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kášášŁášo rakᚣatu no jagat-traya-guruḼ kášášŁášaáš namadhvaáš sadÄ
kášášŁášenÄkhila-Ĺatravo vinihatÄḼ kášášŁášÄya tasmai namaḼ
kášášŁášÄd eva samutthitaáš jagad idaáš kášášŁášasya dÄso 'smy ahaáš
kášášŁáše tiᚣášhati viĹvam etad akhilaáš he kášášŁáša rakᚣasva mÄm
kášášŁášaḼ - KášášŁáša; rakᚣatu - may He protect; naḼ - us; jagat - of the worlds; traya - three; guruḼ - the spiritual master; kášášŁášam - to KášášŁáša; namadhvam - all of you bow down; sadÄ - constantly; kášášŁášena - by KášášŁáša; akhila - all; ĹatravaḼ - enemies; vinihatÄḼ - killed; kášášŁášÄya - to KášášŁáša; tasmai - Him; namaḼ - obeisances; kášášŁášÄt - from KášášŁáša; eva - alone; samutthitam - risen; jagat - world; idam - this; kášášŁášasya - of KášášŁáša; dÄsaḼ - the servant; asmi - am; aham - I; kášášŁáše - in KášášŁáša; tiᚣášhati - stands; viĹvam - universe; etat - this; akhilam - entire; he kášášŁáša - O KášášŁáša; rakᚣasva mÄm - protect me.
GopÄŤparÄášadhana Prabhu notes, "This verse uses each of the eight grammatical cases of the word KášášŁáša, one after another." By this KášášŁáša-ized Sanskrit composition, the poet reveals various ways to approach Lord KášášŁáša's name and pastimes.
This verse is reminiscent of how Lord Caitanya (then known as NimÄi Paášá¸ita) taught Sanskrit grammar when He was a sixteen-year-old schoolmaster. He opened His own catuᚣ-pÄášhÄŤ (village school) in the area of NavadvÄŤpa, and at first He would teach grammar in the traditional way. But after returning from Gaya, where He received initiation from ĹrÄŤla ÄŞĹvara PurÄŤ, He would simply explain KášášŁáša in all the readings of grammar. ĹrÄŤla PrabhupÄda writes, "In order to please Lord Caitanya, ĹrÄŤla JÄŤva GosvÄmÄŤ later composed a grammar in Sanskrit in which all the rules of the grammar are exemplified with the holy names of the Lord. This grammar is still current and is known as Hari-nÄmÄmášta-vyÄkaraáša and is prescribed by the syllabus of Sanskrit schools in Bengal even today" (ĹrÄŤmad-BhÄgavatam Introduction).
Here King KulaĹekhara addresses Lord KášášŁáša as the spiritual master of the three worlds, the killer of enemies, and the creator and maintainer of the universe. Although the Supreme Lord appoints intermediaries to represent Him as guru, protector, creator, and maintainer, Lord KášášŁáša is the ultimate person behind all those who act on His behalf. The bona fide initiating and instructing gurus faithfully carry the message of the original guru, the Supreme Personality of Godhead. Also, the Lord is a guru in a more direct sense, since He personally becomes a spiritual master for any aspiring devotee, even today, through His teachings in the Bhagavad-gÄŤtÄ. And as the caitya-guru, the spiritual master within the heart, He is also the personal inner guide for every living being. In a similar way, Lord KášášŁáša protects all jÄŤvas as MahÄ-Viᚣášu when they merge into Him at the time of universal annihilation, and He kills demons for the benefit of all human beings when He appears in His various avatÄras.
Although one should not expect the Lord to come running to protect us or teach us, as if He were our servant, a sincere devotee should expect KášášŁáša's guidance and protectionâand also accept them in whatever form they come. The standard method of receiving KášášŁáša's instructions and protection is through the paramparÄ, or disciplic succession, which embodies the combined potency of guru, ĹÄstra, and sÄdhu (the spiritual master, the scriptures, and the saintly devotees). Therefore we may all call out directly to the Lord, "O KášášŁáša, please protect me!" and receive His mercy in paramparÄ.