In this chapter, the first fourteen ślokas describe tattva (philosophical principles). The maṅgalācaṇa for Śrī Madana-mohana, Śrī Govinda and Śrī Gopīnātha has been given in ślokas 15-17. Among the first fourteen ślokas, the first śloka is a general praise of six tattvas. The chapter concludes with a specific explanation. The word guru refers to dīkṣā-guru and śikṣā–guru; a disciple should show respect unto them as kṛṣṇa-prakāśa (manifestations of Kṛṣṇa). There are two types of devotees of the Lord – siddhas (perfected devotees) and sādhakas (practicing devotees). Īśa refers to svāyaṁ-rūpa-kṛṣṇa (Kṛṣṇa in His original form), and His kāya-vyūha (plenary expansions). Aṁśāvatāras (partial manifestations), guṇāvatāras (qualitative manifestations) and śaktyāveśāvatāras (empowered manifestations) are the three kinds of avatāras. In connection with this there is a deliberation on Kṛṣṇa’s prakāśa-tattva (direct expansions) and vilāsa-tattva (expansions for pastimes). Kṛṣṇa possesses three kinds of potency – amongst them are the Lakṣmīs of Vaikuṇṭha, the queens of Dvārakā and the gopīs of Vraja who are the best amongst all of them. Kṛṣṇa and Kṛṣṇa’s plenary expansions are īśa-tattva (the Supreme Principle), and all the devotees are āvaraṇa-tattva (the associated principle). Thus, they are His special potency. The non-difference between the śakti (potency) and śaktimān (possessor of the potency) is understood to be eternal, and the difference between the śakti and śaktimān is also eternal. Such an indivisible principle is explained by His acintya-śakti. This siddhāṇta, which is compatible with the Vedānta, is called acintya–bhedābheda–tattva, (inconceivable oneness and difference). At the end of this chapter, the nature and glories of Śrī Caitanya and Nityānanda are described.
(1)
vande gurūn īśa-bhaktān īśam īśāvatārakān
tat-prakāśāṁś ca tac-chaktīḥ kṛṣṇa-caitanya-saṁjñakam
I offer respects unto the gurus, the devotees of the Lord, to the Lord Himself, to the avatāras of the Lord, His expansions, His potencies, and unto He who is known as Śrī Kṛṣṇa Caitanya.
(2)
vande śrī-kṛṣṇa-caitanya-nityānandau sahoditau
gauḍodaye puṣpavantau citrau śan-dau tamo-nudau
I offer respects unto Śrī Kṛṣṇa Caitanya and Nityānanda who have risen together in Gauḍa like the sun and the moon to bestow wonderful mercy and to remove all darkness.
(3)
yad advaitaṁ brahmopaniṣadi tad apy asya tanu-bhā
ya ātmāntaryāmī puruṣa iti so’syāṁśa-vibhavaḥ
ṣaḍ-aiśvaryaiḥ pūrṇo ya iha bhagavān sa svayam ayaṁ
na caitanyāt krṣṇāj jagati para-tattvaṁ param iha
That which the Upaniṣads describe as non-dual is the effulgence of His form. The Puruṣa who is the indwelling monitor of the ātmā, manifests as His expansion. He Himself is also Bhagavān, complete with six kinds of opulence. There is no supreme truth (para-tattva) greater than Kṛṣṇa Caitanya.
(4)
anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau
samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam
hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ
sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ
He has mercifully appeared in the Age of Kali to bestow that which was never offered before – the wealth of His own splendorous devotional conjugal rasa. May that Hari, the Son of Śacī, who is more beautiful and effulgent than masses of gold, be forever manifest within your heart.
(5)
rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād
ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau
caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ
rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam
Rādhā is the manifestation of love for Kṛṣṇa and She is His hlādinī-śakti. Although They are inherently One, and existed as such in this world, their two separate forms are now united as one in Śrī Caitanya. I offer obeisance unto He who is Kṛṣṇa Himself adorned with the heart and halo of Rādhā.
(6)
śrī-rādhāyāḥ praṇaya-mahimā kīdṛśo vānayaivā-
svādyo yenādbhuta-madhurimā kīdṛśo vā madīyaḥ
saukhyaṁ cāsyā mad-anubhavataḥ kīdṛśaṁ veti lobhāt
tad-bhāvāḍhyaḥ samajani śacī-garbha-sindhau harīnduḥ
Rādhā is the manifestation of love for Kṛṣṇa and She is His hlādinī-śakti. Although They are inherently One in their identity, They previously manifested in two distinct forms in this world. Their two separate forms are now united as one in Śrī Caitanya. I offer obeisance unto He who is Kṛṣṇa Himself adorned with the heart and halo of Rādhā.
(7)
saṅkarṣaṇaḥ kāraṇa-toya-śāyī
garbhoda-śāyī ca payo ’bdhi-śāyī
śeṣaś ca yasyāṁśa-kalāḥ sa nityā-
nandākhya-rāmaḥ śaraṇaṁ mamāstu
May that Rāma, who is known as Nityānanda, whose expansions and plenary expansion of Saṅkarṣaṇa, Kāraṇatoyaśāyī, Garbhodaśāyī, Payobdhiśāyī, and Śeṣa, be my refuge.
(8)
māyātīte vyāpi-vaikuṇṭha-loke
pūrṇaiśvarye śrī-catur-vyūha-madhye
rūpaṁ yasyodbhāti saṅkarṣaṇākhyaṁ
taṁ śrī-nityānanda-rāmaṁ prapadye
I surrender unto Śrī Nityānanda Rāma, whose form known as Saṅkarṣaṇa appears within the śrī–catur-vyūha. He manifests with full opulence in the all-pervading Vaikuṇṭhaloka which is beyond māyā.
(9)
māyā-bhartājāṇḍa-saṅghāśrayāṅgaḥ
śete sākṣāt kāraṇāmbhodhi-madhye
yasyaikāṁśaḥ śrī-pumān ādi-devas
taṁ śrī-nityānanda-rāmaṁ prapadye
I surrender unto Śrī Nityānanda Rāma, one expansion of whom is the Lord of māyā. He lies upon the Causal Ocean, that primeval divinity, the transcendental Personality, whose form is the refuge of all the universes.
(10)
yasyāṁśāṁśaḥ śrīla-garbhodaśāyī
yan-nābhy-abjaṁ loka-saṅghāta-nālam
loka-sraṣṭuḥ sūtikā-dhāma dhātus
taṁ śrī-nityānanda-rāmaṁ prapadye
I surrender unto Śrī Nityānanda Rāma, an expansion of an expansion of whom is Śrīla Garbhodaśāyī. The lotus stemming from His navel is the birthplace of the creator of the universe (Brahmā), and within its stem are the various planets.
(11)
yasyāṁśāṁśāṁśaḥ parātmākhilānāṁ
poṣṭā viṣṇur bhāti dugdhābdhi-śāyī
kṣauṇī-bhartā yat-kalā so’py anantas
taṁ śrī-nityānanda-rāmaṁ prapadye
I surrender unto Śrī Nityānanda Rāma, an expansion of an expansion of whom is Viṣṇu, who reclines in the ocean of milk. He is the Paramātmā, the maintainer of all creatures, and His expansion of Ananta carries the earth.
(12)
mahā-viṣṇur jagat-kartā māyayā yaḥ sṛjaty adaḥ
tasyāvatāra evāyam advaitācārya īśvaraḥ
Advaita Ācārya, is that Supreme Controller, Mahā-Viṣṇu, who creates the world through the agency of māyā.
(13)
advaitaṁ hariṇādvaitād ācāryaṁ bhakti-śaṁsanāt
bhaktāvatāram īśaṁ tam advaitācāryam āśraye
I take refuge in that Advaita Ācārya, who descends as a devotee (bhaktāvatāra). He is ‘Advaita’ because he is non-different from Hari, and he is ‘Ācārya’ because he propagates bhakti.
(14)
pañca-tattvātmakaṁ kṛṣṇaṁ bhakta-rūpa-svarūpakam
bhaktāvatāraṁ bhaktākhyaṁ namāmi bhakta-śaktikam
I offer my respects unto the five aspects of Kṛṣṇa who is non-different from His features as a devotee (bhakta-rūpa), expansion as a devotee (svarūpaka) devotional avatāra (bhaktāvatāra), pure devotee (bhakta) and devotional energy (bhakti-śakti).
(15)
jayatāṁ suratau paṅgor mama manda-mater gatī
mat-sarvasva-padāmbhojau rādhā-madana-mohanau
All glories unto the most merciful Rādhā-Madana-mohana. I am weak and foolish, yet Their lotus feet are everything to me.
Amṛta-pravāha Bhāṣya
“I am lame and foolish. May the supremely merciful Śrī Śrī Rādhā-Madana-mohana. who are my sole shelter and whose lotus feet are my wealth, be victorious”
(16)
dīvyad-vṛndāraṇya-kalpa-drumādhaḥ-
śrīmad-ratnāgāra-siṁhāsana-sthau
śrīmad-rādhā-śrīla-govinda-devau
preṣṭhālībhiḥ sevyamānau smarāmi
In a temple of jewels in the forest of Vṛndāvana under a desire tree, Rādhā-Govinda sit upon a jewelled throne and are served by Their most confidential associates. I offer my respects unto Them.
Amṛta-pravāha Bhāṣya
In a jewelled temple situated in the effulgent and beautiful Vṛndāvana, Śrī Śrī Rādhā-Govinda are seated upon a throne under a kalpa-vṛkṣa, being served by Their beloved sakhīs. I remember them.
(17)
śrīmān rāsa-rasārambhī vaṁśīvaṭa-taṭa-sthitaḥ
karṣan veṇu-svanair gopīr gopīnāthaḥ śriye ’stu naḥ
Śrī Gopīnātha who created the divine mellow of the rāsa dance, stands on the shore of Vaṁśī-vaṭa, attracting the attention of the gopīs with the sound of His flute. May Rādhā-Gopīnātha shower Their blessings upon us.
Amṛta-pravāha Bhāṣya
Situated on the banks of Vaṁśi-vaṭa, the creator of the mellows of the rasa dance, Śrīmad Gopīnātha, attracts the gopīs with the sound of the flute. May He bestow auspiciousness upon us.
(18)
jaya jaya śrī-caitanya jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda
Glories to Śrī Caitanya and Nityānanda! Glories to Advaita-candra! Glories to the devotees of Gaura.
(19)
ei tina ṭhākura gauḍīyāke kariyāchena ātmasāt
e tinera caraṇa vandoṅ, tine mora nātha
These three Deities are most dear to the Gauḍīyas. I worship Their feet, for all tree of Them are my Lords.
Amṛta-pravāha Bhāṣya
Śrī madana-mohana, Śrī Govindadeva and Śrī Gopīnātha – these three ṭhākuras, the presiding Deities of Vṛndāvana, have bestowed the eligibility of Their divine service unto the Gauḍīya devotees.
(20)
granthera ārambhe kari maṅgalācaraṇa
guru, vaiṣṇava, bhagavān tinera smaraṇa
At the beginning of this book, I have written a maṅgalācaraṇa remembering these three – the guru, the Vaiṣṇavas and Bhagavān.
(21)
tinera smaraṇe haya vighna-vināśana
anāyāse haya nija vāñchita-pūraṇa
Remembering these three destroys all obstacles and easily enables one to fulfil his desires.
(22)
se maṅgalācaraṇa haya tri-vidha prakāra
vastu-nirdeśa, āśīrvāda, namaskāra
There are three kinds of maṅgalācaraṇa – one which defines the Supreme Object, one that confers blessings and one that offering obeisance.
(23)
prathama dui śloke iṣṭa-deva-namaskāra
sāmānya-viśeṣa-rūpe dui ta’ prakāra
The first two ślokas offer obeisance unto the iṣṭa-deva (one’s beloved Lord) in two ways – an ordinary way and a specific way.
(24)
tṛtīya ślokete kari vastura nirdeśa
yāhā haite jāni para-tattvera uddeśa
The third śloka defines the Supreme Object. Through this information, one knows the Supreme Truth.
(25)
caturtha ślokete kari jagate āśīrvāda
sarvatra māgiye kṛṣṇa-caitanya-prasāda
In the fourth śloka I have prayed for Kṛṣṇa Caitanya’s blessings upon the entire world.
(26)
sei śloke kahi bāhyāvatāra-kāraṇa
pañca ṣaṣṭha śloke kahi mūla-prayojana
In this śloka I have spoken about the external reason for His advent. In the fifth and sixth ślokas I have spoken about His main purpose.
(27)
ei chaya śloke kahi caitanyera tattva
āra pañca śloke nityānandera mahattva
In these six ślokas I have spoken about caitanya-tattva and in the next five ślokas, I have described the glories of Nityānanda.
(28)
āra dui śloke advaita-tattvākhyāna
āra eka śloke pañca-tattvera vyākhyāna
The next two ślokas describe advaita-tattva, and the next śloka explains the Pañca-Tattva.
(29)
ei caudda śloke kari maṅgalācaraṇa
taṅhi madhye kahi saba vastu-nirūpaṇa
These fourteen ślokas that I have composed are the maṅgalācaraṇa, wherein I fully describe offer auspicious invocations and define the Supreme Object.
(30)
saba śrotā-vaiṣṇavere kari’ namaskāra
ei saba ślokera kari artha-vicāra
I offer my respects unto the entire Vaiṣṇava audience as I analyse the meaning of all these ślokas.
(31)
sakala vaiṣṇava, śuna kari’ eka-mana
caitanya-kṛṣṇera śāstra-mata-nirūpaṇa
All the Vaiṣṇavas should hear attentively about Śrī Kṛṣṇa Caitanya according to the opinion of the śāstra.
Amṛta-pravāha Bhāṣya
Śrī Caitanya’s intrinsic nature (svarūpa) in connection with Kṛṣna has been defined in the śāstra.
(32)
kṛṣṇa, guru, bhakta, śakti, avatāra, prakāśa
kṛṣṇa ei chaya-rūpe karena vilāsa
Kṛṣṇa engages in His pastimes as the guru, the devotees, His potencies, His avatāras and His expansions. These six are all forms of Kṛṣṇa.
(33)
ei chaya tattvera kari caraṇa vandana
prathame sāmānye kari maṅgalācaraṇa
In this maṅgalācaraṇa, I offer respects unto the feet of these six diversities in general.
(34)
vande gurūn īśa-bhaktān īśam īśāvatārakān
tat-prakāśāṁś ca tac-chaktīḥ kṛṣṇa-caitanya-saṁjñakam
I offer my respects unto the gurus, the Lord’s devotees, the Lord’s avatāras, His expansions, His potencies and unto the Lord Himself, Kṛṣṇa Caitanya.
Amṛta-pravāha Bhāṣya
I offer my respects unto both the initiating guru (dīkṣā-guru) and the instructing guru (śikṣā-guru), unto the devotees of the Lord headed by Śrīvāsa, Advaita Prabhu etc. the Lord’s avatārās, His expansions headed by Prabhu Śrī Nityānanda, the Lord’s potencies such as Śrī Gadādhara etc. and the Lord’s form as the parama-tattva (Supreme Truth), Mahāprabhu Śrī Kṛṣṇa Caitanya.
(35)
mantra-guru āra yata śikṣā-guru-gaṇa
tāṅhāra caraṇa āge kariye vandana
First, I offer my obeisance at the feet of my mantra-guru and my śikṣā-gurus.
Amṛta-pravāha Bhāṣya
Tāṅhāra – in consideration of the unity of both types of guru within one principle, the singular form is used. In another reading, it appears as tāṅ-sabāra (‘all of them’).
(36)
śrī-rūpa sanātana bhaṭṭa-raghunātha
śrī-jīva gopāla-bhaṭṭa dāsa-raghunātha
Śrī Rūpā, Sanātana, Raghunātha Bhaṭṭa, Śrī Jīva, Gopāla Bhaṭta and Raghunātha Dāsa.
(37)
ei chaya guru śikṣā-guru ye āmāra
tāṅ’ sabāra pāda-padme koṭi namaskāra
These six are my śīkṣā-gurus and I offer millions of respects unto the lotus feet of all of them.
(38)
bhagavānera bhakta yata śrīvāsa pradhāna
tāṅ’ sabhāra pāda-padme sahasra praṇāma
There are many devotees of Bhagavān headed by Śrīvāsa and I offer thousands of respects unto the lotus feet of all of them.
(39)
advaita ācārya prabhura aṁśa-avatāra
tāṅra pāda-padme koṭi praṇati āmāra
Advaita Ācārya is an aṁśa-avatāra (an expansion avatāra) of the Lord. I offer millions of obeisances at His lotus feet.
(40)
nityānanda-rāya prabhura svarūpa-prakāśa
tāṅra pāda-padma vando yāṅra muñi dāsa
Nityānanda Rāya is the svarūpa-prakāśa (direct manifestation) of the Lord. I am His servant and I offer my respects unto His lotus feet.
(41)
gadādhara-paṇḍitādi prabhura nija-śakti
tāṅ’sabāra caraṇe mora sahasra praṇati
Gadādhara Paṇḍita and others are the Lord’s personal potencies. I offer thousands of respects unto the feet of all of them.
(42)
śrī-kṛṣṇa-caitanya prabhu svayaṁ-bhagavān
tāṅhāra padāravinde ananta praṇāma
Lord Śrī Kṛṣṇa Caitanya is svayaṁ-bhagavān (directly Bhagavān Himself). I offer unlimited respects unto His lotus feet.
(43)
sāvaraṇe prabhure kariyā namaskāra
ei chaya teṅho yaiche kariye vicāra
Offering respects unto all the associates surrounding the Lord, I will now discuss six points.
Amṛta-pravāha Bhāṣya
Avaraṇa (surrounding) – the devotees surround the Lord on all four sides. I offer respects unto those that surround Him. The six principles – the guru, the devotee of the Lord (īśa-bhakta), the avatāra of the Lord (īśāvatāra), the expansion of the Lord (īśa-prakāśa), the potencies of the Lord (īśa-śakti) and the Lord Himself (īśa-svarūpa), Kṛṣna Caitanya – now, I will discuss these identities.
(44)
yadyapi āmāra guru caitanyera dāsa
tathāpi jāniye āmi tāṅhāra prakāśa
Although my guru is a servant of Śrī Caitanya, still, I understand him to be His expansion.
Amṛta-pravāha Bhāṣya
Although all jīvas are kṛṣṇa-dāsa, in actual fact my guru is essentially the servant of Kṛṣṇa. Still, I know my guru to be a manifestation of Kṛṣṇa. For the disciple, Gurudeva is kṛṣṇa-prakāśa-svarūpa (of the nature of the manifestation of Kṛṣṇa). However, Nityānanda-Baladeva is actually the vilāsa-svarūpa prakāśa-tattva (the personal pastime manifestation).
(45)
guru kṛṣṇa-rūpa hana śāstrera pramāṇe
guru-rūpe kṛṣṇa kṛpā karena bhakta-gaṇe
According to the evidence of śāstra, the guru is a form of Kṛṣṇa. In the form of the guru, Kṛṣna is merciful to the devotees.
(46)
ācāryaṁ māṁ vijānīyān navamanyeta karhicit
na martya-buddhyāsūyeta sarva-deva-mayo guruḥ
One should know the ācārya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods. (Śrīmad Bhāgavatam 11.17.27)
Amṛta-pravāha Bhāṣya
Bhagavān tells Uddhava – “O Uddhava, you should know that Gurudeva is My expansion. Do not disrespect him, in other words, do not think of him as an ordinary person and do not envy him. He is the representative of all the Devas.”
(47)
śikṣā-guruke ta’ jāni kṛṣṇera svarūpa
antaryāmī, bhakta-śreṣṭha ei dui rūpa
One should understand the śikṣā-guru to be the direct form of Kṛṣṇa. He appears in two forms – as the indwelling monitor and as the best of devotees.
(48)
naivopayanty apacitiṁ kavayas taveśa
brahmāyuṣāpi kṛtam ṛddha-mudaḥ smarantaḥ
yo’ntar bahis tanu-bhṛtām aśubhaṁ vidhunvann
ācārya-caittya-vapuṣā sva-gatiṁ vyanakti
O Lord, the wise, whose bliss increases at remembering Your activities, are still completely unable to express their gratitude to You, even if they possess the lifespan of Brahmā. Internally and externally, you remove the inauspiciousness of those who are embodied by revealing Your path in the forms of the ācārya and the Paramātmā. (Śrīmad Bhāgavatam 11.29.6)
Amṛta-pravāha Bhāṣya
“O Lord, all the wisemen, by remembering Your deeds and feeling bliss, even if endowed with the lifespan of Brahmā, are unable to express their gratitude to you. This is because, due to your boundless mercy, You destroy all the inauspiciousness of the embodied jīva and reveal Your path, being situated externally as the ācārya and internally as the antaryāmī.”
(49)
teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ yena mām upayānti te
To those who are constantly devoted to Me and worship Me with love, I continue to bestow upon them devotional inspiration by which they may come to Me. (Bhagavad-gīta 10.10)
Amṛta-pravāha Bhāṣya
“To those who lovingly worship Me through eternal bhakti-yoga, I bestow the blissful pure knowledge of prema. Thereby they attain the wealth of My supreme bliss.”
(50)
yathā brahmaṇe bhagavān
svayam upadiśyānubhāvitavān
Thus, Bhagavān Himself instructed Brahmā and taught him to perceive.
(51)
jñānaṁ parama-guhyaṁ me yad vijñāna-samanvitam
sa rahasyaṁ tad-aṅgaṁ ca gṛhāṇa gaditaṁ mayā
Knowledge about Me is a supreme secret, and realisation of that is in conjunction with bhakti. Try to execute the process which is explained by Me. (Śrīmad Bhāgavatam 2.9.31)
Amṛta-pravāha Bhāṣya
In this way, Bhagavān Himself made Brahmā aware through His instructions. “By My mercy, I am imparting to you the supreme knowledge of My attributes, together with the associated mysteries and their detailed explanations –please accept this.”
(52)
yāvān ahaṁ yathā-bhāvo yad-rūpa-guṇa-karmakaḥ
tathaiva tattva-vijñānam astu te mad-anugrahāt
By my mercy, may you attain realisation concerning the truth of whatever existence, forms, qualities and activities I manifest. (Śrīmad Bhāgavatam 2.9.32)
Amṛta-pravāha Bhāṣya
“By My mercy, may you attain the transcendental knowledge of the truths of My own nature, My existence, My form, My qualities, and My pastimes.”
(53)
aham evāsam evāgre nānyad yat sad-asat param
paścād ahaṁ yad etac ca yo ’vaśiṣyeta so ’smy aham
I alone existed before the universal creation, and I am superior to the gross and subtle plane. I am what you perceive at present, and I alone exist after the universal annihilation. (Śrīmad Bhāgavatam 2.9.33)
Amṛta-pravāha Bhāṣya
“Before the creation of this world, only I existed. Between spirit and matter, up to the indescribable impersonal Brahman, there was nothing separate from Me. After creation, I pervade all of these in their own forms. And when the creation is dissolved, in the end, only I remain.”
(54)
ṛte’rthaṁ yat pratīyeta na pratīyeta cātmani
tad vidyād ātmano māyāṁ yathābhāso yathā tamaḥ
If that which appears to have some purpose, has no connection to Me, then you should understand this to be My māyā potency. It is like an appearance of light or darkness. (Śrīmad Bhāgavatam 2.9.34)
Amṛta-pravāha Bhāṣya
In the previous śloka, the knowledge of the Supreme Truth’s own nature (svarūpa) has been established. But until the knowledge of other principles derived from the svarūpa is firmly established, the understanding is not complete. That which emanates from the svarūpa-tattva and is different from it is called māyā. The knowledge of this māyā-tattva is explained in this śloka. The only explanation of the svarūpa-tattva is this Ultimate Truth. That which appears to exist outside of that svarūpa-tattva, and which has no independent existence within the svarūpa-tattva itself, is to be known as the illusory manifestation (māyā-vaibhava) of the self. Since it is not easily understood, two illustrative examples are given. One should know the svarūpa-tattva in the same way as the sun. The sun’s alternative reality is perceived in two forms – one form is the reflection, the other is darkness. The sun’s reflection falling on water in another place is called the reflection (ābhāsa). The influence of the sun in a place where it is not visible is called darkness (tama). Similarly, the spiritual world is like rays emanating from the Supreme Lord’s own form (bhagavat-svarūpa). Māyā-vaibhava in the form of a reflection, based on similarity, is the first example. The darkness which is far removed from the citta-tattva is the second example of this māyā-vaibhava. The significance is this – there are two kinds of relationships between ātma-tattva and māyā-tattva. The first relation is that whatever appears besides the nature of the self (ātma-svarūpa) is called māyā. The second is that the non-self (anātma) which is far removed from the self’s own nature, in ignorance, is also called māyā.
(55)
yathā mahānti bhūtāni bhūteṣūccāvaceṣv anu
praviṣṭāny apraviṣṭāni tathā teṣu na teṣv aham
Just as the material elements enter into the forms of the living beings, both high and low, similarly, I also exist within all created things, yet simultaneously I am outside of everything. (Śrīmad Bhāgavatam 2.9.35)
Amṛta-pravāha Bhāṣya
“Just as the primary elements pervade all large and small entities while remaining distinct in their own independent forms, in the same way, in the world pervaded by living beings, I am present in all as the Paramātmā, yet eternally exist separately in My own form as Bhagavān, and I am the sole object of love for My devotees.”
The meaning is this: the primary elements – earth, water, fire, air, and ether –though combined as the fivefold elements to manifest the gross material world, are simultaneously present within it as their underlying constituents, yet they also retain their distinct existence as individual elements. Similarly, the fully transcendental Supreme Lord creates the world through His material potency (jaḍa-śakti) and the potency of the living entities (jīva-śakti), simultaneously entirely pervading the one material portion of this universe, and at the same time, eternally present in His own spiritual realm, fully complete in His own divine form. Furthermore, the jīvas, in the form of minute particles like rays emanating from that divine form, relish the Lord’s pure love on the path of pure prema. This, indeed, is a mystery.
(56)
etāvad eva jijñāsyaṁ tattva-jijñāsunātmanaḥ
anvaya-vyatirekābhyāṁ yat syāt sarvatra sarvadā
That person who is inquisitive about the supreme truth of the self inquires in all circumstances through direct and indirect means of deliberation about the Supreme Consciousness which is in all places eternally. (Śrīmad Bhāgavatam 2.9.36)
Amṛta-pravāha Bhāṣya
“One who inquires into the truth of the ātmā, by applying both direct (anvaya) and indirect (vyatireka) reasoning, will discover that which is eternal, present everywhere, and at all times.”
The meaning is, the mystery of prema-rahasya is cultivated on the platform of devotional practice; this is called sādhana-bhakti. A seeker of the truth, by following in the footsteps of a genuine guru, will apply both direct and indirect reasoning – in other words, by following the instructions concerning rules and regulations, he will gradually attain tattva-jñāna.
The philosophy of Mahāprabhu Śrī Caitanyadeva is fully present in the Śrīmad Bhāgavata. The Bhāgavata contains 18,000 verses. Of all these eighteen thousand verses, the essence is contained in these four ślokas.
In the verse aham-eva, the principle of Bhagavān (bhagavat-tattva), His nature (bhagavat-svarūpa), His qualities (guṇa), and pastimes (līlā) are briefly described.
In the verse ṛte’rthaṁ, the māyā-tattva – manifested as distinct from the Lord’s own form – is explained, along with the jīva-tattva who are subject to the power of that māyā, and the material world (jaḍa-tattva), which serves as their place of enjoyment.
The explanation of sambandha-jñāna found in these two ślokas must be fully understood.
In the verse yathā mahānti, it is explained that despite the inconceivable simultaneous difference and non-difference of bhagavat-tattva from the jīva and the material world (jaḍa), the Lord’s eternal form remains distinct. It also describes the supreme necessity of the jīvas attaining the wealth of transcendental prema by taking shelter at His lotus feet.
In the verse etāvad eva, sādhana-bhakti is described as the sole means for attaining that supreme necessity. The favourable rules and regulations that facilitate the attainment of results within sādhana-bhakti are referred to as anvaya. Actions that obstruct the attainment of the desired result in devotional practice are classified as prohibitions and are referred to by the term vyatireka. Knowledge of devotional practice (sādhana-tattva) is called abhidheya, meaning that which is received as instruction according to the systematic exposition of the śāstra.
(57)
cintāmaṇir jayati somagirir gurur me
śikṣā-guruś ca bhagavān śikhi-piñcha-mauliḥ
yat-pāda-kalpataru-pallava-śekhareṣu
līlā-svayaṁ-vara-rasaṁ labhate jaya-śrīḥ
Glories to Cintāmaṇi, unto my guru, Somagiri, and to Bhagavān, my śikṣā-guru, who wears a peacock feather on His head. Merely by the beauty of the tips of His feet, which are like the buds of a desire tree, Rādhā attains the greatest pastimes of rasa. (Kṛṣṇa Karṇāmṛta 1)
Amṛta-pravāha Bhāṣya
“Glories unto my guru, Somagiri, who is the personification of the wish-fulfilling cintāmaṇi gem. Glories unto my instructing guru – that Lord whose head is adorned with a peacock feather. Being attracted to the beauty of the tips of His lotus feet, which are like the leaves of a wish-fulfilling tree, Jaya Śrī, Śrīmatī Rādhikā, attains the bliss of His desirable pastimes.”
(58)
jīve sākṣāt nāhi tāte guru caitya-rūpe
śikṣā-guru haya kṛṣṇa-mahānta-svarūpe
Because the jīva cannot directly experience Him, the caitya-guru appears as the śikṣā-guru, the form of the foremost devotee of Kṛṣṇa.
Amṛta-pravāha Bhāṣya
Antaryāmī, as the in-dwelling guru, exists in the form of consciousness – in other words, residing within the heart. Therefore, one cannot attain a direct audience with Him. Hence, Kṛṣṇa appears as the mahant-guru, meaning in the form of the instructing spiritual master (śīkṣā-guru), the best of devotees.
(59)
tato duḥsaṅgam utsṛjya satsu sajjeta buddhi-mān
santa evāsya chindanti mano-vyāsaṅgam uktibhiḥ
Therefore, one who is wise should abandon bad association and associate with those who are pure. Through their words, the devotees sever the unnecessary mental attachments. (Śrīmad Bhāgavatam 11.26.26)
Amṛta-pravāha Bhāṣya
“Thus, a wise person, after rejecting bad association, should seek the company of the virtuous. The sādhus, through their pure instructions, cut away all desires and attachments that are unfavourable to bhakti.”
(60)
satāṁ prasaṅgān mama vīrya-saṁvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyati
Through the company of devotees, discussions concerning My heroic pastimes becomes like medicine to the heart and ears. By finding satisfaction in that, one quickly achieves the path of liberation and eventually faith, attraction and devotion arises. (Śrīmad Bhāgavatam 3.25.25)
Amṛta-pravāha Bhāṣya
“By gradual association with sādhus, those narrations which are like a tonic to the heart and ears, is fully explained. By listening to such words attentively, one quickly first experiences faith (śraddhā), then attachment (rati), and ultimately the blossoming of prema-bhakti as the path to liberation.”
(61)
īśvara-svarūpa bhakta tāṅra adhiṣṭhāna
bhaktera hṛdaye kṛṣṇera satata viśrāma
The devotee is the abode of the Lord, being identical with Him, because He is always residing within the devotee’s heart.
Amṛta-pravāha Bhāṣya
“The very place where Kṛṣṇa certainly resides is within the heart of one whose bhakti is directed toward the Supreme Lord, whose very nature consists of existence, consciousness, and bliss (sac-cid-ānanda).”
(62)
sādhavo hṛdayaṁ mahyaṁ sādhūnāṁ hṛdayaṁ tv aham
mad-anyat te na jānanti nāhaṁ tebhyo manāg api
The sādhu is My very heart, and I am in the heart of the sādhus. They do not know anything besides me, and I do not know anything other than them. (Śrīmad Bhāgavatam 9.4.68)
Amṛta-pravāha Bhāṣya
“All sādhus reside in My heart, and I dwell in the hearts of all sādhus. They know no one else besides Me. I too know no one as Mine except them.”
(63)
bhavad-vidhā bhāgavatās tīrtha-bhūtāḥ svayaṁ vibho
tīrthī-kurvanti tīrthāni svāntaḥ-sthena gadā-bhṛtā
O great one, devotees like you are themselves holy places. Because Gadā-bhṛta, (the Supreme Lord, who wields a club) is situated within you, you purify even holy places. (Śrīmad Bhāgavatam 1.13.10)
Amṛta-pravāha Bhāṣya
“Like yourself, the devotees are themselves the very embodiment of holy places. By the purity of Bhagavān who dwells within them, they sanctify the places of pilgrimage that have been polluted by the vices of sinners.”
(64)
sei bhakta-gaṇa haya dvi-vidha prakāra
pāriṣad-gaṇa eka sādhaka-gaṇa āra
Such devotees are of two types – one is the eternal associate and the other is the sādhaka.
Amṛta-pravāha Bhāṣya
Devotees are of two kinds – the eternal associates of the Lord (bhagavat-pārṣadas) and the practicing devotees (sādhakas). The bhagavat-pārṣadas are the inner circle of eternal servitors. Among them, some, being absorbed in the mood of reverence, reside in Vaikuṇṭha, while others, being absorbed in the mood of sweetness, are devoted to the service of Kṛṣṇa in Śrī Vṛndāvana. Those who, in order to attain perfection in service, have adopted either vaidhi or rāgānugā sādhana-bhakti are sādhakas.
(65-66)
īśvarera avatāra e-tina prakāra
aṁśa-avatāra āra guṇa-avatāra
śaktyāveśa-avatāra tṛtīya e-mata
aṁśa-avatāra puruṣa-matsyādika yata
The avatāras of the Lord are of three kinds – aṁśa-avatāras, guṇa-avatāras, and the third is śaktyāveśa-avatāras. The aṁśa-avatāras include Puruṣa, Matsya, etc.
Amṛta-pravāha Bhāṣya
The aṁśa-avatāras are direct avatāras of Viṣṇu, the Lord of māyā. The three modes of nature – goodness (sattva), passion (rajas), and ignorance (tamas) – manifest through Bhagavān’s guṇāvatāras. Those great jīvas in whom a specific potency of Kṛṣṇa descends are called śaktyāveśa-avatāras.
(67)
brahmā viṣṇu śiva — tina guṇāvatāre gaṇi
śaktyāveśa — sanakādi, pṛthu, vyāsa-muni
Brahmā, Viṣṇu and Śiva are counted as the three guṇa-avatāras. Sanaka and the Kumāras, Pṛthu and Vyāsa Muni are śaktyāveśa.
(68)
dui-rūpe haya bhagavānera prakāśa
eke ta’ prakāśa haya, āre ta’ vilāsa
Bhagavān manifests in two forms – ones is Prakāśa and the other is Vilāsa.
(69-70)
eka-i vigraha yadi haya bahu-rūpa
ākāre ta’ bheda nāhi, eka-i svarūpa
mahiṣī-vivāhe, yaiche yaiche kaila rāsa
ihāke kahiye kṛṣṇera mukhya ‘prakāśa’
When the one form expands into many forms, there is no difference in essence and the inherent nature (svarūpa) is one. When He marries the queens of Dvārakā, or performs the rāsa-līlā, I say that these are Kṛṣṇa’s principal Prakāśa form.
(71-73)
rāsotsavaḥ sampravṛtto gopī-maṇḍala-maṇḍitaḥ
yogeśvareṇa kṛṣṇena tāsāṁ madhye dvayor dvayoḥ
praviṣṭena gṛhītānāṁ kaṇṭhe sva-nikaṭaṁ striyaḥ
yaṁ manyeran nabhas tāvad vimāna-śata-saṅkulam
divaukasāṁ sa-dārāṇām aty-autsukya-bhṛtātmanām
tato dundubhayo nedur nipetuḥ puṣpa-vṛṣṭayaḥ
The rasa festival began, adorned with the circle of gopīs, and in the midst of them Kṛṣṇa, the monarch amongst yogīs, appeared, standing between each pair of cowherd girls. As Kṛṣṇa entered the rāsa and drew the women near, holding them close by the neck, the sky seemed filled with hundreds of celestial airplanes, crowded with the wives of the demigods and the eager-hearted denizens of heaven. Then kettle-drums resounded, and a shower of flowers fell from above. (Śrīmad Bhāgavatam 10.33.3-4)
Amṛta-pravāha Bhāṣya
The Lord manifests as two aspects – prakāśa (expansion) and vilāsa (pastimes). In the places where He simultaneously appeared in multiple forms – at Dvārakā for the marriage of the queens, and at Śrī Vṛndāvana for the rāsa-līlā – there was no difference in form. The same Lord assumed multiple forms. That is Kṛṣṇa’s principal prakāśa. Wherever He assumes a form different from His original svarūpa, and some similarity to His own svarūpa is revealed, that manifestation is known as vilāsa. In Vṛndāvana, there is Baladeva, and in Vaikuṇṭha, Nārāyaṇa, Vāsudeva, Pradyumna, Saṅkarṣaṇa, etc. – these are the vilāsa forms of the Bhagavān’s svarūpa.
“Śrī Kṛṣṇa, the Lord of yoga, by His inconceivable potency, manifested one form within each pair of gopīs, became surrounded by the circle of gopīs, and entered the rāsa festival. When He thus entered, the gopīs felt that Śrī Kṛṣṇa, by assuming multiple forms, was embracing each of them individually. At that time, the accompanying Devas, with great curiosity, ascended hundreds of chariots and were seen traversing the sky. Then the sounds of drums and showers of flowers began.
(74)
citraṁ bataitad ekena vapuṣā yugapat pṛthak
gṛheṣu dvy-aṣṭa-sāhasraṁ striya eka udāvahat
With a single body, He simultaneously assumed many forms in various homes where sixteen thousand women each personally married one form of His. (Śrīmad Bhāgavatam 10.69.2)
Amṛta-pravāha Bhāṣya
“The astonishing fact is that the same Kṛṣṇa, in each of His forms, simultaneously married sixteen thousand queens in their respective palaces.” The simultaneous manifestation of many identical forms in one is called prakāśa.
(75)
anekatra prakaṭatā rūpasyaikasya yaikadā
sarvathā tat-svarūpaiva sa prakāśa itīryate
When a single form is manifested simultaneously in many places, yet remains entirely the same essential form, that is described as prakāśa (expansion). (Laghu Bhāgavatāmṛta 1.21)
(76)
eka-i vigraha kintu ākāre haya āna
aneka prakāśa haya, ‘vilāsa’ tāra nāma
There is one original form, yet it appears in another shape; when many such manifestations occur, that is called vilāsa.
(77)
svarūpam anyākāraṁ yat tasya bhāti vilāsataḥ
prāyeṇātma-samaṁ śaktyā sa vilāso nigadyate
When the original form appears in another shape, that is known as vilāsa. Such a vilāsa is generally equal in power to the original self. (Laghu Bhāgavatāmṛta 1.15)
(78)
yaiche baladeva, paravyome nārāyaṇa
yaiche vāsudeva pradyumnādi saṅkarṣaṇa
This is just like Baladeva, and Nārāyaṇa in Vaikuṇṭha; and just as Pradyumna and Saṅkarṣaṇa manifest from Vāsudeva.
(79-80)
īśvarera śakti haya e-tina prakāra
eka lakṣmī-gaṇa, pure mahiṣī-gaṇa āra
vraje gopī-gaṇa āra sabhāte pradhāna
vrajendra-nandana yā’te svayaṁ bhagavān
The Lord’s potencies are of three kinds – one is the Lakṣmīs, another is the queens in His city (Dvārakā), and also the gopīs in Vraja. Among them, the foremost is She by whom the son of the king of Vraja is manifest as Svayaṁ Bhagavān, the Supreme Lord Himself.
Amṛta-pravāha Bhāṣya
When, by the pastimes of His inconceivable potency (acintya-śakti), His form is manifested almost in a different manner while still resembling His own svarūpa, that is called vilāsa. The Lakṣmīs in Vaikuṇṭha, the queens in the city, namely Dvārakā Purī, and the gopīs in Vraja are the third type of potency. He exists within all. This is because Vrājendra-nandana, the Son of the King of Vraja, is Svayaṁ Bhagavān. His female companions in Vraja are themselves His svarūpa-śakti.
(81)
svayaṁ-rūpa kṛṣṇera kāya-vyūha — tāṅra sama
bhakta sahite haya tāṅhāra āvaraṇa
The bodily expansions of Svayaṁ Rūpa Kṛṣṇa, are identical with Him. The devotees that accompany Him are His āvaraṇa (protectors).
Amṛta-pravāha Bhāṣya
From yāpi āmāra guru (verse 44) to pārṣada eka sādhaka-gaṇa āra (verse 64), there is an analysis of two tattvas – the guru and the devotee. From īśvarera avatāra e tīna prakāra (verse 65) to śaktyāveśa avatāra pṛthu vyāsa-muni (verse 67) there is an analysis of the Lord and His potencies. From duī rūpe haya bhagavānera prakāśa (verse 68) to yaiche vāsudeva pradyumna-ādi saṅkarṣaṇa (verse 78), there is an analysis of His prakāśa manifestations. Then, up to vrājendra-nandana yāte svayaṁ Bhagavān (verses 79–80), there is an analysis of His potencies. (Verses 44–80).
According to the analysis of the verses from the Bhāgavatāmṛta concerning Svayaṁ Rūpa and Tad-ekātma, the two-armed Kṛṣṇa is Svayaṁ Rūpa. His personal expansions (kāya-vyūha) are equal to Him. ‘Personal expansions’ refers to His bodily expansions. The devotees who accompany Him are the āvaraṇas of His svarūpa. By analysing both the principles of protecting (āvaraṇa) and surrounding (veṣṭitā), the unity of the six aforementioned tattvas is understood. Such an analysis is only perfected through examining the principle of acintya-bhedābheda.*
*Translator’s note: The word āvaraṇa refers to a member of Kṛṣṇa’s eternal entourage. Veṣṭitā refers to devotees who are not nitya-siddhās, but sādhakas.
(82)
bhakta ādi krame kaila sabhāra vandana
e-sabhāra vandana sarva-śubhera kāraṇa
I have offered sequential respects to the devotees and all others. Such an offering of respect is the cause of all auspiciousness.
(83)
prathama śloke kahi sāmānya maṅgalācaraṇa
dvitīya ślokete kari viśeṣa vandana
In the first verse I spoke a general invocation of auspiciousness. In the second verse I offered a specific obeisance.
(84)
vande śrī-kṛṣṇa-caitanya-nityānandau sahoditau
gauḍodaye puṣpavantau citrau śan-dau tamo-nudau
I offer respects unto Śrī Kṛṣṇa Caitanya and Nityānanda who have risen together in Gauḍa like the sun and the moon to bestow wonderful mercy and to remove all darkness.
Amṛta-pravāha Bhāṣya
“On the eastern horizon of the land of Gauḍa, the two – Śrī Kṛṣṇa Caitanya and Nityānanda – have simultaneously arisen in the wondrous forms of the sun and the moon. They bestow auspiciousness and dispel the darkness of the jīvas. I offer them my obeisance.”
(85-86)
vraje ye vihare pūrve kṛṣṇa-balarāma
koṭī-sūrya-candra jini doṅhāra nija-dhāma
sei dui jagatere ha-iyā sadaya
gauḍadeśe pūrva-śaile karilā udaya
Kṛṣṇa and Balarāma, who formerly sported in Vraja, whose own abode surpasses millions of suns and moons – those two, being merciful to the world, have arisen in Gauḍadeśa upon the eastern horizon.
Amṛta-pravāha Bhāṣya
Their abode (nija-dhāma) is effulgent (jyotiḥ).
Pūrva-śaile – ‘on the eastern bank of the Ganges,’ in Gauḍa, which is like the eastern mountains where the sun rises.
(87)
śrī-kṛṣṇa-caitanya āra prabhu nityānanda
yāṅhāra prakāśe sarva jagat ānanda
Due to the manifestation of Śrī Kṛṣṇa Caitanya and Nityānanda Prabhu, the entire world feels blissful.
(88-89)
sūrya-candra hare yaiche saba andhakāra
vastu prakāśiyā kare dharmera pracāra
ei mata dui bhāi jīvera ajñāna-
tamo-nāśa kari’ kaila tattva-vastu-dāna
Just as the sun and the moon dispel all darkness, revealing objects and spreading illumination, in the same way these two brothers (Śrī Caitanya and Nityānanda) destroyed the darkness of ignorance in the jīvas and bestowed the gift of the Absolute Truth.
(90)
ajñāna-tamera nāma kahiye ‘kaitava’
dharma-artha-kāma-mokṣa-vāñchā ādi saba
The darkness of ignorance is called kaitava (deception), which includes all desires for dharma, artha, kāma, mokṣa and all material cravings.
(91)
dharmaḥ projjhita-kaitavo ’tra paramo nirmatsarāṇāṁ satāṁ
vedyaṁ vāstavam atra vastu śiva-daṁ tāpa-trayonmūlanam
śrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥ
sadyo hṛdy avarudhyate ’tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt
Completely rejecting false dharma, this book awards the highest truth. That Reality can be understood by those devotees who are without envy and, granting auspiciousness, it uproots the threefold miseries. What is the need of other works besides this Śrīmad Bhāgavatam, composed by the great sage Vyāsadeva? Desiring to hear it, pious persons can quickly capture the Lord within their hearts. (Śrīmad Bhāgavatam 1.1.2)
Amṛta-pravāha Bhāṣya
This book, the Śrīmad Bhāgavatam, was indeed composed by the great sage Śrī Nārāyaṇa in the form of four verses (catuḥ-śloki). Within this, nirmatsara (those who are without envy), means those that are endowed with mercy. The topics of dharma, artha, kāma, and mokṣa are entirely absent, and instead the supreme dharma is expounded. That dharma is the destroyer of the three kinds of suffering for the jīva, and it imparts knowledge of that which is auspicious, as well as of the reality of all things. Those persons who are eager to hear it become capable of firmly establishing the Lord in their hearts according to their desire. Therefore, what is the need for any other śāstra than the Bhāgavata?
(92)
tāra madhye mokṣa-vāñchā kaitava-pradhāna
yāhā haite kṛṣṇa-bhakti haya antardhāna
Among them, the desire for mokṣa is the predominating deception, by which kṛṣṇa-bhakti disappears.
(93)
“pra-śabdena mokṣābhisandhir api nirastaḥ” iti
The prefix pra signifies that the desire for mokṣa is fully abandoned. (Śrīdhara Svāmī)
Amṛta-pravāha Bhāṣya
Among them, the desire for mokṣa is the prime form of deception. For this reason, Svāmipāda has specifically stated that the prefix pra indicates an absence of the deception to attain mokṣa.
(94)
kṛṣṇa-bhaktira bādhaka – yata śubhāśubha karma
seha eka jīvera ajñāna-tamo-dharma
Auspicious and inauspicious activities which obstruct kṛṣṇa-bhakti are of the nature of darkness and ignorance for the jīva.
Amṛta-pravāha Bhāṣya
The two brothers, Śrī Caitanya and Nityānanda, are like the sun and the moon. They manifest and destroy the darkness of the jīva’s heart. The significance of these verses is that the jīva is of the nature of consciousness (cit-svarūpa). The jīva’s intrinsic nature (svadharma) is kṛṣṇa-bhakti and kṛṣṇa-prema. All auspicious actions (puṇya), inauspicious actions (pāpa), and the desire for liberation naturally enter as part of the jīva’s svadharma and through them, he becomes enmeshed in ignorance. All instructions that prescribe karma and jñāna are kaitava, that is, deceptive. Therefore, they lean towards ignorance. Before the appearance of Caitanya and Nityānanda, the hearts of the jīvas, under the influence of the nature of darkness, were polluted. The two brothers appeared and, within the cave of the jīva’s heart, they dispelled that ignorant nature, thereby revealing the true nature of reality.
(95)
yāṅhāra prasāde ei tamo haya nāśa
tamo nāśa kari’ kare tattvera prakāśa
By His mercy, the darkness is dispelled, and in dispelling it, the truth is revealed.
(96)
tattva-vastu — kṛṣṇa, kṛṣṇa-bhakti, prema-rūpa
nāma-saṅkīrtana — saba ānanda-svarūpa
The Supreme Truth is Kṛṣṇa, kṛṣṇa-bhakti, prema and nāma-saṅkīrtana –all of these are of the nature of divine bliss.
(97)
sūrya candra bāhirera tamaḥ se vināśe
bahir-vastu ghaṭa-paṭa-ādi se prakāśe
The sun and moon destroy external darkness and thus reveal external material objects such as pots, plates etc.
(98)
dui bhāi hṛdayera kṣāli’ andhakāra
dui bhāgavata-saṅge karāna sākṣātkāra
These two brothers remove darkness from within the heart, giving one direct experience of the two types of bhāgavatas.
(99)
eka bhāgavata baḍa — bhāgavata-śāstra
āra bhāgavata — bhakta bhakti-rasa-pātra
One bhāgavata is the great bhāgavata-śāstra; the other bhāgavata is the devotee, the recipient of bhakti-rasa.
Amṛta-pravāha Bhāṣya
The two bhāgavatas means the bhagavata-śāstra and the devotee who is the recipient of bhakti-rasa. By arranging the direct meeting of these two, He bestows the mellow of devotion, thereby captivating the jīva with prema.
(100)
dui bhāgavata dvārā diyā bhakti-rasa
tāṅhāra hṛdaye tāṅra preme haya vasa
Through the two bhāgavatas, He awards bhakti-rasa; in that, one becomes captivated by prema in his heart.
(101)
eka adbhuta — sama-kāle doṅhāra prakāśa
āra adbhuta — citta-guhāra tamaḥ kare nāśa
One wonder is that both manifest simultaneously. Another wonder is that the darkness of the heart is destroyed.
(102)
ei candra sūrya dui parama sadaya
jagatera bhāgye gauḍe karilā udaya
These two, like the sun and moon, are supremely merciful, Their appearance in Gauḍa has created good fortune for the world.
Amṛta-pravāha Bhāṣya
Jagatera bhāgye (‘the good fortune of the world’) – the two brothers propagated prema-dharma which will gradually spread everywhere in this world. This is the good fortune of the world.
Gauḍe (‘in Bengal’) – this refers to the ancient city of Gauḍa within the Malda district. The rulers of the Sena dynasty brought the imperial throne of Śrī Navadvīpa-maṇḍala under their sovereignty. For that reason, the region of Śrī Navadvīpa can be called Gauḍa-bhūmi. In that Gauḍa, on the eastern bank of the Ganges, Mahāprabhu accepted His birth, and there Nityānanda Prabhu came, met with Him, and they appeared together.
(103)
sei dui prabhura kari caraṇa vandana
yāṅhā haite vighna-nāśa abhīṣṭa-pūraṇa
I offer my obeisance at the feet of those two Prabhus, by whose mercy all obstacles are destroyed and all desires fulfilled.
(104)
ei dui śloke kaila maṅgala-vandana
tṛtīya ślokera artha śuna sarva-jana
These two verses (1 and 2 in this chapter) are the maṅgala-vandana (auspicious salutation). Now everyone please listen to the meaning of the third verse.
(105)
vaktavya-bāhulya, grantha-vistārera ḍare
vistāre nā varṇi, sārārtha kahi alpākṣare
I will not describe it in detail, due to the abundance of topics and the vastness of the text. The essence is conveyed in only a few words.
(106)
mitaṁ ca sāraṁ ca vaco hi vāgmitā – iti
“Speech which is concise and essential is true eloquence.” (Viśva-prakāśa)
Amṛta-pravāha Bhāṣya
Eloquence is the expression of speech that is both concise and essential.
(107)
śunile khaṇḍibe cittera ajñānādi doṣa
kṛṣṇe gāḍha prema habe, pāibe santoṣa
By hearing this, the faults within the heart such as ignorance etc. will be destroyed, deep love for Kṛṣṇa will arise, and satisfaction will be attained.
Amṛta-pravāha Bhāṣya
In this version, the reading is kṛṣṇe gāḍha prema habe’ (‘deep love for Kṛṣṇa will arise’). In another version of the text one finds sarva-tattva-jñāna haibe’ (‘there will be knowledge of all truths’).
(108-109)
śrī-caitanya-nityānanda-advaita-mahattva
tāṅra bhakta-bhakti-nāma-prema-rasa-tattva
bhinna bhinna likhiyāchi kariyā vicāra
śunile jānibe saba vastu-tattva-sāra
After careful deliberation, I have written separately about the greatness of Śrī Caitanya, Nityānanda, and Advaita, and also about their devotees, bhakti, the Holy Name, and the principle of prema-rasa. By hearing this, you will understand the very essence of the Absolute Truth.
(110)
śrī-rūpa-raghunātha-pade yāra āśa
caitanya-caritāmṛta kahe kṛṣṇa-dāsa
Placing his hope in the lotus feet of Śrī Rūpa and Śrī Raghunātha, Kṛṣṇa Dāsa narrates the Caitanya-caritāmṛta.
Thus ends the Amṛta-pravāha commentary to the first chapter
Ādi-Līlā Chapter One
The Summary of the First Chapter
In this chapter, the first fourteen ślokas describe tattva (philosophical principles). The maṅgalācaṇa for Śrī Madana-mohana, Śrī Govinda and Śrī Gopīnātha has been given in ślokas 15-17. Among the first fourteen ślokas, the first śloka is a general praise of six tattvas. The chapter concludes with a specific explanation. The word guru refers to dīkṣā-guru and śikṣā–guru; a disciple should show respect unto them as kṛṣṇa-prakāśa (manifestations of Kṛṣṇa). There are two types of devotees of the Lord – siddhas (perfected devotees) and sādhakas (practicing devotees). Īśa refers to svāyaṁ-rūpa-kṛṣṇa (Kṛṣṇa in His original form), and His kāya-vyūha (plenary expansions). Aṁśāvatāras (partial manifestations), guṇāvatāras (qualitative manifestations) and śaktyāveśāvatāras (empowered manifestations) are the three kinds of avatāras. In connection with this there is a deliberation on Kṛṣṇa’s prakāśa-tattva (direct expansions) and vilāsa-tattva (expansions for pastimes). Kṛṣṇa possesses three kinds of potency – amongst them are the Lakṣmīs of Vaikuṇṭha, the queens of Dvārakā and the gopīs of Vraja who are the best amongst all of them. Kṛṣṇa and Kṛṣṇa’s plenary expansions are īśa-tattva (the Supreme Principle), and all the devotees are āvaraṇa-tattva (the associated principle). Thus, they are His special potency. The non-difference between the śakti (potency) and śaktimān (possessor of the potency) is understood to be eternal, and the difference between the śakti and śaktimān is also eternal. Such an indivisible principle is explained by His acintya-śakti. This siddhāṇta, which is compatible with the Vedānta, is called acintya–bhedābheda–tattva, (inconceivable oneness and difference). At the end of this chapter, the nature and glories of Śrī Caitanya and Nityānanda are described.
(1)
vande gurūn īśa-bhaktān īśam īśāvatārakān
tat-prakāśāṁś ca tac-chaktīḥ kṛṣṇa-caitanya-saṁjñakam
I offer respects unto the gurus, the devotees of the Lord, to the Lord Himself, to the avatāras of the Lord, His expansions, His potencies, and unto He who is known as Śrī Kṛṣṇa Caitanya.
(2)
vande śrī-kṛṣṇa-caitanya-nityānandau sahoditau
gauḍodaye puṣpavantau citrau śan-dau tamo-nudau
I offer respects unto Śrī Kṛṣṇa Caitanya and Nityānanda who have risen together in Gauḍa like the sun and the moon to bestow wonderful mercy and to remove all darkness.
(3)
yad advaitaṁ brahmopaniṣadi tad apy asya tanu-bhā
ya ātmāntaryāmī puruṣa iti so’syāṁśa-vibhavaḥ
ṣaḍ-aiśvaryaiḥ pūrṇo ya iha bhagavān sa svayam ayaṁ
na caitanyāt krṣṇāj jagati para-tattvaṁ param iha
That which the Upaniṣads describe as non-dual is the effulgence of His form. The Puruṣa who is the indwelling monitor of the ātmā, manifests as His expansion. He Himself is also Bhagavān, complete with six kinds of opulence. There is no supreme truth (para-tattva) greater than Kṛṣṇa Caitanya.
(4)
anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau
samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam
hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ
sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ
He has mercifully appeared in the Age of Kali to bestow that which was never offered before – the wealth of His own splendorous devotional conjugal rasa. May that Hari, the Son of Śacī, who is more beautiful and effulgent than masses of gold, be forever manifest within your heart.
(5)
rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād
ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau
caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ
rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam
Rādhā is the manifestation of love for Kṛṣṇa and She is His hlādinī-śakti. Although They are inherently One, and existed as such in this world, their two separate forms are now united as one in Śrī Caitanya. I offer obeisance unto He who is Kṛṣṇa Himself adorned with the heart and halo of Rādhā.
(6)
śrī-rādhāyāḥ praṇaya-mahimā kīdṛśo vānayaivā-
svādyo yenādbhuta-madhurimā kīdṛśo vā madīyaḥ
saukhyaṁ cāsyā mad-anubhavataḥ kīdṛśaṁ veti lobhāt
tad-bhāvāḍhyaḥ samajani śacī-garbha-sindhau harīnduḥ
Rādhā is the manifestation of love for Kṛṣṇa and She is His hlādinī-śakti. Although They are inherently One in their identity, They previously manifested in two distinct forms in this world. Their two separate forms are now united as one in Śrī Caitanya. I offer obeisance unto He who is Kṛṣṇa Himself adorned with the heart and halo of Rādhā.
(7)
saṅkarṣaṇaḥ kāraṇa-toya-śāyī
garbhoda-śāyī ca payo ’bdhi-śāyī
śeṣaś ca yasyāṁśa-kalāḥ sa nityā-
nandākhya-rāmaḥ śaraṇaṁ mamāstu
May that Rāma, who is known as Nityānanda, whose expansions and plenary expansion of Saṅkarṣaṇa, Kāraṇatoyaśāyī, Garbhodaśāyī, Payobdhiśāyī, and Śeṣa, be my refuge.
(8)
māyātīte vyāpi-vaikuṇṭha-loke
pūrṇaiśvarye śrī-catur-vyūha-madhye
rūpaṁ yasyodbhāti saṅkarṣaṇākhyaṁ
taṁ śrī-nityānanda-rāmaṁ prapadye
I surrender unto Śrī Nityānanda Rāma, whose form known as Saṅkarṣaṇa appears within the śrī–catur-vyūha. He manifests with full opulence in the all-pervading Vaikuṇṭhaloka which is beyond māyā.
(9)
māyā-bhartājāṇḍa-saṅghāśrayāṅgaḥ
śete sākṣāt kāraṇāmbhodhi-madhye
yasyaikāṁśaḥ śrī-pumān ādi-devas
taṁ śrī-nityānanda-rāmaṁ prapadye
I surrender unto Śrī Nityānanda Rāma, one expansion of whom is the Lord of māyā. He lies upon the Causal Ocean, that primeval divinity, the transcendental Personality, whose form is the refuge of all the universes.
(10)
yasyāṁśāṁśaḥ śrīla-garbhodaśāyī
yan-nābhy-abjaṁ loka-saṅghāta-nālam
loka-sraṣṭuḥ sūtikā-dhāma dhātus
taṁ śrī-nityānanda-rāmaṁ prapadye
I surrender unto Śrī Nityānanda Rāma, an expansion of an expansion of whom is Śrīla Garbhodaśāyī. The lotus stemming from His navel is the birthplace of the creator of the universe (Brahmā), and within its stem are the various planets.
(11)
yasyāṁśāṁśāṁśaḥ parātmākhilānāṁ
poṣṭā viṣṇur bhāti dugdhābdhi-śāyī
kṣauṇī-bhartā yat-kalā so’py anantas
taṁ śrī-nityānanda-rāmaṁ prapadye
I surrender unto Śrī Nityānanda Rāma, an expansion of an expansion of whom is Viṣṇu, who reclines in the ocean of milk. He is the Paramātmā, the maintainer of all creatures, and His expansion of Ananta carries the earth.
(12)
mahā-viṣṇur jagat-kartā māyayā yaḥ sṛjaty adaḥ
tasyāvatāra evāyam advaitācārya īśvaraḥ
Advaita Ācārya, is that Supreme Controller, Mahā-Viṣṇu, who creates the world through the agency of māyā.
(13)
advaitaṁ hariṇādvaitād ācāryaṁ bhakti-śaṁsanāt
bhaktāvatāram īśaṁ tam advaitācāryam āśraye
I take refuge in that Advaita Ācārya, who descends as a devotee (bhaktāvatāra). He is ‘Advaita’ because he is non-different from Hari, and he is ‘Ācārya’ because he propagates bhakti.
(14)
pañca-tattvātmakaṁ kṛṣṇaṁ bhakta-rūpa-svarūpakam
bhaktāvatāraṁ bhaktākhyaṁ namāmi bhakta-śaktikam
I offer my respects unto the five aspects of Kṛṣṇa who is non-different from His features as a devotee (bhakta-rūpa), expansion as a devotee (svarūpaka) devotional avatāra (bhaktāvatāra), pure devotee (bhakta) and devotional energy (bhakti-śakti).
(15)
jayatāṁ suratau paṅgor mama manda-mater gatī
mat-sarvasva-padāmbhojau rādhā-madana-mohanau
All glories unto the most merciful Rādhā-Madana-mohana. I am weak and foolish, yet Their lotus feet are everything to me.
Amṛta-pravāha Bhāṣya
“I am lame and foolish. May the supremely merciful Śrī Śrī Rādhā-Madana-mohana. who are my sole shelter and whose lotus feet are my wealth, be victorious”
(16)
dīvyad-vṛndāraṇya-kalpa-drumādhaḥ-
śrīmad-ratnāgāra-siṁhāsana-sthau
śrīmad-rādhā-śrīla-govinda-devau
preṣṭhālībhiḥ sevyamānau smarāmi
In a temple of jewels in the forest of Vṛndāvana under a desire tree, Rādhā-Govinda sit upon a jewelled throne and are served by Their most confidential associates. I offer my respects unto Them.
Amṛta-pravāha Bhāṣya
In a jewelled temple situated in the effulgent and beautiful Vṛndāvana, Śrī Śrī Rādhā-Govinda are seated upon a throne under a kalpa-vṛkṣa, being served by Their beloved sakhīs. I remember them.
(17)
śrīmān rāsa-rasārambhī vaṁśīvaṭa-taṭa-sthitaḥ
karṣan veṇu-svanair gopīr gopīnāthaḥ śriye ’stu naḥ
Śrī Gopīnātha who created the divine mellow of the rāsa dance, stands on the shore of Vaṁśī-vaṭa, attracting the attention of the gopīs with the sound of His flute. May Rādhā-Gopīnātha shower Their blessings upon us.
Amṛta-pravāha Bhāṣya
Situated on the banks of Vaṁśi-vaṭa, the creator of the mellows of the rasa dance, Śrīmad Gopīnātha, attracts the gopīs with the sound of the flute. May He bestow auspiciousness upon us.
(18)
jaya jaya śrī-caitanya jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda
Glories to Śrī Caitanya and Nityānanda! Glories to Advaita-candra! Glories to the devotees of Gaura.
(19)
ei tina ṭhākura gauḍīyāke kariyāchena ātmasāt
e tinera caraṇa vandoṅ, tine mora nātha
These three Deities are most dear to the Gauḍīyas. I worship Their feet, for all tree of Them are my Lords.
Amṛta-pravāha Bhāṣya
Śrī madana-mohana, Śrī Govindadeva and Śrī Gopīnātha – these three ṭhākuras, the presiding Deities of Vṛndāvana, have bestowed the eligibility of Their divine service unto the Gauḍīya devotees.
(20)
granthera ārambhe kari maṅgalācaraṇa
guru, vaiṣṇava, bhagavān tinera smaraṇa
At the beginning of this book, I have written a maṅgalācaraṇa remembering these three – the guru, the Vaiṣṇavas and Bhagavān.
(21)
tinera smaraṇe haya vighna-vināśana
anāyāse haya nija vāñchita-pūraṇa
Remembering these three destroys all obstacles and easily enables one to fulfil his desires.
(22)
se maṅgalācaraṇa haya tri-vidha prakāra
vastu-nirdeśa, āśīrvāda, namaskāra
There are three kinds of maṅgalācaraṇa – one which defines the Supreme Object, one that confers blessings and one that offering obeisance.
(23)
prathama dui śloke iṣṭa-deva-namaskāra
sāmānya-viśeṣa-rūpe dui ta’ prakāra
The first two ślokas offer obeisance unto the iṣṭa-deva (one’s beloved Lord) in two ways – an ordinary way and a specific way.
(24)
tṛtīya ślokete kari vastura nirdeśa
yāhā haite jāni para-tattvera uddeśa
The third śloka defines the Supreme Object. Through this information, one knows the Supreme Truth.
(25)
caturtha ślokete kari jagate āśīrvāda
sarvatra māgiye kṛṣṇa-caitanya-prasāda
In the fourth śloka I have prayed for Kṛṣṇa Caitanya’s blessings upon the entire world.
(26)
sei śloke kahi bāhyāvatāra-kāraṇa
pañca ṣaṣṭha śloke kahi mūla-prayojana
In this śloka I have spoken about the external reason for His advent. In the fifth and sixth ślokas I have spoken about His main purpose.
(27)
ei chaya śloke kahi caitanyera tattva
āra pañca śloke nityānandera mahattva
In these six ślokas I have spoken about caitanya-tattva and in the next five ślokas, I have described the glories of Nityānanda.
(28)
āra dui śloke advaita-tattvākhyāna
āra eka śloke pañca-tattvera vyākhyāna
The next two ślokas describe advaita-tattva, and the next śloka explains the Pañca-Tattva.
(29)
ei caudda śloke kari maṅgalācaraṇa
taṅhi madhye kahi saba vastu-nirūpaṇa
These fourteen ślokas that I have composed are the maṅgalācaraṇa, wherein I fully describe offer auspicious invocations and define the Supreme Object.
(30)
saba śrotā-vaiṣṇavere kari’ namaskāra
ei saba ślokera kari artha-vicāra
I offer my respects unto the entire Vaiṣṇava audience as I analyse the meaning of all these ślokas.
(31)
sakala vaiṣṇava, śuna kari’ eka-mana
caitanya-kṛṣṇera śāstra-mata-nirūpaṇa
All the Vaiṣṇavas should hear attentively about Śrī Kṛṣṇa Caitanya according to the opinion of the śāstra.
Amṛta-pravāha Bhāṣya
Śrī Caitanya’s intrinsic nature (svarūpa) in connection with Kṛṣna has been defined in the śāstra.
(32)
kṛṣṇa, guru, bhakta, śakti, avatāra, prakāśa
kṛṣṇa ei chaya-rūpe karena vilāsa
Kṛṣṇa engages in His pastimes as the guru, the devotees, His potencies, His avatāras and His expansions. These six are all forms of Kṛṣṇa.
(33)
ei chaya tattvera kari caraṇa vandana
prathame sāmānye kari maṅgalācaraṇa
In this maṅgalācaraṇa, I offer respects unto the feet of these six diversities in general.
(34)
vande gurūn īśa-bhaktān īśam īśāvatārakān
tat-prakāśāṁś ca tac-chaktīḥ kṛṣṇa-caitanya-saṁjñakam
I offer my respects unto the gurus, the Lord’s devotees, the Lord’s avatāras, His expansions, His potencies and unto the Lord Himself, Kṛṣṇa Caitanya.
Amṛta-pravāha Bhāṣya
I offer my respects unto both the initiating guru (dīkṣā-guru) and the instructing guru (śikṣā-guru), unto the devotees of the Lord headed by Śrīvāsa, Advaita Prabhu etc. the Lord’s avatārās, His expansions headed by Prabhu Śrī Nityānanda, the Lord’s potencies such as Śrī Gadādhara etc. and the Lord’s form as the parama-tattva (Supreme Truth), Mahāprabhu Śrī Kṛṣṇa Caitanya.
(35)
mantra-guru āra yata śikṣā-guru-gaṇa
tāṅhāra caraṇa āge kariye vandana
First, I offer my obeisance at the feet of my mantra-guru and my śikṣā-gurus.
Amṛta-pravāha Bhāṣya
Tāṅhāra – in consideration of the unity of both types of guru within one principle, the singular form is used. In another reading, it appears as tāṅ-sabāra (‘all of them’).
(36)
śrī-rūpa sanātana bhaṭṭa-raghunātha
śrī-jīva gopāla-bhaṭṭa dāsa-raghunātha
Śrī Rūpā, Sanātana, Raghunātha Bhaṭṭa, Śrī Jīva, Gopāla Bhaṭta and Raghunātha Dāsa.
(37)
ei chaya guru śikṣā-guru ye āmāra
tāṅ’ sabāra pāda-padme koṭi namaskāra
These six are my śīkṣā-gurus and I offer millions of respects unto the lotus feet of all of them.
(38)
bhagavānera bhakta yata śrīvāsa pradhāna
tāṅ’ sabhāra pāda-padme sahasra praṇāma
There are many devotees of Bhagavān headed by Śrīvāsa and I offer thousands of respects unto the lotus feet of all of them.
(39)
advaita ācārya prabhura aṁśa-avatāra
tāṅra pāda-padme koṭi praṇati āmāra
Advaita Ācārya is an aṁśa-avatāra (an expansion avatāra) of the Lord. I offer millions of obeisances at His lotus feet.
(40)
nityānanda-rāya prabhura svarūpa-prakāśa
tāṅra pāda-padma vando yāṅra muñi dāsa
Nityānanda Rāya is the svarūpa-prakāśa (direct manifestation) of the Lord. I am His servant and I offer my respects unto His lotus feet.
(41)
gadādhara-paṇḍitādi prabhura nija-śakti
tāṅ’sabāra caraṇe mora sahasra praṇati
Gadādhara Paṇḍita and others are the Lord’s personal potencies. I offer thousands of respects unto the feet of all of them.
(42)
śrī-kṛṣṇa-caitanya prabhu svayaṁ-bhagavān
tāṅhāra padāravinde ananta praṇāma
Lord Śrī Kṛṣṇa Caitanya is svayaṁ-bhagavān (directly Bhagavān Himself). I offer unlimited respects unto His lotus feet.
(43)
sāvaraṇe prabhure kariyā namaskāra
ei chaya teṅho yaiche kariye vicāra
Offering respects unto all the associates surrounding the Lord, I will now discuss six points.
Amṛta-pravāha Bhāṣya
Avaraṇa (surrounding) – the devotees surround the Lord on all four sides. I offer respects unto those that surround Him. The six principles – the guru, the devotee of the Lord (īśa-bhakta), the avatāra of the Lord (īśāvatāra), the expansion of the Lord (īśa-prakāśa), the potencies of the Lord (īśa-śakti) and the Lord Himself (īśa-svarūpa), Kṛṣna Caitanya – now, I will discuss these identities.
(44)
yadyapi āmāra guru caitanyera dāsa
tathāpi jāniye āmi tāṅhāra prakāśa
Although my guru is a servant of Śrī Caitanya, still, I understand him to be His expansion.
Amṛta-pravāha Bhāṣya
Although all jīvas are kṛṣṇa-dāsa, in actual fact my guru is essentially the servant of Kṛṣṇa. Still, I know my guru to be a manifestation of Kṛṣṇa. For the disciple, Gurudeva is kṛṣṇa-prakāśa-svarūpa (of the nature of the manifestation of Kṛṣṇa). However, Nityānanda-Baladeva is actually the vilāsa-svarūpa prakāśa-tattva (the personal pastime manifestation).
(45)
guru kṛṣṇa-rūpa hana śāstrera pramāṇe
guru-rūpe kṛṣṇa kṛpā karena bhakta-gaṇe
According to the evidence of śāstra, the guru is a form of Kṛṣṇa. In the form of the guru, Kṛṣna is merciful to the devotees.
(46)
ācāryaṁ māṁ vijānīyān navamanyeta karhicit
na martya-buddhyāsūyeta sarva-deva-mayo guruḥ
One should know the ācārya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods. (Śrīmad Bhāgavatam 11.17.27)
Amṛta-pravāha Bhāṣya
Bhagavān tells Uddhava – “O Uddhava, you should know that Gurudeva is My expansion. Do not disrespect him, in other words, do not think of him as an ordinary person and do not envy him. He is the representative of all the Devas.”
(47)
śikṣā-guruke ta’ jāni kṛṣṇera svarūpa
antaryāmī, bhakta-śreṣṭha ei dui rūpa
One should understand the śikṣā-guru to be the direct form of Kṛṣṇa. He appears in two forms – as the indwelling monitor and as the best of devotees.
(48)
naivopayanty apacitiṁ kavayas taveśa
brahmāyuṣāpi kṛtam ṛddha-mudaḥ smarantaḥ
yo’ntar bahis tanu-bhṛtām aśubhaṁ vidhunvann
ācārya-caittya-vapuṣā sva-gatiṁ vyanakti
O Lord, the wise, whose bliss increases at remembering Your activities, are still completely unable to express their gratitude to You, even if they possess the lifespan of Brahmā. Internally and externally, you remove the inauspiciousness of those who are embodied by revealing Your path in the forms of the ācārya and the Paramātmā. (Śrīmad Bhāgavatam 11.29.6)
Amṛta-pravāha Bhāṣya
“O Lord, all the wisemen, by remembering Your deeds and feeling bliss, even if endowed with the lifespan of Brahmā, are unable to express their gratitude to you. This is because, due to your boundless mercy, You destroy all the inauspiciousness of the embodied jīva and reveal Your path, being situated externally as the ācārya and internally as the antaryāmī.”
(49)
teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ yena mām upayānti te
To those who are constantly devoted to Me and worship Me with love, I continue to bestow upon them devotional inspiration by which they may come to Me. (Bhagavad-gīta 10.10)
Amṛta-pravāha Bhāṣya
“To those who lovingly worship Me through eternal bhakti-yoga, I bestow the blissful pure knowledge of prema. Thereby they attain the wealth of My supreme bliss.”
(50)
yathā brahmaṇe bhagavān
svayam upadiśyānubhāvitavān
Thus, Bhagavān Himself instructed Brahmā and taught him to perceive.
(51)
jñānaṁ parama-guhyaṁ me yad vijñāna-samanvitam
sa rahasyaṁ tad-aṅgaṁ ca gṛhāṇa gaditaṁ mayā
Knowledge about Me is a supreme secret, and realisation of that is in conjunction with bhakti. Try to execute the process which is explained by Me. (Śrīmad Bhāgavatam 2.9.31)
Amṛta-pravāha Bhāṣya
In this way, Bhagavān Himself made Brahmā aware through His instructions. “By My mercy, I am imparting to you the supreme knowledge of My attributes, together with the associated mysteries and their detailed explanations –please accept this.”
(52)
yāvān ahaṁ yathā-bhāvo yad-rūpa-guṇa-karmakaḥ
tathaiva tattva-vijñānam astu te mad-anugrahāt
By my mercy, may you attain realisation concerning the truth of whatever existence, forms, qualities and activities I manifest. (Śrīmad Bhāgavatam 2.9.32)
Amṛta-pravāha Bhāṣya
“By My mercy, may you attain the transcendental knowledge of the truths of My own nature, My existence, My form, My qualities, and My pastimes.”
(53)
aham evāsam evāgre nānyad yat sad-asat param
paścād ahaṁ yad etac ca yo ’vaśiṣyeta so ’smy aham
I alone existed before the universal creation, and I am superior to the gross and subtle plane. I am what you perceive at present, and I alone exist after the universal annihilation. (Śrīmad Bhāgavatam 2.9.33)
Amṛta-pravāha Bhāṣya
“Before the creation of this world, only I existed. Between spirit and matter, up to the indescribable impersonal Brahman, there was nothing separate from Me. After creation, I pervade all of these in their own forms. And when the creation is dissolved, in the end, only I remain.”
(54)
ṛte’rthaṁ yat pratīyeta na pratīyeta cātmani
tad vidyād ātmano māyāṁ yathābhāso yathā tamaḥ
If that which appears to have some purpose, has no connection to Me, then you should understand this to be My māyā potency. It is like an appearance of light or darkness. (Śrīmad Bhāgavatam 2.9.34)
Amṛta-pravāha Bhāṣya
In the previous śloka, the knowledge of the Supreme Truth’s own nature (svarūpa) has been established. But until the knowledge of other principles derived from the svarūpa is firmly established, the understanding is not complete. That which emanates from the svarūpa-tattva and is different from it is called māyā. The knowledge of this māyā-tattva is explained in this śloka. The only explanation of the svarūpa-tattva is this Ultimate Truth. That which appears to exist outside of that svarūpa-tattva, and which has no independent existence within the svarūpa-tattva itself, is to be known as the illusory manifestation (māyā-vaibhava) of the self. Since it is not easily understood, two illustrative examples are given. One should know the svarūpa-tattva in the same way as the sun. The sun’s alternative reality is perceived in two forms – one form is the reflection, the other is darkness. The sun’s reflection falling on water in another place is called the reflection (ābhāsa). The influence of the sun in a place where it is not visible is called darkness (tama). Similarly, the spiritual world is like rays emanating from the Supreme Lord’s own form (bhagavat-svarūpa). Māyā-vaibhava in the form of a reflection, based on similarity, is the first example. The darkness which is far removed from the citta-tattva is the second example of this māyā-vaibhava. The significance is this – there are two kinds of relationships between ātma-tattva and māyā-tattva. The first relation is that whatever appears besides the nature of the self (ātma-svarūpa) is called māyā. The second is that the non-self (anātma) which is far removed from the self’s own nature, in ignorance, is also called māyā.
(55)
yathā mahānti bhūtāni bhūteṣūccāvaceṣv anu
praviṣṭāny apraviṣṭāni tathā teṣu na teṣv aham
Just as the material elements enter into the forms of the living beings, both high and low, similarly, I also exist within all created things, yet simultaneously I am outside of everything. (Śrīmad Bhāgavatam 2.9.35)
Amṛta-pravāha Bhāṣya
“Just as the primary elements pervade all large and small entities while remaining distinct in their own independent forms, in the same way, in the world pervaded by living beings, I am present in all as the Paramātmā, yet eternally exist separately in My own form as Bhagavān, and I am the sole object of love for My devotees.”
The meaning is this: the primary elements – earth, water, fire, air, and ether –though combined as the fivefold elements to manifest the gross material world, are simultaneously present within it as their underlying constituents, yet they also retain their distinct existence as individual elements. Similarly, the fully transcendental Supreme Lord creates the world through His material potency (jaḍa-śakti) and the potency of the living entities (jīva-śakti), simultaneously entirely pervading the one material portion of this universe, and at the same time, eternally present in His own spiritual realm, fully complete in His own divine form. Furthermore, the jīvas, in the form of minute particles like rays emanating from that divine form, relish the Lord’s pure love on the path of pure prema. This, indeed, is a mystery.
(56)
etāvad eva jijñāsyaṁ tattva-jijñāsunātmanaḥ
anvaya-vyatirekābhyāṁ yat syāt sarvatra sarvadā
That person who is inquisitive about the supreme truth of the self inquires in all circumstances through direct and indirect means of deliberation about the Supreme Consciousness which is in all places eternally. (Śrīmad Bhāgavatam 2.9.36)
Amṛta-pravāha Bhāṣya
“One who inquires into the truth of the ātmā, by applying both direct (anvaya) and indirect (vyatireka) reasoning, will discover that which is eternal, present everywhere, and at all times.”
The meaning is, the mystery of prema-rahasya is cultivated on the platform of devotional practice; this is called sādhana-bhakti. A seeker of the truth, by following in the footsteps of a genuine guru, will apply both direct and indirect reasoning – in other words, by following the instructions concerning rules and regulations, he will gradually attain tattva-jñāna.
The philosophy of Mahāprabhu Śrī Caitanyadeva is fully present in the Śrīmad Bhāgavata. The Bhāgavata contains 18,000 verses. Of all these eighteen thousand verses, the essence is contained in these four ślokas.
In the verse aham-eva, the principle of Bhagavān (bhagavat-tattva), His nature (bhagavat-svarūpa), His qualities (guṇa), and pastimes (līlā) are briefly described.
In the verse ṛte’rthaṁ, the māyā-tattva – manifested as distinct from the Lord’s own form – is explained, along with the jīva-tattva who are subject to the power of that māyā, and the material world (jaḍa-tattva), which serves as their place of enjoyment.
The explanation of sambandha-jñāna found in these two ślokas must be fully understood.
In the verse yathā mahānti, it is explained that despite the inconceivable simultaneous difference and non-difference of bhagavat-tattva from the jīva and the material world (jaḍa), the Lord’s eternal form remains distinct. It also describes the supreme necessity of the jīvas attaining the wealth of transcendental prema by taking shelter at His lotus feet.
In the verse etāvad eva, sādhana-bhakti is described as the sole means for attaining that supreme necessity. The favourable rules and regulations that facilitate the attainment of results within sādhana-bhakti are referred to as anvaya. Actions that obstruct the attainment of the desired result in devotional practice are classified as prohibitions and are referred to by the term vyatireka. Knowledge of devotional practice (sādhana-tattva) is called abhidheya, meaning that which is received as instruction according to the systematic exposition of the śāstra.
(57)
cintāmaṇir jayati somagirir gurur me
śikṣā-guruś ca bhagavān śikhi-piñcha-mauliḥ
yat-pāda-kalpataru-pallava-śekhareṣu
līlā-svayaṁ-vara-rasaṁ labhate jaya-śrīḥ
Glories to Cintāmaṇi, unto my guru, Somagiri, and to Bhagavān, my śikṣā-guru, who wears a peacock feather on His head. Merely by the beauty of the tips of His feet, which are like the buds of a desire tree, Rādhā attains the greatest pastimes of rasa. (Kṛṣṇa Karṇāmṛta 1)
Amṛta-pravāha Bhāṣya
“Glories unto my guru, Somagiri, who is the personification of the wish-fulfilling cintāmaṇi gem. Glories unto my instructing guru – that Lord whose head is adorned with a peacock feather. Being attracted to the beauty of the tips of His lotus feet, which are like the leaves of a wish-fulfilling tree, Jaya Śrī, Śrīmatī Rādhikā, attains the bliss of His desirable pastimes.”
(58)
jīve sākṣāt nāhi tāte guru caitya-rūpe
śikṣā-guru haya kṛṣṇa-mahānta-svarūpe
Because the jīva cannot directly experience Him, the caitya-guru appears as the śikṣā-guru, the form of the foremost devotee of Kṛṣṇa.
Amṛta-pravāha Bhāṣya
Antaryāmī, as the in-dwelling guru, exists in the form of consciousness – in other words, residing within the heart. Therefore, one cannot attain a direct audience with Him. Hence, Kṛṣṇa appears as the mahant-guru, meaning in the form of the instructing spiritual master (śīkṣā-guru), the best of devotees.
(59)
tato duḥsaṅgam utsṛjya satsu sajjeta buddhi-mān
santa evāsya chindanti mano-vyāsaṅgam uktibhiḥ
Therefore, one who is wise should abandon bad association and associate with those who are pure. Through their words, the devotees sever the unnecessary mental attachments. (Śrīmad Bhāgavatam 11.26.26)
Amṛta-pravāha Bhāṣya
“Thus, a wise person, after rejecting bad association, should seek the company of the virtuous. The sādhus, through their pure instructions, cut away all desires and attachments that are unfavourable to bhakti.”
(60)
satāṁ prasaṅgān mama vīrya-saṁvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyati
Through the company of devotees, discussions concerning My heroic pastimes becomes like medicine to the heart and ears. By finding satisfaction in that, one quickly achieves the path of liberation and eventually faith, attraction and devotion arises. (Śrīmad Bhāgavatam 3.25.25)
Amṛta-pravāha Bhāṣya
“By gradual association with sādhus, those narrations which are like a tonic to the heart and ears, is fully explained. By listening to such words attentively, one quickly first experiences faith (śraddhā), then attachment (rati), and ultimately the blossoming of prema-bhakti as the path to liberation.”
(61)
īśvara-svarūpa bhakta tāṅra adhiṣṭhāna
bhaktera hṛdaye kṛṣṇera satata viśrāma
The devotee is the abode of the Lord, being identical with Him, because He is always residing within the devotee’s heart.
Amṛta-pravāha Bhāṣya
“The very place where Kṛṣṇa certainly resides is within the heart of one whose bhakti is directed toward the Supreme Lord, whose very nature consists of existence, consciousness, and bliss (sac-cid-ānanda).”
(62)
sādhavo hṛdayaṁ mahyaṁ sādhūnāṁ hṛdayaṁ tv aham
mad-anyat te na jānanti nāhaṁ tebhyo manāg api
The sādhu is My very heart, and I am in the heart of the sādhus. They do not know anything besides me, and I do not know anything other than them. (Śrīmad Bhāgavatam 9.4.68)
Amṛta-pravāha Bhāṣya
“All sādhus reside in My heart, and I dwell in the hearts of all sādhus. They know no one else besides Me. I too know no one as Mine except them.”
(63)
bhavad-vidhā bhāgavatās tīrtha-bhūtāḥ svayaṁ vibho
tīrthī-kurvanti tīrthāni svāntaḥ-sthena gadā-bhṛtā
O great one, devotees like you are themselves holy places. Because Gadā-bhṛta, (the Supreme Lord, who wields a club) is situated within you, you purify even holy places. (Śrīmad Bhāgavatam 1.13.10)
Amṛta-pravāha Bhāṣya
“Like yourself, the devotees are themselves the very embodiment of holy places. By the purity of Bhagavān who dwells within them, they sanctify the places of pilgrimage that have been polluted by the vices of sinners.”
(64)
sei bhakta-gaṇa haya dvi-vidha prakāra
pāriṣad-gaṇa eka sādhaka-gaṇa āra
Such devotees are of two types – one is the eternal associate and the other is the sādhaka.
Amṛta-pravāha Bhāṣya
Devotees are of two kinds – the eternal associates of the Lord (bhagavat-pārṣadas) and the practicing devotees (sādhakas). The bhagavat-pārṣadas are the inner circle of eternal servitors. Among them, some, being absorbed in the mood of reverence, reside in Vaikuṇṭha, while others, being absorbed in the mood of sweetness, are devoted to the service of Kṛṣṇa in Śrī Vṛndāvana. Those who, in order to attain perfection in service, have adopted either vaidhi or rāgānugā sādhana-bhakti are sādhakas.
(65-66)
īśvarera avatāra e-tina prakāra
aṁśa-avatāra āra guṇa-avatāra
śaktyāveśa-avatāra tṛtīya e-mata
aṁśa-avatāra puruṣa-matsyādika yata
The avatāras of the Lord are of three kinds – aṁśa-avatāras, guṇa-avatāras, and the third is śaktyāveśa-avatāras. The aṁśa-avatāras include Puruṣa, Matsya, etc.
Amṛta-pravāha Bhāṣya
The aṁśa-avatāras are direct avatāras of Viṣṇu, the Lord of māyā. The three modes of nature – goodness (sattva), passion (rajas), and ignorance (tamas) – manifest through Bhagavān’s guṇāvatāras. Those great jīvas in whom a specific potency of Kṛṣṇa descends are called śaktyāveśa-avatāras.
(67)
brahmā viṣṇu śiva — tina guṇāvatāre gaṇi
śaktyāveśa — sanakādi, pṛthu, vyāsa-muni
Brahmā, Viṣṇu and Śiva are counted as the three guṇa-avatāras. Sanaka and the Kumāras, Pṛthu and Vyāsa Muni are śaktyāveśa.
(68)
dui-rūpe haya bhagavānera prakāśa
eke ta’ prakāśa haya, āre ta’ vilāsa
Bhagavān manifests in two forms – ones is Prakāśa and the other is Vilāsa.
(69-70)
eka-i vigraha yadi haya bahu-rūpa
ākāre ta’ bheda nāhi, eka-i svarūpa
mahiṣī-vivāhe, yaiche yaiche kaila rāsa
ihāke kahiye kṛṣṇera mukhya ‘prakāśa’
When the one form expands into many forms, there is no difference in essence and the inherent nature (svarūpa) is one. When He marries the queens of Dvārakā, or performs the rāsa-līlā, I say that these are Kṛṣṇa’s principal Prakāśa form.
(71-73)
rāsotsavaḥ sampravṛtto gopī-maṇḍala-maṇḍitaḥ
yogeśvareṇa kṛṣṇena tāsāṁ madhye dvayor dvayoḥ
praviṣṭena gṛhītānāṁ kaṇṭhe sva-nikaṭaṁ striyaḥ
yaṁ manyeran nabhas tāvad vimāna-śata-saṅkulam
divaukasāṁ sa-dārāṇām aty-autsukya-bhṛtātmanām
tato dundubhayo nedur nipetuḥ puṣpa-vṛṣṭayaḥ
The rasa festival began, adorned with the circle of gopīs, and in the midst of them Kṛṣṇa, the monarch amongst yogīs, appeared, standing between each pair of cowherd girls. As Kṛṣṇa entered the rāsa and drew the women near, holding them close by the neck, the sky seemed filled with hundreds of celestial airplanes, crowded with the wives of the demigods and the eager-hearted denizens of heaven. Then kettle-drums resounded, and a shower of flowers fell from above. (Śrīmad Bhāgavatam 10.33.3-4)
Amṛta-pravāha Bhāṣya
The Lord manifests as two aspects – prakāśa (expansion) and vilāsa (pastimes). In the places where He simultaneously appeared in multiple forms – at Dvārakā for the marriage of the queens, and at Śrī Vṛndāvana for the rāsa-līlā – there was no difference in form. The same Lord assumed multiple forms. That is Kṛṣṇa’s principal prakāśa. Wherever He assumes a form different from His original svarūpa, and some similarity to His own svarūpa is revealed, that manifestation is known as vilāsa. In Vṛndāvana, there is Baladeva, and in Vaikuṇṭha, Nārāyaṇa, Vāsudeva, Pradyumna, Saṅkarṣaṇa, etc. – these are the vilāsa forms of the Bhagavān’s svarūpa.
“Śrī Kṛṣṇa, the Lord of yoga, by His inconceivable potency, manifested one form within each pair of gopīs, became surrounded by the circle of gopīs, and entered the rāsa festival. When He thus entered, the gopīs felt that Śrī Kṛṣṇa, by assuming multiple forms, was embracing each of them individually. At that time, the accompanying Devas, with great curiosity, ascended hundreds of chariots and were seen traversing the sky. Then the sounds of drums and showers of flowers began.
(74)
citraṁ bataitad ekena vapuṣā yugapat pṛthak
gṛheṣu dvy-aṣṭa-sāhasraṁ striya eka udāvahat
With a single body, He simultaneously assumed many forms in various homes where sixteen thousand women each personally married one form of His. (Śrīmad Bhāgavatam 10.69.2)
Amṛta-pravāha Bhāṣya
“The astonishing fact is that the same Kṛṣṇa, in each of His forms, simultaneously married sixteen thousand queens in their respective palaces.” The simultaneous manifestation of many identical forms in one is called prakāśa.
(75)
anekatra prakaṭatā rūpasyaikasya yaikadā
sarvathā tat-svarūpaiva sa prakāśa itīryate
When a single form is manifested simultaneously in many places, yet remains entirely the same essential form, that is described as prakāśa (expansion). (Laghu Bhāgavatāmṛta 1.21)
(76)
eka-i vigraha kintu ākāre haya āna
aneka prakāśa haya, ‘vilāsa’ tāra nāma
There is one original form, yet it appears in another shape; when many such manifestations occur, that is called vilāsa.
(77)
svarūpam anyākāraṁ yat tasya bhāti vilāsataḥ
prāyeṇātma-samaṁ śaktyā sa vilāso nigadyate
When the original form appears in another shape, that is known as vilāsa. Such a vilāsa is generally equal in power to the original self. (Laghu Bhāgavatāmṛta 1.15)
(78)
yaiche baladeva, paravyome nārāyaṇa
yaiche vāsudeva pradyumnādi saṅkarṣaṇa
This is just like Baladeva, and Nārāyaṇa in Vaikuṇṭha; and just as Pradyumna and Saṅkarṣaṇa manifest from Vāsudeva.
(79-80)
īśvarera śakti haya e-tina prakāra
eka lakṣmī-gaṇa, pure mahiṣī-gaṇa āra
vraje gopī-gaṇa āra sabhāte pradhāna
vrajendra-nandana yā’te svayaṁ bhagavān
The Lord’s potencies are of three kinds – one is the Lakṣmīs, another is the queens in His city (Dvārakā), and also the gopīs in Vraja. Among them, the foremost is She by whom the son of the king of Vraja is manifest as Svayaṁ Bhagavān, the Supreme Lord Himself.
Amṛta-pravāha Bhāṣya
When, by the pastimes of His inconceivable potency (acintya-śakti), His form is manifested almost in a different manner while still resembling His own svarūpa, that is called vilāsa. The Lakṣmīs in Vaikuṇṭha, the queens in the city, namely Dvārakā Purī, and the gopīs in Vraja are the third type of potency. He exists within all. This is because Vrājendra-nandana, the Son of the King of Vraja, is Svayaṁ Bhagavān. His female companions in Vraja are themselves His svarūpa-śakti.
(81)
svayaṁ-rūpa kṛṣṇera kāya-vyūha — tāṅra sama
bhakta sahite haya tāṅhāra āvaraṇa
The bodily expansions of Svayaṁ Rūpa Kṛṣṇa, are identical with Him. The devotees that accompany Him are His āvaraṇa (protectors).
Amṛta-pravāha Bhāṣya
From yāpi āmāra guru (verse 44) to pārṣada eka sādhaka-gaṇa āra (verse 64), there is an analysis of two tattvas – the guru and the devotee. From īśvarera avatāra e tīna prakāra (verse 65) to śaktyāveśa avatāra pṛthu vyāsa-muni (verse 67) there is an analysis of the Lord and His potencies. From duī rūpe haya bhagavānera prakāśa (verse 68) to yaiche vāsudeva pradyumna-ādi saṅkarṣaṇa (verse 78), there is an analysis of His prakāśa manifestations. Then, up to vrājendra-nandana yāte svayaṁ Bhagavān (verses 79–80), there is an analysis of His potencies. (Verses 44–80).
According to the analysis of the verses from the Bhāgavatāmṛta concerning Svayaṁ Rūpa and Tad-ekātma, the two-armed Kṛṣṇa is Svayaṁ Rūpa. His personal expansions (kāya-vyūha) are equal to Him. ‘Personal expansions’ refers to His bodily expansions. The devotees who accompany Him are the āvaraṇas of His svarūpa. By analysing both the principles of protecting (āvaraṇa) and surrounding (veṣṭitā), the unity of the six aforementioned tattvas is understood. Such an analysis is only perfected through examining the principle of acintya-bhedābheda.*
*Translator’s note: The word āvaraṇa refers to a member of Kṛṣṇa’s eternal entourage. Veṣṭitā refers to devotees who are not nitya-siddhās, but sādhakas.
(82)
bhakta ādi krame kaila sabhāra vandana
e-sabhāra vandana sarva-śubhera kāraṇa
I have offered sequential respects to the devotees and all others. Such an offering of respect is the cause of all auspiciousness.
(83)
prathama śloke kahi sāmānya maṅgalācaraṇa
dvitīya ślokete kari viśeṣa vandana
In the first verse I spoke a general invocation of auspiciousness. In the second verse I offered a specific obeisance.
(84)
vande śrī-kṛṣṇa-caitanya-nityānandau sahoditau
gauḍodaye puṣpavantau citrau śan-dau tamo-nudau
I offer respects unto Śrī Kṛṣṇa Caitanya and Nityānanda who have risen together in Gauḍa like the sun and the moon to bestow wonderful mercy and to remove all darkness.
Amṛta-pravāha Bhāṣya
“On the eastern horizon of the land of Gauḍa, the two – Śrī Kṛṣṇa Caitanya and Nityānanda – have simultaneously arisen in the wondrous forms of the sun and the moon. They bestow auspiciousness and dispel the darkness of the jīvas. I offer them my obeisance.”
(85-86)
vraje ye vihare pūrve kṛṣṇa-balarāma
koṭī-sūrya-candra jini doṅhāra nija-dhāma
sei dui jagatere ha-iyā sadaya
gauḍadeśe pūrva-śaile karilā udaya
Kṛṣṇa and Balarāma, who formerly sported in Vraja, whose own abode surpasses millions of suns and moons – those two, being merciful to the world, have arisen in Gauḍadeśa upon the eastern horizon.
Amṛta-pravāha Bhāṣya
Their abode (nija-dhāma) is effulgent (jyotiḥ).
Pūrva-śaile – ‘on the eastern bank of the Ganges,’ in Gauḍa, which is like the eastern mountains where the sun rises.
(87)
śrī-kṛṣṇa-caitanya āra prabhu nityānanda
yāṅhāra prakāśe sarva jagat ānanda
Due to the manifestation of Śrī Kṛṣṇa Caitanya and Nityānanda Prabhu, the entire world feels blissful.
(88-89)
sūrya-candra hare yaiche saba andhakāra
vastu prakāśiyā kare dharmera pracāra
ei mata dui bhāi jīvera ajñāna-
tamo-nāśa kari’ kaila tattva-vastu-dāna
Just as the sun and the moon dispel all darkness, revealing objects and spreading illumination, in the same way these two brothers (Śrī Caitanya and Nityānanda) destroyed the darkness of ignorance in the jīvas and bestowed the gift of the Absolute Truth.
(90)
ajñāna-tamera nāma kahiye ‘kaitava’
dharma-artha-kāma-mokṣa-vāñchā ādi saba
The darkness of ignorance is called kaitava (deception), which includes all desires for dharma, artha, kāma, mokṣa and all material cravings.
(91)
dharmaḥ projjhita-kaitavo ’tra paramo nirmatsarāṇāṁ satāṁ
vedyaṁ vāstavam atra vastu śiva-daṁ tāpa-trayonmūlanam
śrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥ
sadyo hṛdy avarudhyate ’tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt
Completely rejecting false dharma, this book awards the highest truth. That Reality can be understood by those devotees who are without envy and, granting auspiciousness, it uproots the threefold miseries. What is the need of other works besides this Śrīmad Bhāgavatam, composed by the great sage Vyāsadeva? Desiring to hear it, pious persons can quickly capture the Lord within their hearts. (Śrīmad Bhāgavatam 1.1.2)
Amṛta-pravāha Bhāṣya
This book, the Śrīmad Bhāgavatam, was indeed composed by the great sage Śrī Nārāyaṇa in the form of four verses (catuḥ-śloki). Within this, nirmatsara (those who are without envy), means those that are endowed with mercy. The topics of dharma, artha, kāma, and mokṣa are entirely absent, and instead the supreme dharma is expounded. That dharma is the destroyer of the three kinds of suffering for the jīva, and it imparts knowledge of that which is auspicious, as well as of the reality of all things. Those persons who are eager to hear it become capable of firmly establishing the Lord in their hearts according to their desire. Therefore, what is the need for any other śāstra than the Bhāgavata?
(92)
tāra madhye mokṣa-vāñchā kaitava-pradhāna
yāhā haite kṛṣṇa-bhakti haya antardhāna
Among them, the desire for mokṣa is the predominating deception, by which kṛṣṇa-bhakti disappears.
(93)
“pra-śabdena mokṣābhisandhir api nirastaḥ” iti
The prefix pra signifies that the desire for mokṣa is fully abandoned. (Śrīdhara Svāmī)
Amṛta-pravāha Bhāṣya
Among them, the desire for mokṣa is the prime form of deception. For this reason, Svāmipāda has specifically stated that the prefix pra indicates an absence of the deception to attain mokṣa.
(94)
kṛṣṇa-bhaktira bādhaka – yata śubhāśubha karma
seha eka jīvera ajñāna-tamo-dharma
Auspicious and inauspicious activities which obstruct kṛṣṇa-bhakti are of the nature of darkness and ignorance for the jīva.
Amṛta-pravāha Bhāṣya
The two brothers, Śrī Caitanya and Nityānanda, are like the sun and the moon. They manifest and destroy the darkness of the jīva’s heart. The significance of these verses is that the jīva is of the nature of consciousness (cit-svarūpa). The jīva’s intrinsic nature (svadharma) is kṛṣṇa-bhakti and kṛṣṇa-prema. All auspicious actions (puṇya), inauspicious actions (pāpa), and the desire for liberation naturally enter as part of the jīva’s svadharma and through them, he becomes enmeshed in ignorance. All instructions that prescribe karma and jñāna are kaitava, that is, deceptive. Therefore, they lean towards ignorance. Before the appearance of Caitanya and Nityānanda, the hearts of the jīvas, under the influence of the nature of darkness, were polluted. The two brothers appeared and, within the cave of the jīva’s heart, they dispelled that ignorant nature, thereby revealing the true nature of reality.
(95)
yāṅhāra prasāde ei tamo haya nāśa
tamo nāśa kari’ kare tattvera prakāśa
By His mercy, the darkness is dispelled, and in dispelling it, the truth is revealed.
(96)
tattva-vastu — kṛṣṇa, kṛṣṇa-bhakti, prema-rūpa
nāma-saṅkīrtana — saba ānanda-svarūpa
The Supreme Truth is Kṛṣṇa, kṛṣṇa-bhakti, prema and nāma-saṅkīrtana –all of these are of the nature of divine bliss.
(97)
sūrya candra bāhirera tamaḥ se vināśe
bahir-vastu ghaṭa-paṭa-ādi se prakāśe
The sun and moon destroy external darkness and thus reveal external material objects such as pots, plates etc.
(98)
dui bhāi hṛdayera kṣāli’ andhakāra
dui bhāgavata-saṅge karāna sākṣātkāra
These two brothers remove darkness from within the heart, giving one direct experience of the two types of bhāgavatas.
(99)
eka bhāgavata baḍa — bhāgavata-śāstra
āra bhāgavata — bhakta bhakti-rasa-pātra
One bhāgavata is the great bhāgavata-śāstra; the other bhāgavata is the devotee, the recipient of bhakti-rasa.
Amṛta-pravāha Bhāṣya
The two bhāgavatas means the bhagavata-śāstra and the devotee who is the recipient of bhakti-rasa. By arranging the direct meeting of these two, He bestows the mellow of devotion, thereby captivating the jīva with prema.
(100)
dui bhāgavata dvārā diyā bhakti-rasa
tāṅhāra hṛdaye tāṅra preme haya vasa
Through the two bhāgavatas, He awards bhakti-rasa; in that, one becomes captivated by prema in his heart.
(101)
eka adbhuta — sama-kāle doṅhāra prakāśa
āra adbhuta — citta-guhāra tamaḥ kare nāśa
One wonder is that both manifest simultaneously. Another wonder is that the darkness of the heart is destroyed.
(102)
ei candra sūrya dui parama sadaya
jagatera bhāgye gauḍe karilā udaya
These two, like the sun and moon, are supremely merciful, Their appearance in Gauḍa has created good fortune for the world.
Amṛta-pravāha Bhāṣya
Jagatera bhāgye (‘the good fortune of the world’) – the two brothers propagated prema-dharma which will gradually spread everywhere in this world. This is the good fortune of the world.
Gauḍe (‘in Bengal’) – this refers to the ancient city of Gauḍa within the Malda district. The rulers of the Sena dynasty brought the imperial throne of Śrī Navadvīpa-maṇḍala under their sovereignty. For that reason, the region of Śrī Navadvīpa can be called Gauḍa-bhūmi. In that Gauḍa, on the eastern bank of the Ganges, Mahāprabhu accepted His birth, and there Nityānanda Prabhu came, met with Him, and they appeared together.
(103)
sei dui prabhura kari caraṇa vandana
yāṅhā haite vighna-nāśa abhīṣṭa-pūraṇa
I offer my obeisance at the feet of those two Prabhus, by whose mercy all obstacles are destroyed and all desires fulfilled.
(104)
ei dui śloke kaila maṅgala-vandana
tṛtīya ślokera artha śuna sarva-jana
These two verses (1 and 2 in this chapter) are the maṅgala-vandana (auspicious salutation). Now everyone please listen to the meaning of the third verse.
(105)
vaktavya-bāhulya, grantha-vistārera ḍare
vistāre nā varṇi, sārārtha kahi alpākṣare
I will not describe it in detail, due to the abundance of topics and the vastness of the text. The essence is conveyed in only a few words.
(106)
mitaṁ ca sāraṁ ca vaco hi vāgmitā – iti
“Speech which is concise and essential is true eloquence.” (Viśva-prakāśa)
Amṛta-pravāha Bhāṣya
Eloquence is the expression of speech that is both concise and essential.
(107)
śunile khaṇḍibe cittera ajñānādi doṣa
kṛṣṇe gāḍha prema habe, pāibe santoṣa
By hearing this, the faults within the heart such as ignorance etc. will be destroyed, deep love for Kṛṣṇa will arise, and satisfaction will be attained.
Amṛta-pravāha Bhāṣya
In this version, the reading is kṛṣṇe gāḍha prema habe’ (‘deep love for Kṛṣṇa will arise’). In another version of the text one finds sarva-tattva-jñāna haibe’ (‘there will be knowledge of all truths’).
(108-109)
śrī-caitanya-nityānanda-advaita-mahattva
tāṅra bhakta-bhakti-nāma-prema-rasa-tattva
bhinna bhinna likhiyāchi kariyā vicāra
śunile jānibe saba vastu-tattva-sāra
After careful deliberation, I have written separately about the greatness of Śrī Caitanya, Nityānanda, and Advaita, and also about their devotees, bhakti, the Holy Name, and the principle of prema-rasa. By hearing this, you will understand the very essence of the Absolute Truth.
(110)
śrī-rūpa-raghunātha-pade yāra āśa
caitanya-caritāmṛta kahe kṛṣṇa-dāsa
Placing his hope in the lotus feet of Śrī Rūpa and Śrī Raghunātha, Kṛṣṇa Dāsa narrates the Caitanya-caritāmṛta.
Thus ends the Amṛta-pravāha commentary to the first chapter
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Amṛta-Pravāha Bhāṣya
A Commentary on Caitanya-caritāmṛta
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