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r

Fist nto- Pt ne

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His Divine Grace A.C Bhaktivedanta Swam Prabhupdathe Founder-Acrya of ISKCON and greatest exponent of

Ka consciousness in the western world.

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ra Bhaktisddnta Sarasvat Gosvm Mahrjathe spirtual master of

His Dvne Grace AC Bhaktvedanta Swam Prabhupdaand foremost schol ar and devotee n the recent age.

rla Gaura ora Ds Bbj Mahrjathe sprtual master of

rla Bhaktsddhnta Sarasva Gosvmand ntmate student of ra Thkur Bhaktvnode

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Plae 1 A snke appeared efoe the ay and he Lord egan to play wh t 1 1) Plae 2 Lod Caianya convnced the Kazi aout Hs sankraa movemen ( 14)

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Plate 3 The Lord invoked His Sudsanckr to k the snnes. (pl6) P 4 tuted wih trnscendent ecstsy, Lod Ctny fe unconscous p 20

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Pe 5 Vsava ma Ka l-pvai sal f a (p.44)

Plate 6 A spll i a sa Sa svm a sas ba iq m (p. 61)

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Srlmad-Bhagavatam

Pe 7 Ka appa as s f Vasva a Dvak (p. 69)

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ALL GLORY O R GURU AND GAURGA

SrimadBhagavatam

KS-DIY Y

a s

k'e sva-dhmopagatedharmajndibhi saha

kalau nasta-drm esapurk dhun;dita ( 186

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OTHER BOOKS by

His Divne Grace A.C Bhaktivedanta wami Prabhupda

Bhagavad-gt As It Is

Teachings of Lord Caitanya

Ka, the Supreme Personality of Godhead(2 volumes)

Easy Journe to Other Planets

Ka Consciousnes: The Topmost Yoga System

The Nectar of Devotion

The Ka Consciousness Movement is the Genuine Vedic Way

Back to Godhead Magazine (Founder)

Srlmad-Bhagavatam

First Canto"Creation

With a Short Life SketchofLord Sr Caitanya Mahprabhu,

the Ideal Preacher ofBhgavata-dharmaand the Original Sanskrit Text, ts Roman Transliteration,

Synonyms, Translation an Elaborate Purports by

His Divine GaceA.CBhaktivedanta swam PrabhupadaFounder-Acrya o he Internaioal ociety or Krishna Cosciousess

New York Los Angl . London Bombay

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Copyrgh 972 by he Bhakvedana ook Trus

Library of Congres Caalogue Car Nmber 70-12783

Iternatonal Standar Book Nmber : 091277-27-7

ALL RIGHTS RESERVED

Readers interested in th subject matter of this bookare invited by the Inteationl Society for Krishna Consciousness

to correspond with its Secretary_

tetol Set or Krsa oscosnss376 Wtea Ae.

s Agels, al 90034

The Bhaktvedanta Book Tut32 Tifany Plce 764 Wtsk AveuBrookl, New Yrk : Los ges, Cl[ 900

7 Ury l Gndh Gm RlmsLry .C I Jh mby-54n

Printe by Da 'ippon Prnng C Ld., Tqkyo Japn

T

Sa Pabda

Bakdda aaa

G Maja

y piil srOn the 26th Annul Ceremony of His

Disppernce Dy

He lives forever y his ivine instructionsn

the follower lives with him.

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I

TBLE OF CONTENTS

Preface

Introduction

Concepton of God nd the Absolute TruthSource of Mter nergy

Precher ofr"madBhavatamScence of K nd Its Needr Cty Mhprbhu

Hs ssonHs BrthHs ry ChldhoodHs Student LfeHs Cv DsobedenceReclmng the SnnersHs Sannysarcor GopnthMeetng with BhcryHs Dscourse on the VedntaHs eeg wth Rmnnd R y Importnce of Submssve HerngInstructve Story of Junor HrdsPower of the Sartana MovementHs Tlks wth th yv Sannys" PrknndThe Lord Vsts Mthur nd V ndvn

He Converts Pthns to the V;v Cult

VL

1

5

56

677

810

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22

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38

VZL

Obstce on the Pth of Devoton

ght Modes of Pryer by Pure Devotee

CHTER ONE

Questions by the agesPurpo of the Gyatr MantrParamvara the SupremeThe Dvsons of Vedc Wysxchnge ofRasas Between Two qulsWterng the Root of the TreeSymptoms of Men n the Age of Qurre or KlScrptures SummredGlores of the Nme of the LordRel Remedy for Pece n the orld

Incrnton of Godhed Is Dstngshed

CHTER TWO

Divinity and Divine rvice

Obesnces unto the Sprtul Mster n the LordrmadBhgavatam SummrzedScope of Sense Stsfcton

Defnton of the Abote Truth

Process of Its Relzton

Duty of Al Csses of Humn Bgs

Servce unto the DevoteesThe Book nd the Person BhgavataSeeng the LordForms of the Lord nd the Lvng BengsQuty of Worshp nd the DemgodsLord r K or Vsudev, Is A n AlHe s A-Pervdng

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687l

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00

0061 09172

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viii ix

CHTER THREE e Lord and te Liing Being re ot pirit 172

Ka s the ource All ncarnatons 13 e-realiation Means eeing te Lord 174

Pr Inarnatons: te Cause o Matter He is Unknowae y Menta peulation 178

and te Maeria World 136 rd-Bhvt Is te Cream o Histories 183

From Him Bram Is Maniested 13 e Mode o Its Reeption 185Desription o te Uniersal Form 139 rd-Bhgvt Is te Representation Lord Ka 186

ort Desription o Various Inarnations 142 rd-Bhgvt and Its Inompatiiities 8

st: Kumras Inarnation 144

2nd ukara Inarnation 145CHAPTER FOUR

', Appearance SrT Nrada 193rd: Nrada Inarnation 1464t: Nara Nryaa Inaation 147 Phs ukadea Gosm 1965t: Kapila te utor o Snk Piosopy 148 e Ideal King, Marja Parkit 203

6t: Datttreya Inaation 149 Birtdate o Vysadea 205

7t:Y

aja Inarnation 149 His tiities in Preparing ransendental Works 206

8t aa Inarnation 151 Veds Entrusted to Dierent olars 2109t Ptu Inarnation 152 Veds ade Easy or te Less Inelligent Class 213: Mtsya Inarnation 153 Mery o Vysadea 213

t: Krma Inarnation 154 Unworty ons o te Higer Castes 214

12t: Danantari Inarnation 155 Dissatisaton o Vsadea and Its Cause 218

13: Min! Inarnation 155:1 14t: Nsia Inarnation 155 CHPTER FVE15t: Vmana Inarnation 156 Nrada's nstctons on rmad-Bhgavatam16t: Bpati (Paraurma) Inarnation 157 forsadeva

17t: Vysadea Inarnation 157 e Mind and te Body 2248t:Rma Inarnaion 158 entiiation o e wit te Body or Mind Is te19t Balarma Inarnation 160 Cause o Despondeny 227

20t: Ka Inarnation 160 e Cause Explained 229

21st udda Dea Inarnation 161 Fowery Langage Witout Diinity Is Condemned 2321 22nd: Kalki Inarnatio 164 Ned o reaing d-Bhgvt 234Lord Ka, te Oigina Personality o Godead 167 Notig is Good witout God 235

His Vir-r an Imagination 171 Be Fixed Upon te Complete Wole 240

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Human Frailties

A Boon to the Layman

The Prime Duty

The Permanent Gain

X

Persona and Impersona Features of the LordPrpose of al Cutura Assets

The BaktivedntasPrincipes ofSainty Associaton

Miraculous Act of earingBhavatamEfects of Spiritua Association

Duties of a Neophyte

Rea Spiritua Master

Meaning of Srrender

The Cause of Miseries

Import ofBhaktiyogaCent Percent Engagement

Sound as orm

Concluding Instrcion of Nrada

CHAPTER SIX

conversation Between Nrada and sa

Further Inqiry by Vysadeva

Hsory of Nada's Pevs Life

His ToungHis Momentous Hankeng for the Lord

Seeing the Lord

essage of Godhead

Nradas Eternal Engagement

His Transcendenta Body

His eappearance

His Freedom of Movement in A Panets

241

243

246

248

250

253

257

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289292

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Xl

The Lord His Constant Companion

Comparative Importance ofBhakti-yoga and ysticowers

CHAPTER SEVENThe on roa Punished

Vysadevas editation

His Clear Conception

Acts ofMy, the Ilusory EnergyEffects ofBhaktiyogaEffects o HearingSrmadBhgavatamFirst Student ofSmadBhgavatamSpecial Attraction of the Great Literature

The Heart and Soul of the Devotees

In Continuation of the Batte of Kuruketa

The Killing of the ive Sons of Draupa

elease of the Brahmstra

Lord KQa, the Transcendence

Nature of His Incarnation

Arrest of vtthm

The Brhm:w and the BrahmabandhAnimal Kiler Condemned

Lord Ka Orders the Kilng of Avatthm

Fraities of WomenLord K)a Solves the Dilemma

30

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Preface

We mus ow he prese eed of hum soiey Ad wh is heed? Hum soiey is o oger bouded by geogrphil imis opriur ouries or ommuiies Hum soiey broder h i heMidde Ages, d he world ede is owrd oe se or oe humsoiey The idels of spiriu ommuism, ordig o mdhgavaam re bsed more or less o he oeess of he eire humsoiey, y, o h eire eergy of ivig beings. The eed s fe by grehiers o me his suessful ideoogy Srmad-Bhiavatam wi filhis eed i hum soiey begis, herefore, wh he phorism ofVedna philosophy anmdy asya yaa) o esbish he ide of ommo use

Hum soiey, he prese mome, is o i he dress of

obliio hs mde rpid proress i he field of meril omfors,eduio d eoomi deveopme hroughou he eire world Buhere is pipri somehwere i he soil body rge, d hereforehere re lrge-se qurrels, eve over less impor issues There is eedof lue s o how humiy beome oe i pee, friedship dprosperiy wih ommo use mad-hgavaam wl fil hs eed,for i is ulur preseio for he respiriuliio of he erehum soiey

rmad-hgavaam hould be irodued so i he shoos d olleges, for i is reommeded by he gre sude devoee PrhdMhj i order o hge he demoi fe of soiey

kauma ae dhamn bhavan haduabha mnua anma ad ay adhuvam ahadam(h 761)

Dispriy i hum soiey is due o of pripes i odessiviio There s God, or he Almighy Oe, from whom vergmes, by whom every is miied d i whom everyhig merged o res Meril siee hs ried o fid he uime soure ofreo ver isuffiiely, bu i is f h here oe uime soure

1

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Introduction

The concepton of God and the concepton of Absoue Tuth ae no

on the same eve. The SrmadBhatam hts on the taget of thebsoute Tuth The concepton of God ndcates the contoe heeasthe concepton of the Absoute Tuth ndcaes the summum bnum othe utmate souce of a eneges. Thee no dffeence of opnon aboutthe pesona featue of God as the contoe because a contoe cannotbe mpesona Of couse moden govenment, especay democatcgovenment, s mpesona to some extent, but utmatey the chefexecutve head s a peson, and the pesona featue of govenment ssubodnate to the pesona featue. So thout a doubt heeve e efeto conto ove othes e must admt the exstence of a pesona featueBecause thee ae dffeent contoes fo dffeent managea postonsthee may be many sm gods. Acodng to the Bhagavadgt anycontoe ho has some specfc extaodnay poe s caed a vibhti

mat sattva, o contoe empoeed by the Lod Thee ae many vibhtimat sattvas, contoes o gods th vaous specc poes, but thebsoute Tuth s one thout a second. Ths SrmadBhavatam desgnates the Absoute Tuth o the summum bnum as the param satyam.

The autho of SrmadBhavatam, a ysadeva, fst offes hsespectfu obesances unto the param satyam (Absoute Tuth), and because the param satyam s the utmate souce of a eneges, the parmsatyam s the Supeme Peson. The gods o the contoes ae undoubtedypesons but the pam satyam fom hom the gods deve poes ofconto s the Supeme Peson The Snskt wod vara contoe)conveys the mpot of God, but the Supeme Peson s caed the arameva, o the supeme vara The Supeme Peson o pameva s the

supeme conscous pesonaty, and because He does not deve any poeom any othe souce, He s supemey ndependent. In the edc teatues Bahm s descbed as the supeme god o the head of a oth godske nda, Canda aua,etc., but the SmadBhavatam conms thateven Bahm s not ndependent as fa as hs powe and knoedge aeconcened He ecevd knoedge n the fom of the Vedas om theSupeme Peson ho esdes thn the heat of evey vng beng. ThatSupeme Pesnaty knos eveythng decty and ndecty. Indvduanfntesma pesons, ho ae pats and paces of the Supeme Pesonaty,ma kno decty and ndecty veythng about the bodes o exena

5

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Srimad-Bhgavatam

features, but te upree Personaty knows everyn about bot Hsexterna an ntern features.

Te wors janmdy asya suest tat te source of a prouctonantenance or estructon s te sae supree conscous person Even nour present experence we can know tat notn s enerate fro ner

atter bt ner ater can be enerate fro te lvn entty or nstance by contact wt te vn entty te ater boy eveops nto aworkn acne. Men wt a poor fn of knowee stake te boyacnery to be te vng beng bt te fact s tat te vn ben s tebass of te boy acne e body acne s seess as soon as tevn spark s away fro t ary te orna source o a ateraenery s te upree Person Ts fact s expresse n a te Vec teratures an a te exponents of sprtua scence ave accepte ts trut.Te vng force s cae Brahman, an one of te greatest crya (teacers) nay Srpa akarcrya as preace tat raan s substancewereas te cosc wor s category. e orna sorce of a energes ste vn force, an He s ocy accepte as te pree Person He sterefore conscous of everytn past present an futre an aso of eac

an every corner of Hs anfestatons bot atea an sprua An perfect vn beng oes not even know wat s appenn tn s ownperson boy He eas s oo but oes not know ow ts foo s transfore nto enery or ow t sstans s boy. Wen a vng ben s perfect e s aware of everytng tat appens, an snce te pree Persons a-perfect t s qute natur tat He knows everyng n a eta Conseqenty te perfect personaty s adresse n te rmadBhavaamas Vseva or one wo ves everywere n fu conscousness an n possesson of Hs compete energy. A of ts s ceary expane n termadBhavatam, an te reaer as ampe opportunty to sty tscrtcay

te moern age Lor Sr Catanya Maprab reace te rmad

Bhavatam by practca emonstraton It s easer to penetrate nto tetopcs of te madBhavatam tog te medm of Sr Catanya'scaseess erc Terefore a so sketc of Hs fe an precepts s nserte eren to ep te reaer nerstan te rea mert of rmadBhavatam

It s mperatve tat one earn te rmadBhavatam om te personhgavatam e person Bhavatam s one wose very fe s rmadBhavatam n practce. nce Catya Mahprab s te AbsotePersonat o Godead, He s bot agavn an Bhavatam n personan n soun erefore s process of approacng te rmadBhgavatam

ntrodton 7

s practca for a te peope of te wor t was Hs ws tat termadBhavatam be preace n every nook an corner ofte wor bytose wo appene to take ter br n Ina

Te rmadBhgavatam s te scence of Ka te bsoute Personatyof Goead of wom we ave premnary nforaton from te text of

te Bhaavadgt r Catanya Maprabu s sa tat anyone, rearess of wat e s wo s we verse n te scence of Ka madBhgavatam an Bhavadgt can becoe an atorze preacer orpreceptor n te scence of Ka

Tere s nee for e scence of Ka n uan socty for te gooof a sufeng umaty of te wor an we spy reqest te eadersof a natns to pck up ts scence of Ka for ter own oo, for tegoo of socety an for te goo of a te wors peope

A OR E OF E LFE ND EACNG OF ORDCAANYA, E REAER OF SRAD-BGA

Lord r Catanya Maprab, te eat aposte of ove of Go and tefater of te conegatona cantng of te oy name of te Lord,vented Hmsef at a Mypra, a qaer n te cty of Navadva enga, on te Pgun r evenng n te year 1407 akabda(coresponngto ebry 48 by te Cstan cendar.

H fater Jagannta Mra, a eaned brhmana om te dstrctof ye, cae to Navapa as a stuent because at at tme Navapawas onsere to be te center of edcaton an ctre He omed onte banks of te Ganges ater maryg Srmat Sac1e1 a daugter ofSa baa Cakravart te great earned coar of Navadva

Jagannta Mra a a number of daugters by s fe Srmatac1ev1, an most of tem expred at an eary age wo srng sons,S Vvapa an Vvambara, became at ast te objet of te paternafecton Te tent and youngest son, wo was named Vvambhara, aterbecae kown as Nm Pat an ten ater acetng te renoncedorder of fe Lord S atanya Maprabu

Lor S Catanya Maprab exbted Hs transcendenta acttesfor fortyet years and ten sappeared n te year 4 akabda atPu

or Hs rst twentyfour years He remane at Navapa as a stdentan ouseoder Hs rst fe was Srmat Lakmpry, who ed at aneary age wen te Lord was away om ome en e returned om

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\8 Sragavaa

Eas Bengal He was requesed by His moher o accep a second wife, andHe areed His second wife was Sma Vi)upriy De, who bore heseparaion of he ord roughou her life because he ord ook he orderofsannya a he age of wenyfour wen Srma Viupiy was barelysixeen years old

Afer akng sannya, he Lord made His headquarers a JagannhaPu due o he reques of His moher, Srma Sacde The Lord remainedfor wenyfour years a Pu For six yers of ime He raveedconinuously a over nda (and especially houghou souhern Indapreaching he SmadBhgavatam

ord Caianya no only preached he SrmadBhavatam bu propa-gaed he eacing of e Bhagavadgt as we in he mos pracicl way.In he Bhagavadgt Lord S a is deped as he Absolue Personayof Godhead, and His las eachings in ha rea book of ranscendenaknowledge insruc ha one should give up all he odes of reiousaciviies and accep Him (Lord S K!a as he nly hipale LordThe ord hen assured a all Hi devoees would e proeced from allsos of sinful acs and ha for hem ere would be no cause for anxiey.

Unforunaely, despie Lord Sr K)a's irec order and he eachnof he Bhagavadgt less inelligen people misundersand Him o benohng bu a grea hsorical personaliy, and hus hey canno accepHim as he origina Personay of Godhead uch men wh a poor fundof knowlee are miled by many nondevoees Thus he eachings of eBhagadgt were misinerpreed even by rea scolars Afer he disappearane of ord S K)a here were hundes of commenaries on he Bhagavadgt by any eruie scholars, and almos every one of he wasmoivaed by selfinere

Lord Sr Caianya Mahprahu is he selfsae ord Sr K)a Tis ime,however, He appeared s a grea devoee of he ord in order o pr eacho he people in general, as well as o reigioniss and philosophers, aouhe ranscenenal posiion of Sr K)a, he peval ord and h causeof all auses The essence of His preaching is ha ord S K)a, woappeared a Vrajabhmi (Vndvana as he son of he King of Vraja(Nanda Mahrja, is he upreme Personaiy of Godhead and is herforeworshipable by all Vndvanadhma is nonfferen o he ord becausehe nae, fame, for and place where he ord manifess Himself are allidenica wh he ord s abslue knowledge Therefore Vndvanadhmas s worshipale as he Lord The ghes form of ranscendenal worshpof he Lord was exibied by he damses of Vrajabhi in he for ofpure fecion for he Lord, and Lord Sr Caanya Mahprabhu recom

rocio 9

ens is process as he mos excellen mode of worship. He acceps heSmadBhgavata r as he spoless lieraure for undersanding heLord, and He preached ha he ulimae goal of life for a human beingsis o aain he sage of prem or love of God

Many devotees of Lord Caitanya like Srila Vndvana-dsa Thkur, SrLocanadsa Th

kur, Srla KIadsa KavirjaGosvm, Sr Kavkar.apra,S Prabodhnanda arasva S Rpa Gosv, Sr anana Gosvm,S Raghunha Bhaa Gosvm, S Jva Gosv, S Gopla BhaaGosvm, Sr Raghunitha Dsa Gosvm and in this latter age withn twohundred years, Sr i Vivantha Cakravart, S Baladeva Vidybhana, SrSymnanda Gosvm, S N arottama-dsa Thkur, SrBhaktivinode Thkurand at last Sr Bhaktisiddhnta arasvat hkur (our spiritual master) andmany other great and renowned scholars and devotees of the Lord, haveprepared voluminous books and literatures on the life and precepts of theLord uch lieraures are all based on he stras ke he Vedas, Puras,Upan4ads, Rmiyaa, Mahbhirata and other histories and authenticlteratures approved by the recognized icirya. They are unique in com-posiion and unrivaled in presenaion, and hey are full of ranscendenl

knowledg. Unforunaely he people of he world are sll ignoran ofthem, but when these literatures, which are mostly in anskrit and Bengali,come o ligh he world and when hey are presened efore inngpeople, then India's glory and the message of love wi overood tsmorbid world whch is vainly searching afer peace and prosperiy byvarious illusory mehods no approved by he ryas in he chain ofisciplic succession

Te readers of s small descipion of he life and preceps of ordCaianya will profi much o go hroug he books of Srla V ndvanadsahkur Sr Caitanyahgavata and Sra Kadsa Kavirja GosvmSr Caitanyaaritmta. The early life of he ord is mos fascinainglyexpressed y e auor of Caitanyahavata and as far as he eachingsre conceed, hey are more vividly explained in e CaitanyaaritmtaNow ey are available o e Englsh speaking public in our Teahin Lrd Caitanya

The ords early life ws recorded by one of Hs cief devoees andconemporaries, naely Sa Mui Gupa, a mecal pracioner of hame, and he laer par of he fe o S Caianya Mahprabhu wasrecorded by Hs privae secreary S Dmodara Gosvm or Sa varpaDmodara, who was praccay a consan companon of he ord a PThese wo devoees recorded pracically all e incidences of he Lordsaciviies, and laer on all e books deaing ih he ord, which are above

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iI;I

10 Srmagaatm

entied were cmpsed the basis f ras b Sa DmdaraGsv ad Murr Gupta.

te Lrd advented Hmself the Phlg Pr evenig f 407Sakabda and t was b the wil f the Lrd tht there was a lunar ecipsen that evening. Durig the hurs f ecipse it was the custm f thendu pulic t take bath i the Gages r an ther sacred river andchant the Vec mantras fr puricatin. When Lrd Caitana was brndurng the unar ecpse a Inda was rarng wth the h sund fHareKIa Hae KIa KIa Ka Hare Hare/ Hare Rma Hare Rma RmaRma Hare Hare These sxtee aes f the Lrd are mentned n aPuras and panads and the are descrbed as the rakaBhmanNma f ts age. It is recended i the trs that ffenseless chatngf these hl naes f the Lrd ca deiver a fale sul fr materiabndage. There are nnuerable naes f the Lrd bth in India andutside and a f them are equal gd because al f tem ndicate theupreme Persait f Gdhead But because these sixtee are especialreceded fr tis age peple shud take advantage f tem adfw the path f the great wh attaned success b pratcng the

rules f the stras (revealed scriptures).The sutaneus ccurrence f the Lrds appearace and the luarecpse ncated the distnctive ssin the Lrd This iss was tpreach the iprtance f chantng the h aes f the Lrd n ts agef Ka (quarre) In ths present age quarres take place even ver tresand therefre the ts have recended fr ths age a cn patfr fr realzati nae chatng the hl naes f the Lrd Peplecan hld eengs t grf the Lrd i ther respectve aguages andwth edus sgs and if such perfrances are executed n an fenseless aner t is certain that the partcipants gradua attan sprtuaperfectn withut havig t underg re rgrus ethds At sucheetings everne the eared ad the fish the rich ad he pr theHidus ad the Muss the Egshan ad the Idias and the alaad the brhmaas can hear the transcendetal sun and thus ceansethe dust f ateria asscat fr the irrr f the heart. T cnfrthe Lrd's iss al the pepe f the wrd il accept the l nae fthe Ld as the cm platfr fr the uversa regi f ankindn ter wrds the advent f the h nae tk pace alng th theadvet f Lrd S Catana Maprabu.

he the Lrd was the lap f Hs mther He wud at nce stpcrying as s as the lades surrundig Hi chated the hl aes adclapped ther hands. Ths pecuiar icidence was bserved b the eighbrs

/

trct

th awe and veneratin ets the ung grs tk peasure akg the Lrd cr and then stppng H b chantng the h nae fr Hs ver chldhd the Lrd began t preach the iprance fthe h ae n Hs ear age Lrd Sr Catana was kw as Ni.Ts name was give b H belved ther because the Lrd tk Hsbirth beneath a nm tree n the curtard f Hs paerna huse

When the Lrd was ffered sld fd at the age f sx nt in theannaprana cerem the Lrd ndicated Hs fture actvties At tste it was custar t fer the cild bth ci and bks n rder tget sme indcatin f the future tedeces f the chld. The Lrd wasffered n e side cis and the ther the SrmadBhgavatam TheLrd accepted the Bhavatam nstead f the cns.

Whe He was a mere bab crawing n the ard ne da a snake ap-peared befre Hm and the Lrd began t pa wth t. A the ebersf the huse were struck with fear and awe but afer a litte while the sakewent awa and the bab was taken awa b Hs ther. Oce He wasstlen b a tef wh ntended t steal Hs rnaents but the Lrd tka peasure trp n the shulder f the bewdered thef wh was searchng

fr a sltar pace n rder t rb the bab. It s happened that the thefwanderng hither and thther fnal arrived just befre the huse Jagantha Mra and beng afrad f being caught drpped te bab atnce. Of cuse the aus parets and reatves were gad t see the lstchd

Oce a pigrim brhmaa was receve at the huse fJagantha Miraand when he was fferig fd t the Gdhead the Lrd appeared befrehi and partk f te prepared fd. Te eatables had t be rejectedbecase the child tuched them ad s the brhmaa had t akeather preparati Te next time the same thg appeed and whetis happeed repeated fr te third time the bab was final put tbed. At abut twelve at ight when a the embers f the huse wee fastasleep witin ter clsed rs the pgrm brhmaa ffered s specialprepared fds t the Deit and i the same wa he bab Lrd app_earedbefre the pilgim and spiled s erings The brhmaa then began tcry but sce everyne w ast asleep e culd hear hm At thattme th bab Lr appeared befre the frtuate brhmaa ad sclsedHis identit as Ka Hmsef The brhmaa was frbidden t disclse tsicidece d the bab returned t the ap f His ther.

Tere are ma similar icideces in Hi chidh. a aught bHe smees used t tease the rthdx brhmaas wh used t bate ite Gages. Whe the brhmaas cplained t His father that He was

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12 Smagaam

splashing them with water instead of attending schoo the Lord suddenappeared before His father as though just coming from schoo with al Hisschool clothes and books. t the bathing ghat He also used to pla jokeson the neighboring girs who engaged in worshiping Siva in hopes of gettinggood husbands. This is a common pracce amongst unmaried girls inHindu famiies. Whie the were engaged in such worship the Lordnaughti appeared before them and said "M dear ssters pease give Mea the offerngs ou have just brought for Lord Siva Lord Siva is Mdevotee nd Prvat is M maidservant. If ou woship Me then LordSiva and al the other demigods wl be more satised. ome of themrefused to obe the naught Lord and He woud curse them that due totheir refusal the would be married to od men who had seven children btheir prevous wves Out of fear and sometimes out of ove the girs woudalso offer Him various goods and then the Lord woud bess them and assure them that the woud have ver good oung husbands and that thewoud e mothers of dozens of chdren. The bessings would enven thegrls but the used often to complain of these incidences to their mothers.

In this wa the Lord passed His ear childhood. When He was just

sixteen ears old He started Hs own atuph (village school conductedb a earned brhma In this schoo He woud smpl expain Kaeven in reaings of grammar. Sa Jva Gosvm n order to pese theLord ater composed a grammar in anskrit in which a the rues ofgrammar were expained wth exampes that used he ho names of theLord This grammar is st current It s known s Harnmmtavykaraaand is prescrbed in the slabus of schoos in Benga.

During this time a great Kashmir scholar named Keava Kmrcame to Navadpa to hold discussions on the stras The Kashmir pat was a champion schoar and he had travelled to al paces of learning inIndia. Finall he came to Navadpa to contest the earned pats thereThe pats of Navadpa decided to match Nimi Pat (Lord Caitana)with the Kashmir Pa9it thinking that if Nimi Pa9it were defeatedthe would have another chance to debate with the scholar for NimiPa9it was onl a bo. nd if the Kashmir Pa9it were defeated thenthe woud even be more glorified because peope woud procim that amere bo of Navadpa defeated a champion scholar who was famousthroughout India It so happened that Nimi Pa9it met Keava Kmwhe strolng on the banks of the Ganges. The Lord requested im tocompose a anskrt verse praise of the Ganges and the pat within ashort time composed a hundred lkas reciting the verses ike a storm andshowng the strengh of his vast earning Nimi Pat at once memorized

nrocton 13

a the las wthout an error He quoted the sixtfourth lka andpointed out certain rhetorica and itrar irreguarities He partcuarquestoned the pats use of the wors bhavnbhartu He pointed outthat the use of these two words ws redundant means the wfe ofSiva and who ese can be her bhart or husband He aso pointed outsevera other discrepancies and the Kashmir pat was struck wth wonder He ws astonishd that a mere student of grammar coud point outthe terar mistakes of an erudite schoar. lthough this matter was endedprior to an public meeting the news spread like wildfire al over Navadpa But finall Keava Kmr was ordered in a dream b arasvat thegoddess of learning to submit to the Lord and thus the Kashmir patbecame a foower of the Lord

The Lord ws then married with great pomp and gaiet and at this timeHe began to preach the congregationa chanting of the ho name of theLord at Navadpa ome of the brhma became envious of His populari-t and the put an hindrances on His path The were so jeaous thatthe finl l too k the matter before the Muslim mag istrate at N avadpa.Benga was then governed b Pathans and the governor of the province

was Nawab Hussain hah. The Musim magstrate of Navadpa took upthe complaints of the brhmaa serious and at rs he warned thefoowers of Nimi Pt not to chant oudl the name of Hari But LordCatana asked His folowers to dsobe the orders of the Ka and thewent on with their sakrtana (chanting) part as usual The magistratethn sent constabes who interrupted a sakrtana and broke some of themdagas (drums) When Nimi Pat heard of this incidence He organizeda part for ciil disobedience He is the pioneer of the civil disobediencemovement in India for the right cause He organized a proceion of00000 men th thousands of mdagas and katlas (hand cmbals)and this procession passed over the roads of Navadpa in defiance of theKa who issued the order inall the procession reached the house of theKa, who went upstairs out of fear of the masses The great crowds

ssembed at the Ka 's hous dispaed a violent temper but the Lordsked them to be peacefu. t this time the Ka came down and tred topacif the Lord b addressig Him s his nephew. He pointed out thatmbara Cakravart referred to him as an unce and consequentSrmat Sacde the mother of Nii Pat was his sister He sked theLord whether his sister's son could be angr at His materna unce and theLord replied that nce the Ka was His maternal unce he should receivehs nephew well at hs ome In this wa t issue was mitigated and thewo learned schoars began a on discussion on the Koran and Hind

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4 rht

stras The Lod aed the question of cow lling, nd the Kazi poperlynswered Him by referrin to the Korn. In turn the Kazi aso questionedthe Lord about cow scrifice in the Vedas and te Lord eplied that suchscrifice as mentioned in the Ves is not actualy cow ling. In thatsacrifice n od bul or cow was scifced fo the sake of receiving feshyounger life by the power of Vedic mantas ut in the K-yuga suchcow scices are forbidden because there are no qulied bhmaascpabe of conducting such a sacifice In fact, in Kai-yua a yajas(scrifices) e fobidden becuse t hey are useess attempts by fooish men.In Kli-yuga only the sakrtana yaja is recommended fo al practicaprposes. peaking in this wy, the Lord finaly convinced the Kazi wobecame the Lord's folower. The Kazi thenceforth declred that no oneshould inde the sakrtana movement hich s strted by the Lord,nd the Kazi lef this order in his wil fo the sake of progeny. The Kazistomb stil eists in the aea of Nvadvp, nd Hindu pilims go there toshow their espects The Kazis descendants ae residents, and they neerobected to skrtana even duin the Hindu Muslim iot dys

This incidence shows cealy tht the Lord ws not a so-caled timid

Via A V aiav is fearless deotee of the L ord, nd for the rightcause he cn take ny step suitble fo the pupose una was so aV devotee of Lord Ka, and he fouht vaiany for the stisfactionof the Lord. imilal, Vjra, or Hanun, was so deotee of LordRma, and he e essons to the nondeotee prty of R The pricipe of Viavism re to atisfy the Lord by mens A iv is bnature nonvoent, pecefu vin ben, nd he hs the ood quitiesof God, but when he nondeotee bsphemes the Lord or His devotee, theVa neer toerates such imp udency

After this incidence the Lord begn to prech nd propte HisBhgaatadharma or sakrtana movement, more vioously, nd whoeerstood inst ths propation of the yugadharma or duty of the e, waspropery punished by varous types f chastisement Two bhmaa gentemen ned Chap and Gop, who aso hppened to be mterna unclesof the Lor d, were inficted t leprosy by wy of chstisement, nd lter,when they were repentnt, they were ccepted by the Lord In the courseof His preching work, He used to send diy His foowers, incuding Nitynnd Prbhu n hkur Hrids, two chief whips of Hprty, fro door to oor to prech the SrmadBhavatam ofNaadp ws surchred wth His sartana moeent, and is hedqurters wee situted at the house of s hur nd AdaitPrabhu, two of His chef househoder dscples These two earned hes

ntroction 1 5

of the brhmaa community were the most rdent supporters of LordCaitany s movement Advita Prbhu was the chief cause for theadvent of the Lord Wen Advit Prabhu sw that the tota humansociety ws ful of materiaistic activities and devoid of deotional service,which aone could save mnkind fom the theefold miseies of mateialeistence, he, out of is causeess compassion for te ge-worn hunsociety, prayed feventy for the incrntion of the Lord and continualyworshiped te Lord with the wate of the Gnges and the eaves of the hotulas tree. As fr s preaching work in the sakrtana movement wasconcerned, everyone was epected to do his diy shre ccording to theorder of the Lord

nce Nitynnda Prbhu and a Hridsa hur were waking down man rod, nd on the wy they saw roing crowd ssembled Uponinquiring from passers-by, tey understoo d tat two brothes, nmed Jagaiand Madhai, wee creatin a public distubance in dunken state Theyaso heard that these two boters wee born in espectable brhmaafamily, but becuse of ow assocition tey ad turned into debauchees ofthe worst type They wee not only drunkards but ls meateaters,

womn-huntes, decoits and sinners of all desciption. r NitynndaPrabhu heard of these stories nd decided tht these two falen souls must be the first to be devered. If they were deveed from their sinfufe, then the good name of Lord Citany woud be even sti moregoifed Tnking in tis wy, Nitynnd Prbhu and Harida pushedtheir w tough the crowd nd sked the two brothers to chant thehoy nme of Lord Har. Te drunken brothers bece enrged uponts request nd attcked Nitnand Prbhu wth fthy lanua othbrothers chased them considerbe distnce In the eenin the report ofthe preacn work was sbmitted to the Lord, nd He ws d to ernthat Nitynnd nd Harids had attempted to dever such stupid parof feows

Te net day Nitynand Prbhu went to see the brothers, and s soonas He pproached them one of them threw a piece of erthen pot t HimTs struck Him on the forehead, nd immediately blood began to fowut Nitnnd Prabhu was so kind that insted of protesting ths heinousact, He said, "It does not mtter tht you have thrown this stone t Me Istil request you to chnt the hoy nme of Lord Hr

One of the brothers, ai, ws stonished to see this behvio ofNtyanda Pabu, nd e at oce e dow at Hs feet ad asked Him topdon hs nfu brother. When Mdhai in attempted to hut NitynandaPrbhu, Jg stopped him nd impored him to fl down at His feet

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16 Saavata

In the meantme the news of Nitynanda s njuy each ed the Lo dwho at once huied to the spot n a ey and angy ood The Lodmeiately nvoked His udaana-caka (the Lods utmate weaponshaped ke a wheel) to kl the snnes but Ntynanda Pabhu eindedHim of Hs mission. The ssion of the Lod was to deive the hopeesslyfaen sou s of Ka -yuga and the bothes J aga and M adha wee typicaexapes of these fallen sous Nnety pecent of the popuaton of thsage esembles these bothes despite igh bth and undane espectabty. Accoding to the vedict of the eveaed sciptues the totapopulation of the wold n this age l be of the owest dra quaty oeven owe It should be noted that S Caitanya Mahpabhu neveacknowedged the steeotyped caste system by bithght; athe Hesticty folowed the vedict of the tras in the matte of one's sapa,o eal identity

When the Lod was invok ng Hs udaanacaka and Sa NtynandaPabhu was mploing Him to fove the two bothes both the bothesfel down at the otus feet of the Lod and begged Hs padon fo theigoss behaio The Lod was also asked by Ntynanda Pabhu to accept

thse epenting sous and the Lod agee to accept them on onecondition that they hencefowad competely ve up al thei snlactivities and habts of debauchey Both the bothes ageed and poisedto give u p al thei sinful habits and the kind Lod accepted them and ddnot again efe to thei past misdeeds

Ths is the specic ndness of Lod Catanya In tis age no one cansay that he is fee fo sin It is ipossible fo anyone to say this ButLod Caitanya accepts al kinds of sinfu pesons on the one condtionthat tey pomse not to induge in sinfu habits afte being spituallyintiated by the bona ide spiitual ste

Thee ae a nube of instuctive points to be obseved in tis incidence of the two bothes In ths Ka-yuga pactcaly all people ae ofthe qualty of Jaga and Madhai If they want to be eleved fom the

eactons of thei isdeeds they ust take shelte of Lod CaitanyaMahpabhu and afte spitual intation thus ean o those tngswhch ae pohibited n the tras The poibtoy ues ae deat ith inthe Lod's teacings to Sla Rpa Gosv.

Dui His househole lfe the Lod did not dispay many of themacles which ae genealy expected fom such pesonates but He donce pefom a wondel ace n the house of Sivsa hku whiesakrana ws in ful sng. He asked the devotees what they wanted toeat and when He was infomed that they wanted to eat mangos He asked

ntouon 17

fo a seed of a mango athough ths fut was out of season When the seedwas bought to Him He so wed t n the yad of Snivsa and at once aceepe began to gow out of the seed. Wthin no te ths ceepe becamea fulgown mango tee heavy wth moe pened fuits than the devoteescould eat. The tee emaned n Snivsa's yad and fo then on thedevotees used to take as many mangos om the tee as they wanted

The Lod had a vey high estimation of the affecons of the damses ofVajabhmi Vndvana) fo K and n appecaton of thei unaloyedsevice to the Lod once S Caitanya Mahpabhu canted the holy namesof the gp cowhed gls) nstead of the names of the Lod At this tmesome of His students who wee aso dscpes came to see Hm and whenthey saw that the Lod was chantng the names of the gp, they weestonished. Out of shee foolshness they asked the Lod why He waschantng the names of the gp and advised Him to chant the name ofKa The Lod who was in ecsty was thus dstubed by these foolishstudents He chastsed them and chased them away The students weealmost the sae age as the Lod and thus they wongly thought of theLod as one of thei pees They hed a eeting and esolved that they

would attack the Lod if He daed to punsh them again in such a manneThis ncdence povoked some malcous tas about the Lod on the patof the genea p ubc

When the od became awae of th He began to consde the vaoustypes of men wich ae found in socety. He noted that especally thestudents pofeos futve wokes yg nondevotees and dfeenttypes of athe

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18 Sradavata

sannys s considered to be the aster of varas nd ramas .We He ws contepting ccepting the sannysa order, t so hp

pned that Ke8va Bhrt, a sannys of the My schoo nd ridentof Ktw (in Beng), visted Nvdpa and was vted to de th theLord When Keva Bhr came to Hs house, the Lord sked m towrd i the sannysa order of fe. This was a mtter of formity A

sannysa order s to be ccepted from nother sannys Athough theLord was independent in respects, st, to keep up the formites ofthe sras, He accepted the sannya order fom Kev Bhrat, thoughKe8va Bhra ws not n the Vav sampdya (schoo.

After consutng with Ke8av Bhrt the Lord ef Nvdp forKatw to forly ccept the sannysa order of fe. He was companed by S1a Nitynand Prbhu, Cndraekhr cry, nd MukundDtt. These three ssisted H in the detas of the cereony. The ncidence of the Lord's cceptng he sannya order s very ebrtey described in the Caitanybhavaa by S1 Vndvn-dsa hkur.

Thus t the end of Hs twenty-fourt year the Lord ccepted the sannysaorder of life in the month of Mgha After accepting ths order He became

uedged preacher of the Bhavaa-dharma Athough He ws dong these preching work n His househoder fe, when He experenced someobstaces to His prechng, He scrifced even the comfort o f Hs home fefor the ske of the fen sous. n Hs househoer fe Hs chief ssstntswere S1 Advaita Prbhu nd S1 Srvs hkur, but after He acceptedthe sannysa order His chief assistnts becme S1a Nitynand Prbhu,who was deputed to preach specifcy in Beng, and the six Gosvms(Rpa Gosvm, antan Gosvm, }va Gosv, Gopa Bha GosvmRghuntha Ds Gosvm, and Rghunth Bhaa Gosvm), headed byS1a Rp and ntana, who were deput ed to go to_ Vrndvana toecvae the presen t pces of pigrmge. The pres ent city of V ndvanaand the iportance of Vrabhmi were thus discosed by the wi of LordS Citny Mahprbhu

The Lord, fter ccepting the sannya order, t once wnted to strtfor Vndvn For tree continu days He trveed in the Rdha Desh(paces where the Gnges does not fow) He was n fu ecstsy over theidea o going to Vndvna However, Sr Niynand Prabhu dvertedHis pth nd brought Him insted to the house of Advt Prbhu inSntipura. The Lord styed t Sr Advt Prabhus house for few days,and knowi we tht the Lord ws eaving Hs hearth nd hoe forgood, S Advait Prbhu sent s en to Nvadpa to bring other Scto have st eeng th her son oe unscrupuous peope sy tht

ntrodcton 19

Lord Citnya met His wife so after takng sannysa nd offered her Hiswooden sipper for worshp, but the uthentic sources gve no informtonbout such eetng Hs mother met H t the house of AdvatPrbhu, and when she sw her son n sannysa she mented. By wy ofcompromse, she requested her son to mak His hedqurters in Pur sothat she woud esy be be to get nformtion about Hm. The Lord

grnted this st desre of Hs beoved other. After ts ncdence theLord started for Pu, eving the residents of Navdp in n ocen ofmentation over Hs seprton

The Lord vsited mny mportnt paces on the wy to Pu. He stedthe tempe of Gopnthj, who had stoen condensed k for His devoteeSra Mdhavenda Pu. ince then Deity Gopnthj is we known sK-cora Gopnth. The Lord reished this story with gret pesureThe propensity of steaing is there even in the absoute consciousness, utbecuse this propensity s exibited by the Absoute, it oses ts pervertednture and thus becoes worspbe even by Lord Citny o the bsisof the absoute consideration that the Lord nd Hs stelng propensity areone nd dentica This interestng story of Gopnthj is vvidy expined

n he Caitanyaearitma by Kds Kvrj Gosv.Aer ising the tepe of Krcora Gopntha of Rem un at Bsoren Oriss, the Lord proceeded towards Pu nd on the way vsited thetempe of aki Gop, who appered as a witness in the mtter of twobrhmaa devotees famy qurre The Lord herd the story of i Gop with great pesure because H wanted to press upon the theiststhat the worshipbe Deities in the tempes pproved by the great easare not dos, s aeged by men with a poor fund of nowedge. The Deityn the tempe is the are ncrntion of the Personty of Godhead, andthus the Deity is identic wth the Lord in respects. He responds to theproportion of the devotee's affecton for H. In the story of kiGop, in which there was faiy misunderstandng by two devotees ofthe Lord, the Lord, in order to mitigate the tuo s we s to show

specic fvor to Hs servitors, traveed om Vndvn to Vidyngr, vage in Orissa, in the for of His are incrnton From there the Deityws brought to Cuttck, nd thus the tepe of aki Go p is even todyvisited by thousnds of pigris on the wy to J gnnth Pu The Lordstyed overght there and begn to p roceed towrd Pur. On the wy, Hssannya rod was broken by Nitynnd Prabhu The Lord becae pprenty anry wth h bout tis and went aone to Pur, eang Hiscompanions behind.

At Pu when He entered the tee of J agannth, He became at once

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saturate wth transcenenta ecstasy and fell down on the foor of thetemple unconscious The custoians of the temple coul not understanthe transcendental feats of the Lor, but tere was a great learne patname rvabhauma Bhacrya, who was present, an he could un

_er

stand that the Lords losing His consciousness upon enterng theJaganathatemple was not an ornary thng rvabhauma Bhacry, who wa tecief appointed pandit in the court of the Kg of Ossa, MaharaFPratparura, was aracte by the youthful luster of Lor S CatanyaMahprabhu an cou unerstan that such a transcenental trance wasonly raely exbite an only then by the topmost evotees who realreay on the transceneta plane in complete forgetfulness of matealestence. Only a liberate sou cou show such a transcendental feat, anthe Bhacrya, who was vastly learne, coud unersta ths n the ghtof the transcenental terature wth which he was faar. He thereforeaske the custoians of the temple not to sturb the unknown sannysHe aske them to take the Lor to s home so e coul be furtherobserve in His unconscious state The Lor was at once carried to the

home of rvabhauma Bhacrya, who at that time had sufficient powerof authority ue to s being the sabh pa!it or the stat ean of facultyin anskrit teratures The learne pa!it wante to scrutzgly test thetranscenental feats of Lor Caitanya because often unscrupulous evoteesimitate physical feats in orer to faunt transcenental acevements justto attract innocent peope an take avantage of the. learn scholarlike the Bhacrya can etect such imposters, an when he fins themout he at once rejects them.

In the case of Lord Caitanya Mahprabhu, the Bhacrya teste all the

symptoms in the light of the strasHe tested as a cientist, ot as a f?olsh

sentimentaist He observethe ovement of the stomach, the beang ofthe heart an the breatng of the nostrls. He also felt the puse oftheLor an saw that allHs boily activities were in complete suspensOn.

When he put a smll cotton swab before the nostrils, he fun that therewas a sight breathing as theine fibers of cotton moved ghtly.Thus hecame to know that the Lord's unconscious trance was genue, and he beganto trea Him in the prescribe fashon. But Lord Caitanya Mahprabhu cod only be treate in a specia way. H e wou only reson o the resoundigof the oly names of the Lord by is evotees Ths specal tratent wasuknown to Svabhauma Bhacrya because the Lor was stll unknoto im Wen he saw Him for the first time in the teple, he simply tookHim to b e one of many pilgrims.

nrocon 2 1

In the eatime the companions of the Lor, who reace the templea ittle afer Him, heard o the Lor's transcenental feats an of Hi s beingcarrie away by the Bhacrya. The pigrims at the temple were stillgossiping about the incident. But by chance one of these pilgrims ha mt

Gopntha cya, who was known to Gadhara Pa)t, and from hm tws earne that the Lor was lying in an unconscious state at the resdence of rvabhauma Bhacrya, who happened o be the brother-in-awof Gopntha crya. the members of the party were introduce byGadhara Pat to Gopntha cya, who took them all to the houseof Bhattcrya here the Lor ws lng unconscious in a spiritual trance the embers then chante louy the holy name of the Lor Hari asusual an the Lor regine His consciousness. fter this Bhacryareceive all the mebers of the party, incluing Lor Nitynana Prabhu,an aske them to become is guests of honor The party, inclung theLor, went for a bath in the sea, an the Bhacrya arrange for theirresince an meas at the house of K Mra Gopntha crya, brotherin-law, also assiste There were some frieny taks about the

Lord's vinity between the two brothers-in-law and in this argumentGopntha crya, who knew the Lor before, now trie o establh heLor as the Personity of Godhea, an the hacrya tre to estabshHim as one of the great evotees Both of the ague from the angle ofsion of authentic tras an not on the strengh of sentimenta vppuli The incarnations of Go are etermine by authentic stra andnot by popular votes of foolish fanatics Lor Caitanya was an incarnationof Go in fact, but foolish fanatics have proclaie so many socaleincarnations of Go in this age ithout referring o authentic scripturesBut rvabhauma Bhacrya or Gopntha cya not inulge insuch foolish sentimentalsm; o n the conrary, both of them trie to establsh or reject His inity on the strengh of authentic sts

Later it was sclose that Bhacrya aso came om the Navapaarea, an it was nerstoo from hm that Nbara Cakrvart, thematerna granfather of Lor Caitanya, happene to be a class ellow ofthe father of rvabhauma Bhacrya. In that sense, the young sannyLor Caitanya evoke paterna affection om hacrya. Bhacryawas the professor of may sanny in the order of the akarcryasampradya an he himself also belonge to that cult. s such, theBhacrya desire that te young sanny Lord Catanya ls o hear fromh about the teahings of Vednta

Those who are foowers of the aara cult are generally known as

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22 rvt

Vedntists This does not, however, men that Vednta is a monopolystudy o the akara sampdya. Vednta is studied by all he bona fidesamprdyas, but they have their own interpretations. But those in theaar samprdya are generally nown to be ignorant o the nowledge

o the Vedntist Vaiavs. For this reason the Bhktivedanta title wasirst oered to the author by the VaiavasThe ord agreed to take lessons om Bhacrya on the Vedna, and

they sat together in the temple o Lord Jaganntha The Bhacrya wenton speking coninually or seven days, n the ord heard him wth allattention and did not interrupt. The Lord's silence raised some doubts inBhacrya s hert, a nd he asked the ord how it ws that He did not asanything or comment on his explantions o Vednta

The ord posed Himsel beore the Bhacrya as a oolish student andpretended that He herd the Vednta om him becuse the Bhacryaelt that this was the duty o a sannys But the Lord did not agree withis lectures By this the Lord indicate d that the socalled V edntistsamonst the akar sampradya or any other sampradya, who do not

ollow the instructions o r Vysadeva are mechnical students o theVednta They are not ully ware o that great knowledge The explana-tion o the Vedntastra is given by the author msel in the text oSmadBhaatam One who has no nowledge o the Bhaatam willhardly be able to know what the Vednta says

The Bhacrya, being a vastly learned man, could ollow the o rd's sar-casic remarks on the popular V edntist. He therere asked Him why Hedid not ask about any point wich He could not olow. The Bhacryacould understand the puros o His dead silence or the dys He herdim This shows clearly tht the ord hd someting else in mind ; thus theBhry reuested Him to disclose His mind

Upon tis, the ord spoe s ollows: My dear sir, I can understandthe mening o the stra like anmdy asya yata,' strynitt,' ndatht bahmajijs o the Vedntastra, but when you explain themin your own way it becomes dicult or Me to ollow them. Te purposeo the stra is already explained in them, but your expla ations arecovering them wth soething else You do not purposely take the directmeaning o the stras but indirectly give yur own interpretations

The Lord thus attced a Vednists who nterpret the Vedntastshionably, according to their liited power o thinking, to serve theirown purpose Such indirect interpretations o the authentic litertures liethe Venta are hereby condemned by the ord.

,. )

trto 23

The Lord continued: a Vysadev hs summa rized the directmeanings o the mantras in the paniads in the Vedntastra. Unor-tunately you do not take their direct meanig Indirectly you interpretthem in a dierent way.

The authority o the Vedas is unchallengeable and stands without nyquestion o doubt And whatever is stated in the Veda must be acceptedcompletel, otherwise one chenges the authoriy o the Vedas.

The conchshell and cowdung are bone and stool o two living beingsBut because they have been recommended by the Vedas as pure, peopleaccept them as such because o the authority o the Vedas"

The ide is that one cannot set his imperect reson above the authorityo the Vedas. The orders o the Vedas must be obeed as they standwthout any mundane reasonig The socalled ollowers o the Vedicinjunction make their own interpretations o the Vedic injunctions, ndhus they establish dierent parties and sects o the Vedic religion. LordBuddha directy deied the authority o the Vedas, and he establised hisown reliion. Only or this reason the Buddhist religion was not accepted

by the strct ollowers he Vedas. But those who are so clled ollowerso the Veda are more harmul than the Buddhists The Buddists have thecouge to deny the Ves dectly, but the socaed olowers o theVedas have no courage to deny the Veda although inrecty they disobeyall the injunctions o the Vedas. ord Caitnya condemned this.

The example o the conchshell and that o the cowdung given by theLord are very much appropriate in this connection. I one argues that sncecowdung is pure, the stool o a learned brhmaa is still more pure, hisrgument will not be accepted. Cowdung is accepted, nd the stool o aighly posted brhmaa is rejected. The Lord contnued:

The Vedic injunctions are selauthorized, nd i some mundanecreature adjusts the interprettions o the Vedas, he deies their authotyIt is oolish to thin o onesel as more inteigent than ra Vysadev Hehs lredy expressed imsel in his sts, and there is no need o helpom _personalities o lesser importce. His work, the Vedntast, is as dazzng as the midday sun, and when someone tries to ive is owninterpretations on the seleuent sunike Vedntast, he ttempts tocover this sun with the cloud o his im agination

"The purpose o the Vedas nd Puras are ne nd the sme Theyascertain the Abslute ruh, which is greter than everything else. TheAbsolute Truth is ultimately realized as the Absolute Personaity oGodhead with absolute controlling power As such, the Absolute Persn

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24 rgv

aty of odhead mt be completely fll of oplence, trength, fame,beaty , knowledge and rennciation. Yet the trancendental Peronalityof o dhead i atonihingly acertained a imperonal

The mperonal decription of the Abolte Trth in the eda i gvento nlify the mndane conception of the abolte whole. Peronal featreof the ord are completely different from all kind of mndane featreThe living entitie are al individal eron, and hey are all art andparce of the pree whole. If the art and parce are indvdalperon, the orce of their emanation mt not be imperonal He i theSpreme Pern amongt all the relative peron

"The eda inform that fro Hi [Brahman] everything emanate,and on Hi everything ret And afer annihilation, everything merge inHi only Therefore, He i he liate dative cative and accoodating cae of cae And all thee cae cannot be attribted to aniperonal object.

"The eda inform that He alone became many, and when He odeire He glnce over material natre. Before He glanced over material

natre there wa no aterial comic creation Therefore, Hi glance i notaterial. Material ind or ene were nborn when the ord glanced overaeril nare h evidence in the eda prove hat beyond a dobtthe ord ha trancendentl eye and a trancendental mind They are notateri Hi iperonaity therefore i a negaton of Hi materiaity, btnot a denial of Hi trancendental peronality.

"Brahan liately refer to the Peronlity of odhead ImperonalBrahn realization i jt the negative conception of the ndane crea-tion Prtm i he lo caized apect of Brhman within all kind ofmterial bodie. Ultiately the Spree Brahman realization i the reali-zation of the Peronality of odhead according to al evidence of therevealed criptre. He i the ltimate orce of Vi tatta

"The Pua are alo pleentary to the eda. The Vedic mataare too dfficlt for an ordinary man Woen, da and the ocaedtwiceborn higher cate are nable to penetrate into the ene of theeda And th he Itiha or the Mahbhata a well a the a aremade eay to explin the trth of the eda. In hi prayer before he boy Krna, Brah aid tht there i no limit t o the fortne of the reidentof abhi headed by r Nanda Mhr and Yaod becete eernal Abole Trth ha become heir intimte relative.

"The Vedic mta aintain tht the Abolte Trth ha no leg andno hnd and yet goe fater than all and accep everything that i

ntrodcon 25

offered to Him in devotion. The latter tatement definitely gget theperonal featre of the ord, althogh Hi hand and leg are ditingihedfrom mndane hnd and leg or other ene.

Brahman i, therefore, never imperonal, bt when ch mata are indirectly interpreted, it i wrongly thoght that the Abolte Trth i

imperonal The Abolte Trth Peronality of odhead i fll of allopen ce, and therefore He h a tranc endental form of fll exitence,knowledge and bl. How then can one etablih hat the bolte Trthi imperonal?

Brahman, being fll of oplence, i ndertood to have manifoldenerge, and all thee energie are claied nder three heading nderthe athority of 4u Pua (67 60) which ay that the trancendentalenergie of ord Vi are rimarily three H pirital energy, a well athe energy of the ving entitie, are claied erior energy, whereathe material energy i an inferor one which i proted ot of ignorance

The energy of he livng entitie i technically caled ketja energyThi ketajaakti, althogh eqa in qality wh the ord, become

overowered by material energy ot of ignorance and th ffer all orof aterial mierie. In other word, the liing entitie are located in themargnal energy between the perior pirital and inferior materialenergy, and in proportion to the vng being contact with either thematerial or pirital energe, the livng entity i itated in proortionatelyhgher and lower leve of exitence.

"The ord i beyond the inferior and marginl energe a above entioned, and Hi pirital energy i manifeted in three different hae aeternal exitence, eternal bli and eternal knowledge A far a eternalexitence i conerned, it i condcted by the adhi poency imilarly,bli and knowledge are condced by he hdhi nd ait poencieepectively A the preme energetic ord, He i the preme controerof the pirital arginal and material energie And all thee differente of enere are connected with the o rd in eternal devotional ervice

"The Spreme Peronalty of odhead i th enjoying in Hi trancen-dental eternal for I it not atonding that one dare to call the Spremeord nonenergec? The ord i the ontroller of all nerge, and theving entitie are part and prcel of one of the energie. Therefore therei a gulf of difference between the ord and the living entitie. How thencan one ay tht the ord and the living entitie are one and the ae Inthe Bhaadt ao the living entitie are decribed a belonging to theperior energy of he ord Accordng to the prnciple of iniate

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correlaon between the enegy and the energetc, both o the re noneent aso. heeoe, the Lod and the lvng enttes are nonderent the enegy and the enegetc

"Earth, wate, re, a, ethe, m nd, ntellgence and ego are all neorenees o the Lord, but the lvng enttes ae deent ro all as supeorenegy. hs s the veson o Bhagaadgt

he tanscendental o o the Lord s etenaly exstent and ull otacendental bss. How then can such a om be a product o the mateal mode o goodness? Anyone, theeore, who does not belee n thorm o the Lo d s cetanly a athless demon n d as such s untouchable,a not to be seen eoa o gata t to be punshed by the Plutonc ng

he Buddhsts ae caled athests because they have no espect or theeda, but those who dey the Vedc conclusons, as abov mentoned,under the petnse o beng ollowes o the eda, are vely oedangeous than the Buddhsts.

"S Vysadeva vey kndy compled the Vedc knowledge n sedtata, but one hear the commentaton o the Myvd schoolas represented by the Sakara amdya) cetanly he wl be sled on

the path o sprtual ealzaon."he theoy o eanatons s the begnnng subject o the edtat. the cosmc anestatons ae eanatons rom the AbsolutePesonaty o Go dhead by Hs nconcevable deent energes heexample o the touchstone s applcabl to the theoy o emanaton hetouchstone can convet an unlmted quantty o ron nto gold, and stllthe touchstone emans t s mlaly, the pree Lod can produceal manested worlds by Hs nconcevable eneges, and yet He s ullan unanged He s [cople te] , and although an unlmtednube o a emanate om H, He s stll a.

he theory o lluson o the Myva schol s advocated on theground that the theory o eanaton cause a transormaton o theAbsolute uth. I that s the case, Vysadeva s wog o avo ts, the

have skllully brought n the theory o uson But the worl or thecosc creaton s not ae, a antaned by the yvda school tsply has no peranent estence. A nonpermanent thng cannot becalle ae altogether. ut the concepton that the ateral body s thesel s ceanly wong.

aaa om} or the omka n the eda s the pmeval hyn. hstanscendental sound s dentcal wth the orm o the Lord the Vedchymns ae based on ths aaa omka Tattamai s but a sde wor nthe Vec lteratures, and theeore ths wor d cannot b e the prmeval _hyn

ntrctn 27

o the eda Srpda Sakarcrya has gven more stress on the sde wordtattamai than on the peval pncple omka

he Lord thus spoke on the edtata and eed al the p ropagandao the Myvda schoo l* he hacrya ted to deend hmsel and hsMyvda school by jugglery o logc and grammar, but the Lord wa ableto eeat m by Hs orceul argments. He armed that we ae all

relaed wth the Persnalty o Godha etenally and that devotonalservce s our eternal ncton to exchange the dealngs o our relatons.And the result o such exchanges s to attan em o love o Godhead.When love o Godhead s attned, love o all othe begs automatcallyollows because the Lord s the su total o all lvng bengs.

he Lod sad that ut or these thee tesnamely, eternal elatonwth God, exchange o dengs wth Hm and the attanment o love oHmal that s nstructed n te eda s supeluous and concocted

he Lord uther added that the Myvda phlosophy taught bySpda Sakarcrya s an magnary explanaton the eda, but t hadto be taught by h (Sakarcrya) because he was orered to teach t bythe ersonalty o Gohea In the Padma Pua t s stated that the

Pesnalty o Godhead ordered Hs Lordshp Sva to devate the humanace ro H the esonalty o Gohead) he Personalty o Goheadwas to be so covered so that people would be encouraged o generate oeand more populaton Hs Lordshp va sad to Dev: In the Kal-yuga,I shal preach the yvda phlosophy, whch s notng but cloudeduddhsm, n the garb o a bhmaa

Ater hearng these speeches o the Lor Sr Catanya Mahpr abhu, theBhacya was stuck wt wonder an awe and regarded Hm n deaslence he Lord then encouraged h wth asurance that thee was nocause to wonder "I say that deotioal ece uto the Peoality oodhead i the hhet goal o huma lie He then quoted a loka rothe Bhaatam and assue h that even the lberate souls who areabsorbed n the sprt an sptual realzaton als take to the devotonal

servce o the Lod Ha because the Pesonalty o Godhead has suchtanscendental qualtes that He attacts the heat o the lberated soul t oo.

hen the hacrya dsred to lten to the explanaton o the"mma loka o the Bhaatam (70) he Lord rst o llaske Bhacrya to explan t, an after that He woul explan t. hehacya then schlaly explane the loka wth specl reeence to

*In our Teachings of Lord Caitanya we have more elaborately explained thesephiosphica intricacies Srmad-Bhavatm caifies them al.

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logc. He explaned te loka n nne dfferent ways chefly based on logcbecause h ws te most renowned scola of logc of the t me.

Te Lord afte earng te Bacry thnked hm for the scholrlypresentton of te loka and then at the reuest of the Bhacr?a thLod explaned te loka n sxty-fou dffeent ways wthout touchg th enne explanatons gven by te Bcry

Thus afte hearng te explanaton of te tmrma loka from theLord the Bhcya was convnced that such a scolarly presentaton smpossble fo an eay creature.* Befoe ts S Gopntha ca edto convnce m of the dvnty of the Lod but t tat tme he could notso ccept Hm. But the Bhacrya ws stounded by the Lords exposton of the ednatra nd explanatons of the tmrma loka andthus he egan to tnk tat e ad commtted gret offense at te lotusfeet o te Lod by not recognzng Hm to be K1 Hmsef e thensurendered unto m repentng for hs pst delngs wth Hm and theLord ws knd enough to ccept the Bhcrya Out of Hs cuselessmercy the Lord manfested before hm frst s fournded Nryaa andten gn as twoanded Lord K th a fute n s hnd.

The Bhacy t once fell dow at the lotus feet of the Lord and

composed many sutable loka n pase of the Lod by Hs grace. Hecomposed almost one undred lka n prase of the Lord. The Lord tenembraced hm and out of trnscendental ecssy the Bhacrya lostconscousness of the pyscl stte of lfe. Ters tremblng trobbng ofte eart perspraton emotonal waves dancng sngng cyng and lthe eght symptoms of trance were mnfested n the bod of theBacy. S Gopnt cy became very gad nd stoshed byts mavellous converson of brothernlaw by the grace of the Lord.

Out of the unded celebrted loka composed by the Bhacrya npase of the Lord te followng two ae most mportnt and these twoloka expln te msson of the Lord n gst. Tey re s follows.

l Let me surrende unto te Personlty of Godhed who has ppearednow as Lord S Ctanya Mahprabhu. He s te ocen of ll mercy ndhs come dow to tec us materal detchment learnng nd devoonlservce to Hmself.

2 nce pure devotonal servce of the Lo rd hs been lost n the oblvonof tme the Lord as ppered to renovate the pncples and terefore Ioffe my obesnces unto Hs lotus feet.

Te compte e of te epaaio give by he Lod wi fom a o_oke itsef,

ad teefoe we ave peseted it i a cape i ou Teachings o Lo Caltanya

ntrco 29

Te Lord explned te wod mukt to be euvalent to the wod Vuor the Personalty of Godhead To attn mukt or lbeaton fom thebondage of materal exstence s to ttan to the servce of te Lod.

Te Lod ten poceeded towrds outh Ind for some tme ndconverted eveyone He met on te wy to become devotees of Lod SrKrsn. uch devotee also converted mny otes to the cult of devotonalse or to the Bhgaatadharma of the Lod nd thus He reched tbank of the Godva were He met Sr Rmnnda Rya the Govenor of Madras on behf of Mahrj Prtparudra the ng of Orssa.H tls wth Rmnanda Rya ae vey mportant for hge realzatonof tnscendental knowledge and the convston tself foms a smallbooket. We shal owever gve heewth a summary of te convesaton.

S Rmnand Rya was a selfelzed soul ltoug outwardy ebelonged to a caste lower than the brhmaa n socal status. He was notn te renounced order of lfe nd besdes tt he was hg govenmentservnt n te tate. tll Sr Ctany Mpbhu ccepted m s alberated soul on te strength of the gh order of s realzaton ofnscendental knowledge. mlrly the Lord accepted Sr Hrdskur a vetern devotee of t e Lod comng from a Mohammedan fmlyAnd there re many oter gret devotees of te Lod wo came fomdfferent communtes sects and castes. The Lord's ony cteron was testandad of devotonal sevce of the patcular person. He was not concerned wth the outward dess of a man He ws cncerned only wt tenne soul and ts actvtes. Terefore the wole mssonary actvtes ofthe Lord are to be understood to be on te sptual plane and as suc thecult of S Ctanya Mahprbhu or the cult of Bhaatadharma snotng to do wt mundane affrs socology potcs economc development o ny suc spere of lfe. SmadBhgaatam s te puely transcendentl uge of te sou l.

When He met S Rmnnd Rya on the bnk of the Godva therramdharma followed by the Hndus ws mentoned by the Lord.S Rmnnda Ry sad tht by followng te pncples of rrama

dharma, the system of four castes and four orders of uman lfe everyonecould relze transcendence In te opnon of the Lord the system ofarmadharma s supefcal only nd t as very lttle to do wth teghest realzaton of sprtual values. Te gest pefecton of lfe s toget detaced from the materal ttchment and proporonately realze tetanscendental lovng servce of the Lod. Te Personlty of Godheadecognzes lvng beng wo s progessng n tt lne. Devotonl sevces teefore the culmnaton of the cultue of all knowledge. When SrK the preme Personalty of Godead ppeared fo the delvernce

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transcendentl ow is stll rolling on in the southwestern part of the greatndian pennsula.

.The Lord excavated from South Inda two very mportant old lteratures,naely the Bhmaaht and Kkarmta, and thee two

valuablebooks are authorzed studes for the person n the devotnal le. TheLord then returned to Pur after Hs South Indian tour

On Hs return to Pur, a the anxious devotees of the Lord got ac

ther lfe and the Lord remained there with contnued pastmes of Hstranscendental reaizations. The most mportant ncidence durng that tmewas Hs ganting audience to ng Pratpudra Kig Pratpauda wasa great devotee of the Lord, and he consdered hmself to b one o te ser-vants of the Lord entrusted wth sweeping the temple. Ths submsve at-ttude of the Kng was very much apprecated by r Catanya MhprabuThe Kng requested bot h Bhacrya and Ry a t

o arrange s meetgwith the Lord. When, however, the Lord was petned by Hs two stal-wart devotees, He flatly refused to grant the request even though t wsput forward by personal assocates lke Rmnanda Rya and SrvaaumaBhacrya. The Lo rd maintaned that t s dagerous for a aya to bein intmate touch with worldly money conscus men and th women

The Lord was an deal ay. No woman coul d approach the Lord evento ofer respects Women's seats were accmmodated

far away rom the

Lord A an deal teacher and ca, He ws very stct the routne workof a ay. Apart from beng a dine ncarnaton, the Lord was an dealcharacter as a human beng His behaor with other persons was so abovesuspcon. In His dealng as crya, He as hard than_

te thundeboltand softer than the rose. One of His assocates Juor Hadsa, commtteda great mistake by lustfully glancng at young wan, n the Lord asSupersoul could detect ths just n the mnd of J uo Hadasa H was atonce banished from His assocato and was never accepted aga eventhough He was implored to excuse Hardsa for the mstake JuorHadsa afterwards commtted suicde due to beng dsassociated from thecopany of the Lord, and the news of sucde was duly related to the

Lord. Even at that time the Lord s not forgetful of the offense, and Hesad that Hardsa ha d ightly met with the pr oper punshment.

On the prncples of the renounced order of life and dscplne, the Lrd

knew no compromse, and therefore even though He knew that te Kngwas a great devotee, He refused to see the King only because te KIg was

a dollar and cent man. By ths example the Lord wanted to emphsze the

proper behavor for a transcendentalist. A transcendentalst has notg

Summa f SmadBhavatam.

rutn 33

to d o with women an money. H e must always refran from such ntmaterelatons The King was, however, favored by the Lord by the expetarrangement of the devotees. Ths means that he beloved devotee of heLord can favor a neophyte more lberally than the Lord. Pure devotees,therefore , never co mmt an offense at the feet of another pur devotee.An offense at the lotus eet of th Lord is sometmes ecused by the

mercful Lord, but an offense at th feet of a devotee is very dagerousfor one who actually wants to make progress n devotion serce. long s the Lord reained at Pur, thousans of H s devotees used to

coo see Hm durng the Rathaytr car festval of Lor d J aganntha.And during the car festival, the washng of the Guic temple under thedect supervision of the Lord was an important functon The Lord'scongregatonal akrtaa movement at was a unique exibton forthe mass of people That s the way to turn the mass mn twards spiritualrealzation The Lord naugurated tis system of mass akrtaa, andleaders of all countes can ake advantage of ths sprtual movement inorder to keep the mass o people n a pure state of peace and frendshipth one another. Ts s now the demand of the present human socetyall over the world

Afte some time the Lord again started on hs tour towards NothernIndia, and He decded to isit Vndvana and its neghboring places. Hepasse tough the jungles of Jharikhaa (Madhya Bhra), and all held anmas also joned Hs akrtaa movement. The wild tirs, ele-phants, bears and deer all together accompaned the Lord and he Lordaccompanied them n akrtaa By ths He proved that by th propaga-ion of the krtaa movement (congregatonal chantng and glorifyngthe name of the Lord) even the wld aimas can live n peace and frenshp, and wat t speak of men who are supposed o be cviized No main the world wll refuse to jon te akrtaa movement Nor is the ordakrtaa movement restrcted to any caste creed color or spces eres irect eidence of Hs great msson He allowed even the wld anima to

partake n Hs great movement.On Hs way back from Vndvana He first came o Praygwhere He metRpa Gosvm along wth hs younger brother Anupama Then He camedown to Benares For two monts, He instructed Santana Gosvm inthe trascendental science The intruction to antana Gosm in itselfa long narration, and presentaion of the instruction wi not bpossible here. The mn ideas ae given s follows

Santana Gosv ormerly known as Dabir Khs) was in the cabneservce of the Beng Government under the rege of N awa Husain Shah.He decided to join wth the Lord and thus retred fro he service On Hs

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way ac fom Vndvana, when He eached V!as, the Lod ecamethe uest of Tapana Ma and Candaehaa, asssted y a Mahabhm At that te V!as was headed y a eat y of theMyvda scool named pda Panana Saasvat When the Lodws at V!as, the people n eneal ecame moe atacted to LodCatanya Mahpahu on account of mss krt movementWheeve He vsted, especally the Vvantha teple thousands of pl

ims would follow Hm. Some wee atacted y Hs odly featues, andothes wee attacted y Hs melodous sons lofy the Lod.The Myv y desate themselves as Ny3a Vas s

st oveflooded with man y Myv y Some people who saw theod Hs krt paty cosdeed Hm to e actually Nya andthis epot eached the camp of the eat Pananda.

In da thee s always a nd of sprtual valy eween the Myvdaan Bhavata schools, and thus when the news of the od eachedPananda he new that the Lod was a Va!ava y and theefoe he mnmzed the value of the Lod efoe those who ouht hm thenews He depecated the activities of the Lod ecause of Hs peachnthe kt movement, wch was n hs opnon nothn ut elious

sentment. Pananda was a pofound student of theedt,

and headvsed s followes to ive attenton to the edt and not t o ndulen krt

One devotee brhm who ecame a devotee of the Lod dd not lethe crcsm of Panada, ad he went to the Lod to expe seets. He told the Lod that when he uteed the Lods name efoe they Pananda, the latte stonly crtczed Hm, althouh hehead h utten seveal imes the name Catanya The brhm sastonshed to see that the y Pananda could nt viate thesoud K!a even once, althouh he utteed the ame Catanya seveales

The Lod slnly explaned to the devotee brhm why theMyv cannot utte the holy name of K!a. "he Myvs ae of-

fendes at the lotus feet of Ka althouh they utte always BrhAt o City, etc. And ecause they ae offendes at the lotus feet ofKa they ae atually uale to utte the holy nam e of K!a he nameKa ad the Pesonalty of Godhead K!a ae dentical. hee s nodffeence n the asolute ealm etween the nae, fom o eson of theAsolte uth ecause n the asolute ealm eveyt s tanscendentalliss hee s no dffeence etween the ody and the soul fo the Pesonalty f Goead Ka Thus He s dffeent fo the lvin enity whos always dffeet fom hs outwad ody Because of K!a's tanscen

tct 35

etal poston, t s vey ffcult fo a layma to actually now thePesonalty of Godhead, Ka, Hs holy name ad fame etc Hs namefame, fom and pastmes all ae one and the sae tascendental dentityand they ae not nowale y the execse of the mateial senses

"he tanscendental elatonshp of the pastmes of the Lod s thesouce of still moe lss than one can expeience y ealizaton of Bahmno y ecomn one wth the Supee Had t not een so then those who

ae aleady stuated n the tanscendental lss of Bahman would not haveeen attacted y the tanscendental lss of the pasmes of the od.

Afte ths a eat meetn was aaned y th devotees of the L d nwich all the y wee nted ncludn the Lo d and PanandaSaasvat. In ths meetn oth the scholas (the Lod an Panandahad a lon dscouse on the sptual values of the krt moveentand a summay s iven eow

he eat Myvd y Pananda nued fom the Lod as tothe eason fo Hs pfen the krt movement to the study o f theedttr e sad that t s the duty of a y ead the edtt What caused Hm to ndule n rt?

Afe ts nuy the od sumissvely epled: "I have taen to thekrta movement nstead of the study of edt ecause I am a eatfool The Lod thus epesented Hmself as one of the numeless foolsof ths ae who ae asolutely napale of studyn the edt phloso-phy. he fools' ndulece n the study of edt has caused so muchhavoc n socety. The Lod thus contnued "And ecause I am a eatfool My sptual maste foade Me to play wth edt phlosophy. Hesad that t s ette tat I chant the holy name of the Lod, fo that woulddelve Me fom mateal ondae

"In this ae of Kl thee s no othe eion ut the loficaton of theLod y utteance of His holy name and that s the njuncton of all theevealed scriptues And My sptual maste has tauh Me one lokfom the BhNrdy Pur whch s:

hrer m hrer m hrer mi k elmkl ty e ty e ty e gtir yth

"So on the ode of my sptual aste, I chant the holy name of Haand I am now mad afe ts holy name. Wheneve I utte th holy name Ifoet Myself completely, and sometmes I lauh, cy and dance le amadman I thouht that I had actually one mad y ths pocess ofchantn and theefoe I ased My spritual maste aout t He nfomedMe that ts ws the eal effect of chantn the holy name whch

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forest of Vndvana were al unique and inexplicabe, and we have usgven a synopss ony.

Som of the mortant places that were vsted by the Lo rd in V ndvanawere Kamavana, dvara, Pabansarovara, Khadirvana, ea8y,Khelatrtha, Bhandirvana, Bhadravana, rvana Lahavana, Mahvana,Gokula, Kiyarada, Dvdaditya, Keitrha, ec When He saw the pacewhere the rsa dance took pace, He a once fel down in rance As ong as

He remaned a Vndvana, H e made H is headquarters a krur Ghat.From Vndvana His persona servor Kadsa Vipra induced Himo go back to Prayg o take bah during he Mgha Me a The Lord accededto this proposal, and they started for Prayg On the way they were metwith soe Pathans, amongst whom there was a learned Mouana The L ordhad some taks ith the Mouana and hs cmpanons, and the Lordconvnced the Mouana that in the Koran aso there are descrptons ofBhgavaadharma and 1a Al he Pathans were converted to His cultof devotonal service.

When He retrned to Prag, rla Rpa Gosv and s oungestbrother met Him near Bindumdhava Tempe. Ts ime the Lord waswelcoed by the peope of Prayg more respecul. V aabha Bhaa, whoresided on the other bank of Prayg in he vilage of Arai, was to receveHim a is place, but whie going here the Lord jmped n the RverYamun. Wth great ifficulty He was picked up n an unconscous sate.Finally He sited t he headquarters of V aabha Bhaa. Ths V allabhaBhaa was one of Hs chief adirers, but later on he inagurated s ownparty of the V aabha sampdya.

On he bank of he Da8vamedha Gha a ayg fr ten days contnu-ay h e ord insruced Rpa Gosvm n he science of devotiona serviceof he Lord He taugh the Gosvm the divisions of he iving cratures inthe 8,400,000 species of ife. Then He aught i about the hanspeces Ot of hem He iscussed the folowers of the Veic principles,out of them the fruitve workers, ot of them the empric philosophers,and out of them te lberated souls He sad that tere re ony a few

who are actuay pure devoees of Lord r Kaa Rpa Gosvm was he younger brother of Santana Gosvm, a ndwhen he retired fro service he brough ith im wo boafus of godcoins. Tis eans that he brough with him soe hndreds of thousanof rupees accumuaed by the labor of is service. And before leaving homeor Lord Caiana Mahprabhu, e divided the weath as foows: fifypercen for the service of the Lord and His devotees, twentfive percentfor relatives and twenyfve percent for his persna needs in case ofergenc In hat way he set an eample for al househoders .

.

tri 39

The Lord taught the Gosvm about devotonal service, comparing it toa creeper, and He advised im to protect the bhaki creeper most carefuagainst the mad elephant offense against the pure devotees. In adton,the creeper has to be protected from the desres of sense enjoyment,monistic liberation and perfecton of the hahayoga system. They are aldetrimental on the path of devotona serice. Sarly, ioence aganstlng beings, desire for wordly gan, worldl recepton and worldl fame

are a detrmental to the progress of bhak or Bhavaa-dharmare devoton servce must be freed from all desres for sense gratfca-ton, fruive aspiratons and clture of monstc knowledge. One mus bereed from all knds of designatons, and when o ne s thus converted intotranscendental prty, one can then serve the Lord by purfied senses.

s ong as there is the desre to enjoy sensually or to become one wththe Spreme or to possess the mystc powers, there s no qestion ofattanng the stage of pure devotonal service

Deotiona service is conducted under two categores, namey prmarypractice and spontaneous emotion hen one can rse up to the patformof spontaneous emotion, he can make further progress by spritua attach-ment, feeing, loe, and many hgher stages o devtonal lfe for whchthere are no English words We have tred to explan the science of

devotional serice n our book The Nectar of Devoton based on theauthorty of Bhakrasmasndhu by a Rpa G osvm.

Transcendenta devotional service has ive stages of recprocationl . The selfreazaton stge just afer liberaton fro the aterial

bondage is called the nta or neutral stage2 fter that, when there s development of transcendenta knowledge

of the ord's nterna opulences, the devotee engages himsef in the syastage.

3 By further deveopment of the dya stage, a respectfu raternitywith the Lord deveops, and above that a feeling of frendship on equalterms becomes manifest Both these stages are called skhya stage, ordevotonal service in friendship.

4.

bove ths there is the stae of patern affecton toward the Lordand this is caed the vtsalya stage.5. nd above ths ste there s the stage of conugal ove, and th

stage is caled the hghest stage of love of God, althoug there is nodfference n quality n any o f the above stages. The last stage of conugaloe of God s caled the mdhua sage.

Thus He instructed Rpa Gosvm devtional sience ad depted ho Vndvana to excavae the lost sites of the transcendenta pasties ofthe Lord Aer ths, he Lord returnd o Vras an eivered te

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sannys and instructed the elder brother of Rpa Gosvm We havelready discussed this

The Lord left only eight lokas of His instructions in writing, and theyare known s the Sikakam All other literatures of His divine cult wereextensiely written y the Lord's principal followers the six Gosvms ofVrndvana, and their followers. The cult of Caitanya philosophy is richertan any other and it is admitted to be the living relion of the day withthe potency for spreading as iadhama or universal religion We areglad that the matter hs been taken up by some enthusiastic sages likeBhaktisiddhnta Sarasvat Gosvm Mahrja and his disciples We shalleagerly wait for the hap days of Bhaatadhama or emadhamainauguated by the Lo rd n Ca1tanya Mahaprabhu

The eight lokas comleted by the Lord are:

lo to the S K skrtana, which cleanses the heat of all thedust accum ulated fo yeas and extinguishes the e of conditional life, ofeeated bith and death. This sartana moement is the ime benediction fo humanity at ge because it seads the ays of the benediction

moon It is the life of all tanscendental knowledge. It inceases the oceanof tnscendental bliss, and it en ables us to lly taste the nec ta fo whichwe ae always anxious.

2 my Lod, You h oly name alone can ende all benediction to liigbeings, and thus You hae hundeds and millions of names like KJa andoinda. In these tnscendental names You hae inested all Youtanscendental en egies. Thee ae not een had and fast ules fo chntigthese names my Lod, out of kindness You enable us to easily aoachYou by chanting You holy names, but I am so unfotunate tha I hae noattaction fo th em

3One should chant the ho ly name of the Lo d in a hum ble state of mind,

thinking oneself lowe than the stw in the steet one should be moetolent than a tee, deoid of all sense of false este and should beeady t o oe all esect to othes In such a state of mind one can chantthe h oly name of the L o const antly

40 almhty Lod I hae no desie t o accumulate wealth, n o do I desie

beautil women, no do I want any numb e of followes I only wantYou causeless deotional s eice bith afte bith.

Itroctio 41

5 son of Mahja Nanda K!a, am You etenal seito, yet

somehow o othe I hae fallen into the ocean of bith and death Pleaseick me u fom this ocean of death and lace me as one of the atoms ofYou lotus feet

6.

my Lod, w hen will my eyes be de coated wit h teas of loe owingconstantly when I chant You holy name? When will my oice choke u,and when will the hais of my body stand on end at the eciation ofYou name?

7 oind Feeling You seation, I am consideing a moment to be

like twele yeas o moe eas ae owing fom my eyes like toents ofain, and I am feeling all acant in the wo ld in You abse nce

8I know no one but K!a as my Lod, and He shall emain so een if He

handles me oughly in His embce o makes me bokenheated by notbeing sent befo,e me. He is comletely ee to do anything and eeything, fo He i always my w osil Lod u condi tionally.

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CHAPTER ONE

Questions by the ges

TEXT 1

ltltSi: m

q ; 3 vm ': 1l f;' t

f rq I I Z I

om namo bhagavate vsudevyajanmdy asya yato 'nvayd itata crthev bhija svar

tene bhma h[d ya dikavaye muhyanti yat sryatejovrimd yath vinimayo yatra trisargo 'm

dhmn svena sad nirstakuhaka satya para dhmahi

om-0 my Lord; -offering my obeisances; -unto thePersonality of Godhead ; vsudevya- Vsudeva (the son of Vasudea),or Lord Sr K!a the Primeval Lord; j-creation, sustenance addestruction; asyaf the manifested universes; from whom; anva-directly; indirecty; -and; artheu-purposes; abhija{.

fuly cognizant; -fuy indepedent; imparted; -theVedic knowledge; -consciousness of the heart; -one who; dikavaye- the origina created being; are iusioned; yatabout whom; -great sages and demigods; tejaf; -water;earth; -as much a; vnimaya action and reaction;whereupon; three modes of creation, creative facuties; amamost factua aong with alanscendenta paaphernaia svenasefsufficienty; aways; -negation by absence; kuhakaiusion; truth; -absoute; dhmahi-I do meditate upon.

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RAA ffr y sncs nt r r sn f sv w s t

sr ll-rvng rsnty f tat n ttrnscnnt ralty w s t vl cs f ll css fr wll nfst nvrss rs n w ty wll n y w ty rstry tt n tt trnlly fflgnt r w s rctlyn nrctly cnscs f ll nfsttns n yt s yn t t s

y w frst rt c nwlg nt t rt f rt rst crt ng rg s wrl l rg rs rlvn t grt sgs n gs cs f t trl nvrsscrat t tr s f ntr r t fctl ltg tyr nrl tt trfr n t Aslt rt w strnally xstnt n s trnscnntl n w s frvr fr fllsn

URR

Obesnces unt the Persnty f Gdhea d sudev, drecty ndcateLrd Sr Ka, wh s the dne sn f asudeva and Devk Ths factw be mre explcty expned n the text f hs wrk r ysadevaasserts eren tha