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EDITORIAL  About the AuthorOther Stories by this Author The Original Guru Purnima BY TRIDANDI SWAMI BHAKTIRATNA SADHU MAHARAJ  EDITORIAL, Jul 13 (VNN) — On the Most Holy Tithi of Guru Purnima (13th July 2003), all the followers and devotees around the world should read the full Chapter 5 of Shri Chaitanya Bhagavata, Madhya Khanda with the original Bengali verses: The Original Vyasa (Guru) Puja Ceremony of the Supreme Lord Gauranga Mahaprabhu Himself by Lord Nityananda Prabhu conducted by Shrila Shrivasa Pandita on this very Tithi of Guru Purnima. We are enclosing the full chapter with the commentaries of His Divine Grace Shrila Bhaktsiddhanta Prabhupada which give us the factual understanding of Guru Purnima or Vyasa Puja. This has been translated and published by Shri Pundarika Vidyanidhi dasa prabhu and Shri Bhumipati dasa prabhu. The Verse 8 commentary especially explains in the detail the significance of the Guru Purnima Ceremony.
TEXT 1 jaya navadvipa-nava-pradipa prabhavah pasanda-gajaika-simhah svanama-sankhya-japa-sutra-dhari caitanya-candro bhagavan murarih All glories to Caitanya Candra, who is nondifferent from Lord Murari, who is the new lamp of Navadvipa, who is like an the unparalleled lion in subduing the atheistic elephants, and who holds a string for counting His own names, "Hare Krsna," which He chants. TEXT 2 jaya jaya sarva-prana-natha visvambhara jaya nityananda-gadadharera isvara All glories to Visvambhara, the life and soul of all. All glories to the Lord of Nityananda and Gadadhara. TEXT 3 jaya jaya advaitadi-bhaktera adhina bhakti-dana deha' prabhu uddharaha dina All glories to the Lord, who is controlled by His devotees headed by Advaita. O Lord, please bestow Your devotional service on me and deliver this fallen soul. Lord Gaurasundara appeared in this world to propagate devotional service in accordance with the following desire of Advaita: "Please deliver the ignorant nondevotees, who are devoid of devotional service, from their material enjoyment by awarding them the propensity for serving Krsna." The Lord advented in this world to deliver the fallen souls as a service to Sri Advaita; therefore, since He fulfilled the prayer of Advaita, Gaurasundara is under His control. In the Caitanya-candramrta (36) it is stated: "A person who does not take advantage of the nectar of devotional service overflowing during the presence of Sri Caitanya Mahaprabhu's cult is certainly the poorest of the poor." TEXT 4 hena-mate nityananda-sange kutuhale krsna-katha-rase sabe haila vihvale In this way, all the devotees were overwhelmed discussing topics of Krsna in the association of Nityananda. TEXT 5 sabe maha-bhagavata parama udara krsna-rase matta sabe karena hunkara All the devotees were greatly magnanimous maha-bhagavatas. They roared loudly as they became intoxicated in the mellows of Krsna consciousness. TEXT 6 hase prabhu nityananda cari-dike dekhi' vahaye ananda-dhara sabakara-ankhi Lord Nityananda smiled as He looked all around. Tears of love flowed from everyone's eyes. TEXT 7 dekhiya ananda mahaprabhu visvambhara nityananda-prati kichu karila uttara When Mahaprabhu Visvambhara saw this ecstatic scene, He spoke something to Nityananda. TEXT 8 "suna suna nityananda sripada gosani vyasa-puja tomara haibe kon thani? "O Sripada Nityananda Gosani, please hear. Where should we hold Your Vyasa-puja ceremony? Introductory knowledge of the Absolute Truth, Vrajendra-nandana, who is the predominating Deity of the samvit potency, is called Veda. The marginal potency, one of the three potencies of the Supreme Lord, has spiritual characteristics. Advaya-jnana Vrajendra-nandana is situated within the conceptions of knower, knowledge, and the object of knowledge. The Lord, who is the personification of knowledge, takes the form of sound and manifests as Vedic literature. When the Vedic literatures, consisting of knowledge related to sambandha, abhidheya, and prayojana, fails to check the impersonal concept, then the advaya-jnana, or Absolute Truth, loses its variegated characteristics. In the perfectional stage of their impersonal conceptions, those who give importance to material variegatedness lose their individuality. Sri Krsna-dvaipayana Vyasa divided the Vedas into three parts. The Rg, Sama, and Yajur Vedas entangle materialistic persons in karma-kanda and create illusions in their understanding of the actual purportof the Vedas. Since the impersonalists do not accept the eternality of distinctions such as great and small, they are unable to accept Sri Vedavyasa as the spiritual master and they therefore forcibly consider him the propounder of their ignorance. Being unable to understand the actual intention of Srimad Vyasa, those covered Buddhists who claim that the Supreme Lord is a product of matter and are thus bereft of His service consider themselves as Brahman, which is devoid of distinctions such as individuality, devotion, and aversion. Srimad Anandatirtha remained a true servant of his spiritual master and became renowned as the topmost follower of Sri Vyasa by establishing a difference of opinion with such persons. In this disciplic succession from Madhva we hear topics of great personalities like Sriman Laksmipati Tirtha and Sri Madhavendra Puripada. Although the tradition of Guru-puja or Vyasa-puja is current among the Mayavadis, or the pancopasakas, in such Vyasa-puja there is a prominence of false ego. Due o the absence of pure devotional service, they can never conduct Sri Vyasa-puja. In the Mayavadi sampradaya the make-show of Vyasa-puja is seen on Guru Purnima day in the month of Asadha (June-July). The Vedas state that the very moment one develops detachment, one will retire from material enjoyment and achieve a taste for the service of the Lord. In this regard there is no consideration of proper or improper time. As soon as the living entity's material enjoyment is vanquished, he approaches an acarya and takes shelter of his lotus feet. Taking shelter of the lotus feet an acarya in this way is the real meaning of the term Vyasa-puja. Sri Vyasa-puja is a prescribed function for all four asramas, but particularly the sannyasis should observe this function. Members of any sampradaya in Aryavarta that accept the teachings of Sri Vyasadeva are famous as vedanugas, or followers of the Vedas. Every year, they all worship their spiritual master on his own?? birthday. The most suitable day for accepting sannyasa isPurnima, the full moon day. The impersonalists and the personalists all worship their spiritual masters. That is why Vyasa-puja is generally celebrated on the full moon day of Asadha, which is considered the appearance day of the spiritual master. Every year on the fifth ??day of the waning moon in the month of Magha (January-February) the servants of Sri Gaudiya Matha observe Sri Vyasa-puja, as a sign of respect. The observance of Sri Vyasa-puja differs in various branches. Since brahmanas of all four asramas who have undergone the prescribed purificatory processes are under the shelter of a spiritual master who represents Sri Vyasa, they more or less regularly worship Sri Vyasadeva as a prescribed duty; but the annual observance of Vyasa-puja is the beginning of worshiping the spiritual master throughout the year. Another name for Sri Vyasa-puja is Sri Guru-pada-padme padyarpana, or "bathing the lotus feet of the spiritual master with five ingredients," or through this process it is made known that the inne desire of the spiritual master is to properly serve the Lord. That is why our well-wishing guide and predecessor spiritual master Srila Thakura Narottama has glorified our primary Guru, Sri Rupa Gosvami, as follows: sri-caitanya-mano-'bhistam sthapitam yena bhu-tale svayam rupah kada mahyam dadati sva-padantikam "When will Srila Rupa Gosvami Prabhupada, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?" The pastimes of distributing love of Krsna by the most merciful Sri Caitanyadeva that Sri Rupa has prescribed to his followers as the remedy for curing the disease of aversion to the service of the Lord are the ideal offerings for Vyasa-puja. TEXT 9 kali haibe paurnamasi vyasera pujana apane bujhiya bala, ya're laya mana" "Tomorrow is the full moon day when Vyasa is worshiped, so consider and inform us what is to be done." TEXT 10 nityananda janilena prabhura ingita hate dhari' anilena srivasa pandita Nityananda understood the Lord's hint and brought Srivasa Pandita forward by the hand. Jagad-guru Sri Nityananda Prabhu enacted the pastimes of a follower in the Sri Madhva-sampradaya as a brahmacari disciple of parivrajakacarya Sri Laksmipati Tirtha. Therefore He understood that since the following day was Purnima, the day renounced persons shave their heads, the day of Vyasa-puja had arrived. When Sri Mahaprabhu saw that Purnima was drawing near, He asked Nityananda Prabhu where Vyasa-puja should be celebrated. Vyasa-puja is observed on the full moon day by renounced persons such as sannyasis and brahmacaris. The term Sri Vyasa-puja indicates the offering of oblations and sraddha to one's predecessor gurus. At that time Sri Gaurasundara was not yet enacting the pastimes of accepting sannyasa. But since Sri Nityananda Prabhu was enacting the pastimes of the most renounced Tirthapada's servant, He was engaged in the pastimes of practicing strict brahmacarya. We find His brahmacari name was "Sri Nityananda Svarupa." From ancient times brahmacari disciples of Tirtha and Asrama sannyasis have beenaddressed as Svarupa. TEXT 11 hasi' bale nityananda,-"suna visvambhara vyasa-puja ei mora vamanara ghara" Nityananda smiled and said, "Please hear, O Visvambhara, My Vyasa-puja will be observed in the house of this brahmana. The phrase vamanara ghara refers to the house or residence of Srivasa. TEXT 12 srivasera prati bale prabhu visvambhara "bada bhara lagila ye tomara upara" Lord Visvambhara said to Srivasa, "This is a great responsibility for you." TEXT 13 pandita balena,-"prabhu kichu nahe bhara tomara prasade sarva gharei amara Srivasa Pandita replied, "O Lord, this is not at all a burden for me. By Your mercy, everything is available in my home. TEXT 14 vastra, mudga, yajna-sutra, ghrta, guya, pana vidhi-yogya yata sajja saba vidyamana "Cloth, mung dahl, brahmana threads, ghee, betel, pan, and whatever else is needed are all there. TEXT 15 paddhati-pustaka matra magiya aniba kali mahabhagya, vyasa-pujana dekhiba" "I only have to borrow a book explaining the procedures. I am most fortunate, for tomorrow I will see the Vyasa-puja." The process for Vyasa-puja differs in the various sannyasa sampradayas. It was decided that the same process of Vyasa-puja that Sri Nityananda Prabhu was accustomed to would be observed in the house of Srivasa. TEXT 16 prita haila mahaprabhu srivasera bole `hari hari' dhvani kare vaisnava-sakale Mahaprabhu was greatly pleased by the words of Srivasa, and all the Vaisnavas began to chant "Hari, Hari." TEXT 17 visvambhara bale,-"suna sripada gosai subha kara, sabe panditera ghara yai" Visvambhara said, "O Sripada Gosani, please listen. Give us permission, and we will all go to Srivasa Pandita's house." TEXT 18 anandita nityananda prabhura vacane sei ksane ajna lai' karila gamane Nityananda was pleased on hearing the Lord's words. Receiving His permission, they all immediately departed. TEXT 19 sarva-gane calila thakura visvambhara rama-krsna vedi' yena gokula-kinkara As Nityananda and Visvambhara went along with Their associates, it appeared that Balarama and Krsna were surrounded by the residents of Gokula. TEXT 20 pravista haila matra srivasa-mandire bada krsnananda haila sabara sarire As soon as they entered the house of Srivasa, everyone was filled with ecstatic love for Krsna. TEXT 21 kapata padila tabe prabhura ajnaya apta-gana vina ara yaite na paya The Lord ordered that the main entrance be closed so that no one other than intimate associates could enter. On entering the house of Srivasa, Sri Gaura and Nityananda ordered that the outside door be closed. Then no one could enter Srivasa's house other than persons who were surrendered to the Lord. All of Sri Gaurasundara's functions would begin with kirtana. That is why the door was closed in order to check those who were ineligible to see the function. TEXT 22 kirtana karite ajna karila thakura uthila kirtana-dhvani, bahya gela dura The Lord gave instructions to begin kirtana. As the sound of that kirtana arose, everyone lost external consciousness. Prior to Vyasa-puja, Sri Gaurasundara ordered the devotees to begin kirtana. No one was allowed to enter Vyasa-puja arena except intimate servants of the Lord. When the devotees began to loudly chant on the Lord's instruction, they lost their various external perception and thoughts. TEXT 23 vyasa-puja-adhivasa-ullasa-kirtana dui prabhu nace, vedi' gaya bhakta-gana In the ecstatic Adhivasa kirtana prior to Vyasa-puja, the two Lords danced as the devotees surrounding Them sang. The devotees were jubilant in anticipation of the Vyasa-puja ceremony. Sri Gaura and Nityananda both began to dance in the kirtana. The devotees surrounded the Lords and expressed their joy through their performance of kirtana. TEXT 24 cira divasera preme caitanya-nitai donhe donha dhyana kari' nace eka thani Caitanya and Nitai are bound by eternal love. They meditated on each other as They danced together. Both Sri Caitanya and Sri Nityananda are eternally bound to each other by love. Each one meditates on the other as They maddly dance together. The Supreme Lord is engaged in meditating on His servant, and the devotee is also engaged in meditating on His worshipable Lord. The word dhyana in this verse does not refer to material thoughts. The dhyana here refers to spiritual absorption; in other words, this absorption is totally devoid of gross material thoughts and full of spiritual pleasure. Just as the material senses acquire the subtle status of an object from the gross world in order to serve the mind, which is the basis of the senses, and thus convert its gross status into a subtle one; leaving aside gross and subtle material enjoyment with the desire for only eternal spiritual objects causes the descent of variegated spiritual pleasure in this world. Material pleasure derived from this world is completely distinct from descended spiritual pleasure. TEXT 25 hunkara karaye keha, keha va garjana keha murcha yaya, keha karaye krandana Someone roared loudly, and someone cried out. Someone fell unconscious, while someone else cried. When spiritual consciousness awakens in the heart of a conditioned soul, the symptoms of ecstatic love manifest in his body. He then loses worldly conceptions and displays symptoms of variegated spiritual pleasure in this world. In order to exhibit this ideal, Sri Gaurasundara, who is the Lord of the fourteen worlds and who is beyond the jurisdiction of material nature, danced with ecstatic love in the company of His associates. It is completely unreasonable to attribute the state of material conditioning on the transcendental pastimes that Vrajendra-nandana personally manifests in this world in order to remove the conditioned souls' darkness of ignorance. When conditioned souls are situated on the path of sadhana, they cannot understand the glorious transcendental nature of the Lord's pastimes. TEXT 26 kampa, sveda, pulakasru, ananda-mucha yata isvarera vikara kahite jani kata I am unable to describe the transformations of love such as shivering, perspiring, hairs standing on end, crying, falling unconscious in ecstasy that the Lord exhibited. TEXT 27 svanubhavanande nace prabhu dui-jana ksane kolakuli kari' karaye krandana As the two Lords danced in Their own ecstasy, They sometimes embraced each other and cried. TEXT 28 donhara carana donhe dharibare caya parama catura donhe keha nahi paya They both tried to catch the other's feet, but They both cleverly avoided being caught. When someone under the control of materialistic false ego touches the feet of a person in the ordinary world, he becomes proud and considers himself great. But since such materialistic false ego is not found among Visnu or the Vaisnavas, they never hesitate to touch each other's feet. The transcendental activities of the Vaisnavas are not subject matters understandable by ordinary proud persons. TEXT 29 parama anande donhe gadagadi yaya apana na jane donhe apana lilaya They both rolled on the ground in ecstasy and forgot Themselves by absorption in Their own pastimes. TEXT 30 bahya dura haila, vasana nahi raya dharaye vaisnava-gana, dharana na yaya They lost all external consciousness, and Their cloth scattered. Though the Vaisnavas tried to pacify Them, they were unable. TEXT 31 ye dharaye tribhuvana, ke dhariba tare maha-matta dui prabhu kirtane vihare Who can hold He who holds the three worlds? The two Lords thus became intoxicated in the happiness of kirtana. Both Sri Gaura and Nityananda are sustainers of all the worlds. Therefore, how will created human beings of this world hold the sustainers of all worlds? TEXT 32 `bola, bola' bali' dake sri-gaurasundara sincita ananda-jale sarva-kalevara Sri Gaurasundara called out, "Chant! Chant!" His entire body was soaked with tears of ecstasy. TEXT 33 cira-dine nityananda pai' abhilase bahya nahi, ananda-sagara-majhe bhase Considering that He had obtained the eternal association of Nityananda, the Lord forgot Himself and floated in an ocean of bliss. The word cira-dina means "eternally." The threefold miseries are present within the material world. In the kingdom of spiritual variegatedness, however, there is an ever-fresh outburst of happiness. TEXT 34 visvambhara nrtya kare ati manohara nija sira lage giya carana-upara Visvambhara's dancing was most enchanting as His head would touch His own feet. TEXT 35 talamala bhumi nityananda-pada-tale bhumi-kampa hena mane vaisnava-sakale The earth trembled under the feet of Nityananda, and all the Vaisnavas thought there was an earthquake. TEXT 36 ei-mata anande nacena dui natha se ullasa kahibare sakti ache kata In this way the two Lords danced in ecstasy. Who has the power to describe Their jubilation? TEXT 37 nityananda prakasite prabhu visvambhara balarama-bhave uthe khattara upara In order to reveal the glories of Nityananda, Lord Visvambhara became absorbed in the mood of Balarama and sat on the throne. Although Visvambhara is not Baladeva-tattva, He accepted the mood of Baladeva, who is His expansion, and sat on the throne. Sri Nityananda is Baladeva-tattva; therefore, in order to exhibit the pastimes performed by Baladeva-tattva, the Lord, who is the orginal Personality of Godhead, Vrajendra-nandana, enacted the pastime of becoming absorbed in the mood of Baladeva. TEXT 38 maha-matta haila prabhu balarama-bhave `mada ana, mada ana', bali' ghana dake The Lord became intoxicated by the mood of Balarama and repeatedly demanded, "Bring wine. Bring wine." TEXT 39 nityananda-prati bale sri-gaurasundara jhata deha' more hala-musala satvara Sri Gaurasundara said to Nityananda, "Quickly give Me Your plow and club." TEXT 40 paiya prabhura ajna prabhu nityananda kare dila, kara pati' laila gauracandra Being instructed by the Lord, Nityananda offered these in the hands of Gauracandra, who accepted them. Receiving Sri Gaurahari's instruction, Nityananda Prabhu placed the requested club and plow in the hands of Sri Gaurasundara and Sri Gaurasundara accepted them in His hands. TEXT 41 kara dekhe keha, ara kichui na dekhe keha va dekhila hala-musala pratyakse Some persons saw nothing other than Their hands, while others directly saw the plow and club. Some of the audience did not directly see the plow and club but saw only an empty-handed exchange. Yet there were others who directly saw the exchange of plow and club. TEXT 42 yare krpa kare, sei thakure se jane dekhile o sakti nahi kahite kathane Only one who is favored by the Lord can know Him. Others, even if they see, they cannot explain. In the Brahma-tarka it is stated: pasyamano 'pi tu harim na tu vetti kathancana vetti kincit prasadena harer atha guros tatha "Even if a person sees Lord Hari, he cannot understand Him. One can understand the Lord only by the mercy of Sri Hari and the spiritual master." In the Srimad Bhagavatam (10.14.29) it is stated: athapi te deva padambuja-dvaya- prasada-lesanugrhita eva hi janati tattvam bhagavan-mahimno na canya eko 'pi ciram vicinvan "My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years." In the Padma Purana, Uttara-khanda, Chapter 15, it is said: caksur vina yatha dipam yatha darpanam eva ca samipastham na pasyanti tatha visnum bahirmukhah "As a blind person cannot see anything even with the help of a lamp or a mirror, persons who are averse to Lord Visnu cannot see Him even if He stands before them." TEXT 43 e bada nigudha katha keha matra jane nityananda vyakta sei sarva-jana-sthane This topic is most confidential and known only to a few persons who know the glories of Nityananda. TEXT 44-45 nityananda-sthane hala-musala laiya `varuni' `varuni' prabhu dake matta hana karo buddhi nahi sphure, na bujhe upaya anyonye sabara vadana sabe caya After accepting the plow and club from Nityananda, the Lord was overwhelmed and called for Varuni. Everyone was speechless and confused as they looked at each other. After receiving the Baladeva's plow and club from Nityananda, Gauracandra loudly called for wine by uttering the words, "Varuni, Varuni." The surrounding audience could not understand what was to be given in response to the Lord's request for Varuni. Moreover the devotees could not understand why Sri Gauracandra was asking Nityananda for wine. Thus they were struck with wonder and simply looked at each other. TEXT 46 yukati karaye sabe manete bhaviya ghata bhari' ganga-jala sabe dila laiya After careful consideration, they offered the Lord a pitcher of Ganges water. TEXT 47 sarva-gane dei jala, prabhu kare pana satya yena kadambari piye, hena jnana All the devotees offered water, and the Lord drank. It appeared as though Lord Balarama Himself was drinking. The word kadambari means (ku-"blue" + ambara-"clothes") "He whose clothing is blue,"?? kadambara (Balarama), or "a type of wine made from mollasses. TEXT 48 catur-dike rama-stuti pade bhakta-gana `nada', nada', `nada' prabhu bale anuksana The devotees on all sides offered prayers in glorification of Balarama as the Lord constantly called, "Nada, Nada." The phrase rama-stuti refers to prayers in glorification of Balarama. For a description of the word nada one should see the purport to Madhya-khanda, Chapter 2, verse 264. TEXT 49 saghane dhulaya sira, `nada', `nada' bale nadara sandarbha keha na bujhe sakale The Lord vigorously shook His head while calling, "Nada, Nada," but no one understood the actual meaning of the word Nada. The word sandarbha means "purport," "confidential meaning," or "mystery." It is stated: "Those statements that reveal a most confidential meaning, that are the essence of a subject, and that give various meanings to understand a subject matter are known by learned scholars as sandarbha." TEXT 50 sabe balilena,-"prabhu, `nada' bala kare?" prabhu bale,-"ailun muni yahara hunkare Everyone inquired, "O Lord, who is this Nada You are calling?" The Lord replied, "He by whose loud cries I came. TEXT 51 `advaita acarya' bali' katha kaha ya'ra sei `nada' lagi mora ei avatara "This incarnation of Mine was induced by Nada, whom you all call Advaita Acarya. TEXT 52 mohare anila nada vaikuntha thakiya niscinte rahila giya haridasa laina "Nada has brought Me from Vaikuntha, but now He is living free from all cares with Haridasa. TEXT 53 sankirtana-arambhe mohara avatara ghare ghare karimu kirtana-paracara "I have descended to inaugurate the sankirtana movement, by which I will preach the chanting of the holy names in each and every house. In the Saura Purana it is stated: svarna gaurah sudirghangas tri-srota-tira-sambhavah dayaluh kirtana-grahi bhavisyami kalau yuge "In the beginning of Kali-yuga I will appear in Navadvipa on the bank of the Ganges in an enchanting golden form with arms that stretch to the knees, and out of My causeless I will inaugurate the sankirtana movement." It is also stated in the Srimad Bhagavatam (11.5.32): krsna-varnam tvisakrsnam sangopangastra-parsadam yajnaih sankirtana-prayair yajanti hi su-medhasah "In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Krsna. Although His complexion is not blackish, He is Krsna Himself. He is accompanied by His associates, servants, weapons and confidential companions." TEXT 54-55 vidya-dhana-kula-jnana-tapasyara made mora bhakta-sthane yara ache aparadhe se adhama sabare na dimu prema-yoga nagariya prati dimu brahmadira bhoga" "I will not award love of God to those fallen souls who have offended My devotees because they are proud of their education, wealth, high birth, knowledge, and austerities. Otherwise I will give everyone that which persons like Lord Brahma enjoy." Persons who are overwhelmed with pride due to education, wealth, high birth, scriptural knowledge, and austerities naturally commit offenses to the devotees of the Lord. Since they are vaisnava-aparadhis, they are not eligible to attain love of Krsna. I will distribute love of God that is available to personalities like Lord Brahma to each and every resident of Sri Mayapur-Navadvipa. The demigods are more dear to the Lord than the human beings. The mundane posts of the demigods are not their constitutional identities. All the demigods engage in worshiping the Supreme Lord, and their superiority and inferiority depends on the extent of their love for the Supreme Lord. The Sri-sampradaya originated from Laksmidevi, the Brahma-Madhva-sampradaya originated from the four-headed Brahma, the Visnusvami-sampradaya originated from Rudradeva, and the Nimbarka-sampradaya originated from the four Kumaras. These demigods who are sampradaya acaryas are not devotees of the Lord simply on the merit of their posts. Their worsip of the Lord has been proved by their activities as founding gurus of their respective sampradayas. Although according to the vision of the materialists, they are related to material enjoyment; the unadulterated service of Hari is their constitutional duty. In the Srimad Bhagavatam (1.8.26) it is stated: janmaisvarya-sruta-sribhir edhamana-madah puman naivarhaty abhidhatum vai tvam akincana-gocaram "My Lord, Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of [material] progress, trying to improve himself with respectable parentage, great opulence, high education and bodily beauty, cannot approach You with sincere feeling." In this statement of Queen Kunti it is understood that janma refers to the pride of high birth; aisvarya refers to the pride of wealth; sruta refers to the pride of knowledge, education, and austerity; and sri refers to the pride of education, wealth, high birth, knowledge, and austerity. Love and devotion is achieved through the chanting of the holy names of Hari. Therefore those with a predominance of pride born of high birth, wealth, knowledge, and beauty do not have a taste for taking shelter of the Supreme Lord by chanting His names and, as a result, they do not obtain devotional service; and??, due to being freed from the control of mundane pride, the materially exhausted Vaisnavas have a natural taste for chanting he names of Krsna. Proud persons' natural tendency to commit offenses at the feet of Vaisnavas is part of their inherent charateristics. Love of God is the only enjoyment for personalities such as Lord Brahma. TEXT 56 suniya anande bhase sarva-bhakta-gana ksaneke susthira haila sri-sacinandana On hearing the Lord's statement, all the devotees floated in bliss. After a while Sri Sacinandana became pacified. TEXT 57 `ki cancalya karilana'-prabhu jijnasaya bhakta-saba bale,-"kichu upadhika naya" The Lord then asked, "Have I been restless?" The devotees replied, "Not particularly." After speaking in this way and considering the qualification of the audience, Sri Gaurahari asked them, "Did you find any arogance in My speech?" The devotees replied, "You neither said anything unrelated to the Absolute Truth nor any topics dealing with gross and subtle designations. Generally every living entity is absorbed in temporary gross and subtle topics of this visible world. But Your words give eternal knowledge and bliss; they are the Absolute Truth without material designations." TEXT 58 sabare karena prabhu prema-alingana "aparadha mora na laiba sarva-ksana" The Lord lovingly embraced everyone and said, "Please do not ever be offended by My behavior."?? TEXT 59 hase sarva-bhakta-gana prabhura kathaya nityananda-mahaprabhu gadagadi yaya On hearing the Lord's words, all the devotees smiled. Then Nityananda and Mahaprabhu rolled about on the ground. TEXT 60 sambarana nahe nityanandera avesa prema-rase vihvala haila prabhu `sesa' Nityananda, who is nondifferent from Sesa, could not control His ecstatic mood and became overwhelmed in the mellows of loving devotion. That Nityananda Prabhu whose plenary portion is the incarnation of Lord Visnu known as Sesa has been addressed here as Sesa. Since the portion is included in the whole, or since both the whole and portion are visnu-tattva, there has been no contradiction by addressing Nityananda Prabhu as Sesa. In Sri Caitanya-caritamrta (Adi 5.124-125) it is stated: "He is thus called Lord Sesa, for He has attained the ultimate end of servitude to Krsna. He takes many forms for the service of Krsna, and thus He serves the Lord. That person of whom Lord Ananta is a kala, or part of a plenary part, is Lord Nityananda Prabhu. Who, therefore, can know the pastimes of Lord Nityananda?" TEXT 61 ksane hase, ksane kande, ksane digambara balya-bhave purna haila sarva-kalevara Sometimes He laughed, sometimes He cried, and sometimes He remained naked. His entire body was filled with the nature of a child. TEXT 62 kothaya thakila danda, kotha kamandulu kotha va vasana gela, nahi adi-mula Where was His danda, where was His waterpot, and where were His clothes? He kept nothing at all.??see purusot? TEXT 63 cancala haila nityananda mahadhira apane dhariya prabhu karilena sthira The most grave Nityananda became restless, but the Lord personally pacified Him. TEXT 64 caitanyera vacana-ankusa sabe mane nityananda-matta-simha ara nahi jane The maddened lionlike Nityananda is controlled by the iron rodlike words of Lord Caitanya, not by the words of anyone else. The word ankusa refers to an iron rod for controlling maddened elephants. Since the iron rod in the form of Sri Caitanyadeva's vacana, or words, refines the madness and licentiousness of the living entities, His words have been described herein as vacana-ankusa. TEXT 65 "sthira hao, kali pujibare caha vyasa" sthira karaiya prabhu gela nija-vasa "Be calm, tomorrow You must worship Vyasadeva." Speaking in this way, the Lord returned home. TEXT 66 bhakta-gana calilena apanara ghare nityananda rahilena srivasa-mandire All the devotees then returned to their own homes, and Nityananda remained in the house of Srivasa. TEXT 67 katho ratre nityananda hunkara kariya nija-danda-kamandalu phelila bhangiya In the dead of that night, Nityananda suddenly roared loudly and broke His danda and kamandalu. The word kamandalu refers to a waterpot used by both sannyasis and brahmacaris. The householders have numerous pots in order to isolate purity from impurity. The sannyasis, however, have only one pot, a kamandalu. They are compelled use this pot for all kinds of activities. According to the scriptures, the sannyasis' pot is an alabu, or pot made from an ash gourd. Since the brahmacari's duty is to serve the sannyasi, he must carry the kamandalu of his guru. The upakurvana-brahmacaris, who marry after completing their vow, reside in a particular asrama in which they study under a grhastha teacher. A brahmacari is supposed to carry the kamandalu of a parivrajaka-sannyasi. According to the opinion of some persons, since Sri Nityananda Svarupa lived as a brahmacari with Sri Laksmipati Tirtha, He had a kamandalu and a brahmacari danda (made from either kadira, palasa, or bamboo). According to others, Sri Nityananda Prabhu traveled as a brahmacari with Sri Madhavendra Puripada. At present, the brahmacari disciples f the Tirtha and Asrama sannyasis are known as Svarupa. The brahmacari disciples of Sarasvati, Bharati, and Puri sannyasis are known as Caitanya. The brahmacari name of Nityananda Prabhu was Svarupa. Since Svarupa is the brahmacari name of a Tirtha sannyasi's disciple, some people consider Him a follower of Laksmipati Tirtha rather than a follower of Madhavendra Puri. Generally the danda is of two of kinds-ekadanda or tridanda (see Adi-khanda, Chapter 1, verse 157, and Adi-khanda, Chapter 2, verse 162). Sri Nityananda Prabhu manifested His arrogance by braking His own danda and kamandalu prior to Vyasa-puja. One who experiences transformations of ecstatic love completely abandons the ingredients and external formalities of vaidhi-bhakti, or regulative devotional service. But if one creates disturbances by acting like an ecade paka<$FThe green jackfruit is called ecade. Sometimes this green jackfruit becomes prematurely paka, or ripe, and then can neither be used as subji or fruit. In other words, it is useless.>, then he cannot be identified as a rasika, or expert in transcendental mellows. TEXT 68 ke bujhaye isvarera caritra akhanda kene bhangilena nija kamandalu-danda Who can understand the unlimited characteristics of the Supreme Lord? Why did He break His danda and kamandalu? Many people have different ideas about why Sri Nityananda Prabhu broke His own danda and kamandalu. But we have to consider the degree of consistency between the imagination of ordinary people and the real purpose of Nityananda Prabhu. Some people say that there is no need for rules and symbols in the worship of the Lord and that these are actually impediments on the path of raga, or attachment. Others say that if an unqualified person breaks the rules and symbols, considering them obstacles on the path of raga, he will simply create disturbances. It is stated: sruti-smrti-puranadi- pancaratra-vidhim vina aikantiki harer bhaktir utpatayaiva kalpate "Devotional service of the Lord that ignores the authorized Vedic literatures like the Upanisads, Puranas and Narada-pancaratra is simply an unnecessary disturbance in society." Since accepting the brahmacari symbols by an avadhuta paramahamsa like Sri Nityananda Prabhu from a sannyasi on the regulative platform will create various speculations unfavorable to devotional service, Lord Nityananda Prabhu, who is beyond all rules and regulations of varnasrama, eliminated these insignficant formalities. But those who due to aborption in matter try to imitate and expand their own glories by engaging in activities beyond their qualification can never achieve any auspiciousness by such acts. All unqualified persons are not qualified. In the Srimad Bhagavatam (10.33.30) it is stated: naitat samacarej jatu manasapi hy anisvarah vinasyaty acaran maudhyad yatharudro 'bdhi-jam visam "One who is not a great controller should never imitate the behavior of ruling personalities, even mentally. If out of foolishness an ordinary person does imitate such behavior, he will simply destroy himself, just as a person who is not Rudra would destroy himself if he tried to drink an ocean of poison." One should be careful not to disregard this instruction. Elsewhere in the Srimad Bhagavatam (10.14.21) it is stated: ko vetti bhuman bhagavan paratman yogesvarotir bhavatas tri-lokyam kva va katham va kati va kadeti vistarayan kridasi yoga-mayam "O supreme great one! O Supreme Personality of Godhead! O Supersoul, master of all mystic power! Your pastimes are taking place continuously in these three worlds, but who can estimate where, how and when You are employing Your spiritual energy and performing these innumerable pastimes? No one can understand the mystery of how Your spiritual energy acts." TEXT 69 prabhate uthiya dekhe ramai pandita bhanga danda-kamandalu dekhiya vismita Early the next morning Ramai Pandita was astonished on seeing the broken danda and kamandalu. TEXT 70 panditera sthane kahilena tata-ksane srivasa balena,-"yao thakurera sthane" He immediately informed Srivasa Pandita, who told him, "Go and inform the Lord." The phrase thakurera sthane means "to Sri Gaurasundara." TEXT 71 ramaira mukhe suni' aila thakura bahya nahi, nityananda hasena pracura Being informed by Ramai, the Lord came there and found Nityananda ??profusely laughing TEXT 72 danda lailena prabhu sri-haste tuliya calilena ganga-snane nityananda laina The Lord picked up the broken danda with His own hands and went with Nityananda to take bath in the Ganges. TEXT 73 srivasadi sabai calila ganga-snane danda thuilena prabhu gangaya apane Accompanied by the devotees headed by Srivasa, the Lord went to the Ganges and put the broken danda in the water. Mahaprabhu personally threw Nityananda Svarupa's danda in the Ganges. TEXT 74 cancala sri-nityananda na mane vacana tabe eka-bara prabhu karaye tarjana The restless Nityananda did not listen to anyone. That is why the Lord sometimes admonished Him. TEXT 75 kumbhira dekhiya ta're dharibare yaya gadadhara srinivasa kare `haya haya' When Nityananda saw a crocodile, He attempted to catch it. Gadadhara and Srinivasa exclaimed, "Alas, alas!" TEXT 76 santare gangara majhe nirbhaya sarira caitanyera vakye matra kichu haya sthira He fearlessly swam through the waters of the Ganges, but He was somewhat pacified by Caitanya's words. TEXT 77 nityananda-prati daki' bale visvambhara "vyasa-puja asi' jhata karaha satvara" Visvambhara called to Nityananda, "Come quickly and celebrate Vyasa-puja." TEXT 78 suniya prabhura vakya uthila takhane snana kari' grhe ailena prabhu-sane Hearing the Lord's words, Nityananda completed His bath and returned to the house with the Lord. TEXT 79 asiya milila saba-bhagavata-gana niravadhi `krsna', `krsna' kariche kirtana All the devotees gradually assembled together and began to incessantly chant the names of Krsna. TEXT 80 srivasa pandita vyasa-pujara acarya caitanyera ajnaya karena sarva-karya Srivasa Pandita was appointed the head priest, and on Lord Caitanya's instructions, he completed all formalities. TEXT 81 madhura madhura sabe karena kirtana srivasa-mandira haila vaikuntha-bhavana Everyone chanted so sweetly that the house of Srivasa was transformed into Vaikuntha. TEXT 82 sarva-sastra-jnata sei thakura pandita karila sakala karya ye vidhi-bodhita Srivasa Pandita was conversant with all scriptures. He performed all the activities according to injunction. Srivasa Pandita acted as the head priest for the Vyasa-puja. He properly performed all the necessary functions. Srivasa Pandita was most learned in the scriptures. His house is directly Vaikuntha. Profuse kirtana was performed there. TEXT 83 divya-gandha sahita sundara vana-mala nityananda hate diya kahite lagila He placed an attractive garland of forest flowers in the hand of Nityananda and spoke to Him. TEXT 84 "suna suna nityananda, ei mala dhara vacana padiya vyasadeve namaskara' "O Nityananda, please listen. After reciting the appropriate mantras, offer this garland and Your obeisances to Vyasadeva. Srivasa Pandita placed a fragrant garland of forest flowers in the hand of Nityananda and asked Him to offer obeisances to Vyasa. TEXT 85 sastra-vidhi ache mala apane se diba vyasa tusta haile sarva abhista paiba "It is the injunction of the scriptures that one should personally offer a garland to Vyasadeva, for if Vyasadeva is pleased all Your desires will be fulfilled." TEXT 86 yata sune nityananda-kare, `haya haya' kisera vacana-patha prabodha na laya After hearing what Srivasa said, Nityananda replied, "Yes. Yes." But He did not know which mantras He should recite. TEXT 87 kiba bale dhire dhire bujhana na yaya mala hate kari' punah cari-dike caya He murmurred something that no one could understand. Holding the garland in His hands, He looked all around. TEXT 88 prabhure dakiya bale srivasa udara "na pujena vyasa ei sripada tomara" Thereafter the magnanimous Srivasa informed the Lord, "Look, Your Sripada is not worshiping Vyasa." TEXT 89 srivasera vakya suni' prabhu visvambhara dhaiya sammukhe prabhu aila satvara On hearing Srivasa's words, Lord Visvambhara came quickly before Nityananda. TEXT 90 prabhu bale,-"nityananda sunaha vacana mala diya kara jhata vyasera pujana" The Lord said, "O Nityananda, please hear Me. Quickly offer the garland and worship Vyasadeva." TEXT 91 dekhilena nityananda prabhu visvambhara mala tuli' dila tan'ra mastaka-upara As Nityananda saw Lord Visvambhara standing before Him, He placed the garland on His head. Sri Nityananda was not inspired by the words of Srivasa, so He held the garland in His hands, murmurred something, and looked all around. When Nityananda neglected to offer His obeisances and the garland to Sri Vyasa and Srivasa informed Mahaprabhu about this, Mahaprabhu instructed Nityananda Prabhu to worship Sri Vyasa with the garland. Thereafter Mahaprabhu saw Nityananda place the garland on His head. In this way Sri Nityananda completed Vyasa-puja by offering a garland to that personality from whom everything emanates and whose empowered incarnation is Sri Vyasa. All expansions, incarnations, energies, and devotees are included within Lord Sri Caitanyadeva. Therefore, according to the consideration of the two verses, yatha taror mula-nisecanena and sattvam visuddham vasudeva-sabditam<$Fyatha taror mula-nisecanena trpyanti tat-skandha-bhujopasakhah pranopaharac ca yathendriyanam tathaiva sarvarhanam acyutejya "By giving water to the root of a tree one satisfies its branches, twigs and leaves, and by supplying food to the stomach one satisfies all the senses of the body. Similarly, by engaging in the transcendental service of the Supreme Lord one automatically satisfies all the demigods and all other living entities." sattvam visuddham vasudeva-sabditam yad iyate tatra puman apavrtah sattve ca tasmin bhagavan vasudevo hy adhoksajo me namasa vidhiyate "I am always engaged in offering obeisances to Lord Vasudeva in pure Krsna consciousness. Krsna consciousness is always pure consciousness, in which the Supreme Personality of Godhead, known as Vasudeva, is revealed without any covering.>, by worshiping Sri Caitanyadeva, who is the original source of everything, all spiritual masters are automatically worshiped. Also, in describing the chain of disciplic succession, the scriptures state: "Lord Brahma, the creator of the universe became the disciple of the Supreme Personality of Godhead, Sri Krsna. Brahma's disciple was Narada. Narada's disciple was Vyasa. The famous Madhvacarya personally received initiation from Vyasa. Madhvacarya's disciple was the exalted Padmanabhacarya. Padmanabhacarya's disciple was Narahari. Narahari's disciple was Madhava. Madhava's disciple was Aksobhya. Aksobhya's disciple was Jayatirtha, whose disciple was Jnanasindhu. Jnanasindhu's disciple was Mahanidhi, whose disciple was Vidyanidhi. Vidyanidhi's disciple was Rajendra, whose disiple was Jayadharma Muni. A disciple of Jayadharma was Purusottama, whose disciple was Vyasatirtha. Vyasatirtha's disciple was Sriman Laksmipati, who was like a great reservoir of the nectar of devotional service. Laksmipati's disciple was Madhavendra Puri, a great preacher of devotional service. Among Madhavendra Puri's disciples were Sriman Isvara Puri, Advaita Acarya, and Nityananda Prabhu. I worship Lord Caitanya, who accepted Sriman Isvara Puri as His spiritual master." TEXT 92 cancara cikure mala subhe ati bhala chaya bhuja visvambhara haila tat-kala The garland looked most enchanting upon the curly hair of the Lord. At that time Visvambhara manifested His six-armed form. TEXT 93 sankha, cakra, gada, padma, sri-hala-musala dekhiya murchita haila nitai vihvala On seeing the conch, disc, club, lotus, plow, and musala, Nitai was overwhelmed and fell unconscious. Being garlanded by Nityananda, Sri Caitanyadeva displayed His six-armed form. In His six hands He held the conch, disc, club, lotus, plow, and musala. Upon seeing this, Nityananda fell unconscious in ecstasy. TEXT 94 sad-bhuja dekhi' murcha paila nitai padila prthivi-tale-dhatu-matra nai As soon as Nitai saw the six-armed form, He fell unconscious to the ground with no symptoms of life. TEXT 95 bhaya pailena saba-vaisnavera gana "raksa krsna, raksa krsna", karena smarana All the Vaisnavas became frightened and prayed, "O Krsna, please protect Him. O Krsna, please protect Him." TEXT 96 hunkara karena jagannathera nandana kakse tali dei' ghana visala garjana The son of Jagannatha roared loudly and repeatedly slapped His sides. TEXT 97-98 murcha gela nityananda sad-bhuja dekhiya apane caitanya tole gaya hata diya "utha utha nityananda, sthira kara cita sankirtana sunaha tomara samihita When Nityananda fell unconscious on seeing the six-armed form, Caitanya personally picked Him up with His own hands and said, "O Nityananda, get up and steady Your mind. Listen to the congregational chanting that You have begun. When Nityananda Prabhu fell unconscious on seeing the six-armed form of Sri Gaurasundara, Mahaprabhu picked Him up and said, "Steady Your mind and hear the sankirtana inaugurated by You." TEXT 99 ye kirtana nimitta tomara avatara se tomara siddha haila, kiba caha ara? "The kirtana for which You have incarnated to inaugurate is going on before You. What more do You want? "Since there is a famine of Hari's glorification in this world, You have incarnated from Goloka to glorify Hari and induce other to glorify Hari. That act is now fulfilled, so what further prayer?? do You have." TEXT 100 tomara se prema-bhakti, tumi prema-maya vina tumi dile karo bhakti nahi haya "Loving devotional service belongs to You, for You are the personification of ecstatic love. Unless You distribute this devotional service, no one can possess it. "You are the foremost amongst devotees and most dear to Mukunda. No one is able to achieve the Lord's service without Your mercy. The wealth of love and devotion belongs to You alone. You are directly the personification of the Lord's service." TEXT 101 apana sambari' utha, nija-jana caha yahare tomara iccha, tahare vilaha "Please control Yourself and get up. Glance mercifully on Your intimate associates and distribute this wealth to whomever You desire. "You have become overwhelmed with ecstatic love and forgotten Yourself. But now control Your loving sentiments and distribute this love to anyone You desire. Please glance mercifully on Your subordinates." TEXT 102 tilardheka tomare yahara dvesa rahe bhajile o se amara priya kabhu nahe" "Anyone who maintains the slightest envy of You is never dear to Me even if he worships Me." "O Nityananda, if a person has the slightest distaste for You and if under the influence of this he becomes envious of Your service, then even though such a person worships Me, I can never regard him." TEXT 103 paila caitanya nitai prabhura vacane haila ananda-maya sad-bhuja-darsane Nitai regained consciousness by the Lord's words. He became filled with ecstasy on seeing the six-armed form. By the words of Sriman Mahaprabhu, Nityananda regained external consciousness. He became absorbed in bliss on seeing the six-armed form of Sri Gaurasundara. TEXT 104 ye ananta-hrdaye vaisena gauracandra sei prabhu avismaya jana nityananda Know for certain that Ananta in whose heart Gauracandra resides is nondifferent from Nityananda. That Anantadeva in whose heart Gauracandra resides is none other than Nityananda. There is no cause for astonishment or doubt in this regard. Know beyond doubt that Sri Nityananda Prabhu is Balarama. TEXT 105 chaya-bhuja-drsti tane kon adbhuta avatara-anurupa e saba kautuka The manifestation of the Lord's six-armed form is not astonishing, for all such manifestations are simply pastimes of His various incarnations. Sri Nityananda Prabhu's darsana of Gaurasundara's six-armed form is not at all surprising. Such remarkable forms are manifest according to the requirement of Gaura's pastimes. Sri Gaurasundara is the source of all incarnations. Therefore for Him to hold the plow and club of His expansion and the four weapons of His Visnu form is not at all amazing. Sri Nityananda Prabhu is capable of seeing His own plow and club and the four weapons such as the conch and disc within the Lord, who is the origin of all visnu-tattvas. That is why Srila Kaviraja Gosvami has acknowledged that the name Krsna Caitanya includes svayam-rupa, prakasa, avatara, etc. The prakasa, or expansion, the avatara, or incarnation, the saktis, or energies, and the bhaktas, or devotees, are not separate from the svayam-rupa, or original Personality of Godhead. Within Krsna Caitanya all of them are individually included with simultaneously distinct characteristics??. In order to exhibit this acintya bhedabheda philosophy in His Gaura-lila, the Lord isplayed His six-armed form to Sri Nityananda Prabhu. TEXT 106 raghunatha-prabhu yena pinda-dana kaila pratyaksa haiya taha dasaratha laila When Lord Ramacandra offered oblations to His father, Dasaratha, he directly accepted them. When Ramacandra during His pastimes offered oblations to His father, Dasaratha, His father personally came and accepted them. In the same way, when Sri Nityananda Prabhu offered the garland in worship of Sri Gaurasundara, He saw the Lord as having six arms. TEXT 107 se yadi adbhuta, tabe eho adabhuta niscaya sakala ei krsnera kautuka If that was wonderful, then this is also. Know for certain that they are all Krsna's sporting pastimes. If Dasaratha's acceptance of oblations from Ramacandra can create astonishment in ordinary people, then why shouldn't this incident also create astonishment? These are all Krsna's transcendental pastimes. TEXT 108 nityananda-svarupera svabhava sarvatha tilardheka dasya-bhava na haya anyatha The natural characteristic of Nityananda Svarupa is that He cannot give up the mood of servitorship for even a moment. In His pastimes of as spontaneous servant, Sri Nityananda Svarupa is never devoid of the mentality of service to the Lord for even a fraction of a second. He constantly serves Gaurasundara in all respects and does not endeavor for anything else. This is confirmed in Caitanya-caritamrta (Adi 5.120) as follows: "He knows nothing but service to Lord Krsna." TEXT 109 laksmanera svabhava ye hena anuksana sita-vallabhera dasya mana-prana-dhana The spontaneous characteristic of Laksmana is to always serve the beloved Lord of Sita with His mind, life, and wealth. Just as Laksmana exhibits eternal spontaneous service propensities for Ramacandra, the beloved Lord of Sita, Nityananda also exhibits constant uninterrupted endeavors for the service of Lord Gauracandra. TEXT 110 ei-mata nityananda-svarupera mana caitanya-candrera dasye prita anuksana In this way the mind of Nityananda Svarupa is always pleased in the service of Sri Caitanya Candra. TEXT 110 ei-mata nityananda-svarupera mana caitanya-candrera dasye prita anuksana In this way the mind of Nityananda Svarupa is always pleased in the service of Sri Caitanya Candra. TEXT 111 yadyapiha ananta isvara nirasraya srsti-sthiti-pralayera hetu jagan-maya Although He is the unlimited, self-reliant controller, He is the cause of universal creation, maintenance, and annihilation. Although Lord Visnu is without limit, He is the Lord of all and not fit for accepting subordination to any other object. He enters into all universes and establishes Himself as the cause of their creation, maintenance, and annihilation. TEXT 112 sarva-srsti-tirobhava ye samaye haya takhana o ananta-rupa `satya' vede kaya It is stated in the Vedas that at the time of final dissolution the Lord remains in His form of Ananta. The Vedic literatures describe that He is the unlimited, self-reliant controller, who enters into all universes and who is the only cause of creation, maintenance, and annihilation of this visible world; nevertheless, in order to create, maintain, and annihilate, He manifests His forms of Ananta in this world. TEXT 113 tathapiha sri-ananta-devera svabhava niravadhi prema-dasya-bhave anuraga Still, the natural characteristic of Sri Anantadeva is constantly remain attached to the loving service of the Lord. Although from the material point of view He manifests the characteristic of being subordinate to the Lord, He always remains situated in the mood of servant and object of service. His constitutional position is never distorted by giving up the worship of His worshipable Lord. TEXT 114 yuge yuge prati avatare avatare svabhava tanhara dasya, bujhaha vicare Consider carefully how in every yuga and every incarnation it is His natural characteristic to remain the servant of the Lord. TEXT 115 sri-laksmana-avatare anuja haiya niravadhi sevena ananta, dasya paiya In His incarnation as Laksmana, Ananta is the younger brother, always engaged in serving the Lord. TEXT 116 anna-pani-nidra chadi' sri-rama-carana seviya o akanksa na pure anuksana Although He gave up eating, drinking, and sleeping to constantly serve the lotus feet of Sri Rama, He was still unsatiated. Sri Laksmana gave up drinking, eating, and sleeping and constantly remained busy in the service of Sri Ramacandra, yet He considered His service inadequate. Laksmana's desire to serve Sri Rama is never satiated; so expansive was His service attitude. TEXT 117 jyestha haiya o balarama-avatare dasya-yoga kabhu na chadilena antare Although in His incarnation as Balarama He was the elder brother, He never gave up the mood of service from His heart. As the younger brother of Sri Rama, Their relationship as servant and object of service was not incongruous from the material viewpoint; but although as the elder brother of Krsna He was the object of respect, He nevertheless always maintained the attitude of a subordinate servant. In the Caitanya-caritamrta (Adi 5.135-137) it is stated: "Sometimes He serves Lord Caitanya as His guru, sometimes as His friend and sometimes as His servant, just as Lord Balarama played with Lord Krsna in these three different modes in Vraja. Playing like a bull, Lord Balarama fights with Krsna head to head. And sometimes Lord Krsna massages the feet of Lord Balarama. He considers Himself a servant and knows Krsna to be His master. Thus He regards Himself as a fragment of His plenary portion." TEXT 118 `svami' kari' sabde se balena krsna prati bhakti vina kakhana na haya anya mati He addresses Krsna as Svami, or Lord. His mind never deviates from devotional service. Sri Baladeva Prabhu addresses Krsna as Svami, or Lord. Balarama does not think of anything other than the service of Krsna. TEXT 119 sei prabhu apane ananta mahasaya nityananda mahaprabhu janiha niscaya Know for certain that the Lord who is known as Ananta is nondifferent from Nityananda. One should know that He who serves the Lord as Ananta is Nityananda, and one should know that the Lord who accepts the eternal service of His servant, Nityananda, is Caitanya Mahaprabhu. See Caitanya-caritamrta (Adi 7.14). TEXT 120 ihate ye nityananda-balarama prati bheda-drsti hena kare, sei mudha-mati Therefore anyone who discrminates between Nityananda and Balarama is certainly a fool. Sri Nityananda Prabhu is directly Lord Balarama. It is to be understood that the intelligence of one who considers Nityananda Prabhu as different from Balarama is polluted by the influence of the illusory energy. TEXT 121 seva-vigrahera prati anadara yara visnu-sthane aparadha sarvatha tahara One who disrespects the servitor Personality of Godhead certainly commits an offense to Lord Visnu. The worshipable object is called the sevya-vigraha, or the object of service. One who serves that worshipable object is called the servitor Personality of Godhead. Svayam-rupa Vrajendra-nandana is the eternal object of worship, and svayam-prakasa Baladeva is the eternal abode of worship. In the language of those who write alankara-sastra, Krsna is called the visaya-vigraha, or object of worship, and His energies headed by Baladeva are called asraya-vigrahas or sevaka-vigrahas, abodes of worship. One who respects the sevya-vigraha while disrespecting the sevaka-vigraha can never please the sevya-vigraha; rather he becomes an obect of neglect and falls in the mire of offense. In the Adi Purana it is stated: ye me bhakta-janah partha na me bhaktas ca te janah mad bhaktanam ca ye bhaktas te me bhaktatamah matah "My dear Partha, those who claim to be My devotees are not My devotees, but those who claim to be devotees of My devotees are actually My devotees." TEXT 122 brahma-mahesvara-vandya yadyapi kamala tabu tanra svabhava carana-seva-khela Although Kamala, the goddess of fortune, is worshiped by Brahma and Siva, her natural tendency is to serve the lotus feet of the Lord. Svayam-prakasa Baladeva Prabhu manifests His form of Sankarsana as well as various Visnu forms and accepts worship from others, yet His service attitude remains undisturbed. In order support this statement, the author gives the example of Laksmidevi. Service to Krsna is also the natural tendency of Laksmi, who is worshiped by Brahma and Siva. Although Laksmidevi is respected by the four-headed Brahma and the annihilator Lord Siva, she remains engaged in the service of the Lord. In the Srimad Bhagavatam (3.15.21) it is stated: "The ladies in the Vaikuntha planets are as beautiful as the goddess of fortune herself. Such transcendentally beautiful ladies, their hands playing with lotuses and their leg bangles tinkling, are sometimes seen sweeping the marble walls, which are bedecked at intervals with golden borders, in order to receive the grace of the Supreme Personality of Godhead." Elsewhere in Srimad Bhagavatam (1.16.32) it is stated: "Laksmiji, the goddess of fortune, whose glance of grace was sought by demgods like Brahma and for whom they surrendered many a day unto the Personality of Godhead, gave up her own abode in the forest of lotus flowers and engaged herself in the service of the lotus feet of the Lord." TEXT 123 sarva-sakti-samanvita `sesa'-bhagavan tathapi svabhava-dharma, seva se tahana Lord Sesa is endowed with all energies, yet it is His natural characteristic to serve the Lord. Lord Sesa possesses all energies, therefore He is in all respects the omnipotent Lord. Serving the Lord is also His natural characteristic. In the Caitanya-caritamrta (Adi 5.120) it is stated: "That Ananta Sesa is the devotee incarnation of Godhead. He knows nothing but service to Lord Krsna." TEXT 124 ataeva tanhara ye svabhava kahite santosa payena prabhu sakala haite Therefore the Lord is most satisfied to glorify His characteristics. Mahaprabhu achieves the greatest pleasure while describing the glories of His devotees. TEXT 125 isvarera svabhava-kevala bhakta-vasa visese prabhura mukhe sunite e yasa It is the natural characteristic of the Supreme Lord to remain controlled by His devotees. The Lord takes special pleasure in glorifying His devotees. The Lord is controlled by His devotees, this is His nature. In Srimad Bhagavatam (9.4.63, 66) it is stated: sri-bhagavan uvaca aham bhakta-paradhino hy asvatantra iva dvija sadhubhir grasta-hrdayo bhaktair bhakta-jana-priyah mayi nirbaddha-hrdayah sadhavah sama-darsanah vase kurvanti mam bhaktya sat-striyah sat-patim yatha "The Supreme Personality of Godhead said to the brahmana: I am completely under the control of My devotees. Indeed, I am not at all independent. Because My devotees are completely devoid of material desires, I sit only within the cores of their hearts. What to speak of My devotee, even those who are devotees of My devotee are very dear to Me. As chaste women bring their gentle husbands under control by service, the pure devotees, who are equal to everyone and completely attached to Me in the core of the heart, bring Me under their full control." In the Mathara-sruti it is stated: bhaktir evainam nayati bhaktir evainam darsayati bhakti-vasah puruso bhaktir eva bhuyasi "Bhakti leads the jiva to the Supreme Lord, and enables the soul to see the Supreme Personality of Godhead. The Lord is controlled by bhakti. Bhakti is best of all." TEXT 126 svabhava kahite visnu-vaisnavera prita ataeva vede kahe svabhava-carita Both Visnu and the Vaisnavas take pleasure in glorifying each other, therefore the Vedas describe their pastimes as spontaneous. There is a special significance in hearing the glories of the devotees from the mouth of the Supreme Lord. Both Lord Visnu and the Vaisnavas are fond of describing each other's characteristics. That is why the Vedic literature sings the natural pastimes of Visnu and the Vaisnavas. TEXT 127 visnu-vaisnavera tattva ye kahe purane sei-mata likhi ami purana-pramane I write the glories of Visnu and the Vaisnavas according to the evidence given in the Puranas. TEXT 128 nityananda-svarupera ei vakya-mana "caitanya-isvara, muni tan'ra eka-jana" The thoughts and words of Nityananda Svarupa are, "Lord Caitanya is the Supreme Lord, and I am one of His eternal servants." By His mind and speech, Sri Nityananda Prabhu accepted Sri Caitanyadeva as His own Lord and considered Himself the servant of that Lord. In the Caitanya-caritamrta (Adi 5.137) it is stated: apanake bhrtya kari' krsne prabhu jane-"He considers Himself a servant and knows Krsna to be His master." TEXT 129 ahar-nisa sri-mukhe nahika anya katha "muni tan'ra, seha mora isvara sarvatha Day and night no words came from His mouth other than, "I am His servant, and He is My Lord in all respects. Statements such as, "The Supreme Lord is Mine," and "I belong to the Lord," constantly issued from the mouth of Sri Nityananda. He did not say anything else. TEXT 130 caitanyera sange ye mohare stuti kare sei se mohara bhrtya, paibeka more" "Anyone who glorifies Me along with Lord Caitanya is actually My servant and will certainly achieve Me." Sri Nityananda said, "`Sri Caitanyadeva is the Supreme Lord and I am His servant.' Anyone who glorifies Me in this way is actually My servant, and he will certainly obtain Me as his worshipable Lord." TEXT 131 apane kariyachena sad-bhuja darsana tara prite kahi tana e saba kathana He has personally seen the six-armed form of the Lord, therefore I am describing these topics for His pleasure. The author is saying, "Sri Nityananda Prabhu saw the six-armed form of Sri Gaurasundara. Therefore by describing that pastime, Nityananda will be pleased." TEXT 132-134 paramarthe nityananda tahana hrdaya donhe donha dekhite achena suniscaya tathapiha avatara-anurupa-khela karena isvara-seva, ke bujhibe lila seha ye svikara prabhu karaye apane taha gaya, varne vede, bharate, purane From the spiritual point of view, Nityananda always sees the pastimes of Sri Gaurasundara in His heart and the Lord always sees Nityananda's pastimes. Yet Sri Nityananda serves the Lord by acting in accordance with the pastimes of Their incarnation. Who can understand His pastimes? The Supreme Lord thus accepts service from Himself as sung and described in the Vedas, Mahabharata, and Puranas. Although Sri Nityananda constantly sees the pastimes of Sri Gaurasundara within His heart, and Sri Gaurasundara also always exhibits His pastimes to Nityananda, yet for the understanding of ordinary people They externally display pastimes in accordance with Their particular incarnation. In spite of being the Supreme Lord Himself, Sri Nityananda Prabhu serves the Lord. This pastime of Nityananda is incomprehensible for ordinary people. The topics of Nityananda's pastimes as a servant are described in the Vedas, Mahabharata, and Puranas. TEXT 135 ye karma karaye prabhu, sei haya `veda' tahi gaya sarva-vede chadi' sarva-bheda Whatever activities the Supreme Lord performs is called `Veda.' The four Vedas sing of those activities while avoiding all contradictions. The Vedas glorify the activities performed by the Supreme Lord. The intention of the Vedas is to reveal the activities of the Supreme Lord. The activities of the Lord are the factually subject matters of the Vedas. The Vedas do not establish any contradictory statements in their glorification of the advaya-jnana Lord, or the Absolute Lord. Topics of the advaya-jnana Hari are sung in the Vedas without contradictions. TEXT 136 bhakti-yoga vina iha bujhana na yaya jane jana-kata gauracandrera krpaya Without engaging in devotional service, no one can understand this. It is known to a few people by the mercy of Gauracandra. Those persons with prominent materialistic propensities, or those who are mental speculators, cannot understand the actual characteristics of devotional service. Only those who are favored by Sriman Mahaprabhu can realize the pastimes of Gaura through devotional service. TEXT 137 nitya-suddha jnanavanta vaisnava-sakala tabe ye kalaha dekha, saba kutuhala The Vaisnavas are eternally pure and full of knowledge. Their quarreling is simply part of their pastimes. The pure Vaisnavas are full of eternally pure knowledge. The differences of opinion seen among such exalted Vaisnavas is simply for increasing the wonders. There are actually no differences of opinion among Vaisnavas. Differences of opinion are only present among mental speculators. The differences of opinion found among Vaisnavas expands the variety of their constitutional activities. In those, there is no question of material enjoyment, renunciation, or pseudo devotional service. TEXT 138 iha na bujhiya kona kona buddhi-nasa eke vande, are ninde, yaibeka nasa If someone who has lost his intelligence and does not understand this worships one and criticises the other, he will be ruined. Those who do not understand this fact and consider that one Vaisnava has eternally pure knowledge while another Vaisnava does not are understood to have perverted intelligence. The confidential mystery in this regard is that if one accepts a non-Vaisnava as a Vaisnava without knowing the difference between a Vaisnava and a non-Vaisnava, then such a misconception will spread among the Vaisnavas and create bewilderment. TEXT 139 abhyarcayitva pratimasu visnum nindan jane sarva-gatam tam eva abhyarcya padau hi dvijasya murdhi druhyannivajno narakam prayati "Just as a foolish person who worships the feet of a brahmana and then beats him in the head goes to hell, one who worships the Deity form of Lord Visnu and then disrespects that same Lord who is situated in the hearts of all living entities also goes to hell. In this regard one should discuss the Srimad Bhagavatam (3.29.21-24 and 11.5.14-15). TEXT 140-141 vaisnava-himsara katha se thakuka dure sahaja jivere ye adhama pida kare visnu pujiya o ye prajara pida kare puja o nisphale yaya, ara duhkhe mare What to speak of being envious of the Vaisnavas, if one causes pain to ordinary living entities he is considered a fallen low-class person. Even after worshiping Lord Visnu, if a person gives trouble to other living entities, his worship becomes fruitless. Such a person suffers unlimited miseries. If a person is knowingly or unknowingly envious of a Vaisnava who is engaged in the nonduplicitous service of Lord Hari, his degradation is inevitable. Of this there is no doubt. Apart from this, if even persons claiming to be devotees of Visnu are envious of ordinary living entities and give various troubles to them, they are actually far away from devotional service to Visnu and are not fit to be called human beings. Their worship of Visnu becomes the source of misery. Those endowed with an absense of jive-daya, or compassion for other living entities, and yet proudly consider themselves servants of Lord Visnu achieve the threefold miseries rather than the devotional service of the Lord. TEXT 142 sarva-bhute achena sri-visnu na janiya visnu-puja kare ati prakrta haiya The worship of persons who do not know that Lord Visnu is present within the heart of all living entities is certainly materialistic. Activities performed through material senses by conditioned souls who desire to enjoy their results are called prakrta, or materialistic. Those who consider that the Supersoul, Lord Visnu, is not present within each and every atom of gross and subtle matter and consider that He does not exist within the heart of all living entities-such persons' worship is simply cheating and materialistic foolishness. TEXT 143 eka haste yena vipra-carana pakhale ara haste dhela mare mathaya, kapale Their worship is like someone who washes the feet of a brahmana with one hand and beats him on the head with his other hand. By becoming envious of living entities, one automatically becomes envious of Lord Visnu, who is situated in their hearts. As it is contradictory for a person to hit the head of a brahmana with a stone and wash his feet with another hand, if one is indifferent to the worship of a Vaisnava, who is nondifferent from Visnu, and worships Lord Visnu, then that worship becomes a source of misery. TEXT 144 e saba lokera ki kusala kona ksane haiyache, haibeka? bujha bhavi' mane Consider carefully, have such persons ever been benefited, or will they ever be benefited? Those who discriminate between Hari, Guru, and Vaisnava and worship one while criticizing another will never attain any auspiciousness. This is simple to understand. TEXT 145 yata papa haya praja-janere himsile tara sata-guna haya vaisnava nindile The sin incurred by envying ordinary living entities is multiplied a hundred times by envying a Vaisnava. Lord Visnu is situated in the heart of every human being. Although Vaisnavas appear to be ordinary human beings, they constantly remain Vaisnavas by their inclination towards the service of Lord Visnu, who resides in their hearts. Ordinary human beings are bereft of the service of Visnu and are situated in the modes of passion and ignorance, whereas the Vaisnavas are fully saturated with the mode of goodness and are constantly engaged in the service of Visnu. So if one carefully considers the differences that exist between them, then it is understood that by envying a Vaisnava who is engaged in the service of Visnu one incurs a hundred times more sins or offenses than by envying an ordinary living entity. In the Srimad Bhagavatam (4.4.13) it is stated: nascaryam etad yad asatsu sarvada mahad-vininda kunapatma-vadisu sersyam mahapurusa-pada-pamsubhir nirasta-tejahsu tad eva sobhanam "It is not wonderful for persons who have accepted the transient material body as the self to engage always in deriding great souls. Such envy on the part of materialistic persons is very good because that is the way they fall down. They are diminished by the dust of the feet of great personalities." In the Skanda Purana it is stated: yo hi bhagavatam lokam upahasam nrpottama karoti tasya nasyanti artha-dharma-yasah-sutah nindam kurvanti ye mudha vaisnavanam mahatmanam patanti pitrbhih sardham maha-raurava-samjnite hanti nindati vai dvesti vaisnavan nabhinandati krudhyate yati no harsam darsane patanani sat purvam krtva tu sammanam avajnam kurute tu yah vaisnavanam mahi-pala sanvayo yati sanksayam "My dear King, if one derides an exalted devotee, he loses the results of his pious activities, his opulence, his reputation and his sons. Vaisnavas are all great souls. Whoever blasphemes them falls down to the hell known as Maharaurava. He is also accompanied by his forefathers. Whoever kills or blasphemes a Vaisnava and whoever is envious of a Vaisnava or angry with him, or whoever does not offer him obeisances or feel joy upon seeing a Vaisnava, certainly falls into a hellish condition. O ruler of the world, one who first respects a Vaisnava and then later insults him is vanquished along with his family." In the Amrta-saroddhara it is stated: janma-prabhrti yat kincit sukrtam samuparjitam nasam ayati tat sarvam pidayed yadi vaisnavan "If one gives pain to the Vaisnavas, then the results of his pious activities like high birth and high caste are all destroyed." In the Dvaraka-mahatmya it is said: kara-patrais ca phalyante su-tivrair yama-sasanaih nindam kurvanti ye papa vaisnavanam mahatmanam pujito bhagavan visnur janmantara-satair api prasidati na visvatma vaisnave capamanite "Those most sinful people who criticize great Vaisnavas are subjected by Yamaraja to the severe punishment of being sliced in pieces by very sharp saws. Lord Hari, the Supersoul of the entire universe, is never pleased with the miscreant who insults a Vaisnava, even if he has worshiped Visnu for hundreds of births." In the Brahma-vaivarta Purana, Krsna-janma-khanda, it is stated: ye nindanti hrsikesam tad-bhaktam punya-rupinam sata-janmarjitam punyam tesam nasyati niscitam te patanti maha-ghore kumbhipake bhayanake bhaksitah kita-sanghena yavac candra-divakarau tasya darsana-matrena punyam nasyati niscitam gangam snatva ravim drsta tada vidvan visuddhyati "Those who criticize Lord Hrsikesa or the Vaisnavas, who are under His all-auspicious shelter, lose all the pious credits they have accrued in a hundred births. Such sinners rot in the Kumbhipaka hell and are eaten by hordes of worms for as long as the sun and moon exist. If one sees a person who blasphemes Lord Visnu and His devotees, then the results of all his pious activities are lost. When learned persons see such non-Vaisnavas, they purify themselves by taking bath in the Ganges and looking at the sun." TEXT 146-148 sraddha kari' murti puje bhakta na adare' murkha, nica, patitere daya nahi kare eka avatara bhaje, na bhajaye ara krsna-raghunathe kare bheda-vyavahara `balarama-siva-prati prita nahi kare bhaktadhama' sastre kahe e saba janare Those who faithfully worship the Deity form of the Lord but do not respect His devotees; those who do not show compassion to those who are foolish, wretched, and fallen; those who worship one incarnation of the Lord and do not worship other incarnations; those who discriminate between Krsna and Rama; and those who do not regard Balarama and Siva are, according to the scriptures, the lowest of all devotees. Those who faithfully worship the Supreme Lord but do not worship His devotees who are engaged in His service and inseparably related to Him; those who do not display mercy by instructing the fallen souls who are bereft of the Lord's service; and those who do not display mercy by giving up the association of atheists who are averse to the Lord are described by the scriptures as low-class persons devoid of devotion. If the worshipers of Rama envy the devotees of Krsna, or if the so-called devotees of Krsna blaspheme the worshipers of Sri Rama-Sita, then they should not be counted as devotees but rather as low-class persons. Lord Visnu resides in innumerable Vaikuntha planets is His various eternal forms. Those who have no faith in the existence of that Visnu or His devotees are fit to be called adhama, or low-class. The worship of those who blaspheme the servants of the Lord like Baladeva, Laksmi, Garuda, Vayu, and Rudra is incomplete. That is why it is stated in the Srimad Bhagavatam (11.2.47) that those devotes who are situated on the platform of kanistha-adhikara are eligible to fall down into material existence: "A devotee who faithfully engages in the worship of the Deity in the temple but does not behave properly toward other devotees or people in general is called a prakrta-bhakta, a materialistic devotee, and is considered to be in the lowest position." There are two kinds of Vaisnavas-ordinary or unauthorized Vaisnavas and pure or authorized Vaisnavas. The Visnusvami-sampradaya originated from Rudradeva, the Sri Madhva-sampradaya originated from Brahma, the Ramanuja-sampradaya originated from Sri Laksmidevi, and the Nimbarka-sampradaya originated from the four Kumaras. If someone respects one and blasphemes another by taking into consideration their mutual disagreements, then he certainly falls from the platform of kanistha-adhikara. All the demigods and demigoddesses pass their time fulfilling their responsibility of serving the Lord, and their entrusted positions are known to this world. Yet their constiutional position as Vaisnavas is not lost. If one disrespects the demigods and demigoddesses with material conceptions, he cannot have devotion to Visnu. If one accepts the spiritual masters or the demigods and demigoddesses to be devoid of devotion to Visnu, then he commits offense. By worshiping the entrusted positions of the demigods and demigoddesses and thereby forgetting the service of Krsna, one cannot achieve any benefit. That is why Thakura Narottama has said: hrsike govinda-seva, na pujiba devi-deva, ei ta' ananya-bhakti-katha-"I will engage my senses in the service of Govinda, and I will not worship the demigods. This is the description of unalloyed devotional service." Becoming unalloyed in the service of the Lord does not entail blasphemy of the demigods. All the demigods and demigoddesses are under the shelter of the Supreme Lord, therefore simply by serving the Supreme Lord the worship of the demigods is automatically performed. If one worships a particular demigod or demigoddess, then other deigods and demigoddesses become displeased. But if one worships the Supreme Lord, then all the demigods, who are subordinate to the Supreme Lord, are automatically worshiped. Blasphemy of a Vaisnava is hundreds of times more severe than blasphemy of an ordinary living entity. Therefore no intelligent person should tread such a path. TEXT 149 arcayam eva haraye pujam yah sraddhayehate na tad-bhaktesu canyesu sa bhaktah prakrtah smrtah "A devotee who faithfully engages in the worship of the Deity in the temple but does not behave properly toward other devotees or people in general is called a prakrta-bhakta, a materialistic devotee, and is considered to be in the lowest position." TEXT 150 prasange kahila bhaktadhamera laksane purna haila nityananda sad-bhuja-darasane In the course of these topics, I have described the symptoms of the lowest devotees. Thus Nityananda became filled with bliss on seeing the six-armed form of the Lord. The symptom of the lowest devotee is to give up the worship of the devotees on the pretext of worshiping Hari. As a result of such activities, there is every possibility that such a devotee will become bereft of Lord Visnu's service. Those who worship the Supreme Lord and His associates and consider that worship of the devotees is more important than worship of the Lord are actually advanced devotees. There is very little possibility of their falling down, because they know: yasya deve para bhaktir yatha deve tatha gurau tasyaite kathita hy arthah prakasante mahatmanah "Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed." (Svetasvatara Upanisad 6.23) TEXT 151 ei nityanandera sad-bhuja-darasana iha ye sunaye, tara bandha-vimocana One who hears this narration of Nityananda's seeing the six-armed form of the Lord is freed from material bondage. TEXT 152 bahya pai' nityananda karena krandane mahanadi vahe dui kamala nayane After regaining external consciousness, Nityananda began to cry. It appeared that a great river was flowing from His two lotus eyes. TEXT 153 saba prati mahaprabhu balila vacana "purna haila vyasa-puja, karaha kirtana" Thereafter Mahaprabhu instructed everyone, "Now that the Vyasa-puja ceremony is completed, begin kirtana." Mahaprabhu said, "After Sri Nityananda, the foremost devotee, finished His worship, the Vyasa-puja ceremony is complete. Now all the devotees should perform kirtana." Many devotees consider Sri Vyasadeva as an ordinary devotee and the spiritual master and the Vaisnavas as mortal beings and thus become inattentive in their worship, for this reason Sri Nityananda exhibited the pastime of worshiping Gaura along with the devotees headed by Srivasa. TEXT 154 paiya prabhura ajna sabe anandita caudike uthila krsna-dhvani acambita On receiving the Lord's order, everyone became jubilant. Suddenly the sound of Krsna's names vibrated in all directions. TEXT 155 nityananda-gauracandra nace eka-thani maha-matta dui bhai, karo bahya nai As Nityananda and Gauracandra danced together, the two brothers became fully intoxicated and forgot Themselves. TEXT 156 sakala vaisnava haila anande vihvala vyasa-puja-mahotsava mahakutuhala All the Vaisnavas became overwhelmed in ecstasy. In this way the ceremony of Vyasa-puja was joyfully performed. TEXT 157 keha nace, keha gaya, keha gadi' yaya sabei carana dhare, ye yahara paya Some danced, some sang, and some rolled on the ground. Some devotees tried to catch hold of the other's feet. By taking the dust from each other's feet, the Vaisnavas express their humility. Materialistic persons who are bewildered by false ego demand respect from others in order to establish their prestige. A Vaisnava is amani, or free from the desire for respect from others, therefore they do not endeavor to increase their prestige like ignorant materialistic people. That is why the Vaisnava respects a humble knowledgable brahmana who from the viewpoint of a maha-bhagavata sees a dog, a dog-eater, a cow, and an ass as equal. Those with dualistic vision can never be called knowers of Brahman. In other words, they are unqualified for understanding advaya-jnana, the Absolute Truth. Lord Visnu is situated within every living entity and within every material atom, which are therefore temples of Lord Hari. This principle is not understood by so-called brahmanas who are victimized by the three modes of material nature. Only the Vaisnavas can act as their spiritual masters and instruct them in Vedic mantras. yasya deve para bhaktir yatha deve tatha gurau tasyaite kathita hy arthah prakasante mahatmanah "Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed." The confidential truths of the Vedas are not manifested to those with dualistic?? vision, which is the result of the intricacies of external knowledge. Material conceptions cannot lead one to Vaikuntha. The conditioned souls, who are bewildered by maya, are non-Vaisnavas, and the liberated souls are transcendental or Vaisnavas. Therefore they constantly realize their respective conditioned and liberated positions. The Vaisnavas are more humble than the straw in the street, more tolerant than a tree, free from the desire for respect, and always ready to offer respect to others, in this way they always serve Krsna by glorifying His holy names. TEXT 158 caitanya-prabhura mata-jagatera ai nibhrte vasiya ranga dekhena tathai The mother of Lord Caitanya is the mother of the universe. She watched the entire incident from a solitary place. Sacidevi, the mother of Sri Caitanyadeva, is worshipable by all the residents of the universe. She saw the transcendental pastimes of Gaura-Nityananda while sitting in a solitary place and considered both of Them as her sons. TEXT 159 visvambhara-nityananda dekhena yakhane `dui jana mora putra' hena vase mane Whenever mother Saci saw Visvambhara and Nityananda, she considered, "These two are my sons." TEXT 160 vyasa-puja-mahotsava parama udara ananta-prabhu se pare iha varnibara The Vyasa-puja ceremony was the blessed event. Only Lord Ananta is capable of describing it. TEXT 161 sutra kari' kahi kichu caitanya-carita ye-te-mate krsna gahilei haya hita I am only trying to describe some of Lord Caitanya's characteristics in the form of codes, for one is benefited by glorifying Krsna in any way. While worshiping Sri Vyasa, while worshiping the acarya, while worshiping exalted human beings, and while worshiping various incarnations of Krsna, one worships the chanting of Krsna's names and thus benefits the entire universe. TEXT 162 dina-avasesa haila vyasa-puja-range nacena vaisnava-gana visvambhara-sange The entire day was passed in the happiness of the Vyasa-puja ceremony as all the devotees danced in the association of Visvambhara. TEXT 163 parama anande matta bhagavata-gana `ha krsna' baliya sabe karena krandana All the exalted devotees became intoxicated with ecstasy and cried while exclaiming, "O Krsna." TEXT 164 ei mate nija bhakti-yoga prakasiya sthira haila visvambhara sarva-gana laiya After revealing the truth of His own devotional service in this way, Visvambhara and His associates became peaceful. The processes of devotional service are innumerable. Sri Gaurasundara revealed one of the processes of devotional service by conducting Sri Vyasa-puja. TEXT 165 thakura pandita-prati bale visvambhara "vyasera naivedya saba anaha satvara" Visvambhara said to Srivasa Pandita, "Now bring the remnants of the foods offered to Vyasadeva." TEXT 166 tata-ksane anilena sarva-upahara apanei prabhu haste dilena sabara Srivasa Pandita then immediately brought all the foodstuffs before the Lord, who served everyone those remnants with His own hands. TEXT 167 prabhura hastera dravya pai tata-ksana anande bhojana kare bhagavata-gana Being served by the hands of the Lord, all the exalted devotees happily honored those remnants. TEXT 168 yateka achila sei badira bhitare sabare dakiya prabhu dila nija kare The Lord called everyone from inside the house and personally gave them prasada. TEXT 169 brahmadi paiya yaha bhagya-hena mane taha paya vaisnavera dasa-dasi-gane Those servants and maidservants of the Vaisnavas thus received that which the demigods headed by Brahma feel fortunate to obtain. When Brahma and the other demigods receive the remnants of the Lord's foodstuffs they feel great satisfaction. The servants of the Vaisnavas obtained that supreme mercy, which is generally attained by exalted personalities. Although the servants and maidservants of the Vaisnavas were without piety, due to the association of the devotees they attained the Lord's mercy that is rarely attained by the demigods headed by Brahma. TEXT 170 e saba kautuka yata srivasera ghare eteke srivasa-bhagya ke balite pare All these wonderful pastimes took place at the house of Srivasa. Therefore who can describe Srivasa's good fortune? TEXT 171 ei-mata nana dine nana se kautuke navadvipe haya, nahi jane sarva-loke In this way, various pastimes were regularly performed in Navadvipa, but the people were not aware of them. TEXT 172 sri krsna-caitanya nityananda-canda jana vrndavana-dasa tachu pada-yuge gana Accepting Sri Caitanya and Nityananda Prabhu as my life and soul, I, Vrndavana dasa, sing the glories of Their lotus feet. Thus ends the English translation of the Gaudiya-bhasya of Sri Caitanya-bhagavata, Madhya-khanda, Chapter Five, entitled Nityananda! Gauranga! Hare Krishna! Jaya Gauranga Dharma! Jaya Pancha Tattva, Jaya Gauranga Bhakta Vrinda and Jaya Navadvipa Dhama! Jaya Chaitanya Bhagavata, Jaya Navadvipa Dhama Mahatmya, Jaya Chaitanya Chandramrita and Jaya Chaitanya Charitamrita! Jaya Gurudeva, Jaya Shrila Prabhupada, Shrila Sarasvati Thakura, Shrila Bhaktivinoda Thakura, Guru Parampara, Tulasi & Ekadashi! Please accept my pranams and blessings! 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