Суд над Бхагавад-гитой / Attempt to ban Bhagavad-gita

Sri Brahma-samhita

BS 5.1: Krishna who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.

BS 5.2: [The spiritual place of transcendental pastimes of Krishna is portrayed in the second verse.] The superexcellent station of Krishna, which is known as Gokula, has thousands of petals and a corolla like that of a lotus sprouted from a part of His infinitary aspect, the whorl of the leaves being the actual abode of Krishna.

BS 5.3: The whorl of that transcendental lotus is the realm wherein dwells Krishna. It is a hexagonal figure, the abode of the indwelling predominated and predominating aspect of the Absolute. Like a diamond the central supporting figure of self-luminous Krishna stands as the transcendental source of all potencies. The holy name consisting of eighteen transcendental letters is manifested in a hexagonal figure with sixfold divisions.

BS 5.4: The whorl of that eternal realm Gokula is the hexagonal abode of Krishna. Its petals are the abodes of gopis who are part and parcel of Krishna to whom they are most lovingly devoted and are similar in essence. The petals shine beautifully like so many walls. The extended leaves of that lotus are the gardenlike dhama, i.e. spiritual abode of Sri Radhika, the most beloved of Krishna.

BS 5.5: [The surrounding external plane of Gokula is described in this verse.] There is a mysterious quadrangular place named Svetadvipa surrounding the outskirts of Gokula. Svetadvipa is divided into four parts on all sides. The abode of Vasudeva, Sankarshana, Pradyumna and Aniruddha are separately located in each of these four parts. These four divided abodes are enveloped by the fourfold human requirements such as piety, wealth, passion and liberation, as also by the four Vedas, viz., Rig, Sama, Yajur and Atharva, which deal with the mantra and which are the bases of achievements of the fourfold mundane requirements. Ten tridents are fixed in the ten directions, including the zenith and nadir. The eight directions are decorated with the eight jewels of Mahapadma, Padma, Sankha, Makara, Kacchapa, Mukunda, Kunda, and Nila. There are ten protectors [dik-palas] of the ten directions in the form of mantra. The associates of the hues of blue, yellow, red and white and the extraordinary potencies bearing the names of Vimala, etc., shine on all sides.

BS 5.6: The Lord of Gokula is the transcendental Supreme Godhead, the own Self of eternal ecstasies. He is the superior of all superiors and is busily engaged in the enjoyments of the transcendental realm and has no association with His mundane potency.

BS 5.7: Krishna never consorts with His illusory energy. Still her connection is not entirely cut off from the Absolute Truth. When He intends to create the material world the amorous pastime, in which He engages by consorting with His own spiritual [cit] potency Rama by casting His glance at the deluding energy in the shape of sending His time energy, is an auxiliary activity.

BS 5.8: [The secondary process of association with Maya is described.] Ramadevi, the spiritual [cit] potency, beloved consort of the Supreme Lord, is the regulatrix of all entities. The divine plenary portion of Krishna creates the mundane world. At creation there appears a divine halo of the nature of His own subjective portion [svamsa]. This halo is divine Sambhu, the masculine symbol or manifested emblem of the Supreme Lord. This halo is the dim twilight reflection of the supreme eternal effulgence. This masculine symbol is the subjective portion of divinity who functions as progenitor of the mundane world, subject to the supreme regulatrix [niyati]. The conceiving potency in regard to mundane creation makes her appearance out of the supreme regulatrix. She is Maya, the limited, nonabsolute [apara] potency, the symbol of mundane feminine productivity. The intercourse of these two brings forth the faculty of perverted cognition, the reflection of the seed of the procreative desire of the Supreme Lord.

BS 5.9: All offspring of the consort of the great lord [Mahesvara] of this mundane world are of the nature of the embodiment of the mundane masculine and feminine generative organs.

BS 5.10: The person embodying the material causal principle, viz., the great lord of this mundane world [Mahesvara] Samhhu, in the form of the male generating organ, is joined to his female consort the limited energy [Maya] as the efficient causal principle. The Lord of the world Maha-Vishnu is manifest in him by His subjective portion in the form of His glance.

BS 5.11: The Lord of the mundane world, Maha-Vishnu, possesses thousands of thousands of heads, eyes, hands. He is the source of thousands of thousands of avataras in His thousands of thousands of subjective portions. He is the creator of thousands of thousands of individual souls.

BS 5.12: The same Maha-Vishnu is spoken of by the name of "Narayana" in this mundane world. From that eternal person has sprung the vast expanse of water of the spiritual Causal Ocean. The subjective portion of Sankarshana who abides in paravyoma, the above supreme purusha with thousands of subjective portions, reposes in the state of divine sleep [yoga-nidra] in the waters of the spiritual Causal Ocean.

BS 5.13: The spiritual seeds of Sankarshana existing in the pores of skin of Maha-Vishnu, are born as so many golden sperms. These sperms are covered with five great elements.

BS 5.14: The same Maha-Vishnu entered into each universe as His own separate subjective portions. The divine portions, that entered into each universe are possessed of His majestic extension, i.e., they are the eternal universal soul Maha-Vishnu, possessing thousands of thousands of heads.

BS 5.15: The same Maha-Vishnu created Vishnu from His left limb, Brahma, the first progenitor of beings, from His right limb and, from the space between His two eyebrows, Sambhu, the divine masculine manifested halo.

BS 5.16: The function of Sambhu in relation to jivas is that this universe enshrining the mundane egotistic principle has originated from Sambhu.

BS 5.17: Thereupon the same great personal Godhead, assuming the threefold forms of Vishnu, Prajapati and Sambhu, entering into the mundane universe, plays the pastimes of preservation, creation and destruction of this world. This pastime is contained in the mundane world. Hence, it being perverted, the Supreme Lord, identical with Maha-Vishnu, prefers to consort with the goddess Yoganidra, the constituent of His own spiritual [cit] potency full of the ecstatic trance of eternal bliss appertaining to His own divine personality.

BS 5.18: When Vishnu lying in the ocean of milk wills to create this universe, a golden lotus springs from His navel-pit. The golden lotus with its stem is the abode of Brahma representing Brahmaloka or Satyaloka.

BS 5.19: Before their conglomeration the primary elements in their nascent state remained originally separate entities. Nonapplication of the conglomerating process is the cause of their separate existence. Divine Maha-Vishnu, primal Godhead, through association with His own spiritual [cit] potency, moved Maya and by the application of the conglomerating principle created those different entities in their state of cooperation. And alter that He Himself consorted with Yoganidra by way of His eternal dalliance with His spiritual [cit] potency.

BS 5.20: By conglomerating all those separate entities He manifested the innumerable mundane universes and Himself entered into the inmost recess of every extended conglomerate [virad-vigraha]. At that time those jivas who had lain dormant during the cataclysm were awakened.

BS 5.21: The same jiva is eternal and is for eternity and without a beginning joined to the Supreme Lord by the tie of an eternal kinship. He is transcendental spiritual potency.

BS 5.22: The divine lotus which springs from the navel-pit of Vishnu is in every way related by the spiritual tie with all souls and is the origin of four-faced Brahma versed in the four Vedas.

BS 5.23: On coming out of the lotus, Brahma, being guided by the divine potency tuned his mind to the act of creation under the impulse of previous impressions. But he could see nothing but darkness in every direction.

BS 5.24: Then the goddess of learning Sarasvati, the divine consort of the Supreme Lord, said thus to Brahma who saw nothing but gloom in all directions, "O Brahma, this mantra, viz., klim krishnaya govindaya gopi-jana-vallabhaya svaha, will assuredly fulfill your heart's desire."

BS 5.25: "O Brahma, do thou practice spiritual association by means of this mantra; then all your desires will be fulfilled."

BS 5.26: Brahma, being desirous of satisfying Govinda, practiced the cultural acts for Krishna in Goloka, Lord of Svetadvipa, for a long time. His meditation ran thus, "There exists a divine lotus of a thousand petals, augmented by millions of filaments, in the transcendental land of Goloka. On its whorl, there exists a great divine throne on which is seated Sri Krishna, the form of eternal effulgence of transcendental bliss, playing on His divine flute resonant with the divine sound, with His lotus mouth. He is worshiped by His amorous milkmaids with their respective subjective portions and extensions and also by His external energy [who stays outside] embodying all mundane qualities."

BS 5.27: Then Gayatri, mother of the Vedas, being made manifest, i.e. imparted, by the divine sound of the flute of Sri Krishna, entered into the lotus mouth of Brahma, born from himself, through his eight ear-holes. The lotus-born Brahma having received the Gayatri, sprung from the flute-song of Sri Krishna, attained the status of the twice-born, having been initiated by the supreme primal preceptor, Godhead Himself.

BS 5.28: Enlightened by the recollection of that Gayatri, embodying the three Vedas, Brahma became acquainted with the expanse of the ocean of truth. Then he worshiped Sri Krishna, the essence of all Vedas, with this hymn.

BS 5.29: I worship Govinda, the primeval Lord, the first progenitor who is tending the cows, yielding all desire, in abodes built with spiritual gems, surrounded by millions of purpose trees, always served with great reverence and affection by hundreds of thousands of lakshmis or gopis.

BS 5.30: I worship Govinda, the primeval Lord, who is adept in playing on His flute, with blooming eyes like lotus petals with head decked with peacock's feather, with the figure of beauty tinged with the hue of blue clouds, and His unique loveliness charming millions of Cupids.

BS 5.31: I worship Govinda, the primeval Lord, round whose neck is swinging a garland of flowers beautified with the moon-locket, whose two hands are adorned with the flute and jeweled ornaments, who always revels in pastimes of love, whose graceful threefold-bending form of Syamasundara is eternally manifest.

BS 5.32: I worship Govinda, the primeval Lord, whose transcendental form is full of bliss, truth, substantiality and is thus full of the most dazzling splendor. Each of the limbs of that transcendental figure possesses in Himself, the full-fledged functions of all the organs, and eternally sees, maintains and manifests the infinite universes, both spiritual and mundane.

BS 5.33: I worship Govinda, the primeval Lord, who is inaccessible to the Vedas, but obtainable by pure unalloyed devotion of the soul, who is without a second, who is not subject to decay, is without a beginning, whose form is endless, who is the beginning, and the eternal purusha; yet He is a person possessing the beauty of blooming youth.

BS 5.34: I worship Govinda, the primeval Lord, only the tip of the toe of whose lotus feet is approached by the yogis who aspire after the transcendental and betake themselves to pranayama by drilling the respiration; or by the jnanis who try to find out the nondifferentiated Brahman by the process of elimination of the mundane, extending over thousands of millions of years.

BS 5.35: He is an undifferentiated entity as there is no distinction between potency and the possessor thereof. In His work of creation of millions of worlds, His potency remains inseparable. All the universes exist in Him and He is present in His fullness in every one of the atoms that are scattered throughout the universe, at one and the same time. Such is the primeval Lord whom I adore.

BS 5.36: I adore the same Govinda, the primeval Lord, in whose praise men, who are imbued with devotion, sing the mantra-suktas told by the Vedas, by gaining their appropriate beauty, greatness, thrones, conveyances and ornaments.

BS 5.37: I worship Govinda, the primeval Lord, residing in His own realm, Goloka, with Radha, resembling His own spiritual figure, the embodiment of the ecstatic potency possessed of the sixty-four artistic activities, in the company of Her confidantes [sakhis], embodiments of the extensions of Her bodily form, permeated and vitalized by His ever-blissful spiritual rasa.

BS 5.38: I worship Govinda, the primeval Lord, who is Syamasundara, Krishna Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.

BS 5.39: I worship Govinda, the primeval Lord, who manifested Himself personally as Krishna and the different avataras in the world in the forms of Rama, Nrisimha, Vamana, etc., as His subjective portions.

BS 5.40: I worship Govinda, the primeval Lord, whose effulgence is the source of the nondifferentiated Brahman mentioned in the Upanishads, being differentiated from the infinity of glories of the mundane universe appears as the indivisible, infinite, limitless, truth.

BS 5.41: I worship Govinda, the primeval Lord, who is the absolute substantive principle being the ultimate entity in the form of the support of all existence whose external potency embodies the threefold mundane qualities, viz., sattva, rajas, and tamas and diffuses the Vedic knowledge regarding the mundane world.

BS 5.42: I worship Govinda, the primeval Lord, whose glory ever triumphantly dominates the mundane world by the activity of His own pastimes, being reflected in the mind of recollecting souls as the transcendental entity of ever-blissful cognitive rasa.

BS 5.43: Lowest of all is located Devi-dhama [mundane world], next above it is Mahesa-dhama [abode of Mahesa]; above Mahesa-dhama is placed Hari-dhama [abode of Hari] and above them all is located Krishna's own realm named Goloka. I adore the primeval Lord Govinda, who has allotted their respective authorities to the rulers of those graded realms.

BS 5.44: The external potency Maya who is of the nature of the shadow of the cit potency, is worshiped by all people as Durga, the creating, preserving and destroying agency of this mundane world. I adore the primeval Lord Govinda in accordance with whose will Durga conducts herself.

BS 5.45: Just as milk is transformed into curd by the action of acids, but yet the effect curd is neither same as, nor different from, its cause, viz., milk, so I adore the primeval Lord Govinda of whom the state of Sambhu is a transformation for the performance of the work of destruction.

BS 5.46: The light of one candle being communicated to other candles, although it burns separately in them, is the same in its quality. I adore the primeval Lord Govinda who exhibits Himself equally in the same mobile manner in His various manifestations.

BS 5.47: I adore the primeval Lord Govinda who assuming His own great subjective form, who bears the name of Sesha, replete with the all-accommodating potency, and reposing in the Causal Ocean with the infinity of the world in the pores of His hair, enjoys creative sleep [yoga-nidra].

BS 5.48: Brahma and other lords of the mundane worlds, appearing from the pores of hair of Maha-Vishnu, remain alive as long as the duration of one exhalation of the latter [Maha-Vishnu]. I adore the primeval Lord Govinda of whose subjective personality Maha-Vishnu is the portion of portion.

BS 5.49: I adore the primeval Lord Govinda from whom the separated subjective portion Brahma receives his power for the regulation of the mundane world, just as the sun manifests some portion of his own light in all the effulgent gems that bear the names of suryakanta, etc.

BS 5.50: I adore the primeval Lord Govinda, whose lotus feet are always held by Ganesa upon the pair of tumuli protruding from his elephant head in order to obtain power for his function of destroying all the obstacles on the path of progress of the three worlds.

BS 5.51: The three worlds are composed of the nine elements, viz., fire, earth, ether, water, air, direction, time, soul and mind. I adore the primeval Lord Govinda from whom they originate, in whom they exist and into whom they enter at the time of the universal cataclysm.

BS 5.52: The sun who is the king of all the planets, full of infinite effulgence, the image of the good soul, is as the eye of this world. I adore the primeval Lord Govinda in pursuance of whose order the sun performs his journey mounting the wheel of time.

BS 5.53: I adore the primeval Lord Govinda, by whose conferred power are maintained the manifested potencies, that are found to exist, of all virtues, all vices, the Vedas, the penances and all jivas, from Brahma to the meanest insect.

BS 5.54: I adore the primeval Lord Govinda, who burns up to their roots all fruitive activities of those who are imbued with devotion and impartially ordains for each the due enjoyment of the fruits of one's activities, of all those who walk in the path of work, in accordance with the chain of their previously performed works, no less in the case of the tiny insect that bears the name of indragopa than in that of Indra, king of the devas.

BS 5.55: I adore the primeval Lord Govinda, the meditators of whom, by meditating upon Him under the sway of wrath, amorous passion, natural friendly love, fear, parental affection, delusion, reverence and willing service, attain to bodily forms befitting the nature of their contemplation.

BS 5.56: I worship that transcendental seat, known as Svetadvipa where as loving consorts the Lakshmis in their unalloyed spiritual essence practice the amorous service of the Supreme Lord Krishna as their only lover; where every tree is a transcendental purpose tree; where the soil is the purpose gem, all water is nectar, every word is a song, every gait is a dance, the flute is the favorite attendant, effulgence is full of transcendental bliss and the supreme spiritual entities are all enjoyable and tasty, where numberless milk cows always emit transcendental oceans of milk; where there is eternal existence of transcendental time, who is ever present and without past or future and hence is not subject to the quality of passing away even for the space of half a moment. That realm is known as Goloka only to a very few self-realized souls in this world.

BS 5.57: On hearing these hymns containing the essence of the truth, the Supreme Lord Krishna said to Brahma, "Brahma, if you experience the inclination to create offspring by being endowed with the real knowledge of the glory of Godhead, listen, My beloved, from Me to this science set forth in the following five slokas.

BS 5.58: When the pure spiritual experience is excited by means of cognition and service [bhakti], superexcellent unalloyed devotion characterized by love for Godhead is awakened towards Krishna, the beloved of all souls.

BS 5.59: The highest devotion is attained by slow degrees by the method of constant endeavor for self-realization with the help of scriptural evidence, theistic conduct and pers-everance in practice.

BS 5.60: These preliminary practices of devotion [sadhana-bhakti] are conducive to the realization of loving devotion. [Loving devotion] -- than whom there is no superior well-being, who goes hand in hand with the attainment of the exclusive state of supreme bliss and who can lead to Myself.

BS 5.61: Abandoning all meritorious performances serve Me with faith. The realization will correspond to the nature of one's faith. The people of the world act ceaselessly in pursuance of some ideal. By meditating on Me by means of those deeds one will obtain devotion characterized by love in the shape of the supreme service.

BS 5.62: "Listen, O Vidhi, I am the seed, i.e., the fundamental principle, of this world of animate and inanimate objects. I am pradhana [the substance of matter], I am prakriti [material cause] and I am purusha [efficient cause]. This fiery energy that belongs specially to the Brahman, that inheres in you, has also been conferred by Me. It is by bearing this fiery energy that you regulate this phenomenal world of animate and inanimate objects."

The Mayavadi Philosophers are Converted

The Supreme Personality of Godhead is transcendental to the material modes of nature, but He is fully qualified with transcendental attributes. To accept the Supreme as impersonal is to deny the manifestation of His spiritual energies. When someone simply accepts the impersonal exhibition of spiritual energy to the exclusion of the Supreme Personality of Godhead, he does not accept the Absolute Truth in full. To accept the Supreme in full is to accept spiritual variegatedness, which is transcendental to the material modes of nature. By failing to indicate the Supreme Personality of Godhead, the impersonalists are left with an incomplete conception.

The approved method for understanding the Supreme Personality of Godhead, Krishna, is the path of devotional service, and this is confirmed in every Vedic scripture. Devotional service of the Lord begins by hearing about Him. There are nine different methods in devotional service, of which hearing is the chief. Hearing, chanting remembering, worshiping -- all these are used in the process of attaining the highest perfection by understanding the Supreme Personality of Godhead. This process by which the Supreme Personality of Godhead is understood is known as abhidheya, practice of devotional service within conditional life.

It is experienced in practice that when one takes to Krishna consciousness, he does not like to deviate into another form of consciousness. Krishna consciousness is development of love for Krishna, the Supreme Personality of Godhead, and this is the fifth dimensional interest of the human being. When one actually takes to this process of transcendental service, he relishes his relationship with Krishna directly. When there is reciprocation of transcendental dealings with Krishna, Krishna gradually becomes a personal associate of the devotee. Then the devotee eternally enjoys blissful life. For this reason, it is the purpose of the Vedanta-sutra to reestablish the living entity's lost relationship with the Supreme Lord Krishna and to enable him to execute devotional service and ultimately achieve the highest goal of life, love of Godhead. This is the real purpose of Vedanta-sutra.

After Lord Caitanya explained the Vedanta-sutra by directly interpreting the verses, the chief disciple of Prakasananda Sarasvati stood up in the assembly and began to praise Lord Caitanya as the Supreme Personality of Godhead, Narayana. He not only very much appreciated the explanation of Vedanta-sutra by Lord Caitanya, but he stated publicly that the direct explanation of the Upanishads and Vedanta-sutra "is so pleasing that we forget ourselves and forget that we belong to the Mayavadi sect." Thus it is herein admitted that Sankaracarya's explanations of the Upanishads and Vedanta-sutra are all imaginary. We may sometimes accept such imaginary explanations for the sake of sectarian feuds, but actually such explanations do not satisfy us. It is not that one becomes free from material entanglements simply by accepting the order of sannyasa. Yet if we actually understand the explanations given by Lord Caitanya, we will be helped. For instance, when Lord Caitanya explains the meaning of harer nama harer nama harer namaiva kevalam [Adi 17.21], everyone is pleased, for it is a fact that there is no alternative to devotional service. Without devotional service no one can attain liberation from the material clutches. Especially in this age, one can achieve the highest liberation simply by chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. In Srimad-Bhagavatam (10.14.4) it is stated that when a person abandons the path of devotional service and simply labors for knowledge, he has no profit other than the trouble he takes to understand the difference between matter and spirit. It is useless labor to try to get grains from empty husks. Thus it is stated in Srimad-Bhagavatam (10.2.32) that a person who gives up the transcendental loving service of the Supreme Lord and superficially considers himself liberated, never attains to liberation. With great labor, austerity and penance, he may be elevated to the liberated platform, but for want of shelter at the lotus feet of the Supreme Lord, he falls down again into material contamination.

The Supreme Brahman cannot be accepted as impersonal, otherwise the six opulences, which belong to the Supreme Personality of Godhead, cannot be attributed to Brahman. All the Vedas and Puranas affirm that the Supreme Personality of Godhead is full of spiritual energies, but foolish people simply reject this and deride His activities. They misinterpret the transcendental body of Krishna to be a creation of material nature, and this is considered to be the greatest offense and greatest sin. One should simply accept the words of Lord Caitanya as He spoke them before Prakasananda Sarasvati and the Mayavadi sannyasis.

The individual personality of the Supreme Absolute Truth is explained in Srimad-Bhagavatam (3.9.3-4): "O Supreme Lord, the transcendental form which I am seeing is the embodiment of transcendental pleasure. It is eternal and devoid of the contamination of the material modes. It is the greatest manifestation of the Absolute Truth, and it is full of effulgence. O soul of everyone, You are the creator of this cosmic manifestation and all the material elements. I surrender unto You in Your transcendental form, O Krishna! O most auspicious universe! You advent Yourself in Your original personal form in order to be worshiped by us, and we perceive You either by meditation or by direct worship. Foolish people contaminated by material nature do not give much importance to Your transcendental form, and consequently they glide down to hell."

This is also confirmed in Bhagavad-gita:

avajananti mam mudha

manushim tanum asritam

param bhavam ajananto

mama bhuta-mahesvaram

"Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be." (Bg. 9.11)

That such foolish and demoniac persons go to the hellish planets is also confirmed in Bhagavad-gita:

tan aham dvishatah kruran

samsareshu naradhaman

kshipamy ajasram asubhan

asurishv eva yonishu

"Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life." (Bg. 16.19)

The doctrine of by-products, parinama-vada, is asserted from the very beginning of Vedanta-sutra, but Sankaracarya has superficially tried to hide it and establish the doctrine of transformation, vivarta-vada. He also has the audacity to say that Vyasa is mistaken. All Vedic literatures, including the puranas, confirm that the Supreme Lord is the center of all spiritual energy and variegatedness. The Mayavadi philosopher, puffed-up and incompetent, can not understand variegatedness in spiritual energy. He consequently falsely believes that spiritual variegatedness is no different from material variegatedness. Deluded by this false belief, the Mayavadis deride the pastimes of the Supreme Personality of Godhead. Such foolish persons, unable to understand the spiritual activities of the Supreme Lord, consider Krishna to be a product of this material nature. This is the greatest offense any human being can commit. Lord Caitanya therefore establishes that Krishna is sac-cid-ananda-vigraha [Bs. 5.1], the form of eternity, knowledge and bliss, and that He is always engaged in His transcendental pastimes in which there is all spiritual variegatedness.

The student of Prakasananda summarized the explanations of Lord Caitanya and concluded: "We have practically given up the path of spiritual realization. We simply engage in nonsensical talk. Mayavadi philosophers who are serious about attaining benediction should engage in the devotional service of Krishna, but instead they take pleasure in useless argument only. We hereby admit that the explanation of Sankaracarya hides the actual import of Vedic literature. Only the explanation given by Caitanya is acceptable. All other interpretations are useless."

After thus explaining his position, the chief student of Prakasananda Sarasvati began to chant Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. When Prakasananda Sarasvati saw this, he also admitted the fault of Sankaracarya and said, "Because Sankaracarya wanted to establish the doctrine of monism, he had no alternative but to interpret the Vedanta-sutra in a different way. Once one accepts the Supreme Personality of Godhead, the doctrine of monism cannot be established. Therefore by mundane scholarship Sankaracarya has tried to obscure the actual meaning of the Vedanta-sutra. Not only has Sankaracarya done this, but all authors who attempt to give their own views of necessity misinterpret Vedanta-sutra."

Thus Lord Caitanya gave the direct meaning of Vedanta-sutra. No Vedic scripture should be used for indirect speculation. In addition to Sankaracarya, other materialistic philosophers like Kapila, Gautama, Ashtavakra and Patanjali have put forward philosophical speculation in various ways. Indeed, the philosopher Jaimini and his followers, who are all more or less logicians, have abandoned the real meaning of the Vedas (devotional service) and have tried to establish the Absolute Truth as subject to the material world. It is their opinion that if there is a God, He will be pleased with man and give man all desired results if man simply performs his material activities nicely. Similarly, the atheist Kapila tried to establish that there is no God who created the material world. Kapila has even tried to establish that a combination of material elements caused creation. Similarly, Gautama and Kanada have given stress to this theory that the creation resulted from a fortunate combination of material elements, and they have tried to establish that atomic energy is the origin of creation. Similarly, impersonalists and monists like Ashtavakra have tried to establish the impersonal effulgence (brahmajyoti) as the Supreme. And Patanjali, one of the greatest authorities on the yoga system, has tried to conceive an imaginary form of the Supreme Lord.

In summary it should be understood that all these materialistic philosophers have tried to avoid the Supreme Personality of Godhead by putting forward their own mentally concocted philosophies. However, Vyasadeva, the great sage and incarnation of God head, has thoroughly studied all these philosophical speculations and in answer has compiled the Vedanta-sutra, which establishes the relationship between the living entity and the Supreme Personality of Godhead and the importance of devotional service in ultimately achieving love of Godhead. The verse janmady asya yatah [SB 1.1.1], which appears in the very beginning of Vedanta-sutra, is explained in Vyasadeva's Srimad-Bhagavatam. In Srimad-Bhagavatam Vyasadeva establishes from the very beginning that the supreme source of everything is a cognizant, transcendental person.

The impersonalist tries to explain that the impersonal effulgence of the Supreme Lord (brahmajyoti) is beyond these material modes of nature, but at the same time he tries to establish that the Supreme Personality of Godhead is contaminated by the modes of material nature. The Vedanta-sutra asserts that the Supreme Personality of Godhead is not only transcendental to the material modes of nature but that He also has innumerable transcendental qualities and energies. All these various speculative philosophers are one in denying the existence of the Supreme Lord Vishnu, and they are very much enthused to propagate their own theories and be recognized by the people. Unfortunate people become enamored of these atheistic philosophers and consequently can never understand the real nature of the Absolute Truth. It is far better to follow in the footsteps of great souls (mahajanas). According to Srimad-Bhagavatam, there are twelve mahajanas, or great souls, and these are: (1) Brahma, (2) Lord Siva, (3) Narada, (4) Vaivasvata Manu, (5) Kapila (not the atheist, but the original Kapila), (6) the Kumaras, (7) Prahlada, (8) Bhishma, (9) Janaka, (10) Bali, (11) Sukadeva Gosvami and (12) Yamaraja. According to the Mahabharata, there is no point in arguing about the Absolute Truth because there are so many different Vedic scriptures and philosophical understandings that no one philosopher can agree with another. Since everyone is trying to present his own point of view and reject others, it is very difficult to understand the necessity for religious principles. Therefore it is better to follow in the footsteps of the great mahajanas, great souls; then one can achieve the desired success. Lord Caitanya's teachings are just like nectar, and they hold whatever is needed. The best way is to take to this path and follow it.

Sri Caitanya Mahaprabhu Is the Supreme Personality of Godhead

CC Adi 2.1: I offer my obeisances to Sri Caitanya Mahaprabhu, by whose mercy even an ignorant child can swim across the ocean of conclusive truth, which is full of the crocodiles of various theories.

CC Adi 2.2: O my merciful Lord Caitanya, may the nectarean Ganges waters of Your transcendental activities flow on the surface of my desertlike tongue. Beautifying these waters are the lotus flowers of singing, dancing and loud chanting of Krishna's holy name, which are the pleasure abodes of unalloyed devotees. These devotees are compared to swans, ducks and bees. The river's flowing produces a melodious sound that gladdens their ears.

CC Adi 2.3: All glories to Lord Sri Caitanya Mahaprabhu and Lord Sri Nityananda! All glories to Advaitacandra, and all glories to the devotees of Lord Gauranga!

CC Adi 2.4: Let me describe the meaning of the third verse [of the first fourteen]. It is an auspicious vibration that describes the Absolute Truth.

CC Adi 2.5: What the Upanishads 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. Lord Caitanya is the Supreme Personality of Godhead, Krishna Himself, full with six opulences. He is the Absolute Truth, and no other truth is greater than or equal to Him.

CC Adi 2.6: Impersonal Brahman, the localized Paramatma and the Personality of Godhead are three subjects, and the glowing effulgence, the partial manifestation and the original form are their three respective predicates.

CC Adi 2.7: A predicate always follows its subject. Now I shall explain the meaning of this verse according to the revealed scriptures.

CC Adi 2.8: Krishna, the original form of the Personality of Godhead, is the summum bonum of the all-pervading Vishnu. He is all-perfect knowledge and all-perfect bliss. He is the Supreme Transcendence.

CC Adi 2.9: He whom Srimad-Bhagavatam describes as the son of Nanda Maharaja has descended to earth as Lord Caitanya.

CC Adi 2.10: In terms of His various manifestations, He is known in three features, called the impersonal Brahman, the localized Paramatma and the original Personality of Godhead.

CC Adi 2.11: "Learned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, the localized Paramatma and the Personality of Godhead."

CC Adi 2.12: What the Upanishads call the transcendental, impersonal Brahman is the realm of the glowing effulgence of the same Supreme Person.

CC Adi 2.13: As with the naked eye one cannot know the sun except as a glowing substance, merely by philosophical speculation one cannot understand Lord Krishna's transcendental varieties.

CC Adi 2.14: "I worship Govinda, the primeval Lord, who is endowed with great power. The glowing effulgence of His transcendental form is the impersonal Brahman, which is absolute, complete and unlimited and which displays the varieties of countless planets, with their different opulences, in millions and millions of universes."

CC Adi 2.15: [Lord Brahma said:] "The opulences of the impersonal Brahman spread throughout the millions and millions of universes. That Brahman is but the bodily effulgence of Govinda."

CC Adi 2.16: "I worship Govinda. He is my Lord. Only by His grace am I empowered to create the universe."

CC Adi 2.17: "Naked saints and sannyasis who undergo severe physical penances, who can raise the semen to the brain, and who are completely equipoised in Brahman can live in the realm known as Brahmaloka."

CC Adi 2.18: He who is described in the yoga-sastras as the indwelling Supersoul [atma antar-yami] is also a plenary portion of Govinda's personal expansion.

CC Adi 2.19: As the one sun appears reflected in countless jewels, so Govinda manifests Himself [as Paramatma] in the hearts of all living beings.

CC Adi 2.20: [The Personality of Godhead, Sri Krishna, said:] "What more shall I say to you? I live throughout this cosmic manifestation merely by My single plenary portion."

CC Adi 2.21: [Grandfather Bhishma said:] "As the one sun appears differently situated to different seers, so also do You, the unborn, appear differently represented as the Paramatma in every living being. But when a seer knows himself to be one of Your own servitors, no longer does he maintain such duality. Thus I am now able to comprehend Your eternal forms, knowing well the Paramatma to be only Your plenary portion."

CC Adi 2.22: That Govinda personally appears as Caitanya Gosani. No other Lord is as merciful in delivering the fallen souls.

CC Adi 2.23: Lord Narayana, who dominates the transcendental world, is full in six opulences. He is the Personality of Godhead, the Lord of the goddess of fortune.

CC Adi 2.24: The Personality of Godhead is He who is described as the Absolute Whole in the Vedas, Bhagavatam, Upanishads and other transcendental literatures. No one is equal to Him.

CC Adi 2.25: Through their service, devotees see that Personality of Godhead, just as the denizens of heaven see the personality of the sun.

CC Adi 2.26: Those who walk the paths of knowledge and yoga worship only Him, for it is Him they perceive as the impersonal Brahman and localized Paramatma.

CC Adi 2.27: Thus one may understand the glories of the Lord through different modes of worship, as the analogy of the sun illustrates.

CC Adi 2.28: Narayana and Sri Krishna are the same Personality of Godhead, but although They are identical, Their bodily features are different.

CC Adi 2.29: This Personality of Godhead [Sri Krishna] has two hands and holds a flute, whereas the other [Narayana] has four hands, with conch, wheel, mace and lotus.

CC Adi 2.30: "O Lord of lords, You are the seer of all creation. You are indeed everyone's dearest life. Are You not, therefore, my father, Narayana? Narayana refers to one whose abode is in the water born from Nara [Garbhodakasayi Vishnu], and that Narayana is Your plenary portion. All Your plenary portions are transcendental. They are absolute and are not creations of maya."

CC Adi 2.31: After Brahma had offended Krishna by stealing His playmates and calves, he begged the Lord's pardon for his offensive act and prayed for the Lord's mercy.

CC Adi 2.32: "I took birth from the lotus that grew from Your navel. Thus You are both my father and my mother, and I am Your son.

CC Adi 2.33: "Parents never take seriously the offenses of their children. I therefore beg Your pardon and ask for Your benediction."

CC Adi 2.34: Sri Krishna said, "O Brahma, your father is Narayana. I am but a cowherd boy. How can you be My son?"

CC Adi 2.35: Brahma replied, "Are You not Narayana? You are certainly Narayana. Please listen as I state the proofs.

CC Adi 2.36: "All the living beings within the material and spiritual worlds are ultimately born of You, for You are the Supersoul of them all.

CC Adi 2.37: "As the earth is the original cause and shelter of all pots made of earth, so You are the ultimate cause and shelter of all living beings.

CC Adi 2.38: "The word 'nara' refers to the aggregate of all the living beings, and the word 'ayana' refers to the refuge of them all.

CC Adi 2.39: "You are therefore the original Narayana. This is one reason; please listen as I state the second.

CC Adi 2.40: "The direct Lords of the living beings are the purusha incarnations. But Your opulence and power are more exalted than Theirs.

CC Adi 2.41: "Therefore You are the primeval Lord, the original father of everyone. They [the purushas] are protectors of the universes by Your power.

CC Adi 2.42: "Since You protect those who are the shelters of all living beings, You are the original Narayana.

CC Adi 2.43: "O my Lord, O Supreme Personality of Godhead! Kindly hear my third reason. There are countless universes and fathomless transcendental Vaikunthas.

CC Adi 2.44: "Both in this material world and in the transcendental world, You see all the deeds of all living beings, in the past, present and future. Since You are the witness of all such deeds, You know the essence of everything.

CC Adi 2.45: "All the worlds exist because You oversee them. None can live, move or have their being without Your supervision.

CC Adi 2.46: "You oversee the wanderings of all living beings. For this reason also, You are the primeval Lord Narayana."

CC Adi 2.47: Krishna said, "Brahma, I cannot understand what you are saying. Lord Narayana is He who sits in the hearts of all living beings and lies down in the waters of the Karana Ocean."

CC Adi 2.48: Brahma replied, "What I have said is true. The same Lord Narayana who lives on the waters and in the hearts of all living beings is but a plenary portion of You.

CC Adi 2.49: "The Karanodakasayi, Garbhodakasayi and Kshirodakasayi forms of Narayana all create in cooperation with the material energy. In this way They are attached to maya.

CC Adi 2.50: "These three Vishnus lying in the water are the Supersoul of everything. The Supersoul of all the universes is known as the first purusha.

CC Adi 2.51: "Garbhodakasayi Vishnu is the Supersoul of the aggregate of living entities, and Kshirodakasayi Vishnu is the Supersoul of each individual living being.

CC Adi 2.52: "Superficially we see that these purushas have a relationship with maya, but above them, in the fourth dimension, is Lord Krishna, who has no contact with the material energy.

CC Adi 2.53: "'In the material world the Lord is designated as virat, hiranyagarbha and karana. But beyond these three designations, the Lord is ultimately in the fourth dimension.'

CC Adi 2.54: "Although these three features of the Lord deal directly with the material energy, none of Them are touched by it. They are all beyond illusion.

CC Adi 2.55: "'This is the opulence of the Lord: Although situated in the material nature, He is never affected by the modes of nature. Similarly, those who have surrendered to Him and fixed their intelligence upon Him are not influenced by the modes of nature.'

CC Adi 2.56: "You are the ultimate shelter of these three plenary portions. Thus there is not the slightest doubt that You are the primeval Narayana.

CC Adi 2.57: "The source of these three features is the Narayana in the spiritual sky. He is Your vilasa expansion. Therefore You are the ultimate Narayana."

CC Adi 2.58: Therefore according to the authority of Brahma, the Narayana who is the predominating Deity in the transcendental world is but the vilasa feature of Krishna. This has now been conclusively proved.

CC Adi 2.59: The truth indicated in this verse [text 30] is the essence of Srimad-Bhagavatam. This conclusion, through synonyms, applies everywhere.

CC Adi 2.60: Not knowing that Brahman, Paramatma and Bhagavan are all features of Krishna, foolish scholars speculate in various ways.

CC Adi 2.61: Because Narayana has four hands whereas Krishna looks just like a man, they say that Narayana is the original God whereas Krishna is but an incarnation.

CC Adi 2.62: In this way their arguments appear in various forms, but the poetry of the Bhagavatam expertly refutes them all.

CC Adi 2.63: "Learned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, the localized Paramatma and the Personality of Godhead."

CC Adi 2.64: My dear brothers, kindly listen to the explanation of this verse and consider its meaning: the one original entity is known in His three different features.

CC Adi 2.65: Lord Krishna Himself is the one undivided Absolute Truth, the ultimate reality. He manifests Himself in three features -- as Brahman, Paramatma and Bhagavan.

CC Adi 2.66: The import of this verse has stopped you from arguing. Now listen to another verse of Srimad-Bhagavatam.

CC Adi 2.67: "All these incarnations of Godhead are either plenary portions or parts of the plenary portions of the purusha-avataras. But Krishna is the Supreme Personality of Godhead Himself. In every age He protects the world through His different features when the world is disturbed by the enemies of Indra."

CC Adi 2.68: The Bhagavatam describes the symptoms and deeds of the incarnations in general and counts Sri Krishna among them.

CC Adi 2.69: This made Suta Gosvami greatly apprehensive. Therefore he distinguished each incarnation by its specific symptoms.

CC Adi 2.70: All the incarnations of Godhead are plenary portions or parts of the plenary portions of the purusha-avataras, but the primeval Lord is Sri Krishna. He is the Supreme Personality of Godhead, the fountainhead of all incarnations.

CC Adi 2.71: An opponent may say, "This is your interpretation, but actually the Supreme Lord is Narayana, who is in the transcendental realm.

CC Adi 2.72: "He [Narayana] incarnates as Lord Krishna. This is the meaning of the verse as I see it. There is no need for further consideration."

CC Adi 2.73: To such a misguided interpreter we may reply, "Why should you suggest such fallacious logic? An interpretation is never accepted as evidence if it opposes the principles of scripture.

CC Adi 2.74: "'One should not state a predicate before its subject, for it cannot thus stand without proper support.'

CC Adi 2.75: "If I do not state a subject, I do not state a predicate. First I speak the former and then I speak the latter.

CC Adi 2.76: "The predicate of a sentence is what is unknown to the reader, whereas the subject is what is known to him.

CC Adi 2.77: "For example, we may say, 'This vipra is a greatly learned man.' In this sentence, the vipra is the subject, and the predicate is his erudition.

CC Adi 2.78: "The man's being a vipra is known, but his erudition is unknown. Therefore the person is identified first and his erudition later.

CC Adi 2.79: "In the same way, all these incarnations were known, but whose incarnations they are was unknown.

CC Adi 2.80: "First the word 'ete' ['these'] establishes the subject [the incarnations]. Then 'plenary portions of the purusha-avataras' follows as the predicate.

CC Adi 2.81: "In the same way, when Krishna was first counted among the incarnations, specific knowledge about Him was still unknown.

CC Adi 2.82: "Therefore first the word 'krishna' appears as the subject, followed by the predicate, describing Him as the original Personality of Godhead.

CC Adi 2.83: "This establishes that Sri Krishna is the original Personality of Godhead. The original Personality of Godhead is therefore necessarily Krishna.

CC Adi 2.84: "Had Krishna been the plenary portion and Narayana the primeval Lord, the statement of Suta Gosvami would have been reversed.

CC Adi 2.85: "Thus he would have said, 'Narayana, the source of all incarnations, is the original Personality of Godhead. He has appeared as Sri Krishna.'

CC Adi 2.86: "Mistakes, illusions, cheating and defective perception do not occur in the sayings of the authoritative sages.

CC Adi 2.87: "You say something contradictory and become angry when this is pointed out. Your explanation has the defect of a misplaced object. This is an unconsidered adjustment.

CC Adi 2.88: "Only the Personality of Godhead, the source of all other Divinities, is eligible to be designated svayam bhagavan, or the primeval Lord.

CC Adi 2.89: "When from one candle many others are lit, I consider that one the original.

CC Adi 2.90: "Krishna, in the same way, is the cause of all causes and all incarnations. Please hear another verse to defeat all misinterpretations.

CC Adi 2.91-92: "'Here [in Srimad-Bhagavatam] ten subjects are described: (1) the creation of the ingredients of the cosmos, (2) the creations of Brahma, (3) the maintenance of the creation, (4) special favor given to the faithful, (5) impetuses for activity, (6) prescribed duties for law-abiding men, (7) a description of the incarnations of the Lord, (8) the winding up of the creation, (9) liberation from gross and subtle material existence, and (10) the ultimate shelter, the Supreme Personality of Godhead. The tenth item is the shelter of all the others. To distinguish this ultimate shelter from the other nine subjects, the mahajanas have described these nine, directly or indirectly, through prayers or direct explanations.'

CC Adi 2.93: "To know distinctly the ultimate shelter of everything that be, I have described the other nine categories. The cause for the appearance of these nine is rightly called their shelter.

CC Adi 2.94: "The Personality of Godhead Sri Krishna is the shelter and abode of everything. All the universes rest in His body.

CC Adi 2.95: "'The Tenth Canto of Srimad-Bhagavatam reveals the tenth object, the Supreme Personality of Godhead, who is the shelter of all surrendered souls. He is known as Sri Krishna, and He is the ultimate source of all the universes. Let me offer my obeisances unto Him.'

CC Adi 2.96: "One who knows the real feature of Sri Krishna and His three different energies cannot remain ignorant about Him.

CC Adi 2.97: "The Personality of Godhead Sri Krishna enjoys Himself in six primary expansions. His two manifestations are prabhava and vaibhava.

CC Adi 2.98: "His incarnations are of two kinds, namely partial and empowered. He appears in two ages -- childhood and boyhood.

CC Adi 2.99: "The Personality of Godhead Sri Krishna, who is eternally an adolescent, is the primeval Lord, the source of all incarnations. He expands Himself in these six categories of forms to establish His supremacy throughout the universe.

CC Adi 2.100: "In these six kinds of forms there are innumerable varieties. Although they are many, they are all one: there is no difference between them.

CC Adi 2.101: "The cit-sakti, which is also called svarupa-sakti or antaranga-sakti, displays many varied manifestations. It sustains the kingdom of God and its paraphernalia.

CC Adi 2.102: "The external energy, called maya-sakti, is the cause of innumerable universes with varied material potencies.

CC Adi 2.103: "The marginal potency, which is between these two, consists of the numberless living beings. These are the three principal energies, which have unlimited categories and subdivisions.

CC Adi 2.104: "These are the principal manifestations and expansions of the Personality of Godhead and His three energies. They are all emanations from Sri Krishna, the Transcendence. They have their existence in Him.

CC Adi 2.105: "Although the three purushas are the shelter of all the universes, Lord Krishna is the original source of the purushas.

CC Adi 2.106: "Thus the Personality of Godhead Sri Krishna is the original, primeval Lord, the source of all other expansions. All the revealed scriptures accept Sri Krishna as the Supreme Lord.

CC Adi 2.107: "'Krishna, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes.'

CC Adi 2.108: "You know all the conclusions of the scriptures very well. You create these logical arguments just to agitate me."

CC Adi 2.109: That same Lord Krishna, the fountainhead of all incarnations, is known as the son of the King of Vraja. He has descended personally as Lord Sri Caitanya Mahaprabhu.

CC Adi 2.110: Therefore Lord Caitanya is the Supreme Absolute Truth. To call Him Kshirodakasayi Vishnu does not add to His glory.

CC Adi 2.111: But such words from the lips of a sincere devotee cannot be false. All possibilities abide in Him, for He is the primeval Lord.

CC Adi 2.112: All other incarnations are situated in potential form in the original body of the primeval Lord. Thus according to one's opinion, one may address Him as any one of the incarnations.

CC Adi 2.113: Some say that Sri Krishna is directly Nara-Narayana. Others say that He is directly Vamana.

CC Adi 2.114: Some say that Krishna is the incarnation of Kshirodakasayi Vishnu. None of these statements is impossible; each is as correct as the others.

CC Adi 2.115: Some call Him Hari, or the Narayana of the transcendental world. Everything is possible in Krishna, for He is the primeval Lord.

CC Adi 2.116: I offer my obeisances unto the feet of all who hear or read this discourse. Kindly hear with attention the conclusion of all these statements.

CC Adi 2.117: A sincere student should not neglect the discussion of such conclusions, considering them controversial, for such discussions strengthen the mind. Thus one's mind becomes attached to Sri Krishna.

CC Adi 2.118: By such conclusive studies I know the glories of Lord Caitanya. Only by knowing these glories can one become strong and fixed in attachment to Him.

CC Adi 2.119: Just to enunciate the glories of Sri Caitanya Mahaprabhu, I have tried to describe the glories of Sri Krishna in detail.

CC Adi 2.120: The conclusion is that Lord Caitanya is the Supreme Personality of Godhead, Krishna, the son of the King of Vraja.

CC Adi 2.121: Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their mercy, I, Krishnadasa, narrate Sri Caitanya-caritamrita, following in their footsteps.

The Glories Of Lord Nityananda Balarama

CC Adi 5.1: Let me offer my obeisances to Lord Sri Nityananda, the Supreme Personality of Godhead, whose opulence is wonderful and unlimited. By His will, even a fool can understand His identity.

CC Adi 5.2: All glories to Sri Caitanya Mahaprabhu! All glories to Lord Nityananda! All glories to Advaita Acarya! And all glories to all the devotees of Lord Caitanya Mahaprabhu!

CC Adi 5.3: I have described the glory of Sri Krishna Caitanya in six verses. Now, in five verses I shall describe the glory of Lord Nityananda.

CC Adi 5.4: The Supreme Personality of Godhead, Krishna, is the fountainhead of all incarnations. Lord Balarama is His second body.

CC Adi 5.5: These two are one and the same identity. They differ only in form. Lord Balarama is the first bodily expansion of Krishna, and He assists in Lord Krishna's transcendental pastimes.

CC Adi 5.6: That original Lord Krishna appeared in Navadvipa as Lord Caitanya, and Balarama appeared with Him as Lord Nityananda.

CC Adi 5.7: May Sri Nityananda Rama be the object of my constant remembrance. Sankarshana, Sesha Naga and the Vishnus who lie on the Karana Ocean, Garbha Ocean and ocean of milk are His plenary portions and the portions of His plenary portions.

CC Adi 5.8: Lord Balarama is the original Sankarshana. He assumes five other forms to serve Lord Krishna.

CC Adi 5.9: He Himself helps in the pastimes of Lord Krishna, and He does the work of creation in four other forms.

CC Adi 5.10: He executes the orders of Lord Krishna in the work of creation, and in the form of Lord Sesha He serves Krishna in various ways.

CC Adi 5.11: In all the forms He tastes the transcendental bliss of serving Krishna. That same Balarama is Lord Nityananda, the companion of Lord Gaurasundara.

CC Adi 5.12: I have explained the seventh verse in four subsequent verses. By these verses all the world can know the truth about Lord Nityananda.

CC Adi 5.13: I surrender unto the lotus feet of Sri Nityananda Rama, who is known as Sankarshana in the midst of the catur-vyuha [consisting of Vasudeva, Sankarshana, Pradyumna and Aniruddha]. He possesses full opulences and resides in Vaikunthaloka, far beyond the material creation.

CC Adi 5.14: Beyond the material nature lies the realm known as paravyoma, the spiritual sky. Like Lord Krishna Himself, it possesses all transcendental attributes, such as the six opulences.

CC Adi 5.15: That Vaikuntha region is all-pervading, infinite and supreme. It is the residence of Lord Krishna and His incarnations.

CC Adi 5.16: In the highest region of that spiritual sky is the spiritual planet called Krishnaloka. It has three divisions -- Dvaraka, Mathura and Gokula.

CC Adi 5.17: Sri Gokula, the highest of all, is also called Vraja, Goloka, Svetadvipa and Vrindavana.

CC Adi 5.18: Like the transcendental body of Lord Krishna, Gokula is all-pervading, infinite and supreme. It expands both above and below, without any restriction.

CC Adi 5.19: That abode is manifested within the material world by the will of Lord Krishna. It is identical to that original Gokula; they are not two different bodies.

CC Adi 5.20: The land there is touchstone [cintamani], and the forests abound with desire trees. Material eyes see it as an ordinary place.

CC Adi 5.21: But with the eyes of love of Godhead one can see its real identity as the place where Lord Krishna performs His pastimes with the cowherd boys and cowherd girls.

CC Adi 5.22: "I worship Govinda, the primeval Lord, the first progenitor, who is tending cows yielding all desires in abodes built with spiritual gems and surrounded by millions of purpose trees. He is always served with great reverence and affection by hundreds and thousands of goddesses of fortune."

CC Adi 5.23: Lord Krishna manifests His own form in Mathura and Dvaraka. He enjoys pastimes in various ways by expanding into the quadruple forms.

CC Adi 5.24: Vasudeva, Sankarshana, Pradyumna and Aniruddha are the primary quadruple forms, from whom all other quadruple forms are manifested. They are all purely transcendental.

CC Adi 5.25: Only in these three places [Dvaraka, Mathura and Gokula] does the all-sporting Lord Krishna perform His endless pastimes with His personal associates.

CC Adi 5.26: In the Vaikuntha planets of the spiritual sky the Lord manifests His identity as Narayana and performs pastimes in various ways.

CC Adi 5.27-28: Krishna's own form has only two hands, but in the form of Lord Narayana He has four hands. Lord Narayana holds a conchshell, disc, club and lotus flower, and He is full of great opulence. The sri, bhu and nila energies serve at His lotus feet.

CC Adi 5.29: Although His pastimes are His only characteristic functions, by His causeless mercy He performs one activity for the fallen souls.

CC Adi 5.30: He delivers the fallen living entities by offering them the four kinds of liberation -- salokya, samipya, sarshti and sarupya.

CC Adi 5.31: Those who attain brahma-sayujya liberation cannot gain entrance into Vaikuntha; their residence is outside the Vaikuntha planets.

CC Adi 5.32: Outside the Vaikuntha planets is the atmosphere of the glowing effulgence, which consists of the supremely bright rays of the body of Lord Krishna.

CC Adi 5.33: That region is called Siddhaloka, and it is beyond the material nature. Its essence is spiritual, but it does not have spiritual varieties.

CC Adi 5.34: It is like the homogeneous effulgence around the sun. But inside the sun are the chariots, horses and other opulences of the sun-god.

CC Adi 5.35: "As through devotion to the Lord one can attain His abode, many have attained that goal by abandoning their sinful activities and absorbing their minds in the Lord through lust, envy, fear or affection."

CC Adi 5.36: "Where it has been stated that the Lord's enemies and devotees attain the same destination, this refers to the ultimate oneness of Brahman and Lord Krishna. This may be understood by the analogy of the sun and the sunshine, in which Brahman is like the sunshine and Krishna Himself is like the sun."

CC Adi 5.37: Thus in the spiritual sky there are varieties of pastimes within the spiritual energy. Outside the Vaikuntha planets appears the impersonal reflection of light.

CC Adi 5.38: That impersonal Brahman effulgence consists only of the effulgent rays of the Lord. Those fit for sayujya liberation merge into that effulgence.

CC Adi 5.39: "Beyond the region of ignorance [the material cosmic manifestation] lies the realm of Siddhaloka. The Siddhas reside there, absorbed in the bliss of Brahman. Demons killed by the Lord also attain that realm."

CC Adi 5.40: In that spiritual sky, on the four sides of Narayana, are the second expansions of the quadruple expansions of Dvaraka.

CC Adi 5.41: Vasudeva, Sankarshana, Pradyumna and Aniruddha constitute this second quadruple. They are purely transcendental.

CC Adi 5.42: There [in the spiritual sky] the personal feature of Balarama called Maha-sankarshana is the shelter of the spiritual energy. He is the primary cause, the cause of all causes.

CC Adi 5.43: One variety of the pastimes of the spiritual energy is described as pure goodness [visuddha-sattva]. It comprises all the abodes of Vaikuntha.

CC Adi 5.44: The six attributes are all spiritual. Know for certain that they are all manifestations of the opulence of Sankarshana.

CC Adi 5.45: There is one marginal potency, known as the jiva. Maha-sankarshana is the shelter of all jivas.

CC Adi 5.46: Sankarshana is the original shelter of the purusha, from whom this world is created and in whom it is dissolved.

CC Adi 5.47: He [Sankarshana] is the shelter of everything. He is wonderful in every respect, and His opulences are infinite. Even Ananta cannot describe His glory.

CC Adi 5.48: That Sankarshana, who is transcendental pure goodness, is a partial expansion of Nityananda Balarama.

CC Adi 5.49: I have briefly explained the eighth verse. Now please listen with attention as I explain the ninth verse.

CC Adi 5.50: I offer my full obeisances unto the feet of Sri Nityananda Rama, whose partial representation called Karanodakasayi Vishnu, lying on the Karana Ocean, is the original purusha, the master of the illusory energy, and the shelter of all the universes.

CC Adi 5.51: Outside the Vaikuntha planets is the impersonal Brahman effulgence, and beyond that effulgence is the Karana Ocean, or Causal Ocean.

CC Adi 5.52: Surrounding Vaikuntha is a mass of water that is endless, unfathomed and unlimited.

CC Adi 5.53: The earth, water, fire, air and ether of Vaikuntha are all spiritual. Material elements are not found there.

CC Adi 5.54: The water of the Karana Ocean, which is the original cause, is therefore spiritual. The sacred Ganges, which is but a drop of it, purifies the fallen souls.

CC Adi 5.55: In that ocean lies a plenary portion of Lord Sankarshana.

CC Adi 5.56: He is known as the first purusha, the creator of the total material energy. He, the cause of the universes, the first incarnation, casts His glance over maya.

CC Adi 5.57: Maya-sakti resides outside the Karana Ocean. Maya cannot touch its waters.

CC Adi 5.58: Maya has two varieties of existence. One is called pradhana or prakriti. It supplies the ingredients of the material world.

CC Adi 5.59: Because prakriti is dull and inert, it cannot actually be the cause of the material world. But Lord Krishna shows His mercy by infusing His energy into the dull, inert material nature.

CC Adi 5.60: Thus prakriti, by the energy of Lord Krishna, becomes the secondary cause, just as iron becomes red-hot by the energy of fire.

CC Adi 5.61: Therefore Lord Krishna is the original cause of the cosmic manifestation. Prakriti is like the nipples on the neck of a goat, for they cannot give any milk.

CC Adi 5.62: The maya aspect of material nature is the immediate cause of the cosmic manifestation. But it cannot be the real cause, for the original cause is Lord Narayana.

CC Adi 5.63: Just as the original cause of an earthen pot is the potter, so the creator of the material world is the first purusha incarnation [Karanarnavasayi Vishnu].

CC Adi 5.64: Lord Krishna is the creator, and maya only helps Him as an instrument, just like the potter's wheel and other instruments, which are the instrumental causes of a pot.

CC Adi 5.65: The first purusha casts His glance at maya from a distance, and thus He impregnates her with the seed of life in the form of the living entities.

CC Adi 5.66: The reflected rays of His body mix with maya, and thus maya gives birth to myriad universes.

CC Adi 5.67: The purusha enters each and every one of the countless universes. He manifests Himself in as many separate forms as there are universes.

CC Adi 5.68: When the purusha exhales, the universes are manifested with each outward breath.

CC Adi 5.69: Thereafter, when He inhales, all the universes again enter His body.

CC Adi 5.70: Just as atomic particles of dust pass through the openings of a window, so the networks of universes pass through the pores of the skin of the purusha.

CC Adi 5.71: "The Brahmas and other lords of the mundane worlds appear from the pores of Maha-Vishnu and remain alive for the duration of His one exhalation. I adore the primeval Lord, Govinda, of whom Maha-Vishnu is a portion of a plenary portion."

CC Adi 5.72: "Where am I, a small creature of seven spans the measure of my own hand? I am enclosed in the universe composed of material nature, the total material energy, false ego, ether, air, water and earth. And what is Your glory? Unlimited universes pass through the pores of Your body just like particles of dust passing through the opening of a window."

CC Adi 5.73: A part of a part of a whole is called a kala. Sri Balarama is the counterform of Lord Govinda.

CC Adi 5.74: Balarama's own expansion is called Maha-sankarshana, and His fragment, the purusha, is counted as a kala, or a part of a plenary portion.

CC Adi 5.75: I say that this kala is Maha-Vishnu. He is the Maha-purusha, who is the source of the other purushas and who is all-pervading.

CC Adi 5.76: Garbhodasayi and Kshirodasayi are both called purushas. They are plenary portions of Karanodasayi Vishnu, the first purusha, who is the abode of all the universes.

CC Adi 5.77: "Vishnu has three forms called purushas. The first, Maha-Vishnu, is the creator of the total material energy [mahat], the second is Garbhodasayi, who is situated within each universe, and the third is Kshirodasayi, who lives in the heart of every living being. He who knows these three becomes liberated from the clutches of maya."

CC Adi 5.78: Although Karanodasayi Vishnu is called a kala of Lord Krishna, He is the source of Matsya, Kurma and the other incarnations.

CC Adi 5.79: "All these incarnations of Godhead are either plenary portions or parts of the plenary portions of the purusha-avataras. But Krishna is the Supreme Personality of Godhead Himself. In every age He protects the world through His different features when the world is disturbed by the enemies of Indra."

CC Adi 5.80: That purusha [Karanodakasayi Vishnu] is the performer of creation, maintenance and destruction. He manifests Himself in many incarnations, for He is the maintainer of the world.

CC Adi 5.81: That fragment of the Supreme Lord, known as the Maha-purusha, appears for the purpose of creation, maintenance and annihilation and is called an incarnation.

CC Adi 5.82: That Maha-purusha is identical with the Personality of Godhead. He is the original incarnation, the seed of all others, and the shelter of everything.

CC Adi 5.83: "The purusha [Maha-Vishnu] is the primary incarnation of the Supreme Personality of Godhead. Time, nature, prakriti (as cause and effect), the mind, the material elements, false ego, the modes of nature, the senses, the universal form, complete independence and the moving and nonmoving beings appear subsequently as His opulences."

CC Adi 5.84: "In the beginning of the creation, the Lord expanded Himself in the form of the purusha incarnation, accompanied by all the ingredients of material creation. First He created the sixteen principal energies suitable for creation. This was for the purpose of manifesting the material universes."

CC Adi 5.85: Although the Lord is the shelter of everything and although all the universes rest in Him, He, as the Supersoul, is also the support of everything.

CC Adi 5.86: Although He is thus connected with the material energy in two ways, He does not have the slightest contact with it.

CC Adi 5.87: "This is the opulence of the Lord. Although situated within the material nature, He is never affected by the modes of nature. Similarly, those who have surrendered to Him and have fixed their intelligence upon Him are not influenced by the modes of nature."

CC Adi 5.88: Thus the Bhagavad-gita also states again and again that the Absolute Truth always possesses inconceivable power.

CC Adi 5.89: [Lord Krishna said:] "I am situated in the material world, and the world rests in Me. But at the same time I am not situated in the material world, nor does it rest in Me in truth."

CC Adi 5.90: "O Arjuna, you should know this as My inconceivable opulence." This is the meaning propagated by Lord Krishna in the Bhagavad-gita.

CC Adi 5.91: That Maha-purusha [Karanodakasayi Vishnu] is known as a plenary part of Him who is Lord Nityananda Balarama, the favorite associate of Lord Caitanya.

CC Adi 5.92: I have thus explained the ninth verse, and now I shall explain the tenth. Please listen with rapt attention.

CC Adi 5.93: I offer my full obeisances unto the feet of Sri Nityananda Rama, a partial part of whom is Garbhodakasayi Vishnu. From the navel of Garbhodakasayi Vishnu 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.

CC Adi 5.94: After creating millions of universes, the first purusha entered into each of them in a separate form, as Sri Garbhodakasayi.

CC Adi 5.95: Entering the universe, He found only darkness, with no place in which to reside. Thus He began to consider.

CC Adi 5.96: Then He created water from the perspiration of His own body and with that water filled half the universe.

CC Adi 5.97: The universe measures five hundred million yojanas. Its length and breadth are one and the same.

CC Adi 5.98: After filling half the universe with water, He made His own residence therein and manifested the fourteen worlds in the other half.

CC Adi 5.99: There He manifested Vaikuntha as His own abode and rested in the waters on the bed of Lord Sesha.

CC Adi 5.100-101: He lay there with Ananta as His bed. Lord Ananta is a divine serpent having thousands of heads, thousands of faces, thousands of eyes and thousands of hands and feet. He is the seed of all incarnations and is the cause of the material world.

CC Adi 5.102: From His navel grew a lotus flower, which became the birthplace of Lord Brahma.

CC Adi 5.103: Within the stem of that lotus were the fourteen worlds. Thus the Supreme Lord, as Brahma, created the entire creation.

CC Adi 5.104: And as Lord Vishnu He maintains the entire world. Lord Vishnu, being beyond all material attributes, has no touch with the material qualities.

CC Adi 5.105: Assuming the form of Rudra, He destroys the creation. Thus creation, maintenance and dissolution are created by His will.

CC Adi 5.106: He is the Supersoul, Hiranyagarbha, the cause of the material world. The universal form is conceived as His expansion.

CC Adi 5.107: That Lord Narayana is a part of a plenary part of Lord Nityananda Balarama, who is the source of all incarnations.

CC Adi 5.108: I have thus explained the tenth verse. Now please listen to the meaning of the eleventh verse with all your mind.

CC Adi 5.109: I offer my respectful obeisances unto the feet of Sri Nityananda Rama, whose secondary part is the Vishnu lying in the ocean of milk. That Kshirodakasayi Vishnu is the Supersoul of all living entities and the maintainer of all the universes. Sesha Naga is His further subpart.

CC Adi 5.110: The material planets rest within the stem that grows from the lotus navel of Lord Narayana. Among these planets are seven oceans.

CC Adi 5.111: There, in part of the ocean of milk, lies Svetadvipa, the abode of the sustainer, Lord Vishnu.

CC Adi 5.112: He is the Supersoul of all living entities. He maintains this material world, and He is its Lord.

CC Adi 5.113: In the ages and millenniums of Manu, He appears as different incarnations to establish the principles of real religion and vanquish the principles of irreligion.

CC Adi 5.114: Unable to see Him, the demigods go to the shore of the ocean of milk and offer prayers to Him.

CC Adi 5.115: He then descends to maintain the material world. His unlimited opulences cannot be counted.

CC Adi 5.116: That Lord Vishnu is but a part of a part of a plenary portion of Lord Nityananda, who is the source of all incarnations.

CC Adi 5.117: That same Lord Vishnu, in the form of Lord Sesha, holds the planets upon His heads, although He does not know where they are, for He cannot feel their existence upon His heads.

CC Adi 5.118: His thousands of extended hoods are adorned with dazzling jewels surpassing the sun.

CC Adi 5.119: The universe, which measures five hundred million yojanas in diameter, rests on one of His hoods like a mustard seed.

CC Adi 5.120: That Ananta Sesha is the devotee incarnation of Godhead. He knows nothing but service to Lord Krishna.

CC Adi 5.121: With His thousands of mouths He sings the glories of Lord Krishna, but although He always sings in that way, He does not find an end to the qualities of the Lord.

CC Adi 5.122: The four Kumaras hear Srimad-Bhagavatam from His lips, and they in turn repeat it in the transcendental bliss of love of Godhead.

CC Adi 5.123: He serves Lord Krishna, assuming all the following forms: umbrella, slippers, bedding, pillow, garments, resting chair, residence, sacred thread and throne.

CC Adi 5.124: He is thus called Lord Sesha, for He has attained the ultimate end of servitude to Krishna. He takes many forms for the service of Krishna, and thus He serves the Lord.

CC Adi 5.125: 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?

CC Adi 5.126: From these conclusions we can know the limit of the truth of Lord Nityananda. But what glory is there in calling Him Ananta?

CC Adi 5.127: But I accept it as the truth because it has been said by devotees. Since He is the source of all incarnations, everything is possible in Him.

CC Adi 5.128: They know that there is no difference between the incarnation and the source of all incarnations. Previously Lord Krishna was regarded in the light of different principles by different people.

CC Adi 5.129: Some said that Krishna was directly Lord Nara-Narayana, and some called Him Lord Vamanadeva incarnate.

CC Adi 5.130: Some called Lord Krishna an incarnation of Lord Kshirodakasayi. All these names are true; nothing is impossible.

CC Adi 5.131: When the Supreme Personality of Godhead Krishna appears, He is the shelter of all plenary parts. Thus at that time all His plenary portions join in Him.

CC Adi 5.132: In whatever form one knows the Lord, one speaks of Him in that way. In this there is no falsity, since everything is possible in Krishna.

CC Adi 5.133: Therefore Lord Caitanya Mahaprabhu has exhibited to everyone all the pastimes of all the various incarnations.

CC Adi 5.134: Thus Lord Nityananda has unlimited incarnations. In transcendental emotion He calls Himself a servant of Lord Caitanya.

CC Adi 5.135: Sometimes He serves Lord Caitanya as His guru, sometimes as His friend and sometimes as His servant, just as Lord Balarama played with Lord Krishna in these three different moods in Vraja.

CC Adi 5.136: Playing like a bull, Lord Balarama fights with Krishna head to head. And sometimes Lord Krishna massages the feet of Lord Balarama.

CC Adi 5.137: He considers Himself a servant and knows Krishna to be His master. Thus He regards Himself as a fragment of His plenary portion.

CC Adi 5.138: "Acting just like ordinary boys, They played like roaring bulls as They fought each other, and They imitated the calls of various animals."

CC Adi 5.139: "Sometimes when Lord Krishna's elder brother, Lord Balarama, felt tired after playing and lay His head on the lap of a cowherd boy, Lord Krishna Himself served Him by massaging His feet."

CC Adi 5.140: "Who is this mystic power, and where has she come from? Is she a demigod or a demoness? She must be the illusory energy of My master, Lord Krishna, for who else can bewilder Me?"

CC Adi 5.141: "What is the value of a throne to Lord Krishna? The masters of the various planetary systems accept the dust of His lotus feet on their crowned heads. That dust makes the holy places sacred, and even Lord Brahma, Lord Siva, Lakshmi and I Myself, who are all portions of His plenary portion, eternally carry that dust on our heads."

CC Adi 5.142: Lord Krishna alone is the supreme controller, and all others are His servants. They dance as He makes them do so.

CC Adi 5.143: Thus Lord Caitanya is also the only controller. All others are His associates or servants.

CC Adi 5.144-145: His elders such as Lord Nityananda, Advaita Acarya and Srivasa Thakura, as well as His other devotees -- whether His juniors, equals or superiors -- are all His associates who help Him in His pastimes. Lord Gauranga fulfills His aims with their help.

CC Adi 5.146: Sri Advaita Acarya and Srila Nityananda Prabhu, who are plenary parts of the Lord, are His principal associates. With these two the Lord performs His pastimes in various ways.

CC Adi 5.147: Lord Advaita Acarya is directly the Supreme Personality of Godhead. Although Lord Caitanya accepts Him as His preceptor, Advaita Acarya is a servant of the Lord.

CC Adi 5.148: I cannot describe the truth of Advaita Acarya. He has delivered the entire world by making Lord Krishna descend.

CC Adi 5.149: Lord Nityananda Svarupa formerly appeared as Lakshmana and served Lord Ramacandra as His younger brother.

CC Adi 5.150: The activities of Lord Rama were full of suffering, but Lakshmana, of His own accord, tolerated that suffering.

CC Adi 5.151: As a younger brother He could not stop Lord Rama from His resolution, and so He remained silent, although unhappy in His mind.

CC Adi 5.152: When Lord Krishna appeared, He [Balarama] became His elder brother to serve Him to His heart's content and make Him enjoy all sorts of happiness.

CC Adi 5.153: Sri Rama and Sri Lakshmana, who are plenary portions of Lord Krishna and Lord Balarama respectively, entered into Them at the time of Krishna's and Balarama's appearance.

CC Adi 5.154: Krishna and Balarama present Themselves as younger brother and elder brother, but in the scriptures They are described as the original Supreme Personality of Godhead and His expansion.

CC Adi 5.155: "I worship Govinda, the primeval Lord, who by His various plenary portions appears in the world in different forms and incarnations such as Lord Rama, but who personally appears in His supreme original form as Lord Krishna."

CC Adi 5.156: Lord Caitanya is the same Lord Krishna, and Lord Nityananda is Lord Balarama. Lord Nityananda fulfills all of Lord Caitanya's desires.

CC Adi 5.157: The ocean of Lord Nityananda's glories is infinite and unfathomable. Only by His mercy can I touch even a drop of it.

CC Adi 5.158: Please listen to another glory of His mercy. He made a fallen living entity climb to the highest limit.

CC Adi 5.159: To disclose it is not proper, for it should be kept as confidential as the Vedas, yet I shall speak of it to make His mercy known to all.

CC Adi 5.160: O Lord Nityananda, I write of Your mercy out of great exultation. Please forgive me for my offenses.

CC Adi 5.161: Lord Nityananda Prabhu had a servant named Sri Minaketana Ramadasa, who was a reservoir of love.

CC Adi 5.162: At my house there was sankirtana day and night, and therefore he visited there, having been invited.

CC Adi 5.163: Absorbed in emotional love, he sat in my courtyard, and all the Vaishnavas bowed down at his feet.

CC Adi 5.164: In a joyful mood of love of God he sometimes climbed upon the shoulder of someone offering obeisances, and sometimes he struck others with his flute or mildly slapped them.

CC Adi 5.165: When someone saw the eyes of Minaketana Ramadasa, tears would automatically flow from his own eyes, for a constant shower of tears flowed from the eyes of Minaketana Ramadasa.

CC Adi 5.166: Sometimes there were eruptions of ecstasy like kadamba flowers on some parts of his body, and sometimes one limb would be stunned while another would be trembling.

CC Adi 5.167: Whenever he shouted aloud the name Nityananda, the people around him were filled with great wonder and astonishment.

CC Adi 5.168: One respectable brahmana named Sri Gunarnava Misra was serving the Deity.

CC Adi 5.169: When Minaketana was seated in the yard, this brahmana did not offer him respect. Seeing this, Sri Ramadasa became angry and spoke.

CC Adi 5.170: "Here I find the second Romaharshana-suta, who did not stand to show honor when he saw Lord Balarama."

CC Adi 5.171: After saying this, he danced and sang to his heart's content, but the brahmana did not become angry, for he was then serving Lord Krishna.

CC Adi 5.172: At the end of the festival Minaketana Ramadasa went away, offering his blessings to everyone. At that time he had some controversy with my brother.

CC Adi 5.173: My brother had firm faith in Lord Caitanya but only a dim glimmer of faith in Lord Nityananda.

CC Adi 5.174: Knowing this, Sri Ramadasa felt unhappy in his mind. I then rebuked my brother.

CC Adi 5.175: "These two brothers," I told him, "are like one body; They are identical manifestations. If you do not believe in Lord Nityananda, you will fall down.

CC Adi 5.176: "If you have faith in one but disrespect the other, your logic is like the logic of accepting half a hen.

CC Adi 5.177: "It would be better to be an atheist by slighting both brothers than a hypocrite by believing in one and slighting the other."

CC Adi 5.178: Thus Sri Ramadasa broke his flute in anger and went away, and at that time my brother fell down.

CC Adi 5.179: I have thus described the power of the servants of Lord Nityananda. Now I shall describe another characteristic of His mercy.

CC Adi 5.180: That night Lord Nityananda appeared to me in a dream because of my good quality in chastising my brother.

CC Adi 5.181: In the village of Jhamatapura, which is near Naihati, Lord Nityananda appeared to me in a dream.

CC Adi 5.182: I fell at His feet, offering my obeisances, and He then placed His own lotus feet upon my head.

CC Adi 5.183: "Arise! Get up!" He told me again and again. Upon rising, I was greatly astonished to see His beauty.

CC Adi 5.184: He had a glossy blackish complexion, and His tall, strong, heroic stature made Him seem like Cupid himself.

CC Adi 5.185: He had beautifully formed hands, arms and legs, and eyes like lotus flowers. He wore a silk cloth, with a silk turban on His head.

CC Adi 5.186: He wore golden earrings on His ears, and golden armlets and bangles. He wore tinkling anklets on His feet and a garland of flowers around His neck.

CC Adi 5.187: His body was anointed with sandalwood pulp, and He was nicely decorated with tilaka. His movements surpassed those of a maddened elephant.

CC Adi 5.188: His face was more beautiful than millions upon millions of moons, and His teeth were like pomegranate seeds because of His chewing betel.

CC Adi 5.189: His body moved to and fro, right and left, for He was absorbed in ecstasy. He chanted "Krishna, Krishna" in a deep voice.

CC Adi 5.190: His red stick moving in His hand, He seemed like a maddened lion. All around the four sides of His feet were bumblebees.

CC Adi 5.191: His devotees, dressed like cowherd boys, surrounded His feet like so many bees and also chanted "Krishna, Krishna," absorbed in ecstatic love.

CC Adi 5.192: Some of them played horns and flutes, and others danced and sang. Some of them offered betel nuts, and others waved camara fans about Him.

CC Adi 5.193: Thus I saw such opulence in Lord Nityananda Svarupa. His wonderful form, qualities and pastimes are all transcendental.

CC Adi 5.194: I was overwhelmed with transcendental ecstasy, not knowing anything else. Then Lord Nityananda smiled and spoke to me as follows.

CC Adi 5.195: "O my dear Krishnadasa, do not be afraid. Go to Vrindavana, for there you will attain all things."

CC Adi 5.196: After saying this, He directed me toward Vrindavana by waving His hand. Then He disappeared with His associates.

CC Adi 5.197: I fainted and fell to the ground, my dream broke, and when I regained consciousness I saw that morning had come.

CC Adi 5.198: I thought about what I had seen and heard and concluded that the Lord had ordered me to proceed to Vrindavana at once.

CC Adi 5.199: That very second I started for Vrindavana, and by His mercy I reached there in great happiness.

CC Adi 5.200: All glory, all glory to Lord Nityananda Balarama, by whose mercy I have attained shelter in the transcendental abode of Vrindavana!

CC Adi 5.201: All glory, all glory to the merciful Lord Nityananda, by whose mercy I have attained shelter at the lotus feet of Sri Rupa and Sri Sanatana!

CC Adi 5.202: By His mercy I have attained the shelter of the great personality Sri Raghunatha dasa Gosvami, and by His mercy I have found the refuge of Sri Svarupa Damodara.

CC Adi 5.203: By the mercy of Sanatana Gosvami I have learned the final conclusions of devotional service, and by the grace of Sri Rupa Gosvami I have tasted the highest nectar of devotional service.

CC Adi 5.204: All glory, all glory to the lotus feet of Lord Nityananda, by whose mercy I have attained Sri Radha-Govinda!

CC Adi 5.205: I am more sinful than Jagai and Madhai and even lower than the worms in the stool.

CC Adi 5.206: Anyone who hears my name loses the results of his pious activities. Anyone who utters my name becomes sinful.

CC Adi 5.207: Who in this world but Nityananda could show His mercy to such an abominable person as me?

CC Adi 5.208: Because He is intoxicated by ecstatic love and is an incarnation of mercy, He does not distinguish between the good and the bad.

CC Adi 5.209: He delivers all those who fall down before Him. Therefore He has delivered such a sinful and fallen person as me.

CC Adi 5.210: Although I am sinful and I am the most fallen, He has conferred upon me the lotus feet of Sri Rupa Gosvami.

CC Adi 5.211: I am not fit to speak all these confidential words about my visiting Lord Madana Gopala and Lord Govinda.

CC Adi 5.212: Lord Madana Gopala, the chief Deity of Vrindavana, is the enjoyer of the rasa dance and is directly the son of the King of Vraja.

CC Adi 5.213: He enjoys the rasa dance with Srimati Radharani, Sri Lalita and others. He manifests Himself as the Cupid of Cupids.

CC Adi 5.214: "Wearing yellow garments and decorated with a flower garland, Lord Krishna, appearing among the gopis with His smiling lotus face, looked directly like the charmer of the heart of Cupid."

CC Adi 5.215: With Radha and Lalita serving Him on His two sides, He attracts the hearts of all by His own sweetness.

CC Adi 5.216: The mercy of Lord Nityananda showed me Sri Madana-mohana and gave me Sri Madana-mohana as my Lord and master.

CC Adi 5.217: He granted to one as low as me the sight of Lord Govinda. Words cannot describe this, nor is it fit to be disclosed.

CC Adi 5.218-219: On an altar made of gems in the principal temple of Vrindavana, amidst a forest of desire trees, Lord Govinda, the son of the King of Vraja, sits upon a throne of gems and manifests His full glory and sweetness, thus enchanting the entire world.

CC Adi 5.220: By His left side is Srimati Radharani and Her personal friends. With them Lord Govinda enjoys the rasa-lila and many other pastimes.

CC Adi 5.221: Lord Brahma, sitting on his lotus seat in his own abode, always meditates on Him and worships Him with the mantra consisting of eighteen syllables.

CC Adi 5.222: Everyone in the fourteen worlds meditates upon Him, and all the denizens of Vaikuntha sing of His qualities and pastimes.

CC Adi 5.223: The goddess of fortune is attracted by His sweetness, which Srila Rupa Gosvami has described in this way:

CC Adi 5.224: "My dear friend, if you are indeed attached to your worldly friends, do not look at the smiling face of Lord Govinda as He stands on the bank of the Yamuna at Kesighata. Casting sidelong glances, He places His flute to His lips, which seem like newly blossomed twigs. His transcendental body, bending in three places, appears very bright in the moonlight."

CC Adi 5.225: Without a doubt He is directly the son of the King of Vraja. Only a fool considers Him a statue.

CC Adi 5.226: For that offense, he cannot be liberated. Rather, he will fall into a terrible hellish condition. What more should I say?

CC Adi 5.227: Therefore who can describe the mercy of the lotus feet of Him [Lord Nityananda] by whom I have attained the shelter of this Lord Govinda?

CC Adi 5.228: All the groups of Vaishnavas who live in Vrindavana are absorbed in chanting the all-auspicious name of Krishna.

CC Adi 5.229: Lord Caitanya and Lord Nityananda are the life and soul of those Vaishnavas, who do not know anything but devotional service to Sri Sri Radha-Krishna.

CC Adi 5.230: The dust and shade of the lotus feet of the Vaishnavas have been granted to this fallen soul by the mercy of Lord Nityananda.

CC Adi 5.231: Lord Nityananda said, "In Vrindavana all things are possible." Here I have explained His brief statement in detail.

CC Adi 5.232: I have attained all this by coming to Vrindavana, and this was made possible by the mercy of Lord Nityananda.

CC Adi 5.233: I have described my own story without reservations. The attributes of Lord Nityananda, making me like a madman, force me to write these things.

CC Adi 5.234: The glories of Lord Nityananda's transcendental attributes are unfathomable. Even Lord Sesha, with His thousands of mouths, cannot find their limit.

CC Adi 5.235: Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their mercy, I, Krishnadasa, narrate Sri Caitanya-caritamrita, following in their footsteps.

Chapter 11: The Passing of Haridasa Thakura

CC Antya 11.1: Let me offer my respectful obeisances unto Haridasa Thakura and his master, Sri Caitanya Mahaprabhu, who danced with the body of Haridasa Thakura on His lap.

CC Antya 11.2: All glories to Lord Sri Caitanya Mahaprabhu, who is very merciful and who is very dear to Advaita Acarya and Lord Nityananda!

CC Antya 11.3: All glories to the master of Srinivasa Thakura! All glories to the master of Haridasa Thakura! All glories to the dear master of Gadadhara Pandita! All glories to the master of the life of Svarupa Damodara!

CC Antya 11.4: All glories to Lord Sri Caitanya, who is very dear to Kasi Misra! He is the Lord of the life of Jagadananda and the Lord of Rupa Gosvami, Sanatana Gosvami and Raghunatha dasa Gosvami.

CC Antya 11.5: All glories to the transcendental form of Sri Caitanya Mahaprabhu, who is Krishna Himself, the Supreme Personality of Godhead! My dear Lord, kindly give me shelter at Your lotus feet by Your causeless mercy.

CC Antya 11.6: All glories to Lord Nityananda, who is the life and soul of Sri Caitanya Mahaprabhu! My dear Lord, kindly give me engagement in devotional service at Your lotus feet.

CC Antya 11.7: All glories to Advaita Acarya, who is treated by Sri Caitanya Mahaprabhu as superior due to His age and respectability! Please give me engagement in devotional service at Your lotus feet.

CC Antya 11.8: All glories to all the devotees of Sri Caitanya Mahaprabhu, for the Lord is their life and soul! All of you, kindly bestow devotional service upon me.

CC Antya 11.9: All glories to Rupa Gosvami, Sanatana Gosvami, Jiva Gosvami, Raghunatha dasa Gosvami, Raghunatha Bhatta Gosvami and Gopala Bhatta Gosvami, the six Gosvamis of Vrindavana! They are all my masters.

CC Antya 11.10: I am writing this narration of the pastimes and attributes of the Lord by the mercy of Sri Caitanya Mahaprabhu and His associates. I do not know how to write properly, but I am purifying myself by writing this description.

CC Antya 11.11: Sri Caitanya Mahaprabhu thus resided at Jagannatha Puri with His personal devotees and enjoyed the congregational chanting of the Hare Krishna maha-mantra.

CC Antya 11.12: In the daytime Sri Caitanya Mahaprabhu engaged in dancing and chanting and in seeing the temple of Lord Jagannatha. At night, in the company of His most confidential devotees, such as Ramananda Raya and Svarupa Damodara Gosvami, He tasted the nectar of the transcendental mellows of Lord Sri Krishna's pastimes.

CC Antya 11.13: Sri Caitanya Mahaprabhu very happily passed His days in this way at Nilacala, Jagannatha Puri. Feeling separation from Krishna, He exhibited many transcendental symptoms all over His body.

CC Antya 11.14: Day after day the symptoms increased, and at night they increased even more. All these symptoms, such as transcendental anxiety, agitation and talking like a madman, were present, just as they are described in the sastras.

CC Antya 11.15: Svarupa Damodara Gosvami and Ramananda Raya, the chief assistants in Sri Caitanya Mahaprabhu's pastimes, remained with Him both day and night.

CC Antya 11.16: One day Govinda, the personal servant of Sri Caitanya Mahaprabhu, went in great jubilation to deliver the remnants of Lord Jagannatha's food to Haridasa Thakura.

CC Antya 11.17: When Govinda came to Haridasa, he saw that Haridasa Thakura was lying on his back and chanting his rounds very slowly.

CC Antya 11.18: "Please rise and take your maha-prasadam," Govinda said.Haridasa Thakura replied, "Today I shall observe fasting.

CC Antya 11.19: "I have not finished chanting my regular number of rounds. How, then, can I eat? But you have brought maha-prasadam, and how can I neglect it?"

CC Antya 11.20: Saying this, he offered prayers to the maha-prasadam, took a little portion, and ate it.

CC Antya 11.21: The next day, Sri Caitanya Mahaprabhu went to Haridasa's place and inquired from him, "Haridasa, are you well?"

CC Antya 11.22: Haridasa offered his obeisances to the Lord and replied, "My body is all right, but my mind and intelligence are not well."

CC Antya 11.23: Sri Caitanya Mahaprabhu further inquired from Haridasa, "Can you ascertain what your disease is?"Haridasa Thakura replied, "My disease is that I cannot complete my rounds."

CC Antya 11.24: "Now that you have become old," the Lord said, "you may reduce the number of rounds you chant daily. You are already liberated, and therefore you need not follow the regulative principles very strictly.

CC Antya 11.25: "Your role in this incarnation is to deliver the people in general. You have sufficiently preached the glories of the holy name in this world."

CC Antya 11.26: The Lord concluded, "Now, therefore, please reduce the fixed number of times you chant the Hare Krishna maha-mantra."Haridasa Thakura replied, "Kindly hear my real plea.

CC Antya 11.27: "I was born in an inferior family, and my body is most abominable. I always engage in low work. Therefore, I am the lowest, most condemned of men.

CC Antya 11.28: "I am unseeable and untouchable, but You have accepted me as Your servant. This means that You have delivered me from a hellish condition and raised me to the Vaikuntha platform.

CC Antya 11.29: "My dear Lord, You are the fully independent Personality of Godhead. You act by Your own free will. You cause the whole world to dance and act as You like.

CC Antya 11.30: "My dear Lord, by Your mercy You have made me dance in many ways. For example, I was offered the sraddha-patra, which should have been offered to first-class brahmanas. I ate from it even though I was born in a family of meat-eaters.

CC Antya 11.31: "I have had one desire for a very long time. I think that quite soon, my Lord, You will bring to a close Your pastimes within this material world.

CC Antya 11.32: "I wish that You not show me this closing chapter of Your pastimes. Before that time comes, kindly let my body fall down in Your presence.

CC Antya 11.33: "I wish to catch Your lotuslike feet upon my heart and see Your moonlike face.

CC Antya 11.34: "With my tongue I shall chant Your holy name, 'Sri Krishna Caitanya!' That is my desire. Kindly let me give up my body in this way.

CC Antya 11.35: "O most merciful Lord, if by Your mercy it is possible, kindly grant my desire.

CC Antya 11.36: "Let this lowborn body fall down before You. You can make possible this perfection of all my desires."

CC Antya 11.37: Sri Caitanya Mahaprabhu said, "My dear Haridasa, Krishna is so merciful that He must execute whatever you want.

CC Antya 11.38: "But whatever happiness is Mine is all due to your association. It is not fitting for you to go away and leave Me behind."

CC Antya 11.39: Catching the lotus feet of Sri Caitanya Mahaprabhu, Haridasa Thakura said, "My Lord, do not create an illusion! Although I am so fallen, You must certainly show me this mercy!

CC Antya 11.40: "My Lord, there are many respectable personalities, millions of devotees, who are fit to sit on my head. They are all helpful in Your pastimes.

CC Antya 11.41: "My Lord, if an insignificant insect like me dies, what is the loss? If an ant dies, where is the loss to the material world?

CC Antya 11.42: "My Lord, You are always affectionate to Your devotees. I am just an imitation devotee, but nevertheless I wish that You fulfill my desire. That is my expectation."

CC Antya 11.43: Because He had to perform His noon duties, Sri Caitanya Mahaprabhu got up to leave, but it was settled that the following day, after He saw Lord Jagannatha, He would return to visit Haridasa Thakura.

CC Antya 11.44: After embracing him, Sri Caitanya Mahaprabhu left to perform His noon duties and went to the sea to take His bath.

CC Antya 11.45: The next morning, after visiting the Jagannatha temple, Sri Caitanya Mahaprabhu, accompanied by all His devotees, went hastily to see Haridasa Thakura.

CC Antya 11.46: Sri Caitanya Mahaprabhu and the devotees came before Haridasa Thakura, who offered his respects to the lotus feet of Sri Caitanya Mahaprabhu and all the Vaishnavas.

CC Antya 11.47: Lord Sri Caitanya Mahaprabhu inquired, "My dear Haridasa, what is the news?"Haridasa Thakura replied, "My Lord, whatever mercy You can bestow upon me."

CC Antya 11.48: Upon hearing this, Sri Caitanya Mahaprabhu immediately began great congregational chanting in the courtyard. Vakresvara Pandita was the chief dancer.

CC Antya 11.49: Headed by Svarupa Damodara Gosvami, all the devotees of Sri Caitanya Mahaprabhu surrounded Haridasa Thakura and began congregational chanting.

CC Antya 11.50: In front of all the great devotees like Ramananda Raya and Sarvabhauma Bhattacarya, Sri Caitanya Mahaprabhu began to describe the holy attributes of Haridasa Thakura.

CC Antya 11.51: As He described the transcendental attributes of Haridasa Thakura, Sri Caitanya Mahaprabhu seemed to possess five mouths. The more He described, the more His great happiness increased.

CC Antya 11.52: After hearing of the transcendental qualities of Haridasa Thakura, all the devotees present were struck with wonder. They all offered their respectful obeisances to the lotus feet of Haridasa Thakura.

CC Antya 11.53: Haridasa Thakura made Sri Caitanya Mahaprabhu sit down in front of him, and then he fixed his eyes, like two bumblebees, on the lotus face of the Lord.

CC Antya 11.54: He held the lotus feet of Sri Caitanya Mahaprabhu on his heart and then took the dust of the feet of all the devotees present and put it on his head.

CC Antya 11.55: He began to chant the holy name of Sri Krishna Caitanya again and again. As he drank the sweetness of the face of the Lord, tears constantly glided down from his eyes.

CC Antya 11.56: While chanting the holy name of Sri Krishna Caitanya, he gave up his air of life and left his body.

CC Antya 11.57: Seeing the wonderful death of Haridasa Thakura by his own will, which was just like a great mystic yogi's, everyone remembered the passing away of Bhishma.

CC Antya 11.58: There was a tumultuous noise as they all chanted the holy names "Hari" and "Krishna." Sri Caitanya Mahaprabhu became overwhelmed with ecstatic love.

CC Antya 11.59: The Lord raised the body of Haridasa Thakura and placed it on His lap. Then He began to dance in the courtyard in great ecstatic love.

CC Antya 11.60: Because of Sri Caitanya Mahaprabhu's ecstatic love, all the devotees were helpless, and in ecstatic love they also began to dance and chant congregationally.

CC Antya 11.61: Sri Caitanya Mahaprabhu danced for some time, and then Svarupa Damodara Gosvami informed Him of other rituals for the body of Thakura Haridasa.

CC Antya 11.62: The body of Haridasa Thakura was then raised onto a carrier that resembled an airship and taken to the sea, accompanied by congregational chanting.

CC Antya 11.63: Sri Caitanya Mahaprabhu danced in front of the procession, and Vakresvara Pandita, along with the other devotees, chanted and danced behind Him.

CC Antya 11.64: Sri Caitanya Mahaprabhu bathed the body of Haridasa Thakura in the sea and then declared, "From this day on, this sea has become a great pilgrimage site."

CC Antya 11.65: Everyone drank the water that had touched the lotus feet of Haridasa Thakura, and then they smeared remnants of Lord Jagannatha's sandalwood pulp over Haridasa Thakura's body.

CC Antya 11.66: After a hole was dug in the sand, the body of Haridasa Thakura was placed into it. Remnants from Lord Jagannatha, such as His silken ropes, sandalwood pulp, food and cloth, were placed on the body.

CC Antya 11.67: All around the body, the devotees performed congregational chanting, and Vakresvara Pandita danced in jubilation.

CC Antya 11.68: With His transcendental hands, Sri Caitanya Mahaprabhu personally covered the body of Haridasa Thakura with sand, chanting "Haribol! Haribol!"

CC Antya 11.69: The devotees covered the body of Haridasa Thakura with sand and then constructed a platform upon the site. The platform was protected all around by fencing.

CC Antya 11.70: Sri Caitanya Mahaprabhu danced and chanted all around the platform, and as the holy name of Hari roared tumultuously, the whole universe became filled with the vibration.

CC Antya 11.71: After sankirtana, Sri Caitanya Mahaprabhu bathed in the sea with His devotees, swimming and playing in the water in great jubilation.

CC Antya 11.72: After circumambulating the tomb of Haridasa Thakura, Sri Caitanya Mahaprabhu went to the Simha-dvara gate of the Jagannatha temple. The whole city chanted in congregation, and the tumultuous sound vibrated all over the city.

CC Antya 11.73: Approaching the Simha-dvara gate, Sri Caitanya Mahaprabhu spread His cloth and began to beg prasadam from all the shopkeepers there.

CC Antya 11.74: "I am begging prasadam for a festival honoring the passing away of Haridasa Thakura," the Lord said. "Please give Me alms."

CC Antya 11.75: Hearing this, all the shopkeepers immediately came forward with big baskets of prasadam, which they jubilantly delivered to Lord Caitanya.

CC Antya 11.76: However, Svarupa Damodara stopped them, and the shopkeepers returned to their shops and sat down with their baskets.

CC Antya 11.77: Svarupa Damodara sent Sri Caitanya Mahaprabhu back to His residence and kept with him four Vaishnavas and four servant carriers.

CC Antya 11.78: Svarupa Damodara said to all the shopkeepers, "Deliver to me four palmfuls of prasadam from each and every item."

CC Antya 11.79: In this way varieties of prasadam were collected, then packed up in different loads and carried on the heads of the four servants.

CC Antya 11.80: Not only did Svarupa Damodara Gosvami bring prasadam, but Vaninatha Pattanayaka and Kasi Misra also sent large quantities.

CC Antya 11.81: Sri Caitanya Mahaprabhu made all the devotees sit in rows and personally began to distribute the prasadam, assisted by four other men.

CC Antya 11.82: Sri Caitanya Mahaprabhu was not accustomed to taking prasadam in small quantities. He therefore put on each plate what at least five men could eat.

CC Antya 11.83: Svarupa Damodara Gosvami requested Sri Caitanya Mahaprabhu, "Please sit down and watch. With these men to help me, I shall distribute the prasadam."

CC Antya 11.84: The four men -- Svarupa Damodara, Jagadananda, Kasisvara and Sankara -- distributed the prasadam continuously.

CC Antya 11.85: All the devotees who sat down would not eat the prasadam as long as the Lord had not eaten. On that day, however, Kasi Misra had extended an invitation to the Lord.

CC Antya 11.86: Therefore Kasi Misra personally went there and delivered prasadam to Sri Caitanya Mahaprabhu with great attention and made Him eat.

CC Antya 11.87: With Paramananda Puri and Brahmananda Bharati, Sri Caitanya Mahaprabhu sat down and accepted the prasadam. When He began to eat, so did all the Vaishnavas.

CC Antya 11.88: Everyone was filled up to the neck because Sri Caitanya Mahaprabhu kept telling the distributors, "Give them more! Give them more!"

CC Antya 11.89: After all the devotees finished accepting prasadam and had washed their hands and mouths, Sri Caitanya Mahaprabhu decorated each of them with a flower garland and sandalwood pulp.

CC Antya 11.90: Overwhelmed with ecstatic love, Sri Caitanya Mahaprabhu offered a benediction to all the devotees, which all the devotees heard with great satisfaction.

CC Antya 11.91-93: Sri Caitanya Mahaprabhu gave this benediction: "Anyone who has seen the festival of Sri Haridasa Thakura's passing away, anyone who has chanted and danced here, anyone who has offered sand on the body of Haridasa Thakura, and anyone who has joined this festival to partake of the prasadam will achieve the favor of Krishna very soon. There is such wonderful power in seeing Haridasa Thakura.

CC Antya 11.94: "Being merciful upon Me, Krishna gave Me the association of Haridasa Thakura. Being independent in His desires, He has now broken that association.

CC Antya 11.95: "When Haridasa Thakura wanted to leave this material world, it was not within My power to detain him.

CC Antya 11.96: "Simply by his will, Haridasa Thakura could give up his life and go away, exactly like Bhishma, who previously died simply by his own desire, as we have heard from sastra.

CC Antya 11.97: "Haridasa Thakura was the crown jewel on the head of this world; without him, this world is now bereft of its valuable jewel."

CC Antya 11.98: Sri Caitanya Mahaprabhu then told everyone, "Say 'All glories to Haridasa Thakura!' and chant the holy name of Hari." Saying this, He personally began to dance.

CC Antya 11.99: Everyone began to chant, "All glories to Haridasa Thakura, who revealed the importance of chanting the holy name of the Lord!"

CC Antya 11.100: Thereafter, Sri Caitanya Mahaprabhu bade farewell to all the devotees, and He Himself, with mixed feelings of happiness and distress, took rest.

CC Antya 11.101: Thus I have spoken about the victorious passing away of Haridasa Thakura. Anyone who hears this narration will certainly fix his mind firmly in devotional service to Krishna.

CC Antya 11.102: From the incident of Haridasa Thakura's passing away and the great care Sri Caitanya Mahaprabhu took in commemorating it, one can understand just how affectionate He is toward His devotees. Although He is the topmost of all sannyasis, He fully satisfied the desire of Haridasa Thakura.

CC Antya 11.103: When Haridasa Thakura was at the last stage of his life, Sri Caitanya Mahaprabhu gave him His company and allowed him to touch Him. Thereafter, He took the body of Thakura Haridasa on His lap and personally danced with it.

CC Antya 11.104: Out of His causeless mercy the Lord personally covered the body of Haridasa Thakura with sand and personally begged alms from the shopkeepers. Then He conducted a great festival to celebrate the passing away of Haridasa Thakura.

CC Antya 11.105: Haridasa Thakura was not only the topmost devotee of the Lord but also a great and learned scholar. It was his great fortune that he passed away before Sri Caitanya Mahaprabhu.

CC Antya 11.106: The life and characteristics of Sri Caitanya Mahaprabhu are exactly like an ocean of nectar, one drop of which can please the mind and ear.

CC Antya 11.107: Anyone who desires to cross over the ocean of nescience, please hear with great faith the life and characteristics of Sri Caitanya Mahaprabhu.

CC Antya 11.108: Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their mercy, I, Krishnadasa, narrate Sri Caitanya-caritamrita, following in their footsteps.

The Sikshashtaka Prayers

CC Antya 20.1: Only the most fortunate will relish the mad words of Sri Caitanya Mahaprabhu, which were mixed with jubilation, envy, agitation, submissiveness and grief, all produced by ecstatic loving emotions.

CC Antya 20.2: All glories to Lord Sri Caitanya Mahaprabhu! All glories to Lord Nityananda! All glories to Advaitacandra! And all glories to all the devotees of Sri Caitanya Mahaprabhu!

CC Antya 20.3: While Sri Caitanya Mahaprabhu thus resided at Jagannatha Puri [Nilacala], He was continuously overwhelmed, night and day, by separation from Krishna.

CC Antya 20.4: Day and night He tasted transcendental blissful songs and verses with two associates, namely Svarupa Damodara Gosvami and Ramananda Raya.

CC Antya 20.5: He relished the symptoms of various transcendental emotions, such as jubilation, lamentation, anger, humility, anxiety, grief, eagerness and satisfaction.

CC Antya 20.6: He would recite His own verses, expressing their meanings and emotions, and thus enjoy tasting them with these two friends.

CC Antya 20.7: Sometimes the Lord would be absorbed in a particular emotion and would stay awake all night reciting related verses and relishing their taste.

CC Antya 20.8: In great jubilation, Sri Caitanya Mahaprabhu said, "My dear Svarupa Damodara and Ramananda Raya, know from Me that chanting the holy names is the most feasible means of salvation in this Age of Kali.

CC Antya 20.9: "In this Age of Kali, the process of worshiping Krishna is to perform sacrifice by chanting the holy name of the Lord. One who does so is certainly very intelligent, and he attains shelter at the lotus feet of Krishna.

CC Antya 20.10: "'In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Krishna. Although His complexion is not blackish, He is Krishna Himself. He is accompanied by His associates, servants, weapons and confidential companions.'

CC Antya 20.11: "Simply by chanting the holy name of Lord Krishna, one can be freed from all undesirable habits. This is the means of awakening all good fortune and initiating the flow of waves of love for Krishna.

CC Antya 20.12: "'Let there be all victory for the chanting of the holy name of Lord Krishna, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Krishna expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step.'

CC Antya 20.13: "By performing congregational chanting of the Hare Krishna mantra, one can destroy the sinful condition of material existence, purify the unclean heart and awaken all varieties of devotional service.

CC Antya 20.14: "The result of chanting is that one awakens his love for Krishna and tastes transcendental bliss. Ultimately, one attains the association of Krishna and engages in His devotional service, as if immersing himself in a great ocean of love."

CC Antya 20.15: Lamentation and humility awoke within Sri Caitanya Mahaprabhu, and He began reciting another of His own verses. By hearing the meaning of that verse, one can forget all unhappiness and lamentation.

CC Antya 20.16: "'My Lord, O Supreme Personality of Godhead, in Your holy name there is all good fortune for the living entity, and therefore You have many names, such as "Krishna" and "Govinda," by which You expand Yourself. You have invested all Your potencies in those names, and there are no hard and fast rules for remembering them. My dear Lord, although You bestow such mercy upon the fallen, conditioned souls by liberally teaching Your holy names, I am so unfortunate that I commit offenses while chanting the holy name, and therefore I do not achieve attachment for chanting.'

CC Antya 20.17: "Because people vary in their desires, You have distributed various holy names by Your mercy.

CC Antya 20.18: "Regardless of time or place, one who chants the holy name, even while eating or sleeping, attains all perfection.

CC Antya 20.19: "You have invested Your full potencies in each individual holy name, but I am so unfortunate that I have no attachment for chanting Your holy names."

CC Antya 20.20: Sri Caitanya Mahaprabhu continued, "O Svarupa Damodara Gosvami and Ramananda Raya, hear from Me the symptoms of how one should chant the Hare Krishna maha-mantra to awaken very easily one's dormant love for Krishna.

CC Antya 20.21: "'One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give all respect to others can very easily always chant the holy name of the Lord.'

CC Antya 20.22: "These are the symptoms of one who chants the Hare Krishna maha-mantra. Although he is very exalted, he thinks himself lower than the grass on the ground, and like a tree, he tolerates everything in two ways.

CC Antya 20.23: "When a tree is cut down, it does not protest, and even when drying up, it does not ask anyone for water.

CC Antya 20.24: "The tree delivers its fruits, flowers and whatever else it possesses to anyone and everyone. It tolerates scorching heat and torrents of rain, yet it still gives shelter to others.

CC Antya 20.25: "Although a Vaishnava is the most exalted person, he is prideless and gives all respect to everyone, knowing everyone to be the resting place of Krishna.

CC Antya 20.26: "If one chants the holy name of Lord Krishna in this manner, he will certainly awaken his dormant love for Krishna's lotus feet."

CC Antya 20.27: As Lord Caitanya spoke in this way, His humility increased, and He began praying to Krishna that He could discharge pure devotional service.

CC Antya 20.28: Wherever there is a relationship of love of Godhead, its natural symptom is that the devotee does not think himself a devotee. Instead, he always thinks that he has not even a drop of love for Krishna.

CC Antya 20.29: "'O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You.'

CC Antya 20.30: "My dear Lord Krishna, I do not want material wealth from You, nor do I want followers, a beautiful wife or the results of fruitive activities. I only pray that by Your causeless mercy You give Me pure devotional service to You, life after life."

CC Antya 20.31: In great humility, considering Himself a conditioned soul of the material world, Sri Caitanya Mahaprabhu again expressed His desire to be endowed with service to the Lord.

CC Antya 20.32: "'O My Lord, O Krishna, son of Maharaja Nanda, I am Your eternal servant, but because of My own fruitive acts I have fallen into this horrible ocean of nescience. Now please be causelessly merciful to Me. Consider Me a particle of dust at Your lotus feet.'

CC Antya 20.33: "I am Your eternal servant, but I forgot Your Lordship. Now I have fallen into the ocean of nescience and have been conditioned by the external energy.

CC Antya 20.34: "Be causelessly merciful to Me by giving Me a place with the particles of dust at Your lotus feet so that I may engage in the service of Your Lordship as Your eternal servant."

CC Antya 20.35: Natural humility and eagerness then awoke in Lord Sri Caitanya Mahaprabhu. He prayed to Krishna to be able to chant the maha-mantra in ecstatic love.

CC Antya 20.36: "'My dear Lord, when will My eyes be beautified by filling with tears that constantly glide down as I chant Your holy name? When will My voice falter and all the hairs on My body stand erect in transcendental happiness as I chant Your holy name?'

CC Antya 20.37: "Without love of Godhead, My life is useless. Therefore I pray that You accept Me as Your servant and give Me the salary of ecstatic love of God."

CC Antya 20.38: Separation from Krishna awoke various mellows of distress, lamentation and humility. Thus Sri Caitanya Mahaprabhu spoke like a crazy man.

CC Antya 20.39: "'My Lord Govinda, because of separation from You, I consider even a moment a great millennium. Tears flow from My eyes like torrents of rain, and I see the entire world as void.'

CC Antya 20.40: "In My agitation, a day never ends, for every moment seems like a millennium. Pouring incessant tears, My eyes are like clouds in the rainy season.

CC Antya 20.41: "The three worlds have become void because of separation from Govinda. I feel as if I were burning alive in a slow fire.

CC Antya 20.42: "Lord Krishna has become indifferent to Me just to test My love, and My friends say, 'Better to disregard Him.'"

CC Antya 20.43: While Srimati Radharani was thinking in this way, the characteristics of natural love became manifest because of Her pure heart.

CC Antya 20.44: The ecstatic symptoms of envy, great eagerness, humility, zeal and supplication all became manifest at once.

CC Antya 20.45: In that mood, the mind of Srimati Radharani was agitated, and therefore She spoke a verse of advanced devotion to Her gopi friends.

CC Antya 20.46: In the same spirit of ecstasy, Sri Caitanya Mahaprabhu recited that verse, and as soon as He did so, He felt like Srimati Radharani.

CC Antya 20.47: "Let Krishna tightly embrace this maidservant who has fallen at His lotus feet, or let Him trample Me or break My heart by never being visible to Me. He is a debauchee, after all, and can do whatever He likes, but He is still no one other than the worshipable Lord of My heart.

CC Antya 20.48: "I am a maidservant at the lotus feet of Krishna. He is the embodiment of transcendental happiness and mellows. If He likes He can tightly embrace Me and make Me feel oneness with Him, or by not giving Me His audience, He may corrode My mind and body. Nevertheless, it is He who is the Lord of My life.

CC Antya 20.49: "My dear friend, just hear the decision of My mind. Krishna is the Lord of My life in all conditions, whether He shows Me affection or kills Me by giving Me unhappiness.

CC Antya 20.50: "Sometimes Krishna gives up the company of other gopis and becomes controlled, mind and body, by Me. Thus He manifests My good fortune and gives others distress by performing His loving affairs with Me.

CC Antya 20.51: "Or, since after all He is a very cunning, obstinate debauchee with a propensity to cheat, He takes to the company of other women. He then indulges in loving affairs with them in front of Me to give distress to My mind. Nevertheless, He is still the Lord of My life.

CC Antya 20.52: "I do not mind My personal distress. I only wish for the happiness of Krishna, for His happiness is the goal of My life. However, if He feels great happiness in giving Me distress, that distress is the best of My happiness.

CC Antya 20.53: "If Krishna, attracted by the beauty of some other woman, wants to enjoy with her but is unhappy because He cannot get her, I fall down at her feet, catch her hand and bring her to Krishna to engage her for His happiness.

CC Antya 20.54: "When a beloved gopi shows symptoms of anger toward Krishna, Krishna is very satisfied. Indeed, He is extremely pleased when chastised by such a gopi. She shows her pride suitably, and Krishna enjoys that attitude. Then she gives up her pride with a little endeavor.

CC Antya 20.55: "Why does a woman continue to live who knows that Krishna's heart is unhappy but who still shows her deep anger toward Him? She is interested in her own happiness. I condemn such a woman to be struck on the head with a thunderbolt, for We simply want the happiness of Krishna.

CC Antya 20.56: "If a gopi envious of Me satisfies Krishna and Krishna desires her, I shall not hesitate to go to her house and become her maidservant, for then My happiness will be awakened.

CC Antya 20.57: "The wife of a brahmana suffering from leprosy manifested herself as the topmost of all chaste women by serving a prostitute to satisfy her husband. She thus stopped the movement of the sun, brought her dead husband back to life and satisfied the three principal demigods [Brahma, Vishnu and Mahesvara].

CC Antya 20.58: "Krishna is My life and soul. Krishna is the treasure of My life. Indeed, Krishna is the very life of My life. I therefore keep Him always in My heart and try to please Him by rendering service. That is My constant meditation.

CC Antya 20.59: "My happiness is in the service of Krishna, and Krishna's happiness is in union with Me. For this reason, I give My body in charity to the lotus feet of Krishna, who accepts Me as His loved one and calls Me His most beloved. It is then that I consider Myself His maidservant.

CC Antya 20.60: "Service to My lover is the home of happiness and is more sweet than direct union with Him. The goddess of fortune is evidence of this, for although she constantly lives on the heart of Narayana, she wants to render service to His lotus feet. She therefore considers herself a maidservant and serves Him constantly."

CC Antya 20.61: These statements by Srimati Radharani show the symptoms of pure love for Krishna tasted by Sri Caitanya Mahaprabhu. In that ecstatic love, His mind was unsteady. Transformations of transcendental love spread throughout His entire body, and He could not sustain His body and mind.

CC Antya 20.62: The pure devotional service in Vrindavana is like the golden particles in the river Jambu. In Vrindavana there is not a trace of personal sense gratification. It is to advertise such pure love in this material world that Sri Caitanya Mahaprabhu has written the previous verse and explained its meaning.

CC Antya 20.63: Thus overwhelmed by ecstatic love, Sri Caitanya Mahaprabhu spoke like a madman and recited suitable verses.

CC Antya 20.64: The Lord had formerly composed these eight verses to teach people in general. Now He personally tasted the meaning of the verses, which are called the Sikshashtaka.

CC Antya 20.65: If anyone recites or hears these eight verses of instruction by Sri Caitanya Mahaprabhu, his ecstatic love and devotion for Krishna increase day by day.

CC Antya 20.66: Although Sri Caitanya Mahaprabhu is as deep and grave as millions of oceans, when the moon of His various emotions rises, He becomes restless.

CC Antya 20.67-68: When Sri Caitanya Mahaprabhu read the verses of Jayadeva's Gita-govinda, of Srimad-Bhagavatam, of Ramananda Raya's drama Jagannatha-vallabha-nataka, and of Bilvamangala Thakura's Krishna-karnamrita, He was overwhelmed by the various ecstatic emotions of those verses. Thus He tasted their purports.

CC Antya 20.69: For twelve years, Sri Caitanya Mahaprabhu remained in that state day and night. With His two friends He tasted the meaning of those verses, which consists of nothing but the transcendental bliss and mellows of Krishna consciousness.

CC Antya 20.70: Even Anantadeva, who has thousands of faces, could not reach the end of describing the transcendental bliss of Sri Caitanya Mahaprabhu's pastimes.

CC Antya 20.71: How, then, could an ordinary living being with very little intelligence describe such pastimes? Nevertheless, I am trying to touch but a particle of them just to rectify myself.

CC Antya 20.72: There is no limit to Sri Caitanya Mahaprabhu's activities and His words of madness. Therefore describing them all would greatly increase the size of this book.

CC Antya 20.73: Whatever pastimes Srila Vrindavana dasa Thakura has first described I have merely summarized.

CC Antya 20.74: I have only very briefly described the pastimes of Sri Caitanya Mahaprabhu not described by Vrindavana dasa Thakura. Nevertheless, because those transcendental pastimes are so numerous, the size of this book has increased.

CC Antya 20.75: It is impossible to describe all the pastimes elaborately. I shall therefore end this description and offer them my respectful obeisances.

CC Antya 20.76: What I have described gives merely an indication, but by following this indication one may obtain a taste of all the pastimes of Sri Caitanya Mahaprabhu.

CC Antya 20.77: I cannot understand the very deep, meaningful pastimes of Sri Caitanya Mahaprabhu. My intelligence cannot penetrate them, and therefore I could not properly describe them.

CC Antya 20.78: After offering my respectful obeisances to the lotus feet of all my Vaishnava readers, I shall therefore end this description of the characteristics of Sri Caitanya Mahaprabhu.

CC Antya 20.79: The sky is unlimited, but many birds fly higher and higher according to their own abilities.

CC Antya 20.80: The pastimes of Sri Caitanya Mahaprabhu are like the unlimited sky. How, then, can an ordinary living being describe them all?

CC Antya 20.81: I have tried to describe them as far as my intelligence allows, as if trying to touch a drop in the midst of a great ocean.

CC Antya 20.82: Vrindavana dasa Thakura is Lord Nityananda's favorite devotee, and therefore he is the original Vyasadeva in describing the pastimes of Sri Caitanya Mahaprabhu.

CC Antya 20.83: Although Vrindavana dasa Thakura has within his jurisdiction the full store of Sri Caitanya Mahaprabhu's pastimes, he has left aside most of them and described but a small portion.

CC Antya 20.84: What I have described was left aside by Vrindavana dasa Thakura, but although he could not describe these pastimes, he gave us a synopsis.

CC Antya 20.85: In his book named Caitanya-mangala [Caitanya-bhagavata], he has described these pastimes in many places. I request my readers to hear that book, for that is the best evidence.

CC Antya 20.86: I have described the pastimes very briefly, for it is impossible for me to describe them in full. In the future, however, Vedavyasa will describe them elaborately.

CC Antya 20.87: In the Caitanya-mangala, Srila Vrindavana dasa Thakura has stated in many places the factual truth that in the future Vyasadeva will describe the Lord's pastimes elaborately.

CC Antya 20.88: The ocean of nectarean pastimes of Sri Caitanya Mahaprabhu is like the ocean of milk. According to his thirst, Vrindavana dasa Thakura filled his pitcher and drank from that ocean.

CC Antya 20.89: Whatever remnants of milk Vrindavana dasa Thakura has given me are sufficient to fill my belly. Now my thirst is completely satiated.

CC Antya 20.90-91: I am a very insignificant living being, like a small red-beaked bird. Just as such a bird drinks the water of the sea to quench its thirst, so I have touched only a drop of the ocean of Sri Caitanya Mahaprabhu's pastimes. From this example, you may all understand how expansive are the pastimes of Sri Caitanya Mahaprabhu.

CC Antya 20.92: I infer that "I have written" is a false understanding, for my body is like a wooden doll.

CC Antya 20.93: I am old and troubled by invalidity. I am almost blind and deaf, my hands tremble, and my mind and intelligence are unsteady.

CC Antya 20.94: I am infected with so many diseases that I can neither properly walk nor properly sit. Indeed, I am always exhausted by five kinds of diseases. I may die at any time of the day or night.

CC Antya 20.95: I have previously given an account of my inabilities. Please hear the reason why I nevertheless still write.

CC Antya 20.96-98: I am writing this book by the mercy of the lotus feet of Sri Govindadeva, Sri Caitanya Mahaprabhu, Lord Nityananda, Advaita Acarya, other devotees and the readers of this book, as well as Svarupa Damodara Gosvami, Sri Rupa Gosvami, Sri Sanatana Gosvami, Sri Raghunatha dasa Gosvami, who is my spiritual master, and Sri Jiva Gosvami. I have also been specifically favored by another Supreme Personality.

CC Antya 20.99: Sri Madana-mohana Deity of Vrindavana has given the order that is making me write. Although this should not be disclosed, I disclose it because I am unable to remain silent.

CC Antya 20.100: If I did not disclose this fact, I would be guilty of ingratitude to the Lord. Therefore, my dear readers, please do not consider me too proud and be angry at me.

CC Antya 20.101: It is because I have offered my prayers unto the lotus feet of all of you that whatever I have written about Sri Caitanya Mahaprabhu has been possible.

CC Antya 20.102: Now let me repeat all the pastimes of the Antya-lila, for if I do so I shall taste the pastimes again.

CC Antya 20.103: The First Chapter describes how Rupa Gosvami met Sri Caitanya Mahaprabhu for the second time and how the Lord heard his two dramas [Vidagdha-madhava and Lalita-madhava].

CC Antya 20.104: That chapter also describes the incident of Sivananda Sena's dog, who was induced by Sri Caitanya Mahaprabhu to chant the holy name of Krishna and was thus liberated.

CC Antya 20.105: The Second Chapter tells how the Lord instructively punished Junior Haridasa. Also in that chapter is a description of the wonderful vision of Sivananda Sena.

CC Antya 20.106: In the Third Chapter is a description of the forceful glories of Haridasa Thakura. That chapter also mentions how Damodara Pandita spoke words of criticism to Sri Caitanya Mahaprabhu.

CC Antya 20.107: The Third Chapter also tells how Sri Caitanya Mahaprabhu delivered everyone by bestowing upon the universe the holy name of the Lord, and it describes how Haridasa Thakura established the glories of the holy name by his practical example.

CC Antya 20.108: The Fourth Chapter describes Sanatana Gosvami's second visit with Sri Caitanya Mahaprabhu and how the Lord saved him from committing suicide.

CC Antya 20.109: The Fourth Chapter also tells how Sanatana Gosvami was tested in the sunshine of Jyaishtha [May-June] and was then empowered and sent back to Vrindavana.

CC Antya 20.110: The Fifth Chapter tells how the Lord showed His favor to Pradyumna Misra and made him hear topics of Krishna from Ramananda Raya.

CC Antya 20.111: That chapter also describes how Svarupa Damodara Gosvami rejected the drama of a poet from Bengal and established the glories of the Deity.

CC Antya 20.112: The Sixth Chapter describes how Raghunatha dasa Gosvami met Sri Caitanya Mahaprabhu and performed the chipped rice festival in accordance with Nityananda Prabhu's order.

CC Antya 20.113: That chapter also tells how the Lord entrusted Raghunatha dasa Gosvami to the care of Svarupa Damodara Gosvami and gave Raghunatha dasa the gift of a stone from Govardhana Hill and a garland of small conchshells.

CC Antya 20.114: The Seventh Chapter tells how Sri Caitanya Mahaprabhu met Vallabha Bhatta and dismantled his false pride in various ways.

CC Antya 20.115: The Eighth Chapter describes the arrival of Ramacandra Puri and how Sri Caitanya Mahaprabhu minimized His eating due to fear of him.

CC Antya 20.116: In the Ninth Chapter is a description of how Gopinatha Pattanayaka was delivered and how the people of the three worlds were able to see Sri Caitanya Mahaprabhu.

CC Antya 20.117: In the Tenth Chapter I have described how Sri Caitanya Mahaprabhu tasted the food given by His devotees, and I have also described the assortment of prasadam in the bags of Raghava Pandita.

CC Antya 20.118: Also in that chapter is a description of how the Lord examined Govinda and how He danced in the temple.

CC Antya 20.119: The Eleventh Chapter describes the disappearance of Haridasa Thakura and how Sri Caitanya Mahaprabhu, the Supreme Personality of Godhead, showed His affection for His devotees.

CC Antya 20.120: In the Twelfth Chapter are descriptions of how Jagadananda Pandita broke a pot of oil and how Lord Nityananda chastised Sivananda Sena.

CC Antya 20.121: The Thirteenth Chapter tells how Jagadananda Pandita went to Mathura and returned and how Sri Caitanya Mahaprabhu by chance heard a song sung by a deva-dasi dancing girl.

CC Antya 20.122: Also in the Thirteenth Chapter is an account of how Raghunatha Bhatta met Sri Caitanya Mahaprabhu, who by His causeless mercy sent him to Vrindavana.

CC Antya 20.123: The Fourteenth Chapter describes the beginning of the Lord's spiritual trance, in which His body was at Jagannatha Puri but His mind was in Vrindavana.

CC Antya 20.124: Also in that chapter is a description of how Sri Caitanya Mahaprabhu fell down in front of the Simha-dvara gate of the Jagannatha temple, His bones separated at the joints, and how various transcendental symptoms awakened in Him.

CC Antya 20.125: Also in that chapter is a description of how Sri Caitanya Mahaprabhu ran toward Cataka-parvata and spoke like a madman.

CC Antya 20.126: In the Fifteenth Chapter is a description of how Sri Caitanya Mahaprabhu entered a garden on the seashore and mistook it for Vrindavana.

CC Antya 20.127: Also in that chapter is a description of the attraction of Lord Caitanya's five senses to Krishna and how He searched for Krishna in the rasa dance.

CC Antya 20.128: The Sixteenth Chapter tells how Sri Caitanya Mahaprabhu showed His mercy to Kalidasa and thus demonstrated the result of eating the remnants of the food of Vaishnavas.

CC Antya 20.129: It also describes how Sivananda's son composed a verse and how the doorkeeper of the Simha-dvara showed Krishna to Sri Caitanya Mahaprabhu.

CC Antya 20.130: Also in that chapter, the glories of maha-prasadam are explained, and a verse is tasted describing the effect of nectar from the lips of Krishna.

CC Antya 20.131: The Seventeenth Chapter recounts how Sri Caitanya Mahaprabhu fell among the cows and assumed the form of a tortoise as His ecstatic emotions awakened.

CC Antya 20.132: That chapter also tells how the attributes of Krishna's sound attracted the mind of Sri Caitanya Mahaprabhu, who then described in ecstasy the meaning of the "ka stry anga te" verse.

CC Antya 20.133: The Seventeenth Chapter also tells how Sri Caitanya Mahaprabhu, due to the conjunction of various ecstatic emotions, again began speaking like a madman and described in detail the meaning of a verse from the Krishna-karnamrita.

CC Antya 20.134: In the Eighteenth Chapter is an account of how the Lord fell into the ocean and in ecstasy saw in a dream the pastimes of a water fight between Krishna and the gopis.

CC Antya 20.135: In that dream, Sri Caitanya Mahaprabhu saw Krishna's picnic in the forest. As Lord Caitanya floated in the sea, a fisherman caught Him, and then the Lord returned to His own residence. All this is recounted in the Eighteenth Chapter.

CC Antya 20.136: In the Nineteenth Chapter is a description of how Lord Sri Caitanya Mahaprabhu rubbed His face against the walls and spoke like a madman because of separation from Krishna.

CC Antya 20.137: That chapter also describes Krishna's wandering in a garden on a spring night, and it fully describes the meaning of a verse about the scent of Krishna's body.

CC Antya 20.138: The Twentieth Chapter tells how Lord Sri Caitanya Mahaprabhu recited His own eight stanzas of instruction and tasted their meaning in ecstatic love.

CC Antya 20.139: Sri Caitanya Mahaprabhu composed those eight stanzas to instruct the devotees, but He also personally tasted their meaning.

CC Antya 20.140: I have thus repeated the principal pastimes and their meaning, for by such repetition one can remember the descriptions in the book.

CC Antya 20.141: In every chapter there are various topics, but I have repeated only those that are principal, for not all of them could be described again.

CC Antya 20.142-143: The Vrindavana Deities of Madana-mohana with Srimati Radharani, Govinda with Srimati Radharani, and Gopinatha with Srimati Radharani are the life and soul of the Gaudiya Vaishnavas.

CC Antya 20.144-146: So that my desires may be fulfilled, I place the lotus feet of these personalities on my head: Lord Sri Caitanya Mahaprabhu, with Lord Nityananda, Advaita Acarya and Their devotees, as well as Sri Svarupa Damodara Gosvami, Sri Rupa Gosvami, Sri Sanatana Gosvami, Sri Raghunatha dasa Gosvami, who is my spiritual master, and Srila Jiva Gosvami.

CC Antya 20.147: The mercy of their lotus feet is my spiritual master, and my words are my disciples, whom I have made dance in various ways.

CC Antya 20.148: Seeing the fatigue of the disciples, the spiritual master has stopped making them dance, and because that mercy no longer makes them dance, my words now sit silently.

CC Antya 20.149: My inexperienced words do not know how to dance by themselves. The mercy of the guru made them dance as much as possible, and now, after dancing, they have taken rest.

CC Antya 20.150: I now worship the lotus feet of all my readers, for by the mercy of their lotus feet there is all good fortune.

CC Antya 20.151: If one hears the pastimes of Lord Sri Caitanya Mahaprabhu as described in Sri Caitanya-caritamrita, I wash his lotus feet and drink the water.

CC Antya 20.152: I decorate my head with the dust of the lotus feet of my audience. Now you have all drunk this nectar, and therefore my labor is successful.

CC Antya 20.153: Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their mercy, I, Krishnadasa, narrate Sri Caitanya-caritamrita, following in their footsteps.

CC Antya 20.154: Sri Caitanya-caritamrita is filled with the activities of Sri Caitanya Mahaprabhu, who is the Supreme Personality of Godhead Himself. It invokes all good fortune and destroys everything inauspicious. If one tastes the nectar of Sri Caitanya-caritamrita with faith and love, I become like a bumblebee tasting the honey of transcendental love from his lotus feet.

CC Antya 20.155: Since this book, Caitanya-caritamrita, is now complete, having been written for the satisfaction of the most opulent Deities Madana-mohanaji and Govindaji, let it be offered at the lotus feet of Sri Krishna Caitanyadeva.

CC Antya 20.156: Realized devotees are like bumblebees maddened by their own mellows at Krishna's lotus feet. The scent of those lotus feet perfumes the entire world. Who is the realized soul that could give them up?

CC Antya 20.157: In Vrindavana in the year 1537 Sakabda Era [A.D 1615], in the month of Jyaishtha [May-June], on Sunday, the fifth day of the waning moon, this Caitanya-caritamrita has been completed.