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NITAAI-Veda.nyf > SG Translated and Main Scriptures > Chaitanya Bhagavata Commentaries > Madhya Khanda > Advaita Mercy CB 2.10.113-169

Mahaprakash-11: Mercy to Lord Advaita Acharya CB 2.10.113-169

The Deliverance of the Foolish, Abominable, & Fallen People!

Audio Commentary & Lecture by Swami Gaurangapada


Transcription Service by Chandrika Gauranga dasi.


Om Namo Bhagavate Vasudevaya

Om Namo Bhagavate Vasudevaya

Om Namo Bhagavate Vasudevaya


We are now starting from Mahaprakash Lila verse 113 where the Lord has

given mercy too Murari, Shridhara and Haridasa and now he is turning to

his expansion and his dearmost devotee Shrila Advaita Acharya.


Verse 169

advaita balaye,-"prabhu, mora ei vara, murkha, nica, patitere anugraha



Shrila Advaita Acarya begged Lord Gauranga, "My Lord, I only pray that

You specifically shower Your causeless mercy on the foolish, abominable

and fallen souls and deliver Them in this Incarnation."


Verse 113

vasi ache mahajyotih khattara upare, mahajyotih nityananda chatra dhare



Sitting on the throne, the Lord was engulfed in dazzling effulgence,

and an equally brilliantly shining Lord Nityananda stood holding an

umbrella over Lord Gauranga.


Commentary by Swami Gaurangapada:


Now in this verse, 2 mahajyotis have come together, mahajyotis means

magnanimous effulgence, the light, jyoti means light, the radiance,

maha means very very gigantic, light, one light is coming from Gauranga

Mahaprabhu who is sitting on the throne of Lord Vishnu in the home of

Shrivasa Thakura, known as the Khatta of Lord Vishnu, the Lord has assumed

his rightful place. There was someone who came after , 2-300 years after

Lord Gauranga disappeared and he was trying to imitate Gauranga. He was

trying to sit, remove the photographs of Gauranga, Rama Krishna from

the throne and sit there and say I am Gauranga I am Krishna, but that

is not equal to Gauranga's sitting on the same throne, because Gauranga

is the real Lord , he is Krishna himself. Nobody can challenge that

Gauranga should not sit on the throne of Lord Vishnu. He is Lord Vishnu

himself, the original Vishnu. The origin of all Vishnu tattvas. The

greatest beauty of this pastime is that the Supreme served God is sitting

on the throne and the Supreme servitor God is holding the umbrella over

his head. And another gigantic light is emanating from his body. He is

Lord Nityananda Prabhu.


Even though Kavi Karnapura, the rasika connoisseur devotee acarya of

Gauranga Mahaprabhu writes in Gaura Gannodesha dipika that there is

only one Mahaprabhu, Gauranga Mahaprabhu and Nityananda and Advaita

are Prabhus, but Vrndavan dasa Thakura in Chaitanya Bhagavata, he

describes Nityananda as Mahaprabhu.


Mahaprabhu Nityananda Haladhara Balarama. Mahaprabhu because nobody can

challenge Vrndavana dasa Thakura , neither can one challenge Kavi Karnapura , but it is to be understood that Krishna and Balarama being

totally non different to each other except the colour, same potencies,

same beauty, same form. Gauranga and Nityananda are totally non

different from each other, just one is wearing a yellow-golden dress

and one is wearing a blue coloured dress and one is servitor Godhead

and one is served Godhead. So Vrndavana dasa Thakura very mercifully

for the conditioned souls, knowing that Nityananda Prabhu's mercy is

even more crucial and critical for the conditioned souls, so he

glorifies Nityananda as Mahaprabhu also. So Nityananda Prabhu is

holding the umbrella, in the form of Ananta Sesa he has become the

natural umbrella of Lord Gauranga Vishnu, Gauranga Narayana. In the

direct Gauranga Lila he is holding the chatra/umbrella so there is no

surprise that he is always performing that service. He is performing that kind of service in 10 different ways.



Verse 114

advaitera bhite cahi' hasiya hasiya, manera vrittanta tanra kahe



Lord Gauranga looked towards Advaita Acarya smiling, and began to

reveal His inner thoughts.


Commentary by Swami Gaurangapada:


Then the Lord glanced towards Shrila Advaita Acharya and the Lord is

revealing his own mind, manifesting his own mind to Advaita Acharya,

his internal sentiments. You see the most intimate devotees of the

lord, the Lord shares his own mind with them. In our conditioned stage

we should come in front of Nityananda Gauranga and try to share our

minds even though they know everything, they know what we are going to

think of, what desires we will be having in the future, they know

everything, but still one should come in front of them and speak out

"manera vrittanta" tell everything to them because they are our bandhus

our well wishers our brothers our mothers our fathers, everything

"sankirtanaika pitarau" they are our ultimate fathers of all

living entities, so when one is at home one always talks informally

with ones father , when you stay at home you dont just think about

everything in the mind, you sit down and talk with your father, reveal

your mind , similarly one should reveal one's mind to Nityananda and

Gauranga. Advaita Acharya is such a great devotee that the Lord is

revealing his mind to him.


Verse 115

"suna suna acaryya, tomare nisabhage, bhojana karaila ami, taha mane

jage ?


"Listen Acarya, do you remember when I once fed you one night?


Commentary by Swami Gaurangapada:


"Listen Advaita you remember a few years ago I made you eat at the end

of the night, you were not eating you were fasting, I made you eat,

that affection and that service that I did for you is awakening in my

mind, Gauranga is saying. "Taha mane jage" I am remembering the service

I did to you Advaita Acharya and to my own devotees , you also try to remember please.


Verse 116

yakhana amara nahi haya avatara, amare anite srama karila apara


"At the time I had not yet advented, and you were endeavoring

excessively to bring Me down from My spiritual abode.


Commentary by Swami Gaurangapada


Beautiful, this is a beautiful verse, Lord Gauranga is saying to

Advaita, "Till the time I did not advent in this world as Gauranga

Mahaprabhu, my incarnation had not come, you tirelessly and unceasingly

endeavoured and you performed great efforts and great hardships you

underwent to bring me in this world and I remember all of them, I have

never forgotten them.


Verse 117

gita shastra padao, vakhana' bhaktimatra, bujhite tomara vyakhya keva

ache patra


"You would hold discourses on the Bhagavad-gita, and explain everything

in terms of devotional service. There was hardly a soul who could grasp

these topics.


Commentary by Swami Gaurangapada


"Your constant meditation was to bring me in Kali Yuga in this world so

that you could deliver milllions of people yourself because you are

Advaita you are Mahavishnu , but you wanted to bring me in this world

in Kali Yuga to give a supreme benediction to the whole creation and

you did not rest until you could accomplish that successfully. "gita

shastra padao" You were teaching Bhagavad Gita to your students and you

were praising only pure bhakti through Bhagavad Gita, no other

interpretation of Bhagavad Gita could ever emanate from your mouth. But

unfortunately your explanations of Bhagavad Gita, no one was qualified

to understand them. No one was a proper recipient to understand the

esoteric and the deep explanations which you were giving of the

Bhagavad Gita.


Verse 118

ye slokera arthe nahi pao bhaktiyoga, slokera na deha dosha, chada



Once, when you did not find the meaning of a certain text pertaining to

devotional service, you did not look for discrepancies and faults in

the text, but rather you gave up the enjoyment of eating, sleeping etc.

blaming yourself for not being able to understand the Gita verse.


Commentary by Swami Gaurangapada


You were trying to understand each verse in the Gita with respect to

it's connection to Bhakti Yoga, but if in some specific verse in the Gita

you would not find the connection of that verse to Bhakti Yoga you

would not blame the verse , you would not blame my words but you

would feel that there was some defect in yourself and thats why you

would fast stop eating, anything.


Verse 119

duhkha pai' suti' thaka kari' upavasa, tabe ami toma'-sthane hai

parakasa .


You were very depressed, and laid back, refusing to eat. Then I

appeared before you.


Commentary by Swami Gaurangapada


If one specific verse you could not understand the devotional meaning

of that verse, you would feel very distressed, very sad within and you

went to sleep without eating anything. At that time I, the knower of

everything , I who relished your explanations of Bhagavad Gita I

manifested myself before you at that time.


Verse 120

tomari upase muni mano upavasa, tumi more yei deha', sei mora grasa .


"When you fast, it is the same for Me too. Whatever you offer me, I



Commentary by Swami Gaurangapada:


In this very beautiful verse Gauranga Mahaprabhu is stating he is saying

that, if you fast then I fast. Your fasting is just like my fasting.

Whatever you offer to me, give me, that is my food, so the lord has an

unlimited number of pure devotees in this creation, infinite devotees,

who are serving him, but still the lord feels a very unique and special

relationship with each and every devotee. This is mind boggling and

inconceivable, "acintya  khalu e bhava". How can the Lord maintain a

unique relationship with all the millions of pure devotees serving him.

In this world we can have a relationship with a hundred people, 2

hundred people, 300 people, 10000 people, but we cant have more than

100 000 people, we have a limit to our sentiments, but the Lord has no

limits. Also our love is shared between our relationships on the

material platform, but the Lord has a very special kind of

relationship , here he has such a confidential and such a close

relationship with Advaita Acharya that if Advaita Acharya fasted that

day, Lord Gauranga Mahaprabhu himself fasted that day. The Lord was

constantly hearing his explanations in the Bhagavad Gita. You and I can

speak on the Bhagavad Gita, but our explanations some people may hear,

if we are fortunate we may have some audience , but the audience of

Advaita Acharya was the supreme Lord himself. That when Advaita Acharya

could not find an answer to one verse with respect to bhakti yoga , one

verse of the Bhagavad Gita, Gauranga mahaprabhu he is saying here..


Verse 121

tilarddha tomara duhkha ami nahi sahi, svapne asi' tomara sahita katha



“I cannot stand to see your slightest pain, so I appeared in your dream

that night and spoke to you.”


Commentary by Swami Gaurangapada


The Lord said "I cannot tolerate, I cannot tolerate your distress, even

in the slightest and that is why I appeared in your dream, because I

could not see you fasting even for one day, one time, and that is why I

have appeared in your dream and i started too discuss with you, talk

with you, I wanted to talk with you to relieve your distress somehow

or another. The Lord can tolerate his own distress, but he cannot

tolerate the distress of his devotees. That is just like I go to walk

in the sun, in the scorching heat, I can tolerate the sun shining on my

head, the heat on my head, but I cannot tolerate my feet burning on the

sand. I cannot even walk a few steps with that scorching heat on my

feet. On my head I can tolerate for some time. Similarly the Lord can

personally tolerate any kinds of hardships, but he cannot tolerate the

hardships of the devotees who are sitting at his lotus feet always, he

can never tolerate that. He does everything he can possibly do and

there is nothing which he cannot do to relieve their distress.



Verse 122

'utha utha acaryya, slokera artha suna, ei artha, ei patha nihsandeha



"Awake, awake, Acarya and hear the real purport of the Gita text; this

is truly its unequivocal meaning.


Commentary by Swami Gaurangapada:


"Get up , get up Acarya, get up Advaita Acarya you are non different

from me. "Slokera artha suna" Please hear the meaning of this verse, I

will myself explain to you the meaning. This is the meaning and this is

the understanding of this verse, please dont doubt it,  "nihsandeha

jana", without any doubt, please understand this meaning. "


Verse 123

uthiya bhojana kara, na kara upasa, tomara lagiya ami kariva prakasa


“Please get up and eat; give up your fast. I will reveal to you the

esoteric meanings.


Commentary by Swami Gaurangapada:


Please get up, please understand this meaning and get up and eat.

Please do not fast. Because of you I will advent in this world very

soon. This was before the Lord appeared, this pastime, " kariba

prakasa" "I will manifest because of you", that is the power of the

Gauranga bhaktas . Prabhupada used to quote this verse from 

Devakinandana dasa the poet, "Gaurangaya ekaya brahma pandetaria shakti".

Gauranga's one associate is capable to deliver the whole universe ,

like Murari Gupta , Vasudeva dhatta, Gauranga said "If you want I will

dissolve this whole universe and send all the souls back to Godhead.

Just you desire you tell me. Vasudeva Dhatta said, "You please give me

all the sins of all the living entities in this universe and let them

go back , let them go back to your kingdom and become eternally free

from all miseries. I will suffer in hell for their sins, an unlimited

number of times". And Gauranga said , "You dont have to do that, you

just have to tell me and I will dissolve this whole Universe and take

away all their karma, finish them off and send them to my eternal home,

kingdom, give them a chance to participate in my pastimes eternally."


You see just one devotee , one associate is desiring something and the

Lord is ready to dissolve the whole universe. The Lord is saying that

this one universe is like a mustard seed and in a bag of mustard seeds

there are millions of mustard seeds, so one universe is dissolved so

what is the big thing in that. Then the Lord said "Vasudeva if you want

all the mustard seeds will be dissolved, all the universes, that also I

can do, I mean I hardly care for this material creation. The Lord was

ready to reverse the whole material creation because of Vasudeva

Dhatta. The Lord was ready to change his own philosophy , the Lord's

philosophy is that he has created this material world as rectification,

punishment and rectification, purification place for the souls, a kind

of a jail where the souls rectify their attitude of rebelling against

the Lord. Trying to enjoy separately from him. And that also he is

wanting to dissolve it, because of his great associate, so what can the

associates of the Lord not do. Gauranga's associates, they are very

very very very powerful. They are more powerful than Lord Gauranga

Mahaprabhu himself, because Gauranga Mahaprabhu on his own will never

dissolve this universe , but because of Vasudeva Dhattas desire he was

ready to dissolve. Who is greater? The devotee. The devotee is greater

than the Lord, in all ways, by all means. In one purport in Bhagavatam,

Prabhupada writes that the pure devotee is as independent as the Lord

in giving his mercy to the conditioned souls. Even the Lord doesnt want

one soul to get love to get mercy, but a pure devotee can,

independently give him mercy, then the Lord has to accept that decision

of the pure devotee. This has happened in many places, many pasttimes

and the Lord kills his own progeny to protect his devotees. Nakasura

was his progeny , even Varaha came and lifted the earth and by the

touch of the Lord's tusk , the Lord and the Bhumi, Nakasura was born.

But when Nakasura tried to disturb the Lord's devotees, the Lord killed

him. The Lord killed him and protected his devotees.


Verse 124

santoshe uthiya tumi karaha bhojana, ami vali, tumi yena manaha svapana.


I told you to please eat to your satisfaction, but you considered this

pastime as a dream."


Commentary by Swami Gaurangapada:


So when in the vision in the dream you saw, you saw me and you heard my

explanation of the verse of the Bhagavad Gita with respect to Bhakti

Yoga , you were satisfied and you got up and you ate prasadam and

although I spoke to you in the dream, I personally came to you, you

thought it was a dream. There is no difficulty for Lord Gauranga to

explain the Bhagavad Gita because Lord Gauranga has spoken the Gita in

his form as Krishna. He is the self same Lord and he says in the Gita

" I am the actual knower of the Gita because I have spoken the Gita, so it

is very easy for Gauranga to explain the Bhagavad Gita, but only a very very

fortunate soul like Advaita Acarya can hear the explanations directly from the

supreme Lord . Like Arjuna heard directly from Lord Krishna that the

Bhagavad Gita, similarly Advaita Acharya here is hearing the

explanations to Gita directly from the Supreme Lord. But that same

mercy we are getting by reading this pasttime from the mouth of Shrila

Vrndavana Dasa Thakura .


Verse 125

ei mata yei yei pathe dvidha haya, svapanera katha kabhu pratyaksha



“In this way the Lord distinctly reminded Acarya of the dreams in which

He had appeared to him to clear his doubts that had arisen while

discoursing on the Gita.”


Commentary by Swami Gaurangapada:


In that way whenever Advaita Acharya found himself in duality in a

difficulty to understand the word of the Gita with respect to Bhakti

Yoga  the Lord would directly speak to him in  a vision or a dream and

would instruct him on the deep esoteric meanings of the Bhagavad Gita

being very merciful to him.


Verse 126

yata ratri svapna haya, ye-dine, ye-kshane, yata sloka,-saba prabhu

kahila apane


“Lord Gauranga reminded the Acarya of the correct number, the precise

dates, and the exact texts of the dreams in which He had cleared his



Commentary by Swami Gaurangapada:


And here the Lord is exhibiting his potency, his feature, his

characteristic of only omniscience , you know, all knowing , because 

those nights and those days and those moments, there Advaita , the Lord

came in front if Advaita in a dream or a vision and revealed the

meanings of the Verses, each of those incidents, the Lord reminded him

now and even reminded him what sloka what verse of the Gita did he

explain in that dream, in that vision. And when it was in the day or in

the night, so it is so remarkable it must have been so blissful for

Advaita to  hear this, because the Lord is reminding him of each and

every incident, pastime. And the Lord appeared to him it proves that

it was Lord Gauranga himself, nobody else who removed Advaita's doubts

in the Bhagavad Gita and in this way  the Lord is showing that he is

omniscient he remembers everything in the past, present and future. And

he remembers everything for all living entities.


Verse 127

dhanya dhanya advaitera bhaktira mahima, bhakti-bhakti ki baliba ?-ei

tara sima


“Truly, Advaita Acarya's devotion is glorious. How can I describe His

unlimited potency and His devotion?


Commentary by Swami Gaurangapada:


Dhanya Dhanya, All glories all glories too to Advaita's limit of bhakti

, his bhakti is the climax of all  spiritual realisation and knowledge

and bhakti Shakti, his potency , his energy, is bhakti, he is the

personification of bhakti or devotion. And there is no limit to it.

Nobody can even touch a drop of the glories of Advaita Acharya , there

is no extent, one cannot  find an end to his devotional prowess.


Verse 128

prabhu bale,-"saba patha kahila tomare, eka patha nahi kahi, ajhi kahi



Lord Gauranga continued, "I had explained to you all the texts that

were difficult, with the exception of one, and that verse I will

explain to you now.


Commentary by Swami Gaurangapada:


The Lord said, although I explained all the verses to you I did not

explain one verse to you. And that verse I will explain you now. So all

these visions the Lord explained to him, it removed his doubts from all

the verses and one verse he is explaining  personally he

is manifesting himself and is explaining the one verse. Again just to increase

the love and affection which Advaita feels for

him which is already unlimited he explained this verse.

He is expert in increasing that the devotees they feel for him, explain this

last verse to him of the Bhagavad Gita which is a very confidential verse.

So we can discuss this verse tomorrow. And see how Lord Gauranga is

merciful on Lord Advaita Acharya and hear more the glories of Advaita Acharya.


Verse 129

sampradaya-anurodhe sabe manda pade, 'sarvatah pani padan tat' - ei

pata nade


“The Gita text that reads 'sarvatah pani-padam tat' meaning the Supreme

Being's hands and feet are everywhere, is wrongly interpreted due to

the rigidness of partisan thinking of certain schools' philosophical



Commentary by Swami Gaurangapada:


The verse in the Gita which begins with "sarvatah pani padan tat" that

verse is unfortunately misinterpreted by different sampradayas

according to their different interpretations and different meanings,

but I want to tell you the real meaning of that verse today because it

is I who has spoken that verse in the Bhagavad Gita to Arjuna.

Sometimes it is said that a person who composes a book or a verse is

the best person to actually know the import of that book or verse, so

Gauranga Mahaprabhu as Krishna himself he was the same person in the

battlefield of Kurukshetra reciting the Gita to Arjuna, so he is saying

that I will tell you the actual meaning of what I intended when I

recited that verse to Arjuna.


Verse 130

aji tore satya kahi chadiya kapata, sarvatra pani padan tat'-ei satya



The real purport of this verse should be read as 'sarvatra pani padam

tata', meaning the Supreme Being pervades everything with His

Omnipotent presence.


Commentary by Swami Gaurangapada:


Today I tell you the real meaning, please without interpretation I will

tell you the meaning, I will not play hide and seek with you, because

you are my dear devotee, the real understanding and meaning of this

verse is "sarvatra pani padan tat"


Verse 131

tathahi (gita 13/13)-

sarvatah panipadam tat sarvatoh akshi shiro mukham .

sarvatah shrutimal loke, sarvam avritya tishthati


The complete Gita text reads - Everywhere are His hands and legs, His

eyes and face, and He hears everything. In this way the Supersoul



Commentary by Swami Gaurangapada:


Everywhere are his hands and legs, his eyes, his heads and faces and he

has ears everywhere, in this way the supersoul exists pervading

everything. "Sarvatah shrutimal loke, sarvam avritya tishthati"


Verse 132

ati gupta patha ami kahila tomare, toma bai patra keva ache kahibare


I have just revealed to you the very confidential meaning of this text.

Who else is there other than you, who can rightly comprehend this

subject matter?"


Commentary by Swami Gaurangapada:


Gauranga said "I have told you  the most confidential meaning of this

verse and except you nobody actually in creation is qualified to

understand this confidential meaning of this verse. Why is Advaita

qualified to understand the meaning of this verse? Vrndavana dasa

Thakura is saying in the next verse ...


Verse 133

caitanyera gupta sishya acaryya gosani, caitanyera sarva vyakhya

acaryyera thani


Advaita Acarya is a secret disciple of Lord Gauranga, and Lord

Gauranga's explanations are his only shelter.


Commentary by Swami Gaurangapada:


Advaita Acharya Goswami Gosai is the most secret disciple of Gauranga

Mahaprabhu. Though externally Gauranga Mahaprabhu is treating

respecting Advaita as a senior because Advaita is the Godbrother of his

Guru Maharaja, Ishwara Puri, but Advaita Acharya is actually Gauranga

dasa the foremost of Gauranga's devotees and

servants and disciples. The dasya rasa towards the Lord is so

overwhelming that nobody wants to become higher than the Lord , that is

why Advaita Acharya once even went to the extent of reciting mayavadi

philosophy, so that the Lord would come to Shantipura and beat him up

and accept him as a servant. Because until that time the Lord was

always respecting him as a senior and Advaita Acharya did not like it.

It was like bitter neem juice. Very bitter for him that the Lord is

considering him as superior. He wanted so desperately to be recognised

by the Lord as a servant , so Krishna Dasa Kaviraja nicely explains in

Chaitanya Charitamrta how this dasya rasa, this servitorship is so all

pervading mood even among all the Lords assistants and associates in

all the rasas and primary rasa, Shrimati Radhika she is not proud to be

the consort of Krishna, but she considers herself a maidservant of

Krishna , a maidservant, a dasi of Krishna. Rukmini, Satyabhauma, all the

queens they consider themselves his maidservants, somehow they want to

become servants of the Lord. They dont want to ever be on the equal

platform with the Lord. Because the mood of dasya, servitorship, has a

very very specific flavour. Even Nityananda Prabhu he is serving the

Lord in 10 different ways , and Advaita he went mad in Chaitanya

Charitamrta and he said " Chaitanyera dasa muni Chaitanyera dasa, tanra

dasera dasa" Advaita is shouting in Chaitanya Charitamrta, that "I

am the dasa of Chaitanya Mahaprabhu. I am his dasa I am his servant ,

no doubt about it, please dont consider me separate from Chaitanya

Mahaprabhu. I am his servant". I am the servant of his servants, das

anudas. Hanuman prays to Lord Rama  "I dont want this mukti or liberation

which destroys the bhava bandha , the cycle of birth and death. Hanuman

said to Lord Rama, "I dont want that mukti, I abhor , I hate , I despise that mukti,

I dont want that mukti and because "bhavaan prabhura aham dasa" You are my prabhu,

I am your dasa and this relation is the source of my only enjoyment, my only

pleasure, my only satisfaction. And because of this mukti, sayujya mukti , this

relationship of master and servant  disappears. I never want that to

happen ever, so please my dear Lord , please control my mind and never

let this desire of merging into you , ever come into my mind. That is

the greatest offense I can do towards you and your pure devotional



Verse 134

suniya acaryya preme kandite lagila, paiya manera katha mahanande bhola


So when Advaita Acarya heard this explanation which was so dear to him,

he was overcome with intense bliss and happiness and he began to weep.


Commentary by Swami Gaurangapada:


Hearing the secret confidential meaning of this servitor pani padam

tattva verse by Lord Gauranga Mahaprabhu Advaita began crying with pure

love and "manera katha" his internal desires were fulfilled because he

heard the Bhagavad Gita directly from the Lord. He had this desire to

understand directly from the Lord, prateksha, in person, and it was

fulfilled and he became bhola means oblivious of the

surroundings, totally mad in bliss, in mahaananda , great unlimited

happiness. And in that happiness Advaita Prabhu started speaking,


Verse 135

advaita balaye,-"ara ki baliba muni, ei mora mahattva ye mora natha tuni


He addressed the Lord saying, "I am unable to say anything. It is only

my great fortune and glory that You are my Lord and master."


Commentary by Swami Gaurangapada:


Advaita Acharya said "what more can I say "ki bolibe ami" My dear

Lord, you are so merciful to teach me Bhagavad Gita yourself , I am so

greatly fortunate and "ei mora mahattva" why am I important in this

world? Because I have you as my master, that is my importance in this

world. If I give you up as my master then I am useless. Advaita Acharya

is warning all his followers that in the future some followers accept

Advaita as God and they dont accept Gauranga Mahaprabhu as the master

of Advaita. Advaita is saying "that is not right" "ei mora mahattva" my

importance, my tattva is because you are my master. It is just like others

accepting MahaVishnu od Shiva and not Lord Krishna who is the

Lord of all Vishnu and Shiva Tattva.


Verse 136

anande vihvala haila acaryya gosani, prabhura prakasa dekhi' bahya

kichu nani


Advaita Acarya was merged in ecstatic bliss seeing the wonderful

potency of the Lord.


Commentary by Swami Gaurangapada:


Advaita Acharya became overwhelmed in ecstasy and completely forgot

himself , "vihvala" means agitated, he became agitated with bliss and

"gosani" the word "gosani" is used here because on one hand he is a

very learned scholar, on the other hand he is becoming agitated by love

like a madman, that is the mercy of Gauranga Mahaprabhu even the most

learned scholars become madmen in Gauranga's lila. Mad with love like

Sarvabhauma Bhattacharya, Gopinatha Acharya and various other scholars.

"prabhura prakasa dekhi' bahya kichu nani" seeing the manifestation of

Lord Gauranga in revealing the Gita to him, he lost his external

consciousness, forgot himself totally.


Verse 137

e saba kathaya yara nahika pratita, adhahpata haya tara, janiha niscita


One who has no faith in these spiritual explanations or such spiritual

exchanges of Lord Gauranga Mahaprabhu with His devotees, is certainly

doomed to perish and fall down.


Commentary by Swami Gaurangapada:


It is a warning now, even Vrndavana Dasa Thakura, he gives a warning

that "pratita", "pratita" means faith and a strong belief, a strong

belief and faith that anybody after hearing these pasttimes between

Lord Gauranga and his devotees like Advaita Acharya and doesnt develop

strong faith, doesnt believe these pasttimes , doesnt develop faith in

these pasttimes , then such a person will fall into the deepest kinds

of hells without doubt, there is no doubt about it, please understand

this truth. Sometimes it is better not to hear these pasttimes, live in

ignorance, ignorance is bliss, than to hear these pasttimes and not to

believe them. That is because when you dont hear these pasttimes anyway

one is going to suffer in the cycle of birth and death, but at least

one has a chance of getting up when one hears them at some point of

time, or meets a pure devotee, but those who read these pasttimes and

dont believe, very unfortunate, most unfortunate souls. Lord Gauranga's

explanations in the Gita are eternal, because he is the original

speaker of the Gita and one should accept them.


Verse 138

mahabhagavate vujhe advaitera vyakhya, apane chaitanya yare karaila



Only the rare souls, the pure devotees of the Lord, can understand the

spiritual dissertations of Advaita Acarya, who was personally taught by

Lord Gauranga.


Commentary by Swami Gaurangapada:


Only a mahabhagavat , great associate, great devotee of the Lord who is

full with prema, only such a person can understand the explanations of

Advaita Acharya. It takes one to know one. The saying in English, to

understand a pure devotee deeply one has to oneself become a pure

devotee otherwise "Vaishnavera vakya kriya vigye naa bujhaya"

similarly when a kanistha, when he tries too understand an utthama

adhikari devotee, the kanistha may see

with his own eyes, a madhyama is able to better understand , a madhyama

can differentiate , but an uthama adhikari, the topmost  devotee, can

only be understood by another one on the same platform in truth.

Chaitanya Mahaprabhu himself instructed Advaita  Acharya about the

Bhagavad Gita, so how can an ordinary person understand Advaita

Acharya's explanation because he is speaking what he has heard from

Lord Gauranga Mahaprabhu.


Verse 139

vede yena nana mata karaye kathana, eimata acharyyera durjneya vacana


The instructions of the Vedas are invariably interpreted in various

ways. So also Advaita Acarya's highly esoteric explanations are often

f9nd different interpretations.


Commentary by Swami Gaurangapada:


Just like the Vedas "nana mata" they explain a particular philosophocal

point from different angles of vision, which is very difficult for the

common man to understand, sometimes the common man sees various

apparent contradictions in the Vedas, similarly Advaita Acharya's words

on the Bhagavad Gita are very difficult to grasp and understand by the

common people and some people end up saying that Advaita Acharya is a

monist or impersonalist because he is explaining the Gita in that way,

but unfortunately they do not understand at all.


Verse 140

advaitera vakya bujhibara shakti kara?, janiha, ishvara sange bheda

nahi yara


Who can grasp the meaning of the Advaita Acharya's dissertations that

deal with such subtle spiritual matters? Undoubtedly He is

non-different than the Lord Himself.


Commentary by Swami Gaurangapada:


Who can understand, there is nobody who can understand the statements

of Advaita Acharya , why? because Advaita A means not and dvaita

means duality. So Advaita means that Advaita Acharya is non different

from Gauranga Mahaprabhu himself. So how can there be any duality in

his words, it is not possible he is speaking anything except the ultimate truth.


Verse 141

saratera megha yena parabhagye varshe, sarvatra na kare vrishti,

kothaha varishe


The Acarya's words are like the autumn clouds - they rain in certain

areas, while leaving other places dry.


Commentary by Swami Gaurangapada:


Just like "saratera megha" the rainfall in the autumn season, it is a

very pure rain, that kind of rainfall, that doesnt come everywhere, it

is only in a few selected places. That saratera megha rainfall it comes

there in fortunate places and similarly Advaita Acharya's teachings

sometimes they bring great auspiciousness to some souls. And those who

misunderstand , for them it brings great misfortune. Since Lord Advaita is

Lord Sadashiva Himself, so this applies to Lord Shiva also. Those who

worship Lord Shiva as a great demigod do not get His mercy but those

who worship him as the greatest devotee of Lord Gauranga-Krishna

get His full mercy.


Verse 142

tathahi (bhah 10/20/36)-

girayo mumucus toyam kvacin na mumucuh shivan,

yatha jnanamritam kale jnanino dadate na va


“During this season the mountains sometimes release their pure water

and sometimes do not, just as experts in transcendental science

sometimes give the nectar of transcendental knowledge and sometimes do



Commentary by Swami Gaurangapada:


In that way Advaita Acharya is totally not at fault for some

misunderstanding of his instructions. It is only the people who because

of their lack of piety and lack of qualification and lack of good

fortune take that understanding of Advaita Acharya's

instructions in the wrong way and they turn towards monism or they

consider Advaita as separate from Gauranga or they make up some

misinterpretations from Advaita Acharya's teachings.


Verse 143

ei mata advaitera kichu dosha nani, bhagyabhagya bujhi' vyakhya kare

sei thani


Commentary by Swami Gaurangapada:


His words are understood by a fortunate few, not everyone. Advaita

Acarya cannot be blamed for this, for everything depends on the

person's ability to understand his words, due to their piety and good



Verse 144

chaitanyacarana seva advaitera kaja, ihate pramana saba vaishnava samaja


Advaita Acarya's main devotional duty was to serve the lotus feet of

Lord Gauranga. This can be testified by full the Vaishnavas society.


Commentary by Swami Gaurangapada:


Advaitera kaja, the occupation of Advaita Acharya is Chaitanyacarana

seva , to serve the lotus feet of Lord Gauranga Mahaprabhu and that is

the proof of all the Vaishnava samaja. the vaishnava society of devotees

have factually seen with their own eyes Advaita's great service

attitude .


Verse 145

sarva-bhagavatera vacana anadari, advaitera seva kare, nahe priyankari


Those who disregard the instructions of other Vaishnava associates of

Lord Gauranga, with the excuse that they are followers of only Advaita

Acarya, and not Lord Gauranga Himself cannot gain the Lord's favor.


Commentary by Swami Gaurangapada:


If one disregards the statements  of exhalted devotees and worships

Advaita Acharya separate from Lord Gauranga Mahaprabhu and doesnt

accept that the master of Advaita is Gauranga , separately considering

him a separate Lord, an independent Lord, then such people "anadari"

they are showing great disrespect to the instructions of exalted

acaryas and they can never become dear to the Lord.


Verse 146

caitanyete 'mahamahesvara buddhi yara, sei se-advaita-bhakta,



Those who accept Lord Gauranga as the Lord of all the Lords, the

Supreme Lord, are true followers of Advaita Acharya, and the Acharya

also recognizes their service and accept them as His devotees.


Commentary by Swami Gaurangapada:


A beautiful verse, it says that anyone who accepts Lord Gauranga as 

Mahamahesvara, the combination of double maha and ishvara,

mahamahesvara means ishvara, the controller, the controller of all

controllers, of all controllers, of all controllers. Mahamahesvara

budhi, Krishna says in the Gita that "aham sarvasya prabhavah ".

Krishna says "The one who is Buddhi, intelligence,

it means that he can understand and "aham sarvas prabhava" I am the

origin of everything. "Matah sarvam pravartate" Everything is coming

from me, and I am the origin of everything. Such a person has buddhi

yoga , buddhi, real intelligence, and here the same thing, Vrndavana

dasa Thakura is repeating that one who understands that Lord Gauranga

is Mahamaheshvara, the controller of all controllers , the origin of

everything, only such a person can become Advaita Bhakta. And Advaita

actually is merciful to such a devotee. Advaita is not merciful to

those devotees who are accepting only Advaita and rejecting Advaita's

relationship with Gauranga, just like Siva, even though Ravana accepted

Siva, but did not accept Rama, so he was just destroyed, though Siva

may fulfil Ravana's desire, but Siva unwillingly does so. Not happy

with that kind of devotion. Sometimes Siva may not even accept that

kind of devotion, unfortunately nowadays in India, many places, people

are worshipping Hanuman also like a demigod, putting Hanuman temples,

they do not worship because of his connection with Rama, but they

worship him to get some siddhis and mystic powers and that is not

accepted by Hanuman, that kind of worship which is bereft of his

relation with Lord Rama. And Siva, there are many who worship

Siva without knowing that Siva is the greatest devotee of Lord Gauranga

Krishna. Vaishnavanam yatha shambhuh, is mentioned, in Shrimad Bhagavatam.

That Siva is actually not pleased with that kind of worship, never accepts that

kind of worship. Because it causes pain to his heart. Why are you not

remembering my master why are you considering me separate from my

master, why are you worshipping me separate from my master. Similarly

if one wants to become Advaita bhakta one has to chant the Holy name of

Gauranga Mahaprabhu. One has too accept Gauranga as the all in all.


Verse 147

Sarva prabhu gauracandra - iha ye na laya, akshaya-advaita seva vyartha

tara haya


Devotional service to Lord Advaita Acarya is imperishable. However it

is rendered impotent if one does not accept Lord Gauranga as the Lord

and master of everyone - including Advaita Acarya.


Commentary by Swami Gaurangapada:


If someone does not accept that Sarva prabhu gaurachandra , the Lord of

all Lords, is Gauranga Mahaprabhu he is the master of everyone. If

somebody does not accept this , not accepting this, even if one renders

inexhaustible service, service to Advaita Acharya , without this proper

conception, then that seva becomes useless. Vrndavana dasa Thakura is

writing these verses because at this time there were some followers who

considering the potency and the prowess of Advaita Acharya because he

is Mahavishnu himself, they tried to form a cult, with Advaita Acharya

separate from Gauranga Mahaprabhu. Separating his relationship which was

a big offense and Vrndavana dasa Thakura wanted to caution the future

generations also not to commit the same mistake. Like Chaitanya

Charitamrta states that Gauranga is the trunk of the tree, the gardener

of the tree of bhakti and Advaita and Nityananda are the two branches

and then some sub branches of Advaita Acharya dont accept the main

trunk then they wither away, they are useless. They have to accept the

main trunk of the bhakti tree, Lord Gauranga himself. Not only the

people who are averse to Gauranga and inclined towards Advaita,

but anyone who actually doesnt accept  Gauranga 

Mahaprabhu as the supreme Lord Mahamahesvara , doesnt worship him,

doesnt hear and chant about him, is having the risk of displeasing the

Lord. Because this form of Gauranga is very very close to Krishna's

heart . Always whenever Krishna sees Radha, Krishna constantly remembers

the form of Gauranga . Krishna wants to take that form every time

Krishna sees Radha, so its a very deep confidential thing in the heart

of Krishna to assume this form of Gauranga. Because that ,

Prabhodananda Saraswati writes that love that Gauranga's associates got

in Navadwip and Puri  that kind of love even the eternal residents of

Vrndavan did not get.  That is why all the Vrndavana's residents they

came as Gauranga's associates. And they received the love which was

even higher than the Vraja lila. How can it be higher? The same lilas?

But higher because Krishna in the form of Gauranga, since his internal

desires have been fulfilled in Gauranga Lila, that is why he is very

liberal. Distributing it. You know when somebody gets one cherished

thing in life one doesnt mind distributing it freely. If one doesnt get

it then it is very difficult , one doesnt feel like distributing , its

a struggle. So in Gauranga's lila he gets the prema Radha prema,

Radha pranaya mahima  Radha saukhyam madhuriama. All

these qualities, all these feelings of Radha, Krishna can himself

experience in Gauranga Lila. So Krishna becomes very broadhearted, and

he doesnt mind distributing them  to one and all. In Radha Krishna's

Lila, Radha and Krishna they exhibit the transcendental symptoms of

mahabhava only in the deepest and the most confidential groves of

Vrndavan, but those same symptoms of mahabhava here can be seen by

everyone and anyone on the body of Gauranga Mahaprabhu, even when he is

dancing in Navadvip or Puri or South India or any other place where he

went, Vrndavan. so in that way that same moods of Radha Krishna which

were not accessible to Nanda Yashoda and even the sakhas, cow herd

boys, were not accessible, they could not see it because some moods of

Radha and Krishna were even not accessible to the sakhis. The sakhis

were also outside the grove because they were of the same age as Radha

and Krishna, so Radha and Krishna used to feel shy to enact the most

deep pastimes in the presence of the sakhis. But manjaris were allowed

, because manjaris were 12, 12 1/2 yrs old, quite younger than Radhika

and Krishna so they could go inside the kunja and render some service

like massage the feet of Radhika and Krishna whislt they are having

these most intimate pasttimes. The sakhis tried to see from the windows

of the groves, but it was difficult for them to enter into these

pasttimes. But the sakhis when they came as Gauranga Lila, Tungavidya

sakhi came as Prabhodananda Saraswati , Indulekha Sakhi came as Raghava

pandita, so all the sakhis they came in Gauranga Lila they could relish

these moods freely with Gauranga Mahaprabhu. There was no bars, so in

that way the acharyas state that Gauranga Lila is more munificent than

Krishna Lila and even the Vrndavana associates received a higher bliss

in Gauranga lila. So at least Gauranga Lila should be equally stressed

with Radha Krishna Lila, if not more in kali Yuga. Bhaktivinoda Thakura

states in Navadwipa Mana mahatmya that "ataeva gaura lila sarvopari dhana"

Gauranga Lila is the topmost treasure in Kali Yuga. "Sarvopari dhana"

Without Gauranga there is no

other means of deliverance in kali Yuga and in another song "Godruma

Bhajana Chandra Bhajano Patesha" Bhaktivinoda Thakura states that 

"Gaura Raso hi rasa" The only rasa in Kali Yuga is Gauranga Rasa. All the

rasas including Krishna rasa have turned sour and bitter because of our offenses.

Even Nityananda Prabhu confirms this at the end of  Navadwipa Dhama mahatmya

to Jiva Gosvami, he says that " sei rasa hoibe virasa" These people thinking

that they can directly enter the  pasttimes of Radha Krishna some

people directly go to Vrndavana Dhama, but after reaching Vrndavana

Dhama and staying there for many many lives, many years, the Vraja rasa

becomes bitter for them, because of their offenses against Radha

and Krishna. Dhama Aparadha, there are 10 kinds of Dhama Aparadha, 64

kinds of seva aparadha and 10 kinds of nama aparadha and all kinds of

aparadhas. So it becomes very difficult to achieve that Vraja Dhama,

but Nitai says on the other hand one who resides in Gauranga lilas

sthalis in Navadwipa and Puri , achievessuccess very soon. In Vrndavana

when one resides and chants the mantra , that mantra will not become

conscious, because of the offenses very

quickly it takes a very long time. But in Navadwipa or Puri one resides

and takes shelter of the Gauranga Lila places, pasttime places and

takes shelter of the mantra , then "mantra Chaitanya hoya" the mantra

gets Chaitanya Conscious, and "anayase tare" one finds oneself in the

pasttimes of Radha Krishna without any effort. That is the secret of

kali Yuga which very few devotees are able to grasp. And I pray to

Nityananda Gauranga that this secret will be revealed to the world. So

that more and more devotees can take shelter of Navadwip and Puri and

Gauranga Nama, Nityananda gauranga nama, lila, dhama. "Aparadha

nahi name tarite nipuna. Navadwipa Dhama mahatmya says that Gauranga

nama and Gauranga lila and Gauranga dhama they do not consider offenses

thats why they are very expert in delivering the conditioned souls from

the cycle of birth and death instantly, putting them at the lotus feet

of Radha and Krishna.


Verse 148

siracchedi bhakti yena kare dasanana, na manaye raghunatha-shivera



Ravana was a great devotee of Lord Siva, but he did not accept the

Supremacy of Lord Ramacandra, who is the Lord of even Siva.


Commentary by Swami Gaurangapada:


The ten headed Ravana did bhakti of Lord Siva , did not accept lord

Raghuanatha, Lord Rama, as a result all of his heads were severed from

his body. So actually Siva also never accepted Ravana's bhakti because he

was against Rama, Shiva's actual Master and Lord.


Verse 149

antare chadila siva, se na jane iha, seva vyartha haila, maila savamse



Lord Siva was displeased with his devotee, and did not accept his

worship or service. So Ravana's worship was useless. Hence he and his

entire race was destroyed.


Commentary by Swami Gaurangapada:


He did not know that actually "antare chadila siva" Siva may have

externally granted his desire but Siva internally rejected Ravana. Did

not accept him as a devotee because Ravana was anti Rama, against Rama,

he did the greatest audacity the greatest sin , of kidnapping Rama's

eternal consort, disturbing his pasttimes. So all his service all his

seva to Shiva was fruitless, useless and he was killed along with his

family, his dynasty, everything was destroyed .


Verse 150

bhala manda siva kichu bhangiya na kaya, yara buddhi thake, sei citte

bujhi laya


Lord Siva does not convey to his devotees his personal feeling about

their actions, whether good or bad. Whoever is sufficiently intelligent

will understand the real desire of Lord Siva in his heart.


Commentary by Swami Gaurangapada:


Its a beautiful point here that Vrndavana dasa Thakura is making, he is

saying that you see Siva did not tell Ravana what is right what is

wrong, Siva was neutral, and Ravana had misdeeds that had committed

such wrong  misdeeds of taking Sivas help to attack Rama. But Siva was

neutral Siva was too absorbed in his own samadhi trance, realisation

about the Lord , he doesnt care to tell his devotees you are right or

wrong, but whoever approaches him for whatever things he gives them, he

is very easily pleased, but that does not mean that Siva is

pleased with those who come to him with anti Rama anti Gauranga anti

Krishna feelings.


Verse 151

ei mata advaitera citta na bujhiya, bolaya 'advaita bhakta' chaitanya



In the same way, the followers of Advaita Acarya, not understanding the

desire of their master, claim to be his disciples, yet criticize Lord



Commentary by Swami Gaurangapada:


In that way some devotees, so called devotees they claim to be devotees

of Advaita Acharya . They say "I am Advaita Bhakta" but they critisize

Lord Gauranga Mahaprabhu. So they will be destroyed by Advaita himself.

They are committing offense against Advaita, by separating Advaita from

his own master Gauranga Mahaprabhu.


Verse 152

na bale advaita kichu svabhava-karane, na dhare vaishnava-vakya, mare

bhala mane


Advaita Acarya does not tell them anything, due to his specific nature.

So because of neglecting the advice of other Vaishnavas and the inner

desire of Advaita Acarya, they perish.


Commentary by Swami Gaurangapada:


Advaita Acharya due to his nature of absorption in Gauranga Bhakti ,

Advaita Acharya does not speak to them, does not tell them you are

right , you are wrong, you are doing nonsense. Advaita Acharya may not

do that. But it is the duty of the followers to understand the truth

from the scriptures from the Vaishnavas the Acharyas and to worship

Gauranga along with Advaita and Nityananda. Nityananda, Gauranga

and Advaita at Haridasa Samadhi, we see all three of them worshipped together.


Verse 153

yahara prasade advaitera sarvasiddhi, hena caitanyera kichu na janaye



These condemned persons do not understand that Advaita Acarya's exalted

position and his mystic perfection are all due to the mercy of Lord



Commentary by Swami Gaurangapada:


Such foolish people do not accept Gauranga  due to whom Advaita has got

all perfection. They worship Advaita , but they dont accept Gauranga

due to  whose mercy Advaita Acharya has come. Dont separate Advaita from

Gauranga, just like you dont separate Siva from Krishna. Like Govinda

and Shankara and like you do not separate Hanuman from Lord Rama, dont separate

Gauranga from Advaita. But when I tell them the truth they come to hit

me with sticks.


Verse 154

iha balitei aise dhana maribare, aho ! maya balavati-ki baliba bhare?


Commentary by Swami Gaurangapada:


And if anyone volunteers to instruct them on these matters they become

enraged, and go to strike their well-wisher. Little do they know that

Lord Gauranga's external potency, Mayadevi is exceedingly powerful, and

she takes efficient care of such wayward and demoniac souls.


Verse 155

bhaktaraja alankara, iha nahi jane, advaitera prabhu-gauracandra-nahi



Doomed are those who do not understand that Lord Gauranga is the most

beautiful Supreme Personality, and Advaita Acarya is His servitor just

like the different jewelry and ornaments that decorate the Lord.


Commentary by Swami Gaurangapada:


They do not know that Advaita Prabhu is the ornament and the King of

the devotees. "Bhaktaraja alankara" . Though Advaita is non different

from the Lord. He is Mahavishnu himself, " Advaita Acharya is

actually "bhaktaraja alankara" he is the ornament, he is the

Alankara, the King of all devotees. He is more proud and more happy to

consider himself a devotee rather than God himself. Like we see in

Bhagavatam we see also Mahavishnu is a devotee of Krishna. Even though

he is non different from Krishna. Everyone wants to serve Krishna.

Mahavishnu kidnapped the sons of the brahmanas in order to see Krishna

in His abode, a story in Bhagavatam. Mahavishnu also wanted to see

Krishna. Similarly Advaita is a eternal devotee of Gauranga and Advaita

does not like people telling him as God by separating him from

Gauranga. He is God , he is Mahavishnu, and it is the full right of the

people to worship him, Mahavishnu as God himself, but, they should also

have the understanding that , On one hand we worship the Guru as

sakshad Hari , Lord Hari himself, but on the other hand we should also

know why he is sakshad that we have to give him that worship like Hari.

Because he is a very dear servant of Lord Hari. "If one takes one understanding

and rejects the other understanding then one's worship is offensive, doomed.

So Advaita one has to understand from both angles of vision. Because he is

the king of all the devotees, he is Mahavishnu himself. Those who dont

accept that the Prabhu of Advaita is Gauranga Chandra, they are

committing a big mistake.


Verse 156

purve ye akhyana haila, sei satya haya, tahate pratita yara nahi,-tara



Their positions have been clearly defined in the previous verses. Yet

if people, in spite of this, fail to comprehend, then they are doomed.


Commentary by Swami Gaurangapada:


Whatever I have described so far is completely true and if one does not

develop faith in these teachings , one doesnt develop faith in Advaita

as being the greatest devotee of Gauranga and still continues to

maintain ones own misconceptions about Advaita Acharya, then he will be



Verse 157

yata yata suna yara yateka badani, caitanyera seva haite ara kichu nani


A person's elevation and progress in devotional life depend on how much

he is serving Lord Gauranga. There is nothing superior to the Lord's

devotional service.


Commentary by Swami Gaurangapada:


Whatever glories "yateka badani" badani means the unlimited glories,

the praises, praises of devotees we hear in Chaitanya Bhagavata and

Chaitanya Charitamrta, and Shrimad Bhagavatam. Different scriptures,

those glories of the devotees are why? It  is not because they are

independent from the Lord, their glories are because they are

"Chaitanyera Seva" because they are serving Lord Gauranga. That is why

their praises are sung in the scriptures. The praises of a non devotee

is not sung in the scriptures. The degree of attachment one has to

Gauranga nama and Gauranga Lila, Gauranga seva, Gauranga Dhama,

Gauranga Bhaktas. That degree of attachment one has for them, that

remains ones higher or lower stratus in bhakti. Like a thermometer,

very easy to measure.


Verse 158

nityananda-mahaprabhu yare kripa kare, yara yena bhagya, bhakti sei se



The devotees can advance in his devotional service in proportion to the

mercy he receives from Lord Gauranga and Lord Nityananda by rendering

devotional service. In this way, devotional mellows constantly increase.


Commentary by Swami Gaurangapada:


And how to get this good fortune, in Gauranga Seva . It  is only

possible by the mercy of Nityananda Mahaprabhu. Nityananda Mahaprabhu ,

Lord Nityananda Prabhu he is being told here as Mahaprabhu, because by

his mercy ones "bhagya" good fortune is awakened and one renders some

service to Gauranga Nama and Gauranga Dhama, gauranga lila, Gauranga

bhaktas .


Verse 159

aharnisa laoyaya thakura nityananda, "bala bhai saba-'mora prabhu



Lord Nityananda inspires everyone to chant all the time. He says, "My

dear brothers, say 'O my Lord Gaurangacandra, You are my Master."


Commentary by Swami Gaurangapada:


Day and night Nityananda Prabhu is roaming around to save the

conditioned souls and is saying "my dear brother, my dear brother,

please know for sure that my master is Lord Gauranga Chandra. There is

no doubt about it, please dont confuse, please i am the servant of

Gauranga Chandra. I get the greatest pleasure when you call me Gauranga

dasa. Even Nityananda Prabhu is hankering for this position of Gauranga

dasa. He doesnt want any other position, Gauranga Mahaprabhu is my

master and Lord , if he hears that from somebody then he is very



Verse 160

chaitanya smarana kari acarya gosani, niravadhi kande, ara kichu smriti



“Advaita Acarya is totally engrossed in remembering Lord Gauranga and

His pastimes, often moved to tears by devotional emotions.”


Commentary by Swami Gaurangapada:


So Advaita Acharya Gosai is always doing Chaitanya Smarana, Gauranga

Smarana, Chaitanya mahaprabhus lotus feet he is always remembering and

he is constantly crying, "niravadhi kande" he has no other rememberance

in his life.


Verse 161

iha dekhi caitanyete yara bhakti naya, tahara alape haya sukritira



After hearing these transcendental narrations, if one is unable to

develop devotional fervor and love for Lord Gauranga, then contact with

such a person should be avoided, for that will wither away one's faith

and piety.


Commentary by Swami Gaurangapada:


A big warning, Vrndavana Dasa Thakura is giving , that seeing Advaita

Acharya's devotion for Lord Gauranga and his bhakti exhibited by

Nityananda Prabhu and all the associates towards Gauranga Mahaprabhu,

seeing this, if someone does not develop Chaitanya bhakti, Gauranga

bhakti, then such a person , if you talk with such a person then you

will lose all your piety. If you talk with a person who has not

developed Gauranga Bhakti after hearing Advaita Acharyas love for

Gauranga and who has not developed that faith in Gauranga Mahaprabhu's

service then you have a big risk that you will lose all your devotion and piety,

even if you talk with such a person casually.


Verse 162

vaishnavagraganya-buddhye ye advaita gaya, sei se vaishmava, janme

janme krishna paya


One who understands that Advaita Acarya is a foremost Vaishnava devotee

of Lord Gauranga who serves Him in that capacity is himself an exalted

Vaishnava. He is assured of the shelter of Lord Krishna eternally life

after life.


Commentary by Swami Gaurangapada:


One who glorifies Adevaita as the Vaishnavagraganya, agraganya means

the crest jewel, the topmost , the apex of all Vaishnavas, he is the

foremost of all Vaishnavas. With that kind of Buddhi, with that kind of

intelligence, if somebody chants the Holy name of Advaita and aspires

for his mercy, then he is a real Vaishnava and life after life such a

person will get Lord Krishna Bhakti and his devotion. He will get the

opportunity to serve Krishna.


Verse 163

advaitera sei se ekanta priyatara, e rmarma na jane yata adhama kinkara


Such a Vaishnava is also very dear to Advaita Acarya. Those who do not

understand this relationship are despicable rejects of human society.


Commentary by Swami Gaurangapada:


And only such a person is most dear to Advaita who knows that Advaita is

vaishnavagranya, the foremost of all the devotees of Lord Nityananda

and Gauranga and some of his fallen servants, who do not know this

confidential fact this marma, this fact and they worship Advaita

separately from the Lord Gauranga Mahaprabhu, then they are adhama,

they fall down from their position of being servants of Advaita Acharya.


Verse 164

sabara isvara prabhu gaurangasundara, e kathaya advaitera priti bahutara


Advaita Acarya is always extremely pleased to hear his Lord Gauranga

Mahaprabhu glorified as the Supreme Lord of all including Himself.


Commentary by Swami Gaurangapada:


Advaita has a particular priti, love for those people , he has great

affection for those people who say one thing, who say that "sabara

isvara prabhu gaurangasundara" who say that Gaurangasundara he is the

supreme controller of all controllers, those who have faith in this

fact, Advaita Acharya has affection for all of them. Real affection,

all others are rejected by Advaita Acharya.


Verse 165

advaitera shrimukhera e sakala katha, ihate sandeha kichu na kara



Advaita Acarya, himself, glorifies Lord Gauranga in this manner. There

should be no doubt about this.


Commentary by Swami Gaurangapada:


Please all the statements that are emananted from the lotus mouth of

Advaita Acharya please never doubt them. Please accept Advaita as the

greatest servant of Gauranga and you will get love of God, you will get

Krishna Prema. Please do not consider Advaita separately, please do not

maintain any doubts in the statements of Advaita Acharya which are even

higher than the Vedas.



Verse 166

advaitere baliya gitara satya patha, visvambhara lukaila bhaktira kapata


Lord Gauranga revealed the real purport of the Gita to the Acarya, and

then hid the portals of devotional life from the non-devotees.


Commentary by Swami Gaurangapada:


So now the last few verses of this pasttime with Advaita Acharya ,

after revealing and explaining the actual purport of the Bhagavad Gita

verse , the actual confidential meaning of this verse, Lord Gauranga

Vishvambhara, Lord Vishvambhara again closed the doors, hid the doors

of bhakti, again closed/hid the doors of devotional service. Because

the Lord reveals the confidential meanings to only his confidential

devotees. But Advaita did not want it to close, so Advaita is asking

the last 3 verses of this pastime, Advaita mercy. You saw Murari's

mercy, Haridas's  mercy , Haridas Thakura now the last three verses of

the mercy given by the Lord to Advaita Acharya. Where the lord

explained to him personally the meaning of the Bhagavad Gita. Advaita

Acharya was not satisfied because he wanted Lord Gauranga's mercy to

spread to even the most fallen souls, so Advaita is asking this

benediction. Which is a very very sweet and nectarean benediction. And

it shows the depth of compassion in the heart of Advaita Acharya.


Verse 167

shribhuja tuliya bale prabhu visvambhara, “sabe more dekha, maga yara

yei vara”


Lord Gauranga suddenly spoke out, lifting His arms, "Everyone look at

Me. Ask any boon you desire."


Commentary by Swami Gaurangapada:


The Lord raised his hands in bliss and ecstasy and Lord Gauranga

Mahaprabhu told all of the devotees, "Look at me, look at my

transcendental form and please ask for benedictions, what you want. I

want to give all of you benedictions.


Verse 168

anandita haila sabe prabhura vacane, yara yai iccha, mage tahara karane


All the assembled devotees bubbled over with happiness hearing the

Lord's words, and they each asked a boon from the Lord.


Commentary by Swami Gaurangapada:


Hearing these benevolent words of the Lord , the devotees felt bliss

and happiness and whatever the had, they desired, they said "if the

Lord is asking , we should ask some benediction." So whatever their

desire was they put forward to the Lord and asked him for the

benediction which  the Lord fulfilled immediately. The first one to ask

for a benediction was Advaita Acharya , and Advaita said,


Verse 169

advaita balaye,-"prabhu, mora ei vara, murkha, nica, patitere anugraha



Advaita Acarya spoke first saying, "My Lord, I only pray that You

shower Your causeless mercy on the foolish, abominable and fallen souls

and deliver Them in this Incarnation of Gauranga."


Commentary by Swami Gaurangapada:


So this is the last verse for todays pastime where Advaita is asking for

this benediction to Lord Gauranga Mahaprabhu. He is saying that my dear

prabhu, please give me this benediction. In this incarnation of

Gauranga you should specifically have mercy on three kinds of people.

This is my desire. My intense desire and I am sure you will give me

this benediction. First is "murkha" , the murkha people, the foolish

people who are unaware of your mercy, please give them your mercy

forcibly, even if they dont ask for it. Second is "nica" nica means

abominable, wretched people who have no good habits,while they are

fallen please give them your mercy. They really require it very much.

And "patita" the fallen people whom externally may be in a very good

position , but they are spiritually fallen. Please give them your

mercy. And Gauranga Mahaprabhu agreed. Gauranga Mahaprabhu said, "As

Gauranga I will deliver these three kinds of people, murkha, nica and

patita. " And that is why very soon the time will come, some may say

that ok Gauranga is not present now in this world, how will he deliver

the murkha, nica and patita, Nityananda mentions in Chaitanya Mangala

that Gauranga nama will deliver the Murkha, nica and patita. These

three kinds of people coming in ten thousand years this Gauranga nama,

the secret of all secrets will be available to this world. After 10000

years the gross Kali Yuga will come and only then Gauranga Nama will be

known in the next day of brahma, after miliions and millions of years.

Gauranga Nama is not manifested in every Kali Yuga, Because in every

Kali Yuga Radha Krishna do not combine to become Gauranga , in every

Kali Yuga only a Yuga with Gaura Naryana a golden form, but he is

not a combination of Radha Krishna, he is a yuga avatara , he is a

golden form, he comes, he spreads the Holy Names, but this name of

Gauranga, he has the most madhurya name, the most sweet name, because it

includes the conjugal pasttimes of Radha and Krishna. The conjugal, the

combined form of Radha and Krishna. So that is only possible in this

Kali Yuga. And that Gauranga nama has the potency to actually save the

murkha, nica and patita of this world and  I have full faith that even

though Gauranga nama is only very very rarely known presently, I have

full faith and conviction that if the prediction of Brahma Vaivarta

Purana and of Bhaktivinoda Thakura and all the acharyas have to be

true. Prabhupada has also said that Gauranga nama has to spread in this

world like free flowing nectar. It has to seep into every town village,

in the stream of the people, society, then Gauranga Mahaprabhu will be

worshipped in every home. In Kali Yuga, Yuga Dharma is not to worship

the Lord in the temple, Kali Yugas yuga dharma is nama sankirtana. So

Gauranga Nama will become the temple for all the fallen murkha, nica

and patita. Obviously Krishna in his incarnation did not give mercy

directly to murkha, nica and patita, because "Krishna nama kare

aparadha vichare" Krishna's name, Krishna's lila considers offenses,

Krishna's dhama. So the murkha , nica, patitera are bereft of Krishna's

mercy, that's why Advaita is asking specific benediction. "Please

deliver the murkha, nica and patita." And already Gauranga has

fulfilled that desire and still it will be fulfilled by Gauranga nama,

because "Kali Kali Nama Rupeya Krishna avatara" by his name Lord

Gauranga has come and will come and Gauranga Mahaprabhu also states in

Navadvipa Dhama Mahatmya that to that extent , to that depth my Name is

propagated in this world, to those places, to those areas where my Name

is propagated, in those areas Kali Yuga will not be there. The power of

Kali Yuga will not be there.


Thankyou very much.

Chaitanya Bhagavata Ki jaya!

Advaita Acharya Ki jaya!

Nityananda Prabhu Ki jaya!

Gauranga Nama Ki Jaya!

Nityananda Nama ki jaya!

Samasta Nitai Gaura Bhakta Vrinda Ki Jaya!

Shrila Prabhupada ki jaya!

Niati Gaura Premanande!