Sri Prabandhåvalî -3

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Sri Prabandhåvalî

Sri Sri guru-gaura∫gau jayata˙

SREE PRABANDHAVALE

A Collection of Devotional Essays

Sri Prabandhåvalî

cri cri guru-gaura∫gau jayata˙

CRE PRABANDHAVALE

A Collection of Devotional Essays

Then Nityananda Prabhu said, “Hey, aparadhi ! You are

committing an offence to maha-prasada. You consider it to

be mere food, and that it is merely being thrown around?

You can’t see that it bestows good fortune, and that whoever’s

body is touched by this prasada at once crosses over

maya.”

In this way, there was generally some quarrelling

between them. When they would go for bathing, then certainly

there would be quarrelling. At that time Nityananda

Prabhu was very young. Mahaprabhu was the youngest,

next came Nityananda, and the oldest of all was Advaita

Acarya, whose thoughts are sometimes very difficult to

understand. He sent a mysterious sonnet to Mahaprabhu.

baulake kahiha, – loka ha-ila baula

baulake kahiha, – ha†e na vikaya caula

baulake kahiha, – kaye nahika aula

baulake kahiha, – iha kahiyache baula

Cri Caitanya-caritamRta (Antya-lila 19.20–1)

One madman is sending a message to another madman.

There is no longer necessity for rice in the marketplace, so

it is time for the shop to be closed.

No one could understand this sonnet. Upon reading it,

Mahaprabhu was a little indifferent. Only Svarupa

Damodara could understand a little of Advaita Acarya’s

mood; no one else could understand. And he said that one

madman – Advaita Acarya, who is mad with kRs√a-prema –

is sending a message to another madman – Cri Caitanya

Mahaprabhu, the one who made the world mad with kRs√aprema,

the original madness. “There is no longer necessity

for rice” means that prema has been given to everyone, and

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now the task is completed. “Therefore the shop should be

closed” means “Your pastimes in the material world should

now come to a close.” But no one understood this; only

Svarupa Damodara could know something of its meaning.

In this way Advaita Acarya’s pastimes were mysterious and

wonderful.

Although the gist of Bhagavad-gita advocates bhakti, at

the time of Advaita Prabhu’s appearance no one was

explaining it in that way. The message of the Gita is full of

devotion – vicate tad anantaram (Bhagavad-gita (18.55)):

“Ultimately he enters into Me.” Advaitavadis interpret this

to mean that Bhagavan and the jiva merge in Brahman and

become one. They say that by chanting “ahaμ brahmasmi”

and practising meditation, the apparent individuality of the

souls merge in the end, and that the material world is false.

Advaita Acarya first of all gave the explanation of bhakti

from these verses: satataμ kirtayanto mam (Bhagavad-gita

(9.14)); ananyac cintayanto maμ, ye jana˙ paryupasate

(9.22); and bhakti labhate param (18.54) – in the end, we

will attain bhakti. By the medium of the precepts described

in these verses, then vicate tad anantaram – we enter into

bhakti. Not that we meet Bhagavan in Brahman, entering

into undifferentiated light. Vicate means that we enter into

His dhama and attain His service, but some people were

trying to change the meaning.

After some time, Advaita Acarya went to Cantipura and

also started explaining the meaning of vicate tad anantaram

as “ahaμ brahmasmi: all souls will merge in Brahman.”

Hearing of this, Mahaprabhu went there and pulled his

beard and beat him until Sita-devi, Advaita Acarya’s wife,

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came and protected him. This is also wonderful because

having been beaten, Cri Advaita became very pleased and

started dancing. Previously, Mahaprabhu was offering

pra√ama to him and offering him respect befitting one’s

guru because Advaita Prabhu was a disciple of Madhavendra

Puri. Mahaprabhu was thinking, “He is a disciple of My

parama-guru, so it is My duty to offer pra√ama and seva to

him. He is worshipful to Me, and therefore I should serve

and worship him.”

For ridding Himself of this service, Advaita Acarya gave

the impersonalist nirvicesavada explanation of Bhagavadgita.

When Mahaprabhu became angry and started beating

him, Advaita Acarya said, “Today my life has become

successful. I wanted You to accept service from me, because

You are senior to me. Who can possibly be senior to You?”

Mahaprabhu then became shy.

Another time, Mahaprabhu said to His mother Caci-devi,

“I will not show love to you anymore because you have

disrespected a devotee. You have committed vais√avaaparadha.

You told Advaita Prabhu that, ‘Your name

Advaita (meaning non-dual) is not suitable; rather your

name should be Dvaita (dual). You are not advaita, you are

dvaita.’ What you said was that Advaita Acarya brings ‘duality’,

separation in relationships – that he separates a mother

from her son, a father from his son, a brother from his

brother. Advaita Acarya explains the path of devotion,

thereby breaking the chains that bind one to the material

world. A mother has natural affection for her offspring, but

if Advaita Prabhu is able to increase someone’s spontaneous

attraction towards KRs√a, then what could be greater than

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that? If someone is giving the instruction that the jiva has

forgotten Bhagavan for millions of births, and then establishes

sambandha (knowledge of our true relationship with

Bhagavan) and sadhya (the final attainment), and gives

instruction for bhajana that cuts the chains that bind us to

the material world, what could be greater than that?”

Caci-devi replied, “He separated me from my beloved

Vicvarupa. He gave such instruction that it separated me

from Vicvarupa, who left home and became a sannyasi.

Therefore ‘Advaita’ means that person whom having met

once, one will not desire anything within this world. So his

name should be ‘Dvaita’ instead.”

Mahaprabhu said, “Since you spoke to a devotee in this

way, none of us will show you love anymore.”

As she stood there, everyone told her that because she

had committed an offence at the feet of Advaita Acarya,

they could not show any love to her. Then Caci-devi went

to beg forgiveness from Advaita Acarya, but instead he fell

at her feet and said, “You are the mother of the entire

world. It is not possible for you to commit any offence. But

alright, if someone says that there has been some offence,

then I say it is hereby forgiven.” Then Caci-devi returned to

Mahaprabhu and everything was set right. Many wonderful

pastimes like this were performed by Cri Advaita Prabhu.

Advaita Acarya was also instrumental in bringing Cri

Caitanya Mahaprabhu to this world. At the end of Dvaparayuga,

upon completing His pastimes in this world and

returning to Goloka VRndavana, Cri KRs√acandra thought,

“I have three desires that have not yet been fulfilled.

Understanding the glories of Radhika’s love, discovering

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the sweetness that She finds within Me, and tasting that

sweetness – without assuming the sentiment of Radhika

Herself and the effulgence of Her form, it will not be possible

to experience these three things. I have tasted sakhyarasa,

vatsalya-rasa and madhurya-rasa, but as yet I have been

unable to experience what Her happiness is upon seeing

Me, and what is the nature of Her prema for Me. In order

to experience this, I must again go to the material world.”

At that time it was necessary for the yuga-dharma to be

given. The age of Kali, which lasts for 432,000 years, had

come. Ordinarily, at the end of each yuga an incarnation of

Bhagavan comes, just as at the end of Treta-yuga,

Ramacandra came, and at the end of Dvapara-yuga, KRs√a

came. Such a yuga-avatara comes when the disorder in the

material world has reached its highest limit.

dharma-saμsthapanarthaya

sambhavami yuge yuge

Bhagavad-gita (4.8)

In order to re-establish the principles of religion, I appear

millennium after millennium.

Bhagavan thinks, “Just see how much sinful activity is

increasing and how the chaos is escalating due to the

demons. When should I descend?”

So there are actually four reasons for Mahaprabhu’s

descent. Two are primary, and two are secondary. The

most primary reason is for tasting the prema of Radhika,

and the second reason is:

anarpita-cariμ cirat karu√ayavatir√a˙ kalau

samarpayitum unnatojjvala-rasaμ sva-bhakti-criyam

Cri Caitanya-caritamRta (Adi-lila 1.4)

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By His causeless mercy He appears in the age of Kali to

bestow what no incarnation has ever offered before: unnata

ujjvala-rasa – the most sublime amorous mellow in His own

service.

Mahaprabhu wanted to give a specific wealth of prema to

the jivas that had never been bestowed by any previous

incarnations: unnata-ujjvala-rasa – the parakiya-bhava of

the gopis. There are two kinds of unnata-ujjvala-parakiyarasa.

One kind, the sentiment of Radhika, is not “giveable”.

But the other, the sentiment of the nitya-sakhis and the

pra√a-sakhis who serve Radha, and who, following Her,

also serve KRs√a – that unnata-ujjvala-rasa can be given.

Therefore to bestow the highest prema upon all jivas and to

taste the prema of Radhika, KRs√a comes.

His third reason for coming is to preach the yugadharma,

nama-sa∫kirtana; and the fourth reason is:

yada yada hi dharmasya

glanir bhavati bharata

abhyutthanam adharmasya

tadatmanaμ sRjamy aham

Bhagavad-gita (4.7)

Whenever and wherever there is a decline in religious practice,

O descendent of Bharata, and a predominant rise of

irreligion – at that time I descend.

These are the four reasons.

KRs√a was thinking, “When should I go? To establish the

yuga-dharma, descending at the end of the yuga is alright,

but if instead I preach nama-sa∫kirtana at the beginning of

the yuga, the degrading influence of the yuga will have a

lesser effect on the jivas. When should I give the sentiment

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of the gopis, and when should I taste the love of Radhika?”

He was considering all of these things.

Meanwhile Advaita Acarya saw that bhakti was gradually

disappearing from the world, and he thought, “Now is the

appropriate time for KRs√a’s incarnation. If He doesn’t

come now, what will happen later?” At the same time, he

was also thinking this in the form of Kara√odakacayi Vis√u.

He was pondering in that place where sattva, rajas and

tamas are all in the same position. There are two causes of

the world: one is upadana, the ingredient cause, and the

other is nimitta, the efficient cause. Maha-Vis√u himself is

the nimitta cause, and his part, Advaita Acarya, is the

upadana cause.

Suppose I were to point to someone and say, “This man

is a hooligan, thief and liar. Grab him and throw him outside;

he should never be allowed in here again.” Now you

may not know him, but by my saying this, you throw him

out. So who is the cause of him being thrown out? By my

order you grabbed this man and ejected him, so you are the

upadana cause, and I am the nimitta cause. But who is the

real cause of the man being ejected? By his own misbehaviour,

the man himself is the cause; and this is exactly the

situation regarding the creation of the material world.

Kara√odakacayi Vis√u assumes two forms to create the

material world: as the efficient cause and the ingredient

cause. When the two of them come together, countless

brahma√∂as are generated. But if Bhagavan did not inject

His desire, then what? In any activity, there is first the

desire for it to take place. Therefore the desire of Maha-

Vis√u is the primary cause, and dependent on His desire is

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the desire of Advaita Acarya, which is the secondary cause.

In this way Kara√odakacayi Vis√u performs the activity of

creating the world, and His incarnation is Advaita Acarya.

advaita-acarya gosani saksat icvara

ya∫hara mahima nahe jivera gocara

Cri Caitanya-caritamRta (Adi-lila 6.6)

Cri Advaita Acarya is directly the Ecvara Himself. His glories

cannot be comprehended by ordinary living beings.

From mahat-tattva, false ego arises. From false ego

comes sound, touch, form, taste and smell. Next come the

eleven senses, and next are the five material elements. That

makes twenty-two, and with the intelligence and mind it

makes twenty-four. Then adding prakRti, purusa, atma and

Paramatma makes twenty-eight aspects of tattva altogether.

Leaving aside Bhagavan and jivatma, only the remainder are

accepted by the sa∫khya and the nyaya schools of thought.

ye purusa sRs†i-sthiti karena mayaya

ananta brahma√∂a sRs†i karena lilaya

icchaya ananta murti karena prakaca

eka eka murte karena brahma√∂e praveca

se purusera aμca – advaita, nahi kichu bheda

carira-vicesa ta∫ra – nahika viccheda

sahaya karena ta∫ra la-iya ’pradhana’

ko†i brahma√∂a karena icchaya nirma√a

Cri Caitanya-caritamRta (Adi-lila 6.8–11)

Maha-Vis√u performs the function of creation of all the

material universes, and Advaita Acarya is directly an incarnation

of him. Creating and maintaining these countless

universes by his external energy is his pastime, and by his

own will he expands into countless forms and enters into

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each and every universe. Advaita Acarya is a non-different

part and parcel of Maha-Vis√u, or in other words, another

form of him.

Some say that nature enacts the process of creation by

itself, and they give this example: “A cow eats grass, and

automatically milk is produced. What is the necessity of

anyone else in this process? In this way nature does everything

by itself.”

To refute this, an innocent, less-educated Vais√ava said,

“The cow eats grass and then gives milk, so why then

doesn’t the bull eat grass and also give milk? Does he need

to eat more grass?”

The pa√∂ita of the sa∫khya school had to think for a

moment. Then he said, concerning the upadana cause, “To

make a house, all elements such as bricks are necessary.”

Then the Vais√ava said, “So if by bricks or cement a

house will be made, then here we will place one thousand

kilos of cement, ten thousand bricks, an entire lake of water,

and wood and marble also. Will that make a house? By the

upadana only it will not happen because it needs the nimitta

cause. There may be a pen and paper, but by themselves

will they write? Therefore, by the material nature alone

creation will not take place as long as the desire of

Bhagavan is not there.”

No action can take place by itself in the material world,

so therefore this prakRtivada philosophy is erroneous.

PrakRti means matter, purusa is conscious, and when both

come together there is creation. In prakRti there is no

action, no innate desire – it is inert matter. But when it is

activated by the purusa, then automatically the task is

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accomplished. The communists say, “What is the need of

God in this? Nature creates by itself,” but there is no one in

the world who can create by himself.

A lame man and a blind man were going somewhere

together and the lame man said, “Take me on your shoulders.

Seeing with my eyes, I will tell you to go right, left or

straight on the path, and with your legs we will go there.

Otherwise you will not be able to go there, and neither will

I.” Working together, they reached their desired destination.

In this example the lame man is conscious, and the

blind man is also conscious, and both being conscious, the

work was done. But in creation only Bhagavan is conscious,

and nature is not. Without at least one conscious being no

work in the world can be done. These issues may seem a

little dry, but they are very important and tasteful points

related to bhakti, and Vais√avas should make an effort to

understand them.

In all of this tattva, the root cause of the material world

is KRs√a because originally He injects His desire. He

becomes two kinds of Sa∫karsa√a: the root Sa∫karsa√a and

Maha-Sa∫karsa√a. From Maha-Sa∫karsa√a He becomes

Kara√odakacayi Vis√u, and subsequently He becomes

Advaita Acarya and the upadana cause. Some people say

that the upadana cause is separate from Bhagavan, that the

upadana cause of the material world is not Bhagavan. They

say that He may be the nimitta cause, but He cannot be the

upadana cause. But besides KRs√a there is nothing, so from

where has the material world come? From where has the

mahat-tattva come? It has also come from the desire of

KRs√a. There is nothing in all of existence that is separate

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from Him. Kara√odakacayi manifests the creation, and the

mahat-tattva, nature herself, is thus non-different from

Him. To correct the souls that have forgotten Bhagavan,

prakRti is manifest by His desire and gives the jiva an external

form. The jiva may consider his placement in that condition

of life to be an opportunity for great happiness, but

actually it is punishment. Just like when a crazy man dances

around naked – people will beat him, and without eating or

drinking he wanders around. He says, “I am the king” or “I

am the prime minister” and he thinks himself to be happy.

Our condition is exactly like that. We may consider ourselves

happy, but in reality we are not in a happy condition

at all.

Thus Advaita Acarya was thinking, “The world has

become atheistic. One after another, people are forgetting

Bhagavan, and for me to rectify them alone is not possible.

To bring devotion to the non-devotees will be very, very

difficult work. Without the cakti of KRs√a Himself, it simply

cannot be done.”

Besides devotees, there are so many people in the world

who are preaching, but they are all preaching maya. They

are preaching twisted philosophies, and seeing this, Cri

Advaita thought, “They have no relation with Bhagavan and

they do not preach bhakti. Even when they do preach from

Crimad-Bhagavatam and Bhagavad-gita, they express only

the desires of their minds. They are indifferent to sanatanadharma

and pure devotion, and all of them – especially the

mayavadis – will only hear what they want to hear.

Defeating Rava√a was not a very difficult thing, and killing

Kaμsa was also not a difficult thing. These actions could

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have been done by a Vis√u incarnation, but changing the

thinking of these mayavadis is very difficult. Only if KRs√a

Himself comes into this world will it be possible.”

Since Advaita Prabhu was at least sixty years old when

Mahaprabhu appeared, he was the oldest of all of

Mahaprabhu’s associates. Nityananda Prabhu was approximately

five years older than Mahaprabhu. Mahaprabhu’s

plan was that He would first arrange for His devotees to

appear in this world, and then He would descend Himself.

Advaita Acarya appeared first, and seeing the condition of

the world, he thought, “How will I call KRs√a? There are so

many types of worship of KRs√a, but amongst all of these,

the glories of tulasi are the greatest. KRs√a will be so pleased

with anyone who offers Him a tulasi leaf and Ganges water

that it will overpower Him.” Thus he took a tulasi bud –

two soft leaves with a manjari in the middle – and, with great

prema and tears flowing from his eyes, worshipped KRs√a

beside the Ganges.

KRs√a was originally thinking, “When will I descend?

Maybe in ten or twenty thousand years, or maybe even after

one hundred thousand years.” But upon hearing Advaita

Acarya’s prayer, He came at once. Therefore Advaita

Acarya is another primary reason for the descent of

Mahaprabhu.

At birth, Cri Advaita was given the name Kamalaksa

because his eyes were as beautiful as lotus petals. He

appeared at Srihatta in East Bengal. Staying sometimes in

Navadvipa and sometimes in Cantipura, he began preaching

bhakti. He was there in Navadvipa when Mahaprabhu took

birth. Vicvarupa attended Advaita Prabhu’s school. One day

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Mother Caci told Nimai to go and call His brother; so when

He arrived at the school, Nimai glanced in the direction of

Advaita Acarya and said, “What do you see? You called Me

here and you don’t recognise Me? When the proper time

comes, you will certainly recognise Me.”

There are unlimited incarnations of Vis√u and they are

all non-different from KRs√a, but their activities and pastimes

are different. Therefore, because Advaita Acarya is

non-different from Hari, he is advaita, and because he manifested

bhakti in all directions, he is known as acarya. How

did he preach bhakti ? If anyone was born in a cudra family,

a Muslim family or any family, and performed bhagavadbhajana,

Advaita Prabhu considered him better than a

brahma√a who didn’t engage in bhajana. If there is someone

who has taken birth in a high brahma√a family, is an

eminent scholar, of good conduct, speaks the truth and

never lies, but does not engage in bhagavad-bhajana, then

he is inferior to one who has taken birth in a cudra family

or in a family of cremation-ground workers, if that person

just cries out “KRs√a! KRs√a!” and does no other spiritual

activity whatsoever. That cudra is superior to a caturvedibrahma√

a: Advaita Acarya proved this point and preached

it.

Haridasa Ehakura was born in a Muslim family. At the

craddha ceremony for Advaita Acarya’s father, the highest

seat and prasada were to be offered first to the most elevated

person. Advaita Acarya was performing the ceremony

when the moon was in the appropriate place in the month

of Acvina. All the high-class brahma√as were there –

Bha††acarya, Trivedi, Caturvedi, Upadhyaya – and all of

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them were great scholars. After washing their feet, Advaita

Acarya showed them to their respective seats. In front was

an elevated seat, and Advaita Prabhu was standing and

thinking, “Who will I seat here?”

All of the scholars were thinking, “I know so many scriptures;

certainly I will be offered that seat.” Silently they

were all aspiring for it. Advaita Acarya then went outside

the house and saw Haridasa Thakura, wearing a la∫go†i and

sitting at the door. Haridasa was thinking, “The brahma√as

will take their meal here, so Advaita Acarya will certainly

give us a little of their prasada.” He had so much humility

that he was thinking that if he went inside, the house would

be contaminated. At once Advaita Acarya embraced him,

and Haridasa Ehakura said, “Oh, you are a brahma√a and I

am a Muslim! Having touched me, you must now go and

bathe.” But grabbing him and taking him inside, Advaita

Acarya sat him on the elevated seat, at which time there was

a great outcry in all directions. The brahma√as said, “By

bringing a Muslim in here, you have contaminated this

place and insulted us! We will not eat here!” Taking their

water pots, they all stood up and left. They were abusing

Advaita Acarya, saying, “You are opposed to the principles

of dharma!”

But Advaita Acarya said, “Today my birth has become

successful, and today my father has attained Vaiku√†ha. By

giving respect to one Vais√ava, today millions of my ancestors

have crossed over maya. If Haridasa Ehakura will eat

here, then that is greater than feeding millions of brahma√as.”

Haridasa Ehakura was crying, thinking, “Because of me,

all these brahma√as have been insulted and are not eating.”

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But Advaita Acarya said, “Haridasa, today you will certainly

take prasada here. That will be our great good fortune.”

Then he said to the brahma√as, “He will stay, and none of

you will get prasada. Actually, you should all leave here

quickly, because just seeing your faces is a great sin. Haridasa

has great regard for maha-prasada, and therefore he is

included within the Vais√ava class. Anyone who doesn’t

accept this is an atheist, and one who judges a Vais√ava by

his birth is an atheist. You can all go away from here and

then your offences will leave with you. You are offending

Haridasa, and offending me as well.”

All the scholars left the house, but outside, as they were

going, they began speaking amongst themselves. “Advaita

Acarya is no ordinary personality. He is a great scholar, he

knows all of the scriptures and he is an exalted preacher of

bhakti.” They continued deliberating, and after fully reconsidering,

they returned, fell at Advaita Prabhu’s feet and

begged forgiveness.

Advaita Acarya had many sons, of which one was named

Acyutananda, but because some of his other sons didn’t

engage in bhajana, he didn’t consider them his sons at all

and he renounced them. Only those sons who performed

bhajana of Bhagavan did he make his successors. Especially

because of one incident in Jagannatha Puri, Acyutananda

was made his successor. The Ratha-yatra was going on, and

at that time Acyutananda was just a small boy. Some

Vais√avas came and asked Advaita Acarya, “What is the

name of Cri Caitanya Mahaprabhu’s guru?” He replied,

“Kecava Bharati.”

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At that time, Acyutananda was sitting in his father’s lap,

and upon hearing this he began shivering with anger. He

was just a small boy! Nevertheless, he got up from his

father’s lap and started to walk away, saying, “You cannot

be my father if you have such an idea. Cri Caitanya

Mahaprabhu is the guru of the entire world! Who can

possibly be His guru?”

Tears came to the eyes of Advaita Acarya, and he said,

“You will really be known as my son. What you have said is

correct: Mahaprabhu is the guru of the entire world, but for

His pastimes in human form He must set the example for

others. Otherwise what would happen? How would the

people of this world know that it is necessary to accept a

guru?”

In this way Advaita Acarya did many wonderful things.

He was an assistant to all of the pastimes of Cri Caitanya

Mahaprabhu. Therefore today we will offer a special prayer

to the feet of Advaita Acarya that he may be merciful

upon us so that we can make steady progress in bhakti and

ultimately attain the direct service of Cri Gauracandra.

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Chapter Eight

Nityananda Trayodaci

Once there was a barber who was going here and there

giving out invitations. In previous times barbers performed

this task for families. If there was to be a marriage or a festival,

he would go and distribute the invitations to everyone,

and for doing this he would earn a little extra money.

But he would not go anywhere without his instruments such

as a razor, scissors and a comb.

Starting on his way, this barber entered a jungle where he

saw a lion resting on the path. The lion did not attack him,

but instead was merely lifting up its paw and licking it. At

first the barber was frightened, but then he thought, “It

seems that there is something stuck in his foot, and that is

why he is not attacking.” So the barber went a little nearer

and saw that a very large thorn was stuck in very deeply, and

due to this the lion was suffering greatly. Therefore, with

the help of his instruments, the barber manipulated the

thorn a little and carefully removed it. Some blood had

been coming from the wound, so he also applied some antiseptic,

wrapped the lion’s paw in some medicinal leaves, and

then left.

Three or four years went by. Then one day that same

barber was mistakenly arrested for some very serious crime

such as murder. His case was brought before the king, who

said, “Several days ago in the jungle we captured a lion.

Throw the criminal into the lion’s compartment. The lion

will eat him – finished. For him there can be no other punishment.

Throw him in!”

The barber was thrown into the lion’s cage, and at once

the lion got up, roaring. But as he came near the barber, he

began to purr and sat down. This was the same lion from

which the barber had removed the thorn, and after so many

years the lion recognised the barber and therefore did not

attack him. The king said, “This fierce animal is not attacking

him? What is this?” Then he thought, “Now I understand.

Because I have made a mistake in arresting this man,

the lion is not killing him. If the lion is not carrying out this

punishment, then I also should not punish him.” The king

released the barber, showed him respect and asked for

forgiveness.

Even in an animal there is so much gratitude, and

KRs√adasa Kaviraja Gosvami says that Nityananda Prabhu’s

gratitude is just like this. For one minute that barber

removed a thorn from the lion, and for so many years the

lion remained grateful. That animal, which is so fierce that

it kills innumerable other animals and people also,

remained grateful for its entire life, and we see the same

quality of gratitude in the life of Nityananda Prabhu.

In Cri Caitanya-caritamRta, KRs√adasa Kaviraja Gosvami

gives an example of how Nityananda Prabhu, being

Bhagavan Himself, is merciful to someone. He says that on

one occasion there was to be a festival with kirtana going on

continuously all day and night. Vais√avas who lived both

nearby and far away were invited, and they all came.

Amongst them was an eternal associate of Nityananda

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Prabhu named Minaketana Ramadasa. His nature was such

that his mercy could not be easily recognised, but those

who understood him could see it. Generally, if some dear

person comes, one offers pra√ama. But instead he would hit

someone with the flute which he always kept in his hand,

and that person would understand it to be great mercy.

When he would place his foot on the head of someone, they

would consider that there would be good fortune in their

lives from that day on. Sometimes he would slap someone

and say, “Where have you been all these days?” But those

who understood knew that, “Whoever he has struck today

will receive the direct mercy of Nityananda Prabhu.” So the

kirtana was going on, and when Minaketana Ramadasa

came, everyone stood up, offered pra√ama to him, and welcomed

him. He climbed on the shoulders of one person, hit

another with his flute, and slapped another on the back.

Tears were always flowing from his eyes, and he was always

roaring out, “Nityananda Prabhu ki jaya!”

The pujari there was somewhat educated, and when

Minaketana Ramadasa entered, while everyone else had

stood and offered pra√ama, this pujari didn’t stand, and he

also wouldn’t speak to him. So, laughing, Minaketana

Ramadasa said, “Here we find the second Romaharsa√a!”, 1

and then he became absorbed in singing the glories of

Nityananda Prabhu. Everyone performed very loud kirtana,

and when it was finished, Kaviraja Gosvami’s brother said,

“You are always singing about the glories of Nityananda

CHAPTER EIGHT

Romaharsa√a is a personality who offended Baladeva Prabhu at a fire

sacrifice being performed at Naimisara√ya, as described in Chapter 78

of the Tenth Canto of Crimad-Bhagavatam.

Prabhu, but why don’t you sing the glories of Caitanya

Mahaprabhu instead?” Hearing this, Minaketana Ramadasa

became somewhat unhappy.

That man considered that there was some difference

between Nityananda Prabhu and Caitanya Mahaprabhu.

But there are so many stories and glories of Nityananda

Prabhu, and they are all related to Caitanya Mahaprabhu. If

someone is singing the glories of Crimati Radhika, then are

they not also singing the glories of KRs√a? Radhika is the

dearmost of all to KRs√a, and Her service is the best of all.

In singing the glories of Radhika, one must necessarily be

glorifying KRs√a. And similarly, if someone is describing

the glories of Caitanya Mahaprabhu, in doing so they

cannot but be glorifying Cri Radha and KRs√a.

Kaviraja Gosvami’s brother continued, “Such a person

you are: all the time chanting ‘Nityananda, Nityananda,’

and not glorifying Mahaprabhu. Always ‘Nityananda,

Nityananda,’ but he married, whereas Mahaprabhu took

sannyasa, leaving His home and family.”

Hearing this, Minaketana Ramadasa broke his flute and

left that place. He was so unhappy that he broke his dearmost

possession and left. At that time Kaviraja Gosvami

thought to himself, “Now something inauspicious will

certainly happen to my brother. How can there be any

auspiciousness in his life after this?”

Gradually everything was destroyed for his brother.

What do we mean by “destroyed”? His bhakti disappeared.

By the mercy of saints one obtains bhakti, but if those saints

are displeased, will our interest in bhakti remain? No.

Everything was destroyed for him and he became an

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atheist, so Kaviraja Gosvami thought, “I will not keep company

with such an atheist. I no longer consider him my

brother. If one is not favourable towards kRs√a-bhakti, then

a friend is not a friend, a mother is not a mother, a father is

not a father, and a relative is not a relative. I will not have

any contact with him at all.” Later that very night, at about

three or four o’clock, he made the decision to leave, and

very unhappily he went away from there.

Arriving at Jhamatpur village, Kaviraja Gosvami sat down

to rest and began thinking, “I cannot stay here. Where will

I go?” While thinking over his situation, he dozed off. Then

Nityananda Prabhu appeared to him in a dream. In his hand

was a golden stick. His form was very large and had a glossy,

dark lustre. He had an earring in one ear, and his beauty was

marvellous, just like Baladeva’s in kRs√a-lila. He said, “Why

are you crying? Why are you upset? Get up, get up! Go to

VRndavana! And there place the feet of Rupa and Sanatana

on your head. Go! You left your brother for me? I am very

pleased with you. A real brother is one who can give bhakti,

a father is one who can give instructions regarding bhakti,

and a mother is one who can inspire kRs√a-bhakti. Your dear

brother insulted me a little, and for that you left him forever?

I am very pleased. Go to VRndavana. There you will

receive darcana of Govinda, Madana-mohana and Gopinatha.

You will receive the mercy of Rupa and Sanatana, and also

the mercy of VRndavana-dhama itself. Go!”

So Kaviraja Gosvami has written, “All I did was leave my

brother, and for that Nityananda Prabhu gave me such

immense mercy! By that mercy, I have obtained darcana of

VRndavana-dhama.”

CHAPTER EIGHT

What kind of darcana did he obtain – like ours? This is

the kind of darcana he received: he saw KRs√a taking the

cows out to graze, the gopis looking for KRs√a with thirsty

eyes, and the lila of Cri Radha and KRs√a. And what is the

meaning of the mercy of Rupa and Sanatana? By Sanatana’s

mercy Kaviraja Gosvami obtained sambandha-jnana and

scriptural knowledge, but even when one possesses this

knowledge, there still may not be rasa. By the mercy of

Rupa Gosvami he obtained the knowledge of rasa, and then

he could compose such books as Cri Caitanya-caritamRta

and Govinda-lilamRta, wherein so much rasa is described.

The mercy of Rupa Gosvami has made all this possible.

In this world, even an animal will remain indebted for its

entire life to someone who removes a thorn from it. In the

same way, we are indebted to our guru and the Vais√avas.

How can we be ungrateful to those who have tried to

remove the thorn of material attachment from us, and have

tried to entice us to drink bhakti-rasa? Towards such gurus

and Vais√avas we should always be grateful. If on one day

gurudeva is a little harsh with us and in one minute we

become ungrateful, thinking, “Oh, he no longer has affection

for me,” what ill fortune that is. We will always remain

indebted to gurudeva and the Vais√avas, and we can never

repay this debt. If one doesn’t understand this statement of

KRs√adasa Kaviraja, then that is his great misfortune; but

one who understands this will never forget his indebtedness

for his whole life. Even upon dying, he won’t forget it, and

then again in his next birth he will remember.

This gratitude is one of the main qualities of Bhagavan

himself. Although Nityananda Prabhu is Bhagavan himself,

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he becomes indebted to someone in the same way as KRs√a

became indebted to the gopis:

na paraye ’haμ niravadya-saμyujaμ

sva-sadhu-kRtyaμ vibudhayusapi va˙

ya mabhajan durjara-geha-cR∫khala˙

saμvRccya tad va˙ pratiyatu sadhuna

Crimad-Bhagavatam (10.32.22)

Even within a long lifetime like that of the demigods I would

be unable to repay you, because you have all left your homes

and families to serve Me. Therefore please let your own glorious

deeds be your compensation.

Similarly Nityananda Prabhu says, “He has broken out of

the shackles of material attachment and come to engage in

my service. He doesn’t care at all for worldly life. Can I ever

leave those who have left their family, money and property

to take up bhajana? I will never be able to.”

Kaviraja Gosvami has also written:

sa∫karsa√a˙ kara√a-toya-cayi

garbhoda-cayi ca payobdhi-cayi

cesac ca yasyaμca-kala˙ sa nityanandakhya-

rama˙ cara√aμ mamastu

Cri Caitanya-caritamRta (Adi-lila 5.7)

May Cri Nityananda Prabhu be my shelter. Sa∫karsa√a,

Cesanaga, Kara√odakacayi Vis√u, Garbhodakacayi Vis√u and

Ksirodakacayi Vis√u are His plenary portions and the portions

of His plenary portions.

In Vaiku√†ha there are different sections on the same

level, and other sections that are on higher levels.

Incarnations such as NRsiμha, Kalki and Vamana are on the

CHAPTER EIGHT

same level in Vaiku√†ha-dhama. They share the same

“floor” but have their own special chambers. The lowest

point is the Viraja, then above that is Siddhaloka, which is

known as the outside part of Vaiku√†ha. Those enemies that

are killed by Bhagavan are awarded that destination.

Siddhaloka is also for those who chant ahaμ brahmasmi,

thinking that the jiva ultimately merges into Brahman. But

the jivas cannot lose their individuality. That they ultimately

become one is such a lie. Yes, they meet together,

just as devotees meet together and share hari-katha. As

KRs√a comes together with the gopis, gopas, Yacoda and

Nanda Baba, and as Ramacandra comes together with

Hanuman – this meeting and coming together is done, but

meeting and becoming one? Nowhere can such an example

be found. Meeting, yes – but they will remain individual.

The jiva never becomes Brahman. Many renowned pa√∂itas

and scholars hold this theory and thousands of people come

to hear their lectures. They say that there is nothing equal

to kRs√a-bhakti and that the bhakti of the gopis is the best

of all, and that anyone who attains devotion like that of the

gopis becomes one with Brahman. This type of hari-katha

is completely useless. They are deceiving people, and therefore

we should not attend any functions where they say that

we will become one with Radha-KRs√a.

Above Siddhaloka is Sadacivaloka, and above that is

Naraya√a-dhama, where the liberated four-armed devotees

reside. Salokya, samipya, sarupya and sars†i – the devotees

there possess these four kinds of liberation and remain near

to Naraya√a serving him in aicvarya-bhava, the mood of

opulence. Nearby are millions of special chambers, and in

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them are Varaha, NRsiμha, Kalki and all the other incarnations.

When there is a necessity, they come to this world;

otherwise they remain there all of the time, accepting

service from their devotees. Above that is the world of

Ramacandra and above that is the world of KRs√a, which is

known as Goloka. In calling this Goloka, there may be

some confusion, so I will try to clarify it a little.

When Indra was performing the abhiseka of KRs√a, he

brought Surabhi there. So the residence of Surabhi is

Goloka, isn’t it? But don’t think that Indra brought her

from Goloka VRndavana. In this brahma√∂a, and each and

every brahma√∂a, there is Hariloka, the residence of

Ksirodakacayi Vis√u. The demigods cannot directly have

Vis√u’s darcana, but sometimes in his meditation Brahma

receives his darcana and attains the power to create and the

strength to protect the world. In this way each brahma√∂a

has its own Goloka, and this is also called Surabhiloka or

Cvetadvipa. Indra can travel up to there, and he brought

Surabhi from there, saying, “You are go-mata, so please

pray to KRs√a for me.”

Therefore this Goloka and Goloka VRndavana are not

one and the same. Similarly, the Navadvipa-dhama that is

situated in the spiritual world is also known as Cvetadvipa,

but it is separate from the Cvetadvipa included within this

brahma√∂a wherein Ksirodakacayi Vis√u resides.

The lower section of Goloka-dhama, below Dvaraka, is

where there is svakiya-bhava. Pastimes of Radha-KRs√a take

place there, but there Radha-KRs√a are like extensions of

Laksmi-Naraya√a in the mood of opulence. This is the destination

of those who perform arcana of Radha-KRs√a by

CHAPTER EIGHT

vaidhi-bhakti. Those who perform arcana of Radha-KRs√a

by vaidhi-bhakti combined with raganuga sentiments go to

either Mathura or Dvaraka. And those who have “greed”

and fully follow raganuga in its pure form go to Goloka

VRndavana. That realm is in the shape of a lotus flower, and

the centre of that lotus is the home of Nanda. Devotees

who are fully absorbed in raganuga-bhakti attain positions

there in the pastimes of KRs√a, either accompanying KRs√a

as He takes the cows out to graze or as friends of Radhika.

This is the highest attainment.

There KRs√a is known as VRndavana-bihari, Govinda,

Cyamasundara and Gopinatha, and His first extension is

Baladeva. KRs√a’s stick, the peacock feather in KRs√a’s

crown, all of KRs√a’s paraphernalia, the gopis’ paraphernalia,

VRndavana-dhama – all of these are manifest by sandhinicakti,

and the embodiment of that potency is Baladeva

Prabhu. The embodiment of hladini-cakti is Radhika, and

KRs√a is the possessor of cit-cakti. These three together

are sac-cid-ananda, the complete form of KRs√a. Neither

Radhika nor Baladeva are separate from Him; together they

are one.

From Baladeva Prabhu alone all the eternally perfected

devotees of KRs√a are manifest. When KRs√a goes to

Dvaraka, He becomes Vasudeva, the son of Vasudeva. And

in Dvaraka, Baladeva also feels that he is the son of Devaki,

but in his original identity he is the son of Rohi√i, and ultimately

Nanda Baba is Baladeva’s father. Not that anyone

can actually be the father of Baladeva as there are fathers

and sons in this world, but Nanda Baba has the identity of

being his father. Nanda Baba has the strongest identity of

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being the father of both KRs√a and Baladeva – ordinary,

worldly scholars cannot accept this point. They cannot

understand that in whomever the identity of being KRs√a’s

father is the most intense, that person is ultimately considered

to be His father. Mostly they propound that KRs√a is

the son of Vasudeva and very few of them accept that He is

really Nanda-nandana.

Thus Baladeva Prabhu is the vaibhava-prakaca of KRs√a,

and he renders service to KRs√a all the time. Service to

KRs√a is his everything, whether it is in VRndavana,

Mathura or Dvaraka. When they go to Mathura and

Dvaraka, taking non-different forms, they become the first

catur-vyuha: Vasudeva, Sa√karsana, Pradyumna and

Aniruddha. Then there is a second catur-vyuha, and from

the root Sa∫karsa√a comes Maha-Sa∫karsa√a. From

Maha-Sa∫karsa√a comes Kara√odakacayi Vis√u, from

Kara√odakacayi comes Garbhodakacayi, and Garbhodakacayi

becomes Ksirodakacayi. Ksirodakacayi Vis√u then expands

into countless forms as the witness in the hearts of all living

beings, Paramatma. In our hearts, as the witness, is that

very Baladeva in his vyasti (expansion) as the antaryami

Ksirodakacayi. Ksira means milk, and just as our mother

nourishes us by feeding us milk, he also sustains and

nurtures us.

Near Ksirodakacayi Vis√u are Brahma and Ca√kara, and

by his desire and power, creation and destruction of the

material universes take place. As Cesanaga he has millions

and millions of heads, and he is holding millions and

millions of universes on his heads as if they were mustard

seeds, while also taking the form of the beds on which all

CHAPTER EIGHT

three purusa-avataras lie. These are the six kinds of expansions

of Baladeva Prabhu: from his original form in

VRndavana comes the root Sa∫karsa√a in Mathura and

Dvaraka, then Maha-Sa∫karsa√a in Vaiku√†ha, then

Kara√odakacayi Vis√u, Garbhodakacayi Vis√u, Ksirodakacayi

Vis√u and finally Cesa. One who knows these deep truths

will never again have to enter the cycle of birth and death.

The purusa-avatara is called purusa because he is related

to the creation of the material world. He comes into contact

with maya indirectly for the purpose of creation and

management, but he himself remains separate from it. Yes,

he is inside all souls, but at the same time he is within no

one. He does everything, and he inspires others to do

everything, but simultaneously he does nothing. Therefore

he is called a purusa-avatara. From this purusa-avatara

come the manvantara-avataras, yuga-avataras and so many

other incarnations. They come from Kara√odakacayi Vis√u

or from Garbhodakacayi Vis√u, who can also be called

avatari, meaning that from them avataras come forth.

When KRs√a comes to this world in any of His forms,

then in the form of the dhama and eternal associates,

Baladeva Prabhu will certainly come also. Before KRs√a

descends to perform pastimes in VRndavana, Baladeva

enters into the heart of Devaki and is present in her womb

in the form of Sa∫karsana; then KRs√a Himself can manifest.

Therefore Baladeva comes first in the form of the

dhama and serves KRs√a in that way.

If someone says that KRs√a is an incarnation of

Kara√odakacayi and someone else says that He is an

incarnation of Garbhodakacayi, it will cause unnecessary

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confusion. In some places you will find such descriptions.

Or sometimes KRs√a is described as being born from the

hair of Nara-Naraya√a – Keca-avatara, an incarnation of

Nara-Naraya√a. We may find such statements, but actually:

ete caμca-kala˙ puμsa˙

kRs√as tu bhagavan svayam

Crimad-Bhagavatam (1.3.28)

All the incarnations of Bhagavan are either plenary portions

or parts of plenary portions of the purusa-avataras. But

KRs√a is Svayam Bhagavan Himself.

When it is said that KRs√a Himself is an incarnation, it is

like a simple old lady who gives a blessing to the prime

minister by saying, “My son, may you one day become the

police commissioner.” In her understanding, that is the

highest post of all. The lady has said this with love, but she

doesn’t understand which position is higher. Similarly,

some say that KRs√a is an incarnation of Garbhodakacayi or

Ksirodakacayi Vis√u.

When Cri Ramacandra descended, Baladeva came as

Laksma√a. Ramacandra’s pastimes are so full of separation

and self-sacrifice that they make everyone cry. For apparently

no reason, he deserted Sita-devi, not only once, but

twice. Laksma√a had not wanted Rama to go to the forest,

and therefore, while they were exiled, he said to Rama, “I

no longer consider Maharaja Dacaratha to be our father.

Being excessively lusty, he is controlled by a woman; and in

his old age his intelligence has diminished. I should kill

him! Look – someone is coming! If it is Bharata, I will kill

him also!”

CHAPTER EIGHT

Bharata was coming to appease Rama, but when

Laksma√a climbed up a tree and saw the armies, he became

very angry. Taking his bow and arrow, he started towards

them. “Where are you going?” Rama asked. “With whom

will you fight?”

Laksma√a said, “Bharata has come with great pride. He

wants to remove you so there will be no obstacle to him

becoming the king! Therefore I am going now, and with

one arrow I will finish them all!”

But Rama was thinking that there was a misunderstanding,

so he told Laksma√a a story. Once there was a woman

who raised a mongoose for the purpose of protecting her

household from snakes. Each day, she put her children to

sleep on the bed and, placing the mongoose nearby, went

out. One day, while she was out, a snake came desiring to

bite the children. The mongoose had a great fight with the

snake, and with great difficulty the mongoose killed it and

protected the children. Then, being pleased with itself, the

mongoose was waiting outside the house for its mistress,

and there was still some blood on its mouth from the fight.

The woman returned, and the mongoose went before her,

saying “ku-ku-ku”. The woman said, “Where has this blood

come from? You attacked the children and harmed them?”

Hastily, she picked up a stick and killed the mongoose.

Then she went inside the house and saw the children

playing; the dead snake was laying nearby. Realising her

mistake, she lamented.

So Rama said to Laksma√a, “Your condition is exactly like

this. First wait and see; let Bharata come. Even the Earth

herself can be selfish, but Bharata can never be selfish.

Om Tat Sat

(Continued...)

_{(My humble salutations to the lotus feet of Swami jis great Devotees , Philosophic
Scholars, Purebhakti dot com for
the collection)}

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Sunday, October 14, 2012