: After converting into Vaiá¹£á¹avas all the residents of VÄrÄá¹asÄ«, who were headed by the sannyÄsÄ«s, and after completely educating and instructing SanÄtana GosvÄmÄ« there, ÅrÄ« Caitanya MahÄprabhu returned to JagannÄtha PurÄ«.
: All glories to Lord Caitanya! All glories to Lord NityÄnanda! All glories to Advaitacandra! And all glories to all the devotees of Lord Caitanya!
: Lord Caitanya MahÄprabhu instructed ÅrÄ« SanÄtana GosvÄmÄ« in all the conclusions of devotional service for two consecutive months.
: For as long as ÅrÄ« Caitanya MahÄprabhu was in VÄrÄá¹asÄ«, ParamÄnanda KÄ«rtanÄ«yÄ, who was a friend of CandraÅekharaâs, chanted the Hare Ká¹á¹£á¹a mahÄ-mantra and other songs to ÅrÄ« Caitanya MahÄprabhu in a very humorous way.
: When the MÄyÄvÄdÄ« sannyÄsÄ«s at VÄrÄá¹asÄ« criticized ÅrÄ« Caitanya MahÄprabhu, the Lordâs devotees became very much depressed. To satisfy them, ÅrÄ« Caitanya MahÄprabhu showed His mercy to the sannyÄsÄ«s.
: In the seventh chapter of the Ädi-lÄ«lÄ I have already elaborately described ÅrÄ« Caitanya MahÄprabhuâs deliverance of the sannyÄsÄ«s at VÄrÄá¹asÄ«, but I shall briefly repeat it in this chapter.
: When the MÄyÄvÄdÄ« sannyÄsÄ«s were criticizing ÅrÄ« Caitanya MahÄprabhu anywhere and everywhere in VÄrÄá¹asÄ«, the Maharashtriyan brÄhmaá¹a, hearing this blasphemy, began to think about this unhappily.
: The Maharashtriyan brÄhmaá¹a thought, âWhoever closely sees the characteristics of ÅrÄ« Caitanya MahÄprabhu immediately realizes His personality and accepts Him as the Supreme Lord.
: âIf by some means I can assemble all the sannyÄsÄ«s together, they will certainly become His devotees after seeing His personal characteristics.
: âI shall have to reside at VÄrÄá¹asÄ« the rest of my life. If I do not try to carry out this plan, I shall certainly continue to suffer mental depression.â
: Thinking like this, the Maharashtriyan brÄhmaá¹a extended an invitation to all the sannyÄsÄ«s of VÄrÄá¹asÄ«. After doing this, he finally approached ÅrÄ« Caitanya MahÄprabhu to extend Him an invitation.
: At this time, CandraÅekhara and Tapana MiÅra both heard blasphemous criticism against ÅrÄ« Caitanya MahÄprabhu and felt very unhappy. They came to ÅrÄ« Caitanya MahÄprabhuâs lotus feet to submit a request.
: They submitted their request, and ÅrÄ« Caitanya MahÄprabhu, seeing His devoteesâ unhappiness, decided to turn the minds of the MÄyÄvÄdÄ« sannyÄsÄ«s.
: While ÅrÄ« Caitanya MahÄprabhu was seriously considering meeting with the MÄyÄvÄdÄ« sannyÄsÄ«s, the Maharashtriyan brÄhmaá¹a approached Him and extended an invitation. The brÄhmaá¹a submitted his invitation with great humility, and he touched the lotus feet of ÅrÄ« Caitanya MahÄprabhu.
: ÅrÄ« Caitanya MahÄprabhu accepted his invitation, and the next day, after finishing His noontime activities, He went to the brÄhmaá¹aâs house.
: I have already described ÅrÄ« Caitanya MahÄprabhuâs deliverance of the MÄyÄvÄdÄ« sannyÄsÄ«s in the seventh chapter of the Ädi-lÄ«lÄ, when I described the glories of the PaÃ±ca-tattva â ÅrÄ« Caitanya MahÄprabhu, ÅrÄ« NityÄnanda Prabhu, Advaita Prabhu, GadÄdhara Prabhu and ÅrÄ«vÄsa.
: Since I have already described this incident very elaborately in the seventh chapter of the Ädi-lÄ«lÄ, I do not wish to increase the size of this book by giving another description. However, I shall try to include in this chapter whatever was not described there.
: Beginning from the day on which ÅrÄ« Caitanya MahÄprabhu showed His mercy to the MÄyÄvÄdÄ« sannyÄsÄ«s, there were vivid discussions about this conversion among the inhabitants of VÄrÄá¹asÄ«.
: Crowds of people came to see ÅrÄ« Caitanya MahÄprabhu from that day on, and scholars of various scriptures discussed different subject matters with the Lord.
: When people came to ÅrÄ« Caitanya MahÄprabhu to discuss the principles of various scriptures, the Lord defeated their false conclusions and established the predominance of devotional service to the Lord. With logic and argument He very politely changed their minds.
: As soon as people received instructions from ÅrÄ« Caitanya MahÄprabhu, they began to chant the Hare Ká¹á¹£á¹a mahÄ-mantra. Thus everyone laughed, chanted and danced with the Lord.
: All the MÄyÄvÄdÄ« sannyÄsÄ«s offered their obeisances unto ÅrÄ« Caitanya MahÄprabhu and then began to discuss His movement, giving up their studies of VedÄnta and MÄyÄvÄda philosophy.
: One of the disciples of PrakÄÅÄnanda SarasvatÄ«, who was as learned as his guru, began to speak in that assembly, offering all respects to ÅrÄ« Caitanya MahÄprabhu.
: He said, âÅrÄ« Caitanya MahÄprabhu is the Supreme Personality of Godhead, NÄrÄyaá¹a Himself. When He explains the VedÄnta-sÅ«tra, He does so very nicely.
: âÅrÄ« Caitanya MahÄprabhu explains the direct meaning of the Upaniá¹£ads. When all learned scholars hear this, their minds and ears are satisfied.
: âGiving up the direct meaning of the VedÄnta-sÅ«tra and the Upaniá¹£ads, Åaá¹
karÄcÄrya imagines some other interpretation.
: âAll the interpretations of Åaá¹
karÄcÄrya are imaginary. Such imaginary interpretations are verbally accepted by learned scholars, but they do not appeal to the heart.
: âThe words of ÅrÄ« Ká¹á¹£á¹a Caitanya MahÄprabhu are firm and convincing, and I accept them as true. In this Age of Kali, one cannot be delivered from the material clutches simply by formally accepting the renounced order.
: âÅrÄ« Caitanya MahÄprabhuâs explanation of the verse beginning âharer nÄma harer nÄmaâ is not only pleasing to the ear but is strong, factual evidence.
: âIn this Age of Kali, one cannot attain liberation without taking to the devotional service of the Lord. In this age, even if one chants the holy name of Ká¹á¹£á¹a imperfectly, he still attains liberation very easily.
: â âMy dear Lord, devotional service unto You is the only auspicious path. If one gives it up simply for speculative knowledge or the understanding that these living beings are spirit souls and the material world is false, he undergoes a great deal of trouble. He only gains troublesome and inauspicious activities. His actions are like beating a husk that is already devoid of rice. His labor becomes fruitless.â
: â âO lotus-eyed one, those who think they are liberated in this life but who are devoid of devotional service to You are of impure intelligence. Although they accept severe austerities and penances and rise to the spiritual position, to impersonal Brahman realization, they fall down again because they neglect to worship Your lotus feet.â
: âThe word âBrahmanâ [âthe greatestâ] indicates the Supreme Personality of Godhead, full in all six opulences. But if we take the onesided impersonalist view, His fullness is diminished.
: âThe Vedas, the Upaniá¹£ads, the Brahma-sÅ«tra and the PurÄá¹as all describe the activities of the spiritual potency of the Lord. If one cannot accept the personal activities of the Lord, he jokes foolishly and gives an impersonal description.
: âThe MÄyÄvÄdÄ«s do not recognize the personal form of the Lord as spiritual and full of bliss. This is a great sin. ÅrÄ« Caitanya MahÄprabhuâs statements are actually factual.
: â âO supreme one, the transcendental form I am now seeing is full of transcendental bliss. It is not contaminated by the external energy. It is full of effulgence. My Lord, there is no better understanding of You than this. You are the Supreme Soul and the creator of this material world, but You are not connected with this material world. You are completely different from created form and variety. I sincerely take shelter of that form of Yours which I am now seeing. This form is the original source of all living beings and their senses.â
: â âLord ÅrÄ« Ká¹á¹£á¹a, the Supreme Personality of Godhead, is the cause of all causes. He is past, present and future, and He is the movable and immovable. He is the greatest and the smallest, and He is visible and directly experienced. He is celebrated in the Vedic literature. Everything is Ká¹á¹£á¹a, and without Him there is no existence. He is the root of all understanding, and He is that which is understood by all words.â
: â âO most auspicious one! For our benefit, You enable our worship of You by manifesting Your transcendental form, which You show to us in our meditation. We offer our respectful obeisances unto You, the Supreme Person, and we worship You, whom impersonalists do not accept due to their poor fund of knowledge. Thus they are liable to descend into a hellish condition.â
: â âFools disrespect Me because I appear like a human being. They do not know My supreme position as the cause of all causes, the creator of the material energy.â
: â âThose who are envious of My form, who are cruel and mischievous and the lowest among men, are perpetually cast by Me into hellish existence in various demoniac species of life.â
: âNot accepting the transformation of energy, ÅrÄ«pÄda Åaá¹
karÄcÄrya has tried to establish the theory of illusion under the plea that VyÄsadeva has made a mistake.
: âÅrÄ«pÄda Åaá¹
karÄcÄrya has given his interpretation and imaginary meaning. It does not actually appeal to the mind of any sane man. He has done this to convince the atheists and bring them under his control.
: âThe atheists, headed by the MÄyÄvÄdÄ« philosophers, do not care for liberation or Ká¹á¹£á¹aâs mercy. They simply continue to put forward false arguments and countertheories to atheistic philosophy, not considering or engaging in spiritual matters.
: âThe conclusion is that the import of the VedÄnta-sÅ«tra is covered by the imaginary explanation of Åaá¹
karÄcÄrya. Whatever ÅrÄ« Ká¹á¹£á¹a Caitanya MahÄprabhu has said is perfectly true.
: âWhatever meaning ÅrÄ« Caitanya MahÄprabhu gives is perfect. Any other interpretation is only a distortion.â
: After saying this, the disciple of PrakÄÅÄnanda SarasvatÄ« began to chant the holy name of Ká¹á¹£á¹a. Hearing this, PrakÄÅÄnanda SarasvatÄ« made the following statement.
: PrakÄÅÄnanda SarasvatÄ« said, âÅaá¹
karÄcÄrya was very eager to establish the philosophy of monism. Therefore he explained the VedÄnta-sÅ«tra, or VedÄnta philosophy, in a different way to support monistic philosophy.
: âIf one accepts the Personality of Godhead, the philosophy that maintains that God and the living entity are one cannot be established. Therefore Åaá¹
karÄcÄrya argued against and refuted all kinds of revealed scriptures.
: âAnyone who wants to establish his own opinion or philosophy certainly cannot explain any scripture according to the principle of direct interpretation.
: âThe MÄ«mÄá¹saka philosophers conclude that if there is a God, He is subject to our fruitive activities. Similarly, the SÄá¹
khya philosophers, who analyze the cosmic manifestation, say that the cause of the cosmos is material nature.
: âThe followers of nyÄya, the philosophy of logic, maintain that the atom is the cause of the cosmic manifestation, and the MÄyÄvÄdÄ« philosophers maintain that the impersonal Brahman effulgence is the cause of the cosmic manifestation.
: âThe PÄtaÃ±jala philosophers say that when one is self-realized, he understands the Lord. Similarly, according to the Vedas and Vedic principles, the original cause is the Supreme Personality of Godhead.
: âAfter studying the six philosophical theses, VyÄsadeva completely summarized them all in the aphorisms of VedÄnta philosophy.
: âAccording to VedÄnta philosophy, the Absolute Truth is a person. When the word ânirguá¹aâ [âwithout qualitiesâ] is used, it is to be understood that the Lord has attributes that are totally spiritual.
: âOf the philosophers mentioned, none really cares for the Supreme Personality of Godhead, the cause of all causes. They are always busy refuting the philosophical theories of others and establishing their own.
: âBy studying the six philosophical theories, one cannot reach the Absolute Truth. It is therefore our duty to follow the path of the mahÄjanas, the authorities. Whatever they say should be accepted as the supreme truth.
: â âDry arguments are inconclusive. A great personality whose opinion does not differ from others is not considered a great sage. Simply by studying the Vedas, which are variegated, one cannot come to the right path by which religious principles are understood. The solid truth of religious principles is hidden in the heart of an unadulterated, self-realized person. Consequently, as the ÅÄstras confirm, one should accept whatever progressive path the mahÄjanas advocate.â
: âThe words of ÅrÄ« Caitanya MahÄprabhu are a shower of nectar. Whatever He concludes to be the ultimate truth is indeed the summum bonum of all spiritual knowledge.â
: After hearing all these statements, the Maharashtriyan brÄhmaá¹a very jubilantly went to inform Lord ÅrÄ« Caitanya MahÄprabhu.
: When the Maharashtriyan brÄhmaá¹a went to see Caitanya MahÄprabhu, the Lord was going to the temple of Bindu MÄdhava after bathing in the waters of the PaÃ±ca-nada.
: While the Lord was on His way, the Maharashtriyan brÄhmaá¹a informed Him about the incident that took place in the camp of PrakÄÅÄnanda SarasvatÄ«. Hearing this, ÅrÄ« Caitanya MahÄprabhu smiled happily.
: Upon reaching the temple of Bindu MÄdhava, ÅrÄ« Caitanya MahÄprabhu, seeing the beauty of Lord Bindu MÄdhava, became overwhelmed in ecstatic love. He then began to dance in the courtyard of the temple.
: There were four people accompanying ÅrÄ« Caitanya MahÄprabhu, and these were CandraÅekhara, ParamÄnanda PurÄ«, Tapana MiÅra and SanÄtana GosvÄmÄ«. They were all chanting the Hare Ká¹á¹£á¹a mahÄ-mantra in the following way.
: They chanted, âHaraye namaá¸¥ ká¹á¹£á¹a yÄdavÄya namaá¸¥, gopÄla govinda rÄma ÅrÄ«-madhusÅ«dana.â
: In all directions, hundreds of thousands of people began to chant, âHari! Hari!â Thus there arose a tumultuous and auspicious sound filling the entire universe.
: When PrakÄÅÄnanda SarasvatÄ«, who was staying nearby, heard this tumultuous chanting of the Hare Ká¹á¹£á¹a mahÄ-mantra, he and his disciples immediately came to see the Lord.
: When PrakÄÅÄnanda SarasvatÄ« saw the Lord, he and his disciples also joined the chanting with ÅrÄ« Caitanya MahÄprabhu. PrakÄÅÄnanda SarasvatÄ« was charmed by the Lordâs dancing and ecstatic love and by the transcendental beauty of His body.
: Ecstatic spiritual transformations began to take place in the Lordâs body. His body trembled, and His voice faltered. He perspired, turned pale and wept a constant flow of tears, which wet all the people standing there. The eruptions on the Lordâs body appeared like kadamba flowers.
: All the people were astonished to see the Lordâs jubilation and humility and to hear Him talk in ecstasy. Indeed, all the residents of Benares [KÄÅÄ«] saw the bodily transformations and were astonished.
: When ÅrÄ« Caitanya MahÄprabhu regained His external consciousness, He saw that many MÄyÄvÄdÄ« sannyÄsÄ«s and other people were gathered there. He therefore suspended His dancing for the time being.
: After stopping the kÄ«rtana, ÅrÄ« Caitanya MahÄprabhu, who is a great example of humility, offered prayers unto the feet of PrakÄÅÄnanda SarasvatÄ«. At this, PrakÄÅÄnanda SarasvatÄ« immediately came forward and clasped the Lordâs lotus feet.
: When PrakÄÅÄnanda SarasvatÄ« caught hold of the Lordâs lotus feet, the Lord said, âMy dear sir, you are the spiritual master of the whole world; therefore you are most worshipable. As far as I am concerned, I am not even on the level of the disciple of your disciple.â
: ÅrÄ« Caitanya MahÄprabhu continued, âYou are a great, spiritually advanced personality, and therefore you cannot worship a person like Me. I am far inferior. If you do so, My spiritual power will be diminished, for you are as good as the impersonal Brahman.
: âMy dear sir, for you everyone is on the level of impersonal Brahman, but for the enlightenment of people in general you should not behave in that way.â
: PrakÄÅÄnanda SarasvatÄ« replied, âFormerly I committed many offenses against You by blaspheming You, but now the effects of my offenses are counteracted by my touching Your lotus feet.
: â âIf a person considered liberated in this life commits offenses against the reservoir of inconceivable potencies, the Supreme Personality of Godhead, he will again fall down and desire the material atmosphere for material enjoyment.â
: â âBeing touched by the lotus feet of ÅrÄ« Ká¹á¹£á¹a, that serpent was immediately freed from the reactions of his sinful life. Thus the serpent gave up his body and assumed the body of a beautiful VidyÄdhara demigod.â â
: When PrakÄÅÄnanda SarasvatÄ« supported himself by quoting the verse from ÅrÄ«mad-BhÄgavatam, ÅrÄ« Caitanya MahÄprabhu immediately protested by uttering the holy name of Lord Viá¹£á¹u. The Lord then presented Himself as a most fallen living entity, and He said, âIf someone accepts a fallen conditioned soul as Viá¹£á¹u, BhagavÄn, or an incarnation, he commits a great offense.â
: ÅrÄ« Caitanya MahÄprabhu continued, âTo say nothing of ordinary living entities, even Lord BrahmÄ and Lord Åiva cannot be considered on the level of Viá¹£á¹u or NÄrÄyaá¹a. If one considers them as such, he is immediately considered an offender and atheist.
: â âA person who considers demigods like BrahmÄ and Åiva to be on an equal level with NÄrÄyaá¹a is to be considered an offender, a pÄá¹£aá¹á¸Ä«.â â
: PrakÄÅÄnanda replied, âYou are the Supreme Personality of Godhead, Ká¹á¹£á¹a Himself. Nonetheless, You are considering Yourself His eternal servant.
: âMy dear Lord, You are the Supreme Lord, and although You consider Yourself the Lordâs servant, You are nonetheless worshipable. You are much greater than I am; therefore all my spiritual achievements have been lost because I have blasphemed You.
: â âO great sage, out of many millions of materially liberated people who are free from ignorance, and out of many millions of siddhas who have nearly attained perfection, there is hardly one pure devotee of NÄrÄyaá¹a. Only such a devotee is actually completely satisfied and peaceful.â
: â âWhen a person mistreats great souls, his life span, opulence, reputation, religion, possessions and good fortune are all destroyed.â
: â âUnless human society accepts the dust of the lotus feet of great mahÄtmÄs â devotees who have nothing to do with material possessions â mankind cannot turn its attention to the lotus feet of Ká¹á¹£á¹a. Those lotus feet vanquish all the unwanted, miserable conditions of material life.â
: âHenceforward I shall certainly develop devotional service unto Your lotus feet. For this reason I have come to You and have fallen down at Your lotus feet.â
: After saying this, PrakÄÅÄnanda SarasvatÄ« sat down with ÅrÄ« Caitanya MahÄprabhu and began to question the Lord as follows.
: PrakÄÅÄnanda SarasvatÄ« said, âWe can understand the faults You have pointed out in the MÄyÄvÄda philosophy. All the explanations given by Åaá¹
karÄcÄrya are imaginary.
: âMy dear Lord, whatever direct meaning You have given when explaining the Brahma-sÅ«tra is certainly very wonderful to all of us.
: âYou are the Supreme Personality of Godhead, and therefore You have inconceivable energies. I wish to hear from You briefly about the Brahma-sÅ«tra.â
: ÅrÄ« Caitanya MahÄprabhu replied, âI am an ordinary living being, and therefore My knowledge is very insignificant. However, the meaning of the Brahma-sÅ«tra is very grave because its author, VyÄsadeva, is the Supreme Personality of Godhead Himself.
: âThe purport of the VedÄnta-sÅ«tra is very difficult for an ordinary person to understand, but VyÄsadeva, out of his causeless mercy, has personally explained the meaning.
: âIf the VedÄnta-sÅ«tra is explained by VyÄsadeva himself, who has written it, its original meaning can be understood by the people in general.
: âThe meaning of the sound vibration oá¹kÄra is present in the GÄyatrÄ« mantra. The same is elaborately explained in the four Ålokas of ÅrÄ«mad-BhÄgavatam known as the catuá¸¥-ÅlokÄ«.
: âWhatever was spoken by the Supreme Personality of Godhead to Lord BrahmÄ in those four verses of ÅrÄ«mad-BhÄgavatam was also explained to NÄrada by Lord BrahmÄ.
: âWhatever Lord BrahmÄ told NÄrada Muni was again explained by NÄrada Muni to VyÄsadeva. VyÄsadeva later considered these instructions in his mind.
: âÅrÄ«la VyÄsadeva considered that whatever he had received from NÄrada Muni as an explanation of oá¹kÄra he would elaborately explain in his book ÅrÄ«mad-BhÄgavatam as a commentary on the Brahma-sÅ«tra.
: âVyÄsadeva collected whatever Vedic conclusions were in the four Vedas and 108 Upaniá¹£ads and placed them in the aphorisms of the VedÄnta-sÅ«tra.
: âIn the VedÄnta-sÅ«tra, the purport of all Vedic knowledge is explained, and in ÅrÄ«mad-BhÄgavatam the same purport has been explained in eighteen thousand verses.
: âTherefore it is to be concluded that the Brahma-sÅ«tra is explained vividly in ÅrÄ«mad-BhÄgavatam. Also, what is explained in the verses of ÅrÄ«mad-BhÄgavatam has the same purport as what is explained in the Upaniá¹£ads.
: â âEverything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things for himself that are set aside as his quota, and one should not accept other things, knowing well to whom they belong.â
: âThe essence of ÅrÄ«mad-BhÄgavatam â our relationship with the Supreme Lord, our activities in that connection and the goal of life â is manifest in the four verses of ÅrÄ«mad-BhÄgavatam known as the catuá¸¥-ÅlokÄ«. Everything is explained in those verses.
: â[Lord Ká¹á¹£á¹a says:] âI am the center of all relationships. Knowledge of Me and the practical application of that knowledge is actual knowledge. Approaching Me for devotional service is called abhidheya.
: â âBy rendering devotional service, one gradually rises to the platform of love of Godhead. That is the chief goal of life. On the platform of love of Godhead, one is eternally engaged in the service of the Lord.
: â âPlease hear attentively what I shall speak to you, for transcendental knowledge about Me is not only scientific but full of mysteries.
: â âO BrahmÄ, I shall explain all these truths to you. Since you are a living being [jÄ«va], without My explanation you will not be able to understand your relationship with Me, devotional activity and lifeâs ultimate goal.
: â âI shall explain to you My actual form and situation, My attributes, activities and six opulences.â
: âLord Ká¹á¹£á¹a assured Lord BrahmÄ, âBy My mercy all these things will be awakened in you.â Saying this, the Lord began to explain the three truths [tattvas] to Lord BrahmÄ.
: â âBy My causeless mercy, be enlightened in truth about My personality, manifestations, qualities and pastimes.
: â âBefore the creation of the cosmic manifestation,â the Lord said, âI existed, and the total material energy, material nature and the living entities all existed in Me.
: â âAfter creating the cosmic manifestation, I entered into it. Whatever you see in the cosmic manifestation is but an expansion of My energy.
: â âWhen the whole universe dissolves, I remain full in Myself, and everything that was manifested is again preserved in Me.
: â âPrior to the cosmic manifestation, only I exist, and no phenomena exist, either gross, subtle or primordial. After creation, only I exist in everything, and after annihilation, only I remain eternally.â
: âIn the verse beginning âaham eva,â the word âahamâ is expressed three times. In the beginning there are the words âaham eva.â In the second line there are the words âpaÅcÄd aham.â At the end are the words âso âsmy aham.â This âahamâ indicates the Supreme Person. By the repetition of âaham,â the transcendental personality who is complete with six opulences is confirmed.
: âImpersonalists do not accept the personal feature of the Supreme Personality of Godhead. The Personality of Godhead is stressed in this verse in order to impress upon them the necessity of accepting Him. Therefore the word âahamâ is mentioned three times. To stress something important, one repeats it three times.
: â[Lord Ká¹á¹£á¹a continued:] âActual spiritual knowledge and its practical application are considered in all these sound vibrations. Although the external energy comes from Me, I am different from it.
: â âSometimes a reflection of the sun is experienced in place of the sun, but its illumination is never possible independent of the sun.
: â âWhen one is transcendentally situated, he can perceive Me. This perception is the basis of oneâs relationship with the Supreme Lord. Now let Me further explain this subject matter.
: â âWhat appears to be truth without Me is certainly My illusory energy, for nothing can exist without Me. It is like a reflection of a real light in the shadows, for in the light there are neither shadows nor reflections.
: â âNow please hear from Me about the process of devotional service, which is applicable in any country, for any person, at all times and in all circumstances.
: â âAs far as religious principles are concerned, there is a consideration of the person, the country, the time and the circumstance. In devotional service, however, there are no such considerations. Devotional service is transcendental to all such considerations.
: â âIt is therefore the duty of every man â in every country, in every circumstance and at all times â to approach a bona fide spiritual master, question him about devotional service and listen to him explain the process.
: â âA person interested in transcendental knowledge must therefore always directly and indirectly inquire about it to know about the all-pervading truth.
: â âSupreme affection for Me is called love of Godhead, and that is the ultimate goal of life. Let Me explain by a practical example the natural characteristics of such love.
: â âThe five material elements are existing inside and outside of every living entity. Similarly, I, the Supreme Personality of Godhead, am manifest within the heart of the devotee as well as outside his body.
: â âAs the material elements enter the bodies of all living beings and yet remain outside them all, I exist within all material creations and yet am not within them.
: â âA highly elevated devotee can bind Me, the Supreme Personality of Godhead, in his heart by love. Wherever he looks, he sees Me and nothing else.
: â âHari, the Supreme Personality of Godhead, who destroys everything inauspicious for His devotees, does not leave the hearts of His devotees even if they remember Him and chant about Him inattentively. This is because the rope of love always binds the Lord within the devoteesâ hearts. Such devotees should be accepted as most elevated.
: â âA person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, ÅrÄ« Ká¹á¹£á¹a. Consequently he always sees the form of the Supreme Personality of Godhead as the cause of all causes and understands that all things are situated in Him.
: â âAll the gopÄ«s assembled to chant the transcendental qualities of Ká¹á¹£á¹a very loudly, and they began to wander from one forest to another like madwomen. They began to inquire about the Lord, who is situated in all living entities, internally and externally. Indeed, they even asked all the plants and vegetables about Him, the Supreme Person.â â
: ÅrÄ« Caitanya MahÄprabhu continued, âThus oneâs relationship with the Lord, activities in devotional service, and the attainment of the highest goal of life, love of Godhead, are the subject matters of ÅrÄ«mad-BhÄgavatam.
: â âThe Absolute Truth is known by the self-realized souls as a unified identity known by different names â impersonal Brahman, localized ParamÄtmÄ, and BhagavÄn, the Supreme Personality of Godhead.â
: â âBefore the cosmic manifestation was created, the creative propensity was merged in the Supreme Lordâs person. At that time all potencies and manifestations were preserved in His personality. The Lord is the cause of all causes, and He is the all- pervading, self-sufficient person. Before the creation, He existed with His spiritual potency in the spiritual world, wherein various Vaikuá¹á¹ha planets are manifested.â
: â âAll these incarnations of Godhead are either plenary portions or parts of the plenary portions of the puruá¹£a-avatÄras. But Ká¹á¹£á¹a is the Supreme Personality of Godhead Himself. In every age He protects the world through His different features when the world is disturbed by the enemies of Indra.â
: âThis is oneâs eternal relationship with the Supreme Personality of Godhead. Now please hear about the execution of devotional service. This principle pervades each and every verse of ÅrÄ«mad-BhÄgavatam.
: â[Lord Ká¹á¹£á¹a said:] âBeing very dear to the devotees and sÄdhus, I am attained through unflinching faith and devotional service. This bhakti-yoga system, which gradually increases attachment for Me, purifies even a human being born among dog-eaters. That is to say, everyone can be elevated to the spiritual platform by the process of bhakti-yoga.â
: â[The Supreme Personality of Godhead, Ká¹á¹£á¹a, said:] âMy dear Uddhava, neither through aá¹£á¹Äá¹
ga-yoga [the mystic yoga system to control the senses], nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through austerities, charity or acceptance of sannyÄsa can one satisfy Me as much as by developing unalloyed devotional service unto Me.â
: â âWhen the living entity is attracted by the material energy, which is separate from Ká¹á¹£á¹a, he is overpowered by fear. Because he is separated from the Supreme Personality of Godhead by the material energy, his conception of life is reversed. In other words, instead of being the eternal servant of Ká¹á¹£á¹a, he becomes Ká¹á¹£á¹aâs competitor. This is called viparyayo âsmá¹tiá¸¥. To nullify this mistake, one who is actually learned and advanced worships the Supreme Personality of Godhead as his spiritual master, worshipful Deity and source of life. He thus worships the Lord by the process of unalloyed devotional service.â
: âNow hear from Me what actual love of Godhead is. It is the prime object of life and is symptomized by bodily trembling, tears in the eyes, chanting and dancing.
: â âPure devotees manifest spiritual bodily symptoms of ecstatic love simply by remembering and reminding others of the Supreme Personality of Godhead, Hari, who takes away everything inauspicious from the devotee. This position is attained by rendering devotional service according to the regulative principles and then rising to the platform of spontaneous love.â
: â âWhen a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants like a madman, not caring for outsiders.â
: âÅrÄ«mad-BhÄgavatam gives the actual meaning of the VedÄnta-sÅ«tra. The author of the VedÄnta-sÅ«tra is VyÄsadeva, and he himself has explained those aphorisms in the form of ÅrÄ«mad-BhÄgavatam.
: â âThe meaning of the VedÄnta-sÅ«tra is present in ÅrÄ«mad-BhÄgavatam. The full purport of the MahÄbhÄrata is also there. The commentary of the Brahma-gÄyatrÄ« is also there and fully expanded with all Vedic knowledge. ÅrÄ«mad-BhÄgavatam is the supreme PurÄá¹a, and it was compiled by the Supreme Personality of Godhead in His incarnation as VyÄsadeva. There are twelve cantos, 335 chapters and eighteen thousand verses.â
: â âThe essence of all Vedic literature and all histories has been collected in ÅrÄ«mad-BhÄgavatam.â
: â âÅrÄ«mad-BhÄgavatam is accepted as the essence of all Vedic literature and VedÄnta philosophy. Whoever tastes the transcendental mellow of ÅrÄ«mad-BhÄgavatam is never attracted to any other literature.â
: âIn the beginning of ÅrÄ«mad-BhÄgavatam there is an explanation of the Brahma-gÄyatrÄ« mantra. âThe Absolute Truth [satyaá¹ param]â indicates the relationship, and âwe meditate [dhÄ«mahi] on Himâ indicates the execution of devotional service and the ultimate goal of life.
: â âO my Lord, ÅrÄ« Ká¹á¹£á¹a, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord ÅrÄ« Ká¹á¹£á¹a because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of BrahmÄjÄ«, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord ÅrÄ« Ká¹á¹£á¹a, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.
: â âCompletely rejecting all religious activities which are materially motivated, this BhÄgavata PurÄá¹a propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful BhÄgavatam, compiled by the great sage VyÄsadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of BhÄgavatam, by this culture of knowledge the Supreme Lord is established within his heart.â
: âÅrÄ«mad-BhÄgavatam gives direct information of the mellow derived from service to Ká¹á¹£á¹a. Therefore ÅrÄ«mad-BhÄgavatam is above all other Vedic literatures.
: â âThe ÅrÄ«mad-BhÄgavatam is the essence of all Vedic literatures, and it is considered the ripened fruit of the wish-fulfilling tree of Vedic knowledge. It has been sweetened by emanating from the mouth of Åukadeva GosvÄmÄ«. You who are thoughtful and who relish mellows should always try to taste this ripened fruit. O thoughtful devotees, as long as you are not absorbed in transcendental bliss, you should continue tasting this ÅrÄ«mad-BhÄgavatam, and when you are fully absorbed in bliss, you should go on tasting its mellows forever.â
: â âWe never tire of hearing the transcendental pastimes of the Personality of Godhead, who is glorified by hymns and prayers. Those who enjoy association with Him relish hearing His pastimes at every moment.â â
: ÅrÄ« Caitanya MahÄprabhu advised PrakÄÅÄnanda SarasvatÄ«, âStudy ÅrÄ«mad-BhÄgavatam very scrutinizingly. Then you will understand the actual meaning of the Brahma-sÅ«tra.â
: ÅrÄ« Caitanya MahÄprabhu continued, âAlways discuss ÅrÄ«mad-BhÄgavatam and constantly chant the holy name of Lord Ká¹á¹£á¹a. In this way you will be able to attain liberation very easily, and you will be elevated to the enjoyment of love of Godhead.
: â âOne who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.â
: â âEven a liberated soul merged in the impersonal Brahman effulgence is attracted to the pastimes of Ká¹á¹£á¹a. He thus installs a Deity and renders the Lord service.â
: â[Åukadeva GosvÄmÄ« addressed ParÄ«ká¹£it MahÄrÄja:] âMy dear King, although I was fully situated in the transcendental position, I was nonetheless attracted to the pastimes of Lord Ká¹á¹£á¹a. Therefore I studied ÅrÄ«mad-BhÄgavatam from my father.â
: â âWhen the breeze carrying the aroma of tulasÄ« leaves and saffron from the lotus feet of the lotus-eyed Personality of Godhead entered through the nostrils into the hearts of those sages [the KumÄras], they experienced a change in both body and mind, even though they were attached to the impersonal Brahman understanding.â
: â âThose who are self-satisfied and unattracted by external material desires are also attracted to the loving service of ÅrÄ« Ká¹á¹£á¹a, whose qualities are transcendental and whose activities are wonderful. Hari, the Personality of Godhead, is called Ká¹á¹£á¹a because He has such transcendentally attractive features.â â
: At this time the brÄhmaá¹a from the province of Maharashtra mentioned Lord Caitanyaâs explanation of the ÄtmÄrÄma verse.
: The Maharashtriyan brÄhmaá¹a stated that ÅrÄ« Caitanya MahÄprabhu had already explained that verse in sixty-one ways. Everyone was astonished to hear this.
: When all the people gathered there expressed the desire to hear again the sixty-one different meanings of the ÄtmÄrÄma-Åloka, ÅrÄ« Caitanya MahÄprabhu again explained them.
: When everyone heard ÅrÄ« Caitanya MahÄprabhuâs explanation of the ÄtmÄrÄma-Åloka, everyone was astonished and struck with wonder. They concluded that ÅrÄ« Caitanya MahÄprabhu was none other than Lord Ká¹á¹£á¹a Himself.
: After giving those explanations again, ÅrÄ« Caitanya MahÄprabhu arose and took His leave. All the people there offered their obeisances unto Him and chanted the mahÄ-mantra.
: All the inhabitants of KÄÅÄ« [VÄrÄá¹asÄ«] began chanting the Hare Ká¹á¹£á¹a mahÄ-mantra in ecstatic love. Sometimes they laughed, sometimes they cried, sometimes they chanted, and sometimes they danced.
: After this, all the MÄyÄvÄdÄ« sannyÄsÄ«s and learned scholars at VÄrÄá¹asÄ« began discussing ÅrÄ«mad-BhÄgavatam. In this way ÅrÄ« Caitanya MahÄprabhu delivered them.
: ÅrÄ« Caitanya MahÄprabhu then returned to His residence with His personal associates. Thus He turned the whole city of VÄrÄá¹asÄ« into another NavadvÄ«pa [NadÄ«yÄ-nagara].
: Among His own associates, ÅrÄ« Caitanya MahÄprabhu laughingly said, âI came here to sell My emotional ecstatic love.
: âAlthough I came to VÄrÄá¹asÄ« to sell My goods, there were no customers, and it appeared necessary for Me to carry them back to My own country.
: âAll of you were feeling unhappy that no one was purchasing My goods and that I would have to carry them away. Therefore, by your will only, I have distributed them without charging.â
: All the Lordâs devotees then said, âYou have incarnated to deliver fallen souls. You have delivered them in the east and in the south, and now you are delivering them in the west.
: âOnly VÄrÄá¹asÄ« was left because the people there were against Your missionary activities. Now You have delivered them, and we are all very happy.â
: After the news of these events was broadcast, everyone from the surrounding neighborhoods began to pour in to see ÅrÄ« Caitanya MahÄprabhu.
: Hundreds of thousands of people came to see ÅrÄ« Caitanya MahÄprabhu. There was no counting the number. Because the Lordâs residence was very small, not everyone could see Him.
: When ÅrÄ« Caitanya MahÄprabhu went to take His bath in the Ganges and to see the temple of ViÅveÅvara, people would line up on both sides to see the Lord.
: When ÅrÄ« Caitanya MahÄprabhu passed by the people, He would raise His arms and say, âPlease chant Ká¹á¹£á¹a! Please chant Hari!â All the people received Him by chanting Hare Ká¹á¹£á¹a, and they offered their respects to Him by this chanting.
: In this way, for five days ÅrÄ« Caitanya MahÄprabhu delivered the people of VÄrÄá¹asÄ«. Finally, on the next day, He became very eager to leave.
: After rising very early on the sixth day, ÅrÄ« Caitanya MahÄprabhu started to leave, and five devotees began to follow Him.
: These five devotees were Tapana MiÅra, RaghunÄtha, the Maharashtriyan brÄhmaá¹a, CandraÅekhara and ParamÄnanda KÄ«rtanÄ«yÄ.
: These five wanted to accompany ÅrÄ« Caitanya MahÄprabhu to JagannÄtha PurÄ«, but the Lord attentively bade them farewell.
: ÅrÄ« Caitanya MahÄprabhu said, âIf you want to see Me, you may come later, but for the time being I shall go alone through the JhÄrikhaá¹á¸a forest.â
: ÅrÄ« Caitanya MahÄprabhu advised SanÄtana GosvÄmÄ« to proceed toward Vá¹ndÄvana, and He informed him that his two brothers had already gone there.
: ÅrÄ« Caitanya MahÄprabhu told SanÄtana GosvÄmÄ«, âAll My devotees who go to Vá¹ndÄvana are generally very poor. They each have nothing with them but a torn quilt and a small waterpot. Therefore, SanÄtana, you should give them shelter and maintain them.â
: After saying this, ÅrÄ« Caitanya MahÄprabhu embraced them all and began to proceed on His way, and they all fainted and fell down.
: After some time, all the devotees got up and returned to their homes very much grief-stricken. SanÄtana GosvÄmÄ« proceeded toward Vá¹ndÄvana alone.
: When RÅ«pa GosvÄmÄ« reached MathurÄ, he met Subuddhi RÄya on the banks of the YamunÄ, at a place called Dhruva-ghÄá¹a.
: Formerly Subuddhi RÄya had been a big landholder in Gauá¸a-deÅa [Bengal]. Saiyada Hussain KhÄn was then a servant of Subuddhi RÄya.
: Subuddhi RÄya put Hussain KhÄn in charge of digging a big lake, but once, finding fault with him, he struck him with a whip.
: Later Hussain KhÄn somehow or other was appointed Nawab by the central Muslim government. As a matter of obligation, he increased the opulences of Subuddhi RÄya.
: Later, when the wife of Nawab Saiyada Hussain KhÄn saw the whip marks on his body, she requested him to kill Subuddhi RÄya.
: Hussain KhÄn replied, âSubuddhi RÄya has maintained me very carefully. He was just like a father to me,â he said. âNow you are asking me to kill him. This is not a very good proposal.â
: As a last alternative, the wife suggested that the Nawab take away Subuddhi RÄyaâs caste and turn him into a Muslim, but Hussain KhÄn replied that if he did this, Subuddhi RÄya would not live.
: This became a perplexing problem for him because his wife kept requesting him to kill Subuddhi RÄya. Finally the Nawab sprinkled a little water on Subuddhi RÄyaâs head from a pitcher that had been used by a Muslim.
: Taking the Nawabâs sprinkling water upon him as an opportunity, Subuddhi RÄya left his family and business affairs and went to VÄrÄá¹asÄ«.
: When Subuddhi RÄya consulted the learned brÄhmaá¹as at VÄrÄá¹asÄ«, asking them how his conversion to Islam could be counteracted, they advised him to drink hot ghee and give up his life.
: When Subuddhi RÄya consulted some other brÄhmaá¹as, they told him that he had not committed a grievous fault and that consequently he should not drink hot ghee and give up his life. As a result, Subuddhi RÄya was doubtful about what to do.
: In his state of perplexity, Subuddhi RÄya met ÅrÄ« Caitanya MahÄprabhu when the Lord was at VÄrÄá¹asÄ«. Subuddhi RÄya explained his position and asked ÅrÄ« Caitanya MahÄprabhu what he should do.
: The Lord advised him, âGo to Vá¹ndÄvana and chant the Hare Ká¹á¹£á¹a mantra constantly.â
: ÅrÄ« Caitanya MahÄprabhu further advised Subuddhi RÄya: âBegin chanting the Hare Ká¹á¹£á¹a mantra, and when your chanting is almost pure, all your sinful reactions will go away. After you chant perfectly, you will get shelter at the lotus feet of Ká¹á¹£á¹a.
: âWhen you are situated at the lotus feet of Ká¹á¹£á¹a, no sinful reaction can touch you. This is the best solution to all sinful activity.â
: Thus receiving the order from ÅrÄ« Caitanya MahÄprabhu to go to Vá¹ndÄvana, Subuddhi RÄya left VÄrÄá¹asÄ« and went through PrayÄga, AyodhyÄ and Naimiá¹£Äraá¹ya toward Vá¹ndÄvana.
: Subuddhi RÄya stayed for some time at Naimiá¹£Äraá¹ya. During that time, ÅrÄ« Caitanya MahÄprabhu went to PrayÄga after visiting Vá¹ndÄvana.
: After reaching MathurÄ, Subuddhi RÄya received information of the Lordâs itinerary. He became very unhappy because he was not able to contact the Lord.
: Subuddhi RÄya would collect dry wood in the forest and take it to the city of MathurÄ to sell. For each load he would receive five or six paise.
: Earning his livelihood by selling dry wood, Subuddhi RÄya would live on only one paisaâs worth of fried chick-peas, and he would deposit whatever other paise he had with some merchant.
: Subuddhi RÄya used to spend his savings to supply yogurt to Bengali Vaiá¹£á¹avas who came to MathurÄ. He also gave them cooked rice and oil massages. When he saw a poverty-stricken Vaiá¹£á¹ava, he would use his money to feed him.
: When RÅ«pa GosvÄmÄ« arrived at MathurÄ, Subuddhi RÄya, out of love and affection for him, wanted to serve him in so many ways. He personally took RÅ«pa GosvÄmÄ« to see all the twelve forests of Vá¹ndÄvana.
: RÅ«pa GosvÄmÄ« remained in MathurÄ and Vá¹ndÄvana for one month in the association of Subuddhi RÄya. After that, he left Vá¹ndÄvana to search for his elder brother, SanÄtana GosvÄmÄ«.
: When RÅ«pa GosvÄmÄ« heard that ÅrÄ« Caitanya MahÄprabhu had gone to PrayÄga on the road along the banks of the Ganges, RÅ«pa and his brother Anupama went that way to meet the Lord.
: After reaching PrayÄga, SanÄtana GosvÄmÄ«, following the order of ÅrÄ« Caitanya MahÄprabhu, went to Vá¹ndÄvana along the public road.
: When SanÄtana GosvÄmÄ« met Subuddhi RÄya at MathurÄ, Subuddhi RÄya explained everything about his younger brothers RÅ«pa GosvÄmÄ« and Anupama.
: Since SanÄtana GosvÄmÄ« went along the public road to Vá¹ndÄvana and RÅ«pa GosvÄmÄ« and Anupama went on the road along the Gangesâ banks, it was not possible for them to meet.
: Subuddhi RÄya and SanÄtana GosvÄmÄ« had known each other before accepting the renounced order. Therefore Subuddhi RÄya showed much affection to SanÄtana GosvÄmÄ«, but SanÄtana GosvÄmÄ« hesitated to accept his sentiments and affections.
: Being very advanced in the renounced order, SanÄtana GosvÄmÄ« used to wander from forest to forest, never taking shelter of any habitation built of stone. He used to live under trees or beneath bushes both day and night.
: ÅrÄ«la SanÄtana GosvÄmÄ« collected some books about archaeological excavations in MathurÄ, and wandering in the forest, he sought to renovate all those holy places.
: SanÄtana GosvÄmÄ« remained in Vá¹ndÄvana, and RÅ«pa GosvÄmÄ« and Anupama returned to VÄrÄá¹asÄ«.
: When RÅ«pa GosvÄmÄ« arrived at VÄrÄá¹asÄ«, he met the Maharashtriyan brÄhmaá¹a, CandraÅekhara and Tapana MiÅra.
: While RÅ«pa GosvÄmÄ« was staying at VÄrÄá¹asÄ«, he resided at the house of CandraÅekhara and took prasÄdam at the house of Tapana MiÅra. In this way he heard of ÅrÄ« Caitanya MahÄprabhuâs instructions to SanÄtana GosvÄmÄ« in VÄrÄá¹asÄ«.
: While staying at VÄrÄá¹asÄ«, RÅ«pa GosvÄmÄ« heard of all ÅrÄ« Caitanya MahÄprabhuâs activities. When he heard of His deliverance of the MÄyÄvÄdÄ« sannyÄsÄ«s, he became very happy.
: When RÅ«pa GosvÄmÄ« saw that all the people of VÄrÄá¹asÄ« respected ÅrÄ« Caitanya MahÄprabhu, he became very happy. He even heard stories from the general populace.
: After staying in VÄrÄá¹asÄ« for about ten days, RÅ«pa GosvÄmÄ« returned to Bengal. In this way I have described the activities of RÅ«pa and SanÄtana.
: As ÅrÄ« Caitanya MahÄprabhu was returning to JagannÄtha PurÄ«, He passed through the solitary forest, and He received great pleasure in doing so.
: ÅrÄ« Caitanya MahÄprabhu happily returned to JagannÄtha PurÄ« in the company of His servant, Balabhadra Bhaá¹á¹ÄcÄrya. As previously, the Lord performed many pleasing pastimes with the forest animals.
: When ÅrÄ« Caitanya MahÄprabhu arrived at a place known as Äá¹hÄranÄlÄ, near JagannÄtha PurÄ«, He sent Balabhadra Bhaá¹á¹ÄcÄrya to call for His devotees.
: Hearing news of the Lordâs arrival from Balabhadra Bhaá¹á¹ÄcÄrya, hordes of devotees became so happy that they seemed to be getting their lives back. It was as though their consciousness had returned to their bodies. Their senses also became agitated.
: Being overwhelmed with great pleasure, all the devotees hastily went to see the Lord. They met Him on the banks of the celebrated lake called Narendra-sarovara.
: When ParamÄnanda PurÄ« and BrahmÄnanda BhÄratÄ« met ÅrÄ« Caitanya MahÄprabhu, the Lord offered them His respectful obeisances due to their being Godbrothers of His spiritual master. They both then embraced ÅrÄ« Caitanya MahÄprabhu in love and affection.
: Devotees like SvarÅ«pa DÄmodara, GadÄdhara Paá¹á¸ita, JagadÄnanda, KÄÅÄ«Åvara, Govinda and VakreÅvara all came to meet the Lord.
: KÄÅÄ« MiÅra, Pradyumna MiÅra, DÄmodara Paá¹á¸ita, HaridÄsa á¹¬hÄkura and Åaá¹
kara Paá¹á¸ita also came there to meet the Lord.
: All the other devotees also came and fell down at the Lordâs lotus feet. In return, ÅrÄ« Caitanya MahÄprabhu embraced them all with great ecstatic love.
: Thus they all merged in the ocean of transcendental bliss. Then the Lord and all His devotees proceeded toward the temple of JagannÄtha to see the Deity.
: As soon as ÅrÄ« Caitanya MahÄprabhu saw Lord JagannÄtha in the temple, He was immediately overwhelmed with love and affection. He chanted and danced with His devotees for a long time.
: The priests immediately brought them flower garlands and prasÄdam. The templeâs watchman, who was named TulasÄ«, also came and offered his obeisances to ÅrÄ« Caitanya MahÄprabhu.
: When the news spread that ÅrÄ« Caitanya MahÄprabhu had arrived at JagannÄtha PurÄ«, devotees like SÄrvabhauma Bhaá¹á¹ÄcÄrya, RÄmÄnanda RÄya and VÄá¹Ä«nÄtha RÄya all came to meet Him.
: The Lord and all His devotees then went to the residence of KÄÅÄ« MiÅra. SÄrvabhauma Bhaá¹á¹ÄcÄrya and Paá¹á¸ita GosÄÃ±i also invited the Lord to dine at their homes.
: Accepting their invitation, the Lord asked them to bring all the prasÄdam there so that He could eat it with His devotees.
: Upon receiving ÅrÄ« Caitanya MahÄprabhuâs order, SÄrvabhauma Bhaá¹á¹ÄcÄrya and Paá¹á¸ita GosÄÃ±i brought sufficient prasÄdam from the temple of JagannÄtha. The Lord then dined with everyone at His own place.
: Thus I have described how ÅrÄ« Caitanya MahÄprabhu returned to JagannÄtha PurÄ« from Vá¹ndÄvana.
: Whoever hears ÅrÄ« Caitanya MahÄprabhuâs pastimes with faith and love very soon attains shelter at the Lordâs lotus feet.
: I have thus given a summary description of the madhya-lÄ«lÄ, ÅrÄ« Caitanya MahÄprabhuâs travels to and from JagannÄtha PurÄ«. Indeed, the Lord traveled to and fro continuously for six years.
: After taking sannyÄsa at the age of twenty-four, ÅrÄ« Caitanya MahÄprabhu lived another twenty-four years. For six of these years, He traveled extensively throughout India, sometimes going to JagannÄtha PurÄ« and sometimes leaving. After traveling for six years, the Lord fixed His residence at JagannÄtha PurÄ« and stayed there for the eighteen remaining years of His life. During these eighteen years He mainly chanted Hare Ká¹á¹£á¹a with His devotees.
: I shall now review the chapters of the Madhya-lÄ«lÄ chronologically so that one can relish the transcendental features of these topics.
: In the first chapter I have given a synopsis of the last pastimes [antya-lÄ«lÄ]. Within this chapter is a vivid description of some of the pastimes of the Lord that took place toward the end of His life.
: In the second chapter I have described ÅrÄ« Caitanya MahÄprabhuâs talking like a crazy man. Within this chapter it is indicated how ÅrÄ« Caitanya MahÄprabhu manifested His different emotional moods.
: In the third chapter I have described the Lordâs acceptance of the renounced order and how He enjoyed His pastimes at the house of Advaita ÄcÄrya.
: In the fourth chapter I have described MÄdhavendra PurÄ«âs installation of the GopÄla Deity as well as GopÄ«nÄthaâs stealing a pot of condensed milk at Remuá¹Ä.
: In the fifth chapter I have narrated the story of SÄká¹£i-gopÄla. Lord NityÄnanda Prabhu narrated this while ÅrÄ« Caitanya MahÄprabhu listened.
: In the sixth chapter I have told how SÄrvabhauma Bhaá¹á¹ÄcÄrya was delivered, and in the seventh chapter I have described the Lordâs tour of different holy places and His deliverance of VÄsudeva.
: In the eighth chapter I have recorded the Lordâs elaborate discussion with RÄmÄnanda RÄya. The Lord personally listened as RÄmÄnanda gave the conclusive essence of all Vedic literatures.
: In the ninth chapter I have described the Lordâs tour of South India and the different places of pilgrimage. In the tenth chapter I have described His meeting with all His devotees.
: In the eleventh chapter I have described the great chanting of the Hare Ká¹á¹£á¹a mahÄ-mantra that surrounded the Lord. In the twelfth chapter I have given a narration of the cleansing and washing of the Guá¹á¸icÄ temple.
: In the thirteenth chapter I have described ÅrÄ« Caitanya MahÄprabhuâs dancing before the chariot of JagannÄtha. In the fourteenth chapter, there is an account of the HerÄ-paÃ±camÄ« function.
: Also in the fourteenth chapter is an account of how the emotional ecstasy of the gopÄ«s was described by SvarÅ«pa DÄmodara and tasted by ÅrÄ« Caitanya MahÄprabhu.
: In the fifteenth chapter I have described how ÅrÄ« Caitanya MahÄprabhu highly praised the qualities of His devotees and accepted lunch at the house of SÄrvabhauma Bhaá¹á¹ÄcÄrya. At that time, He delivered Amogha.
: In the sixteenth chapter I have described how ÅrÄ« Caitanya MahÄprabhu departed for Vá¹ndÄvana and journeyed through Bengal. He later returned to JagannÄtha PurÄ« from KÄnÄi NÄá¹aÅÄlÄ.
: In the seventeenth chapter I have described the Lordâs journey through the great forest of JhÄrikhaá¹á¸a and His arrival at MathurÄ. In the eighteenth chapter there is a description of His tour of the forest of Vá¹ndÄvana.
: In the nineteenth chapter I have described how the Lord returned to PrayÄga from MathurÄ and empowered ÅrÄ« RÅ«pa GosvÄmÄ« to spread devotional service.
: In the twentieth chapter the Lordâs meeting with SanÄtana GosvÄmÄ« is described. The Lord described the personal features of the Supreme Personality of Godhead in depth.
: In the twenty-first chapter there is a description of Ká¹á¹£á¹aâs beauty and opulence, and in the twenty-second chapter there is a description of the twofold discharge of devotional service.
: In the twenty-third chapter there is a description of the mellows of transcendental loving service, and in the twenty-fourth chapter I have described how the Lord analyzed the ÄtmÄrÄma verse.
: In the twenty-fifth chapter there is a description of how the residents of VÄrÄá¹asÄ« were converted to Vaiá¹£á¹avism and how the Lord returned to NÄ«lÄcala [JagannÄtha PurÄ«] from VÄrÄá¹asÄ«.
: I have thus summarized these pastimes in the twenty-fifth chapter. Hearing this summary, one can understand the whole purport of this scripture.
: I have now summarized the entire subject matter of the Madhya-lÄ«lÄ. These pastimes cannot be described elaborately even in millions of books.
: To deliver all fallen souls, the Lord traveled from country to country. He personally tasted the transcendental pleasure of devotional service, and He simultaneously spread the cult of devotion everywhere.
: Ká¹á¹£á¹a consciousness means understanding the truth of Ká¹á¹£á¹a, the truth of devotional service, the truth of love of Godhead, the truth of emotional ecstasy, the truth of transcendental mellows and the truth of the pastimes of the Lord.
: ÅrÄ« Caitanya MahÄprabhu has personally preached the transcendental truths and mellows of ÅrÄ«mad-BhÄgavatam. ÅrÄ«mad-BhÄgavatam and the Supreme Personality of Godhead are identical, for ÅrÄ«mad-BhÄgavatam is the sound incarnation of ÅrÄ« Ká¹á¹£á¹a.
: ÅrÄ« Caitanya MahÄprabhu broadcast the purport of ÅrÄ«mad-BhÄgavatam. He sometimes spoke for the benefit of His devotees and sometimes empowered one of His devotees to speak while He listened.
: All sane men within these three worlds certainly accept the conclusion that no one is more merciful and magnanimous than ÅrÄ« Caitanya MahÄprabhu and that no one is as kind to His devotees.
: All devotees should hear about ÅrÄ« Caitanya MahÄprabhuâs pastimes with faith and love. By the grace of the Lord, one can thus attain shelter at His lotus feet.
: By understanding the pastimes of ÅrÄ« Caitanya MahÄprabhu, one can understand the truth about Ká¹á¹£á¹a. By understanding Ká¹á¹£á¹a, one can understand the limit of all knowledge described in various revealed scriptures.
: The pastimes of Lord Ká¹á¹£á¹a are the essence of all nectar, and that nectar is flowing in hundreds of rivers in all directions. The pastimes of ÅrÄ« Caitanya MahÄprabhu are an eternal reservoir, and one is advised to let his mind swim like a swan on this transcendental lake.
: With all humility, I submit myself to the lotus feet of all of you devotees, taking the dust from your feet as my bodily ornaments. Now, my dear devotees, please hear one thing more from me.
: Devotional service to Ká¹á¹£á¹a is exactly like a pleasing, jubilant forest of lotus flowers wherein there is ample honey. I request everyone to taste this honey. If all the mental speculators bring the bees of their minds into this forest of lotus flowers and jubilantly enjoy ecstatic love of Ká¹á¹£á¹a day and night, their mental speculation will be completely transcendentally satisfied.
: The devotees who have a relationship with Ká¹á¹£á¹a are like the swans and cakravÄka birds who play in that forest of lotus flowers. The buds of those lotus flowers are the pastimes of Ká¹á¹£á¹a, and they are edibles for the swanlike devotees. Lord ÅrÄ« Ká¹á¹£á¹a is always engaged in His transcendental pastimes; therefore the devotees, following in the footsteps of ÅrÄ« Caitanya MahÄprabhu, can always eat those lotus buds, for they are the pastimes of the Lord.
: All the devotees of ÅrÄ« Caitanya MahÄprabhu should go to that lake and, remaining always under the shelter of the lotus feet of ÅrÄ« Caitanya MahÄprabhu, become swans and cakravÄka birds in those celestial waters. They should go on rendering service to Lord ÅrÄ« Ká¹á¹£á¹a and enjoy life perpetually. In this way all miseries will be diminished, the devotees will attain great happiness, and there will be jubilant love of God.
: The devotees who have taken shelter of the lotus feet of ÅrÄ« Caitanya MahÄprabhu take the responsibility for distributing nectarean devotional service all over the world. They are like clouds pouring water on the ground that nourishes the fruit of love of Godhead in this world. The devotees eat that fruit to their heartsâ content, and whatever remnants they leave are eaten by the general populace. Thus they live happily.
: The pastimes of ÅrÄ« Caitanya MahÄprabhu are full of nectar, and the pastimes of Lord Ká¹á¹£á¹a are like camphor. When one mixes these, they taste very sweet. By the mercy of the pure devotees, whoever tastes them can understand the depths of that sweetness.
: Men become strong and stout by eating sufficient grains, but the devotee who simply eats ordinary grains but does not taste the transcendental pastimes of Lord Caitanya MahÄprabhu and Ká¹á¹£á¹a gradually becomes weak and falls down from the transcendental position. However, if one drinks but a drop of the nectar of Ká¹á¹£á¹aâs pastimes, his body and mind begin to bloom, and he begins to laugh, sing and dance.
: The readers should relish this wonderful nectar because nothing compares to it. Keeping their faith firmly fixed within their minds, they should be careful not to fall into the pit of false arguments or the whirlpools of unfortunate situations. If one falls into such positions, he is finished.
: In conclusion, I submit to ÅrÄ« Caitanya MahÄprabhu, NityÄnanda Prabhu, Advaita Prabhu and all the other devotees and readers that I accept your lotus feet as the helmet on my head. In this way, all my purposes will be served.
: Taking the feet of ÅrÄ«la RÅ«pa GosvÄmÄ«, ÅrÄ« SanÄtana GosvÄmÄ«, RaghunÄtha dÄsa GosvÄmÄ«, RaghunÄtha Bhaá¹á¹a GosvÄmÄ« and JÄ«va GosvÄmÄ« on my head, I always desire their mercy. Thus I, Ká¹á¹£á¹adÄsa, humbly try to describe the nectar of the pastimes of ÅrÄ« Caitanya MahÄprabhu, which are mixed with the pastimes of Lord Ká¹á¹£á¹a.
: For the satisfaction of ÅrÄ« Madana-gopÄla and Govindadeva, we pray that this book, ÅrÄ« Caitanya-caritÄmá¹ta, may be offered to ÅrÄ« Ká¹á¹£á¹a Caitanya MahÄprabhu.
: The Caitanya-caritÄmá¹ta pastimes of Lord ÅrÄ« Caitanya MahÄprabhu constitute a very secret literature. It is the life and soul of all devotees. Those who are not fit to relish this literature, who are envious like hogs and pigs, will certainly not adore it. However, this will not harm my attempt. These pastimes of Lord ÅrÄ« Caitanya MahÄprabhu will certainly please all saintly people who have clear hearts. They will certainly enjoy it. We wish that this will enhance their enjoyment more and more.