& following in the footsteps of the previous Acharyas
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It is said that during the advent of Lord Caitanya, Sadäçiva appeared as Advaita Prabhu, and Advaita Prabhu’s chief concern was to elevate the fallen conditioned souls to the platform of devotional service to Lord Kåñëa. Since people were engaged in useless occupations which would continue their material existence, Lord Çiva, in the form of Lord Advaita, appealed to the Supreme Lord to appear as Lord Caitanya to deliver these illusioned souls. Actually Lord Caitanya appeared on the request of Lord Advaita. Similarly, Lord Çiva has a sampradäya, the Rudra-sampradäya. He is always thinking about the deliverance of the fallen souls, as exhibited by Lord Advaita Prabhu. (Srila A.C. Bhaktivedanta Swami Prabhupada. Srimad Bhagavatam 4:6:39. purport excerpt.)
Sri Advaita Acharya sets many examples; his name means non-dual, mayavadis misunderstand this to mean something other than what it is. Factually He is the Lord Himself, while we are tiny, like the gold in a gold mine and the gold in a ring, both gold but different in capacity. We can follow His good example as He played His pastime of a devotee in having confidence in the Shalagram to purify us and to motivate us, and empower us to invoke the Lord and carry out His desires as our service.
The Shalagram is glorified as being non-different from the Lord, not needing to be called or installed He is there waiting for our dedicated service. In return He does everything. The proof of this is there in the achievement of Advaita Acharya in focusing on worshipping the Salagram with Tulasi and water His pure desire was fulfilled.
To the external vision of the mundaner they cannot understand that a devotee sits for lengths of time, offering articles and reciting pleasing praises before a stone. To them it must seems very strange, as strange as repeating the same names over and over in quick succession for hours in a day. BUT, the fact of the matter is, the scientific facts are that by performing such actions the character of a living entity changes, becomes purified and Godly. Not only have we seen it in others, but we have expereinced it to some degree in our own personal life.
The Lord may appear to be something ordinary, a statue, a stone, or a nice song to those who see only with the eyes. Devotees learn to see with the heart, and in so doing gain a tangible taste and gradual understanding that this process is for real and it works. The proof of the pudding is in the eating. Of course then there are those who have tasted, and those who are connoisseurs of gastronomical feats.
TEXT 88
TEXT
äpanä lukäite kåñëa
nänä yatna kare
tathäpi täìhära bhakta jänaye
täìhäre
SYNONYMS
äpanä—Himself; lukäite—to hide;
kåñëa—Lord Kåñëa; nänä—various;
yatna—efforts; kare—makes; tathäpi—still; täìhära—His;
bhakta—devotees; jänaye—know; täìhäre—Him.
TRANSLATION
Lord Çré Kåñëa
tries to hide Himself in various ways, but nevertheless His pure devotees
know Him as He is. (Sri Chaitanya Charitamrita Adi-lil 3:88.)
TEXT 89
TEXT
ullaìghita-trividha-séma-samätiçäyi-
sambhävanaà tava parivraòhima-svabhävam
mäyä-balena bhavatäpi niguhyamänaà
paçyanti kecid aniçaà tvad-ananya-bhäväù
SYNONYMS
ullaìghita—passed over; tri-vidha—three
kinds; séma—the limitations; sama—of equal; atiçäyi—and
of excelling; sambhävanam—by which the adequacy; tava—Your; parivraòhima—of
supremacy; svabhävam—the real nature; mäyä-balena—by the
strength of the illusory energy; bhavatä—Your; api—although; niguhyamänam—being
hidden; paçyanti—they see; kecit—some; aniçam—always; tvat—to
You; ananya-bhäväù—those who are exclusively devoted.
TRANSLATION
“O my Lord, everything within material nature
is limited by time, space and thought. Your characteristics, however, being
unequaled and unsurpassed, are always transcendental to such limitations.
You sometimes cover such characteristics by Your own energy, but nevertheless
Your unalloyed devotees are always able to see You under all circumstances.”
PURPORT
This verse is also quoted from the Stotra-ratna
(13) of Yämunäcärya. Everything covered by the influence
of mäyä is within the limited boundaries of space, time and thought.
Even the greatest manifestation we can conceive, the sky, also has limitations.
From the authentic scriptures, however, it is evident that beyond the sky
is a covering of seven layers, each ten times thicker than the one preceding
it. The covering layers are vast, but with or without coverings, space
is limited. Our power to think about space and time is also limited. Time
is eternal; we may imagine billions and trillions of years, but that will
still be an inadequate estimate of the extent of time. Our imperfect senses,
therefore, cannot think of the greatness of the Supreme Personality of
Godhead, nor can we bring Him within the limitations of time or our thinking
power. His position is accordingly described by the word ullaìghita.
He is transcendental to space, time and thought; although He appears within
them, He exists transcendentally. Even when the Lord’s transcendental existence
is disguised by space, time and thought, however, pure devotees of the
Supreme Lord can see Him in His personal features beyond space, time and
thought. In other words, even though the Lord is not visible to the eyes
of ordinary men, those who are beyond the covering layers because of their
transcendental devotional service can still see Him.
The sun may appear covered by a cloud, but actually
it is the eyes of the tiny people below the cloud that are covered, not
the sun. If those tiny people rose above the cloud in an airplane, they
could then see the sunshine and the sun without impediment. Similarly,
although
the covering of mäyä is very strong, Lord Kåñëa
says in the Bhagavad-gétä (7.14):
daivé hy eñä guëa-mayé
mama mäyä duratyayä
mäm eva ye prapadyante
mäyäm etäà taranti te
“This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.” To surpass the influence of the illusory energy is very difficult, but those who are determined to catch hold of the lotus feet of the Lord are freed from the clutches of mäyä. Therefore, pure devotees can understand the Supreme Personality of Godhead, but demons, because of their miscreant behavior, cannot understand the Lord, in spite of seeing the many revealed scriptures and the uncommon activities of the Lord. (Sri Chaitanya Charitamrita Adi-lil 3:89.)
TEXT 90
TEXT
asura-svabhäve kåñëe kabhu
nähi jäne
lukäite näre kåñëa
bhakta-jana-sthäne
SYNONYMS
asura-svabhäve—those whose nature is demoniac;
kåñëe—Lord Kåñëa; kabhu—at any time;
nähi—not; jäne—know; lukäite—to hide; näre—is not able;
kåñëa—Lord Kåñëa; bhakta-jana—of pure
devotees; sthäne—in a place.
TRANSLATION
Those whose nature is demoniac cannot know Kåñëa
at any time, but He cannot hide Himself from His pure devotees.
PURPORT
People who develop the nature of asuras like Rävaëa
and Hiraëyakaçipu can never know Kåñëa, the
Personality of Godhead, by challenging the authority of Godhead. But Çré
Kåñëa cannot hide Himself from His pure devotees. (Sri
Chaitanya Charitamrita Adi-lil 3:90.)
TEXT 91
TEXT
dvau bhüta-sargau loke ’smin
daiva äsura eva ca
viñëu-bhaktaù småto daiva
äsuras tad-viparyayaù
SYNONYMS
dvau—two; bhüta—of the living beings; sargau—dispositions;
loke—in the world; asmin—in this; daivaù—godly; äsuraù—demoniac;
eva—certainly; ca—and; viñëu-bhaktaù—a devotee of Lord
Viñëu; småtaù—remembered; daivaù—godly;
äsuraù—demoniac; tat-viparyayaù—the opposite of that.
TRANSLATION
“There are two classes of men in the created world.
One consists of the demoniac and the other of the godly. The devotees of
Lord Viñëu are the godly, whereas those who are just the opposite
are called demons.”
PURPORT
This is a verse from the Padma Puräëa.
Viñëu-bhaktas, or devotees in Kåñëa consciousness,
are known as devas (demigods). Atheists, who do not believe in God or who
declare themselves God, are asuras (demons). Asuras always engage in atheistic
material activities, exploring ways to utilize the resources of matter
to enjoy sense gratification. The viñëu-bhaktas, Kåñëa
conscious devotees, are also active, but their objective is to satisfy
the Supreme Personality of Godhead by devotional service. Superficially
both classes may appear to work in the same way, but their purposes are
completely opposite because of a difference in consciousness. Asuras work
for personal sense gratification, whereas devotees work for the satisfaction
of the Supreme Lord. Both work conscientiously, but their motives are different.
The Kåñëa consciousness movement
is meant for devas, or devotees. Demons cannot take part in Kåñëa
conscious activities, nor can devotees in Kåñëa consciousness
take part in demoniac activities or work like cats and dogs simply for
sense gratification. Such activity does not appeal to those in Kåñëa
consciousness. Devotees accept only the bare necessities of life to keep
themselves fit to act in Kåñëa consciousness. The balance
of their energy is used for developing Kåñëa consciousness,
through which one can be transferred to the abode of Kåñëa
by always thinking of Him, even at the point of death. (Sri Chaitanya Charitamrita
Adi-lil 3:91.)
TEXT 92
TEXT
äcärya gosäïi prabhura bhakta-avatära
kåñëa-avatära-hetu yäìhära
huìkära
SYNONYMS
äcärya gosäïi—Advaita Äcärya
Gosäïi; prabhura—of the Lord; bhakta-avatära—incarnation
of a devotee; kåñëa—of Lord Kåñëa;
avatära—of the incarnation; hetu—the cause; yäìhära—whose;
huìkära—loud calls.
TRANSLATION
Advaita Äcärya Gosvämé is
an incarnation of the Lord as a devotee. His loud calling was the cause
for Kåñëa’s incarnation. (Sri Chaitanya Charitamrita
Adi-lil 3:92.)
TEXT 93
TEXT
kåñëa yadi påthivéte
karena avatära
prathame karena guru-vargera saïcära
SYNONYMS
kåñëa—Lord Kåñëa;
yadi—if; påthivéte—on the earth; karena—makes; avatära—incarnation;
prathame—first; karena—makes; guru-vargera—of the group of respectable
predecessors; saïcära—the advent.
TRANSLATION
Whenever Çré Kåñëa
desires to manifest His incarnation on earth, first He creates the incarnations
of His respectable predecessors. (Sri Chaitanya Charitamrita Adi-lil 3:93.)
TEXT 94
TEXT
pitä mätä guru ädi yata mänya-gaëa
prathame karena sabära påthivéte
janama
SYNONYMS
pitä—father; mätä—mother; guru—spiritual
master; ädi—headed by; yata—all; mänya-gaëa—respectable
members; prathame—first; karena—He makes; sabära—of all of them; påthivéte—on
earth; janama—the births.
TRANSLATION
Thus respectable personalities such as His father,
mother and spiritual master all take birth on earth first. (Sri Chaitanya
Charitamrita Adi-lil 3:94.)
TEXT 95
TEXT
mädhava-éçvara-puré,
çacé, jagannätha
advaita äcärya prakaöa hailä
sei sätha
SYNONYMS
mädhava—Mädhavendra Puré; éçvara-puré—Éçvara
Puré; çacé—Çacémätä; jagannätha—Jagannätha
Miçra; advaita äcärya—Advaita Äcärya; prakaöa—manifested;
hailä—were; sei—this; sätha—with.
TRANSLATION
Mädhavendra Puré, Éçvara
Puré, Çrématé Çacémätä
and Çréla Jagannätha Miçra all appeared with
Çré Advaita Äcärya.
PURPORT
Whenever the Supreme Personality of Godhead descends
in His human form, He sends ahead all His devotees, who act as His father,
teacher and associates in many roles. Such personalities appear before
the descent of the Supreme Personality of Godhead. Before the appearance
of Lord Çré Kåñëa Caitanya Mahäprabhu,
there appeared His devotees like Çré Mädhavendra Puré;
His spiritual master, Çré Éçvara Puré;
His mother, Çrématé Çacé-devé;
His father, Çré Jagannätha Miçra; and Çré
Advaita Äcärya. (Sri Chaitanya Charitamrita Adi-lil 3:95.)
TEXT 96
TEXT
prakaöiyä dekhe äcärya sakala
saàsära
kåñëa-bhakti gandha-héna
viñaya-vyavahära
SYNONYMS
prakaöiyä—manifesting; dekhe—He saw;
äcärya—Advaita Äcärya; sakala—all; saàsära—material
existence; kåñëa-bhakti—of devotion to Lord Kåñëa;
gandha-héna—without a trace; viñaya—of the sense objects;
vyavahära—affairs.
TRANSLATION
Advaita Äcärya having appeared, He found
the world devoid of devotional service to Çré Kåñëa
because people were engrossed in material affairs. (Sri Chaitanya Charitamrita
Adi-lil 3:96.)
TEXT 97
TEXT
keha päpe, keha puëye kare viñaya-bhoga
bhakti-gandha nähi, yäte yäya bhava-roga
SYNONYMS
keha—someone; päpe—in sinful activities;
keha—someone; puëye—in pious activities; kare—do; viñaya—of
the sense objects; bhoga—enjoyment; bhakti-gandha—a trace of devotional
service; nähi—there is not; yäte—by which; yäya—goes away;
bhava-roga—the disease of material existence.
TRANSLATION
Everyone was engaged in material enjoyment, whether
sinfully or virtuously. No one was interested in the transcendental service
of the Lord, which can give total relief from the repetition of birth and
death.
PURPORT
Advaita Äcärya saw the entire world
to be engaged in activities of material piety and impiety, without a trace
of devotional service, or Kåñëa consciousness, anywhere.
The fact is that in this material world there is no scarcity of anything
except Kåñëa consciousness. Material necessities are
supplied by the mercy of the Supreme Lord. We sometimes feel scarcity because
of our mismanagement, but the real problem is that people are out of touch
with Kåñëa consciousness. Everyone is engaged in material
sense gratification, but people have no plan for making an ultimate solution
to their real problems, namely birth, disease, old age and death. These
four material miseries are called bhava-roga, or material diseases. They
can be cured only by Kåñëa consciousness. Therefore Kåñëa
consciousness is the greatest benediction for human society. (Sri Chaitanya
Charitamrita Adi-lil 3:97.)
TEXT 98
TEXT
loka-gati dekhi’ äcärya karuëa-hådaya
vicära karena, lokera kaiche hita haya
SYNONYMS
loka-gati—the course of the world; dekhi’—seeing;
äcärya—Advaita Äcärya; karuëa-hådaya—compassionate
heart; vicära karena—considers; lokera—of the world; kaiche—how; hita—welfare;
haya—there is.
TRANSLATION
Seeing the activities of the world, the Äcärya
felt compassion and began to ponder how He could act for the people’s benefit.
PURPORT
This sort of serious interest in the welfare of
the public makes one a bona fide äcärya. An äcärya
does not exploit his followers. Since the äcärya is a confidential
servitor of the Lord, his heart is always full of compassion for humanity
in its suffering. He knows that all suffering is due to the absence of
devotional service to the Lord, and therefore he always tries to find ways
to change people’s activities, making them favorable for the attainment
of devotion. That is the qualification of an äcärya. Although
Çré Advaita Prabhu Himself was powerful enough to do the
work, as a submissive servitor He thought that without the personal appearance
of the Lord, no one could improve the fallen condition of society.
In the grim clutches of mäyä, the first-class
prisoners of this material world wrongly think themselves happy because
they are rich, powerful, resourceful and so on. These foolish creatures
do not know that they are nothing but play dolls in the hands of material
nature and that at any moment material nature’s pitiless intrigues can
crush to dust all their plans for godless activities. Such foolish prisoners
cannot see that however they improve their position by artificial means,
the calamities of repeated birth, death, disease and old age are always
beyond the jurisdiction of their control. Foolish as they are, they neglect
these major problems of life and busy themselves with false things that
cannot help them solve their real problems. They know that they do not
want to suffer death or the pangs of disease and old age, but under the
influence of the illusory energy, they are grossly negligent and therefore
do nothing to solve the problems. This is called mäyä. People
held in the grip of mäyä are thrown into oblivion after death,
and as a result of their karma, in the next life they become dogs or gods,
although most of them become dogs. To become gods in the next life, they
must engage in the devotional service of the Supreme Personality of Godhead;
otherwise, they are sure to become dogs or hogs in terms of the laws of
nature.
The third-class prisoners, being less materially
opulent than the first-class prisoners, endeavor to imitate them, for they
also have no information of the real nature of their imprisonment. Thus
they also are misled by the illusory material nature. The function of the
äcärya, however, is to change the activities of both the first-class
and third-class prisoners for their real benefit. This endeavor makes him
a very dear devotee of the Lord, who says clearly in the Bhagavad-gétä
that no one in human society is dearer to Him than a devotee who constantly
engages in His service by finding ways to preach the message of Godhead
for the real benefit of the world. The so-called äcäryas of the
Age of Kali are more concerned with exploiting the resources of their followers
than mitigating their miseries; but Çré Advaita Prabhu, as
an ideal äcärya, was concerned with improving the condition of
the world situation. (Sri Chaitanya Charitamrita Adi-lil 3:98.)
TEXT 99
TEXT
äpani çré-kåñëa
yadi karena avatära
äpane äcari’ bhakti karena pracära
SYNONYMS
äpani—Himself; çré-kåñëa—Lord
Kåñëa; yadi—if; karena—He makes; avatära—incarnation;
äpane—Himself; äcari’—practicing; bhakti—devotional service;
karena—does; pracära—propagation.
TRANSLATION
[Advaita Äcärya thought:] “If Çré
Kåñëa were to appear as an incarnation, He Himself could
preach devotion by His personal example. (Sri Chaitanya Charitamrita Adi-lil
3:99.)
TEXT 100
TEXT
näma vinu kali-käle dharma nähi
ära
kali-käle kaiche habe kåñëa
avatära
SYNONYMS
näma vinu—except for the holy name; kali-käle—in
the Age of Kali; dharma—religion; nähi—there is not; ära—another;
kali-käle—in the Age of Kali; kaiche—how; habe—there will be; kåñëa—Lord
Kåñëa; avatära—incarnation.
TRANSLATION
“In this Age of Kali there is no religion other
than the chanting of the holy name of the Lord, but how in this age will
the Lord appear as an incarnation? (Sri Chaitanya Charitamrita Adi-lil
3:100.)
TEXT 101
TEXT
çuddha-bhäve kariba kåñëera
ärädhana
nirantara sadainye kariba nivedana
SYNONYMS
çuddha-bhäve—in a purified state of
mind; kariba—I shall do; kåñëera—of Lord Kåñëa;
ärädhana—worship; nirantara—constantly; sa-dainye—in humility;
kariba—I shall make; nivedana—request.
TRANSLATION
“I shall worship Kåñëa in a
purified state of mind. I shall constantly petition Him in humbleness.
(Sri Chaitanya Charitamrita Adi-lil 3:101.)
TEXT 102
TEXT
äniyä kåñëere karoì
kértana saïcära
tabe se ‘advaita’ näma saphala ämära
SYNONYMS
äniyä—bringing; kåñëere—Lord
Kåñëa; karoì—I make; kértana—chanting of
the holy name; saïcära—advent; tabe—then; se—this; advaita—nondual;
näma—name; sa-phala—fulfilled; ämära—My.
TRANSLATION
“My name, ‘Advaita,’ will be fitting if I am able
to induce Kåñëa to inaugurate the movement of the chanting
of the holy name.”
PURPORT
The nondualist Mäyävädé
philosopher who falsely believes that he is nondifferent from the Lord
is unable to call Him like Advaita Prabhu. Advaita Prabhu is nondifferent
from the Lord, yet in His relationship with the Lord He does not merge
with Him but eternally renders service unto Him as a plenary portion. This
is inconceivable for Mäyävädés because they think
in terms of mundane sense perception and therefore think that nondualism
necessitates losing one’s separate identity. It is clear from this verse,
however, that Advaita Prabhu, although retaining His separate identity,
is nondifferent from the Lord.
Çré Caitanya Mahäprabhu preached
the philosophy of inconceivable, simultaneous oneness with the Lord and
difference from Him. Conceivable dualism and monism are conceptions of
the imperfect senses, which are unable to reach the Transcendence because
the Transcendence is beyond the conception of limited potency. The actions
of Çré Advaita Prabhu, however, give tangible proof of inconceivable
nondualism. One who therefore surrenders unto Çré Advaita
Prabhu can easily follow the philosophy of inconceivable simultaneous dualism
and monism. (Sri Chaitanya Charitamrita Adi-lil 3:102.)
TEXT 103
TEXT
kåñëa vaça karibena kon
ärädhane
vicärite eka çloka äila täìra
mane
SYNONYMS
kåñëa—Lord Kåñëa;
vaça karibena—shall propitiate; kon ärädhane—by what worship;
vicärite—while considering; eka—one; çloka—verse; äila—came;
täìra—of Him; mane—in the mind.
TRANSLATION
While He was thinking about how to propitiate
Kåñëa by worship, the following verse came to His mind.
(Sri Chaitanya Charitamrita Adi-lil 3:103.)
TEXT 104
TEXT
tulasé-dala-mätreëa
jalasya culukena vä
vikréëéte svam ätmänaà
bhaktebhyo bhakta-vatsalaù
SYNONYMS
tulasé—of tulasé; dala—a leaf; mätreëa—by
only; jalasya—of water; culukena—by a palmful; vä—and; vikréëéte—sells;
svam—His own; ätmänam—self; bhaktebhyaù—unto the devotees;
bhakta-vatsalaù—Lord Kåñëa, who is affectionate
to His devotees.
TRANSLATION
“Çré Kåñëa, who
is very affectionate toward His devotees, sells Himself to a devotee who
offers Him merely a tulasé leaf and a palmful of water.”
PURPORT
This is a verse from the Gautaméya-tantra.
(Sri Chaitanya Charitamrita Adi-lil 3:104.)
TEXTS 105–106
TEXT
ei çlokärtha äcärya karena
vicäraëa
kåñëake tulasé-jala deya
yei jana
tära åëa çodhite kåñëa
karena cintana——
‘jala-tulaséra sama kichu ghare nähi
dhana’
SYNONYMS
ei—this; çloka—of the verse; artha—the
meaning; äcärya—Advaita Äcärya; karena—does; vicäraëa—considering;
kåñëake—to Lord Kåñëa; tulasé-jala—tulasé
and water; deya—gives; yei jana—that person who; tära—to Him; åëa—the
debt; çodhite—to pay; kåñëa—Lord Kåñëa;
karena—does; cintana—thinking; jala-tulaséra sama—equal to water
and tulasé; kichu—any; ghare—in the house; nähi—there is not;
dhana—wealth.
TRANSLATION
Advaita Äcärya considered the meaning
of the verse in this way: “Not finding any way to repay the debt He owes
to one who offers Him a tulasé leaf and water, Lord Kåñëa
thinks, ‘There is no wealth in My possession that is equal to a tulasé
leaf and water.’ (Sri Chaitanya Charitamrita Adi-lil 3:105-106.)
TEXT 107
TEXT
tabe ätmä veci’ kare åëera
çodhana
eta bhävi’ äcärya karena ärädhana
SYNONYMS
tabe—then; ätmä—Himself; veci’—selling;
kare—does; åëera—of the debt; çodhana—payment; eta—thus;
bhävi’—thinking; äcärya—Advaita Äcärya; karena—does;
ärädhana—worshiping.
TRANSLATION
“Thus the Lord liquidates the debt by offering
Himself to the devotee.” Considering in this way, the Äcärya
began worshiping the Lord.
PURPORT
Through devotional service one can easily please
Lord Kåñëa with a leaf of the tulasé plant and
a little water. As the Lord says in the Bhagavad-gétä (9.26),
a leaf, a flower, a fruit or some water (patraà puñpaà
phalaà toyam), when offered with devotion, very much pleases Him.
He universally accepts the services of His devotees. Even the poorest of
devotees in any part of the world can secure a small flower, fruit or leaf
and a little water, and if these offerings, and especially tulasé
leaves and Ganges water, are offered to Kåñëa with devotion,
He is very satisfied. It is said that Kåñëa is so much
pleased by such devotional service that He offers Himself to His devotee
in exchange for it. Çréla Advaita Äcärya knew this
fact, and therefore He decided to call for the Personality of Godhead Kåñëa
to descend by worshiping the Lord with tulasé leaves and the water
of the Ganges. (Sri Chaitanya Charitamrita Adi-lil 3:107.)
TEXT 108
TEXT
gaìgä-jala, tulasé-maïjaré
anukñaëa
kåñëa-päda-padma bhävi’
kare samarpaëa
SYNONYMS
gaìgä-jala—the water of the Ganges;
tulasé-maïjaré—buds of the tulasé plant; anukñaëa—constantly;
kåñëa—of Lord Kåñëa; päda-padma—lotus
feet; bhävi’—thinking of; kare—does; samarpaëa—offering.
TRANSLATION
Thinking of the lotus feet of Çré
Kåñëa, He constantly offered tulasé buds in water
from the Ganges. (Sri Chaitanya Charitamrita Adi-lil 3:108.)
TEXT 109
TEXT
kåñëera ähväna kare
kariyä huìkära
e-mate kåñëere karäila
avatära
SYNONYMS
kåñëera—of Lord Kåñëa;
ähväna—invitation; kare—makes; kariyä—making; huìkära—loud
shouts; e-mate—in this way; kåñëere—Lord Kåñëa;
karäila—caused to make; avatära—incarnation.
TRANSLATION
He appealed to Çré Kåñëa
with loud calls and thus made it possible for Kåñëa to
appear. (Sri Chaitanya Charitamrita Adi-lil 3:109.)
TEXT 110
TEXT
caitanyera avatäre ei mukhya hetu
bhaktera icchäya avatare dharma-setu
SYNONYMS
caitanyera—of Lord Caitanya Mahäprabhu; avatäre—in
the incarnation; ei—this; mukhya—principal; hetu—cause; bhaktera—of the
devotee; icchäya—by the desire; avatare—He descends; dharma-setu—protector
of religion.
TRANSLATION
Therefore the principal reason for Çré
Caitanya’s descent is this appeal by Advaita Äcärya. The Lord,
the protector of religion, appears by the desire of His devotee. (Sri Chaitanya
Charitamrita Adi-lil 3:110.)
TEXT 111
TEXT
tvaà bhakti-yoga-paribhävita-håt-saroja
ässe çrutekñita-patho nanu
nätha puàsäm
yad yad dhiyä ta urugäya vibhävayanti
tat tad vapuù praëayase sad-anugrahäya
SYNONYMS
tvam—You; bhakti-yoga—by devotional service; paribhävita—saturated;
håt—of the heart; saroje—on the lotus; ässe—dwell; çruta—heard;
ékñita—seen; pathaù—whose path; nanu—certainly; nätha—O
Lord; puàsäm—by the devotees; yat yat—whatever; dhiyä—by
the mind; te—they; uru-gäya—O Lord, who are glorified in excellent
ways; vibhävayanti—contemplate upon; tat tat—that; vapuù—form;
praëayase—You manifest; sat—to Your devotees; anugrahäya—to show
favor.
TRANSLATION
“O my Lord, You always dwell in the vision and
hearing of Your pure devotees. You also live in their lotuslike hearts,
which are purified by devotional service. O my Lord, who are glorified
by exalted prayers, You show special favor to Your devotees by manifesting
Yourself in the eternal forms in which they welcome You.” (Sri Chaitanya
Charitamrita Adi-lil 3:111.)
PURPORT
This text from Çrémad-Bhägavatam
(3.9.11) is a prayer by Lord Brahmä to the Supreme Personality of
Godhead Kåñëa for His blessings in the work of creation.
Knowledge of the Supreme Personality of Godhead can be understood from
the descriptions of the Vedic scriptures. For example, the Brahma-saàhitä
(5.29) describes that in the abode of Lord Kåñëa, which
is made of cintämaëi (touchstone), the Lord, acting as a cowherd
boy, is served by hundreds and thousands of goddesses of fortune. Mäyävädés
think that the devotees have imagined the form of Kåñëa,
but the authentic Vedic scriptures have actually described Kåñëa
and His various transcendental forms.
The word çruta in çrutekñita-pathaù
refers to the Vedas, and ékñita indicates that the way to
understand the Supreme Personality of Godhead is by proper study of the
Vedic scriptures. One cannot imagine something about God or His form. Such
imagination is not accepted by those who are serious about enlightenment.
Here Brahmä says that one can know Kåñëa through
the path of properly understanding the Vedic texts. If by studying the
form, name, qualities, pastimes and paraphernalia of the Supreme Godhead
one is attracted to the Lord, he can execute devotional service, and the
form of the Lord will be impressed in his heart and remain transcendentally
situated there. Unless a devotee actually develops transcendental love
for the Lord, it is not possible for him to think always of the Lord within
his heart. Such constant thought of the Lord is the sublime perfection
of the yogic process, as the Bhagavad-gétä confirms in the
Sixth Chapter (47), stating that anyone absorbed in such thought is the
best of all yogés. Such transcendental absorption is known as samädhi.
A pure devotee who is always thinking of the Supreme Personality of Godhead
is the person qualified to see the Lord.
One cannot speak of Urugäya (the Lord, who
is glorified by sublime prayers) unless one is transcendentally elevated.
The Lord has innumerable forms, as the Brahma-saàhitä confirms
(advaitam acyutam anädim ananta-rüpam [Bs. 5.33]). The Lord expands
Himself in innumerable sväàça forms. When a devotee,
hearing about these innumerable forms, becomes attached to one and always
thinks of Him, the Lord appears to him in that form. Lord Kåñëa
is especially pleasing to such devotees, in whose hearts He is always present
because of their highly elevated transcendental love.
TEXT 112
TEXT
ei çlokera artha kahi saìkñepera
sära
bhaktera icchäya kåñëera
sarva avatära
SYNONYMS
ei—this; çlokera—of the verse; artha—the
meaning; kahi—I relate; saìkñepera—of conciseness; sära—the
pith; bhaktera—of the devotee; icchäya—by the desire; kåñëera—of
Lord Kåñëa; sarva—all; avatära—incarnations.
TRANSLATION
The essence of the meaning of this verse is that
Lord Kåñëa appears in all His innumerable eternal forms
because of the desires of His pure devotees.
(Sri Chaitanya Charitamrita Adi-lil 3:112.)
Can you count the waves of the ocean, going on,
day and night, waves? Similarly, in big, big rivers... So God’s incarnation,
they are coming out, innumerable, just like the waves, but we can understand
by the action that He is incarnation of God.
So the activities of Advaita Äcärya
means that He’s éçvara. He called Caitanya Mahäprabhu
to come down. That is éçvara. You cannot call the Supreme
Personality of Godhead to come down. That is not possible. But éçvara,
or one who has attained the power of attorney from éçvara,
he can do that. It is no otherwise possible. Otherwise, it is impossible.
Kåñëa-çakti vinä nahe näma pracära.
We have to receive the authority from Kåñëa. Then it
is possible to preach the cult of Hare Kåñëa movement.
That means Éçvara, and anyone who attains the power of attorney
from Éçvara, he’s also éçvara. That is called
power of attorney. He can act on behalf of the proprietor. That is possible.
So Advaita, Advaita Äcärya did it. He inaugurated this Kåñëa
consciousness movement. When He saw that the people are so much misled
that simply they are busy for the bodily necessities of life and completely
have forgotten Kåñëa, He became sympathetic.
That
is Vaiñëava behavior. Vaiñëavas, they are the best
friend of the society, best friend, Vaiñëava. Patitänäà
pävanebhyo vaiñëavebhyo namo namaù. The Vaiñëava
is always thinking how to deliver these fallen souls who are so much captivated
with this false philosophy of hedonism—“Eat, drink, be merry and enjoy.”
This is called hedonism. So they are always thinking how to deliver them.
Advaita Prabhu did it; therefore He is Éçvara. Prahläda
Mahäräja did it. Any Vaiñëava who is actually feeling
for the poor, conditioned souls, he must make arrangement for delivering
these rascals from the death knell of ignorance. They do not know that
nature is working, as it is said here, mäyayä. Mäyayä.
The material nature means mäyä. That is an energy, or agent of
Kåñëa, to act something, instrumental. Mäyä
is instrumental. Mäyä is not all in all. Material nature is not
all in all. That is foolish observation. (Srila A.C. Bhaktivedanta Swami
Prabhupada. 5th April 1975. Sri Chaitanya Charitamrita lecture Adi-lila
1:12. Mayapura.)
So Advaita Prabhu, when He found that people are
simply engaged in eating, sleeping, and they are not, they have no concern
with Kåñëa, and their life is being spoiled, so He wanted
to start this Kåñëa consciousness movement, say, about
six hundred years ago, but He considered Himself as unable to take up this
movement seriously because the condition of the people was so wretched.
He thought that “If Kåñëa Himself comes, then it can
be done. Otherwise it is not possible.” So Advaita Prabhu called Caitanya
Mahäprabhu. And Caitanya Mahäprabhu, by His call, He appeared,
Kåñëa appeared. Caitanya Mahäprabhu was almost like
grandson of Advaita Prabhu. But when He was young man, a very beautiful
youth, so at that time nobody knew, but Advaita Prabhu knew that “He is
Kåñëa. He has come.” So He was simply... Sometimes devotees
pretend to be not in knowledge. So He was praying Kåñëa,
“This boy is very nice. If He takes up this Kåñëa consciousness
movement, then it will be very successful. He is very intelligent, beautiful.”
(Srila A.C. Bhaktivedanta Swami Prabhupada. 7th February 1969. Srila Bhaktisiddhanta
Saraswati Thakur's appearance day lecture. Los Angeles.)
More on the potency of other Deities:
