1|Adi 1-1975: The Spiritual Masters
2|Chapter 1
3|The Spiritual Masters
4|Sri Caitanya Mahaprabhu is none other than the combined
>|form of Sri Radha and Krsna. He is the life of those
>|devotees who strictly follow in the footsteps of Srila Rupa
>|Gosvami. Srila Rupa Gosvami and Srila Sanatana Gosvami are
>|the two principal followers of Srila Svarupa Damodara
>|Gosvami, who acted as the most confidential servitor of
>|Lord Sri Krsna Caitanya Mahaprabhu, known as Visvambhara in
>|His early life. A direct disciple of Srila Rupa Gosvami was
>|Srila Raghunatha dasa Gosvami. The author of Sri Caitanya-
>|caritamrta, Srila Krsnadasa Kaviraja Gosvami, stands as the
>|direct disciple of Srila Rupa Gosvami and Srila Raghunatha
>|dasa Gosvami.
5|The direct disciple of Srila Krsnadasa Kaviraja Gosvami was
>|Srila Narottama dasa Thakura, who accepted Srila Visvanatha
>|Cakravarti as his servitor. Srila Visvanatha Cakravarti
>|Thakura accepted Srila Jagannatha dasa Babaji, who
>| initiated Srila Bhaktivinoda Thakura, who
>|in turn initiated Srila Gaurakisora dasa Babaji, the
>|spiritual master of Om Visnupada Srila Bhaktisiddhanta
>|Sarasvati Gosvami Maharaja, the divine master of our humble
>|self.
6|Since we belong to this chain of disciplic succession from
>|Sri Caitanya Mahaprabhu, this edition of Sri Caitanya-
>|caritamrta will contain nothing newly manufactured by our
>|tiny brains, but only remnants of food originally eaten by
>|the Lord Himself. Lord Sri Caitanya Mahaprabhu does not
>|belong to the mundane plane of the three qualitative modes.
>|He belongs to the transcendental plane beyond the reach of
>|the imperfect sense perception of a living being. Even the
>|most erudite mundane scholar cannot approach the
>|transcendental plane unless he submits himself to
>|transcendental sound with a receptive mood, for in that
>|mood only can one realize the message of Sri Caitanya
>|Mahaprabhu. What will be described herein, therefore, has
>|nothing to do with the experimental thoughts created by the
>|speculative habits of inert minds. The subject matter of
>|this book is not a mental concoction but a factual
>|spiritual experience that one can realize only by accepting
>|the line of disciplic succession described above. Any
>|deviation from that line will bewilder the reader's
>|understanding of the mystery of Sri Caitanya-caritamrta,
>|which is a transcendental literature meant for the
>|postgraduate study of one who has realized all the Vedic
>|scriptures such as the Upanisads and Vedanta-sutra and
>|their natural commentaries such as Srimad-Bhagavatam and
>|the Bhagavad-gita.
7|This edition of Sri Caitanya-caritamrta is presented for
>|the study of sincere scholars who are really seeking the
>|Absolute Truth. It is not the arrogant scholarship of a
>|mental speculator but a sincere effort to serve the order
>|of a superior authority whose service is the life and soul
>|of this humble effort. It does not deviate even slightly
>|from the revealed scriptures, and therefore anyone who
>|follows in the disciplic line will be able to realize the
>|essence of this book simply by the method of aural
>|reception.
8|The First Chapter of Sri Caitanya-caritamrta begins with
>|fourteen Sanskrit verses that describe the Absolute Truth.
>|Then the next three Sanskrit verses describe the principal
>|Deities of Vrndavana, namely, Sri Radha-Madana-mohana, Sri
>|Radha-Govindadeva and Sri Radha-Gopinathaji. The first of
>|the fourteen verses is a symbolic representation of the
>|Supreme Truth, and the entire First Chapter is in actuality
>|devoted to this single verse, which describes Lord Caitanya
>|in His six different transcendental expansions.
9|The first manifestation described is the spiritual master,
>|who appears in two plenary parts called the initiating
>|spiritual master and instructing spiritual master. They are
>|identical because both of them are phenomenal
>|manifestations of the Supreme Truth. Next described are the
>|devotees, who are divided into two classes, namely, the
>|apprentices and the graduates. Next are the incarnations (
>|avataras) of the Lord, who are explained to be nondifferent
>|from the Lord. These incarnations are considered in three
>|divisions-incarnations of the potency of the Lord,
>|incarnations of His qualities, and incarnations of His
>|authority. In this connection, Lord Sri Krsna's direct
>|manifestations and His manifestations for transcendental
>|pastimes are discussed. Next considered are the potencies
>|of the Lord, of which three principal manifestations are
>|described: the consorts in the kingdom of God (Vaikuntha),
>|the queens of Dvaraka-dhama and, highest of all, the
>|damsels of Vrajadhama. Finally, there is the Supreme Lord
>|Himself, who is the fountainhead of all these
>|manifestations.
10|Lord Sri Krsna and His plenary expansions are all in the
>|category of the Lord Himself, the energetic Absolute Truth,
>|whereas His devotees, His eternal associates, are His
>|energies. The energy and energetic are fundamentally one,
>|but since their functions are differently exhibited, they
>|are simultaneously different also. Thus the Absolute Truth
>|is manifested in diversity in one unit. This philosophical
>|truth, which is pursuant to the Vedanta-sutra, is called
>|acintya-bhedabheda-tattva, or the conception of
>|simultaneous oneness and difference. In the latter portion
>|of this chapter, the transcendental position of Sri
>|Caitanya Mahaprabhu and that of Srila Nityananda Prabhu are
>|described with reference to the above theistic facts.
11|Adi 1.1
12|TEXT 1
13|TEXT
14|vande gurun isa-bhaktan
15|isam isavatarakan
16|tat-prakasams ca tac-chaktih
17|krsna-caitanya-samjnakam
18|SYNONYMS
19|vande-I offer respectful obeisances; gurun-unto the
>|spiritual masters; isa-bhaktan-unto the devotees of the
>|Supreme Lord; isam-unto the Supreme Lord; isa-avatarakan-
>|unto the incarnations of the Supreme Lord; tat-of the
>|Supreme Lord; prakasan-unto the manifestations; ca-and; tat-
>|of the Supreme Lord; saktih-unto the potencies; krsna-
>|caitanya-Sri Krsna Caitanya; samjnakam-named.
20|TRANSLATION
21|I offer my respectful obeisances unto the spiritual masters,
>| the devotees of the Lord, the Lord's incarnations, His
>|plenary portions, His energies, and the primeval Lord
>|Himself, Sri Krsna Caitanya.
22|Adi 1.2
23|TEXT 2
24|TEXT
25|vande sri-krsna-caitanya-
26|nityanandau sahoditau
27|gaudodaye puspavantau
28|citrau san-dau tamo-nudau
29|SYNONYMS
30|vande-I offer respectful obeisances; sri-krsna-caitanya-to
>|Lord Sri Krsna Caitanya; nityanandau-and to Lord Nityananda;
>| saha-uditau-simultaneously arisen; gauda-udaye-on the
>|eastern horizon of Gauda; puspavantau-the sun and moon
>|together; citrau-wonderful; sam-dau-bestowing benediction;
>|tamah-nudau-dissipating darkness.
31|TRANSLATION
32|I offer my respectful obeisances unto Sri Krsna Caitanya
>|and Lord Nityananda, who are like the sun and moon. They
>|have arisen simultaneously on the horizon of Gauda to
>|dissipate the darkness of ignorance and thus wonderfully
>|bestow benediction upon all.
33|Adi 1.3
34|TEXT 3
35|TEXT
36|yad advaitam brahmopanisadi tad apy asya tanu-bha
37|ya atmantar-yami purusa iti so 'syamsa-vibhavah
38|sad-aisvaryaih purno ya iha bhagavan sa svayam ayam
39|na caitanyat krsnaj jagati para-tattvam param iha
40|SYNONYMS
41|yat-that which; advaitam-nondual; brahma-the impersonal
>|Brahman; upanisadi-in the Upanisads; tat-that; api-
>|certainly; asya-His; tanu-bha-the effulgence of His
>|transcendental body; yah-who; atma-the Supersoul; antah-
>|yami-indwelling Lord; purusah-supreme enjoyer; iti-thus;
>|sah-He; asya-His; amsa-vibhavah-plenary expansion; sat-
>|aisvaryaih-with all six opulences; purnah-full; yah-who;
>|iha-here; bhagavan-the Supreme Personality of Godhead; sah-
>|He; svayam-Himself; ayam-this; na-not; caitanyat-than Lord
>|Caitanya; krsnat-than Lord Krsna; jagati-in the world; para-
>|higher; tattvam-truth; param-another; iha-here.
42|TRANSLATION
43|What the Upanisads describe as the impersonal Brahman is
>|but the effulgence of His body, and the Lord known as the
>|Supersoul is but His localized plenary portion. He
>| is the Supreme Personality of Godhead, Krsna
>|Himself, full with six opulences. He is the Absolute Truth,
>|and no other truth is greater than or equal to Him.
44|Adi 1.4
45|TEXT 4
46|TEXT
47|anarpita-carim cirat karunayavatirnah kalau
48|samarpayitum unnatojjvala-rasam sva-bhakti-sriyam
49|harih purata-sundara-dyuti-kadamba-sandipitah
50|sada hrdaya-kandare sphuratu vah saci-nandanah
51|SYNONYMS
52|anarpita-not bestowed; carim-having been formerly; cirat-
>|for a long time; karunaya-by causeless mercy; avatirnah-
>|descended; kalau-in the Age of Kali; samarpayitum-to bestow;
>| unnata-elevated; ujjvala-rasam-the conjugal mellow; sva-
>|bhakti-of His own service; sriyam-the treasure; harih-the
>|Supreme Lord; purata-than gold; sundara-more beautiful;
>|dyuti-of splendor; kadamba-with a multitude; sandipitah-
>|lighted up; sada-always; hrdaya-kandare-in the cavity of
>|the heart; sphuratu-let Him be manifest; vah-your; saci-
>|nandanah-the son of mother Saci.
53|TRANSLATION
54|May that Lord who is known as the son of Srimati
>|Sacidevi be transcendentally situated in the
>|innermost chambers of your heart. Resplendent with the
>|radiance of molten gold, He has appeared in the Age of Kali
>|by His causeless mercy to bestow what no incarnation
>|ever offered before: the most sublime and radiant spiritual
>| knowledge of the mellow taste of
>|His service.
55|Adi 1.5
56|TEXT 5
57|TEXT
58|radha krsna-pranaya-vikrtir hladini saktir asmad
59|ekatmanav api bhuvi pura deha-bhedam gatau tau
60|caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam
61|radha-bhava-dyuti-suvalitam naumi krsna-svarupam
62|SYNONYMS
63|radha-Srimati Radharani; krsna-of Lord Krsna; pranaya-of
>|love; vikrtih-the transformation; hladini saktih-pleasure
>|potency; asmat-from this; eka-atmanau-both the same in
>|identity; api-although; bhuvi-on earth; pura-from
>|beginningless time; deha-bhedam-separate forms; gatau-
>|obtained; tau-those two; caitanya-akhyam-known as Sri
>|Caitanya; prakatam-manifest; adhuna-now; tat-dvayam-the two
>|of Them; ca-and; aikyam-unity; aptam-obtained; radha-of
>|Srimati Radharani; bhava-mood; dyuti-the luster; su-valitam-
>|who is adorned with; naumi-I offer my obeisances; krsna-
>|svarupam-to Him who is identical with Sri Krsna.
64|TRANSLATION
65|The loving affairs of Sri Radha and Krsna are
>|transcendental manifestations of the Lord's internal
>|pleasure-giving potency. Although Radha and Krsna are one
>|in Their identity, They separated Themselves eternally. Now
>|these two transcendental identities have again united, in
>|the form of Sri Krsna Caitanya. I bow down to Him, who has
>|manifested Himself with the sentiment and complexion of
>|Srimati Radharani although He is Krsna Himself.
66|Adi 1.6
67|TEXT 6
68|TEXT
69|sri-radhayah pranaya-mahima kidrso vanayaiva-
70|svadyo yenadbhuta-madhurima kidrso va madiyah
71|saukhyam casya mad-anubhavatah kidrsam veti lobhat
72|tad-bhavadhyah samajani saci-garbha-sindhau harinduh
73|SYNONYMS
74|sri-radhayah-of Srimati Radharani; pranaya-mahima-the
>|greatness of the love; kidrsah-of what kind; va-or; anaya-
>|by this one (Radha); eva-alone; asvadyah-to be relished;
>|yena-by that love; adbhuta-madhurima-the wonderful
>|sweetness; kidrsah-of what kind; va-or; madiyah-of Me;
>|saukhyam-the happiness; ca-and; asyah-Her; mat-anubhavatah-
>|from realization of My sweetness; kidrsam-of what kind; va-
>|or; iti-thus; lobhat-from the desire; tat-Her; bhava-adhyah-
>|richly endowed with emotions; samajani-took birth; saci-
>|garbha-of the womb of Srimati Sacidevi ; sindhau-in
>|the ocean; hari-Lord Krsna; induh-like the moon.
75|TRANSLATION
76|Desiring to understand the glory of Radharani's love, the
>|wonderful qualities in Him that She alone relishes through
>|Her love, and the happiness She feels when She realizes the
>|sweetness of His love, the Supreme Lord Hari, richly
>|endowed with Her emotions, appeared from the womb of
>|Srimati Sacidevi , as the moon appeared from the ocean.
77|Adi 1.7
78|TEXT 7
79|TEXT
80|sankarsanah karana-toya-sayi
81|garbhoda-sayi ca payobdhi-sayi
82|sesas ca yasyamsa-kalah sa nitya-
83|nandakhya-ramah saranam mamastu
84|SYNONYMS
85|sankarsanah-Maha-Sankarsana in the spiritual sky; karana-
>|toya-sayi-Karanodakasayi Visnu, who lies in the Causal
>|Ocean; garbha-uda-sayi-Garbhodakasayi Visnu, who lies in
>|the Garbhodaka Ocean of the universe; ca-and; payah-abdhi-
>|sayi-Ksirodakasayi Visnu, who lies in the ocean of milk;
>|sesah-Sesa Naga, the couch of Visnu; ca-and; yasya-whose;
>|amsa-plenary portions; kalah-and parts of the plenary
>|portions; sah-He; nityananda-akhya-known as Lord Nityananda;
>| ramah-Lord Balarama; saranam-shelter; mama-my; astu-let
>|there be.
86|TRANSLATION
87|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.
88|Adi 1.8
89|TEXT 8
90|TEXT
91|mayatite vyapi-vaikuntha-loke
92|purnaisvarye sri-catur-vyuha-madhye
93|rupam yasyodbhati sankarsanakhyam
94|tam sri-nityananda-ramam prapadye
95|SYNONYMS
96|maya-atite-beyond the material creation; vyapi-all-
>|expanding; vaikuntha-loke-in Vaikunthaloka, the spiritual
>|world; purna-aisvarye-endowed with full opulence; sri-catuh-
>|vyuha-madhye-in the quadruple expansions (Vasudeva,
>|Sankarsana, Pradyumna and Aniruddha); rupam-form; yasya-
>|whose; udbhati-appears; sankarsana-akhyam-known as
>|Sankarsana; tam-to Him; sri-nityananda-ramam-to Lord
>|Balarama in the form of Lord Nityananda; prapadye-I
>|surrender.
97|TRANSLATION
98|I surrender unto the lotus feet of Sri Nityananda Rama, who
>|is known as Sankarsana in the midst of the catur-vyuha [
>|consisting of Vasudeva, Sankarsana, Pradyumna and Aniruddha]
>|. He possesses full opulences and resides in Vaikunthaloka,
>|far beyond the material creation.
99|Adi 1.9
100|TEXT 9
101|TEXT
102|maya-bhartajanda-sanghasrayangah
103|sete saksat karanambhodhi-madhye
104|yasyaikamsah sri-puman adi-devas
105|tam sri-nityananda-ramam prapadye
106|SYNONYMS
107|maya-bharta-the master of the illusory energy; aja-anda-
>|sangha-of the multitude of universes; asraya-the shelter;
>|angah-whose body; sete-He lies; saksat-directly; karana-
>|ambhodhi-madhye-in the midst of the Causal Ocean; yasya-
>|whose; eka-amsah-one portion; sri-puman-the Supreme Person;
>|adi-devah-the original purusa incarnation; tam-to Him; sri-
>|nityananda-ramam-to Lord Balarama in the form of Lord
>|Nityananda; prapadye-I surrender.
108|TRANSLATION
109|I offer my full obeisances unto the feet of Sri Nityananda
>|Rama, whose partial representation called Karanodakasayi
>|Visnu, lying on the Karana Ocean, is the original purusa,
>|the master of the illusory energy, and the shelter of all
>|the universes.
110|Adi 1.10
111|TEXT 10
112|TEXT
113|yasyamsamsah srila-garbhoda-sayi
114|yan-nabhy-abjam loka-sanghata-nalam
115|loka-srastuh sutika-dhama dhatus
116|tam sri-nityananda-ramam prapadye
117|SYNONYMS
118|yasya-whose; amsa-amsah-portion of a plenary portion; srila-
>|garbha-uda-sayi-Garbhodakasayi Visnu; yat-of whom; nabhi-
>|abjam-the navel lotus; loka-sanghata-of the multitude of
>|planets; nalam-having a stem that is the resting place;
>|loka-srastuh-of Lord Brahma, the creator of the planets;
>|sutika-dhama-the birthplace; dhatuh-of the creator; tam-to
>|Him; sri-nityananda-ramam-to Lord Balarama in the form of
>|Lord Nityananda; prapadye-I surrender.
119|TRANSLATION
120|I offer my full obeisances unto the feet of Sri Nityananda
>|Rama, a partial part of whom is Garbhodakasayi Visnu. From
>|the navel of Garbhodakasayi Visnu sprouts the lotus that is
>|the birthplace of Brahma, the engineer of the universe. The
>|stem of that lotus is the resting place of the multitude of
>|planets.
121|Adi 1.11
122|TEXT 11
123|TEXT
124|yasyamsamsamsah paratmakhilanam
125|posta visnur bhati dugdhabdhi-sayi
126|ksauni-bharta yat-kala so 'py anantas
127|tam sri-nityananda-ramam prapadye
128|SYNONYMS
129|yasya-whose; amsa-amsa-amsah-a portion of a portion of a
>|plenary portion; para-atma-the Supersoul; akhilanam-of all
>|living entities; posta-the maintainer; visnuh-Visnu; bhati-
>|appears; dugdha-abdhi-sayi-Ksirodakasayi Visnu; ksauni-
>|bharta-upholder of the earth; yat-whose; kala-portion of a
>|portion; sah-He; api-certainly; anantah-Sesa Naga; tam-to
>|Him; sri-nityananda-ramam-to Lord Balarama in the form of
>|Lord Nityananda; prapadye-I surrender.
130|TRANSLATION
131|I offer my respectful obeisances unto the feet of Sri
>|Nityananda Rama, whose secondary part is the Visnu lying in
>|the ocean of milk. That Ksirodakasayi Visnu is the
>|Supersoul of all living entities and the maintainer of all
>|the universes. Sesa Naga is His further sub-part.
132|Adi 1.12
133|TEXT 12
134|TEXT
135|maha-visnur jagat-karta
136|mayaya yah srjaty adah
137|tasyavatara evayam
138|advaitacarya isvarah
139|SYNONYMS
140|maha-visnuh-Maha-Visnu, the resting place of the efficient
>|cause; jagat-karta-the creator of the cosmic world; mayaya-
>|by the illusory energy; yah-who; srjati-creates; adah-that
>|universe; tasya-His; avatarah-incarnation; eva-certainly;
>|ayam-this; advaita-acaryah-of the name Advaita Acarya;
>|isvarah-the Supreme Lord, the resting place of the material
>|cause.
141|TRANSLATION
142|Lord Advaita Acarya is the incarnation of Maha-Visnu, whose
>|main function is to create the cosmic world through the
>|actions of Maya.
143|Adi 1.13
144|TEXT 13
145|TEXT
146|advaitam harinadvaitad
147|acaryam bhakti-samsanat
148|bhaktavataram isam tam
149|advaitacaryam asraye
150|SYNONYMS
151|advaitam-known as Advaita; harina-with Lord Hari; advaitat-
>|from being nondifferent; acaryam-known as Acarya; bhakti-
>|samsanat-from the propagation of devotional service to Sri
>|Krsna; bhakta-avataram-the incarnation as a devotee; isam-
>|to the Supreme Lord; tam-to Him; advaita-acaryam-to Advaita
>|Acarya; asraye-I surrender.
152|TRANSLATION
153|Because He is nondifferent from Hari, the Supreme Lord, He
>|is called Advaita, and because He propagates the cult of
>|devotion, He is called Acarya. He is the Lord and the
>|incarnation of the Lord's devotee. Therefore I take shelter
>|of Him.
154|Adi 1.14
155|TEXT 14
156|TEXT
157|panca-tattvatmakam krsnam
158|bhakta-rupa-svarupakam
159|bhaktavataram bhaktakhyam
160|namami bhakta-saktikam
161|SYNONYMS
162|panca-tattva-atmakam-comprehending the five transcendental
>|subject matters; krsnam-unto Lord Krsna; bhakta-rupa-in the
>|form of a devotee; sva-rupakam-in the expansion of a
>|devotee; bhakta-avataram-in the incarnation of a devotee;
>|bhakta-akhyam-known as a devotee; namami-I offer my
>|obeisances; bhakta-saktikam-the energy of the Supreme
>|Personality of Godhead, who supplies energy to the devotee.
163|TRANSLATION
164|I offer my obeisances unto the Supreme Lord, Krsna, who is
>|nondifferent from His features as a devotee, devotional
>|incarnation, devotional manifestation, pure devotee, and
>|devotional energy.
165|Adi 1.15
166|TEXT 15
167|TEXT
168|jayatam suratau pangor
169|mama manda-mater gati
170|mat-sarvasva-padambhojau
171|radha-madana-mohanau
172|SYNONYMS
173|jayatam-all glory to; su-ratau-most merciful, or attached
>|in conjugal love; pangoh-of one who is lame; mama-of me;
>|manda-mateh-foolish; gati-refuge; mat-my; sarva-sva-
>|everything; pada-ambhojau-whose lotus feet; radha-madana-
>|mohanau-Radharani and Madana-mohana.
174|TRANSLATION
175|Glory to the all-merciful Radha and Madana-mohana! I am
>|lame and ill-advised, yet They are my directors, and Their
>|lotus feet are everything to me.
176|Adi 1.16
177|TEXT 16
178|TEXT
179|divyad-vrndaranya-kalpa-drumadhah-
180|srimad-ratnagara-simhasana-sthau
181|srimad-radha-srila-govinda-devau
182|presthalibhih sevyamanau smarami
183|SYNONYMS
184|divyat-shining; vrnda-aranya-in the forest of Vrndavana;
>|kalpa-druma-desire tree; adhah-beneath; srimat-most
>|beautiful; ratna-agara-in a temple of jewels; simha-asana-
>|sthau-sitting on a throne; srimat-very beautiful; radha-
>|Srimati Radharani; srila-govinda-devau-and Sri Govindadeva;
>|prestha-alibhih-by most confidential associates; sevyamanau-
>|being served; smarami-I remember.
185|TRANSLATION
186|In a temple of jewels in Vrndavana, underneath a desire
>|tree, Sri Sri Radha-Govinda, served by Their most
>|confidential associates, sit upon an effulgent throne. I
>|offer my humble obeisances unto Them.
187|Adi 1.17
188|TEXT 17
189|TEXT
190|sriman rasa-rasarambhi
191|vamsivata-tata-sthitah
192|karsan venu-svanair gopir
193|gopi-nathah sriye 'stu nah
194|SYNONYMS
195|sri-man-most beautiful; rasa-of the rasa dance; rasa-of the
>|mellow; arambhi-the initiator; vamsi-vata-of the name
>|Vamsivata; tata-on the shore; sthitah-standing; karsan-
>|attracting; venu-of the flute; svanaih-by the sounds; gopih-
>|the cowherd girls; gopi-nathah-Sri Gopinatha; sriye-
>|benediction; astu-let there be; nah-our.
196|TRANSLATION
197|Sri Srila Gopinatha, who originated the transcendental
>|mellow of the rasa dance, stands on the shore in Vamsivata
>|and attracts the attention of the cowherd damsels with the
>|sound of His celebrated flute. May they all confer upon us
>|their benediction.
198|Adi 1.18
199|TEXT 18
200|TEXT
201|jaya jaya sri-caitanya jaya nityananda
202|jayadvaita-candra jaya gaura-bhakta-vrnda
203|SYNONYMS
204|jaya jaya-all glory; sri-caitanya-to Sri Caitanya; jaya-all
>|glory; nityananda-to Lord Nityananda; jaya advaita-candra-
>|all glory to Advaita Acarya; jaya-all glory; gaura-bhakta-
>|vrnda-to the devotees of Lord Caitanya.
205|TRANSLATION
206|Glory to Sri Caitanya and Nityananda! Glory to
>|Advaitacandra! And glory to all the devotees of Sri Gaura [
>|Lord Caitanya]!
207|Adi 1.19
208|TEXT 19
209|TEXT
210|ei tina thakura gaudiyake kariyachena atmasat
211|e tinera carana vandon, tine mora natha
212|SYNONYMS
213|ei-these; tina-three; thakura-Deities; gaudiyake-the
>|Gaudiya Vaisnavas; kariyachena-have done; atmasat-absorbed;
>|e-these; tinera-of the three; carana-lotus feet; vandon-I
>|worship; tine-these three; mora-my; natha-Lords.
214|TRANSLATION
215|These three Deities of Vrndavana [Madana-mohana, Govinda
>|and Gopinatha] have absorbed the heart and soul of the
>|Gaudiya Vaisnavas [followers of Lord Caitanya]. I worship
>|Their lotus feet, for They are the Lords of my heart.
216|PURPORT
217|The author of Sri Caitanya-caritamrta offers his respectful
>|obeisances unto the three Deities of Vrndavana named Sri
>|Radha-Madana-mohana, Sri Radha-Govindadeva and Sri Radha-
>|Gopinathaji. These three Deities are the life and soul of
>|the Bengali Vaisnavas, or Gaudiya Vaisnavas, who have a
>|natural aptitude for residing in Vrndavana. The Gaudiya
>|Vaisnavas who follow strictly in the line of Sri Caitanya
>|Mahaprabhu worship the Divinity by chanting transcendental
>|sounds meant to develop a sense of one's transcendental
>|relationship with the Supreme Lord, a reciprocation of
>|mellows (rasas) of mutual affection, and, ultimately, the
>|achievement of the desired success in loving service. These
>|three Deities are worshiped in three different stages of
>|one's development. The followers of Sri Caitanya Mahaprabhu
>|scrupulously follow these principles of approach.
218|Gaudiya Vaisnavas perceive the ultimate objective in Vedic
>|hymns composed of eighteen transcendental letters that
>|adore Krsna as Madana-mohana, Govinda and Gopijana-vallabha.
>| Madana-mohana is He who charms Cupid, the god of love,
>|Govinda is He who pleases the senses and the cows, and
>|Gopijana-vallabha is the transcendental lover of the gopis.
>|Krsna Himself is called Madana-mohana, Govinda, Gopijana-
>|vallabha and countless other names as He plays in His
>|different pastimes with His devotees.
219|The three Deities-Madana-mohana, Govinda and Gopijana-
>|vallabha-have very specific qualities. Worship of Madana-
>|mohana is on the platform of reestablishing our forgotten
>|relationship with the Personality of Godhead. In the
>|material world we are presently in utter ignorance of our
>|eternal relationship with the Supreme Lord. Pangoh refers
>|to one who cannot move independently by his own strength,
>|and manda-mateh is one who is less intelligent because he
>|is too absorbed in materialistic activities. It is best for
>|such persons not to aspire for success in fruitive
>|activities or mental speculation, but instead simply to
>|surrender to the Supreme Personality of Godhead. The
>|perfection of life is simply to surrender to the Supreme.
>|In the beginning of our spiritual life we must therefore
>|worship Madana-mohana so that He may attract us and nullify
>|our attachment for material sense gratification. This
>|relationship with Madana-mohana is necessary for neophyte
>|devotees. When one wishes to render service to the Lord
>|with strong attachment, one then worships Govinda on the
>|platform of transcendental service. Govinda is the
>|reservoir of all pleasures. When by the grace of Krsna and
>|the devotees one reaches perfection in devotional service,
>|he can appreciate Krsna as Gopijana-vallabha, the pleasure
>|Deity of the damsels of Vraja.
220|Lord Sri Caitanya Mahaprabhu explained this mode of
>|devotional service in three stages, and therefore these
>|worshipable Deities were installed in Vrndavana by
>|different Gosvamis. They are very dear to the Gaudiya
>|Vaisnavas there, who visit the temples at least once a day.
>|Besides the temples of these three Deities, many other
>|temples have been established in Vrndavana, such as the
>|temple of Radha-Damodara of Jiva Gosvami, the temple of
>|Syamasundara of Syamananda Gosvami, the temple of
>|Gokulananda of Lokanatha Gosvami, and the temple of Radha-
>|ramana of Gopala Bhatta Gosvami. There are seven principal
>|temples over four hundred years old that are the most
>|important of the five thousand temples now existing in
>|Vrndavana.
221|"Gaudiya " indicates the part of India between the southern
>|side of the Himalayan Mountains and the northern part of
>|the Vindhya Hills, which is called Aryavarta, or the Land
>|of the Aryans. This portion of India is divided into five
>|parts or provinces (Panca-gaudadesa): Sarasvata (Kashmir
>|and Punjab), Kanyakubja (Uttar Pradesh, including the
>|modern city of Lucknow), Madhya-gauda (Madhya Pradesh),
>|Maithila (Bihar and part of Bengal) and Utkala (part of
>|Bengal and the whole of Orissa). Bengal is sometimes called
>|Gaudadesa, partly because it forms a portion of Maithila
>|and partly because the capital of the Hindu king Raja
>|Laksmana Sena was known as Gauda. This old capital later
>|came to be known as Gaudapura and gradually Mayapur.
222|The devotees of Orissa are called Udiyas, the devotees of
>|Bengal are called Gaudiyas, and the devotees of southern
>|India are known as Dravida devotees. As there are five
>|provinces in Aryavarta, so Daksinatya, southern India, is
>|also divided into five provinces, which are called Panca-
>|dravida. The four Vaisnava acaryas who are the great
>|authorities of the four Vaisnava disciplic successions, as
>|well as Sripada Sankaracarya of the Mayavada school,
>|appeared in the Panca-dravida provinces. Among the four
>|Vaisnava acaryas, who are all accepted by the Gaudiya
>|Vaisnavas, Sri Ramanuja Acarya appeared in the southern
>|part of Andhra Pradesh at Mahabhutapuri, Sri Madhva Acarya
>|appeared at Pajakam (near Vimanagiri) in the district of
>|Mangalore, Sri Visnusvami appeared at Pandya, and
>|Sri Nimbarka appeared at Mungera-patana in the extreme
>|south.
223|Sri Caitanya Mahaprabhu accepted the chain of disciplic
>|succession from Madhva Acarya, but the Vaisnavas in His
>|line do not accept the tattva-vadis, who also claim to
>|belong to the Madhva-sampradaya. To distinguish themselves
>|clearly from the tattva-vadi branch of Madhva's descendants,
>| the Vaisnavas of Bengal prefer to call themselves Gaudiya
>|Vaisnavas. Sri Madhva Acarya is also known as Sri Gauda-
>|purnananda, and therefore the name Madhva-Gaudiya-
>|sampradaya is quite suitable for the disciplic succession
>|of the Gaudiya Vaisnavas. Our spiritual master, Om
>|Visnupada Srimad Bhaktisiddhanta Sarasvati Gosvami Maharaja,
>| accepted initiation in the Madhva-Gaudiya-sampradaya.
224|Adi 1.20
225|TEXT 20
226|TEXT
227|granthera arambhe kari 'mangalacarana'
228|guru, vaisnava, bhagavan,-tinera smarana
229|SYNONYMS
230|granthera-of this book; arambhe-in the beginning; kari-I
>|make; mangala-acarana-auspicious invocation; guru-the
>|spiritual master; vaisnava-the devotees of the Lord;
>|bhagavan-the Supreme Personality of Godhead; tinera-of
>|these three; smarana-remembering.
231|TRANSLATION
232|In the beginning of this narration, simply by remembering
>|the spiritual master, the devotees of the Lord, and the
>|Personality of Godhead, I have invoked their benedictions.
233|Adi 1.21
234|TEXT 21
235|TEXT
236|tinera smarane haya vighna-vinasana
237|anayase haya nija vanchita-purana
238|SYNONYMS
239|tinera-of these three; smarane-by remembrance; haya-there
>|is; vighna-vinasana-the destruction of all difficulties;
>|anayase-very easily; haya-there is; nija-our own; vanchita-
>|of the desired object; purana-fulfillment.
240|TRANSLATION
241|Such remembrance destroys all difficulties and very easily
>|enables one to fulfill his own desires.
242|Adi 1.22
243|TEXT 22
244|TEXT
245|se mangalacarana haya tri-vidha prakara
246|vastu-nirdesa, asirvada, namaskara
247|SYNONYMS
248|se-that; mangala-acarana-auspicious invocation; haya-is;
>|tri-vidha-three kinds; prakara-processes; vastu-nirdesa-
>|defining the object; asih-vada-benedictions; namah-kara-
>|obeisances.
249|TRANSLATION
250|The invocation involves three processes: defining the
>|objective, offering benedictions and offering obeisances.
251|Adi 1.23
252|TEXT 23
253|TEXT
254|prathama dui sloke ista-deva-namaskara
255|samanya-visesa-rupe dui ta' prakara
256|SYNONYMS
257|prathama-in the first; dui-two; sloke-verses; ista-deva-
>|worshipable Deity; namaskara-obeisances; samanya-generally;
>|visesa-rupe-and specifically; dui-two; ta'-certainly;
>|prakara-ways.
258|TRANSLATION
259|The first two verses offer respectful obeisances, generally
>|and specifically, to the Lord, who is the object of worship.
260|Adi 1.24
261|TEXT 24
262|TEXT
263|trtiya slokete kari vastura nirdesa
264|yaha ha-ite jani para-tattvera uddesa
265|SYNONYMS
266|trtiya slokete-in the third verse; kari-I make; vastura-of
>|the object; nirdesa-indication; yaha ha-ite-from which;
>|jani-I understand; para-tattvera-of the Absolute Truth;
>|uddesa-identification.
267|TRANSLATION
268|In the third verse I indicate the Absolute Truth, who is
>|the ultimate substance. With such a description, one can
>|visualize the Supreme Truth.
269|Adi 1.25
270|TEXT 25
271|TEXT
272|caturtha slokete kari jagate&n