Ādi-Līlā Chapter Two

In this second chapter, Śrī Caitanya and Śrī Kṛṣṇa are revealed to be one tattva, and it is proven that Brahman is His own bodily effulgence, and Paramātmā is His own expansion. Furthermore, by proving that Śrī Kṛṣṇa is the ultimate shelter of the Puruṣa-avatāras and all the jīvas, and by establishing Him as the source of Nārāyaṇa, the necessity of knowledge regarding Kṛṣṇa’s svarūpa and His threefold potencies has been emphasised. After describing two types of Śrī Kṛṣṇa’s manifestations (prābhava and vaibhava), the two types of avatāras (aṁśa and śaktyāveśa), and the two types of līlā (childhood and boyhood), it is established that Svayaṁ Kṛṣṇa’s eternal nature is that of a kiśora (teenager). It has also seen that the spiritual world of Vaikuṇṭha is the supremacy of Śrī Kṛṣṇa’s cit-śakti, the innumerable material universes are the manifestation of His bahiraṅgā-śakti, and the unlimited jīvas are the manifestation of His jīva-śakti. It is firmly established that Kṛṣṇa Caitanya Himself is the cause of all causes, the origin of all, beginningless, and manifests as Kṛṣṇacandra in His eternal sac-cid-ānanda form. It has also been conclusively seen that, to remain steadfast in bhakti, all devotees should have knowledge of Śrī Kṛṣṇa’s svarūpa, His three potencies, His pastimes, and their relationship with Him.

(1)
śrī-caitanya-prabhuṁ vande bālo’pi yad-anugrahāt
taren nānā-mata-grāha-vyāptaṁ siddhānta-sāgaram

I offer respects to Śrī Caitanya Prabhu, by whose mercy even a fool can cross over the sea of philosophical theories, which is full of the crocodiles of various theories.

Amṛta-pravaha Bhāṣya

I offer obeisance unto Lord Śrī Caitanya, by whose grace even an ignorant person can traverse the ocean of philosophical conclusions, which is full of the crocodiles of diverse doctrines.

(2)
kṛṣṇotkīrtana-gāna-nartana-kalā-pāthojani-bhrājitā
sad-bhaktāvali-haṁsa-cakra-madhupa-śreṇī-vihārāspadam
karṇānandi-kala-dhvanir vahatu me jihvā-maru-prāṅgaṇe
śrī-caitanya dayā-nidhe tava lasal-līlā-sudhā-svardhunī

O Śrī Caitanya! O ocean of mercy! May the radiant Gaṅgā-like nectar from Your resplendent pastimes, beautified with the lotuses of kīrtana, singing, and dancing in glorification of Kṛṣṇa, which is the sporting ground of virtuous devotees – who are like swans, cakravāka birds and bees drinking its nectar – flow into the desert-like courtyard of my tongue, delighting my ears with its melodious sound.

Amṛta-pravāha Bhāṣya

O Śrī Caitanyadeva, ocean of compassion! May the ambrosial Gaṅgā waters of Your effulgent pastimes continuously flow upon my barren tongue. These waters are ornamented with the lotus-flowers of singing, dancing, and kṛṣṇa–kīrtana, are the abode of the noble devotees who are like swans, cakravāka birds, and bumblebees. Such melodious sounds are most pleasing to everyone’s ears.

(3)
jaya jaya śrī-caitanya jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda

Glories, glories to Śrī Caitanya, glories to Nityānanda. Glories to Advaita-candra, glories to the devotees of Gaura.

(4)
tṛtīya ślokera artha kari vivaraṇa
vastu-nirdeśa-rūpa maṅgalācaraṇa

I shall describe the meaning of the third śloka, which is the the auspicious invocation explaining the subject matter of the book (vastu-nirdeśa maṅgalācaraṇa).

(5)
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

He that the Upaniṣads refer to as the non-dual Brahman, is the effulgence of His form. That personality who is the indwelling conscious monitor is His partial manifestation. That Bhagavān is Himself here, possessing all six opulences in full. Apart from Kṛṣṇa Caitanya, there is no other Supreme Truth in this world.

Amṛta-pravāha Bhāṣya

“He whom the Upaniṣads call the non-dual Brahman is the bodily effulgence of my Lord. He whom the yoga-śāstras call the indwelling Puruṣa, or Paramātmā, is a partial manifestation of my Lord. He who is described as the shelter and source of Brahman and Paramātmā, and the possessor of all six opulences in full – that Supreme Lord is my Master, the very Svayaṁ Bhagavān. Hence, there is no other Supreme Truth in the world besides Śrī Kṛṣṇa Caitanya.”

(6-9)
brahma, ātmā, bhagavān — anuvāda tina
aṅga-prabhā, aṁśa, svarūpa — tina vidheya-cihna

anuvāda āge, pāche vidheya sthāpana
sei artha kahi, śuna śāstra-vivaraṇa

svayaṁ bhagavān kṛṣṇa, viṣṇu-paratattva
pūrṇa-jñāna pūrṇānanda parama mahattva

‘nanda-suta’ bali’ yāṅre bhāgavate gāi
sei kṛṣṇa avatīrṇa caitanya-gosāi

Brahman, Paramātmā and Bhagavān are the three subject matters (anuvāda). The bodily effulgence, the expansion, and the original form – these are distinguishing features (vidheya) of these three. First comes the anuvāda, and afterwards, the vidheya is established. I will now speak about their meaning – listen to the explanation according to śāstra. Kṛṣṇa is Svayaṁ Bhagavān, the supreme viṣṇu-tattva; He possesses full knowledge, full bliss, and is of the highest greatness. That Kṛṣṇa, whom the Bhāgavata calls the Son of Nanda, has descended as Caitanya Gosāi.

Amṛta-pravāha Bhāṣya

According to alaṅkāra-śāstra (literature on literary aesthetics) one should first identify the anvaya and then determine the vidheya. Since in various places throughout the Vedas and other śāstras there are references to Brahman, Paramātmā, and Bhagavān, these three are familiar tattvas. Thus, that alone should be accepted as the correct anuvāda (subject matter). It is still unknown that the effulgence of Śrī Kṛṣṇa Caitanya is Brahman, His partial expansion is Paramātmā, and His very self is Bhagavān. Therefore, these three (Brahman, Paramātmā, and Bhagavān) should first be stated to be the anuvāda, and then, after examining the purport of the śāstra, the vidheya should be established. The conclusive teaching of the śāstra is that the para-tattva (Supreme Truth) among viṣṇu-tattvas, is Śrī Kṛṣṇacandra Himself. He whose glories are sung in the Bhāgavatam as the son of Nanda has descended in the form of Śrī Kṛṣṇa Caitanya. Therefore, I shall speak of Kṛṣṇa and Caitanya as being absolutely non-different in essence. Therefore, the threefold manifestations – Brahman, Paramātmā, and Svayaṁ Bhagavān – of that Supreme Reality may all be understood as a specific manifestations of Śrī Caitanya Himself.

(10)
prakāśa-viśeṣe teṅha dhare tina nāma
brahma, paramātmā āra svayaṁ-bhagavān

In His specific manifestations, He assumes three names – Brahman, Paramātmā, and Svayaṁ Bhagavān.

(11)
vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam
brahmeti paramātmeti bhagavān iti śabdyate

The seers that know the Absolute Truth call this non-dual substance Brahman, Paramātmā or Bhagavān. (Śrīmad Bhāgavatam 1.2.11)

Amṛta-pravāha Bhāṣya

The seers of the truth address the non-dual substance (advaya-jñāna) to be the Absolute Truth. The first realisation is Brahmam, the second realisation is Paramātmā, and the third realisation is Bhagavān.

(12)
tāṅhāra aṅgera śuddha kiraṇa-maṇḍala
upaniṣat kahe tāṅre brahma sunirmala

The pure effulgent halo that emanates from His limbs is described by the Upaniṣads as the spotless Brahman.

(13)
carma-cakṣe dekhe yaiche sūrya nirviśeṣa
jñāna-mārge laite nāre kṛṣṇera viśeṣa

Just as with the physical eyes one perceives the sun only as a formless mass of light, so to, by the path of jñāna, one cannot grasp the distinctive features of Kṛṣṇa.

Amṛta-pravāha Bhāṣya

Nirviśeṣa – that from which the distinguishing characteristics by which an object is known are absent, is known as nirviśeṣa (without distinction).

(14)
yasya prabhā prabhavato jagad-aṇḍa-koṭi-
koṭīṣv aśeṣa-vasudhādi-vibhūti-bhinnam
tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

I worship Govinda, the original Person, from whose radiance the non-differentiated Brahman spoken of by the Upaniṣads originates, and is distinct from the earth and other opulences found within millions of universes, and is perceived as the undivided, infinite, unlimited Reality. (Brahma Saṁhitā 5.40)

Amṛta-pravāha Bhāṣya

“I worship that primeval person, Govinda, from whose effulgence arises Brahman – formless, infinite, all-pervading, and complete – which, through its opulence, pervades countless millions of universes filled with innumerable worlds.”

(15)
koṭī koṭī brahmāṇḍe ye brahmera vibhūti
sei brahma govindera haya aṅga-kānti

The splendour of Brahman that pervades millions of universes is but the radiance emanating from the limbs of Govinda.

(16)
sei govinda bhaji āmi, tehoṅ mora pati
tāṅhāra prasāde mora haya sṛṣṭi-śakti

“I worship that Govinda – He is my Lord; by His mercy I possess the potency of creation.”

(17)
munayo vāta-vāsanāḥ śramaṇā ūrdhva-manthinaḥ
brahmākhyaṁ dhāma te yānti śāntāḥ sannyāsino’malāḥ

The sages who subsist upon air alone, the ascetics engaged in intense austerities, and the peaceful, pure-hearted renunciants – all such persons attain to that abode known as Brahman. (Śrīmad Bhāgavatam 11.6.47)

Amṛta-pravāha Bhāṣya

The sages who wear only the directions as their garment, the munis who are austere and celibate, and the peaceful and pure-hearted sannyāsīs all go to the abode of Brahman.

(18)
ātmāntaryāmī yāṅre yoga-śāstre kaya
seha govindera aṁśa vibhūti ye haya

He who is described in the yoga-śāstras as the indwelling Consciousness (Ātmāntaryāmī) is a partial manifestation and opulence of Govinda.

(19)
ananta sphaṭike yaiche eka sūrya bhāse
taiche jīve govindera aṁśa prakāśe

Just as one sun is reflected in countless crystals, so to the manifestation of Govinda appears within each jīva.

Amṛta-pravāha Bhāṣya

Just as a single sun, reflected in countless crystal fragments, appears as many separate images, similarly, the Paramātmā, who is a manifestation of Govinda, appears within the unlimited jīvas.

(20)
atha vā bahunaitena kiṁ jñātena tavārjuna
viṣṭabhyāham idaṁ kṛtsnam ekāṁśena sthito jagat

But what is the necessity of knowing all this, O Arjuna? I support the entire universe simply by a portion of Myself. (Bhagavad-gītā 10.42)

Amṛta-pravāha Bhāṣya

“O Arjuna, what more shall I say? I have entered and pervade the entire universe as the Paramātmā through a single portion of Myself.”

(21)
tam imam aham ajaṁ śarīra-bhājāṁ
hṛdi hṛdi dhiṣṭhitam ātma-kalpitānām
prati-dṛśam iva naikadhārkam ekaṁ
samadhigato’smi vidhūta-bheda-mohaḥ

I have realised the Unborn One, who is situated within the heart of every embodied being, imagined in various forms by the minds of individuals, just as the one sun appears multiplied in many reflections. Thus, freed from the delusion of duality, I have attained Him. (Śrīmad Bhāgavatam 1.9.42)

Amṛta-pravāha Bhāṣya

Bhīṣma said – “O Kṛṣṇa, just as the one sun appears to each eye as though it were a different object, in the same way, the Paramātmā, who is but a portion of You, dwells within the heart of every embodied being and is conceived as a distinct entity. However, when they understand themselves to be conceived by You – in other words, when they know themselves as Your servants – then that delusion of difference no longer remains. Knowing the Paramātmā to be Your portion, and thus freed from the delusion of duality, I too have realised knowledge of Your unborn, eternal nature.”

(22)
seita govinda sākṣāc caitanya gosāi
jīva nistārite aiche dayālu āra nāi

That Govinda is directly Caitanya Gosāi. There is no one as compassionate as He for delivering the jīvas.

Amṛta-pravāha Bhāṣya

Here, by using the word sākṣāt (directly), the author concludes that Śrī Kṛṣṇa Caitanya is Govinda Himself– not simply a prakāśa (manifestation) or a vilāsa (pastime expansion) of Govinda.

(23)
para-vyomete vaise nārāyaṇa nāma
ṣaḍ-aiśvarya-pūrṇa lakṣmī-kānta bhagavān

The Supreme Lord named Nārāyaṇa resides in the spiritual sky. He is full in the six opulences and is the beloved of Lakṣmī.

(24)
veda, bhāgavata, upaniṣat, āgama
‘pūrṇa-tattva’ yāṅre kahe, nāhi yāṅra sama

The Vedas, the Bhāgavatam, the Upaniṣads, and the Āgamas all declare Him to be the Complete Absolute Truth – none is equal to Him.

(25)
bhakti-yoge bhakta pāya yāṅhāra darśana
sūrya yena savigraha dekhe deva-gaṇa

By the practice of bhakti-yoga, a devotee achieves His darśana – just as the Devas behold the sun in its personal form.

(26)
jñāna-yoga-mārge tāṅre bhaje yei saba
brahma-ātma-rūpe tāṅre kare anubhava

All those who worship Him on the path of jñāna-yoga realise Him to be Brahman and Paramātmā.

Amṛta-pravāha Bhāṣya

The eternal form of Bhagavān cannot be perceived through the material senses or by the endeavours in of jñāna. Only the devotees, through bhakti-yoga – in other words, through the disposition of bhakti – are qualified to take darśana of that form. An example of this is as follows – the sun is an object possessing a distinct form. With ordinary physical eyes, or with asurika vision, that form cannot be seen. The Devas, with their divine eyes, can pierce through the network of the sun’s rays and behold his form. Those humans who seek Him through the paths of jñāna or yoga can only attain Brahman, the effulgence in of His form of and His manifestation as Paramātmā. However, they are not qualified to behold His eternal, conscious form.

(27)
upāsanā-bhede jāni īśvara-mahimā
ataeva sūrya tāṅra diyeta upamā

By the different modes of worship, we understand the different glories of the Lord; therefore, the sun is given as an apt comparison for Him.

(28)
sei nārāyaṇa kṛṣṇera svarūpa-abheda
eka-i vigraha, kintu ākāra-vibheda

That Nārāyaṇa is non-different in nature from Kṛṣṇa – their identity is one and the same, yet there is a difference in form.

(29)
iṅhota dvi-bhuja, tiṅho dhare cāri hātha
iṅho veṇu dhare, tiṅho cakrādika sātha

One has two arms, while the other one has four. One holds a flute, and the other one bears the disc and other weapons.

(30)
nārāyaṇas tvaṁ na hi sarva-dehinām
ātmāsy adhīśākhila-loka-sākṣī
nārāyaṇo’ṅgaṁ nara-bhū-jalāyanāt
tac cāpi satyaṁ na tavaiva māyā

You are Nārāyaṇa, the indwelling Ātmā within all beings, the witness of all worlds. Nārāyaṇa means ‘He who rests upon the waters produced from Nara (Garbhodakaśāyī Viṣṇu),’ and this is indeed true. However, that manifestation is not separate from You, nor is it a product of māyā. (Śrīmad Bhāgavatam 10.14.14)

Amṛta-pravāha Bhāṣya

“O Lord, You are the witness of all worlds. Since You are the indwelling Ātmā of all embodied beings, in other words, their dearest Object, then are You not my father Nārāyaṇa also? Nara-jāta jala means the water produced by Nara (Garbhodakaśāyī Viṣṇu) and thus it is known as nāra, and one who lies on that (ayana) in that is known as Nārāyaṇa. He is Your expansion, in other words, Your aṁśa. None of Your partial manifestations as Kāraṇodakaśāyī, Kṣīrodakaśāyī, and Garbhodakaśāyī under the control of māyā. They are the Lords of Māyā, the Supreme Truth beyond Māyā.”

(31)
śiśu vatsa hari’ brahma kari aparādha
aparādha kṣamāite māgena prasāda

When Brahmā committed an offence by stealing the calves and boys, he begged forgiveness and sought mercy.

(32)
tomāra nābhi-padma haite āmāra janmodaya
tumi pitā-mātā, āmi tomāra tanaya

“From the lotus of Your navel my birth has arisen; You are my father and mother, and I am Your son.”

(33)
pitā mātā bālakera nā laya aparādha
aparādha kṣama, more karaha prasāda

“A father and mother do not take offence at their child’s offence. Kindly forgive my offence and bestow Your grace upon me.”

(34)
kṛṣṇa kahena — rahma, tomāra pitā nārāyaṇa
āmi gopa, tumi kaiche āmāra nandana

Kṛṣṇa said, “Brahmā, your father is Nārāyaṇa; I am a cowherd boy – how then can you be My son?”

(35)
brahma balena, tumi ki nā hao nārāyaṇa
tumi nārāyaṇa — śuna tāhāra kāraṇa

Brahmā said, “Are You not Nārāyaṇa? Indeed, You are Nārāyaṇa – listen to the reason why I say so.”

(36)
prākṛtāprākṛta-sṛṣṭye yata jīva-rūpa
tāhāra ye ātmā tumi mūla-svarūpa

“You are the Paramātmā, the fundamental cause of all jīvas in both the material and spiritual creation.”

(37)
pṛthvī yaiche ghaṭa-kulera kāraṇa āśraya
jīvera nidāna tumi, tumi sarvāśraya

“Just as earth is the cause and support of all earthen pots, so You are the origin of all jīvas – You are the support of everything.”

(38)
‘nāra’-śabde kahe sarva jīvera nicaya
‘ayana’-śabdete kahe tāhāra āśraya

“The word nara denotes all jīvas, and the word ayana signifies their resting place or shelter.”

(39)
ataeva tumi hao mūla nārāyaṇa
ei eka hetu, śuna dvitīya kāraṇa

“Hence, You are the original Nārāyaṇa. This is one reason – now hear the second one.”

Amṛta-pravāha Bhāṣya

The material creation is contained within the realm of māyā-prākṛti. The Gītā says:

bhūmir āpo’nalo vāyuḥ khaṁ mano buddhireva ca
ahaṅkāra itīyaṁ me bhinnā prakṛtir aṣṭadhā

Earth, water, fire, air, space, mind, intelligence and false ego – these are the eight different elements that constitute My material nature. (Bhagavad-gītā 7.4)

It is stated that mind, intellect, and ego constitute the subtle material world (liṅga-jagat), and likewise, the other pañca-mahābhūtas such as earth etc. are all are products of Māyā. Pure jīvas and the spiritual world are transcendental, not material.

“In both the material and spiritual worlds, You are the indwelling Ātmā of both types of jīva – both bound and pure. Thus, You are their fundamental cause. Just as earth is the cause and support of all pots, so You alone are the origin – in other words, both the cause and the support of all jīvas.”

(40)
jīvera īśvara — puruṣādi avatāra
tāṅhā sabā haite tomāra aiśvarya apāra

“The puruṣa-avatāras etc. are the controllers of the jīvas, yet Your opulence surpasses Them all without limit.”

Amṛta-pravāha Bhāṣya

Kāraṇodakaśāyī, Garbhodakaśāyī, and Kṣīrodakaśāyī are these three puruṣa-avatāras.

(41)
ataeva adhīśvara tumi sarva pitā
tomāra śaktite tāṅrā jagat-rakṣitā

“Hence, You are the Supreme Lord and the father of all; by Your potency, those Puruṣas maintain the universe.”

(42)
nārera ayana yāte karaha pālana
ataeva hao tumi mūla nārāyaṇa

“You maintain Those who are the shelter of all living beings, therefore You are the original Nārāyaṇa.”

(43)
tṛtīya kāraṇa śuna śrī-bhagavān
ananta brahmāṇḍa bahu vaikuṇṭhādi dhāma

“O Śrī Bhagavān, now hear the third reason – there exist innumerable universes and many abodes such as Vaikuṇṭha.”

(44)
ithe yata jīva, tāra trai-kālika karma
tāhā dekha, sākṣī tumi, jāna saba marma

“You see all the actions of the jīvas, past, present, and future. You are the witness of everything and know the essence of all things.”

Amṛta-pravāha Bhāṣya

Ithe means the material universes as well as in the divine abodes of Vaikuṇṭha etc.
Sākṣī means that You are the witness of all the actions of both the bound and pure jīvas pertaining to the three phases of time.

(45)
tomāra darśane sarva jagatera sthiti
tumi nā dekhile kāro nāhi sthiti gati

“By Your glance, the entire universe is maintained. If You do not cast Your glance, nothing can exist or advance.”

(46)
nārera ayana yāte kara daraśana
tāhāteo hao tumi mūla nārāyaṇa

“Since You are the shelter (ayana) if the living beings (naras) and You oversee them, You are thus the original Nārāyaṇa.”

Amṛta-pravāha Bhāṣya

Yāte means, “Since You oversee the jīvas, and You are the resting place (ayana) of all living beings (nara), You are Nārāyaṇa.”

Through three lines of reasoning, Brahmā establishes Kṛṣṇa as the original Nārāyaṇa.

1st – Kṛṣṇa, being the primary cause and support of all jīvas, is the original Nārāyaṇa.
2nd – the Controller of all jīvas, the Kāraṇodakaśāyī Puruṣa; the Ātmā of the collective jīvas, Hiraṇyagarbha – the Garbhodakaśāyī Puruṣa; and the indwelling Ātmā of each individual being, the Kṣīrodakaśāyī Puruṣa – all these three Puruṣas and their avatāras derive their potency from Kṛṣṇa, who, as the resting place (ayana) of all naras (living beings), is therefore the original Nārāyaṇa.
3rd – Kṛṣṇa is the resting place (ayana) of Nara – the witness of the threefold time (past, present, and future) in regards to the actions of all conditioned and liberated jīvas within the innumerable universes and Vaikuṇṭhas – therefore, Kṛṣṇa is the original Nārāyaṇa.

(47)
kṛṣṇa kahena — brahmā, tomāra nā bujhi vacana
jīva-hṛdi, jale vaise sei nārāyaṇa

Kṛṣṇa said — “Brahmā, I do not understand your words. That Nārāyaṇa resides in the hearts of all jīvas and in the waters.”

(48)
brahmā kahe — jale jīve yei nārāyaṇa
se saba tomāra aṁśa — e satya vacana

Brahmā said — “The Nārāyaṇas who resides both in the waters and within the jīvas are all Your expansions. This statement is true.”

Amṛta-pravāha Bhāṣya

Jīva-hṛdi – within the hearts of the individual and collective jīvas.
Jale – in the causal ocean (kāraṇābdhi), the Garbha ocean (garbodaka), and the ocean of milk (kṣīrodaka).

(49)
kāraṇābdhi-garbhodaka-kṣīrodaka-śāyī
māyā-dvāre sṛṣṭi kare, tāte saba māyī

“He who reclines in the kāraṇābdhi, in the garbhodaka, and in the kṣīrodaka performs creation through māyā. Therefore, all these are connected with māyā.”

Amṛta-pravāha Bhāṣya

Therefore, they are all māyī. Since they create through māyā, those three Puruṣas are called māyī, in other words, controllers in relation to māyā.

(50)
sei tina jala-śāyī sarva-antaryāmī
brahmāṇḍa-vṛndera ātmā ye puruṣa-nāmī

“These three who recline upon the waters are the indwelling monitors of all. The Ātmā of the multitude of universes is known as the first Puruṣa.”

Amṛta-pravāha Bhāṣya

Ye puruṣa-nāmī – Those known by the name puruṣa.

(51)
hiraṇya-garbhera ātmā garbhodaka-śāyī
vyaṣṭi-jīva-antaryāmī kṣīrodaka-śāyī

“The Ātmā of the collective jīvas (Hiraṇyagarbha) is Garbhodakaśāyī. The indwelling monitor of the individual jīvas (vyaṣṭi-jīvas) is Kṣīrodakaśāyī.”

(52)
e sabhāra darśanete āche māyā-gandha
turīya kṛṣṇera nāhi māyāra sambandha

“Amongst all these, there is a trace of contact with māyā. Kṛṣṇa, who is turīya, has no connection whatsoever with māyā.”

Amṛta-pravāha Bhāṣya

Hiraṇyagarbha – the collective jīvas, the indwelling monitor of whom is Garbhodakaśāyī. Vyaṣṭi, in other words, the Puruṣa who is the indwelling monitor of the individual jīvas, is Kṣīrodakaśāyī. The Puruṣa who is beyond these three is known as turīya, meaning, the Fourth. He is Nārāyaṇa, the Lord of the spiritual sky, the vilāsa-mūrti of Śrī Kṛṣṇa-candra who is completely devoid of even the slightest trace of māyā.

(53)
virāḍ hiraṇya-garbhaś ca kāraṇaṁ cety upādhayaḥ
īśasya yat tribhir hīnaṁ turīyaṁ tat pracakṣate

“Virāṭ, Hiraṇyagarbha, and Kāraṇa — these are the designations of the Lord. He who is beyond these three is known as Turīya.”

Amṛta-pravāha Bhāṣya

“Virāṭ, Hiraṇyagarbha, and Kāraṇa – these are all designations in relation to māyā. That principle which is devoid of such designations is Turīya — the Fourth.”

(54)
yadyapi tinera māyā la-iyā vyavahāra
tathāpi tat-sparśa nāhi, sabhe māyā-pāra

“Although these three conduct their activities in connection with māyā, still, they are untouched by it – all of them are beyond māyā.”

Amṛta-pravāha Bhāṣya

Hiraṇyagarbha and the collective and individual jīvas are under the control of māyā. Although those three Puruṣas make use of māyā in their functions, they themselves are beyond māyā. They are the masters of māyā that glance upon māyā, yet never come into contact with her.

(55)
etad īśanam īśasya prakṛti-stho ’pi tad-guṇaiḥ
na yujyate sadātma-sthair yathā buddhis tad-āśrayā

This is the divine power of the Supreme Lord – although situated within material nature, He is never affected by its qualities. Just as the intelligence, though situated within the body, remains distinct from the qualities of the body which it governs. (Śrīmad Bhāgavatam 1.11.38)

Amṛta-pravāha Bhāṣya

“Being situated within material nature yet never becoming subject to its qualities – that is the sovereign potency of the Supreme Lord. When the intelligence of a jīva bound by māyā takes refuge in the Supreme Lord, then even while in the proximity of māyā, he is not affected by the qualities of māyā.”

(56)
sei tina janera tumi parama āśraya
tumi mūla nārāyaṇa — ithe ki saṁśaya

“You are the supreme shelter of those three. You are the original Nārāyaṇa – what doubt can there be in this?”

(57)
sei tinera aṁśī paravyoma-nārāyaṇa
teṅha tomāra vilāsa, tumi mūla-nārāyaṇa

“The Nārāyaṇa of the spiritual sky is the source of those three. He is Your pastime expansion (vilāsa), and You are the original Nārāyaṇa.”

Amṛta-pravāha Bhāṣya

Aṁśī – One who possesses aṁśas (expansions) is aṁśī.
Paravyoma-nārāyaṇa – the aṁśī of the puruṣa-avatāras. He is your pastime form – a secondary manifestation of yourself.

(58)
ataeva brahma-vākye — paravyoma-nārāyaṇa
teṅho kṛṣṇera vilāsa — ei tattva-vivaraṇa

Therefore, according to the statement of Brahmā – Paravyoma-Nārāyaṇa – He is the pastime vilāsa form of Kṛṣṇa. This is an explanation of that principle.

(59)
ei śloka tattva-lakṣaṇa bhāgavata-sāra
paribhāṣā-rūpe ihāra sarvatrādhikāra

This verse (nārāyaṇas tvaṁ na hi sarva-dehinām) describes the characteristics of the Absolute Truth – it is the very essence of the Bhāgavatam. As the defining statement (paribhāṣā-sūtra), it holds authority over all other passages throughout the text.

Amṛta-pravāha Bhāṣya

Paribhāṣā – a sūtra (aphorism).
Sarvatrādhikāra – throughout the entire Bhāgavata, one will find this very characteristic present.

(60)
brahma, ātmā, bhagavān — kṛṣṇera vihara
e artha nā jāni’ mūrkha artha kare āra

Brahman, Paramātmā, and Bhagavān are Kṛṣṇa’s vihara. Fools, not knowing this explanation, interpret it in other ways.

Amṛta-pravāha Bhāṣya

Vihara – the expansions (Brahma, Paramātmā and Bhagavān) are pastime expansions. Foolish persons, not understanding this meaning, interpret it otherwise – “Nārāyaṇa is the avatārī (source of all avatāras), and Kṛṣṇa is an avatāra.”

(61)
avatārī nārāyaṇa, kṛṣṇa avatāra
teṅha catur-bhuja, iṅha manuṣya-ākāra

(They say:) “Nārāyaṇa is the avatārī, and Kṛṣṇa is an avatāra. One has four arms, while the other has a human-like form.

(62)
ei-mate nānā-rūpa kare pūrva-pakṣa
tāhāre nirjite bhāgavata-padya dakṣa

In this way they put forward various types of arguments, but a verse of the Bhāgavatam expertly refutes them.

Amṛta-pravāha Bhāṣya

If such conclusions stand as preliminary objections, the Bhāgavatam verse is especially expert at refuting them.

(63)
vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam
brahmeti paramātmeti bhagavān iti śabdyate

The seers that know the Absolute Truth call this non-dual substance Brahman, Paramātmā or Bhagavān. (Śrīmad Bhāgavatam 1. 2.11)

(64)
śuna bhāi ei śloka karaha vicāra
eka mukhya-tattva, tina tāhāra pracāra

Listen, brother, and deliberate upon this verse. There is one primary principle, and it has three expansions.

(65)
advaya-jñāna tattva-vastu kṛṣṇera svarūpa
brahma, ātmā, bhagavān — tina tāṅra rūpa

The non-dual reality is the very nature of Kṛṣṇa. Brahman, Paramātmā, and Bhagavān are His three forms.

Amṛta-pravāha Bhāṣya

In this verse, the term advaya-jñāna (non-dual knowledge) refers to the fundamental ontological reality (mūla-tattva-vastu) situated in the essential nature (svarūpa) of Śrī Kṛṣṇa.

(66)
ei ślokera arthe tumi hailā nirvacana
āra eka śuna bhāgavatera vacana

By the meaning of this verse, you have become speechless! Now hear another statement from the Bhāgavatam.

(67)
ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam
indrāri-vyākulaṁ lokaṁ mṛḍayanti yuge yuge

The various avatāras are either plenary expansions or parts of plenary expansions. But Kṛṣṇa is the original source of all these avatāras. When impious elements disturb His devotees, He manifests age after age in order to protect them. (Śrīmad Bhāgavatam 1.3.28)

Amṛta-pravāha Bhāṣya

“Rāma, Nṛsiṁha etc, are portions or kalās (partial expansions) of the Puruṣa-avatāras. However, only Kṛṣṇa is Svayaṁ Bhagavān. They protect the people harassed by the demons, age after age.”

(68)
saba avatārera kari sāmānya-lakṣaṇa
tāra madhye kṛṣṇa-candrera karila gaṇana

I have described the general characteristics of all the avatāras, and among them, I have included Kṛṣṇa-candra.

(69)
tabe sūta gosāñi mane pāñā baḍa bhaya
yāra ye lakṣaṇa tāhā karila niścaya

Then Sūta Gosvāmī, feeling great concern in his mind, carefully ascertained the characteristics belonging to each of these.

(70)
avatāra saba — puruṣera kalā, aṁśa
svayaṁ-bhagavān kṛṣṇa sarva-avataṁsa

All the avatāras are portions and expansions (kalās and aṁśas) of the Puruṣa, but Kṛṣṇa is Svayaṁ-Bhagavān, the topmost of all.

(71)
pūrva-pakṣa kahe — tomāra bhāla ta’ vyākhyāna
paravyoma-nārāyaṇa svayaṁ-bhagavān

The opposition says: “Your explanation is good, but Nārāyaṇa of the spiritual sky is the Svayaṁ-Bhagavān.”

(72)
teṅha āsi’ kṛṣṇa-rūpe karena avatāra
ei artha śloke dekhi ki āra vicāra

“He descends, appearing in the form of Kṛṣṇa. This is the meaning I see in the verse. Why deliberate further?”

(73)
tāre kahe — kene kara kutarkānumāna
śāstra-viruddhārtha kabhu nā haya pramāṇa

To him it is said — “Why do you engage in such false reasoning and conjecture? An interpretation that goes against the śāstra can never be accepted as valid proof.”

(74)
anuvādam anuktvā tu na vidheyam udīrayet
na hy alabdhāspadaṁ kiñcit kutracit pratitiṣṭhati

One should not state the vidheya without first mentioning the anuvāda. Anything that lacks a proper basis can ever find a foundation anywhere.

Amṛta-pravāha Bhāṣya

According to rhetorical considerations, an earlier unknown subject is called the vidheya (predicate), and an earlier known subject is called the anuvāda (subject of reference). In the statement “this is a brāhmaṇa scholar,” the concept of “this person is a brāhmaṇa” is already known to all – therefore, that part is the anuvāda (the known subject). That “the brāhmaṇa is a scholar” is not known to everyone – therefore, it is the vidheya (the predicate or the new information being conveyed). One who states the vidheya first, without mentioning the anuvāda, finds that his sentence lacks a foundation – thus, it does not become properly established.

(75)
anuvāda nā kahiyā nā kahi vidheya
āge anuvāda kahi, paścād vidheya

Without first expressing the anuvāda, one should not state the vidheya. First, the anuvāda should be spoken, and afterwards, the vidheya.

(76)
‘vidheya’ kahiye tāre, ye vastu ajñāta
‘anuvāda’ kahi tāre, yei haya jñāta

That thing which is unknown is called vidheya, and that thing which is already known is called anuvāda.

(77)
yaiche kahi, — ei vipra parama paṇḍita
vipra — anuvāda, ihāra vidheya — pāṇḍitya

Just as when one says, “This brāhmaṇa is a great scholar” – here, ‘brāhmaṇa’ is the anuvāda, and ‘scholarship’ is the vidheya.

(78)
vipratva vikhyāta tāra pāṇḍitya ajñāta
ataeva vipra āge, pāṇḍitya paścāta

His brāhmaṇism is already known, but his scholarship is unknown. Therefore, the word ‘brāhmaṇa’ comes first, and ‘scholarship’ comes after.

(79)
taiche iṅha avatāra saba haila jñāta
kāra avatāra? — ei vastu avijñāta

Similarly, all these avatāras are known, but whose avatāras they are – that fact is unknown.

Amṛta-pravāha Bhāṣya

Iṅha means ‘His.’
‘All His avatāras’ is the known subject. The one of whom those avatāras are expansions — that entity is still unknown.

(80)
‘ete’-śabde avatārera āge anuvāda
‘puruṣera aṁśa’ pāche vidheya-saṁvāda

In the word ete, the avatāras are mentioned first as the anuvāda. The statement, puruṣera aṁśa that follows is the vidheya.

(81)
taiche kṛṣṇa avatāra-bhitare haila jñāta
tāṅhāra viśeṣa-jñāna sei avijñāta

Similarly, it is known that Kṛṣṇa is counted among the avatāras, but the specific knowledge about Him is yet unknown.

(82)
ataeva ‘kṛṣṇa’-śabda āge anuvāda
‘svayaṁ-bhagavattā’ piche vidheya-saṁvāda

Therefore, the word kṛṣṇa comes first as the anuvāda, and His being Svayaṁ Bhagavān follows as the vidheya.

(83)
kṛṣṇera svayaṁ-bhagavattā — ihā haila sādhya
svayaṁ-bhagavānera kṛṣṇatva haila bādhya

Kṛṣṇa’s being Svayaṁ Bhagavān is the proven conclusion. ‘Svayaṁ Bhagavān becomes Kṛṣṇa’ is refuted.

(84)
kṛṣṇa yadi aṁśa haita, aṁśī nārāyaṇa
tabe viparīta haita sūtera vacana

If Kṛṣṇa were a mere expansion (aṁśa) and Nārāyaṇa was the source (aṁśī), then the statement of Sūta Gosvāmī would become contradictory.

(85)
nārāyaṇa aṁśī yei svayaṁ-bhagavān
teṅha śrī-kṛṣṇa — aiche karita vyākhyāna

“Nārāyaṇa, who is the source and svayaṁ-bhagavān has appeared as Śrī Kṛṣṇa” – thus he would have given such an explanation.

(86)
bhrama, pramāda, vipralipsā, karaṇāpāṭava
ārṣa-vijña-vākye nāhi doṣa ei saba

Mistakes, illusions, cheating and defective perception – these four faults are never present in the words of the sages.

Amṛta-pravāha Bhāṣya

In the verse, ete cāṁśa-kalāḥ puṁsaḥ, the word ete (‘these’) refers to the avatāras, and thus functions as the anuvāda. That they are expansions (aṁśas) of the Puruṣa-avatāra – this fact, being previously unknown, is stated later as the vidheya. In that verse, Kṛṣṇa is understood to be among the avatāras. However, since specific knowledge of Kṛṣṇa was still unknown, the vidheya-saṁvāda (a statement revealing a previously unknown fact) appeared. Therefore, the word kṛṣṇa is mentioned first as the anuvāda, and that ‘Kṛṣṇa is Svayaṁ Bhagavān’ – this is the vidheya. That Kṛṣṇa is Svayaṁ Bhagavān – this is the sādhya-saṁvāda (the conclusion to be established), in other words, that this truth will be proven through proper reasoning and deliberation. Therefore, in the statement kṛṣṇas tu bhagavān svayam, the meaning ‘Kṛṣṇa Himself is the original Supreme Lord’ becomes bādhyārtha – that is, this meaning alone is valid and inevitable, and no other interpretation can be accepted. If Nārāyaṇa were the source and Kṛṣṇa merely an expansion, then Sūta’s statement would become contradictory. In other words, the meaning of Kṛṣṇa being Svayaṁ-bhagavān would have been the opposite. But since in ārṣa – meaning the statements spoken by sages – there are no faults such as illusion (bhrama), mistakes (pramāda), deceit (vipralipsā), or imperfection of the senses (karaṇāpāṭava), therefore it is written kṛṣṇas tu bhagavān svayam.

Bhrama – false knowledge or misconception; Pramāda – inadvertence or lack of attention;
Vipralipsā – distraction or deceit arising from a restless mind; Karaṇāpāṭava – imperfection or inaccuracy of the senses.

(87)
viruddhārtha kaha tumi, kahite kara roṣa
tomāra arthe avimṛṣṭa-vidheyāṁśa-doṣa

You are speaking a contradictory explanation, and when this is told to you, you become angry. Your explanation has the defect of avimṛṣṭa-vidheyāṁśa – ‘not considering the predicate.’

Amṛta-pravāha Bhāṣya

Avimṛṣṭa-vidheyāṁśa-doṣa – the fault that arises when the vidheya is stated before the anuvāda without due consideration.
Avimṛṣṭa – ‘unconsidered.’

(88)
yāṅra bhagavattā haite anyera bhagavattā
‘svayaṁ-bhagavān’-śabdera tāhātei sattā

From one whose divinity is the source of divinity for others can alone be designated as Svayam-Bhagavān.

(89)
dīpa haite yaiche bahu dīpera jvalana
mūla eka dīpa tāhā kariye gaṇana

Just as from one lamp, many lamps are lit, the original lamp is counted as the source.

(90)
taiche saba avatārera kṛṣṇa se kāraṇa
āra eka śloka śuna, kuvyākhyā-khaṇḍana

Similarly, Kṛṣṇa is the cause of all avatāras. Now hear another śloka that refutates faulty interpretations.

(91-92)
atra sargo visargaś ca sthānaṁ poṣaṇam ūtayaḥ
manvantareśānukathā nirodho muktir āśrayaḥ

daśamasya viśuddhy-arthaṁ navānām iha lakṣaṇam
varṇayanti mahātmānaḥ śrutenārthena cāñjasā

Herein are described – creation, secondary creation, the planetary systems, maintenance of creation, favourable cultivation of the devotees, the impulse for activity, the reigns of the Manus, the narrations of the Lord and His devotees, dissolution, liberation, and the ultimate shelter. To distinguish this ultimate shelter from the other nine subjects, mahātmās describe these nine characteristics through both the śruti and their meanings, directly and clearly. (Śrīmad Bhāgavatam 2.10.1-2)

Amṛta-pravāha Bhāṣya

“In this Bhāgavata-śāstra, ten subjects are described – creation (sarga), secondary creation (visarga), maintenance of creation (sthāna), the impulse for activity (ūti), favourable cultivation of the devotees (poṣaṇa), the reigns of the Manus (manvantara), narrations concerning the Lord (īśa-kathā), dissolution (nirodha), liberation (mukti), and the ultimate shelter (āśraya). To clarify the tenth subject, the āśraya, great souls describe the nine characteristics herein – by means of prayers and narrations in some places, and directly, through reasoning, in other places.”

(93)
āśraya jānite kahi e nava padārtha
e navera utpatti-hetu sei āśrayārtha

To understand the āśraya, these nine subjects are spoken of, and the cause of the origin of these nine is that very āśraya.

(94)
kṛṣṇa eka sarvāśraya, kṛṣṇa sarva-dhāma
kṛṣṇera śarīre sarva-viśvera viśrāma

Kṛṣṇa alone is the support of all, Kṛṣṇa is the abode of all. The entire universe rests in Kṛṣṇa’s body.

(95)
daśame daśamaṁ lakṣyam āśritāśraya-vigraham
śrī-kṛṣṇākhyaṁ paraṁ dhāma jagad-dhāma namāmi tat

“In the Tenth Canto, the tenth subject – the relationship between the shelter and the sheltered – is revealed as Śrī Kṛṣṇa, the Supreme Abode, the resting place of the entire universe. Unto that Supreme Abode, I offer my obeisance.” (Śrīdhara Svāmī’s commentary to Bhāgavatam 1.1.1)

Amṛta-pravāha Bhāṣya

“In the Tenth Canto, the āśraya-vigraha form of Śrī Kṛṣṇa (the refuge of the jīvas) has been designated. I bow down to that Śrī Kṛṣṇa, the Supreme Abode and Abode of the Universe.”

The purport is that there are two principles in existence, namely the āśraya-tattva (the shelter or support) and the āśrita-tattva (those who are sheltered or dependent). That very principle, by taking shelter of whom all the dependent entities exist is called the āśraya. Those principles who exist depending upon that fundamental principle are all known as the āśrita-tattva. From creation up to liberation, all are āśrita-tattva; therefore, the Puruṣa-avatāras and all their subsequent avatāras, all potencies, the subservient jīvas and the material world are all dependent on that one shelter, Śrī Kṛṣṇa. In the Bhāgavatam, through prayers and narratives, the āśraya-tattva has been discussed somewhat indirectly and in places of direct instruction, there has been direct deliberation upon that very principle of the āśraya-tattva. Therefore, understanding Kṛṣṇa’s essential svarūpa and His threefold potencies is necessary.

(96)
kṛṣṇera svarūpa, āra śakti-traya-jñāna
yāṅra haya, tāṅra nāhi kṛṣṇete ajñāna

Such a person who knows the true nature of Kṛṣṇa’s and His threefold potencies is not ignorant of Kṛṣṇa.

Amṛta-pravāha Bhāṣya

The threefold potencies are cit-śakti, māyā-śakti and jīva-śakti.

(97)
kṛṣṇera svarūpera haya ṣaḍ-vidha vilāsa
prābhava-vaibhava-rūpe dvi-vidha prakāśa

Kṛṣṇa’s svarūpa possesses six kinds vilāsa expansions. These manifest in two ways – as prābhava (immediate expansions) and vaibhava (extended or secondary expansions).

Amṛta-pravāha Bhāṣya

Prābhava and Vaibhava – those whose forms are equal to that of Hari in that they are comprised of eternity, knowledge, and bliss, and who are slightly less than Paravastha (supreme forms of the Lord).

According to gradations of potency, through a predominance of power arises the designation of prābhava, and through a predominance of opulence arises the designation of vaibhava.

There are two types of prābhava – one kind of prābhava does not remain for a long period. Examples of this are Mohinī, Haṁsa, Śukla, and others. They appear according to the yuga. The fame of the second type of prābhava is not very widely propagated. Examples of this are Dhanvantarī, Ṛṣabha, Vyāsa, Dattātreya, Kapila etc. Kūrma, Matsya, Nara-Nārāyaṇa, Varāha, Hayagrīva, Pṛśnigarbha, Baladeva, Yajña, Vibhu, Satyasena, Hari, Vaikuṇṭha, Ajita, Vāmana, Sārvabhauma, Ṛṣabha, Viśvakṣena, Dharmasetu, Sudhāmā, Yogeśvara, and Bṛhadbhānu – these are the Vaibhava-avatāras who appear during the fourteen manvantaras and other cosmic periods.

(98)
aṁśa-śaktyāveśa-rūpe dvi-vidhāvatāra
bālya paugaṇḍa dharma dui ta’ prakāra

There are two kinds of avatāras in the forms of partial expansions (aṁśa) and empowered (śaktyāveśa). He appears with two characteristics – childhood and boyhood.

Amṛta-pravāha Bhāṣya

The aṁśa-āveśa and śaktyāveśa avatāras have been explained elsewhere. They too are included among prābhava and vaibhava. Along with them, the same condition applies to the guṇāvatāras also.

(99)
kiśora-svarūpa kṛṣṇa svayaṁ avatārī
krīḍā kare ei chaya-rūpe viśva bhari’

The youthful form of Kṛṣṇa is the original source of all avatāras. He performs His pastimes throughout the universe in these six forms.

Amṛta-pravāha Bhāṣya

The eternally youthful form of Kṛṣṇa has two kinds of pastimes – those of childhood (bālya) and boyhood (paugaṇḍa). Therefore, Kṛṣṇa, in His eternally youthful form, is Himself the original source of all avatāras.

(100)
ei chaya-rūpe haya ananta vibheda
ananta-rūpe eka-rūpa, nāhi kichu bheda

In these six forms there are unlimited varieties. Although there are infinite forms, they are all one. There is no difference at all.

(101)
cic-chakti, svarūpa-śakti, antaraṅgā nāma
tāhāra vaibhava ananta vaikuṇṭhādi dhāma

The cit-śakti, which is also called the svarūpa-śakti or antaraṅgā-śakti, has unlimited manifestations, such as the Vaikuṇṭha planets and other abodes.

(102)
māyā-śakti, bahiraṅgā, jagat-kāraṇa
tāhāra vaibhava ananta brahmāṇḍera gaṇa

The māyā-śakti, or bahiraṅga, is the cause of this universe. Its manifestations are unlimited, consisting of the multitude of material universes.

(103)
jīva-śakti taṭasthākhya, nāhi yāra anta
mukhya tina śakti, tāra vibheda ananta

The jīva-śakti, known as the marginal potency, has no limit; these three potencies are the principal ones, and their varieties are infinite.

Amṛta-pravāha Bhāṣya

The cit-śakti, or svarūpa-śakti, is also called the internal potency (antaraṅgā-śakti). From it arise the infinite manifestations of opulence such as the Vaikuṇṭha realms. From the marginal potency known as the jīva-śakti arise the infinite jīvas – both bound and liberated. From the external potency, known as the māyā-śakti, arises the infinite manifestation of the material universes.

(104)
e-mata svarūpa-gaṇa, āra tina śakti
sabhāra āśraya kṛṣṇa, kṛṣṇe sabhāra sthiti

In this way, all the personal forms and the threefold potencies have Kṛṣṇa as their shelter. They all have their existence in Kṛṣṇa.

(105)
yadyapi brahmāṇḍa-gaṇera puruṣa āśraya
sei puruṣādi sabhāra kṛṣṇa mūlāśraya

Although the Puruṣa is the shelter of all the universes, that very Puruṣa and all others like him have Kṛṣṇa as their original shelter.

(106)
svayaṁ bhagavān kṛṣṇa, kṛṣṇa sarvāśraya
parama īśvara kṛṣṇa sarva-śāstre kaya

Śrī Kṛṣṇa is Svayaṁ Bhagavān. Kṛṣṇa is the shelter of all. All the śāstras declare that Kṛṣṇa is the Supreme Lord.

(107)
īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ sarva-kāraṇa-kāraṇam

“The Supreme Lord, the form of reality, existence and bliss) is Govinda Kṛṣṇa. He is without any beginning, the origin of all things, and the cause of all causes.” (Brahma Saṁhitā 5.1)

Amṛta-pravāha Bhāṣya

“Kṛṣṇa alone, who possesses a form of reality, existence and bliss, is the Supreme Lord. He Himself is beginningless, yet the origin of all, and the cause of all causes.”

(108)
e saba siddhānta tumi jāna bhāla-mate
tabu pūrva-pakṣa kara āmā cālāite

You know all these conclusions very well, yet you put forward opposing arguments simply to cause anxiety to me.

Amṛta-pravāha Bhāṣya

Cālaite – for the purpose of giving useless disturbance.

(109)
sei kṛṣṇa avatārī vrajendra-kumāra
āpane caitanya-rūpe kaila avatāra

That Kṛṣṇa, the son of the king of Vraja, who is the source of all avatāras, personally appeared as Śrī Caitanya.

(110)
ataeva caitanya gosāñi paratattva-sīmā
tāṅre kṣīroda-śāyī kahi, ki tāṅra mahimā

Thus, Śrī Caitanya Gosāi is the ultimate limit of the Supreme Reality (paratattva-sīmā). If I merely say He is Kṣīrodakaśāyī Viṣṇu, how glorious is that?

(111)
sei ta’ bhaktera vākya nahe vyabhicārī
sakala sambhave tāṅte, yāte avatārī

Yet such a statement from a devotee is not a deviation. Everything is possible for Him in whom all avatāras have their source.

(112)
avatārīra dehe saba avatārera sthiti
keho kona-mate kahe, yemana yāra mati

All avatāras reside in the body of the avatārī. Each person speaks of this according to their own understanding.

Amṛta-pravāha Bhāṣya

In some texts, Śrī Caitanya is referred to as Kṣīrodasāyī, the Lord of Vaikuṇṭha. His glories are not fully described by that, yet the words of those devotees are not false. Since Śrī Kṛṣṇa Caitanya, being non-different from Kṛṣṇa Himself, is the original source of all avatāras, all the avatāras are thus present within Him.

(113)
kṛṣṇake kahaye keha — nara-nārāyaṇa
keho kahe, kṛṣṇa haya sākṣāṭ vāmana

Someone says that Kṛṣṇa is Nara-Nārāyaṇa, and someone else says that Kṛṣṇa is directly Vāmana.

(114)
keho kahe, kṛṣṇa kṣīroda-śāyī avatāra
asambhava nahe, satya vacana sabāra

Some say that Kṛṣṇa is an avatāra of Kṣīrodakaśāyī Viṣṇu. This is not impossible, for indeed, everyone’s statements are true.

(115)
keho kahe, para-vyome nārāyaṇa hari
sakala sambhave kṛṣṇe, yāte avatārī

Some say that He is Hari, Nārāyaṇa in the spiritual sky,. All such things are possible in Kṛṣṇa, since He is the source of all avatāras.

(116)
saba śrotā-gaṇera kari caraṇa vandana
e saba siddhānta śuna, kari’ eka mana

I offer obeisance unto the feet of all the assembled listeners. Please hear all these established conclusions with one-pointed attention.

(117)
siddhānta baliyā citte nā kara alasa
ihā ha-ite kṛṣṇe lāge sudṛḍha mānasa

Do not be mentally lazy in regards to philosophical conclusions. By understanding them, your mind will become firmly and deeply attached to Kṛṣṇa.

Amṛta-pravāha Bhāṣya

Some devotees, desirous of bhakti, do not consider such philosophical conclusions to be divisions of bhakti, and thus develop laziness in entering into them – however, that is not an auspicious thing. This is because when one comes to know sambandha-jñāna in relation to Kṛṣṇa, one’s mind becomes firmly attached to His lotus feet. Hence, such true philosophical conclusions are the very root of pure bhakti.

(118)
caitanya-mahimā jāni e saba siddhānte
citta dṛḍha hañā lāge mahimā-jñāna haite

By understanding these philosophical conclusions, one comes to know the glories of Śrī Caitanya; and as a result of knowledge of His greatness, the mind becomes firmly attached to Him.

(119)
caitanya-prabhura mahimā kahibāra tare
kṛṣṇera mahimā kahi kariyā vistāre

In order to describe the glories of Lord Caitanya, I have elaborately spoken about the glories of Kṛṣṇa.

(120)
caitanya-gosāñira ei tattva-nirūpaṇa
svayaṁ-bhagavān kṛṣṇa vrajendra-nandana

This explanation of the truth about Caitanya Gosāi is that He is none other than Svayaṁ Bhagavān Śrī Kṛṣṇa, the son of the king of Vraja.

(121)
śrī-rūpa-raghunātha-pade yāra āśa
caitanya-caritāmṛta kahe kṛṣṇadāsa

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 second chapter