Madhya25.34

TEXT 34

sruti-purana kahe-krsnera cic-chakti-vilasa

taha nahi mani, pandita kare upahasa

SYNONYMS

sruti-purana kahe—the Vedic literatures and the Puranas confirm; krsnera—of Lord Krsna; cit-sakti-vilasa—activities of spiritual potencies; taha nahi mani—not accepting that; pandita kare upahasa—so-called scholars play jokes without perfect understanding.

TRANSLATION

"Vedic literatures, the Upanisads, the Brahma-sutra and the Puranas 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.

PURPORT

Madhya25.35

TEXT 35

cid-ananda krsna-vigraha ’mayika’ kari’ mani

ei bada ’papa’,-satya caitanyera vani

SYNONYMS

cit-ananda krsna-vigraha—the transcendental form of Krsna, which is completely spiritual; mayika kari’ mani—accept as made of the external energy, maya; ei bada papa—this is a great act of sin; satya—true; caitanyera vani—the words of Sri Caitanya Mahaprabhu.

TRANSLATION

"The Mayavadis do not recognize the personal form of the Lord as spiritual and full of bliss. This is a great sin. Sri Caitanya Mahaprabhu’s statements are actually factual.

PURPORT

Sri Caitanya Mahaprabhu’s movement especially aims at defeating the Mayavada conclusion about the Absolute Truth. Since the members of the Mayavada school cannot understand the spiritual form of the Lord, they incorrectly think the Lord’s form is also made of material energy. They think that He is covered by a material body just like other living beings. Due to this offensive understanding, they cannot recognize that Sri Krsna’s personal form is transcendental, not material. Their conclusion is a great offense at the lotus feet of the Lord. As explained by Sri Caitanya Mahaprabhu, Sri Krsna has His eternal, blissful form that is full of knowledge, and all Vaisnava acaryas accept this. That is the proper understanding of the Absolute Truth.

Madhya25.36

TEXT 36

natah param parama yad bhavatah svarupam

ananda-matram avikalpam aviddha-varcah

pasyami visva-srjam ekam avisvam atman

bhutendriyatmakam adas ta upasrito ’smi

SYNONYMS

na—not; atah—than this; param—more supreme; parama—O supreme one; yat—which; bhavatah—of Your Lordship; sva-rupam—the personal form; ananda—of transcendental bliss; matram—only; avikalpam—where there is no creation; aviddha—without contamination; varcah—having an effulgence; pasyami—I see; visva-srjam ekam—who alone has created this universe; avisvam—not belonging to the destructible material world; atman—O Supreme Soul; bhuta-indriya-atmakam—the original cause of the senses and the living beings; adah—transcendental; te—unto You; upasritah asmi—I take full shelter.

TRANSLATION

" ’O 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.’

PURPORT

Madhya25.37

TEXT 37

drstam srutam bhuta-bhavad-bhavisyat

sthasnus carisnur mahad alpakam va

vinacyutad vastu-taram na vacyam

sa eva sarvam paramatma-bhutah

SYNONYMS

drstam—experienced by direct perception; srutam—experienced by hearing; bhuta—past; bhavat—present; bhavisyat—which will be in the future; sthasnuh—immovable; carisnuh—movable; mahat—the greatest; alpakam—the smallest; va—or; vina—except; acyutat—the infallible Personality of Godhead; vastu-taram—anything else; na vacyam—not to be spoken; sah—that Supreme Personality of Godhead; eva—certainly; sarvam—everything; paramatma-bhutah—the origin of all causes.

TRANSLATION

" ’Lord Sri Krsna, 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 Vedic literature. Everything is Krsna, and without Him there is no existence. He is the root of all understanding, and He is that which is understood by all words.’

PURPORT

This verse from Srimad-Bhagavatam (10.46.43) was spoken by Uddhava when he came to pacify all the inhabitants of Vrndavana during Krsna’s absence.

Madhya25.38

TEXT 38

tad va idam bhuvana-mangala mangalaya

dhyane sma no darasitam ta upasakanam

tasmai namo bhagavate ’nuvidhema tubhyam

yo ’nadrto naraka-bhagbhir asat-prasangaih

SYNONYMS

tat—that; va—or; idam—this; bhuvana-mangala—O most auspicious of the entire world; mangalaya—for the benefit; dhyane—in meditation; sma—certainly; nah—of us; darasitam—manifested; te—by You; upasakanam—of devotees engaged in devotional service; tasmai—unto Him; namah—all obeisances; bhagavate—the Supreme Personality of Godhead; anuvidhema—we offer obeisances, following in the footsteps of the acaryas; tubhyam—unto You; yah—who is; anadrtah—not much appreciated; naraka-bhagbhih—by persons who are destined to go to a hellish condition of life; asat-prasangaih—who discuss the Supreme Personality of Godhead illogically.

TRANSLATION

" ’O most auspicious one! For our benefit You are worshiped by us. You manifest 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.’

PURPORT

Madhya25.39

TEXT 39

avajananti mam mudha

manusim tanum asritam

param bhavam ajananto

mama bhuta-mahesvaram

SYNONYMS

avajananti—decry; mam—Me; mudhah—rascals; manusim—just like a human being; tanum—a body; asritam—accepted; param—supreme; bhavam—position; ajanantah—without knowing; mama—My; bhuta-mahesvaram—exalted position as the Supreme Person, creator of the material world.

TRANSLATION

" ’Fools 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.’

PURPORT

Madhya25.40

TEXT 40

tan aham dvisatah kruran

samsaresu naradhaman

ksipamy ajasram asubhan

asurisv eva yonisu

SYNONYMS

tan—all of them; aham—I; dvisatah—those who are envious; kruran—always willing to do harm; samsaresu—in this material world; nara-adhaman—the lowest of men; ksipami—throw; ajasram—again and again; asubhan—engaged in inauspicious acts; asurisu—demoniac; eva—certainly; yonisu—in families.

TRANSLATION

" ’Those who are envious of My form, who are cruel and mischievous and lowest among men, are perpetually cast by Me into hellish existence in various demoniac species of life.’

PURPORT

Madhya25.41

TEXT 41

sutrera parinama-vada, taha na maniya

’vivarta-vada’ sthape, ’vyasa bhranta’ baliya

SYNONYMS

sutrera—of the codes of the Vedanta-sutra; parinama-vada—the transformation of energy; taha na maniya—not accepting this fact; vivarta-vada—the theory of illusion; sthape—establishes; vyasa bhranta baliya—accusing Vyasadeva to be mistaken.

TRANSLATION

"Not accepting the transformation of energy, Sripad Sankaracarya has tried to establish the theory of illusion under the plea that Vyasadeva has made a mistake.

PURPORT

For a further explanation of this verse, one may refer to Chapter Seven (verses 121-126).

Madhya25.42

TEXT 42

ei ta’ kalpita artha mane nahi bhaya

sastra chadi’ kukalpana pasande bujhaya

SYNONYMS

ei ta’—this; kalpita—imaginary; artha—meaning; mane—to the mind; nahi—does not; bhaya—appeal; sastra—the authoritative scriptures; chadi’-giving up; ku-kalpana—mischievous imagination; pasande—to the atheistic class of men; bujhaya—teaches.

TRANSLATION

"Sripad Sankaracarya 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.

PURPORT

Sripad Sankaracarya’s propaganda opposed the atheistic philosophy of Buddha. Lord Buddha’s intention was to stop atheists from committing the sin of killing animals. Atheists cannot understand God; therefore Lord Buddha appeared and spread the philosophy of nonviolence to keep the atheists from killing animals. Unless one is free from the sin of animal killing, he cannot understand religion or God. Although Lord Buddha was an incarnation of Krsna, he did not speak about God, for the people were unable to understand. He simply wanted to stop animal killing. Sripad Sankaracarya wanted to establish the predominance of one’s spiritual identity; therefore he wanted to convert the atheists through an imaginary interpretation of Vedic literatures. These are the secrets of the acaryas. Sometimes they conceal the real purpose of the Vedas and explain the Vedas in a different way. Sometimes they enunciate a different theory just to bring the atheists under their control. Thus it is said that Sankara’s philosophy is for pasandas, atheists.

Madhya25.43

TEXT 43

paramartha-vicara gela, kari matra ’vada’

kahan mukti paba, kahan krsnera prasada

SYNONYMS

parama-artha-vicara—discussion on spiritual matters; gela—has gone; kari—we do; matra vada—only argument and word jugglery; kahan—where; mukti—liberation; paba—we shall get; kahan—where; krsnera prasada—the mercy of the Supreme Personality of Godhead, Krsna.

TRANSLATION

"The atheists, headed by the Mayavadi philosophers, do not care for liberation or Krsna’s mercy. They simply continue to put forward false arguments and counter-theories to atheistic philosophy, not considering or engaging in spiritual matters.

Madhya25.44

TEXT 44

vyasa-sutrera artha acarya kariyache acchadana

ei haya satya sri-krsna-caitanya-vacana

SYNONYMS

vyasa-sutrera—of the codes of the Vedanta known as Vyasa-sutra; artha—the meanings; acarya—Sankaracarya; kariyache acchadana—has purposely covered; ei—this; haya—is; satya—the truth; sri-krsna-caitanya-vacana—the words and explanation given by Lord Sri Caitanya Mahaprabhu.

TRANSLATION

"The conclusion is that the import of the Vedanta-sutra is covered by the imaginary explanation of Sankaracarya. Whatever Sri Krsna Caitanya Mahaprabhu has said is perfectly true.

Madhya25.45

TEXT 45

caitanya-gosani yei kahe, sei mata sara

ara yata mata, sei saba charakhara"

SYNONYMS

caitanya-gosani—Sri Caitanya Mahaprabhu; yei kahe—whatever He has said; sei mata sara—that explanation is actually the essence of Vedic knowledge; ara yata mata—any other opinion not in collaboration with Sri Caitanya Mahaprabhu’s statement; sei—these; saba charakhara—all distortions.

TRANSLATION

“Whatever meaning Sri Caitanya Mahaprabhu gives is perfect. Any other interpretation is only a distortion.”

Madhya25.46

TEXT 46

eta kahi’ sei kare krsna-sankirtana

suni’ prakasananda kichu kahena vacana

SYNONYMS

eta kahi’—speaking so much; sei—the disciple of Prakasananda Sarasvati; kare—performed; krsna-sankirtana—the chanting of the holy name of Krsna; suni’-hearing; prakasananda—the guru, Prakasananda Sarasvati; kichu—something; kahena—says; vacana—words.

TRANSLATION

After saying this, the disciple of Prakasananda Sarasvati began to chant the holy name of Krsna. Hearing this, Prakasananda Sarasvati made the following statement.

Madhya25.47

TEXT 47

acaryera agraha-’advaita-vada’ sthapite

tate sutrartha vyakhya kare anya rite

SYNONYMS

acaryera—of Sankaracarya; agraha—the eagerness; advaita-vada—monism; sthapite—to establish; tate—for that reason; sutra-artha—the meaning of the Brahma-sutra, or Vedanta philosophy; vyakhya—explanation; kare—does; anya rite—in a different way.

TRANSLATION

Prakasananda Sarasvati said, "Sankaracarya was very eager to establish the philosophy of monism. Therefore he explained Vedanta-sutra, or Vedanta philosophy, in a different way to support monistic philosophy.

Madhya25.48

TEXT 48

’bhagavatta’ manile ’advaita’ na yaya sthapana

ataeva saba sastra karaye khandana

SYNONYMS

bhagavatta—the Personality of Godhead; manile—if one accepts; advaita—monism or nondualism; na—not; yaya—is possible; sthapana—establishing; ataeva—therefore; saba—all; sastra—revealed scriptures; karaye—does; khandana—refutation.

TRANSLATION

"If one accepts the Personality of Godhead, the philosophy that maintains that God and the living entity are one cannot be established. Therefore Sankaracarya argued against and refuted all kinds of revealed scriptures.

Madhya25.49

TEXT 49

yei grantha-karta cahe sva-mata sthapite

sastrera sahaja artha nahe tanha haite

SYNONYMS

yei—anyone who; grantha-karta—author; cahe—wants; sva-mata sthapite—to establish his own opinion; sastrera—of the revealed scriptures; sahaja—the direct; artha—meaning; nahe—is not; tanha haite—from such an author.

TRANSLATION

"Anyone who wants to establish his own opinion or philosophy certainly cannot explain any scripture according to the principle of direct interpretation.

Madhya25.50

TEXT 50

’mimamsaka’ kahe,-’isvara haya karmera anga’

’sankhya’ kahe,-jagatera prakrti karana-prasanga’

SYNONYMS

mimamsaka—the Mimamsaka philosophers; kahe—say; isvara—the Supreme Lord; haya—is; karmera anga—subject to fruitive activities; sankhya kahe—the atheistic Sankhya philosophers say; jagatera—of the cosmic manifestation; prakrti—nature; karana—the cause; prasanga—thesis.

TRANSLATION

"The Mimamsaka philosophers conclude that if there is a God, He is subjected to our fruitive activities. Similarly, the Sankhya philosophers who analyze the cosmic manifestation say that the cause of the cosmos is material nature.

Madhya25.51

TEXT 51

’nyaya’ kahe,-’paramanu haite visva haya’

’mayavadi’ nirvisesa-brahme ’hetu’ kaya

SYNONYMS

nyaya kahe—the philosophers following logic say; paramanu—the atom; haite—from; visva haya—the cosmic manifestation has come; mayavadi—the Mayavadi philosophers, impersonalists; nirvisesa-brahme—in the impersonal Brahman effulgence; hetu—the cause; kaya—say.

TRANSLATION

"The followers of nyaya, the philosophy of logic, maintain that the atom is the cause of the cosmic manifestation, and the Mayavadi philosophers maintain that the impersonal Brahman effulgence is the cause of the cosmic manifestation.

Madhya25.52

TEXT 52

’patanjala’ kahe,-’isvara haya svarupa-jnana’

veda-mate kahe tanre ’svayam-bhagavan’

SYNONYMS

patanjala kahe—the Patanjala philosophers say; isvara haya—the Supreme Lord is; svarupa-jnana—self-realization; veda-mate—in the Vedic version; kahe—they say; tanre—to Him; svayam-bhagavan—the Supreme Personality of Godhead.

TRANSLATION

"The Patanjala 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.

Madhya25.53

TEXT 53

chayera chaya mata vyasa kaila avartana

sei saba sutra lana ’vedanta’-varnana

SYNONYMS

chayera—of the six philosophers; chaya mata—six different theses; vyasa—Vyasadeva; kaila avartana—analyzed fully; sei—that; saba—all; sutra—the codes; lana—taking; vedanta-varnana—explaining the Vedanta philosophy.

TRANSLATION

"After studying the six philosophical theses, Vyasadeva completely summarized them all in the codes of Vedanta philosophy.

Madhya25.54

TEXT 54

’vedanta’-mate,-brahma ’sakara’ nirupana

’nirguna’ vyatireke tinho haya ta’ ’saguna’

SYNONYMS

vedanta-mate—according to Vedanta philosophy; brahma—the Absolute Truth; sa-akara nirupana—established as the Supreme Personality of Godhead, a person; nirguna—without material qualifications; vyatireke—by indirect explanations; tinho—the Supreme Personality of Godhead; haya—is; ta’-indeed; sa-guna—fully qualified with spiritual attributes.

TRANSLATION

"According to Vedanta philosophy, the Absolute Truth is a person. When the word nirguna [without qualities] is used, it is to be understood that the Lord has attributes that are totally spiritual.

Madhya25.55

TEXT 55

parama karana isvara keha nahi mane

sva-sva-mata sthape para-matera khandane

SYNONYMS

parama karana—the supreme cause, the cause of all causes; isvara—the Supreme Lord; keha nahi mane—none of the above-mentioned philosophers accept; sva-sva-mata—their own personal opinions; sthape—they establish; para-matera khandane—busy in refuting the opinions of others.

TRANSLATION

"Of 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.

Madhya25.56

TEXT 56

tate chaya darsana haite ’tattva’ nahi jani

’mahajana’ yei kahe, sei ’satya’ mani

SYNONYMS

tate—therefore; chaya darsana haite—from the six philosophical principles; tat-tva nahi jani—we cannot understand the actual truth; mahajana—the great authorities; yei kahe—whatever they say; sei—that; satya mani—we can accept as truth.

TRANSLATION

"By studying the six philosophical theories, one cannot reach the Absolute Truth. It is therefore our duty to follow the path of the mahajanas, the authorities. Whatever they say should be accepted as the supreme truth.

PURPORT

In his Amrta-pravaha-bhasya, Srila Bhaktivinoda Thakura gives the following summary of the six philosophical processes. Prakasananda admitted that Sripad Sankaracarya, being very eager to establish his philosophy of monism, took shelter of the Vedanta philosophy and tried to explain it in his own way. The fact is, however, that if one accepts the existence of God, he certainly cannot establish the theory of monism. For this reason Sankaracarya refuted all kinds of Vedic literature that establishes the supremacy of the Personality of Godhead. In various ways, Sankaracarya has tried to refute Vedic literature. Throughout the world, ninety-nine percent of the philosophers following in the footsteps of Sankaracarya refuse to accept the Supreme Personality of Godhead. Instead they try to establish their own opinions. It is typical of mundane philosophers to want to establish their own opinions and refute those of others. Therefore: (1) The Mimamsaka philosophers, following the principles of Jaimini, stress fruitive activity and say that if there is a God, He must be under the laws of fruitive activity. In other words, if one performs his duties very nicely in the material world, God is obliged to give one the desired result. According to these philosophers, there is no need to become a devotee of God. If one strictly follows moral principles, one will be recognized by the Lord, who will give the desired reward. Such philosophers do not accept the Vedic principle of bhakti-yoga. Instead, they give stress to following one’s prescribed duty. (2) Atheistic Sankhya philosophers like Kapila analyze the material elements very scrutinizingly and thereby come to the conclusion that material nature is the cause of everything. They do not accept the Supreme Personality of Godhead as the cause of all causes. (3) Nyaya philosophers like Gautama and Kanada have accepted a combination of atoms as the original cause of the creation. (4) Mayavadi philosophers say that everything is an illusion. Headed by philosophers like Astavakra, they stress the impersonal Brahman effulgence as the cause of everything. (5) Philosophers following the precepts of Patanjali practice raja-yoga. They imagine a form of the Absolute Truth within many forms. That is their process of self-realization.

Madhya25.57

TEXT 57

tarko ’pratisthah srutayo vibhinna

nasav rsir yasya matam na bhinnam

dharmasya tattvam nihitam guhayam

mahajano yena gatah sa panthah

SYNONYMS

tarkah—dry argument; apratisthah—not fixed; srutayah—Vedas; vibhinnah—possessing different departments; na—not; asau—that; rsih—great sage; yasya—whose; matam—opinion; na—not; bhinnam—separate; dharmasya—of religious principles; tattvam—truth; nihitam—placed; guhayam—in the heart of a realized person; maha-janah—self-realized predecessors; yena—by which way; gatah—acted; sah—that; panthah—the pure, unadulterated path.

TRANSLATION

" ’Dry 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 sastras confirm, one should accept whatever progressive path the mahajanas advocate.’

PURPORT

This is a verse spoken by Yudhisthira Maharaja in the Mahabharata, Vana-parva (313.117).

Madhya25.58

TEXT 58

sri-krsna-caitanya-vani-amrtera dhara

tinho ye kahaye vastu, sei ’tattva’-sara"

SYNONYMS

sri-krsna-caitanya-vani—the message of Lord Sri Caitanya Mahaprabhu; amrtera dhara—a continuous shower of nectar; tinho—the Lord; ye kahaye vastu—whatever He says to be the ultimate truth, the summum bonum; sei tattva sara—that is the essence of all spiritual knowledge.

TRANSLATION

“The words of Sri Caitanya Mahaprabhu are a shower of nectar. Whatever He concludes to be the ultimate truth is indeed the summum bonum of all spiritual knowledge.”

Madhya25.59

TEXT 59

e saba vrttanta suni’ maharastriya brahmana

prabhure kahite sukhe karila gamana

SYNONYMS

e saba vrttanta—all these descriptions; suni’-hearing; maharastriya brahmana—the Maharastrian brahmana; prabhure—Lord Sri Caitanya Mahaprabhu; kahite—to inform; sukhe—very happily; karila gamana—went.

TRANSLATION

After hearing all these statements, the Maharastrian brahmana very jubilantly went to inform Lord Sri Caitanya Mahaprabhu.

Madhya25.60

TEXT 60

hena-kale mahaprabhu panca-nade snana kari’

dekhite caliyachena ’bindu-madhava hari’

SYNONYMS

hena-kale—at this time; mahaprabhu—Sri Caitanya Mahaprabhu; panca-nade snana kari’-taking His bath in the Ganges, called the Panca-nada; dekhite caliyachena—was going to see; bindu-madhava hari—the Deity known as Lord Bindu Madhava.

TRANSLATION

When the Maharastrian brahmana went to see Caitanya Mahaprabhu, the Lord was going to the temple of Bindu Madhava after bathing in the waters of Panca-nada.

Madhya25.61

TEXT 61

pathe sei vipra saba vrttanta kahila

suni’ mahaprabhu sukhe isat hasila

SYNONYMS

pathe—on the way; sei vipra—that brahmana; saba vrttanta kahila—explained the whole incident; suni’-hearing; mahaprabhu—Sri Caitanya Mahaprabhu; sukhe—in happiness; isat—mildly; hasila—smiled.

TRANSLATION

While the Lord was on His way, the Maharastrian brahmana informed Him about the incident that took place in the camp of Prakasananda Sarasvati. Hearing this, Sri Caitanya Mahaprabhu smiled happily.

Madhya25.62

TEXT 62

madhava-saundarya dekhi’ avista ha-ila

anganete asi’ preme nacite lagila

SYNONYMS

madhava-saundarya dekhi’-after seeing the beauty of Lord Bindu Madhava; avista ha-ila—became ecstatic in love; anganete asi’-coming to the courtyard; preme—in great love; nacite lagila—began to dance.

TRANSLATION

Upon reaching the temple of Bindu Madhava, Sri Caitanya Mahaprabhu, seeing the beauty of Lord Bindu Madhava, became overwhelmed in ecstatic love. He then began to dance in the courtyard of the temple.

Madhya25.63

TEXT 63

sekhara, paramananda, tapana, sanatana

cari-jana mili’ kare nama-sankirtana

SYNONYMS

sekhara—Candrasekhara; paramananda—Paramananda Puri; tapana—Tapana Misra; sanatana—Sanatana Gosvami; cari-jana mili’-all four of them; kare—perform; nama-sankirtana—chanting of the Hare Krsna mantra.

TRANSLATION

There were four people accompanying Sri Caitanya Mahaprabhu, and these were Candrasekhara, Paramananda Puri, Tapana Misra and Sanatana Gosvami. They were all chanting the Hare Krsna maha-mantra in the following way.

Madhya25.64

TEXT 64

"haraye namah krsna yadavaya namah

gopala govinda rama sri-madhusudana"

SYNONYMS

haraye—unto the Supreme Personality of Godhead; namah—obeisances; krsna—Lord Krsna; yadavaya—to the descendant of the Yadu family; namah—obeisances; gopala—Gopala; govinda—Govinda; rama—Rama; sri-madhusudana—Sri Madhusudana.

TRANSLATION

They chanted, “Haraye namah krsna yadavaya namah gopala govinda rama sri-madhusudana.”

PURPORT

This is another way of chanting the Hare Krsna maha-mantra. The meaning is: “I offer my respectful obeisances unto the Supreme Personality of Godhead, Krsna. He is the descendant of the Yadu family. Let me offer my respectful obeisances unto Gopala, Govinda, Rama and Sri Madhusudana.”