The Glories of Śrī Advaita Ācārya
The truth of Advaita Ācārya has been described in two different verses. It is said that material nature has two features, namely the material cause and the efficient cause. The efficient causal activities are caused by Mahā-Viṣṇu, and the material causal activities are caused by another form of Mahā-Viṣṇu, known as Advaita. That Advaita, the superintendent of the cosmic manifestation, has descended in the form of Advaita to associate with Lord Caitanya. When He is addressed as the servitor of Lord Caitanya, His glories are magnified because unless one is invigorated by this mentality of servitorship one cannot understand the mellows derived from devotional service to the Supreme Lord, Kṛṣṇa.
vande taṁ śrīmad-advaitā-
yasya prasādād ajño 'pi
vande—I offer my respectful obeisances; tam—unto Him; śrīmat—with all opulences; advaita-ācāryam—Śrī Advaita Ācārya; adbhuta-ceṣṭitam—whose activities are wonderful; yasya—of whom; prasādāt—by the mercy; ajñaḥ api—even a foolish person; tat-svarūpam—His characteristics; nirūpayet—may describe.
I offer my respectful obeisances to Śrī Advaita Ācārya, whose activities are all wonderful. By His mercy, even a foolish person can describe His characteristics.
jaya jaya śrī-caitanya jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda
jaya jaya—all glories; śrī-caitanya—to Lord Śrī Caitanya Mahāprabhu; jaya—all glories; nityānanda—to Lord Nityānanda; jaya advaita-candra—all glories to Advaita Ācārya; jaya gaura-bhakta-vṛnda—all glories to the devotees of Śrī Caitanya Mahāprabhu.
All glories to Lord Śrī Caitanya Mahāprabhu. All glories to Lord Nityānanda. All glories to Advaita Ācārya. And all glories to all the devotees of Lord Śrī Caitanya Mahāprabhu.
pañca śloke kahila śrī-nityānanda-tattva
śloka-dvaye kahi advaitācāryera mahattva
pañca śloke—in five verses; kahila—described; śrī-nityānanda-tattva—the truth of Śrī Nityānanda; śloka-dvaye—in two verses; kahi—I describe; advaita-ācāryera—of Advaita Ācārya; mahattva—the glories.
In five verses I have described the principle of Lord Nityānanda. Then in the following two verses I describe the glories of Śrī Advaita Ācārya.
māyayā yaḥ sṛjaty adaḥ
mahā-viṣṇuḥ—of the name Mahā-Viṣṇu, the resting place of the efficient cause; jagat-kartā—the creator of the cosmic world; māyayā—by the illusory energy; yaḥ—who; sṛjati—creates; adaḥ—that universe; tasya—His; avatāraḥ—incarnation; eva—certainly; ayam—this; advaita-ācāryaḥ—of the name Advaita Ācārya; īśvaraḥ—the Supreme Lord, the resting place of the material cause.
Lord Advaita Ācārya is the incarnation of Mahā-Viṣṇu, whose main function is to create the cosmic world through the actions of māyā.
bhaktāvatāram īśaṁ tam
advaitam—known as Advaita; hariṇā—with Lord Hari; advaitāt—from being nondifferent; ācāryam—known as Ācārya; bhakti-śaṁsanāt—from the propagation of devotional service to Śrī Kṛṣṇa; bhakta-avatāram—the incarnation as a devotee; īśam—to the Supreme Lord; tam—to Him; advaita-ācāryam—to Advaita Ācārya; āśraye—I surrender.
Because He is nondifferent from Hari, the Supreme Lord, He is called Advaita, and because He propagates the cult of devotion, He is called Ācārya. He is the Lord and the incarnation of the Lord's devotee. Therefore I take shelter of Him.
advaita-ācārya gosāñi sākṣāt īśvara
yāṅhāra mahimā nahe jīvera gocara
advaita-ācārya—of the name Advaita Ācārya; gosāñi—the Lord; sākṣāt īśvara—directly the Supreme Personality of Godhead; yāṅhāra mahimā—whose glories; nahe—not; jīvera gocara—within the reach of the understanding of ordinary living beings.
Śrī Advaita Ācārya is indeed directly the Supreme Personality of Godhead Himself. His glory is beyond the conception of ordinary living beings.
mahā-viṣṇu sṛṣṭi karena jagad-ādi kārya
tāṅra avatāra sākṣāt advaita ācārya
mahā-viṣṇu—the original Viṣṇu; sṛṣṭi—creation; karena—does; jagat-ādi—the material world; kārya—the occupation; tāṅra—His; avatāra—incarnation; sākṣāt—directly; advaita ācārya—Prabhu Advaita Ācārya.
Mahā-Viṣṇu performs all the functions for the creation of the universes. Śrī Advaita Ācārya is His direct incarnation.
ye puruṣa sṛṣṭi-sthiti karena māyāya
ananta brahmāṇḍa sṛṣṭi karena līlāya
ye puruṣa—that personality who; sṛṣṭi-sthiti—creation and maintenance; karena—performs; māyāya—through the external energy; ananta brahmāṇḍa—unlimited universes; sṛṣṭi—creation; karena—does; līlāya—by pastimes.
That puruṣa creates and maintains with His external energy. He creates innumerable universes in His pastimes.
icchāya ananta mūrti karena prakāśa
eka eka mūrte karena brahmāṇḍe praveśa
icchāya—by His will; ananta mūrti—unlimited forms; karena—does; prakāśa—manifestation; eka eka—each and every; mūrte—form; karena—does; brahmāṇḍe—within the universe; praveśa—entrance.
By His will He manifests Himself in unlimited forms, in which He enters each and every universe.
se puruṣera aṁśa--advaita, nāhi kichu bheda
śarīra-viśeṣa tāṅra--nāhika viccheda
se—that; puruṣera—of the Lord; aṁśa—part; advaita—Advaita Ācārya; nāhi—not; kichu—any; bheda—difference; śarīra-viśeṣa—another specific transcendental body; tāṅra—of Him; nāhika viccheda—there is no separation.
Śrī Advaita Ācārya is a plenary part of that puruṣa and so is not different from Him. Indeed, Śrī Advaita Ācārya is not separate but is another form of that puruṣa.
sahāya karena tāṅra la-iyā 'pradhāna'
koṭi brahmāṇḍa karena icchāya nirmāṇa
sahāya karena—He helps; tāṅra—His; lā-iyā—with; pradhāna—the material energy; koṭi-brahmāṇḍa—millions of universes; karena—does; icchāya—only by the will; nirmāṇa—creation.
He [Advaita Ācārya] helps in the pastimes of the puruṣa, with whose material energy and by whose will He creates innumerable universes.
jagat-maṅgala advaita, maṅgala-guṇa-dhāma
maṅgala-caritra sadā, 'maṅgala' yāṅra nāma
jagat-maṅgala—all-auspicious to the world; advaita—Ādvaita Ācārya; maṅgala-guṇa-dhāma—the reservoir of all auspicious attributes; maṅgala-caritra—all characteristics are auspicious; sadā—always; maṅgala—auspicious; yāṅra nāma—whose name.
Śrī Advaita Ācārya is all-auspicious to the world, for He is a reservoir of all auspicious attributes. His characteristics, activities and name are always auspicious.
Śrī Advaita Prabhu, who is an incarnation of Mahā-Viṣṇu, is an ācārya, or teacher. All His activities and all the other activities of Viṣṇu are auspicious. Anyone who can view the all-auspiciousness in the pastimes of Lord Viṣṇu also becomes auspicious simultaneously. Therefore, since Lord Viṣṇu is the fountainhead of auspiciousness, anyone who is attracted by the devotional service of Lord Viṣṇu can render the greatest service to human society. Rejected persons of the material world who refuse to understand pure devotional service as the eternal function of the living entities, and as actual liberation of the living being from conditional life, become bereft of all devotional service because of their poor fund of knowledge.
In the teachings of Advaita Prabhu there is no question of fruitive activities or impersonal liberation. Bewildered by the spell of material energy, however, persons who could not understand that Advaita Prabhu is nondifferent from Viṣṇu wanted to follow Him with their impersonal conceptions. The attempt of Advaita Prabhu to punish them is also auspicious. Lord Viṣṇu and His activities can bestow all good fortune, directly and indirectly. In other words, being favored by Lord Viṣṇu and being punished by Lord Viṣṇu are one and the same because all the activities of Viṣṇu are absolute. According to some, Maṅgala was another name of Advaita Prabhu. As the causal incarnation, or Lord Viṣṇu's incarnation for a particular occasion, He is the supply agent or ingredient in material nature. However, He is never to be considered material. All His activities are spiritual. Anyone who hears about and glorifies Him becomes glorified himself, for such activities free one from all kinds of misfortune. One should not invest any material contamination or impersonalism in the Viṣṇu form. Everyone should try to understand the real identity of Lord Viṣṇu, for by such knowledge one can attain the highest stage of perfection.
koṭi aṁśa, koṭi śakti, koṭi avatāra
eta lañā sṛje puruṣa sakala saṁsāra
koṭi aṁśa—millions of parts and parcels; koṭi śakti—millions and millions of energies; koṭi avatāra—millions upon millions of incarnations; eta—all this; lañā—taking; sṛje—creates; puruṣa—the original person, Mahā-Viṣṇu; sakala saṁsāra—all the material world.
Mahā-Viṣṇu creates the entire material world, with millions of His parts, energies and incarnations.
māyā yaiche dui aṁśa--'nimitta', 'upādāna'
puruṣa īśvara aiche dvi-mūrti ha-iyā
viśva-sṛṣṭi kare 'nimitta' 'upādāna' lañā
māyā—the external energy; yaiche—as; dui aṁśa—two parts; nimitta—the cause; upādāna—the ingredients; māyā—the material energy; nimitta-hetu—original cause; upādāna—ingredients; pradhāna—immediate cause; puruṣa—the person Lord Viṣṇu; īśvara—the Supreme Personality of Godhead; aiche—in that way; dvi-mūrti ha-iyā—taking two forms; viśva-sṛṣṭi kare—creates this material world; nimitta—the original cause; upādāna—the material cause; lañā—with.
Just as the external energy consists of two parts-the efficient cause [nimitta] and the material cause [upādāna], māyā being the efficient cause and pradhāna the material cause-so Lord Viṣṇu, the Supreme Personality of Godhead, assumes two forms to create the material world with the efficient and material causes.
There are two kinds of research to find the original cause of creation. One conclusion is that the Supreme Personality of Godhead, the all-blissful, eternal, all knowing form, is indirectly the cause of this cosmic manifestation and directly the cause of the spiritual world, where there are innumerable spiritual planets known as Vaikuṇṭhas as well as His personal abode, known as Goloka Vṛndāvana. In other words, there are two manifestations-the material cosmos and the spiritual world. As in the material world there are innumerable planets and universes, so in the spiritual world there are also innumerable spiritual planets and universes, including the Vaikuṇṭhas and Goloka. The Supreme Lord is the cause of both the material and spiritual worlds. The other conclusion, of course, is that this cosmic manifestation is caused by an inexplicable unmanifested void. This argument is meaningless.
The first conclusion is accepted by the Vedānta philosophers, and the second is supported by the atheistic philosophical system of the Sāṅkhya smṛti, which directly opposes the Vedāntic philosophical conclusion. Material scientists cannot see any cognizant spiritual substance that might be the cause of the creation. Such atheistic Sāṅkhya philosophers think that the symptoms of knowledge and living force visible in the innumerable living creatures are caused by the three qualities of the cosmic manifestation. Therefore the Sāṅkhyites are against the conclusion of Vedānta regarding the original cause of creation.
Factually, the supreme absolute spirit soul is the cause of every kind of manifestation, and He is always complete, both as the energy and as the energetic. The cosmic manifestation is caused by the energy of the Supreme Absolute Person, in whom all energies are conserved. Philosophers who are subjectively engaged in the cosmic manifestation can appreciate only the wonderful energies of matter. Such philosophers accept the conception of God only as a product of material energy. According to their conclusions, the source of the energy is also a product of the energy. Such philosophers wrongly observe that the living creatures within the cosmic manifestation are caused by the material energy, and they think that the supreme absolute conscious being must similarly be a product of the material energy.
Since materialistic philosophers and scientists are too much engaged with their imperfect senses, naturally they conclude that the living force is a product of a material combination. But the actual fact is just the opposite. Matter is a product of spirit. According to the Bhagavad-gītā, the supreme spirit, the Personality of Godhead, is the source of all energies. When one advances in research work by studying a limited substance within the limits of space and time, one is amazed by the various wonderful cosmic manifestations, and naturally one goes on hypnotically accepting the path of research work or the inductive method. Through the deductive way of understanding, however, one accepts the Supreme Absolute Person, the Personality of Godhead, as the cause of all causes, who is full with diverse energies and who is neither impersonal nor void. The impersonal manifestation of the Supreme Person is another display of His energy. Therefore the conclusion that matter is the original cause of creation is completely different from the real truth. The material manifestation is caused by the glance of the Supreme Personality of Godhead, who is inconceivably potent. Material nature is electrified by the supreme authority, and the conditioned soul, within the limits of time and space, is trapped by awe of the material manifestation. In other words, the Supreme Personality of Godhead is actually realized in the vision of a material philosopher and scientist through the manifestations of His material energy. For one who does not understand the power of the Supreme Personality of Godhead or His diverse energies because of not knowing the relationship between the source of the energies and the energies themselves, there is always a chance of error, which is known as vivarta. As long as materialistic scientists and philosophers do not come to the right conclusion, certainly they will hover above the material field, bereft of proper understanding of the Absolute Truth.
The great Vaiṣṇava philosopher Śrīla Baladeva Vidyābhūṣaṇa has very nicely explained the materialistic conclusion in his Govinda-bhāṣya on the Vedānta-sūtra. He writes as follows:
"The Sāṅkhya philosopher Kapila has connected the different elementary truths according to his own opinion. Material nature, according to him, consists of the equilibrium of the three material qualities, goodness, passion and ignorance. Material nature produced the material energy, known as mahat, and mahat produced the false ego. The ego produced the five objects of sense perception, which produced the ten senses (five for acquiring knowledge and five for working), the mind and the five gross elements. Counting the puruṣa, or the enjoyer, with these twenty-four elements, there are twenty-five different truths. The nonmanifested stage of these twenty-five elementary truths is called prakṛti, or material nature. The qualities of material nature can associate in three different stages, namely as the cause of happiness, the cause of distress and the cause of illusion. The quality of goodness is the cause of material happiness, the quality of passion is the cause of material distress, and the quality of ignorance is the cause of illusion. Our material experience lies within the boundaries of these three manifestations of happiness, distress and illusion. For example, a beautiful woman is certainly a cause of material happiness for one who possesses her as a wife, but the same beautiful woman is a cause of distress to a man whom she rejects or who is the cause of her anger, and if she leaves a man she becomes the cause of illusion.
"The two kinds of senses are the ten external senses and the one internal sense, the mind. Thus there are eleven senses. According to Kapila, material nature is eternal and all-powerful. Originally there is no spirit, and matter has no cause. Matter itself is the chief cause of everything. It is the all-pervading cause of all causes. The Sāṅkhya philosophy regards the total energy (mahat-tattva), the false ego and the five objects of sense perception as the seven diverse manifestations of material nature, which has two features, known as the material cause and efficient cause. The puruṣa, the enjoyer, is without transformation, whereas material nature is always subject to transformation. But although material nature is inert, it is the cause of enjoyment and salvation for many living creatures. Its activities are beyond the conception of sense perception, but still one may guess at them by superior intelligence. Material nature is one, but because of the interaction of the three qualities, it can produce the total energy and the wonderful cosmic manifestation. Such transformations divide material nature into two features, namely the efficient and material causes. The puruṣa, the enjoyer, is inactive and without material qualities, although at the same time He is the master, existing separately in each and every body as the emblem of knowledge. By understanding the material cause, one can guess that the puruṣa, the enjoyer, being without activity, is aloof from all kinds of enjoyment or superintendence. Sāṅkhya philosophy, after describing the nature of prakṛti (material nature) and puruṣa (the enjoyer), asserts that the creation is only a product of their unification or proximity to one another. With such unification the living symptoms are visible in material nature, but one can guess that in the person of the enjoyer, puruṣa, there are powers of control and enjoyment. When the puruṣa is illusioned for want of sufficient knowledge, He feels Himself to be the enjoyer, and when He is in full knowledge He is liberated. In the Sāṅkhya philosophy the puruṣa is described to be always indifferent to the activities of prakṛti.
"The Sāṅkhya philosopher accepts three kinds of evidences, namely direct perception, hypothesis and traditional authority. When such evidence is complete, everything is perfect. The process of comparison is within such perfection. Beyond such evidence there is no proof. There is not much controversy regarding direct perceptional evidence or authorized traditional evidence. The Sāṅkhya system of philosophy identifies three kinds of procedures-namely, parimāṇāt (transformation), samanvayāt (adjustment) and śaktitaḥ (performance of energies)-as the causes of the cosmic manifestation."
Śrīla Baladeva Vidyābhūṣaṇa, in his commentary on the Vedānta-sūtra, has tried to nullify this conclusion because he thinks that discrediting these so-called causes of the cosmic manifestation will nullify the entire Sāṅkhya philosophy. Materialistic philosophers accept matter to be the material and efficient cause of creation; for them, matter is the cause of every type of manifestation. Generally they give the example of a waterpot and clay. Clay is the cause of the waterpot, but the clay can be found as both cause and effect. The waterpot is the effect and clay itself is the cause, but clay is visible everywhere. A tree is matter, but a tree produces fruit. Water is matter, but water flows. In this way, say the Sāṅkhyites, matter is the cause of movements and production. As such, matter can be considered the material and efficient cause of everything in the cosmic manifestation. Śrīla Baladeva Vidyābhūṣana has therefore enunciated the nature of pradhāna as follows:
"Material nature is inert, and as such it cannot be the cause of matter, neither as the material nor as the efficient cause. Seeing the wonderful arrangement and management of the cosmic manifestation generally suggests that a living brain is behind this arrangement, for without a living brain such an arrangement could not exist. One should not imagine that such an arrangement can exist without conscious direction. In our practical experience we never see that inert bricks can themselves construct a big building.
"The example of the waterpot cannot be accepted because a waterpot has no perception of pleasure and distress. Such perception is within. Therefore the covering body, or the waterpot, cannot be synchronized with it.
"Sometimes the material scientist suggests that trees grow from the earth automatically, without assistance from a gardener, because that is a tendency of matter. They also consider the intuition of living creatures from birth to be material. But such material tendencies as bodily intuition cannot be accepted as independent, for they suggest the existence of a spirit soul within the body. Actually, the tree or the body of a living creature has no tendency or intuition; the tendency and intuition exist because the soul is present within the body. In this connection, the example of a car and driver may be given very profitably. The car has a tendency to turn right and left, but one cannot say that the car itself, as matter, turns right and left without the direction of a driver. A material car has neither tendencies nor intuitions independent of the intentions of the driver within the car. The same principle applies for the automatic growth of trees in the forest. The growth takes place because of the soul's presence within the tree.
"Sometimes foolish people take for granted that because scorpions are born from heaps of rice, the rice has produced the scorpions. The real fact, however, is this: the mother scorpion lays eggs within the rice, and by the proper fermentation of the rice the eggs give birth to several baby scorpions, which in due course come out. This does not mean that the rice gives birth to the scorpions. Similarly, sometimes bugs are seen to come from dirty beds. This does not mean, however, that the beds give birth to the bugs. It is the living soul that comes forth, taking advantage of the dirty condition of the bed. There are different kinds of living creatures. Some of them come from embryos, some from eggs and some from the fermentation of perspiration. Different living creatures have different sources of appearance, but one should not conclude that matter produces such living creatures.
"The example cited by materialists that trees automatically come from the earth follows the same principle. Taking advantage of a certain condition, a living entity comes from the earth. According to the Bṛhad-āraṇyaka Upaniṣad, every living being is forced by divine superintendence to take a certain type of body according to his past deeds. There are many varieties of bodies, and because of a divine arrangement a living entity takes bodies of different shapes.
"When a person thinks 'I am doing this,' the 'I am' does not refer to the body. It refers to something more than the body, or within the body. As such, the body as it is has neither tendencies nor intuition; the tendencies and intuition belong to the soul within the body. Material scientists sometimes suggest that the tendencies of male and female bodies cause their union and that this is the cause of the birth of the child. But since the puruṣa, according to Sāṅkhya philosophy, is always unaffected, where does the tendency to give birth come from?
"Sometimes material scientists give the example that milk turns into curd automatically and that distilled water pouring from the clouds falls down to earth, produces different kinds of trees, and enters different kinds of flowers and fruits with different fragrances and tastes. Therefore, they say, matter produces varieties of material things on its own. In reply to this argument, the same proposition of the Bṛhad-āraṇyaka Upaniṣad-that different kinds of living creatures are put into different kinds of bodies by the management of a superior power-is repeated. Under superior superintendence, various souls, according to their past activities, are given the chance to take a particular type of body, such as that of a tree, animal, bird or beast, and thus their different tendencies develop under these circumstances. The Bhagavad-gītā (13.22) also further affirms:
puruṣaḥ prakṛti-stho hi
bhuṅkte prakṛti-jān guṇān
kāraṇaṁ guṇa-saṅgo 'sya
'The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species.' The soul is given different types of bodies. For example, were souls not given varieties of tree bodies, the different varieties of fruits and flowers could not be produced. Each class of tree produces a particular kind of fruit and flower; it is not that there is no distinction between the different classes. An individual tree does not produce flowers of different colors or fruits of different tastes. There are demarcated classes, as we find them among humans, animals, birds and other species. There are innumerable living entities, and their activities, performed in the material world according to the different qualities of the material modes of nature, give them the chance to have different kinds of life.
"Thus one should understand that pradhāna, matter, cannot act unless impelled by a living creature. The materialistic theory that matter independently acts cannot, therefore, be accepted. Matter is called prakṛti, which refers to female energy. A woman is prakṛti, a female. A female cannot produce a child without the association of a puruṣa, a man. The puruṣa causes the birth of a child because the man injects the soul, which is sheltered in the semen, into the womb of the woman. The woman, as the material cause, supplies the body of the soul, and as the efficient cause she gives birth to the child. But although the woman appears to be the material and efficient cause of the birth of a child, originally the puruṣa, the male, is the cause of the child. Similarly, this material world gives rise to varieties of manifestations due to the entrance of Garbhodakaśāyī Viṣṇu within the universe. He is present not only within the universe but within the bodies of all living creatures, as well as within the atom. We understand from the Brahma-saṁhitā that the Supersoul is present within the universe, within the atom and within the heart of every living creature. Therefore the theory that matter is the cause of the entire cosmic manifestation cannot be accepted by any man with sufficient knowledge of matter and spirit.
"Materialists sometimes give the argument that as straw eaten by a cow produces milk automatically, so material nature, under different circumstances, produces varieties of manifestations. Thus originally matter is the cause. In refuting this argument, we may say that an animal of the same species as the cow-namely, the bull-also eats straw like the cow but does not produce milk. Under the circumstances, it cannot be said that straw in connection with a particular species produces milk. The conclusion should be that there is superior management, as confirmed in the Bhagavad-gītā (9.10), where the Lord says, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: 'This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings.' The Supreme Lord says, mayādhyakṣeṇa ('under My superintendence'). When He desires that the cow produce milk by eating straw, there is milk, and when He does not so desire it, the mixture of such straw cannot produce milk. If the way of material nature had been that straw produced milk, a stack of straw could also produce milk. But that is not possible. And the same straw given to a human female also cannot produce milk. That is the meaning of the Bhagavad-gītā's statement that only under superior orders does anything take place. Matter itself has no power to produce independently. The conclusion, therefore, is that matter, which has no self-knowledge, cannot be the cause of the material creation. The ultimate creator is the Supreme Personality of Godhead.
"If matter were accepted as the original cause of creation, all the authorized scriptures in the world would be useless, for in every scripture, especially the Vedic scriptures like the Manu-smṛti, the Supreme Personality of Godhead is said to be the ultimate creator. The Manu-smṛti is considered the highest Vedic direction to humanity. Manu is the giver of law to mankind, and in the Manu-smṛti it is clearly stated that before the creation the entire universal space was darkness, without information and without variety, and was in a state of complete suspension, like a dream. Everything was darkness. The Supreme Personality of Godhead then entered the universal space, and although He is invisible, He created the visible cosmic manifestation. In the material world the Supreme Personality of Godhead is not manifested by His personal presence, but the presence of the cosmic manifestation in different varieties is the proof that everything has been created under His direction. He entered the universe with all creative potencies, and thus He removed the darkness of the unlimited space.
"The form of the Supreme Personality of Godhead is described to be transcendental, very subtle, eternal, all-pervading, inconceivable and therefore nonmanifested to the material senses of a conditioned living creature. He desired to expand Himself into many living entities, and with such a desire He first created a vast expanse of water within the universal space and then impregnated that water with living entities. By that process of impregnation a massive body appeared, blazing like a thousand suns, and in that body was the first creative principle, Brahmā. The great Parāśara Ṛṣi has also confirmed this in the Viṣṇu Purāṇa. He says that the cosmic manifestation visible to us is produced from Lord Viṣṇu and sustained under His protection. He is the principal maintainer and destroyer of the universal form.
"This cosmic manifestation is one of the diverse energies of the Supreme Personality of Godhead. As a spider secretes saliva and weaves a web by its own movements but at the end winds the web within its body, so Lord Viṣṇu produces this cosmic manifestation from His transcendental body and at the end winds it up within Himself. All the great sages of the Vedic understanding have accepted that the Supreme Personality of Godhead is the original creator.
"It is sometimes claimed that the impersonal speculations of great philosophers are meant for the advancement of knowledge without religious ritualistic principles. But the religious ritualistic principles are actually meant for the advancement of spiritual knowledge. By performance of religious rituals one ultimately reaches the supreme goal of knowledge by understanding that Vāsudeva, the Supreme Personality of Godhead, is the cause of everything. It is clearly stated in the Bhagavad-gītā that even those who are advocates of knowledge only, without any religious ritualistic processes, advance in knowledge after many, many lifetimes of speculation and thus come to the conclusion that Vāsudeva is the supreme cause of everything that be. As a result of this achievement of the goal of life, such an advanced learned scholar or philosopher surrenders unto the Supreme Personality of Godhead. Religious ritualistic performances are actually meant to cleanse the contaminated mind in the material world, and the special feature of this Age of Kali is that one can easily execute the process of cleansing the mind of contamination by chanting the holy names of God-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
"A Vedic injunction states, sarve vedā yat padam āmananti (Kaṭha Upaniṣad 1.2.15): all Vedic knowledge is searching after the Supreme Personality of Godhead. Similarly, another Vedic injunction states, nārāyaṇa-parā vedāḥ: the Vedas are meant for understanding Nārāyaṇa, the Supreme Lord. Similarly, the Bhagavad-gītā also confirms, vedaiś ca sarvair aham eva vedyaḥ: by all the Vedas, Kṛṣṇa is to be known. Therefore, the main purpose of understanding the Vedas, performing Vedic sacrifices and speculating on the Vedānta-sūtra is to understand Kṛṣṇa. Accepting the impersonalist view of voidness or the nonexistence of the Supreme Personality of Godhead negates all study of the Vedas. Impersonal speculation aims at disproving the conclusion of the Vedas. Therefore any impersonal speculative presentation should be understood to be against the principles of the Vedas or standard scriptures. Since the speculation of the impersonalists does not follow the principles of the Vedas, their conclusion must be considered to be against the Vedic principles. Anything not supported by the Vedic principles must be considered imaginary and lacking in standard proof. Therefore no impersonalist explanation of any Vedic literature can be accepted.
"If one tries to nullify the conclusions of the Vedas by accepting an unauthorized scripture or so-called scripture, it will be very hard for him to come to the right conclusion about the Absolute Truth. The system for adjusting two contradictory scriptures is to refer to the Vedas, for references from the Vedas are accepted as final judgments. When we refer to a particular scripture, it must be authorized, and for this authority it must strictly follow the Vedic injunctions. If someone presents an alternative doctrine he himself has manufactured, that doctrine will prove itself useless, for any doctrine that tries to prove that Vedic evidence is meaningless immediately proves itself meaningless. The followers of the Vedas unanimously accept the authority of Manu and Parāśara in the disciplic succession. Their statements, however, do not support the atheistic Kapila because the Kapila mentioned in the Vedas is a different Kapila, the son of Kardama and Devahūti. The atheist Kapila is a descendant of the dynasty of Agni and is one of the conditioned souls. But the Kapila who is the son of Kardama Muni is accepted as an incarnation of Vāsudeva. The Padma Purāṇa gives evidence that the Supreme Personality of Godhead Vāsudeva takes birth in the incarnation of Kapila and, by His expansion of theistic Sāṅkhya philosophy, teaches all the demigods and a brāhmaṇa of the name Āsuri. In the doctrine of the atheist Kapila there are many statements directly against the Vedic principles. The atheist Kapila does not accept the Supreme Personality of Godhead. He says that the living entity is himself the Supreme Lord and that no one is greater than him. His conceptions of so-called conditioned and liberated life are materialistic, and he refuses to accept the importance of immortal time. All such statements are against the principles of the Vedānta-sūtra."
āpane puruṣa--viśvera 'nimitta'-kāraṇa
advaita-rūpe 'upādāna' hana nārāyaṇa
āpane—personally; puruṣa—Lord Viṣṇu; viśvera—of the entire material world; nimitta kāraṇa—the original cause; advaita-rūpe—in the form of Advaita; upādāna—the material cause; hana—becomes; nārāyaṇa—Lord Nārāyaṇa.
Lord Viṣṇu Himself is the efficient [nimitta] cause of the material world, and Nārāyaṇa in the form of Śrī Advaita is the material cause [upādāna].
'nimittāṁśe' kare teṅho māyāte īkṣaṇa
'upādāna' advaita karena brahmāṇḍa-sṛjana
nimitta-aṁśe—in the portion as the original cause; kare—does; teṅho—He; māyāte—in the external energy; īkṣaṇa—glancing; upādāna—the material cause; advaita—Advaita Ācārya; karena—does; brahmāṇḍa-sṛjana—creation of the material world.
Lord Viṣṇu, in His efficient aspect, glances over the material energy, and Śrī Advaita, as the material cause, creates the material world.
yadyapi sāṅkhya māne, 'pradhāna'--kāraṇa
jaḍa ha-ite kabhu nahe jagat-sṛjana
yadyapi—although; sāṅkhya—Sāṅkhya philosophy; māne—accepts; pradhāna—ingredients; kāraṇa—cause; jaḍa ha-ite—from matter; kabhu—at any time; nahe—there is not; jagat-sṛjana—the creation of the material world.
Although the Sāṅkhya philosophy accepts that the material ingredients are the cause, the creation of the world never arises from dead matter.
nija sṛṣṭi-śakti prabhu sañcāre pradhāne
īśvarera śaktye tabe haye ta' nirmāṇe
nija—own; sṛṣṭi-śakti—power for creation; prabhu—the Lord; sañcāre—infuses; pradhāne—in the ingredients; īśvarera śaktye—by the power of the Lord; tabe—then; haye—there is; ta'-certainly; nirmāṇe—the beginning of creation.
The Lord infuses the material ingredients with His own creative potency. Then, by the power of the Lord, creation takes place.
advaita-rūpe kare śakti-sañcāraṇa
ataeva advaita hayena mukhya kāraṇa
advaita-rūpe—in the form of Advaita Ācārya; kare—does; śakti-sañcāraṇa—infusion of the energy; ataeva—therefore; advaita—Advaita Ācārya; hayena—is; mukhya kāraṇa—the original cause.
In the form of Advaita He infuses the material ingredients with creative energy. Therefore, Advaita is the original cause of creation.
advaita-ācārya koṭi-brahmāṇḍera kartā
āra eka eka mūrtye brahmāṇḍera bhartā
advaita-ācārya—of the name Advaita Ācārya; koṭi-brahmāṇḍera kartā—the creator of millions and millions of universes; āra—and; eka eka—each and every; mūrtye—by expansions; brahmāṇḍera bhartā—maintainer of the universe.
Śrī Advaita Ācārya is the creator of millions and millions of universes, and by His expansions [as Garbhodakaśāyī Viṣṇu] He maintains each and every universe.
sei nārāyaṇera mukhya aṅga,--advaita
'aṅga'-śabde aṁśa kari' kahe bhāgavata
sei—that; nārāyaṇera—of Lord Nārāyaṇa; mukhya aṅga—the primary part; advaita—Advaita Ācārya; aṅga-śabde—by the word aṅga; aṁśa kari'-taking as a plenary portion; kahe—says; bhāgavata—Śrīmad-Bhāgavatam.
Śrī Advaita is the principal limb [aṅga] of Nārāyaṇa. Śrīmad-Bhāgavatam speaks of "limb" [aṅga] as "a plenary portion" [aṁśa] of the Lord.
nārāyaṇas tvaṁ na hi sarva-dehinām
nārāyaṇo 'ṅgaṁ nara-bhū-jalāyanāt
tac cāpi satyaṁ na tavaiva māyā
nārāyaṇaḥ—Lord Nārāyaṇa; tvam—You; na—not; hi—certainly; sarva—all; dehinām—of the embodied beings; ātmā—the Supersoul; asi—You are; adhīśa—O Lord; akhila-loka—of all the worlds; sākṣī—the witness; nārāyaṇaḥ—known as Nārāyaṇa; aṅgam—plenary portion; nara—of Nara; bhū—born; jala—in the water; ayanāt—due to the place of refuge; tat—that; ca—and; api—certainly; satyam—highest truth; na—not; tava—Your; eva—at all; māyā—the illusory energy.
"O Lord of lords, You are the seer of all creation. You are indeed everyone's dearest life. Are You not, therefore, my father, Nārāyaṇa? 'Nārāyaṇa' refers to one whose abode is in the water born from Nara [Garbhodakaśāyī Viṣṇu ], and that Nārāyaṇa is Your plenary portion. All Your plenary portions are transcendental. They are absolute and are not creations of māyā."
This text is from Śrīmad-Bhāgavatam (10.14.14).
īśvarera 'aṅga' aṁśa--cid-ānanda-maya
māyāra sambandha nāhi' ei śloke kaya
iśvarera—of the Lord; aṅga—limb; aṁśa—part; cit-ānanda-maya—all-spiritual; māyāra—of the material energy; sambandha—relationship; nāhi'-there is not; ei śloke—this verse; kaya—says.
This verse describes that the limbs and plenary portions of the Lord are all spiritual; they have no relationship with the material energy.
'aṁśa' nā kahiyā, kene kaha tāṅre 'aṅga'
'aṁśa' haite 'aṅga,' yāte haya antaraṅga
aṁśa—part; nā kahiyā—not saying; kene—why; kaha—you say; tāṅre—Him; aṅga—limb; aṁśa haite—than a part; aṅga—limb; yāte—because; haya—is; antaraṅga—more.
Why has Śrī Advaita been called a limb and not a part? The reason is that "limb" implies greater intimacy.
mahā-viṣṇura aṁśa--advaita guṇa-dhāma
īśvare abheda, teñi 'advaita' pūrṇa nāma
mahā-viṣṇura—of Lord Mahā-Viṣṇu; aṁśa—part; advaita—Advaita Ācārya; guṇa-dhāma—reservoir of all attributes; īśvare—from the Lord; abheda—nondifferent; teñi—therefore; advaita—nondifferent; pūrṇa nāma—full name.
Śrī Advaita, who is a reservoir of virtues, is the main limb of Mahā-Viṣṇu. His full name is Advaita, for He is identical in all respects with that Lord.
pūrve yaiche kaila sarva-viśvera sṛjana
avatari' kaila ebe bhakti-pravartana
pūrve—formerly; yaiche—as; kaila—performed; sarva—all; viśvera—of the universes; sṛjana—creation; avatari'-taking incarnation; kaila—did; ebe—now; bhakti-pravartana—inauguration of the bhakti cult.
As He had formerly created all the universes, now He descended to introduce the path of bhakti.
jīva nistārila kṛṣṇa-bhakti kari' dāna
gītā-bhāgavate kaila bhaktira vyākhyāna
jīva—the living entities; nistārila—delivered; kṛṣṇa-bhakti—devotional service to Lord Kṛṣṇa; kari'-making; dāna—gift; gītā-bhāgavate—in the Bhagavad-gītā and Śrīmad-Bhāgavatam; kaila—performed; bhaktira vyākhyāna—explanation of devotional service.
He delivered all living beings by offering the gift of kṛṣṇa-bhakti. He explained the Bhagavad-gītā and Śrīmad-Bhāgavatam in the light of devotional service.
Although Śrī Advaita Prabhu is an incarnation of Viṣṇu, for the welfare of the conditioned souls He manifested Himself as a servitor of the Supreme Personality of Godhead, and throughout all His activities He showed Himself to be an eternal servitor. Lord Caitanya and Lord Nityānanda also manifested the same principle, although They also belong to the category of Viṣṇu. If Lord Caitanya, Lord Nityānanda and Advaita Prabhu had exhibited Their all-powerful Viṣṇu potencies within this material world, people would have become greater impersonalists, monists and self-worshipers than they had already become under the spell of this age. Therefore the Personality of Godhead and His different incarnations and forms played the parts of devotees to instruct the conditioned souls how to approach the transcendental stage of devotional service. Advaita Ācārya especially intended to teach the conditioned souls about devotional service. The word ācārya means "teacher."The special function of such a teacher is to make people Kṛṣṇa conscious. A bona fide teacher following in the footsteps of Advaita Ācārya has no other business than to spread the principles of Kṛṣṇa consciousness all over the world. The real qualification of an ācārya is that he presents himself as a servant of the Supreme. Such a bona fide ācārya can never support the demoniac activities of atheistic men who present themselves as God. It is the main business of an ācārya to defy such imposters posing as God before the innocent public.
bhakti-upadeśa vinu tāṅra nāhi kārya
ataeva nāma haila 'advaita ācārya'
bhakti-upadeśa—instruction of devotional service; vinu—without; tāṅra—His; nāhi—there is not; kārya—occupation; ataeva—therefore; nāma—the name; haila—became; advaita ācārya—the supreme teacher (ācārya) Advaita Prabhu.
Since He has no other occupation than to teach devotional service, His name is Advaita Ācārya.
vaiṣṇavera guru teṅho jagatera ārya
dui-nāma-milane haila 'advaita-ācārya'
vaiṣṇavera—of the devotees; guru—spiritual master; teṅho—He; jagatera ārya—the most respectable personality in the world; dui-nāma-milane—by combining the two names; haila—there was; advaita-ācārya—the name Advaita Ācārya.
He is the spiritual master of all devotees and is the most revered personality in the world. By a combination of these two names, His name is Advaita Ācārya.
kamala-nayanera teṅho, yāte 'aṅga' 'aṁśa'
'kamalākṣa' kari dhare nāma avataṁsa
kamala-nayanera—of the lotus-eyed; teṅho—He; yāte—since; aṅga—limb; aṁśa—part; kamala-akṣa—the lotus-eyed; kari'-accepting that; dhare—takes; nāma—the name; avataṁsa—partial expansion.
Since He is a limb or part of the lotus-eyed Supreme Lord, He also bears the name Kamalākṣa.
īśvara-sārūpya pāya pāriṣada-gaṇa
catur-bhuja, pīta-vāsa, yaiche nārāyaṇa
īśvara-sārūpya—the same bodily features as the Lord; pāya—gets; pāriṣada-gaṇa—the associates; catur-bhuja—four hands; pīta-vāsa—yellow dress; yaiche—just as; nārāyaṇa—Lord Nārāyaṇa.
His associates have the same bodily features as the Lord. They all have four arms and are dressed in yellow garments like Nārāyaṇa.
tāṅra tattva-nāma-guṇa, sakali āścarya
advaita-ācārya—Advaita Ācārya Prabhu; īśvarera—of the Supreme Lord; aṁśa-varya—principal part; tāṅra—His; tattva—truths; nāma—names; guṇa—attributes; sakali—all; āścarya—wonderful.
Śrī Advaita Ācārya is the principal limb of the Supreme Lord. His truths, names and attributes are all wonderful.
yāṅhāra tulasī-jale, yāṅhāra huṅkāre
sva-gaṇa sahite caitanyera avatāre
yāṅhāra—whose; tulasī-jale—by tulasī leaves and Ganges water; yāṅhāra—of whom; huṅkāre—by the loud voice; sva-gaṇa—His personal associates; sahite—accompanied by; caitanyera—of Lord Śrī Caitanya Mahāprabhu; avatāre—in the incarnation.
He worshiped Kṛṣṇa with tulasī leaves and water of the Ganges and called for Him in a loud voice. Thus Lord Caitanya Mahāprabhu appeared on earth, accompanied by His personal associates.
yāṅra dvārā kaila prabhu kīrtana pracāra
yāṅra dvārā kaija prabhu jagat nistāra
yāṅra dvārā—by whom; kaila—did; prabhu—Lord Śrī Caitanya Mahāprabhu; kīrtana pracāra—spreading of the saṅkīrtana movement; yāṅra dvārā—by whom; kaila—did; prabhu—Śrī Caitanya Mahāprabhu; jagat nistāra—deliverance of the entire world.
It is through Him [Advaita Ācārya] that Lord Caitanya spread the saṅkīrtana movement and through Him that He delivered the world.
ācārya gosāñira guṇa-mahimā apāra
jīva-kīṭa kothāya pāibeka tāra pāra
ācārya gosāñira—of Advaita Ācārya; guṇa-mahimā—the glory of the attributes; apāra—unfathomable; jīva-kīṭa—a living being who is just like a worm; kothāya—where; pāibeka—will get; tāra—of that; pāra—the other side.
The glory and attributes of Advaita Ācārya are unlimited. How can the insignificant living entities fathom them?
ācārya gosāñi caitanyera mukhya aṅga
āra eka aṅga tāṅra prabhu nityānanda
ācārya gosāñi—Advaita Ācārya; caitanyera—of Lord Śrī Caitanya Mahāprabhu; mukhya—primary; aṅga—part; āra—another; eka—one; aṅga—part; tāṅra—of Lord Caitanya Mahāprabhu; prabhu nityānanda—Lord Nityānanda.
Śrī Advaita Ācārya is a principal limb of Lord Caitanya. Another limb of the Lord is Nityānanda Prabhu.
prabhura upāṅga--śrīvāsādi bhakta-gaṇa
prabhura upāṅga—Lord Caitanya's smaller parts; śrīvāsa-ādi—headed by Śrīvāsa; bhakta-gaṇa—the devotees; hasta—hands; mukha—face; netra—eyes; aṅga—parts of the body; cakra-ādi—the disc; astra—weapons; sama—like.
The devotees headed by Śrīvāsa are His smaller limbs. They are like His hands, face and eyes and His disc and other weapons.
e-saba la-iyā caitanya-prabhura vihāra
e-saba la-iyā karena vāñchita pracāra
e-saba—all these; la-iyā—taking; caitanya-prabhura—of Śrī Caitanya Mahāprabhu; vihāra—pastimes; e-saba—all of them; la-iyā—taking; karena—does; vāñchita pracāra—spreading His mission.
With all of them Lord Caitanya performed His pastimes, and with them He spread His mission.
mādhavendra-purīra iṅho śiṣya, ei jñāne
ācārya-gosāñire prabhu guru kari' māne
mādhavendra-purīra—of Mādhavendra Purī; iṅho—Advaita Ācārya; śiṣya—disciple; ei jñāne—by this consideration; ācārya-gosāñire—unto Advaita Ācārya; prabhu—Śrī Caitanya Mahāprabhu; guru—spiritual master; kari'-taking as; māne—obeys Him.
Thinking "He [Śrī Advaita Ācārya] is a disciple of Śrī Mādhavendra Purī," Lord Caitanya obeys Him, respecting Him as His spiritual master.
Śrī Mādhavendra Purī is one of the ācāryas in the disciplic succession from Madhvācārya. Mādhavendra Purī had two principal disciples, Īśvara Purī and Śrī Advaita Prabhu. Therefore the Gauḍīya Vaiṣṇava-sampradāya is a disciplic succession from Madhvācārya. This fact has been accepted in the authorized books known as Gaura-gaṇoddeśa-dīpikā and Prameya-ratnāvalī, as well as by Gopāla Guru Gosvāmī. The Gaura-gaṇoddeśa-dīpikā clearly states the disciplic succession of the Gauḍīya Vaiṣṇavas as follows: "Lord Brahmā is the direct disciple of Viṣṇu, the Lord of the spiritual sky. His disciple is Nārada, Nārada's disciple is Vyāsa, and Vyāsa's disciples are Śukadeva Gosvāmī and Madhvācārya. Padmanābha Ācārya is the disciple of Madhvācārya, and Narahari is the disciple of Padmanābha Ācārya. Mādhava is the disciple of Narahari, Akṣobhya is the direct disciple of Mādhava, and Jayatīrtha is the disciple of Akṣobhya. Jayatīrtha's disciple is Jñānasindhu, and his disciple is Mahānidhi. Vidyānidhi is the disciple of Mahānidhi, and Rājendra is the disciple of Vidyānidhi. Jayadharma is the disciple of Rājendra. Puruṣottama is the disciple of Jayadharma. Śrīmān Lakṣmīpati is the disciple of Vyāsatīrtha, who is the disciple of Puruṣottama. And Mādhavendra Purī is the disciple of Lakṣmīpati."
stuti-bhaktye karena tāṅra caraṇa vandana
laukika—popular; līlāte—in pastimes; dharma-maryādā—etiquette of religious principles; rakṣaṇa—observing; stuti—prayers; bhaktye—by devotion; karena—He does; tāṅra—of Advaita Ācārya; caraṇa—lotus feet; vandana—worshiping.
To maintain the proper etiquette for the principles of religion, Lord Caitanya bows down at the lotus feet of Śrī Advaita Ācārya with reverential prayers and devotion.
caitanya-gosāñike ācārya kare 'prabhu'-jñāna
āpanāke karena tāṅra 'dāsa'-abhimāna
caitanya-gosāñike—unto Śrī Caitanya Mahāprabhu; ācārya—Advaita Ācārya; kare—does; prabhu-jñāna—considering His master; āpanāke—unto Himself; karena—does; tāṅra—of Śrī Caitanya Mahāprabhu; dāsa—as a servant; abhimāna—conception.
Śrī Advaita Ācārya, however, considers Lord Caitanya Mahāprabhu His master, and He thinks of Himself as a servant of Lord Caitanya Mahāprabhu.
brahmānando bhaved eṣa
kurvanti kṛtinaḥ kecic
"For those who take pleasure in the transcendental topics of the Supreme Personality of Godhead, the four progressive realizations of religiosity, economic development, sense gratification and liberation, all combined together, cannot compare, any more than a straw, to the happiness derived from hearing about the transcendental activities of the Lord." Those who engage in the transcendental service of the lotus feet of Kṛṣṇa, being relieved of all material enjoyment, have no attraction to topics of impersonal monism. In the Padma Purāṇa, in connection with the glorification of the month of Kārttika, it is stated that devotees pray:
varaṁ deva mokṣaṁ na mokṣāvadhiṁ vā
na cānyaṁ vṛṇe 'haṁ vareśād apīha
idaṁ te vapur nātha gopāla-bālaṁ
sadā me manasy āvirāstāṁ kim anyaiḥ
kuverātmajau baddha-mūrtyaiva yadvat
tvayā mocitau bhakti-bhājau kṛtau ca
tathā prema-bhaktiṁ svakāṁ me prayaccha
na mokṣe graho me 'sti dāmodareha
"Dear Lord, always remembering Your childhood pastimes at Vṛndāvana is better for us than aspiring to merge into the impersonal Brahman. During Your childhood pastimes You liberated the two sons of Kuvera and made them great devotees of Your Lordship. Similarly, I wish that instead of giving me liberation You may award me such devotion unto You." In the Hayaśīrṣīya-śrī-nārāyaṇa-vyūha-stava, in the chapter called Nārāyaṇa-stotra, it is stated:
na dharmaṁ kāmam arthaṁ vā
mokṣaṁ vā vara-deśvara
prārthaye tava pādābje
"My dear Lord, I do not wish to become a man of religion or a master of economic development or sense gratification, nor do I wish for liberation. Although I can have all these from You, the supreme bestower of benedictions, I do not pray for all these. I simply pray that I may always be engaged as a servant of Your lotus feet." Nṛsiṁhadeva offered Prahlāda Mahārāja all kinds of benedictions, but Prahlāda Mahārāja did not accept any of them, for he simply wanted to engage in the service of the lotus feet of the Lord. Similarly, a pure devotee wishes to be blessed like Mahārāja Prahlāda by being thus endowed with devotional service. Devotees also offer their respects to Hanumān, who always remained a servant of Lord Rāma. The great devotee Hanumān prayed:
spṛhayāmi na muktaye
bhavān prabhur ahaṁ dāsa
iti yatra vilupyate
necchā mama kadācana
jīvitaṁ dīyatāṁ mama
nāhaṁ vande tava caraṇayor dvandvam advandva-hetoḥ
kumbhī-pākaṁ gurum api hare nārakaṁ nāpanetum
bhāve bhāve hṛdaya-bhavane bhāvayeyaṁ bhavantam
"My Lord, I do not worship You to be liberated from this material entanglement, nor do I wish to save myself from the hellish condition of material existence, nor do I ever pray for a beautiful wife to enjoy in a nice garden. I wish only that I may always be in full ecstasy with the pleasure of serving Your Lordship." (M.m.s. 4) In Śrīmad-Bhāgavatam also there are many instances in the Third and Fourth cantos in which devotees pray to the Lord simply to be engaged in His service, and nothing else (Bhāg. 3.4.15, 3.25.34, 3.25.36, 4.8.22, 4.9.10 and 4.20.24).
sei abhimāna-sukhe āpanā pāsare
'kṛṣṇa-dāsa' hao--jīve upadeśa kare
sei—that; abhimāna-sukhe—in the happiness of that conception; āpanā—Himself; pāsare—He forgets; kṛṣṇa-dāsa hao—You are servants of Lord Kṛṣṇa; jīve—the living beings; upadeśa kare—He instructs.
He forgets Himself in the joy of that conception and teaches all living entities, "You are servants of Śrī Caitanya Mahāprabhu."
The transcendental devotional service of the Supreme Personality of Godhead is so ecstatic that even the Lord Himself plays the part of a devotee. Forgetting Himself to be the Supreme, He personally teaches the whole world how to render service to the Supreme Personality of Godhead.
kṛṣṇa-dāsa-abhimāne ye ānanda-sindhu
koṭī-brahma-sukha nahe tāra eka bindu
kṛṣṇa-dāsa-abhimāne—under this impression of being a servant of Kṛṣṇa; ye—that; ānanda-sindhu—ocean of transcendental bliss; koṭī-brahma-sukha—ten million times the transcendental bliss of becoming one with the Absolute; nahe—not; tāra—of the ocean of transcendental bliss; eka—one; bindu—drop.
The conception of servitude to Śrī Kṛṣṇa generates such an ocean of joy in the soul that even the joy of oneness with the Absolute, if multiplied ten million times, could not compare to a drop of it.
muñi ye caitanya-dāsa āra nityānanda
dāsa-bhāva-sama nahe anyatra ānanda
muñi—I; ye—that; caitanya-dāsa—servant of Lord Caitanya; āra—and; nityānanda—of Lord Nityānanda; dāsa-bhāva—the emotion of being a servant; sama—equal to; nahe—not; anyatra—anywhere else; ānanda—transcendental bliss.
He says, "Nityānanda and I are servants of Lord Caitanya." Nowhere else is there such joy as that which is tasted in this emotion of servitude.
parama-preyasī lakṣmī hṛdaye vasati
teṅho dāsya-sukha māge kariyā minati
parama-preyasī—the most beloved; lakṣmī—the goddess of fortune; hṛdaye—on the chest; vasati—residence; teṅho—she; dāsya-sukha—the happiness of being a maidservant; māge—begs; kariyā—offering; minati—prayers.
The most beloved goddess of fortune resides on the chest of Śrī Kṛṣṇa, yet she too, earnestly praying, begs for the joy of service at His feet.
dāsya-bhāve ānandita pāriṣada-gaṇa
vidhi, bhava, nārada āra śuka, sanātana
dāsya-bhāve—in the conception of being a servant; ānandita—very pleased; pāriṣada-gaṇa—all the associates; vidhi—Lord Brahmā; bhava—Lord Śiva; nārada—the great sage Nārada; āra—and; śuka—Śukadeva Gosvāmī; sanātana—and Sanātana.
All the associates of Lord Kṛṣṇa, such as Brahmā, Śiva, Nārada, Śuka and Sanātana, are very much pleased in the sentiment of servitude.
nityānanda avadhūta sabāte āgala
caitanyera dāsya-preme ha-ilā pāgala
nityānanda avadhūta—the mendicant Lord Nityānanda; sabāte—among all; āgala—foremost; caitanyera dāsya-preme—in the emotional ecstatic love of being a servant of Śrī Caitanya Mahāprabhu; ha-ilā pāgala—became mad.
Śrī Nityānanda, the wandering mendicant, is the foremost of all the associates of Lord Caitanya. He became mad in the ecstasy of service to Lord Caitanya.
śrīvāsa, haridāsa, rāmadāsa, gadādhara
murāri, mukunda, candraśekhara, vakreśvara
e-saba paṇḍita-loka parama-mahattva
caitanyera dāsye sabāya karaye unmatta
śrīvāsa—Śrīvāsa Ṭhākura; haridāsa—Haridāsa Ṭhākura; rāmadāsa—Rāmadāsa; gadādhara—Gadādhara; murāri—Murāri; mukunda—Mukunda; candraśekhara—Candraśekhara; vakreśvara—Vakreśvara; e-saba—all of them; paṇḍita-loka—very learned scholars; parama-mahattva—very much glorified; caitanyera—of Śrī Caitanya Mahāprabhu; dāsye—the servitude; sabāya—all of them; karaye unmatta—makes mad.
Śrīvāsa, Haridāsa, Rāmadāsa, Gadādhara, Murāri, Mukunda, Candraśekhara and Vakreśvara are all glorious and are all learned scholars, but the sentiment of servitude to Lord Caitanya makes them mad in ecstasy.
ei mata gāya, nāce, kare aṭṭahāsa
loke upadeśe,--'hao caitanyera dāsa'
ei mata—in this way; gāya—chant; nāce—dance; kare—do; aṭṭa-hāsa—laughing like madmen; loke—unto the people in general; upadeśe—instruct; hao—just become; caitanyera dāsa—servants of Śrī Caitanya.
Thus they dance, sing and laugh like madmen, and they instruct everyone, "Just be loving servants of Lord Caitanya."
caitanya-gosāñi more kare guru jñāna
tathāpiha mora haya dāsa-abhimāna
caitanya-gosāñi-Lord Śrī Caitanya Mahāprabhu; more-unto Me; kare-does; guru-jñāna-consideration as a spiritual master; tathāpiha-still; mora-My; haya-there is; dāsa-abhimāna-the conception of being His servant.
Śrī Advaita Ācārya thinks, "Lord Caitanya considers Me His spiritual master, yet I feel Myself to be only His servant."
kṛṣṇa-premera ei eka apūrva prabhāva
guru-sama-laghuke karāya dāsya-bhāva
kṛṣṇa-premera—of love of Kṛṣṇa; ei—this; eka—one; apūrva prabhāva—unprecedented influence; guru—to those on the level of the spiritual master; sama—equal level; laghuke—unto the less important; karāya—makes; dāsya-bhāva—the conception of being a servant.
Love for Kṛṣṇa has this one unique effect: it imbues superiors, equals and inferiors with the spirit of service to Lord Kṛṣṇa.
There are two kinds of devotional service: the way of pāñcarātrika regulative principles and the way of bhāgavata transcendental loving service. The love of Godhead of those engaged in pāñcarātrika regulative principles depends more or less on the opulent and reverential platform, but the worship of Rādhā and Kṛṣṇa is purely on the platform of transcendental love. Even persons who play as the superiors of Kṛṣṇa also take the chance to offer transcendental loving service to the Lord. The service attitude of the devotees who play the parts of superiors of the Lord is very difficult to understand, but can be very plainly understood in connection with the superexcellence of their particular service to Lord Kṛṣṇa. A vivid example is the service of mother Yaśodā to Kṛṣṇa, which is distinct. In the feature of Nārāyaṇa, the Lord can accept services only from His associates who play parts in which they are equal to or less than Him, but in the feature of Lord Kṛṣṇa He accepts service very plainly from His fathers, teachers and other elders who are His superiors, as well as from His equals and His subordinates. This is very wonderful.
ihāra pramāṇa śuna--śāstrera vyākhyāna
mahad-anubhava yāte sudṛḍha pramāṇa
ihāra—of this; pramāṇa—evidence; śuna—please hear; śāstrera vyākhyāna—the description in the revealed scriptures; mahat-anubhava—the conception of great souls; yāte—by which; su-dṛḍha—strong; pramāṇa—evidence.
For evidence, please listen to the examples described in the revealed scriptures, which are also corroborated by the realization of great souls.
anyera kā kathā, vraje nanda mahāśaya
tāra sama 'guru' kṛṣṇera āra keha naya
śuddha-vātsalye īśvara-jñāna nāhi tāra
tāhākei preme karāya dāsya-anukāra
anyera—of others; kā—what; kathā—to speak; vraje—in Vṛndāvana; nanda mahāśaya—Nanda Mahārāja; tāra sama—like him; guru—a superior; kṛṣṇera—of Lord Kṛṣṇa; āra—another; keha—anyone; naya—not; śuddha-vātsalye—in transcendental paternal love; īśvara-jñāna—conception of the Supreme Lord; nāhi—not; tāra—his; tāhākei—unto him; preme—ecstatic love; karāya—makes; dāsya-anukāra—the conception of being a servant.
Although no one is a more respected elder for Kṛṣṇa than Nanda Mahārāja in Vraja, who in transcendental paternal love has no knowledge that his son is the Supreme Personality of Godhead, still ecstatic love makes him, what to speak of others, feel himself to be a servant of Lord Kṛṣṇa.
teṅho rati-mati māge kṛṣṇera caraṇe
tāhāra śrī-mukha-vāṇī tāhāte pramāṇe
teṅho—he also; rati-mati—affection and attraction; māge—begs; kṛṣṇera caraṇe—unto the lotus feet of Kṛṣṇa; tāhāra—his; śrī-mukha-vāṇī—words from his mouth; tāhāte—in that; pramāṇe—evidence.
He too prays for attachment and devotion to the lotus feet of Lord Kṛṣṇa, as the words from his own mouth give evidence.
śuna uddhava, satya, kṛṣṇa--āmāra tanaya
teṅho īśvara--hena yadi tomāra mane laya
tathāpi tāṅhāte rahu mora mano-vṛtti
tomāra īśvara-kṛṣṇe hauka mora mati
śuna uddhava—my dear Uddhava, please hear me; satya—the truth; kṛṣṇa—Lord Kṛṣṇa; āmāra tanaya—my son; teṅho—He; īśvara—the Supreme Personality of Godhead; hena—thus; yadi—if; tomāra—your; mane—the mind; laya—takes; tathāpi—still; tāṅhāte—unto Him; rahu—let there be; mora—my; manaḥ-vrtti—mental functions; tomāra—your; īśvara-kṛṣṇe—to Kṛṣṇa, the Supreme Lord; hauka—let there be; mora—my; mati—attention.
"My dear Uddhava, please hear me. In truth Kṛṣṇa is my son, but even if you think that He is God, I would still bear toward Him my own feelings for my son. May my mind be attached to your Lord Kṛṣṇa.
manaso vṛttayo naḥ syuḥ
vāco 'bhidhāyinīr nāmnāṁ
manasaḥ—of the mind; vṛttayaḥ—activities (thinking, feeling and willing); naḥ—of us; syuḥ—let there be; kṛṣṇa—of Lord Kṛṣṇa; pāda-ambuja—the lotus feet; āśrayāḥ—those sheltered by; vācaḥ—the words; abhidhāyinīḥ—speaking; nāmnām—of His holy names; kāyaḥ—the body; tat—to Him; prahvaṇa-ādiṣu—bowing down to Him, etc.
"May our minds be attached to the lotus feet of your Lord Kṛṣṇa, may our tongues chant His holy names, and may our bodies lie prostrate before Him.
ratir naḥ kṛṣṇa īśvare
karmabhiḥ—by the activities; bhrāmyamāṇānām—of those wandering within the material universe; yatra—wherever; kva api—anywhere; īśvara-icchayā—by the supreme will of the Personality of Godhead; maṅgala-ācaritaiḥ—by auspicious activities; dānaiḥ—like charity and philanthropy; ratiḥ—the attraction; naḥ—our; kṛṣṇe—in Kṛṣṇa; īśvare—the Supreme Personality of Godhead.
"Wherever we wander in the material universe under the influence of karma by the will of the Lord, may our auspicious activities cause our attraction to Lord Kṛṣṇa to increase."
śrīdāmādi vraje yata sakhāra nicaya
śrīdāmā-ādi—Kṛṣṇa's friends, headed by Śrīdāmā; vraje—in Vṛndāvana; yata—all; sakhāra—of the friends; nicaya—the group; aiśvarya—of opulence; jñāna—knowledge; hīna—without; kevala—purely; sakhya-maya—fraternal affection.
Lord Kṛṣṇa's friends in Vṛndāvana, headed by Śrīdāmā, have pure fraternal affection for Lord Kṛṣṇa and have no idea of His opulences.
kṛṣṇa-saṅge yuddha kare, skandhe ārohaṇa
tārā dāsya-bhāve kare caraṇa-sevana
kṛṣṇa-saṅge—with Kṛṣṇa; yuddha kare—fight; skandhe—on His shoulders; ārohaṇa—getting up; tārā—they; dāsya-bhāve—in the conception of being Lord Kṛṣṇa's servants; kare—do; caraṇa-sevana—worship the lotus feet.
Although they fight with Him and climb upon His shoulders, they worship His lotus feet in a spirit of servitude.
kecit tasya mahātmanaḥ
pāda-saṁvāhanam—massaging the feet; cakruḥ—performed; kecit—some of them; tasya—of Lord Kṛṣṇa; mahā-ātmanaḥ—of the Supreme Personality of Godhead; apare—others; hata—destroyed; pāpmānaḥ—whose resultant actions of sinful life; vyajanaiḥ—with hand-held fans; samavījayan—fanned very pleasingly.
"Some of the friends of Śrī Kṛṣṇa, the Supreme Personality of Godhead, massaged His feet, and others whose sinful reactions had been destroyed fanned Him with hand-held fans."
kṛṣṇera preyasī vraje yata gopī-gaṇa
yāṅra pada-dhūli kare uddhava prārthana
yāṅ-sabāra upare kṛṣṇera priya nāhi āna
tāṅhārā āpanāke kare dāsī-abhimāna
kṛṣṇera—of Lord Kṛṣṇa; preyasī—the beloved girls; vraje—in Vṛndāvana; yata—all; gopī-gaṇa—the gopīs; yāṅra—of whom; pada-dhūli—the dust of the feet; kare—does; uddhava—of the name Uddhava; prārthana—desiring; yāṅ-sabāra—all of them; upare—beyond; kṛṣṇera—of Lord Kṛṣṇa; priya—dear; nāhi—there is not; āna—anyone else; tāṅhārā—all of them; āpanāke—to themselves; kare—do; dāsī-abhimāna—the conception of being maidservants.
Even the beloved girlfriends of Lord Kṛṣṇa in Vṛndāvana, the gopīs, the dust of whose feet was desired by Śrī Uddhava and beyond whom no one is more dear to Kṛṣṇa, regard themselves as Kṛṣṇa's maidservants.
vraja-janārti-han vīra yoṣitāṁ
bhaja sakhe bhavat-kiṅkarīḥ sma no
jala-ruhānanaṁ cāru darśaya
vraja-jana-ārti-han—O one who diminishes all the painful conditions of the inhabitants of Vṛndāvana; vīra—O hero; yoṣitām—of women; nija—personal; jana—of the associates; smaya—the pride; dhvaṁsana—destroying; smita—whose smile; bhaja—worship; sakhe—O dear friend; bhavat-kiṅkarīḥ—Your servants; sma—certainly; naḥ—unto us; jala-ruha-ānanam—a face exactly like a lotus flower; cāru—attractive; darśaya—please show.
"O Lord, remover of the afflictions of the inhabitants of Vṛndāvana! O hero of all women! O Lord who destroy the pride of Your devotees by Your sweet, gentle smile! O friend! We are Your maidservants. Please fulfill our desires and show us Your attractive lotus face."
api bata madhu-puryām ārya-putro 'dhunāste
smarati sa pitṛ-gehān saumya bandhūṁś ca gopān
kvacid api sa kathāṁ naḥ kiṅkariṇāṁ gṛṇīte
bhujam aguru-sugandhaṁ mūrdhny adhāsyat kadā nu
api—certainly; bata—regrettable; madhu-puryām—in the city of Mathurā; ārya-putraḥ—the son of Nanda Mahārāja; adhunā—now; āste—resides; smarati—remembers; saḥ—He; pitṛ-gehān—the household affairs of His father; saumya—O great soul (Uddhava); bandhūn—His many friends; ca—and; gopān—the cowherd boys; kvacit—sometimes; api—or; saḥ—He; kathām—talks; naḥ—of us; kiṅkarīṇām—of the maidservants; gṛṇīte—relates; bhujam—hand; aguru-su-gandham—having the fragrance of aguru; mūrdhni—on the head; adhāsyat—will keep; kadā—when; nu—may be.
"O Uddhava! It is indeed regrettable that Kṛṣṇa resides in Mathurā. Does He remember His father's household affairs and His friends, the cowherd boys? O great soul! Does He ever talk about us, His maidservants? When will He lay on our heads His aguru-scented hand?"
tāṅ-sabāra kathā rahu,--śrīmatī rādhikā
sabā haite sakalāṁśe parama-adhikā
teṅho yāṅra dāsī haiñā sevena caraṇa
yāṅra prema-guṇe kṛṣṇa baddha anukṣaṇa
tāṅ-sabāra—of the gopīs; kathā—talk; rahu—let alone; śrīmatī rādhikā—Śrīmatī Rādhārāṇī; sabā haite—than all of them; sakala-aṁśe—in every respect; parama-adhikā—highly elevated; teṅho—She also; yāṅra—whose; dāsī—maidservant; haiñā—becoming; sevana—worships; caraṇa—the lotus feet; yāṅra—whose; prema-guṇe—because of loving attributes; kṛṣṇa—Lord Kṛṣṇa; baddha—obliged; anukṣaṇa—always.
What to speak of the other gopīs, even Śrī Rādhikā, who in every respect is the most elevated of them all and who has bound Śrī Kṛṣṇa forever by Her loving attributes, serves His feet as His maidservant.
hā nātha ramaṇa preṣṭha
kvāsi kvāsi mahā-bhuja
dāsyās te kṛpaṇāyā me
sakhe darśaya sannidhim
hā—O; nātha—My Lord; ramaṇa—O My husband; preṣṭha—O My most dear one; kva asi kva asi—where are You, where are You; mahā-bhuja—O mighty-armed one; dāsyāḥ—of the maidservant; te—You; kṛpaṇāyāḥ—very much aggrieved by Your absence; me—to Me; sakhe—O My friend; darśaya—show; sannidhim—nearness to You.
"O My Lord, O My husband, O most dearly beloved! O mighty-armed Lord! Where are You? Where are You? O My friend, reveal Yourself to Your maidservant, who is very much aggrieved by Your absence."
This verse is quoted from Śrīmad-Bhāgavatam (10.30.39). When the rāsa dance was going on in full swing, Kṛṣṇa left all the gopīs and took only Śrīmatī Rādhārāṇī with Him. At that time all the gopīs lamented, and Śrīmatī Rādhārāṇī, being proud of Her position, requested Kṛṣṇa to carry Her wherever He liked. Then Kṛṣṇa immediately disappeared from the scene, and Śrīmatī Rādhārāṇī began to lament.
dvārakāte rukmiṇy-ādi yateka mahiṣī
tāṅhārāo āpanāke māne kṛṣṇa-dāsī
dvārakāte—in Dvārakā-dhāma; rukmiṇī-ādi—headed by Rukmiṇī; yateka—all of them; mahiṣī—the queens; tāṅhārāo—all of them also; āpanāke—themselves; māne—consider; kṛṣṇa-dāsī—maidservants of Kṛṣṇa.
In Dvārakā-dhāma, all the queens, headed by Rukmiṇī, also consider themselves maidservants of Lord Kṛṣṇa.
caidyāya mārpayitum udyata-kārmukeṣu
ninye mṛgendra iva bhāgam ajāvi-yūthāt
tac chrī-niketa-caraṇo 'stu mamārcanāya
caidyāya—unto Śiśupāla; mā—me; arpayitum—to deliver or to give in charity; udyata—upraised; kārmukeṣu—whose bows and arrows; rājasu—among the kings headed by Jarāsandha; ajeya—unconquerable; bhaṭa—of the soldiers; śekharita-aṅghri-reṇuḥ—the dust of whose lotus feet is the crown; ninye—forcibly took; mṛga-indraḥ—the lion; iva—like; bhāgam—the share; aja—of the goats; avi—and sheep; yūthāt—from the midst; tat—that; śrī-niketana—of the shelter of the goddess of fortune; caraṇaḥ—the lotus feet; astu—let there be; mama—my; arcanāya—for worshiping.
"When Jarāsandha and other kings, bows and arrows upraised, stood ready to deliver me in charity to Śiśupāla, He forcibly took me from their midst, as a lion takes its share of goats and sheep. The dust of His lotus feet is therefore the crown of unconquerable soldiers. May those lotus feet, which are the shelter of the goddess of fortune, be the object of my worship."
tapaś carantīm ājñāya
tapaḥ—austerity; carantīm—performing; ājñāya—knowing; sva-pāda-sparśana—of touching His feet; āśayā—with the desire; sakhyā—with His friend Arjuna; upetya—coming; agrahīt—accepted; pāṇim—my hand; sā—that woman; aham—I; tat—His; gṛha-mārjanī—keeper of the home.
"Knowing me to be performing austerities with the desire to touch His feet, He came with His friend Arjuna and accepted my hand. Yet I am but a maidservant engaged in sweeping the floor of the house of Śrī Kṛṣṇa."
vayaṁ vai gṛha-dāsikāḥ
tapasā ca babhūvima
ātmārāmasya—of the Supreme Personality of Godhead, who is satisfied in Himself; tasya—His; imāḥ—all; vayam—we; vai—certainly; gṛha-dāsikāḥ—the maidservants of the home; sarva—all; saṅga—association; nivṛttyā—fully bereft of; addhā—directly; tapasā—on account of austerity; ca—also; babhūvima—we have become.
"Through austerity and through renunciation of all attachments, we have become maidservants in the home of the Supreme Personality of Godhead, who is satisfied in Himself."
ānera ki kathā, baladeva mahāśaya
ānera—of others; ki kathā—what to speak; baladeva—Lord Baladeva; mahāśaya—the Supreme Personality; yāṅra—His; bhāva—emotion; śuddha-sakhya—pure friendship; vātsalya-ādi-maya—with a touch of paternal love.
What to speak of others, even Lord Baladeva, the Supreme Personality of Godhead, is full of emotions like pure friendship and paternal love.
Although Lord Baladeva appeared before the birth of Lord Kṛṣṇa and is therefore Kṛṣṇa's worshipable elder brother, He used to act as Kṛṣṇa's eternal servitor. In the spiritual sky all the Vaikuṇṭha planets are predominated by the quadruple expansions of Kṛṣṇa known as the catur-vyūha. They are direct expansions from Baladeva. It is the singularity of the Supreme Lord that everyone in the spiritual sky thinks himself a servitor of the Lord. According to social convention one may be superior to Kṛṣṇa, but factually everyone engages in His service. Therefore in the spiritual sky or the material sky, in all the different planets, no one is able to supersede Lord Kṛṣṇa or demand service from Him. On the contrary, everyone engages in the service of Lord Kṛṣṇa. As such, the more a person engages in the service of the Lord, the more he is important; and, conversely, the more one is bereft of the transcendental service of Kṛṣṇa, the more he invites the bad fortune of material contamination. In the material world, although materialists want to become one with God or compete with God, everyone directly or indirectly engages in the service of the Lord. The more one is forgetful of the service of Kṛṣṇa, the more he is considered to be dying. Therefore, when one develops pure Kṛṣṇa consciousness, he immediately develops his eternal servitorship to Kṛṣṇa.
teṅho āpanāke karena dāsa-bhāvanā
kṛṣṇa-dāsa-bhāva vinu āche kona janā
teṅho—He also; āpanāke—Himself; karena—does; dāsa-bhāvanā—considering a servant; kṛṣṇa-dāsa-bhāva—the conception of being a servant of Kṛṣṇa; vinu—without; āche—is; kona—what; janā—person.
He also considers Himself a servant of Lord Kṛṣṇa. Indeed, who is there who does not have this conception of being a servant of Lord Kṛṣṇa?
sahasra-vadane yeṅho śeṣa-saṅkarṣaṇa
daśa deha dhari' kare kṛṣṇera sevana
sahasra-vadane—with thousands of mouths; yeṅho—one who; śeṣa-saṅkarṣaṇa—Lord Śeṣa, the incarnation of Saṅkarṣaṇa; daśa—ten; deha—bodies; dhari'-accepting; kare—does; kṛṣṇera—of Lord Kṛṣṇa; sevana—service.
ananta brahmāṇḍe rudra--sadāśivera aṁśa
guṇāvatāra teṅho, sarva-deva-avataṁsa
ananta—unlimited; brahmāṇḍe—in the universes; rudra—Lord Śiva; sadāśivera aṁśa—part and parcel of Sadāśiva; guṇa-avatāra—an incarnation of a quality; teṅho—he also; sarva-deva-avataṁsa—the ornament of all the demigods.
Rudra, who is an expansion of Sadāśiva and who appears in unlimited universes, is also a guṇāvatāra [qualitative incarnation] and is the ornament of all the demigods in the endless universes.
There are eleven expansions of Rudra, or Lord Śiva. They are as follows: Ajaikapāt, Ahibradhna, Virūpākṣa, Raivata, Hara, Bahurūpa, Devaśreṣṭha Tryambaka, Sāvitra, Jayanta, Pināki and Aparājita. Besides these expansions there are eight forms of Rudra called earth, water, fire, air, sky, the sun, the moon and soma-yājī. Generally all these Rudras have five faces, three eyes and ten arms. Sometimes it is found that Rudra is compared to Brahmā and considered a living entity. But when Rudra is explained to be a partial expansion of the Supreme Personality of Godhead, he is compared to Śeṣa. Lord Śiva is therefore simultaneously an expansion of Lord Viṣṇu and, in his capacity for annihilating the creation, one of the living entities. As an expansion of Lord Viṣṇu he is called Hara, and he is transcendental to the material qualities, but when he is in touch with tamo-guṇa he appears contaminated by the material modes of nature. This is explained in Śrīmad-Bhāgavatam and the Brahma-saṁhitā. In Śrīmad-Bhāgavatam, Tenth Canto, it is stated that Lord Rudra is always associated with the material nature when she is in the neutral, unmanifested stage, but when the modes of material nature are agitated he associates with material nature from a distance. In the Brahma-saṁhitā the relationship between Viṣṇu and Lord Śiva is compared to that of milk and yogurt. Milk is converted into yogurt by certain additives, but although milk and yogurt have the same ingredients, they have different functions. Similarly, Lord Śiva is an expansion of Lord Viṣṇu, yet because of his taking part in the annihilation of the cosmic manifestation, he is considered to be changed, like milk converted into yogurt. In the Purāṇas it is found that Durgā appears sometimes from the heads of Brahmā and sometimes from the heads of Viṣṇu. The annihilator, Rudra, is born from Saṅkarṣaṇa and the ultimate fire to burn the whole creation. In the Vāyu Purāṇa there is a description of Sadāśiva in one of the Vaikuṇṭha planets. That Sadāśiva is a direct expansion of Lord Kṛṣṇa's form for pastimes. It is said that Sadāśiva (Lord Śambhu) is an expansion from the Sadāśiva in the Vaikuṇṭha planets (Lord Viṣṇu) and that his consort, Mahāmāyā, is an expansion of Ramādevī, or Lakṣmī. Mahāmāyā is the origin or birthplace of material nature.
teṅho karena kṛṣṇera dāsya-pratyāśa
nirantara kahe śiva, 'muñi kṛṣṇa-dāsa'
teṅho—he; karena—does; kṛṣṇera—of Lord Kṛṣṇa; dāsya-pratyāśa—expectation of being a servant; nirantara—constantly; kahe—says; śiva—Lord Śiva; muñi—I; kṛṣṇa-dāsa—a servant of Kṛṣṇa.
He also desires only to be a servant of Lord Kṛṣṇa. Śrī Sadāśiva always says, "I am a servant of Lord Kṛṣṇa."
kṛṣṇa-preme unmatta, vihvala digambara
kṛṣṇa-guṇa-līlā gāya, nāce nirantara
kṛṣṇa-preme—in ecstatic love of Kṛṣṇa; unmatta—almost mad; vihvala—overwhelmed; digambara—without any dress; kṛṣṇa—of Lord Kṛṣṇa; guṇa—attributes; līlā—pastimes; gāya—chants; nāce—dances; nirantara—constantly.
Intoxicated by ecstatic love for Lord Kṛṣṇa, he becomes overwhelmed and incessantly dances without clothing and sings about Lord Kṛṣṇa's qualities and pastimes.
pitā-mātā-guru-sakhā-bhāva kene naya
kṛṣṇa-premera svabhāve dāsya-bhāva se karaya
pitā—father; mātā—mother; guru—superior teacher; sakhā—friend; bhāva—the emotion; kene naya—let it be; kṛṣṇa-premera—of love of Kṛṣṇa; svabhāve—in a natural inclination; dāsya bhāva—the emotion of becoming a servant; se—that; karaya—does.
All the emotions, whether those of father, mother, teacher or friend, are full of sentiments of servitude. That is the nature of love of Kṛṣṇa.
eka kṛṣṇa--sarva-sevya, jagat-īśvara
āra yata saba,--tāṅra sevakānucara
eka kṛṣṇa—one Lord Kṛṣṇa; sarva-sevya—worthy of being served by all; jagat-īśvara—the Lord of the universe; āra yata saba—all others; tāṅra—His; sevaka-anucara—servants of the servants.
Lord Kṛṣṇa, the one master and the Lord of the universe, is worthy of being served by everyone. Indeed, everyone is but a servant of His servants.
sei kṛṣṇa avatīrṇa--caitanya-īśvara
ataeva āra saba,--tāṅhāra kiṅkara
sei—that; kṛṣṇa—Lord Kṛṣṇa; avatīrṇa—descended; caitanya-īśvara—Lord Caitanya, the Supreme Personality of Godhead; ataeva—therefore; āra—others; saba—all; tāṅhāra kiṅkara—His servants.
That same Lord Kṛṣṇa has descended as Lord Caitanya, the Supreme Personality of Godhead. Everyone, therefore, is His servant.
keha māne, keha nā māne, saba tāṅra dāsa
ye nā māne, tāra haya sei pāpe nāśa
keha māne—someone accepts; keha nā māne—someone does not accept; saba tāṅra dāsa—all His servants; ye nā māne—one who does not accept; tāra—of him; haya—there is; sei—that; pāpe—in sinful activity; nāśa—annihilation.
Some accept Him whereas others do not, yet everyone is His servant. One who does not accept Him, however, will be ruined by his sinful activities.
When a living entity forgets his constitutional position, he prepares himself to be an enjoyer of the material resources. Sometimes he is also misguided by the thought that service to the Supreme Personality of Godhead is not absolute engagement. In other words, he thinks that there are many other engagements for a living entity besides the service of the Lord. Such a foolish person does not know that in any position he either directly or indirectly engages in activities of service to the Supreme Lord. Actually, if a person does not engage in the service of the Lord, all inauspicious activities encumber him because service to the Supreme Lord, Lord Caitanya, is the constitutional position of the infinitesimal living entities. Because the living entity is infinitesimal, the allurement of material enjoyment attracts him, and he tries to enjoy matter, forgetting his constitutional position. But when his dormant Kṛṣṇa consciousness is awakened, he no longer engages in the service of matter but engages in the service of the Lord. In other words, when one is forgetful of his constitutional position, he appears in the position of the lord of material nature. Even at that time he remains a servant of the Supreme Lord, but in an unqualified or contaminated state.
caitanyera dāsa muñi, caitanyera dāsa
caitanyera dāsa muñi, tāṅra dāsera dāsa
caitanyera—of Lord Śrī Caitanya Mahāprabhu; dāsa—servant; muñi—I; caitanyera dāsa—a servant of Lord Caitanya; caitanyera dāsa muñi—I am a servant of Caitanya Mahāprabhu; tāṅra dāsera dāsa—a servant of His servant.
"I am a servant of Lord Caitanya, a servant of Lord Caitanya. I am a servant of Lord Caitanya, and a servant of His servants."
eta bali' nāce, gāya, huṅkāra gambhīra
kṣaṇeke vasilā ācārya haiñā susthira
eta bali'-saying this; nāce—dances; gāya—sings; huṅkāra—loud vibrations; gambhīra—deep; kṣaṇeke—in a moment; vasilā—sits down; ācārya—Advaita Ācārya; haiñā su-sthira—being very patient.
bhakta-abhimāna mūla śrī-balarāme
sei bhāve anugata tāṅra aṁśa-gaṇe
bhakta-abhimāna—to think oneself a devotee; mūla—original; śrī-balarāme—in Lord Balarāma; sei bhāve—in that ecstasy; anugata—followers; tāṅra aṁśa-gaṇe—all His parts and parcels.
The source of the sentiment of servitude is indeed Lord Balarāma. The plenary expansions who follow Him are all influenced by that ecstasy.
tāṅra avatāra eka śri-saṅkarṣaṇa
bhakta bali' abhimāna kare sarva-kṣaṇa
tāṅra avatāra—His incarnation; eka—one; śrī-saṅkarṣaṇa—Lord Saṅkarṣaṇa; bhakta bali'-as a devotee; abhimāna—conception; kare—does; sarva-kṣaṇa—always.
Lord Saṅkarṣaṇa, who is one of His incarnations, always considers Himself a devotee.
tāṅra avatāra āna śrī-yuta lakṣmaṇa
śrī-rāmera dāsya tiṅho kaila anukṣaṇa
tāṅra avatāra—His incarnation; āna—another; śrī-yuta—with all beauty and opulence; lakṣmaṇa—Lord Lakṣmaṇa; śrī-rāmera—of Rāmacandra; dāsya—servitude; tiṅho—He; kaila—did; anukṣaṇa—always.
tāṅhāra hṛdaye bhakta-bhāva anuyāyī
saṅkarṣaṇa-avatāra-an incarnation of Lord Saṅkarṣaṇa; kāraṇa-abdhi-śāyī-Lord Viṣṇu lying on the Causal Ocean; tāṅhāra-His; hṛdaye-in the heart; bhakta-bhāva-the emotion of being a devotee; anuyāyī-accordingly.
The Viṣṇu who lies on the Causal Ocean is an incarnation of Lord Saṅkarṣaṇa, and, accordingly, the emotion of being a devotee is always present in His heart.
tāṅhāra prakāśa-bheda, advaita-ācārya
kāya-mano-vākye tāṅra bhakti sadā kārya
tāṅhāra—His; prakāśa-bheda—separate expansion; advaita-ācārya—Advaita Ācārya; kāya-manaḥ-vākye—by His body, mind and words; tāṅra—His; bhakti—devotion; sadā—always; kārya—occupational duty.
Advaita Ācārya is a separate expansion of Him. He always engages in devotional service with His thoughts, words and actions.
vākye kahe, 'muñi caitanyera anucara'
muñi tāṅra bhakta--mane bhāve nirantara
vākye—by words; kahe—He says; muñi—I am; caitanyera anucara—a follower of Lord Śrī Caitanya Mahāprabhu; muñi—I; tāñra—His; bhakta—devotee; mane—in His mind; bhāve—in this condition; nirantara—always.
By His words He declares, "I am a servant of Lord Caitanya." Thus with His mind He always thinks, "I am His devotee."
jala-tulasī diyā kare kāyāte sevana
bhakti pracāriyā saba tārilā bhuvana
jala-tulasī—Ganges water and tulasī leaves; diyā—offering together; kare—does; kāyāte—with the body; sevana—worship; bhakti—the cult of devotional service; pracāriyā—preaching; saba—all; tārilā—delivered; bhuvana—the universe.
With His body He worshiped the Lord by offering Ganges water and tulasī leaves, and by preaching devotional service He delivered the entire universe.
pṛthivī dharena yei śeṣa-saṅkarṣaṇa
kāya-vyūha kari' karena kṛṣṇera sevana
pṛthivī—planets; dharena—holds; yei—that one who; śeṣa-saṅkarṣaṇa—Lord Śeṣa Saṅkarṣaṇa; kāya-vyūha kari'—expanding Himself in different bodies; karena—does; kṛṣṇera sevana—service to Lord Kṛṣṇa.
Śeṣa Saṅkarṣaṇa, who holds all the planets on His head, expands Himself in different bodies to render service to Lord Kṛṣṇa.
ei saba haya śrī-kṛṣṇera avatāra
nirantara dekhi sabāra bhaktira ācāra
ei saba—all of them; haya—are; śrī-kṛṣṇera avatāra—incarnations of Lord Kṛṣṇa; nirantara—constantly; dekhi—I see; sabāra—of all; bhaktira ācāra—behavior as devotees.
These are all incarnations of Lord Kṛṣṇa, yet we always find that they act as devotees.
e-sabāke śāstre kahe 'bhakta-avatāra'
'bhakta-avatāra'-pada upari sabāra
e-sabāke—all of them; śāstre—the scriptures; kahe—say; bhakta-avatāra—incarnations as devotees; bhakta-avatāra—of such an incarnation as a devotee; pada—the position; upari sabāra—above all other positions.
The scriptures call them incarnations as devotees [bhakta-avatāra]. The position of being such an incarnation is above all others.
The Supreme Personality of Godhead appears in different incarnations, but His appearance in the role of a devotee is more beneficial to the conditioned souls than the other incarnations, with all their opulences. Sometimes a conditioned soul is bewildered when he tries to understand the incarnation of Godhead with full opulence. Lord Kṛṣṇa appeared and performed many uncommon activities, and some materialists misunderstood Him, but in His appearance as Lord Caitanya He did not show much of His opulences, and therefore fewer conditioned souls were bewildered. Misunderstanding the Lord, many fools consider themselves incarnations of the Supreme Personality of Godhead, but the result is that after leaving the material body they enter the species of jackals. Persons who cannot understand the real significance of an incarnation must attain such lower species of life as punishment. Conditioned souls who are puffed up by false egoism and who try to become one with the Supreme Lord become Māyāvādīs.
eka-mātra 'aṁśī'--kṛṣṇa, 'aṁśa'--avatāra
aṁśī aṁśe dekhi jyeṣṭha-kaniṣṭha-ācāra
eka-mātra—only one; aṁśī—source of all incarnations; kṛṣṇa—Lord Kṛṣṇa; aṁśa—of the part; avatāra—incarnations; aṁśī—is the source of all incarnations; aṁśe—in the incarnation; dekhi—we can see; jyeṣṭha—as superior; kaniṣṭha—and inferior; ācāra—behavior.
Lord Kṛṣṇa is the source of all incarnations, and all others are His parts or partial incarnations. We find that the whole and the part behave as superior and inferior.
jyeṣṭha-bhāve aṁśīte haya prabhu-jñāna
kaniṣṭha-bhāve āpanāte bhakta-abhimāna
jyeṣṭha-bhāve—in the emotion of being superior; aṁśīte—in the original source of all incarnations; haya—there is; prabhu-jñāna—knowledge as master; kaniṣṭha-bhāve—in an inferior conception; āpanāte—in Himself; bhakta-abhimāna—the conception of being a devotee.
The source of all incarnations has the emotions of a superior when He considers Himself the master, and He has the emotions of an inferior when He considers Himself a devotee.
A fraction of a particular thing is called a part, and that from which the fraction is distinguished is called the whole. Therefore the fraction, or part, is included within the whole. The Lord is the whole, and the devotee is the part or fractional part. That is the relationship between the Lord and the devotee. There are also gradations of devotees, who are calculated as greater and lesser. When a devotee is great he is called prabhu, and when he is lesser he is called bhakta, or a devotee. The supreme whole is Kṛṣṇa, and Baladeva and all Viṣṇu incarnations are His fractions. Lord Kṛṣṇa is therefore conscious of His superior position, and all Viṣṇu incarnations are conscious of Their positions as devotees.
kṛṣṇera samatā haite baḍa bhakta-pada
ātmā haite kṛṣṇera bhakta haya premāspada
kṛṣṇera—with Lord Kṛṣṇa; samatā—equality; haite—than this; baḍa—greater; bhakta-pada—the position of a devotee; ātmā haite—than His own self; kṛṣṇera—of Lord Kṛṣṇa; bhakta—a devotee; haya—is; prema-āspada—the object of love.
The position of being a devotee is higher than that of equality with Lord Kṛṣṇa, for the devotees are dearer to Lord Kṛṣṇa than His own self.
sādhavo hṛdayaṁ mahyaṁ
sādhūnāṁ hṛdayaṁ tv aham
mad anyat te na jānanti
nāhaṁ tebhyo manāg api
"The devotees are My heart, and I am the heart of My devotees. My devotees do not know anyone but Me; similarly, I do not know anyone but My devotees." This is the intimate relationship between the Lord and His devotees.
ātmā haite kṛṣṇa bhakte baḍa kari' māne
ihāte bahuta śāstra-vacana pramāṇe
ātmā haite—than His own self; kṛṣṇa—Lord Kṛṣṇa; bhakte—His devotee; baḍa kari' māne—accepts as greater; ihāte—in this connection; bahuta—many; śāstra-vacana—quotations from revealed scripture; pramāṇe—evidences.
Lord Kṛṣṇa considers His devotees greater than Himself. In this connection the scriptures provide an abundance of evidence.
na tathā me priya-tama
ātma-yonir na śaṅkaraḥ
na ca saṅkarṣaṇo na śrīr
naivātmā ca yathā bhavān
na tathā—not so much; me—My; priya-tamaḥ—dearmost; ātma-yoniḥ—Lord Brahmā; na śaṅkaraḥ—nor Śaṅkara (Lord Śiva); na ca—nor; saṅkarṣaṇaḥ—Lord Saṅkarṣaṇa; na—nor; śrīḥ—the goddess of fortune; na—nor; eva—certainly; ātmā—My self; ca—and; yathā—as; bhavān—you.
"O Uddhava! Neither Brahmā, nor Śaṅkara, nor Saṅkarṣaṇa, nor Lakṣmī, nor even My own self is as dear to Me as you."
This text is from Śrīmad-Bhāgavatam (11.14.15).
Link to this page: https://prabhupadabooks.com/cc/adi/6-1
Previous: Adi 5: The Glories of Lord Nityananda Balarama Next: Adi 7: Lord Caitanya in Five Features