Śrī Caitanya-caritāmṛta: Ādi-līlā
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Chapter 1
Adi1.51
TEXT 51
jñānaṁ parama-guhyaṁ me
yad vijñāna-samanvitam
sa-rahasyaṁ tad-aṅgaṁ ca
gṛhāṇa gaditaṁ mayā
SYNONYMS
jñānam—knowledge; parama—extremely; guhyam—confidential; me—of Me; yat—which; vijñāna—realization; samanvitam—fully endowed with; sa-rahasyam—along with mystery; tat—of that; aṅgam—supplementary parts; ca—and; gṛhāṇa—just try to take up; gaditam—explained; mayā—by Me.
TRANSLATION
“Please hear attentively what I shall speak to you, for transcendental knowledge about Me is not only scientific but also full of mysteries.
PURPORT
Transcendental knowledge of Śrī Kṛṣṇa is deeper than the impersonal knowledge of Brahman, for it includes knowledge of not only His form and personality but also everything else related to Him. There is nothing in existence not related to Śrī Kṛṣṇa. In a sense, there is nothing but Śrī Kṛṣṇa, and yet nothing is Śrī Kṛṣṇa save and except His primeval personality. This knowledge constitutes a complete transcendental science, and Viṣṇu wanted to give Brahmājī full knowledge about that science. The mystery of this knowledge culminates in personal attachment to the Lord, with a resulting effect of detachment from anything “non-Kṛṣṇa.” There are nine alternative transcendental means of attaining this stage: hearing, chanting, remembering, serving the lotus feet of the Lord, worshiping, praying, assisting, fraternizing with the Lord, and sacrificing everything for Him. These are different parts of the same devotional service, which is full of transcendental mystery. The Lord said to Brahmā that since He was pleased with him, by His grace the mystery was being revealed.
Adi1.52 TEXT 52 yāvān ahaṁ yathā-bhāvo yad-rūpa-guṇa-karmakaḥ tathaiva tattva-vijñānam astu te mad-anugrahāt SYNONYMS yāvān—as I am in My eternal form; aham—I; yathā—in whichever manner; bhāvaḥ—transcendental existence; yat—whatever; rūpa—various forms and colors; guṇa—qualities; karmakaḥ—activities; tathā eva—exactly so; tattva-vijñānam—factual realization; astu—let there be; te—your; mat—My; anugrahāt—by causeless mercy.
TRANSLATION “By My causeless mercy, be enlightened in truth about My personality, manifestations, qualities and pastimes. PURPORT The transcendental personal forms of the Lord are a mystery, and the symptoms of these forms, which are absolutely different from anything made of mundane elements, are also mysterious. The innumerable forms of the Lord, such as Śyāmasundara, Nārāyaṇa, Rāma and Gaurasundara; the colors of these forms (white, red, yellow, cloudlike śyāma and others); His qualities, as the responsive Personality of Godhead to pure devotees and as impersonal Brahman to dry speculators; His uncommon activities like lifting Govardhana Hill, marrying more than sixteen thousand queens at Dvārakā, and entering the rāsa dance with the damsels of Vraja, expanding Himself in as many forms as there were damsels in the dance—these and innumerable other uncommon acts and attributes are all mysteries, one aspect of which is presented in the scientific knowledge of the Bhagavad-gītā, which is read and adored all over the world by all classes of scholars, with as many interpretations as there are empiric philosophers. The truth of these mysteries was revealed to Brahmā by the descending process, without the help of the ascending one. The Lord’s mercy descends to a devotee like Brahmā and, through Brahmā, to Nārada, from Nārada to Vyāsa, from Vyāsadeva to Śukadeva and so on in the bona fide chain of disciplic succession. We cannot discover the mysteries of the Lord by our mundane endeavors; they are only revealed, by His grace, to the proper devotees. These mysteries are gradually disclosed to the various grades of devotees in proportion to the gradual development of their service attitude. In other words, impersonalists who depend upon the strength of their poor fund of knowledge and morbid speculative habits, without submission and service in the forms of hearing, chanting and the others mentioned above, cannot penetrate to the mysterious region of transcendence where the Supreme Truth is a transcendental person, free from all tinges of the material elements. Discovering the mystery of the Lord eliminates the impersonal feature realized by common spiritualists who are merely trying to enter the spiritual region from the mundane platform.
Adi1.53 TEXT 53 aham evāsam evāgre nānyad yat sad-asat param paścād ahaṁ yad etac ca yo ’vaśiṣyeta so ’smy aham SYNONYMS aham—I, the Personality of Godhead; eva—certainly; āsam—existed; eva—only; agre—before the creation; na—never; anyat—anything else; yat—which; sat—the effect; asat—the cause; param—the supreme; paścāt—at the end; aham—I, the Personality of Godhead; yat—which; etat—this creation; ca—also; yaḥ—who; avaśiṣyeta—remains; saḥ—that; asmi—am; aham—I, the Personality of Godhead.
TRANSLATION “Prior to the cosmic creation, 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. PURPORT Aham means “I”; therefore the speaker who is saying aham, “I,” must have His own personality. The Māyāvādī philosophers interpret this word aham as referring to the impersonal Brahman. The Māyāvādīs are very proud of their grammatical knowledge, but any person who has actual knowledge of grammar can understand that aham means “I” and that “I” refers to a personality. Therefore the Personality of Godhead, speaking to Brahmā, uses aham while describing His own transcendental form. Aham has a specific meaning; it is not a vague term that can be whimsically interpreted. Aham, when spoken by Kṛṣṇa, refers to the Supreme Personality of Godhead and nothing else.
Before the creation and after its dissolution, only the Supreme Personality of Godhead and His associates exist; there is no existence of the material elements. This is confirmed in the Vedic literature. Vāsudevo vā idam agra āsīn na brahmā na ca śaṅkaraḥ. The meaning of this mantra is that before creation there was no existence of Brahmā or Śiva, for only Viṣṇu existed. Viṣṇu exists in His abode, the Vaikuṇṭhas. There are innumerable Vaikuṇṭha planets in the spiritual sky, and on each of them Viṣṇu resides with His associates and His paraphernalia. It is also confirmed in the Bhagavad-gītā that although the creation is periodically dissolved, there is another abode, which is never dissolved. The word “creation” refers to the material creation because in the spiritual world everything exists eternally and there is no creation or dissolution.
The Lord indicates herein that before the material creation He existed in fullness with all transcendental opulences, including all strength, all wealth, all beauty, all knowledge, all fame and all renunciation. If one thinks of a king, he automatically thinks of his secretaries, ministers, military commanders, palaces and so on. Since a king has such opulences, one can simply try to imagine the opulences of the Supreme Personality of Godhead. When the Lord says aham, therefore, it is to be understood that He exists with full potency, including all opulences.
The word yat refers to Brahman, the impersonal effulgence of the Lord. In the Brahma-saṁhitā (5.40) it is said, tad brahma niṣkalam anantam aśeṣa-bhūtam: the Brahman effulgence expands unlimitedly. Just as the sun is a localized planet with the sunshine expanding unlimitedly from that source, so the Absolute Truth is the Supreme Personality of Godhead with His effulgence of energy, Brahman, expanding unlimitedly. From that Brahman energy the creation appears, just as a cloud appears in sunshine. From the cloud comes rain, from the rain comes vegetation, and from the vegetation come fruits and flowers, which are the basis of subsistence for many other forms of life. Similarly, the effulgent bodily luster of the Supreme Lord is the cause of the creation of infinite universes. The Brahman effulgence is impersonal, but the cause of that energy is the Supreme Personality of Godhead. From Him, in His abode, the Vaikuṇṭhas, this brahmajyoti emanates. He is never impersonal. Since impersonalists cannot understand the source of the Brahman energy, they mistakenly choose to think this impersonal Brahman the ultimate or absolute goal. But as stated in the Upaniṣads, one has to penetrate the impersonal effulgence to see the face of the Supreme Lord. If one desires to reach the source of the sunshine, he has to travel through the sunshine to reach the sun and then meet the predominating deity there. The Absolute Truth is the Supreme Person, Bhagavān, as Śrīmad-Bhāgavatam explains.
Sat means “effect,” asat means “cause,” and param refers to the ultimate truth, which is transcendental to cause and effect. The cause of the creation is called the mahat-tattva, or total material energy, and its effect is the creation itself. But neither cause nor effect existed in the beginning; they emanated from the Supreme Personality of Godhead, as did the energy of time. This is stated in the Vedānta-sūtra (janmādy asya yataḥ [Bhāg. 1.1.1]). The source of birth of the cosmic manifestation, or mahat-tattva, is the Personality of Godhead. This is confirmed throughout Śrīmad-Bhāgavatam and the Bhagavad-gītā. In the Bhagavad-gītā (10.8) the Lord says, ahaṁ sarvasya prabhavaḥ: “I am the fountainhead of all emanations.” The material cosmos, being temporary, is sometimes manifest and sometimes unmanifest, but its energy emanates from the Supreme Absolute Lord. Before the creation there was neither cause nor effect, but the Supreme Personality of Godhead existed with His full opulence and energy.
The words paścād aham indicate that the Lord exists after the dissolution of the cosmic manifestation. When the material world is dissolved, the Lord still exists personally in the Vaikuṇṭhas. During the creation the Lord also exists as He is in the Vaikuṇṭhas, and He also exists as the Supersoul within the material universes. This is confirmed in the Brahma-saṁhitā (5.37). Goloka eva nivasati: although He is perfectly and eternally present in Goloka Vṛndāvana in Vaikuṇṭha, He is nevertheless all-pervading (akhilātma-bhūtaḥ). The all-pervading feature of the Lord is called the Supersoul. In the Bhagavad-gītā it is said, ahaṁ kṛtsnasya jagataḥ prabhavaḥ: the cosmic manifestation is a display of the energy of the Supreme Lord. The material elements (earth, water, fire, air, ether, mind, intelligence and false ego) display the inferior energy of the Lord, and the living entities are His superior energy. Since the energy of the Lord is not different from Him, in fact everything that exists is Kṛṣṇa in His impersonal feature. Sunshine, sunlight and heat are not different from the sun, and yet simultaneously they are distinct energies of the sun. Similarly, the cosmic manifestation and the living entities are energies of the Lord, and they are considered to be simultaneously one with and different from Him. The Lord therefore says, “I am everything,” because everything is His energy and is therefore nondifferent from Him.
Yo ’vaśiṣyeta so ’smy aham indicates that the Lord is the balance that exists after the dissolution of the creation. The spiritual manifestation never vanishes. It belongs to the internal energy of the Supreme Lord and exists eternally. When the external manifestation is withdrawn, the spiritual activities in Goloka and the rest of the Vaikuṇṭhas continue, unrestricted by material time, which has no existence in the spiritual world. Therefore in the Bhagavad-gītā (15.6) it is said, yad gatvā na nivartante tad dhāma paramaṁ mama: “The abode from which no one returns to this material world is the supreme abode of the Lord.”
Adi1.54 TEXT 54 ṛte ’rthaṁ yat pratīyeta na pratīyeta cātmani tad vidyād ātmano māyāṁ yathābhāso yathā tamaḥ SYNONYMS ṛte—without; artham—value; yat—that which; pratīyeta—appears to be; na—not; pratīyeta—appears to be; ca—certainly; ātmani—in relation to Me; tat—that; vidyāt—you must know; ātmanaḥ—My; māyām—illusory energy; yathā—just as; ābhāsaḥ—the reflection; yathā—just as; tamaḥ—the darkness.
TRANSLATION “What 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. PURPORT In the previous verse the Absolute Truth and its nature have been explained. One must also understand the relative truth to actually know the Absolute. The relative truth, which is called māyā, or material nature, is explained here. Māyā has no independent existence. One who is less intelligent is captivated by the wonderful activities of māyā, but he does not understand that behind these activities is the direction of the Supreme Lord. In the Bhagavad-gītā (9.10) it is said, mayādhyakṣeṇa prakrtiḥ sūyate sa-carācaram: the material nature is working and producing moving and nonmoving beings only by the supervision of Kṛṣṇa.
The real nature of māyā, the illusory existence of the material manifestation, is clearly explained in Śrīmad-Bhāgavatam. The Absolute Truth is substance, and the relative truth depends upon its relationship with the Absolute for its existence. Māyā means energy; therefore the relative truth is explained to be the energy of the Absolute Truth. Since it is difficult to understand the distinction between the absolute and relative truths, an analogy can be given for clarification. The Absolute Truth can be compared to the sun, which is appreciated in terms of two relative truths: reflection and darkness. Darkness is the absence of sunshine, and a reflection is a projection of sunlight into darkness. Neither darkness nor reflection has an independent existence. Darkness comes when the sunshine is blocked. For example, if one stands facing the sun, his back will be in darkness. Since darkness stands in the absence of the sun, it is therefore relative to the sun. The spiritual world is compared to the real sunshine, and the material world is compared to the dark regions where the sun is not visible.
When the material manifestation appears very wonderful, this is due to a perverted reflection of the supreme sunshine, the Absolute Truth, as confirmed in the Vedānta-sūtra. Whatever one can see here has its substance in the Absolute. As darkness is situated far away from the sun, so the material world is also far away from the spiritual world. The Vedic literature directs us not to be captivated by the dark regions (tamaḥ) but to try to reach the shining regions of the Absolute (yogi-dhāma).
The spiritual world is brightly illuminated, but the material world is wrapped in darkness. In the material world, sunshine, moonshine or different kinds of artificial light are required to dispel darkness, especially at night, for by nature the material world is dark. Therefore the Supreme Lord has arranged for sunshine and moonshine. But in His abode, as described in the Bhagavad-gītā (15.6), there is no necessity for lighting by sunshine, moonshine or electricity because everything is self-effulgent.
That which is relative, temporary and far away from the Absolute Truth is called māyā, or ignorance. This illusion is exhibited in two ways, as explained in the Bhagavad-gītā. The inferior illusion is inert matter, and the superior illusion is the living entity. The living entities are called illusory in this context only because they are implicated in the illusory structures and activities of the material world. Actually the living entities are not illusory, for they are parts of the superior energy of the Supreme Lord and do not have to be covered by māyā if they do not want to be so. The actions of the living entities in the spiritual kingdom are not illusory; they are the actual, eternal activities of liberated souls.
Adi1.55 TEXT 55 yathā mahānti bhūtāni bhūteṣūccāvaceṣv anu praviṣṭāny apraviṣṭāni tathā teṣu na teṣv aham SYNONYMS yathā—as; mahānti—the universal; bhūtāni—elements; bhūteṣu—in the living entities; ucca-avaceṣu—both gigantic and minute; anu—after; praviṣṭāni—situated internally; apraviṣṭāni—situated externally; tathā—so; teṣu—in them; na—not; teṣu—in them; aham—I.
TRANSLATION “As 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. PURPORT The gross material elements (earth, water, fire, air and ether) combine with the subtle material elements (mind, intelligence and false ego) to construct the bodies of this material world, and yet they are beyond these bodies as well. Any material construction is nothing but an amalgamation or combination of material elements in varied proportions. These elements exist both within and beyond the body. For example, although the sky exists in space, it also enters within the body. Similarly, the Supreme Lord, who is the cause of the material energy, lives within the material world as well as beyond it. Without His presence within the material world, the cosmic body could not develop, just as without the presence of the spirit within the physical body, the body could not develop. The entire material manifestation develops and exists because the Supreme Personality of Godhead enters it as Paramātmā, or the Supersoul. The Personality of Godhead in His all-pervading feature of Paramātmā enters every entity, from the biggest to the most minute. His existence can be realized by one who has the single qualification of submissiveness and who thereby becomes a surrendered soul. The development of submissiveness is the cause of proportionate spiritual realization, by which one can ultimately meet the Supreme Lord in person, as a man meets another man face to face.
Because of his development of transcendental attachment for the Supreme Lord, a surrendered soul feels the presence of his beloved everywhere, and all his senses are engaged in the loving service of the Lord. His eyes are engaged in seeing the beautiful couple Śrī Rādhā and Kṛṣṇa sitting on a decorated throne beneath a desire tree in the transcendental land of Vṛndāvana. His nose is engaged in smelling the spiritual aroma of the lotus feet of the Lord. Similarly, his ears are engaged in hearing messages from Vaikuṇṭha, and his hands embrace the lotus feet of the Lord and His associates. Thus the Lord is manifested to a pure devotee from within and without. This is one of the mysteries of the devotional relationship in which a devotee and the Lord are bound by a tie of spontaneous love. To achieve this love should be the goal of life for every living being.
Adi1.56 TEXT 56 etāvad eva jijñāsyaṁ tattva-jijñāsunātmanaḥ anvaya-vyatirekābhyāṁ yat syāt sarvatra sarvadā SYNONYMS etāvat—up to this; eva—certainty; jijñāsyam—to be inquired about; tattva—of the Absolute Truth; jijñāsunā—by the student; ātmanaḥ—of the Self; anvaya—directly; vyatirekābhyām—and indirectly; yat—whatever; syāt—it may be; sarvatra—everywhere; sarvadā—always.
TRANSLATION “A person interested in transcendental knowledge must therefore always directly and indirectly inquire about it to know the all-pervading truth.” PURPORT Those who are serious about the knowledge of the transcendental world, which is far beyond the material cosmic creation, must approach a bona fide spiritual master to learn the science both directly and indirectly. One must learn both the means to approach the desired destination and the hindrances to such progress. The spiritual master knows how to regulate the habits of a neophyte disciple, and therefore a serious student must learn the science in all its aspects from him.
There are different grades and standards of prosperity. The standard of comfort and happiness conceived by a common man engaged in material labor is the lowest grade of happiness, for it is in relationship with the body. The highest standard of such bodily comfort is achieved by a fruitive worker who by pious activities reaches the plane of heaven, or the kingdom of the creative gods with their delegated powers. But the conception of comfortable life in heaven is insignificant in comparison to the happiness enjoyed in the impersonal Brahman, and this brahmānanda, the spiritual bliss derived from impersonal Brahman, is like the water in the hoofprint of a calf compared to the ocean of love of Godhead. When one develops pure love for the Lord, he derives an ocean of transcendental happiness from the association of the Personality of Godhead. To qualify oneself to reach this stage of life is the highest perfection.
One should try to purchase a ticket to go back home, back to Godhead. The price of such a ticket is one’s intense desire for it, which is not easily awakened, even if one continuously performs pious activities for thousands of lives. All mundane relationships are sure to be broken in the course of time, but once one establishes a relationship with the Personality of Godhead in a particular rasa, it is never to be broken, even after the annihilation of the material world.
One should understand, through the transparent medium of the spiritual master, that the Supreme Lord exists everywhere in His transcendental spiritual nature and that the living entities’ relationships with the Lord are directly and indirectly existing everywhere, even in this material world. In the spiritual world there are five kinds of relationships with the Supreme Lord—śānta, dāsya, sakhya, vātsalya and mādhurya. The perverted reflections of these rasas are found in the material world. Land, home, furniture and other inert material objects are related in śānta, or the neutral and silent sense, whereas servants work in the dāsya relationship. The reciprocation between friends is called sakhya, the affection of a parent for a child is known as vātsalya, and the affairs of conjugal love constitute mādhurya. These five relationships in the material world are distorted reflections of the original, pure sentiments, which should be understood and perfected in relationship with the Supreme Personality of Godhead under the guidance of a bona fide spiritual master. In the material world the perverted rasas bring frustration. If these rasas are reestablished with Lord Kṛṣṇa, the result is eternal, blissful life.
From this and the preceding three verses of the Caitanya-caritāmṛta, which have been selected from Śrīmad-Bhāgavatam, the missionary activities of Lord Caitanya can be understood. Śrīmad-Bhāgavatam has eighteen thousand verses, which are summarized in the four verses beginning with aham evāsam evāgre (53) and concluding with yat syāt sarvatra sarvadā (56). In the first of these verses (53) the transcendental nature of Lord Kṛṣṇa, the Supreme Personality of Godhead, is explained. The second verse (54) further explains that the Lord is detached from the workings of the material energy, māyā. The living entities, although parts and parcels of Lord Kṛṣṇa, are prone to be controlled by the external energy; therefore, although they are spiritual, in the material world they are encased in bodies of material energy. The eternal relationship of the living entities with the Supreme Lord is explained in that verse. The next verse (55) instructs that the Supreme Personality of Godhead, by His inconceivable energies, is simultaneously one with and different from the living entities and the material energy. This knowledge is called acintya-bhedābheda-tattva. When an individual living entity surrenders to the Supreme Lord, Kṛṣṇa, he can then develop natural transcendental love for Him. This surrendering process should be the primary concern of a human being. In the next verse (56) it is said that a conditioned soul must ultimately approach a bona fide spiritual master and try to understand perfectly the material and spiritual worlds and his own existential position. Here the words anvaya-vyatirekābhyām, “directly and indirectly,” suggest that one must learn the process of devotional service in its two aspects: one must directly execute the process of devotional service and indirectly avoid the impediments to progress.
Adi1.57 TEXT 57 cintāmaṇir jayati somagirir gurur me śikṣā-guruś ca bhagavān śikhi-piñcha-mauliḥ yat-pāda-kalpataru-pallava-śekhareṣu līlā-svayaṁvara-rasaṁ labhate jayaśrīḥ SYNONYMS cintāmaṇiḥ jayati—all glory to Cintāmaṇi; soma-giriḥ—Somagiri (the initiating guru); guruḥ—spiritual master; me—my; śikṣā-guruḥ—instructing spiritual master; ca—and; bhagavān—the Supreme Personality of Godhead; śikhi-piñcha—with peacock feathers; mauliḥ—whose head; yat—whose; pāda—of the lotus feet; kalpa-taru—like desire trees; pallava—like new leaves; śekhareṣu—at the toe nails; līlā-svayam-vara—of conjugal pastimes; rasam—the mellow; labhate—obtains; jaya-śrīḥ—Śrīmatī Rādhārāṇī.
TRANSLATION “All glories to Cintāmaṇi and my initiating spiritual master, Somagiri. All glories to my instructing spiritual master, the Supreme Personality of Godhead, who wears peacock feathers in His crown. Under the shade of His lotus feet, which are like desire trees, Jayaśrī [Rādhārāṇī] enjoys the transcendental mellow of an eternal consort.” PURPORT This verse is from the Kṛṣṇa-karṇāmṛta, which was written by a great Vaiṣṇava sannyāsī named Bilvamaṅgala Ṭhākura, who is also known as Līlāśuka. He intensely desired to enter into the eternal pastimes of the Lord, and he lived at Vṛndāvana for seven hundred years in the vicinity of Brahma-kuṇḍa, a still-existing bathing tank in Vṛndāvana. The history of Bilvamaṅgala Ṭhākura is given in a book called Śrī-vallabha-digvijaya. He appeared in the eighth century of the Śaka Era in the province of Draviḍa and was the chief disciple of Viṣṇu Svāmī. In a list of temples and monasteries kept in Śaṅkarācārya’s monastery in Dvārakā, Bilvamaṅgala is mentioned as the founder of the Dvārakādhīśa temple there. He entrusted the service of his Deity to Hari Brahmacārī, a disciple of Vallabha Bhaṭṭa.
Bilvamaṅgala Ṭhākura actually entered into the transcendental pastimes of Lord Kṛṣṇa. He has recorded his transcendental experiences and appreciation in the book known as Kṛṣṇa-karṇāmṛta. In the beginning of that book he has offered his obeisances to his different gurus, and it is to be noted that he has adored them all equally. The first spiritual master mentioned is Cintāmaṇi, who was one of his instructing spiritual masters because she first showed him the spiritual path. Cintāmaṇi was a prostitute with whom Bilvamaṅgala was intimate earlier in his life. She gave him the inspiration to begin on the path of devotional service, and because she convinced him to give up material existence to try for perfection by loving Kṛṣṇa, he has first offered his respects to her. Next he offers his respects to his initiating spiritual master, Somagiri, and then to the Supreme Personality of Godhead, who was also his instructing spiritual master. He explicitly mentions Bhagavān, who has peacock feathers on His crown, because the Lord of Vṛndāvana, Kṛṣṇa the cowherd boy, used to come to Bilvamaṅgala to talk with him and supply him with milk. In his adoration of Śrī Kṛṣṇa, the Personality of Godhead, he states that Jayaśrī, the goddess of fortune, Śrīmatī Rādhārāṇī, takes shelter in the shade of His lotus feet to enjoy the transcendental rasa of nuptial love. The complete treatise Kṛṣṇa-karṇāmṛta is dedicated to the transcendental pastimes of Śrī Kṛṣṇa and Śrīmatī Rādhārāṇī. It is a book to be read and understood by the most elevated devotees of Śrī Kṛṣṇa.
Adi1.58 TEXT 58 jīve sākṣāt nāhi tāte guru caittya-rūpe śikṣā-guru haya kṛṣṇa-mahānta-svarūpe SYNONYMS jīve—by the living entity; sākṣāt—direct experience; nāhi—there is not; tāte—therefore; guru—the spiritual master; caittya-rūpe—in the form of the Supersoul; śikṣā-guru—the spiritual master who instructs; haya—appears; kṛṣṇa—Kṛṣṇa, the Supreme Personality of Godhead; mahānta—the topmost devotee; sva-rūpe—in the form of.
TRANSLATION Since one cannot visually experience the presence of the Supersoul, He appears before us as a liberated devotee. Such a spiritual master is none other than Kṛṣṇa Himself. PURPORT It is not possible for a conditioned soul to directly meet Kṛṣṇa, the Supreme Personality of Godhead, but if one becomes a sincere devotee and seriously engages in devotional service, Lord Kṛṣṇa sends an instructing spiritual master to show him favor and invoke his dormant propensity for serving the Supreme. The preceptor appears before the external senses of the fortunate conditioned soul, and at the same time the devotee is guided from within by the caittya-guru, Kṛṣṇa, who is seated as the spiritual master within the heart of the living entity.
Adi1.59 TEXT 59 tato duḥsaṅgam utsṛjya satsu sajjeta buddhi-mān santa evāsya chindanti mano-vyāsaṅgam uktibhiḥ SYNONYMS tataḥ—therefore; duḥsaṅgam—bad association; utsṛjya—giving up; satsu—with the devotees; sajjeta—one should associate; buddhi-mān—an intelligent person; santaḥ—devotees; eva—certainly; asya—one’s; chindanti—cut off; manaḥ-vyāsaṅgam—opposing attachments; uktibhiḥ—by their instructions.
TRANSLATION “One should therefore avoid bad company and associate only with devotees. With their realized instructions, such saints can cut the knot connecting one with activities unfavorable to devotional service.” PURPORT This verse, which appears in Śrīmad-Bhāgavatam (11.26.26), was spoken by Lord Kṛṣṇa to Uddhava in the text known as the Uddhava-gīta. The discussion relates to the story of Purūravā and the heavenly courtesan Urvaśī. When Urvaśī left Purūravā, he was deeply affected by the separation and had to learn to overcome his grief.
It is indicated that to learn the transcendental science, it is imperative that one avoid the company of undesirable persons and always seek the company of saints and sages who are able to impart lessons of transcendental knowledge. The potent words of such realized souls penetrate the heart, thereby eradicating all misgivings accumulated through years of undesirable association. For a neophyte devotee there are two kinds of persons whose association is undesirable: (1) gross materialists who constantly engage in sense gratification and (2) unbelievers who do not serve the Supreme Personality of Godhead but serve their senses and their mental whims in terms of their speculative habits. Intelligent persons seeking transcendental realization should very scrupulously avoid their company.
Adi1.60 TEXT 60 satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ taj-joṣaṇād āśv apavarga-vartmani śraddhā ratir bhaktir anukramiṣyati SYNONYMS satām—of the devotees; prasaṅgāt—by intimate association; mama—of Me; vīrya-saṁvidaḥ—talks full of spiritual potency; bhavanti—appear; hṛt—to the heart; karṇa—and to the ears; rasa-āyanāḥ—a source of sweetness; kathāḥ—talks; tat—of them; joṣaṇāt—from proper cultivation; āśu—quickly; apavarga—of liberation; vartmani—on the path; śraddhā—faith; ratiḥ—attraction; bhaktiḥ—love; anukramiṣyati—will follow one after another.
TRANSLATION “The spiritually powerful message of Godhead can be properly discussed only in a society of devotees, and it is greatly pleasing to hear in that association. If one hears from devotees, the way of transcendental experience quickly opens, and gradually one attains firm faith that in due course develops into attraction and devotion.” PURPORT This verse appears in Śrīmad-Bhāgavatam (3.25.25), where Kapiladeva replies to the questions of His mother, Devahūti, about the process of devotional service. As one advances in devotional activities, the process becomes progressively clearer and more encouraging. Unless one gets this spiritual encouragement by following the instructions of the spiritual master, it is not possible to make advancement. Therefore, one’s development of a taste for executing these instructions is the test of one’s devotional service. Initially, one must develop confidence by hearing the science of devotion from a qualified spiritual master. Then, as he associates with devotees and tries to adopt the means instructed by the spiritual master in his own life, his misgivings and other obstacles are vanquished by his execution of devotional service. Strong attachment for the transcendental service of the Lord develops as he continues listening to the messages of Godhead, and if he steadfastly proceeds in this way, he is certainly elevated to spontaneous love for the Supreme Personality of Godhead.
Adi1.61 TEXT 61 īśvara-svarūpa bhakta tāṅra adhiṣṭhāna bhaktera hṛdaye kṛṣṇera satata viśrāma SYNONYMS īśvara—the Supreme Personality of Godhead; svarūpa—identical with; bhakta—the pure devotee; tāṅra—His; adhiṣṭhāna—abode; bhaktera—of the devotee; hṛdaye—in the heart; kṛṣṇera—of Lord Kṛṣṇa; satata—always; viśrāma—the resting place.
TRANSLATION A pure devotee constantly engaged in the loving service of the Lord is identical with the Lord, who is always seated in his heart. PURPORT The Supreme Personality of Godhead is one without a second, and therefore He is all-powerful. He has inconceivable energies, of which three are principal. The devotee is considered to be one of these energies, never the energetic. The energetic is always the Supreme Lord. The energies are related to Him for the purpose of eternal service. A living entity in the conditioned stage can uncover his aptitude for serving the Absolute Truth by the grace of Kṛṣṇa and the spiritual master. Then the Lord reveals Himself within his heart, and he can know that Kṛṣṇa is seated in the heart of every pure devotee. Kṛṣṇa is actually situated in the heart of every living entity, but only a devotee can realize this fact.
Adi1.62 TEXT 62 sādhavo hṛdayaṁ mahyaṁ sādhūnāṁ hṛdayaṁ tv aham mad-anyat te na jānanti nāhaṁ tebhyo manāg api SYNONYMS sādhavaḥ—the saints; hṛdayam—heart; mahyam—My; sādhūnām—of the saints; hṛdayam—the heart; tu—indeed; aham—I; mat—than Me; anyat—other; te—they; na—not; jānanti—know; na—nor; aham—I; tebhyaḥ—than them; manāk—slightly; api—even.
TRANSLATION “Saints are My heart, and only I am their hearts. They do not know anyone but Me, and therefore I do not recognize anyone besides them as Mine.” PURPORT This verse appears in Śrīmad-Bhāgavatam (9.4.68) in connection with a misunderstanding between Durvāsā Muni and Mahārāja Ambarīṣa. As a result of this misunderstanding, Durvāsā Muni tried to kill the king, when the Sudarśana cakra, the celebrated weapon of Godhead, appeared on the scene for the devoted king’s protection. When the Sudarśana cakra attacked Durvāsā Muni, he fled in fear of the weapon and sought shelter from all the great demigods in heaven. Not one of them was able to protect him, and therefore Durvāsā Muni prayed to Lord Viṣṇu for forgiveness. Lord Viṣṇu advised him, however, that if he wanted forgiveness he had to get it from Mahārāja Ambarīṣa, not from Him. In this context Lord Viṣṇu spoke this verse.
The Lord, being full and free from problems, can wholeheartedly care for His devotees. His concern is how to elevate and protect all those who have taken shelter at His feet. The same responsibility is also entrusted to the spiritual master. The bona fide spiritual master’s concern is how the devotees who have surrendered to him as a representative of the Lord may make progress in devotional service. The Supreme Personality of Godhead is always mindful of the devotees who fully engage in cultivating knowledge of Him, having taken shelter at His lotus feet.
Adi1.63 TEXT 63 bhavad-vidhā bhāgavatās tīrtha-bhūtāḥ svayaṁ vibho tīrthī-kurvanti tīrthāni svāntaḥ-sthena gadā-bhṛtā SYNONYMS bhavat—your good self; vidhāḥ—like; bhāgavatāḥ—devotees; tīrtha—holy places of pilgrimage; bhūtāḥ—existing; svayam—themselves; vibho—O almighty one; tīrthī-kurvanti—make into holy places of pilgrimage; tīrthāni—the holy places; sva-antaḥ-sthena—being situated in their hearts; gadā-bhṛtā—by the Personality of Godhead.
TRANSLATION “Saints of your caliber are themselves places of pilgrimage. Because of their purity, they are constant companions of the Lord, and therefore they can purify even the places of pilgrimage.” PURPORT This verse was spoken by Mahārāja Yudhiṣṭhira to Vidura in Śrīmad-Bhāgavatam (1.13.10). Mahārāja Yudhiṣṭhira was receiving his saintly uncle Vidura, who had been visiting sacred places of pilgrimage. Mahārāja Yudhiṣṭhira told Vidura that pure devotees like him are personified holy places because the Supreme Personality of Godhead is always with them in their hearts. By their association, sinful persons are freed from sinful reactions, and therefore wherever a pure devotee goes is a sacred place of pilgrimage. The importance of holy places is due to the presence there of such pure devotees.
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