Click here to load whole tree
NITAAI-Veda.nyf > Holy Days of the Year > Holy Days > Guru Vyasa Purnima

Title: Guru Vyasa Purnima

User: Swami Gaurangapada Date: 2006-07-10 18:32:59

 

Guru Purnima Vyasa Purnima:

This event really is directed towards Shrila Vyasadeva, thus in some

sampradayas they refer to Guru Purnima as Vyasa Purnima. Traditionally it is

the day when the guru is worshipped.

In the book Festivals, Fairs and Fasts of India (Shakti M Gupta. 1991.

Clarion books. page 88-89.) It says: Guru Purnima "......is observed on the

full moon day in the month of Ashadha in honour of the sage Vyasa, by

keeping a fast, worshippig him for His blessings and to gain wisdom.

Formerly on this day, gurus who were the traditional teachers, were honoured

by their pupils.

The river Beas is believed to have been so named as Vyasa practiced penance

on its banks and compiled the four Vedas, the Mahabharat and the Eighteen

Purana there. Since it is not possible for one man to have compiled so much

in his life-time, and oer a tim span of a hundred years, it is believed that

the name Vyasa must have been applied to many sages. Generally speaking, the

name Veda Vyasa is applied to Krishna Dwaipayana who was the son of

Satyavati and the sage Parasa - this is before Satyavati married King

Shantanu of Mahabharata fame."

Some Brief Information About Shrila Vyasadeva.

"When the second millenium ('Dwarpa Yuga') overlapped the third ('Treta

Yuga'), the great sage Shrila Vyasadeva was born to Parasara Muni in the womb

of Satyati, the daughter of Vasu (the fisherman)."

(Shrimad Bhagavatam 1:4:14.).

In Shrila Vyasa's childhood he was called Krishna, because of his dark

complexion, and because he was born on an island at the confluence of the

Sati and Mati Rivers he was called Dwaipayana. After dividing the Vedas he

got the name Veda Vyasa. There are some who say that Krishnadwaipayana Veda

Vyasa took his birth at a place now known as Vyasa Goofer, the cave of Shrila

Vyasa in present day Nepal, on the road from Pokara to Kathmandu which was,

in days of yore, part of the kingdom of King Janaka. There are local records

that support this statement, which say this was the 'ashrama' of Parasara

Muni and at this place Shrila Vyasa was conceived. They also lay claim that

later Shrila Vyasa came back to that 'ashrama' and stayed there for some

time, and this being why there is a small Deity of Him at the entrance of

the cave. The Padma Purana however says that he was conceived on an island

created by Parasara in the Yamuna river, (Padmalocana Prabhu's book entitled

"Yamuna Devi, The Personification Of Prema Bhakti", Page 24.), in connection

with the place known as Soma Tirtha ghat. Some also say that the birth place

was at Damauli.

Anyway, everyone at least agrees that the date of Shrila Vyasa's appearance

was on the twelfth day of the light fortnight in the month of Vaisaka

(April-May), called Vasant Dwadasi.

The following is the story that we just touched upon mentioning how Shrila

Vyasa came to make His appearance.

Once the hermit Parasara became attracted to a fisher girl of the name

Matsya-Gandha who was found inside a fish. (The fish was actually a

celestial maiden named Adrika who conceived two children by collecting the

semen of the King of Chedi when his semen had fallen into the water of a

river after seeing two animals engaged in coitus.) Parasara Muni asked the

beautiful Matsya-Gandha, so named because of her fishy aroma, to take him in

her boat from one side of the river to the other, but the beauty of this

damsel, her bodily movements from the rowing, aroused lusty desires in

Parasara. When he sat close to her she moved away, and asked him not to

violate her chastity, but Parasara Muni being already too far carried away,

created an artificial fog on the river and seduced her right there in the

boat. He then created an island in the river and on that island the girl

conceived a child in her womb. Parasara explained to her that even after the

child was born she would remain a virgin and the son born to her would be a

portion of Lord Vishnu and would be famous throughout the three worlds. He

would be a man of purity, the spiritual master of the entire world, and He

would divide the Vedas.

Shrila Vyasa soon grew into everything that Parasara had described, and had

many disciples.

Later in life it is recorded that Shrila Vyasa returned to this island in the

river and there compiled the Shrimad Bhagavatam. Recorded is another instance

when Shrila Vyasa called for Ganesa (the elephant-headed 'deva') to write the

Mahabharata as he related it to him. He did so on the condition that Shrila

Vyasa continually recited, and Ganesa, having perfectly understood the

meaning, wrote down the Mahabharata. The word "Vyasa" means one who

describes elaborately.

"The great sage, Shrila Vyasa who was fully equipped with knowledge, could

see through his transcendental vision the deterioration of everything

material, due to the influence of the age. He could also see that the

faithless people in general would be reduced in duration of life and would

be impatient due to lack of goodness. Then he contemplated for the welfare

of men in all statuses and orders of life. He saw that the sacrifices

mentioned in the Vedas were means by which people's occupations could be

purified, and to simplify the process, he divided the one Veda into four, in

order to expand them among men. The four divisions of the original sources

of knowledge (the Vedas) were made separately, but historical facts and

authentic stories mentioned in the Puranas are called the fifth

Veda."(Shrimad Bhagavatam 1:4:17-20.).

"Thus the great sage Shrila Vyasadeva, who is very kind to the ignorant mass,

edited the Vedas so they might be assimilated by less intellectual men.

Still he was not satisfied, even though he was engaged in working for the

total welfare of all people. Thus Shrila Vyasa, being dissatisfied in heart,

began to reflect within himself. 'I have, under strict disciplinary vows,

unpretentiously worshipped the Vedas, the spiritual master and the altar of

sacrifice. I also abided by the rulings and have shown the import of

disciplic succession through the explanation of the Mahabharata, by which

even women, shudras and others (friends of the twice born) can see the path

of religion. I am feeling incomplete, though myself I am fully equipped with

everything required by the Vedas. This may be because I did not specifically

point out the devotional service of the Lord, which is dear both to perfect

beings and to the infallible Lord'."

"Shrila Narada Muni (who was another son of Prajapati Brahma) reached the

cottage of Shrila Krishna-dwaipayana Vyasa on the banks of the Sarasvati, where

Shrila Vyasa was staying at that time, just when Shrila Vyasa was regretting

his defects. At the auspicious arrival of Shrila Narada, Shrila Vyasadeva got

up respectfully and worshipped him, giving him veneration equal to that

given to Shri Brahmaji, the creator. Shrila Narada then said: 'O Shrila

Vyasadeva, your vision is completely perfect. Your good fame is spotless.

You are firm in vow and situated in truthfulness, and thus you can think of

the pastimes of the Lord in trance for the liberation of the people in

general from all material bondage. The people in general are naturally

inclined to enjoy, and you have encouraged them in that way in the name of

religion. This is verily condemned and is quite unreasonable. Because they

are guided under your instructions, they will accept such activities in the

name of religion and will hardly care for prohibitions.' And so Narada Muni,

Shrila Vyasadeva's spiritual master, instructed Shrila Vyasa to compile the

Maha-Bhagavat Purana (Shrimad Bhagavatam) now in his maturity for the benefit

of all mankind, to which Shrila Vyasadeva agreed. He presented the glories of

Krishna and His many incarnations just after the departure of Lord Krishna from

this world. (Excerpts from Shrimad Bhagavatam 1:4:24-33.).

"In this yuga the son of Parasara, who is glorified as a part of Vishnu and

who is known as Dvaipayana, the vanquisher of all enemies, became Shrila

Vyasa. Urged by Brahma, he undertook the task of classifying the Vedas.

Shrila Vyasa accepted four disciples to preserve and continue the Vedas. They

were Jaimini who took care of the Sama Veda, Sumantu - the Atharva Veda,

Vaisampayana - the Yajur Veda and Paila - the Rg Veda, and for the Itihasa

and Puranas - Lomaharsana."(Shri Vayu Purana 60:10-16.).

According to Vayu Purana it says, "Previously there have been twenty-eight

Vyasas, but when the twenty-eighth appears, Lord Vishnu, the most Glorious,

Great Father of the three worlds, becomes Dvaipayana Vyasa. Then Lord Shri

Krishna, the best amongst the Yadus will be born of Vasudeva and will be known

as Vasudeva. Then in due course I (Vayu) will come in the form of an ascetic

and assuming the body of a religious student, will surprise the world by

means of the Lord's 'yoga maya'." (Vayu Purana 23:206-208.) Actually, this

is Vayudeva announcing his appearance as Shripad Madhwacarya.("The Life And

Legacy of Ananda Tirtha Bhagavatpad - Madhwacarya, by Jaya Tirtha Charan

dasa.)

Narayana Panditacarya has completed this seventh canto of Madhwa Vijay with

a copulate of two verses called 'Antya-Yugma'. These verses introduce one to

the miniature Vaikuntha realm, glorifying the killer of the Mura demon, Lord

Murari, Krishna, Who is adorned with shining golden ornaments encrusted with

the best of all kinds of previous gems. Shripad Madhwacarya remembered that

same Lord lying down on Ananta Sesa, having His lotus feet embraced by the

Goddess of Fortune, Laxmi devi, Who eternally remains with the Lord, smiling

sweetly. This is the same Lord Vishnu Who, for the 'caturmasya' (four months

of the rainy season) takes rest, lying for two months on one side and then

two months on the other side of His lotus body. He is Narayana, who

according to Manu (Manu Smrti), Shri Narayana lives in the Naram ocean, and

Who is also the localised Paramatma seated within the hearts of all His

separated tiny living entities.

High in the Himalayan, beyond where any mere mortal can go, is to be found

this Vaikuntha paradise. It is surrounded by ponds of full blown lotuses.

The lotuses in these ponds are innumerable, nay unlimited, the most fragrant

and indestructible. The sages and rshis who reside there make them into

garlands for the Lord. Around these lakes are trees that constantly bear

flowers, blossoming, sweet fragrant branches with fragrant flowers and

fruits. These forest flowers adorn the captivating beauty of the Lord.

Shripad Madhwacarya could see all this from where he was standing looking to

the north to the abode of Shrila Vyasadeva. After his journey had neared it's

end, and after crossing the Himalayas, Shripad Madhwacarya could see quite

clearly the 'ashram' of Vedavyasa surrounded by jujube trees. That place is

definitely not of this world; the whole 'ashram' was effulgent. Though up in

the Himalayas, there was no biting cold or rain or snow. The trees and

bushes there, which are way above the normal 'tree line', were none less

than forests. As there was no unpleasant wind, rain or cold, also the sun

was warm and comfortable. In the trees that touched the sky, innumerable

beautiful birds nested and sung. Under those shade trees all the renowned

'brahmins', who were famous for performing huge sacrifices, sat, transfixed

in meditation on the lotus feet of the Lord, Who resides in that place. In

the surrounding areas, one could see pure white swans, whose necks entwined

with the stems of blue, white and pink lotuses.

Madhwa could recognise many great and famous Vaishnavas sitting around in

the ashram of Shrila Vyasadeva. When those pure Vaishnavas saw Shripad

Madhwacarya approach the 'ashram', they enquired as to who this saintly

person was. "Marked with thirty two auspicious markings, lotus eyed,

moon-like face, long arms and a golden complexion, no doubt this man

enhances even Vaikuntha. There is no sign of exertion, and his face shows

that his mind is fearless." "Is this person coming to this 'ashram' in the

guise of a 'sannyasi', the four faced Lord Brahma, or is it Mukhyaprana?"

Madhwa walked quickly due to his intense devotion. Seated under a jujube

tree was Shrila Vyasadeva. The 'jujube' tree was a representation of Lord

Ananta Sesa, with wide branches forming an umbrella which had jewels in the

form of bright and fragrant flowers, and hoods in the form of branches. It

exactly resembled Lord Ananta Sesa with His hoods encrusted with jewels

jutting out in all directions forming branch-like hoods. The branches of

this tree support the six 'sattvic' Puranas, the Upanishad's, and

Mahabharata, and fruits that are sweet and full of nectar that drive away

all known miseries like birth, death, old age and disease. These fruits

cannot be obtained by those who are not devotees of the Supreme Personality

of Godhead, Lord Vishnu - Krishna and Their numerous forms.

Shripad Madhwacarya approached closely the sages, who, with matted locks of

hair on their heads and various Vaishnava 'tilaka' on their foreheads and

bodies, sat with clean white sacred threads draped over their left

shoulders. They had all transcended lust, anger, greed, false pride, the

pushing's of the senses, and thoughts of trying to enjoy in the material

world separately from the supreme enjoyer, Shri Krishna. All natural opulence

was there. They were all adorned with garlands and saffron coloured

sandalwood paste was auspiciously there on their bodies.

On a raised seat sat the preceptor of the three worlds, the son of

Satyavati, Shrila Krishna Dwaipayana Veda Vyasa. Shripad Madhwacarya had always

been meditating on the Lord of his life, his preceptor 'guru' within his

heart seated on a white lotus. Now, with brimming eyes, wonder-struck as

though he had just seen him for the very first time, Madhwa drank the nectar

of the vision of Vyasadeva through his eyes.

Madhwa Vijay (7:18-59.), describes Vedavyasa as follows: Satyavati gave

birth to that Vedavyasa after praying to Lord Brahma, and Vyasa was

conceived by the sage Parasara. Shrila Vyasadeva, who has an ocean of

wonderful attributes, is Lord Narayana Himself. Vyasadeva's mind is compared

to the milk ocean and his qualities of compassion and respect are like the

Mandara mountain. By his churning appeared three mothers who were the three

Vedas - Rg, Yajur and Sama. By Vyasa the father and Veda the mother, the

demoniac qualities of Kali Yuga are checked. From Vyasadeva the white rayed

cooling moon of the Puranas and the 'parijata' tree of the Mahabharata were

given. Later, born from it's own nectar, appeared the Brahmasutras, and

Shrimad Bhagavatam.

From the time of the Kuruksetra / Mahabharata war, during which Vyasa

bestowed his blessings on the Pandavas, and even before this time, Vyasa

walked this earth to protect knowledge of the Vedas, helping those devotees

who have knowledge of that person who the Vedas are centred around. That is

Lord Shri Krishna, Who is known as 'Vedanta Krt', the compiler of 'Vedanta',

and 'Veda Vit', the knower of the Vedas. In Bhagavad-Gita 10:37., Krishna

Himself says, "Of sages I am Vyasa."

Vyasa, still living in Badrikasrama to this day for eternity with his pure

devotees, it says, gave up this Kali Yuga for his Vaikuntha realm just as

the sun gives up the sky for the coming of night. Vyasa is seated on an

excellent blackish Krishna deer skin Madhwa recalls, as he prostrated himself

at the lotus feet of Vyasa. Taking the dust from Vyasadeva's feet he placed

the sacred dust upon his own head. Shripad Madhwacarya was in ecstasy,

standing offering respects to Vyasa, the best of sages, whose feet are

adorned with the marks of the flag, thunderbolt, goad for driving elephants,

and lotus, they are naturally auspiciously tinged with red and have the

repute to be red due to evaporating any material desires that may come to

the minds of Vyasadeva's devotees.

The nails of those lotus feet gleam and remove darkness, both of an internal

nature by their purifying association and remembrance, and externally by

their bright lustre. If, by material comparison of age one would think that

the old hands of the sage Vyasa would be knotted, no, they are smooth and

soft, with long delicate fingers completely free from stress and diseases,

such as knots coming from arthritis.

Vyasadeva's two knees, which are large, round and joined to his long shins,

are free from fault. These legs of Vyasa, which are free from fault, account

for a basis of good conduct even to those who are inferior in knowledge and

devotion. Shrila Vyasadeva's yoga-pattika waist band, aid his firm sitting

posture. The lotus waist of Vyasa maintains and fulfils all the devotees, it

is amazing that all the pure spiritual desires of the devotees are fulfilled

by taking shelter at the waist of Vyasa. This waist is covered by a sacred

Krishna deer skin, hiding his deep and delicate navel. Vyasa's broad chest and

broad mind support the pure white sacred thread, and Brahmasutras

respectively. Madhwa Vijay (7:34.), states that it has been well

substantiated by Vedavyasa that Caturmukha Brahma is the son of

Garbhadaksayi Vishnu, being born from a lotus sprouting from the Lord's lotus

navel. This world has no equal or superior in all the three worlds. Brahma

gave his 'Kaustubhamani', gem to Vedavyasa and that acts like a victory flag

hanging around the neck of Vyasa.

The story in brief follows that once when Prajapati Brahma was in the

association of Vedavyasa and one thousand sages, Shrila Vyasa made a

statement saying that he would always prove the superiority of Vishnu Tattva

at all times. The thousand sages took up the challenge and threw at

Vedavyasa thousands of questio6ns simultaneously. Vyasadeva answered each

question one by one perfectly all at the same time. Amazed at the victory of

the literary incarnation of Lord Vishnu, Brahma presented the Kaustubha gem

to Shrila Vyasa.

In Shrila Vyasadeva's hands he holds a conchshell and a disc, his hands are

again soft pinkish red, his arms are robust, round and powerful. There is no

comparison to the broadness of these limbs. By the tip of Vyasadeva's right

hand he bestows 'divya jnana' - transcendental knowledge to his devotees,

and with the same tip of the same hand removes the darkness borne of

ignorance simultaneously just like thunder and lightning. His left hand is

placed on his knee. By this 'mudra', gesture all fear for the dangerous

struggle for material existence is destroyed. Vyasadeva's neck is marked

with the three lines of a conchshell from which only 'sabda brahman' or

transcendental sound vibration, in the form of the main three Vedas and it's

limbs, are coming. Seeing his moon-like face is the sweetest benediction to

the eyes. Actually the moon-like face of the best of sages is compared to

groups of full moons, each being completely free form even the smallest

blemish. Shrila Vyasadeva's lotus mouth and teeth are compared to a new row

of pearls which shine forth from inside of a perfect ruby. These pearl-like

teeth are seen decorated by a gentle smile surrounded by soft ruby red lips.

To hear the speech of the literary incarnation of the Lord at once fills

one's heart with transcendental knowledge, just as when the thousand wells

in the form of sages became flooded with answers as the River Sarasvati

replenishes the best of wells during the rainy season.

As Shrila Vyasadeva approached Shripad Madhwacarya with a smile on his face,

his wide lotus eyes looked unblinking at him, and Vyasa embraced the

powerful Shripad Madhwacarya and picked him up off the floor, clean as one

would one's small son. The powerful partial expansion of Mukhyaprana who

previously played the mighty Hanuman and Bhima, felt blessed as his 'guru',

Shrila Vyasadeva, lovingly embraced him, and the sages smiled affectionately.

Shripad Madhwacarya prayed to his Lord after seeing the sprig of Tulasi leaf

and 'manjari' tucked behind the right ear of Vyasa, "Please don't let me

become jealous of this Tulasi sprig and garland of lotus flowers that adorn

your body. They are supremely fortunate. Please don't let them rob me of my

position of being so close to you. Wherever I am, always allow me to remain

this close to you by always being absorbed in you."

Shripad Madhwacarya could now fully appreciate standing there in the shadow

of his 'guru', that actually Shrila Vyasadeva was looking after the welfare

of the entire world. Just by a movement of his eyebrows everything was

taking place. The creation, maintenance and destruction of all the three

worlds in fact is going on by his design. He is the same Vishnu Tattva Lord

who maintains as Gunavataras along with Lord Brahma, the creator, who was

born from a lotus, and Lord Shiva, the destroyer of these material worlds.

Coming in contact with the material mode of passion, Prajapati creates under

the direction of Lord Vishnu. Lord Vishnu Himself maintains the three worlds,

the unlimited universes, in one form sleeping as Karanadakasayi Vishnu, in

another form as Garbhadaksayi Vishnu lying down on His serpent couch

Anantasesa, and as the localised form of Paramatma seated within the region

of the heart of every living being as the witness. Effortlessly Lord Vishnu

is the Supreme Enjoyer, and not a blade of grass moves without His knowing

or sanction.

srsti-hetu yei murti prapance avatare

sei isvara murti 'avatara' nama dhare

mayatita paravyome savara avasthana

visve 'avatari' dhare 'avatara' nama

"The 'avatara' of incarnation of Godhead, descends from the kingdom of God

for material manifestations. And the particular form of the Personality of

Godhead who so descends is called an incarnation, or 'avatara'. Such

incarnations are situated in the spiritual world, the kingdom of God. When

they descend to the material creation, They assume the name 'avatara'."

As such, there are various kinds of 'avataras', such as 'purusavataras',

'gunavataras', 'lilavataras', 'shaktyaveshavataras', 'manvantara-avataras'

and 'yugavataras' all appearing on schedule all over the universe.

eko devo nitya-lilanurakto bhakta vyapi hrdy antaratma

"The one Supreme Personality of Godhead is eternally engaged in many, many

transcendental forms in relationship with His unalloyed devotees."

Shripad Madhwacarya again drank the nectar of seeing this 'shaktyavesha

avatara' of Lord Vishnu with a resplendent blue hue like that of the

Indranila gem, personally before him, standing on a mountain resembling an

emerald, lush and green, above the natural barrier of the Himalayas. Shrila

Vyasadeva was wearing tilak of 'urdhva pundra' on the twelve places of His

body, which are glorified throughout the Vedic literatures as being "Two

straight lines of Lord Hari's abode are drawn at the root of the nose and

reach to the top of the forehead, the space between which is Lord Vishnu's

abode, and is more than a finger's breadth between and slightly wider at the

top. Each of these two straight lines is only the thickness of a grain of

rice and the breadth of four fingers. That is the abode or temple of Lord

Vishnu. Sadaishiva and Brahma reside on either side of the central space and

Laxmi stays with Narayan in the middle." Seeing this and the red mark made

of the ash of plantain flowers and turmeric mixed together resembling

rubies, between the two lines, Madhwa relished again and again the sight of

Vyasa.

"My Lord, I am so much blessed by seeing You, Your red matted locks of hair

and Your hue which resembles a new monsoon cloud, full of depth, with

illumination like lightning. Oh my Lord, though I have recorded many of Your

auspicious features and qualities, actually to describe You, though counting

incessantly the endless good qualities that are emanating from even the nail

of the little toe of Your lotus feet, such is my frustration. Though You are

situated far beyond this material world and it's covering, by Your mercy You

have allowed me to approach You. Completely transcending all known

boundaries, You have appeared to me and allowed me to come here to take

'darshan' of You, just to fulfil the plan chalked out by You. In obeisances,

my body is bent in devotion to You. With folded hands I offer my humble

prayers."

With His loving outstretched arms, Vedavyasa, the son of Parasara Muni,

gently lifted Madhwa up from his prostrated obeisances and again, with a

smiling face, embraced him.

Madhva Vijay (8:5.). says that Madhwacarya belongs to a class of devotees

calle Rju which are the best of the 'devas'. These Rjus are even superior to

the Rudras, who, by the grace of Vyasa, were bestowed with knowledge of the

Absolute. The Rjus are one hundred in number, and after being given the post

of Vayu, they become eligible for the post of Brahma. All of the Rjus are

equally great, but they all are superior to Rudra and others.

Madhwa Vijay (7:53.), notes that Vyasadeva and Shripad Madhwacarya - Vishnu

and Vayu - are here compared with the powerful current of the sister of

Yamaraja, Yamuna devi, whose mighty but gentle waters join the water of a

golden river. The mighty waters of the Yamuna are compared to the dark blue

lustre of Vedavyasa, while Shripad Madhwacarya is compared to a golden river

who is being embraced by the dark blue waters of Vyasa. Previously these two

great personalities embraced before. At that time they were dressed in royal

clothing as Krishna and Bhimasena.

All the great sages in the assembly at Vyasadeva's 'ashram' honoured Madhwa

with great respect. Vyasadeva gave Madhwa a special seat of honour next to

Himself and in a very warm way, the two saviours of degradation of Vaishnava

philosophy started to speak of Shripad Madhwacarya's urgent mission. Shri

Krishna Dwaipayana Vyasa and Shripad Madhwacarya discussed all kinds of Vedic

literatures, Vedas, Mahabharata, the 'Sattvic Puranas', Brahma Sutras, and

the Pancaratras, which are all very dear to Vaishnava.

Madhwa Vijay (8:6.), agrees that Lord Narayana Himself directed Madhwa to

come to the hermitage of Shrila Vyasa.

Vedavyasa then took Shripad Madhwacarya to meet with the other form of the

Lord residing there. Madhwa Vijay (8:7.), describes how the humble Purna

Prajna Tirtha - Madhwa saw Lord Narayan, the original person, dressed in

tree bark with a 'munja' grass belt. His effulgence that surround His

beautiful matted locks is compared to being like the best of 'yajnic' fires,

pure, bright and free from smoke.

That Lord, Who is always Dhira (self controlled and sober), and Who is

Atmarama (self satisfied), Who is Acyuta (infallible and free from the

allurements of the sense objects), He is free from all defects, yet with all

these opulence's is happy to reside in the hermitage as a recluse and

perform penance. "O Adhoksaja Krishna, Who is unobtainable to those of

demerit, now I stand before You. You are the same Lord of Brahma born of

Your lotus navel. By Your potency of Abhimani You made the Mahatattva,

impregnated it by Your energy and placed there goodness, passion and

ignorance. Along with this He created Rudra from Brahma and the tattva of

Ahamkara which is threefold - the Vaikarika - Deities, the Taijasa -

entities born of semen, and the 'tamasa' - the five gross elements (earth,

eater, fire, air and sky). From this He made the 'jagad anda', the cosmic

egg in which reside the fourteen worlds. Lord Narayan, You create, maintain

and destroy everything, then effortlessly inhabit those fourteen worlds with

varieties of entities - the demigods, 'gandharvas' - servants of the

'devas', humans, demons who have such masters as Prajapati Brahma,

Mukhyaprana (Vayudeva), Garuda, Rudra and Devendra. Those living entities

are given, according to their natures, places of residence. There are the

'uttama jivas' or 'nitya siddhas', Your pure devotees who only have thoughts

for you. The 'nitya samsarins', who wander in the cycle of birth and death,

are basically innocent, but just foolishly follow their lusty desires. And

the 'tamoyogyas', who are hell bent, mischievous, wicked and best avoided,

for their destination is to practically stay in hell for time immemorial."

In Shri Madhwa Vijay (8:14.), whilst standing directly in front of Shrila

Vyasadeva and Lord Narayana at Uttara Badri, Shripad Madhwacarya pondered

over the many forms that Lord Narayana had taken. This is the mystic potency

of the Lord for He can be both in the past in one's memory, and present

before one at the same instant, in full. At any moment with all His retinue

around Him acting out the pastimes, of previous lilas in the eternally

present.

Madhwa realising this then prostrated himself at the lotus feet of Lord

Narayana, as in his mind went over the endless pastimes of the Lord. He was

directly in the association of his 'guru' (Shrila Vyasadeva), and now had the

honour of seeing Lord Narayana face to face. Lord Narayana's affection

poured to the pure hearted Madhwa who was sitting, looking and relishing. He

was so honoured to sit near these two whilst offering respectful

prostrations, sitting and standing, Madhwa dwelt on His Lords.

In the Shrimad Bhagavatam (6:9:26-27.), it says, "By His inconceivable

internal potency, the Supreme Personality of Godhead expands into various

transcendental bodies as Vamanadeva, the incarnation of strength among the

demigods; Parasurama, the incarnation among saints; Nrsimhadeva and Varaha,

incarnations among animals; Matsya and Kurma, incarnations among aquatics.

He accepts various transcendental bodies among all types of living entities,

and among human beings, He especially appears as Lord Krishna and Lord Rama.

By His causeless mercy He protects the demigods, who are always harassed by

the demons. He is the Supreme worshipable Deity of all living entities. He

is the supreme cause, represented as the male and female creative energies.

Although different from this universe, He exists in His universal form

('virat-rupa'). In our fearful condition, let us take shelter of Him, for we

are sure that the Supreme Soul will give us His protection."

 

Title: Shrila Sanatana Goswami Disappearance

User: Swami Gaurangapada Date: 2006-07-10 18:48:54

 

In his Laghu-Vaishnava-Tosani, Shri Jiva Goswami has mentioned their family

lineage beginning with Shri Sarva, who was a yajur vedi brahmana, Bharadvaja

gotriya, from Karnataka. His son was Shri Aniruddha deva who had two sons Shri

Rupesvara and Shri Harihar-deva. There was apparently some altercation

between the two brothers, who had different mothers (Aniruddha deva had two

wives) as a result of which Shri Rupesvara along with his wife and eight

horses, came to Paulastya desa, where he was befriended by the ruler of that

land, Shri Sekaresvar. Shri Padmanabha deva, the son of Shri Rupesvar was

extremely learned in all the Vedas. He came with his family to live at

Naihati, on the banks of the Ganga. He had eight daughters and five sons.

His five sons, following in the footsteps of their predecessors, were very

expert in the study of Vedas. Their names were Purusottama, Jagannatha,

Narayana, Murari and Mukundadeva. Mukundadeva's son, Shri Kumara deva, being

oppressed by some of the other family members, came to live at Bakla

Candradvip. Shri Kumaradeva had many sons, amongst whom Shri Amar (Sanatana),

Shri Santosh (Shri Rupa) and Shri Vallabha (Anupama) were great devotees.

Shri Sanatana was born in the Christian year 1488 (Sakabda 1410). He, along

with his brothers, began his studies from their maternal uncle's house, in a

small village, Sakurma, near the capital of Gaura-desa.

The Badsa Hassain Shah, having heard of their profound scholarship and

intelligence, decided to engage the two brothers as his ministers. Though

they were unwilling, the order of the Badsa could not be entirely neglected.

Thus they came to live at Ramakeli, the capital of Gaura-desa at that time,

and were presented much wealth by the Badsa. Many brahmanas and pandits from

distant lands would stay with Rupa and Sanatana whenever they would come to

Ramkeli, specially, those from Karnataka and Navadwipa. There is still a

house near the Ganga, called Bhattabati, which is said to have been their

residence.

They had many instructors and professors. In rhetoric their teacher was Shri

Vidyabhusanapada. They were trained in philosophy by the brother of

Sarvabhyuma Bhattacarya, Shri Vidyavacaspati, as well as Shri Paramananda

Bhattacarya, Shri Rampada Bhadrapada. Their names have been mentioned in the

commentary of the tenth canto of Shrimad Bhagavatam.

These three brothers were from childhood endowed with great devotion to the

Lord. In memory of Shri Vrindavana, near their residence they planted many

auspicious trees such as Tamal, Kadamba, Juthika and Tulasi. In the midst of

these gardens constructed Shyama-kunda and Radha-kunda. In these auspicious

surroundings they always remained absorbed in service to Shri Madana Mohana.

Having heard something about the famous Nimai Pandita they became very

anxious to have His darshana, and always meditated on when they might get

such a chance.

One morning, Sanatana Goswami, saw a dream in which one brahmana was

presenting the Shrimad Bhagavatam to him. Suddenly he woke up, but seeing

that no one was there, he felt sad. Later on, in the morning after he had

finished his bath and performance of puja, one brahmana came to his house

and presented him with the Bhagavata, instructing him to study it very

thoroughly. Having received it in this way, he was beside himself with

bliss, and from that day, considering the Bhagavata to be the essence of all

scriptures, he began its thorough study.

"My only constant companion, my only friend, guru, wealth, that which has

delivered me, my great fortune and the source of my good luck, the form

through which I taste pleasure, my obeisances to you, Shrimad Bhagavatam."

.

When the brothers learned that Nimai Pandita, the life and soul of Nadia,

had accepted sannyasa and gone to stay at Puri, they fainted dead away,

having lost hope of getting His darshana. They were a little pacified only

after a celestial voice informed them that they would be able to see the

Lord, here in Ramakeli itself.

After five years had passed, Mahaprabhu decided to come to Bengal to have

darshana of his mother and mother Ganga. All of the devotees were in ecstasy

and Saci mata was so overjoyed that she was not even aware of her own body.

After spending a few days with Advaita Acarya in Santipur, He came to

Ramakeli.

Sakara Mallik (Sanatan) and Dabir Khas (Rupa), along with their brother Shri

Ballabha (Anupama), who had a son who was just a small child (Shri Jiva),

they offered salutations at the lotus feet of Mahaprabhu.

After Mahaprabhu had left Ramakeli to return to Puri, the brothers began to

observe some vows and rituals in order to obtain shelter at His lotus feet.

After sending the family members to their residences at Candradwip and

Fateyabad, Shri Rupa and Anupama loaded a boat with their accumulated wealth

and left Ramakeli. Sanatan remained there alone. Thereafter, Rupa and

Anupama, having received news of Mahaprabhu's journey to Vrindavana, set out

to meet Him. Arriving at Prayaga, their desire was fulfilled. At that time

they informed Mahaprabhu that their brother had been incarcerated at

Ramakeli. Mahaprabhu simply smiled and replied that he would get his freedom

very soon.

Meanwhile, after the successful departure of Rupa and Anupama, Sanatan was

planning how he also could make his getaway. The Badsa had entrusted Dabir

Khas and Sakar Mallik with the main responsibility of managing the affairs

of his kingdom. When Sanatana stopped attending his darbar on the plea of

being ill, he sent his personal doctor to examine him. The doctor informed

him that there was nothing wrong with Sakara Mallik, and so the Badsa

personally came there to find out what was the matter. The Badsa addressed

Sanatana Gosvami, "My doctor says that you are perfectly healthy. All my

affairs depend on you, but you are simply sitting in your house, in the

company of these pandits. Your brother has also left. In this way my

kingdom will topple. I don't know what you are trying to do to me."

Sanatana Gosvami said, "We will no longer be able to assist you in the

affairs of your government. You had better find someone else to do it."

The Badsa got up in great anger and declared, "You brothers have ruined all

my plans."

Sanatan replied, "You are the independent ruler of Gauda. If you feel

anyone has committed any misdeed, then you can punish him as you see fit."

The Badsa had Sanatan imprisoned. During this time the Badsa was preparing

to go to Orissa to engage in warfare with the king of that country, so he

requested Sanatana to accompany him. Sanatana refused, telling him, "As you

will naturally try to give pain to the Deities in the temples and the

sadhus, I will

not be able to accompany you."

Therefore the Badsa set out for Orissa leaving Sanatana imprisoned. At

this time Sanatana received a letter from Shri Rupa, stating that he had

depositied eight hundred gold coins with one grocer. With the help of this

money, Sanatana should immediately arrange his release. The account of his

escape and journey to meet Shri Chaitanya Mahaprabhu in Varanasi is found in

C.c., Madhya-lila ch. 20. After that he went to Vrndavana.

In a kutir cottage made from leaves, Sanatana Gosvami lived for some time at

Mahabon, the birth place of Shri Krishna. One day, he was walking along the

banks of the Yamuna, going to beg some foodstuffs in a nearby village.

Madana Gopaladeva was playing with some cowherd boys there, and when he saw

Sanatana Gosvami he came running towards him, "Baba! Baba!". Catching hold

of Sanatana's hand he told him, "I want to go with you!"

"Lala!" replied Sanatana, "Why do you want to go with me?"

"I want to stay where you live."

"If you stay with me, what will you eat?"

"Baba! Whatever you eat."

"But I only eat some dry capatis and chick peas."

"Then that is what I will eat."

"No that won't be enough for you. You should stay with your mother and

father."

"Na. baba. na. I want to stay with you."

Sanatan Goswami patiently explained that the boy might feel difficulty if he

stayed with him, and sent him home. Then he went to beg some capatis in the

village.

That night, in a dream, he saw that boy again come to him. Smiling very

sweetly, he caught hold of Sanatana's hand and said, "Baba! I am coming

tomorrow to stay with you. My name is Madana Gopal". His dream ended and he

woke up. Losing himself in great ecstasy, he said to himself, "What did I

see? Such a beautiful boy!" Thinking of Lord Krishna he opened the door to his

hut and saw standing outside a beautiful Deity of Gopal. His effulgence

shone in all directions. For a few seconds Sanatana was completely stunned

as he gazed upon Gopal's radiant smile. He expected that the Deity might say

something or come towards him. Finally, tears of love gliding down his

cheeks, Sanatana fell to the ground, offering his dandavats.

Gradually, he performed Gopala's abhiseka (bathed the Deity) and offered

worship to Him. Sanatana's brother Rupa came there and, seeing the Deity,

was deeply moved in ecstatic love. Sanatana kept the Deity with him in his

leaf hut and began to worship Him in great happiness. Shrila Rupa Gosvami

immediately sent word of this auspicious event to Mahaprabhu, at Puri.

According to the different perspectives of vision of various devotees,

Krishna's pastimes might sometimes be described in different ways, putting

more or less emphasis on the external events that surround the internal

moods and sentiments felt by Krishna and His devotees. In light of this, it

has been described in the Prema-vilas that the Madana Mohana Deity resided

at the home of one Mathura brahmana, Damodar Caube by name. Subsequent to

the period of time during which He was worshipped by Shri Advaita Acarya

Damodar Caube, his wife Ballabha and their son, Madan Mohan, used to worship

the Deity in the mood of parental affection and friendship. Damodar Caube's

son used to play together with Lord Madana Gopala. Sometimes, like naughty

brothers, they would slight one another and then complain to the parents.

Their parents would feed them together at the same time and lay them down to

rest together.

Sanatana Gosvami used to sometimes beg chapatis from Caube's house. When he

saw how the Deity was being worshipped he would instruct Damodara's wife

Ballabhadevi in the rules and regulations of proper Deity worship. However,

she found all of these rules very difficult to follow. One day when Sanatana

saw the Deity Madana Gopala and the boy Madan Mohan eating their lunch

together, he became moved by the transcendental mood there and the symptoms

of ecstatic love appeared in his body. Then he told Ballabhadevi that she

should worship Madana Gopala according to the dictates of her heart.

One night Sanatana Gosvami and Damodar Caube's wife both had a dream

simultaneously in which Madana Gopala requested to be able to come and live

with Sanatana Gosvami. In great happiness Sanatana received Madana Gopala

from the family and Him to a small hillock near Surja ghat, where he

constructed a small hut made of branches and leaves. Then he began to serve

Madana Gopala, preparing offerings for Him from whatever he obtained by

begging.

One day Madana Gopala refused to eat, complaining that there wasn't even any

salt in the chapatis. Sanatana replied, "Today it's salt and tomorrow it

will be ghee. But I am sorry. I don't have the time or the inclination to

chase around after rich men requesting special items from them". Having

silently listened to this reply Madana Mohana didn't say anything further,

but rather arranged that Krishna dasa Kapoor would come that way, as will

subsequently be described.

Sanatana Gosvami would beg some flour from the village and then with that

prepare capatis for Madana Gopala. Sometimes he would collect some forest

vegetables, roots or spinach and also prepare some vegetables. If sometimes

there was no ghee or oil, or salt, then he would just cook dry capatis. But

he felt very bad about this. On the other hand, he could not see an

alternative. Mahaprabhu had ordered him to compile Bhakti-shastras

(devotional scriptures) and the major portion of his time was devoted to

that. Sometimes it simply wasn't possible to find time to beg some money

with which to purchase salt and oil.

"Madana Mohana is the son of a Maharaj. Seeing that He is simply eating dry

capatis Sanatana felt very sad; Madana Mohana, who is within the heart of

everyone could understand, 'Sanatana wants to render greater service to Me.'

Then Madana Mohana Himself desired that His service might be increased."

Within a few days a wealthy Kshatriya named named Shri Krishna dasa Kapoor came

to Mathura to engage in trade and business. By chance, however, his boat

became stuck on a sand bar in the Yamuna and by no means could he manage to

free it. By the by, he came to learn that a sadhu by the name of Shri Sanatan

Gosvami was living nearby. In order to seek the blessings of the sadhu,

Krishna dasa Kapoor came to his hermitage and found Sanatana Gosvami engaged

in writing.

Sanatana Gosvami's body was very lean and thin from the practice of great

austerities and he was wearing only a kaupin. Krishna das offered his

dandavats and Sanatana Gosvami in turn offered him a grass mat to sit on.

Krishna dasa touched the mat with his hand and sat on the ground. He appealed

to the Gosvami, "Baba! Please bestow your mercy on me."

Sanatana replied, "I am a beggar. What mercy can I bestow upon you?"

"I simply want your blessings. My boat is stuck on a sand bar in the Yamuna,

and we can't free it by any means."

"I am completely ignorant about all these matters You can speak to Madana

Gopala about it."

Krishna das offered his dandavats to Madana Mohanji and spoke to Him, "O

Madana Gopala Deva! If, by Your mercy my boat is freed, then whatever profit

is realized from the sale of its cargo, I will give to this Gosvami to be

engaged in Your service."

Praying this way, Kapoor Seth took leave from Sanatan Gosvami. That

afternoon there was such a downpour of rain that the boat very easily

floated off the sand bar and on to Mathura. Krishna dasa could understand that

this was the mercy of Lord Madana Gopala Deva. His goods were sold at a very

handsome profit and with this money he constructed a temple and kitchen and

made all the necessary arrangements for the royal execution of Shri Madana

Gopala's worship. Seeing this arrangement, Sanatana Gosvami was very happy

and after some period initiated Krishna dasa Kapoor as his disciple.

Shri Madana Mohana Deva is presently worshiped at Karauli, Rajasthan. When

the daugher of the king of Jaipur was offered in marriage to the king of

Karauli, she very insistently requested that her father send Lord Madana

Mohana with her as a dowry, as she was very attached to Him. Her father was

very reluctant and agreed only after stipulating one condition: "Madana

Mohana would be placed in a room with many other Deities. Whoever she chose

while blindfolded could go with her to Karauli."

Madana Mohana reassured her by telling her that she would be able to

recognize Him by the soft touch of His arm. By this stratagem, she easily

recognized Madana Mohana who still resides in Kaurali till this day. There

is a direct bus to Karauli from Jaipur. Otherwise, one can go by train from

Mathura to Hindaun and then from there to Karauli by bus.

One day Sanatana Gosvami came to Radha-kunda to meet Shri Rupa and Shri

Raghunatha dasa Gosvami. Upon his arrival they both got up to greet him and

after respectfully seating him, they immersed themselves in discussion of

the nectarean pastimes of Shri Shri Radha-Krishna. At that time Shrila Rupa

Gosvami was composing some hymns in praise of Shrimati Radharani,

collectively known as "Catu Puspanjali". Sanatan Gosvami, while reading

these, came across one verse:

anava gorocana gauri praba rendi barambaram

amani stavak vidyoti veni byalangana fanam

Here "byalangana fanam" means that the braids of Radharani's hair appeared

very beautiful like the hoods of a snake. Sanatana Gosvami reflected, "Is

that a proper comparison 'like the hood of a poisonous snake'?"

At noon Sanatan came to the banks of Radha-kunda, and after offering prayers

there, he began to take his bath. Then, on the opposite bank of the kunda,

he noticed some cowherd girls playing under the shade of a large tree. As he

watched them from the distance, it appeared that a black snake, hanging from

the tree, was about to wrap itself around the neck and shoulders of one of

those cowherd girls. Sensing some danger he called out to her, "Ohe Lali!

Look out! There is a snake just behind you!" But the girls were absorbed in

their play and didn't take notice of him. So he immediately took off running

to save them from the impending danger. Seeing him approaching them, Shrimati

Radharani and Her friends began to laugh. Then they disappeared. Sanatana

was completely stunned but then gradually the understanding came to him that

Shri Rupa's comparison was appropriate.

Coming to the banks of Pavan Sarovar, Sanatana Gosvami entered into some

woods there, and giving up food and water, he became absorbed in intense

meditation on the lotus feet of Shri Shri Radha-Govinda. Shri Krishna, who is

within the heart of everyone, could understand that His devotee was going

without food, so He came there in the dress of a cowherd boy, with a pot of

milk in His hand, and stood smiling before Sanatana Gosvami.

"Baba! I brought some milk for you."

"Oh Lala! Why have you gone to such trouble for me?"

"I saw you are sitting here for so long without any food."

"How do you know that I am not eating anything?"

"I come here to pasture my cows and I watch you to see what you are doing.

But you never take any food."

"You should have sent someone else, you are just a small boy. You have

suffered some difficulty in bringing this milk here for me."

"Na, na, Baba. It was no trouble. At home everyone else was busy, so I was

happy to be able to come myself."

Sanatan Gosvami requested the boy to sit down while he transferred the milk

into another container.

"Na Baba! I can't sit down now. It is almost sunset. I have to milk my cows

now. I will come to get the pot tomorrow."

When when Sanatana looked up there was no one there. He could understand Shri

Krishna Himself had brought him this milk. With tears of love streaming down

his cheek, he drank the milk. From that day he gave up fasting and would go

to beg some food-stuffs from the Brijabasis. The Brijabasis also built him a

small hut.

One day Rupa Gosvami had a desire to cook some sweet rice for his elder

brother, Sanatana, but he had none of the necessary ingredients, Shri Radha

Thakurani, who fulfills the desires of her devotees, could understand

everything. Dressing Herself as a cowherd girl, she came there carrying a

basket containing rice and sugar with a pot of milk in her other hand.

"Svamin! Svamin! Please accept this offering which I have brought".

Hearing someone calling in such a sweet voice, he opened the door of the

kutir and saw an extremely beautiful cowherd girl standing there with a

present of rice, sugar and milk in her hands.

"Lali! What brings you here so early this morning?"

"Svamin, I came to bring you this present."

"Oh! But you have gone to so much trouble."

"What trouble? I have come to serve the sadhus."

Shri Rupa requested her to sit down, but she replied that there was much work

at home, so she couldn't sit down just now. And then she was gone. Shri Rupa

looked up and saw that there was no one there and was a little startled.

"Now where did she run off to so quickly?"

He prepared the sweet rice and after offering to Shri Giri-dhari, he gave the

prasadam to Shri Sanatana. Sanatana was in total ecstasy while accepting this

prasadam and inquired, "From where did you get the rice and milk?"

Shri Rupa replied, "One cowherd girl brought everything."

Sanatana asked, "Just like that? Suddenly she brought every thing?"

"Yes. This morning I was thinking to make some sweet rice for you. Just

after that I saw one cowherd girl standing before our kutir with all the

ingredients in her hands."

As Sanatana heard this, tears began to glide down his cheeks. "The taste of

this sweet rice is from another world. Who else could have brought such

ingredients but Shrimati Radha Thakurani herself. Don't desire like this

again."

Everyday Shri Sanatana Gosvami would circumambulate the fourteen mile

circumference of Govardhan hill. As he became advanced in years this became

somewhat difficult, but he was not inclined to give up his vow. Krishna,

however could understand that it was difficult for him, so He came to him

one day dressed as a cowherd boy.

"Baba! You have become old now, so I think it isn't necessary for you to

circumambulate Govardhan hill anymore."

"No. Lala! This is my regular vow, my worship."

"You can renounce this vow in your old age."

"No Lala. One should never renounce his vows."

"Baba. I have a very good idea, if you will accept it."

"If it is acceptable surely I will accept it."

Then Shri Krishna presented him a stone from Govardhan hill with the imprint of

His foot, a calf's foot print and the impressions of a stick and flute in

it.

"Baba! This is a Govardhan sila."

"What will I do with this?"

"You can circumambulate this sila, and that will be the same as

circumambulating Giri Govardhan." Saying this much the cow herd boy

disappeared. Then Sanatana could understand that Giriraja Himself had

presented His worshippable form to him and from that day he would

circumambulate this sila.

Sometimes Shri Sanatana used to stay at Mahaban. One day he saw some cowherd

boys playing on the banks of the Yamuna, and amongst them was one boy whom

he thought was Madana Gopala.

"Is that my Madana Gopala playing there? No it must be one of the local

village boys."

Then on another day as he was passing by the Yamuna, there again he saw that

same boy and thought, "This time let me wait and see where he goes." Finally

as the evening approached the boys finished playing and set out for their

respective homes.

Following behind that particular boy, sure enough, Sanatana saw him enter

the temple. Then he could understand that Madana Gopala goes every day to

the banks of the Jamuna to play with the other boys.

Wherever Shri Sanatana and Shri Rupa would go throughout Vraja, in all the

various villages the two brothers were much adored by the Brajabasis, who

would feed them milk and yogurt. They in turn would see the Vrajavasis as

Krishna's own family members and respect them in that way. Though it was not

their business to engage in ordinary gossip, with the Brajavasis they would

inquire about their well-being, e.g. how many sons and daughters they had

and who had been married where, what everyone's various names were, how

their cows were giving milk, how the bulls wewre working in the fields, how

the harvest was going on, who had fallen ill and if they were getting better

or not.

In this way Rupa and Sanatana became the life of the villagers and the

Brijabasis also became the life of Rupa and Sanatana.

Shri Sanatana would sometimes stay at Cakleswar, near Govardhan. At that

place there were many mosquitos, which was a great disturbance. When he was

one day being harassed by these insects, Sanatan remarked, "I won't stay

here anymore. It is impossible to concentrate on anything. Neither can I

write, nor chant."

That night, Lord Siva came to Sanatan and told him, "Sanatan! Please

continue your service here in a happy frame of mind. From tomorrow there

will be no more disturbance from mosquitos."

After that there were no more mosquitos and Sanatana continued his bhajan

free from disturbance.

Shri Sanatana Gosvami compiled many scriptures. These include: Shri

Brhat-bhagavatmrta, Shri Hari-bhakti-vilas and its Dig-darsani-tika, Shri

Krishna-lilastava (dasam carit), Shri Bhagavata- tipani, (commentary on Shrimad

Bhagavatam) and Brihat-vaishnava-tosani.

Shri Sanatan Gosvami was born - 1488 (Christian) 1410 (Sakabda). At the age

of 27 he came to live at Braja where he remained for 43 years. He thus lived

to be 70 years old. His disappearance was on the full moon day of Asar in

the year 1558 (Christian calendar). His name in Braja-lila is Lavanga Manjari.

 

Title: Guru Vyasa Purnima by Lord Nityananda Prabhu

User: Swami Gaurangapada Date: 2006-07-10 21:03:41

 

On the Most Holy Tithi of Guru Purnima, all the followers and devotees around the world should read the full Chapter 5 of Shri Chaitanya Bhagavata, Madhya Khanda with the original Bengali verses: The Original Vyasa (Guru) Puja Ceremony of the Supreme Lord Gauranga Mahaprabhu Himself by Lord Nityananda Prabhu conducted by Shrila Shrivasa Pandita on this very Tithi of Guru Purnima. We are enclosing the full chapter with the commentaries of His Divine Grace Shrila Bhaktsiddhanta Prabhupada which give us the factual understanding of Guru Purnima or Vyasa Puja. This has been translated and published by Shri Pundarika Vidyanidhi dasa prabhu and Shri Bhumipati dasa prabhu. The Verse 8 commentary especially explains in the detail the significance of the Guru Purnima Ceremony.

 

TEXT 1

 

jaya navadvipa-nava-pradipa

 

prabhavah pasanda-gajaika-simhah

 

svanama-sankhya-japa-sutra-dhari

 

chaitanya-candro bhagavan murarih

 

All glories to Chaitanya Candra, who is nondifferent from Lord Murari, who is the new lamp of Navadvipa, who is like an the unparalleled lion in subduing the atheistic elephants, and who holds a string for counting His own names, "Hare Krishna," which He chants.

 

TEXT 2

 

jaya jaya sarva-prana-natha visvambhara

 

jaya nityananda-gadadharera isvara

 

All glories to Visvambhara, the life and soul of all. All glories to the Lord of Nityananda and Gadadhara.

 

TEXT 3

 

jaya jaya advaitadi-bhaktera adhina

 

bhakti-dana deha' prabhu uddharaha dina

 

All glories to the Lord, who is controlled by His devotees headed by Advaita. O Lord, please bestow Your devotional service on me and deliver this fallen soul.

 

Lord Gaurasundara appeared in this world to propagate devotional service in accordance with the following desire of Advaita: "Please deliver the ignorant nondevotees, who are devoid of devotional service, from their material enjoyment by awarding them the propensity for serving Krishna." The Lord advented in this world to deliver the fallen souls as a service to Shri Advaita; therefore, since He fulfilled the prayer of Advaita, Gaurasundara is under His control.

 

In the Chaitanya-candramrta (36) it is stated: "A person who does not take advantage of the nectar of devotional service overflowing during the presence of Shri Chaitanya Mahaprabhu's cult is certainly the poorest of the poor."

 

TEXT 4

 

hena-mate nityananda-sange kutuhale

 

krishna-katha-rase sabe haila vihvale

 

In this way, all the devotees were overwhelmed discussing topics of Krishna in the association of Nityananda.

 

TEXT 5

 

sabe maha-bhagavata parama udara

 

krishna-rase matta sabe karena hunkara

 

All the devotees were greatly magnanimous maha-bhagavatas. They roared loudly as they became intoxicated in the mellows of Krishna consciousness.

 

TEXT 6

 

hase prabhu nityananda cari-dike dekhi'

 

vahaye ananda-dhara sabakara-ankhi

 

Lord Nityananda smiled as He looked all around. Tears of love flowed from everyone's eyes.

 

TEXT 7

 

dekhiya ananda mahaprabhu visvambhara

 

nityananda-prati kichu karila uttara

 

When Mahaprabhu Visvambhara saw this ecstatic scene, He spoke something to Nityananda.

 

TEXT 8

 

"suna suna nityananda shripada gosani

 

vyasa-puja tomara haibe kon thani?

 

"O Shripada Nityananda Gosani, please hear. Where should we hold Your Vyasa-puja ceremony?

 

Introductory knowledge of the Absolute Truth, Vrajendra-nandana, who is the predominating Deity of the samvit potency, is called Veda. The marginal potency, one of the three potencies of the Supreme Lord, has spiritual characteristics. Advaya-jnana Vrajendra-nandana is situated within the conceptions of knower, knowledge, and the object of knowledge. The Lord, who is the personification of knowledge, takes the form of sound and manifests as Vedic literature. When the Vedic literatures, consisting of knowledge related to sambandha, abhidheya, and prayojana, fails to check the impersonal concept, then the advaya-jnana, or Absolute Truth, loses its variegated characteristics. In the perfectional stage of their impersonal conceptions, those who give importance to material variegatedness lose their individuality. Shri Krishna-dvaipayana Vyasa divided the Vedas into three parts. The Rg, Sama, and Yajur Vedas entangle materialistic persons in karma-kanda and create illusions in their understanding of the actual purportof the Vedas. Since the impersonalists do not accept the eternality of distinctions such as great and small, they are unable to accept Shri Vedavyasa as the spiritual master and they therefore forcibly consider him the propounder of their ignorance. Being unable to understand the actual intention of Shrimad Vyasa, those covered Buddhists who claim that the Supreme Lord is a product of matter and are thus bereft of His service consider themselves as Brahman, which is devoid of distinctions such as individuality, devotion, and aversion. Shrimad Anandatirtha remained a true servant of his spiritual master and became renowned as the topmost follower of Shri Vyasa by establishing a difference of opinion with such persons. In this disciplic succession from Madhva we hear topics of great personalities like Shriman Laksmipati Tirtha and Shri Madhavendra Puripada. Although the tradition of Guru-puja or Vyasa-puja is current among the Mayavadis, or the pancopasakas, in such Vyasa-puja there is a prominence of false ego. Due o the absence of pure devotional service, they can never conduct Shri Vyasa-puja. In the Mayavadi sampradaya the make-show of Vyasa-puja is seen on Guru Purnima day in the month of Asadha (June-July). The Vedas state that the very moment one develops detachment, one will retire from material enjoyment and achieve a taste for the service of the Lord. In this regard there is no consideration of proper or improper time. As soon as the living entity's material enjoyment is vanquished, he approaches an acarya and takes shelter of his lotus feet. Taking shelter of the lotus feet an acarya in this way is the real meaning of the term Vyasa-puja. Shri Vyasa-puja is a prescribed function for all four asramas, but particularly the sannyasis should observe this function. Members of any sampradaya in Aryavarta that accept the teachings of Shri Vyasadeva are famous as vedanugas, or followers of the Vedas. Every year, they all worship their spiritual master on his own?? birthday. The most suitable day for accepting sannyasa isPurnima, the full moon day. The impersonalists and the personalists all worship their spiritual masters. That is why Vyasa-puja is generally celebrated on the full moon day of Asadha, which is considered the appearance day of the spiritual master. Every year on the fifth ??day of the waning moon in the month of Magha (January-February) the servants of Shri Gaudiya Matha observe Shri Vyasa-puja, as a sign of respect. The observance of Shri Vyasa-puja differs in various branches. Since brahmanas of all four asramas who have undergone the prescribed purificatory processes are under the shelter of a spiritual master who represents Shri Vyasa, they more or less regularly worship Shri Vyasadeva as a prescribed duty; but the annual observance of Vyasa-puja is the beginning of worshiping the spiritual master throughout the year. Another name for Shri Vyasa-puja is Shri Guru-pada-padme padyarpana, or "bathing the lotus feet of the spiritual master with five ingredients," or through this process it is made known that the inne desire of the spiritual master is to properly serve the Lord. That is why our well-wishing guide and predecessor spiritual master Shrila Thakura Narottama has glorified our primary Guru, Shri Rupa Gosvami, as follows:

 

shri-chaitanya-mano-'bhistam

 

sthapitam yena bhu-tale

 

svayam rupah kada mahyam

 

dadati sva-padantikam

 

"When will Shrila Rupa Gosvami Prabhupada, who has established within this material world the mission to fulfill the desire of Lord Chaitanya, give me shelter under his lotus feet?" The pastimes of distributing love of Krishna by the most merciful Shri Chaitanyadeva that Shri Rupa has prescribed to his followers as the remedy for curing the disease of aversion to the service of the Lord are the ideal offerings for Vyasa-puja.

 

TEXT 9

 

kali haibe paurnamasi vyasera pujana

 

apane bujhiya bala, ya're laya mana"

 

"Tomorrow is the full moon day when Vyasa is worshiped, so consider and inform us what is to be done."

 

TEXT 10

 

nityananda janilena prabhura ingita

 

hate dhari' anilena shrivasa pandita

 

Nityananda understood the Lord's hint and brought Shrivasa Pandita forward by the hand.

 

Jagad-guru Shri Nityananda Prabhu enacted the pastimes of a follower in the Shri Madhva-sampradaya as a brahmacari disciple of parivrajakacarya Shri Laksmipati Tirtha. Therefore He understood that since the following day was Purnima, the day renounced persons shave their heads, the day of Vyasa-puja had arrived. When Shri Mahaprabhu saw that Purnima was drawing near, He asked Nityananda Prabhu where Vyasa-puja should be celebrated. Vyasa-puja is observed on the full moon day by renounced persons such as sannyasis and brahmacaris. The term Shri Vyasa-puja indicates the offering of oblations and sraddha to one's predecessor gurus. At that time Shri Gaurasundara was not yet enacting the pastimes of accepting sannyasa. But since Shri Nityananda Prabhu was enacting the pastimes of the most renounced Tirthapada's servant, He was engaged in the pastimes of practicing strict brahmacarya. We find His brahmacari name was "Shri Nityananda Svarupa." From ancient times brahmacari disciples of Tirtha and Asrama sannyasis have beenaddressed as Svarupa.

 

TEXT 11

 

hasi' bale nityananda,-"suna visvambhara

 

vyasa-puja ei mora vamanara ghara"

 

Nityananda smiled and said, "Please hear, O Visvambhara, My Vyasa-puja will be observed in the house of this brahmana.

 

The phrase vamanara ghara refers to the house or residence of Shrivasa.

 

TEXT 12

 

shrivasera prati bale prabhu visvambhara

 

"bada bhara lagila ye tomara upara"

 

Lord Visvambhara said to Shrivasa, "This is a great responsibility for you."

 

TEXT 13

 

pandita balena,-"prabhu kichu nahe bhara

 

tomara prasade sarva gharei amara

 

Shrivasa Pandita replied, "O Lord, this is not at all a burden for me. By Your mercy, everything is available in my home.

 

TEXT 14

 

vastra, mudga, yajna-sutra, ghrta, guya, pana

 

vidhi-yogya yata sajja saba vidyamana

 

"Cloth, mung dahl, brahmana threads, ghee, betel, pan, and whatever else is needed are all there.

 

TEXT 15

 

paddhati-pustaka matra magiya aniba

 

kali mahabhagya, vyasa-pujana dekhiba"

 

"I only have to borrow a book explaining the procedures. I am most fortunate, for tomorrow I will see the Vyasa-puja."

 

The process for Vyasa-puja differs in the various sannyasa sampradayas. It was decided that the same process of Vyasa-puja that Shri Nityananda Prabhu was accustomed to would be observed in the house of Shrivasa.

 

TEXT 16

 

prita haila mahaprabhu shrivasera bole

 

`hari hari' dhvani kare vaishnava-sakale

 

Mahaprabhu was greatly pleased by the words of Shrivasa, and all the Vaishnavas began to chant "Hari, Hari."

 

TEXT 17

 

visvambhara bale,-"suna shripada gosai

 

subha kara, sabe panditera ghara yai"

 

Visvambhara said, "O Shripada Gosani, please listen. Give us permission, and we will all go to Shrivasa Pandita's house."

 

TEXT 18

 

anandita nityananda prabhura vacane

 

sei ksane ajna lai' karila gamane

 

Nityananda was pleased on hearing the Lord's words. Receiving His permission, they all immediately departed.

 

TEXT 19

 

sarva-gane calila thakura visvambhara

 

rama-krishna vedi' yena gokula-kinkara

 

As Nityananda and Visvambhara went along with Their associates, it appeared that Balarama and Krishna were surrounded by the residents of Gokula.

 

TEXT 20

 

pravista haila matra shrivasa-mandire

 

bada krishnananda haila sabara sarire

 

As soon as they entered the house of Shrivasa, everyone was filled with ecstatic love for Krishna.

 

TEXT 21

 

kapata padila tabe prabhura ajnaya

 

apta-gana vina ara yaite na paya

 

The Lord ordered that the main entrance be closed so that no one other than intimate associates could enter.

 

On entering the house of Shrivasa, Shri Gaura and Nityananda ordered that the outside door be closed. Then no one could enter Shrivasa's house other than persons who were surrendered to the Lord. All of Shri Gaurasundara's functions would begin with kirtana. That is why the door was closed in order to check those who were ineligible to see the function.

 

TEXT 22

 

kirtana karite ajna karila thakura

 

uthila kirtana-dhvani, bahya gela dura

 

The Lord gave instructions to begin kirtana. As the sound of that kirtana arose, everyone lost external consciousness.

 

Prior to Vyasa-puja, Shri Gaurasundara ordered the devotees to begin kirtana. No one was allowed to enter Vyasa-puja arena except intimate servants of the Lord. When the devotees began to loudly chant on the Lord's instruction, they lost their various external perception and thoughts.

 

TEXT 23

 

vyasa-puja-adhivasa-ullasa-kirtana

 

dui prabhu nace, vedi' gaya bhakta-gana

 

In the ecstatic Adhivasa kirtana prior to Vyasa-puja, the two Lords danced as the devotees surrounding Them sang.

 

The devotees were jubilant in anticipation of the Vyasa-puja ceremony. Shri Gaura and Nityananda both began to dance in the kirtana. The devotees surrounded the Lords and expressed their joy through their performance of kirtana.

 

TEXT 24

 

cira divasera preme chaitanya-nitai

 

donhe donha dhyana kari' nace eka thani

 

Chaitanya and Nitai are bound by eternal love. They meditated on each other as They danced together.

 

Both Shri Chaitanya and Shri Nityananda are eternally bound to each other by love. Each one meditates on the other as They maddly dance together. The Supreme Lord is engaged in meditating on His servant, and the devotee is also engaged in meditating on His worshipable Lord. The word dhyana in this verse does not refer to material thoughts. The dhyana here refers to spiritual absorption; in other words, this absorption is totally devoid of gross material thoughts and full of spiritual pleasure. Just as the material senses acquire the subtle status of an object from the gross world in order to serve the mind, which is the basis of the senses, and thus convert its gross status into a subtle one; leaving aside gross and subtle material enjoyment with the desire for only eternal spiritual objects causes the descent of variegated spiritual pleasure in this world. Material pleasure derived from this world is completely distinct from descended spiritual pleasure.

 

TEXT 25

 

hunkara karaye keha, keha va garjana

 

keha murcha yaya, keha karaye krandana

 

Someone roared loudly, and someone cried out. Someone fell unconscious, while someone else cried.

 

When spiritual consciousness awakens in the heart of a conditioned soul, the symptoms of ecstatic love manifest in his body. He then loses worldly conceptions and displays symptoms of variegated spiritual pleasure in this world. In order to exhibit this ideal, Shri Gaurasundara, who is the Lord of the fourteen worlds and who is beyond the jurisdiction of material nature, danced with ecstatic love in the company of His associates. It is completely unreasonable to attribute the state of material conditioning on the transcendental pastimes that Vrajendra-nandana personally manifests in this world in order to remove the conditioned souls' darkness of ignorance. When conditioned souls are situated on the path of sadhana, they cannot understand the glorious transcendental nature of the Lord's pastimes.

 

TEXT 26

 

kampa, sveda, pulakasru, ananda-mucha yata

 

isvarera vikara kahite jani kata

 

I am unable to describe the transformations of love such as shivering, perspiring, hairs standing on end, crying, falling unconscious in ecstasy that the Lord exhibited.

 

TEXT 27

 

svanubhavanande nace prabhu dui-jana

 

ksane kolakuli kari' karaye krandana

 

As the two Lords danced in Their own ecstasy, They sometimes embraced each other and cried.

 

TEXT 28

 

donhara carana donhe dharibare caya

 

parama chatura donhe keha nahi paya

 

They both tried to catch the other's feet, but They both cleverly avoided being caught.

 

When someone under the control of materialistic false ego touches the feet of a person in the ordinary world, he becomes proud and considers himself great. But since such materialistic false ego is not found among Vishnu or the Vaishnavas, they never hesitate to touch each other's feet. The transcendental activities of the Vaishnavas are not subject matters understandable by ordinary proud persons.

 

TEXT 29

 

parama anande donhe gadagadi yaya

 

apana na jane donhe apana lilaya

 

They both rolled on the ground in ecstasy and forgot Themselves by absorption in Their own pastimes.

 

TEXT 30

 

bahya dura haila, vasana nahi raya

 

dharaye vaishnava-gana, dharana na yaya

 

They lost all external consciousness, and Their cloth scattered. Though the Vaishnavas tried to pacify Them, they were unable.

 

TEXT 31

 

ye dharaye tribhuvana, ke dhariba tare

 

maha-matta dui prabhu kirtane vihare

 

Who can hold He who holds the three worlds? The two Lords thus became intoxicated in the happiness of kirtana.

 

Both Shri Gaura and Nityananda are sustainers of all the worlds. Therefore, how will created human beings of this world hold the sustainers of all worlds?

 

TEXT 32

 

`bola, bola' bali' dake shri-gaurasundara

 

sincita ananda-jale sarva-kalevara

 

Shri Gaurasundara called out, "Chant! Chant!" His entire body was soaked with tears of ecstasy.

 

TEXT 33

 

cira-dine nityananda pai' abhilase

 

bahya nahi, ananda-sagara-majhe bhase

 

Considering that He had obtained the eternal association of Nityananda, the Lord forgot Himself and floated in an ocean of bliss.

 

The word cira-dina means "eternally." The threefold miseries are present within the material world. In the kingdom of spiritual variegatedness, however, there is an ever-fresh outburst of happiness.

 

TEXT 34

 

visvambhara nrtya kare ati manohara

 

nija sira lage giya carana-upara

 

Visvambhara's dancing was most enchanting as His head would touch His own feet.

 

TEXT 35

 

talamala bhumi nityananda-pada-tale

 

bhumi-kampa hena mane vaishnava-sakale

 

The earth trembled under the feet of Nityananda, and all the Vaishnavas thought there was an earthquake.

 

TEXT 36

 

ei-mata anande nacena dui natha

 

se ullasa kahibare sakti ache kata

 

In this way the two Lords danced in ecstasy. Who has the power to describe Their jubilation?

 

TEXT 37

 

nityananda prakasite prabhu visvambhara

 

balarama-bhave uthe khattara upara

 

In order to reveal the glories of Nityananda, Lord Visvambhara became absorbed in the mood of Balarama and sat on the throne.

 

Although Visvambhara is not Baladeva-tattva, He accepted the mood of Baladeva, who is His expansion, and sat on the throne. Shri Nityananda is Baladeva-tattva; therefore, in order to exhibit the pastimes performed by Baladeva-tattva, the Lord, who is the orginal Personality of Godhead, Vrajendra-nandana, enacted the pastime of becoming absorbed in the mood of Baladeva.

 

TEXT 38

 

maha-matta haila prabhu balarama-bhave

 

`mada ana, mada ana', bali' ghana dake

 

The Lord became intoxicated by the mood of Balarama and repeatedly demanded, "Bring wine. Bring wine."

 

TEXT 39

 

nityananda-prati bale shri-gaurasundara

 

jhata deha' more hala-musala satvara

 

Shri Gaurasundara said to Nityananda, "Quickly give Me Your plow and club."

 

TEXT 40

 

paiya prabhura ajna prabhu nityananda

 

kare dila, kara pati' laila gauracandra

 

Being instructed by the Lord, Nityananda offered these in the hands of Gaurachandra, who accepted them.

 

Receiving Shri Gaurahari's instruction, Nityananda Prabhu placed the requested club and plow in the hands of Shri Gaurasundara and Shri Gaurasundara accepted them in His hands.

 

TEXT 41

 

kara dekhe keha, ara kichui na dekhe

 

keha va dekhila hala-musala pratyakse

 

Some persons saw nothing other than Their hands, while others directly saw the plow and club.

 

Some of the audience did not directly see the plow and club but saw only an empty-handed exchange. Yet there were others who directly saw the exchange of plow and club.

 

TEXT 42

 

yare krpa kare, sei thakure se jane

 

dekhile o sakti nahi kahite kathane

 

Only one who is favored by the Lord can know Him. Others, even if they see, they cannot explain.

 

In the Brahma-tarka it is stated:

 

pasyamano 'pi tu harim

 

na tu vetti kathancana

 

vetti kincit prasadena

 

harer atha guros tatha

 

"Even if a person sees Lord Hari, he cannot understand Him. One can understand the Lord only by the mercy of Shri Hari and the spiritual master." In the Shrimad Bhagavatam (10.14.29) it is stated:

 

athapi te deva padambuja-dvaya-

 

prasada-lesanugrhita eva hi

 

janati tattvam bhagavan-mahimno

 

na canya eko 'pi ciram vicinvan

 

"My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years."

 

In the Padma Purana, Uttara-khanda, Chapter 15, it is said:

 

caksur vina yatha dipam

 

yatha darpanam eva ca

 

samipastham na pasyanti

 

tatha visnum bahirmukhah

 

"As a blind person cannot see anything even with the help of a lamp or a mirror, persons who are averse to Lord Vishnu cannot see Him even if He stands before them."

 

TEXT 43

 

e bada nigudha katha keha matra jane

 

nityananda vyakta sei sarva-jana-sthane

 

This topic is most confidential and known only to a few persons who know the glories of Nityananda.

 

TEXT 44-45

 

nityananda-sthane hala-musala laiya

 

`varuni' `varuni' prabhu dake matta hana

 

karo buddhi nahi sphure, na bujhe upaya

 

anyonye sabara vadana sabe caya

 

After accepting the plow and club from Nityananda, the Lord was overwhelmed and called for Varuni. Everyone was speechless and confused as they looked at each other.

 

After receiving the Baladeva's plow and club from Nityananda, Gaurachandra loudly called for wine by uttering the words, "Varuni, Varuni." The surrounding audience could not understand what was to be given in response to the Lord's request for Varuni. Moreover the devotees could not understand why Shri Gaurachandra was asking Nityananda for wine. Thus they were struck with wonder and simply looked at each other.

 

TEXT 46

 

yukati karaye sabe manete bhaviya

 

ghata bhari' ganga-jala sabe dila laiya

 

After careful consideration, they offered the Lord a pitcher of Ganges water.

 

TEXT 47

 

sarva-gane dei jala, prabhu kare pana

 

satya yena kadambari piye, hena jnana

 

All the devotees offered water, and the Lord drank. It appeared as though Lord Balarama Himself was drinking.

 

The word kadambari means (ku-"blue" + ambara-"clothes") "He whose clothing is blue,"?? kadambara (Balarama), or "a type of wine made from mollasses.

 

TEXT 48

 

catur-dike rama-stuti pade bhakta-gana

 

`nada', nada', `nada' prabhu bale anuksana

 

The devotees on all sides offered prayers in glorification of Balarama as the Lord constantly called, "Nada, Nada."

 

The phrase rama-stuti refers to prayers in glorification of Balarama. For a description of the word nada one should see the purport to Madhya-khanda, Chapter 2, verse 264.

 

TEXT 49

 

saghane dhulaya sira, `nada', `nada' bale

 

nadara sandarbha keha na bujhe sakale

 

The Lord vigorously shook His head while calling, "Nada, Nada," but no one understood the actual meaning of the word Nada.

 

The word sandarbha means "purport," "confidential meaning," or "mystery." It is stated: "Those statements that reveal a most confidential meaning, that are the essence of a subject, and that give various meanings to understand a subject matter are known by learned scholars as sandarbha."

 

TEXT 50

 

sabe balilena,-"prabhu, `nada' bala kare?"

 

prabhu bale,-"ailun muni yahara hunkare

 

Everyone inquired, "O Lord, who is this Nada You are calling?" The Lord replied, "He by whose loud cries I came.

 

TEXT 51

 

`advaita acarya' bali' katha kaha ya'ra

 

sei `nada' lagi mora ei avatara

 

"This incarnation of Mine was induced by Nada, whom you all call Advaita Acarya.

 

TEXT 52

 

mohare anila nada vaikuntha thakiya

 

niscinte rahila giya haridasa laina

 

"Nada has brought Me from Vaikuntha, but now He is living free from all cares with Haridasa.

 

TEXT 53

 

sankirtana-arambhe mohara avatara

 

ghare ghare karimu kirtana-paracara

 

"I have descended to inaugurate the sankirtana movement, by which I will preach the chanting of the holy names in each and every house.

 

In the Saura Purana it is stated:

 

svarna gaurah sudirghangas

 

tri-srota-tira-sambhavah

 

dayaluh kirtana-grahi

 

bhavisyami kalau yuge

 

"In the beginning of Kali-yuga I will appear in Navadvipa on the bank of the Ganges in an enchanting golden form with arms that stretch to the knees, and out of My causeless I will inaugurate the sankirtana movement." It is also stated in the Shrimad Bhagavatam (11.5.32):

 

krishna-varnam tvisakrishnam

 

sangopangastra-parsadam

 

yajnaih sankirtana-prayair

 

yajanti hi su-medhasah

 

"In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Krishna. Although His complexion is not blackish, He is Krishna Himself. He is accompanied by His associates, servants, weapons and confidential companions."

 

TEXT 54-55

 

vidya-dhana-kula-jnana-tapasyara made

 

mora bhakta-sthane yara ache aparadhe

 

se adhama sabare na dimu prema-yoga

 

nagariya prati dimu brahmadira bhoga"

 

"I will not award love of God to those fallen souls who have offended My devotees because they are proud of their education, wealth, high birth, knowledge, and austerities. Otherwise I will give everyone that which persons like Lord Brahma enjoy."

 

Persons who are overwhelmed with pride due to education, wealth, high birth, scriptural knowledge, and austerities naturally commit offenses to the devotees of the Lord. Since they are vaishnava-aparadhis, they are not eligible to attain love of Krishna. I will distribute love of God that is available to personalities like Lord Brahma to each and every resident of Shri Mayapur-Navadvipa. The demigods are more dear to the Lord than the human beings. The mundane posts of the demigods are not their constitutional identities. All the demigods engage in worshiping the Supreme Lord, and their superiority and inferiority depends on the extent of their love for the Supreme Lord. The Shri-sampradaya originated from Laksmidevi, the Brahma-Madhva-sampradaya originated from the four-headed Brahma, the Vishnusvami-sampradaya originated from Rudradeva, and the Nimbarka-sampradaya originated from the four Kumaras. These demigods who are sampradaya acaryas are not devotees of the Lord simply on the merit of their posts. Their worsip of the Lord has been proved by their activities as founding gurus of their respective sampradayas. Although according to the vision of the materialists, they are related to material enjoyment; the unadulterated service of Hari is their constitutional duty. In the Shrimad Bhagavatam (1.8.26) it is stated:

 

janmaisvarya-sruta-shribhir

 

edhamana-madah puman

 

naivarhaty abhidhatum vai

 

tvam akincana-gocaram

 

"My Lord, Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of progress, trying to improve himself with respectable parentage, great opulence, high education and bodily beauty, cannot approach You with sincere feeling." In this statement of Queen Kunti it is understood that janma refers to the pride of high birth; aisvarya refers to the pride of wealth; sruta refers to the pride of knowledge, education, and austerity; and shri refers to the pride of education, wealth, high birth, knowledge, and austerity. Love and devotion is achieved through the chanting of the holy names of Hari. Therefore those with a predominance of pride born of high birth, wealth, knowledge, and beauty do not have a taste for taking shelter of the Supreme Lord by chanting His names and, as a result, they do not obtain devotional service; and??, due to being freed from the control of mundane pride, the materially exhausted Vaishnavas have a natural taste for chanting he names of Krishna. Proud persons' natural tendency to commit offenses at the feet of Vaishnavas is part of their inherent charateristics. Love of God is the only enjoyment for personalities such as Lord Brahma.

 

TEXT 56

 

suniya anande bhase sarva-bhakta-gana

 

ksaneke susthira haila shri-sacinandana

 

On hearing the Lord's statement, all the devotees floated in bliss. After a while Shri Shachinandana became pacified.

 

TEXT 57

 

`ki cancalya karilana'-prabhu jijnasaya

 

bhakta-saba bale,-"kichu upadhika naya"

 

The Lord then asked, "Have I been restless?" The devotees replied, "Not particularly."

 

After speaking in this way and considering the qualification of the audience, Shri Gaurahari asked them, "Did you find any arogance in My speech?" The devotees replied, "You neither said anything unrelated to the Absolute Truth nor any topics dealing with gross and subtle designations. Generally every living entity is absorbed in temporary gross and subtle topics of this visible world. But Your words give eternal knowledge and bliss; they are the Absolute Truth without material designations."

 

TEXT 58

 

sabare karena prabhu prema-alingana

 

"aparadha mora na laiba sarva-ksana"

 

The Lord lovingly embraced everyone and said, "Please do not ever be offended by My behavior."??

 

TEXT 59

 

hase sarva-bhakta-gana prabhura kathaya

 

nityananda-mahaprabhu gadagadi yaya

 

On hearing the Lord's words, all

 

the devotees smiled. Then Nityananda and Mahaprabhu rolled about on the ground.

 

TEXT 60

 

sambarana nahe nityanandera avesa

 

prema-rase vihvala haila prabhu `sesa'

 

Nityananda, who is nondifferent from Sesa, could not control His ecstatic mood and became overwhelmed in the mellows of loving devotion.

 

That Nityananda Prabhu whose plenary portion is the incarnation of Lord Vishnu known as Sesa has been addressed here as Sesa. Since the portion is included in the whole, or since both the whole and portion are visnu-tattva, there has been no contradiction by addressing Nityananda Prabhu as Sesa. In Shri Chaitanya-charitamrita (Adi 5.124-125) it is stated: "He is thus called Lord Sesa, for He has attained the ultimate end of servitude to Krishna. He takes many forms for the service of Krishna, and thus He serves the Lord. That person of whom Lord Ananta is a kala, or part of a plenary part, is Lord Nityananda Prabhu. Who, therefore, can know the pastimes of Lord Nityananda?"

 

TEXT 61

 

ksane hase, ksane kande, ksane digambara

 

balya-bhave purna haila sarva-kalevara

 

Sometimes He laughed, sometimes He cried, and sometimes He remained naked. His entire body was filled with the nature of a child.

 

TEXT 62

 

kothaya thakila danda, kotha kamandulu

 

kotha va vasana gela, nahi adi-mula

 

Where was His danda, where was His waterpot, and where were His clothes? He kept nothing at all.??see purusot?

 

TEXT 63

 

cancala haila nityananda mahadhira

 

apane dhariya prabhu karilena sthira

 

The most grave Nityananda became restless, but the Lord personally pacified Him.

 

TEXT 64

 

caitanyera vacana-ankusa sabe mane

 

nityananda-matta-simha ara nahi jane

 

The maddened lionlike Nityananda is controlled by the iron rodlike words of Lord Chaitanya, not by the words of anyone else.

 

The word ankusa refers to an iron rod for controlling maddened elephants. Since the iron rod in the form of Shri Chaitanyadeva's vacana, or words, refines the madness and licentiousness of the living entities, His words have been described herein as vacana-ankusa.

 

TEXT 65

 

"sthira hao, kali pujibare caha vyasa"

 

sthira karaiya prabhu gela nija-vasa

 

"Be calm, tomorrow You must worship Vyasadeva." Speaking in this way, the Lord returned home.

 

TEXT 66

 

bhakta-gana calilena apanara ghare

 

nityananda rahilena shrivasa-mandire

 

All the devotees then returned to their own homes, and Nityananda remained in the house of Shrivasa.

 

TEXT 67

 

katho ratre nityananda hunkara kariya

 

nija-danda-kamandalu phelila bhangiya

 

In the dead of that night, Nityananda suddenly roared loudly and broke His danda and kamandalu.

 

The word kamandalu refers to a waterpot used by both sannyasis and brahmacaris. The householders have numerous pots in order to isolate purity from impurity. The sannyasis, however, have only one pot, a kamandalu. They are compelled use this pot for all kinds of activities. According to the scriptures, the sannyasis' pot is an alabu, or pot made from an ash gourd. Since the brahmacari's duty is to serve the sannyasi, he must carry the kamandalu of his guru. The upakurvana-brahmacaris, who marry after completing their vow, reside in a particular asrama in which they study under a grhastha teacher. A brahmacari is supposed to carry the kamandalu of a parivrajaka-sannyasi. According to the opinion of some persons, since Shri Nityananda Svarupa lived as a brahmacari with Shri Laksmipati Tirtha, He had a kamandalu and a brahmacari danda (made from either kadira, palasa, or bamboo). According to others, Shri Nityananda Prabhu traveled as a brahmacari with Shri Madhavendra Puripada. At present, the brahmacari disciples f the Tirtha and Asrama sannyasis are known as Svarupa. The brahmacari disciples of Sarasvati, Bharati, and Puri sannyasis are known as Chaitanya. The brahmacari name of Nityananda Prabhu was Svarupa. Since Svarupa is the brahmacari name of a Tirtha sannyasi's disciple, some people consider Him a follower of Laksmipati Tirtha rather than a follower of Madhavendra Puri. Generally the danda is of two of kinds-ekadanda or tridanda (see Adi-khanda, Chapter 1, verse 157, and Adi-khanda, Chapter 2, verse 162).

 

Shri Nityananda Prabhu manifested His arrogance by braking His own danda and kamandalu prior to Vyasa-puja. One who experiences transformations of ecstatic love completely abandons the ingredients and external formalities of vaidhi-bhakti, or regulative devotional service. But if one creates disturbances by acting like an ecade paka, then he cannot be identified as a rasika, or expert in transcendental mellows.

 

TEXT 68

 

ke bujhaye isvarera caritra akhanda

 

kene bhangilena nija kamandalu-danda

 

Who can understand the unlimited characteristics of the Supreme Lord? Why did He break His danda and kamandalu?

 

Many people have different ideas about why Shri Nityananda Prabhu broke His own danda and kamandalu. But we have to consider the degree of consistency between the imagination of ordinary people and the real purpose of Nityananda Prabhu. Some people say that there is no need for rules and symbols in the worship of the Lord and that these are actually impediments on the path of raga, or attachment. Others say that if an unqualified person breaks the rules and symbols, considering them obstacles on the path of raga, he will simply create disturbances. It is stated:

 

sruti-smrti-puranadi-

 

pancaratra-vidhim vina

 

aikantiki harer bhaktir

 

utpatayaiva kalpate

 

"Devotional service of the Lord that ignores the authorized Vedic literatures like the Upanisads, Puranas and Narada-pancaratra is simply an unnecessary disturbance in society." Since accepting the brahmacari symbols by an avadhuta paramahamsa like Shri Nityananda Prabhu from a sannyasi on the regulative platform will create various speculations unfavorable to devotional service, Lord Nityananda Prabhu, who is beyond all rules and regulations of varnasrama, eliminated these insignficant formalities. But those who due to aborption in matter try to imitate and expand their own glories by engaging in activities beyond their qualification can never achieve any auspiciousness by such acts. All unqualified persons are not qualified. In the Shrimad Bhagavatam (10.33.30) it is stated:

 

naitat samacarej jatu

 

manasapi hy anisvarah

 

vinasyaty acaran maudhyad

 

yatharudro 'bdhi-jam visam

 

"One who is not a great controller should never imitate the behavior of ruling personalities, even mentally. If out of foolishness an ordinary person does imitate such behavior, he will simply destroy himself, just as a person who is not Rudra would destroy himself if he tried to drink an ocean of poison." One should be careful not to disregard this instruction. Elsewhere in the Shrimad Bhagavatam (10.14.21) it is stated:

 

ko vetti bhuman bhagavan paratman

 

yogesvarotir bhavatas tri-lokyam

 

kva va katham va kati va kadeti

 

vistarayan kridasi yoga-mayam

 

"O supreme great one! O Supreme Personality of Godhead! O Supersoul, master of all mystic power! Your pastimes are taking place continuously in these three worlds, but who can estimate where, how and when You are employing Your spiritual energy and performing these innumerable pastimes? No one can understand the mystery of how Your spiritual energy acts."

 

TEXT 69

 

prabhate uthiya dekhe ramai pandita

 

bhanga danda-kamandalu dekhiya vismita

 

Early the next morning Ramai Pandita was astonished on seeing the broken danda and kamandalu.

 

TEXT 70

 

panditera sthane kahilena tata-ksane

 

shrivasa balena,-"yao thakurera sthane"

 

He immediately informed Shrivasa Pandita, who told him, "Go and inform the Lord."

 

The phrase thakurera sthane means "to Shri Gaurasundara."

 

TEXT 71

 

ramaira mukhe suni' aila thakura

 

bahya nahi, nityananda hasena pracura

 

Being informed by Ramai, the Lord came there and found Nityananda ??profusely laughing

 

TEXT 72

 

danda lailena prabhu shri-haste tuliya

 

calilena ganga-snane nityananda laina

 

The Lord picked up the broken danda with His own hands and went with Nityananda to take bath in the Ganges.

 

TEXT 73

 

shrivasadi sabai calila ganga-snane

 

danda thuilena prabhu gangaya apane

 

Accompanied by the devotees headed by Shrivasa, the Lord went to the Ganges and put the broken danda in the water.

 

Mahaprabhu personally threw Nityananda Svarupa's danda in the Ganges.

 

TEXT 74

 

cancala shri-nityananda na mane vacana

 

tabe eka-bara prabhu karaye tarjana

 

The restless Nityananda did not listen to anyone. That is why the Lord sometimes admonished Him.

 

TEXT 75

 

kumbhira dekhiya ta're dharibare yaya

 

gadadhara shrinivasa kare `haya haya'

 

When Nityananda saw a crocodile, He attempted to catch it. Gadadhara and Shrinivasa exclaimed, "Alas, alas!"

 

TEXT 76

 

santare gangara majhe nirbhaya sarira

 

caitanyera vakye matra kichu haya sthira

 

He fearlessly swam through the waters of the Ganges, but He was somewhat pacified by Chaitanya's words.

 

TEXT 77

 

nityananda-prati daki' bale visvambhara

 

"vyasa-puja asi' jhata karaha satvara"

 

Visvambhara called to Nityananda, "Come quickly and celebrate Vyasa-puja."

 

TEXT 78

 

suniya prabhura vakya uthila takhane

 

snana kari' grhe ailena prabhu-sane

 

Hearing the Lord's words, Nityananda completed His bath and returned to the house with the Lord.

 

TEXT 79

 

asiya milila saba-bhagavata-gana

 

niravadhi `krishna', `krishna' kariche kirtana

 

All the devotees gradually assembled together and began to incessantly chant the names of Krishna.

 

TEXT 80

 

shrivasa pandita vyasa-pujara acarya

 

caitanyera ajnaya karena sarva-karya

 

Shrivasa Pandita was appointed the head priest, and on Lord Chaitanya's instructions, he completed all formalities.

 

TEXT 81

 

madhura madhura sabe karena kirtana

 

shrivasa-mandira haila vaikuntha-bhavana

 

Everyone chanted so sweetly that the house of Shrivasa was transformed into Vaikuntha.

 

TEXT 82

 

sarva-sastra-jnata sei thakura pandita

 

karila sakala karya ye vidhi-bodhita

 

Shrivasa Pandita was conversant with all scriptures. He performed all the activities according to injunction.

 

Shrivasa Pandita acted as the head priest for the Vyasa-puja. He properly performed all the necessary functions. Shrivasa Pandita was most learned in the scriptures. His house is directly Vaikuntha. Profuse kirtana was performed there.

 

TEXT 83

 

divya-gandha sahita sundara vana-mala

 

nityananda hate diya kahite lagila

 

He placed an attractive garland of forest flowers in the hand of Nityananda and spoke to Him.

 

TEXT 84

 

"suna suna nityananda, ei mala dhara

 

vacana padiya vyasadeve namaskara'

 

"O Nityananda, please listen. After reciting the appropriate mantras, offer this garland and Your obeisances to Vyasadeva.

 

Shrivasa Pandita placed a fragrant garland of forest flowers in the hand of Nityananda and asked Him to offer obeisances to Vyasa.

 

TEXT 85

 

sastra-vidhi ache mala apane se diba

 

vyasa tusta haile sarva abhista paiba

 

"It is the injunction of the scriptures that one should personally offer a garland to Vyasadeva, for if Vyasadeva is pleased all Your desires will be fulfilled."

 

TEXT 86

 

yata sune nityananda-kare, `haya haya'

 

kisera vacana-patha prabodha na laya

 

After hearing what Shrivasa said, Nityananda replied, "Yes. Yes." But He did not know which mantras He should recite.

 

TEXT 87

 

kiba bale dhire dhire bujhana na yaya

 

mala hate kari' punah cari-dike caya

 

He murmurred something that no one could understand. Holding the garland in His hands, He looked all around.

 

TEXT 88

 

prabhure dakiya bale shrivasa udara

 

"na pujena vyasa ei shripada tomara"

 

Thereafter the magnanimous Shrivasa informed the Lord, "Look, Your Shripada is not worshiping Vyasa."

 

TEXT 89

 

shrivasera vakya suni' prabhu visvambhara

 

dhaiya sammukhe prabhu aila satvara

 

On hearing Shrivasa's words, Lord Visvambhara came quickly before Nityananda.

 

TEXT 90

 

prabhu bale,-"nityananda sunaha vacana

 

mala diya kara jhata vyasera pujana"

 

The Lord said, "O Nityananda, please hear Me. Quickly offer the garland and worship Vyasadeva."

 

TEXT 91

 

dekhilena nityananda prabhu visvambhara

 

mala tuli' dila tan'ra mastaka-upara

 

As Nityananda saw Lord Visvambhara standing before Him, He placed the garland on His head.

 

Shri Nityananda was not inspired by the words of Shrivasa, so He held the garland in His hands, murmurred something, and looked all around. When Nityananda neglected to offer His obeisances and the garland to Shri Vyasa and Shrivasa informed Mahaprabhu about this, Mahaprabhu instructed Nityananda Prabhu to worship Shri Vyasa with the garland. Thereafter Mahaprabhu saw Nityananda place the garland on His head. In this way Shri Nityananda completed Vyasa-puja by offering a garland to that personality from whom everything emanates and whose empowered incarnation is Shri Vyasa. All expansions, incarnations, energies, and devotees are included within Lord Shri Chaitanyadeva. Therefore, according to the consideration of the two verses, yatha taror mula-nisecanena and sattvam visuddham vasudeva-sabditam<$Fyatha taror mula-nisecanena

 

trpyanti tat-skandha-bhujopasakhah

 

pranopaharac ca yathendriyanam

 

tathaiva sarvarhanam acyutejya

 

"By giving water to the root of a tree one satisfies its branches, twigs and leaves, and by supplying food to the stomach one satisfies all the senses of the body. Similarly, by engaging in the transcendental service of the Supreme Lord one automatically satisfies all the demigods and all other living entities."

 

sattvam visuddham vasudeva-sabditam

 

yad iyate tatra puman apavrtah

 

sattve ca tasmin bhagavan vasudevo

 

hy adhoksajo me namasa vidhiyate

 

"I am always engaged in offering obeisances to Lord Vasudeva in pure Krishna consciousness. Krishna consciousness is always pure consciousness, in which the Supreme Personality of Godhead, known as Vasudeva, is revealed without any covering.>, by worshiping Shri Chaitanyadeva, who is the original source of everything, all spiritual masters are automatically worshiped. Also, in describing the chain of disciplic succession, the scriptures state: "Lord Brahma, the creator of the universe became the disciple of the Supreme Personality of Godhead, Shri Krishna. Brahma's disciple was Narada. Narada's disciple was Vyasa. The famous Madhvacarya personally received initiation from Vyasa. Madhvacarya's disciple was the exalted Padmanabhacarya. Padmanabhacarya's disciple was Narahari. Narahari's disciple was Madhava. Madhava's disciple was Aksobhya. Aksobhya's disciple was Jayatirtha, whose disciple was Jnanasindhu. Jnanasindhu's disciple was Mahanidhi, whose disciple was Vidyanidhi. Vidyanidhi's disciple was Rajendra, whose disiple was Jayadharma Muni. A disciple of Jayadharma was Purusottama, whose disciple was Vyasatirtha. Vyasatirtha's disciple was Shriman Laksmipati, who was like a great reservoir of the nectar of devotional service. Laksmipati's disciple was Madhavendra Puri, a great preacher of devotional service. Among Madhavendra Puri's disciples were Shriman Isvara Puri, Advaita Acarya, and Nityananda Prabhu. I worship Lord Chaitanya, who accepted Shriman Isvara Puri as His spiritual master."

 

TEXT 92

 

cancara cikure mala subhe ati bhala

 

chaya bhuja visvambhara haila tat-kala

 

The garland looked most enchanting upon the curly hair of the Lord. At that time Visvambhara manifested His six-armed form.

 

TEXT 93

 

sankha, cakra, gada, padma, shri-hala-musala

 

dekhiya murchita haila nitai vihvala

 

On seeing the conch, disc, club, lotus, plow, and musala, Nitai was overwhelmed and fell unconscious.

 

Being garlanded by Nityananda, Shri Chaitanyadeva displayed His six-armed form. In His six hands He held the conch, disc, club, lotus, plow, and musala. Upon seeing this, Nityananda fell unconscious in ecstasy.

 

TEXT 94

 

sad-bhuja dekhi' murcha paila nitai

 

padila prthivi-tale-dhatu-matra nai

 

As soon as Nitai saw the six-armed form, He fell unconscious to the ground with no symptoms of life.

 

TEXT 95

 

bhaya pailena saba-vaisnavera gana

 

"raksa krishna, raksa krishna", karena smarana

 

All the Vaishnavas became frightened and prayed, "O Krishna, please protect Him. O Krishna, please protect Him."

 

TEXT 96

 

hunkara karena jagannathera nandana

 

kakse tali dei' ghana visala garjana

 

The son of Jagannatha roared loudly and repeatedly slapped His sides.

 

TEXT 97-98

 

murcha gela nityananda sad-bhuja dekhiya

 

apane chaitanya tole gaya hata diya

 

"utha utha nityananda, sthira kara cita

 

sankirtana sunaha tomara samihita

 

When Nityananda fell unconscious on seeing the six-armed form, Chaitanya personally picked Him up with His own hands and said, "O Nityananda, get up and steady Your mind. Listen to the congregational chanting that You have begun.

 

When Nityananda Prabhu fell unconscious on seeing the six-armed form of Shri Gaurasundara, Mahaprabhu picked Him up and said, "Steady Your mind and hear the sankirtana inaugurated by You."

 

TEXT 99

 

ye kirtana nimitta tomara avatara

 

se tomara siddha haila, kiba caha ara?

 

"The kirtana for which You have incarnated to inaugurate is going on before You. What more do You want?

 

"Since there is a famine of Hari's glorification in this world, You have incarnated from Goloka to glorify Hari and induce other to glorify Hari. That act is now fulfilled, so what further prayer?? do You have."

 

TEXT 100

 

tomara se prema-bhakti, tumi prema-maya

 

vina tumi dile karo bhakti nahi haya

 

"Loving devotional service belongs to You, for You are the personification of ecstatic love. Unless You distribute this devotional service, no one can possess it.

 

"You are the foremost amongst devotees and most dear to Mukunda. No one is able to achieve the Lord's service without Your mercy. The wealth of love and devotion belongs to You alone. You are directly the personification of the Lord's service."

 

TEXT 101

 

apana sambari' utha, nija-jana caha

 

yahare tomara iccha, tahare vilaha

 

"Please control Yourself and get up. Glance mercifully on Your intimate associates and distribute this wealth to whomever You desire.

 

"You have become overwhelmed with ecstatic love and forgotten Yourself. But now control Your loving sentiments and distribute this love to anyone You desire. Please glance mercifully on Your subordinates."

 

TEXT 102

 

tilardheka tomare yahara dvesa rahe

 

bhajile o se amara priya kabhu nahe"

 

"Anyone who maintains the slightest envy of You is never dear to Me even if he worships Me."

 

"O Nityananda, if a person has the slightest distaste for You and if under the influence of this he becomes envious of Your service, then even though such a person worships Me, I can never regard him."

 

TEXT 103

 

paila chaitanya nitai prabhura vacane

 

haila ananda-maya sad-bhuja-darsane

 

Nitai regained consciousness by the Lord's words. He became filled with ecstasy on seeing the six-armed form.

 

By the words of Shriman Mahaprabhu, Nityananda regained external consciousness. He became absorbed in bliss on seeing the six-armed form of Shri Gaurasundara.

 

TEXT 104

 

ye ananta-hrdaye vaisena gauracandra

 

sei prabhu avismaya jana nityananda

 

Know for certain that Ananta in whose heart Gaurachandra resides is nondifferent from Nityananda.

 

That Anantadeva in whose heart Gaurachandra resides is none other than Nityananda. There is no cause for astonishment or doubt in this regard. Know beyond doubt that Shri Nityananda Prabhu is Balarama.

 

TEXT 105

 

chaya-bhuja-drsti tane kon adbhuta

 

avatara-anurupa e saba kautuka

 

The manifestation of the Lord's six-armed form is not astonishing, for all such manifestations are simply pastimes of His various incarnations.

 

Shri Nityananda Prabhu's darsana of Gaurasundara's six-armed form is not at all surprising. Such remarkable forms are manifest according to the requirement of Gaura's pastimes. Shri Gaurasundara is the source of all incarnations. Therefore for Him to hold the plow and club of His expansion and the four weapons of His Vishnu form is not at all amazing. Shri Nityananda Prabhu is capable of seeing His own plow and club and the four weapons such as the conch and disc within the Lord, who is the origin of all visnu-tattvas. That is why Shrila Kaviraja Gosvami has acknowledged that the name Krishna Chaitanya includes svayam-rupa, prakasa, avatara, etc. The prakasa, or expansion, the avatara, or incarnation, the saktis, or energies, and the bhaktas, or devotees, are not separate from the svayam-rupa, or original Personality of Godhead. Within Krishna Chaitanya all of them are individually included with simultaneously distinct characteristics??. In order to exhibit this acintya bhedabheda philosophy in His Gaura-lila, the Lord isplayed His six-armed form to Shri Nityananda Prabhu.

 

TEXT 106

 

raghunatha-prabhu yena pinda-dana kaila

 

pratyaksa haiya taha dasaratha laila

 

When Lord Ramacandra offered oblations to His father, Dasaratha, he directly accepted them.

 

When Ramacandra during His pastimes offered oblations to His father, Dasaratha, His father personally came and accepted them. In the same way, when Shri Nityananda Prabhu offered the garland in worship of Shri Gaurasundara, He saw the Lord as having six arms.

 

TEXT 107

 

se yadi adbhuta, tabe eho adabhuta

 

niscaya sakala ei krsnera kautuka

 

If that was wonderful, then this is also. Know for certain that they are all Krishna's sporting pastimes.

 

If Dasaratha's acceptance of oblations from Ramacandra can create astonishment in ordinary people, then why shouldn't this incident also create astonishment? These are all Krishna's transcendental pastimes.

 

TEXT 108

 

nityananda-svarupera svabhava sarvatha

 

tilardheka dasya-bhava na haya anyatha

 

The natural characteristic of Nityananda Svarupa is that He cannot give up the mood of servitorship for even a moment.

 

In His pastimes of as spontaneous servant, Shri Nityananda Svarupa is never devoid of the mentality of service to the Lord for even a fraction of a second. He constantly serves Gaurasundara in all respects and does not endeavor for anything else. This is confirmed in Chaitanya-charitamrita (Adi 5.120) as follows: "He knows nothing but service to Lord Krishna."

 

TEXT 109

 

laksmanera svabhava ye hena anuksana

 

sita-vallabhera dasya mana-prana-dhana

 

The spontaneous characteristic of Laksmana is to always serve the beloved Lord of Sita with His mind, life, and wealth.

 

Just as Laksmana exhibits eternal spontaneous service propensities for Ramacandra, the beloved Lord of Sita, Nityananda also exhibits constant uninterrupted endeavors for the service of Lord Gaurachandra.

 

TEXT 110

 

ei-mata nityananda-svarupera mana

 

chaitanya-candrera dasye prita anuksana

 

In this way the mind of Nityananda Svarupa is always pleased in the service of Shri Chaitanya Candra.

 

TEXT 110

 

ei-mata nityananda-svarupera mana

 

chaitanya-candrera dasye prita anuksana

 

In this way the mind of Nityananda Svarupa is always pleased in the service of Shri Chaitanya Candra.

 

TEXT 111

 

yadyapiha ananta isvara nirasraya

 

srsti-sthiti-pralayera hetu jagan-maya

 

Although He is the unlimited, self-reliant controller, He is the cause of universal creation, maintenance, and annihilation.

 

Although Lord Vishnu is without limit, He is the Lord of all and not fit for accepting subordination to any other object. He enters into all universes and establishes Himself as the cause of their creation, maintenance, and annihilation.

 

TEXT 112

 

sarva-srsti-tirobhava ye samaye haya

 

takhana o ananta-rupa `satya' vede kaya

 

It is stated in the Vedas that at the time of final dissolution the Lord remains in His form of Ananta.

 

The Vedic literatures describe that He is the unlimited, self-reliant controller, who enters into all universes and who is the only cause of creation, maintenance, and annihilation of this visible world; nevertheless, in order to create, maintain, and annihilate, He manifests His forms of Ananta in this world.

 

TEXT 113

 

tathapiha shri-ananta-devera svabhava

 

niravadhi prema-dasya-bhave anuraga

 

Still, the natural characteristic of Shri Anantadeva is constantly remain attached to the loving service of the Lord.

 

Although from the material point of view He manifests the characteristic of being subordinate to the Lord, He always remains situated in the mood of servant and object of service. His constitutional position is never distorted by giving up the worship of His worshipable Lord.

 

TEXT 114

 

yuge yuge prati avatare avatare

 

svabhava tanhara dasya, bujhaha vicare

 

Consider carefully how in every yuga and every incarnation it is His natural characteristic to remain the servant of the Lord.

 

TEXT 115

 

shri-laksmana-avatare anuja haiya

 

niravadhi sevena ananta, dasya paiya

 

In His incarnation as Laksmana, Ananta is the younger brother, always engaged in serving the Lord.

 

TEXT 116

 

anna-pani-nidra chadi' shri-rama-carana

 

seviya o akanksa na pure anuksana

 

Although He gave up eating, drinking, and sleeping to constantly serve the lotus feet of Shri Rama, He was still unsatiated.

 

Shri Laksmana gave up drinking, eating, and sleeping and constantly remained busy in the service of Shri Ramacandra, yet He considered His service inadequate. Laksmana's desire to serve Shri Rama is never satiated; so expansive was His service attitude.

 

TEXT 117

 

jyestha haiya o balarama-avatare

 

dasya-yoga kabhu na chadilena antare

 

Although in His incarnation as Balarama He was the elder brother, He never gave up the mood of service from His heart.

 

As the younger brother of Shri Rama, Their relationship as servant and object of service was not incongruous from the material viewpoint; but although as the elder brother of Krishna He was the object of respect, He nevertheless always maintained the attitude of a subordinate servant. In the Chaitanya-charitamrita (Adi 5.135-137) it is stated: "Sometimes He serves Lord Chaitanya as His guru, sometimes as His friend and sometimes as His servant, just as Lord Balarama played with Lord Krishna in these three different modes in Vraja. Playing like a bull, Lord Balarama fights with Krishna head to head. And sometimes Lord Krishna massages the feet of Lord Balarama. He considers Himself a servant and knows Krishna to be His master. Thus He regards Himself as a fragment of His plenary portion."

 

TEXT 118

 

`svami' kari' sabde se balena krishna prati

 

bhakti vina kakhana na haya anya mati

 

He addresses Krishna as Svami, or Lord. His mind never deviates from devotional service.

 

Shri Baladeva Prabhu addresses Krishna as Svami, or Lord. Balarama does not think of anything other than the service of Krishna.

 

TEXT 119

 

sei prabhu apane ananta mahasaya

 

nityananda mahaprabhu janiha niscaya

 

Know for certain that the Lord who is known as Ananta is nondifferent from Nityananda.

 

One should know that He who serves the Lord as Ananta is Nityananda, and one should know that the Lord who accepts the eternal service of His servant, Nityananda, is Chaitanya Mahaprabhu. See Chaitanya-charitamrita (Adi 7.14).

 

TEXT 120

 

ihate ye nityananda-balarama prati

 

bheda-drsti hena kare, sei mudha-mati

 

Therefore anyone who discrminates between Nityananda and Balarama is certainly a fool.

 

Shri Nityananda Prabhu is directly Lord Balarama. It is to be understood that the intelligence of one who considers Nityananda Prabhu as different from Balarama is polluted by the influence of the illusory energy.

 

TEXT 121

 

seva-vigrahera prati anadara yara

 

visnu-sthane aparadha sarvatha tahara

 

One who disrespects the servitor Personality of Godhead certainly commits an offense to Lord Vishnu.

 

The worshipable object is called the sevya-vigraha, or the object of service. One who serves that worshipable object is called the servitor Personality of Godhead. Svayam-rupa Vrajendra-nandana is the eternal object of worship, and svayam-prakasa Baladeva is the eternal abode of worship. In the language of those who write alankara-sastra, Krishna is called the visaya-vigraha, or object of worship, and His energies headed by Baladeva are called asraya-vigrahas or sevaka-vigrahas, abodes of worship. One who respects the sevya-vigraha while disrespecting the sevaka-vigraha can never please the sevya-vigraha; rather he becomes an obect of neglect and falls in the mire of offense. In the Adi Purana it is stated:

 

ye me bhakta-janah partha

 

na me bhaktas ca te janah

 

mad bhaktanam ca ye bhaktas

 

te me bhaktatamah matah

 

"My dear Partha, those who claim to be My devotees are not My devotees, but those who claim to be devotees of My devotees are actually My devotees."

 

TEXT 122

 

brahma-mahesvara-vandya yadyapi kamala

 

tabu tanra svabhava carana-seva-khela

 

Although Kamala, the goddess of fortune, is worshiped by Brahma and Siva, her natural tendency is to serve the lotus feet of the Lord.

 

Svayam-prakasa Baladeva Prabhu manifests His form of Sankarsana as well as various Vishnu forms and accepts worship from others, yet His service attitude remains undisturbed. In order support this statement, the author gives the example of Laksmidevi. Service to Krishna is also the natural tendency of Laksmi, who is worshiped by Brahma and Siva. Although Laksmidevi is respected by the four-headed Brahma and the annihilator Lord Siva, she remains engaged in the service of the Lord. In the Shrimad Bhagavatam (3.15.21) it is stated: "The ladies in the Vaikuntha planets are as beautiful as the goddess of fortune herself. Such transcendentally beautiful ladies, their hands playing with lotuses and their leg bangles tinkling, are sometimes seen sweeping the marble walls, which are bedecked at intervals with golden borders, in order to receive the grace of the Supreme Personality of Godhead." Elsewhere in Shrimad Bhagavatam (1.16.32) it is stated: "Laksmiji, the goddess of fortune, whose glance of grace was sought by demgods like Brahma and for whom they surrendered many a day unto the Personality of Godhead, gave up her own abode in the forest of lotus flowers and engaged herself in the service of the lotus feet of the Lord."

 

TEXT 123

 

sarva-sakti-samanvita `sesa'-bhagavan

 

tathapi svabhava-dharma, seva se tahana

 

Lord Sesa is endowed with all energies, yet it is His natural characteristic to serve the Lord.

 

Lord Sesa possesses all energies, therefore He is in all respects the omnipotent Lord. Serving the Lord is also His natural characteristic. In the Chaitanya-charitamrita (Adi 5.120) it is stated: "That Ananta Sesa is the devotee incarnation of Godhead. He knows nothing but service to Lord Krishna."

 

TEXT 124

 

ataeva tanhara ye svabhava kahite

 

santosa payena prabhu sakala haite

 

Therefore the Lord is most satisfied to glorify His characteristics.

 

Mahaprabhu achieves the greatest pleasure while describing the glories of His devotees.

 

TEXT 125

 

isvarera svabhava-kevala bhakta-vasa

 

visese prabhura mukhe sunite e yasa

 

It is the natural characteristic of the Supreme Lord to remain controlled by His devotees. The Lord takes special pleasure in glorifying His devotees.

 

The Lord is controlled by His devotees, this is His nature. In Shrimad Bhagavatam (9.4.63, 66) it is stated:

 

shri-bhagavan uvaca

 

aham bhakta-paradhino

 

hy asvatantra iva dvija

 

sadhubhir grasta-hrdayo

 

bhaktair bhakta-jana-priyah

 

mayi nirbaddha-hrdayah

 

sadhavah sama-darsanah

 

vase kurvanti mam bhaktya

 

sat-striyah sat-patim yatha

 

"The Supreme Personality of Godhead said to the brahmana: I am completely under the control of My devotees. Indeed, I am not at all independent. Because My devotees are completely devoid of material desires, I sit only within the cores of their hearts. What to speak of My devotee, even those who are devotees of My devotee are very dear to Me. As chaste women bring their gentle husbands under control by service, the pure devotees, who are equal to everyone and completely attached to Me in the core of the heart, bring Me under their full control." In the Mathara-sruti it is stated:

 

bhaktir evainam nayati

 

bhaktir evainam darsayati

 

bhakti-vasah puruso

 

bhaktir eva bhuyasi

 

"Bhakti leads the jiva to the Supreme Lord, and enables the soul to see the Supreme Personality of Godhead. The Lord is controlled by bhakti. Bhakti is best of all."

 

TEXT 126

 

svabhava kahite visnu-vaisnavera prita

 

ataeva vede kahe svabhava-carita

 

Both Vishnu and the Vaishnavas take pleasure in glorifying each other, therefore the Vedas describe their pastimes as spontaneous.

 

There is a special significance in hearing the glories of the devotees from the mouth of the Supreme Lord. Both Lord Vishnu and the Vaishnavas are fond of describing each other's characteristics. That is why the Vedic literature sings the natural pastimes of Vishnu and the Vaishnavas.

 

TEXT 127

 

visnu-vaisnavera tattva ye kahe purane

 

sei-mata likhi ami purana-pramane

 

I write the glories of Vishnu and the Vaishnavas according to the evidence given in the Puranas.

 

TEXT 128

 

nityananda-svarupera ei vakya-mana

 

"chaitanya-isvara, muni tan'ra eka-jana"

 

The thoughts and words of Nityananda Svarupa are, "Lord Chaitanya is the Supreme Lord, and I am one of His eternal servants."

 

By His mind and speech, Shri Nityananda Prabhu accepted Shri Chaitanyadeva as His own Lord and considered Himself the servant of that Lord. In the Chaitanya-charitamrita (Adi 5.137) it is stated: apanake bhrtya kari' krsne prabhu jane-"He considers Himself a servant and knows Krishna to be His master."

 

TEXT 129

 

ahar-nisa shri-mukhe nahika anya katha

 

"muni tan'ra, seha mora isvara sarvatha

 

Day and night no words came from His mouth other than, "I am His servant, and He is My Lord in all respects.

 

Statements such as, "The Supreme Lord is Mine," and "I belong to the Lord," constantly issued from the mouth of Shri Nityananda. He did not say anything else.

 

TEXT 130

 

caitanyera sange ye mohare stuti kare

 

sei se mohara bhrtya, paibeka more"

 

"Anyone who glorifies Me along with Lord Chaitanya is actually My servant and will certainly achieve Me."

 

Shri Nityananda said, "`Shri Chaitanyadeva is the Supreme Lord and I am His servant.' Anyone who glorifies Me in this way is actually My servant, and he will certainly obtain Me as his worshipable Lord."

 

TEXT 131

 

apane kariyachena sad-bhuja darsana

 

tara prite kahi tana e saba kathana

 

He has personally seen the six-armed form of the Lord, therefore I am describing these topics for His pleasure.

 

The author is saying, "Shri Nityananda Prabhu saw the six-armed form of Shri Gaurasundara. Therefore by describing that pastime, Nityananda will be pleased."

 

TEXT 132-134

 

paramarthe nityananda tahana hrdaya

 

donhe donha dekhite achena suniscaya

 

tathapiha avatara-anurupa-khela

 

karena isvara-seva, ke bujhibe lila

 

seha ye svikara prabhu karaye apane

 

taha gaya, varne vede, bharate, purane

 

From the spiritual point of view, Nityananda always sees the pastimes of Shri Gaurasundara in His heart and the Lord always sees Nityananda's pastimes. Yet Shri Nityananda serves the Lord by acting in accordance with the pastimes of Their incarnation. Who can understand His pastimes? The Supreme Lord thus accepts service from Himself as sung and described in the Vedas, Mahabharata, and Puranas.

 

Although Shri Nityananda constantly sees the pastimes of Shri Gaurasundara within His heart, and Shri Gaurasundara also always exhibits His pastimes to Nityananda, yet for the understanding of ordinary people They externally display pastimes in accordance with Their particular incarnation. In spite of being the Supreme Lord Himself, Shri Nityananda Prabhu serves the Lord. This pastime of Nityananda is incomprehensible for ordinary people. The topics of Nityananda's pastimes as a servant are described in the Vedas, Mahabharata, and Puranas.

 

TEXT 135

 

ye karma karaye prabhu, sei haya `veda'

 

tahi gaya sarva-vede chadi' sarva-bheda

 

Whatever activities the Supreme Lord performs is called `Veda.' The four Vedas sing of those activities while avoiding all contradictions.

 

The Vedas glorify the activities performed by the Supreme Lord. The intention of the Vedas is to reveal the activities of the Supreme Lord. The activities of the Lord are the factually subject matters of the Vedas. The Vedas do not establish any contradictory statements in their glorification of the advaya-jnana Lord, or the Absolute Lord. Topics of the advaya-jnana Hari are sung in the Vedas without contradictions.

 

TEXT 136

 

bhakti-yoga vina iha bujhana na yaya

 

jane jana-kata gauracandrera krpaya

 

Without engaging in devotional service, no one can understand this. It is known to a few people by the mercy of Gaurachandra.

 

Those persons with prominent materialistic propensities, or those who are mental speculators, cannot understand the actual characteristics of devotional service. Only those who are favored by Shriman Mahaprabhu can realize the pastimes of Gaura through devotional service.

 

TEXT 137

 

nitya-suddha jnanavanta vaishnava-sakala

 

tabe ye kalaha dekha, saba kutuhala

 

The Vaishnavas are eternally pure and full of knowledge. Their quarreling is simply part of their pastimes.

 

The pure Vaishnavas are full of eternally pure knowledge. The differences of opinion seen among such exalted Vaishnavas is simply for increasing the wonders. There are actually no differences of opinion among Vaishnavas. Differences of opinion are only present among mental speculators. The differences of opinion found among Vaishnavas expands the variety of their constitutional activities. In those, there is no question of material enjoyment, renunciation, or pseudo devotional service.

 

TEXT 138

 

iha na bujhiya kona kona buddhi-nasa

 

eke vande, are ninde, yaibeka nasa

 

If someone who has lost his intelligence and does not understand this worships one and criticises the other, he will be ruined.

 

Those who do not understand this fact and consider that one Vaishnava has eternally pure knowledge while another Vaishnava does not are understood to have perverted intelligence. The confidential mystery in this regard is that if one accepts a non-Vaishnava as a Vaishnava without knowing the difference between a Vaishnava and a non-Vaishnava, then such a misconception will spread among the Vaishnavas and create bewilderment.

 

TEXT 139

 

abhyarcayitva pratimasu visnum

 

nindan jane sarva-gatam tam eva

 

abhyarcya padau hi dvijasya murdhi

 

druhyannivajno narakam prayati

 

"Just as a foolish person who worships the feet of a brahmana and then beats him in the head goes to hell, one who worships the Deity form of Lord Vishnu and then disrespects that same Lord who is situated in the hearts of all living entities also goes to hell.

 

In this regard one should discuss the Shrimad Bhagavatam (3.29.21-24 and 11.5.14-15).

 

TEXT 140-141

 

vaishnava-himsara katha se thakuka dure

 

sahaja jivere ye adhama pida kare

 

visnu pujiya o ye prajara pida kare

 

puja o nisphale yaya, ara duhkhe mare

 

What to speak of being envious of the Vaishnavas, if one causes pain to ordinary living entities he is considered a fallen low-class person. Even after worshiping Lord Vishnu, if a person gives trouble to other living entities, his worship becomes fruitless. Such a person suffers unlimited miseries.

 

If a person is knowingly or unknowingly envious of a Vaishnava who is engaged in the nonduplicitous service of Lord Hari, his degradation is inevitable. Of this there is no doubt. Apart from this, if even persons claiming to be devotees of Vishnu are envious of ordinary living entities and give various troubles to them, they are actually far away from devotional service to Vishnu and are not fit to be called human beings. Their worship of Vishnu becomes the source of misery. Those endowed with an absense of jive-daya, or compassion for other living entities, and yet proudly consider themselves servants of Lord Vishnu achieve the threefold miseries rather than the devotional service of the Lord.

 

TEXT 142

 

sarva-bhute achena shri-visnu na janiya

 

visnu-puja kare ati prakrta haiya

 

The worship of persons who do not know that Lord Vishnu is present within the heart of all living entities is certainly materialistic.

 

Activities performed through material senses by conditioned souls who desire to enjoy their results are called prakrta, or materialistic. Those who consider that the Supersoul, Lord Vishnu, is not present within each and every atom of gross and subtle matter and consider that He does not exist within the heart of all living entities-such persons' worship is simply cheating and materialistic foolishness.

 

TEXT 143

 

eka haste yena vipra-carana pakhale

 

ara haste dhela mare mathaya, kapale

 

Their worship is like someone who washes the feet of a brahmana with one hand and beats him on the head with his other hand.

 

By becoming envious of living entities, one automatically becomes envious of Lord Vishnu, who is situated in their hearts. As it is contradictory for a person to hit the head of a brahmana with a stone and wash his feet with another hand, if one is indifferent to the worship of a Vaishnava, who is nondifferent from Vishnu, and worships Lord Vishnu, then that worship becomes a source of misery.

 

TEXT 144

 

e saba lokera ki kusala kona ksane

 

haiyache, haibeka? bujha bhavi' mane

 

Consider carefully, have such persons ever been benefited, or will they ever be benefited?

 

Those who discriminate between Hari, Guru, and Vaishnava and worship one while criticizing another will never attain any auspiciousness. This is simple to understand.

 

TEXT 145

 

yata papa haya praja-janere himsile

 

tara sata-guna haya vaishnava nindile

 

The sin incurred by envying ordinary living entities is multiplied a hundred times by envying a Vaishnava.

 

Lord Vishnu is situated in the heart of every human being. Although Vaishnavas appear to be ordinary human beings, they constantly remain Vaishnavas by their inclination towards the service of Lord Vishnu, who resides in their hearts. Ordinary human beings are bereft of the service of Vishnu and are situated in the modes of passion and ignorance, whereas the Vaishnavas are fully saturated with the mode of goodness and are constantly engaged in the service of Vishnu. So if one carefully considers the differences that exist between them, then it is understood that by envying a Vaishnava who is engaged in the service of Vishnu one incurs a hundred times more sins or offenses than by envying an ordinary living entity. In the Shrimad Bhagavatam (4.4.13) it is stated:

 

nascaryam etad yad asatsu sarvada

 

mahad-vininda kunapatma-vadisu

 

sersyam mahapurusa-pada-pamsubhir

 

nirasta-tejahsu tad eva sobhanam

 

"It is not wonderful for persons who have accepted the transient material body as the self to engage always in deriding great souls. Such envy on the part of materialistic persons is very good because that is the way they fall down. They are diminished by the dust of the feet of great personalities." In the Skanda Purana it is stated:

 

yo hi bhagavatam lokam

 

upahasam nrpottama

 

karoti tasya nasyanti

 

artha-dharma-yasah-sutah

 

nindam kurvanti ye mudha

 

vaishnavanam mahatmanam

 

patanti pitrbhih sardham

 

maha-raurava-samjnite

 

hanti nindati vai dvesti

 

vaishnavan nabhinandati

 

krudhyate yati no harsam

 

darsane patanani sat

 

purvam krtva tu sammanam

 

avajnam kurute tu yah

 

vaishnavanam mahi-pala

 

sanvayo yati sanksayam

 

"My dear King, if one derides an exalted devotee, he loses the results of his pious activities, his opulence, his reputation and his sons. Vaishnavas are all great souls. Whoever blasphemes them falls down to the hell known as Maharaurava. He is also accompanied by his forefathers. Whoever kills or blasphemes a Vaishnava and whoever is envious of a Vaishnava or angry with him, or whoever does not offer him obeisances or feel joy upon seeing a Vaishnava, certainly falls into a hellish condition. O ruler of the world, one who first respects a Vaishnava and then later insults him is vanquished along with his family." In the Amrta-saroddhara it is stated:

 

janma-prabhrti yat kincit

 

sukrtam samuparjitam

 

nasam ayati tat sarvam

 

pidayed yadi vaishnavan

 

"If one gives pain to the Vaishnavas, then the results of his pious activities like high birth and high caste are all destroyed." In the Dvaraka-mahatmya it is said:

 

kara-patrais ca phalyante

 

su-tivrair yama-sasanaih

 

nindam kurvanti ye papa

 

vaishnavanam mahatmanam

 

pujito bhagavan visnur

 

janmantara-satair api

 

prasidati na visvatma

 

vaisnave capamanite

 

"Those most sinful people who criticize great Vaishnavas are subjected by Yamaraja to the severe punishment of being sliced in pieces by very sharp saws. Lord Hari, the Supersoul of the entire universe, is never pleased with the miscreant who insults a Vaishnava, even if he has worshiped Vishnu for hundreds of births." In the Brahma-vaivarta Purana, Krishna-janma-khanda, it is stated:

 

ye nindanti hrsikesam

 

tad-bhaktam punya-rupinam

 

sata-janmarjitam punyam

 

tesam nasyati niscitam

 

te patanti maha-ghore

 

kumbhipake bhayanake

 

bhaksitah kita-sanghena

 

yavac candra-divakarau

 

tasya darsana-matrena

 

punyam nasyati niscitam

 

gangam snatva ravim drsta

 

tada vidvan visuddhyati

 

"Those who criticize Lord Hrsikesa or the Vaishnavas, who are under His all-auspicious shelter, lose all the pious credits they have accrued in a hundred births. Such sinners rot in the Kumbhipaka hell and are eaten by hordes of worms for as long as the sun and moon exist. If one sees a person who blasphemes Lord Vishnu and His devotees, then the results of all his pious activities are lost. When learned persons see such non-Vaishnavas, they purify themselves by taking bath in the Ganges and looking at the sun."

 

TEXT 146-148

 

sraddha kari' murti puje bhakta na adare'

 

murkha, nica, patitere daya nahi kare

 

eka avatara bhaje, na bhajaye ara

 

krishna-raghunathe kare bheda-vyavahara

 

`balarama-siva-prati prita nahi kare

 

bhaktadhama' sastre kahe e saba janare

 

Those who faithfully worship the Deity form of the Lord but do not respect His devotees; those who do not show compassion to those who are foolish, wretched, and fallen; those who worship one incarnation of the Lord and do not worship other incarnations; those who discriminate between Krishna and Rama; and those who do not regard Balarama and Siva are, according to the scriptures, the lowest of all devotees.

 

Those who faithfully worship the Supreme Lord but do not worship His devotees who are engaged in His service and inseparably related to Him; those who do not display mercy by instructing the fallen souls who are bereft of the Lord's service; and those who do not display mercy by giving up the association of atheists who are averse to the Lord are described by the scriptures as low-class persons devoid of devotion. If the worshipers of Rama envy the devotees of Krishna, or if the so-called devotees of Krishna blaspheme the worshipers of Shri Rama-Sita, then they should not be counted as devotees but rather as low-class persons. Lord Vishnu resides in innumerable Vaikuntha planets is His various eternal forms. Those who have no faith in the existence of that Vishnu or His devotees are fit to be called adhama, or low-class. The worship of those who blaspheme the servants of the Lord like Baladeva, Laksmi, Garuda, Vayu, and Rudra is incomplete. That is why it is stated in the Shrimad Bhagavatam (11.2.47) that those devotes who are situated on the platform of kanistha-adhikara are eligible to fall down into material existence: "A devotee who faithfully engages in the worship of the Deity in the temple but does not behave properly toward other devotees or people in general is called a prakrta-bhakta, a materialistic devotee, and is considered to be in the lowest position." There are two kinds of Vaishnavas-ordinary or unauthorized Vaishnavas and pure or authorized Vaishnavas. The Vishnusvami-sampradaya originated from Rudradeva, the Shri Madhva-sampradaya originated from Brahma, the Ramanuja-sampradaya originated from Shri Laksmidevi, and the Nimbarka-sampradaya originated from the four Kumaras. If someone respects one and blasphemes another by taking into consideration their mutual disagreements, then he certainly falls from the platform of kanistha-adhikara. All the demigods and demigoddesses pass their time fulfilling their responsibility of serving the Lord, and their entrusted positions are known to this world. Yet their constiutional position as Vaishnavas is not lost. If one disrespects the demigods and demigoddesses with material conceptions, he cannot have devotion to Vishnu. If one accepts the spiritual masters or the demigods and demigoddesses to be devoid of devotion to Vishnu, then he commits offense. By worshiping the entrusted positions of the demigods and demigoddesses and thereby forgetting the service of Krishna, one cannot achieve any benefit. That is why Thakura Narottama has said: hrsike govinda-seva, na pujiba devi-deva, ei ta' ananya-bhakti-katha-"I will engage my senses in the service of Govinda, and I will not worship the demigods. This is the description of unalloyed devotional service." Becoming unalloyed in the service of the Lord does not entail blasphemy of the demigods. All the demigods and demigoddesses are under the shelter of the Supreme Lord, therefore simply by serving the Supreme Lord the worship of the demigods is automatically performed. If one worships a particular demigod or demigoddess, then other deigods and demigoddesses become displeased. But if one worships the Supreme Lord, then all the demigods, who are subordinate to the Supreme Lord, are automatically worshiped. Blasphemy of a Vaishnava is hundreds of times more severe than blasphemy of an ordinary living entity. Therefore no intelligent person should tread such a path.

 

TEXT 149

 

arcayam eva haraye

 

pujam yah sraddhayehate

 

na tad-bhaktesu canyesu

 

sa bhaktah prakrtah smrtah

 

"A devotee who faithfully engages in the worship of the Deity in the temple but does not behave properly toward other devotees or people in general is called a prakrta-bhakta, a materialistic devotee, and is considered to be in the lowest position."

 

TEXT 150

 

prasange kahila bhaktadhamera laksane

 

purna haila nityananda sad-bhuja-darasane

 

In the course of these topics, I have described the symptoms of the lowest devotees. Thus Nityananda became filled with bliss on seeing the six-armed form of the Lord.

 

The symptom of the lowest devotee is to give up the worship of the devotees on the pretext of worshiping Hari. As a result of such activities, there is every possibility that such a devotee will become bereft of Lord Vishnu's service. Those who worship the Supreme Lord and His associates and consider that worship of the devotees is more important than worship of the Lord are actually advanced devotees. There is very little possibility of their falling down, because they know:

 

yasya deve para bhaktir

 

yatha deve tatha gurau

 

tasyaite kathita hy arthah

 

prakasante mahatmanah

 

"Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed." (Svetasvatara Upanisad 6.23)

 

TEXT 151

 

ei nityanandera sad-bhuja-darasana

 

iha ye sunaye, tara bandha-vimocana

 

One who hears this narration of Nityananda's seeing the six-armed form of the Lord is freed from material bondage.

 

TEXT 152

 

bahya pai' nityananda karena krandane

 

mahanadi vahe dui kamala nayane

 

After regaining external consciousness, Nityananda began to cry. It appeared that a great river was flowing from His two lotus eyes.

 

TEXT 153

 

saba prati mahaprabhu balila vacana

 

"purna haila vyasa-puja, karaha kirtana"

 

Thereafter Mahaprabhu instructed everyone, "Now that the Vyasa-puja ceremony is completed, begin kirtana."

 

Mahaprabhu said, "After Shri Nityananda, the foremost devotee, finished His worship, the Vyasa-puja ceremony is complete. Now all the devotees should perform kirtana." Many devotees consider Shri Vyasadeva as an ordinary devotee and the spiritual master and the Vaishnavas as mortal beings and thus become inattentive in their worship, for this reason Shri Nityananda exhibited the pastime of worshiping Gaura along with the devotees headed by Shrivasa.

 

TEXT 154

 

paiya prabhura ajna sabe anandita

 

caudike uthila krishna-dhvani acambita

 

On receiving the Lord's order, everyone became jubilant. Suddenly the sound of Krishna's names vibrated in all directions.

 

TEXT 155

 

nityananda-gauracandra nace eka-thani

 

maha-matta dui bhai, karo bahya nai

 

As Nityananda and Gaurachandra danced together, the two brothers became fully intoxicated and forgot Themselves.

 

TEXT 156

 

sakala vaishnava haila anande vihvala

 

vyasa-puja-mahotsava mahakutuhala

 

All the Vaishnavas became overwhelmed in ecstasy. In this way the ceremony of Vyasa-puja was joyfully performed.

 

TEXT 157

 

keha nace, keha gaya, keha gadi' yaya

 

sabei carana dhare, ye yahara paya

 

Some danced, some sang, and some rolled on the ground. Some devotees tried to catch hold of the other's feet.

 

By taking the dust from each other's feet, the Vaishnavas express their humility. Materialistic persons who are bewildered by false ego demand respect from others in order to establish their prestige. A Vaishnava is amani, or free from the desire for respect from others, therefore they do not endeavor to increase their prestige like ignorant materialistic people. That is why the Vaishnava respects a humble knowledgable brahmana who from the viewpoint of a maha-bhagavata sees a dog, a dog-eater, a cow, and an ass as equal. Those with dualistic vision can never be called knowers of Brahman. In other words, they are unqualified for understanding advaya-jnana, the Absolute Truth. Lord Vishnu is situated within every living entity and within every material atom, which are therefore temples of Lord Hari. This principle is not understood by so-called brahmanas who are victimized by the three modes of material nature. Only the Vaishnavas can act as their spiritual masters and instruct them in Vedic mantras.

 

yasya deve para bhaktir

 

yatha deve tatha gurau

 

tasyaite kathita hy arthah

 

prakasante mahatmanah

 

"Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed." The confidential truths of the Vedas are not manifested to those with dualistic?? vision, which is the result of the intricacies of external knowledge. Material conceptions cannot lead one to Vaikuntha. The conditioned souls, who are bewildered by maya, are non-Vaishnavas, and the liberated souls are transcendental or Vaishnavas. Therefore they constantly realize their respective conditioned and liberated positions. The Vaishnavas are more humble than the straw in the street, more tolerant than a tree, free from the desire for respect, and always ready to offer respect to others, in this way they always serve Krishna by glorifying His holy names.

 

TEXT 158

 

chaitanya-prabhura mata-jagatera ai

 

nibhrte vasiya ranga dekhena tathai

 

The mother of Lord Chaitanya is the mother of the universe. She watched the entire incident from a solitary place.

 

Sacidevi, the mother of Shri Chaitanyadeva, is worshipable by all the residents of the universe. She saw the transcendental pastimes of Gaura-Nityananda while sitting in a solitary place and considered both of Them as her sons.

 

TEXT 159

 

visvambhara-nityananda dekhena yakhane

 

`dui jana mora putra' hena vase mane

 

Whenever mother Saci saw Visvambhara and Nityananda, she considered, "These two are my sons."

 

TEXT 160

 

vyasa-puja-mahotsava parama udara

 

ananta-prabhu se pare iha varnibara

 

The Vyasa-puja ceremony was the blessed event. Only Lord Ananta is capable of describing it.

 

TEXT 161

 

sutra kari' kahi kichu chaitanya-carita

 

ye-te-mate krishna gahilei haya hita

 

I am only trying to describe some of Lord Chaitanya's characteristics in the form of codes, for one is benefited by glorifying Krishna in any way.

 

While worshiping Shri Vyasa, while worshiping the acarya, while worshiping exalted human beings, and while worshiping various incarnations of Krishna, one worships the chanting of Krishna's names and thus benefits the entire universe.

 

TEXT 162

 

dina-avasesa haila vyasa-puja-range

 

nacena vaishnava-gana visvambhara-sange

 

The entire day was passed in the happiness of the Vyasa-puja ceremony as all the devotees danced in the association of Visvambhara.

 

TEXT 163

 

parama anande matta bhagavata-gana

 

`ha krishna' baliya sabe karena krandana

 

All the exalted devotees became intoxicated with ecstasy and cried while exclaiming, "O Krishna."

 

TEXT 164

 

ei mate nija bhakti-yoga prakasiya

 

sthira haila visvambhara sarva-gana laiya

 

After revealing the truth of His own devotional service in this way, Visvambhara and His associates became peaceful.

 

The processes of devotional service are innumerable. Shri Gaurasundara revealed one of the processes of devotional service by conducting Shri Vyasa-puja.

 

TEXT 165

 

thakura pandita-prati bale visvambhara

 

"vyasera naivedya saba anaha satvara"

 

Visvambhara said to Shrivasa Pandita, "Now bring the remnants of the foods offered to Vyasadeva."

 

TEXT 166

 

tata-ksane anilena sarva-upahara

 

apanei prabhu haste dilena sabara

 

Shrivasa Pandita then immediately brought all the foodstuffs before the Lord, who served everyone those remnants with His own hands.

 

TEXT 167

 

prabhura hastera dravya pai tata-ksana

 

anande bhojana kare bhagavata-gana

 

Being served by the hands of the Lord, all the exalted devotees happily honored those remnants.

 

TEXT 168

 

yateka achila sei badira bhitare

 

sabare dakiya prabhu dila nija kare

 

The Lord called everyone from inside the house and personally gave them prasada.

 

TEXT 169

 

brahmadi paiya yaha bhagya-hena mane

 

taha paya vaisnavera dasa-dasi-gane

 

Those servants and maidservants of the Vaishnavas thus received that which the demigods headed by Brahma feel fortunate to obtain.

 

When Brahma and the other demigods receive the remnants of the Lord's foodstuffs they feel great satisfaction. The servants of the Vaishnavas obtained that supreme mercy, which is generally attained by exalted personalities. Although the servants and maidservants of the Vaishnavas were without piety, due to the association of the devotees they attained the Lord's mercy that is rarely attained by the demigods headed by Brahma.

 

TEXT 170

 

e saba kautuka yata shrivasera ghare

 

eteke shrivasa-bhagya ke balite pare

 

All these wonderful pastimes took place at the house of Shrivasa. Therefore who can describe Shrivasa's good fortune?

 

TEXT 171

 

ei-mata nana dine nana se kautuke

 

navadvipe haya, nahi jane sarva-loke

 

In this way, various pastimes were regularly performed in Navadvipa, but the people were not aware of them.

 

TEXT 172

 

shri krishna-chaitanya nityananda-canda jana

 

vrndavana-dasa tachu pada-yuge gana

 

Accepting Shri Chaitanya and Nityananda Prabhu as my life and soul, I, Vrndavana dasa, sing the glories of Their lotus feet.

 

Thus ends the English translation of the Gaudiya-bhasya of Shri Chaitanya-bhagavata, Madhya-khanda, Chapter Five.

 

 

Title: Shrila Sanatana Goswami Prabhupada

User: Swami Gaurangapada Date: 2006-07-11 15:31:52

 

Shrila Sanatana Goswami Disappearance Day

Shri Sanatana Goswami appeared in 1488, five years before Shri Rupa Goswami,

in a Sarasvata brahmana family in Bengal. Sanatana and his two brothers,

Rupa and Anupama, were always absorbed in bhava bhakti from early childhood.

Remembering Vrndavana, they named the forests in which they played after

Vraja's twelve forests

( Talavana, Kamyavana, Mahavana ). They called their favourite bathing ponds

Radha-Kunda and Shyam-Kunda.

In his youth, Shri Sanatana dreamt that a beautiful brahmana boy gave him

Shrimad Bhagavatam. Feeling ecstatic he awoke. But seeing neither the boy nor

the Bhagavatam he felt sad. When Sanatana began his puja that morning,

however Krishna Himself, disguised as a beautiful brahmana boy, came and

said " Take this Shrimad Bhagavatam from Me, always study it and you will

attain perfection."

In Krishna lila stava, Shri Sanatana Goswami glorifies the Shrimad Bhagavatam:

"O holy Bhagavata, you are my only company, personal saviour. You are my

greatest treasure and my personal saviour. You are the emblem of my highest

fortune and the very form of ecstasy. I offer my obeisances unto you."

Forced to submit to the ruling Muslim government, Shri Rupa and Shri Sanatana

became ministers and lived at Ramakeli. But their real engagement was

teaching sastras, which they learned from Vidyavacaspati, brother of

Sarvabhauma Bhattacarya. Pandits and brahmanas from all over India came to

study under the two brothers. Shri Rupa and Shri Sanatana were acclaimed as

the "crest jewels of the Gaudiya Vaishnava scholars". After

the Lord visited Ramakeli and freed them, they renounced everything for Lord

Gauranga's service. Shri Chaitanya Mahaprabhu ordered Shri Rupa and Sanatana

Goswami to move to Vrndavana and perform four services:

1.Uncover Shri Krishna's pastime places.

2.Install Deities, arrange for their puja.

3.Compile bhakti scriptures.

4.Propagate the rules of devotional life.

" Entering Lord Chaitanya's service, they resolutely gave up power, riches

and position to live in Vrndavana as humble beggars absorbed in bhajana

until one renounces all attachments both internally and externally, and

adopts a life of simplicity and humility."

(Shri Vraja Mandala Prikrama).

They travelled extensively through Vraja mandala discovering many lila

sthans of Radha-Madhava. Having no fixed residence, they would catch a few

winks of sleep (no more than one and a-half hours per day) under a tree or

bush. Shri Rupa and Shri Sanatana Goswami spent all their time writing,

discussing Krishna's holy names.

To maintain himself Sanatana would beg some wheat flour, roll it into a ball

by adding a touch of Yamuna water, and drop it in smouldering coals to cook.

He would offer this bati (salt free, baked bread ball) to his Deity of

Madana Mohan. Giving up all kinds of material enjoyment, the Goswami

accepted the poorest way of life as mendicants. They ate just enough to

maintain their bodies. The Radha Madana Mohan mandir established by Sanatana

Goswami was the first one opened in Vrndavana by six Goswamis. Described as

personal "extension of the body of Shri Chaitanya Mahaprabhu," Shri Sanatana is

ideal spiritual master because he gives one shelter at the lotus feet of

Madana Mohan. The three Vrndavana Deities (Madana Mohan, Govindaji and

Gopinatha) are the life and soul of Gaudiya Vaishnavas. The Deity of Madana

Mohan has specific quality of helping the neophyte devotees understand their

eternal relationship with the Supreme Personality of Godhead, Lord Shri

Krishna.

Madana Mohan means Krishna who is so indescribably beautiful that He even

attracts Cupid, Kamadeva. Sanatana Goswami is the sambandha Acarya who gives

us knowledge of our proper relationship with Krishna, and his deity, Madana

Mohan, helps us overcome our attraction for material sense gratification

(Cupid) and fix our mind on devotional service.

Shri Sanatana Goswami spent forty-three years wandering from village in

Vrndavana. The Vrajavasis would affectionately care for treating him like

their father. With patience and concern he listened to their problems. Then

he would please all the villagers by his preaching and practical advice on

everything from increasing crop yields to solving family quarrels.

"Renouncing all worldly pleasures, Sanatana Goswami was humble, detached,

always absorbed in study. Mahaprabhu often said that Sanatana Goswami was

His favourite devotee. As an ocean of love and mercy, Sanatana excelled all

other devotees in his compassion toward the suffering souls".

(Bhakti-ratnakar)

In his last years, he left his beloved Deity of Madana Mohan with Krishna

Dasa bramacari, his disciple. He did bhajana on the banks of Manasi Ganga

next to Caklesvara Mahadeva at Govardhana Hill. When Sanatana Goswami first

stayed here, there were so many mosquitoes, he decided to move elsewhere.

Just at that moment as he was packing up his few belongings, Cakalesvara

Mahadeva (Lord Siva) appeared before him in the guise of a brahmana and

asked him why he was going away. Sanatana explained that the mosquitoes were

a constant source of disturbance and found it very difficult when he was

writing his books. The brahmana informed Sanatana that from now on

mosquitoes would no longer disturb him and he could continue staying here at

Cakra-tritha. Sanatana stayed and found that he was no longer bothered by

the mosquitoes. Local people still say that even today no mosquitoes can be

found at Citra-tritha.

Daily he walked the twenty-four mile parikrama of Govardhana Hill. Although

he was sixty-five years old, he kept his daily vow of offering 1,008

obeisances to Govardhana Hill and to any Vaishnava whom he met. Understanding

the difficulty of His pure devotee, Shri Madana Mohana appeared one day and

said, 'Baba! You are too old. Don't take so much trouble to walk around

Govardhana Hill everyday.' Sanatana replied, 'this is one of the daily

activities of my bhajana; I must maintain it.'

'Since you are old,' said Madana Mohana, 'you may now give up this vow.'

Starting to walk again, Sanatana replied, 'I will never give up my religious

principles.'

Sanatana Goswami's firm determination to complete his daily devotional vow

pleased Shri Madana Mohan. But in the loving dealings between the Lord and

His pure devotee, Krishna's desire to please His devotee often defeats the

devotee's desire to please Him. So out of loving compassion for his

devotee, Shri Krishna stood on a large flat stone (Govardhana sila) taken

from Giriraja. He played his irresistible flute. The Govardhana sila

melted in ecstasty, capturing the impression of Krishna's lotus feet.

Presenting this to Sanatana, Krishna said, "if you circumambulate this sila

everyday it will be the same as going around Govardhana Hill everyday. You

will keep your vow intact and not compromise your religious principles."

Seeing that Giriraja Himself (Shri Krishna) had given the sila , Sanatana

gosvami gratefully accepted. One can still see that Govadhana sila in the

Radha Damodara temple.

Shri Bhaktivinoda Thakura said in Jaiva Dharma: "Sanatana Gosvami was

empowered to explain the esoteric aspects of Krishna's manifest and

unimanifest Vraja lilas. Sanatana made a significant literary contribution

to the Gauidya sampradaya with his Hari-bhakti-vilasa, Brhad-Bhagavatamrta,

and Brhad-Vaishnava-tosani.

In the form of Labanga Manjari Sanatana Gosvami serves Shrimati Visakha-sakhi

in Radha-Madhava's nitya nikunja-lila. Sanatana Gosvami's samadhi is behind

Radha Madana Mohana's temple.