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Chapter 2.Pages Chapter 2 - Çri Caitanya Mahäprabhu, the Supreme Personality of Godhead Text 2.1-5 DD 7.11.15 • Third verse of 1st chapter will be described in this chapter: yad advaitaà brahmopaniñadi tad apy asya tanu-bhä ya ätmäntar-yämé puruña iti so ’syäàça-vibhavaù ñaò-aiçvaryaiù pür.o ya iha bhagavän sa svayam ayaà na caitanyät krñëäj jagati para-tattvaà param iha SYNONYMS yat—that which; advaitam—nondual; brahma—the impersonal Brahman; upaniñadi—in the Upaniñads; tat—that; api—certainly; asya— His; tanu-bhä—the effulgence of His transcendental body; yaù—who; ätmä—the Supersoul; antaù-yämé—indwelling Lord; puruñaù—supreme enjoyer; iti—thus; saù—He; asya—His; aàça-vibhavaù—plenary expansion; ñaö-aiçvaryaiù—with all six opulences; pür.a.—full; yaù— who; iha—here; bhagavän—the Supreme Personality of Godhead; saù— He; svayam—Himself; ayam—this; na—not; caitanyät—than Lord Caitanya; kåñëät—than Lord Kåñëa; jagati—in the world; para—higher; tattvam—truth; param—another; iha—here. TRANSLATION What the Upaniñads describe as the impersonal Brahman is but the effulgence of His body, and the Lord known as the Supersoul is but His localized plenary portion. Lord Caitanya is the Supreme Personality of Godhead, Kåñëa Himself, full with six opulences. He is the Absolute Truth, and no other truth is greater than or equal to Him. • Complete aspect of the Absolute Truth will be described to clear any doubt that God is a person. But He has other features, energies to delineate this phenomena. • In this section we hear of Caitanya Mahaprabhu’s glories. • All such theories/philosophies, which pollute many people, are simply like crocodiles. Nature of the crocodiles is to bite and such philosophies are compared to crocodiles which bite or in other words there is no transcendental peace. Transcendental peace means there is no santustha - satisfaction. • SP explains that all other 5 philosophies are dangerous because they don’t propound the highest truth. Let’s try to understand this better. E.g. we are lining up in a queue and there are many different queues for different things. If we want to be in the correct line to get the best benefit we need to ensure we need to enquire which is the line for the correct one that suits you. But wouldn't it be better if there was only one queue where there was only one queue giving the best solution to your problem. Hence the other queues are very dangerous, because they can lead to the wrong line. • The six philosophies are outlined below: 1. Vaiśeṣika, propounded by Kaṇāda Ṛṣi, 2. Nyāya, propounded by Gautama Ṛṣi, 3. Yoga, or mysticism, propounded by Patanjali Ṛṣi, 4. the philosophy of Sāṅkhya, propounded by Kapila Ṛṣi, 5. the philosophy of Karma-mīmāṁsā, propounded by Jaimini Ṛṣi, and 6. the philosophy of Brahma-mīmāṁsā, or Vedānta, the ultimate conclusion of the Absolute Truth (janmādy asya yataḥ [SB 1.1.1]), propounded by Vedavyāsa. 1. Sāṅkhya. The central idea in this system is that a living being can become free from ignorance by understanding the twenty-four elements that constitute matter. (There are two types of Sāṅkhya philosophy—one theistic, the other atheistic.) 2. Yoga. In this system, mind is the cause of bondage and also the cause of salvation. By meditation, one should control the mind and thus transcend matter. This system was propounded by the sage Patanjali. 3. Nyāya. This is a system of logic. It states that there are twelve knowables and four means of knowing. With their help one should understand ultimate reality and attain salvation. Nyāya was propounded by Gautama Muni. 4. Vaiśeṣika. This system was developed by a sage called Kaṇāda. He taught that there are nine elements and twenty-four qualities and that understanding these leads to self-realization. 5. Pūrva Mīmāṁsā. The gist of this system, taught by Jaimini, is that one attains perfection by performing sacrifices according to the Vedic injunctions. 6. Uttarā Mīmāṁsā. This system is more commonly known as Vedānta, which means “the supreme end of knowledge.” Its writings were compiled by Vedavyāsa, the guru of Jaimini. It has two branches. In one, devotion is the means to perfection. In the other, one realizes oneself by understanding the all-pervading, impersonal Absolute Truth. • In verse 2 the tongues of people are described as dry, desertlike. Only solace are following items: 1. Mercy of Caitanya Mahaprabhu. 2. Kirtan 3. dancing 4. devotees • Why the above are nice? Because they are the nectar which will nourish the dry tongues. • Tongues are used to having dry talks of various types from conferences, gossips etc. Even talks of liberation, brahman realisation etc cannot give any nectar. But the nectar of Caitanya Mahaprabhu and topics concerning will quench our thirst. • Devotees are compared to bees and swans. • In the 3rd verse of chapter 1 KDKG explains the true complete glories of Caitanya Mahaprabhu. KDKG explains further about this verse. • Verse 5 of chapter has following points: 1. Upanishads describe Brahman 2. This description in Upanishads is impersonal 3. But this impersonal brahman is the effulgence 4. But there is a higher aspect of AT and that is super soul 5. This super soul is plenary portion 6. Both Caitanya Mahaprabhu and Krishna are same 7. Both have 6 opulence. 8. Caitanya Mahaprabhu and Krishna are AT. 9. Nothing higher than AT. • SP explains in deep this verse in text 5. Following are the points to note: 1. The Supreme Lord is to be known in 3 aspects totally: 1. Brahman 2. Paramatma 3. Bhagavan 2. Brahman can be analysed like a cloud in a distance in a smoky atmosphere where the mountain appears to be a cloud. But the closer we come we realise it is simply a mountain. 3. The sat feature of the Lord gives the realisation of brahman 4. The cit feature gives the the realisation of the paramatma 5. Ananda feature gives the feature of bhagavan. The other two features cannot give this feature in completeness. 6. Upanishads give the above information of the Lord but one must try to understand the above completely otherwise one will only take the brahman and want the position of liberation. Text 2.6-9 DD 9.11.15 • KDKG will now explain about the position of Caitanya Mahaprabhu as Krishna, compared to all the other incarnations. He will describe this subject matter as predicate where as all other forms of the Lord as subject. • In text 6 brahman, paramatma and bhagavan are subjects but their descriptions, predicates, are effulgence, localised energy and personal form. • Just to understand this grammatical philosophy let’s try to understand a little deeper. Although KDKG will explain later but for the sake of understanding now we can explain. That man is fat. This is a sentence. In this sentence a fact that there is a man and the fact the man is fat are known. So we can understand out of many people one particular person is a man and that particular person more information is revealed that he is fat. So the predicate is that the man is FAT is known. In this section KDKG will reveal that out of all incarnations that Krishna is the origin of all other incarnations. Text 2.10-21 DD 10.11.15 • KDKG explains that Krishna is the Supreme Lord and He is the source of Paramatma and the Brahman. Krishna Himself is Bhagavan. • The same Krishna is also Caitanya Mahaprabhu. • In verse 10 SP explains the three features of Bhagavan as follows: 1. As Bhagavan Krishna is noted as follows with this term: 1. Bha - sustainer, protector 2. Ga - Creator, pusher and leader 3. Va - within everything is dwelling 2. SP explains that such a simple satellite that floats in the sky has an intelligence behind it, men. Is it far fetched that there would be no intelligence behind the various planets, universes etc behind such creation? 3. Various other expansions of the Lord are simply for the material affairs, such a purusa avatars. The paramatma is also within the material world only. The Paramatma is within every atom. SP gives the analogy of a fair which comes to town, the local government appoints one person to ensure all arrangements are made possible for the fair to happen nicely but as soon as the fair is gone from the town the officer is no longer needed. Similarly when the living entity goes back to the spiritual world the paramatma is not needed. 4. The brahman energy of the Lord is the resting place for all living entity when the material world is created, maintained and destroyed. In other words from this Brahman the material world is created. This was explained in chapter 1 text 53 purport. • In text 11 KDKG quotes the verse from SB 1.2.11 about the three aspects of the Lord, brahman, paramatma and bhagavan. SP states within the purport that one who has no concept of bhagavan feature of the Lord will be bewildered by the duality of knowledge. What this means that they will always have doubt of the AT as having a personal feature and therefore will regard two different things about that personality. SP states that the Lord is one and we are also different from Him but also same in quality. But in that sameness there is variegatedness. This is perfect science. • In text 12 quite interesting to note that in Mundaka Upanishads there is the description of the brahman. The description is so powerful of this light that one would think that this is the goal.
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