Teachings of Chaitanya Mahaprabhu

(A Synopsis) Compiled By Dr. G.C. Dutt, IPS M - 9735001819 INDEX

Part – A CC Adi Lila 23rd Phalgun 1407Sakabda (18th February 1486) (upto age 24) Pg. CC Ādi 2: Śrī Caitanya Mahāprabhu Is the Supreme Personality of Godhead 1-2 CC Ādi 4: The Confidential Reasons for the Appearance of Śrī Caitanya Mahāprabhu 3 CC Ādi 7: Lord Caitanya in Five Features 4-5

Part – B CC Madhya Lila (Age from 24 to32 yrs) 6years CC Madhya 6: The Liberation of SrYabhauma BhaDDcrya 6 – 8 1st Discourse CC Madhya 8: Talks Between Śrī Caitanya Mahāprabhu and Rmnanda Rya 9 -12 2nd Discourse CC Madhya 19: Lord Śrī Caitanya Mahāprabhu Instructs Śrīla Rūpa GosYmī 13-16 3rd Discourse

CC Madhya 20: Lord Śrī Caitanya Mahāprabhu Instructs Santana GosYmī in the Science of 17-24 4th Discourse the Absolute Truth

CC Madhya 25: How All the Residents of rasī Became aiLavas 25-30 5th Discourse

Part – C CC Antya Lila (Age from 32 to 48 (18yrs) Puri CC Antya 3: The Glories of Śrīla aridsa hkura 31 - 32 6th Discourse CC Antya 6: The Meeting of Śrī Caitanya Mahāprabhu and Raghunatha dasa GosYmī 33 -34 7th Discourse

CC Antya 7: The Meeting of Śrī Caitanya Mahāprabhu and allabha BhaDD 35 – 37 8th Discourse

CC Antya 20: The Śik䁠䁠Daka Prayers 38 - 39 Sri Chaitanya Mahaprabhu His Life & Precepts by BhaktiYinod Thakur 40 – 42 Teachings of Lord Caitanya The Golden Avatara By A.C. BhaktiYedanta 43 - 46 Swami Maharaj

Final Synopsis of Lord Chaitanyas Teachings 47 - 48 CC Adi 2: Sri Caitanya Mahaprabhu Is the Supreme Personality of Godhead

Sri Caitanya Caritamrta Adi 2.22 seita govinda saksac caitanya gosani jiva nistarite aiche dayalu ara nai

That Govinda personally appears as Caitanya Gosani. No other Lord is as merciful in delivering the fallen souls.

The author of Sri Caitanya-caritamrt a most emphatically stresses that Lord Caitanya Mahaprabhu is Sri Krsna Himself. He is not an expansion of the prakasa or vilasa forms of Sri Krsna; He is the svayam-rupa, Govinda. Apart from the relevant scriptural evidence forwarded by Srila Krsnadasa Kaviraja Gosvami, there are innumerable other scriptural statements regarding Lord Caitanya's being the Supreme Lord Himself. The following examples may be cited:

(1) From the Caitanya Upanisa d (5): gaurah sarvatma maha-puruso mahatma maha-yogi tri-gunatitah sattva-rupo bhaktim loke kasyati. "Lord Gaura, who is the all- pervading Supersoul, the Supreme Personality of Godhead, appears as a great saint and powerful mystic who is above the three modes of nature and is the emblem of transcendental activity. He disseminates the cult of devotion throughout the world."

(2) From the Svetasvatara Upanisad (6.7 and 3.12): tam isvaranam paramam mahesvaram tam devatanam paramam ca daivatam patim patinam paramam parastad vidama devam bhuvanesam idyam

(3) From the Mundaka Upanisad (3.1.3): yada pasyah pasyate rukma-varnam kartaram isam purusa m brahma-yonim

"One who sees that golden-colored Personality of Godhead, the Supreme Lord, the supreme actor, who is the source of the Supreme Brahman, is liberated."

(4) From Śrīmad-Bhāgavatam (11.5.33-34 and 7.9.38): ittham nr-tiryag-rsi-deva jhasavatarair lokan vibhavayasi hamsi jagat-pratipan dharmam maha-purusa pasi yuganuvrttam channah kalau yad abhavas tri-yugo 'tha sa tvam

"My Lord, You kill all the enemies of the world in Your multifarious incarnations in the families of men, animals, demigods, rsis, aquatics and so on. Thus You illuminate the worlds with transcendental knowledge. In the Age of Kali, O Mahapurusa, You sometimes appear in a covered incarnation. Therefore You are known as Tri-yuga [one who appears in only three yugas]."

1 (5) From the Krsna-yamala-tantra: punya-ksetre nava-dvipe bhavisyami saci-sutah. "I shall appear in the holy land of Navadvīpa as the son of Saci-devi."

(6) From the Vayu Purana : kalau sankirtanarambhe bhavisyami saci-sutah. "In the Age of Kali when the sankirtana movement is inaugurated, I shall descend as the son of Saci-devi."

(7) From the Brahma-yamala-tantra: atha vaham dharadhame bhutva mad-bhakta-rupa-dhrk mayayam ca bhavisyami kalau sankirtanagame

"Sometimes I personally appear on the surface of the world in the garb of a devotee. Specifically, I appear as the son of Saci in Kali-yuga to start the sankirtana movement."

(8) From the Ananta-samhita: ya eva bhagavan krsno radhika-prana-vallabhah srsty adau sa jagan-natho gaura asin mahesvari

"The Supreme Person, Sri Krsna Himself, who is the life of Sri Radharani and is the Lord of the universe in creation, maintenance and annihilation, appears as Gaura, O Maheśvarī."

2 CC Adi 4: The Confidential Reasons for the Appearance of Sri Caitanya Mahaprabhu

Sri Caitanya Caritamrta Adi 4

In this chapter of the epic Caitanya-caritamrta, Krsnadasa Kaviraja Gosvami has stressed that Lord Caitanya appeared for three principal purposes of His own. The first 1) purpose was to relish the position of Srimati Radharani, who is the prime reciprocator of transcendental love of Sri Krsna. Thus the subject, the Lord, wanted to relish the loving mellow in the position of the object, Radharani.

2) The second reason for His appearance was to understand the transcendental mellow of Himself.

3) The third reason that Lord Caitanya appeared was to enoy the bliss tasted by Rādhārān ī.

3 CC Adi 7: Lord Caitanya in Five Features

Sri Caitanya Caritamrta Adi 7.62 prakasananda-name sarva sannyasi-pradhana prabhuke kahila kichu kariya sammana

The leader of all the Mayavadi sannyasis present was named Prakasananda Sarasvati, and after standing up he addressed Lord Caitanya Mahaprabhu as follows with great respect.

Sri Caitanya Caritamrta Adi 7.68 sannyasi ha-iya kara nartana-gayana bhavuka saba sange lana kara sankirtana "You are a sannyasi. Why then do You indulge in chanting and dancing, engaging in Your sankirtana movement in the company of fanatics?

Sri Caitanya Caritamrta Adi 7.71 prabhu kahe — Suna, sripada, ihara karana guru more murkha dekhi' karila sasana

Sri Caitanya Mahaprabhu replied to Prakasananda Sarasvati, "My dear sir, kindly hear the reason. My spiritual master considered Me a fool, and therefore he chastised Me. Sri Caitanya Caritamrta Adi 7.72 murkha tumi, tomara nahika vedantadhikara 'krsna-mantra' apa sada, — ei mantra-sara "'You are a fool,' he said. 'You are not qualified to study Vedanta philosophy, and therefore You must always chant the holy name of Krsna. This is the essence of all mantras, or Vedic hymns.

Sri Caitanya Caritamrta Adi 7.73 krsna-mantra haite habe samsara-mocana krsna-nama haite pabe krsnera carana "Simply by chanting the holy name of Krsna one can obtain freedom from material existence. Indeed, simply by chanting the Hare Krsna mantra one will be able to see the lotus feet of the Lord.

Sri Caitanya Caritamrta Adi 7.76 harer nama harer nama harer namaiva kevalam kalau nasty eva nasty eva nasty eva gatir anyatha [Adi 1721] "'For spiritual progress in this Age of Kali, there is no alternative, there is no alternative, there is no alternative to the holy name, the holy name, the holy name of the Lord.'

4 Sri Caitanya Caritamrta Adi 7.84 krsna-visayaka prema — parama purusartha yara age trna-tulya cari purusartha "'Religiosity, economic development, sense gratification and liberation are known as the four goals of life, but before love of Godhead, the fifth and highest goal, these appear as insignificant as straw in the street.

Sri Caitanya Caritamrta Adi 7.114 tanra dosa nahi, tenho ajna-kari dasa ara yei sune tara haya sarva-nasa

"Sankaracarya, who is an incarnation of Lord Siva, is faultless because he is a servant carrying out the orders of the Lord. But those who follow his Mayavadi philosophy are doomed. They will lose all their advancement in spiritual knowledge.

Sri Caitanya Caritamrta Adi 7.142 sei sarva-vedera 'abhidheya' nama sadhana-bhakti haite haya premera udgama "By practicing this regulated devotional service under the direction of the spiritual master, certainly one awakens his dormant love of Godhead. This process is called abhidheya. Sri Caitanya Caritamrta Adi 7.145 prema haite krsna haya nija bhakta-vasa prema haite paya krsnera seva-sukha-rasa

"The Supreme Lord, who is greater than the greatest, becomes submissive to even a very insignificant devotee because of his devotional service. It is the beautiful and exalted nature of devotional service that the infinite Lord becomes submissive to the infinitesimal living entity because of it. In reciprocal devotional activities with the Lord, the devotee actually enjoys the transcendental mellow of devotional service.

Sri Caitanya Caritamrta Adi 7.146 sambandha, abhidheya, prayoana nama ei tina artha sarva-sutre paryavasana

"One's relationship with the Supreme Personality of Godhead, activities in terms of that relationship, and the ultimate goal of life [to develop love of God] — these three subjects are explained in every aphorism of the Vedanta-sutra, for they form the culmination of the entire Vedanta philosophy."

Sri Caitanya Caritamrta Adi 7.149 sei haite sannyasira phiri gela mana 'krsna' 'krsna' nama sada karaye grahana

From that moment when the Mayavadi sannyasis heard the explanation of the Vedanta-sutra from the Lord, their minds changed, and on the instruction of Caitanya Mahaprabhu, they too chanted "Krsna! Krsna!" always. 5 1ST DISCOURSE CC Madhya 6: The Liberation of Sarvabhauma Bhattacarya

When Sarvabhauma met Sri Caitanya Mahaprabhu, he asked Him to hear Vedanta philosophy from him. Sri Caitanya Mahaprabhu accepted this proposal, and for seven days He continally heard Sarvabhauma Bhattacarya explain the Vedanta-sutra. However, the Lord remained very silent. Because of His silence, the Bhattacarya asked Him whether He was understanding the Vedanta philosophy, and the Lord replied, "Sir, I can understand Vedanta philosophy very clearly, but I cannot understand your explanations." There was then a discussion between the Bhattacarya and Sri Caitanya Mahaprabhu concerning the authority of the Vedic scriptures, specifically the panis ads and Vedanta-sutra. The Bhattacarya was an impersonalist, but Sri Caitanya Mahaprabhu proved that the Absolute Truth is the Supreme Personality of Godhead. He proved that the conceptions of the Mayavadi philosophers concerning the impersonal Absolute Truth are incorrect.

The greatest mistake made by the Mayavadi philosophers is in conceiving the Absolute Truth to be impersonal and without energy. In all the Vedas, the unlimited energies of the Absolute Truth have been accepted. It is also accepted that the Absolute Truth has His transcendental, blissful, eternal form. According to the Vedas, the Lord and the living entity are equal in quality but different quantitatively.

The conclusion is that the Mayavadi philosophers are actually atheists. There was much discussion on this issue between Sarvabhauma and Caitanya Mahaprabhu, but despite all his endeavors, the Bhattacarya was defeated in the end.

At the request of Sārvabhauma Bhattacarya, Sri Caitanya Mahaprabhu then explained the atmarama verse of Srimad-Bhagavatam in eighteen different ways.

On another day, the Bhattacarya wanted to change the reading of the tat te 'nukampam verse because he did not like the word mukti-pada. He wanted to substitute the word bhakti-pada. Sri Caitanya Mahaprabhu advised Sarvabhauma not to change the reading of Srimad-Bhagavatam, because mukti-pada indicated the lotus feet of the Supreme Personality of Godhead, Lord Kr s n a.

Talks with Sarvabhauma Bhattacarya

One day Sarvabhauma Bhattacarya came before the Lord, offered his respects and began to read a verse from Srimad-Bhagavatam 10.14.8).

This verse dealt with Lord Brahma’s prayer to the Lord. The verse read: tat te ’nukampam susamiksamano bhunjana evatma-krtam vipakam hrd-vag-vapurbhir vidadhan namas te jiveta yo mukti-pade sa daya-bhak “A person who devotes his mind, body and speech to the service of the Lord, even though in the midst of a miserable life fraught with past misdeeds, is assured of liberation.” Bhattacarya changed the word mukti (liberation) to bhakti (devotional service). 6 “Why have you changed the original verse?” the Lord asked Bhaooacarya. “The word is mukti, and you have changed it to bhakti.” Bhattacarya then replied that mukti is not as valuable as bhakti and that mukti is actually a sort of punishment for the pure devotee. For this reason he changed the word mukti to bhakti. Bhattacarya then began to explain his realization of bhakti. “Anyone who does not accept the transcendental Personality of Godhead and His transcendental form cannot know the Absolute Truth,” he said.

“Despite this reading,” Sarvabhauma Bhattacarya replied, “I prefer bhakti to mukti. Although according to You there are two meanings to the word mukti, still, because this word is equivocal, I prefer bhakti to mukti because when one hears the word mukti, he immediately thinks of becoming one with the Supreme. I therefore even hate to utter the word mukti. However, I am very enthusiastic to speak of bhakti.”

Lord Caitanya laughed very loudly at this and embraced Bhattacarya with great love.

Sri Caitanya Bhagavata By Vrindavana Dasa Thakura Sarvabhauma saw the Lord’s six-armed form as more effulgent than millions of suns. In his ecstasy, he lost consciousness of the external world. Being very pleased with Sarvabhauma, the Lord placed His hand on his head and said, “Arise”.

Indeed, one hundred verses came flowing out of Sarvabhuma Bhattacharya’s mouth in glorification of Shri Chaitanya Mahaprabhu. Such eloquence was only possible by the Lord’s mercy!

The Supreme Lord smiled and said, “ Sarvabhauma, you are My eternal associate and thus you are able to behold My mystic opulence. The one hundred verses that you have composed will become famous as Sarvabhauma-shataka. Anyone who hears them will certainly develop devotion for me.”

Srimad Bhagvatam First Canto Introduction (Meeting with Sarvabhauma Bhattecharee) Sri Caitanya Caritamrt a Madhya 6.81 sisy a kahe, — 'isvara-tattva sadhi anumane' acarya kahe, — 'anumane nahe isvara-jnane

The disciples of the Bhattacarya said, "We derive knowledge of the Absolute Truth by logical hypothesis." Gopinatha Acarya replied, "One cannot attain real knowledge of the Supreme Personality of Godhead by such logical hypothesis and argument."

Sri Caitanya Caritamrta Madhya 6.82 anumana pramana nahe isvara-tattva-jnane krpa vina isvarere keha nahi jane Gopinatha acarya continued, "One can understand the Supreme Personality of Godhead only by His mercy, not by guesswork or hypothesis."

7 Sri Caitanya Caritamrta Madhya 6.103 krsna-varnam tvisakrsnam sangopangastra-parsadam yajnaih sankirtana-prayair yajanti hi su-medhasah

"'In this Age of Kali, those who are intelligent perform the congregational chanting of the Hare Krsna maha-mantra, worshiping the Supreme Personality of Godhead, who appears in this age always describing the glories of Krsna. That incarnation is yellowish in hue and is always associated with His plenary expansions [such as Sri Nityananda Prabhu] and personal expansions [such as Gadadhara], as well as His devotees and associates [such as Svarupa Damodara].'

Sri Caitanya Caritamrta Madhya 6.241 bhakti-sadhana-srestha sunite haila mana prabhu upadesa kaila nama-sankirtana

Then the Bhattacarya asked Caitanya Mahaprabhu, "Which item is most important in the execution of devotional service?" The Lord replied that the most important item was the chanting of the holy name of the Lord.

Sri Caitanya Caritamrta Madhya 6.243 ei slokera artha sunaila kariya vistara suni' bhattacarya-mane haila camatkara

Sri Caitanya Mahaprabhu very elaborately explained the harer nama verse of the Brhan-naradiya Purana , and Sarvabhauma Bhattacarya was struck with wonder to hear His explanation.

8 2nd DISCOURSE CC Madhya 8: Talks Between Sri Caitanya Mahaprabhu and Ramananda Raya Talks Between Sri Caitanya Mahaprabhu and Ramananda Raya The summary of the Eighth Chapter is given by srila Bhaktivinoda Thakura in his Amrta- pravaha-bhasya. After visiting the temple of Jiyada-nrsimha, Sri Caitanya Mahaprabhu went to the banks of the river Godavari, to a place known as Vidyanagara. When Srila Ramananda Raya went there to take his bath, they met. Sri Caitanya Mahaprabhu questioned him on the object and process of worship and also asked him to recite verses from the Vedic literature. First of all, Srila Ramananda Raya enunciated the system of the varnasrama institution. He recited various verses about karmarpana, stating that everything should be dedicated to the Lord. He then spoke of detached action, knowledge mixed with devotional service, and finally the spontaneous loving service of the Lord. After hearing Srila Ramananda Raya recite some verses, Sri Caitanya Mahaprabhu accepted the principle of pure devotional service devoid of all kinds of speculation. After this, Sri Caitanya Mahaprabhu asked Ramananda Raya to explain the higher platform of devotional service. Then Srila Ramananda Raya explained unalloyed devotional service, love of Godhead, and serving the Lord in the moods of pure servitude, fraternity and parental love. Finally he spoke of serving the Lord in conugal love. He then spoke of how conjugal love can be developed in various ways. This conjugal love attains its highest perfection in Srimati Radharani's love for Krsna. He next described the position of Srimati Radharani and the transcendental mellows of love of God. Srila Ramananda Raya then recited a verse of his own concerning the platform of ecstatic vision, technically called prema-vilasa-vivarta. These descriptions of the meetings between Ramananda Raya and Sri Caitanya Mahaprabhu are taken from the notebook of Svarupa Damodara Gosvami.

Chapter Twenty Eight Relationship with the Supreme Lord Caitanya reected the statement cited by Ramananda Raya from Visnu Purana because the Lord wished to reect a class of philosophers known as karma-mimamsa Karma-mimamsa followers accept God to be subject to one’s work. Their conclusion is that if one works nicely, God is bound to give good results. Thus one can understand from the statement of Visnu Purana that Visnu, the Supreme Lord, has no independence but is bound to award a certain kind of result to the worker.

Ramananda Raya understood the purpose of Lord Caitanya, and, stating that it is better to give up the results of fruitive activities, he quoted a verse from Bhagavad-gita: yat karosi yad aSnasi yaj juhosi dadasi yat yat tapasyasi kaunteya tat kurusva mad-arpanam (9.27) “O son of Kunti, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me.”

9 (Bg. 9.27) There is also a similar passage in Srimad-Bhagavatam (11.2.36) which states that one should submit everything—his fruitive activities, body, speech, mind, senses, intelligence, soul and modes of nature—to the Supreme Personality of Godhead, Narayana.

A worker is simply instructed here to offer the results of his work to the Supreme Lord, but there is no information given to enable one to get out of the material entanglement. Therefore Lord Caitanya rejected his proposal.

After having his suggestions rejected twice, Rämänanda proposed that one should forsake his occupational activities altogether and by detachment rise to the transcendental plane. In other words, he recommended complete renunciation of worldly life. sarva-dharman parityajya mam ekam saraeam vraja aham tvam sarva-papebhyo moksayisyami ma sucah

Lord Caitanya also rejected this third proposal, for He wanted to demonstrate that renunciation in itself is not sufficient. There must be positive engagement. Without positive engagement, the highest perfectional stage cannot be attained. Because in simple renunciation there is no conception of spiritual planets and spiritual activities, Lord Caitanya rejected this third proposal.

brahma-bhutah prasannatma na socati na kanksati samah sarvesu bhutesu mad-bhaktim labhate param

Ramananda Raya first suggested devotional service rendered with renunciation of fruitive activities, but here he suggests that devotional service with full knowledge and spiritual realization added is superior.

Lord Caitanya, however, rejected this proposal also because simply by renouncing material results in Brahman realization one does not realize the spiritual world and spiritual activities.

After his fourth proposal was rejected, Ramananda Raya said that devotional service rendered without any attempt at cultivation of knowledge or mental speculation is the highest stage of perfection.

jnane prayasam udapasya namanta eva jivanti san-mukharitam bhavadiya-vartam sthane sthitah sruti-gatam tanu-van-manobhir ye prayaso ’jita jito ’py asi tais tri-lokyam

“My dear Lord, one should give up monistic speculation and the cultivation of knowledge altogether. He should begin his spiritual life in devotional service by receiving information of the Lord’s activities from a realized devotee of the Lord. 10 When Ramananda Raya presented this proposal, Lord Caitanya at once said, “Yes, this is right.” In this age there is no possibility of acquiring spiritual knowledge by renunciation, by mixed devotional service, by fruitive activity in mixed devotional service, or by the culture of knowledge. Because most people are fallen and because there is no time to elevate them by a gradual process, the best course, according to Lord Caitanya, is to let them remain in whatever condition they are in but to engage them in hearing of the activities of the Supreme Lord as those activities are explained in Bhagavad-gita and Srimad-Bhagavatam.

The first stage is that of servitude, wherein the Supreme Lord is accepted as the master and the 4devotee as the eternal servitor. When Lord Caitanya accepted this process, Ramananda Raya described the relationship between the servitor and the master. As described in Srimad-Bhagavatam (9.5.16), Durvasa Muni, a great mystic yogi who considered himself very elevated, envied Maharaa Ambarisa, who was known as the greatest devotee of the time. In an attempt to harass Maharaja Ambarisa, Durvasa Muni met with a great catastrophe and was defeated by the sudarsana-cakra of the Lord. Durvasa Muni admitted his fault and said, “For pure devotees who are always engaged in the transcendental loving service of the Lord, nothing is considered impossible, for they are engaged in the service of the Supreme Lord, whose very name is sufficient for liberation.” Pure Love for Krsna

Lord Caitanya then asked Ramananda Raya to proceed further in order to come to the point of conugal love. nderstanding the mind of Lord Caitanya, Ramananda Raya immediately answered that it was indeed conjugal love with Krsna that constituted the highest relationship. In other words, intimate relationships with Krsna develop from an ordinary conception of the Supreme Personality of Godhead, to the conception of master and servant, and, when this becomes confidential, it develops into a friendly relationship, and when this relationship further develops, it becomes paternal, and when this develops to the highest point of love and affection, it is known as conjugal love with the Supreme Lord.

There are sixty-four categories of devotional service by performance of which one can rise to the gopis’ stage of unconditional devotion. Affection for Krsna on the level of the gopis is called raganuga, spontaneous love. When one enters into a spontaneous loving affair with Krsna, there is no need to follow the Vedic rules and regulations.

1) “What is the highest standard of education?” Lord Caitanya began His inquiry, and Ramananda Raya immediately replied that the highest standard of education is knowledge of the science of Krsna. The standard of material education is sense gratification, but the highest standard of spiritual education is knowledge of the science of Krsna.

11 2) “And what is the greatest reputation one can have?” Lord Caitanya asked Ramananda Raya, and Ramananda immediately replied that a person reputed to be Krsna conscious should be considered the most famous man in the world.

Conclusion 3) Lord Caitanya next asked Ramananda Raya, “What is the most valuable thing in the world?” Ramananda Raya replied that he who has love for Radha-Krsna possesses the most valuable ewel and the greatest riches. One who is addicted to material sense gratification or material wealth is not really considered to be wealthy.

4) When Lord Caitanya asked Ramananda Raya what is considered to be the most painful existence, Ramananda Raya replied that separation from a pure devotee constitutes the most painful existence. In other words, when there is no devotee of the Lord present, there is great suffering in society, and association with other people becomes painful.

5) Lord Caitanya then asked Ramananda Raya, “Out of many so-called liberated souls, who is actually liberated?” Ramananda replied that he who is actually completely saturated with the devotional love for Radha and Krsna is to be considered to be the best of all liberated persons.

6) “And out of all songs, what song do you think is the best of all?” Caitanya Mahaprabhu asked. And Ramananda replied that any song which describes the pastimes of Radha and Krsna is the best song.

7) Lord Caitanya then inquired: “What is the most profitable thing in the world, the essence of all auspicious events?” Ramananda Raya replied that there is nothing as profitable as the association of pure devotees.

8) “And what do you recommend a person to think of?” Lord Caitanya asked. Ramananda replied that one should always think of the pastimes of Krsna. This is Krsna consciousness. Krsna has multiple activities, and they are described in many Vedic scriptures.

9) “And what is the best type of meditation?” Lord Caitanya inquired. “He who always meditates on the lotus feet of Radha and Krsna is the best meditator,” Ramananda Raya answered.

10) “Where should a person live, giving up all other pleasures?” Lord Caitanya next inquired. Ramananda replied that one should give up all other pleasures and should live in Vrndavana where Lord Krsna had so many pastimes.

12 3rd DISCOURSE CC Madhya 19: Lord Sri Caitanya Mahaprabhu Instructs Srila Rupa Gosvami

A summary of this chapter is given by Srila Bhaktivinoda Thakura in his Amrta- pravaha-bhasya. Srila Rupa Gosvami finally reached Prayaga and met with Sri Caitanya Mahaprabhu for ten successive days. During the ten days at Prayaga, Srila Rupa Gosvami was instructed by the Lord, who gave him the basic principles of the Bhakti-rasamrta-sindhu. The Lord then sent Srila Rupa Gosvami to Vrndavana. The Lord Himself returned to Varanasi and stayed at the home of Candrasekhara.

For ten days He instructed Rupa Gosvami about the truth of Krsna, the principles of devotional service and the transcendental relationships with Krsna. All of this was described in full detail so that in the future Rupa Gosvame could distribute this science of Krsna in his book Bhakti-rasamrta-sindhu.

Sri Caitanya Caritamrta Madhya 19.138 eita brahmanda bhari' ananta jiva-gana caurasi-laksa yonite karaye bhramana TRANSLATION "In this universe there are limitless living entities in 8,400,000 species, and all are wandering within this universe.

Sri Caitanya Caritamrta Madhya 19.145 tara madhye manusya-jati ati alpatara tara madhye mleccha, pulinda, bauddha, sabara "Although the living entities known as human beings are very small in quantity, that division may be still further subdivided, for there are many uncultured human beings like mlecchas, pulindas, bauddhas and sabaras.

Sri Caitanya Caritamrta Madhya 19.146 veda-nistha-madhye ardheka veda 'mukhe' mane veda-nisiddha papa kare, dharma nahi gane "Among human beings, those who are followers of the Vedic principles are considered civilized. Among these, almost half simply give lip service while committing all kinds of sinful activities against these principles. Such people do not care for the regulative principles. Sri Caitanya Caritamrta Madhya 19.147 dharmacari-madhye bahuta 'karma-nistha' koti-karma-nistha-madhye eka 'jnani' srestha

13 "Among the followers of Vedic knowledge, most are following the process of fruitive activity and distinguishing between good and bad work. Out of many such sincere fruitive actors, there may be one who is actually wise. Sri Caitanya Caritamrta Madhya 19.148 koti-nani-madhye haya eka-ana 'mukta' koti-mukta-madhye 'durlabha' eka krsna-bhakta "Out of many millions of such wise men, one may actually become liberated [mukta], and out of many millions of such liberated persons, a pure devotee of Lord Krsna is very difficult to find. Sri Caitanya Caritamrta Madhya 19.149 kr s n a-bhakta — nis kāma, ataeva 'śānta' bhukti-mukti-siddhi-kāmī — sakali 'aśānta'

"Because a devotee of Lord Kr s n a is desireless, he is peaceful. Fruitive workers desire material enoyment, ñānīs desire liberation, and yogīs desire material opulence; therefore they are all lusty and cannot be peaceful.

Śrī Caitanya Caritāmr ta Madhya 19.151 brahmān d a bhramite kona bhāgyavān jīva guru-kr s n a-prasāde pāya bhakti-latā-bīja "According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Kr s n a. By the mercy of both Kr s n a and the spiritual master, such a person receives the seed of the creeper of devotional service.

Śrī Caitanya Caritāmrt a Madhya 19.152 mālī hañā kare sei bīja āropan a śravan a-kīrtana-jale karaye secana "When a person receives the seed of devotional service, he should take care of it by becoming a gardener and sowing the seed in his heart. If he waters the seed gradually by the process of śravana and kīrtana [hearing and chanting], the seed will begin to sprout. Śrī Caitanya Caritāmr ta Madhya 19.155 tāhāń vistārita hañā phale prema-phala ihāń mālī sece nitya śravan ādi ala "The creeper greatly expands in the Goloka Vr ndāvana planet, and there it produces the fruit of love for Kr s n a. Although remaining in the material world, the gardener regularly sprinkles the creeper with the water of hearing and chanting.

Śrī Caitanya Caritāmr ta Madhya 19.156 yadi vais n ava-aparādha ut he hātī mātā upād e vā chin d e, tāra śukhi' yāya pātā

14 "If the devotee commits an offense at the feet of a Vais n ava while cultivating the creeper of devotional service in the material world, his offense is compared to a mad elephant that uproots the creeper and breaks it. In this way the leaves of the creeper are dried up. Śrī Caitanya Caritāmr ta Madhya 19.164 eita parama-phala 'parama-purus ārtha' yāńra āge tr n a-tulya cāri purus ārtha TRANSLATION "To taste the fruit of devotional service in Goloka Vr ndāvana is the highest perfection of life, and in the presence of such perfection, the four material perfections — religion, economic development, sense gratification and liberation — are very insignificant achievements.

Śrī Caitanya Caritāmr ta Madhya 19.167 anyābhilās itā-śūnyam ñāna-karmādy-anāvr tam ānukūlyena kr s n ānu- śīlanam bhaktir uttamā TRANSLATION "'When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Kr s n a favorably, as Kr s n a desires.'

Śrī Caitanya Caritāmr ta Madhya 19.170 sarvopādhi-vinirmuktam tat-paratvena nirmalam hr s īken a hr s īkeśa- sevanam bhaktir ucyate TRANSLATION "'Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and one's senses are purified simply by being employed in the service of the Lord.' PURPORT This verse quoted from the Nārada-pañcarātra is found in the Bhakti-rasāmr ta- sindhu (1.1.12).

Śrī Caitanya Caritāmr ta Madhya 19.175 bhukti-mukti ādi-vāñchā yadi mane haya sādhana karile prema utpanna nā haya TRANSLATION "If one is infected with the desire for material enjoyment or material liberation, he cannot rise to the platform of pure loving service unto the Lord, even though he may superficially render devotional service according to the routine regulative principles.

Śrī Caitanya Caritāmr ta Madhya 19.176 bhukti-mukti-spr hā yāvat piśācī hr di vartate tāvad bhakti-sukhasyātra katham abhyudayo bhavet TRANSLATION "'The material desire to enjoy the material world and the desire to become liberated from material bondage are considered to be two witches, and they haunt one like 15 ghosts. As long as these witches remain within the heart, how can one feel transcendental bliss? As long as these two witches remain in the heart, there is no possibility of enjoying the transcendental bliss of devotional service.'

Śrī Caitanya Caritāmr ta Madhya 19.183-184 bhakta-bhede rati-bheda pañca parakāra śānta-rati, dāsya-rati, sakhya-rati āra vātsalya-rati, madhura-rati, — ei pañca vibheda rati-bhede kr s n a-bhakti-rase pañca bheda

"According to the devotee, attachment falls within the five categories of śānta- rati, dāsya-rati, sakhya-rati, vātsalya-rati and madhura-rati. These five categories arise from devotees' different attachments to the Supreme Personality of Godhead. The transcendental mellows derived from devotional service are also of five varieties.

Śrī Caitanya Caritāmr ta Madhya 19.189 śānta-bhakta — nava-yogendra, sanakādi āra dāsya-bhāva-bhakta — sarvatra sevaka apāra

"Examples of śānta-bhaktas are the nine Yogendras and the four Kumāras. Examples of devotees in dāsya-bhakti are innumerable, for such devotees exist everywhere.

Śrī Caitanya Caritāmr ta Madhya 19.190 sakhya-bhakta — śrīdāmādi, pure bhīmārjuna vātsalya-bhakta — mātā pitā, yata guru-jana

"In Vr ndāvana, examples of devotees in fraternity are Śrīdāmā and Sudāmā; in Dvārakā the Lord's friends are Bhīma and Arjuna; in Vr ndāvana the devotees in parental love are mother Yaśodā and father Nanda Mahārāja, and in Dvārakā the Lord's parents are Vasudeva and Devakī. There are also other superior persons who are devotees in parental love.

Śrī Caitanya Caritāmr ta Madhya 19.191 madhura-rase bhakta-mukhya — vraje gopī-gan a mahis ī-gan a, laks mī-gan a, asańkhya gan ana

"The chief devotees in conugal love are the gopīs in Vr ndāvana, the queens in Dvārakā and the goddesses of fortune in Vaikun t ha. These devotees are innumerable.

Śrī Caitanya Caritāmr ta Madhya 19.203 'kevalā'ra śuddha-prema 'aiśvarya' nā jāne aiśvarya dekhileo nija-sambandha se māne "In the stage of kevalā [unalloyed devotion] a devotee does not consider the unlimited opulence of Kr s n a, even though he experiences it. He takes seriously only his own relationship with Kr s n a.

16 Śrī Caitanya Caritāmr ta Madhya 19.232 kānta-bhāve nijāńga diyā karena sevana ataeva madhura-rasera haya 'pañca' gun a "On the platform of conjugal love, the devotee offers his body in the service of the Lord. Thus on this platform the transcendental qualities of all five rasas are present.

4th DISCOURSE CC. Madhya 20: Lord Śrī Caitanya Mahāprabhu Instructs Sanātana Gosvāmī in the Science of the Absolute Truth

Teachings of Lord Caitanya By A.C.B Swami Prabhupad Chapter Three Teachings to Sanatana Gosvami Sanätana clearly says, “You have saved me from the material existence. Now, after liberation, what is my duty?” Sanätana further inquired, “Who am I? Why are the threefold miseries always giving me trouble? And finally, tell me how I can be relieved from this material entanglement? I do not know how to question You about the advancement of spiritual life, but I beg that You kindly, mercifully, let me know everything that I need know.”

“Your constitutional position is that you are pure living soul,” the Lord told Sanätana. “This material body cannot be identified with your real self; nor is your mind your real identity, nor your intelligence, nor false ego. Your identity is that of eternal servitor of the Supreme Lord Krsna. Your position is that you’re transcendental. The superior energy of Krsna is spiritual in constitution, and the inferior external energy is material. Since you are between the material energy and the spiritual energy, your position is marginal. Belonging to the marginal potency of Krsna, you are simultaneously one with and different from Krsna. Because you are spirit, you are not different from Krsna, and because you are only a minute particle of Krsna, you are different from Him.”

Chapter Four The Wise Man Caitanya Mahäprabhu gives a very nice example of this punishment.

When he is punished, he is dunked in the water of material miseries, and when he is rewarded, he is taken out of it for some time. Elevation to the higher planets or to a higher life status is never permanent. One must again come down to be submerged in the water. All this is constantly going on in this material existence; sometimes one is elevated to higher planetary systems, and sometimes one is thrown into the hellish condition of material life.

17 Concerning man’s search for the ultimate goal of life, Caitanya Mahäprabhu relates a story from the commentary of Madhva which occurs in the Fifth Canto of Srimad- Bhägavatam (Madhva-bhäsya) Sarvana to a poor man who came to him to have his future told. When Sarvana saw the horoscope of the man, he was at once astonished that the man was so poor, and he said to him, “Why are you so unhappy? From your horoscope I can see that you have a hidden treasure left to you by your father. However, the horoscope indicates that your father could not disclose this to you because he died in a foreign place, but now you can search out this treasure and be happy.” This story is cited because the living entity is suffering due to his ignorance of the hidden treasure of his Supreme Father, Krsna.

The astrologer Sarvajïa7 further advised the poor man: “Don’t dig on the southern side of your house to find the treasure, for if you do so you will be attacked by a poisonous wasp and will be baffled. The search should be conducted on the eastern side where there is actual light, which is called devotional service or Krsna consciousness. On the southern side there are Vedic rituals, and on the western side there is mental speculation, and on the northern side there is meditational yoga.”

One who is poor in devotional service to Krsna is always in need of material gain. Sometimes he suffers the bites of poisonous creatures, and sometimes he is baffled; sometimes he follows the philosophy of monism and thereby loses his identity, and sometimes he is swallowed by a large serpent. It is only by abandoning all this and becoming fixed in Krsna consciousness, devotional service to the Lord, that one can actually achieve the perfection of life.

Chapter Five How to Approach God Caitanya Mahäprabhu pointed out that although (according to Padma Puräna) there are different scriptures for worshiping different types of demigods, such instructions only bewilder people into thinking that the demigods are supreme. Yet if one carefully scrutinizes and studies the Puränas, he will find that Krsna, the Supreme Personality of Godhead, is the only object of worship. For instance, in the Märkandeya Puräna there is mention of Devi worship, or worship of the goddess Durgä or Käli, but in this same candikä it is also stated that all the demigods— even in the shape of Durgä or Käli—are but different energies of the Supreme Visnu.

What then is the purpose of the ritualistic sections of Vedic literatures, and what is the purpose of different mantras or hymns that indicate worship of various demigods?

In other words, they are all indirect ways of worshiping the Supreme Personality of Godhead. Sacrifices contained in the ritualistic portions of these literatures are meant for the satisfaction of the Supreme Lord Visnu. Indeed, because yajna, sacrifice, is specifically meant to satisfy Visnu, another name for Visnu is Yajnesvara, or Lord of sacrifices.

18 Chapter Eleven Service to the Lord Devotional service is so nice and pure that it purifies the devotee, and he forgets all material ambitions as soon as he engages fully in the transcendental loving service of Krsna. A practical example is Dhruva Mahäräa, who wanted something material from Krsna and therefore engaged in devotional service. When the Lord appeared as four-handed Visnu before Dhruva, Dhruva told the Lord: “My dear Lord, because I engaged myself in Your devotional service with great austerity and penances, I am now seeing You. Even great demigods and great sages have difficulty in seeing You. Now I am pleased, and all my desires are satisfied. I do not want anything else. I was searching for some broken glass, but instead I have found a great and valuable gem.” Thus Dhruva Mahäräja was fully satisfied, and he refused to ask anything of the Lord.

Similarly, when the atheist father Hiranyakasipu asked his son Prahläda Mahäräja how it was he became attracted to devotional service, the boy replied, “As long as one is not favored by the dust of the feet of pure devotees, he cannot even touch the path of devotional service, which is the solution to all the problems of material life.” (Bhäg. 7.5.32)

Thus Lord Caitanya told Sanätana Gosvämi that all scriptures stress association with pure devotees of the Godhead. The opportunity to associate with a pure devotee of the Supreme Lord is the beginning of one’s complete perfection. This is also confirmed in Srimad Bhägavatam (1.18.13) where it is said that the facilities and benedictions which one achieves by association with a pure devotee are incomparable.

The Lord then explained to Sanätana Gosvämi the various types and symptoms of practical devotional service. When devotional service is performed with our present senses, it is called practical devotional service.

However, one should generally accept the following principles to properly execute devotional service: (1) take shelter of a bona fide spiritual master, (2) receive initiation from the spiritual master, (3) serve the spiritual master, (4) inquire and learn love from the spiritual master, (5) follow in the footsteps of holy persons devoted to the transcendental loving service of the Lord, (6) prepare to give up all kinds of enjoyment and miseries for the satisfaction of Krsna, (7) live in a place where Krsna had His pastimes, (8) be satisfied by whatever is sent by Krsna for the maintenance of the body and hanker for no more, (9) observe fasting on Ekädasi day (this occurs on the eleventh day after the full moon and the eleventh day after the new moon. On such days no grains, cereals or beans are eaten; simply vegetables and milk are moderately taken, and chanting Hare Krsna and reading scriptures are increased.), (10) show respect to devotees, cows and sacred trees like the banyan tree. There are ten kinds of offenses which one can commit while chanting the holy name, and they should be avoided.

19 Ten additional regulations are as follows:

In addition to these, there are thirty-five items of devotional service, and they can be analyzed as follows:

These items are especially mentioned by Rüpa Gosvämi in his book Bhakti-rasämrta- sindhu. The thirty-nine items above, plus these five items, total forty-four items. Add to these the twenty preliminary occupations and there are a total of sixty-four different items for conducting devotional service. One can adopt the sixty-four items with his body, mind and senses and thus gradually purify his devotional service. Some of the items are completely different, some are identical, and others appear to be mixed.

There are many devotees in history who have attained perfection in devotional service simply by discharging the duties of one item, and there are many other devotees, like Mahäräa Ambarisa, who executed all the items.

Some individual devotees who attained perfection in devotional service by executing only one item are: Mahäräa Pariksit, who was liberated and fully perfected simply by hearing; Sukadeva Gosvämi, who became liberated and attained perfection in devotional service simply by chanting; Prahläda Mahäräa, who attained perfection by remembering; Laksmi, who attained perfection by serving the lotus feet of the Lord; King Prthu, who attained perfection simply by worshiping; Akrura, who attained perfection simply by praying; Hanumän, who attained perfection simply by becoming the servant of Lord Räma; Aruna, who attained perfection simply by being a friend of Krsna’s; and Bali Mahäräa who attained perfection simply by offering whatever he had in his possession. As far as Mahäräja Ambarisa is concerned, he actually performed all the items of devotional service.

Chapter Fourteen The Ecstasy of the Lord and his Devotees. The Lord then similarly ordered Sanätana Gosvämi to write books on the transcendental loving service of the Lord, and He authorized him to excavate the different sites of Krsna’s pastimes in the district of Mathurä. Sanätana Gosvämi was also advised to construct temples in Vrndävana and to write books on the principles of Vaisnavism, as authorized by Lord Caitanya Himself. Sanätana Gosvämi executed all these desires of the Lord—he constructed the temple of Madana- mohana at Vrndävana, and he wrote books on the principles of devotional service, such as Hari-bhakti-viläsa. Lord Caitanya further taught Sanätana Gosvämi how one can live in the material world while being in a complete relationship with Krsna, and He also taught him that there is no necessity for dry renunciation.

The perfectional stage of spiritual life which one can experience even while being in the material world is described in the Twelfth Chapter of Bhagavad-gitä as follows: “One who is not envious but who is a kind friend to all living entities, who does not think himself a proprietor, who is free from false ego and equal both in happiness and distress, who is always satisfied and engaged in devotional service with determination and whose mind and intelligence are in agreement with Me—he is very dear to Me. He 20 for whom no one is put into difficulty and who is not disturbed by anxiety, who is steady in happiness and distress, is very dear to Me. A devotee who is not dependent on the ordinary course of activities, who is pure, expert, without cares, free from all pains, and who does not strive for some result, is very dear to Me. One who grasps neither pleasure or grief who neither laments nor desires, and who renounces both auspicious and inauspicious things, is very dear to Me. One who is equal to friends and enemies, who is equipoised in honor and dishonor, heat and cold, happiness and distress, fame and infamy, who is always free from contamination, always silent and satisfied with anything, who doesn’t care for any residence, who is fixed in knowledge and engaged in devotional service, is very dear to Me. He who follows this imperishable path of devotional service and who completely engages himself with faith, making Me the supreme goal, is very, very dear to Me.” (Bg. 12.13–20) Chapter Fifteen Explanation of The Atmarama Verse in Srimad Bhagavatam. Lord Caitanya next explained a very famous verse known as the Ätmäräma verse, which appears in Srimad-Bhägavatam as follows: ätmärämäs ca munayo nirgranthä apy urukrame kurvanty ahaitukim bhaktim ittham-bhüta-guno harih

This verse indicates that those who are liberated souls and are fully selfsatisfied will eventually become devotees of the Lord. This injunction is especially meant for the impersonalists, for the impersonalists have no information of the Supreme Personality of Godhead. They try to remain satisfied with the impersonal Brahman, but Krsna is so attractive and so strong that He attracts their minds. This is the purport of this verse. This verse had been previously explained to a great Vedäntist known as Särvabhauma Bhattäcärya. After taking lessons from Lord Caitanya, Sanätana Gosvämi referred to this incident and prayed to the Lord to again explain the Ätmäräma verse.

The Lord then went on to point out that there are eleven items in the Ätmäräma verse: (1) ätmärämäh, (2) ca, (3) munayah, (4)nirgranthäh, (5) api, (6) urukrame, (7) kurvanti, (8) ahaitukim, (9) bhaktim, (10) ittham-bhüta-guëah, (11) harih. The Lord then began to explain each and every one of these items. As far as the word ätmäräma is concerned, the Lord explained that the word ätmä is used to indicate: (1) the Supreme Absolute Truth, (2) the body, (3) the mind, (4) endeavor, (5) conviction, (6) intelligence, and (7) nature.

Chapter Sixteen Conclusion of Teachings to Sanatana Gosvami The Lord then instructed Sanätana to describe the symptoms of those persons who are eligible to accept the mantras and to describe how the mantras should be understood and perfected by ritualistic performances. Then the Lord described initiation, morning duties and duties of cleanliness— washing the face and brushing the teeth—the process of work and the prayers to 21 be recited both in the morning and the evening. The Lord also described how one should worship the spiritual master and mark one’s body with gopi-candana. He also described how one should collect the tulasi leaves and wash the room and temple of the Lord, and He also described how one should awaken Krsna from His sleep. Lord Caitanya also described different methods for worshiping the Lord, which are the methods of the fivefold paraphernalia and fifty-fold paraphernalia. He described how one should worship the Lord by offering Him ärati five times a day, and He described how one should offer food to Krsna and lay Him down on the bed. Lord Caitanya also spoke of the effect of going to holy places where there are different temples of the Lord and seeing the form of God in the temple. He also spoke of the glorification of the transcendental name of the Lord and the different offenses which one can commit while worshiping. In the worship of the Lord certain paraphernalia is used, such as conchshell, water, fragrant flowers, prayers and hymns, and there is circumambulation and the offering of obeisances as well. One should follow the regulative principles of purascarana and accept Krsna prasäda, rejecting foodstuff which is not offered to Krsna. Lord Caitanya also cautioned that one should not indulge in defaming a devotee who has the actual symptoms of a devotee.

Lord Caitanya also explained the symptoms of a holy man and the process of satisfying the sage and rejecting the society of undesirable persons. The Lord also advised that one should hear Srimad-Bhägavatam constantly. Also to be followed are duties of the day and duties of the fortnight, as well as fasting on Ekädasi day. One must also follow the duties of the month and observe ceremonies like the birthday of the Lord, the three specific dates of fasting Ekädaçi, Janmästami Vämanadvädasi, Sri Rämanavami and Nrsinhacaturdasi.

Lord Caitanya further instructed Sanätana Gosvämi to give documentary evidence from the puränas in every step.

Śrī Caitanya Caritāmr ta Madhya 20.58 na me 'bhaktaś catur-vedī mad-bhaktah śva-pacah priyah tasmai deyam tato grāhyam sa ca pūjyo yathā hy aham "[Lord Kr s n a said:] 'Even though a person is a very learned scholar of the Sanskrit Vedic literatures, he is not accepted as My devotee unless he is pure in devotional service. However, even though a person is born in a family of dog-eaters, he is very dear to Me if he is a pure devotee who has no motive to enjoy fruitive activity or mental speculation. Indeed, all respects should be given to him, and whatever he offers should be accepted. Such devotees are as worshipable as I am.'

Śrī Caitanya Caritāmr ta Madhya 20.108-109 īvera 'svarūpa' haya — kr s n era 'nitya-dāsa' kr s n era 'tat asthā-śakti' 'bhedābheda-prakāśa' sūryām śa-kiran a, yaiche agni-jvālā-caya svābhāvika kr s n era tina-prakāra 'śakti' haya

22 TRANSLATION "It is the living entity's constitutional position to be an eternal servant of Kr s n a because he is the marginal energy of Kr s n a and a manifestation simultaneously one with and different from the Lord, like a molecular particle of sunshine or fire. Kr s n a has three varieties of energy.

Śrī Caitanya Caritāmr ta Madhya 20.117 kr s n a bhuli' sei īva anādi-bahirmukha ataeva māyā tāre deya sam sāra-duh kha TRANSLATION "Forgetting Kr s n a, the living entity has been attracted by the external feature from time immemorial. Therefore the illusory energy [māyā] gives him all kinds of misery in his material existence.

Śrī Caitanya Caritāmr ta Madhya 20.118 kabhu svarge ut hāya, kabhu narake d ubāya dan d ya-jane rājā yena nadīte cubāya TRANSLATION "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.

Śrī Caitanya Caritāmr ta Madhya 20.121 daivī hy es ā gun a-mayī mama māyā duratyayā mām eva ye prapadyante māyām etām taranti te "'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.'

Śrī Caitanya Caritāmr ta Madhya 20.124 veda-śāstra kahe — 'sambandha', 'abhidheya', 'prayoana' 'kr s n a' — prāpya sambandha, 'bhakti' — prāptyera sādhana "The Vedic literatures give information about the living entity's eternal relationship with Kr s n a, which is called sambandha. The living entity's understanding of this relationship and his acting accordingly is called abhidheya. Returning home, back to Godhead, is the ultimate goal of life and is called prayojana.

Śrī Caitanya Caritāmr ta Madhya 20.125 abhidheya-nāma 'bhakti', 'prema' — prayojana purus ārtha-śiroman i prema mahā-dhana "Devotional service, or sense activity for the satisfaction of the Lord, is called abhidheya because it can develop one's original love of Godhead, which is the goal of life. This goal is the living entity's topmost interest and greatest wealth. Thus one attains the platform of transcendental loving service unto the Lord.

23 Śrī Caitanya Caritāmr ta Madhya 20.143 veda-śāstre kahe sambandha, abhidheya, prayojana kr s n a, kr s n a-bhakti, prema, — tina mahā-dhana TRANSLATION "In the Vedic literatures, Kr s n a is the central point of attraction, and His service is our activity. To attain the platform of love of Kr s n a is life's ultimate goal. Therefore Kr s n a, Kr s n a's service and love of Kr s n a are the three great riches of life.

Śrī Caitanya Caritāmr ta Madhya 20.154 īśvarah paramah kr s n ah sac-cid-ānanda-vigrahah anādir ādir govindah sarva-kāran a-kāran am TRANSLATION "'Kr s n a, 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.' This is the first verse of the Fifth Chapter of the Brahma-sam hiāt. Śrī Caitanya Caritāmr ta Madhya 20.317 brahmā, śiva — ājñā-kārī bhakta-avatāra pālanārthe vis n u — kr s n era svarūpa-ākāra TRANSLATION "The conclusion is that Lord Brahmā and Lord Śiva are simply devotee incarnations who carry out orders. However, Lord Vis n u, the maintainer, is the personal feature of Lord Kr s n a.

Śrī Caitanya Caritāmr ta Madhya 20.339 ei mantre dvāpare kare kr s n ārcana 'kr s n a-nāma-sańkīrtana' — kali-yugera dharma TRANSLATION "By this mantra, the people worship Lord Kr s n a in Dvāpara-yuga. In Kali-yuga the occupational duty of the people is to chant congregationally the holy name of Kr s n a.

Śrī Caitanya Caritāmr ta Madhya 20.344 kaler dos a-nidhe rājann asti hy eko mahān gun ah kīrtanād eva kr s n asya mukta-bandhah param vrajet "'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 Kr s n a mahā-mantra, one can become free from material bondage and be promoted to the transcendental kingdom.' Śrī Caitanya Caritāmr ta Madhya 20.345 kr te yad dhyāyato vis n um tretāyām yajato makhaih dvāpare paricaryāyām kalau tad dhari-kīrtanāt TRANSLATION "'Whatever result was obtained in Satya-yuga by meditating on Vis n u, in Tretā-yuga by performing sacrifices and in Dvāpara-yuga by serving the Lord's lotus feet can also be obtained in Kali-yuga simply by chanting the Hare Kr s n a mahā-mantra.' 24 Śrī Caitanya Caritāmr ta Madhya 20.347 kalim sabhājayanty āryā gun a-jñāh sāra-bhāginah yatra sańkīrtanenaiva sarva-svārtho 'bhilabhyate TRANSLATION "'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 one can advance in spiritual knowledge and attain life's goal simply by chanting the Hare Kr s n a mahā-mantra.' PURPORT This is a quotation from Śrīmad-Bhāgavatam (11.5.36)

5th DISCOURSE CC. Madhya 25: How All the Residents of Vārān asī Became Vais n avas

The following is a summary of Chapter Twenty-five. A Maharashtriyan brāhman a who was living in Benares was a great devotee of Śrī Caitanya Mahāprabhu. He was always very happy to hear the glories of the Lord, and it was by his arrangement that all the sannyāsīs of Vārān asī became devotees of Lord Caitanya Mahāprabhu. He invited all the sannyāsīs to his house to meet Śrī Caitanya Mahāprabhu, and this incident has been described in the Seventh Chapter of the Ādi-līlā. From that day, Śrī Caitanya Mahāprabhu became famous in the city of Vārān asī, and many important men in that city became His followers. By and by, one of the disciples of the great sannyāsī Prakāśānanda Sarasvatī became devoted to Śrī Caitanya Mahāprabhu, and this devotee explained Śrī Caitanya Mahāprabhu to Prakāśānanda Sarasvatī and supported His views with various arguments. One day Śrī Caitanya Mahāprabhu went to take a bath at Pañcanada, and afterwards all His devotees began chanting the Hare Kr s n a mantra in front of the temple of Bindu Mādhava. At this time Prakāśānanda Sarasvatī and all his devotees approached the Lord. Prakāśānanda Sarasvatī immediately fell down at the lotus feet of Śrī Caitanya Mahāprabhu and very much regretted his past behavior toward the Lord. He asked Śrī Caitanya Mahāprabhu about devotional service in terms of the Vedānta-sūtra, and the Lord told him about devotional service that is approved by great personalities who know the Vedānta-sūtra. Śrī Caitanya Mahāprabhu then pointed out that Śrīmad-Bhāgavatam is the proper commentary on the Vedānta- sūtra. He then explained the catuh -ślokī (four ślokas) of Śrīmad-Bhāgavatam, the essence of that great scripture.

25 Teachings of Lord Caitanya By A.CB. Sawmi Prabhupad Chapter Eighteen The Conversations with Prakasananda

Prakäçänanda Sarasvati continued, “You belong to our Sankara sect, and You are living in Benares—so why don’t You mix with us? What is the reason? Another thing— You are a sannyäsi and are supposed to engage simply in the study of Vedänta, but we see that instead You are always engaged in chanting and dancing and playing music. What is the reason? These are the activities of emotional and sentimental people but You are a qualified sannyäsi. Why not engage in the study of Vedänta?

In His Siksäsdaka, Lord Caitanya said that one should be in a humble state of mind, should think himself lower than the grass on the street, should be more tolerant than a tree, and should be devoid of all sense of prestige and ready to offer all kinds of respects to others. In such a state of mind, one can chant the Vedänta philosophy or the holy name of God constantly. The Lord also wanted to teach that a serious student of transcendental science should follow the words of his spiritual master. According to the teachings of Caitanya Mahäprabhu, the bona fide spiritual master, those who do not understand the transcendental vibration as being nondifferent from the Supreme and who try to become Mäyävädi philosophers or experts in Vedänta- sütra are all fools. Studying Vedäntasütra by one’s own efforts (the ascending process of knowledge) is another sign of foolishness. He who has attained a taste for chanting the transcendental vibration, however, actually attains the conclusion of Vedänta.

However, in the present age, people have no interest in the disciplic succession. Instead, they have invented many paths of logic and argument. This individual attempt to understand the supreme transcendence (called the ascending process) is not approved by the Vedas. The Absolute Truth must descend from the absolute platform. He is not to be understood by the ascending process.

In this age of logic, argument and disagreement, the chanting of Hare Krsna is the only means for self-realization. Because this transcendental vibration alone can deliver the conditioned soul, it is considered to be the essence of the Vedänta-sütra.

Chapter Nineteen Further Talks with Prakasananda.

Lord Caitanya told Prakäsänanda Sarasvati that the holy name of Krsna, called the mahä-mantra (great chanting), enables anyone who chants it to attain the stage of love of Godhead, or intensified bhäva. Such love of Godhead is the ultimate human necessity, for when one compares it with other necessities (namely religion, economic development, sense gratification and liberation), these other so-called necessities seem most insignificant.

26 After hearing the arguments and talks of Caitanya Mahäprabhu, all the Mäyävädi sannyäsis who were present became pacified and replied with sweet words:

But what is the fault in Vedänta? It is the duty of a sannyäsi to read and understand Vedänta. Why do You not study it?”

The Lord then began to speak on Vedänta philosophy as follows: Vedänta-sütra is spoken by the Supreme Lord Himself. The Supreme Lord, in His incarnation as Vyäsadeva, has compiled this great philosophical treatise. Since Vyäsadeva is an incarnation of the Supreme Lord, he cannot be likened to an ordinary person, who has the four defects which arise due to contact with material existence. The defects of a conditioned soul are: (1) he must commit mistakes; (2) he must be illusioned; (3) he must possess the tendency to cheat others; and (4) all his senses must be imperfect. We must understand that the incarnation of God is transcendental to all these defects. Thus whatever has been spoken and written by Vyäsadeva is considered to be perfect. The Upanisads and Vedänta-sütra aim at the same goal: the Supreme Absolute Truth. When we accept the import of Vedänta-sütra and the Upanisads directly as they are stated, we become glorified. The commentaries made by Sankaräcärya, however, are indirect and are very dangerous for the common man to read, for by understanding the import of the Upanisads in such an indirect, disruptive way, one practically bars himself from spiritual realization. The word vedänta means “the end of Vedic knowledge.”

Bhagavad-gitä is Vedänta because in Bhagavad-gitä the Lord says that the ultimate goal of all Vedic research is Krsna. Thus Bhagavad-gitä and Srimad-Bhägavatam, which aim only at Krsna, are to be understood to be Vedänta.

According to Lord Caitanya, the codes of the Pancarätra and the codes of Vedänta are one and the same. Since the Vedänta-sütra is compiled by Vyäsadeva, it should be understood to be spoken by Näräyana Himself. From all descriptive literatures dealing with Vedäntasütra it appears that there were many other rsis contemporary with Vyäsadeva who also discussed Vedänta-sütra.

Consequently Lord Caitanya said that direct commentaries on the Upanisads and Vedänta-sütra are glorious, but that anyone who follows the indirect path of Sankaräcärya’s Säriraka-bhäsya is certainly doomed.

Chapter Twenty-one The Mäyävädi Philosophers are Converted

In addition to Sankaräcärya, other materialistic philosophers like Kapila, Gautama, Astävakra and Patanali have put forward philosophical speculation in various ways. Indeed, the philosopher Jaimini and his followers, who are all more or less logicians, have abandoned the real meaning of the Vedas (devotional service) and have tried to establish the Absolute Truth as subject to the material world. It is their opinion that if there is a God, He will be pleased with man and give man all desired results if man simply performs his material activities nicely. Similarly, the atheist Kapila tried to establish that there is no God who created the material world. Kapila 27 has even tried to establish that a combination of material elements caused creation. Similarly, Gautama and Kanäda have given stress to this theory that the creation resulted from a fortunate combination of material elements, and they have tried to establish that atomic energy is the origin of creation. Similarly, impersonalists and monists like Astävakra have tried to establish the impersonal effulgence (brahmajyoti) as the Supreme. And Patanjali, one of the greatest authorities on the yoga system, has tried to conceive an imaginary form of the Supreme Lord.

However, Vyäsadeva, the great sage and incarnation of God head, has thoroughly studied all these philosophical speculations and in answer has compiled the Vedänta-sütra, which establishes the relationship between the living entity and the Supreme Personality of Godhead and the importance of devotional service in ultimately achieving love of Godhead. The verse janmädy asya yatah [SB 1.1.1], which appears in the very beginning of Vedänta-sütra, is explained in Vyäsadeva’s Srimad-Bhägavatam. In Srimad-Bhägavatam Vyäsadeva establishes from the very beginning that the supreme source of everything is a cognizant, transcendental person.

Chapter Twenty – Two The Srimad Bhagavatam

After talking in this way, both Prakäsänanda Sarasvati and Lord Caitanya sat together. “Whatever You have said concerning discrepancies in the Mäyävädi philosophy is also known by us,” Prakäsänanda said. “Indeed, we know that all the commentaries on Vedic scriptures by Mäyävädi philosophers are erroneous, especially those of Sankaräcärya. Sankaräcärya’s interpretations of Vedänta-sütra are all figments of his imagination. You have not explained the codes of the Vedänta-sütra and Upanisads according to Your own imagination but have presented them as they are. Thus we are all pleased to have heard Your explanation. Such explanations of the codes of Vedäntasütra and the Upanisads cannot be given by anyone but the Supreme Personality of Godhead. Since You have all the potencies of the Supreme Lord, please explain the Vedänta-sütra further so that I may be benefited.”

Therefore Vedänta-sütra should be understood through Srimad-Bhägavatam, the commentary written by the author of Vedänta-sütra. Vyäsadeva compiled Srimad-Bhägavatam with the purpose of explaining the Vedänta- sütra. In writing Srimad-Bhägavatam, Vyäsadeva collected all the essence of the Upanisads, the purpose of which was also explained in Vedänta-sütra. Srimad- Bhägavatam is thus the essence of all Vedic knowledge. That which is stated in the Upanisads and restated in Vedänta-sütra is explained very nicely in Srimad- Bhägavatam.

28 Chapter Twenty Three Why Study the Vedanta Sutra?

Lord Caitanya therefore advised Prakäsänanda Sarasvati: “Always read Srimad- Bhägavatam and try to understand each and every verse. Then you will actually understand Brahma-sütra. You say that you are very anxious to study Vedänta-sütra, but you cannot understand Vedäntasütra without understanding Srimad- Bhägavatam.”

In this way Lord Caitanya discussed the Ätmäräma verse from Srimad- Bhägavatam with Prakäsänanda Sarasvati. Lord Caitanya’s admirer, the Mahärästriya brähmana, related that the Lord explained this verse in sixty-one different ways.

Deliverance of Subudhi Ray: -

Śrī Caitanya Caritāmr ta Madhya 25.187 pūrve yabe subuddhi-rāya chilā gaud e 'adhikārī' husena-khāń 'saiyada' kare tāhāra cākarī

Formerly Subuddhi Rāya had been a big landholder in Gaud a-deśa [Bengal]. Saiyada Hussain Khān was then a servant of Subuddhi Rāya.

Śrī Caitanya Caritāmr ta Madhya 25.188 dīghi khodāite tāre 'munsīpha' kailā chidra pāñā rāya tāre cābuka mārilā

Subuddhi Rāya put Hussain Khān in charge of digging a big lake, but once, finding fault with him, he struck him with a whip.

Śrī Caitanya Caritāmr ta Madhya 25.189 pāche yabe husena-khāń gaud e 'rājā' ha-ila subuddhi-rāyere tińho bahu bād āila

Later Hussain Khān somehow or other was appointed Nawab by the central Muslim government. As a matter of obligation, he increased the opulences of Subuddhi Rāya.

Śrī Caitanya Caritāmr ta Madhya 25.190 tāra strī tāra ańge dekhe māran era cihne subuddhi-rāyere mārite kahe rājā-sthāne

Later, when the wife of Nawab Saiyada Hussain Khān saw the whip marks on his body, she requested him to kill Subuddhi Rāya.

29 Śrī Caitanya Caritāmr ta Madhya 25.193 strī marite cāhe, rājā sańkat e pad ila karońyāra pāni tāra mukhe deoyāila

This became a perplexing problem for him because his wife kept requesting him to kill Subuddhi Rāya. Finally the Nawab sprinkled a little water on Subuddhi Rāya's head from a pitcher that had been used by a Muslim.

Śrī Caitanya Caritāmr ta Madhya 25.195 prāyaścitta puchilā tińho pan d iteragan e tāńrā kahe, — tapta-ghr ta khāñā chād a' prān e

When Subuddhi Rāya consulted the learned brāhman as at Vārān asī, asking them how his conversion to Islam could be counteracted, they advised him to drink hot ghee and give up his life.

Śrī Caitanya Caritāmr ta Madhya 25.197 tabe yadi mahāprabhu vārān asī āilā tāńre mili' rāya āpana-vr ttānta kahilā

In his state of perplexity, Subuddhi Rāya met Śrī Caitanya Mahāprabhu when the Lord was at Vārān asī. Subuddhi Rāya explained his position and asked Śrī Caitanya Mahāprabhu what he should do.

Śrī Caitanya Caritāmr ta Madhya 25.198 prabhu kahe, — ihāń haite yāha' vr ndāvana nirantara kara kr s n a-nāma-sańkīrtana

The Lord advised him, "Go to Vr ndāvana and chant the Hare Kr s n a mantra constantly."

Śrī Caitanya Caritāmr ta Madhya 25.199 eka 'nāmābhāse' tomāra pāpa-dos a yābe āra 'nāma' la-ite kr s n a-caran a pāibe

Śrī Caitanya Mahāprabhu further advised Subuddhi Rāya: "Begin chanting the Hare Kr s n a mantra, and when your chanting is almost pure, all your sinful reactions will go away. After you chant perfectly, you will get shelter at the lotus feet of Kr s n a.

Śrī Caitanya Caritāmr ta Madhya 25.200 āra kr s n a-nāma laite kr s n a-sthāne sthiti mahā-pātakera haya ei prāyaścitti

"When you are situated at the lotus feet of Kr s n a, no sinful reaction can touch you. This is the best solution to all sinful activity."

30 Antya Lila 6th DISCOURSE CC. Anthya 3: The Glories of Śrīla Haridāsa T hākura

On another occasion, Śrī Caitanya Mahāprabhu once inquired from Haridāsa T hākura, who was known as Brahma Haridāsa, how the yavanas, or persons bereft of Vedic culture, would be delivered in Kali-yuga. Haridāsa T hākura replied that their deliverance would be possible if they very loudly chanted the Hare Kr s n a mantra, for hearing the Hare Kr s n a mantra chanted loudly, even with but little realization, would help them.

After describing this incident, the author of the Caitanya-caritāmr ta also describes how Haridāsa T hākura was tested at Benāpola, a village near Śāntipura. A person named Rāmacandra Khān, who was envious of Haridāsa T hākura, sent a professional prostitute to attempt to defame him, but by the mercy of Haridāsa T hākura, even the prostitute was delivered. Because of offending a pure Vais n ava, Rāmacandra Khān was later cursed by Nityānanda Prabhu and ruined. Sri Caitanya Bhagavata By Vrindavana dasa Thakura But, the local Mohammedan authority, Known as the kazi, became envious of Haridasa’s popularity and he reported it to the Nawab. “This man is acting like a Hindu. Arrest him and punish him,” were the words of the sinful Kazi, and they sparked an immediate response from the equally envious and sinful Nawab.

Haridasa Thakura replied, “Whatever the supreme Lord desires is destined to happen and no one can check it. Each of us is suffering according to our past offenses. You should know without a doubt that you are merely an instrument of the Lord’s desire. Even if my body is cut into millions of pieces so that I lose my life, I will never give up chanting the Lord’s holy name.”

“Whip him in twenty-two market places until he dies,” replied the envious Kazi. “There is no other judgment that I find appropriate. If he lives despite this punishment then I will conclude that our big scholar has spoken the truth.” Thereafter, he was beaten mercilessly in one market place after another, the guards’ black hearts being consumed by hatred for the Lord’s pure devotee. Haridasa Thakura was a pure soul, completely surrendered to the Lord and so he continually chanted the holy names of krsna. Indeed, he was so absorbed in chanting that he did not feel any pain. The guards picked up Haridasa’s body and carried it to the Ganga. All the while, Haridasa Thakura remained in trance, meditating upon Lord Krsna. Indeed, Lord Krsna descended into Haridasa’s body so that it become so heavy that no one could move him. The strongest guards tried to push Haridasa into the water but failed. Haridasa Thakura was drowned in the ocean of Love of God and had no perception of the world around him. 31 The Lord replied, “Listen , My dear Haridasa, You are a highly elevated Vaishnava. If someone spends a day in your association, or if you kindly speak to someone for a short while, that person will certainly achieve Me – of this there is no doubt. Whoever respects or serves you, respects and serves Me as well, because I perpetually reside within You.”

“As My servant, your position is unique, because you have imprisoned me within your heart eternally. I bless you that because you already possess a faultless character, you will always continue to worship and serve Me and My devotees without a single deviation or offense.”

32 7th DISCOURSE CC Anthya 6: The Meeting of Sri Caitanya Mahāprabhu and Raghunatha dasa Gosvāmī

Then Raghunātha dāsa went to Pānihāt i, and following the order of Nityānanda Prabhu, he observed a festival (cid ā-dadhi-mahotsava) by distributing chipped rice mixed with yogurt. The day after the festival, Nityānanda Prabhu gave Raghunātha dāsa the blessing that he would very soon attain the shelter of Śrī Caitanya Mahāprabhu. After this incident, Raghunātha dāsa, with the help of his priest, whose name was Yadunandana Ācārya, got out of his house by trickery and thus ran away. Not touching the general path, Raghunātha dāsa Gosvāmī secretly went to Jagannātha Purī. After twelve days, he arrived in Jagannātha Purī at the lotus feet of Śrī Caitanya Mahāprabhu.

Śrī Caitanya Caritāmr ta Antya 6.193 prabhu kahe, — "kr s n a-kr pā balis t ha sabā haite tomāre kād ila vis aya-vis t hā-garta haite"

Lord Śrī Caitanya Mahāprabhu said, "The mercy of Lord Kr s n a is stronger than anything else. Therefore the Lord has delivered you from the ditch of materialistic life, which is like a hole into which people pass stool."

Śrī Caitanya Caritāmr ta Antya 6.197 tomāra bāpa-jyet hā — vis aya-vis t hā-gartera kīd ā sukha kari' māne vis aya-vis era mahā-pīd ā

"My dear Raghunātha dāsa, your father and his elder brother are just like worms in stool in the ditch of material enjoyment, for the great disease of the poison of material enjoyment is what they consider happiness.

Śrī Caitanya Caritāmr ta Antya 6.199 tathāpi vis ayera svabhāva — kare mahā-andha sei karma karāya, yāte haya bhava-bandha

"Those who are attached to materialistic life and are blind to spiritual life must act in such a way that they are bound to repeated birth and death by the actions and reactions of their activities.

Śrī Caitanya Caritāmr ta Antya 6.315 prasādānna pasārira yata nā vikāya dui-tina dina haile bhāta sad i' yāya

Lord Jagannātha's prasādam is sold by shopkeepers, and that which is not sold decomposes after two or three days.

33 Śrī Caitanya Caritāmr ta Antya 6.316 sim ha-dvāre gābhī-āge sei bhāta d āre sad ā-gandhe tailańgī-gāi khāite nā pāre

All the decomposed food is thrown before the cows from Tailańga at the Sim ha-dvāra gate. Because of its rotten odor, even the cows cannot eat it.

Śrī Caitanya Caritāmr ta Antya 6.322 'kāńhā vastu khāo sabe, more nā deha' kene?' eta bali' eka grāsa karilā bhaks an e

"What nice things are you eating? Why don't you give anything to Me?" Saying this, He forcibly took a morsel and began to eat.

Śrī Caitanya Caritāmr ta Antya 6.323 āra grāsa laite svarūpa hātete dharilā 'tava yogya nahe' bali' bale kād i' nilā

When Śrī Caitanya Mahāprabhu was taking another morsel of food, Svarūpa Dāmodara caught Him by the hand and said, "It is not fit for You." Thus he forcibly took the food away.

34 8th DISCOURSE CC Anthya 7: The Meeting of Śrī Caitanya Mahāprabhu and Vallabha

Śrī Caitanya Caritāmr ta Antya 7.103 eka-dina bhat t a puchila ācāryere "jīva-'prakr ti' 'pati' kari' mānaye kr s n ere

One day Vallabha Bhat t a said to Advaita Ācārya, "Every living entity is female [prakr ti] and considers Kr s n a her husband [pati].

Śrī Caitanya Caritāmr ta Antya 7.104 pati-vratā hañā patira nāma nāhi laya tomarā kr s n a-nāma laha, — kon dharma haya?"

"It is the duty of a chaste wife, devoted to her husband, not to utter her husband's name, but all of you chant the name of Kr s n a. How can this be called a religious principle?"

Śrī Caitanya Caritāmr ta Antya 7.106 śuni' prabhu kahena, — "tumi nā jāna dharma-marma svāmi-āñā pāle, — ei pati-vratā-dharma

Hearing this, Lord Śrī Caitanya Mahāprabhu said, "My dear Vallabha Bhat t a, you do not know religious principles. Actually, the first duty of a chaste woman is to carry out the order of her husband.

Śrī Caitanya Caritāmr ta Antya 7.107 patira ājñā, — nirantara tāńra nāma la-ite patira ājñā pati-vratā nā pāre lańghite

"The order of Kr s n a is to chant His name incessantly. Therefore one who is chaste and adherent to the husband Kr s n a must chant the Lord's name, for she cannot deny the husband's order.

Śrī Caitanya Caritāmr ta Antya 7.108 ataeva nāma laya, nāmera 'phala' pāya nāmera phale kr s n a-pade 'prema' upajāya"

"Following this religious principle, a pure devotee of Lord Kr s n a always chants the holy name. As a result of this, he gets the fruit of ecstatic love for Kr s n a."

Śrī Caitanya Caritāmr ta Antya 7.115 prabhu hāsi' kahe, — "svāmī nā māne yei jana veśyāra bhitare tāre kariye gan ana"

Śrī Caitanya Mahāprabhu smilingly replied, "One who does not accept the svāmī [husband] as an authority I consider a prostitute." 35 Śrī Caitanya Caritāmr ta Antya 7.127 tumi — īśvara, nijocita kr pā ye karilā apamāna kari' sarva garva khan d āilā

"My dear Lord, You are the Supreme Personality of Godhead. You have showed mercy to me in a way just befitting Your position by insulting me to cut down all my false pride.

Śrī Caitanya Caritāmr ta Antya 7.128 āmi — ajña, 'hita'-sthāne māni 'apamāne' indra yena kr s n era nindā karila ajñāne

"I am an ignorant fool, for I interpret as an insult what is meant for my benefit. In this way I am just like King Indra, who out of ignorance tried to surpass Kr s n a, the Supreme Lord.

Śrī Caitanya Caritāmr ta Antya 7.129 tomāra kr pā-añjane ebe garva-āndhya gela tumi eta kr pā kailā, — ebe 'jñāna' haila

"My dear Lord, You have cured the blindness of my false pride by smearing my eyes with the ointment of Your mercy. You have bestowed so much mercy upon me that my ignorance is now gone.

Śrī Caitanya Caritāmr ta Antya 7.132 śrīdhara-svāmī nindi' nija-t īkā kara! śrīdhara-svāmī nāhi māna', — eta 'garva' dhara!

"You have dared criticize Śrīdhara Svāmī, and you have begun your own commentary on Śrīmad-Bhāgavatam, not accepting his authority. That is your false pride.

Śrī Caitanya Caritāmr ta Antya 7.135 śrīdharera anugata ye kare likhana saba loka mānya kari' karibe grahan a

"One who comments on Śrīmad-Bhāgavatam following in the footsteps of Śrīdhara Svāmī will be honored and accepted by everyone.

Śrī Caitanya Caritāmr ta Antya 7.136 śrīdharānugata kara bhāgavata-vyākhyāna abhimāna chād i' bhaja kr s n a bhagavān

"Put forth your explanation of Śrīmad-Bhāgavatam following in the footsteps of Śrīdhara Svāmī. Giving up your false pride, worship the Supreme Personality of Godhead, Kr s n a.

36 CC Antya 19: The Inconceivable Behavior of Lord Śrī Caitanya Mahāprabhu

Śrī Caitanya Caritāmr ta Antya 19.107 ihāra satyatve pramān a śrī-bhāgavate śrī-rādhāra prema-pralāpa 'bhramara-gītā'te

TRANSLATION The evidence of the truth of these talks is found in Śrīmad-Bhāgavatam. There, in the section of the Tenth Canto known as the Bhramara-gīta, "The Song to the Bumblebee," Śrīmatī Rādhārān ī speaks insanely in ecstatic love for Kr s n a.

Śrī Caitanya Caritāmr ta Antya 19.108 mahis īra gīta yena 'daśame'ra śes e pan d itenā bujhe tāra artha-viśes e TRANSLATION The songs of the queens at Dvārakā, which are mentioned at the end of the Tenth Canto of Śrīmad-Bhāgavatam, have a very special meaning. They are not understood even by the most learned scholars.

Śrī Caitanya Caritāmr ta Antya 19.110 śraddhā kari, śuna ihā, śunite mahā-sukha khan d ibeādhyātmikādi kutarkādi-duh kha TRANSLATION Just try to hear these topics with faith, for there is great pleasure even in hearing them. That hearing will destroy all miseries pertaining to the body, mind and other living entities, and the unhappiness of false arguments as well.

37 Sri Siksastakam Lord Caitanya Mahaprabhu instructed His disciples to write books on the science of Krsna a task which His followers have continued to carry out down to the present day. The elaborations and expositions on the philosophy taught by Lord Caitanya are in fact the most voluminous exacting and consistent due to the system of Disciplic succession. Although Lord Caitanya was widely renowned as a scholar in his youth He left only eight verses called Siksastaka. These eight verses clearly reveal His mission and precepts. These supremely valuable prayers are translated herein.

Text 1 ceto-darpana-maranam bhava-maha--davagni-nirvapanam shreyah-kairava-chandrika-vitaranam vidya-vadhu-jivanam anandambudhi-vardhanam prati-padam purnamritaswadanam sarvatma-snapanam param viayate sri-krishna-sankirtanam

Glory to the Sri Krishna Sankirtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This sankirtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious.

Text 2 namnam akari bahudha nija-sarva-shaktis tatrarpita niyamitah smarane na kalah etadrishi tava kripa bhagavan mamapi durdaivam idrisham ihajani nanuragaha

O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names like Krishna and Govinda. In these transcendental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach You by Your holy names, but I am so unfortunate that I have no attraction for them.

Text 3 trinad api sunichena taror api sahishnuna amanina manadena kirtaniyah sada harih

One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.

38 Text 4 na dhanam na anam na sundarim kavitam va agad-isha kamaye mama anmani anmanishvare bhavatad bhaktir ahaituki twayi

O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service birth after birth. Text 5 ayi nanda-tanuja kinkaram patitam mam vishame bhavambudhau kripaya tava pada-pankaa- sthita-dhuli-sadrisham vichintaya

O son of Maharaja Nanda [Krishna], I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and place me as one of the atoms at Your lotus feet.

Text 6 nayanam galad-ashru-dharaya vadanam gadgada-ruddhaya gira pulakair nichitam vapuh kada tava nama-grahane bhavishyati O my Lord, when will my eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will my voice choke up, and when will the hairs of my body stand on end at the recitation of Your name?

Text 7 yugayitam nimeshena chakshusha pravrishayitam shunyayitam jagat sarvam govinda-virahena me O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence.

Text 8 ashlishya va pada-ratam pinashtu mam adarshanan marma-hatam karotu va yatha tatha va vidadhatu lampato mat-prana-nathas tu sa eva naparah I know no one but Krishna as my Lord, and He shall remain so even if He handles me roughly by His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything, for He is always my worshipful Lord unconditionally.

39 Sri Chaitanya Mahaprabhu His Life & Precepts By Thakur Bhaktivinode

His Precepts The Vedas together with their explanatory notes, the Puranas are, therefore, the only evidence in matters of spirit and are eternal in nature. The Vedas teach us, according to Chaitanya, nine principal doctrines, that is: -

Krishna is one without a Second The ideas of Brahman and Paramatma are, therefore, included in the idea of Bhagavan. Spiritually, therefore. Bhagavan is Hari, the Supreme Being.

Infinite Powers of God Hari is always vested with infinite powers. His power has the attributes to create matter. This attribute is styled in the Vedas as Maya-Sakti.

Ocean of Rasa He is the ocean of Rasa.

Jiva Soul The Soul, according to Chaitanya is an atomic part of the Divine Soul. But liable to be enthralled by ‘Maya’ when they forget their position an eternal servants of the Deity. Those who chose to serve their God were protected from fall by the interference of the Hladini attribute of the Supreme Chit Sakti. They have been admitted as eternal servants of the Deity in various ways.

Prakriti Certain soul are engrossed by Prakriti of illusory energy Prakriti. Those Jivas who, in abusing their free will forget that they are eternal servants of the Deity and think of enjoying for themselves, are grasped by Maya for their penal servitude and correction. Maya has three attributes – Satva, Rajas and Tamas. Those attributes are just like chains used to tie up the ungrateful souls. Mayik work is composed of Karma, Akarma and Vikarma. Karma is conventionally good action done to obtain punya of virtue, such as performance of duties enjoined by the Varnasram dharma of the smartas. Akarma is omission to do duty. Vikarma is sin or crime. The world is therefore, a prison or a house of correction, and not a place for enjoyment as some people assert.

Release of Jiva-Souls How to get rid of this unpleasant state of existence? No Dharma yoga, Samkhya and simple knowledge and vairagya are the proper means by which one can actually get what he wants. Satsanga or the company of the spiritual people is the only means to obtain the ultimate object of man. Faith in the Supreme Beauty of the Deity, a desire for the eternal unselfish service of that Being and a consequent repulsion of every other thought of pleasure or self-aggrandizement are the three principles which

40 constitute sraddha or actual hankering after Bhakti. Bhakti by nature is ananya or exclusive.

Achinta-Bhedabheda Principle All spiritual and material phenomena are Achinta Bhedabheda-Prakas of Hari, the Almighty. Jiva is Simultaneosly distinct from and idenrical with God. God is distinct from Jiva and the World, and again identical with them at all times.

Bhakti Bhakti is the only means of attaining the final object of spiritual existence. Karma as it is, can not directly and immediately produce spiritual result. Bhakti has three stages viz., Sadhan Bhakti, Bhav-Bhakti and Prem Bhakti. Sadhan Bhakti is that stage of culture when the feeling has not yet been roused. In Bhav Bhakti the feeling awakes and in Prem Bhakti the feeling is fully set to action. Sadhan Bhakti is of two sorts, one is called the Vaidhi-Sadhan Bhakti and the other is Raganuga Sadhan Bhakti.

Forms of Bhakti Cultivation of the friendly feeling for Krishna is performed in nine different forms:- 1. To hear of the spiritual Name, Form, Attribute and Lila of Kishna. 2. To utter and sing all those. 3. To meditate on and reiterate all those. 4. Service of His Holy Feet. 5. Worship. 6. Bowing down. 7. Doing all that pleases Him. 8. Friendship. 9. Resignation.

Sri Murti Worship vs. Idolatry To tell you the truth, Sri Murti Worship is the only true worship of the Deity, without which you cannot sufficiently cultivate your religious feelings.

Prem Prem in God is the final object of spiritual existence. The Karma-margis declare that enjoyment in this world and in the heavens hereafter is all that a man requires. Here is the line of demarcation between Bhakti and karma. Bhakti aims at procuring the principle of Priti or Prem-Bhakti as the final result of all actions; while Karma aims at self-enjoyment as the ultimatum of action.

Duties of Man In his society, he must lead a pure life, avoid sins and do as much good as he can to his brother man. He must be himself humble, bearing difficulties of life with heroism, must not brag of any goodness or grandeur he has, and must treat everyone with respect due o him. Marriage with a view to peaceful and virtuous life and with a view to procreate servants of the Lord, is a good institution for a Vaishnav. Spiritual cultivation is the main object of life.

41 Life and Teaching of Mahaprabhu Summarized When the Sannyasis of Benares addressed Him as the God Almighty, mahaprabhu told them that it was the worst of sins to address a Jiva as God. And again He has several times denounced the worship of a form or image other than the true image of God (after which man was created).

He preaches that Varnasram-dharma, including the institution of caste, is simply a social institution introduced by the Rishis to do good to man in society. He has shown that one who is aware of Krishna-tattva may be a Guru, be he a Sudra, Brahmin or Sannyasi.

In His Own early life, He has taught the grihasthas to give all sorts of help to the needy and the helpless, and has shewn that it is necessary for one who has power to do it, to help the education of the people, specially the Brahmins who are expected to study the higher subjects of human knowledge.

The ignorant have the same privilege by simply uttering the Name of the Deity and mixing in the company of pure Vaishnavas. The principle of Kirtan invites, as the future church of the world, all classes of men without distinction of caste or clan to the highest cultivation of the Spirit.

42 Teachings of Lord Caitanya The Golden Avatara By A.C.B.Swami Prabhupada

PREFACE Lord Krsna's ultimate instruction in Bhagavad-gita is that everyone should surrender unto Him, Lord Krsna. Krsna promises to take immediate charge of such a surrendered soul.

In the surrendering process, one should: (1) accept things favorable for discharging devotional service, (2) reject things unfavorable, (3) believe firmly in the Lord's protection, (4) feel exclusively dependent on the mercy of the Lord, (5) have no interest separate from the interest of the Lord, and (6) always feel oneself meek and humble.

Lord Caitanya also recommended that the highest mode of worship in the highest perfectional stage is the method practiced by the damsels of Vraja. These damsels (gopis, or cowherd girls) simply loved Krsna without a motive for material or spiritual gain.

Caitanya also recommended Srimad-Bhagavatam as the spotless narration of transcendental knowledge, and He pointed out that the highest goal in human life is to develop unalloyed love for Krsna, the Supreme Personality of Godhead.

Lord Caitanya's teachings are identical to those given by Lord Kapila, the original propounder of sankhya-yoga, the sankhya system of phiiosophy. This authorized system of yoga recommends meditation on the transcendental form of the Lord. There is no question of meditating on something void or impersonal.

Lord Caitanya instructed the mass of people in the sankhya philosophy of acintya- bhedabheda-tattva, which maintains that the Supreme Lord is simultaneously one with and different from His creation.

Lord Caitanya taught this philosophy through the chanting of the holy name of the Lord. He taught that the holy name of the Lord is the sound incarnation of the Lord.

As one practices this sound vibration, he passes through three stages of development: the offensive stage, the clearing stage and the transcendental stage. In the offensive stage one may desire all kinds of material happiness, but in the second stage one becomes clear of all material contamination. When one is situated on the transcendental stage, he attains the most coveted position--the stage of loving God.

Yoga practice is essentially meant for controlling the senses. The central controlling factor of all the senses is the mind; therefore one first has to practice controlling the mind by engaging it in Krsna consciousness.

The Bhagavad-gita's process of purifying consciousness is the process of fixing one's mind on Krsna by talking of His transcendental activities, cleansing His temple, going

43 to His temple, seeing the beautiful transcendental form of the Lord nicely decorated, hearing His transcendental glories, tasting food offered to Him, associating with His devotees, smelling the flowers and tulasi leaves offered Him, engaging in activities for the Lord's interest, etc. No one can bring the activities of the mind and senses to a stop, but one can purify these activities through a change in consciousness.

The regulative principles and the rules of yoga, the various sitting postures and breathing exercises performed in an attempt to withdraw one's senses from the sense objects are methods meant for those who are too much engrossed in the bodily conception of life. The intelligent man who is situated in Krsna consciousness does not try to forcibly stop his senses from acting. Rather, he engages his senses in the service of Krsna.

Lord Caitanya’s Mission

Although Lord Caitanya was widely renowned as a scholar in His youth, He left only eight verses, called Siksastaka. These eight verses clearly reveal His mission and precepts. These supremely valuable prayers are translated herein.

1. Glory to the Sri Krsna sankirtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. 3. One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and should be ready to offer all respect to others.

4. O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service birth after birth.

8. I know no one but Krsna as my Lord, and He shall remain so even if He handles me roughly by His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything.

Lord Caitanya Mahaprabhu shouid not be considered to be one of us. He is Krsna Himself, the supreme living entity, and as such He never comes under the cloud of maya. Krsna, His expansions, and even His higher devotees never fall into the clutches of illusion. Lord Caitanya came to earth simply to preach Krna-bhakti, love of Krsna. In other words, He is Lord Krsna Himself teaching the living entities the proper way to approach Krsna.

If we wish to become fully Krsna conscious, we have to give up the shackles of maya, or, if we remain with maya, we should live in such a way that we will not be subject to illusion. It is not necessary for one to abandon his family, for there were many

44 householders amongst Lord Caitanya's closest devotees. What must be renounced is the propensity for material enjoyment.

The real question is how can we remain unpolluted by material contamination while in the material world. It was Rupa Gosvami who explained that we can remain uncontaminated while in the world if we simply make it our ambition to serve Krsna. One may then justifiably ask, "How can I serve?" Obviously this is not simply a matter of meditation, which is just an activity of the mind, but of practical work.

In the beginning of Caitanya-caritamrta, Krsnadasa Kaviraja Gosvami writes: “I offer my respects to my spiritual masters.” He uses the plural here to indicate the Disciplic succession. It is not that he offers obeisances to his spiritual master alone but to the whole parampara, the chain of Disciplic succession beginning with Lord Krsna Himself. Thus the guru is addressed in the plural to show the author’s highest respect for all the Vaisnavas. After offering obeisance’s to the author pays obeisances of all the other devotees, God-brothers, the expansions of Godhead and the first manifestation of Krsna’s energy.

Krsna Caitanya is therefore the basis of Brahman and the Supreme Personality of Godhead as well. As the Supreme, He is full in six opulences: wealth, fame, strength, beauty, knowledge and renunciation. In short, we should know that He is Krsna, God, and nothing is equal to or greater than Him. There is no superior to be conceived. He is the Supreme Person.

It is not that Caitanya teaches a long and elaborate path to God realization. He is completely spiritual, and He begins from the point of surrender to Krsna. He does not pursue the paths of karma-yoga or jnanayoga or hatha-yoga.

Caitanya, preaching as an acarya, a great teacher, taught that we can enter into a relationship with God and actually become God's friend.

We can even relate to God as His father. This is not only the philosophy of Caitanya- caritamrta but of Srimad-Bhagavatam as well.

However, Lord Caitanya's greatest gift was His teaching that Krsna can be actually treated as one's lover.

Knowledge of the devotee's relationship to Krsna as lover and beloved was given by Caitanya Mahaprabhu. It was never given by any previous incarnation or acarya.

Thus Caitanya Mahaprabhu came to deliver Krsna. His method of deliverance was not meditation, fruitive activities or scriptural study, but love.

If we want real transcendental love, we have to transfer our love to the supreme lovable object--the Supreme Personality of Godhead. This is the basic principle of Krsna consciousness.

45 In material consciousness we are trying to love that which is not at all lovable. We give our love to dogs and cats, running the risk that at the time of death we may think of them and consequently take birth in a family of cats or dogs. Thus love that does not have Krsna as its object leads downward.

This is the secret of Lord Caitanya's incarnation. Caitanya is Krsna, but He has taken the mode or role of Radharani to show us how to love Krsna.

In order to learn how Krsna's pleasure can be obtained, we must read the Tenth Canto of Srimad-Bhagavatam.

Krsna's embracing Radharani or His dancing with the cowherd girls in the rasa dance are generally not understood by ordinary men because they consider these pastimes in the light of mundane lust.

Some people thus become interested in Krsna because they think that His religion allows indulgence in sex. This is not Krsna-bhakti, love of Krsna, but prakrta- sahajiya-- materialistic lust.

When Krsna desired to enjoy His pleasure potency, He manifested Himself in the separate form of Radharani, and when He wanted to understand Himself through the agency of Radha, He united with Radharani, and that unification is called Lord Caitanya.

46 Final Synopsis of Lord Chaitanyas Teachings (in a nut shell)

A. Those Jivas who, in abusing their free will forget that they are eternal servants of the Deity and think of enjoying for themselves, are grasped by Maya for their penal servitude and correction. Maya has three attributes – Satva, Rajas and Tamas. Those attributes are just like chains used to tie up the ungrateful souls. Akarma is omission to do duty. Vikarma is sin or crime. The world is therefore, a prison or a house of correction, and not a place for enjoyment as some people assert.

B. Caitanya also recommended Srimad-Bhagavatam as the spotless narration of transcendental knowledge, and He pointed out that the highest goal in human life is to develop unalloyed love for Krsna, the Supreme Personality of Godhead.

C. Satsanga or the company of the spiritual people is the only means to obtain the ultimate object of man. Faith in the Supreme Beauty of the Deity, a desire for the eternal unselfish service of that Being and a consequent repulsion of every other thought of pleasure or self-aggrandizement are the three principles which constitute sraddha D. Lord Caitanya taught this philosophy through the chanting of the holy name of the Lord. He taught that the holy name of the Lord is the sound incarnation of the Lord. E. Yoga practice is essentially meant for controlling the senses. The central controlling factor of all the senses is the mind; therefore one first has to practice controlling the mind by engaging it in Krsna consciousness.

F. Bhakti has three stages viz., Sadhan Bhakti, Bhav-Bhakti and Prem Bhakti. Sadhan Bhakti is that stage of culture when the feeling has not yet been roused. In Bhav Bhakti the feeling awakes and in Prem Bhakti the feeling is fully set to action. Sadhan Bhakti is of two sorts, one is called the Vaidhi-Sadhan Bhakti and the other is Raganuga Sadhan Bhakti. G. Forms of Bhakti (Prahlad’s Teachings in Bhagwat Purana) SB 7.5.23 Cultivation of the friendly feeling for Krishna is performed in nine different forms:- 1. To hear of the spiritual Name, Form, Attribute and Lila of Kishna. 2. To utter and sing all those. 3. To meditate on and reiterate all those. 4. Service of His Holy Feet. 5. Worship. 6. Bowing down. 7. Doing all that pleases Him. 8. Friendship. 9. Resignation. (Sravanam, Kirtanam, Smaranam, Padasevanam, arcanam, vandanam, dasyam, sakyam, atma-nivedanam)

47 H.Lord Caitanya’s Mission

Although Lord Caitanya was widely renowned as a scholar in His youth, He left only eight verses, called Siksastaka. These eight verses clearly reveal His mission and precepts. These supremely valuable prayers are translated herein.

1. Glory to the Sri Krsna sankirtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. 2. One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and should be ready to offer all respect to others.

3. O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service birth after birth.

4. I know no one but Krsna as my Lord, and He shall remain so even if He handles me roughly by His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything.

48