Chapter 5 – Nityänanda, Advaita, Gadädhara
and Çiva
Nityänanda and çré guru are non-different
~ Nityänanda-tattva ~
Çré Nityänanda Prabhu praëäma
5.1
saìkarñaëaù käraëa-toya-çäyé
garbhoda-çäyé ca payobdhi-çäyé
çeñaç ca yasyäàça-kaläù sa nityänandäkhya-
rämaù çaraëaà mamästu
Svarüpa Dämodara’s Diary/CC Ädi 1.7
saìkarñaëaù—Mahä-Saìkarñaëa in the spiritual sky; käraëa-toya-çäyé—
Käraëodakaçäyé Viñëu, who lies in the Causal Ocean;
garbha-uda-çäyé—
Garbhodakaçäyé Viñëu, who lies in the Garbhodaka Ocean of the universe; ca—and;
payaù-abdhi-çäyé—Kñérodakaçäyé Viñëu, who lies in the
ocean of milk; çeñaù—Çeña
Näga, the couch of Viñëu; ca—and; yasya—whose;
aàça—plenary portions; kaläù—
and parts of the plenary portions; saù—He;
nityänanda-äkhya—known as Lord
Nityänanda; rämaù—Lord Balaräma; çaraëam—shelter;
mama—my; astu-let there
be.
Saìkarñaëa, Çeña Näga and the Viñëus who
lie on the Käraëa, Garbha, and Kñéra
Oceans, are the plenary portions and
portions of the plenary portions of Çré
Nityänanda Räma. May He give me shelter.
5.2
nityänanda namas tubhyaà
premänanda-pradäyine
kalau kalmaña-näçäya jähnavä-pataye namaù
SGG p. 9
I offer praëäma unto Çré Nityänanda
Prabhu who bestows the bliss of divine love,
who eliminates the contamination of the
age of Kali, and who is the master of
Jähnavä-devé.
vande çré-kåñëa-caitanya-nityänandau
sahoditau
gauòodaye puñpavantau citrau çandau
tamo-nudau
CC Ädi 1.2/GKH (P)
vande—I offer respectful obeisances; çré-kåñëa-caitanya—to
Lord Çré Kåñëa
Caitanya; nityänandau—and to Lord
Nityänanda; saha-uditau—simultaneously
arisen; gauòa-udaye—on the eastern
horizon of Gauòa; puñpavantau—the sun and
moon together; citrau—wonderful; çam-dau—bestowing
benediction; tamaùnudau—
dissipating darkness.
I offer my respectful obeisances unto Çré
Kåñëa Caitanya and Lord Nityänanda,
who are like the sun and moon. They have
arisen simultaneously on the horizon of
Gauòa (Bengal)
to dissipate the darkness of ignorance and thus wonderfully bestow
benediction upon all.
5.4
yatheñöaà re bhrätaù! kuru hari-hari-dhvänam
aniçaà
tato vaù saàsärämbudhi-taraëa-däyo mayi
laget
idaà bähu-sphoöair aöati raöayan yaù
pratigåhaà
bhaje nityänandaà bhajana-taru-kandaà
niravadhi
Çré Nityänandäñöakam 5, SGG p.129/GKH (P)
I perpetually worship Çré Nityänanda
Prabhu, the root of the kåñëa-bhakti tree,
who wandering with outspread arms,
approached the door of every home, and with
upraised arms called out, “O Brother!
Continuously chant çré-harinäma to your
hearts’s content. If you do so, I will
take the responsibility to deliver you from the
ocean of material existence.”
5.5
çré-caitanya—sei kåñëa, nityänanda—räma
nityänanda pürëa kare caitanyera käma
CC Ädi 5.157/GKH (P)
çré-caitanya—Lord Çré Caitanya; sei kåñëa—that
original Kåñëa; nityänanda—Lord
Nityänanda; räma—Balaräma; nityänanda—Lord
Nityänanda; pürëa kare—fulfills;
caitanyera käma—all the desires of Lord Çré Caitanya
Mahäprabhu.
Lord Caitanya is the same Lord Kåñëa, and
Lord Nityänanda is Lord Balaräma.
Lord Nityänanda
fulfills all of Lord Caitanya’s desires.
Çré Nityänanda Prabhu roamed the country
for two purposes
5.6
prema-pracäraëa ära päñaëòa-dalana
dui-kärye avadhüta karena bhramaëa
CC Antya 3.149
prema-pracäraëa—preaching the path of prema-bhakti;
ära—and; päñaëòa-dalana—
subduing atheistic men; dui-kärye—with
two kinds of activities; avadhüta—the great
devotee and mendicant; karena—does;
bhramaëa—touring.
For two purposes—to spread the path of bhakti
and to defeat and subdue the
atheists—Lord Nityänanda, the most
dedicated devotee of the Lord, wandered
throughout the country.
Nityänanda is intoxicated by prema and is
an incarnation of mercy
5.7
preme matta nityänanda kåpä-avatära
uttama, adhama, kichu nä kare vicära
ye äge paòaye, täre karaye nistära
ataeva nistärilä mo-hena duräcära
CC Ädi 5.208-9
preme—in ecstatic love; matta—mad; nityänanda—Lord
Nityänanda; kåpä—
merciful; avatära—incarnation; uttama—good;
adhama—bad; kichu—any; nä—
not; kare—makes; vicära—consideration;
ye—whoever; äge—in front; paòaye—falls
down; täre—unto him; karaye—does;
nistära—deliverance; ataeva—therefore;
nistärilä—delivered; mo—as me; hena—such;
duräcära—sinful and fallen person.
Nityänanda is intoxicated by ecstatic love
and is an incarnation of mercy, He makes
no distiction between the exalted and the
fallen. He delivers all those who fall down
before Him. Therefore He has delivered
such a sinful and fallen person as me.
Without Nitai’s mercy no one can attain
Rädhä-Kåñëa
5.8
heno nitäi bine bhäi, rädhä-kåñëa päite
näi (1)
nitäiyer karuëä ha’be, vraje-rädhä-kåñëa
päbe,
dhara nitäi-caraëa du ‘khäni (3)
Çré Nityänanda Niñöhä, Prärthanä, Çréla
Narottama Däsa Öhäkura/SGG p. 37
No one can attain Rädhä-Kåñëa without Lord
Nityänanda. By the mercy of
Nityänanda prabhu, however, one can attain
the service of Rädhä-Kåñëa in
Våndävana.
Therefore, take shelter of the holy feet of Lord Nityänanda.
Nityänanda is the Foremost Devotee
5.10
caitanyera ädi-bhakta nityänanda-räya
caitanyera yaço vaise yäïhära jihväya
ahar niça caitanyera kathä prabhu kaya
täï’re bhajile se caitanye bhakti haya
CB Ädi 9.217-218
Lord Caitanya’s first and foremost devotee
is Nityänanda Räya. The glories of
Lord Caitanya are always on his tongue.
Day and night Lord Nityänanda speaks only
of Lord Caitanya. Whoever worships Him is
a real devotee of Çré Caitanya.
Lord Nityänanda and Guru are Nondifferent
5.11
saàsärera pära haiyä bhaktira sägare
ye òübibe se bhajuka nitäi-cändere
ämära prabhura prabhu çré-gaurasundara
e baòa bharasä citte dhari nirantara
CB Ädi 17.152-3/GKH 1.60
Beyond the ocean of birth and death is the
bhakti ocean. Let those who would go
there worship Lord Nityänanda (the
original Guru). I will hold this faith within my
heart forever: My master is Nityänanda;
His Lord is Gaurasundara. (By the mercy of
Lord Nityänanda one gets the mercy of
Gaurasundara. Nityänanda is therefore the
original Guru. As such the Guru is the
representative of Lord Nityänanda. These
two are nondifferent)
Gaura and Nitäi are Inseparable
5.12
dui bhäi eka-tanu samäna-prakäça
nityänanda nä mäna, tomära habe sarva-näça
ekete viçväsa, anye nä kara sammäna
“ardha-kukkuöé-nyäya” tomära pramäëa
CC Ädi 5.175-176
dui bhäi—two brothers; eka-tanu—one body; samäna-prakäça—equal
manifestation; nityänanda—Lord
Nityänanda; nä mäne—you do not believe;
tomära—your; habe—that will be; sarva-näça—downfall;
ekete viçväsa—faith in
one; anye—in the other; nä—not;
kara—do; sammäna—respect; ardha-kukkuöényäya—
the logic of
accepting half of a hen; tomära—your; pramäëa—evidence.
These two brothers (Gaura and Nitäi) are
like one body; they are identical
manifestations. If you do not believe in
Lord Nityänanda, you will fall down. If you
have faith in one, but disrespect the
other, your logic is like the logic of accepting
half a hen.
5.13
kiàvä, doìhä nä mäniïä hao ta’ päñaëòa
eke mäni’ äre nä mäni, ei-mata bhaëòa
CC Ädi 5.17
kiàvä—otherwise; doìhä—both of Them; nä—not; mäniïä—accepting;
hao—you
become; ta’—certainly; päñaëòa—atheist;
eke—one of Them; mäni’—accepting;
äre—the other; nä mäni—not accepting; ei-mata—this kind
of faith; bhaëòa—
hypocrisy.
It would be better to be an atheist by
slighting both brothers than a hypocrite by
believing in one and slighting the other.
5.14
çré-caitanya-nityänanda-advaita-mahattva
täìra bhakta-bhakti-näma-prema-rasa-tattva
bhinna bhinna likhiyächi kariyä vicära
çunile jänibe saba vastu-tattva-sära
CC Ädi 1.108-109
çré-caitanya—of Lord Caitanya Mahäprabhu; nityänanda—of
Lord Nityänanda;
advaita—of Çré Advaita; mahattva—greatness; täìra—Their;
bhakta—devotees;
bhakti—devotion; näma—names; prema—ecstatic
transcendental love; rasa—
mellows of love; tattva—real
nature; bhinna bhinna—different; likhiyächi—I wrote;
kariyä—doing; vicära—consideration; çunile—on
hearing; jänibe—will know;
saba—all; vastu-tattva-sära—the essence of the Absolute
Truth.
If one patiently hears about the glories
of Çré Caitanya Mahäprabhu, Çré
Nityänanda Prabhu and Çré Advaita
Prabhu—and Their devotees, devotional
activities, names and fame, along with the
mellows of Their transcendental loving
exchanges—one will learn the essence of
the Absolute Truth. Therefore I have
described these [in Çré
Caitanya-caritämåta] with logic and discrimination.
Advaita and Nityänanda serve the lotus
feet of Lord Caitanya
5.15
eka mahäprabhu, ära prabhu duijana
dui prabhu sebe mahäprabhura caraëa
CC Ädi 7.14
eka mahäprabhu—one Mahäprabhu, or the supreme
predominator; ära prabhu
duijana—and the other two (Nityänanda and Advaita) are two prabhus
(masters);
dui prabhu—the two prabhus; sebe—serve;
mahäprabhura—of the supreme Prabhu;
caraëa—the lotus feet.
There is one “Mahäprabhu” and two prabhus.
The two prabhus serve the lotus feet
of Mahäprabhu.
Çré Gaura-Nityänanda Praëäma
5.16
äjänu-lambita-bhujau kanakävadätau
saìkértanaika-pitarau kamaläyatäkñau
viçvambharau dvija-varau yuga-dharma-pälau
vande jagat-priyakarau karuëävatära
Çré Caitanya Bhägavata, Ädi khanda 1.1
äjänu-lambita-bhujau—those two Lords whose long arms extend to
Their knees;
kanaka-avadätau—exuding a resplendent golden luster; saìkértana-eka-pitarau—
the sole fathers of the saìkértana
movement; kamala-äyata-akñau— eyes widespread
like lotus petals; viçvambarau—maintainers
of the cosmic creation;
dvijavarau—best of the brähmaëas; yuga-dharma-pälau—protectors
of the yuga
dharma, çré-kåñëa-näma-saìkértana; vande—I offer my
obeisances; jagatpriyakarau—
the benefactors of the entire universe; karuëa-avatärau—the
most
munificent incarnations of Godhead.
I worship the incarnations of mercy, Çré
Caitanya Mahäprabhu and Çré
Nityänanda Prabhu, whose arms extend to
Their knees, whose luster is an
enchantingly resplendent gold, who inaugurated
the saìkértana movement, whose
eyes are wide-spread like lotus petals,
who nourish the entire universe, who glorify
the brähmaëa dynasties, who protect
the yuga-dharma, and who bestow the highest
auspiciousness upon the residents of the
material world.
Çré Nityänande Niñöhä (Self-Dedication to
Çré Nityänanda Prabhu)
5.17
Prärthanä, Çréla Narottama däsa
Öhäkura/SGG p. 37
nitäi-pada-kamala, koöé-candra-suçétala,
je chäyäya jagat juòäya
hena nitäi vine bhäi, rädhä-kåñëa päite
näi,
dåòha kari’ dhara nitäiyera päya (1)
Nitäi’s lotus feet are more cooling than
the shining of millions of moons. Their
shade gives solace to the universe. O
brother, without a personality such as Nitäi, it
is not possible to attain Rädhä and Kåñëa.
So hold on very tightly (dåòha) to His
lotus feet.
se sambandha nähi jä’ra, våthä janma gela tä’ra,
sei paçu baòa duräcära
nitäi nä balila mukhe, majila saàsära
sukhe,
vidyäkule ki karibe tä’ra (2)
If someone has not yet established his
relationship with Nityänanda Prabhu, his
life has been wasted. He is no better than
an animal. Not taking the name of Nitäi
on one’s lips, one becomes absorbed in the
so-called happiness of this world. Then
what is the value of one’s education and
birth in a high family or great nation?
ahaìkäre matta haiyä, nitäi-pada päsariyä,
asatyere satya kari’ mäni
nitäiyera karuëä habe, vraje rädhä-kåñëa
päbe,
dhara nitäiyera caraëa du’khäni (3)
Forgetting Nitäi’s lotus feet, one becomes
maddened by the false concept of bodily
lifeand considers the illusory energy as
real. Receiving the mercy of Nitäi, he can
attain Çré Rädhä and Kåñëa in Vraja.
Firmly catch hold of the lotus feet of Nitäi.
nitäiyera caraëa satya, tähära sevaka
nitya,
nitäi-pada sadä kara äça
narottama baòa duùkhé, nitäi more kara
sukhé,
räkha räìgä-caraëera päça (4)
The feet of Nitäi are real and service to
Him is eternal. Always hope and pray for
the lotus feet of Nitäi. “Narottama is
very unhappy! O Nitäi, please make me happy.
Keep me tucked close to Your feet which
are like reddish lotuses.”
~ Thus ends the section Nityänanda-tattva
~
~ Advaita-tattva ~
Who is Lord Advaita Äcärya
5.18
mahä-viñëur jagat-kartä / mäyayä yaù
såjaty adaù
tasyävatära eväyam / advaitäcärya éçvaraù
advaitaà hariëädvaitäd / äcäryaà
bhakti-çaàsanät
bhaktävatäram éçaà tam / advaitäcäryam
äçraye
CC Ädi 1.12-13
mahä-viñëuù—Mahä-Viñëu, the resting place of the
efficient cause; jagat-kartä—the
creator of the cosmic world; mäyayä—by
the illusory energy; yaù—who; såjati—
creates; adaù—that universe; tasya—His;
avatäraù—incarnation; eva—certainly;
ayam—this; advaita-äcäryaù—Advaita Äcärya; éçvaraù—the
Supreme Lord, the
resting place of the material cause.
advaitam—known as Advaita; hariëä—with
Lord Hari; advaität—from being
nondifferent; äcäryam—known as Äcärya; bhaktiçaàsanät—
from the propagation of devotional service
to Çré Kåñëa; bhaktaavatäram—
the incarnation as a devotee; éçam—to
the Supreme Lord; tam—to Him;
advaita-äcäryam—to Advaita Äcärya; äçraye—I
surrender.
Maha-Viñëu is the master of the universe,
which he creates through his power of
Mäyä. Advaita Äcärya is the incarnation of
this form of the Supreme Lord. He is
known as Advaita because he is
non-different from Hari. He is known as Äcärya
because he propagates devotional service.
He is the Lord and the incarnation of the
Lord’s devotee. Therefore I take shelter
of Him.
5.19
sei navadvépe vaise vaiñëavägragaëya
‘advaita äcärya’ näma, sarva-loke dhanya
jïäna-bhakti-vairägyera guru mukhyatara
kåñëa-bhakti väkhänite ye hena çaìkara
CB Ädi 2.78-9
Residing in Navadvépa at that time was Çré
Advaita Äcärya, the topmost Vaiñëava,
who is glorified throughout the world. Çré
Advaita Äcärya was the chief amongst the
Gurus in knowledge, devotion and
renunciation. He was as expert as Lord Çiva in
explaining the devotional service of Lord
Kåñëa with knowledge and renunciation.
The Meaning of the Name Advaita
5.20
mahä-viñëura aàça advaita guëa-dhäma
éçvare abheda, teïi ‘advaita’ pürëa näma
CC Ädi 6.26
mahä-viñëura—of Lord Mahä-Viñëu; aàça—part; advaita—Advaita
Äcärya; guëadhäma—
reservoir of all attributes; éçvare—from
the Lord; abheda—nondifferent;
teïi—therefore; advaita—nondifferent; pürëa näma—full
name.
Çré Advaita, who is the reservoir of
virtues, is the main limb of Mahä-Viñëu. His
full name is Advaita, for He is identical in
all respects with the Lord.
Advaita Äcärya is a Preacher of
Kåñëa-bhakti
5.21
jéva nistärila kåñëa-bhakti kari’ däna
gétä-bhägavate kaila bhaktira vyäkhyäna
CC Ädi 6.28
jéva—the living entities; nistärila—delivered; kåñëa-bhakti—devotional
service to
Lord Kåñëa; kari’—making; däna—gift;
gétä-bhägavate—in the Bhagavad-gétä and
Çrémad-Bhägavatam; kaila—performed;
bhaktira vyäkhyäna—explanation of
devotional service.
He delivered all living beings by offering
the gift of kåñëa-bhakti. He explained
Bhagavad-Gétä and Çrémad-Bhägavatam in the
light of devotional service.
He is Mahäviñëu and a Devotee of Lord
Caitanya
5.22
advaita-äcärya-gosäïi säkñät éçvara
prabhu guru kari’ mäne, tiìho ta’ kiìkara
CC Ädi 5.147
advaita-äcärya—Advaita Äcärya; gosäïi—the Lord; säkñät
éçvara—directly the
preme Personality of Godhead; prabhu—Lord
Çré Caitanya Mahäprabhu; guru kari’
mäne—accepts Him as His teacher; tiìho ta’ kiìkara—but
He is the servant.
Lord Advaita Äcärya is directly the
Supreme Personality of Godhead. Although
Lord Caitanya accepts Him as His
preceptor, Advaita Äcärya is a servant of the
Lord.
Advaita is Sadäçiva
5.27
bhaktävatära äcäryo ‘dvaita yaù
çré-sadäçivaù
Gaura-Gaëoddeçadépikä, 11
He who was Çré Sadäçiva is the bhakta-avatära,
Çré Advaita Prabhu (Sadäçiva is
Gopéçvara Mahädeva, the müla Çiva-tattva).
Çré Kåñëa sells Himself to a devotee who
offers Him merely a tulasé leaf and
some water
5.23
tulasé-dala-mätreëa jalasya culukena vä
vikréëéte svam
ätmänaà bhaktebhyo bhakta-vatsalaù
tulasé—of tulasé; dala—a leaf; mätreëa—by only; jalasya—of
water; culukena—by a
palmful; vä—and; vikréëéte—sells;
svam—His own; ätmänam—self; bhaktebhyaù—
unto the devotees; bhakta-vatsalaù—Lord
Kåñëa, who is affectionate to His devotees.
Çré Kåñëa, who is very affectionate toward
His devotees, sells Himself to a devotee
who offers Him merely a tulasé leaf
and a palmful of water.
Çré Advaita Äcärya attracted the Lord by
pleasing Him with a tulasi leaf and water
5.24
ei çlokärtha äcärya karena vicäraëa
kåñëake tulasé-jala deya yei jana
tära åëa çodhite kåñëa karena cintana
‘jala-tulaséra sama kichu ghare nähi
dhana’
CC Ädi 3.105-6
ei—this; çloka—of the verse; artha—the meaning; äcärya—Advaita
Äcärya;
karena—does; vicäraëa—considering; kåñëake—to Lord
Kåñëa; tulasé-jala—tulasé
and water; deya—gives; yei jana—that
person who; tära—to Him; åëa—the debt;
çodhite—to pay; kåñëa—Lord Kåñëa; karena—does; cintana—thinking;
jala-tulaséra
sama—equal to water and tulasé; kichu—any; ghare—in
the house; nähi—there is
not; dhana—wealth.
Advaita Äcärya considered the meaning of
that çloka in this way: “Not finding
any way to repay the debt He owes to one
who offers Him a tulasé leaf and water, Lord
Kåñëa thinks, ‘There is no wealth in My
possession that is equal to a tulasé leaf and
water.’”
Thus the Lord, the protector of religion,
appears by the desire of His devotee
5.25
tabe ätmä veci’ kare åëera çodhana
eta bhävi’ äcärya karena ärädhana
gaìgä-jala, tulasé-maïjaré anukñaëa
kåñëa-päda-padma bhävi’ kare samarpaëa
kåñëera ähväna kare kariyä huìkära
e-mate kåñëere karäila avatära
caitanyera avatäre ei mukhya hetu
bhaktera icchäya avatare dharma-setu
CC Ädi 3.107-10
“Thus the Lord liquidates the debt by
offering Himself to the devotee.”
Considering it in this way, the Äcärya
began worshiping the Lord. Thinking of the
lotus feet of Çré Kåñëa, He constantly
offered tulasé-maïjarés and water from the
Gaìgä. He appealed to Çré Kåñëa with loud
calls and thus made it possible for Kåñëa
to appear. Therefore the principal reason
for Çré Caitanya’s descent is this appeal by
Advaita Äcärya. The Lord, the protector of
religion, appears by the desire of His
devotee.
5.26
je änila prema-dhana karuëä pracura
hena prabhu kothä’ gelä äcärya Öhäkura
Je Änila Prema-dhana, Çréla Narttama däsa
Öhäkura/SGG p.32
Who, out of His vast compassion, brought
Çré Caitanya Mahäprabhu with His
treasure of divine love to this world by
calling Him with love and affection? Where
has that Advaita Äcärya Öhäkura gone?
[Advaita Äcärya was shouting so loudly that
Näräyaëa’s throne was shaking!]
~ Thus end the section Advaita-tattva ~
~ Gadadhära-tattva ~
5.28
çré-rädhä-prema-rüpä yä purä
våndävandeçvaré
sä çré-gadädharo gaura-vallabhaù
paëòitäkhyakaù
nirëétaù çré-svarüpair yo vraja-lakñmétayä
yathä
purä våndävane lakñméù çyämasundara-vallabhä
sädyo gaura-prema-lakñméù
çré-gadädhara-paëòitaù
rädhäm anugatä yat tal lalitäpy anurädhikä
ataù präviçad eñä taà gaura-candrodaye
yathä
Gaura-gaëoddeça-dépikä 147-150
The incarnation of love who previously was
the queen of Vrindavan, Çrématé
Rädhikä, is now the beloved of Gaura named
Çréla Gadädhara Paëòita. Svarüpa
Dämodara himself indicated that Çré
Gadädhara was Vraja’s goddess of fortune, the
Lakñmé who was previously the beloved of
Çyämasundara in Våndävana. She today
has become the object of love for Gaura
and is known as Çréla Gadädhara Paëòita.
Lalitä, who is also known as Anurädhä, is
Rädhä’s closest friend and confidante. She
has also entered
into Gadädhara, as was shown in the play Chaitanya-Candrodaya
gadädhara-paëòitädi—prabhura nija-çakti
täì’-sabära caraëe mora sahasra praëati
CC Ädé 1.41
gadädhara-paëòita-ädi—headed by Çré Gadädhara Paëòita; prabhura—of
the
Supreme Lord; nija-çakti—internal
potencies; täì’-sabära—of all of them; caraëe—
unto the lotus feet; mora—my; sahasra—thousands;
praëati—respectful obeisances.
I offer my respectful obeisances unto the
internal potencies of the Lord, of whom
Çré Gadädhara Prabhu is the foremost.
[Editorial note: Çré Gadädhara
Paëòita was the foremost amongst Mahäprabhu’s
intimate devotees. He is the fountainhead
of the entire çakti-tattva and is thus
present equally in Mahaprabhu’s léläs in
Navadvépa and Néläcala (Jaganätha Puri).]
5.30
jaya nityänanda gadädharera jévana
jaya jaya advaitädi-bhaktera çaraëa
CB Ädi 2.2
All glories to the life and soul of
Nityänanda and Gadädhara! All glories to the
shelter of the devotees headed by Advaita
Prabhu!
5.31
sva-bhakti-yoga-läsinaà / sadä vraje
vihäriëaà
hari-priyä-gaëägragaà /
çacé-suta-priyeçvaram
sa-rädha-kåñëa-sevana / prakäçakaà
mahäçayaà
bhajämy ahaà gadädharaà / su paëòitaà
guruà prabhum
Çré Gadädharäñöakam 1, Çréla Svarüpa
Dämodara Gosvämé
That personality who eternally wanders in
Vraja while playfully performing Her
own loving devotional service (Çrématé
Rädhikä, who takes the form of Çré
Gadädhara in Gaura lélä), is the chief
among the beloved damsels of Çré Hari. As the
foremost of the intimate associates of the
son of Çacé (Gadädhara), he reveals the
process of service to Çré Rädhä and Kåñëa.
I worship that magnanimous, exalted
Paëòita and Guru,
Çré Gadädhara Prabhu.
Hä Hä Morä Gaura-Kiçora
5.32
Hä Hä Morä Gaura-Kiçora, Çréla
Bhaktivinoda Öhäkura/KSH A15
hä hä morä gaura-kiçora
kabe doyä kori`, çré-godruma-vane, dekhä
dibe mäna-cora (1)
Oh, my youthful Gaura! When will You be
merciful and, within the forest of
Godruma, show Yourself to me, thus
stealing my mind?
änanda-sukhada, kuïjera bhitore, gadädhara
bäme kori`
käïcana-varaëa, cäìcara cikura, naöana
suvesa dhori` (2)
In the grove of Änanda-sukhada-kuïja, You
stand with Çré Gadädhara on Your
left side. With the luster of pure gold
and beautiful curly hair, you wear the fine dress
of a dancer.
dekhite dekhite, çré rädhä-mädhava, rüpete
koribe äla
sakhé-gaëa-saìge, koribe naöana, galete
mohana-mälä (3)
In an instant, the brilliant form of Çré
Rädhä-Mädhava will appear. Accompanied
by all Their sakhés, They will dance with
enchanting garlands around Their necks.
anaìga maïjaré, sadoya hoiyä, e
däsé-karete dhori’
duhe nivedibe, dohara mädhuré, heribo
nayana bhori’ (4)
Anaìga Maïjaré, becoming compassionate,
will catch this maidservant’s hand.
She will offer me to Them, and my eyes
will fill with joy beholding Their sweetness.
~ Thus ends the section Gadadhära-tattva ~
~Çiva tattva~
Çré Gopéçvara Mahädeva praëäma
5.33
våndävanavani-pate! jaya soma soma-maule
sanaka-sanandana-sanätana-näradeòya
gopéçvara! vraja-viläsi-yugäìghri-padme
prema prayaccha nirupädhi namo namas te
Sankalpa Kalpadruma 103, Viçvanätha
Cakravarté Öhäkura/BMP p.422
våndavana—of Våndavana; avani—of the land; pate—O
Lord; jaya—all glories to
you; sa-uma—O husband of Parvati; soma—who
carries the moon; maule—on his
head; sanaka-sanandana-sanatana—by
the ancient sages who eternally stay in the
form of young boys; närada—and by
Närada Muni; idya—worshipped; gopéçvara—O
Gopéçvara; vraja—in Vraja; viläsa—who
perform pastimes; yuga—of the Divine
Couple; anghri—feet; padma—for
the lotus flower; prema—pure transcendental
love; prayaccha—please grant; nirupadhi—free
from material designations; namah
namaù—I offer my respectful obeisances; te—unto you.
“O gatekeeper of Våndävana! O Soma, all
glories to you! O you whose forehead is
decorated with the moon, and who is
worshipable for the sages headed by Sanaka,
Sanandana, Sanätana and Närada! O
Gopéçvara! Desiring that you bestow upon me
prema for the lotus feet of Çré Çré Rädhä-Mädhava who perform
joyous pastimes in
Vraja-dhäma, I offer praëämas unto
you time and again.”
Çré Gopéçvara Mahädeva fulfills the gopés’
desires
5.34
mudä gopendrasyätmaja-bhuja-pariñvaìga
nédhaye
sphurad-gopé-våndair yam iha bhägavantaà
praëayibhiù
bhajadbhis tair bhaktyä svam abhiläsitaà
präptum aciräd
yamé-tére gopéçvaram anudinaà taà kila
bhaje
Çré Vraja-viläsa-stava 87/BMP p. 422
“To obtain the jewel of being embraced by
the arms of Brajendra-nandana
Çyämasundara, the gopés, who
possess firm, loving, intimate attachment for Çré
Kåñëa, joyfully worshipped Sadäçiva with
great devotion and had all their internal
desires fulfilled without delay. Daily I
worship that Gopéçvara Mahädeva who resides
on the bank of the Yamunä.”
Lord Brahmä glorifies Çiva
5.35
kñéraà yathä dadhi-vikära-viçeña-yogät
saïjäyate na hi tataù påthag asti hetoù
yaù çambhutäm api tathä samupaiti käryäd
govindam ädi-puruñaà tam ahaà bhajämi
Çré Brahma-Saàhitä 45
aham bhajämi—I perform bhajana; tam—of
that; ädi-puruñam govindam—original
Supreme Person, Çré Govinda; yaù—who;
upaiti—takes on; çambhutäm—the state of
Çambhu; käryät—on account of
performing a special duty; yathä tathä—in the same
way that; kñéram—milk; saïjäyate—becomes;
dadhi—yogurt; vikära-viçeña-yogät—
through contact with a transforming agent;
asti—is;
hi—certainly; na—not;
påthak—different; tataù—than; hetoù—its cause
(milk).
Çré Govindadeva attains the condition of
being Çambhu for the sake of
performing a specific function, just as
milk is transformed into yogurt by contact
with a particular transforming agent,
although yogurt is not a different substance,
independent of milk which is its cause. I
engage in the bhajana of that original
personality, Çré Govinda.
5.36
çivaù çakti-yutaù çaçvat
tri-liìgo guëa-saàvåtaù
vaikärikas taijasaç ca
tämasaç cety ahaà tridhä
SB 10.88.3
[çré-çukaù uväca—Çré Çuka said:] çivaù—Lord
Çiva; çakti—with his energy, material
nature; yutaù—united; çaçvat—always;
tri—three; liìgaù—whose manifest features;
guëa—by the modes; saàvåtaù—prayed to; vaikärikaù—false
ego in the mode of
goodness; taijasaù—false ego in the
mode of passion; ca—and; tämasaù—false ego in
mode of ignorance; ca—and; iti—thus;
aham—the principle of material ego;
tridhä—threefold.
Çré Çukadeva said: Lord Çiva is always
united with his personal energy, the
material nature. Manifesting himself in
three features in response to the entreaties
of nature’s three modes, he thus embodies
the threefold principle of material ego in
goodness, passion and ignorance.
5.37
harir hi nirguëaù säkñät
puruñaù prakåteù paraù
çiva-çakti-yutaù çaçvat
tri-liìgo guëa-samvåtaù
SB 10.88.5/CC Mad 20.313/BS 45 pt
hariù—the Supreme Lord Hari; hi—indeed; nirguëaù—untouched
by the material
modes; säkñät—absolutely; puruñaù—the
Personality of Godhead; prakåteù—to
material nature; paraù—transcendental;
çiva—the auspicious one; çakti—potency;
yutaù—possessed of; çaçvat—original; tri-lingo—the
trident carrier; guna— modes
of nature; samvåtaù—encompassed by.
Çré Hari, who is transcendental to
material nature and free from mundane
qualities, is directly the Supreme
Personality of Godhead. However, Çiva is
simultaneously possessed of three types of
false ego, namely goodness, passion and
ignorance, and he is always connected with
the illusory potency. (Therefore, a jéva
can only become transcendental to the
material modes by the performance of çré
hari-bhajana).
The Bhägavatam extols Lord Çiva as the
greatest of Vaiñëavas
5.38
nimna-gänäà yathä gaìgä
devänäm acyuto yathä
vaiñëavänäà yathä çambhuù
puräëänäm idam tathä
SB 12.13.16
nimna-gänäm—of rivers flowing down to the sea; yathä—as;
gaìgä—the Ganges;
devänäm—of all deities; acyutaù—the infallible Supreme
Personality of Godhead;
yathä—as; vaiñëavänäm—of devotees of Lord Viñëu; yathä—as;
çambhuù—Çiva;
puräëänäm—of Puräëas; idam—this; tathä—similarly.
Just as the Gaìgä is the greatest of all
rivers, Lord Acyuta the supreme among
deities and Lord Çambhu [Çiva] the
greatest of Vaiñëavas, so Çrémad-Bhägavatam is
the greatest of all Puräëas.
Thus ends the
5th chapter – Nityänanda, Advaita, Gadädhara, and Çiva tattvas
Chapter 6 – Kåñëa tattva
çyämasundara çikhaëòa-çekhara
Svayaà Bhagavän is Vrajendra-nandana Çré
Kåñëa
6.1
haris tv ekaà tattvaà
vidhi-çiva-sureça-praëamitaù
yad evedaà brahma prakåti-rahitaà tat tv
anumahaù
parätmä tasyäàço jagad-aëu-gato
viçva-janakaù
sa vai rädhä-känto nava-jalada-käntiç
cid-udayaù
Daça-müla-tattva, 2/JD Ch. 13
hariù—Lord Hari; tu—and; ekam—only; tattvam—truth;
vidhi—by Lord Brahmä;
çiva—by Lord Çiva; sura-éça—by Lord Indra, the king of
the demigods; praëamitaù—
offered obeisances; yat—who; eva—certainly;
idam—this; brahma—supreme
brahman; prakåti—of material
nature; rahitam—devoid; tat—that; tv—but;
anumahaù—the splendor; para-ätmä—the supersoul; tasya—of
Him; aàçaù—a
part; jagat—to the universe; aëugataù—gone;
viçva—of the universe; janakaù—the
father; saù—He; vai—certainly;
rädhä—of Çrématé Rädhäräëé; käntaù—the lover;
nava—fresh; jalada—of a raincloud; käntiù—splendor;
cid-udayaù—a spiritual
manifestation.
“Indeed Çré Hari, to whom Brahmä, Çiva,
Indra and other demigods continuously
offer praëäma, is the only Supreme
Absolute Truth. Nirviçeña-brahma that is devoid
of çakti is Çré Hari’s bodily
effulgence. Mahä-Viñëu, who has created the universe and
who has entered into it as the indwelling
Supersoul of all, is simply His partial
manifestation. It is that Çré Hari alone,
the very form of transcendental reality (citsvarüpa),
whose complexion is the colour of a
freshly formed thunder cloud, who is
Çré Rädhä-vallabha,
the beloved of Çré Rädhä.”
Only Kåñëa is Svayaà Bhagavän
6.2
ete cäàça-kaläù puàsaù / kåñëas tu
bhagavän svayam
SB 1.3.28/CC Ädi 2.67&5.79, Mad
9.143&20.156/JD Ch.
13/Biog p. 355
ete—all these; ca—and; aàça—plenary portions; kaläù—portions
of the plenary
portions; puàsaù—of the Supreme; kåñëaù—Lord
Kåñëa; tu—but; bhagavän—the
Personality of Godhead; svayam—in
person.
“All of the above-mentioned incarnations
are either plenary portions or parts of
the plenary portions of the Lord, but Çré
Kåñëa is the original Personality of
Godhead Himself.”
Kåñëa is the origin of all and the primary
cause of all causes
6.3
éçvaraù paramaù kåñëaù
sac-cid-änanda-vigrahaù
anädir ädir govindaù
sarva-käraëa-käraëam
Çré Brahmä-saàhitä 5.1
éçvaraù—the controller; paramaù—supreme; kåñëaù—Lord
Kåñëa; sat—
(comprising) eternal existence; cit—absolute
knowledge; änanda—and absolute
bliss; vigrahaù—whose form; anädiù—without
beginning; ädiù—the origin;
govindaù—Lord Govinda; sarva-käraëa-käraëam—the cause of all
causes.
Kåñëa who is known as Govinda is the
Supreme Godhead. He has an eternal
blissful spiritual body. He is the origin
of all. He has no other origin and He is the
prime cause of all causes.
Kåñëa the Absolute Truth is One yet He is
realised in Three different ways
6.4
vadanti tat tattva-vidas
tattvaà yaj jïänam advayam
brahmeti paramätmeti
bhagavän iti çabdyate
SB 1.2.11/CC Ädi 2.11, 2.63/Biog. p. 348
etc./JD ch. 4
vadanti—they say; tat—that; tattva-vidaù—the learned
souls; tattvam—the Absolute
Truth; yat—which; jïänam—knowledge;
advayam—nondual; brahma iti—known as
Brahman; paramätmä iti—known as
Paramätmä; bhagavän iti—known as Bhagavän;
çabdyate—it is so declared.
Great seers of the truth, who understand
the nature of the Absolute Truth,
describe that non-dual truth in three ways
as impersonal Brahman, localized
Paramätmä and Bhagavän, the Personality of
Godhead.
The one Absolute Truth is conceived of in
three ways
6.5
advaya-jïäna tattva-vastu kåñëera svarüpa
brahma, ätmä, bhagavän—tina täìra rüpa
CC Adi 2.65
advaya-jïäna—knowledge without duality; tattva-vastu—the
Absolute Truth;
kåñëera—of Lord Kåñëa; sva-rüpa—own nature; brahma—Brahman;
ätmä—
Paramätmä; bhagavän—the Supreme
Personality of Godhead; tina—three; täìra—
of Him; rüpa—forms.
Lord Kåñëa Himself is the one undivided
Absolute Truth, the ultimate reality. He
manifests Himself in three features—as
Brahman, Paramätmä and Bhagavän.
Kåñëa is source of all Avatäras
6.6
rämädi-mürtiñu kalä-niyamena tiñöhan
nänävatäram akarod bhuvaneñu kintu
kåñëaù svayaà samabhavat paramaù pumän yo
govindam ädi-puruñaà tam ahaà bhajämi
BS 5.39/CC Ädi 5.155/VG p. 58/KGH (P)
aham bhajämi—I perform bhajana; tam—of that; ädi-puruñam
govindam—original
Supreme Person, Çré Govinda; yaù—who;
paramaù pumän—is the Supreme Person;
kalä-niyamena—through His forms of expanded plenary
portions (sväàça-kalä);
akarot—He performed; nänä-avatäram—many variegated
descents as avatära;
tiñöhan—remaining; bhuvaneñu—within the many material
universes; rämädimürtiñu—
in the forms of Çré Rämacandra etc; kintu—however;
kåñëaù—as Çré
Kåñëa; svayam—He Himself
personally; samabhavat—descended.
I worship Govinda, the primeval Lord, who
manifested Himself personally as
Kåñëa and the different avatäras in
the world in the forms of Räma, Nåsiàha,
Vämana, etc., as His subjective portions.
Kåñëa is the Supreme master – all others
are His servants
6.7
ekale éçvara kåñëa, ära saba bhåtya
yäre yaiche
näcäya, se taiche kare nåtya
ekale—alone; éçvara—the Supreme Personality of Godhead; kåñëa—Kåñëa;
ära—
others; saba—all; bhåtya—servants;
yäre—unto whom; yaiche—as; näcäya—He
causes to dance; se—He; taiche—in
that way; kare nåtya—dances.
Lord Kåñëa alone is the supreme
controller, and all others are His servants. They
dance as He makes them do so.
6.8
keha mäne, kehä nä mäne, saba taìra däsa
ye nä mäne, tära haya sei päpe näça
CC Ädi 6.85
keha mäne—someone accepts; keha nä mäne—someone
does not accept; saba täìra
däsa—all His servants; ye nä mäne—one who does not
accept; tära—of him; haya—
there is; sei—that; päpe—in
sinful activity; näça—annihilation.
Some accept Him whereas others do not, yet
everyone is His servant. One who
does not accept Him will be ruined by his
sinful activities.
Nothing is superior to Kåñëa, everything
and everybody is dependent on Him
like pearls on a thread
6.9
mattaù parataraà nänyat / kiïcid asti dhanaïjaya
mayi sarvam idaà protaà / sütre maëi-gaëä
iva
BG 7.7/JD Ch.13
dhanaïjaya—O winner of wealth, Arjuna; na asti—there does not
exist; kiïcit—
anything; anyat—else; parataraà—greater;
mattaù—than Me; sarvam—all; idam—
this universe; protam— is
dependent; mayi—on Me; iva—as; maëi-gaëäù—jewels;
sütre—(strung) on a thread.
O Dhanaïjaya, there is no Truth superior
to Me. Everything is dependent on Me,
resting upon Me, as pearls are strung on a
thread.
Kåñëa is the supreme enjoyer, controller
and well-wisher
6.10
bhoktäraà yajïa-tapasäà /
sarva-loka-maheçvaram
suhådaà sarva-bhütänäà / jïätvä mäà çäntim
åcchati
BG 5.29
bhoktäram—the beneficiary; yajïa—of
sacrifices; tapasäm—and penances and
austerities; sarva-loka—of all
planets and the demigods thereof; mahä-éçvaram—the
Supreme Lord; su-hådam—the
benefactor; sarva—of all; bhütänäm—the living
entities; jïätvä—thus knowing; mäm—Me
; çäntim—relief from material pangs;
åcchati—one achieves.
A person in full consciousness of Me,
knowing Me to be the ultimate enjoyer of
all sacrifices and austerities, the
Supreme Lord and controller of all planets and
demigods, and the benefactor and
well-wisher of all living entities, attains peace
from the pangs of material miseries.
6.11
ahaà hi sarva-yajïänäà / bhoktä ca prabhur
eva ca
na tu mäm abhijänanti / tattvenätaç
cyavanti te
BG 9.24
aham—I; hi—surely; sarva—of all; yajïänäm—sacrifices;
bhoktä—the enjoyer; ca—
and; prabhuù—the Lord; eva—also;
ca—and; na—not; tu—but; mäm—Me;
abhijänanti—they know; tattvena—in reality; ataù—therefore;
cyavanti—fall down;
te—they.
I am the only enjoyer and master of all
sacrifices. Therefore, those who do not
recognize My true transcendental nature
fall down.
Kåñëa is everyone’s maintainer and provider
6.12
nityo nityänäà cetanaç cetanänäm
eko bahünäà yo vidadhäti kämän
Kaöha Upaniñad 2.2.13/Biog p.406/JD
Ch.1,12,18,
nityaù—the singular eternal; nityänäm—of the plural
eternals; cetanaù—the
singular conscious being; cetanänäm—of
the plural conscious beings; ekaù—that
one; bahünäm—of the many; yaù—He
who; vidadhati—supplies; kämän—all desires
or necessities of life.
He is the chief eternal Being among all
eternal beings, and the supreme conscious
Being among all conscious beings. That one
Supreme fulfills the desires of all the
many and provides them with everything
they need.
The meaning of Näräyaëa
6.13
‘nära’-çabde kahe sarva jévera nicaya
‘ayana’-çabdete kahe tähära äçraya
CC Ädi 2.38
nära-çabde—by the word nära; kahe—one means; sarva
jévera—of all living entities;
nicaya—the assemblage; ayana-çabdete—by the word ayana; kahe—one
means;
tähära—of them; äçraya—the refuge.
“The word ‘nära’ refers to the
aggregate of all the living beings and the word
‘ayana’ refers to the refuge of
them all.” Thus the name ‘Näräyaëa’ means he who
gives shelter to all jévas in this
shelter-less world.
The definition of Bhagavän
6.14
aiçvaryasya samagrasya / véryasya yaçasaù
çriyaù
jïäna-vairägyayoç caiva / ñaëëäà bhagam
itéìganä
Viñnu Purana 6.5.47/JD Ch 13/Biog p. 409
aiçvaryasya—of opulence or wealth; samagrasya—in
full; véryasya—of strength,
power; yaçasaù—of fame; çriyaù—of
beauty; jïäna—of knowledge; vairägyayoù—
and of renunciation; ca—and; eva—certainly;
ñaëëam—of the six; bhaga—
opulence; iti—thus; iìgaëa—the
division.
“Bhagavän is He who possesses all
opulences in full: all beauty, all fame, all wealth,
all strength, all knowledge, all
renunciation – all these qualities are manifested in
Bhagavän to the fullest extent.”
Kåñëa is the source of all knowledge
6.15
sarvasya cähaà hådi sanniviñöo
mattaù småtir jïänam apohanaï ca
vedaiç ca sarvair aham eva vedyo
vedänta-kåd veda-vid eva cäham
BG 15.15/Biog p.356
sarvasya—of all living beings; ca—and; aham—I; hådi—in
the heart; sanniviñöaù—
situated; mattaù—from Me; småtiù—remembrance;
jïänam—knowledge;
apohanam—forgetfulness; ca—and; vedaiù—by the Vedas; ca—also;
sarvaiù—all;
aham—I am; eva—certainly; vedyaù—knowable; vedänta-kåt—the
compiler of the
Vedänta; veda-vit—the knower of the
Vedas; eva—certainly; ca—and; aham—I.
I am seated in everyone’s heart, and from
Me come remembrance, knowledge and
forgetfulness. By all the Vedas, I am to
be known. Indeed, I am the compiler of
Vedänta, and I am the knower of the Vedas.
Kåñëa is the source of the impersonal
Brahman
6.16
brahmaëo hi pratiñöhäham /
amåtasyävyayasya ca
çäçvatasya ca dharmasya /
sukhasyaikäntikasya ca
BG 14.27/Biog. p.27
brahmaëaù—of the impersonal brahmajyoti; hi—certainly;
pratiñöhä—the basis;
aham—I am; amåtasya—of the immortal; avyayasya—of
the imperishable; ca—also;
çäçvatasya—of the eternal; ca—and; dharmasya—of
the constitutional position;
sukhasya—of happiness; aikäntikasya—ultimate; ca—also.
I alone am the basis of that nirviçeña-brahma
and the sole refuge of everlasting
immortality, eternal dharma and the
transcendental bliss of prema arising from
aikäntika-bhakti.
Kåñëa’s effulgence is the source of
Brahman
6.17
yasya prabhä prabhavato
jagad-aëòa-koöikoöiñv
açeña-vasudhädi vibhüti-bhinnam
tad brahma niñkalam anantam açeña-bhütaà
govindam ädi-puruñaà tam ahaà bhajämi
BS 40/Biog. p.27
yasya—of whom; prabhä—the effulgence; prabhavataù—of
one who excels in power;
jagat-aëòa—of universes; koöi-koöiñu—in
millions and millions; açeña—unlimited;
vasudhä-ädi—with planets and other manifestations; vibhüti—with
opulences;
bhinnam—becoming variegated; tat—that; brahma—Brahman;
niñkalam—without
parts; anantam—unlimited; açeña-bhütam—being
complete; govindam—Govinda;
ädi-puruñam—the original person; tam—Him; aham—I;
bhajämi—worship.
“I worship Govinda, the primeval Lord,
whose effulgence is the source of the
nondifferentiated Brahman mentioned in the
Upaniñads, being differentiated from
the infinity of glories of the mundane
universe and appearing as the indivisible,
infinite, limitless, truth.”
The sädhaka considers Brahman realisation
an obstacle to bhakti
6.18
hiraëmayena pätreëa / satyasyäpihitaà
mukham
tat tvaà püñann apävåëu / satya-dharmäya
dåñöaye
Çré Éçopaniñad 15
hiraëmayena—by a golden effulgence; pätreëa—by
a dazzling covering; satyasya—of
the Supreme Truth; apihitam—covered;
mukham—the face; tat—that covering;
tvam—Yourself; püñan—O sustainer; apävåëu—kindly
remove; satya—pure;
dharmäya—unto the devotee; dåñöaye—for exhibiting.
O my Lord, sustainer of all that lives,
Your real face is covered by Your dazzling
effulgence.
Kindly remove that covering and exhibit Yourself to Your pure devotee.
The Paramätma feature
6.19
kecit sva-dehäntar-hådayävakäçe
prädeça-mätraà puruñaà vasantam
catur-bhujaà
kaïja-rathäìga-çaìkha-gadä-dharaà dhäraëayä smaranti
SB 2.2.8
kecit—others; sva-deha-antaù—within the body; hådaya-avakäçe—in
the region of
the heart; prädeça-mätram—measuring
only eight inches; puruñam—the
Personality of Godhead; vasantam—residing;
catuù-bhujam—with four hands;
kaïja—lotus; ratha-aìga—wheel, Cakra; çaìkha—conchshell;
gadä-dharam—and
with a club in the hand; dhäraëayä—conceiving
in that way; smaranti—do
meditate upon Him.
“Others conceive of the Personality of
Godhead residing within the body in the
region of the heart and measuring only
eight inches, with four hands carrying a
lotus, a Cakra, a conch-shell and a club
respectively.”
6.20
ananta sphaöike yaiche eka sürya bhäse
taiche jéve govindera aàça prakäçe
CC Ädi 2.19
ananta—unlimited; sphaöike—in crystals; yaiche—just
as; eka—one; sürya—sun;
bhäse—appears; taiche—just so; jéve—in the living
entity; govindera—of Govinda;
aàça—portion; prakäçe—manifests.
As the one sun appears reflected in
countless jewels, so Govinda manifests
Himself [as Paramätmä] in the hearts of
all living beings.
Brahman and Paramätma are but partial
aspects of Bhagavän Çré Kåñëa
6.21
kåñëäàñaù paramätmä vai brahma taj-jyotir
eva ca
paravyomädhipas tasyaiçvarya-mürtir na
saàçayaù
Daça-müla tattva, Ch 3
Çré Kåñëa is the only Lord. Paramätmä is
His part and Brahman His effulgence.
Çré Näräyaëa in Vaikuëöha is the majestic
(aiçvarya) manifestation of Çré Kåñëa. The
Veda and other scriptures clearly show
this, clearing all doubt.
Kåñëa’s opulence
6.22
raso ’ham apsu kaunteya / prabhäsmi
çaçi-süryayoù
praëavaù sarva-vedeñu / çabdaù khe
pauruñaà nåñu
BG 7.8
rasaù—taste; aham—I; apsu—in water; kaunteya—O
son of Kunté; prabhä—the
light; asmi—I am; çaçi-süryayoù—of
the moon and the sun; praëavaù—the three
letters a-u-m; sarva—in all; vedeñu—the
Vedas; çabdaù—sound vibration; khe—in
the ether; pauruñam—ability; nåñu—in
men.
O son of Kunté, I am the taste of water,
the light of the sun and the moon, the
syllable oà in the Vedic mantras; I
am the sound in ether and ability in man.
Kåñëa inspires the jévas with various
conceptions of Himself
6.23
tam imam aham ajaà çaréra-bhäjäà
hådi hådi dhiñöhitam ätma-kalpitänäm
pratidåçam iva naikadhärkam ekaà
samadhi-gato 'smi vidhüta-bheda-mohaù
tam—that Personality of Godhead; imam—now present before me; aham—I;
ajam—the unborn; çaréra-bhäjäm—of the conditioned soul; hådi
hådi—in the
heart of hearts; dhiñöhitam—situated;
ätma—the Supersoul; kalpitänäm—of the
speculators; pratidåçam—in every
direction; iva—like; na ekadhä—not one;
arkam—the sun; ekam—one only; samadhi-gataù asmi—I
have undergone
trance in meditation; vidhüta—being
freed from; bheda-mohaù—misconception
of duality.
Now I am enetring into the stage of trance
and in this satge my mind is being
completely cleansed of all duality. Now I
am realising that it is You, Kåñëa, who is
actually in the heart of every living
being. You are insdie and outside of everything
and everyone, and although You are One, it
is You who inspires them with their
various conceptions of You, just as the
sun, although one, may be perceived
differently by different people.
Kåñëa does not manifest His personal form
to all
6.24
nähaà prakäçaù sarvasya
yoga-mäyä-samävåtaù
müòho ’yaà näbhijänäti
loko mäm ajam avyayam
BG 7.25
na—nor; aham—I; prakäçaù—manifest; sarvasya—to
everyone; yoga-mäyä—by
internal potency; samävåtaù—covered;
müòhaù—foolish; ayam—these; na—not;
abhijänäti—can understand; lokaù—persons; mäm—Me;
ajam—unborn;
avyayam—inexhaustible.
I am never manifest to the foolish and
unintelligent. For them I am covered by My
internal potency, and therefore they do
not know that I am unborn and infallible.
“Fools deride Me when I descend in the
human form”
6.25
avajänanti mäà müòhä / mänuñéà tanum
äçritam
paraà bhävam ajänanto / mama
bhüta-maheçvaram
BG 9.11
avajänanti—deride; mäm—Me; müòhäù—foolish
men; mänuñém—in a human form;
tanum—a body; äçritam—assuming; param—transcendental;
bhävam—nature;
ajänantaù—not knowing; mama—My; bhüta—of
everything that be; mahäéçvaram—
the supreme proprietor.
Fools deride Me when I descend in the
human form. They do not know My
transcendental nature as the Supreme Lord
of all that be.
Kåñëa’s body is not material
6.26
ajo ‘pi sann avyayätmä
bhütänäm éçvaro ‘pi san
prakåtià sväm adhiñöhäya
sambhavämy ätma-mäyayä
SBG 4.6
ajaù—unborn; api—although; san—being; avyaya-ätmä—(and
having) an
imperishable body; bhütänäm—of
(all) beings; içvaraù—the Lord; san—being; api—
although; prakåtim—nature; sväm—My
original; adhiñöhäya—situated;
sambhavämi—I fully manifest; ätma-mäyayä—by
My mystic potency.
“Although I am unborn, imperishable and
the controller of all living entities, I
appear by My Yogamäyä potency in My
original sac-cid-änanda-svarüpa.”
Kåñëa’s birth and activities are
transcendental
6.27
janma karma ca me divyam / evaà yo vetti
tattvataù
tyaktvä dehaà punar janma / naiti mäm eti
so ’rjuna
BG 4.9
janma—birth; karma—work; ca—also; me—of
Mine; divyam—transcendental;
evam—like this; yaù—anyone who; vetti—knows; tattvataù—in
reality; tyaktvä—
leaving aside; deham—this body; punaù—again;
janma—birth; na—never; eti—
does attain; mäm—unto Me; eti—does
attain; saù—he; arjuna—O Arjuna.
One who knows the transcendental nature of
My appearance and activities does
not, upon leaving the body, take his birth
again in this material world, but attains
My eternal abode, O Arjuna.
All incarnations are included in Kåñëa,
the Avatäré (source of all incarnations)
6.28
pürëa bhagavän avatare yei käle
ära saba avatära täìte äsi’ mile
CC Ädi 4.10
pürëa—full; bhagavän—the Supreme Personality of Godhead; avatare—incarnates;
yei—that; käle—at the time; ära—other; saba—all;
avatära—incarnations; täìte—
in Him; äsi’—coming; mile—meet.
When the complete Supreme Personality of
Godhead descends, all other
incarnations of the Lord meet together
within Him.
Viñëu is an incarnation of Kåñëa
6.29
näräyaëa, catur-vyüha, matsyädy-avatära
yuga-manvantarävatära, yata äche ära
sabe äsi’ kåñëa-aìge haya avatérëa
aiche avatäre kåñëa bhagavän pürëa
CC Ädi 4.11-12
näräyaëa—Lord Näräyaëa; catuù-vyüha—the four expansions; matsya-ädi—
beginning with Matsya; avatära—the
incarnations; yuga-manv-antara-avatära—the
yuga and manv-antara incarnations; yata—as
many as; äche—there are; ära—other;
sabe—all; äsi’—coming; kåñëa-aìge—in the body of
Lord Kåñëa; haya—are;
avatérëa—incarnated; aiche—in this way; avatare—incarnates;
kåñëa—Lord Kåñëa;
bhagavän—the Supreme Personality of Godhead; pürëa—full.
Lord Näräyaëa, the four primary expansions
[Väsudeva, Saìkarñaëa, Pradyumna
and Aniruddha], Matsya and the other lélä
incarnations, the yuga-avatäras, the
manv-antara incarnations and as many other incarnations
as there are—all descend
in the body of Lord Kåñëa. In this way the
complete Supreme Godhead, Lord Kåñëa
Himself, appears.
It is not Kåñëa who kills the demons but
His expansion Véñëu who is present
within Him
6.30
ataeva viñëu takhana kåñëera çarére
viñëu-dväre
kare kåñëa asura-saàhäre
Om Tat Sat
(Continued...)
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