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NITAAI-Veda.nyf > Compiled and Imp Scriptures > Chaitanya Bhagavata > Caitanya Bhagavata with Commentaries > Adi-khanda > 7-Sri Visvarupa Takes Sannyasa > Adi-khanda 7/1-50

Shri Chaitanya-bhagavata

Adi-khanda -

By

Vyasa Avatara Shrila Vrindavana dasa Thakura

Chapter Seven: Shri Vishvarupa Takes Sannyasa

 

 

CB Adi-khanda 7.1

TEXT 1

jaya jaya maha-maheshvara gauracandra

jaya jaya vishvambhara-priya-bhakta-vrinda

TRANSLATION

All glories to Shri Gaurachandra, the Lord of all lords. All glories to Vishvambhara’s beloved devotees.

CB Adi-khanda 7.2

TEXT 2

jaya jagannatha-shaci-putra sarva-prana

kripa-drishtye kara prabhu sarva-jive trana

TRANSLATION

All glories to Jagannatha and Shaci’s son, who is the life and soul of all. O Lord, please deliver the living entities by Your merciful glance.

COMMENTARY

The word sarva-prana refers to He who is the life and soul of His servants. The son of Shaci is the source of all conscious entities.

CB Adi-khanda 7.3

TEXT 3

hena mate navadvipe shri-gaurasundara

balya-lila-chale kare prakasha vistara

TRANSLATION

In this way Shri Gaurasundara manifested His childhood pastimes in Navadvipa.

COMMENTARY

The words kare prakasha vistara indicate that the mischievous pastimes that Shri Gaurasundara exhibited in His childhood had two purposes. The direct purpose was to attract His devotees and constantly increase their ecstasy, and the indirect purpose was to confirm the temporary nature of mundane objects of sense gratification by destroying them in a mischievous way. Since accepting and rejecting mundane objects creates various disturbances, obstructing or minimizing the attempt to enjoy such objects is certainly for the eternal benefit of the conditioned souls.

 

A conditioned soul’s constitutional duties are transformed into mental speculation due to his external perception. As a result, rather than serving the Lord, one’s propensity for enjoying the material world increases. In the absence of this propensity, one’s spiritual constitutional engagement of devotional service, in the form of liberation from material enjoyment and endeavor for achieving Krishna, becomes manifest.

CB Adi-khanda 7.4

TEXT 4

nirantara capalata kare saba-sane

ma’ye shikhaleo prabodha nahi mane

TRANSLATION

The Lord regularly engaged in mischief-making. He would not stop even by His mother’s order.

CB Adi-khanda 7.5

TEXT 5

shikhaile aro haya dvi-guna cancala

grihe yaha paya, taha bhangaye sakala

TRANSLATION

Whenever His parents tried to restrain Him, He would create twice as much mischief. He would then break anything at home that He could get His hands on.

CB Adi-khanda 7.6

TEXT 6

bhaye ara kichu na bolaye bapa-ma’ya

svacchande paramanande khelaya lilaya

TRANSLATION

Thus, out of fear, His parents no longer tried to restrain the Lord, who was then free to fully enjoy His pastimes.

CB Adi-khanda 7.7

TEXT 7

adi-khanda-katha-yena amrita-shravana

yahin shishu-rupe krida kare narayana

TRANSLATION

The topics of Adi-khanda are like a stream of nectar, for they relate the childhood pastimes of Lord Narayana.

CB Adi-khanda 7.8

TEXT 8

pita, mata, kahare na kare prabhu bhaya

vishvarupa agraja dekhile namra haya

TRANSLATION

The Lord was not afraid of anyone, including His parents, but He displayed humility on seeing His elder brother, Vishvarupa.

CB Adi-khanda 7.9

TEXT 9

prabhura agraja vishvarupa bhagavan

ajanma virakta sarva-gunera nidhana

TRANSLATION

Shri Vishvarupa, the Personality of Godhead, was the Lord’s elder brother. From birth He was detached from sense gratification. He was the abode of all transcendental qualities.

CB Adi-khanda 7.10

TEXT 10

sarva-shastre sabe vakhanena vishnu-bhakti

khandite tanhara vyakhya nahi ka’ro shakti

TRANSLATION

He explained that the purport of all scriptures was devotional service to Lord Vishnu, and no one was able to refute His explanation.

CB Adi-khanda 7.11

TEXT 11

shravane, vadane, mane, sarvendriya-gane

krishna-bhakti vine ara na bole, na shune

TRANSLATION

With His ears, mouth, mind, and other senses, He would not speak or hear about anything other than devotional service to Lord Krishna.

CB Adi-khanda 7.12

TEXT 12

anujera dekhi’ ati vilakshana rita

vishvarupa mane gane’ haiya vismita

TRANSLATION

Seeing His brother’s uncommon activities, Vishvarupa was struck with wonder and thought.

COMMENTARY

The words vilakshana rita mean “extraordinary or contrary behavior.”

CB Adi-khanda 7.13

TEXT 13

“e balaka kabhu nahe prakrita chaoyala

rupe, acarane,-yena shri-bala-gopala

TRANSLATION

“This boy cannot be an ordinary child. His beauty and activities appear just like those of Shri Bala-gopala.

COMMENTARY

The word prakrita chaoyala indicate an ordinary mundane child who is forced to enjoy the fruits of his karma.

CB Adi-khanda 7.14

TEXT 14

yata amanushi karma niravadhi kare

e bujhi,-khelena krishna e shishu-sharire”

TRANSLATION

“I can understand from the uncommon activities He constantly performs that Lord Krishna enjoys pastimes through the body of this child.”

COMMENTARY

The word amanushi means “not characteristic of a human being,” “not of this world,” or “divine.”

CB Adi-khanda 7.15

TEXT 15

ei-mata cinte vishvarupa-mahashaya

kahare na bhange tattva, sva-karma karaya

TRANSLATION

Considering in this way, Vishvarupa kept to His own activities and did not disclose this secret to anyone.

COMMENTARY

The phrase tattva na bhange indicates that Vishvarupa never disclosed to anyone that Shri Vishvambhara is Shri Krishna Himself.

CB Adi-khanda 7.16

TEXT 16

niravadhi thake sarva-vaishnavera sange

krishna-katha, krishna-bhakti, krishna-puja-range

TRANSLATION

He constantly associated with the Vaishnavas by discussing topics of Krishna, performing devotional service to Krishna, and engaging in the worship of Krishna.

COMMENTARY

Vishvarupa always lived in the association of the devotees, discussed topics about Krishna with the devotees, and attained ecstasy by respectfully serving Krishna.

CB Adi-khanda 7.17

TEXT 17

jagat-pramatta-dhana-putra-vidya-rase

vaishnava dekhile matra sabe upahase’

TRANSLATION

The people of the world were mad for enjoying wealth, children, and education. Whenever they saw the Vaishnavas, they would ridicule them.

COMMENTARY

Mundane people work hard to achieve wealth, children, and education, and when they do not see such propensities in a Vaishnava, they deride him.

CB Adi-khanda 7.18

TEXT 18

arya-taraja padhe saba vaishnava dekhiya

“yati, sati, tapasvio yaibe mariya

TRANSLATION

They would compose blasphemous rhymes and recite them when they saw a Vaishnava. They challenged, “What is the use of being a sannyasi, a chaste wife, or a tapasvi? They must also die.

COMMENTARY

In the phrase arya-taraja the word arya refers to a Bengali poem composed about some particular incident or person. The word taraja is an Arabian word referring to insulting poems exchanged in the form of questions and answers between two parties in a musical performance or light songs.

 

The atheistic residents of Navadvipa at that time followed the doctrine of Carvaka Muni and were thus maddened by sense gratification due to falsely identifying themselves with their bodies. Whenever they saw the pure Vaishnavas they would tease them with poems that they had composed. They even said that the performance of religious duties by sannyasis, chaste women, and ascetics are all useless, because in spite of accumulating great piety they cannot save themselves from death. So there was no need to observe such religious duties. In other words, they considered such people unfortunate miscreants.

CB Adi-khanda 7.19

TEXT 19

ta’re bali ‘sukriti’,-ye dola, ghoda cade

dasha-bisha jana ya’ra age pache rade

TRANSLATION

“We consider someone pious if he can ride on a palanquin or horse surrounded by ten or twenty people.

COMMENTARY

On the other hand, they considered that a fortunate person was one who takes pride in his opulence as he rides on a horse or palanquin surrounded by many servants and associates.

CB Adi-khanda 7.20

TEXT 20

eta ye, gosani, bhave karaha krandana

tabu ta’ daridrya-duhkha na haya khandana!

TRANSLATION

“You all cry for the Lord with love and devotion, yet you remain poverty-stricken.

COMMENTARY

The word bhave means “with intense love,” and the word gosani is a respectful address to the Lord. At the time of chanting Krishna’s names tears of love flow from the eyes of His loving devotees. The atheistic karmis who were eager for sense enjoyment and who were offenders at the feet of the holy names did not accept such flow of tears as a symptom of love for Krishna; rather, they ridiculed the chanting of Krishna’s names and shedding of tears as useless, because they thought that by chanting Krishna’s names the devotees were not able to attain the insignificant and irrelevant fruit of freedom from poverty. In other words, the devotees were not able to achieve material prosperity and happiness by counteracting their poverty with the help of the holy name, which is nondifferent from the eternally worshipable Lord Krishna. Those atheists committed severe offenses at the feet of the holy names by their faithlessness. In other words, they did not believe that by purely chanting the holy names one attains love of Krishna, by namabhasa all of one’s anarthas are destroyed and one is freed from all material miseries, and by chanting with offense one achieves the fruits of trivarga-dharma, artha, and kama. Furthermore, because they had no faith in the Supreme Lord, they did not believe that in the course of their service to the Lord the pure devotees gladly accept various miseries and poverty as the mercy of the Lord. They simply desired that the devotees would become greedy for material enjoyment and sense gratification like themselves.

CB Adi-khanda 7.21

TEXT 21

ghanaghana ‘hari hari’ bali’ chada’ daka

kruddha haya gosani shunile bada daka

TRANSLATION

“You loudly and repeatedly chant the name of Lord Hari, but He becomes angry when anyone loudly chants His name.”

COMMENTARY

Those atheists would say that if one always loudly chants the holy names, the gosani, or Lord, would be displeased.

CB Adi-khanda 7.22

TEXT 22

ei-mata bole krishna-bhakti-shunya jane!

shuni’ maha-duhkha paya bhagavata-gane

TRANSLATION

People who were devoid of devotion for the Supreme Lord would speak to the Vaishnavas in this way, and the devotees felt great sorrow on hearing such things.

CB Adi-khanda 7.23

TEXT 23

kothao na shune keha krishnera kirtana

dagdha dekhe sakala samsara anukshana

TRANSLATION

The sound of the chanting of Lord Krishna’s name could not be heard anywhere, as everyone in the world continually burned in the fire of material existence.

CB Adi-khanda 7.24

TEXT 24

duhkha bada paya vishvarupa bhagavan

na shune abhishta krishna-candrera akhyana

TRANSLATION

The Supreme Lord, Shri Vishvarupa, was most distressed because He did not hear any glorification of His worshipable Lord, Shri Krishna.

CB Adi-khanda 7.25

TEXT 25

gita, bhagavata ye ye jane va padaya

krishna-bhakti-vyakhya ka’ro na aise jihvaya

TRANSLATION

Even those who spoke on Bhagavad-gita or Shrimad Bhagavatam would never explain anything about devotion to Krishna.

COMMENTARY

Those so-called learned professors who had no devotion for Vishnu taught Shrimad Bhagavad-gita and Shrimad Bhagavatam, but they never explained the importance of devotional service to Krishna. Being overwhelmed with pride from their material education, on the basis of these scriptures they taught religiosity, economic development, and sense gratification to the sense enjoyers and the liberation of merging in impersonal Brahman to the renounced Mayavadis.

CB Adi-khanda 7.26

TEXT 26

kutarka ghusiya saba adhyapaka mare

‘bhakti’ hena nama nahi janaye samsare

TRANSLATION

The teachers wasted their lives in useless arguments. People of the world had not even heard the name “bhakti.”

COMMENTARY

The word ghusiya means “to declare,” “to explain,” or “to disclose.”

CB Adi-khanda 7.27

TEXT 27

advaita-acarya-adi yata bhakta-gana

jivera kumati dekhi’ karaye krandana

TRANSLATION

Thus the devotees headed by Advaita Acarya simply cried upon seeing the atheistic mentality of the people.

CB Adi-khanda 7.28

TEXT 28

duhkhe vishvarupa-prabhu mane mane gane

“na dekhiba loka-mukha, cali’ yana vane”

TRANSLATION

In such distress, Vishvarupa considered, “I will not look at the face of these materialistic people, rather I will go to the forest.”

CB Adi-khanda 7.29

TEXT 29

ushah-kale vishvarupa kari’ ganga-snana

advaita-sabhaya asi’ haya upasthana

TRANSLATION

Every morning Shri Vishvarupa would take bath in the Ganges and then go to the gathering at Advaita Prabhu’s house.

CB Adi-khanda 7.30

TEXT 30

sarva-shastre vakhanena krishna-bhakti-sara

shuniya advaita sukhe karena hunkara

TRANSLATION

Vishvarupa established devotional service to Krishna as the essence of all scriptures. On hearing His explanation, Advaita Prabhu roared with happiness.

CB Adi-khanda 7.31

TEXT 31

puja chadi’ vishvarupe dhari’ kari kole

anande vaishnava saba ‘hari hari’ bole

TRANSLATION

Advaita left His Deity worship to embrace Vishvarupa, and all the Vaishnavas happily chanted, “Hari! Hari!”

CB Adi-khanda 7.32

TEXT 32

krishnanande bhakta-gana kare simha-nada

ka’ro citte ara nahi sphuraye vishada

TRANSLATION

Then in the ecstasy of Krishna consciousness all the devotees roared loudly like lions, and lamentation no longer remained in their hearts.

CB Adi-khanda 7.33

TEXT 33

vishvarupa chadi’ keha nahi yaya ghare

vishvarupa na aisena apana-mandire

TRANSLATION

The devotees had no desire to leave Vishvarupa’s association to go home, nor did Vishvarupa have any desire to leave them.

COMMENTARY

As the devotees could not leave Vishvarupa to go home, Vishvarupa was also unable to leave the pure devotees’ association to go home.

CB Adi-khanda 7.34

TEXT 34

randhana kariya shaci bole vishvambhare

“tomara agraje giya anaha satvare”

TRANSLATION

After completing her cooking, mother Shaci told Vishvambhara, “Go quickly and bring Your elder brother.”

CB Adi-khanda 7.35

TEXT 35

mayera adeshe prabhu advaita-sabhaya

aisena agrajere la’bara chalaya

TRANSLATION

On the order of His mother, the Lord came to Advaita Acarya’s house to call His elder brother home.

CB Adi-khanda 7.36

TEXT 36

asiya dekhena prabhu vaishnava-mandala

anyo ‘nye karena krishna-kathana-mangala

TRANSLATION

When the Lord arrived there, He saw all the Vaishnavas engaged in discussing topics of Lord Krishna.

COMMENTARY

The word vaishnava-mandala refers to the society of Vaishnavas. The phrase krishna-kathana-mangala refers to the auspicious topics of Krishna.

CB Adi-khanda 7.37

TEXT 37

apana-prastava shuni’ shri-gaurasundara

sabare karena shubha-drishti manohara

TRANSLATION

Hearing His glorification, Shri Gaurasundara glanced mercifully on them.

COMMENTARY

The phrase apana-prastava means “concerning His own glorifies.”

CB Adi-khanda 7.38

TEXT 38

prati-ange nirupama lavanyera sima

koti candra nahe eka nakhera upama

TRANSLATION

Each of the Lord’s limbs surpassed the topmost limits of beauty. Even millions of moons could not be compared with one of His toenails.

CB Adi-khanda 7.39

TEXT 39

digambara, sarva anga-dhulaya dhusara

hasiya agraja-prati karena uttara

TRANSLATION

Standing naked with His body covered with dust, Vishvambhara smiled and spoke to His elder brother.

CB Adi-khanda 7.40

TEXT 40

“bhojane aisa, bhai, dakaye janani

agraja-vasana dhari’ calaye apani

TRANSLATION

“My dear brother, please come to eat. Mother is calling You.” Vishvambhara then caught hold of His brother’s dhoti and followed Him home.

CB Adi-khanda 7.41

TEXT 41

dekhi’ se mohana rupa sarva-bhakta-gana

sthagita haiya sabe kare nirikshana

TRANSLATION

On seeing the Lord’s enchanting form, all the devotees were stunned and they continually stared at Him.

CB Adi-khanda 7.42

TEXT 42

samadhira praya haiyache bhakta-gane

krishnera kathana karu na aise vadane

TRANSLATION

The devotees practically entered samadhi; they were even unable to speak about Krishna.

CB Adi-khanda 7.43

TEXT 43

prabhu dekhi’ bhakta-moha svabhavei haya

vina anubhaveo dasera citta laya

TRANSLATION

Devotees are by nature overwhelmed on seeing their Lord; indeed, even before the devotees realized His identity, the Lord stole away their hearts.

COMMENTARY

Although pure living entities and conditioned living entities are by nature both devotees of the Lord, the consciousness of the former has been awakened so they can feel the love of their eternal worshipable sac-cid-ananda Lord Vishnu, while the later are under the control of maya and cannot do so. When the conditioned state is overcome, or when all anarthas are destroyed, a living entity under the shelter of service to Lord Vishnu can remain pure even while residing in this material world. At that time he is called a maha-bhagavata. The madhyama-bhagavata is a pure servant of the maha-bhagavata. Unless the kanishtha-bhagavata reaches the stage of madhyama-bhagavata, he remains the servant of the madhyama-bhagavata even though he is serving a maha-bhagavata.

Since the kanishtha-bhagavata desires his own spiritual progress and is traveling on the eternal perfect path to Vaikuntha, he is superior to the conditioned souls who are desirous of material enjoyment and liberation.

 

But he has faith only in Vishnu as the transcendental Absolute Truth, and this realization qualifies him as a kanishtha-adhikari. When one attains the level of kanishtha-adhikara, he can understand that his spiritual master is situated as a madhyama-adhikari. But when he attains the level of madhyama-adhikara, he can accept his spiritual master as a maha-bhagavata and qualify himself to become a pure devotee. The maha-bhagavatas have no engagement other than the service of Lord Hari and His devotees. Being attached to objects not related to Krishna, ordinary conditioned souls engage in the service of the external world due to their impure intelligence. When such persons advance to the level of kanishtha-adhikara, they dovetail the fruits of their activities with the Lord and thus cultivate mixed devotional service. In the eternal nature of the living entities there is an eternal propensity called hari-bhakti. As a foolish conditioned soul is attracted to material objects, a pure living entity situated in devotional service, his constitutional propensity, is similarly attracted to the Lord. In the opinion of some unfortunate persons, “Even devotional service, the eternal propensity of the living entities, is a mundane, perverted, abominable, illusory propensity.” Those who argue, or the foolish persons who are expert in material consideration, cannot realize the pure form of devotional service, which is eternally full of knowledge and bliss and which is the goal of the liberated, self-satisfied, swanlike personalities; rather they accept devotional service, which is the eternally perfect transcendental propensity of the living entities, as a mental concoction. Due to this misconception ordinary people consider the eternal attraction of Shukadeva Gosvami, the crest jewel of learned scholars, for Krishna as material illusion, or moha. Keeping in mind the transcendental happiness derived from serving the Lord, the author at this juncture uses the word moha, illusion, for the understanding of ordinary people. It is natural for the eternal servants of Krishna to serve Krishna with love and ecstasy. In other words, the living entity in his constitutional position eternally worships Krishna as his natural propensity. The conditioned soul with the mood for enjoyment cannot realize Krishna’s love in this material world, but Krishna who attracts the self-satisfied souls, unknowingly attracts the hearts of His servants, who have renounced material enjoyment, whose consciousness is awakened, and who are knowers of the Absolute Truth. This is what is meant by Krishna attracting His servants who are under the shelter of shanta-rasa.

 

The servants who are under the shelter of shanta-rasa, like the cows, sticks, horn, and flute of Vraja, although not situated in dasya-rasa, unknowingly serve Krishna, while externally appearing less-intelligent.

CB Adi-khanda 7.44

TEXT 44

prabhuo se apana-bhaktera citta hare’

e katha bujhite anya-jane nahi pare

TRANSLATION

Materialistic persons are unable to understand how the Lord steals the hearts of His devotees.

CB Adi-khanda 7.45-46

TEXTS 45-46

e rahasya vidita kailena bhagavate

parikshit shunilena shukadeva haite

prasange shunaha bhagavatera akhyana

shuka-parikshitera samvada anupama

TRANSLATION

Yet this mystery was disclosed by Shukadeva Gosvami to Maharaja Parikshit in the Shrimad Bhagavatam. Please hear now the matchless discussion between Shukadeva and Parikshit from Shrimad Bhagavatam in this connection.

COMMENTARY

In the Shrimad Bhagavatam (10.14.49) it is stated: “King Parikshit said: O brahmana, how could the cowherd women have developed for Krishna, someone else’s son, such unprecedented pure love-love they never felt even for their own children? Please explain this.” Shri Shukadeva Gosvami replied in verses 50-57 as follows: “Shri Shukadeva Gosvami said: O King, for every created being the dearmost thing is certainly his own self. The dearness of everything else-children, wealth and so on-is due only to the dearness of the self. For this reason, O best of kings, the embodied soul is self-centered: he is more attached to his own body and self than to his so-called possessions like children, wealth and home. Indeed, for persons who think the body is the self, O best of kings, those things whose importance lies only in their relationship to the body are never as dear as the body itself. If a person comes to the stage of considering the body “mine” instead of “me,” he will certainly not consider the body as dear as his own self. After all, even as the body is growing old and useless, one’s desire to continue living remains strong. Therefore it is his own self that is most dear to every embodied living being, and it is simply for the satisfaction of this self that the whole material creation of moving and nonmoving entities exists. You should know Krishna to be the original Soul of all living entities. For the benefit of the whole universe, He has, out of His causeless mercy, appeared as an ordinary human being. He has done this by the strength of His internal potency. Those in this world who understand Lord Krishna as He is see all things, whether stationary or moving, as manifest forms of the Supreme Personality of Godhead. Such enlightened persons recognize no reality apart from the Supreme Lord Krishna. The original, unmanifested form of material nature is the source of all material things, and the source of even that subtle material nature is the Supreme Personality of Godhead, Krishna. What, then, could one ascertain to be separate from Him?” One should refer to these verses and their translation by the author [Vrindavana dasa Thakura] in the following verses.

CB Adi-khanda 7.47

TEXT 47

ei gauracandra yabe janmila gokule

shishu sange grihe grihe krida kari’ bule

TRANSLATION

When Shri Gaurachandra appeared as Krishna in Gokula, He played in all the houses there with the other children.

COMMENTARY

Shri Gaurachandra personally appeared in Gokula as Shri Krishnacandra. The atheist community says that Shri Krishna appeared 4,712 years prior to the advent of Shri Gaura, and since Krishna came before Gaura and Gaura came after Krishna there is certainly a difference between Them. Shrila Vrindavana dasa Thakura, however, has herein forbidden the pure devotees from considering material time, place, and circumstances in relation with the Absolute Truth.

CB Adi-khanda 7.48

TEXT 48

janma haite prabhure sakala gopi-gane

nija-putra haiteo sneha kare mane

TRANSLATION

From the time of the Lord’s birth, the gopis had more affection for Him than they had for their own sons.

COMMENTARY

Sneha, or affection, is always meant for subordinates. Although the servants of Krishna who constantly serve Him in the mood of confidential friendship, parenthood, and conjugal love totally remain under His subordination, they proudly consider themselves superior to Krishna in order to solidify their affection. This pure affection is present more in Krishna’s devotees than in Krishna Himself. The supremacy of the worshipable Lord is greater than that of His servants. When Shri Krishna was unable to repay His debt for the loving service rendered by Shrimati Radhika, He accepted the mood of Shri Radhika and displayed Her mentality. The pseudo-sampradayas such as gaura-nagaris, who engage in material enjoyment, nourish a mood of opposing Shri Gaurasundara’s preaching of both pure devotional service and the glories of His servant’s pure love. Pure devotees of Gaura-Krishna do not accept this.

CB Adi-khanda 7.49

TEXT 49

yadyapi ishvara-buddhye na jane krishnere

svabhavei putra haite bada sneha kare

TRANSLATION

Although they never considered Krishna the Supreme Personality of Godhead, they had a natural attraction for Him more than they had for their own sons.

CB Adi-khanda 7.50

TEXT 50

shuniya vismita bada raja parikshit

shuka-sthane jijnasena hai pulakita

TRANSLATION

Hearing this, Maharaja Parikshit was struck with wonder. His hair stood on end, and he inquired from Shukadeva Gosvami as follows.

 

Commentary and Chapter Summaries of His Divine Grace Om Vishnupada Paramahamsa Parivrajakacarya Shri Shrimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada.