19791009 Śrī Caitanya-caritāmṛta, Ādi-līlā 7.1-7.17

(Disclaimer: The following is a machine-generated transcript and may contain errors or inaccuracies. It will be reviewed and verified against the original audio soon.)

The following is a lecture given by His Holiness Jayapatākā Swami Mahārāja on October 9, 1979. The lecture begins with a reading from Śrī Caitanya-caritāmṛta, Ādi-līlā 7.1-7.17.

Text one agathie kaginga nattva hinata Sadhakam sichoitanyang translation let me first offer my respectful obeisances unto Lord Caitanya Mahāprabhu, who is the ultimate goal of life for one bereft of all possessions in this material world and is the only meaning for one advancing in spiritual life. Thus, let me write about his magnanimous contribution of devotional service in love of God. Purports by AC Bhakti Vedānta Swami Prabhupda a person in the conditional stage of material existence is in an atmosphere of helplessness, but the conditioned soul, under the illusion of Māyā or the external energy, thinks that he is completely protected by his country, society, friendship, and love, not knowing that at the time of death none of these can save him. The laws of material nature are so strong that none of our material possessions can save us from the cruel hands of death.

In Bharawat Gītā verse nine, chapter 13, it is stated Janma Mityu jorah bhaidhi Dukkha Doshanu darshanam one who is actually advancing must always consider the four principles of miserable life, namely birth, death, old age, and disease. One cannot be saved from all these miseries unless he takes shelter of the lotus feet of the lord. Śrī Caitanya Mahāprabhu is therefore the only shelter for all conditioned souls. An intelligent person therefore does not put his faith in any material possessions, but completely takes shelter of the lotus feet of the lord. Such a person is called a kinchana, or one who does not possess anything in the material world. The supreme personality of Godhead is also known as a kinchana gochara, for he can be achieved by a person who does not put his faith in material possessions.

Therefore, for the fully serene soul who has no material possessions on which to depend, Lord Śrī Chetanya Mahāprabhu is the only shelter everyone depends upon. Dharma, religiosity, Arthur economic development, karma, sense gratification, and ultimately moksha salvation. But Śrī Caitanya Mahāprabhu, due to his magnanimous character, can give more than salvation. Therefore, in this verse the words hinarta dikas indicate that although by material estimation salvation is of a quality superior to the inferior interest of religiosity, economic development and sense gratification above salvation there is the position of devotional service and transcendental love for the supreme personality of Godhead. Śrī Caitanya Mahāprabhu is the bestower of this great benediction. Śrī Chaitanya Mahāprabhu said Prema Puma. To Mohan, love of godheads is the ultimate benediction for all human beings.

The order of Caitanya Charitamrito therefore first offers his respectful obeisances unto Lord Caitanya Mahāprabhu before describing his magnanimity in bestowing love of Godhead. Text two Jaya Mahāprabhu si Kṛṣṇa choytana tahara charana sito sevorodanna people, don’t repeat. Just go on. Let me offer glorification to the supreme Lord Chi Chaitanya Mahāprabhu, one who has taken shelter of his lotus feet is the most glorified person. Prabhu means master. Śrī Chaitanya Mahā Prabhu is the supreme master of all masters, therefore he is called Mahāprabhu. Any person who takes shelter of Śrī Kṛṣṇa Caitanya Mahāprabhu is most glorified because by the mercy of Śrī Chaitanya Mahā Prabhu, he is able to get promotion to the platform of loving service to the Lord, which is transcendental to salvation.

Text three purvey Gurvadi choi tote koilo namaskar guru talta kohi achi ebe Pacheravichar translation in the beginning I have discussed the truth about the spiritual master. Now I shall try to explain the Panchata purport. In the first chapter of Caitanya Charitamrito Ādi Leela, the author, Śrī Kṛṣṇadas Kaviraj Goswami, has described the initiator spiritual master and the instructor spiritual master in the verse beginning with the words. In that verse there are six transcendental subject matters of which the truth regarding the spiritual master has already been described. Now the author will describe the other five tattvas or truths, namely Isha Tattva, the supreme lord, his expansion tattva, his incarnation tattva, his energy tattwa and his devotee tattva. Text four panchatatta avatina Choitaneray Panchata loyal korean translation these five tattvas incarnate with Lord Caitanya Mahāprabhu and thus the Lord executes his Sankirtan movement with great pleasure.

In the Seemat Bhāgavatam there is the following statement regarding Śrī Chaitanya Mahāprabhu Kṛṣṇa vanang tvastra Pashadam Yagyai Saṅkīrtana Prayal Yajanti Sumera Saha in the age of Khalid, people who are endowed with sufficient intelligence will worship the Lord, who is accompanied by his associates by performance of Saṅkīrtana Jagna Bhadavatam eleven. 532 Śrī Chetanya Mahāprabhu is always accompanied by his plenary expansion, Śrīnita Prabhupāda, his incarnation, Śrī Advaita Prabhu, his internal potency, Śrī Garādhār Prabhu and his marginal potency, Sivasa Prabhu. He is in the midst of them. As the supreme personality of Godhead, one should know that Śrī Caitanya Mahāprabhu is always accompanied by these other tattvas. Therefore, our obeisances to Śrī kṛṣṇa caitanya mahāprabhu are complete when we say si kṛṣṇa chaitanya prabhunityananda, siya dhaita godadhara sivasadi go rabhakta va.

As preachers of the Kṛṣṇa consciousness movement, we first offer our obeisances to si Caitanya mahāprabhu by chanting this panchatatwa mantra. Then we say, hare Kṛṣṇa ka Kṛṣṇa hare hare ram hare ram ram hare. There are ten offenses in the chanting of the hare Kṛṣṇa Mahā mantra, but these are not considered in the chanting of the Panchatatta mantra, namely, Sikṛṣṇa Caitanya, Pravoni, Tyarandha, si Adaita, Garādhāra, Sivasari Goravhakta, Binda. Sichaitanya Mahapagu is known as Mahā Badanaya avatāra, the most magnanimous incarnation, for he does not consider the offenses of the fallen soul. Thus, to derive the full benefit of the chanting of the Mahā mantra, hare ko hare Kṛṣṇa ka hare hare ram hare ram ram hari. We must first take shelter of Śrī Caitanya Mahāprabhu, learn the panchatata mah mantra, and then chant the hare Kṛṣṇa mahā mantra. That will be very effective.

Taking advantage of Śrī chaitanya Mahāprabhu, there are many unscrupulous devotees who manufacture a mahā mantra of their own. Sometimes they sing bhajonita gaura radhe sham ore. Actually, however, one should not chant should chant, rather, the names of the full panchatava, Śrī Kṛṣṇa Chaytana, Prabhoni, Tagodan, Halosi, Vasarigo, Rabhaktavinda, and then chant the 16 words, hare kishna kishna kishna hare hare ram hare ram ram hare. But these unscrupulous, less intelligent men confuse the entire process. Of course, since they are also devotees, they can express their feelings in that way.

But the method prescribed by Sichaitanya Mahāprabhu’s pure devotees is to chant first the full panchatatra mantra by, and then chant the Mahamanta hare Kṛṣṇa kishna Kṛṣṇa hare hare Rāma hare rāma rāma hare text five panchatata akabastu nahikichu babe rasa sadi te tabu vibi da vive translation spiritually, there are no differences between these five tattvas or truths, for on the transcendental platform everything is absolute. Yet there are also varieties in the spiritual world, and in order to taste these spiritual varieties, one should distinguish between them. Purport in his Anubashya commentary, Śrī Bhakti Siddhānta Saraswati Taqwar describes the panchatatta as the supreme energetic. The personality of godhead manifesting in five kinds of pastime appears as the panchatattva.

Actually, there is no difference between them because they are situated on the absolute platform, but they manifest different spiritual varieties as a challenge to the impersonalists to taste different kinds of spiritual humors or rasas. In the Vedas, it is said, Parashya Shaktir vive. The varieties of energy of the supreme personality of godhead are differently known. From this statement of the Vedas one can understand that there are eternal varieties of humors or tastes in the spiritual world. Śrī Gorango, Śrī Nityanando, Śrī Advaita, Śrī Godadharo, and Śiva are all on the same platform, but in spiritually distinguishing between them one should understand that Śrī Kṛṣṇa Caitanya Mahāprabhu is the form of a devotee. Nithyananda Prabhu appears in the form of a devotee, spiritual master. Advaita Prabhu is the form of a Bhakta incarnation or devotee incarnation.

Gadādhara Prabhu is the energy of a bhakta or devotee, and Śrīvast is a pure devotee. Thus, there are different distinctions between them. The Bhakta Rūpa Sitanya Mahapu, the Bhakta Swarupa, Śrī Nityānanda Prabhu, and the Bhakta avatāra Śrīadoita Prabhu are described as the supreme personality of God in himself, his immediate manifestation, and his plenary expansion, and they all belong to the Vishnu category. Although the spiritual and marginal energies of the supreme personality of Godhead are not different from the supreme personality of Godhead, Vishnu, they are the predominated subjects, whereas Lord Vishnu is the predominator. As such, although they are on the same platform, they have appeared differently in order to facilitate tasting of transcendental mellows.

Actually, however, there is no possibility of one being different from the other, but for the worshipper and the worshiper both cannot be separated at any stage on the absolute platform. One cannot be understood without the other. Text ten excuse me. Six panchatamakama Kṛṣṇa Bhaktarupasvarupakamdev Bhakt avatar translation let me offer my obeisances unto Lord Sikṛṣṇa, who has manifested himself in five as a devotee, expansion of a devotee, incarnation of a devotee, pure devotee and devotional energy. Purport Śrīnith Tyanama Prabhu is the immediate expansion of Si Caitanya Mahāprabhu as his brother. He is the personified spiritual bliss of satit Ananda Vigahat. His body is transcendental and full of ecstasy in devotional service. Śrī Caitanya Mahāprabhu is therefore called bhakta rūpa, the form of a devotee and sinitiananda prabhu is called Bhakta sarupa, the expansion of a devotee.

Śrī Advaita Prabhu, the incarnation of a devotee, is Vishnu tattva and belongs to the same category. There are also different types of bhaktas or devotees on the platforms of neutrality, servitude, friendship, paternity, and conjugal love. Devotees like Śrī Dhamodara, Śrī Gadādhara, Śrī Ramananda are different energies. This confirms the vedic sutra para all these Bhakta subjects, all these devotee subjects taken together constitute Sichaitanya Mahāprabhu, who is Kṛṣṇa himself. Text seven translation Kṛṣṇa, the reservoir of all pleasure is the supreme personality of Godhead himself, the supreme controller. No one is greater than or equal to Śrī Kṛṣṇa, yet he appears as the son of Mahārāja mandae.

In this verse, Kavirāja Goswami gives an accurate description of Lord Kṛṣṇa, the supreme personality of Godhead, by stating that although no one is equal to or greater than him, and he is the reservoir of all spiritual pleasure, he nevertheless appears as the son of Maharaj Nanda and Yaśodā Maiyadhe. Text eight Rasadi Bilasti, Bhajalalanagara, Arajatu, Sabha Purikaal translation Lord Sikṛṣṇa, the supreme personality of Godhead, is the supreme enjoyer in the Rasta dam. He is the leader of the damsels of Raja and all others are simply his associates. The word ras ādi vilasi, the enjoyer of the rasa dance is very important. The Ras dance can only be enjoyed by Śrī Kṛṣṇa because he is the supreme leader and chief of the damsels of Vrindavana. All other devotees are his associates. Although no one can compare with Śrī Kṛṣṇa the supreme person.

There are many unscrupulous rascals who imitate the rasa dance of Sikṛṣṇa. They are Mayavadis and people should be wary of them. The rasa dance can be performed only by Śrī Kṛṣṇa and no one else. Text nine sei kṛṣṇa avatar na sikṛṣṇa chayitana se purī karagana sange sabadhana. Translation the self same Lord Kṛṣṇa advented himself as Śrī Caitanya Mahāprabhu with all his eternal associates who are also equally glorious. Text ten akale īśa tatto choitana istara bhakto bhava moya Sadh. Translation Sichaitanya Mahāprabhu who is the supreme controller? The one personality of Godhead has ecstatically become a devotee, yet his body is transcendental and not materially tinged.

Purport there are different tattvas or truths, including Īśa Tattva, Jīva Tattva, and Shakti Tattva Isha Tattoo refers to the supreme personality of Godhead Vishnu, who is the supreme living force in the Kottha Upanishad it is said Nithyanam Chetanas Chetanam the supreme personality of Godhead is the supreme eternal and the supreme living force. The living entities are also eternal and they’re also living forces, but they are very minute in quantity, whereas the supreme Lord is the supreme living force and the supreme eternal. The supreme eternal never accepts a body of a temporary material nature as the living entities who are part and parcel of the supreme eternal are prone to do so. Thus, according to the vedic mantras, the supreme Lord is the supreme master of innumerable living entities.

The Mahavati philosophers, however, tried to equate the minute living entities with the supreme living entity because they recognized no distinction between them. Their philosophy is called Advaita vad or manism. Factually, however, there is a distinction. This verse is especially meant to impart to the Myavari philosopher the understanding that the supreme personality of Godhead is the supreme controller. The supreme controller the personality of Godhead is Kṛṣṇa himself, but as a transcendental pastime he has accepted the form of a devotee, Lord Caitanya Mahāprabhu. As stated in a Bhagavad Gītā, when the supreme personality of Godhead Kṛṣṇa comes to this planet exactly like a human being, some rascals consider him to be one of the ordinary humans. One who thinks in that mistaken way is described as Mudha or foolish. Therefore, one should not foolishly consider Caitanya Mahāprabhu to be an ordinary human being.

He has accepted the ecstasy of a devotee, but he is the supreme person of Godhead. Since Caitanya Mahāprabhu, there have been many imitation incarnations of Kṛṣṇa who cannot understand that Caitanya Mahāprabhu was Kṛṣṇa himself and not an ordinary human being. Less intelligent men create their own gods by advertising a human being as God. This is their mistake. Therefore, here the words Tarsundhu Kalevar warn that Caitanya Mahabhu’s body is not material but purely spiritual. One should not therefore accept Caitanya Mahāprabhu as an ordinary devotee, although he has assumed the form of a devotee. Yet one must certainly know that although Caitanya Mahabharu is the supreme personality of Godhead, because he accepted the ecstasy of a devotee, one should not misunderstand his pastimes and place him exactly in the same position as Kṛṣṇa.

It is for this reason only that when Śrī Kṛṣṇa Caitanya Mahāprabhu was addressed as Kṛṣṇa or Vishnu, he blocked his ears, not wanting to hear himself addressed as the supreme personality of Godhead. There is a class of devotees called Gorongonagori who staged plays of Kṛṣṇa pastimes using a vidra or form of Caitanya Mahāprabhu. This is a mistaken this is a mistake which is technically called Rasa Abhasa. While Caitanya Mahāprabhu, who is trying to enjoy as a devotee, one should not disturb him by addressing him as the supreme personality of Godhead. Text eleven Kiraka Advaktobhav translation the transcendental mellow of conjugal love of Kṛṣṇa is so wonderful that Kṛṣṇa himself accepts the form of a devotee to relish and taste it fully. Although Kṛṣṇa is the reservoir of all pleasure, he has a special intention to taste himself by accepting the form of a devotee.

It is to be concluded that although Lord Caitanya is present in the form of a devotee, he is Kṛṣṇa himself. Therefore, Vaishnava Singh, Śrī Kṛṣṇa Chaitan, Rādhā, Kṛṣṇa Nahi Allah, Raha, and Kṛṣṇa combine together our Śrī Kṛṣṇa Caitanya Mahāprabhu si salup dhawada Goswami has said that Rādhā and Kṛṣṇa assumed oneness in the form of Śrī Chaitanya Mahāprabhu. Text twelve translation for this reason Śrī Chaitanya Mahāprabhu, the supreme teacher, accepts the form of a devotee and accepts Lord Nithyananda as his elder brother. The text 13 Bhakto avatar Prabhu Korigai translation Śrīadvaita Acharya is Lord Caitanya’s incarnation as a devotee. Therefore, these three tattvas, Caitanya Mahāprabhu, Nithyananda Prabhu, and Advaita Gosai are the predominators or masters. Purport go sai means goswami. A person who has full control over the senses and mind is called a goswami or a gosaid.

One who does not have such control is called godasa or a servant of the senses and cannot become a spiritual master. A spiritual master who actually has control over the mind and senses is called goswami. Although the goswami title has become a hereditary designation for unscrupulous men, actually the title gosai or goswami began from Sir Rūpa Goswami, who presented himself as an ordinary guihasta and minister in government service but became goswami when he was actually elevated by the instruction of Lord Caitanya Mahāprabhu. Therefore, Goswami is not a hereditary title but refers to one’s qualification when one is highly elevated in spiritual advancement, regardless of where from he comes, he may be called Goswami si Caitanya Mahāprabhu, si nityānanda Prabhu, and si Advaita Gosai prabhu are natural goswamis because they belong to the Vishnu tattva category.

As such, all of them are prabhus, predominators, or masters, and they are sometimes called Chaitanya Gosai, Nithyananda Gosai, and Advaita Gosai. Unfortunately, their so called descendants who do not have the qualifications of goswamis have accepted this title as a hereditary designation or a professional degree that is not in accord with the scriptural Shastrik injunction. Text 14 translation one of them is Mahāprabhu and the other two are prabhus. These two prabhus serve the lotus feet of Mahā Prabhu purport. Although Lord Śrī Chaitanya Mahāprabhu, Lord Śrī Nityānanda Prabhu, and Lord Śrī Adoyta Prabhu all belong to the same Vishnu category, Śrī Caitanya Mahāprabhu is nevertheless accepted as the supreme, and the other two prabhus engage in his transcendental loving service to teach ordinary living entities that every one of us is subordinate to Lord Chaitanya Mahāprabhu.

(Side B of the Cassette)

In another place, in Caitanya Charitamita Ādi 5142, it is said Akalai Sakishna Savabh, the only supreme master is Kṛṣṇa and all others. Both Vishnu Tattva and Jīva Tattva engage in the service of the Lord, but one must distinguish between the Vishnu tattva servitors and Jīva tattva servitors. The Jīva tattva servitor individual soul, the spiritual master is actually the servitor God. As explained in previous verses, in the absolute world there are no such differences, yet one must observe these differences in order to distinguish the supreme from his subordinates. Text 15.

E. Tinta J. Bhakto Tato Aradas Kajani.

Translation the three predominators Caitanya Mahāprabhu, Nityānanda Prabhu, and Lord Advaita Prabhu, are worshipable by all living entities, and the fourth principle, Śrī Gaddad Har Prabhu, is to be understood as their worshipper purport. In his Anubhashya Śrī Bhakti Siddhānta Sarasati Thakur, describing the truth about Panchak Tattva, explains that we can understand that Lord Śrī Chaitanya Mahāprabhu is the supreme predominator and Nithyananda Prabhu and Advaita Prabhu are his subordinates but are also predominators. Lord Chi Chaitanya Mahavra is the supreme lord and Nithyananda Prabhu and Advaita Prabhu are manifestations of the supreme lord. All of them are Vishnu tatva, the supreme, and are therefore worshipable by the living entities. Although the other two tattvas or truths within the category of Panchatatwa, five truths, namely Shakti Tattva and Jīva Tattva, represented by Gadādhara and Śrīvāsa, are worshippers of the supreme lord.

They are in the same category because they eternally engage in the transcendental loving.

Service of the lord.

Text 16.

Śrīvasadi Jato Koti Kotti Bhaktogam Suddho Bhakto Toto Modde Tasobhara Ghana.

Translation there are innumerable pure devotees of the lord headed by Shivas Thakur, who are known as unalloyed devotees. Text 17.

Godadharo Panditadi Prabhu, Shakti Avota Bhakta Khuri gananna.

Translation the devotees headed by Gadādhara Pandit are to be considered incarnations of the potency of the Lord. They are internal potential devotees engaged in the service of the Lord.

In the.

Connection with verses 16 and 17, Śrīla Bhakti Siddhānta Saraswati Thakur explains in his Anubhasya commentary, there are specific symptoms by which the internal devotees and the unalloyed or pure devotees are to be known. All unalloyed devotees are shakti tattvas or potencies of the Lord. Some of them are situated in conjugal love and others in filial affection, paternity, and servitude. Certainly all of them are devotees, but by making a comparative study, it is found that the devotees or potencies who are engaged in conjugal love are better situated than others. Thus, devotees who are in a relationship with the supreme personality of Godhead and conjugal love considered to be the most confidential devotees of Lord Śrī Caitanya Mahāprabhu. Those who engage in the service of Lord Nithyananda Prabhu and Lord Advaita Prabhu generally have relationships of parental love, paternity, servitude, and neutrality.

When such devotees develop great attachment for Śrī Chaitanya Mahaprabhar, they too become situated within the intimate circle of devotees and in conjugal love. This gradual development of devotional service is described by SI Narutam Das Thakur as.

Goranga bolite hobe pulaga sadira hodi bolita nayana bhave mira kobeni tai chan karuna koribe sansaravasanamo kobe tucha bishoya chadiya kobe sutabim kobe hamo hela sibrinavonous ruparakuna pade haive kaveri.

Quote when will there.

Be eruptions on my body? As soon as I chant the name of Lord Caitanya and when will there be incessant torrents of tears? As soon as I chant the holy names hare Kṛṣṇa when will Lord Nithyana be merciful toward me and free me from all desires for material enjoyment? When will my mind be completely freed from all contamination of desires for material pleasure? Only at that time will it be possible for me to understand Vrindavana. Only if I become attached to the instructions given by the six goswamis headed by RpA Goswami and Raghunath Das Goswami, will it be possible for me to understand the conjugal love of Rādhā and Kṛṣṇa. By attachment to the devotional service of toward Caitanya Mahabharabhu, one immediately comes to the ecstatic position when he developed his love for Nithyananda Prabhu.

He is freed from all attachment to the material world and at that time he becomes eligible to understand the lord’s pastimes and vinnamana. In that condition, when one develops his love for the six goswami, he can understand the conjugal love between Rādhā. These are the different stages of a pure devotees promotion to conjugal love in the service of Rādhā and Kṛṣṇa in an intimate relationship with Śrī Chaitanya Mahathabhu.

So Acharya, do you want to speak or do you want.

I would like to hear some of the nectar from your lotus lips. Sila Rameswaraswami.

Actually, the reason we chose this chapter to begin tonight is because you are the Acharya of Śrī Māyāpur dam and this chapter describes Lord of sweet Māyā boycott. We thought we would hear from you. Therefore, on this subject personally, I can only comment a little and then we can hope to hear from you. I can explain only that this is a very difficult subject matter to understand. People have a hard time even distinguishing between the spirit within their body and their material body. Most people cannot distinguish at all and instead simply take themselves to be this material body. So if people cannot even understand such a simple thing, the difference between the soul and the body, then it of course is very difficult to expect them to understand God because God, the supreme Lord, everything about him is infinite and unlimited.

Therefore, how he exists, the different forms that he manifests himself in, the different transcendental feelings or emotions that he experiences, his different transcendental desires, all of these things, they are unlimited and infinite in variety. The subject matter or the defiance of God is not a simple affair. It is not something that can be limited to, as some sectarian people think to one book.

The science of God is not something.

That can be understood with our material mind and it is not something that can be understood through our material senses. It is beyond the mind, it is.

Beyond the senses, but it is not beyond the soul.

To understand.

Therefore, one must distinguish between the soul.

And the mind intensity of this body.

Once that distinction is made, then one can begin to actually understand the science of God. That is the platform on which one.

Can begin to understand this transcendental science.

Until we come to that platform, then.

Of course we can’t approach God.

Now, when we come to that platform of completely distinguishing between the soul and the mind and senses of this material body, and we stop identifying with the mind and senses of this body and absorb ourselves in the eternal identity.

That.

We are eternally spirit, soul. We have nothing to do with this material body. We should not act under the dedication of his body. We should not act under the dedication.

Of his mind and senses.

But we should act only as spirit souls. Once we are situated in that way, then the subject matter of God, which is infinite and unlimited. Everything about Kṛṣṇa is full of infinite variety. His form, his characteristics, his qualities, his activities, his abilities, his energies, his desires, his pleasures, these are all infinite in.

Nature variety, and they’re all unlimited.

These things can be understood through the spiritual senses and spiritual mind, not through the material senses and material mind.

They can be understood.

But the subject matter is very difficult for ordinary people, no doubt of that. Therefore, this incarnation of Kṛṣṇa as Śrī Chaitanya Mahāprabhu has appeared because the subject matter is so difficult, the qualification is so great. You have to make such advancements to be able to distinguish between the soul and the body, and you have to stop acting as if the body has.

Any meaning in the mind.

And that is so rare, it is so difficult. Therefore, this incarnation of Śrī Chaitan Mahāprabhu has appeared because it is so difficult to understand, because it is so difficult to even be qualified to begin to understand. Therefore, Kṛṣṇa came as Śrī Chaitanya Mahāprabhu to bestow the transcendental realization. Śrī Chaitana Mahāprabhu, as we will later read tomorrow night, the next section gives this enlightenment, and he bestows the qualifications for understanding God without any charge, without any preliminary acts or I qualities. Caitanya Mahāprabhu simply awards, that is his principal characteristic. This incarnation of God is unique among all the different infinite manifestations of God. He gives what no other manifestation of God ever gives. He gives perfect knowledge of this transcendental science freely to those who are unqualified.

To have such priceless knowledge of enlightenment for those who are unqualified, to take this highest pleasure, which is far beyond the pleasures known to the beings of this material world. The pleasures of the transcendental world of Kṛṣṇa are infinite, and the pleasures of this mundane world are limited. No matter how much we enjoy something in this material world, it is limited in terms of time, in terms of space, and in terms of quantity. No matter what it is, and no matter how much you enjoy it is limited. But the pleasure of the transcendental world is infinite. It is unlimited. That is the difference between spirit and matter. Spirit has no limit, spirit has nothing to restrict it.

So the people of this world are not qualified to know this science very well, and they are not qualified to accept experience this enlightenment, and they are not qualified to taste this transcendental pleasure of the spiritual world. Yet, despite this, Caitanya Mahāprabhu is enabling them to have this enlightenment and to experience the very same bliss that the pure souls who reside eternally in the abode of God experience at every moment. Caitanya Mahāprabhu enables people who have no qualification to have that bliss and to have that enlightenment. So I cannot understand very well these.

Descriptions myself, but I just know this.

Much that because Caitana Mahāprabhu is so merciful beyond any mercy that God has ever previously shown to any living being, the mercy of Caitanya Mahapabhu surpasses anything that God has ever done before. So I know that much. And therefore I have faith that if I can somehow or other do something which pleases Caitanya Mahāprabhu, then there is a chance, because he’s so merciful, that.

He can give me this gift of.

Ka consciousness without any other qualification, just I do something that pleases him. I tried to do some service for him. That’s all I know.

I can’t explain anything very complicated in this matter, this science of God, but.

I have firm faith that Shaitana Mahāprabhu.

Is Kṛṣṇa in his most merciful aspect, and to do something that pleases him is the greatest thing in life.

It will surpass any achievement. It will surpass attaining any type of position in the material world. It will surpass any type of experience that this material world can offer. Somehow or other.

I have this faith.

By the mercy of my spiritual master.

His divine, graceful Prabhupāda. And with this faith, I am just.

Trying to push myself into a position.

Where Caitanya’s mercy will fall on me. So this is the easy way to become enlightened in this science of God.

To take some other path of yoga is very difficult, and it is doubtful.

Whether one will be successful in this kali yuga. People are more interested in satisfying their.

Senses and enjoying the flickering pleasures of.

This ephemeral world in the form of cinema and music and sex and so on. People are more interested in this than tasting the bliss of the spiritual world.

That is their unfortunate foolishness, that they think that this pleasure of the material world is a very good thing and.

You don’t need anything else except. Except this pleasure. Of course, they forget the obvious point.

That this material world’s pleasure will fade away very quickly, and then they’re left with nothing. In old age, their sex power is gone and their eyesight fades and their belly shrivels and their bones are full of pain. People who depend on the body for pleasure will be very much disappointed in.

Old age and then there’s death, and.

Then, because they have failed to get.

The mercy of Caitanya, then another body awakening. That is unfortunate.

Anyway, that is the condition of most people. They’re not even interested in experiencing the bliss of the spiritual world. They are content to take this cheap pleasure when they could have eternal, unlimited pleasure. They settle for temporary pleasure. That is foolishness. If you have the choice, you choose the left hand, and there’s a million dollars, and you choose the right hand, and there’s $1, and they’re choosing the.

Right hand, they’re choosing the $1 instead of the million dollars. And such a crude analogy does not.

Adequately explain what they are missing out.

On by not trying to become God conscious.

Anyway, the different paths for becoming God.

Conscious are very difficult, and I myself have no qualification to practice them. Neither do most souls who live in this kali yuga.

So the easy way, the cheap way, the simple way to become God conscious.

And experience this bliss, and now an.

Enlightenment is simply let the mercy of Chetana Mahāprabhu fall on our heads. That is the easy way.

So.

That is our faith.

He is pouring the mercy. We just must put ourselves in the.

Right place so that it falls on us.

It’s as simple as that.

And then that bliss will be there, that knowledge will be there.

Despite the fact we may have no good qualities and all bad qualities. We may be full of material desires. We may have so many defects and deficiencies. But if we just put ourselves in the right position and let Caitanyas mercy fall on us, then despite all the disqualification, we become God conscious, enlightened souls.

That much I know. And the rest we have to hear from Sila Jay Prataka, Swami Maharaj Acharyapa, about Chetana Mahāprabhu and Śrīdham Māyāpur.

What would you like to hear? Mad fast will tell alderman there’s no.

Limit because I am a fool. I don’t even know what questions should be put at this point. But because you have lived in the holy Dom for so many years, perhaps you could just tell us a few things about Śrī Jaitanya Kanye Dharma.

That.

 will make us more attached to putting ourselves in the position that his mercy will fall on us.

Tonight we are beginning the study on God’s descent as his own devotee to show by example how to serve himself. Just like a school teacher will sometimes take the chalk and take the pencil and show the student right in this.

Way.

So the supreme person could see that the people are so fallen that no amount of good instruction alone will have the effect. It is essential to also show them by example, what is the way of developing pure love of God. Pure Kṛṣṇa, Prema. So, and here for the first time in this reading, we are seeing the Lord Caitanya Mahāprabhu and Lord Nithyananda Prabhu together. Actually, Lord Caitanya was born at Māyāpur, where I live for some time. And Lord Nithyananda was born at Akachakra in Rad Hadesh, a part of the state of Ghadesh, where the ganges doesn’t flow. So there, even today, it’s a good five hour drive. What happened? That in their childhood they were not together. Their brotherhood is of a deeper nature. They’re brothers for a long time.

So Lord Nithyananda, when he appeared, when Lord Caitanya appeared, of course, we know that the whole world rejoiced and was chanting Hare Kṛṣṇa, hari bal. That time was the full moon eclipse india, as was customary in a full moon eclipses, the devotees all go to the sacred river ganges and bathe and they yell, Haribor, Hariborous.

In this way, the lord’s advent was.

Rejoiced. When Lord Nithyananda appeared, he just suddenly appeared. They had no issue. He had no issue and his good wife. But suddenly Nithyananda appeared to bless their household and a bit unexpectedly, and they.

Raised him as their son.

For twelve years he appeared in their family. They had almost given up hope. So he grew up. And there at Akachakra, Lord Nithananda would.

Play with his boyfriends. But their play was not.

Ordinary play, as normally boys are used to ball games and different.

They would play drama pastimes of the lord in his different incarnation, different spiritual.

Religious pastimes of the lord’s incarnation.

And there’s one sacred Bakul treat, a very highly scented, flowering tree under which Nithyananda and his associates would play. And that tree has assumed the shape of a huge snake, ananteesh nag, which the whole tree.

Normally trees go on all four sides. This tree goes one side like a big snake, just like the snakes over the half lion, half neck and our shinha avatar in the center there, like that. The tree known as the bakul tree, that goes right over the place where Nithinanda used to play under.