Adi5.220

TEXT 220

vama-parsve sri-radhika sakhi-gana-sange

rasadika-lila prabhu kare kata range

SYNONYMS

vama-parsve—on the left side; sri-radhika—Srimati Radharani; sakhi-gana-sange—with Her personal friends; rasa-adika-lila—pastimes like the rasa dance; prabhu—Lord Krsna; kare—performs; kata range—in many ways.

TRANSLATION

By His left side is Srimati Radharani and Her personal friends. With them Lord Govinda enjoys the rasa-lila and many other pastimes.

Adi5.221

TEXT 221

yanra dhyana nija-loke kare padmasana

astadasaksara-mantre kare upasana

SYNONYMS

yanra—of whom; dhyana—the meditation; nija-loke—in his own abode; kare—does; padma-asana—Lord Brahma; astadasa-aksara-mantre—by the hymn composed of eighteen letters; kare—does; upasana—worshiping.

TRANSLATION

Lord Brahma, sitting on his lotus seat in his own abode, always meditates on Him and worships Him with the mantra consisting of eighteen syllables.

PURPORT

In his own planet, Lord Brahma, with the inhabitants of that planet, worships the form of Lord Govinda, Krsna, by the mantra of eighteen syllables, klim krsnaya govindaya gopi-jana-vallabhaya svaha. Those who are initiated by a bona fide spiritual master and who chant the Gayatri mantra three times a day know this astadasaksara (eighteen-syllable) mantra. The inhabitants of Brahmaloka and the planets below Brahmaloka worship Lord Govinda by meditating with this mantra. There is no difference between meditating and chanting, but in the present age meditation is not possible on this planet. Therefore loud chanting of a mantra like the maha-mantra, Hare Krsna, with soft chanting of the astadasaksara, the mantra of eighteen syllables, is recommended.

Lord Brahma lives in the highest planetary system, known as Brahmaloka or Satyaloka. In every planet there is a predominating deity. As the predominating deity in Satyaloka is Lord Brahma, so in the heavenly planets Indra is the predominating deity, and on the sun, the sun-god, Vivasvan, is the predominating deity. The inhabitants and predominating deities of every planet are all recommended to worship Govinda either by meditation or by chanting.

Adi5.222

TEXT 222

caudda-bhuvane yanra sabe kare dhyana

vaikunthadi-pure yanra lila-guna gana

SYNONYMS

caudda-bhuvane—within the fourteen worlds; yanra—of whom; sabe—all; kare dhyana—perform meditation; vaikuntha-adi-pure—in the abodes of the Vaikuntha planets; yanra—of whom; lila-guna—attributes and pastimes; gana—chanting.

TRANSLATION

Everyone in the fourteen worlds meditates upon Him, and all the denizens of Vaikuntha sing of His qualities and pastimes.

Adi5.223

TEXT 223

yanra madhurite kare laksmi akarsana

rupa-gosani kariyachena se-rupa varnana

SYNONYMS

yanra—of whom; madhurite—by the sweetness; kare—does; laksmi—the goddess of fortune; akarsana—attraction; rupa-gosani—Srila Rupa Gosvami; kariyachena—has done; se—that; rupa—of the beauty; varnana—enunciation.

TRANSLATION

The goddess of fortune is attracted by His sweetness, which Srila Rupa Gosvami has described in this way:

PURPORT

Srila Rupa Gosvami, in his Laghu-bhagavatamrta, has quoted from the Padma Purana, where it is stated that Laksmidevi, the goddess of fortune, after seeing the attractive features of Lord Krsna, was attracted to Him, and to get the favor of Lord Krsna she engaged herself in meditation. When asked by Krsna why she engaged in meditation with austerity, Laksmidevi answered, “I want to be one of Your associates like the gopis in Vrndavana.” Hearing this, Lord Sri Krsna replied that it was quite impossible. Laksmidevi then said that she wanted to remain just like a golden line on the chest of the Lord. The Lord granted the request, and since then Laksmi has always been situated on the chest of Lord Krsna as a golden line. The austerity and meditation of Laksmidevi are also mentioned in Srimad-Bhagavatam (10.16.36), where the Naga-patnis, the wives of the serpent Kaliya, in the course of their prayers to Krsna, said that the goddess of fortune, Laksmi, also wanted His association as a gopi and desired the dust of His lotus feet.

Adi5.224

TEXT 224

smeram bhangi-traya-paricitam saci-vistirna-drstim

vamsi-nyastadhara-kisalayam ujjvalam candrakena

govindakhyam hari-tanum itah kesi-tirthopakanthe

ma preksisthas tava yadi sakhe bandhu-sange ’sti rangah

SYNONYMS

smeram—smiling; bhangi-traya-paricitam—bent in three places, namely the neck, waist and knees; saci-vistirna-drstim—with a broad sideways glance; vamsi—on the flute; nyasta—placed; adhara—lips; kisalayam—newly blossomed; ujjvalam—very bright; candrakena—by the moonshine; govinda-akhyam—named Lord Govinda; hari-tanum—the transcendental body of the Lord; itah—here; kesi-tirtha-upakanthe—on the bank of the Yamuna in the neighborhood of Kesighata; ma—do not; preksisthah—glance over; tava—your; yadi—if; sakhe—O dear friend; bandhu-sange—to worldly friends; asti—there is; rangah—attachment.

TRANSLATION

“My dear friend, if you are indeed attached to your worldly friends, do not look at the smiling face of Lord Govinda as He stands on the bank of the Yamuna at Kesighata. Casting sidelong glances, He places His flute to His lips, which seem like newly blossomed twigs. His transcendental body, bending in three places, appears very bright in the moonlight.”

PURPORT

This is a verse quoted from the Bhakti-rasamrta-sindhu (1.2.239) in connection with practical devotional service. Generally people in their conditioned life engage in the pleasure of society, friendship and love. This so-called love is lust, not love. But people are satisfied with such a false understanding of love. Vidyapati, a great and learned poet of Mithila, has said that the pleasure derived from friendship, society and family life in the material world is like a drop of water, but our hearts desire pleasure like an ocean. Thus the heart is compared to a desert of material existence that requires the water of an ocean of pleasure to satisfy its dryness. If there is a drop of water in the desert, one may indeed say that it is water, but such a minute quantity of water has no value. Similarly, in this material world no one is satisfied in the dealings of society, friendship and love. Therefore if one wants to derive real pleasure within his heart, he must seek the lotus feet of Govinda. In this verse Rupa Gosvami indicates that if one wants to be satisfied in the pleasure of society, friendship and love, he need not seek shelter at the lotus feet of Govinda, for if one takes shelter under His lotus feet he will forget that minute quantity of so-called pleasure. One who is not satisfied with that so-called pleasure may seek the lotus feet of Govinda, who stands on the shore of the Yamuna at Kesitirtha, or Kesighata, in Vrndavana and attracts all the gopis to His transcendental loving service.

Adi5.225

TEXT 225

saksat vrajendra-suta ithe nahi ana

yeba ajne kare tanre pratima-hena jnana

SYNONYMS

saksat—directly; vrajendra-suta—the son of Nanda Maharaja; ithe—in this matter; nahi—there is not; ana—any exception; yeba—whatever; ajne—a foolish person; kare—does; tanre—unto Him; pratima-hena—as a statue; jnana—such a consideration.

TRANSLATION

Without a doubt He is directly the son of the King of Vraja. Only a fool considers Him a statue.

Adi5.226

TEXT 226

sei aparadhe tara nahika nistara

ghora narakete pade, ki baliba ara

SYNONYMS

sei aparadhe—by that offense; tara—his; nahika—there is not; nistara—deliverance; ghora—terrible; narakete—in a hellish condition; pade—falls down; ki baliba—what will I say; ara—more.

TRANSLATION

For that offense, he cannot be liberated. Rather, he will fall into a terrible hellish condition. What more should I say?

PURPORT

In his Bhakti-sandarbha Jiva Gosvami has stated that those who are actually very serious about devotional service do not differentiate between the form of the Lord made of clay, metal, stone or wood and the original form of the Lord. In the material world a person and his photograph, picture or statue are different. But the statue of Lord Krsna and Krsna Himself, the Supreme Personality of Godhead, are not different, because the Lord is absolute. What we call stone, wood and metal are energies of the Supreme Lord, and energies are never separate from the energetic. As we have several times explained, no one can separate the sunshine energy from the energetic sun. Therefore material energy may appear separate from the Lord, but transcendentally it is nondifferent from the Lord.

The Lord can appear anywhere and everywhere because His diverse energies are distributed everywhere like sunshine. We should therefore understand whatever we see to be the energy of the Supreme Lord and should not differentiate between the Lord and His arca form made from clay, metal, wood or paint. Even if one has not developed this consciousness, one should accept it theoretically from the instructions of the spiritual master and should worship the arca-murti, or form of the Lord in the temple, as nondifferent from the Lord.

The Padma Purana specifically mentions that anyone who thinks the form of the Lord in the temple to be made of wood, stone or metal is certainly in a hellish condition. Impersonalists are against the worship of the Lord’s form in the temple, and there is even a group of people who pass as Hindus but condemn such worship. Their so-called acceptance of the Vedas has no meaning, for all the acaryas, even the impersonalist Sankaracarya, have recommended the worship of the transcendental form of the Lord. Impersonalists like Sankaracarya recommend the worship of five forms, known as pancopasana, which include Lord Visnu. Vaisnavas, however, worship the forms of Lord Visnu in His varied manifestations, such as Radha-Krsna, Laksmi-Narayana, Sita-Rama and Rukmini-Krsna. Mayavadis admit that worship of the Lord’s form is required in the beginning, but they think that in the end everything is impersonal. Therefore, since they are ultimately against worship of the Lord’s form, Lord Sri Caitanya Mahaprabhu has described them as offenders.

Srimad-Bhagavatam has condemned those who think the body to be the self as bhauma ijya-dhih. Bhauma means earth, and ijya-dhih means worshiper. There are two kinds of bhauma ijya-dhih: those who worship the land of their birth, such as nationalists, who make many sacrifices for the motherland, and those who condemn the worship of the form of the Lord. One should not worship the planet earth or land of his birth, nor should one condemn the form of the Lord, which is manifested in metal or wood for our facility. Material things are also the energy of the Supreme Lord.

Adi5.227

TEXT 227

hena ye govinda prabhu, painu yanha haite

tanhara carana-krpa ke pare varnite

SYNONYMS

hena—thus; ye govinda—this Lord Govinda; prabhu—master; painu—I got; yanha haite—from whom; tanhara—His; carana-krpa—mercy of the lotus feet; ke—who; pare—is able; varnite—to describe.

TRANSLATION

Therefore who can describe the mercy of the lotus feet of Him [Lord Nityananda] by whom I have attained the shelter of this Lord Govinda?

Adi5.228

TEXT 228

vrndavane vaise yata vaisnava-mandala

krsna-nama-parayana, parama-mangala

SYNONYMS

vrndavane—in Vrndavana; vaise—there are; yata—all; vaisnava-mandala—groups of devotees; krsna-nama-parayana—addicted to the name of Lord Krsna; parama-mangala—all-auspicious.

TRANSLATION

All the groups of Vaisnavas who live in Vrndavana are absorbed in chanting the all-auspicious name of Krsna.

Adi5.229

TEXT 229

yanra prana-dhana--nityananda-sri-caitanya

radha-krsna-bhakti vine nahi jane anya

SYNONYMS

yanra—whose; prana-dhana—life and soul; nityananda-sri-caitanya—Lord Nityananda and Sri Caitanya Mahaprabhu; radha-krsna—to Krsna and Radharani; bhakti—devotional service; vine—except; nahi jane anya—do not know anything else.

TRANSLATION

Lord Caitanya and Lord Nityananda are their life and soul. They do not know anything but devotional service to Sri Sri Radha-Krsna.

Adi5.230

TEXT 230

se vaisnavera pada-renu, tara pada-chaya

adhamere dila prabhu-nityananda-daya

SYNONYMS

se vaisnavera—of all those Vaisnavas; pada-renu—the dust of the feet; tara—their; pada-chaya—the shade of the feet; adhamere—unto this fallen soul; dila—gave; prabhu-nityananda-daya—the mercy of Lord Nityananda Prabhu.

TRANSLATION

The dust and shade of the lotus feet of the Vaisnavas have been granted to this fallen soul by the mercy of Lord Nityananda.

Adi5.231

TEXT 231

’tanha sarva labhya haya’--prabhura vacana

sei sutra--ei tara kaila vivarana

SYNONYMS

tanha—at that place; sarva—everything; labhya—obtainable; haya—is; prabhura—of the Lord; vacana—the word; sei sutra—that synopsis; ei—this; tara—His; kaila vivarana—has been described.

TRANSLATION

Lord Nityananda said, “In Vrndavana all things are possible.” Here I have explained His brief statement in detail.

Adi5.232

TEXT 232

se saba painu ami vrndavane aya

sei saba labhya ei prabhura krpaya

SYNONYMS

se saba—all this; painu—got; ami—I; vrndavane—to Vrndavana; aya—coming; sei saba—all this; labhya—obtainable; ei—this; prabhura krpaya—by the mercy of Lord Nityananda.

TRANSLATION

I have attained all this by coming to Vrndavana, and this was made possible by the mercy of Lord Nityananda.

PURPORT

All the inhabitants of Vrndavana are Vaisnavas. They are all-auspicious because somehow or other they always chant the holy name of Krsna. Even though some of them do not strictly follow the rules and regulations of devotional service, on the whole they are devotees of Krsna and chant His name directly or indirectly. Purposely or without purpose, even when they pass on the street they are fortunate enough to exchange greetings by saying the name of Radha or Krsna. Thus directly or indirectly they are auspicious.

The present city of Vrndavana has been established by the Gaudiya Vaisnavas since the six Gosvamis went there and directed the construction of their different temples. Of all the temples in Vrndavana, ninety percent belong to the Gaudiya Vaisnava sect, the followers of the teachings of Lord Caitanya Mahaprabhu and Nityananda, and seven temples are very famous. The inhabitants of Vrndavana do not know anything but the worship of Radha and Krsna. In recent years some unscrupulous so-called priests known as caste gosvamis have introduced the worship of demigods privately, but no genuine and rigid Vaisnavas participate in this. Those who are serious about the Vaisnava method of devotional activities do not take part in such worship of demigods.

The Gaudiya Vaisnavas never differentiate between Radha-Krsna and Lord Caitanya. They say that since Lord Caitanya is the combined form of Radha-Krsna, He is not different from Radha and Krsna. But some misled people try to prove that they are greatly elevated by saying that they like to chant the holy name of Lord Gaura instead of the names Radha and Krsna. Thus they purposely differentiate between Lord Caitanya and Radha-Krsna. According to them, the system of nadiya-nagari, which they have recently invented in their fertile brains, is the worship of Gaura, Lord Caitanya, but they do not like to worship Radha and Krsna. They put forward the argument that since Lord Caitanya Himself appeared as Radha and Krsna combined, there is no necessity of worshiping Radha and Krsna. Such differentiation by so-called devotees of Lord Caitanya Mahaprabhu is considered disruptive by pure devotees. Anyone who differentiates between Radha-Krsna and Gauranga is to be considered a plaything in the hands of maya.

There are others who are against the worship of Caitanya Mahaprabhu, thinking Him mundane. But any sect that differentiates between Lord Caitanya Mahaprabhu and Radha-Krsna, either by worshiping Radha-Krsna as distinct from Lord Caitanya or by worshiping Lord Caitanya but not Radha-Krsna, is in the group of prakrta-sahajiyas.

Srila Krsnadasa Kaviraja Gosvami, the author of Caitanya-caritamrta, predicts in verses 225 and 226 that in the future those who manufacture imaginary methods of worship will gradually give up the worship of Radha-Krsna, and although they will call themselves devotees of Lord Caitanya, they will also give up the worship of Caitanya Mahaprabhu and fall down into material activities. For the real worshipers of Lord Caitanya, the ultimate goal of life is to worship Sri Sri Radha and Krsna.

Adi5.233

TEXT 233

apanara katha likhi nirlajja ha-iya

nityananda-gune lekhaya unmatta kariya

SYNONYMS

apanara—personal; katha—description; likhi—I write; nirlajja ha-iya—being shameless; nityananda-gune—the attributes of Nityananda; lekhaya—cause to write; unmatta kariya—making like a madman.

TRANSLATION

I have described my own story without reservations. The attributes of Lord Nityananda, making me like a madman, force me to write these things.

Adi5.234

TEXT 234

nityananda-prabhura guna-mahima apara

’sahasra-vadane’ sesa nahi paya yanra

SYNONYMS

nityananda-prabhura—of Lord Nityananda; guna-mahima—glories of transcendental attributes; apara—unfathomable; sahasra-vadane—in thousands of mouths; sesa—ultimate end; nahi—does not; paya—get; yanra—whose.

TRANSLATION

The glories of Lord Nityananda’s transcendental attributes are unfathomable. Even Lord Sesa with His thousands of mouths cannot find their limit.

Adi5.235

TEXT 235

sri-rupa-raghunatha-pade yara asa

caitanya-caritamrta kahe krsnadasa

SYNONYMS

sri-rupa—Srila Rupa Gosvami; raghunatha—Srila Raghunatha dasa Gosvami; pade—at the lotus feet; yara—whose; asa—expectation; caitanya-caritamrta—the book named Caitanya-caritamrta; kahe—describes; krsna-dasa—Srila Krsnadasa Kaviraja Gosvami.

TRANSLATION

Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta, following in their footsteps.

Thus end the Bhaktivedanta purports to Sri Caitanya-caritamrta, Adi-lila, Fifth Chapter, describing the glories of Lord Nityananda Balarama.