Sri Caitanya-caritamrta, Adi-lila 1.7
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Mayapur, March 31, 1975

Nitai: “May Sri Nityananda Rama be the object of my constant remembrance. Sankarsana, Sesa Naga and the Visnus who lie on the Karana Ocean, Garbha Ocean and ocean of milk are His plenary portions and the portions of His plenary portions.”


sankarsanah karana-toya-sayi garbhoda-sayi ca payobdhi-sayi, sesas ca yasyamsa-kalah sa nitya-nandakhya-ramah saranam mamastu.

So Kaviraja Gosvami, after offering his respectful obeisances to Sri Caitanya Mahaprabhu and describing the purpose of His incarnation, He is now trying to describe Nityananda. Sri-Krsna-Caitanya Prabhu-Nityananda. Panca-tattva, one after another… First of all Sri Caitanya Mahaprabhu, then Nityananda Prabhu, then Advaita Prabhu, then Gadadhara, and then Srivasadi-gaura-bhakta-vrnda. He is summarizing the obeisances to the Panca-tattva. Now, what is the identification of Nityanandakhya-Rama? Rama, Balarama, and Baladeva, Sankarsana—there are so many names of Sri Baladeva. In the Upanisad it is said, nayam atma bala-hinena labhyo: “Self- realization is not possible without being strengthened by the mercy of Balarama.” Sometimes they take it foolishly, that “Without being very strong bodily, nobody can realize self.” But that is not the fact. Nayam atma pravacanena labhyo na medhaya na bahudha srutena. This is the Vedic injunction. That bala-hinena means without being favored by Nityananda Prabhu, Balarama.

Balarama is Nityananda. That we know by following the footprints of mahajanas. Narottama dasa Thakura says, vrajendra-nandana yei, saci-suta hoila sei, balarama hoila nitai: “Balarama has appeared now as Nityananda.” So bala means strength, spiritual strength, and rama means enjoyer. Iti rama padenasau param brahma ity abhidhiyate. Rama means Parabrahman. Satyanande cid-atmani. Ramante yoginah anante. Yogi, they are also interested in enjoying life. There are different kinds of yogis. Of all the yogis, the bhakti-yogi, that is the best. That is said by Krsna:

yoginam api sarvesam mad-gatenantaratmana sraddhavan bhajate yo mam sa me yuktatamo matah [Bg. 6.47]

Yogis, there are many yogis, but the bhakti-yogi is the best because by bhakta-yoga only, you can approach the Supreme Personality of… There is no other way. Jnana, karma, and hatha-yoga, they can help little, but they are not competent to approach the Supreme Personality of Godhead. Krsna says in the Bhagavad-gita, bhaktya mam abhijanatievam [Bg. 18.55] If you want to know Krsna, then karma, yoga, jnana, these, although they can elevate you to some extent, but you cannot approach the Supreme Personality of Godhead by karma, jnana, yoga. If you want to know Krsna as He is, then you have to accept the path of bhakti-yoga. Krsna says personally, bhaktya mam abhijanati yavan yas casmi tattvatahevam prasanna-manaso. And in order to attain this perfection of bhakti-yoga, you require strength from Balarama, Sankarsana.

ramante yoginah anante satyanande cid-atmani iti rama-padenasau param brahmabhidhiyate

Rama means who enjoys. So this word rama is explained in the sastra that one who is expert in enjoying eternal happiness, he is perfect yogi. Not flickering happiness. Flickering happiness, the yogis are not interested in flickering happiness or material happiness. Material happiness is always flickering, temporary. That is not happiness, but we take it. Real happiness is when we enjoy life with Krsna, rama. That is real happiness. Ramante yoginah anante satyanande. That is ananta. Ananta means unlimited. So our… We are seeking after ananda. Anandamayo ’bhyasat. By our nature we want to be very blissful, always happy. That is our nature. And we can possess, revive our nature of eternal happiness, provided we try to get it in this human form of life. There is no difficulty if we follow the path enunciated by great authorities. Mahajano yena gatah sa panthah. So Nityananda Prabhu, Caitanya Mahaprabhu, and Their disciples, they are all mahajanas, great personalities. If we follow their principles, then it is very easy. There is no difficulty. But difficulty is that we do not follow.

So here it is describing that for the material creation the… There are three purusa-avatara. Purusa means the Supreme Personality of Godhead. Purusam sasvatam divyam. In the Bhagavad-gita it is said that purusa-avataras. First avatara, purusa avatara, is Maha-Visnu. Maha-Visnu. Maha-Visnu is described in the Brahma-samhita,

yasyaika-nisvasita-kalam athavalambya jivanti loma-vilaja jagad-anda-nathah visnur mahan sa iha yasya kala-viseso govindam adi-purusam tam aham bhajami [Bs. 5.48]

This Maha-Visnu, who is creating innumerable universes by breathing… Just like sometimes we breathe and there are some germs, small, we cannot see; in the same way, the universes in a small minute form, they are coming out of the breathing of Maha- Visnu. That is Karana-toya-sayi, karana-udaka, Causal Ocean. That is beginning of creation. Then all the universes, they gradually develop into gigantic form. In the originally, it is coming out. We cannot understand. Sometimes we become surprised that “How such innumerable universes are being created by a person?” So, the universe is not so big in the beginning. Just like our, this body is not so big in the beginning of our body within the womb of our mother. It is not so big. It is very small, minute, and then it becomes just like a pea, and gradually the body develops. The same process is applicable to the universes. In the beginning, they are coming out of the breathing of Karana-toya-sayi Visnu, and then gradually they are developed brhannatvat, brhatvat. It increases gradually. That Karana-toya-sayi Visnu is also Sankarsana. And then Garbhodakasayi. The universes are created. Then, when they develop, then same Visnu, Maha-Visnu, enters into each universe, and He creates an ocean. That is called Garbhoda Ocean. And He lies down there on Sesa-Naga, And then, from the navel, the lotus flower sprouts, and then Lord Brahma is created. Then, after many years tapasya, tapo, he understands how to create. In this way the whole creation of universes takes place. Garbhodakasayi. And after creation of this universe, then same Visnu, Garbhodakasayi, within this universe He creates His own Vaikuntha where there is an ocean of milk. There are different kinds of oceans, we learn from sastra. We have got experience of the salted ocean, but there are many other oceans, just like milk ocean and ghee ocean, oil ocean and yogurt ocean. There are. We get this information from the sastra.

So the Maha-Visnu, first of all He enters in each universe as Garbhodakasayi. Then, within the universe, He creates His Vaikuntha and lies down there—Ksirodakasayi. This Ksirodakasayi Visnu is approached by the demigods when there is need of maintenance or for subsiding the disturbance by the demons. Then Brahma, Lord Siva and others, they go on the beach of this milk ocean and submit their appeal. Then the answer is given to Brahma, and he informs to other demigods. This is the process. You’ll find this later on. So payobdhi-sayi and sesas ca, Sesa, that is also incarnation of Visnu. He is sustaining the body of Visnu in different oceans, and He is serving the Lord Visnu in so many ways. Sayya, asana, sitting place, bed, and upavita, and clothes, garments—so many ways He is serving. Now, all these different incarnation of Visnu is summarized here by Kaviraja Gosvami that “All of them are partial expansion of Nityananda,” to understand what is Nityananda Prabhu. The prakasa-vigraha… Krsna first. Then His prakasa-vigraha, manifested form, a little difference in bodily feature, but the same powerful, that is Balarama. And then, from Balarama, Sankarsana, Pradyumna, Aniruddha, in this way, quadruple expansion… Then Narayana, then another quadruple expansion, then from that quadruple, second manifestation of Sankarsana, all these different Visnus, Karana- toyasayi, Garbhodakasayi, Ksirodhi-sayi—in this way, expanding. Diparcir eva hi dasantaram abhyupetya [Bs. 5.46] Just like you take one candle, then you lit up another candle, another candle, another candle. All these candles are equally powerful, but still, the calculation is, Krsna is the first candle, Balarama is the second candle. In this way, visnutaya vibhati—the expansion of Visnu, innumerable.

Advaita acyuta anadi ananta-rupam. This Ksirodakasayi Visnu is the person who is situated in everyone’s, every living being’s, heart. Isvarah sarva-bhutanam hrd-dese ’rjuna tisthati [Bg. 18.61]. That isvara, antaryami, who is existing in everyone’s heart, that is Ksirodakasayi Visnu. Not only within the heart of all living entities, but He is within the atom also. Andantara-stha-paramanu-caya… Paramanu. Paramanu means atom. In this way Visnu expansion are there. It is inconceivable for us, but by the grace of Krsna, we can partially understand from the description of the sastras. Otherwise we cannot imagine how these things can happen, but it happens. We have to accept. Sastra-caksusah. We have to see through the pages of sastra. Otherwise it is not possible. So if we want to know Visnu-tattva, if we want to know Krsna, His exalted position, then here are the description of the sastra, and if we take them as it is, without malinterpretation, without showing any extraordinary intelligence by us… It is not possible. We have to accept. Therefore the injunction is that you accept the statement of the sastras. That is… Bhagavad-gita also said, yah sastra-vidhim utsrjya vartate-kama-karatah: “If you do not follow the description of the sastra and if you manufacture something,” then na siddhim sa avapnoti, “then you’ll never get perfection.” We have to follow the sastra; otherwise there is no other alternative to understand the exalted position of Krsna, how He expands in different forms, as Visnu, as Narayana. Sometimes they argue that Krsna is incarnation of Visnu. That is also truth. You’ll find in Caitanya… Truth in this way, that when any incarnation comes, He comes through the Ksirobdhi-sayi Visnu. But Ksirobdhi-sayi is partial expansion of Krsna. The subject matter is very intricate, but if we follow the sastra and accept it, then some clear conception we can have.

So Nityananda Rama… So yasyamsa sa nityananda-ramah. Nityananda is Balarama. Therefore He is said, nityanandakhya-ramah. Just like Sri Caitanya Mahaprabhu… Krsnaya-krsna-caitanya namne: “I offer my respectful obeisances to Krsna now appeared as Krsna Caitanya.” He’s Krsna. Similarly, Nityananda is Balarama. So balarama hoilo nitai. Therefore it is said here, nityanandakhya-ramah: “He’s Rama, Balarama, but at the present moment He has appeared by the name Nityananda.”

Thank you very much. (end)