Tuesday, February 27, 2024

tapta-kanchana-gaurangi radhe vrndavanesvari 
vrsabhanu-sute devi pranamami hari-priye tapta-kanchana-gaurangi radhe vrndavanesvari 
vrsabhanu-sute devi pranamami hari-priye tapta-kanchana-gaurangi radhe vrndavanesvari 
vrsabhanu-sute devi pranamami hari-priye



 pañca-tattvatmakam krsna bhakta-rupa-svarupakam bhaktavataram bhaktakhyam namani bhakta-saktikam
hari haraye namah krsna yadavaya namah yadavaya madhavaya kesavaya namah

gopala govinda rama sri-madhusudana giridhari gopinatha madana-mohana

  sri-caitanya-nityananda sri-advaita-sita hari guru vaisnava bhagavata

 sri-rupa sanatana bhatta-raghunatha sri-jiva gopala-bhatta dasa-raghunathaa 
Sri Sri Rhada Krsna Sri Narasimha Baghavan Praladha Maharaja Jagatha Puri   Key! (Jai!)

All glories to Sri Guru and Sri Guranga! All Glories to Srila Prabhupada!


                         SACRED EKADASHIS BLOG



Question: This question is regarding sayujya-mukti, ( a state that a liberated soul attains when it reaches the spiritual sky)  where there is no personal relationship with the Lord. If a living entity attains this mukti (after practice), then does he eternally remain in that liberated state or does he fall back to the material sphere due to lack of love for the Personality of Godhead? According to my understanding, if he has attained mukti (any of the five types), then it means that he is liberated for good; there is no chance of again coming into the material realm.

Answer: Yes, your understanding is correct. Mukti means permanent freedom from bondage. Such a person has no karma, so what kind of body would he get if he were to come back? The material body is a product of past karma. If he came back, when would this happen? How much time would have to pass? How then is mukti different from going to heaven? All these questions arise. So he does not come back.

Question: But one objection is that since the natural state of every jiva is to serve Krishna (jivera svarupa haya krsnera nitya-dasa), how is it that the jiva can stay contented in the state of sayujya-mukti since there is no conception of serving the Lord in that state of existence.

Answer: Just being within His effulgence is service. Just as if you decorate the temple with a flower, then the flower is doing service. So being within brahmajyoti is service, and there is no difference between Krsna and Brahman – vadanti tat tattva-vidah.

Or you can understand that his svarupa has the potential to do sevabut he is not doing seva. Just as if you have a servant and he is sleeping, so you do not say that he is not a servant because he is not doing seva. Although he is sleeping, his identity is still that of a servant. So svarupa is the potential, and that potential may be active or inactive. In our conditioned state also, we do not serve, yet our svarupa is dasa.

Question: You said, “The servant is sleeping”. He is allowed to sleep eternally?

Answer: Please understand that an example is given to make something understandable. It should not be taken literally. Sayujya mukti is eternal but it is not sleeping. It is like sleeping. Just as in deep sleep one feels nothing external and remains absorbed in one’s own self and feels happy, in sayujya mukti one feels inner bliss.

Mukti means freedom from both the subtle and the gross body. It is of two types, personal and impersonal. In personal mukti, a mukta gets a spiritual body in Vaikuntha. In impersonal mukti, mukta has no body – material or spiritual. In sleep one is still bound with material bodies – subtle and gross.

Question: CC Madya 8.257 seems to say that after merging in Brahman one gets a sthāvara-deha.

Answer: That is not true. Read the payar carefully. It says yaiche (= just as). It is like getting sthavara deha, not actually getting it. So the correct meaning is that one will be situated (avasthiti) just like (yaiche) in a sthavara deha. It means one is without any external consciousness, which is the same example I gave – like sleeping.

Question: Then what is the meaning of the second part of that line; someone desiring bhukti gets the body ‘just as/ like’ a demigod. Dimmock actually has instead of bhukti –->  bhakti: ‘Those who desire bhakti are ultimately perfected’, the body of a deva then means Vaikuntha, not going to the heavenly planets. Both bhukti and bhakti are possible. But this ‘just like/as’ is puzzling in regards to this deva-deha.

Answer: What is puzzling in this? Such people go to heaven and get suitable bodies similar to devas, the residents of heaven.

Question: Why similar to a deva? One gets a body *as* a demigod. To put your words as you phrased them for the sayujya mukta, but then for the bhogi it says yaiche = just as. It is like getting a deva deha , not actually getting it. So the correct meaning is that one will be situated (avasthiti) just like (yaiche) in a deva deha?

Answer:  Going to heaven does not mean one becomes a deva. Not everybody is a deva in heaven. So one gets a body similar to devas. What is the difficulty in understanding that?

Question: Caitanya-candrāmṛta (5) describes this merging into Brahman as hell (kaivalyaṁ narakāyate).  One is in some type of hell for eternity.

Answer: That is also not true. Please read carefully. It is hell for a devotee, not for the one who is in it. He wanted it. He got it. He is happy with it. But devotees consider it worse than hell, not even hell. Why? Because there is no bliss of doing seva in such a mukti. There is only brahmananada but no bhaktyananada or premananda. A devotee is not interested in brahmananda, so he considers it as hell or even worse than hell. There is a chance to come out of hell and be a devotee. But from brahma-sayujya there is no such possibility to come out. Thus a devotee considers it as worse than hell.

Question: You write, ‘no possibility to come out of brahma-sayujya’. There one is forever in some state of bliss– how is that possible, the soul wants ananda : ‘Variety is the mother of enjoyment/ the spice of life’. How can the soul be happy in homogeneousness?

Sanatana Gosvami in Brhad Bhagavatamrta 2.2.215 and commentary, describes the happiness in the brahmajyoti as plain, monotonous, undeveloped and so vague as to be virtually nonexistent. Here is the verse:

paraṁ samādhau sukham ekam asphuṭaṁ
vṛtter abhāvān manaso na cātatam
vṛttau sphurad vastu tad eva bhāsate
’dhikaṁ yathaiva sphaṭikācale mahaḥ

“The happiness felt in impersonal samādhi is plain, isolated, vague, and limited because in that samādhi the functions of the mind have ceased. But when the object of meditation appears in the active mind, that object is more vividly manifest, like sunlight reflected on a crystal mountain.”


Thus if in impersonal samādhi any happiness is tasted, that happiness must be monotonous and undeveloped, so vague as to be virtually nonexistent.

Answer: Vague means indescribable. The word used is aspastam. It is so because in this state of samadhi there is no variety, no distinction of subject and object. It is monotonous but not non-existent. There are no manasic vrittis and thus no variety.

I gave the example of deep sleep. When you wake up from deep sleep, you can only say, “I slept happily”. If someone asks, “Can you describe your happiness?” there is nothing you can say. But happiness in Vaikuntha has variety and something can be said about it. So vague means no words to describe it.

As for “virtually non-existent” – I doubt that Sanatana Gosvami says it in the commentary. Please check the Sanskrit.

Question:  This ‘virtually nonexistent’ is a translation of ISKCON BBT. But then Bhakti rasamrta sindhu 1.1.38 says bliss of brahmananda accumulated by samadhi lasting for half of Brahma’s life cannot compare to a drop of the ocean of bhakti. How can one be eternally happy with that if there is something superior?

Answer: First try to understand what it means to have brahma-sayujya mukti. There is no mind, no intelligence, no body – physical or material. Thus there is no way to think or discriminate in this state. This is what Sanatana Gosvami is saying in the verse cited above. It is just like the state of deep sleep or going into coma. One can remain in coma for years. Like that one can be in brahma-sayujya forever. You can come out of deep sleep because you have a material body. But in brahma-sayujya there is no body – material or spiritual, so there is no possibility of coming out of it. Again, the only example I can give is that of deep sleep.

Question: Also 1.1.39 and 40 say brahmananda is as insignificant as water in the hoof print of a cow / as insignificant as grass, and Sri Jiva Gosvami comments that there are plenty of such statements. How did these souls get in that position of Brahman? It is an unlimited area of effulgence.

Answer: That is anadi, without a beginning. Just as there are unlimited jivas in the material world. How did they get here? It is all anadi.

Question: Did they get elevated / promoted from the earth planet or are they are eternally in it? Why put on such low happiness for eternity?

Answer: One can also go from here to brahma-jyoti. That is matter of personal choice. Why do some people commit suicide? It does not make sense to a normal person, but when one is frustrated, one choses to kill oneself. Similarly, some people decide to have brahmananada, being frustrated with material suffering and ignorant of the bliss of bhakti.

Question: Some souls are eternally designated for Vaikuntha, some for brahma-yjoti (from which they can never ever get out?), some are in the dungeon of Durga. And there is nothing these jivas did to deserve these states, while all the positions in the material world—naraka, bhauma, svarga– are due to papa, punya- something one did to get that.

Answer: Those who are in Vaikuntha are happy. Those in brahma-jyoti are also happy, brahmananada. Those in the material world are given the chance to be happy. Bhagavan comes here to teach us. You may object that those in brahma-jyoti are not enjoying. But they are also not suffering. Moreover, they do not make this comparison between them and bhaktas that you make.

Thursday, February 22, 2024


The Glories Of Lord Nityānanda Balarāma

This chapter is chiefly devoted to describing the essential nature and glories of Śrī Nityānanda Prabhu. Lord Śrī Kṛṣṇa is the absolute Personality of Godhead, and His first expansion in a form for pastimes is Śrī Balarāma.

Beyond the limitation of this material world is the spiritual sky, paravyoma, which has many spiritual planets, the supreme of which is called Kṛṣṇaloka. Kṛṣṇaloka, the abode of Kṛṣṇa, has three divisions, which are known as Dvārakā, Mathurā and Gokula. In that abode the Personality of Godhead expands Himself into four plenary portions — Kṛṣṇa, Balarāma, Pradyumna (the transcendental Cupid) and Aniruddha. They are known as the original quadruple forms.

In Kṛṣṇaloka is a transcendental place known as Śvetadvīpa or Vṛndāvana. Below Kṛṣṇaloka in the spiritual sky are the Vaikuṇṭha planets. On each Vaikuṇṭha planet a four-handed Nārāyaṇa, expanded from the first quadruple manifestation, is present. The Personality of Godhead known as Śrī Balarāma in Kṛṣṇaloka is the original Saṅkarṣaṇa (attracting Deity), and from this Saṅkarṣaṇa expands another Saṅkarṣaṇa, called Mahā-saṅkarṣaṇa, who resides in one of the Vaikuṇṭha planets. By His internal potency, Mahā-saṅkarṣaṇa maintains the transcendental existence of all the planets in the spiritual sky, where all the living beings are eternally liberated souls. The influence of the material energy is conspicuous there by its absence. On those planets the second quadruple manifestation is present.

Outside of the Vaikuṇṭha planets is the impersonal manifestation of Śrī Kṛṣṇa, which is known as Brahmaloka. On the other side of Brahmaloka is the spiritual kāraṇa-samudra, or Causal Ocean. The material energy exists on the other side of the Causal Ocean, without touching it. In the Causal Ocean is Mahā-Viṣṇu, the original puruṣa expansion from Saṅkarṣaṇa. Mahā-Viṣṇu places His glance over the material energy, and by a reflection of His transcendental body He amalgamates Himself within the material elements.

As the source of the material elements, the material energy is known as pradhāna, and as the source of the manifestations of the material energy it is known as māyā. But material nature is inert in that she has no independent power to do anything. She is empowered to make the cosmic manifestation by the glance of Mahā-Viṣṇu. Therefore the material energy is not the original cause of the material manifestation. Rather, the transcendental glance of Mahā-Viṣṇu over material nature produces that cosmic manifestation.

Mahā-Viṣṇu again enters every universe as the reservoir of all living entities, Garbhodakaśāyī Viṣṇu. From Garbhodakaśāyī Viṣṇu expands Kṣīrodakaśāyī Viṣṇu, the Supersoul of every living entity. Garbhodakaśāyī Viṣṇu also has His own Vaikuṇṭha planet in every universe, where He lives as the Supersoul or supreme controller of the universe. Garbhodakaśāyī Viṣṇu reclines in the midst of the watery portion of the universe and generates the first living creature of the universe, Brahmā. The imaginary universal form is a partial manifestation of Garbhodakaśāyī Viṣṇu.

On the Vaikuṇṭha planet in every universe is an ocean of milk, and within that ocean is an island called Śvetadvīpa, where Lord Viṣṇu lives. Therefore this chapter describes two Śvetadvīpas — one in the abode of Kṛṣṇa and the other in the ocean of milk in every universe. The Śvetadvīpa in the abode of Kṛṣṇa is identical with Vṛndāvana-dhāma, which is the place where Kṛṣṇa appears Himself to display His loving pastimes. In the Śvetadvīpa within every universe is a Śeṣa form of Godhead who serves Viṣṇu by assuming the form of His umbrella, slippers, couch, pillows, garments, residence, sacred thread, throne and so on.

Lord Baladeva in Kṛṣṇaloka is Nityānanda Prabhu. Therefore Nityānanda Prabhu is the original Saṅkarṣaṇa, and Mahā-saṅkarṣaṇa and His expansions as the puruṣas in the universes are plenary expansions of Nityānanda Prabhu.

In this chapter the author has described the history of his leaving home for a personal pilgrimage to Vṛndāvana and his achieving all success there. In this description it is revealed that the author’s original paternal home and birthplace were in the district of Katwa, in the village of Jhāmaṭapura, which is near Naihāṭī. Kṛṣṇadāsa Kavirāja’s brother invited Śrī Mīnaketana Rāmadāsa, a great devotee of Lord Nityānanda, to his home, but a priest named Guṇārṇava Miśra did not receive him well, and Kṛṣṇadāsa Kavirāja Gosvāmī’s brother, not recognizing the glories of Lord Nityānanda, also took sides with the priest. Therefore Rāmadāsa became sorry, broke his flute and went away. This was a great disaster for the brother of Kṛṣṇadāsa Kavirāja Gosvāmī. But on that very night Lord Nityānanda Prabhu Himself graced Kṛṣṇadāsa Kavirāja Gosvāmī in a dream and ordered him to leave on the next day for Vṛndāvana.

Text 1:
Let me offer my obeisances to Lord Śrī Nityānanda, the Supreme Personality of Godhead, whose opulence is wonderful and unlimited. By His will, even a fool can understand His identity.
Text 2:
All glories to Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaita Ācārya! And all glories to all the devotees of Lord Caitanya Mahāprabhu!
Text 3:
I have described the glory of Śrī Kṛṣṇa Caitanya in six verses. Now, in five verses I shall describe the glory of Lord Nityānanda.
Text 4:
The Supreme Personality of Godhead, Kṛṣṇa, is the fountainhead of all incarnations. Lord Balarāma is His second body.
Text 5:
These two are one and the same identity. They differ only in form. Lord Balarāma is the first bodily expansion of Kṛṣṇa, and He assists in Lord Kṛṣṇa’s transcendental pastimes.
Text 6:
That original Lord Kṛṣṇa appeared in Navadvīpa as Lord Caitanya, and Balarāma appeared with Him as Lord Nityānanda.
Text 7:
May Śrī Nityānanda Rāma be the object of my constant remembrance. Saṅkarṣaṇa, Śeṣa Nāga and the Viṣṇus who lie on the Kāraṇa Ocean, Garbha Ocean and ocean of milk are His plenary portions and the portions of His plenary portions.
Text 8:
Lord Balarāma is the original Saṅkarṣaṇa. He assumes five other forms to serve Lord Kṛṣṇa.
Text 9:
He Himself helps in the pastimes of Lord Kṛṣṇa, and He does the work of creation in four other forms.
Text 10:
He executes the orders of Lord Kṛṣṇa in the work of creation, and in the form of Lord Śeṣa He serves Kṛṣṇa in various ways.
Text 11:
In all the forms He tastes the transcendental bliss of serving Kṛṣṇa. That same Balarāma is Lord Nityānanda, the companion of Lord Gaurasundara.
Text 12:
I have explained the seventh verse in four subsequent verses. By these verses all the world can know the truth about Lord Nityānanda.
Text 13:
I surrender unto the lotus feet of Śrī Nityānanda Rāma, who is known as Saṅkarṣaṇa in the midst of the catur-vyūha [consisting of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha]. He possesses full opulences and resides in Vaikuṇṭhaloka, far beyond the material creation.
Text 14:
Beyond the material nature lies the realm known as paravyoma, the spiritual sky. Like Lord Kṛṣṇa Himself, it possesses all transcendental attributes, such as the six opulences.
Text 15:
That Vaikuṇṭha region is all-pervading, infinite and supreme. It is the residence of Lord Kṛṣṇa and His incarnations.
Text 16:
In the highest region of that spiritual sky is the spiritual planet called Kṛṣṇaloka. It has three divisions — Dvārakā, Mathurā and Gokula.
Text 17:
Śrī Gokula, the highest of all, is also called Vraja, Goloka, Śvetadvīpa and Vṛndāvana.
Text 18:
Like the transcendental body of Lord Kṛṣṇa, Gokula is all-pervading, infinite and supreme. It expands both above and below, without any restriction.
Text 19:
That abode is manifested within the material world by the will of Lord Kṛṣṇa. It is identical to that original Gokula; they are not two different bodies.
Text 20:
The land there is touchstone [cintāmaṇi], and the forests abound with desire trees. Material eyes see it as an ordinary place.
Text 21:
But with the eyes of love of Godhead one can see its real identity as the place where Lord Kṛṣṇa performs His pastimes with the cowherd boys and cowherd girls.
Text 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.”
Text 23:
Lord Kṛṣṇa manifests His own form in Mathurā and Dvārakā. He enjoys pastimes in various ways by expanding into the quadruple forms.
Text 24:
Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha are the primary quadruple forms, from whom all other quadruple forms are manifested. They are all purely transcendental.
Text 25:
Only in these three places [Dvārakā, Mathurā and Gokula] does the all-sporting Lord Kṛṣṇa perform His endless pastimes with His personal associates.
Text 26:
In the Vaikuṇṭha planets of the spiritual sky the Lord manifests His identity as Nārāyaṇa and performs pastimes in various ways.
Texts 27-28:
Kṛṣṇa’s own form has only two hands, but in the form of Lord Nārāyaṇa He has four hands. Lord Nārāyaṇa holds a conchshell, disc, club and lotus flower, and He is full of great opulence. The śrī, bhū and nīlā energies serve at His lotus feet.
Text 29:
Although His pastimes are His only characteristic functions, by His causeless mercy He performs one activity for the fallen souls.
Text 30:
He delivers the fallen living entities by offering them the four kinds of liberation — sālokya, sāmīpya, sārṣṭi and sārūpya.
Text 31:
Those who attain brahma-sāyujya liberation cannot gain entrance into Vaikuṇṭha; their residence is outside the Vaikuṇṭha planets.
Text 32:
Outside the Vaikuṇṭha planets is the atmosphere of the glowing effulgence, which consists of the supremely bright rays of the body of Lord Kṛṣṇa.
Text 33:
That region is called Siddhaloka, and it is beyond the material nature. Its essence is spiritual, but it does not have spiritual varieties.
Text 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.
Text 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.”
Text 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 Kṛṣṇa. This may be understood by the example of the sun and the sunshine, in which Brahman is like the sunshine and Kṛṣṇa Himself is like the sun.”
Text 37:
Thus in the spiritual sky there are varieties of pastimes within the spiritual energy. Outside the Vaikuṇṭha planets appears the impersonal reflection of light.
Text 38:
That impersonal Brahman effulgence consists only of the effulgent rays of the Lord. Those fit for sāyujya liberation merge into that effulgence.
Text 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.”
Text 40:
In that spiritual sky, on the four sides of Nārāyaṇa, are the second expansions of the quadruple expansions of Dvārakā.
Text 41:
Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha constitute this second quadruple. They are purely transcendental.
Text 42:
There [in the spiritual sky] the personal feature of Balarāma called Mahā-saṅkarṣaṇa is the shelter of the spiritual energy. He is the primary cause, the cause of all causes.
Text 43:
One variety of the pastimes of the spiritual energy is described as pure goodness [viśuddha-sattva]. It comprises all the abodes of Vaikuṇṭha.
Text 44:
The six attributes are all spiritual. Know for certain that they are all manifestations of the opulence of Saṅkarṣaṇa.
Text 45:
There is one marginal potency, known as the jīva. Mahā-saṅkarṣaṇa is the shelter of all jīvas.
Text 46:
Saṅkarṣaṇa is the original shelter of the puruṣa, from whom this world is created and in whom it is dissolved.
Text 47:
He [Saṅkarṣaṇa] is the shelter of everything. He is wonderful in every respect, and His opulences are infinite. Even Ananta cannot describe His glory.
Text 48:
That Saṅkarṣaṇa, who is transcendental pure goodness, is a partial expansion of Nityānanda Balarāma.
Text 49:
I have briefly explained the eighth verse. Now please listen with attention as I explain the ninth verse.
Text 50:
I offer my full obeisances unto the feet of Śrī Nityānanda Rāma, whose partial representation called Kāraṇodakaśāyī Viṣṇu, lying on the Kāraṇa Ocean, is the original puruṣa, the master of the illusory energy, and the shelter of all the universes.
Text 51:
Outside the Vaikuṇṭha planets is the impersonal Brahman effulgence, and beyond that effulgence is the Kāraṇa Ocean, or Causal Ocean.
Text 52:
Surrounding Vaikuṇṭha is a mass of water that is endless, unfathomed and unlimited.
Text 53:
The earth, water, fire, air and ether of Vaikuṇṭha are all spiritual. Material elements are not found there.
Text 54:
The water of the Kāraṇa Ocean, which is the original cause, is therefore spiritual. The sacred Ganges, which is but a drop of it, purifies the fallen souls.
Text 55:
In that ocean lies a plenary portion of Lord Saṅkarṣaṇa.
Text 56:
He is known as the first puruṣa, the creator of the total material energy. He, the cause of the universes, the first incarnation, casts His glance over māyā.
Text 57:
Māyā-śakti resides outside the Kāraṇa Ocean. Māyā cannot touch its waters.
Text 58:
Māyā has two varieties of existence. One is called pradhāna or prakṛti. It supplies the ingredients of the material world.
Text 59:
Because prakṛti is dull and inert, it cannot actually be the cause of the material world. But Lord Kṛṣṇa shows His mercy by infusing His energy into the dull, inert material nature.
Text 60:
Thus prakṛti, by the energy of Lord Kṛṣṇa, becomes the secondary cause, just as iron becomes red-hot by the energy of fire.
Text 61:
Therefore Lord Kṛṣṇa is the original cause of the cosmic manifestation. Prakṛti is like the nipples on the neck of a goat, for they cannot give any milk.
Text 62:
The māyā 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 Nārāyaṇa.
Text 63:
Just as the original cause of an earthen pot is the potter, so the creator of the material world is the first puruṣa incarnation [Kāraṇārṇavaśāyī Viṣṇu].
Text 64:
Lord Kṛṣṇa is the creator, and māyā only helps Him as an instrument, just like the potter’s wheel and other instruments, which are the instrumental causes of a pot.
Text 65:
The first puruṣa casts His glance at māyā from a distance, and thus He impregnates her with the seed of life in the form of the living entities.
Text 66:
The reflected rays of His body mix with māyā, and thus māyā gives birth to myriad universes.
Text 67:
The puruṣa enters each and every one of the countless universes. He manifests Himself in as many separate forms as there are universes.
Text 68:
When the puruṣa exhales, the universes are manifested with each outward breath.
Text 69:
Thereafter, when He inhales, all the universes again enter His body.
Text 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 puruṣa.
Text 71:
“The Brahmās and other lords of the mundane worlds appear from the pores of Mahā-Viṣṇu and remain alive for the duration of His one exhalation. I adore the primeval Lord, Govinda, of whom Mahā-Viṣṇu is a portion of a plenary portion.”
Text 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.”
Text 73:
A part of a part of a whole is called a kalā. Śrī Balarāma is the counterform of Lord Govinda.
Text 74:
Balarāma’s own expansion is called Mahā-saṅkarṣaṇa, and His fragment, the puruṣa, is counted as a kalā, or a part of a plenary portion.
Text 75:
I say that this kalā is Mahā-Viṣṇu. He is the Mahā-puruṣa, who is the source of the other puruṣas and who is all-pervading.
Text 76:
Garbhodaśāyī and Kṣīrodaśāyī are both called puruṣas. They are plenary portions of Kāraṇodaśāyī Viṣṇu, the first puruṣa, who is the abode of all the universes.
Text 77:
“Viṣṇu has three forms called puruṣas. The first, Mahā-Viṣṇu, is the creator of the total material energy [mahat], the second is Garbhodaśāyī, who is situated within each universe, and the third is Kṣīrodaśāyī, who lives in the heart of every living being. He who knows these three becomes liberated from the clutches of māyā.”
Text 78:
Although Kāraṇodaśāyī Viṣṇu is called a kalā of Lord Kṛṣṇa, He is the source of Matsya, Kūrma and the other incarnations.
Text 79:
“All these incarnations of Godhead are either plenary portions or parts of the plenary portions of the puruṣa-avatāras. But Kṛṣṇa 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.”
Text 80:
That puruṣa [Kāraṇodakaśāyī Viṣṇu] is the performer of creation, maintenance and destruction. He manifests Himself in many incarnations, for He is the maintainer of the world.
Text 81:
That fragment of the Supreme Lord, known as the Mahā-puruṣa, appears for the purpose of creation, maintenance and annihilation and is called an incarnation.
Text 82:
That Mahā-puruṣa is identical with the Personality of Godhead. He is the original incarnation, the seed of all others, and the shelter of everything.
Text 83:
“The puruṣa [Mahā-Viṣṇu] is the primary incarnation of the Supreme Personality of Godhead. Time, nature, prakṛti (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.”
Text 84:
“In the beginning of the creation, the Lord expanded Himself in the form of the puruṣa 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.”
Text 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.
Text 86:
Although He is thus connected with the material energy in two ways, He does not have the slightest contact with it.
Text 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.”
Text 88:
Thus the Bhagavad-gītā also states again and again that the Absolute Truth always possesses inconceivable power.
Text 89:
[Lord Kṛṣṇa 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.
Text 90:
“O Arjuna, you should know this as My inconceivable opulence.” This is the meaning propagated by Lord Kṛṣṇa in the Bhagavad-gītā.
Text 91:
That Mahā-puruṣa [Kāraṇodakaśāyī Viṣṇu] is known as a plenary part of Him who is Lord Nityānanda Balarāma, the favorite associate of Lord Caitanya.
Text 92:
I have thus explained the ninth verse, and now I shall explain the tenth. Please listen with rapt attention.
Text 93:
I offer my full obeisances unto the feet of Śrī Nityānanda Rāma, a partial part of whom is Garbhodakaśāyī Viṣṇu. From the navel of Garbhodakaśāyī Viṣṇu sprouts the lotus that is the birthplace of Brahmā, the engineer of the universe. The stem of that lotus is the resting place of the multitude of planets.
Text 94:
After creating millions of universes, the first puruṣa entered into each of them in a separate form, as Śrī Garbhodakaśāyī.
Text 95:
Entering the universe, He found only darkness, with no place in which to reside. Thus He began to consider.
Text 96:
Then He created water from the perspiration of His own body and with that water filled half the universe.
Text 97:
The universe measures five hundred million yojanas. Its length and breadth are one and the same.
Text 98:
After filling half the universe with water, He made His own residence therein and manifested the fourteen worlds in the other half.
Text 99:
There He manifested Vaikuṇṭha as His own abode and rested in the waters on the bed of Lord Śeṣa.
Texts 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.
Text 102:
From His navel grew a lotus flower, which became the birthplace of Lord Brahmā.
Text 103:
Within the stem of that lotus were the fourteen worlds. Thus the Supreme Lord, as Brahmā, created the entire creation.
Text 104:
And as Lord Viṣṇu He maintains the entire world. Lord Viṣṇu, being beyond all material attributes, has no touch with the material qualities.
Text 105:
Assuming the form of Rudra, He destroys the creation. Thus creation, maintenance and dissolution are created by His will.
Text 106:
He is the Supersoul, Hiraṇyagarbha, the cause of the material world. The universal form is conceived as His expansion.
Text 107:
That Lord Nārāyaṇa is a part of a plenary part of Lord Nityānanda Balarāma, who is the source of all incarnations.
Text 108:
I have thus explained the tenth verse. Now please listen to the meaning of the eleventh verse with all your mind.
Text 109:
I offer my respectful obeisances unto the feet of Śrī Nityānanda Rāma, whose secondary part is the Viṣṇu lying in the ocean of milk. That Kṣīrodakaśāyī Viṣṇu is the Supersoul of all living entities and the maintainer of all the universes. Śeṣa Nāga is His further subpart.
Text 110:
The material planets rest within the stem that grows from the lotus navel of Lord Nārāyaṇa. Among these planets are seven oceans.
Text 111:
There, in part of the ocean of milk, lies Śvetadvīpa, the abode of the sustainer, Lord Viṣṇu.
Text 112:
He is the Supersoul of all living entities. He maintains this material world, and He is its Lord.
Text 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.
Text 114:
Unable to see Him, the demigods go to the shore of the ocean of milk and offer prayers to Him.
Text 115:
He then descends to maintain the material world. His unlimited opulences cannot be counted.
Text 116:
That Lord Viṣṇu is but a part of a part of a plenary portion of Lord Nityānanda, who is the source of all incarnations.
Text 117:
That same Lord Viṣṇu, in the form of Lord Śeṣa, holds the planets upon His heads, although He does not know where they are, for He cannot feel their existence upon His heads.
Text 118:
His thousands of extended hoods are adorned with dazzling jewels surpassing the sun.
Text 119:
The universe, which measures five hundred million yojanas in diameter, rests on one of His hoods like a mustard seed.
Text 120:
That Ananta Śeṣa is the devotee incarnation of Godhead. He knows nothing but service to Lord Kṛṣṇa.
Text 121:
With His thousands of mouths He sings the glories of Lord Kṛṣṇa, but although He always sings in that way, He does not find an end to the qualities of the Lord.
Text 122:
The four Kumāras hear Śrīmad-Bhāgavatam from His lips, and they in turn repeat it in the transcendental bliss of love of Godhead.
Text 123:
He serves Lord Kṛṣṇa, assuming all the following forms: umbrella, slippers, bedding, pillow, garments, resting chair, residence, sacred thread and throne.
Text 124:
He is thus called Lord Śeṣa, for He has attained the ultimate end of servitude to Kṛṣṇa. He takes many forms for the service of Kṛṣṇa, and thus He serves the Lord.
Text 125:
That person of whom Lord Ananta is a kalā, or part of a plenary part, is Lord Nityānanda Prabhu. Who, therefore, can know the pastimes of Lord Nityānanda?
Text 126:
From these conclusions we can know the limit of the truth of Lord Nityānanda. But what glory is there in calling Him Ananta?
Text 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.
Text 128:
They know that there is no difference between the incarnation and the source of all incarnations. Previously Lord Kṛṣṇa was regarded in the light of different principles by different people.
Text 129:
Some said that Kṛṣṇa was directly Lord Nara-Nārāyaṇa, and some called Him Lord Vāmanadeva incarnate.
Text 130:
Some called Lord Kṛṣṇa an incarnation of Lord Kṣīrodakaśāyī. All these names are true; nothing is impossible.
Text 131:
When the Supreme Personality of Godhead Kṛṣṇa appears, He is the shelter of all plenary parts. Thus at that time all His plenary portions join in Him.
Text 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 Kṛṣṇa.
Text 133:
Therefore Lord Caitanya Mahāprabhu has exhibited to everyone all the pastimes of all the various incarnations.
Text 134:
Thus Lord Nityānanda has unlimited incarnations. In transcendental emotion He calls Himself a servant of Lord Caitanya.
Text 135:
Sometimes He serves Lord Caitanya as His guru, sometimes as His friend and sometimes as His servant, just as Lord Balarāma played with Lord Kṛṣṇa in these three different moods in Vraja.
Text 136:
Playing like a bull, Lord Balarāma fights with Kṛṣṇa head to head. And sometimes Lord Kṛṣṇa massages the feet of Lord Balarāma.
Text 137:
He considers Himself a servant and knows Kṛṣṇa to be His master. Thus He regards Himself as a fragment of His plenary portion.
Text 138:
“Acting just like ordinary boys, They played like roaring bulls as They fought each other, and They imitated the calls of various animals.”
Text 139:
“Sometimes when Lord Kṛṣṇa’s elder brother, Lord Balarāma, felt tired after playing and lay His head on the lap of a cowherd boy, Lord Kṛṣṇa Himself served Him by massaging His feet.”
Text 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 Kṛṣṇa, for who else can bewilder Me?”
Text 141:
“What is the value of a throne to Lord Kṛṣṇa? 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 Brahmā, Lord Śiva, Lakṣmī and I Myself, who are all portions of His plenary portion, eternally carry that dust on our heads.”
Text 142:
Lord Kṛṣṇa alone is the supreme controller, and all others are His servants. They dance as He makes them do so.
Text 143:
Thus Lord Caitanya is also the only controller. All others are His associates or servants.
Texts 144-145:
His elders such as Lord Nityānanda, Advaita Ācārya and Śrīvāsa Ṭhākura, as well as His other devotees — whether His juniors, equals or superiors — are all His associates who help Him in His pastimes. Lord Gaurāṅga fulfills His aims with their help.
Text 146:
Śrī Advaita Ācārya and Śrīla Nityānanda Prabhu, who are plenary parts of the Lord, are His principal associates. With these two the Lord performs His pastimes in various ways.
Text 147:
Lord Advaita Ācārya is directly the Supreme Personality of Godhead. Although Lord Caitanya accepts Him as His preceptor, Advaita Ācārya is a servant of the Lord.
Text 148:
I cannot describe the truth of Advaita Ācārya. He has delivered the entire world by making Lord Kṛṣṇa descend.
Text 149:
Lord Nityānanda Svarūpa formerly appeared as Lakṣmaṇa and served Lord Rāmacandra as His younger brother.
Text 150:
The activities of Lord Rāma were full of suffering, but Lakṣmaṇa, of His own accord, tolerated that suffering.
Text 151:
As a younger brother He could not stop Lord Rāma from His resolution, and so He remained silent, although unhappy in His mind.
Text 152:
When Lord Kṛṣṇa appeared, He [Balarāma] became His elder brother to serve Him to His heart’s content and make Him enjoy all sorts of happiness.
Text 153:
Śrī Rāma and Śrī Lakṣmaṇa, who are plenary portions of Lord Kṛṣṇa and Lord Balarāma respectively, entered into Them at the time of Kṛṣṇa’s and Balarāma’s appearance.
Text 154:
Kṛṣṇa and Balarāma 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.
Text 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 Rāma, but who personally appears in His supreme original form as Lord Kṛṣṇa.”
Text 156:
Lord Caitanya is the same Lord Kṛṣṇa, and Lord Nityānanda is Lord Balarāma. Lord Nityānanda fulfills all of Lord Caitanya’s desires.
Text 157:
The ocean of Lord Nityānanda’s glories is infinite and unfathomable. Only by His mercy can I touch even a drop of it.
Text 158:
Please listen to another glory of His mercy. He made a fallen living entity climb to the highest limit.
Text 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.
Text 160:
O Lord Nityānanda, I write of Your mercy out of great exultation. Please forgive me for my offenses.
Text 161:
Lord Nityānanda Prabhu had a servant named Śrī Mīnaketana Rāmadāsa, who was a reservoir of love.
Text 162:
At my house there was saṅkīrtana day and night, and therefore he visited there, having been invited.
Text 163:
Absorbed in emotional love, he sat in my courtyard, and all the Vaiṣṇavas bowed down at his feet.
Text 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.
Text 165:
When someone saw the eyes of Mīnaketana Rāmadāsa, tears would automatically flow from his own eyes, for a constant shower of tears flowed from the eyes of Mīnaketana Rāmadāsa.
Text 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.
Text 167:
Whenever he shouted aloud the name Nityānanda, the people around him were filled with great wonder and astonishment.
Text 168:
One respectable brāhmaṇa named Śrī Guṇārṇava Miśra was serving the Deity.
Text 169:
When Mīnaketana was seated in the yard, this brāhmaṇa did not offer him respect. Seeing this, Śrī Rāmadāsa became angry and spoke.
Text 170:
“Here I find the second Romaharṣaṇa-sūta, who did not stand to show honor when he saw Lord Balarāma.”
Text 171:
After saying this, he danced and sang to his heart’s content, but the brāhmaṇa did not become angry, for he was then serving Lord Kṛṣṇa.
Text 172:
At the end of the festival Mīnaketana Rāmadāsa went away, offering his blessings to everyone. At that time he had some controversy with my brother.
Text 173:
My brother had firm faith in Lord Caitanya but only a dim glimmer of faith in Lord Nityānanda.
Text 174:
Knowing this, Śrī Rāmadāsa felt unhappy in his mind. I then rebuked my brother.
Text 175:
“These two brothers,” I told him, “are like one body; They are identical manifestations. If you do not believe in Lord Nityānanda, you will fall down.
Text 176:
“If you have faith in one but disrespect the other, your logic is like the logic of accepting half a hen.*
Text 177:
“It would be better to be an atheist by slighting both brothers than a hypocrite by believing in one and slighting the other.”
Text 178:
Thus Śrī Rāmadāsa broke his flute in anger and went away, and at that time my brother fell down.
Text 179:
I have thus described the power of the servants of Lord Nityānanda. Now I shall describe another characteristic of His mercy.
Text 180:
That night Lord Nityānanda appeared to me in a dream because of my good quality in chastising my brother.
Text 181:
In the village of Jhāmaṭapura, which is near Naihāṭi, Lord Nityānanda appeared to me in a dream.
Text 182:
I fell at His feet, offering my obeisances, and He then placed His own lotus feet upon my head.
Text 183:
“Arise! Get up!” He told me again and again. Upon rising, I was greatly astonished to see His beauty.
Text 184:
He had a glossy blackish complexion, and His tall, strong, heroic stature made Him seem like Cupid himself.
Text 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.
Text 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.
Text 187:
His body was anointed with sandalwood pulp, and He was nicely decorated with tilaka. His movements surpassed those of a maddened elephant.
Text 188:
His face was more beautiful than millions upon millions of moons, and His teeth were like pomegranate seeds because of His chewing betel.
Text 189:
His body moved to and fro, right and left, for He was absorbed in ecstasy. He chanted “Kṛṣṇa, Kṛṣṇa” in a deep voice.
Text 190:
His red stick moving in His hand, He seemed like a maddened lion. All around the four sides of His feet were bumblebees.
Text 191:
His devotees, dressed like cowherd boys, surrounded His feet like so many bees and also chanted “Kṛṣṇa, Kṛṣṇa,” absorbed in ecstatic love.
Text 192:
Some of them played horns and flutes, and others danced and sang. Some of them offered betel nuts, and others waved cāmara fans about Him.
Text 193:
Thus I saw such opulence in Lord Nityānanda Svarūpa. His wonderful form, qualities and pastimes are all transcendental.
Text 194:
I was overwhelmed with transcendental ecstasy, not knowing anything else. Then Lord Nityānanda smiled and spoke to me as follows.
Text 195:
“O my dear Kṛṣṇadāsa, do not be afraid. Go to Vṛndāvana, for there you will attain all things.”
Text 196:
After saying this, He directed me toward Vṛndāvana by waving His hand. Then He disappeared with His associates.
Text 197:
I fainted and fell to the ground, my dream broke, and when I regained consciousness I saw that morning had come.
Text 198:
I thought about what I had seen and heard and concluded that the Lord had ordered me to proceed to Vṛndāvana at once.
Text 199:
That very second I started for Vṛndāvana, and by His mercy I reached there in great happiness.
Text 200:
All glory, all glory to Lord Nityānanda Balarāma, by whose mercy I have attained shelter in the transcendental abode of Vṛndāvana!
Text 201:
All glory, all glory to the merciful Lord Nityānanda, by whose mercy I have attained shelter at the lotus feet of Śrī Rūpa and Śrī Sanātana!
Text 202:
By His mercy I have attained the shelter of the great personality Śrī Raghunātha dāsa Gosvāmī, and by His mercy I have found the refuge of Śrī Svarūpa Dāmodara.
Text 203:
By the mercy of Sanātana Gosvāmī I have learned the final conclusions of devotional service, and by the grace of Śrī Rūpa Gosvāmī I have tasted the highest nectar of devotional service.
Text 204:
All glory, all glory to the lotus feet of Lord Nityānanda, by whose mercy I have attained Śrī Rādhā-Govinda!
Text 205:
I am more sinful than Jagāi and Mādhāi and even lower than the worms in the stool.
Text 206:
Anyone who hears my name loses the results of his pious activities. Anyone who utters my name becomes sinful.
Text 207:
Who in this world but Nityānanda could show His mercy to such an abominable person as me?
Text 208:
Because He is intoxicated by ecstatic love and is an incarnation of mercy, He does not distinguish between the good and the bad.
Text 209:
He delivers all those who fall down before Him. Therefore He has delivered such a sinful and fallen person as me.
Text 210:
Although I am sinful and I am the most fallen, He has conferred upon me the lotus feet of Śrī Rūpa Gosvāmī.
Text 211:
I am not fit to speak all these confidential words about my visiting Lord Madana Gopāla and Lord Govinda.
Text 212:
Lord Madana Gopāla, the chief Deity of Vṛndāvana, is the enjoyer of the rāsa dance and is directly the son of the King of Vraja.
Text 213:
He enjoys the rāsa dance with Śrīmatī Rādhārāṇī, Śrī Lalitā and others. He manifests Himself as the Cupid of Cupids.
Text 214:
“Wearing yellow garments and decorated with a flower garland, Lord Kṛṣṇa, appearing among the gopīs with His smiling lotus face, looked directly like the charmer of the heart of Cupid.”
Text 215:
With Rādhā and Lalitā serving Him on His two sides, He attracts the hearts of all by His own sweetness.
Text 216:
The mercy of Lord Nityānanda showed me Śrī Madana-mohana and gave me Śrī Madana-mohana as my Lord and master.
Text 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.
Texts 218-219:
On an altar made of gems in the principal temple of Vṛndāvana, 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.
Text 220:
By His left side is Śrīmatī Rādhārāṇī and Her personal friends. With them Lord Govinda enjoys the rāsa-līlā and many other pastimes.
Text 221:
Lord Brahmā, sitting on his lotus seat in his own abode, always meditates on Him and worships Him with the mantra consisting of eighteen syllables.
Text 222:
Everyone in the fourteen worlds meditates upon Him, and all the denizens of Vaikuṇṭha sing of His qualities and pastimes.
Text 223:
The goddess of fortune is attracted by His sweetness, which Śrīla Rūpa Gosvāmī has described in this way:
Text 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 Yamunā at Keśīghāṭa. 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.”
Text 225:
Without a doubt He is directly the son of the King of Vraja. Only a fool considers Him a statue.
Text 226:
For that offense, he cannot be liberated. Rather, he will fall into a terrible hellish condition. What more should I say?
Text 227:
Therefore who can describe the mercy of the lotus feet of Him [Lord Nityānanda] by whom I have attained the shelter of this Lord Govinda?
Text 228:
All the groups of Vaiṣṇavas who live in Vṛndāvana are absorbed in chanting the all-auspicious name of Kṛṣṇa.
Text 229:
Lord Caitanya and Lord Nityānanda are the life and soul of those Vaiṣṇavas, who do not know anything but devotional service to Śrī Śrī Rādhā-Kṛṣṇa.
Text 230:
The dust and shade of the lotus feet of the Vaiṣṇavas have been granted to this fallen soul by the mercy of Lord Nityānanda.
Text 231:
Lord Nityānanda said, “In Vṛndāvana all things are possible.” Here I have explained His brief statement in detail.
Text 232:
I have attained all this by coming to Vṛndāvana, and this was made possible by the mercy of Lord Nityānanda.
Text 233:
I have described my own story without reservations. The attributes of Lord Nityānanda, making me like a madman, force me to write these things.
Text 234:
The glories of Lord Nityānanda’s transcendental attributes are unfathomable. Even Lord Śeṣa, with His thousands of mouths, cannot find their limit.
Text 235:
Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.

tapta-kanchana-gaurangi radhe vrndavanesvari 
vrsabhanu-sute devi pranamami hari-priye tapta-kanchana-gaurangi radhe vrndavanesvari 
vrsabhanu-sute devi pranamami hari-priye tapta-kanchana-gaurangi radhe vrndavanesvari 
vrsabhanu-sute devi pranamami hari-priye