Puru Das, das anudas

Great post prabhu. This sectarian mentality is sad indeed. This particular point got my attention-

 

You would be hard pressed to convince the 'book-vadis' of this point as it defeats their premise that books are enough and no superior association is necessary, a belief that contradicts what the Acaryas have said. It's a waste of time arguing this point with them.

No surprise. There is no waking a man pretending to sleep. None so blind as will not see and none so deaf as will not hear. The "book-vadis" should just read the books carefully. They would find that His Divine Grace explains the principles of sadu-sanga, diksa and the rest of our gaudiya siddhanta quite succinctly:

TEXT 53 <!--[if !supportEmptyParas]--> <!--[endif]-->

TEXT

<!--[if !supportEmptyParas]--> <!--[endif]-->

bhattera hrdaye drdha abhimana jani'

bhangi kari' mahaprabhu kahe eta vani

<!--[if !supportEmptyParas]--> <!--[endif]-->

SYNONYMS

<!--[if !supportEmptyParas]--> <!--[endif]-->

bhattera hrdaye--in the heart of Vallabha Bhatta; drdha--fixed; abhimana--pride; jani'--understanding; bhangi kari'--making a hint; mahaprabhu--Sri Caitanya Mahaprabhu; kahe--spoke; eta vani--these words.

<!--[if !supportEmptyParas]--> <!--[endif]-->

TRANSLATION

<!--[if !supportEmptyParas]--> <!--[endif]-->

Knowing that Vallabha Bhatta's heart was full of pride, Sri Caitanya Mahaprabhu spoke these words, hinting at how one can learn about devotional service.

<!--[if !supportEmptyParas]--> <!--[endif]-->

PURPORT

<!--[if !supportEmptyParas]--> <!--[endif]-->

Vallabha Bhatta was greatly proud of his knowledge in devotional service, and therefore he wanted to speak about Lord Sri Caitanya Mahaprabhu without understanding the Lord's position. The Lord therefore hinted in many ways that if Vallabha Bhatta wanted to know what devotional service actually is, he would have to learn from all the devotees He mentioned, beginning with Advaita Acarya, Lord Nityananda, Sarvabhauma Bhattacarya and Ramananda Raya. As Svarupa Damodara has said, if one wants to learn the meaning of Srimad-Bhagavatam, one must take lessons from a realized soul. One should not proudly think that one can understand the transcendental loving service of the Lord simply by reading books. One must become a servant of a Vaisnava. As Narottama dasa Thakura has confirmed, chadiya vaisnava-seva nistara payeche keba: one cannot be in a transcendental position unless one very faithfully serves a pure Vaisnava. One must accept a Vaisnava guru (adau gurv-asrayam), and then by questions and answers one should gradually learn what pure devotional service to Krsna is. That is called the parampara system.

Cc Antya lila 7.53

No I have no desire to throw stones at anyone let alone those propagating love for Krsna. I attended one lecture given by NM in Vrndavan. I did not feel inspired to seek his siksa myself but everyone else in the room obviously did. More power (bhakti-shakti) to them.

Thank you! Love is never forced. Mamata (greed) for the association of any particular sad guru is a personal matter that I never interfere with.As I said I vote with my feet.

Also I am not trying to hide behind Srila Prabhupada's dhoti as I have never correctly followed his instructions either. I am so dull it seems that I will die a layman for sure but at least I hope to take some solid sukriti with me for further progress. There are basically just a few things that I feel compelled to speak out against. One is sectarianism and religious eccleasticaliam and the other is the personality cult mentality that often forms around a certain guru or teacher. That teacher may have nothing to do with either happening in his name but both always spring up.

Then we agree yet again. On another thread I already recommended this essay by Srila Bhaktivinoda Thakura,which addresses this very issue very adequately:

Non-Sectarian Vaisnava-Dharma

[On the nature of sectarianism from the

introduction to the Sri Krsna Samhita]

http://bvml.org/SBTP/nsvd.htm

excerpt: ". . .

Sectarianism is a natural byproduct of the Absolute Truth. When acaryas first ascertain and instruct the Truth, it is not polluted with sectarianism. But the rules and regulations received through disciplic succession regarding the goal and the method of achieving it are changed in due course of time according to the mentality and locale of the people. A rule that is followed by one society is not necessarily accepted in another society. That is why one community is different from another. As a community gradually develops more respect for its own standards, it develops hatred towards other communities and considers their standards inferior. These sectarian symptoms are seen in all countries since time immemorial. This is prominent amongst neophytes and found to some extent amongst madhyama-adhikaris. Amongst uttama-adhikaris, however, there is no trace of sectarianism. Adherence to a particular standard is the prominent symptom of a society. There are three types of standards-alocakagata, alocanagata, and alocyagata. Alocakagata is when sectarianists accept some external signs. Examples of alocakagata are tilaka, neck beads, saffron robes, and the baptism that is practiced

abroad.. . . "

You may think all of those that come from Iskcon and joined your sanga are free from the above two misconceptions but I disagree. I don't believe any sanga is free from such. You know these people are my friends also from the very earlier 70's.

I have no such illusion. Every institution and sanga has so many different planes flying at different altitudes. My experience in this sanga, since l998, however is that any sectarian thinking found comes more from some Indian born Bengali brahmacaries who have not yet grasped the actual mood of Srila Bhaktisiddhanta Sarasvati Thakura. My personal opinion,and experience is that far less of the disciples of His Divine Grace who have accepted siksa from SBVNM are plagued by institutional and sectarian misconceptions.

And I called you on you demanding names places dates etc. because that is what you did. I refuse to be interrogated by anyone and I don't wish to write peoples names down as I believe the thing then slips into the realm of mundane gossip. Besides the ones we gossip against today for happenings in the past may have moved on into a proper understanding. Nothing is stagnent in the universe. One thing I really appreciate about someday being liberated from matter is the past that I now think belongs to me will be left eternally behind. My past is dark and cannot enter the worlds of Light.

I always ask for specifics in such discussions. When someone declares that Srila Prabhupada said, I want to know, when he said it, where he said it, to whome he spoke and in context of what inquiry or circumstance. Just like in this thread the original poster claimed:

If we feel we are not deriving higher understanding through Srila Prabhupada’s teachings then our faith can never withstand anything more. Besides, what will we gain if we go elsewhere?

If Srila Prabhupada implored us to stay within his mission, it meant it was important for him. The power of mercy and every other spiritual benediction are inbuilt in his desire. Is there not the risk of cutting ourselves off if we leave?

We hardly hear of devotees defecting from other spiritual mathas because it is sacrilege to do so, an abomination to their respective guru/founders. It is an embarrassment for Srila Prabhupada if we leave for something supposedly ‘greener’ or ‘higher.’

I did not take the time to answer each one of these speculative assertions directly. Unlike His Divine Grace, I am simply too busy to try to teach abc to an iskcon wallah who thinks nothing is "wrong in the state of Denmark." That would be like talking to someone in New Orleans after the levies broke and first off telling him everything is ok. What matter a little water???

His use of such words like, :"abomination,supposedly greener or higher" proves his lack of perception concerning the issue of siksa guru. He is certainly a prisoner of the mental institution.

http://www.vnn.org/editorials/ET9809/ET19-2250.html

More power to him. If he is satisfied in iskcon then he should most certainly stay and serve there, very far away from me. He wrote:

The power of mercy and every other spiritual benediction are inbuilt in his desire.

No doubt that the mercy of any sad guru, and our guru parampara is unlimited and transcends time and space, but pray tell what is the sanskrit for this bit of word jugglery? Where in sastra does it say this in any verse? Where is the quote from His Divine Grace to the same exact point? Why such persons put so much stock

in their own thinking is beyond me. Kundali prabhu used to observe that some devotees simply "think they can think." Huge mistake in spiritual life to invent anything from your overactive imagination or an over developed mundane intellect.

As as I remember I cut of talking to you about if reading Srila Prabhupada's books and hearing his tapes was actual hearing from a sadhu or not. I think it is and you see an appreciable difference so it was that topic I no longer will debate with you over.

Srila B.V. Narayana Maharaja told me to study Srila Prabhupada's books very carefully. He told me they are filled with gems and that I should find them.

I scrutinize those books and audio and videotapes under the guidance of siksa guru and I am appreciating their depth more than I did when HDG was physically present. That is the mercy of my siksa gurus, and of that I am convinced. That is also ultimately Srila Prabhupada's direct mercy, that he has led me to them and is still giving me as much mercy as I am willing to accept.

In N.Y when he was on tour here 6 years ago, I observed Srila Bhakti Ballabha Tirtha Maharaja listening to tapes of His Divine Grace's "sermons" in his car, that were given to him by Vaikuntanatha a few years earlier. Later during his harikatha I heard him repeat some of the analogies. Hearing them from him, as he had heard them from His Divine Grace was simply double barrel potent. Hearing directly from any Vaisnava who has full realization of the absolute truth is an experience that is not replaced by reading the books of any acarya, even those of your diksa guru. Srila Gour Govinda Maharaja explained that sadhu sanga is not gotten from any tape machine. Of course hearing His Divine Grace's tape is hearing from a sadhu. It is not however the identical experience of sitting at his lotus feet in his physical proximity. There was not any off switch, fsat foward or tv or tape recorder playing, no distraction and his merciful glance was there. Technology has its limits, even though the message coming through the machine is transcendental.

That is my only point, and I don't waste time arguing sentiment or soft ritvik thinking any longer either. I usually just cut and paste the brer rabbit and the tar baby story to make my point.

http://www.otmfan.com/html/brertar.htm

At the San Francisco Rathayatra Srila Bhakti Ballabha Tirtha Maharaja attended.

http://bvml.org/SBBTM/index.htm

He was not asked to speak, despite his seniority, his long standing relationship with Srila Prabhupada . He met Srila Prabhupada in the 1905's before he left Vrndavana. SP personally invited him to join him on his journey west. He could not go as he was the secretary of his own gurudeva, Srila Bhakti Dayita Madhava Maharaja

http://bvml.org/SBDMM/index.htm

Sadly, Srila Bhakti Ballabha Tirtha Maharaja, even though he is the President Acarya of the Sri Caitanya Gaudiya matha,and a highly respected scholar and acarya in his own right, was mostly ignored by the parade coordinators. The festival managers played instead a tape of His Divine Grace speaking one lecture. No one really gave it much attention. I asked him if playing the tape was ok. He said to me, "If they give it full attention as though he is actually sitting there then ok, otherwise not." I asked him if he was offended that they had not asked him to give hari katha? HE replied, "No, I cannot speak at a bazaar." He was refering to the festival site, which had soda booths, rock and roll on one stage, so many stores and in one corner the Deities of Lord Balarama, Lady Subhadra and Lord Jagannatha. In the Gaudiya Matha pravachan and hari katha are taken very seriously and always spoken directly in front of the Deities.

I also remember several post of mine where I expressed my desire to hear from you on other Krsna topics of which there is no limit. I totally acknowledge that you have much Krsna conscious knowledge that I could learn from but we are at an impass on that particular subject. I also know that your Krsna conscious practice in service and dedication far far eclipses mine. I am not kissin' up to you Puru I really do know that.

 

Please forgive my past harsh speech which has caused you any disturbance of mind. I know that there are very many other victims of my over bearing and puffed up mouth out there and I apologize to them also. I am trying to change and become more gentle. What else can I do?

 

Namaste

I never take philosophical debate personally. No apology is necessary. All I am made of is the mercy of my gurudeva's. It is their understanding that matters and my personal relative opinions are as valuable as the wind when you are trying to light a candle.

ys

pda

We all vote with our feet. And by the way you should know that the moderator is editing my posts since he finds some of the information I posted too much truth. But thanks to him. His cuts are fine.

This was not directed at your guru so settle down Puru. Although I do know several long time disciples of Srila Prabhupada who fit what I have said and went over to NM's association. Now I am not saying they are seduced by some teacher with villianous intent but rather seduced by maya into prematurely thinking they are more qualified then they are.

Thank you for not directing such a remark at Srila B.V. Narayana Maharaja, or Srila Bhakti Ballabha Tirtha Maharaja, who are both my siksa guru's. His Divine Grace Srila A.C. Bhaktivedanta Swami Prabhupada is my diksa guru, so please keep things accurate. My emotional state is not your conern either prabhu. In NOI His Divine Grace writes:

Similarly, anger can be controlled. We cannot stop anger altogether, but if we simply become angry with those who blaspheme the Lord or the devotees of the Lord, we control our anger in Krsna consciousness. Lord Caitanya Mahaprabhu became angry with the miscreant brothers Jagai and Madhai, who blasphemed and struck Nityananda Prabhu. In His Siksastaka Lord Caitanya wrote, trnad api sunicena taror api sahisnuna: "One should be humbler than the grass and more tolerant than the tree." One may then ask why the Lord exhibited His anger. The point is that one should be ready to tolerate all insults to one's own self, but when Krsna or His pure devotee is blasphemed, a genuine devotee becomes angry and acts like fire against the offenders. Krodha, anger, cannot be stopped, but it can be applied rightly. It was in anger that Hanuman set fire to Lanka, but he is worshiped as the greatest devotee of Lord Ramacandra. This means that he utilized his anger in the right way. Arjuna serves as another example. He was not willing to fight, but Krsna incited his anger: "You must fight!" To fight without anger is not possible. Anger is controlled, however, when utilized in the service of the Lord."

NOI

Purport Verse 1

So if you were directing your remark in the direction of Vaisnavas that I have love and afffection for, it would certainly be within my right and within

the scope of bona fide behavior to react. Certainly they have been falsely accused on these forums many times, and even now you maintain a judgemental attitude toward some godbrothers who have chosen to hear from them. You did say:

". . . I do know several long time disciples of Srila Prabhupada who fit what I have said and went over to NM's association. . . "

This judgement is simply one man's opinion, and if you make such statements online don't expect everyone to roll over and accept your evaluation.

Certainly his mission is of a much finer substance than just living under an authorized roof with an Iskcon sign on the door.

Thank you. We finally agree on some point.

Yes Iskcon members are being seduced into so-called higher teaching's on rasa but that is partly because they have been made suseptable to such by the less than inspiring edicts from the GBC and the faith wounding interference in presenting Srila Prabhupada's books by the BBT in changing his books.

 

Who has been seduced by "so called higher teachings."? Are you refering to those who have decided to affiliate with the sahajiya babjis of Radha Kunda, or anyone who has "left" institutional iskcon?

The teachings of Srila Rupa Gosvami, our rasacarya, are not "so called anything," but an essential part of our Gaudiya siddhanta. A very important part directly inspired and ordered by Sri Caitanya Mahaprabhu Himself,and taught in great depth by His Divine Grace throughout his books, lectures and vanih.

e.g.

<center>Karunaya-avatirnah Kalau

Compassionate Avatara of Kali-yuga

</center> <center>by Sri Srimad Bhaktivedanta Svami Maharaja

</center> Translated into English for the first time in Rays of The Harmonist [Karttika 2006]

Translated from Sri Gaudiya Patrika Year 7, Issue 1, March 1956

http://bvml.org/ACBSP/kak_caoky.html

Please be specific, and provide names, dates and places of disciples who have been so "seduced" by sahajiyism or kindly retract such an implied value judgement of anyone who accepts a rasika siksa guru in line with Srila Rupa Gosvami and also in line with Srila Prabhupada, who is also a Rupanuga Vaisnava acarya.

If Srila Prabhupada implored us to stay within his mission, it meant it was important for him. The power of mercy and every other spiritual benediction are inbuilt in his desire. Is there not the risk of cutting ourselves off if we leave?

Methinks there is much more risk of cutting yourself off from His Divine Grace and the rest of our guru parampara if you stay in ISKCON and ignore what has actually happened to it since 1977 or become a blind follower. His Divine Grace writes in Bg. 10.4-5

. <center>Chapter 10. The Opulence of the Absolute</center>

buddhih--intelligence; jnanam--knowledge; asammohah--freedom from doubt; ksama--forgiveness; satyam--truthfulness; damah--control of the senses; samah--control of the mind; sukham--happiness; duhkham--distress; bhavah--birth; abhavah--death; bhayam--fear; ca--and; abhayam--without fear; eva--also; ca--and; ahimsa--nonviolence; samata--equilibrium; tustih--satisfaction; tapah--penance; danam--charity; yasah--fame; ayasah--infamy; bhavanti--become; bhavah--natures; bhutanam--of living entities; mattah--from Me; eva--certainly; prthak-vidhah--differently arranged.

Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, self-control and calmness, pleasure and pain, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy are created by Me alone.

The different qualities of living entities, be they good or bad, are all created by Krsna, and they are described here.

Intelligence refers to the power of analyzing things in proper perspective, and knowledge refers to understanding what is spirit and what is matter. Ordinary knowledge obtained by a university education pertains only to matter, and it is not accepted here as knowledge. Knowledge means knowing the distinction between spirit and matter. In modern education there is no knowledge about the spirit; they are simply taking care of the material elements and bodily needs. Therefore academic knowledge is not complete.

Asammoha, freedom from doubt and delusion, can be achieved when one is not hesitant and when he understands the transcendental philosophy. Slowly but surely he becomes free from bewilderment. Nothing should be accepted blindly; everything should be accepted with care and with caution. Ksama, forgiveness, should be practiced, and one should excuse the minor offenses of others.

Satyam, truthfulness, means that facts should be presented as they are for the benefit of others. Facts should not be misrepresented. According to social conventions, it is said that one can speak the truth only when it is palatable to others. But that is not truthfulness. The truth should be spoken in a straight and forward way, so that others will understand actually what the facts are. If a man is a thief and if people are warned that he is a thief, that is truth. Although sometimes the truth is unpalatable, one should not refrain from speaking it. Truthfulness demands that the facts be presented as they are for the benefit of others. That is the definition of truth.

Self-control means that the senses should not be used for unnecessary personal enjoyment. There is no prohibition against meeting the proper needs of the senses, but unnecessary sense enjoyment is detrimental for spiritual advancement. Therefore the senses should be restrained from unnecessary use. Similarly, the mind should not indulge in unnecessary thoughts; that is called samah, or calmness. Nor should one spend one's time pondering over earning money. That is a misuse of the thinking power. The mind should be used to understand the prime necessity of human beings, and that should be presented authoritatively. The power of thought should be developed in association with persons who are authorities in the scriptures, saintly persons and spiritual masters and those whose thinking is highly developed. Sukham, pleasure or happiness, should always be in that which is favorable for the cultivation of the spiritual knowledge of Krsna consciousness. And similarly, that which is painful or which causes distress is that which is unfavorable for the cultivation of Krsna consciousness. Anything favorable for the development of Krsna consciousness should be accepted, and anything unfavorable should be rejected.

Bhava, birth, should be understood to refer to the body. As far as the soul is concerned, there is neither birth nor death; that we have discussed in the beginning of Bhagavad-gita. Birth and death apply to one's embodiment in the material world. Fear is due to worrying about the future. A person in Krsna consciousness has no fear because by his activities he is sure to go back to the spiritual sky, back home, back to Godhead. Therefore his future is very bright. Others, however, do not know what their future holds; they have no knowledge of what the next life holds. So they are therefore in constant anxiety. If we want to get free from anxiety, then the best course is to understand Krsna and be situated always in Krsna consciousness. In that way we will be free from all fear. In the Srimad-Bhagavatam it is stated that fear is caused by our absorption in the illusory energy, but those who are free from the illusory energy, those who are confident that they are not the material body, that they are spiritual parts of the Supreme Personality of Godhead and are therefore engaged in the transcendental service of the Supreme Godhead, have nothing to fear. Their future is very bright. This fear is a condition of persons who are not in Krsna consciousness. Bhayam, fearlessness, is only possible for one in Krsna consciousness.

Ahimsa, nonviolence, means that one should not do anything which will put others into misery or confusion. Material activities that are promised by so many politicians, sociologists, philanthropists, etc., do not produce very good results because the politicians and philanthropists have no transcendental vision; they do not know what is actually beneficial for human society. Ahimsa means that people should be trained in such a way that the full utilization of the human body can be achieved. The human body is meant for spiritual realization, so any movement or any commissions which do not further that end commit violence on the human body. That which furthers the future spiritual happiness of the people in general is called nonviolence.

Samata, equanimity, refers to freedom from attachment and aversion. To be very much attached or to be very much detached is not the best. This material world should be accepted without attachment or aversion. Similarly, that which is favorable for prosecuting Krsna consciousness should be accepted; that which is unfavorable should be rejected. That is called samata, equanimity. A person in Krsna consciousness has nothing to reject and nothing to accept unless it is useful in the prosecution of Krsna consciousness.

Tusti, satisfaction, means that one should not be eager to gather more and more material goods by unnecessary activity. One should be satisfied with whatever is obtained by the grace of the Supreme Lord; that is called satisfaction. Tapas means austerity or penance. There are many rules and definitions in the Vedas which apply here, like rising early in the morning and taking a bath. Sometimes it is very troublesome to rise early in the morning, but whatever voluntary trouble one may suffer in this way is called penance. Similarly, there are prescriptions for fasting on certain days of the month. One may not be inclined to practice such fasting, but because of his determination to make advancement in the science of Krsna consciousness, he should accept such bodily troubles which are recommended. However, one should not fast unnecessarily or against Vedic injunctions. One should not fast for some political purpose; that is described in Bhagavad-gita as fasting in ignorance, and anything done in ignorance or passion does not lead to spiritual advancement. Everything done in the mode of goodness does advance one, however, and fasting done in terms of the Vedic injunctions enriches one in spiritual knowledge.

As far as charity is concerned, one should give fifty percent of his earnings to some good cause. And what is a good cause? It is that which is conducted in terms of Krsna consciousness. That is not only a good cause, but it is the best cause. Because Krsna is good, His cause is also good. Thus charity should be given to a person who is engaged in Krsna consciousness. According to Vedic literature, it is enjoined that charity should be given to the brahmanas. This practice is still followed, although not very nicely in terms of the Vedic injunction. But still the injunction is that charity should be given to the brahmanas. Why? Because they are engaged in higher cultivation of spiritual knowledge. A brahmana is supposed to devote his whole life to understanding Brahman. A brahma-jana is one who knows Brahman; he is called a brahmana. Thus charity is offered to the brahmanas because since they are always engaged in higher spiritual service, they have no time to earn their livelihood. In the Vedic literature, charity is also to be awarded to the renouncer of life, the sannyasi. The sannyasis beg from door to door, not for money but for missionary purposes. The system is that they go from door to door to awaken the householders from the slumber of ignorance. Because the householders are engaged in family affairs and have forgotten their actual purpose in life--awakening their Krsna consciousness--it is the business of the sannyasis to go as beggars to the householders and encourage them to be Krsna conscious. As it is said in the Vedas, one should awake and achieve what is due him in this human form of life. This knowledge and method is distributed by the sannyasis; hence charity is to be given to the renouncer of life, to the brahmanas, and similar good causes, not to any whimsical cause.

Yasah, fame, should be according to Lord Caitanya, who said that a man is famous when he is known as a great devotee. That is real fame. If one has become a great man in Krsna consciousness and it is known, then he is truly famous. One who does not have such fame is infamous.

All these qualities are manifest throughout the universe in human society and in the society of the demigods. There are many forms of humanity on other planets, and these qualities are there. Now, for one who wants to advance in Krsna consciousness, Krsna creates all these qualities, but the person develops them himself from within. One who engages in the devotional service of the Supreme Lord develops all the good qualities, as arranged by the Supreme Lord.

Of whatever we find, good or bad, the origin is Krsna. Nothing can manifest in this material world which is not in Krsna. That is knowledge; although we know that things are differently situated, we should realize that everything flows from Krsna.

"Association with Pure Devotees

Although many different processes for developing love of Godhead have been explained so far, Srila Rupa Gosvami now gives us a general description of how one can best achieve such a high position. The beginning of ecstatic love of Godhead is basically faith. There are many societies and associations of pure devotees, and if someone with just a little faith begins to associate with such societies, his advancement to pure devotional service is rapid. The influence of a pure devotee is such that if someone comes to associate with him with a little faith, one gets the chance of hearing about the Lord from authoritative scriptures like Bhagavad-gita and Srimad-Bhagavatam. Thus, by the mercy of the Lord, who is situated in everyone’s heart, one gradually develops his faith in the descriptions of such authoritative scriptures. This is the first stage of association with pure devotees. In the second stage, after one becomes a little advanced and mature, he automatically offers to follow the principles of devotional service under the guidance of the pure devotee and accepts him as the spiritual master. In the next stage, under the guidance of the spiritual master, the devotee executes regulative devotional service, and as a result of such activities, he becomes freed from all unwanted occupations. When he is freed from unwanted occupations, his faith becomes steadily fixed, and he develops a transcendental taste for devotional service, then attachment, then ecstasies, and in the last stage there is pure love of Godhead. These are the different stages of the development of pure love. . . "

Nectar of Devotion

Chapter Nineteen, Devotional Service in Pure Love of God

http://bvml.org/books/TNoD.html

<!--[endif]--> TEXT 71

<!--[if !supportEmptyParas]--> <!--[endif]-->

TEXT

<!--[if !supportEmptyParas]--> <!--[endif]-->

rati-prema-taratamye bhakta----tara-tama

ekadasa skandhe tara kariyache laksana

<!--[if !supportEmptyParas]--> <!--[endif]-->

SYNONYMS

<!--[if !supportEmptyParas]--> <!--[endif]-->

rati--of attachment; prema--and love; taratamye--by comparison; bhakta--devotee; tara-tama--superior and superlative; ekadasa skandhe--in the Eleventh Canto of Srimad-Bhagavatam; tara--of him; kariyache--has made; laksana--symptoms.

<!--[if !supportEmptyParas]--> <!--[endif]-->

TRANSLATION

<!--[if !supportEmptyParas]--> <!--[endif]-->

"A devotee is considered superlative and superior according to his attachment and love. In the Eleventh Canto of Srimad-Bhagavatam, the following symptoms have been ascertained.

<!--[if !supportEmptyParas]--> <!--[endif]-->

PURPORT

<!--[if !supportEmptyParas]--> <!--[endif]-->

Srila Bhaktivinoda Thakura has stated that if one has developed faith in Krsna consciousness, he is to be considered an eligible candidate for further advancement in Krsna consciousness. Those who have faith are divided into three categories-uttama, madhyama and kanistha (first-class, second-class and neophyte). A first-class devotee has firm conviction in the revealed scriptures and is expert in arguing according to the sastras. He is firmly convinced of the science of Krsna consciousness. The madhyama-adhikari, or second-class devotee, has firm conviction in Krsna consciousness, but he cannot support his conviction by citing sastric references. The neophyte devotee does not yet have firm faith. In this way the devotees are typed.

The standard of devotion is also categorized in the same way. A neophyte believes that only love of Krsna or Krsna consciousness is very good, but he may not know the basis of pure Krsna consciousness or how one can become a perfect devotee. Sometimes in the heart of a neophyte there is attraction for karma, jnana or yoga. When he is free and transcendental to mixed devotional activity, he becomes a second-class devotee. When he becomes expert in logic and can refer to the sastras, he becomes a first-class devotee. The devotees are also described as positive, comparative and superlative, in terms of their love and attachment for Krsna.

It should be understood that a madhyama-adhikari, a second-class devotee, is fully convinced of Krsna consciousness but cannot support his convictions with sastric reference. A neophyte may fall down by associating with nondevotees because he is not firmly convinced and strongly situated. The second-class devotee, even though he cannot support his position with sastric reference, can gradually become a first-class devotee by studying the sastras and associating with a first-class devotee. However, if the second-class devotee does not advance himself by associating with a first-class devotee, he makes no progress. There is no possibility that a first-class devotee will fall down, even though he may mix with nondevotees to preach. Conviction and faith gradually increase to make one an uttama-adhikari, a first-class devotee.

Cc. Madhya lila 22.71

Institutional loyalty is not bhakti. Especially when that institution,after the departure of its founder-acarya, deviates from the teachings of Srila Bhaktivinoda Thakura,and distorts the Gaudiya siddhanta with regards to guru tattva, jiva tattva, and institutionalizes Vaisnava aparadha.

Srila Prabhupada "left" the mission of his Guru Maharaja, to establish ISKCON. When the acarya leaves many things happen. To accept a siksa guru after his departure, or to re affiliate or to become of "no faction." is perfectly in line with Srila Prabhupada's own example. Quoting from His Divine Grace's vanih to discourage anyone from seeking association of pure devotees of comparable realization is rtvk disguised. Kindly read these observations by one of His Divine Grace's godbrothers:

1) Obtaining the shelter of the lotus feet of a genuine guru is, without a doubt, a matter of both great fortune and great dilemma for the baddha-jiva. If, however, a fortunate soul has a sincere longing and ardency to attain a true guru, he does so by the mercy of Sri Krishna.

(2) The baddha-jiva is extremely insignificant; it is impossible for him to realise the magnitude of Sri Guru.

(3) One who, birth after birth has accumulated bhaktiunmukhi-sukriti, or spiritual merits leading to bhakti, will, in one birth, come face to face with the devotee of Sri Krishna, Sri Guru, by Sri Krishna’s mercy. By the mercy of that krishna-bhakta (Sri Gurudeva) one hears krishna-katha from his mouth and gradually experiences the appearance of devotion in one’s heart. By the light of the sun, one sees the sun. Similarly, in the light of the sadhu’s mercy one can comprehend the sadhu’s svarupa (eternal nature), and an acute hankering awakens to engage in hari-bhajana in the shelter of his lotus feet.

(4) The sadhu mercifully gives mantra initiation (diksha) and instructions (siksha) in the path of hari-bhajana to that sincere and surrendered person.

(5) As a result of accepting the shelter of a sadhu’s lotus feet, a person performs hari-bhajana, and as he gradually becomes free from anarthas, he becomes cognizant of the nature of the transcendental reality.

(6) Only a sadhu who knows the imports of all sastras, who is devoted to Bhagavan and who is intent on bhajana, is a genuine guru. Those who speak in order to appease the fancies of the baddha-jiva’s mind and thus try to attract it are not worthy of the title guru; rather they are the jiva’s enemies. Never associate with them no matter how fond of their

charming words you may be.

(7) Know that the entirety of instructions given by the karmis, jnanis, yogis and pseudo bhaktas to the jiva so he can obtain his own pleasure contain no message of eternal, supreme auspiciousness. The association of such persons is always to be rejected, no matter how enjoyable it is.

(8) One cannot understand that the association of nondevotees brings utter inauspiciousness until, as a matter of fortune one achieves the pure devotee’s mercy, which results from Sri Krishna’s grace.

(9) The words of pure devotees are contrary to our sense gratification. No matter how pitiless and harsh their words may seem if we can sincerely submit to them with our body, mind and words, our eternal welfare is assured.

(10) Maha-bhagavata Vaishnavas are the eternal, dear associates of Gaura-Krishna. If a jiva has not accumulated an unlimited amount of bhaktiunmukhi-sukriti, the darsana and shelter of such Vaishnavas does not come within the scope of his fortune.

(11) Merely maintaining the arrogance that one has received the mercy of suddha-bhaktas does not actually award that mercy or the position of being their disciple.

(12) A genuine disciple is just as rare as a genuine guru.

(13) Sri Bhagavan, as antaryami, resides in the hearts of all. Since pure devotees are the antaryami of even Bhagavan, they can serve Him according to His internal desires and thus please Him. Thus they are known as bhagavat-preshtha. Even after becoming the genuine disciple of such a person, one must understand the inner desire of Sri Gurudeva and serve him accordingly.

(14) One cannot charm Sri Gurudeva with a display of external emotions, gestures and formalities. If one becomes a disciple without sincerely surrendering oneself at Sri Gurudeva’s lotus feet, it is like trying to cheat a blacksmith regarding iron, and one is

bound to be cheated of his own welfare.

.

(15) Only at the time of Sri Gurudeva’s disappearance can one recognise the actual identity of his disciples. One can then understand who has approached Sri Guru with what intention.

(16) Even after taking shelter of a sad-guru’s lotus feet, some disciples secretly strive to occupy the seat of Sri Gurudeva at the time of his disappearance. Their acceptance of the shelter of Sri Guru’s feet was merely deceit. They are, in fact, hostile and inimical to guru.

(17) Moreover, some disciples try to misappropriate the opulence and paraphernalia intended for the service of Sri Guru-Gauranga. This is not understood while Sri Gurudeva is still present, but after he has disappeared from this world, it assumes a terrible form. Know these disciples to be hypocrites, enjoyers and offenders.

(18) Even at the time of Sri Gurudeva’s manifest presence, some try to control their godbrothers instead of regarding them as worshipable. Thus they become severe offenders of the Vaishnavas.

(19) Those who have been appointed to the position of temple-manager, but who do not serve in mutual cooperation with others and are reluctant to give due respect to their godbrothers, are sense enjoyers, that is, enjoyers of the matha. Instead of serving Bhagavan they are greedy to enjoy His property. They are a disgrace to the title “disciple”.

(20) Many, who are disciples in name only, even try to destroy the institution when Sri Gurudeva disappears because the honour they receive decreases at that time. These people are most inimical to guru and most certainly condemned to hell.

(21) Those disciples who deviate and engage in numerous acts of malice against Sri Guru when he disappears were undoubtedly hidden deceivers at the time of his manifest presence.

(22) Those in the stage of sadhana, who are not careful about obeying Sri Guru and avoiding offences to Vaishnavas, fall down even though they may have reached an elevated level.

(23) Those who take shelter at the lotus feet of a sadguru with a desire to do hari-bhajana should simple-heartedly follow Sri Gurudeva’s instructions with their body, mind and words. If they fail to drive extraneous desires from their hearts, the prohibited endeavours for karma and jnana will present numerous deterrents to remaining on the path of suddha-bhakti.

(24) If the disciple’s heart is not clean, Sri Guru’s heart does not reflect in it. Only out of immense fortune does the moon of bhakti that exists in the heart of Sri Gurudeva, maha-bhagavat, manifest within the heart of the disci

(25) A simple-hearted disciple, who desires his true benefit, practically never meets a bad end.

(26) A disciple surrendered at the lotus feet of a sad-guru should always keep in mind the teachings from “Sri Rupa-siksha” in Sri Caitanya-caritamrita. In this way he should serve Sri Guru without duplicity, and with utmost caution he should cultivate the limbs of sravana and kirtana of sri hari-katha.

(27) If the sadhaka’s life lacks simplicity and caution, he will achieve the opposite of his cherished ideal.

(28) Among all the jivas who are wandering throughout the universe, one who has accrued spiritual merit over many lifetimes obtains the seed of the creeper of bhakti, or sraddha. This takes place when the jiva, by <st1:place>Krishna</st1:place>’s mercy, is favoured by His dear associates. Endowed with that sraddha, the disciple as a gardener, plants that seed in his heart. He waters it by hearing and chanting the instructions flowing from the mouth of Sri Gurudeva. Thus by these activities, the creeper sprouts and gradually climbs to the lotus feet of Sri Krishna.

(29) That creeper of bhakti passes beyond this universe, and beyond the <st1:place><st1:PlaceName>Viraja</st1:PlaceName> <st1:PlaceType>River</st1:PlaceType></st1:place>, Brahma-loka and Paravyoma, the spiritual sky, and goes to Goloka Vrindavana where it climbs the kalpa-vriksha (wishfulfilling tree) of Sri Krishna’s lotus feet. The gardener, still in this world, continues to irrigate the creeper with the water of sravana and kirtana and thus welcomes the fortune of tasting the fruit of prema.

(30) If, in the stage of sadhana, innumerable weeds, such as the desire for enjoyment, liberation, material gain, worship and fame grow, as well as the tendency to engage in prohibited behaviour – cheating, violence, and so forth – then the main plant cannot grow. At the time of watering it, the sadhaka will first cautiously cut the weeds so that

they don’t grow.

(31) One fault can arise that is most detrimental to the bhakti-sadhaka. It is known as vaishnava-aparadha and it can either uproot or cut the creeper of devotion like a mad elephant uproots a plant. As a result, the creeper of devotion immediately dries up. Therefore, the sadhaka is to remain diligent to ensure this does not happen. If gurva-avajna (disobeying guru) and vaishnava-aparadha occur, all one’s sadhana-bhajana is destroyed.

(32) I have instructed those who have taken shelter of me to always remain cautious in this regard. I have tried to the best of my ability to repeat the instructions of Sri Sri Mahaprabhu, His associates and our Sri Guru-varga. Nevertheless, those who remain inattentive and consequently not cautious about committing offences to great personalities or about uprooting the weeds cannot be helped. After I leave this body, none of you [my followers] should commit offences and thus act to cause even slight damage to the institution. If all of you cannot cooperate to perform hari-bhajana together according to my instructions, it is better that you either enter household life or move to a place of pilgrimage and perform hari-bhajana.

Translated from the Upadesamrita of

Sri Srimad Bhakti Srirupa Siddhanti Gosvami Maharaja

published by Sri Saraswata Gaudiya Asana and <st1:City><st1:place>Mission</st1:place></st1:City>

re-published by Gaudiya Vedanta Publications

Rays of the Harmonist

No. 16 Kartike 2006

Rays of the Harmonist Online

http://www.purebhakti.com/

You can download Issue 16 of Rays of the Harmonist, Kartike 2006 issue

which has this article printed on p. 32 here:

http://bvml.org/books/journals/roth/16(kartik2006).pdf

Sripad Bhaktivedanta Nemi Maharaja

[formerly Jnanadas Vanacari]

The Reality of Guru-Parampara and the Myth of "The Final Order"

The "Henceforward" Bluff: Admissions

This “Henceforward” Letter Does Not Propose the “Ritvik” Process

The IRM's Physical Presence Phobia

*we will fix the type o's in the introduction to some of these articles, part 1 is not second article but first of four, part two is second article, part four is fourth article, sorry just noticed anomoly.

3. Why does Iskcon/Gaudiyas reject other scriptures that are as important in other bhakti lineages revealed in a similar way to highly spiritually elevated saints? Why do they reject the revelations and personal experiences of elevated yogis as non-bonafide, but their own sampradaya's revelations only as revelations worth reverence? When told about direct yogic perceptions and revelations, they argue that there is no bonafide evidence to it and only Vedas and SB is bonafide. But still fully accept their own lineage's revelations? Why this discrimination? Why can't we accept saints irrespective of their lineages? Whether they are Vaishnavas, Shaivas or Shaktas? . . . .

This information from Srila B.V. Naryana Maharaja's letter also addresses to some extent, your question:

". . . Although we are substantiating the authority of Tulasi Ramayana, the question may be asked why we don't regard it on the same level as the Gaudiya Vaisnava literature. The reason for this is that although, according to Vaisnava siddhanta, it is accepted as bhakti scripture in a routine sense, it does not present a complete description of raganuga (or rupanuga) rasamayi bhakti. In a similar fashion, the Visnu Purana and other sastras do not propound krsna-bhakti-rasa, although they are certainly bhakti scriptures. Therefore we accept Srimad-Bhagavatam and the books of Sri Rupa, Sanatana and other Gosvamis as being the most authoritative and efficacious for us. . . .

I have personally read and studied the Rama-carita-manasa in Hindi, in its entirety, at least ten times. May I ask how many times you have read Tulasi's original Ramayana with scrutiny? I am well acquainted with the conclusions of Vaisnava sastra and have been associating with pure Vaisnavas for a long time. My own conclusions, and the conclusions of other respected Vaisnavas in our line, is that there is no trace of mayavada anywhere in the original work of the Tulasi Ramayana. As I am travelling now, I do not have access to that book; but upon consulting it, I can surely provide you with concrete evidence from the direct statements of the book to support my position. . ."

. . ., I have a few more questions:

3. Why does Iskcon/Gaudiyas reject other scriptures that are as important in other bhakti lineages revealed in a similar way to highly spiritually elevated saints? Why do they reject the revelations and personal experiences of elevated yogis as non-bonafide, but their own sampradaya's revelations only as revelations worth reverence? When told about direct yogic perceptions and revelations, they argue that there is no bonafide evidence to it and only Vedas and SB is bonafide. But still fully accept their own lineage's revelations? Why this discrimination? Why can't we accept saints irrespective of their lineages? Whether they are Vaishnavas, Shaivas or Shaktas?

 

If you really want do know why iskcon and its gbc does or doesn't do anything you will have to ask them. I disaffiliated from them in l998 and have written many articles on the net as to why I thought they have acted on any particular issue.

http://www.vnn.org/authors/puru.html

However I can point you to a very superlative article in the most recent Rays of the Harmonist #16. You can access it here:

http://bvml.org/books/journals/roth/index.html

You will have to download the pdf file:

http://bvml.org/books/journals/roth/16(kartik2006).pdf

and then go to pp. 36-38 to read an article by Sri Srimad Bhakti Srirupa Siddhanti Gosvami Maharaja, titled,

"Selected Nectarean Advice."

In this extremely realized and perceptive article he discusses in great detail what happens in any mission when its founder-acarya departs, e.g. (for example how:

"Only at the time of Sri Gurudeva's disappearance can one recognize the actual identity of his disciples. One can then understand who has approached Sri Guru with what intention."

I strongly suggest you examine this article. Also in the same issue are at least two other articles with very illuminating information about Sri Rupa Siddhanti Maharaja. You can also read about him on my site here:

http://bvml.org/SBSSM/index.html

The very embodiment of bhakti, Sri Srimad Bhakti Sri-rupa Siddhanti Gosvami Maharaja was one of Srila Bhaktisiddhanta Sarsvati Prabhupada’s foremost disciples. As Siddha-svarupa Brahmacari, he once created an uproar in an assembly of followers of Vivekananda and Ramakrsna by exposing them as charlatans, inducing the people to assail him with slogans and stones. His Godbrothers reported this disturbance in their preaching to Srila Prabhupada but, to their surprise, he was thrilled to hear of such fearless and uncompromising preaching of the truth. Srila Prabhupada then himself came to that town and called for another assembly. He now called upon Siddha-svarupa Brahmacari to defeat the philosophy of Vivekananda, which he did, point for point. This time the people lauded him.

Srila Bhakti Sri-rupa Siddhanti Gosvami Maharaja was very close with his Godbrother Srila Bhakti Viveka Bharati Maharaja, whom he honoured as his siksa guru. After Srila Prabhupada’s disappearance, they jointly founded the Sri Sarasvata Gaudiya Ashram & Mission, which has three branches. He initiated seven sannyasi disciples.

Srila Bhkati Sri-rupa Siddhanti Gosvami Maharaja worked tirelessly in the service of his Gurudeva, and this is reflected in his outstanding literary contribution. He published and wrote many important books, Guru Prestha being one of them, and others which were out of print for a long time. By translating Srila Baladeva Vidyabhusana Prabhu’s Sri Govinda-bhasya into Bengali, he satisfied one of his Gurudeva’s unfulfilled inner desires.

He also wrote commentaries on the twelve principle Upanisads, and translated Srila Bhaladeva Vidyabhusana’s and Srila Visvanatha Chakravartipada’s Sanskrit commentaries on Bhagavad-gita, for which the Gaudiya Vaisnava community remains deeply indebted He also constructed three elaborately decorated temples with permanent theistic exhibitions incorporated into the sculptures of the entire temple.

Gaudiya Saraswata Ashram is the name of the amazing temple located north of Haridas Thakur's samadhi on Satasan Road, in Jagannatha Puri, Orissa. This temple, is very popular. It has beautiful diaromas covering virtually every inch of the temple, grounds and inside of the boundary wall. The deity worship is very nice here. The temple has nice Radha Krishna deities, many Salagram silas and a Shiva linga on an altar behind Radha Krishna. Srila Siddhanti Maharaja wrote commentaries on several Upanishads which are sold here at the temple. This temple also has nice discourses on the Bhagavat that are attended by many pilgrims.

Dear PuruDas, PAMHO!

. . . I have a few more questions:

 

2. Why do the Gaudiyas refuse the authenticity of other such revealed scriptures, like Goswami Tulasi Das's 'Ramcharitmanas'??? Iskcon clearly rejects this scripture in its internal GBC policy, that is revered all over India with devotion and Shraddha! Ramcharitmanas was revealed by Lord Rama to Shri Tulasidas after the later had a direct darshan of Hanuman adn Lord Rama and the scripture is endorsed by Rama, Lakshman, Hanuman and Lord Shiva. And nobody doubts its authenticity.

 

 

http://www.vnn.org/editorials/ET0205/ET05-7309.html

this letter from Srila B.V. Narayana Maharaja to former Bhakti Vaidurya Madhava Maharaja was an answer to the aforementioned question from yk

ys

pda

Dear PuruDas, PAMHO!

Thank you so much for these quotes and details on Shri Chaitanya Charitamrita and Shri Krishnadas Kaviraj's background. Thanks for taking the time out. . . .Further to this, I have a few more questions. . . :.

You are most welcome. In Srimad Bhagavatam 1.2.5 Srila Suta Gosvami speaks to the sages of Naimasaranya after they have made relevant inquiry and aksed him 6 questions. They had assembled, you can understand, at the Niamasaranya forest to stave off the effects of the impending kali yuga by performing a huge yajna.

Srila Suta Gosvami was directly blessed by Lord Balarama, after Lord Balarama killed his envious father Romharsana Suta. Srila Suta Gosvami , who had been present at the earlier recitation of the Bhagavatam when Srila Sukadeva Gosvami recited it to Maharaja Pariksit on the bank of the ganga, said to them:

TEXT 5

TEXT

munayah sadhu prsto 'ham

bhavadbhir loka-mangalam

yat krtah krsna-samprasno

yenatma suprasidati

SYNONYMS

munayah--O sages; sadhu--this is relevant; prstah--questioned; aham--myself; bhavadbhih--by all of you; loka--the world; mangalam--welfare; yat--because; krtah--made; krsna--the Personality of Godhead; samprasnah--relevant question; yena--by which; atma--self; suprasidati--completely pleased.

TRANSLATION

O sages, I have been justly questioned by you. Your questions are worthy because they relate to Lord Krsna and so are of relevance to the world's welfare. Only questions of this sort are capable of completely satisfying the self.

PURPORT (by HDGSACBSP)

Since it has been stated hereinbefore that in the Bhagavatam the Absolute Truth is to be known, the questions of the sages of Naimisaranya are proper and just, because they pertain to Krsna, who is the Supreme Personality of Godhead, the Absolute Truth. In Bhagavad-gita (15.15) the Personality of Godhead says that in all the Vedas there is nothing but the urge for searching after Him, Lord Krsna. Thus the questions that pertain to Krsna are the sum and substance of all the Vedic inquiries.

The whole world is full of questions and answers. The birds, beasts and men are all busy in the matter of perpetual questions and answers. In the morning the birds in the nest become busy with questions and answers, and in the evening also the same birds come back and again become busy with questions and answers. The human being, unless he is fast asleep at night, is busy with questions and answers. The businessmen in the market are busy with questions and answers, and so also the lawyers in the court and the students in the schools and colleges. The legislators in the parliament are also busy with questions and answers, and the politicians and the press representatives are all busy with questions and answers. Although they go on making such questions and answers for their whole lives, they are not at all satisfied. Satisfaction of the soul can only be obtained by questions and answers on the subject of Krsna.

Krsna is our most intimate master, friend, father or son and object of conjugal love. Forgetting Krsna, we have created so many objects of questions and answers, but none of them are able to give us complete satisfaction. All things--but Krsna--give temporary satisfaction only, so if we are to have complete satisfaction we must take to the questions and answers about Krsna. We cannot live for a moment without being questioned or without giving answers. Because the Srimad-Bhagavatam deals with questions and answers that are related to Krsna, we can derive the highest satisfaction only by reading and hearing this transcendental literature. One should learn the Srimad-Bhagavatam and make an all-around solution to all problems pertaining to social, political or religious matters. Srimad-Bhagavatam and Krsna are the sum total of all things.

SB 1.2.5

ys pda

Moderator,

Is there something in your softwear that keeps making edits of posts, and posts themselves jump off the screen and pages change by themselves, or is it part of the bane of cable service and road runner softwear that does this? Or is my computer down with a cold?

Dear Puru das,

Pamho!

Kindly enlighten me on the source of Cc. I'm not an expert on it. The above mentioned text is from Cc as you have stated. But I don't fully know the correct history of Cc. It is a gaudiya scripture alright written not longer ago than 400 years. How was it conceived?

. . . Thanks.

regards,

YK.

<CENTER>Preface

http://bvml.org/books/CC/adi/index.html#Preface

</CENTER>There is no difference between the teachings of Lord Caitanya presented here and the teachings of Lord Krsna in the Bhagavad-gita. The teachings of Lord Caitanya are practical demonstrations of Lord Krsna's teachings. Lord Krsna's ultimate instruction in the Bhagavad-gita is that everyone should surrender unto Him, Lord Krsna. Krsna promises to take immediate charge of such a surrendered soul. The Lord, the Supreme Personality of Godhead, is already in charge of the maintenance of this creation by virtue of His plenary expansion, Ksirodakasayi Visnu, but this maintenance is not direct. However, when the Lord says that He takes charge of His pure devotee, He actually takes direct charge. A pure devotee is a soul who is forever surrendered to the Lord, just as a child is surrendered to his parents or an animal to its master. In the surrendering process, one should: (1) accept things favorable for discharging devotional service, (2) reject things unfavorable, (3) believe firmly in the Lord's protection, (4) feel exclusively dependent on the mercy of the Lord, (5) have no interest separate from the interest of the Lord, and (6) always feel oneself meek and humble."

HDGSACBSP

*****************************

http://bvml.org/SBBTM/p_rdgrbgkkg.html#skkg

<CENTER>Srila Krishnadasa Kaviraja Goswami

</CENTER>Krishnadas Kaviraj Goswami is the author of the Chaitanya Charitamrita, but has given us very little autobiographical information there. In his introduction to the Gaudiya Math’s edition of Chaitanya Charitamrita, Srila Bhaktisiddhanta Saraswati Goswami Thakur has written the following about Krishnadas’s antecedents: “We do not know the names of Krishnadas’s parents. Recently their names have been discovered, [FN: According to Ashutosh Deb’s Bengali Dictionary and Haridas Das’s Gaudiya Vaishnava Abhidhana, Krishnadas’s parents’ names were as Bhagiratha and Sunanda.] but no concrete evidence can be found to substantiate these claims. Krishnadas is his spiritual, not his family, name. He has given some autobiographical information in the fifth chapter of the Adi-lila, from which we learn that he was born in Jhamatpura, near the Salara railway station. Jhamatpura lies four miles west of Naihati in the Katwa block of Burdwan district. To this day, Krishnadas’s Gaura-Nitai deities are still worshiped in his home town, but there do not seem to be any descendants of his family still living there. He was ordered by Nityananda Prabhu in a dream to go to Vrindavan which is where he spent the remainder of his life. His samadhi tomb is on the grounds of the Radha-Damodar temple.” (Bhumika, ii.)

Nityananda Prabhu appeared to me in a dream in Jhamatpur, near Naihati. (1.5.181).

Srila Prabhupada Saraswati Goswami has established Krishnadas’s dates by collating information from several sources. He concludes that he was probably born in about 1520 AD and died in about 1616 or 1617. Vrindavan Das Thakur appeared sometime after 1510 AD. Krishnadas’s magnificent biography of Chaitanya Mahaprabhu was meant to serve as an appendix to his work.

<CENTER>Krishnadas’s Varnashrama Status

</CENTER>There is some difference of opinion about Krishnadas’s caste. Once again, Srila Prabhupada, Bhaktisiddhanta Saraswati Thakur has discussed this point: “Supporters of different ideas claim that Krishnadas was born in one of the three upper castes (Brahmin, kayastha or vaidya). Kaviraj is a title given to those who have proven themselves by composing literary works which have achieved renown for their quality in learned circles. Since this title is also given to Ayurvedic physicians, some people hold that Krishnadas was a vaidya. It is difficult to contradict those who claim that he is a Brahmin on the basis of his extraordinary mastery of the scriptures and other branches of learning, of which Chaitanya Charitamrita is an eloquent testimonial. Nor is the view that he was a kayastha altogether illogical, as he reveals a soft spot for that caste when he praises its intelligence and managerial talents in the chapters about Raghunath Das Goswami’s early life.” (Bhumika, iii.)

From this above discussion, we can see that Krishnadas may have been born in any of these three castes. Whatever the case, a Vaishnava is a superior human being no matter in what caste he takes his birth.

All scriptures state that a Vaishnava is still the best of humankind. It it does not matter in which caste he takes birth. That most sinful person who judges a Vaishnava in terms of his race or his caste will repeatedly be born in the lowest forms of life. (Chaitanya Bhagavat 2.10.100-2)

There is no unanimous opinion about Krishnadas’s marital status, either. Some say that he was a lifelong brahmachari when he went to Vrindavan, for if he had left a wife and family he would likely have mentioned it when telling of his renunciation. Srila Prabhupada writes in this connection, “After arriving in Vrindavan, Krishnadas became indifferent to talk about his previous family life and totally absorbed in Hari-katha. This behavior is appropriate for someone in the third or fourth station and completely committed to the devotional life. The Chaitanya Charitamrita is the composition of someone who has reached the status of a paramahamsa and is completely beyond the four ashramas. He was known as Kaviraj Goswami to his spiritual family. His spiritual identity in Vraja lila is Ratnarekha Manjari, or Kasturi Manjari according to others.

From Krishnadas’s statements in the Chaitanya Charitamrita, we also learn that he had a brother. Krishnadas does not give his name, but Hari Das Das writes in the Gaudiya Vaishnava Abhidhana that he was called Shyama Das Kaviraj.

<CENTER>Krishnadas’s Vision of Nityananda Prabhu

</CENTER>In the course of his glorification of Nityananda Prabhu in the Chaitanya Charitamrita, Krishnadas Kaviraj Goswami describes the crucial event in his life. Krishnadas had organized a 24-hour kirtan at his house and amongst those invited was Lord Nityananda’s dear associate, Minaketan Rama Das, who also lived in Jhamatpura.

Minaketan was a great Vaishnava who was in a constant state of devotional trance as he chanted the name of Nityananda Prabhu. In his ecstatic mood, he would sometimes hit people with his flute and sometimes slap them. In general, his ecstatic behavior was the cause of some astonishment amongst Krishnadas’s guests and most came to pay their obeisances and offer him their respects. Only Gunarnava Mishra, who had been engaged at the festival as a pujari, did not demonstrate a respectful attitude. This behavior was an indication that Gunarnava Mishra had no faith in Nityananda Prabhu. Rama Das became angry and criticized Mishra, saying,

”Just look! A second Romaharshana Suta who did not come forward to show respect when he saw Balaram!” (Chaitanya Charitamrita 1.5.170)

Gunarnava Mishra was pleased to have been chastised by Rama Das and simply continued in the performance of his service to the Deity. At the end of the kirtan festival, when Gunarnava Mishra had left, however, Krishnadas Kaviraj’s brother got into an argument with Minaketan Rama Das about what had happened. Krishnadas’s brother had strong faith in Chaitanya Mahaprabhu, but lacked similar faith in Nityananda. Upon hearing this, Rama Das was deeply wounded and he became so angry that he broke his flute and left. The result of this curse was that Krishnadas’s brother was doomed to completely losing any devotional attitude whatsoever. Krishnadas Kaviraj, however, took the side of Nityananda Prabhu’s associate and rebuked his brother:

”These two brothers [Chaitanya Mahaprabhu and Nityananda Prabhu] are like one body; they are equal in their spiritual manifestation. If you do not accept the divinity of Lord Nityananda, you will fall down. To have faith in one but to disrespect the other is as logical as accepting half a hen. Better you should be an atheist by denying the divinity of both than a hypocrite who believes in one and not the other.” (Chaitanya Charitamrita 1.5.175-7)

The Lord is influenced by his devotees and he gives great importance to even the slightest display of attachment, bestowing upon them all that they desire. Krishnadas Kaviraj Goswami writes that by taking the part of Nityananda Prabhu’s associate and chastizing his brother, he won the blessings of Nityananda Prabhu himself. Nitai came to him in a dream and ordered him to go to Vrindavan.

”O Krishnadas! Have no fear. Go to Vrindavan, for there you will attain all things.” After saying this, he indicated the way to Vrindavan by waving his hand and then disappeared with his associates. (Chaitanya Charitamrita 1.5.195-6)

By way of contrast, a person who holds devotees in contempt, though he show all the customary virtues is eternally deprived of the Lord’s blessings. The example is the zamindar Ramachandra Khan, who committed offenses to Hari Das Thakur, as a result of which he incurred Nityananda Prabhu’s displeasure. Not only did he lose everything, but his house was razed completely, leaving no remnants. Only a foolish person who lacks discrimination would be so bold as to behave unjustly toward a saintly person.

With words of profound humility, Krishnadas Kaviraj Goswami proclaims the glories of Nityananda Prabhu:

I am more sinful than Jagai and Madhai and lower than a maggot in stool. Whoever hears my name loses the results of his virtuous deeds, and whoever utters my name commits a sin. Other than Nityananda, could anyone in this world show mercy to one as abominable as me? Nityananda is the incarnation of mercy; he is so intoxicated by ecstatic love that he does not discriminate between the good and the bad. He delivers anyone who fall down before him. Therefore he has delivered such a sinful and fallen person as me.

(Chaitanya Charitamrita 1.5.205-9)

<CENTER>Krishnadas Writes the Final Pastimes of the Lord

</CENTER>Without the mercy of Vishnu and the Vaishnavas, it is impossible to describe their glories. It is for this reason that Krishnadas Kaviraj Goswami begins each chapter of the Chaitanya Charitamrita with invocations to Mahaprabhu and his associates like Nityananda Prabhu, Advaita Acharya, and concludes each chapter with a prayer for the service to the feet of Rupa and Raghunath Goswamis. He thus showed how important it is to avoid any disrespect or offense to the Vaishnavas.

The activities of Sri Chaitanya Mahaprabhu are by nature wonderful and sweet. When described by Vrindavan Das Thakur, they become a shower of nectar. To describe them again would not only be repetition, but a display of arrogance, for I do not possess his powers. I shall thus only present a synopsis of those events already described fully by Vrindavan Das in his Chaitanya Mangala. I shall do my best to fully describe in this book only those incidents mentioned in his outline which he did not develop. I therefore offer respectful obeisances unto the lotus feet of Vrindavan Das Thakur, praying that I will not offend his lotus feet by my action. (Chaitanya Charitamrita 2.4.5-9)

Just as Vyasadeva compiled Lord Krishna’s pastimes in Srimad Bhagavatam, Thakur Vrindavan Das depicted Lord Chaitanya’s pastimes.... I offer millions of obeisances unto the lotus feet of Vrindavan Das Thakur who has delivered the entire universe through his book. (Chaitanya Charitamrita 1.8.35,40)

Vrindavan Das the authorized biographer of Sri Chaitanya Mahaprabhu and equal to Srila Vyasadeva. He has described the Lord’s pastimes in such a way as to make them sweeter and sweeter. I shall try as far as possible to fill in descriptions he left out due to his fear of his book’s becoming too voluminous. (Chaitanya Charitamrita 1.13.48-9)

In his foreword to the edition of the Chaitanya Charitamrita published by the Sri Chaitanya Gaudiya Math, the president of the editorial board of Chaitanya Vani magazine, H. H. Bhakti Pramoda Puri Goswami Maharaj,

http://bvml.org/SBPPG/index.htm

has written:

“Vrindavan Das Thakur wrote an elaborate outline of Mahaprabhu’s lila at the beginning of the Chaitanya Bhagavat, but as he became absorbed in describing Nityananda’s activities, many events mentioned in the outline were left out of the final version of the book. Mahaprabhu’s Vrindavan devotees approached Krishnadas Kaviraj, asking him to write down a full version of these pastimes, for if it were not done, they would be forgotten. Krishnadas then went to the deity of Madana Mohana and asked him for permission to do as he had been asked. In front of all the prominent contemporary members of the Gaudiya community in Vrindavan, the garland fell from Madana Mohana’s neck. This was taken by all who were present as a sign of the Lord’s approval and they let out a joyous cheer. Madana Mohana’s pujari picked up the garland and placed it on Krishnadas’s chest. Joyfully taking the garland as a symbol of the Deity’s wishes, Krishnadas began to write his biography of the Lord. Thus he has written in great humility.

Chaitanya Charitamrita is being dictated to me by Madana Mohana. My writing is like the repetition of a parrot. I write as Madana Gopal orders me, just as a wooden marionette is made to dance by a puppeteer. (Chaitanya Charitamrita 1.8.78-9)

In writing Chaitanya Charitamrita, Krishnadas made use of Svarupa Damodar’s notes, which Raghunath Das Goswami had memorized. Srila Bhaktivinoda Thakur has described this as follows: “Sri Svarupa Damodar Goswami wrote an outline in Sanskrit (karica) of Mahaprabhu’s later activities. He had Raghunath memorize these verses and told him to preach them throughout the world. These verses were not written down anywhere else, however. The Chaitanya Charitamrita is the gist of Svarupa Damodar’s karica.

Though I am an insignificant living being, through the blessings of Sri Chaitanya Mahaprabhu I have summarized in writing everything that Svarupa Damodar recorded in his notes about the Lord’s pastimes, as well as everything that I heard from the mouth of Raghunath Das. (Chaitanya Charitamrita 3.3.269-70)

Lord Chaitanya Mahaprabhu’s glorious name, form, qualities and activities all manifest in Krishnadas Kaviraj’s heart, which he then published in the Chaitanya Charitamrita. He himself stated this fact in various places throughout the book:

I am now an old man and an invalid. My hand trembles as I write and my memory fails me. I am going blind and deaf, but still I manage to write and this is a great wonder. (Chaitanya Charitamrita 2.2.90)

While Srila Bhaktisiddhanta Saraswati Goswami Thakur was once glorifying the superlative character of Chaitanya Charitamrita to his disciples, he instructed them as follows: “If it were to happen that all the books in the world were destroyed, leaving only Srimad Bhagavatam and Chaitanya Charitamrita, then the people of this world would still be able to achieve the ultimate goal in life. Even if the Srimad Bhagavatam were lost, leaving only the Chaitanya Charitamrita, there would be no loss to humanity, for that which has not been revealed in the Bhagavat is found in Chaitanya Charitamrita. The supreme absolute truth is Sri Chaitanya Mahaprabhu, the combined form of Radha and Krishna. The Chaitanya Charitamrita is his sound incarnation. The divine mystery of Radharani’s divine status and glories are found therein. Can there be any doubt, therefore, of the supreme status of this piece of transcendental literature?”

This statement underscores the supremely special status of Krishnadas Kaviraj Goswami himself. His three books, Chaitanya Charitamrita, Govinda-lilamrita and a commentary on Krishna-karnamrita, are all priceless works. Govinda-lilamrita describes in detail Lord Krishna’s activities over a twenty-four-hour period. Narottama Das Thakur has therefore stated:

Krishnadas Kaviraj Goswami stands out amongst the devotional literati, for he is the author of the biography of Chaitanya Mahaprabhu. He described both Gaura and Govinda’s lila, hearing which even a stone would melt. Alas, even so, my mind has not been attracted by these works. (Prema-bhakti-candrika)

Krishnadas was honored with the title kaviraja (“king of poets”) for his Govinda-lilamrita. He is also respected in the Vaishnava world as the best amongst the followers of Rupa Goswami.

<CENTER>The Authoritativeness of the Chaitanya Charitamrita

</CENTER>From the illustrious commentator Vishvanath Chakravarti’s tika to the Chaitanya Charitamrita, we can understand a little better just how dear Krishnadas Kaviraj Goswami was to Radharani, and by the same token, how the deepest and most esoteric truths of the Divinity were revealed to him, showing that every word he wrote is to be taken as the supreme spiritual truth. H. H. Bhakti Pramoda Puri Maharaj has recounted the following anecdote in his foreward to the Chaitanya Gaudiya Math edition of the Chaitanya Charitamrita: “While Vishvanath Chakravarti was writing his commentary on the Chaitanya Charitamrita, Madhya-lila 21.125, he was unable to understand why Kaviraj Goswami had written that the kama-gayatri mantra consists of 24_ syllables rather than 25. He became so distraught by his inability to comprehend that he finally took a vow to starve to death by the banks of Radha Kund. As he dozed off in the middle of the night, the daughter of Vrishabhanu appeared to him in a dream and said to him, ‘O Vishvanath! Get up. Krishnadas has indeed written correctly. He is my dear girlfriend, who brings me much pleasure. I have blessed him so that he can understand the most intimate truths about myself. Do not doubt anything he has written. In the book named Varnagama-bhasvat, it is written that whenever the syllable ya is followed by the syllable vi, it is considered to be only half a syllable.’”

In the Bhakti-ratnakara it is mentioned that Srinivas Acharya met Krishnadas Kaviraj, Raghunath Das Goswami and Sri Raghava when he arrived in Vrindavan (Bhakti-ratnakara 4.392).

On the grounds of Krishnadas Kaviraj’s home in Jhamatpura is a small temple containing Nityananda’s footprints. Local legend has it that Krishna-Das received Nityananda’s mercy, i.e., initiation into the mantra, at this very spot. According to the Prema-vilasa, however, Krishnadas took initiation from Raghunath Das Goswami. In the temple there is a wooden sandal which is said to have been Krishnadas’s. His cottage and samadhi tomb are in Radha Kund. His disappearance took place after that of Raghunath Das Goswami, on the Shukla Dvadashi tithi of the month of Ashvina.

Footnotes:

[1] Saptagram was made up of seven villages: Saptagram, Vamsibati, Shivapura, Vasudevapura, Nityanandapura and Saìkhanagara. It was the main trade center on the Ganges in Bengal in the 15th and 16th centuries. The modern town of Triveni grew out of Saptagram.

[2] Srila Prabhupada A. C. Bhaktivedanta Svami writes: “When a man takes a dead body to the crematorium, he sometimes thinks, "This is the final end of the body. Why am I working so hard day and night?" Such sentiments naturally arise in the mind of any man who goes to a crematorial ghaöa. However, as soon as he returns from the cremation grounds, he again engages in material activity for sense enjoyment. This is called smasana-vairagya, or markaöa-vairagya.”

Excerpted from "Sri Chaitanya: His Life & Associates" by Srila Bhakti Ballabh Tirtha Maharaj

<HR>

Dear Puru das,

Pamho!

Kindly enlighten me on the source of Cc. I'm not an expert on it. The above mentioned text is from Cc as you have stated. But I don't fully know the correct history of Cc. It is a gaudiya scripture alright written not longer ago than 400 years. How was it conceived?

. . .

Thanks.

regards,

YK.

excerpted from:

http://bvml.org/books/CC/adi/index.html#Intro

The Caitanya-caritamrta teaches that the spirit soul is immortal and that our activities in the spiritual world are also immortal. The Mayavadis, who hold to the view that the Absolute is impersonal and formless, contend that a realized soul has no need to talk. However, the Vaisnavas, who are devotees of Krsna, contend that when one reaches the stage of realization, he really begins to talk. "Previously we only talked of nonsense," the Vaisnava says. "Now let us begin our real talks, talks of Krsna." The Mayavadis are also fond of using the example of the waterpot, maintaining that when a pot is not filled with water it makes a sound, but that when it is filled it makes no sound. But are we waterpots? How can we be compared to them? A good analogy utilizes as many similarities between two objects as possible. A waterpot is not an active living force, but we are. Ever-silent meditation may be adequate for a waterpot, but not for us. Indeed, when a devotee realizes how much he has to say about Krsna, twenty-four hours in a day are not sufficient. It is the fool who is celebrated as long as he does not speak, for when he breaks his silence his lack of knowledge is exposed. The Caitanya-caritamrta shows that there are many wonderful things to discover by glorifying the Supreme.

In the beginning of the Caitanya-caritamrta, Krsnadasa Kaviraja Gosvami writes, "I offer my respects to my spiritual masters." He uses the plural here to indicate the disciplic succession. It is not that he offers obeisances to his spiritual master alone but to the whole parampara, the chain of disciplic succession beginning with Lord Krsna Himself. Thus the guru is addressed in the plural to show the author's highest respect for all the Vaisnavas. After offering obeisances to the disciplic succession, the author pays obeisances to all other devotees, Godbrothers, the expansions of Godhead and the first manifestation of Krsna's energy. Lord Caitanya Mahaprabhu (sometimes called Krsna Caitanya) is the embodiment of all of these; He is God, guru, devotee and the expansion of God. As His associate Nityananda, He is the first manifestation of energy; as Advaita, He is an incarnation; as Gadadhara, He is the internal potency; and as Srivasa, He is the marginal living entity. Thus Krsna should not be thought of as being alone but should be considered as eternally existing with all His manifestations, as described by Ramanujacarya. In the Visistadvaita philosophy, God's energies, expansions and incarnations are considered to be oneness in diversity. In other words, God is not separate from all of these; everything together is God.

Actually, the Caitanya-caritamrta is not intended for the novice, for it is the postgraduate study of spiritual knowledge. Ideally, one begins with the Bhagavad-gita and advances through Srimad-Bhagavatam to the Caitanya-caritamrta. Although all these great scriptures are on the same absolute level, for the sake of comparative study the Caitanya-caritamrta is considered to be on the highest platform. Every verse in it is perfectly composed. Indeed, Lord Caitanya and Lord Nityananda are compared to the sun and the moon in that They dissipate the darkness of the material world. In this instance both the sun and the moon have risen together, and it is proper to offer obeisances directly to Lord Caitanya and Lord Nityananda."

(Originally delivered as five morning lectures on the Caitanya-caritamrta--the authoritative biography of Lord Caitanya Mahaprabhu by Krsnadasa Kaviraja Gosvami--before the International Society for Krishna Consciousness, New York City, April 10-14, 1967.)

Since I posted already verse 47-53 and verse 30 I can fill in with verse 31-46. You have the url for the chapter.

http://bvml.org/books/CC/adi/02.html

If you can put some stock in the author and the translator then I suggest you examine it for yourself. If you do the subject matter of Krsna, Narayana and Visnu should become clear to you, at least how Srila Krsnadas Kaviraja Gosvami and how Srila A.C. Bhaktivedanta Swami Prabhupada, and other gaudiya acaryas understand this topic.

<CENTER>TEXT 31

</CENTER><CENTER>

</CENTER><CENTER>SYNONYMS

</CENTER>sisu--playmates; vatsa--calves; hari'--stealing; brahma--Lord Brahma; kari--making; aparadha--offense; aparadha--offense; ksamaite--to pardon; magena--begged; prasada--mercy.

<CENTER>TRANSLATION

</CENTER>After Brahma had offended Krsna by stealing His playmates and calves, he begged the Lord's pardon for his offensive act and prayed for the Lord's mercy.

<HR>

<CENTER>TEXT 32

</CENTER><CENTER>

</CENTER><CENTER>SYNONYMS

</CENTER>tomara--Your; nabhi-padma--lotus of the navel; haite--from; amara--my; janma-udaya--birth; tumi--You; pita--father; mata--mother; ami--I; tomara--Your; tanaya--son.

<CENTER>TRANSLATION

</CENTER>"I took birth from the lotus that grew from Your navel. Thus You are both my father and my mother, and I am Your son."

<HR>

<CENTER>TEXT 33

</CENTER><CENTER>

</CENTER><CENTER>SYNONYMS

</CENTER>pita--father; mata--mother; balakera--of the child; na--not; laya--take seriously; aparadha--the offense; aparadha--the offense; ksama--please pardon; more--unto me; karaha--please show; prasada--mercy.

<CENTER>TRANSLATION

</CENTER>"Parents never take seriously the offenses of their children. I therefore beg Your pardon and ask for Your benediction."

<HR>

<CENTER>TEXT 34

</CENTER><CENTER>

</CENTER><CENTER>SYNONYMS

</CENTER>krsna--Lord Krsna; kahena--says; brahma--O Lord Brahma; tomara--your; pita--father; narayana--Lord Narayana; ami--I (am); gopa--cowherd boy; tumi--you; kaiche--how; amara--My; nandana--son.

<CENTER>TRANSLATION

</CENTER>Sri Krsna said, "O Brahma, your father is Narayana. I am but a cowherd boy. How can you be My son?"

<HR>

<CENTER>TEXT 35

</CENTER><CENTER>

</CENTER><CENTER>SYNONYMS

</CENTER>brahma--Lord Brahma; balena--says; tumi--You; ki na hao--are not; narayana--Lord Narayana; tumi--You; narayana--Lord Narayana; suna--please hear; tahara--of that; karana--reason.

<CENTER>TRANSLATION

</CENTER>Brahma replied, "Are You not Narayana? You are certainly Narayana. Please listen as I state the proofs.

<HR>

<CENTER>TEXT 36

</CENTER><CENTER>

</CENTER><CENTER>SYNONYMS

</CENTER>prakrta--material; aprakrta--and spiritual; srstye--in the creations; yata--as many as there are; jiva-rupa--the living beings; tahara--of them; ye--who; atma--the Supersoul; tumi--You; mula-svarupa--ultimate source.

<CENTER>TRANSLATION

</CENTER>"All the living beings within the material and spiritual worlds are ultimately born of You, for You are the Supersoul of them all."

<CENTER>PURPORT

</CENTER>The cosmic manifestation is generated by the interaction of the three modes of material nature. The transcendental world has no such material modes, although it is nevertheless full of spiritual variegatedness. In that spiritual world there are also innumerable living entities, who are eternally liberated souls engaged in transcendental loving service to Lord Krsna. The conditioned souls, who remain within the material cosmic creation, are subjected to the threefold miseries and pangs of material nature. They exist in different species of life because they are eternally averse to transcendental loving devotion to the Supreme Lord.

Sankarsana is the original source of all living entities because they are all expansions of His marginal potency. Some of them are conditioned by material nature, whereas others are under the protection of the spiritual nature. The material nature is a conditional manifestation of spiritual nature, just as smoke is a conditional stage of fire. Smoke is dependent on fire, but in a blazing fire there is no place for smoke. Smoke disturbs, but fire serves. The serving spirit of the residents of the transcendental world is displayed in five varieties of relationship with the Supreme Lord, who is the central enjoyer. In the material world everyone is a self-centered enjoyer of mundane happiness and distress. A person considers himself the lord of everything and tries to enjoy the illusory energy, but he is not successful because he is not independent: he is but a minute particle of the energy of Lord Sankarsana. All living beings exist under the control of the Supreme Lord, who is therefore called Narayana.

<HR>

<CENTER>TEXT 37

</CENTER><CENTER>

</CENTER><CENTER>SYNONYMS

</CENTER>prthvi--the earth; yaiche--just as; ghata--of earthen pots; kulera--of the multitude; karana--the cause; asraya--the shelter; jivera--of the living beings; nidana--root cause; tumi--You; tumi--You; sarva-asraya--shelter of all.

<CENTER>TRANSLATION

</CENTER>"As the earth is the original cause and shelter of all pots made of earth, so You are the ultimate cause and shelter of all living beings."

<CENTER>PURPORT

</CENTER>As the vast earth is the source for the ingredients of all earthen pots, so the Supreme Soul is the source for the complete substance of all individual living entities. The cause of all causes, the Supreme Personality of Godhead, is the cause of the living entities. This is confirmed in the Bhagavad-gita (7.10), where the Lord says, bijam mam sarva-bhutanam ("I am the seed of all living entities"), and in the Upanisads (Katha Upanisad 5.3), which say, nityo nityanam cetanas cetananam ("the Lord is the supreme leader among all the eternal living beings").

The Lord is the reservoir of all cosmic manifestation, animate and inanimate. The advocates of Visistadvaita-vada philosophy explain the Vedanta-sutra by saying that although the living entity has two kinds of bodies--subtle (consisting of mind, intelligence and false ego) and gross (consisting of the five basic elements)--and although he thus lives in three bodily dimensions (gross, subtle and spiritual), he is nevertheless a spiritual soul. Similarly, the Supreme Personality of Godhead, who emanates the material and spiritual worlds, is the Supreme Spirit. As an individual spirit soul is almost identical to his gross and subtle bodies, so the Supreme Lord is almost identical to the material and spiritual worlds. The material world, full of conditioned souls trying to lord it over matter, is a manifestation of the external energy of the Supreme Lord, and the spiritual world, full of perfect servitors of the Lord, is a manifestation of His internal energy. Since all living entities are minute sparks of the Supreme Personality of Godhead, He is the Supreme Soul in both the material and spiritual worlds. The Vaisnavas following Lord Caitanya stress the doctrine of acintya-bhedabheda-tattva, which states that the Supreme Lord, being the cause and effect of everything, is inconceivably, simultaneously one with His manifestations of energy and different from them.

<HR>

<CENTER>TEXT 38

</CENTER><CENTER>

</CENTER><CENTER>SYNONYMS

</CENTER>nara-sabde--by the word nara; kahe--one means; sarva jivera--of all living entities; nicaya--the assemblage; ayana-sabdete--by the word ayana; kahe--one means; tahara--of them; asraya--the refuge.

<CENTER>TRANSLATION

</CENTER>"The word nara refers to the aggregate of all the living beings, and the word ayana refers to the refuge of them all."

<HR>

<CENTER>TEXT 39

</CENTER><CENTER>

</CENTER><CENTER>SYNONYMS

</CENTER>ataeva--therefore; tumi--You; hao--are; mula--original; narayana--Narayana; ei--this; eka--one; hetu--reason; suna--please listen; dvitiya--second; karana--to the reason.

<CENTER>TRANSLATION

</CENTER>"You are therefore the original Narayana. This is one reason; please listen as I state the second."

<HR>

<CENTER>TEXT 40

</CENTER><CENTER>

</CENTER><CENTER>SYNONYMS

</CENTER>jivera--of the living beings; isvara--the Supreme Lord; purusa-adi--purusa incarnations, etc.; avatara--incarnations; tanha--Them; saba--all; haite--than; tomara--Your; aisvarya--opulences; apara--boundless.

<CENTER>TRANSLATION

</CENTER>"The direct Lords of the living beings are the purusa incarnations. But Your opulence and power are more exalted than Theirs."

<HR>

<CENTER>TEXT 41

</CENTER><CENTER>

</CENTER><CENTER>SYNONYMS

</CENTER>ataeva--therefore; adhisvara--primeval Lord; tumi--You; sarva--of all; pita--father; tomara--Your; saktite--by the energy; tanra--They; jagat--of the cosmic creations; raksita--protectors.

<CENTER>TRANSLATION

</CENTER>"Therefore You are the primeval Lord, the original father of everyone. They [the purusas] are protectors of the universes by Your power."

<HR>

<CENTER>TEXT 42

</CENTER><CENTER>

</CENTER><CENTER>SYNONYMS

</CENTER>narera--of the living beings; ayana--the shelters; yate--those to whom; karaha--You give; palana--protection; ataeva--therefore; hao--are; tumi--You; mula--original; narayana--Narayana.

<CENTER>TRANSLATION

</CENTER>"Since You protect those who are the shelters of all living beings, You are the original Narayana."

<CENTER>PURPORT

</CENTER>The controlling Deities of the living beings in the mundane worlds are the three purusa-avataras. But the potent energy displayed by Sri Krsna is far more extensive than that of the purusas. Sri Krsna is therefore the original father and Lord who protects all creative manifestations through His various plenary portions. Since He sustains even the shelters of the collective living beings, there is no doubt that Sri Krsna is the original Narayana.

<HR>

<CENTER>TEXT 43

</CENTER><CENTER>

</CENTER><CENTER>SYNONYMS

</CENTER>trtiya--third; karana--reason; suna--please hear; sri-bhagavan--O Supreme Personality of Godhead; ananta--unlimited; brahma-anda--universes; bahu--many; vaikuntha-adi--Vaikuntha, etc.; dhama--planets.

<CENTER>TRANSLATION

</CENTER>"O my Lord, O Supreme Personality of Godhead! Kindly hear my third reason. There are countless universes and fathomless transcendental Vaikunthas."

<HR>

<CENTER>TEXT 44

</CENTER><CENTER>

</CENTER><CENTER>SYNONYMS

</CENTER>ithe--in these; yata--as many; jiva--living beings; tara--of them; trai-kalika--past, present and future; karma--the activities; taha--that; dekha--You see; saksi--witness; tumi--You; jana--You know; saba--of everything; marma--the essence.

<CENTER>TRANSLATION

</CENTER>"Both in this material world and in the transcendental world, You see all the deeds of all living beings, in the past, present and future. Since You are the witness of all such deeds, You know the essence of everything."

<HR>

<CENTER>TEXT 45

</CENTER><CENTER>

</CENTER><CENTER>SYNONYMS

</CENTER>tomara--Your; darsane--by the seeing; sarva--all; jagatera--of the universe; sthiti--maintenance; tumi--You; na dekhile--in not seeing; karo--of anyone; nahi--there is not; sthiti--staying; gati--moving.

<CENTER>TRANSLATION

</CENTER>"All the worlds exist because You oversee them. None can live, move or have their being without Your supervision."

<HR>

<CENTER>TEXT 46

</CENTER><CENTER>

</CENTER><CENTER>SYNONYMS

</CENTER>narera--of the living beings; ayana--the motion; yate--since; kara--You do; darasana--seeing; tahateo--therefore; hao--are; tumi--You; mula--original; narayana--Narayana.

<CENTER>TRANSLATION

</CENTER>"You oversee the wanderings of all living beings. For this reason also, You are the primeval Lord Narayana."

<CENTER>PURPORT

</CENTER>Sri Krsna, in His Paramatma feature, lives in the hearts of all living beings in both the transcendental and mundane creations. As Paramatma, He witnesses all actions the living beings perform in all phases of time, namely past, present and future. Sri Krsna knows what the living beings have done for hundreds and thousands of past births, He sees what they are doing now, and therefore He knows the results of their present actions that will fructify in the future. As stated in the Bhagavad-gita, the entire cosmic situation is created as soon as He glances over the material energy. Nothing can exist without His superintendence. Since He sees even the abode for rest of the collective living beings, He is the original Narayana.

Cc. Adi lila Ch. 2 Txt 31-46

Looks like my godbrother was correct and the whole chapter needs to be posted to give the whole picture. Dandavat pranams to Sripad Bhumipati das adhikari, for pointing out to me that this second chapter of the Cc. Adi lila gives such nice information on this topic. His appreciation of His Divine Grace's books has made him a veritable encyclopedia of pertinent references. Thanks again to him.

Dear Puru das,

Pamho!

. . . I would like to know the exact source of this dialogue between krsna and Brahma and how was it conceived.

Thanks.

regards,

YK.

<CENTER>TEXT 30

</CENTER><CENTER>

</CENTER><CENTER>SYNONYMS

</CENTER>narayanah--Lord Narayana; tvam--You; na--not; hi--certainly; sarva--all; dehinam--of the embodied beings; atma--the Supersoul; asi--You are; adhisa--O Lord; akhila-loka--of all the worlds; saksi--the witness; narayanah--known as Narayana; angam--plenary portion; nara--of Nara; bhu--born; jala--in the water; ayanat--due to the place of refuge; tat--that; ca--and; api--certainly; satyam--highest truth; na--not; tava--Your; eva--at all; maya--the illusory energy.

<CENTER>TRANSLATION

</CENTER>"O Lord of lords, You are the seer of all creation. You are indeed everyone's dearest life. Are You not, therefore, my father, Narayana? Narayana refers to one whose abode is in the water born from Nara [Garbhodakasayi Visnu], and that Narayana is Your plenary portion. All Your plenary portions are transcendental. They are absolute and are not creations of maya."

<CENTER>PURPORT

</CENTER>This statement, which is from Srimad-Bhagavatam (10.14.14), was spoken by Lord Brahma in his prayers to Lord Krsna after the Lord had defeated him by displaying His mystic powers. Brahma had tried to test Lord Krsna to see if He were really the Supreme Personality of Godhead playing as a cowherd boy. Brahma stole all the other boys and their calves from the pasturing grounds, but when he returned to the pastures he saw that all the boys and calves were still there, for Lord Krsna had created them all again. When Brahma saw this mystic power of Lord Krsna's, he admitted defeat and offered prayers to the Lord, addressing Him as the proprietor and seer of everything in the creation and as the Supersoul who is within each and every living entity and is dear to all. That Lord Krsna is Narayana, the father of Brahma, because Lord Krsna's plenary expansion Garbhodakasayi Visnu, after placing Himself on the Garbha Ocean, created Brahma from His own body. Maha-Visnu in the Causal Ocean and Ksirodakasayi Visnu, the Supersoul in everyone's heart, are also transcendental expansions of the Supreme Truth.

Cc. Adi lila Ch.2 Txt 30

The discussion continues in the nrest of the verse from 31 to the end of the chapter. At some point the dialogue of Brahmaji stops and Srila Krsnadas Kaviraja Gosvami takes up the same points. I have to read more carefuly to discern the exact verse where they switch.

see my last post, computasura ate this one.

Puru, many of those chapters have since been edited for grammar and spelling errors. Madhya is quite different now with 23 chapters, but it is still missing the last few chapters.

Whose translation is it? Where can I access the current version?

http://bvml.org/SCM/SCB/index.html

<center></center> <center>Adi Lila

Chapters: 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17

Madhya Lila

Chapters: 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17

Antya Lila

Chapters: 1 | 2 | 3 | 4 | 5 | 6</center>

If you are not a follower or disciple of, His Divine Grace Srila A.C. Bhaktivedanta Swami Prabhupasda these next two veses can easily be misunderstood. If you have faith in his realization and competence to purport the slokas left for us by Srila Krsnadas Kaviraja Gosvami, then there is no problem to accept the preiviously posted information and at least intellecturally understand who is Visnu, who is Narayana and who is Krsna, otherwise not.

2+2=4 or 2+2=5. Our addition comes to 4 and we are ready, willing, able and happy to accept the vanih of our gurudeva, who never lied to us on any issue, never deceived us in anyway, and only showed us love and affection and is our eternal ever well wisher.

ys

pda

TEXT 9

keha ta' acarya ajnaya, keha ta' svatantra

sva-mata kalpana kare daiva-paratantra

SYNONYMS

keha ta'--some; acarya--the spiritual master; ajnaya--upon His order; keha ta'--some; sva-tantra--independently; sva-mata--their own opinions; kalpana kare--they concoct; daiva-paratantra--under the spell of maya.

TRANSLATION

Some of the disciples strictly accepted the orders of the acarya, and others deviated, independently concocting their own opinions under the spell of daivi-maya.

PURPORT

This verse describes the beginning of a schism. When disciples do not stick to the principle of accepting the order of their spiritual master, immediately there are two opinions. Any opinion different from the opinion of the spiritual master is useless. One cannot infiltrate materially concocted ideas into spiritual advancement. That is deviation. There is no scope for adjusting spiritual advancement to material ideas.

TEXT 10

acaryera mata yei, sei mata sara

tanra ajna langhi' cale, sei ta' asara

SYNONYMS

acaryera--of the spiritual master (Advaita Prabhu); mata--opinion; yei--what is; sei--that; mata--opinion; sara--active principle; tanra--his; ajna--order; langhi'--transgressing; cale--becomes; sei--that; ta'--however; asara--useless.

TRANSLATION

The order of the spiritual master is the active principle in spiritual life. Anyone who disobeys the order of the spiritual master immediately becomes useless.

PURPORT

Here is the opinion of Srila Krsnadasa Kaviraja Gosvami. Persons who strictly follow the orders of the spiritual master are useful in executing the will of the Supreme, whereas persons who deviate from the strict order of the spiritual master are useless.

<center>TEXT 47

</center> <center>

</center> <center>SYNONYMS

</center> krsna--Lord Krsna; kahena--says; brahma--O Brahma; tomara--your; na--not; bujhi--I understand; vacana--speech; jiva--of the living entity; hrdi--in the heart; jale--in the water; vaise--sits; sei--that; narayana--Lord Narayana.

<center>TRANSLATION

</center> Krsna said, "Brahma, I cannot understand what you are saying. Lord Narayana is He who sits in the hearts of all living beings and lies down in the waters of the Karana Ocean."

<hr>

<center>TEXT 48

</center> <center>

</center> <center>SYNONYMS

</center> brahma--Lord Brahma; kahe--says; jale--in the water; jive--in the living being; yei--who; narayana--Narayana; se--They; saba--all; tomara--Your; amsa--plenary part; e--this; satya--truthful; vacana--word.

<center>TRANSLATION

</center> Brahma replied, "What I have said is true. The same Lord Narayana who lives on the waters and in the hearts of all living beings is but a plenary portion of You."

<hr>

<center>TEXT 49

</center> <center>

</center> <center>SYNONYMS

</center> karana-abdhi--Karanodakasayi Visnu; garbha-udaka--Garbhodakasayi Visnu; ksira-udaka-sayi--Ksirodakasayi Visnu; maya-dvare--with the material energy; srsti--creation; kare--They do; tate--therefore; saba--all; mayi--connected with maya.

<center>TRANSLATION

</center> "The Karanodakasayi, Garbhodakasayi and Ksirodakasayi forms of Narayana all create in cooperation with the material energy. In this way They are attached to maya."

<hr>

<center>TEXT 50

</center> <center>

</center> <center>SYNONYMS

</center> sei--these; tina--three; jala-sayi--lying in the water; sarva--of all; antah yami--the Supersoul; brahma-anda--of universes; vrndera--of the multitude; atma--Supersoul; ye--who; purusa--purusa; nami--named.

<center>TRANSLATION

</center> "These three Visnus lying in the water are the Supersoul of everything. The Supersoul of all the universes is known as the first purusa."

<hr>

<center>TEXT 51

</center> <center>

</center> <center>SYNONYMS

</center> hiranya-garbhera--of the total of the living entities; atma--the Supersoul; garbha-udaka-sayi--Garbhodakasayi Visnu; vyasti--the individual; jiva--of the living entity; antah-yami--Supersoul; ksira-udaka-sayi--Ksirodakasayi Visnu.

<center>TRANSLATION

</center> "Garbhodakasayi Visnu is the Supersoul of the aggregate of living entities, and Ksirodakasayi Visnu is the Supersoul of each individual living being."

<hr>

<center>TEXT 52

</center> <center>

</center> <center>SYNONYMS

</center> e--this; sabhara--of the assembly; darsanete--in seeing; ache--there is; maya-gandha--connection with maya; turiya--the fourth; krsnera--of Lord Krsna; nahi--there is not; mayara--of the material energy; sambandha--connection.

<center>TRANSLATION

</center> "Superficially we see that these purusas have a relationship with maya, but above them, in the fourth dimension, is Lord Krsna, who has no contact with the material energy."

<center>PURPORT

</center> The three purusas--Karanodakasayi Visnu, Garbhodakasayi Visnu and Ksirodakasayi Visnu--all have a relationship with the material energy, called maya, because through maya They create the material cosmos. These three purusas, who lie on the Karana, Garbha and Ksira oceans, are the Supersoul of everything that be: Karanodakasayi Visnu is the Supersoul of the collective universes, Garbhodakasayi Visnu is the Supersoul of the collective living beings, and Ksirodakasayi Visnu is the Supersoul of all individual living entities. Because all of Them are somehow attracted to the affairs of the material energy, They can be said to have some affection for maya. But the transcendental position of Sri Krsna Himself is not even slightly tinged by maya. His transcendental state is called turiya, or the fourth-dimensional stage.

<hr>

<center>TEXT 53

</center> <center>

</center> <center>SYNONYMS

</center> virat--the virat manifestation; hiranya-garbhah--the hiranyagarbha manifestation; ca--and; karanam--the karana manifestation; ca--and; iti--thus; upadhayah--particular designations; isasya--of the Lord; yat--that which; tribhih--these three; hinam--without; turiyam--the fourth; tat--that; pracaksate--is considered.

<center>TRANSLATION

</center> " 'In the material world the Lord is designated as virat, hiranyagarbha and karana. But beyond these three designations, the Lord is ultimately in the fourth dimension.' "

<center>PURPORT

</center> The phenomenal manifestation of the Supreme Whole, the numinous soul of everything, and the cause or causal nature are all but designations of the purusas, who are responsible for material creation. The transcendental position surpasses these designations and is therefore called the position of the fourth dimension. This is a quotation from Sridhara Svami's commentary on the Eleventh Canto, Fifteenth Chapter, verse 16, of Srimad-Bhagavatam.

<hr>

<center>TEXT 23

</center> <center>

</center> <center>SYNONYMS

</center> para-vyomete--in the transcendental world; vaise--sits; narayana--Lord Narayana; nama--of the name; sat-aisvarya--of six kinds of opulences; purna--full; laksmi-kanta--the husband of the goddess of opulence; bhagavan--the Supreme Personality of Godhead.

<center>TRANSLATION

</center> Lord Narayana, who dominates the transcendental world, is full in six opulences. He is the Personality of Godhead, the Lord of the goddess of fortune.

<hr>

<center>TEXT 24

</center> <center>

</center> <center>SYNONYMS

</center> veda--the Vedas; bhagavata--Srimad-Bhagavatam; upanisat--the Upanisads; agama--other transcendental literatures; purna-tattva--full truth; yanre--unto whom; kahe--they say; nahi--there is not; yanra--whose; sama--equal.

<center>TRANSLATION

</center> The Personality of Godhead is He who is described as the Absolute Whole in the Vedas, Bhagavatam, Upanisads and other transcendental literatures. No one is equal to Him.

<center>PURPORT

</center> There are innumerable authoritative statements in the Vedas regarding the personal feature of the Absolute Truth. Some of them are as follows: (1) From the Rk-samhita (1.22.20):

<center>

</center> "The Personality of Godhead Visnu is the Absolute Truth, whose lotus feet all the demigods are always eager to see. Like the sun-god, He pervades everything by the rays of His energy. He appears impersonal to imperfect eyes." (2) From the Narayanatharva-sira Upanisad (1-2): narayanad eva samutpadyante narayanat pravartante narayane praliyante. . . . atha nityo narayanah. . . . narayana evedam sarvam yad bhutam yac ca bhavyam. . . . suddho deva eko narayano na dvitiyo 'sti kascit. "It is from Narayana only that everything is generated, by Him only that everything is maintained, and in Him only that everything is annihilated. Therefore Narayana is eternally existing. Everything that exists now or will be created in the future is nothing but Narayana, who is the unadulterated Deity. There is only Narayana and nothing else."

(3) From the Narayana Upanisad (1.4): yatah prasuta jagatah prasuti. "Narayana is the source from whom all the universes emanate."

(4) From the Hayasirsa Pancaratra: paramatma harir devah. "Hari is the Supreme Lord."

(5) From the Bhagavatam (11.3.34-35):

<center>

</center> "O best of the brahmanas, please tell us of the position of Narayana, who is also known as Brahman and Paramatma."

<center>

</center> "O King, know Him who is causeless and yet is the cause of creation, maintenance and annihilation. He exists in the three states of consciousness--namely waking, dreaming and deep sleep--as well as beyond them. He enlivens the body, the senses, the breath of life, and the heart, and thus they move. Know Him to be supreme."

<hr>

<center>TEXT 25

</center> <center>

</center> <center>SYNONYMS

</center> bhakti-yoge--by devotional service; bhakta--the devotee; paya--obtains; yanhara--whose; darsana--sight; surya--the sun-god; yena--like; sa-vigraha--with form; dekhe--they see; deva-gana--the denizens of heaven.

<center>TRANSLATION

</center> Through their service, devotees see that Personality of Godhead, just as the denizens of heaven see the personality of the sun.

<center>PURPORT

</center> The Supreme Personality of Godhead has His eternal form, which cannot be seen by material eyes or mental speculation. Only by transcendental devotional service can one understand the transcendental form of the Lord. The comparison is made here to the qualifications for viewing the personal features of the sun-god. The sun-god is a person who, although not visible to our eyes, is seen from the higher planets by the demigods, whose eyes are suitable for seeing through the glaring sunshine that surrounds him. Every planet has its own atmosphere according to the influence of the arrangement of material nature. It is therefore necessary to have a particular type of bodily construction to reach a particular planet. The inhabitants of earth may be able to reach the moon, but the inhabitants of heaven can reach even the fiery sphere called the sun. What is impossible for man on earth is easy for the demigods in heaven because of their different bodies. Similarly, to see the Supreme Lord one must have the spiritual eyes of devotional service. The Personality of Godhead is unapproachable by those who are habituated to speculation about the Absolute Truth in terms of experimental scientific thought, without reference to the transcendental vibration. The ascending approach to the Absolute Truth ends in the realization of impersonal Brahman and the localized Paramatma but not the Supreme Transcendental Personality.

<hr>

<center>TEXT 26

</center> <center>

</center> <center>SYNONYMS

</center> jnana--of philosophical speculation; yoga--and of mystic yoga; marge--on the paths; tanre--Him; bhaje--worship; yei--who; saba--all; brahma--of impersonal Brahman; atma--and of the Supersoul (Paramatma); rupe--in the forms; tanre--Him; kare--do; anubhava--perceive.

<center>TRANSLATION

</center> Those who walk the paths of knowledge and yoga worship only Him, for it is Him they perceive as the impersonal Brahman and localized Paramatma.

<center>PURPORT

</center> Those who are fond of mental speculation (jnana-marga) or want to meditate in mystic yoga to find the Absolute Truth must approach the impersonal effulgence of the Lord and His partial representation respectively. Such persons cannot realize the eternal form of the Lord.

<hr>

<center>TEXT 27

</center> <center>

</center> <center>SYNONYMS

</center> upasana-bhede--by the different paths of worship; jani--I know; isvara--of the Supreme Lord; mahima--greatness; ataeva--therefore; surya--the sun; tanra--of Him; diyeta--was given; upama--simile.

<center>TRANSLATION

</center> Thus one may understand the glories of the Lord through different modes of worship, as the example of the sun illustrates.

<hr>

<center>TEXT 28

</center> <center>

</center> <center>SYNONYMS

</center> sei--that; narayana--Lord Narayana; krsnera--of Lord Krsna; svarupa--original form; abheda--not different; eka-i--one; vigraha--identity; kintu--but; akara--of bodily features; vibheda--difference.

<center>TRANSLATION

</center> Narayana and Sri Krsna are the same Personality of Godhead, but although They are identical, Their bodily features are different.

<hr>

<center>TEXT 29

</center> <center>

</center> <center>SYNONYMS

</center> inhota--this one; dvi-bhuja--two arms; tinho--He; dhare--manifests; cari--four; hatha--hands; inho--this one; venu--flute; dhare--holds; tinho--He; cakra-adika--the wheel, etc.; satha--with.

<center>TRANSLATION

</center> This Personality of Godhead [sri Krsna] has two hands and holds a flute, whereas the other [Narayana] has four hands, with conch, wheel, mace and lotus.

<center>PURPORT

</center> Narayana is identical to Sri Krsna. They are in fact the same person manifested differently, like a high court judge who is differently situated in his office and at home. As Narayana the Lord is manifested with four hands, but as Krsna He is manifested with two hands.

<hr>

<center>TEXT 30

</center> <center>

</center> <center>SYNONYMS

</center> narayanah--Lord Narayana; tvam--You; na--not; hi--certainly; sarva--all; dehinam--of the embodied beings; atma--the Supersoul; asi--You are; adhisa--O Lord; akhila-loka--of all the worlds; saksi--the witness; narayanah--known as Narayana; angam--plenary portion; nara--of Nara; bhu--born; jala--in the water; ayanat--due to the place of refuge; tat--that; ca--and; api--certainly; satyam--highest truth; na--not; tava--Your; eva--at all; maya--the illusory energy.

<center>TRANSLATION

</center> "O Lord of lords, You are the seer of all creation. You are indeed everyone's dearest life. Are You not, therefore, my father, Narayana? Narayana refers to one whose abode is in the water born from Nara [Garbhodakasayi Visnu], and that Narayana is Your plenary portion. All Your plenary portions are transcendental. They are absolute and are not creations of maya."

<center>PURPORT

</center> This statement, which is from Srimad-Bhagavatam (10.14.14), was spoken by Lord Brahma in his prayers to Lord Krsna after the Lord had defeated him by displaying His mystic powers. Brahma had tried to test Lord Krsna to see if He were really the Supreme Personality of Godhead playing as a cowherd boy. Brahma stole all the other boys and their calves from the pasturing grounds, but when he returned to the pastures he saw that all the boys and calves were still there, for Lord Krsna had created them all again. When Brahma saw this mystic power of Lord Krsna's, he admitted defeat and offered prayers to the Lord, addressing Him as the proprietor and seer of everything in the creation and as the Supersoul who is within each and every living entity and is dear to all. That Lord Krsna is Narayana, the father of Brahma, because Lord Krsna's plenary expansion Garbhodakasayi Visnu, after placing Himself on the Garbha Ocean, created Brahma from His own body. Maha-Visnu in the Causal Ocean and Ksirodakasayi Visnu, the Supersoul in everyone's heart, are also transcendental expansions of the Supreme Truth.