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The Sacred Mission of the Golden Avatar Chaitanya Mahaprabhu to Save the Modern World

The Sacred Mission of the Golden Avatar Chaitanya Mahaprabhu to Save the Modern World

The Sacred miSSion of The Golden To Save The modern world

Chaitanya Compiled By 14th Lecture Series Dr. G.C. Dutt, IPS At Kolkata on 5th Sep, 2018 FD – 424, Salt Lake City (Teachings of Lord Chaitanya Mahaprabhu) Kolkata – 7001106 (M – 9735001819) The Sacred miSSion of The Golden avaTar chaiTanya mahaprabhu To Save The modern world

Discourse with Advaita , Lord Nityananda, Sarvabhauma Bhattacharjee, Ray, Rupa , Sanatan Goswami, Raghunath Das Goswami, Jagadananda Pandit, Haridas Thakur and others. -:Research Source Materials used in present thesis :-

1. Sri Caitanya Caritamrta by Krsnadasa Kaviraja Goswami, Iskcon Publication. 2. Teachings of Lord Caitanya The Golden Avatara by A.C.B. Prabhupada. 3. Sri Caitanya Mangala by Locana Dasa Thakura. (H.H. Sohag Swami Maharaj, Isk) 4. Sri Caitanya by Vrndavana dasa Thakura (Purna Das, Isk.) 5. Srimad Bhagvatam by , Iskcon Publication. (A.C.B. Swami Prabhupad, Isk) 6. Ontological & Morphological Concepts of Lord Sri Chaitanya By T.S.B Prajnan Yati 7. Sri Chaitanya Mahaprabhu His Life & Precepts by Thakur Bhaktivinode INDEX (Part 1) 1. Introduction 2. Who is Supreme Lord? 1 3. Lineage of Lord Parampara & 2 4. Which Sastras mention Lord Chaitanya appearance 3-4

5. Origin of Bhagwat Laid out By Chaitanya Mahaprabhu 5 (How to reach to the platform of .) Bhagwat Puran Canto 1. 6. Lord Chaitaanya Mahaprabhu propounds Bhagwat Dharma (Supreme Lord of KaliYuga: 6-7 Lord ) 7. How have to suffer in Kaliyuga 8 8. The ik䁠䁠৬aka Prayers and its meaning 9-11 9. Navada Method of Chaitanya Mahaprabhu 12 (SB – 7.5.23-24) Prahlads Teachings) 10. What is Yoga According to Chaitanya Mahaprabhu 13 11. Stages of Sadhna Bhakti 14 12. Chaitanya Mahaprabhu outlines personal relationship with Supreme Lord (Various ) 15-16

13. Srimad Bhagavatam (Evolution of a Devotee) (Kanistha to Uttam) 17 14. The Process of according to Chaitanya Mahaprabhu 18 15. The Mahamantra is the Yugadharma 19-22 16. Ten Offenses against chanting the Holy Name 23 17. Divine path Attracts supreme Lord’s Blessing and protection and Ends All Misery. 24-25 18. Conclusion (Qualities of a Perfect Gaudiya Vaisnav) 26 Part 2

PART – A CC ADI LILA 23RD PHALGUN 1407SAKABDA (18TH FEB 1486) Pg. (UPTO AGE 24) CC Ādi 3: The External Reasons for the Appearance of Śrī Caitanya Mahāprabhu 1-4 Included: Sri Chaitanya Mahaprabhu His Life & Precepts by Bhaktivinode Thakur CC Ādi 4: The Confidential Reasons for the Appearance of Śrī Caitanya Mahāprabhu 5-6

PART – B CC MADHYA LILA (AGE FROM 24 TO32 YRS) 6YEARS CC Madhya 6: Re ieration of rYaRauKa RaDDcra 7-11 1st Discourse Included: Teachings of Lord Caitanya by A.C.B. Swami Prabhupad Sri Caitanya Bhagavata by Vrndavana dasa Thakura Sri Caitanya Mangala by Locana Dasa Thakura. Srimad Bhagvatam First Canto Introduction (Sarvabhauma Battacarya Meeting) CC Madhya 8: alks etween Śrī Caitana MaRpraRu and RK Ra 12-16 2nd Discourse Included: Teachings of Lord Caitanya by A.C.B. Swami Prabhupad Srimad Bhagvatam First Canto Introduction (Ramananda Ray Meeting) CC Madhya 19: ord Śrī Caitana MaRpraRu Instructs Śrīla Rūpa GosYKī 17-21 3rd Discourse Included: Teachings of Lord Caitanya by A.C.B. Swami Prabhupad Srimad Bhagvatam First Canto Introduction ( Meeting) CC Madhya 20: ord Śrī Caitana MaRpraRu Instructs antana GosYKī in tRe cience 22-29 4tR Discourse of tRe Asolute rutR Included: Teachings of Lord Caitanya by A.C.B. Swami Prabhupad CC Madhya 25: ow All tRe Residents of rasī ecaKe aiLaYas 30-35 5tR Discourse Included: Teachings of Lord Caitanya by A.C.B. Swami Prabhupad

PART – C CC ANTYA LILA (AGE FROM 32 TO 48 (18YRS) CC Antya 3: Re Glories of Śrīla aridsa Rkura 36-38 6tR Discourse Included: Sri Caitanya Bhagavata by Vrndavana dasa Thakura

CC Antya 6: Re Meeting of Śrī Caitana MaRpraRu and RagRunatRa dasa GosYKī 39 7tR Discourse CC Antya 7: The Meeting of Śrī Caitanya Mahāprabhu and allaRa RaDD 40 8tR Discourse CC Antya 13: PastiKes witR agadnanda Pa৆ita and RagRuntRa RaDDa GosYKī 41-42 9tR Discourse

Conclusion Further Reading/ Bibliography Who is Supreme Lord?

KRISHNA IS MENTIONED AS SUPREME LORD IN THE FOLLOWING SCRIPTURES:-

Santarana Upanisad from Krishna Yajur Veda,

 Srimad Bhagavatam,

 Sri Caitanya Caritamrta,

 Agni Purana,

 Brahmanda Purana,

 Upadeshmitra,

 Padma Purana,

,

 Susloka Satakam,

Madhya Kanda,

 Naradiya Purana,

 Skanda Purana,

 Visnu Dharma,

 Vaisnava cintamani,

 Brhan Naradiya Purana,

 Bhakti Sandarbha,

Yamala,

 Brahmanda Purana,

 Kali Santarana Upanisad.

These scriptures clearly state that in this evil iron age we should only participle in the Dharma which is Harinam Sankirtan to Krishna & his expansions only.

1 2 Sastra’s mention Lord Chaitanya Appearance CC Adi 2: Sri Caitanya Mahaprabhu Is the Supreme Personality of Godhead

Sri Caitanya Caritamrta Adi 2.22 seita saksac caitanya gosani 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-caritamWta 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 UpaniQad (5): gauraG sarvatma maha-puruso mahatma maha- 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 puruam brahma-yonim

"One who sees that golden-colored Personality of Godhead, the Supreme Lord, the supreme actor, who is the source of the Supreme , 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 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 . Therefore You are known as Tri-yuga [one who appears in only three ]."

(5) From the Krsna-yamala-: -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 Puraa: 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."

3 (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 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."

4 Origin of Bhagwat Dharma Laid out By Chaitanya Mahaprabhu

How to reach to the platform of Bhakti Yoga.

1. What is Sanatan Dharma or Bhagawat Dharma or Varnasram dharma.

4 Principals of Religion (Canto 1 Parikshit and Kali)

a) Austerity (Tapah) – Fasting, No intoxication, No Liquor, No Gambling, No Onion, No Garlic, No Tea

Coffee, Wake up in Brahama Muharat.

b) Cleanliness (Soucha) – No illegal Sex, Prostitution.

c) Mercy (Daya) – No Meat Eating.

d) Truthfulness () – Supreme Truth is to please lord.

2. 4 Defects of humans:

1. The difference between a conditioned soul and a liberated soul is that the conditioned soul has four kinds of

defects. The first defect is that he must commit mistakes.

2. Another defect: to be illusioned. Illusion means to accept something which is not: māyā.

3. The third defect is the cheating propensity. Everyone has the propensity to cheat others. Although a person

is fool number one, he poses himself as very intelligent. Although it is already pointed out that he is in

illusion and makes mistakes, he will theorize: "I think this is this, this is this."

4. Lastly, our senses are imperfect. We are very proud of our eyes. Often, someone will challenge, "Can you

show me ?" But do you have the eyes to see God? You will never see if you haven't the eyes. If

immediately the room becomes dark, you cannot even see your hands.

5 Lord Chaitanya Mahaprabhu Propounds Bhagwat Dharma: -

(This was taught to of Banaras) 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.

-:SIGNIFICANCE OF RATH MAHAUTSAV AND PRASADAM:-

Jagannath Puri:-

There are four important dhams in . The Lord performed His glorious pastimes in these four directions of India in four different yugas. In Badrinath He appeared as Lord in Satya-yuga. In Dwapara-yuga He appeared as Dwarakanath. In Tretaya-yuga the Lord performed His pastimes as Lord Ramachandra in Rameswar. In all of these yugas He appeared in human form. In this age of Kali the Lord has appeared as Jagannath, His form.

Lord Jagannath’s Form. Muni’s Prayer: .

I humbly pray that You manifest this most auspicious form somewhere so that everyone can take darshan of your most special maha— prakash rupa’ To fulfill the desire of His devotee, Narada Muni, Lord Krishna manifested this Jagannath form and eternally resides in Sri Kshetra, Purusottama Dham.

Purusotama Kshetra is supremely purifying. Here Lord resides in the deity from made of daru (Wood). He is also known as Daru-Brahma.

Lord Vishnu told Brahmaji, Utkala desh. This place is a very secret place, not known to the people in general. There I live in my special form, Purusottama, beyond Kshyara and akshyara. Utkala is never affected by creation or annihilation. I am residing at the bank of this pond as Purusottama. Whoever will take darshan of Me here will get liberation without doubt.

6 KaliYuga Supreme Lord: Lord Jagannath

Skanda-purana, vaiava-khanda (Chapter 38,verses 3-19)

1. Even if it is stale, dry or brought from a far-away place, it is all right to consume it, and it leads to the destruction of all sins. Even if it has fallen from the mouth of a dog, a should consume Jagannath mahaprasada. So what to speak of others?

2. Whether one has completed his fast or has not fasted at all, whether one is unclean, engaged in sinful acts, or thinking in a sinful way, one should consume Jagannath maha-prasadam as soon as one obtains it, without any consideration.

3. Lord Jagannath Mahaprasada is equal to the waters of the , for seeing them both elevates one to heaven and consuming them frees one from all sins.

Translated from Skanda-Purana, Vaiava-Khanda. Published by Vekateshwar Steam Press. Bombay 1935. From Sri Krishna Kathamrita (Gopal Jiv Publications) Orissa.

4. The great Lord Vishnu, who possesses inexhaustible divine effulgence, is personally biased towards his mahaprasada. Those who think themselves to be big panditas and thus criticize this prasad are never tolerated by Lord Vishnu, who is personally holding a chastisement-rod in his hand. Whomsoever he punishes in this regard is certainly a candidate for great misfortune.

Such people suffer tremendously in the extreme hell known as kumbhiPaka.(Skand Purana)

Because the Supreme Lord as Jagannath is in His most blissful state, He is ready to accept the most degraded living entities of without any condition. To confirm this fact, Lord Sri Caitanay Mahãprabhu worshipped Lord Jagannath and stayed in Puri for last 18 years of His manifested pastimes.

There are countless benefits associated with the festival of chariots, some of these includes (By Dayaram Dasa.)

 By seeing the beautiful form of Lord Jagannath during the Rath Yãtrã parade we make rapid spiritual progress and our heart gets purified.  During the Rath Yatrã procession if we just stand to welcome the Lord then all our sins get cleansed.  By just following the Rath Yãtra procession a person becomes eligible for opulence equivalent to Lord Visnu although the person may not be of high birth.  If we just dance, sing, chant and glorify the Lord during the Rath Yätrã carnival then the benefits which we accrue are far greater than what we get through .  If we give our time, money or effort then our entire family members get the benefit.

7 How Jivas have to suffer from all four directions:- (Taught to Sanatan Goswami by Chaitanya Mahaprabhu)

8 CC Anthya 20: The ŚikQāQ৬aka Prayers

The following summary of the Twentieth Chapter is given by Śrīla Bhaktivinoda hākura in his AmWta- pravāha-bhāya. Śrī Caitanya Mahāprabhu passed His nights tasting the meaning of the Śikā৬aka prayers in the company of Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya.

Śrī Caitanya Caritāmta Antya 20.8 hare kahena, — "śuna svarūpa-rāma-rāya nāma-sańkīrtana — kalau parama upāya TRANSLATION In great jubilation, Śrī Caitanya Mahāprabhu said, "My dear Svarūpa Dāmodara and Rāmānanda Rāya, know from Me that chanting the holy names is the most feasible means of salvation in this Age of Kali.

Śrī Caitanya Caritāmta Antya 20.9 sańkīrtana-yajñe kalau kWৢa-ārādhana sei ta' sumedhā pāya kWৢera caraৢa

"In this Age of Kali, the process of worshiping KWৢa is to perform sacrifice by chanting the holy name of the Lord. One who does so is certainly very intelligent, and he attains shelter at the lotus feet of KWৢa.

(1st Cleansing of the heart) Śrī Caitanya Caritāmta Antya 20.12 ceto-darpaa-mārjanaW bhava-mahā-dāvāgni-nirvāpaaW śreyaG-kairava-candrikā-vitaraৢa vidyā-vadhū-jīvanam ānandāmbudhi-vardhana prati-pada pūrৢāmWtāsvādana sarvātma-snapana para vijayate śrī-kWৢa-sańkīrtanam TRANSLATION "'Let there be all victory for the chanting of the holy name of Lord KQa, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of KWৢa expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step.'

Śrī Caitanya Caritāmta Antya 20.13 sańkīrtana haite pāpa-sasāra-nāśana citta-śuddhi, sarva-bhakti-sādhana-udgama

"By performing congregational chanting of the Hare KWৢa , one can destroy the sinful condition of material existence, purify the unclean heart and awaken all varieties of devotional service.

9 (2nd) Śrī Caitanya Caritāmta Antya 20.16 nāmnām akāri bahudhā nija-sarva-śaktis tatrārpitā niyamitaG smaraৢe na kālaG etādWśī tava kWpā bhagavan mamāpi durdaivam īdWśam ihājani nānurāgaG

"'My Lord, O Supreme Personality of Godhead, in Your holy name there is all good fortune for the living entity, and therefore You have many names, such as "KWৢa" and "Govinda," by which You expand Yourself. You have invested all Your potencies in those names, and there are no hard and fast rules for remembering them. My dear Lord, although You bestow such mercy upon the fallen, conditioned souls by liberally teaching Your holy names, I am so unfortunate that I commit offenses while chanting the holy name, and therefore I do not achieve attachment for chanting.'

Śrī Caitanya Caritāmta Antya 20.18 khāite śuite yathā tathā nāma laya kāla-deśa- nāhi, sarva siddhi haya

"Regardless of time or place, one who chants the holy name, even while eating or sleeping, attains all perfection. (3rd Humility and tolerance) Śrī Caitanya Caritāmta Antya 20.21 tWৢād api su-nīcena taror iva sahiৢunā amāninā māna-dena kīrtanīyaG sadā hariG

"'One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give all respect to others can very easily always chant the holy name of the Lord.'

(4th Vairagya / Detachment) Śrī Caitanya Caritāmta Antya 20.29 na dhana na jana na sundarī kavitā vā jagad-īśa kāmaye mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi

"'O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You.'

(5th Karmic Reactions) Śrī Caitanya Caritāmta Antya 20.32 ayi nanda-tanuja kińkara patita mā viame bhavāmbudhau kWpayā tava pāda-pańkaja- sthita-dhūlī-sadWśa vicintaya TRANSLATION "'O My Lord, O KWৢa, son of Mahārāja Nanda, I am Your eternal servant, but because of My own fruitive acts I have fallen into this horrible ocean of nescience. Now please be causelessly merciful to Me. Consider Me a particle of dust at Your lotus feet.'

10 (6th) Śrī Caitanya Caritāmta Antya 20.36 nayana galad-aśru-dhārayā vadana gadgada-ruddhayā girā pulakair nicita vapuG kadā tava nāma-grahaৢe bhaviyati TRANSLATION "'My dear Lord, when will My eyes be beautified by filling with tears that constantly glide down as I chant Your holy name? When will My voice falter and all the hairs on My body stand erect in transcendental happiness as I chant Your holy name?' (7th) Śrī Caitanya Caritāmta Antya 20.39 yugāyita nimeeৢa cakuā prāvWāyitam śūnyāyita jagat sarva govinda-viraheৢa me TRANSLATION "'My Lord Govinda, because of separation from You, I consider even a moment a great millennium. Tears flow from My eyes like torrents of rain, and I see the entire world as void.'

(8th Lords Mercy) Śrī Caitanya Caritāmta Antya 20.47 āśliya vā pāda-ratā pina৬u mām adarśanān marma-hatā karotu vā yathā tathā vā vidadhātu lampa৬o mat-prāৢa-nāthas tu sa eva nāparaG TRANSLATION "Let KQa tightly embrace this maidservant who has fallen at His lotus feet, or let Him trample Me or break My heart by never being visible to Me. He is a debauchee, after all, and can do whatever He likes, but He is still no one other than the worshipable Lord of My heart.

Śrī Caitanya Caritāmta Antya 20.65 prabhura 'śikā৬aka'-śloka yei pa౔e, śune kWৢe prema-bhakti tāra bā౔e dine-dine TRANSLATION If anyone recites or hears these eight verses of instruction by Śrī Caitanya Mahāprabhu, his ecstatic love and devotion for KQa increase day by day.

11 Bhakti Yoga Method of Chaitanya Mahaprabhu:- (Taught to Rupa Goswami)

Prahlad’s Teachings (9 fold Devotional Service) SB 7.5.23-24 śrī-prahrāda uvāca sravanam kirtanam visnoh smaranaṁ pada-sevanam arcanam vandanam dasyam sakhyam atma-nivedanam iti pumsarpita visnau bhaktis cen nava-laksana kriyeta bhagavaty addha tan manye ’dhitam uttamam Translation: Maharaja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Visnu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one’s best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words) — these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Krsna through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge.

What is Yoga According to Chaitanya Mahaprabhu

Synopsis: -

A. 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.

B. 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.

12 Sadhna Bhakti Sri Caitanya Caritamrta Madhya 23.14-15 adau sraddha tatah - sango 'tha bhajana-kriya tato 'nartha-nivrttih syat tato nistha rucis tatah athasaktis tato tatah premabhyudancati sadhakanam ayam premnah pradurbhave bhavet kramah SYNONYMS adau — in the beginning; sraddha — firm , or disinterest in material affairs and interest in spiritual advancement; tatah — thereafter; sadhu-sangah — association with pure devotees; atha — then; bhajana-kriya — performance of devotional service to Krsna (surrendering to the spiritual master and being encouraged by the association of devotees, so that takes place); tatah — thereafter; anartha-nivrttih — the diminishing of all unwanted habits; syat — there should be; tatah — then; nistha — firm faith; ruci — taste; tatah — thereafter; atha — then; asaktih — attachment; tatah — then; bhavah — emotion or affection; tatah — thereafter; prema — love of God; abhyudancati — arises; sadhakanam — of the devotees practicing Krsna consciousness; ayam — this; premnah — of love of Godhead; pradurbhave — in the appearance; bhavet — is; kramah — the chronological order.

TRANSLATION "'In the beginning there must be faith. Then one becomes interested in associating with pure devotees. Thereafter one is initiated by the spiritual master and executes the regulative principles under his orders. Thus one is freed from all unwanted habits and becomes firmly fixed in devotional service. Thereafter, one develops taste and attachment. This is the way of sadhana-bhakti, the execution of devotional service according to the regulative principles. Gradually emotions intensify, and finally there is an awakening of love. This is the gradual development of love of Godhead for the devotee interested in Krsna consciousness.'

13 Chaitanya Mahaprabhu outlines personal relationship with Supreme Lord Various Rasa By Rupa Goswami

Śrī Caitanya Caritāmta 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 kWৢa-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 Caritāmta 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 Caritāmta Madhya 19.190 sakhya-bhakta — śrīdāmādi, pure bhīmārjuna vātsalya-bhakta — mātā pitā, yata -jana "In VWndāvana, examples of devotees in fraternity are Śrīdāmā and Sudāmā; in Dvārakā the Lord's friends are Bhīma and ; in VWndāvana the devotees in parental love are mother Yaśodā and father Nanda Mahārāja, and in Dvārakā the Lord's parents are and Devakī. There are also other superior persons who are devotees in parental love.

Śrī Caitanya Caritāmta Madhya 19.191 madhura-rase bhakta-mukhya — vraje gopī-gaৢa mahiī-gaৢa, lakmī-gaৢa, asańkhya gaৢana "The chief devotees in conjugal love are the gopīs in VWndāvana, the queens in Dvārakā and the goddesses of fortune in Vaikuৢ৬ha. These devotees are innumerable.

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

Śrī Caitanya Caritāmta Madhya 19.232 kānta-bhāve nijāńga diyā karena sevana ataeva madhura-rasera haya 'pañca' guৢa "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.

14 Srila Rupa Gosvami has delineated four preliminary requisites for advancement for the sincere disciple: guru-padasrayas tasmat krsna-diksadi-siksanam visrambhena guroh sadhu-vartmanuvartanam

"[1] Accepting the shelter of the lotus feet of a bona fide spiritual master, [2] becoming initiated by the spiritual master and learning how to discharge devotional service from him, [3] obeying the orders of the spiritual master with faith and devotion, and [4] following in the footsteps of great acaryas [teachers] under the direction of the spiritual master." (Bhakti-rasamrta-sindhu 1.2.74) One who has executed these preliminary duties is qualified to relish Srimad-Bhagavatam.

When one actually hears the sound vibration of Srimad-Bhagavatam as it is, he becomes free from the desire for sense gratification and mental speculation and is happy and satisfied in the service of Lord Krsna.

Srimad Bhagavatam (Evolution of a Devotee)

1) One should not remain a kanistha-adhikari, one who is situated on the lowest platform of devotional service and is interested only in worshiping the Deity in the temple. Such a devotee is described in the Eleventh Canto of Srimad- Bhagavatam (11.2.47):

2) “A person who is very faithfully engaged in the worship of the Deity in the temple, but who does not know how to behave toward devotees or people in general is called a prakrta-bhakta, or kanistha-adhikari.”

3) The madhyama-adhikari is described in Srimad-Bhagavatam (11.2.46) in this way : “The madhyama-adhikari is a devotee who worships the Supreme Personality of Godhead as the highest object of love, makes friends with the Lord’s devotees, is merciful to the ignorant and avoids those who are envious by nature.”

4) Out of many such Vaiৢavas, one may be found to be very seriously engaged in the service of the Lord and strictly following all the regulative principles, chanting the prescribed number of rounds on beads and always thinking of how to expand the KWৢa consciousness movement. Such a Vaiৢava should be accepted as an uttama- adhikari, a highly advanced devotee, and his association should always be sought.

15 The Process of Saranagati according to Chaitanya Mahaprabhu

(Taught to Sanatan Goswami)

In the process of surrender (śaraৢāgati) there are six items. The first is 1. Humility (Dainaya) 2. Self

Surrender (Atmanirdan) 3. Maintainer (Goptribhe baran) and that one should completely depend on KQa, and the next is that one should accept 4. everything favorable for Krsna’s service (anukulyasya saṅkalpa).

Ānukūlyena krsnanusilanam bhaktir uttama: a symptom of first-class bhakti, devotional service, is that one accepts everything favorable for that service.

Another item of surrender is 5. pratikulyasya-vivarjanam, rejecting everything unfavorable to the procedures of KWৢa consciousness. Sometimes the spiritual master says, “Don’t do this,” forbidding something unfavorable, and he also recommends that which is favorable: “Do this. Chant Hare KWৢa.” Full surrender, therefore, entails giving up unfavorable things and accepting that which is favorable (anukulyasya sankalpah prhtikulyayasya-vivarjanam). 6. Furthermore, one should believe with full faith, “Krsna will give me protection,” (Abasya Rakshibe Krisna Biswas – palan) and one should count oneself as one of the servants of

KWৢa. These are some of the items of saranagati, full surrender.

Sri Caitanya-caritamrta Madhya 22.100

anukulyasya sankalpah pratikulyasya varjanam

raksisyatiti visvaso goptrtve varanam tatha

atma-niksepa-karpanye sad-vidha saranagatih

" 'The six divisions of surrender are the acceptance of those things favorable to devotional service, the rejection of unfavorable things, the conviction that KWৢa will give protection, the acceptance of the Lord as one's guardian or master, full self-surrender and humility.

16 The Mahamantra is the Yugadharma

Scriptural references on the Maha-mantra

(Taught to Benaras & Sarvabhauma Bhattacharyay)

1. The Hare Krishna maha-mantra is mentioned in various scriptures as the only means of deliverance in this age of Kali:

iti sodasakam namnam kali-kalmasa-nasanam natah parataropayah sarva-vedesu drsyate

Hare hare rama rama rama hare hare destroy all the inauspiciousness of the age of Kali. This is the conclusion of all the . (Kali-santarana Upanisad from Krishna Yajur Veda)

According to eternal sästras such as the Vedas, Upanisads, Puräëas and Saàhitäs, the transcendental name (näma- brahma), hare krsña hare krsña krsña krsña hare hare / hare räma hare räma räma räma hare hare is the mahä-mantra (supreme mantra) for deliverance in Kali-yuga1. The primary occupational duty (dharma) of this age is to chant and perform sankirtana of this sixteen word mahä-mantra.

2. (Srimad-Bhägavatam 12.3.52) kWte yad dhyāyato viৢu tretāyā yajato makhaiG dvāpare paricaryāyā kalau tad dhari-kīrtanāt

“The result which is attained in Satya-yuga by meditating on Sri Bhagavän (dhyäna), in Tretä-yuga by performing opulent , and in Dväpara-yuga by performing arcana, is easily available in Kali-yuga by performing harinäma- kirtana.”

3. (Sri-Caitanya-caritämrta Ädi 17.22) kali-käle näma-rüpe Krsna -avatära näma haite haya sarva-jagat-nistära

“In Kali-yuga, the avatära of Sri Krsña comes in the form of His name. Simply by chanting this name, the entire world can be delivered.”

4. (Sri-Caitanya-caritämrta Ädi 7.74) näma vinä kali-käle nähi ära dharma sarva-mantra-sära näma ei sästra-marma

“In Kali-yuga there is no other sädhana but to chant -näma. It is the essence of all Vedic . This is the essential teaching of all Sästras on näma-.”

17 5. (Agni Purana) 'sādhu-sańga ', 'sādhu-sańga ' — sarva-śāstre kaya lava-mātra sādhu-sańge sarva-siddhi haya

Hare krishna hare krishna krishna krishna hare hare: Whoever chants this mantra, even neglectfully, will attain the supreme goal of life. Of this there is no doubt.

6. (Brahmanda Purana 6.59-60) nama sankirtana deva tarakam brahma drsyate hare krishna hare krishna krishna krishna hare hare hare rama hare rama rama rama hare hare

The nama sankirtana(public chanting) of Hare Krishna maha-mantra delivers a complete revelation of all of spiritual reality

7. (Chaitanya-charitamrita, Antya-lila 3.257) mukti-hetuka tāraka haya 'rāma-nāma' 'kWৢa-nāma' pāraka hañā kare prema-dāna

"The holy name of Lord Rāma certainly gives liberation, but the holy name of KWৢa transports one to the other side of the ocean of nescience and at last gives one ecstatic love of KWৢa."

8. (Padma Purana, Svarga Khanda 50.6) harir eva samaradhyah sarva deve suresvarah hari nama maha mantrair nasyatpapa pisacakam

All the grievous sins of one who worships Lord Sri Hari, the Lord of all lords, and chants the holy name, the maha-mantra, are removed.

9. (Ananta-samhita)

Lord Brahma, has said, kali-santararadi srutite, "The srutis have declared this mantra to be the best means of deliverance in the age of Kali". Having all heard this from Brahma, the sons and disciples of Brahma, beginning with Narada, all accepted the Hare Krishna maha-mantra and, having meditated on it, attained perfection.” (Ananta-samhita is part of the Narada Pancaratra")

10. (Srila Sarvabhauma Bhattacarya, Susloka-Satakam 23) hare krishna rama nama gana dana karinim soka moha lobha tapa sarva vigna nasinim pada padma lubdha bhakta vrnda bhakti dayinim gaura murtim asu naumi nama dharinim

"He makes the gift of the song of the names 'Hare, Krishna and Rama', and destroys all obstacles such as sorrow, delusion, greed and suffering. He gives the devotional service of Lord Krishna to the multitude of devotees who are eager for the shelter of His lotus feet. I fall down swiftly to offer my prostrated obeisances to the Lord in His golden form, who holds a string of beads."

18 11. Chaitanya-bhagavata Madhya-khanda 23.75-80: (trans. Kusakratha Das)

The Lord personally taught them, "Please happily hear from Me the maha-mantra of Lord Krishna's names. It is: Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare The Lord said, "Regularly chant japa of this maha-mantra. In this way you will attain all perfections. Chant at any time and in any circumstance. There are no other rules for chanting. Gather together, five or ten, in your own homes, clap hands and sing kirtana of these holy names.

12. (Naradiya Purana, Prahlada-vakya) japato hari namani sthane sata-gunadhikah atmanam ca punaty-uccair-japan srotrn-punati ca

"Compared to that person who is attached to chanting japa, the person who performs loud chanting of the holy name of Sri Hari is one hundred times better. This is because the person who chants japa purifies himself, whereas the person who chants the holy name loudly in kirtana purifies himself, all those who are with him, and everyone else who hear the holy vibration."

13. (Chaitanya-bhagavata 1.16, Thakura speaking)

pasu-paksi-krma-adi balite na pare sunile se harinama ta'ra saba tare japile se krishna-nama apani se tare ucca-sankirtane para-upakare kare ata eva ucca kari' kirtana karile sata-guna phala haya sarva-sastre bole

"The animals, birds, and insects cannot chant the holy name, but by hearing the holy name chanted they can benefit. Chanting the japa of the holy name of Krishna purifies oneself, but the loud sankirtana of the holy name of Krishna benefits all living beings. Therefore, loudly chant the holy name of Krishna in kirtana, and you will get one hundred times the benefit of chanting japa. This is the verdict of all the sastras."

14. In the ViQu-dharma, in relation to the story of the fallen son of a katriya, it is stated,

na deśa- tatra na kāla-niyamas tathā nocchiKādau niedhaś ca śrī-harer nāmni lubdhaka "There is no restriction of place or time, nor any injunction forbidding the accepting of remnants of foods, etc., when one has become greedy to chant the name of Śrī Hari." Similarly, it is stated in the Skanda Purāa, the ViQu-dharma and the Vaiśākha-māhātmya section of the Padma Purāৢa, cakrāyudhasya nāmāni sadā sarvatra kīrtayet: "The names of the Supreme Lord who has the disc as His weapon should be glorified always and everywhere."

19 15. In Sästras such as the Brahma Yämala, Lord Siva describes the svarüpa (form) of the mahä-mantra:

“He Mahädevi! Look! In Kali-yuga there is no easier way to eradicate sins other than sri hari-näma. It is therefore essential to propagate sri hari-näma among the general populace. The people in Kali-yuga can be easily liberated from the greatest hell by performing sankirtana of this mahä-mantra.

16. In the Rädhä-Hrdaya-Khanda of the Brahmända-Purana, Romaharsasa Süta prays to Sri Veda Vyäsa as follows: a. In reply, Sri Veda Vyäsa gives the following instruction: b. “O my son, I will certainly instruct you in that mahämantra, the acceptance of which a person in the bodily conception of life can be liberated and even a drunkard can quickly become purified and attain all perfection. I will instruct you because you are a mahä-bhägavata and a suitable candidate. Just see! The sixteen word mahä-mantra, hare krsña hare krsña krsña krsña hare hare / hare räma hare räma räma räma hare hare, can destroy the sins of the three worlds.

17. In the Yajur Veda, the Kali-santarana Upanisad also describes the svarüpa and glories of the mahä- mantra in this way: a. “At the end of Dvärapa-yuga, Sri Närada went to Sri Brahmä, and, after offering his obeisance’s inquired, ‘O Lord, how can I cross beyond the influence of this age of Kali while wandering on this earthly planet?’

“Brahmäji replied, ‘O son, you have asked an excellent question. Please hear the most confidential secret of the entire Vedas by which you can easily cross this world of Kali. By uttering the name of that ädi-purusa who is Bhagavän Sri Näräyana (Krsna), the personality of Kaliyuga begins to tremble.’

“Näradaji further inquired, ‘Which name of Sri Bhagavän and what is its svarüpa?’"

“In reply Brahmäjé said, ‘Hare krsña hare krsña krsña krsña hare hare / hare räma hare räma räma räma hare hare. This mahä-mantra, thus composed of sixteen names, can completely destroy all the sins of Kali-yuga. A superior sädhana does not appear in the entire Vedas. The mahämantra is covered by sixteen qualities, which means that it can destroy the five gross elements (panca-bhüta) and the eleven senses which cover the jiva. Then Paraàbrahma manifests before the jiva, just like the sun whose rays shine brightly when the clouds' covering is removed.’

“Näradaji then asked, ‘Oh Lord, what are the rules and regulations for chanting this mahä-mantra?’ b. “Brahmäji said, ‘There are no rules and regulations for chanting this mahä-mantra. One can chant in a pure or an impure state. Moreover, by clearly pronouncing this mahä-mantra, one can attain brahma (salokya, samipya, sarüpya and säyujya). Not only that, one can attain krsña prema, the fifth goal of human life (pancama-purusärtha).’”

20 Ten Offenses against chanting the Holy Name (Taught to Rupa Goswami)

The offenses against the chanting of the holy name are as follows:

1. To blaspheme the devotees who have dedicated their lives for propagating the holy name of the Lord.

2. To considers the names of demigods like Lord or Lord Brahma to be equal to, or independent of the name of Lord Vishnu. (Sometimes the atheistic class of men takes it that any demigod is as good as the Supreme Personality of Godhead, Vishnu. But one who is a devotee knows that no demigod, however great he may be, is independently as good as the Supreme Personality of Godhead. Therefore, if someone thinks that he can chant “Kali, Kali!” or “, Durga!” and it is the same as Hare Krishna, that is the greatest offense.)

3. To disobey the orders of the spiritual master.

4. To blaspheme the Vedic literature or literature in pursuance of the Vedic version.

5. To consider the glories of chanting Hare Krishna to be imagination.

6. To give some interpretation to the holy name of the Lord.

7. To commit sinful activities on the strength of the holy name of the Lord. (It should not be taken that because by chanting the holy name of the Lord one can be freed from all kinds of sinful reaction, one may continue to act sinfully and after that chant Hare Krishna to neutralize his sins. Such a dangerous mentality is very offensive and should be avoided.)

8. To consider the chanting of Hare Krishna as one of the auspicious ritualistic activities offered in the Vedas as fruitive activities (-kanda).

9. To instruct a faithless person about the glories of the holy name. (Anyone can take part in chant¬ing the holy name of the Lord, but in the beginning one should not be instructed about the transcendental potency of the Lord. Those who are too sinful cannot appreciate the transcendental glories of the Lord, and therefore it is better not to instruct them in this matter.)

10. To not have complete faith in the chanting of the holy names and to maintain material attachments, even after understanding so many instructions on this matter.

Every devotee who claims to be a Vaishnava must guard against these offenses in order to quickly achieve the desired success. (Excerpts from Nectar of Devotion)

21 Divine path Attracts supreme Lord’s Blessing and Ends All Misery. (Benefits of Bhakti Yoga) Narada to Vyasdeva Srimad Bhagavatam 1.5.17 tyaktva sva-dharmam caranambujam harer bhajann apakvo 'tha patet tato yadi yatra kva vAbhadram abhUd amusya kim ko vartha apto 'bhajatam sva-dharmatah tyaktva — having forsaken; sva-dharmam — one's own occupational engagement; carana-ambujam — the lotus feet; hareG — of Hari (the Lord); — in the course of devotional service; apakvah — immature; atha — for the matter of; patet — falls down; tatah — from that place; yadi — if; yatra — whereupon; kva — what sort of; va — or (used sarcastically); abhadram — unfavorable; abhut — shall happen; amusya — of him; kim — nothing; kah va arthah — what interest; aptaG — obtained; abhajatam — of the nondevotee; sva-dharmatah — being engaged in occupational service.

TRANSLATION One who has forsaken his material occupations to engage in the devotional service of the Lord may sometimes fall down while in an immature stage, yet there is no danger of his being unsuccessful. On the other hand, a nondevotee, though fully engaged in occupational duties, does not gain anything.

Brahma’s Prayer to Lord Krishna Śrīmad Bhāgavatam 10.14.8 tat te 'nukampam su-samiksa mano bhunjana evatma-krtam vipakam hrd-vag-vapurbhir vidadhan namas te jiveta yo mukti-pade sa daya-bhak tat — therefore; te — Your; anukampam — compassion; su-samiksamanah — earnestly hoping for; bhunjanah — enduring; eva — certainly; atma-krtam — done by himself; vipakam — the fruitive results; hrt — with his heart; vak — words; vapurbhih — and body; vidadhan — offering; namah — obeisances; te — unto You; jiveta — lives; yaG — anyone who; mukti-pade — to the position of liberation; saG — he; daya-bhak — the rightful heir.

TRANSLATION My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart, words and body, is surely eligible for liberation, for it has become his rightful claim.

Upadeshmirta by Rupa Goswami NOI Text -3 utsahan niscayad dhairyat tat-tat-karma-pravartanat sanga-tyagat sato vrtteh sadbhir bhaktih prasidhyati utsahat — by enthusiasm; niscayat — by confidence; dhairyat — by patience; tat-tat-karma — various activities favorable for devotional service; pravartanat — by performing; sanga-tyagat — by giving up the association of nondevotees; sataG — of the great previous acaryas; vrtteh — by following in the footsteps; sadbhih — by these six; bhaktih — devotional service; prasidhyati — advances or becomes successful.

There are six principles favorable to the execution of pure devotional service: (1) being enthusiastic, (2) endeavoring with confidence, (3) being patient, (4) acting according to regulative principles (such as sravanam kirtanam visnoh smaranam [SB 7.5.23] — hearing, chanting and remembering Krsna), (5) abandoning the association of nondevotees, and (6) following in the footsteps of the previous acaryas. These six principles undoubtedly assure the complete success of pure devotional service.

22 The Philosophy of Lord Chaitanya Mahaprabhu: Discourse with Advarta Acharya, Lord Nityananda, Sarvabhauma Bhattecharjee, Ramananda Ray, Rupa Goswami, Sanatan Gosami, Raghunath Das Goswami, Jagadananda Pandit, Haridas Thakur. PART – A ADI LILA CC Ādi 3: The External Reasons for the Appearance of Śrī Caitanya Mahāprabhu

Sri Chaitanya Mahaprabhu His Life & Precepts by Thakur Bhaktivinode

His Precepts

1. Krishna is One without a Second Then again, there are three distinct philosophical ideas of the Deity, i.e. (i) the idea of the negative Brahman of the pantheistic school,(ii) the idea of a Universal Soul Paramatma of the Yoga school and (iii) the idea of a Personal Deity with all His Magesty, Might, (Glory, Beauty, Wisdom and Supremacy combined in the Person. The ideas of brahman and Paramatma are, therefore included in the idea of Bhagavan. Spiritually, therefore, Bhagavan is Hari. the Supreme Being. Human ideas are either mental or spiritual.

2. Infinite Powers of God Hari is always vested with infinite powers. By infinite powers must be meant, powers which know no bounds either in space or in time, as his powers alone created space and time.

3. Ocean of Rasa He is the ocean of rasa. Rasa has been defined to be that ecstatic principle which comprehends sthayi bhav, vibhav, anubhav, sattvik and sanchari. When the soul looks inward, it obtains its spiritual rasa and the perverted rasa wanes off in proportion to the development of the spiritual rasa. In spiritual rasa, the soul s, in their relation to each other and all, in their relation to the All Beautiful, have their unfettered action in , rising above material time and space.

4. Jiva Soul The soul is His vibhinnamsa or separated part. By soul are meant all sorts of souls whether animal, human or celestial. It must be understood that Mahaprabhu believed in the very liberal theory of transmigration of the soul

The soul, according to Sri Chaitanya is an atomic part of the Divine Soul. It is a sort of God's power to produce beings who are spiritual in essence but liable to be enthralled by 'Maya', when they forget their position as eternal servants of the Deity.

1 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. They know not the troubles of maya and the karma-chakra or the rotative principles of mayik action and its result. Those who wanted to enjoy were grasped by maya from the other side. They are in maya’s karma- chakra, ending only when they again see their original position as servants of the Deity.

5. Prakriti (Maya and Guna’s) (A) Certain souls are engrossed by prakriti or illusory energy. Prakriti, God's maya, pradhan, prapancha and avidya are different names of the same principle on account of its different phases and attributes. Maya has three attributes satva, rajas and . Those attributes are just like chains used to tie up the ungrateful souls.

Maya employs the fallen souls to work. Mayik work is composed of karma, akarma and vikarma. Karma is conventionally good action done to obtain punya or 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. Karma procures heavenly elevations up to the Brahmalok. Akarma gives an unpleasant state on earth. Vikarma, hurls down souls to hell. The fallen souls travel from body to body with their linga-deha doing karma or vikarma, rising up to the heavens and again coming down at the exhaustion of their virtues, going down to hell and after suffering punishment again rising up to the platform of work

6. Release of Souls (Vaisnav Parampara Guru) (B) When a man comes in contact with a vaishnava whose heart has been melted by Hari bhatki-rasa, it is then that he loves to imbibe the sweet principle of bhakti by following his holy footsteps by constant study of Krishna-bhakti. He slowly washes off his mayik condition and in the end obtaining his true nature he enjoys the sweetest unalloyed rasa which is the ultimatum of the soul. Satsanga or the company of the spiritual people is the only means to obtain the ultimate object of man.

7. 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 or actual hankering after Bhakti.

8. Achintya Principle (C) Jiva is simultaneosly distinct from and identical with God. This is not understood by the rationalist. Hence, it must be said that in exercise of His powers beyond human comprehension, God is distinct from jiva and the world, and again identical with them at all times.

9. Bhakti (Bhakti is Karma Done ) (D) Bhakti is the only means of attaining the final object of spiritual existence. Karma as it is, cannot directly and immediately produce spiritual result. When it does, it does by means of Bhakti. Hence Bhakti is independent, and karma and are dependent

2 principles. Jnana or the knowledge that man is a spiritual being cannot directly bring the ultimate object. When it does it does with the assistance of Bhakti. Bhakti therefore is the only means to obtain the ultimatum.

Bhakti has three stages vis. sadhana bhakti, bhava-bhakti and prema bhakti. Sadhana bhakti is that stage of culture when the feeling has not yet been roused. In bhava bhakti the feeling awakes, and in prema bhakti the feeling is fully set to action.

Sadhana bhakti is of two sorts, one is called the vaidhi-sadhana bhakti and the other is Raganuga Sadhana bhakti.

10.Prema Prema (love for 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. Karma or action is of two sorts, i.e. Karma done with a view to obtain a material result and Karma done with a view to please God. With the Karma- margis, both sorts of Karma have the object of procuring enjoyment. God is worshipped simply to grant enjoyment. Here is the line of demarcation between bhakti and karma.

3 Prayers of Lord Advaita Acharaya for appearance of Chaitanya Mahaprabhu Śrī Caitanya Caritāmta Ādi 3.100 nāma vinu kali-kāle dharma nāhi āra kali-kāle kaiche habe k৚ৢa avatāra "In this Age of Kali there is no religion other than the chanting of the holy name of the Lord, but how in this age will the Lord appear as an incarnation? Śrī Caitanya Caritāmta Ādi 3.101 śuddha-bhāve kariba k৚ৢera ārādhana nirantara sadainye kariba nivedana "I shall worship K৚ৢa in a purified state of mind. I shall constantly petition Him in humbleness.

Śrī Caitanya Caritāmta Ādi 3.102 āniyā k৚ৢere karoń kīrtana sañcāra tabe se 'advaita' nāma saphala āmāra "My name, 'Advaita,' will be fitting if I am able to induce K৚ৢa to inaugurate the movement of the chanting of the holy name." Śrī Caitanya Caritāmta Ādi 3.104 tulasī-dala-mātreৢa jalasya culukena vā vikrīৢīte svam ātmāna䁚 bhaktebhyo bhakta-vatsalaD "Śrī K৚ৢa, who is very affectionate toward His devotees, sells Himself to a devotee who offers Him merely a tulasī leaf and a palmful of water." Śrī Caitanya Caritāmta Ādi 3.105-106 ei ślokārtha ācārya karena vicāraৢa k৚ৢake tulasī-jala deya yei jana tāra ৚ৢa śodhite k৚ৢa karena cintana — 'jala-tulasīra sama kichu ghare nāhi dhana' Advaita Ācārya considered the meaning of the verse in this way: "Not finding any way to repay the debt He owes to one who offers Him a tulasī leaf and water, Lord K৚ৢa thinks, 'There is no wealth in My possession that is equal to a tulasī leaf and water.'

Śrī Caitanya Caritāmta Ādi 3.108 gańgā-jala, tulasī-mañjarī anukaৢa k৚ৢa-pāda-padma bhāvi' kare samarpaৢa Thinking of the lotus feet of Śrī K৚ৢa, He constantly offered tulasī buds in water from the Ganges.

Śrī Caitanya Caritāmta Ādi 3.110 caitanyera avatāre ei mukhya hetu bhaktera icchāya avatare dharma-setu

Therefore the principal reason for Śrī Caitanya's descent is this appeal by Advaita Ācārya. The Lord, the protector of religion, appears by the desire of His devotee.

4 CC Ādi 4: The Confidential Reasons for the Appearance of Śrī Caitanya Mahāprabhu

Śrī Caitanya Caritāmta Ādi 4

In this chapter of the epic Caitanya-caritām৚ta, K৚ৢadāsa Kavirāja Gosvāmī has stressed that Lord Caitanya appeared for three principal purposes of His own. The first purpose was to relish the position of Śrīmatī Rādhārānī , who is the prime reciprocator of transcendental love of Śrī K৚ৢa. Lord K৚ৢa is the reservoir of transcendental loving transactions with Śrīmatī Rādhārāৢī. The subject of those loving transactions is the Lord Himself, and Rādhārāৢī is the object. Thus the subject, the Lord, wanted to relish the loving mellow in the position of the object, Rādhārānī .

The second reason for His appearance was to understand the transcendental mellow of Himself. Lord K৚ৢa is all sweetness. Rādhārāৢī's attraction for K৚ৢa is sublime, and to experience that attraction and understand the transcendental sweetness of Himself, He accepted the mentality of Rādhārāৢī.

The third reason that Lord Caitanya appeared was to enjoy the bliss tasted by Rādhārānī . The Lord thought that undoubtedly Rādhārāৢī enjoyed His company and He enjoyed the company of Rādhārāৢī, but the exchange of transcendental mellow between the spiritual couple was more pleasing to Śrīmatī Rādhārāৢī than to Śrī K৚ৢa. Rādhārāৢī felt more transcendental pleasure in the company of K৚ৢa than He could understand without taking Her position, but for Śrī K৚ৢa to enjoy in the position of Śrīmatī Rādhārāৢī was impossible because that position was completely foreign to Him. K৚ৢa is the transcendental male, and Rādhārāৢī is the transcendental female. Therefore, to know the transcendental pleasure of loving Krs n a , Lord Krs n a Himself appeared as Lord Caitanya, accepting the emotions and bodily luster of Śrīmatī Rādhārānī .

Śrī Caitanya Caritāmta Ādi 4.162 gopī-gaৢera premera ' rha-bhāva' nāma viśuddha nirmala prema, kabhu nahe kāma

The love of the gopīs is called rha-bhāva. It is pure and spotless. It is not at any time lust.

Śrī Caitanya Caritāmta Ādi 4.163 premaiva gopa-rāmānā䁚 kāma ity agamat prathām ity uddhavādayo 'py eta䁚 vāñchanti bhagavat-priyāD "The pure love of the gopīs has become celebrated by the name 'lust.' The dear devotees of the Lord, headed by Śrī , desire to taste that love."

5 Śrī Caitanya Caritāmta Ādi 4.164 kāma, prema, — dońhākāra vibhinna lakaৢa lauha āra hema yaiche svarpe vilakaৢa Lust and love have different characteristics, just as iron and gold have different natures.

Śrī Caitanya Caritāmta Ādi 4.165 ātmendriya-prīti-vāñchā — tāre bali 'kāma' k৚ৢendriya-prīti-icchā dhare 'prema' nāma

The desire to gratify one's own senses is kāma [lust], but the desire to please the senses of Lord K৚ৢa is prema [love].

PURPORT (Gopies pure love Differant from sexual lust) The predominated gopīs were bound to K৚ৢa in such pure love. For them there was no question of sexual love based on sense gratification. Their only engagement in life was to see K৚ৢa happy in all respects, regardless of their own personal interests. They dedicated their souls only for the satisfaction of the Personality of Godhead, Śrī K৚ৢa. There was not the slightest tinge of sexual love between the gopīs and K৚ৢa.

The author of Śrī Caitanya-caritām৚ta asserts with authority that sexual love is a matter of personal sense enjoyment. Śrī Caitanya Caritāmta Ādi 4.166 kāmera tātparya — nija-sambhoga kevala k৚ৢa-sukha-tātparya-mātra prema ta' prabala

The object of lust is only the enjoyment of one's own senses. But love caters to the enjoyment of Lord K৚ৢa, and thus it is very powerful.

Śrī Caitanya Caritāmta Ādi 4.172 ataeva gopī-gaৢera nāhi kāma-gandha k৚ৢa-sukha lāgi mātra, k৚ৢa se sambandha

Thus there is not the slightest taint of lust in the gopīs' love. Their relationship with K৚ৢa is only for the sake of His enjoyment.

6 PART – B MADHYA LILA First Discourse CC Madhya 6: The Liberation of Sārvabhauma BhaDDācārya

When Sārvabhauma met Śrī Caitanya Mahāprabhu, he asked Him to hear Vedānta philosophy from him. Śrī Caitanya Mahāprabhu accepted this proposal, and for seven days He continally heard Sārvabhauma Bhatt ā cārya explain the Vedānta- sūtra. However, the Lord remained very silent. Because of His silence, the BhaDDācārya asked Him whether He was understanding the Vedānta philosophy, and the Lord replied, "Sir, I can understand Vedānta philosophy very clearly, but I cannot understand your explanations." There was then a discussion between the BhaDDācārya and Śrī Caitanya Mahāprabhu concerning the authority of the Vedic scriptures, specifically the Upaniads and Vedānta-stra. The BhaDDācārya was an impersonalist, but Śrī Caitanya Mahāprabhu proved that the Absolute Truth is the Supreme Personality of Godhead. He proved that the conceptions of the Māyāvādī philosophers concerning the impersonal Absolute Truth are incorrect.

(1) The greatest mistake made by the Māyāvādī 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 Māyāvādī philosophers are actually atheists. There was much discussion on this issue between Sārvabhauma and Caitanya Mahāprabhu, but despite all his endeavors, the BhaDDācārya was defeated in the end.

(2) At the request of Sārvabhauma Bhatt ā cārya, Śrī Caitanya Mahāprabhu then explained the ātmārāma verse of Śrīmad-Bhāgavatam in eighteen different ways.

Śrī Caitanya Caritāmta Madhya 6.94 mahā-bhāgavata haya caitanya-gosāñi ei kali-kāle viৢura avatāra nāi

"Śrī Caitanya Mahāprabhu is certainly a great, uncommon devotee, but we cannot accept Him as an incarnation of Lord Viৢu because, according to śāstra, there is no incarnation in this Age of Kali. Śrī Caitanya Caritāmta Madhya 6.95 ataeva 'tri-yuga' kari' kahi viৢu-nāma kali-yuge avatāra nāhī, — śāstra-jñāna

"Another name for Lord Viৢu is Triyuga because there is no incarnation of Lord Viৢu in Kali- yuga. Indeed, this is the verdict of the revealed scriptures."

7 Śrī Caitanya Caritāmta Madhya 6.96 śuniyā ācārya kahe duDkhī hañā mane śāstra-jña kariñā tumi kara abhimāne

Upon hearing this, Gopīnātha Ācārya became very unhappy. He said to the BhaDDācārya, "You consider yourself the knower of all Vedic scriptures.

Śrī Caitanya Caritāmta Madhya 6.98 sei dui kahe kalite sākāt-avatāra tumi kaha, — kalite nāhi viৢura pracāra

"In Śrīmad-Bhāgavatam and Mahābhārata it is stated that the Lord appears directly, but you say that in this age there is no manifestation or incarnation of Lord Viৢu. Śrī Caitanya Caritāmta Madhya 6.103 k৚ৢa-varৢa䁚 tviāk৚ৢa䁚 sāńgopāńgāstra-pāradam yajñaiD sańkīrtana-prāyair yajanti hi su-medhasaD

"'In this Age of Kali, those who are intelligent perform the congregational chanting of the Hare K৚ৢa mahā-mantra, worshiping the Supreme Personality of Godhead, who appears in this age always describing the glories of K৚ৢa. That incarnation is yellowish in hue and is always associated with His plenary expansions [such as Śrī Nityānanda Prabhu] and personal expansions [such as Gadādhara], as well as His devotees and associates [such as Svarpa Dāmodara].'

Śrī Caitanya Caritāmta Madhya 6.161 a-vidha aiśvarya — prabhura cic-chakti-vilāsa hena śakti nāhi māna, — parama sāhasa

"In His spiritual potency, the Supreme Lord enjoys six kinds of opulences. You do not accept this spiritual potency, and this is due to your great impudence.

Śrī Caitanya Caritāmta Madhya 6.167 śrī-vigraha ye nā māne, sei ta' pāaৢī ad৚śya asp৚śya, sei haya yama-daৢī

"One who does not accept the transcendental form of the Lord is certainly an agnostic. Such a person should be neither seen nor touched. Indeed, he is subject to be punished by Yamarāja.

Śrī Caitanya Caritāmta Madhya 6.168 veda nā māniyā bauddha haya ta' nāstika vedāśraya nāstikya-vāda bauddhake adhika

"The Buddhists do not recognize the authority of the Vedas; therefore they are considered agnostics. However, those who have taken shelter of the Vedic scriptures yet preach agnosticism in accordance with the Māyāvāda philosophy are certainly more dangerous than the Buddhists.

8 Śrī Caitanya Caritāmta Madhya 6.176 ei-mate kalpita bhāye śata doa dila bhaDDācārya prva-paka apāra karila

Thus Śrī Caitanya Mahāprabhu criticized Śańkarācārya's Śārīraka-bhāya as imaginary, and He pointed out hundreds of faults in it. To defend Śańkarācārya, however, Sārvabhauma BhaDDācārya presented unlimited opposition.

Śrī Caitanya Caritāmta Madhya 6.202 nija-rpa prabhu tāńre karāila darśana catur-bhuja-rpa prabhu hā-ilā takhana

To show him mercy, Śrī Caitanya Mahāprabhu allowed him to see His Viৢu form. Thus He immediately assumed four hands.

Śrī Caitanya Caritāmta Madhya 6.203 dekhāila tāńre āge catur-bhuja-rpa pāche śyāma-va䁚śī-mukha svakīya svarpa

Śrī Caitanya Mahāprabhu first showed him the four-handed form and then appeared before him in His original form of K৚ৢa, with a blackish complexion and a flute to His lips.

Śrī Caitanya Caritāmta Madhya 6.241 bhakti-sādhana-śreDha śunite haila mana prabhu upadeśa kaila nāma-sańkīrtana

Then the BhaDDācārya asked Caitanya Mahāprabhu, "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.

Śrī Caitanya Caritāmta Madhya 6.242 harer nāma harer nāma harer nāmaiva kevalam kalau nāsty eva nāsty eva nāsty eva gatir anyathā [Adi 1721] "'In this age of quarrel and hypocrisy, the only means of deliverance is the chanting of the holy names of the Lord. There is no other way. There is no other way. There is no other way.'"

Śrī Caitanya Caritāmta Madhya 6.243 ei ślokera śunāila kariyā vistāra śuni' bhaDDācārya-mane haila camatkāra

Śrī Caitanya Mahāprabhu very elaborately explained the harer nāma verse of the B৚han-nāradīya Purāৢa, and Sārvabhauma BhaDDācārya was struck with wonder to hear His explanation.

9 Śrī Caitanya Caritāmta Madhya 6.260 bhāgavatera 'brahma-stave'ra śloka pailā śloka-śee dui akara-pāDha phirāilā

He began to quote one of Lord Brahmā's prayers from Śrīmad-Bhāgavatam, but he changed two syllables at the end of the verse.

Śrī Caitanya Caritāmta Madhya 6.261 tat te 'nukampā su-samīk쳌amāo bhuñjāna evātma-kta vipākam hd-vāg-vapurbhir vidadhan namas te jīveta yo bhakti-pade sa dāya-bhāk

The BhaDDācārya recited, "'One who seeks Your compassion and thus tolerates all kinds of adverse conditions due to the karma of his past deeds, who engages always in Your devotional service with his mind, words and body, and who always offers obeisances unto You is certainly a bona fide candidate for becoming Your unalloyed devotee.'"

PURPORT (3) When reciting this verse from Śrīmad-Bhāgavatam (10.14.8), Sārvabhauma BhaDDācārya changed the original reading from mukti-pade to bhakti-pade. Mukti means liberation and merging into the impersonal Brahman effulgence. Bhakti means rendering transcendental service unto the Supreme Personality of Godhead. Because of having developed pure devotional service, the BhaDDācārya did not like the word mukti-pade, which refers to the impersonal Brahman feature of the Lord. However, he was not authorized to change a word in Śrīmad-Bhāgavatam, as Śrī Caitanya Mahāprabhu will explain. Although the BhaDDācārya changed the word in his devotional ecstasy, Śrī Caitanya Mahāprabhu did not approve of it.

Śrī Caitanya Caritāmta Madhya 6.284-285 ei mahāprabhura līlā — sārvabhauma-milana ihā yei śraddhā kari' karaye śravaৢa jñāna-karma-pāśa haite haya vimocana acire milaye tāńre caitanya-caraৢa

If one hears with faith and love these pastimes concerning Lord Caitanya Mahāprabhu's meeting with Sārvabhauma BhaDDācārya, he very soon is freed from the net of speculation and fruitive activity and attains the shelter of Śrī Caitanya Mahāprabhu's lotus feet.

10 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.”

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.

11 CC Madhya 8: Talks Between Śrī Caitanya Mahāprabhu and Rāmānanda Rāya Teachings of Lord Caitanya By A.C.B Swami Prabhupada Chapter Twenty Seven Lord Caitanya and Ramananda Raya (2nd Discourse) 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.

(1)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 conjugal 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 Gosvami.

12 Chapter Twenty Eight Relationship with the Supreme

(1b) Lord Caitanya rejected the statement cited by Ramananda Raya from Visnu Purana because the Lord wished to reject 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.

(2) 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 , 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.” (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

(3) 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.

13 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

(4) 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.

(5) 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.

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 Maharaja Ambarisa, who was known as the greatest devotee of the time. In an attempt to harass Maharaja Ambarisa,

14 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 conjugal love. Understanding 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 ’ 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. 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.

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 -Krsna possesses the most valuable jewel 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.

15 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.

16 CC Madhya 19: Lord Śrī Caitanya Mahāprabhu Instructs Śrīla Rūpa Gosvāmī

Teachings of Lord Caitanya (The Golden Avatara) By A.C.B Swami Prabhupad Chapter One:- Teachings to Rupa Gosvami (3rd Discourse) 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 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 (1) "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 , 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 , pulindas, bauddhas and sabaras.

Sri Caitanya Caritamrta Madhya 19.146 veda-nistha-madhye ardheka veda 'mukhe' mane veda-nisiddha papa kare, dharma nahi gane

(2) "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.

17 Sri Caitanya Caritamrta Madhya 19.147 dharmacari-madhye bahuta 'karma-nistha' koti-karma-nistha-madhye eka 'jnani' srestha "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-jnani-madhye haya eka-jana 'mukta' koti-mukta-madhye 'durlabha' eka krsna-bhakta (2b) "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 k쳌a-bhakta — ni쳌kāma, ataeva 'śānta' bhukti-mukti-siddhi-kāmī — sakali 'aśānta' "Because a devotee of Lord Krs n a is desireless, he is peaceful. Fruitive workers desire material enjoyment, jñānīs desire liberation, and yogīs desire material opulence; therefore they are all lusty and cannot be peaceful.

Śrī Caitanya Caritāmta Madhya 19.151 brahmāৢa bhramite kona bhāgyavān jīva guru-k৚ৢ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 K৚ৢa. By the mercy of both K৚ৢa and the spiritual master, such a person receives the seed of the creeper of devotional service. Śrī Caitanya Caritāmta Madhya 19.152 mālī hañā kare sei bīja āropaৢa śravaৢa-kīrtana-jale karaye secana (3) "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.

18 Śrī Caitanya Caritāmta Madhya 19.155 tāhāń vistārita hañā phale prema-phala ihāń mālī sece nitya śravaādi jala "The creeper greatly expands in the Vrn dāvana planet, and there it produces the fruit of love for Krs n a . Although remaining in the material world, the gardener regularly sprinkles the creeper with the water of hearing and chanting.

Śrī Caitanya Caritāmta Madhya 19.156 yadi vai쳌ava-aparādha uDhe hātī mātā upāe vā chie, tāra śukhi' yāya pātā

"If the devotee commits an offense at the feet of a Vaiৢava 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 Caritāmta Madhya 19.164 eita parama-phala 'parama-puruārtha' yāńra āge t৚ৢa-tulya cāri puruārtha TRANSLATION "To taste the fruit of devotional service in Goloka V৚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 Caritāmta Madhya 19.167 anyābhilā쳌itā-śūnya jñāna-karmādy-anāvtam ānukūlyena k쳌ānu- śīlana bhaktir uttamā TRANSLATION (4a) "'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 Krs n a favorably, as Krs n a desires.'

Śrī Caitanya Caritāmta Madhya 19.170 sarvopādhi-vinirmukta tat-paratvena nirmalam h쳌īkea h쳌īkeśa- sevana bhaktir ucyate TRANSLATION (4b) "'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-rasām৚ta-sindhu (1.1.12).

19 Śrī Caitanya Caritāmta Madhya 19.175 bhukti-mukti ādi-vāñchā yadi mane haya sādhana karile prema utpanna nā haya TRANSLATION (4c) "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 Caritāmta Madhya 19.176 bhukti-mukti-sphā yāvat piśācī hdi 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 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 Caritāmta 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 k৚ৢa-bhakti-rase pañca bheda (5a) "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 Caritāmta Madhya 19.189 śānta-bhakta — nava-yogendra, sanakādi āra dāsya-bhāva-bhakta — sarvatra sevaka apāra (5b) "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 Caritāmta Madhya 19.190 sakhya-bhakta — śrīdāmādi, pure bhīmārjuna vātsalya-bhakta — mātā pitā, yata guru-jana (5c) "In Vrn dāvana, examples of devotees in fraternity are Śrīdāmā and Sudāmā; in Dvārakā the Lord's friends are Bhīma and Arjuna; in Vrn dāvana the devotees in parental love are mother Yaśodā and father Nanda Mahārāja, and in Dvārakā the Lord's parents are Vasudeva and

20 Devakī. There are also other superior persons who are devotees in parental love. Śrī Caitanya Caritāmta Madhya 19.191 madhura-rase bhakta-mukhya — vraje gopī-gaৢa mahiī-gaৢa, lakmī-gaৢa, asańkhya gaৢana "The chief devotees in conjugal love are the gopīs in V৚ndāvana, the queens in Dvārakā and the goddesses of fortune in VaikuৢDha. These devotees are innumerable.

Śrī Caitanya Caritāmta 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 K৚ৢa, even though he experiences it. He takes seriously only his own relationship with K৚ৢa.

Śrī Caitanya Caritāmta Madhya 19.232 kānta-bhāve nijāńga diyā karena sevana ataeva madhura-rasera haya 'pañca' guৢa "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.

Devotional service is pure when one engages in the service of the Supreme Lord without any motive and without being hampered with material impediments.

If one is so absorbed in the rendering of service, he can be understood to be elevated to the highest position of bhakti. By such transcendental loving service alone can one surpass the influence of mäyä and relish pure love of Godhead. As long as one desires material benefit or liberation, which are called the two witches of allurement, he cannot relish the taste of transcendental loving service to the Supreme Lord.

There are three stages of devotional service: The first is the beginning stage of cultivation, the second is the realization of service, and the third, the supreme stage, is the attainment of love of Godhead. There are nine different methods of cultivating devotional service—such as hearing, chanting, remembering, etc.—and all these processes are employed in the first stage. If one is engaged in chanting and hearing with devotion and faith, his material misgivings gradually become vanquished.

The transcendental rasas, or relationships, can be divided into five. The initial stage is called sänta-rati, wherein one who is liberated from material contamination appreciates the greatness of the Supreme Personality of Godhead.

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

First they discussed the constitutional position of the living entities, and Śrī Caitanya Mahāprabhu explained to Sanātana Gosvāmī how the living entity is one of Lord Krs n a 's energies. After this, the Lord explained the way of devotional service. While discussing the Absolute Truth, Śrī K৚ৢa, the Lord analyzed Brahman, Paramātmā and Bhagavān, as well as the expansions of the Lord called svayam- rūpa, tad-ekātma and āveśa, which are divided into various branches known as vaibhava and prābhava. Thus the Lord described the many forms of the Supreme Personality of Godhead. He also described the incarnations of God within the material world, incarnations such as the purusa - avatāras, manvantara-avatāras, guna -avatāras and śaktyāveśa-avatāras. The Lord also discussed the divisions of K৚ৢa's different ages, such as bālya and paugaৢa, and the different pastimes of the different ages. He explained how K৚ৢa attained His permanent form when He reached youth. In this way Śrī Caitanya Mahāprabhu explained and described everything to Sanātana Gosvāmī.

Teachings of Lord Caitanya By A.C.B Swami Prabhupad Chapter Two Such distribution of personal wealth is very instructive for all who desire to be elevated in spiritual knowledge.

Here, however, we find the behavior of Rüpa Gosvämi to be exemplary; he gave fifty percent of his wealth for spiritual purposes. This should serve as an example for everyone. The twenty-five percent of his accumulated wealth which he kept for personal emergencies was deposited with a good business firm, since in those days there were no banks. Ten thousand coins were deposited for expenditures incurred by his elder brother, Sanätana Gosvämi.

Caitanya Mahäprabhu also quoted Srimad-Bhägavatam to the effect that if a brähmana is not a devotee of the Supreme Lord, then he is lower than the lowest of the low, even though he may be qualified with the twelve brahminical qualities and born in a high family. A devotee, although born in a candäla (dog-eater) family, can purify his whole family for one hundred generations, past and future, by devotional service, whereas a proud brähmana cannot even purify himself. It is said in the Hari-bhakti-sudhodaya (13.2):

22 Chapter Three Teachings to Sanatana Gosvami (1) 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.

(2) 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) Sarvajna to a poor man who came to him to have his future told. When Sarvajna 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

23 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 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 (3) 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.

Chapter Eleven Service to the Lord (4) 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 Mahäräja, 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.

24 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.

(5) [BG 4.34] 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.

(5B) There are ten kinds of offenses which one can commit while chanting the holy name, and they should be avoided.

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:

(6) 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 Mahäräja Ambarisa, who executed all the items.

(7) Some individual devotees who attained perfection in devotional service by executing only one item are: Mahäräja 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 Mahäräja, 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; Arjuna, who attained perfection simply by being a friend of Krsna’s; and Bali Mahäräja 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.

25 Chapter Fourteen The Ecstasy of the Lord and his Devotees. (8) 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. Chapter Fifteen Explanation of The Atmarama Verse in Srimad Bhagavatam. (9) 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.

(9B) 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.

26 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.

(10) 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 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 -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 Caritāmta Madhya 20.58 na me 'bhaktaś catur-vedī mad-bhaktaD śva-pacaD priyaD tasmai deya䁚 tato grāhya䁚 sa ca pjyo yathā hy aham "[Lord K৚ৢa said:] 'Even though a person is a very learned scholar of the 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

27 should be given to him, and whatever he offers should be accepted. Such devotees are as worshipable as I am.'

Śrī Caitanya Caritāmta Madhya 20.108-109 jīvera 'svarūpa' haya — k쳌era 'nitya-dāsa' k쳌era 'taDasthā-śakti' 'bhedābheda-prakāśa' sryā䁚śa-kiraৢa, yaiche agni-jvālā-caya svābhāvika k৚ৢera tina-prakāra 'śakti' haya TRANSLATION (11) "It is the living entity's constitutional position to be an eternal servant of K৚ৢa because he is the marginal energy of K৚ৢa and a manifestation simultaneously one with and different from the Lord, like a molecular particle of sunshine or fire. K৚ৢa has three varieties of energy.

Śrī Caitanya Caritāmta Madhya 20.117 k쳌a bhuli' sei jīva anādi-bahirmukha ataeva māyā tāre deya sasāra-du䁚kha TRANSLATION (11B) "Forgetting K৚ৢ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 Caritāmta Madhya 20.121 daivī hy eā guৢa-mayī mama māyā duratyayā mām eva ye prapadyante māyām etā䁚 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 Caritāmta Madhya 20.124 veda-śāstra kahe — 'sambandha', '', 'prayojana' 'k쳌a' — prāpya sambandha, 'bhakti' — prāptyera sādhana

(11C) "The Vedic literatures give information about the living entity's eternal relationship with K৚ৢa, which is called sambandha. The living entity's understanding of this relationship and his acting accordingly is called abhidheya. Returning home, , is the ultimate goal of life and is called prayojana.

Śrī Caitanya Caritāmta Madhya 20.125 abhidheya-nāma 'bhakti', 'prema' — prayojana puruārtha-śiromaৢi 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.

28 Śrī Caitanya Caritāmta Madhya 20.154 īśvara䁚 parama䁚 k쳌a䁚 sac-cid-ānanda-vigraha䁚 anādir ādir govinda䁚 sarva-kāraa-kāraam TRANSLATION (12) "'K৚ৢ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-samh itā.

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

Śrī Caitanya Caritāmta Madhya 20.344 kaler doa-nidhe rājann asti hy eko mahān guৢaD kīrtanād eva k৚ৢasya mukta-bandhaD para䁚 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 K৚ৢa mahā-mantra, one can become free from material bondage and be promoted to the transcendental kingdom.'

Śrī Caitanya Caritāmta Madhya 20.345 k৚te yad dhyāyato viৢu䁚 tretāyā䁚 yajato makhaiD dvāpare paricaryāyā䁚 kalau tad dhari-kīrtanāt TRANSLATION "'Whatever result was obtained in Satya-yuga by meditating on Viৢu, 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 K৚ৢa mahā-mantra.'

Śrī Caitanya Caritāmta Madhya 20.347 kali䁚 sabhājayanty āryā guৢa-jñāD sāra-bhāginaD 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 K৚ৢa mahā- mantra.' This is a quotation from Śrīmad-Bhāgavatam (11.5.36) 29 CC. Madhya 25: How All the Residents of Vārāasī Became Vai쳌avas Teachings of Lord Caitanya By A.CB. Sawmi Prabhupad Chapter Eighteen The Conversations with Prakasananda (5th Discourse)

According to the principles of the Mäyävädi sannyäsis, singing, dancing and playing musical instruments are strictly prohibited, for they are considered to be sinful activities. The Mäyävädi sannyäsi is simply supposed to engage in the study of Vedänta.

Because Lord Caitanya neither studied Vedänta formally nor ceased from singing and dancing He was criticized by all the sannyäsis at Benares, as well as by their householder followers.

It was during this time that both Tapana Misra and Candrasekhara Äcärya were feeling very sorry about the strong criticism against Lord Caitanya Mahäprabhu, and they came together and prayed for the Lord to meet the Mäyävädi sannyäsis.

Since Lord Caitanya was a Vaisnava, He was naturally humble and meek, and He wanted to give the better sitting place to Prakäsänanda, who belonged to the Sarasvati sampradäya.

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?

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. When Lord Caitanya offenselessly chanted the Hare Krsna mantra, He declared that the mantra could at once deliver a conditioned soul from material contamination. In this age of Kali there is no alternative to chanting this mahä-mantra. It is stated that the essence of all Vedic literature is the chanting of this holy name of Krsna:

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

30 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 immediately informed Prakäsänanda that in the modern age people in general are more or less bereft of all spiritual intellect. When such people come under the influence of Sankaräcärya’s Mäyävädi (impersonalist) philosophy before beginning the most confidential Vedänta-sütras, their natural tendency toward obedience to the Supreme is checked. The supreme source of everything is naturally respected by everyone, but this natural tendency is hampered when one takes to the impersonalist conceptions of Sankara.

Thus the spiritual master of Lord Caitanya suggested that it is better that one not study the Säriraka-bhäsya of Sankaräcärya, for it is very harmful to people in general. Indeed, the common man does not even have the intelligence to penetrate into the jugglery of words. He is better advised to chant the mahä-mantra:

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 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.

31 Chapter Twenty-one The Mäyävädi Philosophers are Converted

After Lord Caitanya explained the Vedänta-sütra by directly interpreting the verses, the chief disciple of Prakäçänanda Sarasvati stood up in the assembly and began to praise Lord Caitanya as the Supreme Personality of Godhead, Näräyana. He not only very much appreciated the explanation of Vedänta-sütra by Lord Caitanya, but he stated publicly that the direct explanation of the Upanisads and Vedänta-sütra “is so pleasing that we forget ourselves and forget that we belong to the Mäyävädi sect.” Chapter Twenty – Two The Srimad Bhagavatam

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.

In other words, the purpose of the Upanisads, Vedänta-sütra and Srimad- Bhägavatam is one and the same.

Chapter Twenty Three Why Study the Sutra?

“The Srimad-Bhägavatam is the authorized explanation of Brahma-sütra, and it is a further explanation of Mahäbhärata. It is the expansion of the gäyatri mantra and the essence of all Vedic knowledge. This Srimad- Bhägavatam, containing eighteen thousand verses, is known as the explanation of all Vedic literature.”

Elsewhere in Srimad-Bhägavatam (12.13.15) it is clearly stated that Srimad-Bhägavatam is the essence of all Vedänta knowledge and that one who relishes the knowledge of Srimad- Bhägavatam has no taste for studying any other literature.

Vyäsadeva compiled all the Vedic literatures—the four Vedas, the Vedänta-sütra or Brahma- sütras, the puränas and the Mahäbhärata. Yet he was not satisfied until he wrote Srimad- Bhägavatam. His dissatisfaction was observed by his spiritual master, and consequently Närada advised him to write on the transcendental activities of the Lord Sri Krsna.

In Padma Puräna also there is reference about the Srimad- Bhägavatam during a conversation between Gautama and Mahäräja Ambarisa. Mahäräja Ambarisa was advised to read Srimad- Bhägavatam regularly if he at all desired liberation from material bondage. Under these circumstances, there is no doubt regarding the authority of Srimad-Bhägavatam.

32 Those who are fit to assimilate the messages of Bhägavatam are mentioned in the very beginning (Bhäg. 1.1.2): A bona fide audience fit to hear Srimad- Bhägavatam is generated after many pious deeds. An intellectual person can believe in the assurances of the great sage Vyäsadeva and patiently hear the messages of Srimad-Bhägavatam in order to realize the Supreme Personality of Godhead directly. 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.

Srimad Bhagvatam First Canto Introduction Meeting with Prakasananda Sarasvati

Śrī Caitanya Caritāmta Madhya 25.53 chayera chaya mata vyāsa kailā āvartana sei saba stra lañā 'vedānta'-varৢana

"After studying the six philosophical theses, Vyāsadeva completely summarized them all in the aphorisms of Vedānta philosophy.

Śrī Caitanya Caritāmta Madhya 25.54 'vedānta'-mate, — brahma 'sākāra' nirpaৢa 'nirguৢa' vyatireke tińho haya ta' 'saguৢa'

"According to Vedānta philosophy, the Absolute Truth is a person. When the word 'nirguৢa' ['without qualities'] is used, it is to be understood that the Lord has attributes that are totally spiritual.

Śrī Caitanya Caritāmta Madhya 25.56 tāte chaya darśana haite 'tattva' nāhi jāni 'mahājana' yei kahe, sei 'satya' māni

"By studying the six philosophical theories, one cannot reach the Absolute Truth. It is therefore our duty to follow the path of the mahājanas, the authorities. Whatever they say should be accepted as the supreme truth.

PURPORT: Throughout the world, ninety-nine percent of the philosophers following in the footsteps of Śańkarācārya refuse to accept the Supreme Personality of Godhead. Instead they try

33 to establish their own opinions. It is typical of mundane philosophers to want to establish their own opinions and refute those of others. Therefore: (1) The Mīmā䁚saka philosophers, following the principles of , stress fruitive activity and say that if there is a God, He must be under the laws of fruitive activity. In other words, if one performs his duties very nicely in the material world, God is obliged to give one the desired result. According to these philosophers, there is no need to become a devotee of God. If one strictly follows moral principles, one will be recognized by the Lord, who will give the desired reward. Such philosophers do not accept the Vedic principle of bhakti-yoga. Instead, they give stress to following one's prescribed duty. (2) Atheistic Sāńkhya philosophers like analyze the material elements very scrutinizingly and thereby come to the conclusion that material nature is the cause of everything. They do not accept the Supreme Personality of Godhead as the cause of all causes. (3) Nyāya philosophers like Gautama and Kaৢāda have accepted a combination of atoms as the original cause of the creation. (4) Māyāvādī philosophers say that everything is an illusion. Headed by philosophers like ADāvakra, they stress the impersonal Brahman effulgence as the cause of everything. (5) Philosophers following the precepts of Patañjali practice rāja-yoga. They imagine a form of the Absolute Truth within many forms. That is their process of self-realization.

Śrī Caitanya Caritāmta Madhya 25.102 bhāgavatera sambandha, abhidheya, prayojana catuD-ślokīte prakaDa tāra kariyāche lakaৢa

"The essence of Śrīmad-Bhāgavatam — our relationship with the Supreme Lord, our activities in that connection and the goal of life — is manifest in the four verses of Śrīmad-Bhāgavatam known as the catuh- ślokī. Everything is explained in those verses.

Śrī Caitanya Caritāmta Madhya 25.143-144 artho 'ya䁚 brahma-strāৢā䁚 bhāratārtha-vinirৢayaD gāyatrī-bhāya-rpo 'sau vedārtha-parib৚䁚hitaD purāৢānā䁚 sāma-rpaD sākād-bhagavatoditaD dvādaśa-skandha-yukto 'ya䁚 śata-viccheda-sa䁚yutaD grantho 'Dādaśa-sāhasraD śrīmad-bhāgavatābhidhaD

"'The meaning of the Vedānta-stra is present in Śrīmad-Bhāgavatam. The full purport of the Mahābhārata is also there. The commentary of the Brahma-gāyatrī is also there and fully expanded with all Vedic knowledge. Śrīmad-Bhāgavatam is the supreme Purāৢa, and it was compiled by the Supreme Personality of Godhead in His incarnation as Vyāsadeva. There are twelve cantos, 335 chapters and eighteen thousand verses.'

Śrī Caitanya Caritāmta Madhya 25.150 'k৚ৢa-bhakti-rasa-svarpa' śrī-bhāgavata tāte veda-śāstra haite parama mahattva

"Śrīmad-Bhāgavatam gives direct information of the mellow derived from service to K৚ৢa. Therefore Śrīmad-Bhāgavatam is above all other Vedic literatures.

34 Śrī Caitanya Caritāmta Madhya 25.153 ataeva bhāgavata karaha vicāra ihā haite pābe stra-śrutira artha-sāra

Śrī Caitanya Mahāprabhu advised Prakāśānanda Sarasvatī, "Study Śrīmad-Bhāgavatam very scrutinizingly. Then you will understand the actual meaning of the Brahma-stra."

Śrī Caitanya Caritāmta Madhya 25.154 nirantara kara k৚ৢa-nāma-sańkīrtana helāya mukti pābe, pābe prema-dhana

Śrī Caitanya Mahāprabhu continued, "Always discuss Śrīmad-Bhāgavatam and constantly chant the holy name of Lord K৚ৢa. In this way you will be able to attain liberation very easily, and you will be elevated to the enjoyment of love of Godhead.

35 Part – C Antya Lila (6th Discourse)

CC. Anthya 3: The Glories of Śrīla Haridāsa hākura

A summary of the Third Chapter is given by Śrīla Bhaktivinoda hākura as follows. A beautiful young brāhmaৢa girl in Jagannātha Purī had a very handsome son who was coming every day to Śrī Caitanya Mahāprabhu. This was not very much to the liking of Dāmodara Paৢita, however, who therefore told Śrī Caitanya Mahāprabhu, "If You display so much love for this boy, people will doubt Your character." Hearing these words from Dāmodara Paৢita, the Lord sent him to Navadvīpa to supervise the affairs of His mother, Śacīdevī. He also especially requested Dāmodara Paৢita to remind His mother that He was sometimes going to her home to accept the food she offered. Thus, following the order of Śrī Caitanya Mahāprabhu, Dāmodara Paৢita went to Navadvīpa, taking with him all kinds of prasādam from Lord Jagannātha.

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

(1) After describing this incident, the author of the Caitanya-caritāmta also describes how Haridāsa hākura was tested at Benāpola, a village near Śāntipura. A person named Rāmacandra Khān, who was envious of Haridāsa hākura, sent a professional prostitute to attempt to defame him, but by the mercy of Haridāsa hākura, even the prostitute was delivered. Because of offending a pure Vai쳌ava, Rāmacandra Khān was later cursed by Nityānanda Prabhu and ruined.

From Benāpola, Haridāsa hākura went to the village known as Cāndapura, where he lived at the house of Balarāma Ācārya. Thereafter, Haridāsa hākura was received by two brothers known as Hiraৢya and Govardhana Majumadāra, but in the course of a discussion he was offended by a caste brāhmaৢa known as Gopāla Cakravartī. Because of this offense, Gopāla Cakravartī was punished by being afflicted with leprosy.

Haridāsa hākura later left Cāndapura and went to the house of Advaita Ācārya, where he was tested by Māyādevī, the personification of the external energy. She also received his favor by being blessed with the chanting of the Hare K৚ৢa mahā-mantra.

36 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 was thus arrested, but because he had received the mercy of Lord Krsna, he had no fear of the Mohammedan authorities or even death itself.

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.

“O Haridasa," they pleaded. "Because of you we shall certainly be punished. When the Kazi sees that despite our beating you are still alive, he shall certainly kill us instead.”

Haridasa replied, “If my survival brings such terrible misfortune to you," replied Haridasa, “then I shall definitely give up my body.

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.

With folded hands, Haridasa said, ‘O Lord, I have known only misfortune and yet you are giving me so much hope. Just allow me to eat the remnants of food partaken by your totally surrendered devotees. Let this activity be my permanent and prominent service, life after life. My sinful birth and existence are miserable, but now make my life successful by granting me the remnants left by your servants”.

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

37 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.”

A Vaisnava may be born into any family but he is always the most exalted personality- this is the correct conclusion. The living proof is Haridasa Thakura who was born in a Mohammedan family. Only the most wretched sinner will consider a Vaisnava according to his caste, race or nationality, and for doing so he will suffer the pangs of repeated birth in the lower species of life.

Śrī Caitanya Caritāmta Antya 3.51 ihā-sabāra kon mate ha-ibe nistāra? tāhāra hetu nā dekhiye, — e duDkha apāra"

"How will these yavanas be delivered? To My great unhappiness, I do not see any way."

Śrī Caitanya Caritāmta Antya 3.53 yavana-sakalera 'mukti' habe anāyāse 'hā rāma, hā rāma' bali' kahe nāmābhāse

"Because the yavanas are accustomed to saying 'hā rāma, hā rāma' ['O Lord Rāmacandra'], they will very easily be delivered by this nāmābhāsa.

Śrī Caitanya Caritāmta Antya 3.56 da䁚Dri-da䁚Drāhato mleccho hā rāmeti punaD punaD uktvāpi muktim āpnoti ki䁚 punaD śraddhayā g৚ৢan

"'Even a mleccha who is being killed by the tusk of a boar and who cries in distress again and again, "hā rāma, hā rāma" attains liberation. What then to speak of those who chant the holy name with veneration and faith?'

Śrī Caitanya Caritāmta Antya 3.57 ajāmila putre bolāya bali 'nārāyaৢa' viৢu-dta āsi' chāāya tāhāra bandhana

"Ajāmila was a great sinner during his life, but at the time of death he accidentally called for his youngest son, whose name was Nārāyaৢa, and the attendants of Lord Viৢu came to relieve him from the bonds of Yamarāja, the superintendent of death.

Śrī Caitanya Caritāmta Antya 3.59 nāmera akara-sabera ei ta' svabhāva vyavahita haile nā chāe āpana-prabhāva

"The letters of the holy name have so much spiritual potency that they act even when uttered improperly.

38 CC Anthya 6: The Meeting of Sri Caitanya Mahāprabhu and Raghunatha dasa Gosvāmī (7th Discourse)

Śrī Caitanya Mahāprabhu entrusted Raghunātha dāsa Gosvāmī to Svarpa Dāmodara Gosvāmī. For five days Raghunātha dāsa Gosvāmī took prasādam at the temple, but later he would stand at the Si䁚ha-dvāra gate and eat only whatever he could gather by alms. Later he lived by taking alms from various chatras, or food distributing centers. When Raghunātha's father received news of this, he sent some men and money, but Raghunātha dāsa Gosvāmī refused to accept the money. Understanding that Raghunātha dāsa Gosvāmī was living by begging from the chatras, Śrī Caitanya Mahāprabhu presented him with His own guñjā-mālā and a stone from Govardhana Hill. Thereafter, Raghunātha dāsa Gosvāmī used to eat rejected food that he had collected and washed. This renounced life greatly pleased both Svarpa Dāmodara Gosvāmī and Śrī Caitanya Mahāprabhu. One day Śrī Caitanya Mahāprabhu took by force some of the same food, thus blessing Raghunātha dāsa Gosvāmī for his renunciation.

Śrī Caitanya Caritāmta Antya 6.237 amānī mānada hañā k৚ৢa-nāma sadā la'be vraje rādhā-k৚ৢa-sevā mānase karibe

"Do not expect honor, but offer all respect to others. Always chant the holy name of Lord K৚ৢa, and within your mind render service to Rādhā and K৚ৢa in V৚ndāvana.

Śrī Caitanya Caritāmta Antya 6.278 "viayīra anna khāile malina haya mana malina mana haile nahe k৚ৢera smaraৢa

"When one eats food offered by a materialistic man, one's mind becomes contaminated, and when the mind is contaminated, one is unable to think of K৚ৢa properly.

Śrī Caitanya Caritāmta Antya 6.279 viayīra anna haya 'rājasa' nimantraৢa dātā, bhoktā — duńhāra malina haya mana

"When one accepts an invitation from a person contaminated by the material mode of passion, the person who offers the food and the person who accepts it are both mentally contaminated.

Śrī Caitanya Caritāmta Antya 6.310 sāe sāta prahara yāya kīrtana-smaraৢe āhāra-nidrā cāri daৢa seha nahe kona dine

Raghunātha dāsa spent more than twenty-two hours out of every twenty-four chanting the Hare K৚ৢa mahā-mantra and remembering the lotus feet of the Lord. He ate and slept for less than an hour and a half, and on some days that also was impossible.

39 CC Anthya 7: The Meeting of Śrī Caitanya Mahāprabhu and Bhatt Goswami (8th Discourse)

Śrī Caitanya Caritāmta Antya 7.103 eka-dina bhaDDa puchila ācāryere "jīva-'prak৚ti' 'pati' kari' mānaye k৚ৢere

One day Vallabha BhaDDa said to Advaita Ācārya, "Every living entity is female [prak৚ti] and considers K৚ৢa her husband [pati].

Śrī Caitanya Caritāmta Antya 7.104 pati-vratā hañā patira nāma nāhi laya tomarā k৚ৢ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 K৚ৢa. How can this be called a religious principle?"

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

Hearing this, Lord Śrī Caitanya Mahāprabhu said, "My dear Vallabha BhaDDa, 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 Caritāmta Antya 7.107 patira ājñā, — nirantara tāńra nāma la-ite patira ājñā pati-vratā nā pāre lańghite "The order of K৚ৢa is to chant His name incessantly. Therefore one who is chaste and adherent to the husband K৚ৢa must chant the Lord's name, for she cannot deny the husband's order. Śrī Caitanya Caritāmta Antya 7.108 ataeva nāma laya, nāmera 'phala' pāya nāmera phale k৚ৢa-pade 'prema' upajāya" "Following this religious principle, a pure devotee of Lord K৚ৢa always chants the holy name. As a result of this, he gets the fruit of ecstatic love for K৚ৢa."

Śrī Caitanya Caritāmta Antya 7.115 prabhu hāsi' kahe, — "svāmī nā māne yei jana veśyāra bhitare tāre kariye gaৢana" Śrī Caitanya Mahāprabhu smilingly replied, "One who does not accept the svāmī [husband] as an authority I consider a prostitute."

40 CC Anthya 13: Pastimes with Jagadānanda Paita and Raghunātha BhaDDa Gosvāmī (9th Discourse)

Once, Śrī Caitanya Mahāprabhu became ecstatic upon hearing the songs of a deva-dāsī. Unaware of who was singing, He ran toward her through thorny bushes, but when Govinda informed the Lord that it was a woman singing, He immediately stopped. By this incident, Śrī Caitanya Mahāprabhu instructed everyone that sannyāsīs and Vaiৢavas should not hear women singing.

When Raghunātha BhaDDa Gosvāmī left Vārāৢasī on his way to Jagannātha Purī after completing his education, he met Rāmadāsa Viśvāsa Paৢita. Viśvāsa Paৢita was very proud of his education, and being an impersonalist, he was not well received by Śrī Caitanya Mahāprabhu. A summary of the life of Raghunātha BhaDDa Gosvāmī ends this chapter.

Śrī Caitanya Caritāmta Antya 13.78 eka-dina prabhu yameśvara-DoDā yāite sei-kāle deva-dāsī lāgilā gāite One day when the Lord was going to the temple of Yameśvara, a female singer began to sing in the Jagannātha temple.

Śrī Caitanya Caritāmta Antya 13.79 gujjarī-rāgiৢī lañā sumadhura-svare 'gīta-govinda'-pada gāya jaga-mana hare TRANSLATION She sang a gujjarī tune in a very sweet voice, and because the subject was Gosvāmī's Gīta-govinda, the song attracted the attention of the entire world.

Śrī Caitanya Caritāmta Antya 13.81 tāre milibāre prabhu āveśe dhāilā pathe 'sijera bāi' haya, phuDiyā calilā TRANSLATION As the Lord ran in ecstasy to meet the singer, thorny hedges pricked His body.

Śrī Caitanya Caritāmta Antya 13.83 dhāñā yāyena prabhu, strī āche alpa dre strī gāya' bali' govinda prabhure kailā kole TRANSLATION Śrī Caitanya Mahāprabhu was running very rapidly, and the girl was only a short distance away. Just then Govinda caught the Lord in his arms and cried, "It is a woman singing!"

41 Śrī Caitanya Caritāmta Antya 13.85 prabhu kahe, — "govinda, āji rākhilā jīvana strī-paraśa haile āmāra ha-ita maraৢa TRANSLATION "My dear Govinda," He said, "you have saved My life. If I had touched the body of a woman, I would certainly have died.

Śrī Caitanya Caritāmta Antya 13.112 aDa-māsa rahi' prabhu bhaDDe vidāya dilā 'vivāha nā kariha' bali' niedha karilā TRANSLATION After eight months, when Śrī Caitanya Mahāprabhu bade farewell to Raghunātha BhaDDa, the Lord flatly forbade him to marry. "Do not marry," the Lord said.

Śrī Caitanya Caritāmta Antya 13.113 v৚ddha mātā-pitāra yāi' karaha sevana vaiৢava-pāśa bhāgavata kara adhyayana TRANSLATION Śrī Caitanya Mahāprabhu said to Raghunātha BhaDDa, "When you return home, serve your aged father and mother, who are devotees, and try to study Śrīmad-Bhāgavatam from a pure Vaiৢava who has realized God."

Śrī Caitanya Caritāmta Antya 13.119 prvavat aDa-māsa prabhu-pāśa chilā aDa-māsa rahi' punaD prabhu ājñā dilā TRANSLATION As previously, Raghunātha remained continuously with Śrī Caitanya Mahāprabhu for eight months. Then the Lord gave him the following order.

Śrī Caitanya Caritāmta Antya 13.120 "āmāra ājñāya, raghunātha, yāha v৚ndāvane tāhāń yāñā raha rpa-sanātana-sthāne TRANSLATION "My dear Raghunātha, on My order go to V৚ndāvana and live there under the care of Rpa and Sanātana Gosvāmīs.

Śrī Caitanya Caritāmta Antya 13.121 bhāgavata paa, sadā laha k৚ৢa-nāma acire karibena k৚pā k৚ৢa bhagavān" TRANSLATION "In V৚ndāvana you should chant the Hare K৚ৢa mantra twenty-four hours a day and read Śrīmad-Bhāgavatam continuously. K৚ৢa, the Supreme Personality of Godhead, will very soon bestow His mercy upon you."

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