by people claiming to be God has killed God
consciousness all over the world. Members of the Krl)a consciousness movement
must be very alert to defy these rascals who are presently misleading the whole
world. One such rascal, known as Paul)<;lraka, appeared before Lord Krl)a, and the
Lord immediately killed him. Of course, those who are K[l)a's servants cannot kill
such imitation gods, but they should try their best to defeat them through the evi
dence of sastra, authentic knowledge received through the disciplic succession.
TEXT 10
ll 0 ll
SYNONYMS
sei vibhinna-arhsa-that separated part and parcel of Krl)a; jiva-the living en
tity; dui ta' prakara -two categories; eka-one; nitya-mukta -eternally liber
ated; eka-one; nitya sarhsara-perpetually conditioned.
-
326
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 22
TRANSLATION
"The living entities [jivas] are divided into two categories. Some are eter
nally liberated, and others are eternally conditioned.
TEXT 11
SYNONYMS
nitya-mukta-eternally liberated; nitya-always; kr?Qa-caraQe-the lotus feet
of Lord Krr:Ja; unmukha-turned toward; kr?Qa-pari?ada-associates of Lord
Krr:Ja; nama-known as; bhufije-enjoy; seva-sukha-the happiness of service.
TRANSLATION
"Those who are eternally liberated are always awake to Krr:'la conscious
ness, and they render transcendental loving service at the feet of Lord Krl)a.
They are to be considered eternal associates of Krr;1a, and they are eternally
enjoying the transcendental bliss of serving Krl)a.
TEXT 12
SYNONYMS
nitya-bandha-perpetually conditioned; kr?Qa haite-from Krr:Ja; nitya-eter
nally; bahi/:1-mukha-averse; nitya-sarilsara-perpetually conditioned in the ma
terial world; bhufije-enjoy; naraka-adi du/:lkha-the tribulations of hellish condi
tions of life.
TRANSLATION
"Apart from the ever-liberated devotees, there are the conditioned souls
who always turn away from the service of the Lord. They are perpetually con
ditioned in this material world and are subjected to the material tribulations
brought about by different bodily forms in hellish conditions.
Text
15]
327
TEXT
13
tare-unto him;
adhyatmika-adi
beginning with those pertaining to the body and mind; tapa-traya-the threefold
miseries; tare-him; jari'-burning; mare-gives pain.
TRANSLATION
"Due to his being opposed to Krr;a consciousness, the conditioned soul is
punished by the witch of the external energy, maya. He is thus ready to suffer
the threefold miseries-miseries brought about by the body and mind, the in
imical behavior of other living entities and natural disturbances caused by the
demigods.
TEXTS
14-15
palaya-flees;
Sri Caitanya-caritamrta
328
[Madhya-lila, Ch. 22
TRANSLATION
"In this way the conditioned soul becomes the servant of lusty desires, and
when these are not fulfilled, he becomes a servant of anger and continues to
be kicked by
the
external
energy,
maya.
Text
16]
329
body composed of mind, intelligence and ego. Due to the gross and subtle
bodies, he is subjected to the threefold miseries (adhyatmika, adhibhautika and
adhidaivika), miseries arising from the body and mind, other living entities, and
natural disturbances caused by demigods from higher planetary systems. The con
ditioned soul subjected to the threefold material miseries is ceaselessly kicked by
maya, and this is his disease. If by chance he meets a saintly person who works on
Krl)a's behalf to deliver conditioned souls, and if he agrees to abide by his order,
he can gradually approach the Supreme Personality of Godhead, Krl)a.
TEXT
16
'filltif!ort' <1>f
"'
"t' tPlf
Of
<fl<f1
Of
l!'i?f1 C'!t9f"fif:
II ) II
[Madhya-lila, Ch. 22
Sri Caitanya-caritamrta
330
PURPORT
the Hare Krl)a maha-mantra we are saying, "Hare! 0 energy of the Lord! 0 my
Lord Krl)a!" In this way we are simply addressing the Lord and His spiritual poten
cy represented as Radha-Krl)a, Sita-Rama, or Lakmi-Narayal)a. The devotee al
ways prays to the Lord and His internal energy (consort) so that he may engage in
Their transcendental loving service. When the conditioned soul attains his real
spiritual energy and fully surrenders unto the Lord's lotus feet, he tries to engage
in the Lord's service. This is the real constitutional position of the living entity.
TEXT 17
oef t-rni21fti1 1
oeffilil-.<ti <fi-c;t'$fti111
11
service
to
Lord
Krl)a;
haya-is;
abhidheya
"'II lr II
ba/a-strength;
Text 19]
331
TRANSLATION
"But for devotional service, all other methods for spiritual self-realization
are weak and insignificant. Unless one comes to the devotional service of lord
Kra, jnana and yoga cannot give the desired results.
PURPORT
In Vedic scriptures, stress is sometimes given to fruitive activity, speculative
knowledge and the mystic yoga system. Although people are inclined to practice
these processes, they cannot attain the desired results without being touched by
k[$Qa-bhakti, devotional service. In other words, the real desired result is to invoke
ahaituky apratihata
yayatma suprasidati
Karma, jnana and yoga cannot actually awaken love of Godhead. One has to take
to the Lord's devotional service, and the more one is inclined to devotional ser
vice, the more he loses interest in other so-called achievements. Dhruva Maharaja
went to practice mystic yoga to see the Lord personally face to face, but when he
TEXT 19
C<l1iJ"li9fJJ<-<f'S'f'
C"fir. i!fii'!'I'1'J"1g)O(l(_ I
P"if9r'
1i if9fJ'l'TCfl( II ., n
nai$karmyam -which does not produce enj oyment of the resultant action;
speculative knowledge;
a/am-exceedingly;
nirafljanam -which
is without
Sri Caitanya-caritamrta
332
[Madhya-lila, Ch. 22
abhadram-in
akaraQam
causeless.
TRANSLATION
" 'When pure knowledge is beyond all material affinity but is not dedicated
to the Supreme Personality of Godhead [Krr;a], it does not appear very
beautiful, although it is knowledge without a material tinge. What, then, is the
use of fruitive activities-which are naturally painful from the beginning and
transient by nature-if they are not utilized for the devotional service of the
lord? How can they be very attractive?'
PURPORT
This is a quotation from
Vedic literatures, Vyasadeva felt very morose. Therefore his spiritual master,
Naradadeva, told him that he could be happy by writing about the activities of
the Supreme Personality of Godhead. Up to that time, SrTia Vyasadeva had written
the
karma-kaQc;ia and jfiana-kaQc;ia sections of the Vedas, but he had not written
upasana-kal)c;ia, or bhakti. Thus his spiritual master, Narada, chastised him
about
and advised him to write about the activities of the Supreme Personality of
Godhead. Therefore Vyasadeva began writing
Srimad-Bhagavatam.
TEXT 20
9lf'COI11'fl01"11 <l111f'C"I1
'11-ff'COII "!If: "l'fj:
c"l 01
II
dana-para/:1-
mantra-
Text
21]
333
activities, if they do not dedicate their activities to the service of the Supreme
Personality of Godhead. I therefore repeatedly offer my respectful obeisances
unto the Supreme Personality of Godhead,
always
auspicious.'
PURPORT
This is also a quotation from Srimad-Bhagavatam
TEXT
(2.4.17).
21
Rti{
)II
SYNONYMS
keva/a-only;
jfiana-speculative
knowledge;
mukti-liberation;
dite-to
that liberation;
TRANSLATION
"Speculative knowledge alone, without devotional service, is not able to
give liberation. On the other hand, even without knowledge one can obtain
liberation if one engages in the Lord's devotional service.
334
Sri Caitanya-caritamta
[Madhya-lila, Ch. 22
PURPORT
One cannot attain liberation simply by speculative knowledge. Even though
one may be able to distinguish between Brahman and matter, one's liberation will
be hampered if one is misled into thinking that the living entity is as good as the
Supreme Personality of Godhead. Indeed, one falls down again onto the material
platform because considering oneself the Supreme Person, the Supreme Absolute
Truth, is offensive. When such a person comes in contact with a pure devotee, he
can actually become liberated from material bondage and engage in the Lord's
service. A prayer by Bilvamarigala Thakura is relevant here:
C C<1'<l:<'I"C<l:N'-'lC I
C\!i"!ftlf?:'fl
Cf"f
f"flJTt\!
H II
Text
24]
335
TRANSLATION
11
'My dear Lord, devotional service unto You is the only auspicious path. If
(1 0.14.4).
TEXT 23
II " II
te-they.
TRANSLATION
11
' This divine energy of Mine, consisting of the three modes of material
nature, is difficult to overcome. But those who have surrendered unto Me can
easily cross beyond it.'
PURPORT
(7.14).
TEXT
24
Sri Caitanya-caritamfta
336
[Madhya-lila, Ch. 22
SYNONYMS
kr?Qa-nitya-dasa-eternal servant of Krl)a; jiva-the living entity; taha-that;
bhu/i' - forgetting; ge/a-went; ei do?e-for this fault; maya-the material en
SYNONYMS
tate-therefore; kr?f.la bhaje-if one worships Lord Krl)a; kare -performs;
gurura sevana-service to his spiritual master; maya-jala
chute-gets
free from
the binding net of maya; paya-gets; kr?Qera cara(l a-shelter at the lotus feet of
Krr:Ja.
TRANSLATION
"If
the
conditioned
soul engages
in
the
service
of the
Lord
and
simultaneously carries out the orders of his spiritual master and serves him, he
can get out of the clutches of maya and become eligible for shelter at KfQa's
lotus feet.
PURPORT
It is a fact that every living entity is eternally a servant of Krr:Ja. This is forgotten
due to the influence of maya, which induces one to believe in material happiness.
Being illusioned by maya, one thinks that material happiness is the only desirable
object. This material consciousness is like a chain around the neck of the condi
tioned soul. As long
as
maya's clutches. However, if by Krl)a's mercy he gets in touch with a bona fide
spiritual master, abides by his order and serves him, engaging other conditioned
souls in the Lord's service, he then attains liberation and Lord SrT Krr:Ja's shelter.
Text 27]
337
TEXT 26
II
SYNONYMS
cari varf)a-asrami -followers of the four social and spiritual orders of life; yadi
if; krQa-Lord Krr:Ja; nahi -not; bhaje-serve; sva-karma karit e-performing his
duty in life; se-that person; raurave-in a hellish condition; pagi '-falling down;
maje-becomes immersed.
TRANSLATION
"The followers of the varr;asrama institution accept the regulative prin
ciples of the four social orders [brahmar;a, katriya, vaisya and sudra] and four
spiritual orders [brahmacarya, grhastha, vanaprastha and sannyasa]. However,
if one carries out the regulative principles of these orders but does not render
transcendental service to Knr;a, he falls into the hellish condition of material
life.
PURPORT
One may be a brahmaQa, katriya, vaisya or sudra, or one may perfectly follow
(11.5.2-3).
TEXT 27
, q
Sri Caitanya-caritamrta
338
[Madhya-lila, Ch. 22
SYNONYMS
mukha-the mouth; bahu-the arms; uru-the waist; padebhya/:1-from the
legs; puru$asya-of the Supreme Person; asramai/:1-the different spiritual orders;
saha-with;
catvara/:1-the
four;
jajfiire-appeared;
varQa/:1-social
orders;
prthak-separately.
TRANSLATION
" 'From the mouth of Brahma, the brahminical order has come into exis
tence. Similarly, from his arms the katriyas have come, from his waist the
vaisyas have come, and from his legs the sudras have come. These four orders
and their spiritual counterparts [brahmacarya, grhastha, vanaprastha and san
nyasa] combine to make human society complete.
TEXT 28
Of
'!11if1<!,1"il"\.. I
II \7 II
puru$am-the
Supreme
Personality
of
Godhead;
sak$at-directly;
atma
worship;
'llt
Text 30]
339
II . II
Sri Caitanya-caritamrta
340
[Madhya-lila, Ch. 22
to impersonal Brahman realization, they fall down again because they neglect
to worship Your lotus feet.'
PURPORT
This verse is quoted from Srimad-Bhagavatam (1 0.2.32).
TEXT 31
11ti llfi I
til:i ' l!til:i ilt 1lt1l'Rt <cfif't1f
- ,11 ;
II II
SYNONYMS
krQa-Krr:Ja, the Supreme Personality of Godhead; surya-sama-like the sun
planet;
maya - the
illusory
energy;
haya-is;
andhakara-darkness;
yahan
TRANSLATION
"Kr.,a is compared to sunshine, and maya is compared to darkness.
Wherever there is sunshine, there cannot be darkness. As soon as one takes to
Kr.,a consciousness, the darkness of illusion (the influence of the external
energy) will immediately vanish.
PURPORT
In Srimad-Bhagavatam (2.9.34) it is stated:
rte 'rthariJ yat pratiyeta
na pratiyeta catmani
Wherever there is light, there cannot be darkness. When a living entity becomes
Krr:Ja conscious, he is immediately relieved of all material lusty desires. Lusty
desires and greed are associated with rajas and tamas, darkness and passion.
When one becomes Krr:Ja conscious, the modes of darkness and passion im
When one is situated in the mode of goodness, he can make spiritual advance
ment and understand things clearly. This position is not possible for everyone.
Text 32]
341
about Him, worships Him and serves Him as a devotee. If he remains in Krt:a con
sciousness in this way, the darkness of maya certainly will not be able to touch
him.
TEXT 32
R<'111"1"i
<r t'l"'l'lft9fc,-n 1
II " II
vilajjamanaya yasya
vimohita vikatthante
TRANSLATION
" 'The external illusory energy of Krl')a, known as maya, is always ashamed
to stand in front of Krl')a, just as darkness is ashamed to remain before the
sunshine. However, that maya bewilders unfortunate people who have no in
telligence. Thus they simply boast that this material world is theirs and that
they are its enjoyers.'
PURPORT
The entire world is bewildered because people are thinking, "This is my land,"
"America is mine," "India is mine." Not knowing the real value of life, people think
that the material body and the land where it is produced are all in all. This is the
which simply bewilders the living being, is nothing but rascalism. It is due to the
darkness of maya, but as soon as one becomes Krt:a conscious, he is immediately
Sri Caitanya-caritamrta
342
[Madhya-lila, Ch. 22
I! \! <fit11' 9f II II
if; bale-someone
TRANSLATION
"O ne is immediately freed from the clutches of maya if he seriously and
sincerely says, 'My dear Lord Krr:Ja, although I have forgotten You for so many
long years in the material world, today I am surrendering unto You. I am Your
sincere and serious servant. Please engage me in Your service.'
TEXT 34
"ll"ll II -'8 II
Text
36]
343
only;
eva-certainly;
prapannab-surrendered;
yab-anyone
TRANSLATION
" 'It is My vow that if one only once seriously surrenders unto Me, saying,
"My dear Lord, from this day I am Yours," and prays to Me for courage, I shall
immediately award courage to that person, and he will always remain safe
from that time on.'
PURPORT
This is a quotation from the Ramayaf)a.
TEXT
35
!_f11ff'fi '' I
'$ijf<etlftt1t 1!7; 7;7;11' 'e'Sfll II
II
36
%1'ftt"1:
"lf 9f'l_ll
'!i1C31'1 NRl!if.5fO{
.!, II
<Jr.\5
Sri Caitanya-caritamta
344
[Madhya-lila, Ch. 22
akama/:1 sarva-kamo va
mok$a-kama udara-dhT/:1
tTvreQa bhakti-yogena
kama/:1-one who has no end to his desires for material enjoyment; va-or; mok
$a-kama/:l-one who desires to merge into the existence of Brahman; udara
(2.3.1 0).
TEXT 37
t1f \9fil I
k[$Qera bhajana
Text
39]
TEXT
'
345
38
39
prosperity? Instead I shall induce him to take the nectar of the shelter of My
lotus feet and make him forget illusory material enjoyment.'
PURPORT
Those who are interested in material enjoyment are known as bhukti. One who
is interested in merging into the effulgence of Brahman or perfecting the mystic
yoga system is not a devotee at all. Devotees do not have such desires. However,
[Madhya-lila, Ch. 22
Sri Caitanya-caritamta
346
if a karmi, jfiani or yogi somehow contacts a devotee and renders devotional ser
vice, Krr:ta immediately awards him love of God and gives him shelter at His lotus
feet, although he may have no idea how to develop love of Krr:ta. If a person
wants material profit from devotional service, Krr:ta condemns such materialistic
desires. To desire material opulence while engaging in devotional service is
foolish. Although the person may be foolish, Krr:ta, being all-intelligent, engages
him in His devotional service in such a way that he gradually forgets material opu
lence. The point is that we should not try to exchange loving service for material
prosperity. If we are actually surrendered to the lotus feet of Krr:ta, our only desire
should be to satisfy Krr:ta. That is pure Krr:ta consciousness. Surrender does not
mean that we demand something from the Lord but that we completely depend
on His mercy.
TEXT 40
g rr"fJf"llfc1 OJ9i
COI"<tNClf1
"J._O{i11
\!: I
fi:fC \Slfi11foll
flltf"fi:fl'l" fol9f1lf"'t:!<l'{_ II
B II
disati-He awards;
Text
42]
347
PURPORT
Srimad-Bhagavatam (5.19.26).
TEXT
41
kama lagi'-for fulfillment of one's material desires; k[$1)e bhaj e-one engages
pa ya- he gets; k[$1)a-rase-a taste of
the lotus feet of Lord Krr:Ja; kama chac;fi'-giving up all desires for material enjoy
ment; dasa haite-to be an eternal servant of the Lord; haya-there is; abhila$e
in the transcendental service of Lord Krr:Ja;
aspiration.
TRANSLATION
"When someone engages in Lord Kra's devotional service for the satisfac
tion of the senses and instead acquires a taste to serve Kra, he gives up his
material desires and willingly offers himself as an eternal servant of Kra.
TEXT
42
0{
l!tc"S"
11 s 11
Sri Caitanya-caritamrta
348
[Madhya-lila, Ch. 22
great demigods, saintly persons and kings; kacam-a piece of glass; vicinvan
searching for; api-although; divya-ratnam-a transcendental gem; svamin-0
my Lord; krta-arthaf:r asmi-1 am fully satisfied; varam-any benediction; na
yace-1 do not ask.
TRANSLATION
[When he was being benedicted by the Supreme Personality of Godhead,
Dhruva Maharaja said]
11 1
terial position, I was performing severe types of penance and austerity. Now I
have gotten You, who are very difficult for the great demigods, saintly persons
and kings to attain. I was searching after a piece of glass, but instead I have
found a most valuable jewel. Therefore I am so satisfied that I do not wish to
ask any benediction from You.'
PURPO RT
This verse is from the Hari-bhakti-sudhodaya
(7.28).
TEXT 43
j ust
sticks;
"50f II 8 8 II
Text
45]
349
maivarh mamadhamasyapi
syad evacyuta-darsanam
hriyamaf)aQ kala-nadya
kvacit tarati ka5cana
SYNONYMS
(10.38.5).
45
TRANSLATION
"By good fortune, one becomes eligible to cross the ocean of nescience,
and when one's term of material existence decreases, one may get an oppor
tunity to associate with pure devotees. By such association, one's attraction to
KrQa is awakened.
Sri Caitanya-caritamrta
350
[Madhya-lila, Ch. 22
PURPORT
SrTia Bhaktivinoda Thakura explains this point. Is this
called
awards of pious activity are not actually fortunate. Pious activities are fortunate
when they help one become Krr:Ja conscious. The good fortune of
bhakty-un
mukhr is attainable only when one comes in contact with a devotee. By asso
<t9f<rc1
'l
\!iJJ
''l'Jfr:ll1
'l'lllt'it'll: I
9ft<lu'rC"t
Rf
tr;\! f\!J: II B II
TRANSLATION
"'0 my Lord! 0 infallible Supreme Person! When a person wandering
throughout the universes becomes eligible for liberation from material exis
tence, he gets an opportunity to associate with devotees. When he associates
with devotees, his attraction for You is awakened. You are the Supreme Per
sonality of Godhead, the highest goal of the supreme devotees and the Lord of
the universe.'
Text
48]
351
PURPORT
This is a quotation from Srimad-Bhagavatam
TEXT
(1 0.51.53).
47
48
"inr: 1
c<rt<tl f<l
:tstCs'SJ<t1_<!1 5\f\!i <lJO!f&
II 817 II
Sri
352
[Madhya-lila, Ch. 22
Caitanya-caritamrta
TEXT 49
yaya
kaya-becomes vanquished.
TRANSLATION
"By associating with a devotee, one awakens his faith in devotional service
to Krr;a.
l!'1f:111'4tCI'f t ll':
0{
folf<tcSli
1_"It11, I
yadrcchaya mat-kathadau
II
Text 51]
353
na nirviQQO natisakto
yadr cchaya-by some good fortune; mat-katha-adau-in talk about Me; jata
sraddha/:1-has awakened his attraction; tu- but; ya/:1 puman-a person who; na
nirviQQa/:1-not falsely detached; na atisakta/:1-not attached to material exis
siddhi-da/:1-bestowing perfection.
TRANSLATION
11
TEXT 51
1(, R -. II a- II
SYNONYMS
love of Krr:ta or devotional service to Krr:ta; dare rah u-leav ing aside; sarhsara
the bondage of material existence; nahe-there is not; k?aya-destruction.
TRANSLATION
"Unless one is favored by a pure devotee, he cannot attain the platform of
devotional service. To say nothing of krr:ta-bhakti, one cannot even be
relieved from the bondage of material existence.
354
[Madhya-lila, Ch. 22
Sri Caitanya-caritamrta
PURPORT
Pious activities bring about material opulence, but one cannot acquire devo
tional service by any amount of material pious activity, not by giving charity,
opening big hospitals and schools or working philanthropically. Devotional service
can be attained only by the mercy of a pure devotee. Without a pure devotee's
mercy, one cannot even escape the bondage of material existence. The word
mahat in this verse means "a pure devotee." As confirmed in Bhagavad-gita:
mahatmanas tu mam partha
daivirh prakrtim asrita/:1
bhajanty ananya-manaso
jnatva bhatadim avyayam
"0 son of Prtha, those who are not deluded, the great souls, are under the protec
tion of the divine nature. They are fully engaged in devotional service because
they know Me as the Supreme Personality of Godhead, original and inexhaust
ible." (Bg. 9.13)
One also has to associate with such a mahatma who has accepted Krr:Ja as the
supreme source of the entire creation. Without being a mahatma, one cannot
understand Krr:Ja's absolute position. A mahatma is rare and transcendental, and
he is a pure devotee of Lord Krr:Ja. Foolish people consider Krr:Ja a human being,
and they consider Lord Krr:Ja's pure devotee an ordinary human being also. What
ever one may be, one must take shelter at the lotus feet of a devotee mahatma
and treat him as the most exalted well-wisher of all human society. We should
take shelter of such a mahatma and ask for his causeless mercy. Only by his
benediction can one be relieved from attachment to a materialistic way of life.
When one is thus relieved, he can engage in the Lord's transcendental loving ser
vice through the mercy of the mahatma.
TEXT 52
'1\C'I'!i:e"PII
'I
'I
<itf'!i
C15HI1 fo\"1'111(,5):11
'' Pn
f<l;rJ
hr<t ..,tfc-
r 9f11R!T:1 "C<l', II a II
Text 53]
355
SYNONYMS
rahDgaf)a-0 King Rahogat:a; etat-this; tapasa-by severe austerities and
PURPORT
This verse appears in Srimad-Bhagavatam (5.12.12). jac;la Bharata herein tells
King RahOgat:a how he attained the paramaharilsa stage. Maharaja Rahogat:a, the
King of Sindhu-sauvira, had asked Jac;la Bharata how he had attained the
paramaharilsa stage. The King had called him to carry his palanquin, but when the
King heard from paramaharilsa jac;la Bharata about the supreme philosophy, he ex
pressed surprise and asked Jac;la Bharata how he had attained such great libera
tion. At that time Jac;la Bharata informed the King how to become detached from
material attraction.
TEXT 53
C.rt "I!ftqll!'"I!t
"fJ01'4l9f51"C"I1 vr-4:
"l1'1"r1ft 9finn:rfrlf<f
f01"1l'li 01 'it jq<:.
II it-!> II
mahiyasaril pada-rajo-'bhi$ekari1
Sri Caitanya-caritamrta
356
[Madhya-lila, Ch. 22
SYNONYMS
TRANSLATION
" 'Unless human society accepts the dust of the lotus feet of great mahat
mas-devotees who have nothing to do with material possessions-mankind
cannot turn its attention to the lotus feet of KrQa. Those lotus feet vanquish
all the unwanted miserable conditions of material life.'
PURPORT
This verse appears in the Srimad-Bhagavatam (7.5.32). When the great sage
Narada was giving instructions to Maharaja Yudhi?thira, he narrated the activities
of Prahlada Maharaja. This verse was spoken by Prahlada Maharaja to his father,
Hirar;tyakasipu, the king of demons. Prahlada Maharaja informed his father of the
'', 'i'-('ilfiar I
"f'lft(! t'f II <t8 II
'sadhu-sariga', 'sadhu-sariga'-sarva-sastre kaya
lava-matra sadhu-sarige sarva-siddhi haya
SYNONYMS
Text
56]
357
TRANSLATION
"The verdict of all revealed scriptures is that by even a moment's asso
ciation with a pure devotee, one can attain all success.
PURPORT
55
tt<l 11
tulayama lavenapi
na svargarh napunar-bhavam
bhagavat-sangi-sangasya
martyanarh kimutasi?a/:1
SYNONYMS
56
?li!(f;i{t1f llf..J 1 I
iS'ft1f 1ttfr; firm u t u
358
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 22
f"{_
II t II
C'l! 111711
sarva-guhyatamaril bhaya/:1
swu me paramaril vaca/:1
i$tO 'si me drc;iham iti
tato vak$yami te hitam
man-mana bhava mad-bhakto
mad-yaji maril namaskuru
mam evai$yasi satyaril te
pratijane priyo 'si me
SYNONYMS
sarva-guhya-tamam-most confidential of all; bhaya/:1-again; SfQU-hear;
me-My; paramam vaca/:1-supreme instruction; i$ta/:l-beloved; asi-you are;
me-My; drc;Jham iti-very firmly; tata/:1-therefore; vak$yami-l shall speak;
te-to you; hitam-words of benediction; mat-mana/:1-whose mind is always
on Me; bhava-become; mat-bhakta/:1-My devotee; mat-yaji-My worshiper;
mam-unto Me; namaskuru-offer obeisances; mam eva-to Me only; e$yasi
you will come; satyam-truly; te-to you; pratijane-1 promise; priya/:1 asi-you
are dear; me-My.
Text
60]
359
TRANSLATION
11
'Because you are My very dear friend, I am speaking to you the most con
fidential part of knowledge. Hear this from Me, for it is for your benefit. Al
ways think of Me and become My devotee, worship Me and offer obeisances
unto Me. Thus you will come to Me without fail. I promise you this because
you are My very dear friend.'
PURPORT
This is a quotation from Bhagavad-gita
(18.64-65).
TEXT 59
,-1{1l, <IS, t, t I
tfif' <;lift i-'iti{_ ll q ll
pOrva ajria,-veda-dharma, karma, yoga, jriana
saba sadhi' see ei ajria-balavan
SYNONYMS
pOrva ajria-previous orders; veda-dharma-performance of Vedic ritualistic
ceremonies; karma-fruitive activities;
60
Sri Caitanya-caritamrta
360
[Madhya-lila, Ch. 22
is; sarva-karmall other activities, material and spiritual; tyaga kari -leaving
'
"If the devotee has faith in the strength of this order, he worships Lord
KrQa and gives up all other activities.
TEXT 61
II
na nirvidyeta yavata
mat-katha-sravaQadau va
karmaQi-fruitive activities;
kurvita-one should
courses about Me; sravaQa-adau-in the matter of sravaf)am, kirtanam, and so on;
va-or; sraddha-faith; yavat-as long as; na-not; jayate-is awakened.
TRANSLATION
" 'As long as one is not satiated by fruitive activity and has not awakened
his taste for devotional service by sravaQaril kirtanaril viQol;l, one has to act
according to the regulative principles of the Vedic injunctions.'
PURPORT
This is a quotation from Srimad-Bhagavatam
(11.20.9).
TEXT 62
kahe-is said;
su
Text
63]
361
PURPORT
Firm faith and confidence are called sraddha. When one engages in the Lord's
devotional service, he is to be understood to have performed all his respon
sibilities in the material world. He has satisfied his forefathers, ordinary living en
tities, and demigods and is free from all responsibility. Such a person does not
need to meet his responsibilities separately. It is automatically done. Fruitive ac
tivity (karma) is meant to satisfy the senses of the conditioned soul. However,
when one awakens to Krl)a consciousness, he does not have to work separately
for pious activity. The best achievement of all fruitive activity is detachment from
material life, and this detachment is spontaneously enjoyed by the devotee firmly
engaged in the Lord's service.
TEXT
63
2ll"C'lt9ftl60 <!C'4ft<fl
C'4<! 'lql<f'lJCJl
II "' II
trpyanti-are satisfied;
skandha-trunk ;
bhuja
eva-indeed;
sarva-of
arhaf)am-worship ;
acyuta-of
the
[Madhya-lila, Ch. 22
Sri Caitanya-caritamrta
362
TRANSLATION
"'By pouring water on the root of a tree, one automatically satisfies the
trunk, branches and twigs. Similarly, by supplying food to the stomach, where
it nourishes the life air, one satisfies all the senses. In the same way, by
worshiping Kr.,a and rendering Him service, one automatically satisfies all
the demigods.'
PURPORT
This is a quotation from Srimad-Bhagavatam
(4.31.14).
TEXT 64
II8 II
madhyama-intermediate;
uttama-first class;
sraddha-anusari-ac
bonum, the eternal truth and absolute transcendence. If one has full faith in Krr:ta
and confidence in Him, one becomes eligible to discharge devotional service con
II II
Text
67]
363
"ftC \C
l)
66
CT1ii!IC1flfl1
<j: 'I
'5l1_\'3T.1ll
I
11\!i: II II
praugha-deep; sraddha/:1-who has faith; adhikarT-eligible; ya/:1-who; sa/:1he; bhaktau-in devotional service; uttama/:1-highest; mata/:1-is considered.
TRANSLATION
" 'One who is expert in logic and understanding of revealed scriptures, and
who always has firm conviction and deep faith that is not blind, is to be con
sidered a topmost devotee in devotional service.'
PURPORT
Gosvami.
TEXT
67
II
Sri Caitanya-caritamrta
364
[Madhya-lila, Ch. 22
jane-knows;
very fortunate.
TRANSLATION
"One who is not very expert in argument and logic based on revealed scrip
tures but who has firm faith is considered a second-class devotee. He also
must be considered most fortunate.
TEXT 68
:
"11flfR<9J:_f: %11"1_ 1f
liPt: II lblr II
(1.2.18).
TEXT 69
tm
Text
71]
365
SYNONYMS
"One whose faith is soft and pliable is called a neophyte, but by gradually
following the process, he will rise to the platform of a first-class devotee.
TEXT
C"lll
'iiC
70
'<fi'l<'li!!f'.ii: 'l
fcl
fr,
II 'I H
yo bhavet komala-sraddhai)
sa kanitho nigadyate
SYNONYMS
" 'One whose faith is not very strong, who is just beginning, should be con
sidered a neophyte devotee.'
PURPORT
(1.2.19).
71
1ff?!,Jtl!111"1!tJTJ -1!1fI!Jt I
tw-t "Jfit 1!111" ftfttfi i'l'fi'l II '\ II
rati-prema-taratamye bhakta -tara-tama
ekadasa skandhe tara kariyache lakal)a
SYNONYMS
Sri Caitanya-caritamrta
366
[Madhya-lila, Ch. 22
TRANSLATION
"A devotee is considered superlative and superior according to his attach
ment and love. In the Eleventh Canto of Srimad-Bhagavatam, the following
symptoms have been ascertained.
PURPORT
Srila Bhaktivinoda Thakura has stated that if one has developed faith in Krr;a
consciousness, he is to be considered an eligible candidate for further advance
ment in Krr;a consciousness. Those who have faith are divided into three catego
ries
u ttama,
first-class devotee has firm conviction in the revealed scriptures and is expert in
arguing according to the sastras. He is firmly convinced of the science of Krr;a
consciousness. The madhyama-adhikari, or second-class devotee, has firm con
viction in Krr;a consciousness, but he cannot support his conviction by citing
sastric references. The neophyte devotee does not yet have firm faith. In this way
the devotees are typed.
The standard of devotion is also categorized in the same way. A neophyte
believes that only love of Krr;a or Krr;a consciousness is very good, but he may
not know the basis of pure Krr;a consciousness or how one can become a perfect
devotee. Sometimes in the heart of a neophyte there is attraction for karma, jnana
or yoga. When he is free and transcendental to mixed devotional activity, he be
comes a second-class devotee. When he becomes expert in logic and can refer to
the sastras, he becomes a first-class deyotee. The devotees are also described as
positive, comparative and superlative, in terms of their love and attachment for
Krl)a.
It should be understood that a madhyama-adhikari, a second-class devotee, is
fully convinced of Krr;a consciousness but cannot support his convictions with
sastric reference. A neophyte may fall down by associating with nondevotees be
cause he is not firmly convinced and strongly situated. The second-class devotee,
even though he cannot support his position with sastric reference, can gradually
become a first-class devotee by studying the sastras and associating with a first
class devotee. However, if the second-class devotee does not advance himself by
associating with a first-class devotee, he makes no progress. There is no possibility
that a first-class devotee will fall down, even though he may mix with non
devotees to preach. Conviction and faith gradually increase to make one an ut
tama-adhikari, a first-class devotee.
TEXT 72
II H II
Text 73]
367
bhagavad-bhavam atmanab
sarva-bhate$u-in all obj ects (in matter, spirit, and combinations of matter and
engaged in the service of the Lord; atmanab -of the supreme spirit soul or the
<1:
D I
<fi"C1!"1f
isvare tad-adhineu
baliseu dviatsu ca
prema-maitri-krpopeka
yab karoti sa madhyamab
SYNONYMS
isvare-unto the Supreme Personality of Godhead; tat-adhineu-to persons
who have taken fully to Krr;a consciousness; ba/iseu-unto the neophytes or
the ignorant; dviatsu-to persons envious of Krr;a and the devotees of KrQa;
Sri Caitanya-caritamrta
368
[Madhya-lila, Ch. 22
TRANSLATION
11 1
made by the great sage Narada while he was speaking to Vasudeva about devo
tional service. This subject was originally discussed between Nimi, the King of
Videha, and the nine Yogendras.
TEXT 74
r5tl7.:<t
Hn!
7.:11
II '18 II
na tad-bhakte?U canye?u
TRANSLATION
II I
and try to understand the actual standard of pure devotional service. Conse
quently he does not show proper respect to advanced devotees. He may,
however, follow the regulative principles learned from his spiritual master or
from his family who worships the Deity. He is to be considered on the material
platform, although he is trying to advance in devotional service. Such a person
is a bhakta-praya [neophyte devotee], or bhaktabhasa, for he is a little en
lightened by Vaiava philosophy.'
Text
76]
369
PURPORT
that one who has full love for the Supreme Personality of Godhead and who
maintains a good friendship with the Lord's devotees is always callous to those
who envy Krt:a and Krt:a's devotees. Such a person is to be considered an inter
mediate devotee. He becomes a first-class devotee when, in the course of ad
vancing in devotional service, he feels an intimate relationship with all living en
tities, seeing them as part and parcel of the Supreme Person.
TEXT
75
-Cf'$flj C--t"fu
II
SYNONYMS
sarva-all;
maha-great;
guQa-gaQa-transcendental
qualities;
vai?Qava
TRANSLATION
"A Vair;ava is one who has developed all good transcendental qualities. All
the good qualities of Krr;a gradually develop in Krr;a's devotee.
TEXT
76
vtfu r-;;5f'IJf"l1
71r f'rt'(g\11
7l"llt7lc t= ,
C\!i1 't_'f1
r.!lCOit'lf\!i lft<[Cl
<t:
II 'I II
Sri Caitanya-caritamrta
370
[Madhya-lila, Ch. 22
SYNONYMS
yasya-of whom; asti-there is; bhaktih-devotional service; bhagavati-unto
nally.
TRANSLATION
11
'In one who has unflinching devotional faith in Kr;a, all the good
to Nrsirhhadeva (Srimad-Bhagavatam
5.18.12).
TEXT 77
'1 HI ''lf''1
and they cannot be fully explained, but I shall try to point out some of the im
portant qualities.
TEXTS 78-80
\!ti!it, \!J1f 1{
Text
81]
371
akrta-droha-not
defiant;
satya-sara-thoroughly
true;
inebriation;
gambhira-grave;
mana-da-respectful;
karuua-compassionate;
as
required; apramatta
amani-without
maitra-a
friend;
false
prestige;
kavi-a
poet;
dak$a-expert; mauni-silent.
TRANSLATION
"Devotees are always merciful, humble, truthful, equal to all, faultless,
magnanimous, mild and clean. They are without material possessions, and
they perform welfare work for everyone. They are peaceful, surrendered to
Kra and desireless. They are indifferent to material acquisitions and are
fixed in devotional service. They completely control the six bad qualities
lust, anger, greed and so forth. They eat only as much as required, and they
are not inebriated. They are respectful, grave, compassionate and without
false prestige. They are friendly, poetic, expert and silent.
TEXT
81
372
[Madhya-lila, Ch. 22
Sri Caitanya-caritamrta
titik$aval) karuQikal)
suhrdal) sarva-dehinam
ajata-satraval) santa!)
sadhaval) sadhu-bha$af)al)
SYNONYMS
realization between Maitreya, a friend of Vyasadeva, and Vidura. It was then that
the topic of Lord Kapila came up and His discussions with His mother, wherein He
stated that attachment to material things is the cause of conditional life. When a
't'C'f'1t' t"ll'lf<lll:,
'Ctt' Ctft '!f;r'!'f'{,
II lr U
Text 84]
373
good qualities, or who do not look for faults in others; ye-those who.
TRANSLATION
II
'It is the verdict of all sastras and great personalities that by serving a pure
of Krr;a;
janme-awakens;
<H<>f<p;fl
'IJ
\!(gr: '"'= 1
Sri Caitanya-caritamrta
374
" "'1'fr:'li
[Madhya-lila, Ch. 22
II \7'8 II
bhava-apavargab-liberation
from
the
nescience
of
material
existence;
that
time;
acyuta-0
Supreme
Personality
of
Godhead;
sat
ratib -attraction.
TRANSLATION
"'0 my lord! 0 infallible Supreme Person! When a person wandering
throughout the universes becomes eligible for liberation from material exis
tence, he gets an opportunity to associate with devotees. When he associates
with devotees, his attraction for You is awakened. You are the Supreme Per
sonality of Godhead, the highest goal of the supreme devotees and the lord of
the universe.'
PURPORT
'!! '!!iJfu<f
atab -therefore (due to the rareness of seeing pure devotees of the Lord);
Text 86]
375
'0 devotees! 0 you who are free from all sins! Let me inquire from you
about that which is supremely auspicious for all living entities. Association
with a pure devotee for even half a moment in this material world is the
greatest treasure for human society.'
PURPORT
This is a quotation from Srimad-Bhagavatam (11.2.30).
TEXT 86
ct'llcftlft"19f'1'1 f;{
...
111f'!ifi1!'rlJJf5
u 1r n
SYNONYMS
satam-of the devotees; prasangat-by the intimate association; mama-of
TRANSLATION
11
Sri Caitanya-caritamrta
376
[Madhya-lila, Ch. 22
PURPORT
Adi-lila (1.60).
TEXT 87
e.lfi!Jt'$f,-t ct-t1 I
''- ' t1' ll1T'9 II
asat-sanga-tyaga,-ei vaiQava-acara
association of nondevotees;
ei-this;
Vair;avas should also avoid the company of those who are not devotees of
Lord Krr;a.
TEXTS 88-90
lr\7 II
01
<!'<!I
'lfir'l'lf:
khaQ(iitatmasv asadhuu
II r;;,
II ;;, II
Text 90]
377
bandhas canya-prasarigatab
yatha tat-sarigi-sarigatab
SYNONYMS
satyam-truthfulness; saucam-cleanliness; daya-mercy; maunam-silence;
buddhib-intelligence; hrib-modesty;
srib-beauty;
yasab-fame; k?ama
mohab-illusion;
bandhab
TRANSLATION
" 'By association with worldly people, one becomes devoid of truthfulness,
cleanliness, mercy, gravity, spiritual intelligence, shyness, austerity, fame,
forgiveness, control of the mind, control of the senses, fortune and all oppor
tunities. One should not at any time associate with a coarse fool who is bereft
of the knowledge of self-realization and who is no more than a toy animal in
the hands of a woman. The illusion and bondage that accrue to a man from
attachment to any other object are not as complete as that resulting from asso
ciation with a woman or with men too attached to women.'
PURPORT
These verses, quoted from Srimad-Bhagavatam (3.31.33-35), were spoken by
Herein Kapiladeva discusses pious and impious activities and the symptoms of
those who are devoid of devotional service to Krl)a. Generally people do not
know about the miserable conditions within the womb of a mother in any species
of life. Due to bad association, one gradually falls into lower species. Association
with women is greatly stressed in this regard. When one becomes attached to
women or to those who are attached to women, one falls down into the lower
species.
Sri Caitanya-caritamrta
378
[Madhya-lila, Ch. 22
puruab prakrti-stho hi
bhurikte prakrti-jan guQan
karaQarh guQa-sarigo 'sya
sad-asad-yoni-janmasu
"The living entity in material nature thus follows the ways of life, enjoying the
three modes of nature. This is due to his association with that material nature.
Thus he meets with good and evil among various species." (Bhagavad-gita 13.22)
According to Vedic civilization, one's association with women should be very
much restricted. In spiritual life there are four asramas -brahmacarya, grhastha,
vanaprastha and sannyasa. The brahmacari, vanaprastha and sannyasi are com
pletely forbidden to associate with women. Only grhasthas are allowed to asso
ciate with women under certain very restricted conditions-that is, one asso
ciates with women to propagate nice children. Other reasons for association are
condemned.
TEXT 91
\1
i!liit'11-9f21"\1t<tJ<1ff: I
Of C"hR1fs""&tf<11J_-0{'!<1t'lh"f'!l{. II
""
vararh huta-vaha-jva/a
pafijarantar-vyavasthitib
na sauri-cinta-vimukha
jana-sarhvasa-vaisasam
SYNONYMS
varam-better; huta-vaha-of fire; jva/a-in the flames; pafijara-antab
inside
TRANSLATION
" 'It is better to accept the miseries of being encaged within bars and sur
rounded by burning flames than to associate with those bereft of Krl)a con
sciousness. Such association is a very great hardship.'
PURPORT
This is a quotation from the Katyayana-sarhhita.
Text
94]
379
92
TEXT
II ;; II
93
TEXT
tit' a (t11'-
ff!tii{ $1 fR1 t-111''1
1
II II
94
31 I
U 4il 8 U
380
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 22
sarva-dharman parityajya
mam ekaril saraf)aril vraja
aharil tvaril sarva-papebhyo
mok$ayi$yiimi ma sucai)
SYNONYMS
C{t.'f,
"
'fu'!lltq"
Text
97]
381
material attachment and should take full shelter under the lotus feet of Krr;a.
Krr;a is very kind to His devotees. He is always grateful, and He never forgets the
service of a devotee. He is also completely opulent and all-powerful. Why, then,
should one take shelter of a demigod and leave Lord Krr;a's shelter? If one wor
ships a demigod and leaves Krr;a, he must be considered the lowest fool.
TEXT
=
96
ilftrt\!if5t1!: If: g
abhikaman - desires;
atmanam-Yourself;
api-even;
"'My dear Lord, You are very affectionate to Your devotees. You are also a
truthful and grateful friend. Where is that learned man who would give You up
and surrender to someone else l You fulfill all the desires of Your devotees, so
much so that sometimes You even give Yourself to them. Still, You neither in
crease nor decrease by such activity.'
PURPO RT
This is a verse from Srimad-Bhagavatam
TEXT
(1 0.48.26).
97
fif "'1-'JI'till
Sri Caitanya-caritamrta
382
[Madhya-lila, Ch. 22
'!{"C <t'f"'t
<!
0\"<lll<'l"t_
f1!19flil"tlf9fJ1!1"'t
II ;;llr II
Text
100]
383
PURPORT
-ntttt'$ft, r -l 'PI 1
1!1 11t-a t11
'Jf11' II II
TEXT
100
i5
f<t'fl
.'
""tlf'lt5Jf:
u .
11
anuka/yasya sankalpab
pratikulyasya varjanam
rakiyatiti visvaso
atma-nikepa-karpaf)ye
ar;l-vidha saraf)agatib
SYNONYMS
anuku/yas ya - of
anything
that
assists devotionaJ
service
to the
Lord;
Sri Caitanya-caritamrta
384
vice;
varjanam-complete
rejection;
[Madhya-lila, Ch. 22
rak$i$yati-He
will protect;
iti-thus;
self-surrender;
karpaQye-humility ;
$at-vidha-sixfold;
saraoa
agatiQ-process of surrender.
TRANSLATION
" 'The six divisions of surrender are the acceptance of those things favor
able to devotional service, the rejection of unfavorable things, the conviction
that KrQa will give protection, the acceptance of the Lord as one's guardian
or master, full self-surrender and humility.
PURPORT
One who is fully surrendered is qualified with the six following characteristics.
(1) The devotee has to accept everything that is favorable for the rendering of
transcendental loving service to the Lord. (2) He must reject everything unfavora
ble to the Lord's service. This is also called renunciation. (3) A devotee must be
firmly convinced that Krt:a will give him protection. No one else can actually give
one protection, and being firmly convinced of this is called faith. This kind of faith
is different from the faith of an impersonalist who wants to merge into the Brah
as
Text
102]
385
101
'1!01'il
f<tlf"\
u }}
tat-sthanam-His
vidan-knowing;
saraQa-agatal)-fully surrendered.
TRANSLATION
" 'One whose body is fully surrendered takes shelter at the holy place
where Krr;a had His pastimes, and he prays to the Lord, "My Lord, I am
Yours." Understanding this with his mind, he enjoys spiritual bliss.
PURPORT
(11.417, 418).
102
386
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 22
SYNONYMS
saraQa /ana-taking shelter;
kare-does;
"When a devotee thus fully surrenders unto KrQa's lotus feet, KrQa ac
cepts him as one of His confidential associates.
TEXT 103
11cin
<ilf'J
Jif11
f<l[i!WI f<tffi<f''1fC1
'\ilf'1}j
f'!i911llC'!'1
11'1'1
C\!i C<l
C'll' I
u 0-:1 u
tadamrtatvariJ pratipadyamano
martya/:1-the living entity subjected to birth and death; yada-as soon as;
certainly.
TRANSLATION
" 'The living entity who is subjected to birth and death attains immortality
when he gives up all material activities, dedicates his life to the execution of
My order, and acts according to My directions. In this way he becomes fit to
enjoy the spiritual bliss derived from exchanging loving mellows with Me.'
PURPORT
This is a quotation from Srimad-Bhagavatam
These concern one's relationship with the Supreme Personality of Godhead and
Text
105]
387
the activities of that relationship, as well as the perfection of life. The Lord also de
scribed the characteristics of confidential devotees.
TEXT
104
t'{ilfll'l'iti'l il,
ili'!il I
1 ti! t tl!f'al'alt'{illl oS
II
TRANSLATION
"My dear Sanatana, please now hear about the regulative principles for the
execution of devotional service. By this process, one can attain the highest
perfection of love of Godhead, which is the most desirable treasure.
TEXT
wf'li'iJ1
c<:.
105
'I NT\!! I
II
II
SYNONYMS
krti-sadhya-which is to be executed by the senses; bhavet-should be;
sadhya-bhava-by which love of Godhead is acquired; sa-that;
sadhana
Sri Caitanya-caritamrta
388
[Madhya-lila, Ch. 22
TRANSLATION
" 'When transcendental devotional service by which love for Krr:Ja is at
tained is executed by the senses, it is called sadhana-bhakti, or the regulative
discharge of devotional service. Such devotion eternally exists within the
heart of every living entity. The awakening of this eternal devotion is the
potentiality of devotional service in practice.'
PURPORT
This verse is found in Bhakti-rasamrta-sindhu (1.2.2). Because living entities are
minute, atomic parts and parcels of the Lord, devotional service is already present
within them in a dormant condition. Devotional service begins with sravaf)a
kirtana, hearing and chanting. When a man is sleeping, he can be awakened by
sound vibration; therefore every conditioned soul should be given the chance to
hear the Hare Krr:Ja mantra chanted by a pure Vair:Java. One who hears the Hare
Krr:Ja mantra thus vibrated is awakened to spiritual consciousness, or Krr:Ja con
sciousness. In this way one's mind gradually becomes purified, as stated by Sri
Caitanya Mahaprabhu (ceto-darpaQa-marjanam). When the mind is purified, the
senses are also purified. Instead of using the senses for sense gratification, the
awakened devotee employs the senses in the transcendental loving service of the
Lord. This is the process by which dormant love for Krr:Ja is awakened.
TEXT 106
<!tlft-f
i!H I
'"'ll9l'-llfi'1 I
'l!'l'"f'ft'il!; (;lj${i{ II o II
sravaf)adi-kriya-tara 'svarapa'-lakaf)a
'tatastha'-/akaf)e upajaya prema-dhana
SYNONYMS
sravaf)a-adi-kriya-the process of hearing, chanting and so forth; tara-of that;
svarupa lakaf)a-symptoms
-
symptoms; upajaya
of
the
nature;
tatastha-/akaf)e
marginal
TRANSLATION
"The spiritual activities of hearin2, chanting, rememberin g and so forth are
the natural characteristics of devotional service. The marginal characteristic
Text
109]
TEXT
389
107
108
I! - '!' <fi
TRANSLATION
"There are two processes of practical devotional service. One is regulative
devotional service, and the other is spontaneous devotional service.
TEXT
109
390
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 22
learned scholar. One cannot force a person to become a scholar, but sometimes
force is used in the beginning. A child is forced to go to school and read and write
according to the instructions of his teachers. Such is the difference between
vaidhi bhakti and spontaneous bhakti. Dormant love for Krr:ta exists in every
one's heart, and it simply has to be awakened by the regulative process of devo
tional service. One has to learn to use a typewriter by following the regulative
principles of the typing book. One has to place his fingers on the keys in such a
way and practice, but when one becomes adept, he can type swiftly and cor
rectly without even looking at the keys. Similarly, one has to follow the rules and
regulations of devotional service as they are set down by the spiritual master;
then one can come to the point of spontaneous loving service. This love is already
there within the heart of everyone (nitya-siddha krf)a-prema).
Text 110]
391
Spontaneous service is not artificial. One simply has to come to that platform
by rendering devotional service according to the regulative principles. Thus one
has to practice hearing and chanting and follow the other regulative principles by
washing the temple, cleansing oneself, rising early in the morning, attending
marigala-arati and so on. If one does not come to the platform of spontaneous
service in the beginning, he must adopt regulative service according to the in
structions of the spiritual master. This regulative service is called vaidhi bhakti.
TEXT 110
II
srotavyab kirtitavyas ca
smartavyas cecchatabhayam
SYNONYMS
heard about (from bona fide sources); kirtitavyab-to be glorified (as one has
heard); ca-also; smartavyab-to be remembered; ca-and; icc hata
by a per
as
supreme controller and who always removes the miseries of living entities,
must always be heard about from reliable sources, and He must be glorified
and remembered by one who wishes to become fearless.'
PURPORT
This is a quotation from Srimad-Bhagavatam (2.1.5). It is one's duty to under
stand the Supreme Personality of Godhead through the hearing process. This is
called srotavya/:1. If one has heard properly about the Supreme Personality of God
head, his duty is to glorify the Lord and preach His glories. This is called kirtitavyab.
When one hears about the Lord and glorifies Him, it is natural to think of Him. This
Sri Caitanya-caritamrta
392
[Madhya-lila, Ch. 22
is called smartavyaf). All this must be carried out if one actually wants to be im
mune from fear.
TEXT 111
11 ') n
mukha-bahuru-padebhyaf)
puruasyasramaif) saha
SYNONYMS
mukha-the mouth; bahu-the arms; uru-the waist; padebhyaf)-from the
saha-with;
catvaraf)-the
four;
jajfiire-appeared;
varQaf)-social
orders;
TRANSLATION
" 'From the mouth of Brahma, the brahminical order has come into exis
tence. Similarly, from his arms the katriyas have come, from his waist the
vaisyas have come and from his legs the sudras have come. These four orders
and their spiritual counterparts [brahmacarya, grhastha, vanaprastha and san
nyasa] combine to make human society complete.
PURPORT
This verse and the next are quotations from Srimad-Bhagavatam
(11.5.2-3).
TEXT 112
ll'
";f
na bhajanty avajananti
N '> II
Text113]
393
SYNONYMS
ye-those who; eam-of those divisions of social and spiritual orders;
puruam-the
Supreme
Personality
of
Godhead;
sakat-directly;
atma
0!
ur:crlr:<"
illilf5
f<r> r:
I
11 ) '>" 11
be
remembered;
satatam-always;
viQub-Lord
Vit:u;
as
394
Sri Caitanya-caritamta
[Madhya-lila, Ch. 22
ways remember Kfl)a and never forget Him. This is possible when one chants the
Hare Krl)a mantra. Therefore one must strictly chant the Hare Krl)a maha-mantra
twenty-four hours daily. One may have other duties to perform under the direc
tion of the spiritual master, but he must first abide by the spiritual master's order
to chant a certain number of rounds. In our Kfl)a consciousness movement, we
have recommended that the neophyte chant at least sixteen rounds. This
chanting of sixteen rounds is absolutely necessary if one wants to remember
Krl)a and not forget Him. Of all the regulative principles, the spiritual master's
order to chant at least sixteen rounds is most essential.
One may sell books or enlist life members or render some other service, but
these duties are not ordinary duties. These duties serve as an impetus for remem
bering Krl)a. When one goes with a sarikirtana party or sells books, he naturally
remembers that he is going to sell Kfl)a's books. In this way, he is remembering
Kfl)a. When one goes to enlist a life member, he talks about Kfl)a and thereby
remembers Him. Smartavya/:1 satatarh Vi$r)Ur vismartavyo na jatucit. The conclusion
is that one must act in such a way that he will always remember Kfl)a, and one
must refrain from doing things that make him forget Kfl)a. These two principles
form the basic background of Krl)a consciousness.
TEXT 114
8 II
f.t'?i-6il, tt('til.'St1f
II <t II
Text 116]
395
Krr:ta's satisfaction. (7) One must live in a place where Krr:ta is present-a
city like Vrndavana or Mathura or a Krr:ta temple. (8) One should acquire a
livelihood that is just sufficient to keep body and soul together. (9) One must
fast on Ekada.Si day.
Sri Caitanya-caritamrta
396
[Madhya-lila, Ch. 22
TEXT 117
lffJIJ'itt8t-c<t"!.Sfi{ 1
-11rtt'ttfif 5!_ 8t..-
II 9 II
dhatry-asvattha-go-vipra-vaiQava-pujana
seva-namaparadhJ.di dure visarjana
SYNONYMS
dhatri-a type of tree; asvattha-the banyan trees; go-the cows; vipra-the
brahmaQas; vaiQava-the devotees of Lord ViQu; pujana-worshiping; seva-in
devotional service; nama-in chanting of the holy name; aparadha-adi-the
offenses; dure-far away; visarjana
giving up.
TRANSLATION
"One should worship dhatri trees, banyan trees, cows, brahmar,as and
devotees of Lord Vir,u. One should avoid offenses against devotional service
and the holy name.
PURPORT
There are ten items in the beginning of devotional service, up to the point of
worshiping the dhatri tree, banyan tree, cow, brahmaQa and devotee of Lord
ViQU. The eleventh item is to avoid offenses when rendering devotional service
and chanting the holy names.
TEXT 118
<llfil<t I
<ttt<!i'ltJt1f<tJt <tfif<t11 r 11
avaiQava-sariga-tyaga, bahu-siya na kariba
bahu-grantha-kalabhyasa-vyakhyana varjiba
SYNONYMS
avaiQava-of one who is not a devotee of the Lord; sariga-the association;
tyaga-giving up; bahu-siya-an unlimited number of disciples; na kariba
should not accept; bahu-grantha-of many different types of scriptures; ka/a
abhyasa-studying a portion; vyakhyana-and explanation; varjiba-we should
give up.
Text
119]
397
TRANSLATION
(13) One
(14) One should not par
tially study many scriptures just to be able to give references and expand ex
planations.
PURPORT
Accepting an unlimited number of devotees or disciples is very risky for one
who is not a preacher. According to Srila ]iva Gosvami, a preacher has to accept
many disciples to expand the cult of Sri Caitanya Mahaprabhu. This is risky be
cause when a spiritual master accepts a disciple, he naturally accepts the disciple's
sinful activities and their reactions. Unless he is very powerful, he cannot assimi
late all the sinful reactions of his disciples. Thus if he is not powerful, he has to
One should not partially study a book just to pose oneself as a great scholar by
are sufficient for preaching purposes. They are adequate for the understanding of
the philosophy and the spreading of missionary activities all over the world. If one
phy.
TEXT
119
anya-sastra-other scriptures;
be; anya-deva-other
; na kariba-we
n inda-criticizing
TRANSLATION
Sri Caitanya-caritamrta
398
[Madhya-lila, Ch.
22
120
-f-{"!1, 1 f I
i2ttf'ltt\! tift<ltc<liJ ty'$f iii ilf II
o II
or mundane books that contain stories of love affairs between men and
women or subjects palatable to the senses.
should the devotee cause anxiety to any living entity, regardless how insignifi
cant he may be.
PURPORT
The first ten items are dos and the second ten items are don'ts. Thus the first
ten items give direct action, and the second ten items give indirect action.
121
TEXT
) II
sravaQa-hearing;
kirtana-chanting;
smaral)a-remembering;
pujana
surrendering fully.
Text
123]
399
TRANSLATION
"After one is established in devotional service, the positive actions are
(1) hearing, (2) chanting, (3) remembering, (4) worshiping, (5) praying,
(6) serving, (7) accepting servitorship, (8) becoming a friend and
(9) surrendering fully.
TEXT
!!t
122
I
II II
SYNONYMS
TRANSLATION
"One should also (10) dance before the Deity, (11) sing before the Deity,
(12) open one's mind to the Deity, (13) offer obeisances to the Deity,
(14) stand up before the Deity and the spiritual master just to show them
respect, (15) follow the Deity or the spiritual master and (16) visit different
places of pilgrimage or go see the Deity in the temple.
TEXT
123
I
II II
SYNONYMS
gandha-scents;
maha-prasada-remnants of food
Sri Caitanya-caritamrta
400
[Madhya-lila, Ch. 22
TRANSLATION
"One should
124
tfui-1fte.'l<f--w 1
tii'!Jrf-i{, '{Jte{, t.!fu- ll 8 ll
aratrika-mahotsava-srimDrti-darsana
"One should (23) attend arati and festivals, (24) see the Deity,
(25) present what is very dear to oneself to the Deity, (26) meditate, and
(27) serve those related to the Lord.
TEXT
125
t c;'l<f"l : rll\! u
a-u
to
the
Lord;
tulasi-tulasi
leaves;
vaiQava-devotees;
"Tadiya means the tulasi leaves, the devotees of Krr;a, the birthplace of
Krr;a, Mathura, and the Vedic literature Srimad-Bhagavatam. Krr;a is very
eager to see His devotee serve tulasi, V air;avas, Mathura and Bhagavatam.
Text 127]
401
PURPORT
After item twenty-six (meditation), the twenty-seventh is to serve tulasi, the
twenty-eighth is to serve the Vaiava, the twenty-ninth is to live in Mathura, the
birthplace of Lord Kra, and the thirtieth is to read Srimad-Bhagavatam regularly.
TEXT 126
'if'l II II
the
sake
of
Kra;
akhila-ceta-all
activity;
tat-krpa
mah otsava-festivals;
"Thirty-one: One should perform all endeavors for KrQa. (32) One should
look forward to His mercy. (33) One should partake of various ceremonies
with devotees, ceremonies like Lord KrQa's birthday or Ramacandra's birth
day.
TEXT 127
9 11
surrender; kartika-adi-vrata-to ob
402
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 22
TEXT 128
TRANSLATION
"One should associate with devotees, chant the holy name of the Lord, hear
Srimad-Bhagavatam, reside at Mathura and worship the Deity with faith and
veneration.
TEXT 129
:JI<fi"':l'lt$fi{(; I
t iSiiJtt 9ftt :Jf'Jf II II
sakala-sadhana-sretha ei pafica anga
krQa-prema janmaya ei pancera a/pa sanga
SYNONYMS
saka/a-sadhana-of all items for executing devotional service; sretha-the
performance.
TRANSLATION
"These five limbs of devotional service are the best of all. Even a slight per
formance of these five awakens love for Kra.
PURPORT
Srila Bhaktivinoda Thakura points out that there are thirty-five items up to the
Text 130]
403
items, another four are added-namely marking ti/aka on different parts of the
body, writing the names of the Lord all over the body, accepting the Deity's gar
land and accepting caraQamrta. These four items are understood to be included
by Kaviraja Gosvami within arcana, worship of the Deity. Although these items are
not mentioned here, they are to be added to the previous thirty-five items. Thus
the total number becomes thirty-nine. To these thirty-nine should be added five
others: association with devotees, chanting the Hare Krl)a maha-mantra, reading
atiganarh paficakasyasya
purva-vilikhitasya ca
nikhila-srai$thya-bodhaya
"The glorification of these five items [association with devotees, chanting the
holy name and so on] is to make known the complete superiority of these five
practices of devotional service."
The sixty-four items of devotional service include all the activities of the body,
mind and senses. Thus the sixty-four items engage one in devotional service in all
respects.
TEXT 130
l!t1
u .
srl-murter atighri-sevane
SYNONYMS
" 'One should have full faith and love in worshiping the lotus feet of the
Deity.
404
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 22
PURPORT
This verse and the following two verses are found in Bhakti-rasamrta-sindhu
(1.2.90-92).
TEXT 131
'lf?:l'i! C\!i1
<l?:"ll II')"') II
srimad-bhagavatarthanam
asvado rasikaib saha
sajatiyasaye snigdhe
ter.
TRANSLATION
"'One should taste the meaning of Srimad-Bhagavatam in the association
of pure devotees, and one should associate with the devotees who are more
advanced than oneself and endowed with a similar type of affection for the
Lord.
PURPORT
The words sajatiyasaye snigdhe sadhau sangab svato vare are very important
items. One should not associate with professional Bhagavatam reciters. A profes
sional Bhagavatam reciter is one who is not in the disciplic succession or one who
who are averse to Lord Vit:JU and His devotees, those who are Mayavadis, those
who offend the chanting of the .Hare Krt:a mantra, those who simply dress as
V ait:Javas or so-called gosvamis, and those who make a business by selling Vedic
The Srimad-
Text
133]
405
Bhagavatam can only be recited by one who has unflinching faith in the lotus feet
of Krr:Ja and His devotee, the spiritual master. One should try to understand
Srimad-Bhagavatam from the spiritual master. The Vedic injunction states: bhak
tya bhagavatarh grahyarh na buddhya na ca tikaya. One has to understand Srimad
Bhagavatam through the process of devotional service and by hearing the recita
tion of a pure devotee. These are the injunctions of Vedic literature-.Sruti and
smrti. Those who are not in the disciplic succession and who are not pure devo
Srimad Bhagavad-gita.
TEXT
132
II -!. II
nama-safikirtanarh sriman
mathura-mar:u;lale sthitib
SYNONYMS
Bhaktisiddhanta
Sarasvati
Thakura
in
Vrndavana with a view to enjoy sense gratification surely leads a so-called devo
tee to a lower species.
TEXT
133
nlTl"t
'f:
?f;pl:'ll" I
'lf':i,'llF t<I'Jil:O!
II) II
Sri Caitanya-caritamrta
406
[Madhya-lila, Ch. 22
durahadbhuta-virye 'smin
sraddha dare 'stu pancake
yatra svalpo 'pi sambandha/:!
sad-dhiyaril bhava-janmane
SYNONYMS
in the
sat-dhiyam-of
those
and
II 8 II
Text
136]
TEXT
,,
135
i\tfW
407
r;'@ '<I'l'
'Jftil: II Q II
Maharaj a Ambari execute all nine items and they also get ultimate success.
TEXT
136
bhajane-in serving;
prthu/:1-Maharaja Prthu; pujane-in worshiping the Deity of the Lord; akrura/:1Akrora; tu-but; abhivandane-in offering prayers; kapi-pati/:1-Hanumanji, or
Vajrarigaji; dasye-in servitude to Lord Ramacandra; atha-moreove r; sakhye
in friendship;
arjuna/:1-Arjuna ;
sarvasva-atma-nivedane-in
fully dedicating
408
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 22
oneself; ba /ib-Maha raja Bali; abhat-was; kmJ a-apt ib-the achievement of the
lotus feet of Lord Krl)a; eam-of all of them; para-transcendental.
TRANSLATION
"'Maharaja Parikit attained the highest perfection, shelter at Lord Krr;a's
lotus feet, simply by hearing about Lord Vir;u. Sukadeva Gosvami attained
perfection simply by reciting Srimad-Bhagavatam. Prahlada Maharaja attained
perfection by remembering the Lord. The goddess of fortune attained perfec
tion by massaging the transcendental legs of Maha-Vir;u. Maharaja Prthu at
tained perfection by worshiping the Deity, and Akriira attained perfection by
offering prayers unto the Lord. Vajrangaji [Hanuman] attained perfection by
rendering service to Lord Ramacandra, and Arjuna attained perfection simply
by being Krr;a's friend. Bali Maharaja attained perfection by dedicating
everything to the lotus feet of KrQa.'
PURPORT
This verse appears in the Padyavali (53) and the Bhakti-rasamrta-sindhu
(1.2.265).
TEXTS 137-139
C <llh<tt"<l<fCO!
II ,:)'\ II
lJ_farsft<1lfxft01 "IJC"I
'\!""lf..\!5J5fli!i''''HH."f\f111Jf11"{_1
1'1 '\!"<iilf'!rtc'!ht
<ii"Clf :
I .:1r II
Cil'i<>tlfi'!C<f
f-.ornri k<"t-<>twtf"<lilit"l"
<fill lf!C'IJ 0!
7fill<fii11Hii
<rc:ntt<f'!1i!ft1 f'\!":
n .: u
Text 139]
409
mukunda-lingalaya-darsane drsau
tad-bhrtya-gatra-sparase 'nga-sangamam
ghraf)aril ca tat-pada-saroja-saurabhe
srimat-tulasya rasanaril tad-arpite
padau hare/:! k$etra-padanusarpaf)e
siro h($ikesa-padabhivandane
kamaril ca dasye na tu kama-kamyaya
yathottama/:lsloka-janasraya rati/:1
SYNONYMS
sa/:1-he (Maharaj a AmbarTa); vai-certainly; mana/:1-the mind; k($f)a-pada
aravindayol)-on the two lotus feet of Krr:Ja; vacarilsi -words; vaikuQtha-guQa
anuvarf)ane-in describing the transcendental character of Krr:Ja; karau-the two
hands; hare/:1-of Lord Krr:Ja or Vir:Ju; mandira-marjana-adi$u-in cleansing the
temple of Hari and similar other duties; srutim-the ears; cakara-engaged;
Sri Caitanya-caritamrta
410
[Madhya-lila, Ch. 22
prayers. Thus Maharaja Ambaria desired only to serve the lord faithfully. In
this way he engaged his senses in the transcendental loving service of the
lord. As a result, he awakened his dormant loving propensity for the lord's
service.'
PURPORT
This is a quotation from Srimad-Bhagavatam (9.4.18-20).
TEXT 140
t11
Jfif'
<et
-ttmt1 ";Ttfil'
--fflt1f !_ ztl II
So II
TRANSLATION
"If a person gives up all material desires and completely engages in the
transcendental loving service of Krr:Ja, as enjoined in revealed scriptures, he
is never indebted to demigods, sages or forefathers.
PURPORT
After birth, every man is indebted in so many ways. He is indebted to the
demigods for their supplying necessities like air, light and water. When one takes
advantage of Vedic literatures, one becomes indebted to great sages like
Vyasadeva, Narada, Devala and Asita. When one takes birth in a particular family,
he becomes indebted to his forefathers. We are even indebted to common living
entities like cows, from whom we take milk. Because we accept service from so
many animals, we become indebted. However, if one is completely engaged in
the Lord's devotional service, he is absolved of all debts. This is confirmed in the
c"rrtlr\!>iOJ'lft f?f<ti
0{
Text
141]
411
II 8
devar$i-bh0tapta-nwam pitFQarh
deva-of the demigods; f$i-of the sages; bhOta-of ordinary living entities;
pitfQam-of the
debtor; ca- a l so; rajan-0 King; sarva-atmana-with his whole beir.g; yaf) - a
affords
shelter
to
all;
gata/:1 - approached;
mukundam-Mu k u nda;
TRANSLATION
" 'One who has given up all material duties and taken full shelter at the
lotus feet of Mukunda, who gives shelter to all, is not indebted to the
demigods, great sages, ordinary living beings, relatives, friends, mankind or
even one's forefathers who have passed away.'
PURPORT
It is said:
adhyapanarh brahma-yajfia/:1
pitr-yajfias tu tarpaQam
nr-yajfio 'tithi-pujanam
"By performing oblations with ghee, the demigods are satisfied. By studying the
Vedas, brahma-yajfia is performed, and by this the great sages are satisfied.
one has to perform five kinds of yajfias, but when one takes to sankirtana-yajfia
(the chanting of the Hare Krt:Ja mantra) one doesn't have to perform any other
yajfia. In
Sri Caitanya-caritamrta
412
[Madhya-lila, Ch. 22
M- litf' tiSr t
'I I
fi{ i! i{
II 8 II
vidhi-dharma chaqi' -giving up all regulative principles of the varf)a and asrama
institution; bhaje-worships; krQera caraf)a-the lotus feet of Lord Krr:Ja; niid
dha-forbidden; papa-acare-in sinful activities; tara-his; kabhu-at any time;
purua/:1 prakrti-stho hi
bhunkte prakrti-jan guQan
karaf)arh guQa-sailgo 'sya
sad-asad-yoni-janmasu
"The living entity in material nature thus follows the ways of life, enjoying the
three modes of material nature. This is due to his association with that material
nature. Thus he meets with good and evil among various species." (Bg.
13.22)
Due to our association with the modes of material nature, we get different
types of bodies-good and bad. One cannot be liberated from the cycle of birth
Text
144]
413
and death, known as transmigration of the soul, unless one is completely freed
from all sinful activities. The best process, therefore, is to take to KrQa conscious
ness. One cannot take to KrQa consciousness without being freed from all sinful
activities. Naturally one who is very serious about KrQa consciousness is freed
from all sinful activity. Consequently a devotee is never inclined to commit sins. If
one is pressured by the law or obligations to give up sinful activity, one cannot do
so. However, if one takes to KrQa consciousness, he can very easily give up all
sinful activity. This is confirmed herein.
TEXT
143
rw 't' r. 1
tr;1'f 1'1, ifl <Rrn rnf 11 s 11
ajnane va haya yadi 'papa' upasthita
sinful ac
144
(11.5.42).
Sri Caitanya-caritamrta
414
[Madhya-lila, Ch. 22
dhunoti-removes;
sarvam-everything;
hrdi-in the
Text
146]
415
advancement in devotional service. Actually this is not a fact. The path of knowl
edge, mystic yoga and renunciation has nothing to do with the pure soul. When
one is temporarily in the material world, such processes may help a little, but they
are not necessary for a pure devotee of Krr:Ja. In the material world, such activities
end in material enj oyment or merging into the effulgence of the Supreme. They
have nothing to do with the eternal loving service of the Lord. If one abandons
speculative knowledge and simply engages in devotional service, he has attained
his perfection. The devotee has no need for speculative knowledge, pious activity
or mystic yoga. All these are automatically present when one renders the Lord
transcendental loving service.
TEXT
146
"i!Hrfa;'fr ctf5rr.fi.1 (
'i
Jtor:. 'i
Cf?!F 2ftli:
if':
CC1
r;fft
II ')S II
tasman mad-bhakti-yuktasya
yogino vai mad-atmanab
na jnanarh na ca vairagyarh
prayab sreyo bhaved iha
SYNONYMS
tasmat-therefore; mat-bhakti-in My devotional service; yuktasya-of one
to Uddhava before His departure from this material world. These are important in
structions given directly by Lord Krr:Ja. Sri Uddhava asked the Lord about the two
Sri Caitanya-caritamrta
416
[Madhya-lila, Ch. 22
and the other is called nivrtti-marga. These are directions for enjoying the material
world according to regulative principles and then giving up the material world for
higher spiritual understanding. Sometimes one does not know whether to prac
tice speculative knowledge or mystic yoga for advancement in spiritual knowl
edge. Krr:ta explains to Uddhava that the mechanical process of speculative
knowledge and yoga is not necessary for advancing in devotional service. Devo
tional service is completely spiritual; it has nothing to do with material things. It is
awakened by hearing and chanting in the association of devotees. Because devo
tional service is always transcendental, it has nothing to do with material activity.
TEXT 147
t 0!
i TN <ltf"lii!H1 '1t:
Rrc-.e>
9fllif9f<l:
11 w 11
are not very astonishing, for those who are engaged in the lord's devotional
service are never inclined to give pain to others because of envy.'
PURPORT
flltil1f ( J't I
J1'$ftll'$f1'eJ et"'l e{, llil'fi!i{
II 8\r II
417
Text 149]
SYNONYMS
vaidhi-bhakti-of devotional service according to the regulative principles;
sadhanera-of the execution; kahi/un-1 have made; vivaraQa-description;
raganuga-bhaktira-of spontaneous devotional service; lak$aQa-the symptoms;
.Suna-please hear; sanatana-0 Sanatana.
TRANSLATION
"My dear Sanatana, I have now in detail described devotional service ac
cording to the regulative principles. Now hear from Me about spontaneous
devotional service and its characteristics.
TEXT 149
1ftoijtf1r<lli!fj-'11.' fitiSfti{ I
<:!t 'CI'l. !fjf '1ft'$11ii_'Sti'tt1l II 8 II
ragatmika-bhakti- 'mukhya' vraja-vasi-jane
tara anugata bhaktira 'raganuga'-name
SYNONYMS
ragatmika-bhakti-spontaneous
devotional
service;
mukhya-preeminent;
evaril
tat-tad-abhimana-lak$aQa-bhava-vi.Se$VeQa
sati tat-tad-raga-prayukta
svabhavika-ragasya
sravaQa-kirtana-smaraQa-pada-sevana-van
devotee in Vrndavana, he
418
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 22
TEXT 150
'!ti1!"
'llt'iftf4tc<tflr1
II H R
ab sorption in the
'if1'-11t'5t1f :15tll('llli'i I
lr; ''eltf' -lfll!l'l'tlllS'I II II
ite 'gac;fha-trQa'-ragera svarupa-lakaQa
ite 'avitata'-ei tatastha-lakaQa
SYNONYMS
Text 153]
419
TRANSLATION
"The primary characteristic of spontaneous love is deep attachment for the
Supreme Personality of Godhead. Absorption in Him is a marginal charac
teristic.
TEXT 152
a'f 'et
<rot
IJ.'$f
or
Sri Caitanya-caritam!'fa
420
[Madhya-lila, Ch. 22
PURPORT
one has to render service strictly according to the regulative principles set forth by
the revealed scriptures and spiritual master. By continuously rendering service
through the process of vaidhi bhakti, one's natural inclination is gradually
awakened. That is called spontaneous attraction, or raganuga bhakti.
An advanced devotee situated on the platform of spontaneity is already very
expert in sastric instruction, logic and argument. When he comes to the point of
eternal love for Krl)a, no one can deviate him from that position, neither by argu
ment nor by sastric evidence. An advanced devotee has realized his eternal rela
tionship with the Lord, and consequently he does not accept the logic and argu
ments of others. Such an advanced devotee has nothing to do with the sahajiyas,
who manufacture their own way and commit sins by indulging in illicit sex, intoxi
cation and gambling, if not
vanced devotees and live in their own whimsical way, avoiding the principles set
down in the revealed scriptures. Unless one follows the six Gosvamis-Sri ROpa,
Sanatana, Raghunatha Bhana, Sri )iva, Gopala Bhana and Raghunatha dasa-one
cannot be a bona fide spontaneous lover of Krl)a. In this connection, Srila Narot
tama dasa Thakura says: rupa-raghunatha-pade haibe akuti kabe hama bujhaba
se yugala piriti. The sahajiyas' understanding of the love affairs between Radha
and Krl)a is not bona fide because they do not follow the principles laid down
by the six Gosvamis. Their illicit connection and their imitation of the dress of
ROpa Gosvami as well
as
scriptures will lead them to the lowest regions of hell. These imitative sahajiyas
are cheated and unfortunate. They are not equal to advanced devotees
(paramaharhsasl. Debauchees and paramaharhsas are not on the same level.
TEXT 154
11'tllf1llf>s<tJt <ttf'IOI'lf I
11tltl!1 1 '!111ltCt5JC
virajantim abhivyaktarh
vraja-vasi-janadi$U
ragatmikam anusrta
ya sa raganugocyate
I HS I
Text 155]
421
SYNONYMS
virajantim-shining intensely; abhivyaktam-fully expressed; vraja-vast-Jana
adiu-among the eternal inhabitants of Vrndavana; ragatmikam-devotional
service consisting of spontaneous love; anusrta-following; ya-which; sa-that;
raganuga-devotional service following in the wake of spontaneous love;
ucyate-is said.
TRANSLATION
11
'Devotional
service in
spontaneous
love
is vividly
expressed and
llf \!"CfifrSi<>ffu'Jfi'f"{ Q
tt I
tat-tad-bhavadi-madhurye
srute dhir yad apekate
natra sastrarh na yuktirh ca
tal lobhotpatti-lakaQam
SYNONYMS
tat-tat-respective; bhava-adi-madhurye-the sweetness of the loving moods
(namely santa-rasa, dasya-rasa, sakhya-rasa, vatsalya-rasa and madhurya-rasa) of
the inhabitants of Vrndavana; srute-when heard; dhib-the intelligence; yat
which; apekate-depends on; na-not; atra-here; sastram-revealed scrip
tures; na-not; yuktim-logic and argument; ca-also; tat-that; lobha-of
covetousness to follow in the footsteps; utpatti-JakaQam-the symptom of
awakening.
TRANSLATION
11
'When an advanced realized devotee hears about the affairs of the devo
Sri Caitanya-caritamrta
422
[Madhya-lila, Ch. 22
(1.2.292).
TEXTS 156-157
fil-fm ffifl
"ftfiOO
II It II
<et I
i3r;iST J
c;
II 11'\ II
M tr n
Text
159]
423
seva sadhaka-rupeQa
siddha-rupeQa catra hi
tad-bhava-lipsuna karya
vraja-/okanusarata/:1
SYNONYMS
(1.2.295).
159
Actually the inhabitants of Vrndavana are very dear to Kr.,a. If one wants
Sri Caitanya-caritamrta
424
[Madhya-lila, Ch. 22
TEXT 160
<f'Qfl-1c-,i1l11'1 c '!ffl
(1.2.294).
TEXT 161
'ffltll-..1f-<;Pt'"'1f 'Stet
II ) II
dasa-sakha-pitradi-preyasira gaf)a
raga-marge nija-nija-bhavera gaf)ana
SYNONYMS
dasa-servants; sakha-friends; pitr-adi-parents ; preyasira gaf)a-conjugal
lovers; raga-marge-on the path of spontaneous loving service; nija-nija-of
one's own choice; bhavera-of the ecstasy; gaf)ana-counting.
TRANSLATION
"Krr;a has many types of devotees-some are servants, some are friends,
some are parents, and some are conjugal lovers. Those who are situated in one
Text 163]
425
<ffDi!Vti:
"!li!it'>f
f 11 "'>
Clff1li n
mat -para/:1-devotees
of Me; santa-rupe-0
guru/:1-spiritual
itam-chosen.
master;
suhrda/:1-well-wisher;
daivam-the
Deity;
TRANSLATION
"'My dear mother, Devahuti! 0 emblem of peace! My weapon, the disc of
time, never vanquishes those for whom I am very dear, for whom I am the
Supersoul, the son, friend, spiritual master, well-wisher, worshipable Deity
and desired goal. Since the devotees are always attached to Me, they are never
vanquished by the agents of time.'
PURPORT
This was spoken by Kapiladeva to His mother Devahati and is recorded in
9ff-9JIi_r''>fron%fif'
Cll 'fTrf '!Clft'f_e-rr.n
rr:n 11: n a
426
Sri Caitanya-caritamrta
[Madhya-lila, Ch. 22
pati-putra-suhrd-bhratr
pitrvan mitravad dharim
ye dhyayanti sadodyuktas
tebhyo 'piha nama nama/:!
SYNONYMS
(1.2.308).
TEXT 164
t (;_,1 t'$ftll_'m<ef I
J ijJtCI t @ '&ilf\!' II 8
II
Text 166]
427
t ti! tl c;';ffti{ I
.!tli!' ( ''fJIt'-ft'l II II
yaha haite pai k[$Qera prema-sevana
eita' kahilun 'abhidheya'-vivaraQa
SYNONYMS
yaha haite-from which; pai-l can get; k[$Qera-of Lord Krr:Ja; prema
sevan a-affectionate service; eita'-this;
abhidheya
Sri Caitanya-caritamrta
428
[Madhya-lila, Ch. 22
TEXT 167
fttnr,
f<ettnr
til 'Sfi1 I
fRte. 'Pfnt
l t\211t'{i111 "'II
Whoever hears the process of practical devotional service very soon attains
shelter at the lotus feet of Krr;a in love and affection.
TEXT 169
!ili?ft-.- 1-t I
'tJft'!i! t "t II ;;, II
Text 169]
429
sri rDpa
-
book
named
Caitanya-caritamrta;
kahe-describes;
krQadasa-Srila
References
The statements of Sri Caitanya-caritamrta are all confirmed by standard Vedic
authorities. The following authentic scriptures are quotd 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.
431
Sri Caitanya-caritamrta
432
Mahabharata, 30,190
Muktaphala-tika, 30
Padma Pural)a, 80,120,195,258-259,278,393
Padyavali
RamayaQa, 343
g Veda, 162
Siddhanta-siromal)i, 121,276
Siddhartha-sarhhita, 124-125
S kanda Pural)a, 416
Srimad-Bhagavatam, 27-28,29,64,7 4,75-76,82, 84,87,88,90,91,96, 144,146,
147, 149,155, 172, 176,186, 190,194, 195,202, 204,235,236,284,293,
301,331, 338,340,341,350,355-356,360-362,374-375,381,382
Vedanta-sutra, 69,150-151,154
ViQU PuraQa, 55,56-58,190,195
Glossary
A
Abhidheya-the regulated activities of the soul for reviving his relationship with the Lord.
Acarya-a bona fide spiritual master who teaches by his own example.
Adhibhautika-miseries inflicted by other living entities.
Adhidaivika-natural disturbances caused by the demigods.
Adhyatmika-miseries arising from one's own body and mind.
Ahaituki-without cheating motivation.
Aharikara-false ego.
Akasa-sky.
Anadi-beginningless.
Antaryami-indwelling; the Supersoul.
Apratihata-uninterrupted.
Arati-the ceremony of offering lamps and other items to the Deity.
Avidhi-pOrvaka-without properly following rules and regulations.
Avyakta-the material creation when it is not yet manifested from the mahat-tattva.
Arca-mOrti-the worshipable Deity form of the Lord.
A?tariga-yoga-the mystic yoga system to control the senses.
Atma-the soul or living entity.
Atma-samarpaQa-full surrender to Krrya without reservation.
AvaraQatmika-maya's power by which a conditioned soul feels satisfied in any condition of
life.
Avataras-incarnations of Krrya.
Avesa-rOpa-a living entity who is specifically empowered by the Lord with knowledge or
strength.
B
Bhagavata-dharma-the science of devotional service.
Bhagya-good fortune.
Bhakta-praya -an "almost" devotee.
Bhakti-sakti-the power to distribute devotional service.
Bhakti-yoga -devotional service.
Bhakty-unmukhi sukrti-pious activities that awaken one's dormant KrJa consciousness.
Bhava-the preliminary stage of transcendental love of Godhead.
Bhogonmukhi-pious activities that bestow material opulence.
BhO-dharaQa-sakti-the power to hold up the planets within the universe.
Bhukti-interest in material enjoyment.
Brahmacarya-the vow of strict abstinence from sex indulgence.
BrahmaQa-the intelligent class of men.
BrahmaQ(ias-the material universes.
Brahma-yajna-studying the Vedas.
433
Sri Caitanya-caritam!'fa
434
c
Caitya-guru-Krf.la as the spiritual master within the heart.
Car:ll;iala-a person accustomed to eating dogs.
Caraf)amrta-water offered to the lotus feet of the Lord, which is mixed with the seed of the
tulasi tree.
Caturvyuha-the first four-handed expansions of Krf.la-Vasudeva, Sarikarar_1a, Aniruddha
and Pradyumna.
Cira-/oka-pa/as-permanent governors of the universe.
Cit-kaf)as-particles of spirit; the living entities.
D
Oasya-rasa-the eternal relation of servitorship with the Supreme Lord.
Devi-dhama-the material planets.
Duta-damana-sakti-the power to cut down rogues and demons.
Ovipa-island; planet.
G
Gaurasundara-Lord Caitanya Mahaprabhu, who has a beautiful golden form.
Grhastha-Krf.la conscious householder stage of life.
Guf)a-avataras-incarnations who control material qualities.
Guru-the spiritual master.
H
Hari-nama-satikirtana-congregational chanting of the holy names of the Lord.
Hiraf)maya-mahat-tattva-the total material energy.
J
fiva-tattva-the separated expansions of the Lord; minute living entities.
/flana-kaf)r;/a-section of the Vedas describing the process of mental speculation.
/flana-knowledge. Material jflana does not go beyond the material body. Transcendental
jflana discriminates between matter and spirit. Perfect jflana is knowledge of the body,
the soul and the Supreme Lord.
/flana-sakti -the power to distribute transcendental knowledge.
/flani-one who is engaged in the cultivation of speculative knowledge. Upon attaining per
fection, a jflani surrenders to Krrya.
K
Kaisora-Krrya's age from the eleventh to the fifteenth year.
Kaitava-dharma-a cheating religion.
Glossary
435
Kaivalyam-the state of realization of one's constitutional position as part and parcel of the
Supreme Lord, which is preliminary to manifestation of activities on the platform of
devotional service.
Kalpa-a millennium.
Kalpa-avataras-lila-avataras appearing in each day of Brahma.
Kama-gayatri-a Vedic hymn which is composed of twenty-four and a half syllables.
Kani?tha-adhikari-the third-class devotee, who recognizes only the Deity and himself, but
not other devotees.
Kapha-mucus, one of the three major elements of the gross body.
Karma-(1) material action performed according to scriptural regulations; (2) action per
taining to the development of the material body; (3) any material action which will in
cur a subsequent reaction; (4) the material reaction one incurs due to fruitive ac
tivities.
Karma-karxia-section of the Vedas describing the process of fruitive activity.
Khar:u;ia-a valley between two mountains.
KmJa-pari?ada-associates of the Lord.
K?atriya-the administrative or protective class.
K?etra-jna-sakti-the living entities.
L
Li/a-avataras-incarnations who perform pastimes.
Li/as-Krrya's pastimes.
Loka-pa/as-predominating deities of the universe.
M
Madana-mohana-Krrya, the attractor of Cupid.
Madhukari-a saintly mendicant who takes a little food from each householder's place, like a
bee gathering honey.
Madhurya-rasa-the eternal relationship of conjugal love with the Lord.
Madhyama-adhikari-second-class devotee who recognizes four types of persons-the Lord,
the devotees, the innocent and the demons-and treats each appropriately.
Maha-bhagavata-a great devotee.
Maha-mantra-the great chanting for deliverance: Hare Krrya, Hare Krrya, Krrya Krrya, Hare
Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.
Maharaurava-a hell wherein animal killers are sent.
Mahatma-a great soul.
Mahat-tattva-the total material energy.
Mahesvara-the supreme proprietor.
Mantra-(manas-mind; t(-to deliver) a pure sound vibration to deliver the mind from its
material inclinations.
Manvantara-avataras-incarnations of the Manus.
Mau?ala-lila-the pastimes of the annihilation of the Yadu dynasty and Lord Krrya's disap
pearance.
Sri Caitanya-caritamrta
436
Mok$onmukhi-pious activities that enable the living entity to merge into the existence of
the Supreme.
Marti -some form of the Lord.
N
Nava-yauvana-the eternal transcendental form of Kroa as pre-youth.
Nija-dharma-one's constitutional position.
Nitya-baddhas-souls who are always conditioned by the external energy.
Nitya-/i/a-Kroa's eternally present pastimes.
Nitya-muktas-souls who never come in contact with the external energy.
Nivrtti-marga-directions for giving up the material world for higher spiritual understanding.
Nr-yaji'ia-the proper reception of guests.
p
Pa/ana-sakti-the power to rule and maintain the living entities.
Parabrahman-the Supreme Brahman, the Personality of Godhead, Sri Kroa.
Paramaharilsa-a person on the highest platform of spiritual realization, above all material
designations.
Paramaril padam-the Lord's transcendental abode.
Paravyoma-the spiritual sky.
Pitr-yaji'ia-offering oblations of water before one's forefathers.
Pitta-bile, one of the three major elements of the gross body.
in which His form is unchanged.
Pradhana-the ingredients from which the cosmic manifestation is created.
Praharas-three-hour period, eight of which make up each day.
Prajapatis-the progenitors of living entities, chief of whom is Lord Brahma.
Prakrta-bhakta -a materialistic devotee.
Prakrti-nature (lit., that which is predominated).
Prak$epatmika-sakti-maya's power to throw one into the material world.
Pravrtti-marga-directions for enjoying the material world according to regulative principles.
Prayojana-the ultimate goal of life.
Puru$a-the enjoyer.
Puru$a-avataras-expansions of Kroa who are Lords of universal creation; the three Vious.
R
Raga-deep attachment.
Raganuga bh akti-devotional service following the spontaneous loving service of the inhabi
tants of Vrndavana.
Ragatmika bhakti-spontaneous devotional service of the inhabitants of Vrndavana ac
cording to their transcendental attachment.
Raja-pala-the governor of the state.
Glossary
437
Rajasa-ahankara-egotism in passion.
Raj o guf!a-the mode of passion.
-
Rati-strong attraction.
s
Sabda-pramaf!a-evidence from the Vedic literature.
Sabda-tanmatra-the material element of sound vibration.
Sa<;l-aisvarya-KrJa's six opulences.
Sadhaka-a devotee preparing for perfection.
Sadhana-bhakti-the regulative discharge of devotional service.
Sadhu-a saintly person.
Sakhya-rasa-the eternal relationship of friendship with the Lord.
Sakti-tattva-persons who are plenary expansions of the Lord's internal potency.
Saktyavesa-a vataras-empowered living entities who serve as incarnations of the Lord.
Sambandha-the soul's relationship with the Lord.
Sankirtana-yajiia-the sacrifice prescribed for the age of Kali; congregational chanting of the
name, fame and pastimes of the Supreme Personality of Godhead.
Sastras
Sorya-the sun-god.
Svarilsaka-expansions of KrJa's personal potency.
Svanga-viseabhasa-rOpe-the form by which the Lord begets living entities in the material
world.
Sva-paca
dog-eater.
438
Sri Caitanya-caritamrta
T
Tad-ekiitma-rOpa-forms of the Lord which are nondifferent from His original form, but
which have different bodily features and specific activities.
Tamas-the material mode of ignorance.
Tamasa-egotism in ignorance.
Tamo-guQa-See: Tamas.
Ti/aka-sacred clay used to mark Vir:JU temples on twelve places on the body of a devotee.
Tryadhisvara-the proprietor of the three worlds.
v
Vaidhi-bhakti-following devotional service regulative principles by the order of the spiritual
master and in accordance with revealed scripture.
Vaikur:Jha- (lit., without anxiety) the eternal planets of the spiritual sky.
Vaisya-the class of men involved in business and farming.
Vanaprastha-retired life, in which one quits home and travels to holy places in preparation
for the renounced order of life.
Vatsalya-rasa-parental relationship with the Lord.
Vayu-air, one of the three major elements of the gross body.
Vibhuti-a secondary incarnation indirectly empowered by the Supreme Lord.
Vi?QU-tattva-the personal expansions of Krr:Ja, each of whom is also God.
Vyakta-material creation when it is manifested from the total energy of mahat-tattva.
y
Yoga-linking of the consciousness of the infinitesimal living entity with the supreme living
entity, Krr:Ja.
Yogamaya-the internal potency of the Lord.
Yuga-one of four ages of the universe.
Yuga-avataras-incarnations of the Lord in different millenniums.
Vowels
'
lfSfta
.i
"(i
'f
<.fie
ai
au
(anusviira)
il
( candra-bindu)
: p (visarga)
Consonants
Gutterals:
Palatals:
Cerebrals:
Dentals:
Labials:
Semivowels:
Sibilants:
ka
i ca
t ta
ta
pa
ya
-f sa
kha
1f ga
Jicha
tha
-r tha
.pha
1f ra
a
ja
'15 Qa
Sf da
ba
'fla
sa
't
gha
jha
i Qha
$f dha
bha
va
ha
na
$ iia
tj Qa
i1 na
1{ rna
Vowel Symbols
The vowels are written as follows after a consonant:
la
For example:
439
Sri Caitanya-caritamrta
440
The letter
The symbol
verse and both lines of each two-line verse in Sri Caitanya-caritamrta. In the first column the trans
literation is given, and in the second and third columns respectively the chapter-verse references
22.34
343
20.139 76
67
abhidheya-nama 'bhakti', 'prema'-prayojana 20.125
22.167 428
abhidheya, sadhana-bhakti ebe kahilun
22.168 428
abhidheya sadhana-bhakti sune yei jana
22.122
20.202
20.106
22.168
20.379
399
112
52
428
214
20.274
20.236
22.13
adhyi!tmikadi tapa-traya tare jari' mare
advaya-ji'lana-tattva kr$Qa-svayari1 bhagavan 22.7
20.65
adyopi!nta saba katha tenho sunaili!
154
129
327
323
33
20.267
21.1
22.122
22.94
20.256
147
231
399
380
141
22.145
22.98
20.217
20.391
20.136
414
382
120
220
74
20.129
21.99
21.31
22.81
22.143
69
283
248
372
413
22.79
22.36
22.93
20.357
22.136
371
344
379
202
407
adhok$aja-padma-gada-sankha-cakra-kara
441
kr$Qa-datta
aniruddha -cakra-gada-sankha-padma-kara
aniruddhera vili!sa-hari, k($Qa dui-jana
20.61
20.393
21.65
21.78
20.32
20.64
20.353
31
221
267
272
16
33
200
22.135
21.146
22.39
22.38
21.51
407
316
345
345
259
21.88
21.35
21.144
20.216
20.280
277
250
314
119
158
20.248
20.278
20.277
20.382
21.52
136
157
157
216
259
20.323
21.58
20.403
20.252
20.404
182
263
227
139
228
21.47
22.8
21.6
21.7
21.93
324
233
234
280
21.48
20.12
21.120
20.225
20.206
257
257
8
298
125
115
442
Sri Caitanya-caritim!'fa
'anta/:lpura' -goloka-srl-vrndavana
antaranga-purr;aisvarya-purna tina dhama
anukulyasya satika/pa/:1
anvlya bhate$u vi/ak$ar;asya
anya avatara aiche jane muni-gar;a
anya-deva, anya-sastra ninda na kariba
anya-kami yadi kare kr$r;era bhajana
anya tyaji', bhaje, tate uddhava-pramar;a
apana-krpate kaha 'kartavya' amara
apanara eka kar;e,
21.43
21.92
22.100
20.262
20.362
255
280
382
144
206
22.119
22.37
22.97
20.101
21.139
397
344
382
so
311
20.100 49
20.305 170
47
20.96
21.30 247
20.116 58
athava bahunaitena
'ali k$udra jiva muni nica, nicacara
ali k$udra, tate tomara cari-vadana
atma-nik$epa-karpar;ye
auttame 'satyasena', tamase 'hari' abhidhana
avagahite nari, tara chui/ati eka bindu
avai$r;ava-satiga-tyaga, bahu-5i$ya na kariba
avatar a haya k[$r;Jera $ar;/-vidha prakara
avatara hy asatikhyeya
avatara-kale haya jagate gocara
avatara nahi kahe-'ilmi avatara'
avaurr;a hana taha karila sarilhara'
avidya-karma-sariljnanya
296
227
193
400
368
21.32
248
22.30 339
21.66 269
20.319 180
20.348
20.331
20.400
22.87
21.17
196
186
226
376
240
21.70
20.29
20.207
20.221
20.201
269
15
115
123
112
22.85 374
20.139 76
20.397 223
20.117 59
22.5
322
21.97 282
21.124 301
213
198
275
383
182
21.98
22.118
20.24 5
20.249
20.363
282
396
134
137
206
20.354 201
21.77 272
20.112 55
21.117
20.402
20.343
22.124
22.74
20.376
20.351
21.84
22.100
20.324
21.73 270
22.118 396
20.86
43
22.156 422
22.156
21.33
20.377
balya-paugar;r;la-dharmera sunaha vicara
20.247
balya, paugar;r;la haya vigrahera dharma
bandhana-mok$ar;a-katha gosani sakali kahi/a 20.41
baliril haradbhis cira-/oka-pa/ai/:1
20.131 71
20
20.42
36
20.70
22.92 378
20.358 203
21.32
22.55
21.74
22.95
20.56
248
3 57
271
380
27
20.138 76
20.302 168
22. 17 330
22.49 352
76
20.138
4 22
249
214
1 36
20
20.30
74
15
20.304 170
27
20.57
20.113 56
22.46 350
22.84 374
20.119
20.75
20.132
20.20
20.82
443
c
ca{ii' gopi-manorathe, manmathera mana
caitanya-caritamrta kahe krQadasa
caitanya-caritamrta kahe krQadasa
21.107 289
20.406 228
21.149 317
22.169 429
20.222 123
20.221 123
20.37
18
20.47
23
20.87
43
20.83
42
22.14 327
21.129 304
22.35 343
22
20.46
20.69
35
20.390 220
20.330 185
22.26 337
15
20.29
20.26
14
20.18
10
21.105 287
22.72 367
20.349
22.127
22.27
22.111
20.242
21.59
21.82
20.306
21.12
21.64
264
274
171
237
266
20.320 180
20.321 181
20.111 55
20.149 82
21.96 281
20.397
20.391
21.86
21.106
20.81
223
220
277
288
40
21.55
21.58
20.320
20.321
20.327
20.317
21.8
180
181
184
179
234
da{iuka-sahita cu
;l bi kahan vahi' ge/a
dainya vinati kare dante trQa lana
daivat kubhita-dharmil)yaril
daivi hy ea guQamayi
daivi hy ea gul)amayi
20.12
8
20.98
48
20.274 154
20.121 63
22.23 335
21.10
21.36
20.291
20.301
20.304
236
251
163
168
170
20.222
20.10
20.232
21.80
21.94
brah maya 'srV-sakti, anante 'bhU-dharal)a'bujhite na pare IT/a kemane 'nitya' haya
20.371 210
20.385 218
21.70 269
20.118 60
60
38
71
11
41
197
401
337
392
132
261
263
123
7
128
273
280
444
Sri Caitanya-caritlmrta
20.13
daravesa hana ami makkake yaiba"
daridrya-nasa, bhava-k$aya,-premera 'pha/a' 20.142
da5a-bisa-sata-sahasra-ayuta-lak$a-vadana
dasa-sakha-pitradi-preyasira ga(la
dekhi' candrasekharera ha-ila camatkara
21.67
8
78
20.53
25
21.53
260
20.134
72
20.140
77
20.135
72
20.92
45
238
22.161 424
274
20.283 15S
267
E
ebe kahi, suna, abhidheya-lak$a(la
ebe sadhana-bhakti-lak$a(la suna, sanatana
eho saba kala-amsa, kr$r:Ja-adhisvara
22.4
22.60
359
21.42
254
20.85
43
20.23
12
20.341 192
20.203 113
20.380 2 1 5
20.328 184
269
410
410
22.117 396
22.123 399
321
22.104 38)
21.40
253
20.207 115
21.130 305
22.125 400
22.24
336
20.363 206
20.346 195
20.367 208
20.240 131
20.316 178
20.402 227
21.142 313
21.118 296
20.267 147
21.112 292
20.386 218
20.309 173
20.309 173
20.294
164
21.127 303
20.41
20
20.53
25
20.22
12
22.133 406
20.202 112
20.337 189
20.345 194
21.78
272
20.47
23
20.48
23
21.60
264
21.132 306
20.356 202
20.339 191
20.218 121
22.164 426
21.10
236
20.383 216
234
21.8
20.370 210
21.103 285
21.86
271
20.362 206
330
22.18
20.27
14
20.36 0 20 5
20.132
71
20.293 164
7
22.166 42
59
20.283 1
14
20.3 77 2
22.3
22. 10 8
321
) 89
ei tina-sarvasraya, jagaHsvara
eHina-sthala-sOk$ma-sarva-antaryami
ei ve$a dura kara, yaha inhare lana'
ei ye tamara ananta vaibhavamrta-sindhu
eka' anga sadhe, keha sadhe 'bahu' anga
eka' ange siddhi paila bahu bhakta-gal)a
eka bandi chac;le yadi nija-dharma dekhiya
ekadasa skandhe tara kariyache lak$al)a
eka-desa-sthitasyagner
eka-dina dvarakate k($1)a dekhibare
eka-dui-tina-cari prahare asta haya
445
21.54
21.91
21.40
21.39
20.69
261
279
253
252
35
21.26
22.134
22.134
20.6
22.71
245
406
407
4
365
20.110
21.59
20.390
21.20
21.4
54
264
220
242
233
20.84
20.284
21.23
20.214
20.325
42
160
244
118
183
20.251
22.10
21.87
21.57
21.61
139
325
277
263
265
gopa-vesa, vel)u-kara,
21.118 296
21.112 292
20.43
21
21.79
22.108
21.18
21.31.\
273
389
241
252
20.32
20.21
20.88
20.84
11
44
42
20.93
20.38
20.88
20.100
16
18
46
19
44
49
20.289
21.11
20.246
20.300
22.47
22.115
162
236
135
168
351
395
G
gac;la-dvara-patha chac;lil nare tahan yaite
gac;lha-bhakti-yoge tabe k($1)ere bhajaya
gambhira, karul)a. maitra, kavi, dak$a, maunr
12
20.23
32
20.62
20.247 136
22.93 379
20.262 144
20.148 81
22.147 416
3
20.3
21.135 308
20.43
21
20.44
21
20.11
7
20.303 169
20.279 157
21.13
20.39
22.138
20.214
20.396
237
19
409
118
222
21.91
21.49
21.54
20.256
21.21
279
258
261
141
243
21.101 284
9
343
371
20.16
22.35
22.80
H
h!ini-labhe sama, sokadira vasa
na
ha-iba
22.119 397
22.76 369
22.147 416
446
Sri Caitanya-caritamrta
20.399 225
20.204 114
20.209 116
20.313 176
21.69
269
20.36
18
130
22.95
380
20.292 164
20.333 187
22.44
349
20.231
127
20.254 140
20.252 139
20.253 140
21.24
244
20.27
14
20.102
50
20.96
47
20.127
68
20.405 228
21.148 317
21.68
268
20.328
184
20.220 122
20.208
20.19
20.211
itiha-sabara prthak vaikul)lha-paravyoma
itiho mahat-srla puru$a-'maha-Vi$1)U' nama 20.278
20.35
isana kahe,-"eka mohara ache ava5e$a"
20.24
isana kahe,-'mora lhiiiii sata mohara haya'
22.151
i$le 'avi$lata'-ei talastha-fak$al)a
22.151
i$le 'gac;iha-tr$1)ii'-ragera svarupa-fak$al)a
20.260 143
20.259 143
21.53
26C
20.219 122
22.56
358
20.242 132
20.237
J
jac;ia haite sr$li nahe isvara-sakti vine
jac;ia-rupa prakrti nahe brahm!il)c;ia-karal)a
jagaf-fak$mi rakhi' rahe yahati maya dasi
jagatera adharma nasi' dharma sthapite
jagatere riikhiyachena upadesa diya
116
11
21.38
20.266 146
21.27
246
21.83
275
20.234 129
20.105
52
20.34
17
20.394 222
22.126 401
20.359 203
21.2
232
22.2
320
21.45
256
20.61
31
20.2
21.2
22.2
20.2
18
13
418
418
232
320
2
21.107 289
jiva-bhiitaril maha-baho
jiva-rupa 'bija' kaifa samarpal)a
jiva-rupa 'brahmara' avesavatara-nama
jiva-tattva nahe, nahe kr$1)era 'svarupa'
jivera 'svarupa' haya-kr$1)era 'nitya-dasa'
SE
20.116
20.273 151
20.108
5]
20.122
6]
20.369 20'i
20.308 17 ]
117
157
252
20.374 212
20.253 14C
20.373 211
14
22.145 4
33
22.29
1!
20.387 2
22.150 418
22.57
358
21.35
250
20.261 143
22.73
367
20.239 131
20.147
81
20.118
22.42
21.61
60
347
26 5
haya kr?rera
vams1-upara
karuQii-nikuramba-komale
vidhi-bhakti, japa,
21.111
21.130
22.96
22.1
20.275
292
305
381
320
155
21.11
20.344
20.365
20.347
20.352
236
193
207
196
198
20.343
22.41
22.16
21.125
22.14
193
347
329
301
327
22.41
22.139
22.140
21.144
20.269
347
409
410
314
148
20.268
20.282
21.128
22.137
20.334
147
159
303
408
188
21.85
20.395
21.74
20.305
20.382
276
222
271
170
216
21.85
21.65
21.20
21.67
21.9
276
267
242
267
235
20.384 217
22.69 364
20.107 53
20.255 141
20.103 51
20.101 50
22.78 371
32
20.63
20.315 177
32
20.62
22.75
22.5
22.51
kr?ra-bhakti dure rahu, sarils!lra nahe k?aya
22.17
k($Qa-bhakti haya abhidheya-pradhilna
kr$Qa-bhakti-janma-mula haya 'sadhu-satiga' 22.83
369
322
353
330
373
21.119 297
21.45 256
20.357 202
20.102 50
23
20.48
22.15
22.18
20.117
21.122
20.335
327
330
59
299
188
20.65
33
20.351 198
20.238 130
4
20.5
22.21 333
20.332
22.38
21.84
kr?Qa kahe, 'ei brahmaoc;la panciiSat koti
kr?Qa kahena-'kon brahma, ki nama tilhilra?' 21.60
21.75
kr?Qa kahe,-toma-saba dekhite citta haila
186
345
275
264
271
kevala
ha
447
ye raga-marge,
bhaje kr?re anuriige, 21.119
iva rajiirilsi vanti vayasa saha yac chrutayas 21.15
297
238
8
266
20.13
21.63
k"
.
'm v1dhatte kim !lca?te
k
r;anad eva kr?rasya
k
150ra-sekhara-dharmi vrajendra-nandana
k00a
bhagye karo sarilsilra k$ayonmukha
20.147 81
20.344 193
20.378 214
22.45 349
kaila nimi?e
'kr?Qa-nama-satikirtana'-kali-yugera
22.56 358
20.143 79
20.386 218
20.126 68
21.63 266
20.123 65
22.160 424
20.339 191
448
Sri Caitanya-caritlmrta
21.109 290
22.24
336
22.11
326
22.126 401
20.126
21.136 310
21.135 306
20.336 169
20.124
66
22.129 402
22.63
373
22.116 395
21.114 294
21.79
273
21.19
242
20.105
22.31
52
66
340
20.97
22.102 365
20.401 226
22.143 413
22.33
"kr(!a-vatsair asarikhyatai/:1"-sukadeva-va(!i
kr(!a yadi krpa kare kona bhagyavane
kr(!e bhakti kaile sarva-karma krta haya
kr(!ecchaya brahma{u;la-gat:Je tahara
kr(!e janaiia dvari brahmare laiia gela
21.19
242
22.62
360
21.62
265
21.71
269
21.61
274
342
21.126 302
20.342 192
20.336 169
351
20.396 222
21.96
21.61
262
265
22.164 426
21.102 265
21.146 317
21.146 316
21.26
246
20.210 116
20.111
20.149
55
62
20.405 226
53
2 78
21.101 284
22.21 3 33
20.345 19 4
22.105 387
20.295 165
20.332 186
21.23
22.20
2 44
332
20.310 174
22.19
331
21.124 301
20.99
21.9
48
23 5
47
kr(!a-svarupa-madhuryaiskr(!asya pOr(!atamata
kr(la tMre suddha kare, na karaya
22.47
21.127 303
20.261 143
22.54
356
22.96
382
21.131 305
20.296 165
20.297 166
20.300 168
9
20.15
22.153 419
21.143 313
M
madhava-bhede cakra-gada-sarikha-padma
madhu-gandhi mrdu-smitam etad aho
madhura haite sumadhura, taha ha-ite
madhura haite sumadhura, taha haite
madhuraisvarya-madhurya-krpadi-bhiitJI;/iira
madhuraril madhuraril vapur asya vibhor
madhurya bhagavatta-sara, vraje kaila
madhurye majila mana, eka sloka pal;fila
madhusudana -cakra-sarikha-padma-gada
madhyahna kariya prabhu gela bhik
'madhyama-adhikari' sei maha-bhagyavan
'madhyama-avasa' kr?t:Jera-al;f-aisvarya
ma drilk?T/:1 k?it:Ja-pu(Jyan kvacid api
20.236 13
21.136 309
10
21.1 36 3
11
21.139 3
55
21.44 2
309
21. 136
21.110 291
21. 99 283
126
20.229
20.72
22.67
21.47
22.92
3:
25
36
37
449
22.82
20.46
20.79
20.63
22.51
372
22
40
32
353
nijaisvarya-
22.82
20.323
21.39
20.325
22.53
372
182
252
183
355
mora mana-sannipati,
22.44 349
22.58 358
20.121 63
22.23 335
20.148 81
21.27
21.83
21.147
21.31
22.154
246
275
316
248
422
21.95
22.58
20.319
20.59
22.103
281
358
180
29
386
22.27
22.111
mukhya-gaul)a-vrW, kirhva anvaya-vyatireke 20.146
21.109
mukta-hara-baka-panli,
indra-dhanu22.138
mukunda-liilgalaya-darsane drsau
20.354
muni saba jani' kare lak$al)a-vicara
mukha-baharu-padebhya/:1
22.132
20.215
22.128
mathura-vasa, sri-mOrtira sraddhaya sevana
22.61
mat-karha-sraval)adau va
marsya, karma, raghuniitha, nrsirhha, vamana 20.298
mathura-mal)r;/ale sthiti/:l
405
119
402
360
166
na bhajanly avajananti
na cchandasa naiva jalagni-suryair
nace makara-kul)r;/a/a,
na dileka lak$a-koti,
20.299
22.33
20.259
22.25
20.148
167
342
143
336
81
20.122 63
20.271 149
20.293 164
20.271 149
20.308
20.311
20.264
21.55
173
175
145
261
337
392
81
290
409
201
21.137 309
21.26 245
21.134 307
20.52
25
39
20.77
mukha-bahuru-padebhya/:1
na bhajanty avajananli
man-mana bhava mad-bhakto
37
20.74
38
20.75
38
20.76
22.80 371
21.145 315
22.28
22.112
22.52
21.129
21.133
338
392
354
304
307
22.43
22.53
22.19
22.48
22.146
348
355
331
351
415
22.162
22.37
22.132
20.338
20.58
425
344
405
190
28
22.50
21.13
21.46
20.239
20.227
353
237
256
131
126
20.137 75
22.91 378
20.137 75
22.74 368
22.90 377
Sri Caitanya-caritlmrta
450
22.155 421
20.241 132
20.270 148
20.99
20.1
48
22.78
371
go-gal)a-cMal)a
22.159 423
21.96
21.14
281
238
20.307 172
20.286 161
20.77
39
22.124 400
21.108 290
20.215
119
21.12
237
22.159 423
22.142 412
22.134 406
20.385
22.11
326
218
326
326
parasurme 'dU$!4-naka-vTrya-sancMal)a'
parasya brahmal)aQ saktis
paravyoma-madhye nMyal)era nitya-sthiti
20.372 211
20.110
54
20.213 118
20.213 118
22.121
398
21.48
257
22.123 399
21.5
20.17
20.133
pati-putra-suhrd-bhrtrpati-vrata-siromal)i,
20.54
20.340 191
pita-varl)a, karya-prema-dana-sankirtana
pithera stuti kare mukuta-hena anumni
prabhu-ajnaya sanatana milil donhMe
prabhu kahe,-"anyavatara sJ.stra-dvare jni
prabhu kahe,-caturali chilc;la, sanatana
prabhu kahe,-"ihil ami kariyachi vicara
21.95
20.67
35
20.66
34
20.89
44
20.52
25
20.50
24
pada-nakha-candra-gal)a,
tale kare
21.128 303
21.72
21.72
20.73
270
270
37
22.139 409
20.232
20.209
128
116
20.314 177
20.317 179
20.322 181
20.8
21.34
250
20.358 203
45
51
34
20.366 208
20.90
21.143 313
281
20.351 198
grha-dharma
26
20.364 207
22.105 387
nitya-siddhasya bhilvasya
21.123 300
72
21.106 288
20.4
22.12
10
22.163 426
233
20.56
44
27
20.350 197
20.297 1 66
258
21.50
20.225 125
20.338 190
20.206 115
3
20.243 13
6
20.400 22
4
20.378 21
21.17
240
20.255 141
20.272 150
98
22.120 3
Index
of
prat;JopaM.rac ca yathendriyaQM1
prasanna hana prabhu tMre krpil. kaila
22.63
20.94
20.250 138
22.66 363
20.270 148
20.285
20.216
20.340
22.73
prema-sukha-bhoga-mukhya prayojana
preme gaya nil.ce loka kare sanklrtana
preme k[$Q3svada haile bhava nii.Sa pil.ya
pri!y-ankure 'rati', 'bhilva'-haya dui nil.ma
20.142 78
20.341 192
20.141 78
22.165 427
21.22
21.3
21.145
20.280
243
232
315
158
20.8
20.28
20.31
22.6
6
14
16
322
20.398
20.241
20.401
20.279
224
132
226
157
20.125 67
20.265 145
20.245 134
20.296 165
purueQiltma-bhatena
puruottama, acyuta, nrsirilha, janil.rdana
puruottama-cakra-padma-sankha-gadapurvadi !a-dike tina tina krame
20.275
20.204
20.233
20.211
22.59 359
20.135 72
21.93 280
20.348 196
6
20.7
47
20.95
20.394 222
20.381 216
361
46
160
119
191
367
155
114
138
117
451
R
'radha-damodara' anya vrajendra-konara
raga-hina jana bhaje sastrera ajnaya
raga-marge nija-nija-bhavera ga(lana
ragamayi-bhaktira haya 'ragatmika' nama
raganuga-bhaktira lalqal)a suna, sanatana
20.201
22.109
22.161
22.152
22.148
112
390
424
419
416
ragatmika-bhakti-'mukhya' vraja-vasi-jane
ragatmikam anus[!a
rahite nahika stM.na, karila vicara
rahiigaQaitat tapasa na yati
raivate 'vaikuQtha', cilk$U$e 'ajita', vaivasvate
22.149
22.154
20.285
22.52
20.326
417
420
160
354
183
20.28
14
20.350 197
20.22
12
20.302 168
22.100 383
20.384 217
22.71 365
9
20.15
9
20.16
20.388 219
22.157 422
20
20.40
11
20.20
20.33
17
45
20.91
21.68
20.290
20.327
20.66
21.104
268
163
184
34
286
22.77
20.381
20.393
21.141
22.59
370
216
221
312
359
20.104 51
21.5
233
21.22 243
22.115 395
452
Sri Caitanya-caritamrta
sad-dharmasyavabodhaya
sadhu-sanga, nama-kirtana, bhagavata'sadhu-sanga', 'sadhu-sat'lga'-sarva-sastre
sadhu-sange km;ra bhaktye sraddha yadi
sadhu-sange tabe km;re rati upajaya
20.106
22.128
22.54
22.49
22.45
52
402
356
352
349
20.72
20.82
20.37
22.89
20.25
37
41
18
37 6
13
20.120 62
20.103 51
20.258 142
20.292 164
22.131 404
sankar$a(la-gada-sankha-padma-cakra
sankar$a(la, matsyadika,-dui bhede tiit'lra
sankar$a(la-puru$avatara, /ilavatara ara
sankar$a(lera vilasa-upendra, acyuta
sat'lk$epe kahilun kr$Qera svarupa-vicara
20.224
20.244
20.244
20.205
20.403
124
133
133
114
227
22.129
22.70
20.248
20.404
21.30
402
365
136
228
247
22.167
22.114
20.31
20.392
20.387
428
394
16
221
218
21.114
21.126
22.34
20.368
294
302
342
209
20.218
22.99
22.102
20.115
22.72
121
383
385
58
367
saktayal:r sarva-bhavaniim
saktyavesa dui-rupa-'mukhya', 'gau(la'
saktyavesavatara kr$Qera asankhya gaQana
saktyavesavatiirera suna vivara(la
samasta brahmaQca;/ -gaQera inho antaryami
20.113
20.368
20.367
20.366
20.282
56
209
208
208
159
sarva-dharman parityajya
sarva-guhyatamarir bhoya/:r
'sarvajna' asi' du/:rkha dekhi' puchaye
sarvajna munira vakya-sastra-'paramaQa'
sarvajnera vakye kare dhanera uddese
22.94 380
22.57 358
20.127' 68
20.353 200
20.129 69
sambhutarir oc;lasa-kalam
samhararthe maya-sange rudra-rupa dhari
samo damo bhaga5 ceti
samprati prthivite yeba haiyachi/a bhara
sarirsara bhramite kana bhagye keha tare
20.266
20.307
22.88
21.77
22.43
146
172
376
272
348
20.130 70
22.60 359
22.75 369
22.96 381
20.130 70
4
20.6
20.114 57
22.85 374
20.369 209
20.371 210
21.3
20.277
22.127
22.141
20.219
20.21
20.83
20.81
20.64
20.10
sarvendriya-phala, -sastra-nirOpaQa
sarvopakaraka, santa, kr$Qaika-sara(la
sarvopari kr$Qaloka 'karQikara' gaQi
sa sarva-drg upadrta
'sastra-guru-atma' -rope apanare janana
30
20.60
22.79 371
234
21.7
20.313 176
20.123 65
20.364 207
21.137 309
40
20.80
20.73
37
22.67 364
22.153 419
22.65 363
11
42
40
33
7
232
157
40 1
410
122
22.66
20.14
22.86
21.4
20.322
22.46
363
8
375
233
181
350
22.84
20.314
22.40
20.360
22.88
374
177
346
205
376
satya-tretii-dvapara-kali-yugera gar:rana
satya-yuge dharma-dhyana karaya 'sukla'sa vai mana/:1 kr$r:ra-padaravindayor
savarr:rye 'sarvabhauma', dak$a-savarr:rye
k($/)e kari'
se ak$ara 'candra' haya,
20.329
20.334
22.137
20.326
21.125
185
188
408
183
301
21.141
21.16
21.14
20.18
20.210
312
240
238
10
116
22.13
20.389
20.38
20.263
20.286
327
219
19
145
161
20.120 62
43
20.86
20.265 145
20.288 161
20.287 161
21.6
20.284
20.272
20.268
21.120
233
160
150
147
298
22.77
21.122
20.208
21.97
370
299
116
282
21.117 296
20.250 138
36
20.71
453
22.10
20.79
21.25
20.91
20.70
325
40
245
45
36
20.383
20.372
22.117
22.158
20.133
216
211
396
423
72
20.145
20.223
20.312
20.311
22.113
80
124
175
175
393
paise adharasmita-kirar:ra-sukarpure,
$Oia-krosa vrndavana-sastrera prakase
'sraddhil-sabde-visvasa kahe sudrt;lha
sraddhavan jana haya bhakti-adhikiiri
sraddhavan sa tu madhyama/:1
21.140
21.29
22.62
22.64
22.68
311
247
360
362
364
22.130
22.106
22.107
22.121
20.399
403
388
389
398
225
22.22
20.233
21.1
20.228
20.231
334
128
231
126
127
sri-hari-satikha-cakra-padma-gada-kara
sri-haste karena tatira atiga sammarjana
sri-kesava-padma-satikha-cakra-gada-dhara
sri-krr:ra-satikha-gada-padma-cakra-kara
dhairya, vaisaradi
sri, lajja, daya, kirti,
20.235
20.55
20.277
20.235
21.121
129
26
126
129
299
srimad-bhagavatarthanam
sri-madhava-gada-cakra-satikha-padmasrl-mOrter atighri-sevane
sri-nrsirhha-cakra-padma-gada-satikha-
22.131
20.228
22.130
20.234
404
126
403
129
20.3
3
20.406 228
21.149 317
22.169 429
454
Sri Caitanya-caritamrta
sri-vamana-satikha-cakra-gada-padma
20.230 127
21.33
srT-vatsadibhir atikais ca
20.337 189
22.40
22.136 407
20.318 179
21.37
24 9
346
251
srotavya/:1 kir!itavya5 ca
22.110 391
ta avesa nigadyante
20.373 211
20.263 145
20.33
17
20.290 163
21.89
278
20.291 163
21.80
273
22.6
322
21.147 316
22.42
347
20.276 156
21.110 291
20.78
22.87
376
20.34
17
21.24
244
20.54
26
20.365 207
20.98
48
20.26
14
20.9
varQiyache
77
39
20.140
21.76
20.330 185
20.131
71
20.331 186
22
20.50
20.349 197
21.75
21.66
267
22.152 419
20.25
13
20.260 143
271
20.45
24
tadamrtatvam pratipadyamano
22.103 386
20.19
11
tad-bhava-lipsunii karya
22.158 423
20.45
22
20.71
36
20.392 221
20.109
53
20.141
suryodayahaite $a?li-pala-kramodaya
20.389 219
20.355 201
78
21.121 299
22.86
375
20.109
53
20.51
24
22.39
345
20.11
22.26
337
20.42
22.8
324
20.87
43
22.9
324
20.243 133
61
20.119
22.150 418
240
kr?Qa-sama
svanga-vi5e$abhasa-rupe prakrti-sparsana
20.273 151
21.16
22.144 413
20.93
20.315 177
20.144
20.356 202
20.94
323
22.7
21.104 286
20.240 131
20.324 182
saundaryadi-
20
46
79
46
20.226 125
1
20.287 16
47
20.95
327
22.15
20.51
24
20.49
23
21.94 280
20.203 113
35
20.68
20.67
22.20
22.149
21.29
21.76
22.99
20.223
20.237
21.52
21.46
21.82 274
43
20.85
20.36
18
21.113 293
22.110 391
20.58
22.146
21.51
21.88
22.106
455
tejo-v.jri-mrd.jri1 yatha vinimayo yatra triteriho 'brahm.j' hana smi kari/a srjana
teriho dui bahirv.jsa-kaupfna karila
teriho kahe,-eka 'daravesa' ache dvare
teriho kahe,-'more, prabhu, n.j kara
20.359 203
20.288 161
39
20.78
23
20.49
26
20.55
34
332
417
247
271
21.105
22.22
22.89
21.49
21.42
383
124
130
259
256
19
20.39
45
20.92
20.388 219
21.36 251
21.92 280
20.254
21.116
20.57
22.81
22.36
140
295
27
372
344
28
415
259
277
388
20.60
20.30
20.24
20.9
20.128
30
15
13
7
69
21.34
22.25
20.395
21.116
20.17
250
336
222
295
10
20.335
20.333
20.301
21.57
188
187
168
263
20.212
20.257
20.14
20.258
22.101
117
141
8
142
385
21.87
21.56
21.90
277
262
278
trivikrama-padma-gada-cakra-sarikha-kara
trtiya-puru$a vi$QU-'guoa-avatara'
'tryadhisvara'-sabc/era artha 'guc;lha' ara haya
tat-tad-bhiiv.jdi-madhurye
tat tad evavagaccha tvarh
tat-tat-katha-rata5 c.jsau
tattvam sanatanayesa/:1
tav.jsmiti vadan v.jcii
22.155
20.375
22.160
20.97
22.101
421
213
424
48
385
20.230 127
20.294 164
21.90 278
tulayama laveniipi
tumi amii chac;li' kara pratyupakara
tumi bhik$ii kara, prasiida tanre diba pache'
"tumi eka jinda-pfra maha-bhagyaviin
22.55
20.7
20.74
20.5
40
20.80
22.61 360
20.115 57
20.128 69
20.40
20
20.299 167
287
334
376
257
254
357
6
37
4
Sri Caitanya-caritlmrta
456
virajantim abhivyaktaril
22.154 420
20.269 148
20.236 129
20.295 165
22.16
329
20.90
22.65
363
21.100 283
22.64
362
20.134
upendra-sarikha-gada-cakra-padma-kara
72
v
'vaidhi-bhakti' bali' tare sarva-sastre gaya
22.109 390
22.148 416
vaikarikas taijasas ca
20.312 175
45
vismartavyo na jatucit
22.113 393
21.64
20.251 138
20.217 120
266
21.142 313
21.41
20.370 210
20.289 162
20.112
varilsi-chidra akase,
21.140 311
vi$t:rU-vai$QaVa-ninda, gramya-varta na
22.120 398
21.113 293
20.370 213
20.318 179
vaikut:rthera lak$mi-gal)e,
yei kare
varilsi-dhvani -cakravata,
253
55
20.1
vande sri-kr$t:ra-caitanya-
22.1
320
visvaril puru$a-rupet:ra
20.298 166
visvaril puru$a-rupena
21.37
20.361 205
vande 'nantadbhutaisvaryaril
vararil huta-vaha-jvala-
22.91
378
20.76
38
22.29
339
vasudeva-gada-sarikha-cakra-padma-dhara
vasudevera vilasa dui-adhok$aja,
vayaso vividhatve 'pi
251
20.264 145
22.114 394
20.224 124
vraje kr$t:ra-sarvaisvarya-prakase
20.398 224
20.205 114
21.28
20.145
20.303 169
20.380 215
20.144
vedilriga-sveda-janitais
21.50
246
80
79
258
66
20.143
79
22.3
20.146
y
yad apnoti tad apnoti
321
81
yadrcchaya mat-kathadau
yad yad vibhatimat sattvaril
20.346 195
352
22.50
20.375 213
20.257 141
21.21
243
22.9
324
20.212 117
20.374 212
22.28
21.56
262
22.142
412
22.112 39 2
20.276 156
vidhi-jar;la tapodhana,
21.133 307
22.4
22.97
22.104 38 7
22.144 414
22.32
341
22.166 427
7
22.165 42
vimohita vikatthante
22.32
341
22.31
20.59
29
21.43
vipulayatarut:ra,
21.131 305
22.69
rasa-sunya
madana-mada-ghurt:rana,
382
338
321
340
255
36 4
yanra puryya-pui'ija-phale,
yanra veryu-dhvani suni'
sthiivara-
457
21.18
20.310
22.68
20.220
20.342
241
174
364
122
192
21.100
21.132
21.108
20.316
20.281
283
306
290
178
158
ye dhyayanti sadodyukMs
21.41
21.123
20.306
22.76
20.355
253
300
171
369
201
21.71
22.63
20.249
20.44
20.113
20.347
269
361
137
21
56
196
tara kare
nahi yara
paravyoma-adhik3ri,
r;lubaya saba
visuddha-
22.133 406
20.4
4
22.116 395
20.114 57
21.134 307
22.163
21.25
21.115
21.115
22.30
426
245
294
294
339
21.102
22.162
22.70
21.73
21.103
285
425
365
270
285
21.44
20.107
22.48
22.90
20.246
20.329
255
53
351
377
135
185
General Index
Numerals in bold type indicate references to Sri Caitanya-caritamrta's
verses. Numerals in regular type are references to its purports.
A
Abhidheya
described, 66-67
Absolute Truth
Aitareya Upaniad
quoted on Maha-Viou's glancing, 152
Ajita
as avatar a in Ciik$ua-manvantara, 183
Akrura
Acarya
Ambaria Maharaja
perfected nine processes of devotional
service, 409
Amrta-pravaha-bha$ya
cited on two kinds of living beings, 328
Ananda-cinmaya-rasa-pratibhavitabhi/:1
quoted, 241
Anandaraoya
as residence of Vasudeva, etc. 119
of material, 416
incarnations can be known by uncom
Ananta
can't describe Kroa forms, 227
mon, 202
qualities, 237-238
empowered
See: Ananta
quoted, 93
Atiganaril paficakasyasya
verses quoted, 403
Atigani yasya sakalendriya
Adhokaja
Animals
Adhyapanaril brahma-yajiia/:1
verses quoted, 411
within
Acyuta
as form of Personality of Godhead, 99
planets
bear
Anantadeva
to
459
Sri Caitanya-caritamrta
460
Aniruddha
as prabhava-vilasa, 105-106
156
as vilasa-rupa, 98-99
don't
accept
omnipotent supreme
father, 155-156
Anupama
Anxiety
Attachment
Austerities
307
295
a t t a i n e d p e r f e ct i o n b y b e c o m i n g
Kroa
Aac;Jha
aimed
358-359
His
i n s tructions a t,
Muni's, 188
Asita
quoted, 137
Avataras
See: Incarnations
Avesa-rupa
explained, 93
410
Asrita-tattva
described, 84
Association
devotees
s h ou l d
avoid
worldly,
376-379
Kroa attracted to taste His own, 286
of devotees as one of five limbs, 402
373-375
of perfect devotees with Kroa, 224
of Siva with quality of ignorance, 175
with ignorance produces form of Rudra,
172
Asvina
Padmanabha predominating Deity of.
112
Bhauma Yrndavana
See: Vrndavana
Bahanaril janmanam ante
verses quoted, 239
Baladeva
See: Balarama
Balarama
first manifestation of
feature, 98
vaibhava
as Sarikaraoa, 141
General Index
Balarama
manifests in original quadruple expan
sion, 106
Bali Maharaja
attained perfection by total surrender,
408
Banyan trees
as worshipable, 396
Beauty
461
Bhagavad-gita
quoted on Arjuna as friend of KrJa,
359
quoted on association of modes of
nature, 378
quoted on changes of bodies, 151
quoted on demigod worship, 98
quoted on divine energy as insurmountable, 63, 328, 335
KrJa, 239
quoted on killing rogues, 211
quoted on KrQa as friend of everyone,
71
quoted on KrJa as knower of everything, 70
quoted on KrJa as original seed, 150
92
quoted on KrJa as supreme proprietor,
279
quoted on KrJa in the heart, 32, 384
quoted on KrQa's inconceivable poten
cies, 213
quoted
103
Begging
householders, 41
Bengal
Bhadra
transcendental
energy, 325
on
living
entities
sustaining
universe, 58
quoted on mahatmas, 354
quoted
KrJa's
on
nature, 137
on
material
and
spiritual
energies, 153
quoted on material creation, 204
quoted on Paramatma, 88
quoted on qualities of brahmar)a, 30
quoted on releasing conditioned soul, 5
quoted on siddha devotees, 224
quoted
on
struggle
of
conditioned
souls, 152
sonalists, 195
KrJa, 241
Sri Caitanya-caritamrta
462
Bhagavad-gita
quoted on understanding Lord only by
Bhaktisiddhanta Sarasvati
cited on size of universe, 276
devotional service, 77
Bhagavan
quoted, 153
Bhakti
awakens one's love of God, 78
pansions, 98
cited on letter of ROpa to Sanatana, 3
service, 402
cited on three classes of devotees, 366,
369
cited on Vail)ava as preacher, 5-6
quoted on C ai t a n y a's a n swer to
Sanatana, 54
365
of advanced
devotee, 421-422
quoted on internal and external devotional service, 423
quoted on Krl'.la as kisora, 215
quoted on obeisances to devotees, 426
quoted on perfection of nine processes,
408
quoted on raganuga-bhakti, 421
quoted on ragatmika-bhakti, 418
quoted on reference to sastra for devotional service, 200
quoted on sadhana-bhakti, 388
quoted on those who attain desired
goal. 52
Bhakti-sandarbha
quoted on raganuga bhakti, 417
Bhaktisiddhanta Sarasvati
cited on divisions of Goloka, 280
cited on exhibition of Krl'.la's pastimes,
Bhakti-yoga
as only definite process, 73-74
everyone can be elevated by, 76
manifested in age of Kali by Caitanya,
320
Bhaktya bhagavataril grahyaril
quoted, 405
Bhaktya mam abhijanati
quoted, 73, 77
Bhavartha-dipika
quoted on Krl'.la as Supreme Personality
of Godhead, 84
Bhoktararil yajna-tapasaril
verses quoted, 279
Bhamer ardharil k$ira-sindhor
verses quoted, 121
Bhamir apo 'nalo vayu/:1
verse quoted, 153
Bijaril maril sarva-bhatanam
quoted, 150
Bilvamarigala Thakura
quoted on liberation as maidservant of
devotee, 334
Bindu Madhava
resides at Prayaga, 119
223
cited on Manus, 184-185
Birth
General Index
463
Brahma
Birth
of Brahma, 161
392
224
of Krsna as four-handed Visnu, 99
o
Blasphe
Body, material
birth of devot after leaving, 224
everything within cosmic creation has,
204
the Lord doesn't have, 202
when one acts sinfully he gets, 412
Body, spiritual
251-252
Brahma
as expansion in Dvaraka Puri, 132
Brahmacari
forbidden to associate with women,
378
Satya-yuga incarnation as, 187
Brahman
Brahma
appears from Maha-Vir:Ju's pores, 158
as creation of maya, 172-174
Brahmal')as
as worshipable, 396
as creator, 300-301
ders, 179
as gw;a-avatara, 135
as incarnation, 287
as name of the post, 264-265
as portion of plenary portion, 171
as saktyavesa-avatara, 210-211
brahmal')as come from mouth of, 338
born from navel of Carbhodakasayi
Vir:JU, 253
236, 239
quoted
180-181
cream of Bhagavatam explained to, 149
criticized by gopis, 300, 301
on
Covinda empowering
Brahma, 170
quoted on inconceivable potencies of
Cod, 241
Siva, 174
quoted on
limbs, 152
Sri Caitanya-caritamrta
464
Brhadbhanu
Chanting
as avatara in lndra-savarf)ya-manvantara,
liberation
184
in
Kali-yuga by,
Brhan-naradiya Pufaf)a
cited
achieved
194-196
on
advancement
of
imper
sonalists,195
Brhaspati
of
sixteen
rounds
as
necessary
to
by,298
Conditioned souls
arca-murtis increase spiritual activities
Caitanya-caritamrta
cited on introduction of religion by
Supreme Lord, 199
prakrti-sparsana explained in,152
Caitanya Mahaprabhu
appeared
to
propagate
of, 122
as inhabitants of Devi-dhama, 260
Hare
Krrya
movement, 1 91-192
as incarnation for this age, 364-365
as yuga-avatara, 135
bhakti-yoga manifested in age of Kali
by, 320
Krt:a consciousness by
own effort, 64
can't see the Lord's spiritual form, 120
compared to criminals, 60
Caitra
328-329
helped by Lord in three ways, 65-66
liberated from clutches of maya, 62-63
overpowered by fear, 61-62
punished by witch maya, 327-329
Conjugal love
Vrndavana as storehouse of,255
Consciousness
of Vasudeva,1 00
Caturvyuha
three expansions of,109
Causal Ocean
Cosmic manifestation
Absolute Truth as cognizant of entire,
151
General Index
465
Deities
Cows
as inhabitants of Vrndavana, 420
K r !J a ' s b e a u t y u n p a r a l l e l e d b y
as worshipable, 396
Kr!Ja had unlimited, 242-243
of
all
universes
and
VaikurJtha, 281
Prthu Maharaja attained perfection by
worshiping, 408
worship of as one of five limbs, 402
Demigods
automatically
satisfied by
devotional
service, 362
as Brahma, 300
Creator
respect, 397-398
Cupid
Kr!Ja attracts gopis' minds like, 289
135
worship pure devotees, 149
See also: Atheists
Desires
of Kr!Ja fulfilled by spiritual potencies,
282
three worlds filled with, 302
Detachment
acquired by devotional service, 91
as sign of advancing in devotional ser
Dar:u;fas
vice, 62-63
Devahati
as mother of Kapiladeva, 188
Devaki
son of as example of vaibhava-prakasa,
99
Devala
one who studies Vedas indebted to,
410
Devi-dhama
399-400
311
Sri Caitanya-caritam!'fa
466
Devotees
advanced
Devotional service
externally
remain
like
neophytes, 422
412-413
as never vanquished by the agents of
time, 425
around, 323
influence of mode of passion due to,
169
items to be observed on path of regula
tive, 394-406
as worshipable, 28
become mad with love of God, 291
conditioned souls liberated by mercy
of, 62-63
devotees should not hear blasphemy of
other, 398
Deity visible to, 120
395
396
of inhabitants of Vrndavana as spon
taneous, 417
408
name, 94
of Krr:Ja must be served, 400
404
purify places of pilgrimage, 27-28
should treat loss and gain equally, 397
three classes of. 363-368
of spontaneous, 419
Sanskrit list of processes of, 406
Supreme Lord as shelter of, 215
those engaged in never give pain to
others, 416
transcendental mellows can't be tasted
by regulative, 297-298
Devotional service
as chief function of living beings, 330
as only auspicious path, 335
as only means to approach Lord, 77
as real treasure house for living entities,
favor of pure
devotee,
353-354
awakened by hearing and chanting, 416
best five limbs of. 402
compared to watering root of tree, 362
description of spontaneous, 416-429
detachment as sign of advancing in,
62-63
Dhamas
74
attained by
Dhruva Maharaja
example of, 331
General Index
Egotism
Dhruva Maharaja
found
valuable
467
jewel
while
seeking
397
Disciplic succession
those n o t in
cannot u n d e rstand
Bhagavatam, 405
Dress
106
of Vasudeva, 100
150
universes
Durga
combining
Duties
by
Energy, external
created
different, 157
Energy, internal
master, 394
330
Dvapara-yuga
106
Brahma came to see Kroa at, 264-278
Kroa enjoys pastimes in, 221
Kroa more complete in, 225-226
Kroa's expansions at, 95
Prabhava-vilasa forms reside eternally
in, 107
Envy
Expansions of Kroa
Earth
Ecstatic symptoms
296
of Maha-ViQu, 160
opulences of Kroa's personal, 298
Sri Caitanya-caritamrta
468
Forms of Krl)a
Expansions of Krl)a
pastime and personal, 104, 133, 177
Faith
according
to
different
features, 96-97
pastime, 114-117
Fame
Fruitive activity
different bodies emerge from, 151
of,293
Fear
by,297
Fire
as separated material energy, 153
seen by Vi'lsudeva,102
Ganges
Flute of Krl)a
living entities tremble when hearing,
290
sound of spreads in four directions, 312
vibration of as very aggressive, 313
vibration of compared to bird creating
120
Garbhodakasi'lyi ViI)U
as plenary portion of Krl)a, 253
as puru?a-avatara, 134
nest, 314
as svarilsaka, 98
Form of Krl)a
for
pastimes
in material
world, 284
original as cowherd boy, 100
original not dependent on any other
forms, 93
transcendental as manifest from Krl)a's
pastimes, 286
Forms of Krl)a
as incarnations, 145
as tad-ekatma, 103-104
K r l) a ' s n a m e - g i v i ng
ceremony, 186
Gaurasundara
See: Caitanya Mahaprabhu
Cita-bhii?ya
quoted on ViI)U
as controller of
material energy,175
General Index
Goddess of fortune
469
Gopis
Krr:ta's eyes pierce hearts of, 304
Gosvamis
Govinda
313
Gokula
223
Goloka Vrndavana
as internal abode of KrQa, 255-256
as KrQa's eternal residence, 86, 280
as part of spiritual world, 141
170
Vasudeva agitated by sweetness of,
101
Govinda
as expansion of Salikarar;ta, 110
Goodness
Kirodakasayi ViQu
quality of, 165
111
incarnation of
286
spiritual world devoid of adulterated,
149
Gopala Bhata
Gopis
abandon household duties for Krr;ta,
314
appears like grains, 291
as inhabitants of Vrndavana, 420
Greed
310
Hajipura
Hanuman
294
Happiness
Sri Caitanya-caritamrta
470
form
of
191-196
worship
in
Kali-yuga,
Hari
Hirar;yagarbha
Holy name
devotees must
be empowered to
preach, 94
Hari-bhakti-sudhodaya
Householders
begging
of
sannyasi
burden for, 41
shouldn't
be
HrTkesa
when
marking
Hari-nama-sailkirtana
left
Human beings
See: Sailkirtana
Hari-varilsa
cited
Heart
on
Dvapara-yuga
incarnations,
190
HayagrTva
Human society
Humility
Hayasir$a-paiicaratra
Hearing
Heart
Brahma educated from, 151, 204
Ignorance
quoted, 264-265
lmpersonalists
General Index
Incarnations
as personal expansions, 133
as svarhsaka, 98
compared to moon and tree branches,
136
description of empowered, 209-214
don't belong to material world, 136
emerging from sinful people, 200
examples of, 123
examples of pastime, 166-167
flow from Hari, 138
for the millenniums, 185
identification of, 198-207
KrJa as source of all, 87
KrJa original source of all, 178
KrJa's personal expansions descend as,
324
of KrJa, 287
of Manu, 180-184
of material qualities, 162, 163, 169
six types of, 134-135
two types of, 165
understood by svariipa and tatastha,
206-207
up to Narayal)a don't possess KrJa's
beauty, 295
India
bogus incarnations in, 198
many temples in, 122
lndra
as predominating deity, 263
has eyes all over his body, 268
Initiation, spiritual
must be accepted, 395
Intelligence
as manifest from egotism in passion,
156
as separated material energy, 153
demigod worship for those without, 98
expert as brilliant quality of KrJa,
299
of advanced realized devotee no longer
depends on scripture or logic,
421-422
of Mayavadis not purified, 339-340
of Sanatana, 197
TSana
as servant of Sanatana, 13
471
J
ja<;Ja Bharata
tells how he attained paramaharhsa
stage, 355
)agannatha Deity
as Puruottama, 119
Jagannatha Puri
as place of Caitanya's pastimes, 280
identical to Navadvipa and Vrndavana,
405
janardana
as pastime expansion, 114-115
position of weapons of, 129
resides at Anandaral)ya, 119
]anasya moho 'yam aham mameti
quoted, 91
]anmady asya yata/:1
as link between Bhagavatam and Vedan
ta, 204
quoted, 150-151, 154
)iva Gosvami
as one of the six Gosvamis, 420
cited on necessity of preacher to accept
disciples, 397
quoted on raganuga bhakti, 417
]iva-tattva
as form of KrJa, 97
Rudra not on level with, 173
J;iana
dependent on bhakti, 330-331
Jnana-kaQr;fa
compared to a ghost, 73-74
Jnana-saktyadi-kalaya
verses quoted, 93
)yaigha
Trivikrama predominating Deity of, 112
K
Kaliyuga
bhakti-yoga manifested in by Caitanya,
320
Sri Caitanya-caritamrta
472
Kesava
Kaliyuga
111
Kama-gayatri
Kapiladeva
Kisora
Knowledge
Karabhajana Muni
four
incarnations
of
four
yugas, 412
Karar:JodakasayT Vir:Ju
features, 228
as svarilsaka, 98
f o r m of T r e t a-y u g a i n c a r n a t i on
Kardama Muni
65-66
no need for detailed, 213
of the
Karma
dependent on bhakti, 330-331
different bodies emerge from, 151
Karma-kaQc;/a
Lord's activities as
marginal
characteristic, 203
of Vedas given to Brahma, 206
power of as chief potency, 139
Katyayana-sarilhita
quoted on association of nondevotees,
378
liberation, 333-334
Krr:Ja
appears as the supreme youth, 85
Kaura vas
Kaustubha jewel
Dvapara-yuga incarnation decorated
with, 189
Kavi i
cited on devotional service, 61 6 2
-
Kesagra-sata-bhagasya
verse quoted, 153
Kesava
as form of Personality of Godhead, 99
General Index
KrrJa
as sale proprietor of three places of
pastimes, 280
source
of
473
material
KrQa-karl)amrta
and spiritual
manifestations, 83
Se e
217, 222
also:
Goloka
Vrndavana,
Vrndavana
KrQa-sakti vina nahe tara
quoted, 94
quoted, 93
Katriya
67
KTrodakasayT VirJu
as
as svamsaka, 98
252
no
401
Kumaras
as saktyavesa-avataras, 210
accidental
sins
of
devotee,
413-414
should
purifies
always
be
remembered
236
and
287
Kuruketra, Battle of
KrrJa exhibits Himself in His relation
ships at, 70
Kuvera
as predominating deity, 263
62
Laghu-bhagavatamrta
avesa form explained in, 93
Sri Caitanya-caritamrta
474
Laghu-bhagavatamrta
quoted on empowered incarnations,
Living entities
devotional service as chief function of,
212
quoted on nine personalities in Dvaraka
Puri, 133
quoted on puru$a-avataras, 139
330
devotional service
house for, 74
real
treasure
as
dition, 58
imitate activities of purug 325
class, 169
in three worlds as attracted to Krrya,
285
Kirodakasayi in heart of, 139
Maha-Viryu as sum total of, 147
material nature impregnated with, 151
Paramatma removes miseries of, 391
Prthu empowered to rule and maintain,
135
scarcity of for Brahma's post, 133
semina
Liberation
as maidservant of devotee, 334
placed
within womb of
of
by,397
sustain universe, 58
Life
comes from life, 154-155
Lila-avataras
Logic
advanced realized devotee not depen
dent on, 421-422
Lokas
Krrya lives in three, 280
Lotus feet of Krrya
as shelter of all devotees, 84
attained
Lilas
See: pastimes of Krrya
Living entities
345
one
who
has
fiath
touched
398
in
can
recite
Bhagavatam, 405
by
helmet
jewels
of
pre
General Index
Magha
Magnanimity
Maha-bhagavata
Love of God
cited
on
Dvapara-yuga
incarnations,
190
297
three worlds merge in ocean of, 285
328-329
Mahabharata
Lust
475
daily, 394
64,
Mahamuni Vyasadeva
See: Vyasadeva
Maharariya brahmaf)a
invited Sanatana for full meals, 40
M
Madana-mohana
KrJa known as, 289
Madhava
Mahatma
Maha-ViI)U
Madhusodana
Madness
a c t i v ities
157-160
of,
Sri Caitanya-caritamrta
476
Maha-ViI)U
Siva as form of, 1 52
See also: Karar:JadakasayT Vir:Ju
Mahesa-dhama
as abode of Siva, 261
Manus
avataras of, 1 35
changes of, 180-181
incarnations of, 135
list of, 1 84-185
Manvantara-avataras
as incarnations of Manus, 135
as svarilsa expansions, 1 OS
Maya
ashamed to stand before Krr:Ja, 341
compared to darkness, 340-341
c o n di t i o n e d s ouls liberated from
clutches of, 62-63
206
Mayapur
MayavadTs
as materialists, 404
Meditation
as bogus in Kali-yuga, 1 95
taught by white incarnation, 188
transcendental mellows can't be tasted
by, 297-298
Mental speculation
Mellows
292
Matsya
appears in different yugas, 133
Matta/:! paratararil nanyat
quoted, 9 3
Mau?ala-li/a
as end of Krr:Ja's pastimes, 222
297-298
Mercy
Krr:Ja's causeless,
136-1 37
conditioned souls liberated by devo
tees', 62-63
General Index
Mercy
Moon
incarnations compared to tree branches
and, 136
401
Ramananda Raya answered Caitanya's
questions by His, 47
477
255-256
Muktaphala-!ika
quoted on qualities of brahmaf!as, 30
Mukunda
Mildness
Mind
Marti
forms worshiped in temples, 120
as a sense, 152
Caitanya's afflicted by convulsive dis
eases, 309-310
169
Nadia
Names
of
opulence
manifested
in
Caitanya's, 248
verses quoted, 5
288
Vasudeva
bewildered
by
Kr!Ja's
beauty, 103
Miseries
Modes of nature
create of material universes, 204
KrIJa incarnates in, 287
Mohammedans
217
as inhabitant of Yrndavana, 420
Govinda not son of, 110
Narada Muni
as saktyavesa-avatara, 210
cited on position
of pure devotee,
411-412
empowered
to
service, 135
his discourse
distribute
devotional
on devotional service,
61-62
one who studies Vedas indebted to, 410
Yyasadeva chastised by, 332
Naradiya Puraf!a
quoted on those who attain desired
goal, 52
Sri Caitanya-caritamrta
478
Narayar;1a
Navadvipa
boys
became
Vrndavana, 405
Nava-yauvana
four-handed
Narayar;Jas
196
Nivrti
of
Krr:Ja's
beauty, 295
Narayal)a/:1 para 'vyaktat
quoted, 175, 204
Narottama dasa Thakura
quoted on comparing words of guru,
Nrsimha
as expansion in Dvaraka Puri, 132
as incarnation, 98, 123
as
pastime
expansion,
114-115,
166-167
has different bodily features, 116
position of weapons of, 129
pilgrimage, 28
quoted on necessity of following six
Gosvamis, 420
Na te vidu/:1 svartha-gatiril hi vil)um
quoted, 67
Nature, material
agitated into three qualities, 154
awards and punishes living entities, 60
as different energy from living entity,
153
association with modes of, 412-413
can't touch Supreme Lord, 162
Hari beyond range of, 176
impregnated by Maha-Vir;Ju, 155
Kirodakasayi Vir:JU maintains affairs of,
179, 251-252
Occupational duty
for Kali-yuga, 191-192
in different yugas, 188-189
Ocean of milk
Kirodakasayi lies on, 165
Om nama bhagavate vasudevaya
quoted, 151
Om tad viQo/:1 paramaril
quoted, 162
Opulence
automatically comes to pure devotee,
79
form of Krr:Ja has unlimited, 82
Krr:Ja full of all, 86
K r r:J a ' s
completeness
manifesting, 225
due
to
General Index
Opulence
Krr:Ja's personal exposed to Sanatana,
315
Krr:Ja's six opulences, 286
loveliness of Krr:Ja's face as only abode
of, 293
no one can estimate Krr:Ja's, 248
ocean of manifested in mind of
Caitanya, 248
of Krr:Ja like ocean of nectar, 245
of Krr:Ja's personal expansions, 298
259
479
Parabrahman
energies of spread over universe, 55
Paramaharhsas
sahajiya debauchees are not, 420
Paramatma
Parasurama
Passion
Padmanabha
advancement
of
imper
sonalists, 195
quoted
on
Krr:Ja's
expansions
in
never
subject to
Padma PuraQa
on
Pastimes of Krr:Ja
as human
Pastimes of Caitanya
222
in spiritual and material worlds, 324
manifest transcendental form of Krr:Ja,
286
no one can understand mystery of, 235
rasa dance as quintessence of all, 255
Patac;la
Patience
Sri Caitanya-caritamrta
480
Paur:Jc;lraka
killed by Krr:Ja, 325
Pradyumna
expansions of, 110, 114-115
Paua
Narayar:Ja as predominating Deity of,
111
Phalguna
Govinda as predominating Deity of, 111
Pilgrimage
169
three categories of, 350
Planets
compared to islands, 121
Plenary portion
dust of KrQa's lotus feet carried by por
408
of Brahma after stealing cows etc.,
159
Potencies
opulence of spiritual, 282
245-246
of Christians, 155
offered
nal, 280
Power
of knowledge as chief potency, 139
of Vir:JU forms, 178
Supreme Lord as reservoir of, 138
Prabhava-prakasa
as four-hand form, 100
description of, 95-96
Prabhava-vi/asa
chief pastime forms of, 115
chief quadruple expansion of, 105-107
expansions of, 104-105
Pradhana
as function of maya, 149
Pradyumna
passion, 156
as vilasa-rupa, 98-99
Krr:Ja
by
Devaki
and
Pride
408
empowered to rule and maintain living
entities, 135
as prabhava-vi/asa, 105-106
to
Vasudeva, 99
PuraQas
as brothers, 323
call KrQa's pastimes eternal, 222
General Index
Pural')as
Qualities
154
Pure devotees
of Krt:Ja, 299
as physicians, 328-329
349-350
481
Siva
associates
with
quality
of
ig
. norance, 175
by
291
yoga, 414
Questions
of Sanatana to Caitanya, 50
Raya, 47
rareness of, 31
357
Purification
by Vedic rules and regulations, 97
Radha-Damodara
See: Vit:JU
Radharat:JT
Purua
Puru?a-avataras
as incarnations of Vit:JU, 134
as Karat:arnavasayT, 287
as
svamsa expansions, 1 OS
Puru?a/:1 prakrti-stho hi
Puruottama
Raganuga bhakti
described, 416-429
external and internal processes of, 422
Ragatmika bhakti
described, 416-429
as )agannatha, 119
Rahugat:Ja Maharaja
Ramacandra
223
Q
Qualities
form of Krt:a as origin of transcendental, 298
RamayaQa
Rasa dance
Sri Caitanya-caritamrta
482
Regulative principles
var(lasrama
of
devotee,412
199
God accepted as supreme father in,155
Treta-yuga,188
Sadhana-bhakti
nature of to inquire,52
quoted,199
415
real described,384
g Veda
as division of
on
Sadhu-sastra-guru-vakya
Sahajiyas
Renunciation
quoted
420
Sahasra-sir$ii
as beginning word of Vedic hymns,164
Saints
Vedas, 200
V ir:Ju's
transcendental
nature,162
abhadeva
as
quoted,152
Sacrifice
Religion
as
avatara in Oak$a-savar(lya-rnanvan
tara, 183
saktyavesa-avatara, 135
i Kapiladeva
founded imitation of
sankhya yoga
sastra, 199
5akam tata/:1 satrnata-rnatra
and
verses quoted,121
Sakti-tattva
as form of Krsna,97
Saktyavesa-avata
system,425
tities, 135
characteristics a n d examples o f ,
verses quoted,340
Sarna
Rudra
208-214
form of,172-173
Sarnbandha
as Siva, 163
Rudriik$a
verses quoted,84
described,66-67
of,187
Sambhu
Rupa Gosvami
letter
guru
written
by
to
imprisoned
Sanatana, 3
met by Caitanya at Prayaga, 34
See: Siva
Sarno darnas tapa/:1 saucam
verses quoted,30
Sanatana Gosvami
General Index
Sanatana Gosvami
Sarvabhauma
483
of
Caitanya,
364-365
formerly a minister of the Nawab, 5
imprisoned in Bengal,. 3
Kr!Ja exposes personal opulence and
sweetness to, 315
questions Caitanya on Kali-yuga incar
nation, 197-198
trades his blanket for a torn quilt, 42-44
Sankaracarya
cited on Vil)u as controller of material
energy, 175
quoted on unmanifested material crea
tion. 204
Sankaral)a
as Balarama, 141
an expansion of Supreme Lord, 133,
190, 324
Sarva-dharman parityajya
story
of
poor
man
and
Sarva-yoniu kaunteya
Sastra
according to,
199
meditators don't refer to, 195
rules of subservient to two main princi
ples, 393
as prabhava-vilasa, 105-106
of egotism, 156
as vilasa-rupa, 98-99
creates all universes, 143
expansions of, 110
incarnates as Maha-Vil)u, 146
KrJa's pastimes in Vaikul)ha as, 287
lies down in Viraja River, 147-148
Maha-ViI)U as expansion of, 172
pastime expansions from, 114-115
Satikirtana
199
one who performs does not have to
perform any other yajiia, 411
Satikhya-karika
quoted, 156
SannyJsa
42
Sannyasis
forbidden to associate with women,
378
ideal follow ways of Gosvamis, 41
astrologer
named, 68-74
Sat yam
indicates
K[l)a's
personal
charac
teristics, 360
Satya-yuga
421-422
devotee should not study or criticize
other, 398
one should not partially study many,
397
Sri Caitanya-caritamrta
484
Scriptures
sahajiyas avoidance of will lead them to
Siva
hell, 420
287
Semina
154
characteristics a n d
entities, 150
174-176
Sense gratification
as waste of time, 67
conditioned
souls
imprisoned
Krt:a, 414
Skanda PuraQa
quoted on good qualities of devotees,
416
Sea Naga
as Saktyavesa-avatara, 135
152
Siddhanta-siromaQi
cited on size of universe, 276
Smrti-sastras
Soul
as sisters, 323
changes bodies, 151
Spiritual master
appears
externally
as,
65-66,
351-352
most essential order of given, 394
397
of,
Senses
activities
under
spell of, 5
Sex
as guQa-avatara, 135
kinds of, 49
as creation of maya, 172-174
405
through, 427
Spiritual sky
General Index
485
Srimad-Bhagavatam
Spiritual sky
SravaQa
Sridhara
enjoyment, 62
pilgrimage, 27-28
on
direction
literatures, 82
of
all
Vedic
Srikanta
as brother-in-law of Sanatana, 19
172
Srimad-Bhagavatam
190
form, 74
tities, 64
nature, 155
190
yoga, 415
dharma, 338
245-246, 275
professional reciters of must be
avoided, 404
90
quoted, 67
411
on
413-414
accidental
sinful
acts,
desires, 346
quoted
84-86, 374-375
quoted on awakening dormant love for
KrQa, 353
quoted on cause of all causes, 144
quoted on chanting in Kali-yuga, 194
quoted on cheating religions, 155
----------
Sri Caitanya-caritamrta
486
Srimad-Bhagavatam
quoted on mystery of K[J;la's pastimes,
Srimad-Bhagavatam
Tenth Canto of reveals the Personality
of Godhead, 84
235
Srinivasa Acarya
quoted, 33
Srivatsa
Sruti-smrti-puraQadi
Strength
as opulence of K[J;la, 286
Sudhama
cience, 349
quoted on result of chanting in Kali
yuga, 195
quoted on results of devotional service,
91
quoted on satisfying K[J;la, 360-362
quoted on shelter of Krr:'la's lotus feet,
Sadras
84
a t t a i n e d p e r f e c t i o n by r e c i t i ng
Bhagavatam, 408
describes
Krr:'la
tion, 251-252
97
quoted on worship of KrQa by intelli
as one, 97
as reservoir of power, 138
in
Sun
Sukadeva
of
K[J;la, 204
quoted on
pastimes
Bhagavatam, 291
Krr:'la's
General Index
Supreme Lord
487
Sweetness
of Govinda, 101
203
Muni
offers
obeisances
unto, 190
known as Vedaliga, 258-259
Lord as shelter of devotional service,
215
Surabhi cows
Goloka as pasturing ground for, 223
Surrender
as complete dependence on Krr:Ja's
mercy, 346
Svarilsaka
Svatiga-viseabhasa-rope
Tad-ekatma-rOpa
explained, 93
Tadiya
Tadrso nyona-saktiril yo
quoted, 105
Tamasa
Tilaka
Svayam bhagavan
Svayaril-rOpa
Svetasvatara Upani$ad
Sweetness
of, 99
Time
Maha-Vir:JU
as
master
of
eternal,
147-148
Sri Caitanya-caritamrta
488
Treta-yuga
Trivikrama
as incarnation, 123
as expansion of Pradyumna, 110
Vaibhava-prakasa
first manifestation of, 98
Vaibhava-vilasa
Vaikarika
r e m e m b e r e d w h e n m a r k i n g right
VaikuQtha
Tulasi leaves
VaikuQtha
as part of spiritual world; 141
quoted, 224
quoted, 33
measure, 233
232
Uddhava
Ujjvala-nilamaQi
cited on birth of perfect devotee, 224
Universal form
257
Universes
Upendra
and, 281
Sea Naga in, 135
Vaisakha
Vaibhava-prakasa
Vaisyas
General Index
Vajrarigaji
See: Hanuman
Vamana
as avatara in
489
183
Varaha
as expansion in Dvaraka Puri, 132
as pastime incarnation, 166-167
Vararyasi
Sanatana arrived at, 22
Vart:iisrama-dharma
insufficient without devotional service,
337-338
Var?a
See: KhaQr;/a
Varul)a
as predominating deity, 263
Vasudeva
as father of Krrya, 204
Vasudeva
as direct prabhava pastime form, 117
as expansion of Krrya, 324
as expansion of Supreme Lord, 190
as personality in Dvaraka Puri, 132
as prabhava-vi Iasa, 105-106
as predominating Deity of mahat-tattva,
156
as vilasa-rOpa, 98-99
characteristics of, 100-102
desires to enjoy Krrya's beauty, 103
expansions of, 109
knowledge expressed through, 140
Krrya's pastimes in V aikuryha as, 287
pastime expansions from, 114-115
position of weapons of, 125
resides at Anandaral)ya, 119
verses quoted, 91
Vayu
as predominating deity, 263
Vedaharil samatitani vartamanani
verses quoted, 70
Vedais ca sarvair aham eva vedyab
quoted, 67, 73
Vedariga
Supreme Lord known as, 258-259
Vedanta-sOtra
quoted on Absolute Truth as source of
everything, 150-151
quoted on Krrya as source of everything, 154
quoted on purpose of life, 69
result of study of, 67
Vedic knowledge summarized in, 200
Vedas
as mother, 323
Brahma infused with knowledge of, 206
brahmat:Ja must be expert in knowledge
of, 30
call Krrya's pastimes eternal, 222
energies explained in, 153
four divisions of, 200
goddesses of fortune as most chaste
women of, 288-289
three sections of, 82
Vedavyasa
See: Vyasadeva
Vedic hymns
begin with sahasra-sira, 164
Vedic literature
advises that our real connection is with
Krrya, 70-71
conditioned souls educated through,
65-66
Gita as essence of, 67
Krrya as compiler of, 64
real conclusion of, 80-82
three things described in, 66, 79
Vedic mathematics
system of explained, 243
Vibhu
as avatara in Svaroci?a-manvantara, 183
Sri Caitanya-caritim!1a
490
Vil)uloka
Vibhiiti
ViQu-miirtis
Vidura
called a holy
place by Yudhihira,
27-28
Uddhava describes yogamaya form to,
284
Vi/asa-rupa
195
cited
Viraja River
between material and spiritual worlds,
258-260
Sankaral)a lies down in, 147-148
on Dvapara-yuga incarnations,
190
quoted on energies of Parabrahman, 55,
56-58
ViQu-tattvas
as forms of K[l)a, 97
ViI)U
as controller of modes of nature,
251-252
Vivakena
as avatara in Brahma-savarQya-manvan
tara, 184
one
and
only
Personality
of
Godhead, 80
as predominating Deity of Caitra, 111
as transcendental to material qualities,
162
carried in heart of pure devotee, 27-28
characteristics
and
a c t i v i t i es
of,
177-179
devotee should not bear blasphemy of,
398
first form of, 157
incarnations of as cause of creation,
252
Vrajabhomi
sound of K[l)a's flute attracts damsels
or, 312
Vraja-mar;J<;iala
See: Vrndavana
Vrndavana
Balarama as cowherd boy in, 106
begging in, 41
Navadvipa, 405
if physically unable one should mentally
live in, 424
inhabitants of are very dear to K[l)a,
423
inhabitants of engaged in
ragatmika
bhakti, 417
K[l)a and friends wander through, 290
K[l)a beloved by residents of, 90-91
K[l)a created all material and spiritual
planets at, 240
General Index
Vrndavana
KrJa enjoys pastimes in, 221
KrJa exhibits Himself in relationship in,
70
KrJa is present in, 395
KrJa most complete in, 225-227
w
Water
as separated material energy, 153
body anointed with, 113
Ganges not to be considered ordinary,
120
half the universe filled with, 161
Wealth
as opulence of Kr!Ja, 286
Weapons
accompany Caitanya, 193
Caturvyoha expansions named ac
491
Weapons
Kr!Ja's forms named according to, 97,
99
pastime forms named according to
position of, 115
position of Vil) u m urti, 123-131
-
Sri Caitanya-caritamrfa
492
Women
of Mathura described fortune of gopis,
292
sound of Krr:Ja's flute breaks chastity of,
313-314
Worship
anointing body after daily, 112-113
as occupational duty in Dvapara-yuga,
189
for Kali-yuga, 191,193-196
of different forms, 97
of murti forms, 120
quoted, 404
Yaya sammohito jiva
verses quoted, 64
Ye' nye' ravindiik?a vimukta-maninas
verses quoted, 74
Yearil tv anta-gataril paparil
verses quoted, 241
Yoga
compared to a black snake, 73-74
dependent on bhakti, 330-331
mystic has nothing to do with pure soul,
415
temperate habits in, 41
88
Yogamaya
Yajiia
as avatara in Svayambhuva-manvantara,
135
183
as svarilsa expansions, 1 OS
Yajur
as division of Vedas, 200
Yamaraja
as predominating deity, 263
Yamuna
situated on other side of Gokula, 99
Yasoda
as inhabitant of Vrndavana, 420
Zodiac
sun moves across, 218-219
The Author
His Divine Grace A C. Bhaktivedanta Swami Prabhupada appeared in this world
in 1896 in Calcutta, India. He first met his spiritual master, Srila Bhaktisiddhanta
Sarasvati Gosvami, in Calcutta in 1922. Bhaktisiddhanta Sarasvati, a prominent
devotional scholar and the founder of sixty-four Gauc;liya Mathas (Vedic In
stitutes), liked this educated young man and convinced him to dedicate his life to
teaching Vedic knowledge. Srila Prabhupada became his student, and eleven
years later (1933) at Allahabad he became his formally initiated disciple.
At their first meeting, in 1922, Srila Bhaktisiddhanta Sarasvati Thakura requested
Srila Prabhupada to broadcast Vedic knowledge through the English language. In
the years that followed, Srila Prabhupada wrote a commentary on the Bhagavad
gita, assisted the Gauc;liya Matha in its work and, in 1944, without assistance,
started an English fortnightly magazine, edited it, typed the manuscripts and
checked the galley proofs. He even distributed the individual copies freely and
struggled to maintain the publication. Once begun, the magazine never stopped;
it is now being continued by his disciples in the West.
Recognizing Srila Prabhupada's philosophical learning and devotion, the
Gauc;liya V ai?r;ava Society honored him in 1947 with the title "Bhaktivedanta." In
1950, at the age of fifty-four, Srila Prabhupada retired from married life, and four
years later he adopted the vanaprastha (retired) order to devote more time to his
studies and writing. Srila Prabhupada traveled to the holy city of Vrndavana,
where he lived in very humble circumstances in the historic medieval temple of
Radha-Damodara. There he engaged for several years in deep study and writing.
He accepted the renounced order of life (sannyasa) in 1959. At Radha-Damodara,
Srimad-Bhagavatam
United States, in 1965, to fulfill the mission of his spiritual master. Since that time,
His Divine Grace has written over forty volumes of authoritative translations,
commentaries and summary studies of the philosophical and religious classics of
India.
In 1965, when he first arrived by freighter in New York City, Srila Prabhupada
was practically penniless. It was after almost a year of great difficulty that he
established the International Society for Krishna Consciousness in july of 1966.
Under his careful guidance, the Society has grown within a decade to a world
493
494
Sri Caitanya-caritamrta
In 1972, His Divine Grace introduced the Vedic system of primary and second
ary education in the West by founding the Gurukula school in Dallas, Texas. The
school began with 3 children in 1972, and by the beginning of 1975 the enroll
ment had grown to 150.
Srila Prabhupada has also inspired the construction of a large international
center at Sridhama Mayapur in West Bengal, India, which is also the site for a
planned Institute of Vedic Studies. A similar project is the magnificent KrQa
Balarama T ernple and International Guest House in Vrndavana, India. These are
centers where Westerners can live to gain firsthand experience of Vedic culture.
Srila Prabhupada's most significant contribution, however, is his books. Highly
respected by the academic community for their authoritativeness, depth and
clarity, they are used as standard textbooks in numerous college courses. His
writings have been translated into eleven languages. The Bhaktivedanta Book
Trust, established in 1972 exclusively to publish the works of His Divine Grace,
has thus become the world's largest publisher of books in the field of Indian
religion and philosophy. Its latest project is the publishing of Srila Prabhupada's
most recent work: a seventeen-volume translation and commentary-completed
by Srila Prabhupada in only eighteen months-on the Bengali religious classic Sri
Caitanya-caritamrta.
In the past ten years, in spite of his advanced age, Srila Prabhupada has circled
the globe twelve times on lecture tours that have taken him to six continents. In
spite of such a vigorous schedule, Srila Prabhupada continues to write prolifically.
His writings constitute a veritable library of Vedic philosophy, religion, literature
and culture.
MADHYA-LiLA
Volumes
SRI
CAITANYA
CARITAMRTA
A.C. Bhaktlvedanta
Swami
Prabhupada
Sri Caitanya-caritamrta is the authorized work on the life and teachings of Sri
Kroa Caitanya-the philosopher, saint, spiritual preceptor, mystic and divine
incarnation who pioneered a great social and religious movement in Sixteenth
Century India. His teachings, which embody the highest philosophical and
theolgoical truths, have affected centuries of religious and philosophical
thinkers until the present day.
This tran slation and commentary on the original Bengali text is the work of
THE
BHAKTIVEDANT A
BOOK TRUST