Madhya6.100

TEXT 100

pratiyuge karena krsna yuga-avatara

tarka-nistha hrdaya tomara nahika vicara

SYNONYMS

prati-yuge—in every age or millennium; karena—makes; krsna—Lord Krsna; yuga-avatara—incarnation for the age; tarka-nistha—hardened by argument; hrdaya—heart; tomara—your; nahika—there is not; vicara—consideration.

TRANSLATION

Gopinatha Acarya continued, "There is certainly an incarnation in every age, and such an incarnation is called the yuga-avatara. But your heart has become so hardened by logic and argument that you cannot consider all these facts.

Madhya6.101

TEXT 101

asan varnas trayo hy asya

grhnato ’nu-yugam tanuh

suklo raktas tatha pita

idanim krsnatam gatah

SYNONYMS

asan—there were; varnah—colors; trayah—three; hi—indeed; asya—of Him; grhnatah—accepting; anu-yugam—according to the age; tanuh—bodies; suklah—white; raktah—red; tatha—also; pitah—yellow; idanim—at the present moment; krsnatam—blackish; gatah—has accepted.

TRANSLATION

" ’In the past, your son has had bodies of three different colors, according to the age. These colors were white, red and yellow. In this age [Dvapara-yuga] He has accepted a blackish body.’

PURPORT

This verse from Srimad-Bhagavatam (10.8.13) was spoken by Garga Muni when he was performing the rituals at Lord Krsna’s name-giving ceremony. He states that the incarnations of the Lord in other ages had been white, red and yellow. This yellow color refers to Sri Caitanya Mahaprabhu, whose bodily complexion was yellowish. This confirms that in the past Kali-yugas, the Lord also had incarnated in a body that was yellow in hue. It is understood that the Lord incarnates in different colors for the different yugas (Satya, Treta, Dvapara and Kali). Accepting the color yellow (pita), as well as other characteristics, the Lord incarnated as Sri Caitanya Mahaprabhu. This is the verdict of all Vedic authorities.

Madhya6.102

TEXT 102

iti dvapara urv-isa

stuvanti jagad-isvaram

nana-tantra-vidhanena

kalav api tatha srnu

SYNONYMS

iti—thus; dvapare—in Dvapara-yuga; uru-isa—O King; stuvanti—offer prayers; jagat-isvaram—unto the Supreme Personality of Godhead; nana—various; tantra—of the supplementary Vedic literature; vidhanena—by regulative principles; kalau—in the Age of Kali; api—certainly; tatha—so also; srnu—hear.

TRANSLATION

" ’In the Age of Kali, as well as in Dvapara-yuga, the people offer prayers to the Supreme Personality of Godhead by various mantras and observe the regulative principles of the supplementary Vedic literature. Now please hear of this from me.

PURPORT

This is a quotation from Srimad-Bhagavatam (11.5.31).

Madhya6.103

TEXT 103

krsna-varnam tvisakrsnam

sangopangastra-parsadam

yajnaih sankirtana-prayair

yajanti hi su-medhasah

SYNONYMS

krsna-varnam—chanting the two syllables krs and na; tvisa—by complexion; akrsnam—not blackish; sa-anga—accompanied by personal expansions; upa-anga—devotees; astra—the weapon of chanting the Hare Krsna mantra; parsadam—and associates like Gadadhara, Svarupa Damodara, etc.; yajnaih—by sacrifice; sankirtana—congregational chanting of the Hare Krsna mantra; prayaih—chiefly consisting of; yajanti—worship; hi—indeed; su-medhasah—those who are intelligent.

TRANSLATION

" ’In this Age of Kali, those who are intelligent perform the congregational chanting of the Hare Krsna maha-mantra, worshiping the Supreme Personality of Godhead, who appears in this age always describing the glories of Krsna. That incarnation is yellowish in hue and is always associated with His plenary expansions [such as Sri Nityananda Prabhu] and personal expansions [such as Gadadhara], as well as His devotees and associates [such as Svarupa Damodara].’

PURPORT

This verse from Srimad-Bhagavatam (11.5.32) is explained by Sri Jiva Gosvami in his Krama-sandarbha, as quoted by Srila Bhaktivinoda Thakura in regard to the explanation of Adi-lila, Third Chapter, verse 52.

Madhya6.104

TEXT 104

suvarna-varno hemango

varangas candanangadi

sannyasa-krc chamah santo

nistha-santi-parayanah

SYNONYMS

suvarna-varnah—whose complexion is like gold; hema-angah—having a body like molten gold; vara-angah—whose body is very beautifully constructed; candana-angadi—smeared with the pulp of sandalwood; sannyasa-krt—accepting the renounced order of life; samah—self-controlled; santah—peaceful; nistha—firmly fixed; santi—bringing peace by propagating the Hare Krsna maha-mantra; parayanah—always in the ecstatic mood of devotional service.

TRANSLATION

“ ’The Lord [in the incarnation of Gaurasundara] has a golden complexion. Indeed, His entire body, which is very nicely constituted, is like molten gold. Sandalwood pulp is smeared all over His body. He will take the fourth order of spiritual life [sannyasa] and will be very self-controlled. He will be distinguished from Mayavadi sannyasis in that He will be fixed in devotional service and will spread the sankirtana movement.’ ”

PURPORT

Gopinatha Acarya quoted this verse from the Mahabharata’s Visnu-sahasra-nama-stotra.

Madhya6.105

TEXT 105

tomara age eta kathara nahi prayojana

usara-bhumite yena bijera ropana

SYNONYMS

tomara age—before you; eta—so many; kathara—of words; nahi—there is not; prayojana—necessity; usara-bhumite—in barren land; yena—like; bijera—of the seed; ropana—sowing.

TRANSLATION

Gopinatha Acarya then said, "There is no need to quote so much evidence from the sastras, for you are a very dry speculator. There is no need to sow seeds in barren land.

Madhya6.106

TEXT 106

tomara upare tanra krpa yabe habe

e-saba siddhanta tabe tumiha kahibe

SYNONYMS

tomara upare—upon you; tanra—the Lord’s; krpa—mercy; yabe—when; habe—there will be; e-saba—all these; siddhanta—conclusions; tabe—at that time; tumiha—you also; kahibe—will quote.

TRANSLATION

"When the Lord will be pleased with you, you will also understand these conclusions and will quote from the sastras.

Madhya6.107

TEXT 107

tomara ye sisya kahe kutarka, nana-vada

ihara ki dosa--ei mayara prasada

SYNONYMS

tomara—your; ye—which; sisya—disciples; kahe—say; ku-tarka—false arguments; nana-vada—jugglery of philosophy; ihara—their; ki—what; dosa—fault; ei—this; mayara—of illusion; prasada—benediction.

TRANSLATION

"The false arguments and philosophical word jugglery of your disciples are not faults of theirs. They have simply received the benediction of Mayavada philosophy.

Madhya6.108

TEXT 108

yac-chaktayo vadatam vadinam vai

vivada-samvada-bhuvo bhavanti

kurvanti caisam muhur atma-moham

tasmai namo ’nanta-gunaya bhumne

SYNONYMS

yat—whose; saktayah—potencies; vadatam—contending; vadinam—of the opposing disputants; vai—indeed; vivada—of opposition; samvada—of agreement; bhuvah—objects; bhavanti—become; kurvanti—do; ca—also; esam—of them; muhuh—always; atma-moham—illusion of the self; tasmai—unto Him; namah—obeisances; ananta—unlimited; gunaya—who has qualities; bhumne—the Supreme.

TRANSLATION

" ’I offer my respectful obeisances unto the Supreme Personality of Godhead, who is full of unlimited qualities and whose different potencies bring about agreement and disagreement between disputants. Thus the illusory energy again and again covers the self-realization of both disputants.’

PURPORT

Madhya6.109

TEXT 109

yuktam ca santi sarvatra

bhasante brahmana yatha

mayam madiyam udgrhya

vadatam kim nu durghatam

SYNONYMS

yuktam—quite befitting; ca—also; santi—are; sarvatra—everywhere; bhasante—speak; brahmanah—the learned; yatha—as much; mayam—illusion; madiyam—of Me; udgrhya—accepting; vadatam—of the speculators; kim—what; nu—certainly; durghatam—impossible.

TRANSLATION

“ ’In almost all cases, whatever learned brahmanas speak becomes accepted; nothing is impossible for one who takes shelter of My illusory energy and speaks under her influence.’ ”

PURPORT

In this verse from Srimad-Bhagavatam (11.22.4), the Supreme Personality of Godhead explains that His illusory energy can perform the impossible; such is the power of the illusory energy. In many cases philosophical speculators have covered the real truth and have boldly set forth false theories. In ancient times philosophers like Kapila, Gautama, Jaimini, Kanada and similar brahmanas propounded useless philosophical theories, and in modern days so-called scientists are setting forth many false theories about the creation, backed up by seemingly logical arguments. This is all due to the influence of the Supreme Lord’s illusory energy. The illusory energy, therefore, sometimes appears correct because it is emanating from the Supreme Correct. To avoid the very bewildering illusory influence, one must accept the words of the Supreme Personality of Godhead as they are. Only then can one escape the influence of the illusory energy.

Madhya6.110

TEXT 110

tabe bhattacarya kahe, yaha gosanira sthane

amara name gana-sahita kara nimantrane

SYNONYMS

tabe—thereafter; bhattacarya—Sarvabhauma Bhattacarya; kahe—says; yaha—please go; gosanira sthane—to the place of Sri Caitanya Mahaprabhu; amara name—in my name; gana-sahita—with His associates; kara—make; nimantrane—invitation.

TRANSLATION

After hearing this from Gopinatha Acarya, Sarvabhauma Bhattacarya said, "First go to the place where Sri Caitanya Mahaprabhu is staying and invite Him here with His associates. Ask Him on my account.

Madhya6.111

TEXT 111

prasada ani’ tanre karaha age bhiksa

pascat asi’ amare karaiha siksa

SYNONYMS

prasada ani’-bringing jagannatha-prasada; tanre—unto Him; karaha—make; age—first; bhiksa—acceptance; pascat—afterwards; asi’-coming here; amare—unto me; karaiha—cause; siksa—teaching.

TRANSLATION

“Take jagannatha-prasada and first give it to Caitanya Mahaprabhu and His associates. After that, come back here and teach me well.”

Madhya6.112

TEXT 112

acarya--bhagini-pati, syalaka--bhattacarya

ninda-stuti-hasye siksa kara’na acarya

SYNONYMS

acarya—Gopinatha Acarya; bhagini-pati—sister’s husband; syalaka—wife’s brother; bhattacarya—Sarvabhauma Bhattacarya; ninda—sometimes blaspheming; stuti—sometimes by praising; hasye—sometimes by laughing; siksa—instruction; kara’na—causes; acarya—Gopinatha Acarya.

TRANSLATION

Gopinatha Acarya was the brother-in-law of Sarvabhauma Bhattacarya; therefore their relationship was very sweet and intimate. Under the circumstances, Gopinatha Acarya taught him by sometimes blaspheming him, sometimes praising him and sometimes laughing at him. This had been going on for some time.

Madhya6.113

TEXT 113

acaryera siddhante mukundera haila santosa

bhattacaryera vakya mane haila duhkha-rosa

SYNONYMS

acaryera—of Gopinatha Acarya; siddhante—with the conclusions; mukundera—of Mukunda Datta; haila—there was; santosa—satisfaction; bhattacaryera—of Sarvabhauma Bhattacarya; vakye—by the words; mane—in the mind; haila—there was; duhkha—unhappiness; rosa—and anger.

TRANSLATION

Srila Mukunda Datta felt very satisfied to hear the conclusive statements of Gopinatha Acarya, but he became very unhappy and angry to hear the statements put forward by Sarvabhauma Bhattacarya.

Madhya6.114

TEXT 114

gosanira sthane acarya kaila agamana

bhattacaryera name tanre kaila nimantrana

SYNONYMS

gosanira sthane—to the place where Sri Caitanya Mahaprabhu was staying; acarya—Gopinatha Acarya; kaila—did; agamana—coming; bhattacaryera name—on behalf of Sarvabhauma Bhattacarya; tanre—unto Him; kaila—made; nimantrana—invitation.

TRANSLATION

According to the instructions of Sarvabhauma Bhattacarya, Gopinatha Acarya went to Sri Caitanya Mahaprabhu and invited Him on the Bhattacarya’s behalf.

Madhya6.115

TEXT 115

mukunda-sahita kahe bhattacaryera katha

bhattacaryera ninda kare, mane pana vyatha

SYNONYMS

mukunda-sahita—along with Mukunda; kahe—describes; bhattacaryera katha—all the words of Sarvabhauma Bhattacarya; bhattacaryera—of Sarvabhauma Bhattacarya; ninda—defamation; kare—does; mane—in the mind; pana—getting; vyatha—some pain.

TRANSLATION

The Bhattacarya’s statements were discussed before Sri Caitanya Mahaprabhu. Gopinatha Acarya and Mukunda Datta disapproved of the Bhattacarya’s statements because they caused mental pain.

Madhya6.116

TEXT 116

suni mahaprabhu kahe aiche mat kaha

ama prati bhattacaryera haya anugraha

SYNONYMS

suni—hearing them; mahaprabhu—Caitanya Mahaprabhu; kahe—says; aiche—such; mat kaha—do not speak; ama prati—toward Me; bhattacaryera—of Sarvabhauma Bhattacarya; haya—there is; anugraha—mercy.

TRANSLATION

Hearing this, Sri Caitanya Mahaprabhu said, "Do not speak like that. Sarvabhauma Bhattacarya has shown great affection and mercy toward Me.

Madhya6.117

TEXT 117

amara sannyasa-dharma cahena rakhite

vatsalye karuna karena, ki dosa ihate

SYNONYMS

amara—My; sannyasa-dharma—regulative principles of sannyasa; cahena—he wants; rakhite—to keep; vatsalye—out of paternal affection; karuna—mercy; karena—does; ki—what; dosa—fault; ihate—in this connection.

TRANSLATION

“Out of paternal affection for Me, he wants to protect Me and see that I follow the regulative principles of a sannyasi. What fault is there in this?”

Madhya6.118

TEXT 118

ara dina mahaprabhu bhattacarya-sane

anande karila jagannatha darasane

SYNONYMS

ara dina—the next day; mahaprabhu—Sri Caitanya Mahaprabhu; bhattacarya-sane—along with Sarvabhauma Bhattacarya; anande—in great pleasure; karila—did; jagannatha—to Lord Jagannatha; darasane—visit.

TRANSLATION

The next morning, Sri Caitanya Mahaprabhu and Sarvabhauma Bhattacarya together visited the temple of Lord Jagannatha. Both of them were in a very pleasant mood.

Madhya6.119

TEXT 119

bhattacarya-sange tanra mandire aila

prabhure asana diya apane vasila

SYNONYMS

bhattacarya-sange—along with Sarvabhauma Bhattacarya; tanra—His (Lord Jagannatha’s); mandire—to the temple; aila—came; prabhure—unto Lord Sri Caitanya Mahaprabhu; asana—sitting place; diya—giving; apane—personally; vasila—sat down.

TRANSLATION

When they entered the temple, Sarvabhauma Bhattacarya offered Caitanya Mahaprabhu a seat, while he himself sat down on the floor out of due respect for a sannyasi.

Madhya6.120

TEXT 120

vedanta padaite tabe arambha karila

sneha-bhakti kari’ kichu prabhure kahila

SYNONYMS

vedanta—Vedanta philosophy; padaite—to instruct; tabe—then; arambha—beginning; karila—made; sneha—affection; bhakti—and devotion; kari’-showing; kichu—something; prabhure—unto the Lord; kahila—said.

TRANSLATION

He then began to instruct Lord Caitanya Mahaprabhu on Vedanta philosophy, and out of affection and devotion, he spoke to the Lord as follows.

PURPORT

The Vedanta- or Brahma-sutra, written by Srila Vyasadeva, is a book studied by all advanced spiritual students, especially by the sannyasis of all religious communities (sampradayas). The sannyasis must read the Vedanta-sutra to establish their final conclusions concerning Vedic knowledge. Here, of course, the Vedanta mentioned is the commentary of Sankaracarya, known as Sariraka-bhasya. Sarvabhauma Bhattacarya intended to convert Caitanya Mahaprabhu, who was a Vaisnava sannyasi, into a Mayavadi sannyasi. He therefore made this arrangement to instruct Him in the Vedanta-sutra according to the Sariraka commentary of Sankaracarya. All the sannyasis of the Sankara-sampradaya enjoy seriously studying the Vedanta-sutra with the Sariraka-bhasya commentary. It is said, vedanta-vakyesu sada ramantah: “One should always enjoy the studies of the Vedanta-sutra.”

Madhya6.121

TEXT 121

vedanta-sravana,--ei sannyasira dharma

nirantara kara tumi vedanta sravana

SYNONYMS

vedanta-sravana—hearing of Vedanta philosophy; ei—this; sannyasira—of a person in the renounced order; dharma—factual occupation; nirantara—incessantly; kara—do; tumi—You; vedanta—of Vedanta philosophy; sravana—hearing.

TRANSLATION

The Bhattacarya said, “Hearing Vedanta philosophy is a sannyasi’s main business. Therefore without hesitation You should study Vedanta philosophy, hearing it without cessation from a superior person.”

Madhya6.122

TEXT 122

prabhu kahe,--’more tumi kara anugraha

sei se kartavya, tumi yei more kaha’

SYNONYMS

prabhu kahe—the Lord replied; more—unto Me; tumi—you; kara—show; anugraha—mercy; sei se—that; kartavya—duty; tumi—you; yei—whatever; more—unto Me; kaha—say.

TRANSLATION

Lord Caitanya replied, “You are very merciful to Me, and therefore I think it is My duty to obey your order.”

Madhya6.123

TEXT 123

sata dina paryanta aiche karena sravane

bhala-manda nahi kahe, vasi’ matra sune

SYNONYMS

sata dina—seven days; paryanta—up to; aiche—in this way; karena—does; sravane—hearing; bhala—right; manda—wrong; nahi—not; kahe—says; vasi’-sitting; matra—only; sune—hears.

TRANSLATION

Thus for seven days continually, Sri Caitanya Mahaprabhu listened to the Vedanta philosophy expounded by Sarvabhauma Bhattacarya. However, Caitanya Mahaprabhu did not say anything and did not indicate whether it was right or wrong. He simply sat there and listened to the Bhattacarya.

Madhya6.124

TEXT 124

astama-divase tanre puche sarvabhauma

sata dina kara tumi vedanta sravana

SYNONYMS

astama-divase—on the eighth day; tanre—unto Him; puche—inquires; sarvabhauma—Sarvabhauma Bhattacarya; sata dina—seven days; kara—do; tumi—You; vedanta—Vedanta philosophy; sravana—hearing.

TRANSLATION

On the eighth day, Sarvabhauma Bhattacarya said to Caitanya Mahaprabhu, "You have been listening to Vedanta philosophy from me continually for seven days.

Madhya6.125

TEXT 125

bhala-manda nahi kaha, raha mauna dhari’

bujha, ki na bujha,--iha bujhite na pari

SYNONYMS

bhala-manda—right or wrong; nahi kaha—not speak; raha—keep; mauna—silence; dhari’-holding; bujha—understand; ki—or; na—not; bujha—understand; iha—this; bujhite—to understand; na—not; pari—I am able.

TRANSLATION

“You have simply been listening, fixed in Your silence. Since You do not say whether You think it is right or wrong, I cannot know whether You are actually understanding Vedanta philosophy or not.”

Madhya6.126

TEXT 126

prabhu kahe--"murkha ami, nahi adhyayana

tomara ajnate matra kariye sravana

SYNONYMS

prabhu kahe—the Lord replied; murkha ami—I am a fool; nahi—there is not; adhyayana—study; tomara—your; ajnate—by the order; matra—only; kariye—I do; sravana—hearing.

TRANSLATION

Sri Caitanya Mahaprabhu replied, "I am a fool, and consequently I do not study the Vedanta-sutra. I am just trying to hear it from you because you have ordered Me.

Madhya6.127

TEXT 127

sannyasira dharma lagi’ sravana matra kari

tumi yei artha kara, bujhite na pari"

SYNONYMS

sannyasira—of one in the renounced order of life; dharma—the occupation; lagi’-for the matter of; sravana—hearing; matra—only; kari—I do; tumi—you; yei—whatever; artha—meaning; kara—present; bujhite—to understand; na—not; pari—I am able.

TRANSLATION

“Only for the sake of executing the duties of the renounced order of sannyasa do I listen. Unfortunately, I cannot in the least understand the meaning you are presenting.”

PURPORT

Sri Caitanya Mahaprabhu presented Himself as if He were a sannyasi in name only or, in other words, a number-one fool. Mayavadi sannyasis in India are very accustomed to declaring themselves jagad-gurus, teachers of the world, although they have no information of the outside world and are limited in their experience to a small town or village, or perhaps to the country of India. Nor do such sannyasis have sufficient education. Unfortunately, at the present moment there are many foolish sannyasis, both in India and elsewhere, who simply read and study Vedic literature without understanding the purports. When Caitanya Mahaprabhu was having His discussion with the Chand Kazi, the Muslim magistrate of Navadvipa, He recited a verse from Vedic literature to the effect that the order of sannyasa is prohibited in this Age of Kali. Only those who are very serious and who follow the regulative principles and study Vedic literature should accept sannyasa. Sri Caitanya Mahaprabhu approved of a sannyasi’s reading the Vedanta-sutra, or Brahma-sutra, but He did not approve the Sariraka commentary of Sankaracarya. Indeed, He said elsewhere, mayavadi-bhasya sunile haya sarva-nasa: “If one hears the Sariraka-bhasya of Sankaracarya, he is doomed.” Thus a sannyasi, a transcendentalist, must read the Vedanta-sutra regularly, but he should not read the Sariraka-bhasya. This is the conclusion of Sri Caitanya Mahaprabhu. The real commentary on the Vedanta-sutra is Srimad-Bhagavatam. Artho ’yam brahma-sutranam: Srimad-Bhagavatam is the original commentary on the Vedanta-sutra written by the author himself, Srila Vyasadeva.

Madhya6.128

TEXT 128

bhattacarya kahe,--na bujhi’, hena jnana yara

bujhibara lagi’ seha puche punarbara

SYNONYMS

bhattacarya kahe—Sarvabhauma Bhattacarya replied; na bujhi’-not understanding; hena—this; jnana—the knowledge; yara—of someone; bujhibara lagi’-just to understand; seha—he also; puche—inquires; punah-bara—again.

TRANSLATION

Sarvabhauma Bhattacarya replied, "I accept that You do not understand, yet even one who does not understand inquires about the subject matter.

Madhya6.129

TEXT 129

tumi suni’ suni’ raha mauna matra dhari’

hrdaye ki ache tomara, bujhite na pari

SYNONYMS

tumi—You; suni’-hearing; suni’-hearing; raha—keep; mauna—silence; matra—only; dhari’-holding; hrdaye—in the heart; ki—what; ache—there is; tomara—Your; bujhite—to understand; na—not; pari—am able.

TRANSLATION

“You are hearing again and again, yet You keep silent. I cannot understand what is actually within Your mind.”

Madhya6.130

TEXT 130

prabhu kahe,--"sutrera artha bujhiye nirmala

tomara vyakhya suni’ mana haya ta’ vikala

SYNONYMS

prabhu kahe—the Lord replied; sutrera artha—the meaning of the sutras; bujhiye—I can understand; nirmala—very clearly; tomara—your; vyakhya—explanation; suni’-hearing; mana—mind; haya—becomes; ta’-indeed; vikala—disturbed.

TRANSLATION

Sri Caitanya Mahaprabhu then revealed His mind, saying, "I can understand the meaning of each sutra very clearly, but your explanations have simply agitated My mind.

PURPORT

The factual meaning of the aphorismsof the Vedanta-sutra is as clear as sunshine. The Mayavadi philosophers simply try to cover the sunshine with the clouds of interpretations imagined by Sankaracarya and his followers.

Madhya6.131

TEXT 131

sutrera artha bhasya kahe prakasiya

tumi, bhasya kaha--sutrera artha acchadiya

SYNONYMS

sutrera artha—meanings of the sutras; bhasya—the purport; kahe—one speaks; prakasiya—clearly manifesting; tumi—you; bhasya kaha—make a comment; sutrera—of the sutras; artha—the meanings; acchadiya—covering.

TRANSLATION

"The meaning of the aphorisms in the Vedanta-sutra contain clear purports in themselves, but other purports you presented simply covered the meaning of the sutras like a cloud.

PURPORT

Please refer to Adi-lila, Seventh Chapter, verses 106-146, for an explanation of this verse.

Madhya6.132

TEXT 132

sutrera mukhya artha na karaha vyakhyana

kalpanarthe tumi taha kara acchadana

SYNONYMS

sutrera—of the sutras; mukhya—direct; artha—of meanings; na—not; karaha—you do; vyakhyana—explanation; kalpana-arthe—because of imaginative meaning; tumi—you; taha—of that; kara—do; acchadana—covering.

TRANSLATION

“You do not explain the direct meaning of the Brahma-sutras. Indeed, it appears that your business is to cover their real meaning.”

PURPORT

This is typical of all Mayavadis or atheists who interpret the meaning of Vedic literature in their own imaginative way. The real purpose of such foolish people is to impose the impersonalist conclusion on all Vedic literature. The Mayavadi atheists also interpret the Bhagavad-gita. In every verse of Srimad Bhagavad-gita it is clearly stated that Krsna is the Supreme Personality of Godhead. In every verse Vyasadeva says, sri-bhagavan uvaca, “the Supreme Personality of Godhead said,” or “the Blessed Lord said.” It is clearly stated that the Blessed Lord is the Supreme Person, but Mayavadi atheists still try to prove that the Absolute Truth is impersonal. In order to present their false, imaginary meanings, they must adopt so much word jugglery and grammatical interpretation that they finally become ludicrous. Therefore Sri Caitanya Mahaprabhu remarked that no one should hear the Mayavadi commentaries or purports to any Vedic literature.

Madhya6.133

TEXT 133

upanisad-sabde yei mukhya artha haya

sei artha mukhya,--vyasa-sutre saba kaya

SYNONYMS

upanisad—of the Vedas; sabde—by the words; yei—whatever; mukhya—direct; artha—meaning; haya—is; sei—that; artha—meaning; mukhya—chief; vyasa-sutre—in the Vedanta-sutra; saba—all; kaya—describes.

TRANSLATION

Caitanya Mahaprabhu continued, "The Vedanta-sutra is the summary of all the Upanisads; therefore whatever direct meaning is there in the Upanisads is also recorded in the Vedanta-sutra, or Vyasa-sutra.

PURPORT

Srila Bhaktisiddhanta Sarasvati has explained the word upanisad in his Anubhasya. Please refer to Adi-lila, Second Chapter, fifth verse, and Adi-lila, Seventh Chapter, verses 106 and 108, for his explanation.

Madhya6.134

TEXT 134

mukhyartha chadiya kara gaunartha kalpana

’abhidha’-vrtti chadi’ kara sabdera laksana

SYNONYMS

mukhya-artha—direct meaning; chadiya—giving up; kara—you do; gauna-artha—indirect meaning; kalpana—imagining; abhidha-vrtti—the meaning that is understood immediately; chadi’-giving up; kara—you do; sabdera—of the words; laksana—interpretation.

TRANSLATION

"For each sutra the direct meaning must be accepted without interpretation. However, you simply abandon the direct meaning and proceed with your imaginative interpretation.