{"id":9531,"date":"2023-04-28T05:33:12","date_gmt":"2023-04-28T00:03:12","guid":{"rendered":"https:\/\/www.rupanugabhajanashram.com\/?p=9531"},"modified":"2024-03-15T07:02:14","modified_gmt":"2024-03-15T01:32:14","slug":"prema-dhama-deva-stotram-with-the-narasingha-sevaka-commentary-verses-46-50","status":"publish","type":"post","link":"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/swami-bv-giri\/prema-dhama-deva-stotram-with-the-narasingha-sevaka-commentary-verses-46-50\/","title":{"rendered":"Prema Dh\u0101ma Deva Stotram with the Narasi\u1e45gha Sevaka Commentary \u2013 Verses 46-50"},"content":{"rendered":"<div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-1 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-padding-right:0px;--awb-padding-left:0px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-0 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-order-medium:0;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-order-small:0;--awb-spacing-right-small:1.92%;--awb-margin-bottom-small:0px;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"accordian fusion-accordian\" style=\"--awb-border-size:1px;--awb-icon-size:14px;--awb-content-font-size:var(--awb-typography4-font-size);--awb-icon-alignment:left;--awb-hover-color:var(--awb-color2);--awb-border-color:var(--awb-color3);--awb-background-color:var(--awb-color1);--awb-divider-color:var(--awb-custom_color_1);--awb-divider-hover-color:var(--awb-custom_color_3);--awb-icon-color:var(--awb-color1);--awb-title-color:var(--awb-color6);--awb-content-color:var(--awb-color8);--awb-icon-box-color:var(--awb-color6);--awb-toggle-hover-accent-color:var(--awb-color4);--awb-title-font-family:&quot;Merriweather&quot;;--awb-title-font-weight:400;--awb-title-font-style:normal;--awb-title-font-size:18px;--awb-content-font-family:&quot;Noto Serif&quot;;--awb-content-font-style:normal;--awb-content-font-weight:400;\"><div class=\"panel-group fusion-toggle-icon-boxed\" id=\"accordion-9531-1\"><div class=\"fusion-panel panel-default panel-55609b69010464794 fusion-toggle-has-divider\" style=\"--awb-title-color:var(--awb-color8);\"><div class=\"panel-heading\"><h2 class=\"panel-title toggle\" id=\"toggle_55609b69010464794\"><a aria-expanded=\"false\" aria-controls=\"55609b69010464794\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-9531-1\" data-target=\"#55609b69010464794\" href=\"#55609b69010464794\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-chevron-down fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-chevron-right fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Articles in This Series:<\/span><\/a><\/h2><\/div><div id=\"55609b69010464794\" class=\"panel-collapse collapse \" aria-labelledby=\"toggle_55609b69010464794\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<ul>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/series\/prema-dhama-deva-stotram-with-the-narasingha-sevaka-commentary\/\">Series Index<\/a><\/li>\n<\/ul>\n<ol>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/swami-bv-giri\/prema-dhama-deva-stotram-introduction-verse-1\/\">Prema Dh\u0101ma Deva Stotram with the Narasi\u1e45gha Sevaka Commentary \u2013 Introduction and Verse 1<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/swami-bv-giri\/prema-dhama-deva-stotram-with-the-narasi%e1%b9%85gha-sevaka-commentary-verses-2-4\/\">Prema Dh\u0101ma Deva Stotram with the Narasi\u1e45gha Sevaka Commentary \u2013 Verses 2-4<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/swami-bv-giri\/prema-dhama-deva-stotram-with-the-narasi%e1%b9%85gha-sevaka-commentary-verses-5-8\/\">Prema Dh\u0101ma Deva Stotram with the Narasi\u1e45gha Sevaka Commentary \u2013 Verses 5-8<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/swami-bv-giri\/prema-dhama-deva-stotram-with-the-narasingha-sevaka-commentary-verses-9-12\/\">Prema Dh\u0101ma Deva Stotram with the Narasi\u1e45gha Sevaka Commentary \u2013 Verses 9-12<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/swami-bv-giri\/prema-dhama-deva-stotram-with-the-narasingha-sevaka-commentary-verses-13-16\/\">Prema Dh\u0101ma Deva Stotram with the Narasi\u1e45gha Sevaka Commentary \u2013 Verses 13-16<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/swami-bv-giri\/prema-dhama-deva-stotram-with-the-narasi%e1%b9%85gha-sevaka-commentary-verses-17-20\/\">Prema Dh\u0101ma Deva Stotram with the Narasi\u1e45gha Sevaka Commentary \u2013 Verses 17-20<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/swami-bv-giri\/prema-dhama-deva-stotram-with-the-narasingha-sevaka-commentary-verses-21-24\/\">Prema Dh\u0101ma Deva Stotram with the Narasi\u1e45gha Sevaka Commentary \u2013 Verses 21-24<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/swami-bv-giri\/prema-dhama-deva-stotram-with-the-narasingha-sevaka-commentary-verses-25-28\/\">Prema Dh\u0101ma Deva Stotram with the Narasi\u1e45gha Sevaka Commentary \u2013 Verses 25-28<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/swami-bv-giri\/prema-dhama-deva-stotram-with-the-narasi%e1%b9%85gha-sevaka-commentary-verses-29-32\/\">Prema Dh\u0101ma Deva Stotram with the Narasi\u1e45gha Sevaka Commentary \u2013 Verses 29-32<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/swami-bv-giri\/prema-dhama-deva-stotram-with-the-narasi%e1%b9%85gha-sevaka-commentary-verses-33-36\/\">Prema Dh\u0101ma Deva Stotram with the Narasi\u1e45gha Sevaka Commentary \u2013 Verses 33-36<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/swami-bv-giri\/prema-dhama-deva-stotram-with-the-narasingha-sevaka-commentary-verses-37-40\/\">Prema Dh\u0101ma Deva Stotram with the Narasi\u1e45gha Sevaka Commentary \u2013 Verses 37-40<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/swami-bv-giri\/prema-dhama-deva-stotram-with-the-narasingha-sevaka-commentary-verses-41-45\/\">Prema Dh\u0101ma Deva Stotram with the Narasi\u1e45gha Sevaka Commentary \u2013 Verses 41-45<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/swami-bv-giri\/prema-dhama-deva-stotram-with-the-narasingha-sevaka-commentary-verses-46-50\/\">Prema Dh\u0101ma Deva Stotram with the Narasi\u1e45gha Sevaka Commentary \u2013 Verses 46-50<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/swami-bv-giri\/prema-dhama-deva-stotram-with-the-narasingha-sevaka-commentary-verses-51-55\/\">Prema Dh\u0101ma Deva Stotram with the Narasi\u1e45gha Sevaka Commentary \u2013 Verses 51-55<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/swami-bv-giri\/prema-dhama-deva-stotram-with-the-narasingha-sevaka-commentary-verses-56-60\/\">Prema Dh\u0101ma Deva Stotram with the Narasi\u1e45gha Sevaka Commentary \u2013 Verses 56-60<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/swami-bv-giri\/prema-dhama-deva-stotram-with-the-narasingha-sevaka-commentary-verses-61-65\/\">Prema Dh\u0101ma Deva Stotram with the Narasi\u1e45gha Sevaka Commentary \u2013 Verses 61-65<\/a><\/li>\n<\/ol>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div>\n<div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-1 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-order-medium:0;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-order-small:0;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-text fusion-text-1\" style=\"--awb-text-transform:none;\"><h2 style=\"text-align: center;\" id=\"toc_Prema_Dhama_Deva_Stotram_Verses_4650\"><strong>Prema Dhama Deva Stotram \u2013 Verses 46-50<\/strong><\/h2>\n<div>\n<p align=\"center\"><b>by<br \/>\nHis Divine Grace<br \/>\n\u015ar\u012bla Bhakti Rak\u1e63aka \u015ar\u012bdhara Deva Gosv\u0101m\u012b Mah\u0101r\u0101ja<\/b><\/p>\n<p align=\"center\"><b>with the<br \/>\nNarasi\u1e45gha Sevaka Viv\u1e5btti<br \/>\nby Trida\u1e47\u1e0di Swami Bhakti Vij\u00f1\u0101na Giri<\/b><\/p>\n<p align=\"center\">\n<\/div>\n<h3 style=\"text-align: center;\" id=\"toc_Verse_46\"><strong>Verse 46<\/strong><\/h3>\n<p style=\"text-align: center;\"><em>brahma-s\u016btra-bh\u0101\u1e63ya-k\u1e5b\u1e63\u1e47a-n\u0101radopade\u015baka\u1e41<br \/>\n\u015bloka-turya-bh\u0101\u1e63a\u1e47\u0101nta-k\u1e5b\u1e63\u1e47a-samprak\u0101\u015bakam<br \/>\n\u015babda-vartan\u0101nta-hetu-n\u0101ma-j\u012bva-nistara\u1e41<br \/>\nprema-dh\u0101ma-devam eva naumi gaura-sundaram<\/em><\/p>\n<p style=\"text-align: center;\"><strong>Word for Word<\/strong><\/p>\n<p><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">brahma-s\u016btra<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 the <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">Ved\u0101nta-s\u016btra<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">bh\u0101\u1e63ya<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 commentary; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">k\u1e5b\u1e63\u1e47a<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 \u015ar\u012b K\u1e5b\u1e63\u1e47a; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">n\u0101rada<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 N\u0101rada;<\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> upade\u015baka<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 teachings; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u015bloka<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 verses; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">turya<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 transcendental; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">bh\u0101\u1e63a\u1e47a <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u2013 words; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">anta<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 conclusion; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">k\u1e5b\u1e63\u1e47a<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 \u015ar\u012b K\u1e5b\u1e63\u1e47a; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">samprak\u0101\u015baka<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013  fully revealed; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u015babda<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 sound; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">vartana<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 benefit;<\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> anta<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 ultimate; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">hetu<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 cause; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">n\u0101ma<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 the Holy Name; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">j\u012bva<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 the <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">j\u012bvas<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">nistara<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 deliver; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">prema<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 love of K\u1e5b\u1e63\u1e47a; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">dh\u0101ma<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 abode; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">deva <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u2013 divine; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">eva<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 indeed; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">naumi<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 I offer obeisance; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">gaura<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">&#8211;<\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">sundara<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 Gaurasundara.<\/span><\/p>\n<p style=\"text-align: center;\"><strong>TRANSLATION<\/strong><\/p>\n<p><strong>I offer my obeisance unto \u015ar\u012b Gaurasundara, that Divine Personality who is the abode of pure <em>prema<\/em>. Mah\u0101prabhu taught how \u015ar\u012b K\u1e5b\u1e63\u1e47a\u2019s teachings to N\u0101rada are the actual commentary to the <em>Ved\u0101nta-s\u016btras<\/em>, and how ultimately K\u1e5b\u1e63\u1e47a is fully revealed in the transcendental words of the <em>catu\u1e25-\u015bloki<\/em> of the <em>Bh\u0101gavatam<\/em>. He then explained that the sound of the Holy Name awards the highest benefit to the <em>j\u012bvas<\/em>.<\/strong><\/p>\n<p style=\"text-align: center;\"><strong>Commentary<\/strong><\/p>\n<p>During His conversation with Prak\u0101\u015b\u0101nanda Sarasvat\u012b, \u015ar\u012b Caitanyadeva was asked why He neglected the study of <em>Ved\u0101nta<\/em> which is the sole duty of a <em>sanny\u0101s\u012b<\/em>. The Lord replied that His guru considered Him to be a fool, and told Him that He was unqualified to study the <em>Ved\u0101nta-dar\u015bana<\/em>. Instead, He was instructed to chant the <em>k\u1e5b\u1e63\u1e47a-mantra <\/em>constantly. From Mah\u0101prabhu\u2019s words we understand that firstly, a disciple should always consider himself to be a fool in the presence of his guru. If a disciple attempts to display his learning and prowess in front of his spiritual master, he commits <em>mary\u0101d\u0101-vyatikrama<\/em>, or overstepping the boundary of etiquette. He then becomes guilty of the <em>n\u0101m\u0101par\u0101dha<\/em> of <em>gurv\u0101j\u00f1\u0101<\/em> (disrespecting the guru). The second teaching that we glean from the Lord\u2019s statement is that sometimes when preaching, a humble attitude is necessary rather than an aggressive mentality. Although Prak\u0101\u015b\u0101nanda and his followers were offenders to the form of K\u1e5b\u1e63\u1e47a and ultimately considered themselves to be Brahman, nevertheless, they showed respect to Mah\u0101prabhu and spoke kind words to Him when he arrived in their assembly. The third instruction we find here is that a disciple should consider the words of his guru to be his life and soul. By completely following the guru\u2019s instructions without deviation, a disciple will attain all perfection in this life.<\/p>\n<p>At the beginning of this verse, \u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja writes, <em>brahma-s\u016btra-bh\u0101\u1e63ya-k\u1e5b\u1e63\u1e47a-n\u0101radopade\u015baka <\/em>(\u2018\u015ar\u012b K\u1e5b\u1e63\u1e47a\u2019s teachings to N\u0101rada are the actual commentary to the <em>Ved\u0101nta-s\u016btras\u2019<\/em>). As mentioned in the previous commentary, the <em>Garu\u1e0da Pur\u0101\u1e47a<\/em> states how the <em>\u015ar\u012bmad<\/em> <em>Bh\u0101gavatam<\/em> is the natural commentary on the <em>Ved\u0101nta-s\u016btra<\/em>. Even after writing the <em>Ved\u0101nta<\/em>&#8211;<em>s\u016btra<\/em>, which was supposed to be the conclusion of all the <em>Vedas<\/em> (<em>veda-anta<\/em>), \u015ar\u012bla Vy\u0101sadeva was still dissatisfied. By the mercy of his guru, \u015ar\u012b N\u0101rada, Vy\u0101sa then began to compose the <em>Bh\u0101gavatam<\/em>. Because of the concise nature of the <em>Ved\u0101nta-s\u016btras<\/em> however, they are open to interpretation. Thus, we find <em>Ved\u0101nta<\/em> commentaries given by various <em>samprad\u0101yas<\/em> of Vai\u1e63\u1e47avas, <em>m\u0101y\u0101v\u0101d\u012bs<\/em>, \u015aaktas, \u015aaivites etc. But the words of the <em>\u015ar\u012bmad Bh\u0101gavatam<\/em> are very clear and precise as to who is the <em>\u0101\u015braya-tattva <\/em>and what is the ultimate goal of human life. Those who are expert in <em>\u015b\u0101stra<\/em> have shown how every <em>s\u016btra<\/em> in the <em>Ved\u0101nta<\/em> corresponds to a <em>\u015bloka<\/em> from the <em>\u015ar\u012bmad Bh\u0101gavatam<\/em>. Thus, the teachings that descended from K\u1e5b\u1e63na to N\u0101rada, to Vy\u0101sa, which eventually manifest as the emperor of all Vedic literature, the <em>\u015ar\u012bmad Bh\u0101gavatam<\/em>, are the natural commentary on the <em>Ved\u0101nta<\/em>.<\/p>\n<p>In the next line, \u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja writes, <em>\u015bloka-turya-bh\u0101\u1e63a\u1e47\u0101nta-k\u1e5b\u1e63\u1e47a-samprak\u0101\u015baka <\/em>(\u2018ultimately K\u1e5b\u1e63\u1e47a is fully revealed in the transcendental words of the <em>catu\u1e25-\u015bloki<\/em> of the <em>Bh\u0101gavatam\u2019<\/em>). During Mah\u0101prabhu\u2019s discussion with the <em>m\u0101y\u0101v\u0101d\u012bs<\/em> of K\u0101\u015b\u012b, Mah\u0101prabhu said:<\/p>\n<p style=\"text-align: center;\"><em>pra\u1e47avera yei artha g\u0101yatr\u012bte sei haya<br \/>\nsei artha catu\u1e25-\u015blok\u012bte vivariy\u0101 kaya<\/em><\/p>\n<p style=\"text-align: center;\"><em>brahm\u0101re \u012b\u015bvara catu\u1e25-\u015blok\u012b ye kahil\u0101<br \/>\nbrahm\u0101 n\u0101rade sei upade\u015ba kail\u0101<\/em><\/p>\n<p style=\"text-align: center;\"><em>n\u0101rada sei artha vy\u0101sere kahil\u0101<br \/>\n\u015buni veda-vy\u0101sa mane vic\u0101ra karil\u0101<\/em><\/p>\n<p style=\"text-align: center;\"><em>ei artha \u0101m\u0101ra s\u016btrera vy\u0101khy\u0101nur\u016bpa<br \/>\nbh\u0101gavata kariba s\u016btrera bh\u0101\u1e63ya-svar\u016bpa<\/em><\/p>\n<p style=\"padding-left: 40px;\">(\u201cWhatever is the meaning of <em>pra\u1e47ava<\/em> [<em>o\u1e41<\/em>] is present within the <em>g\u0101yatr\u012b-mantra<\/em>, and that is explained in detail in the <em>catu\u1e25-\u015bloki<\/em>. The <em>catu\u1e25-\u015bloki<\/em> was spoken by the Lord to Brahm\u0101, and Brahm\u0101 taught this to N\u0101rada. N\u0101rada spoke the meaning of this to Vy\u0101sa, and hearing this, Veda Vy\u0101sa meditated upon it. Vy\u0101sa said \u2018This is the proper explanation of my <em>s\u016btras<\/em>. Thus, I will compose the <em>Bh\u0101gavatam<\/em> as the natural commentary to them.\u2019\u201d &#8211; <em>Caitanya-carit\u0101m\u1e5bta, Madhya-l\u012bl\u0101 <\/em>25.94-97)<\/p>\n<p>The \u2018seed-form\u2019 of the <em>Bh\u0101gavatam<\/em> is known as the <em>catu\u1e25-\u015bloki<\/em> \u2013 the original four verses given by K\u1e5b\u1e63\u1e47a to Brahm\u0101, and passed down to N\u0101rada and then to Vy\u0101sadeva. These<em> <\/em>verses<em> <\/em>encapsulate the knowledge of<em> sambandha, abhidheya <\/em>and<em> prayojana.<\/em><\/p>\n<p style=\"text-align: center;\"><em>aham ev\u0101sam ev\u0101gre n\u0101nyad yat sad-asat param<br \/>\npa\u015bc\u0101d aha\u1e41 yad etac ca yo \u2019va\u015bi\u1e63yeta so \u2019smy aham<\/em><\/p>\n<p style=\"padding-left: 40px;\">(\u201cI 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.\u201d &#8211; <em>\u015ar\u012bmad Bh\u0101gavatam<\/em> 2.9.33)<\/p>\n<p style=\"text-align: center;\"><em>\u1e5bte \u2019rtha\u1e41 yat prat\u012byeta na prat\u012byeta c\u0101tmani<br \/>\ntad vidy\u0101d \u0101tmano m\u0101y\u0101\u1e41 yath\u0101bh\u0101so yath\u0101 tama\u1e25<\/em><\/p>\n<p style=\"padding-left: 40px;\">(\u201cIf that which appears to have some purpose has no connection to Me, then you should understand this to be My <em>m\u0101y\u0101<\/em> potency. It is like an appearance of light or darkness.\u201d &#8211; <em>\u015ar\u012bmad Bh\u0101gavatam<\/em> 2.9.34)<\/p>\n<p style=\"text-align: center;\"><em>yath\u0101 mah\u0101nti bh\u016bt\u0101ni bh\u016bte\u1e63\u016bcc\u0101vace\u1e63v anu<br \/>\npravi\u1e63\u1e6d\u0101ny apravi\u1e63\u1e6d\u0101ni tath\u0101 te\u1e63u na te\u1e63v aham<\/em><\/p>\n<p style=\"padding-left: 40px;\">(\u201cJust 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.\u201d &#8211; <em>\u015ar\u012bmad Bh\u0101gavatam<\/em> 2.9.35)<\/p>\n<p style=\"text-align: center;\"><em>et\u0101vad eva jij\u00f1\u0101sya\u1e41 tattva-jij\u00f1\u0101sun\u0101tmana\u1e25<br \/>\nanvaya-vyatirek\u0101bhy\u0101\u1e41 yat sy\u0101t sarvatra sarvad\u0101<\/em><\/p>\n<p style=\"padding-left: 40px;\">(\u201cThat person who is inquisitive about the supreme truth of the self inquires in all circumstances through direct and indirect means of deliberation about that object concerning the Supreme Consciousness.\u201d- <em>\u015ar\u012bmad Bh\u0101gavatam<\/em> 2.9.36)<\/p>\n<p>When Vy\u0101sa received these <em>\u015blokas<\/em> from N\u0101rada, he meditated upon them with great intensity and eventually composed the <em>\u015ar\u012bmad<\/em> <em>Bh\u0101gavatam<\/em>, the result of his <em>bh\u0101va<\/em>&#8211;<em>sam\u0101dhi.<\/em> It is significant that in describing the <em>catu\u1e25-\u015bloki <\/em>in this verse, \u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja uses the word <em>turya, <\/em>which according to the<em> Upani\u1e63ads, <\/em>is the fourth plane of consciousness. The four levels of consciousness are <em>j\u0101grata<\/em> (where one is conscious of one\u2019s physical surroundings), <em>svapna<\/em> (the dream state where consciousness lies in the subtle plane), <em>su\u1e63upti<\/em> (the deep dream state when the consciousness resides in the mental sphere) and <em>turya<\/em> (the spiritual state which transcends all material planes). <em>Turya<\/em> corresponds with the plane of <em>sam\u0101dhi<\/em>, and is ruled over by V\u0101sudeva. Thus, \u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja has described the <em>catu\u1e25-\u015bloki<\/em> as <em>turya-bh\u0101\u1e63a<\/em>, or those transcendental words that inspired Vy\u0101sa\u2019s meditation which ultimately revealed K\u1e5b\u1e63\u1e47a (<em>\u0101nta-k\u1e5b\u1e63\u1e47a-samprak\u0101\u015baka<\/em>) through the <em>\u015ar\u012bmad Bh\u0101gavatam<\/em>.<\/p>\n<p>Finally, \u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja writes, <em>\u015babda-vartan\u0101nta-hetu-n\u0101ma-j\u012bva-nistara <\/em>(\u2018He then explained that the sound of the Holy Name awards the highest benefit to the <em>j\u012bvas\u2019<\/em>). When Mah\u0101prabhu told Prak\u0101\u015b\u0101nanda Sarasvat\u012b that His guru had stated He had no qualification to study the <em>Ved\u0101nta<\/em> and that He should constantly chant <em>k\u1e5b\u1e63\u1e47a-n\u0101ma<\/em>, the Lord was indirectly saying that the Holy Name of K\u1e5b\u1e63\u1e47a is the very essence of the <em>Ved\u0101nta<\/em>. The conclusion of the <em>Ved\u0101nt\u0101<\/em> is<em> o\u1e41 an\u0101v\u1e5btti\u1e25 \u015babd\u0101t an\u0101v\u1e5btti\u1e25 \u015babd\u0101t <\/em>(\u201cDue to sound, there is no return, due to sound there is no return.\u201d &#8211; <em>Ved\u0101nta-s\u016btra <\/em>4.4.22). That sound, or <em>\u015babda-brahma<\/em>, is the Name of K\u1e5b\u1e63\u1e47a. Mah\u0101prabhu also told Prak\u0101\u015b\u0101nanda that His guru had given him a <i>\u015bloka<\/i> which he instructed the Lord to always keep on His tongue:<\/p>\n<p style=\"text-align: center;\"><em>harer n\u0101ma harer n\u0101ma harer n\u0101maiva kevalam<\/em><br \/>\n<em>kalau n\u0101sty eva n\u0101sty eva n\u0101sty eva gatir anyath\u0101<\/em><\/p>\n<p style=\"padding-left: 40px;\">(\u201cThere is only the Name of Hari, the Name of Hari, the Name of Hari \u2013 there is no other way, no other way, no other way in the age of Kali. There is no other way.\u201d &#8211; <em>B\u1e5bhan-N\u0101rad\u012bya-Pur\u0101na <\/em>3.8.126)<\/p>\n<p>This verse explains that specifically during Kali-yuga, when other forms of <em>s\u0101dhana<\/em> are extremely difficult to perform, <em>hari-n\u0101ma<\/em> alone is the most effective and reliable process. In order to stress this point, the phrase <em>harer n\u0101ma<\/em> (the Name of Hari) is repeated three times, and the phrase <em>nasty eva<\/em> (no other) is also repeated three times. Thus, in the age of Kali, the <em>n\u0101m\u0101vat\u0101ra<\/em>, or the descent of the Holy Name of K\u1e5b\u1e63\u1e47a, is the only means of deliverance for the <em>j\u012bvas<\/em> who are floundering in the stormy ocean of <em>sa\u1e41s\u0101ra<\/em>.<\/p>\n<\/p>\n<h3 style=\"text-align: center;\" id=\"toc_Verse_47\"><strong>Verse 47<\/strong><\/h3>\n<p style=\"text-align: center;\"><em>\u0101tma-r\u0101ma-v\u0101can\u0101di-nirvi\u015be\u1e63a-kha\u1e47\u1e0dana\u1e41<br \/>\n\u015brauta-v\u0101kya-s\u0101rthakaika-cid-vil\u0101sa-ma\u1e47\u1e0danam<br \/>\ndivya-k\u1e5b\u1e63\u1e47a-vigrah\u0101di-gau\u1e47a-buddhi-dhikkara\u1e41<br \/>\nprema-dh\u0101ma-devam eva naumi gaura-sundaram<\/em><\/p>\n<p style=\"text-align: center;\"><strong>Word for Word<\/strong><\/p>\n<p><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u0101tma-r\u0101ma-v\u0101cana<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 the <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u0101tma-r\u0101ma<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> verse; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u0101di<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 etc; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">nirvi\u015be\u1e63a <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u2013 impersonalism; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">kha\u1e47\u1e0dana <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u2013 destroy; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u015brauta <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u2013 the <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u015bruti<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">v\u0101kya <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u2013 statement; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">s\u0101rthaka <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u2013 significance; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">eka <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u2013 one; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">cid <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u2013 transcendental; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">vil\u0101sa <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u2013 pastimes; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">ma\u1e47\u1e0dana <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u2013 adorned; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">divya <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u2013 divine; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">k\u1e5b\u1e63\u1e47a <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u2013 \u015ar\u012b K\u1e5b\u1e63\u1e47a; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">vigrah\u0101di <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u2013 form, name etc; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">gau\u1e47a <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u2013 secondary; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">buddhi <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u2013 mentality; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">dhikkara <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u2013 condemned; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">prema<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 love of K\u1e5b\u1e63\u1e47a; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">dh\u0101ma<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 abode; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">deva <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u2013 divine; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">eva<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 indeed; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">naumi<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 I offer obeisance; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">gaura<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">&#8211;<\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">sundara<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 Gaurasundara.<\/span><\/p>\n<p style=\"text-align: center;\"><strong>TRANSLATION<\/strong><\/p>\n<p><strong>I offer my obeisance unto \u015ar\u012b Gaurasundara, that Divine Personality who is the abode of pure <em>prema<\/em>. Through the <em>\u0101tma-r\u0101ma <\/em>verse and others, He eliminated the misconception of <em>nirvi\u015be\u1e63a<\/em>, and revealed the primary significance of statements from the <em>\u015bruti<\/em> in regards to the Lord\u2019s transcendental playful pastimes. In doing so, He fully condemned the mentality that the divine form, name, qualities and pastimes of K\u1e5b\u1e63\u1e47a are secondary principles of Brahman. <\/strong><\/p>\n<p style=\"text-align: center;\"><strong>Commentary<\/strong><\/p>\n<p>The ultimate conclusion of <em>m\u0101y\u0101v\u0101da<\/em> is that Brahman is <em>nirvi\u015be\u1e63a \u2013 <\/em>devoid of any attributes whatsoever. The <em>m\u0101y\u0101v\u0101di<\/em> believes that the Supreme cannot possess qualities, otherwise this goes against their misconstrued explanation of the <em>\u015b\u0101stra<\/em> which they believe states that Brahman is <em>nirvi\u015be\u1e63a, nir\u0101kara <\/em>(formless), <em>ni\u1e25\u015bakti<\/em> (without any potency) and <em>nirgu\u1e47a<\/em> (without qualities). They claim that when Brahman desires to take on a form, He appears as Vi\u1e63\u1e47u, \u015aiva, Ga\u1e47e\u015ba etc. which they refer to as <em>sagu\u1e47a-brahma<\/em> (the Supreme with a material form) as opposed to the original <em>nirgu\u1e47a-brahma<\/em> (the Supreme without any form). What they fail to explain is how the desireless Brahman suddenly desires to accept a form, and for what purpose. If the purpose is to reinstate the <em>j\u012bvas<\/em> in their constitutional position as Brahman, then this suggests that Brahman possesses the quality of <em>k\u0101ru\u1e47ya<\/em> (compassion) which goes against their theory of Brahman being devoid of qualities.<\/p>\n<p>During the course of His conversation with Prak\u0101\u015b\u0101nanda Sarasvat\u012b, Mah\u0101prabhu eliminated the  doctrine of <em>m\u0101y\u0101v\u0101da<\/em> (<em>nirvi\u015be\u1e63a-kha\u1e47\u1e0dana<\/em>) and presented many verses from <em>\u015b\u0101stra<\/em>, in the same way that he did with S\u0101rvabhauma Bha\u1e6d\u1e6d\u0101c\u0101rya in Pur\u012b. One of the verses He quoted to S\u0101rvabhauma was the famous <em>\u015bloka<\/em> from the <em>\u015ar\u012bmad<\/em> <em>Bh\u0101gavatam<\/em>:<\/p>\n<p style=\"text-align: center;\"><em>\u0101tm\u0101r\u0101m\u0101\u015b ca munayo nirgranth\u0101 apy urukrame<br \/>\nkurvanty ahaituk\u012b\u1e41 bhaktim ittham-bh\u016bta-gu\u1e47o hari\u1e25<\/em><\/p>\n<p style=\"padding-left: 40px;\">(\u201cAlthough some sages find bliss within the self and are free from all material bondage, they also engage in unmotivated <em>bhakti<\/em> to Urukrama, because Hari possesses qualities that attracts even them.\u201d \u2013 <em>\u015ar\u012bmad<\/em> <em>Bh\u0101gavatam <\/em>1.7.10)<\/p>\n<p>\u015ar\u012b Caitanya also spoke on this verse to \u015ar\u012bla San\u0101tana Gosv\u0101m\u012b and gave sixty-one explanations to it. This will also be explained in further detail in Verse 50.<\/p>\n<p>Mah\u0101prabhu quoted verses from the <em>\u015bruti-\u015b\u0101stra<\/em> to validate the Vai\u1e63\u1e47ava <em>siddh\u0101nta<\/em>. The <em>\u015b\u0101stra<\/em> is comprised of <em>\u015bruti<\/em> (that which is heard) and s<em>m\u1e5bti<\/em> (that which is remembered). <em>\u015aruti<\/em> refers to the <em>Vedas<\/em>, <em>Upani\u1e63ads<\/em>, <em>Sa\u1e41hit\u0101s<\/em> and <em>\u0100ra\u1e47yakas<\/em> which are considered to be <em>apauru\u1e63eya<\/em> (not composed by anyone). The <em>sm\u1e5bti<\/em> refers to the <em>Pur\u0101\u1e47as<\/em>, <em>Itih\u0101sas<\/em>, <em>Dharma<\/em> <em>\u015a\u0101stra<\/em> etc. composed by the great <em>\u1e5b\u1e63is<\/em> such as Vy\u0101sa, Par\u0101\u015bara etc. Generally, the <em>m\u0101y\u0101v\u0101d\u012b<\/em> school gives more stress to the <em>\u015bruti<\/em>&#8211;<em>\u015b\u0101stra, <\/em>thus in his discussions with S\u0101rvabhauma and Prak\u0101\u015b\u0101nanda, \u015ar\u012b Caitanya Mah\u0101prabhu also quoted the <em>\u015bruti<\/em>.<\/p>\n<p>There are many verses in the <em>\u015bruti<\/em>, in particular the <em>Upani\u1e63ads<\/em>, that emphasis <em>abheda<\/em> (non-difference between the <em>j\u012bva<\/em> and Brahman) and many that emphasis <em>bheda<\/em> (difference between the <em>j\u012bva<\/em> and Brahman). Naturally, <em>m\u0101y\u0101v\u0101dis<\/em> consider the <em>abheda-v\u0101kya <\/em>to be absolute and consider <em>bheda<\/em>&#8211;<em>v\u0101kya<\/em> to be relative. Mah\u0101prabhu explained how all statements of the <em>\u015bruti<\/em> are perfect, but the <em>m\u0101y\u0101v\u0101d\u012bs<\/em> present explanations that go against the very meaning of them. For example:<\/p>\n<p style=\"text-align: center;\"><em> tad ejati tan naijati tad d\u016bre tad vantike<br \/>\ntad antar asya sarvasya tad u sarvasy\u0101sya b\u0101hyata\u1e25<\/em><\/p>\n<p style=\"padding-left: 40px;\">(\u201cHe walks, yet He does not walk. He is far, yet He is also near. He is within everything, yet He is outside of it also.\u201d \u2013 <em>I\u015bopani\u1e63ad<\/em> 5)<\/p>\n<p>The <em>m\u0101y\u0101v\u0101d\u012b<\/em> claims that this verse refers to both <em>sagu\u1e47a-brahma<\/em> (\u2018He walks, He is close, He is in everything\u2019) and <em>nirgu\u1e47a<\/em>&#8211;<em>brahma<\/em> (\u2018He doesn\u2019t walk, He is far, he is outside of everything\u2019). However, according to Mah\u0101prabhu\u2019s <em>acinyta-bhed\u0101bheda siddh\u0101nta<\/em>, this is not so. The very notion of there being an impersonal Brahman (<em>nirgu\u1e47a<\/em>) that adopts forms made of the five gross material elements (<em>sagu\u1e47a<\/em>) is foreign to the <em>\u015b\u0101stra.<\/em> This was only introduced by \u0100di \u015aa\u1e45k\u0101r\u0101c\u0101rya in order to harmonise the <em>bheda<\/em> and <em>abheda<\/em> <em>v\u0101kya<\/em> in the <em>\u015bruti<\/em>.  <em>Acinyta-bhed\u0101bheda <\/em>accepts that statements such as these refer to those activities of the Lord that are executed by His <em>acintya-\u015bakti <\/em>(inconceivable potency). He has no material attributes, thus His walking, His holding, His seeing etc. cannot be compared to what we generally perceive in this physical world. He is far, yet also near, He is in everything and also outside of everything \u2013 He is the closest thing to us, residing within every atom and within everyone\u2019s hearts as Param\u0101tm\u0101, the indwelling monitor. Yet He is also far from us when our consciousness is covered by the veil of <em>m\u0101y\u0101<\/em>. An awareness of such seemingly contradictory elements is known as <em>acintya<\/em> (inconceivable). If one has the eyes to see, all the statements of the <em>\u015bruti<\/em> only refer to \u015ar\u012b K\u1e5b\u1e63\u1e47a and His <em>cid-vil\u0101sa<\/em> (transcendental pastimes). An example of this is found in the <em>Ch\u0101ndogya Upani\u1e63ad <\/em>(8.13):<\/p>\n<p style=\"text-align: center;\"><em>\u015by\u0101m\u0101c chavala\u1e41 prapadye \u015baval\u0101c chy\u0101ma\u1e41 prapadye<br \/>\nvidh\u016bya p\u0101pa\u1e41dh\u016btv\u0101 \u015bar\u012bram k\u1e5bta\u1e41 k\u1e5bt\u0101tm\u0101 brahma-lokam-abhisambhav\u0101m\u012bti<\/em><\/p>\n<p style=\"padding-left: 40px;\">(\u201cTo receive the mercy of \u015ay\u0101ma, I surrender unto His energy [\u015ar\u012b R\u0101dh\u0101], and to receive the mercy of His energy, I surrender unto \u015ay\u0101ma.\u201d)<\/p>\n<p>Because the <em>m\u0101y\u0101v\u0101d\u012bs<\/em> consider the form of K\u1e5b\u1e63na and all other <em>avat\u0101ras<\/em> as material, they also assume that their Names, qualities and pastimes are of the same mundane nature \u2013 all these forms and their attributes are secondary principles of Brahman. They are simply implements for a <em>j\u012bva<\/em> to meditate upon until he ascends to the plane of <em>sattva<\/em>&#8211;<em>gu\u1e47a<\/em>, whereupon he realises that he is actually Brahman, at which point, he can dispense with <em>sagu\u1e47a<\/em>&#8211;<em>brahma<\/em> and fully immerse himself in the true <em>nirgu\u1e47a<\/em> aspect of Brahman until he is assimilated into the Supreme. \u015ar\u012b Caitanyadeva considered this misconception to be a mental aberration and totally condemned it (<em>divya-k\u1e5b\u1e63\u1e47a-vigrah\u0101di-gau\u1e47a-buddhi-dhikkara<\/em>).<\/p>\n<\/p>\n<h3 style=\"text-align: center;\" id=\"toc_Verse_48\"><strong>Verse 48<\/strong><\/h3>\n<p style=\"text-align: center;\"><em>brahma-p\u0101ram\u0101tmya-lak\u1e63a\u1e47\u0101dvayaika-v\u0101cana\u1e41<br \/>\n\u015br\u012b-vraja-sva-siddha-nanda-l\u012bla-nanda-nandanam<br \/>\n\u015br\u012b-rasa-svar\u016bpa-r\u0101sa-l\u012bla-gopa-sundara\u1e41<br \/>\nprema-dh\u0101ma-devam eva naumi gaura-sundaram<\/em><\/p>\n<p style=\"text-align: center;\"><strong>Word for Word<\/strong><\/p>\n<p><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">brahma<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 Brahman; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">p\u0101ram\u0101tmya<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 of Param\u0101tm\u0101; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">lak\u1e63a\u1e47a<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 characteristics; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">advaya <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u2013 non-dual;<\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> eka<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 one; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">v\u0101cana<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 explained; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u015br\u012b-vraja<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 \u015ari Vraja-dh\u0101ma; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">sva-siddha<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 perfect within Himself; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">nanda<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 blissful; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">l\u012bla<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 pastimes; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">nanda-nandana<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 the Son of Nanda; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u015br\u012b<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 conjugal; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">rasa<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 mellows; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">svar\u016bpa<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 embodiment; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">r\u0101sa-l\u012bla<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 the pastime of the <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">r\u0101sa-l\u012bl\u0101<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">gopa<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 cowherd; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">sundara<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 beautiful;<\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> prema<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 love of K\u1e5b\u1e63\u1e47a; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">dh\u0101ma<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 abode; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">deva <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u2013 divine; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">eva<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 indeed; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">naumi<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 I offer obeisance; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">gaura<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">&#8211;<\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">sundara<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 Gaurasundara.<\/span><\/p>\n<p style=\"text-align: center;\"><strong>TRANSLATION<\/strong><\/p>\n<p><strong>I offer my obeisance unto \u015ar\u012b Gaurasundara, that Divine Personality who is the abode of pure <em>prema<\/em>. Mah\u0101prabhu explained how the characteristics of Brahman and Param\u0101tm\u0101 are harmonised and surpassed by the non-dual Son of Nanda who resides in \u015ar\u012b Vraja-dh\u0101ma, who is self-perfect, and the Performer of blissful pastimes. He is that beautiful cowherd boy whose form is the embodiment of conjugal <em>rasa<\/em>, and who sports in the <em>r\u0101sa-l\u012bl\u0101<\/em>. <\/strong><\/p>\n<p style=\"text-align: center;\"><strong>Commentary<\/strong><\/p>\n<p>While explaining the <em>\u0101tm\u0101r\u0101ma<\/em> verse of <em>\u015ar\u012bmad<\/em> <em>Bh\u0101gavatam<\/em> to San\u0101tana Gosv\u0101m\u012b, \u015ar\u012bman Mah\u0101prabhu quoted another famous <em>\u015bloka<\/em>:<\/p>\n<p style=\"text-align: center;\"><em>vadanti tat tattva-vidas tattva\u1e41 yaj j\u00f1\u0101nam advayam<br \/>\nbrahmeti param\u0101tmeti bhagav\u0101n iti \u015babdyate<\/em><\/p>\n<p style=\"padding-left: 40px;\">(\u201cThe seers that know the Absolute Truth call this non-dual substance Brahman, Param\u0101tm\u0101 or Bhagav\u0101n.\u201d \u2013 <em>\u015ar\u012bmad<\/em> <em>Bh\u0101gavatam <\/em>1.2.11)<\/p>\n<p>Because the aspects of Brahman, Param\u0101tm\u0101 and Bhagav\u0101n are absolute by nature, they are referred to as <em>advaya-j\u00f1\u0101na-tattva,<\/em> pure non-dual consciousness which everything else depends upon. K\u1e5b\u1e63\u1e47a is <em>akhila-ras\u0101m\u1e5bta-m\u016brti<\/em>, the embodiment of all <em>rasas<\/em>. Thus, all these are ultimately features of K\u1e5b\u1e63\u1e47a Himself, as stated in this verse by \u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja (<em>brahma-p\u0101ram\u0101tmya-lak\u1e63a\u1e47\u0101dvayaika-v\u0101cana<\/em>). This is also explained by Mah\u0101prabhu:<\/p>\n<p style=\"text-align: center;\"><em>sei brahma-\u015babde kahe svaya\u1e41-bhagav\u0101n<br \/>\nadvit\u012bya-j\u00f1\u0101na y\u0101\u1e45h\u0101 vin\u0101 n\u0101hi \u0101na<\/em><\/p>\n<p style=\"padding-left: 40px;\">(\u201cThe word \u2018<em>brahma<\/em>\u2019 refers to Svaya\u1e41 Bhagav\u0101n. He is that supreme non-dual knowledge, without whom there is nothing else.\u201d \u2013 <em>Caitanya-carit\u0101m\u1e5bta, Madhya-l\u012bl\u0101<\/em> 24.74)<\/p>\n<p style=\"text-align: center;\"><em>\u0101tma \u015babde kahe k\u1e5b\u1e63\u1e47a b\u1e5bhattva-svar\u016bpa<br \/>\nsarva-vy\u0101paka sarva-s\u0101k\u1e63\u012b parama-svar\u016bpa<\/em><\/p>\n<p style=\"padding-left: 40px;\">(\u201cThe word \u2018<em>\u0101tma<\/em>\u2019 refers to K\u1e5b\u1e63\u1e47a whose form is the greatest of all. In that superior form, He is all-pervasive and all-knowing.\u201d\u2013 <em>Caitanya-carit\u0101m\u1e5bta, Madhya-l\u012bl\u0101<\/em> 24.77)<\/p>\n<p style=\"text-align: center;\"><em>brahma-\u0101tm\u0101 \u015babde yadi k\u1e5b\u1e63\u1e47ere kahaya<br \/>\nr\u016b\u1e0dhi-v\u1e5bttye nirvi\u015be\u1e63a antary\u0101m\u012b kaya<\/em><\/p>\n<p style=\"padding-left: 40px;\">(\u201cAlthough the words \u2018<em>brahma<\/em>\u2019 and \u2018<em>\u0101tm\u0101<\/em>\u2019 ultimately refer to K\u1e5b\u1e63na, the direct meaning of these words refer to the Impersonal Absolute and the indwelling monitor.\u201d\u2013 <em>Caitanya-carit\u0101m\u1e5bta, Madhya-l\u012bl\u0101<\/em> 24.82)<\/p>\n<p>Brahman, the impersonal aura of K\u1e5b\u1e63\u1e47a and the preliminary conception of transcendence, primarily represents the state of consciousness (<em>cit<\/em>). Brahman is approached by <em>j\u00f1\u0101n\u012bs<\/em> who aspire to merge into the Brahman effulgence and attain peace.<\/p>\n<p>The Param\u0101tm\u0101 feature is a more developed feature of the Absolute Truth, essentially representing the state of existence (<em>sat<\/em>). Param\u0101tm\u0101 is all-permeating and manifests the material world, entering the hearts of all living beings in a sub-atomic form. He is approached by the <em>yog\u012bs <\/em>in a mood of neutrality.<\/p>\n<p>Bhagav\u0101n is the realisation of the personal aspect of the Absolute and is considered to be the ultimate stage of self-realisation. Bhagav\u0101n primarily represents the aspect of <em>\u0101<\/em><em>nanda <\/em>(divine bliss). He is approached by the topmost transcendentalists who desire to render service unto Him. Bhagav\u0101n is initially conceived of in His majestic aspect of <em>ai\u015bvarya-pradh\u0101na <\/em>(predominating reverence) in the form of N\u0101r\u0101ya\u1e47a and the <em>vaiku\u1e47\u1e6d\u1e25a-m\u016brtis<\/em>. Superseding this is the feature of <em>m\u0101dhurya-pradh\u0101na <\/em>(predominating sweetness), the sweet and charming aspect of K\u1e5b\u1e63\u1e47a, the Son of Nanda Mah\u0101r\u0101ja of Vraja (<em>\u015br\u012b-vraja-sva-siddha-nanda-l\u012bla-nanda-nandanam<\/em>). In describing K\u1e5b\u1e63na, \u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja has used the phrase <em>sva-siddha<\/em> (\u2018perfect within Himself\u2019) to indicate how K\u1e5b\u1e63na is fully independent and everything rests upon Him. As Svaya\u1e41 Bhagav\u0101n, He is the source of all <em>avat\u0101ras<\/em>, Param\u0101tm\u0101 and Brahman. Not only is K\u1e5b\u1e63\u1e47a <em>sva-siddha<\/em>, but also His pastimes (<em>sva-siddha-nanda-l\u012bl\u0101<\/em>)<em> and <\/em>His abode (<em>\u015br\u012b-vraja-sva-siddha<\/em>) and everything in direct relation to Him are also perfect and independent of any external element.<\/p>\n<p>In His explanation of the <em>\u0101tm\u0101r\u0101ma<\/em> <em>\u015bloka<\/em>, \u015ar\u012b Caitanya Mah\u0101prabhu describes this progressive theological ontology from Brahman to Param\u0101tm\u0101, to Vaiku\u1e47\u1e6dha, and then He describes the various <em>rasas<\/em> found within Vraja-dh\u0101ma. The ontology of <em>vraja<\/em>&#8211;<em>rasa<\/em> is described by \u015ar\u012bla R\u016bpa Gosv\u0101m\u012b in his <em>Upade\u015b\u0101m\u1e5bta<\/em>:<\/p>\n<p style=\"text-align: center;\"><em>vaiku\u1e47\u1e6dh\u0101j janito var\u0101 madhu-pur\u012b tatr\u0101pi r\u0101sotsav\u0101d<br \/>\nv\u1e5bnd\u0101ra\u1e47yam ud\u0101ra-p\u0101\u1e47i-rama\u1e47\u0101t tatr\u0101pi govardhana\u1e25<br \/>\nr\u0101dh\u0101-ku\u1e47\u1e0dam ih\u0101pi gokula-pate\u1e25 prem\u0101m\u1e5bt\u0101pl\u0101van\u0101t<br \/>\nkury\u0101d asya vir\u0101jato giri-ta\u1e6de sev\u0101\u1e41 vivek\u012b na ka\u1e25<\/em><\/p>\n<p style=\"padding-left: 40px;\">(&#8220;Because \u015ar\u012b K\u1e5b\u1e63\u1e47a appeared there, Mathur\u0101 is considered to be spiritually superior to Vaiku\u1e47\u1e6dha. Greater than Mathur\u0101 is the forest of V\u1e5bnd\u0101vana because this was where the <em>r\u0101sa-l\u012bl\u0101<\/em> pastimes of the Lord took place. Govardhana Hill is considered to be superior to V\u1e5bnd\u0101vana because K\u1e5b\u1e63\u1e47a performed wonderful pastimes there and raised it with His hand. However, R\u0101dh\u0101-ku\u1e47\u1e0da is superior to Govardhana because it is brimming with the nectar of divine love for the Lord of Gokula. Which intelligent person will not render service to this place which is situated at the foot of Govardhana?&#8221; &#8211; <em>Upade\u015b\u0101m\u1e5bta<\/em> 9)<\/p>\n<p>In this verse by \u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja, he initially refers to K\u1e5b\u1e63\u1e47a as Nanda-nandana, the Son of Nanda Mah\u0101r\u0101ja, indicating <em>v\u0101tsalya-bh\u0101va<\/em>. However, in the next line he writes, <em>\u015br\u012b-rasa-svar\u016bpa-r\u0101sa-l\u012bla-gopa-sundara, <\/em>indicating the supremacy of <em>m\u0101dhurya-rasa <\/em>over all other primary <em>rasas<\/em>. He describes K\u1e5b\u1e63na, the beautiful cowherd boy, as <em>\u015br\u012b-rasa-svar\u016bpa<\/em>. The word <em>\u015br\u012b<\/em> here is not used as mere ornamentation. Firstly, <em>\u015br\u012b<\/em> is used as an honorific to indicate that <em>rasa\u2019s<\/em> superiority above all other mellows. Secondly, <em>\u015br\u012b<\/em> refers to \u015ar\u012bj\u012b, \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b, who is the guru of the <em>m\u0101dhurya-rasa<\/em>. Thus, <em>\u015br\u012b-rasa-svar\u016bpa<\/em> means \u2018He who is the personification of that supreme <em>m\u0101dhurya-rasa<\/em> of whom \u015ar\u012b R\u0101dh\u0101 is the primary focus.\u2019 This is also confirmed by the following words, <em>r\u0101sa-l\u012bl\u0101, <\/em>referring to K\u1e5b\u1e63\u1e47a\u2019s <em>rasa-<\/em>dance with R\u0101dh\u0101r\u0101\u1e47\u012b and the <em>gop\u012bs<\/em>. Thus, in this verse, \u015ar\u012bla \u015ar\u012bdhara Deva Gosv\u0101m\u012b has given a concise explanation of the theistic ontology found within Gau\u1e0d\u012bya <em>siddh\u0101nta<\/em>.<\/p>\n<\/p>\n<h3 style=\"text-align: center;\" id=\"toc_Verse_49\"><strong>Verse 49<\/strong><\/h3>\n<p style=\"text-align: center;\"><em>r\u0101dhik\u0101-vinoda-m\u0101tra-tattva-lak\u1e63a\u1e47\u0101nvaya\u1e41<br \/>\ns\u0101dhu-sa\u1e45ga-k\u1e5b\u1e63\u1e47a-n\u0101ma-s\u0101dhanaika-ni\u015bcayam<br \/>\nprema-sevanaika-m\u0101tra-s\u0101dhya-k\u1e5b\u1e63\u1e47a-tatpara\u1e41<br \/>\nprema-dh\u0101ma-devam eva naumi gaura-sundaram<\/em><\/p>\n<p style=\"text-align: center;\"><strong>Word for Word<\/strong><\/p>\n<p><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">r\u0101dhik\u0101-vinoda<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 \u015ar\u012b \u015ar\u012b R\u0101dh\u0101-Vinoda; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">m\u0101tra<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 only; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">tattva<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 philosophical truths; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">lak\u1e63a\u1e47a<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 characteristics; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> anvaya<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 explanation; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">s\u0101dhu<\/span><\/em><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">-sa\u1e45ga <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u2013 association with <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">s\u0101dhus<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">k\u1e5b\u1e63\u1e47a-n\u0101ma<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 the Name of K\u1e5b\u1e63\u1e47a; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">s\u0101dhana<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 means of attainment; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> eka<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 only; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">ni\u015bcaya<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 certainly; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">prema<\/span><\/em><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">-sevana <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u2013 service with <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">prema<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">eka-m\u0101tra<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 exclusively; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">s\u0101dhya<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 goal; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">k\u1e5b\u1e63\u1e47a<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 \u015ar\u012b K\u1e5b\u1e63\u1e47a;  <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">tatpara<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">dedication;<\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> prema<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 love of K\u1e5b\u1e63\u1e47a; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">dh\u0101ma<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 abode; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">deva <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u2013 divine; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">eva<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 indeed; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">naumi<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 I offer obeisance; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">gaura<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">&#8211;<\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">sundara<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 Gaurasundara.<\/span><\/p>\n<p style=\"text-align: center;\"><strong>TRANSLATION<\/strong><\/p>\n<p><strong>I offer my obeisance unto \u015ar\u012b Gaurasundara, that Divine Personality who is the abode of pure <em>prema<\/em>. The Lord explained how the characteristics of all philosophical truths only culminate in R\u0101dhik\u0101-Vinoda, and the only means of attaining Them is through <em>s\u0101dhu-sa\u1e45ga<\/em> and <em>k\u1e5b\u1e63\u1e47a-n\u0101ma<\/em>. Thus, the ultimate goal is to exclusively render service to K\u1e5b\u1e63\u1e47a with a mood of divine love.<\/strong><\/p>\n<p style=\"text-align: center;\"><strong>Commentary<\/strong><\/p>\n<p>In the first line of this <em>\u015bloka<\/em>, \u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja has written how Mah\u0101prabhu taught that all <em>tattvas<\/em> ultimately culminate in \u015ar\u012b \u015ar\u012b R\u0101dh\u0101-Vinoda, and by invoking Their Name, he has indirectly pointed us towards the <em>Da\u015ba M\u016bla <\/em>(ten fundamental truths) of \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura. In many of his writings, \u015ar\u012bla Bhaktivinoda has presented a detailed explanation of the ten fundamental <em>tattvas<\/em> that were taught by \u015ar\u012b Caitanyadeva. These ten principles encompass all major philosophical truths and they are as follows:<\/p>\n<p style=\"text-align: center;\"><em>\u0101mn\u0101ya\u1e25 pr\u0101ha tattva\u1e41 harim iha parama\u1e41 sarva-\u015bakti\u1e41 ras\u0101bdhi\u1e41<br \/>\ntad-bhinn\u0101\u1e41\u015b\u0101\u1e41\u015b ca j\u012bv\u0101n prak\u1e5bti-kavalit\u0101n tad-vimukt\u0101\u1e41\u015b ca bh\u0101v\u0101d<br \/>\nbhed\u0101bheda-prak\u0101\u015ba\u1e41 sakalam api hare\u1e25 s\u0101dhana\u1e41 \u015buddha-bhakti\u1e41<br \/>\ns\u0101dhya\u1e41 tat-pr\u012btim evety upadi\u015bati hare\u1e25 gaura-candra\u1e25 bhaje tam<\/em><\/p>\n<p style=\"padding-left: 40px;\">I worship \u015ar\u012b Hari Gauracandra, who has taught:<\/p>\n<ol>\n<li style=\"list-style-type: none;\">\n<ol>\n<li>The <em>Vedas<\/em> are the only evidence.<\/li>\n<li>Hari is Supreme<\/li>\n<li>He is the Possessor of all potencies<\/li>\n<li>He is an ocean of <em>rasa<\/em>.<\/li>\n<li>The <em>j\u012bva<\/em> is His separated particle.<\/li>\n<li>Some <em>j\u012bvas<\/em> are bound by <em>m\u0101y\u0101.<\/em><\/li>\n<li>Some <em>j\u012bvas<\/em> are liberated.<\/li>\n<li>Everything that is manifest is simultaneously different and non-different from Him.<\/li>\n<li>Pure <em>bhakti<\/em> is the means of attainment.<\/li>\n<li>Love for Him is the goal.<\/li>\n<\/ol>\n<\/li>\n<\/ol>\n<p>A comprehensive understanding of <em>sambandha, abhidheya<\/em> and <em>prayojana<\/em> as found in the <em>Da\u015ba M\u016bla<\/em> is imperative for all serious <em>s\u0101dhakas<\/em>, so much so that \u015ar\u012bla Bhaktivinoda writes in his <em>Da\u015ba M\u016bla Niry\u0101sa<\/em>, \u201cOne who is indifferent to the <em>siddh\u0101nta<\/em> of the <em>Da\u015ba M\u016bla<\/em> will never prosper in <em>k\u1e5b\u1e63\u1e47a-bhakti.<\/em>\u201d Thus it behooves all Vai\u1e63\u1e47avas to study the<em> Da\u015ba M\u016bla<\/em> from the writings of \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura.<\/p>\n<p>In the second line of this verse, \u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja explains the primary mode of <em>s\u0101dhana<\/em> as to how one can attain the lotus feet of R\u0101dh\u0101-Vinoda \u2013 <em>s\u0101dhu-sa\u1e45ga-k\u1e5b\u1e63\u1e47a-n\u0101ma-s\u0101dhanaika-ni\u015bcaya <\/em>(\u2018the only means of attaining Them is through <em>s\u0101dhu-sa\u1e45ga<\/em> and <em>k\u1e5b\u1e63\u1e47a-n\u0101ma\u2019<\/em>). The glories and importance of <em>s\u0101dhu-sa\u1e45ga<\/em> and <em>k\u1e5b\u1e63\u1e47a-n\u0101ma<\/em> are unlimited and both are inextricable from each other. This line composed by \u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja can be understood in two ways \u2013 firstly, that <em>s\u0101dhu-sa\u1e45ga<\/em> and <em>k\u1e5b\u1e63\u1e47a-n\u0101ma<\/em> are the only means of <em>s\u0101dhana<\/em>, and secondly, that <em>k\u1e5b\u1e63\u1e47a<\/em>&#8211;<em>n\u0101ma<\/em> must be heard in association of <em>s\u0101dhus<\/em>. The source of that <em>k\u1e5b\u1e63\u1e47a-n\u0101ma<\/em> must be pure. That vibration must possess a connection to the higher plane. Otherwise, it will be mere imitation, devoid of any spiritual substance.<\/p>\n<p style=\"text-align: center;\"><em>n\u0101m\u0101k\u1e63ara b\u0101hir\u0101ya ba\u1e6de n\u0101ma kabhu naya<\/em><\/p>\n<p style=\"padding-left: 40px;\">(The syllables of the Name may appear, but the actual Name never does. \u2013 <em>Prema Vivarta<\/em> 7.1)<\/p>\n<p>Thus, one must hear pure <em>k\u1e5b\u1e63\u1e47a<\/em>&#8211;<em>n\u0101ma<\/em> from those <em>s\u0101dhus<\/em> that have <em>n\u0101ma-ruci<\/em> (a taste for the Holy Name) and who understand <em>n\u0101ma-tattva<\/em> (the proper conception of the Holy Name). If one hears the Name from those who are devoid of these two qualities, one will become enveloped by <em>n\u0101m\u0101par\u0101dha<\/em> and fall down.<\/p>\n<p><em>S\u0101dhu-sa\u1e45ga<\/em> is not a means to an end (the end being <em>prema-bhakt<\/em>i). The <em>j\u00f1\u0101n\u012bs<\/em> and <em>yog\u012bs<\/em> conceive of spiritual life as a solitary endeavour which ultimately leads to more isolation. <em>Bhakti-yoga <\/em>is not like that. Even upon achieving the goal, one never dispenses with the company of <em>s\u0101dhus<\/em>. This is explained by Mah\u0101prabhu Himself:<\/p>\n<p style=\"text-align: center;\"><em>k\u1e5b\u1e63\u1e47a-bhakti-janma-m\u016bla haya s\u0101dhu-sa\u1e45ga<br \/>\nk\u1e5b\u1e63\u1e47a-prema janme te\u1e45ho puna\u1e25 mukhya a\u1e45ga<\/em><\/p>\n<p style=\"padding-left: 40px;\">(&#8220;<em>S\u0101dhu-sa\u1e45ga<\/em> is the root-cause of <em>k\u1e5b\u1e63\u1e47a-bhakti<\/em>. Even when <em>k\u1e5b\u1e63\u1e47a-prema <\/em>appears, it is still the main principle.&#8221; \u2013 <em>Caitanya-carit\u0101m\u1e5bta, Madhya-l\u012bl\u0101<\/em> 22.83)<\/p>\n<p>Thus, we understand that <em>\u015buddha<\/em>&#8211;<em>bhakti<\/em> cannot be attained by any other activity except through the association and grace of <em>s\u0101dhus<\/em>. Even if one possesses <em>\u015braddh\u0101<\/em> in the process of <em>bhakti<\/em>, but does not seek out that <em>s\u0101dhu<\/em>&#8211;<em>sa\u1e45ga <\/em>which will benefit him, one will never make any real progress. It is the <em>s\u0101dhu<\/em> which is the active principle in spiritual life. By the grace of a <em>s\u0101dhu<\/em>, one attains <em>\u015braddh\u0101<\/em>, and through that <em>\u015braddh\u0101<\/em>, the taste to continue to associate with the Vai\u1e63\u1e47avas is born. Then, amongst those Vai\u1e63\u1e47avas one finds a <em>s\u0101dhu<\/em> who inspires him and accepts <em>k\u1e5b\u1e63\u1e47a<\/em>&#8211;<em>n\u0101ma<\/em> and <em>d\u012bk\u1e63\u0101<\/em> from him. That <em>s\u0101dhu<\/em> then explains the theory and practice of <em>bhajana<\/em>. <em>Bhajana<\/em> primarily means <em>k\u1e5b\u1e63\u1e47a<\/em>&#8211;<em>n\u0101ma<\/em>, and it is the <em>s\u0101dhu-vai\u1e63\u1e47ava<\/em> who teaches <em>n\u0101ma-tattva,<\/em> explaining the details of <em>n\u0101m\u0101par\u0101dha, n\u0101m\u0101bh\u0101sa<\/em> and <em>\u015buddha<\/em>&#8211;<em>n\u0101ma. <\/em>By engaging in <em>bhajana<\/em>, one removes <em>anarthas<\/em> while under the guidance of that <em>s\u0101dhu <\/em>and one becomes steady in his<em> bhajana <\/em>and<em> sev\u0101. <\/em>Being fixed in <em>bhajana<\/em>, one attains an inclination towards a particular <em>rasa<\/em>, and the <em>s\u0101dhus<\/em> that one associates with encourage and nurture that inclination until it becomes strong attachment. Through constant <em>bhajana<\/em> and <em>s\u0101dhu<\/em>&#8211;<em>sa\u1e45ga<\/em>, that attachment intensifies and reaches the platform of divine ecstasy, finally culminating in divine love for R\u0101dh\u0101-Govinda (<em>prema-sevanaika-m\u0101tra-s\u0101dhya-k\u1e5b\u1e63\u1e47a-tatpara<\/em>), whereupon one continues to associate with those advanced <em>s\u0101dhus<\/em> in their <em>siddha-svar\u016bpa<\/em>. Thus, at every step, the company of <em>s\u0101dhus<\/em> never leaves us.<\/p>\n<\/p>\n<h3 style=\"text-align: center;\" id=\"toc_Verse_50\"><strong>Verse 50<\/strong><\/h3>\n<p style=\"text-align: center;\"><em>\u0101tma-r\u0101ma-v\u0101canaika-\u1e63a\u1e63\u1e6dik\u0101rtha-dar\u015bita\u1e41<br \/>\nrudra-sa\u1e41khya-\u015babda-j\u0101ta-yad-yad-artha-sambh\u1e5btam<br \/>\nsarva-sarva-yukta-tat-tad-artha-bhurid\u0101kara\u1e41<br \/>\nprema-dh\u0101ma-devam eva naumi gaura-sundaram<\/em><\/p>\n<p style=\"text-align: center;\"><strong>Word for Word<\/strong><\/p>\n<p><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u0101tma-r\u0101ma<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">&#8211;<\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">v\u0101cana<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 the <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u0101tm\u0101r\u0101ma<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> verse;<\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> eka-\u1e63a\u1e63\u1e6dika<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 sixty-one; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">artha<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 meaning; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">dar\u015bita<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 reveal;<\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> rudra-sa\u1e41khya<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 eleven; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u015babda<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 words; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">j\u0101ta<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 kinds; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">yad-yad<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 whatever; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">artha<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 meaning; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">sambh\u1e5bta<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 together; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">sarva-sarva<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 each and every; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">yukta<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 combination; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">tat<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">&#8211;<\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">tat<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 all those;  <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">artha<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 meaning; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">bhurida<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 treasure; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u0101kara<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 mine; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">prema<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 love of K\u1e5b\u1e63\u1e47a; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">dh\u0101ma<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 abode; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">deva <\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">\u2013 divine; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">eva<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 indeed; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">naumi<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 I offer obeisance; <\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">gaura<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">&#8211;<\/span><em><span style=\"font-size: 13px;\" data-fusion-font=\"true\">sundara<\/span><\/em><span style=\"font-size: 13px;\" data-fusion-font=\"true\"> \u2013 Gaurasundara.<\/span><\/p>\n<p style=\"text-align: center;\"><strong>TRANSLATION<\/strong><\/p>\n<p><strong>I offer my obeisance unto \u015ar\u012b Gaurasundara, that Divine Personality who is the abode of pure <em>prema<\/em>. Mah\u0101prabhu revealed sixty-one meanings of the <em>\u0101tmar\u0101ma<\/em> verse, and combining each of the eleven words, He established that each and every meaning is a mine laden with treasures.<\/strong><\/p>\n<p style=\"text-align: center;\"><strong>Commentary<\/strong><\/p>\n<p>The famous <em>\u0101tmar\u0101ma<\/em> verse of <i>\u015ar\u012bmad<\/i> <em>Bh\u0101gavatam<\/em> was previously mentioned in Verse 47 by \u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja. In this verse, he again refers to it in relation to Mah\u0101prabhu\u2019s teachings to \u015ar\u012bla San\u0101tana Gosv\u0101m\u012b Prabhu found in Chapter 24 of the <em>Madhya<\/em>&#8211;<em>l\u012bl\u0101<\/em> of <em>Caitanya<\/em>&#8211;<em>carit\u0101m\u1e5bta. <\/em>The <em>\u0101tmar\u0101ma<\/em> verse is:<\/p>\n<p style=\"text-align: center;\"><em>\u0101tm\u0101r\u0101m\u0101\u015b ca munayo nirgranth\u0101 apy urukrame<br \/>\nkurvanty ahaituk\u012b\u1e41 bhaktim ittham-bh\u016bta-gu\u1e47o hari\u1e25<\/em><\/p>\n<p style=\"padding-left: 40px;\">(&#8220;Although some sages find bliss within the self and are free from all material bondage, they also engage in unmotivated <em>bhakti<\/em> to Urukrama, because Hari possesses qualities that attracts even them.&#8221; \u2013 <em>\u015ar\u012bmad<\/em> <em>Bh\u0101gavatam <\/em>1.7.10)<\/p>\n<p>San\u0101tana Gosv\u0101m\u012b Prabhu had heard that the Lord had previously presented eighteen interpretations to the <em>\u0101tmar\u0101ma<\/em> verse when He defeated S\u0101rvabhauma, thus San\u0101tana humbly petitioned \u015ar\u012b Caitanyadeva to kindly repeat these explanations again. Upon hearing this request, Mah\u0101prabhu humbly stated:<\/p>\n<p style=\"text-align: center;\"><em>prabhu kahe \u0101mi v\u0101tula \u0101m\u0101ra vacane<br \/>\ns\u0101rvabhauma v\u0101tula t\u0101h\u0101 satya kari m\u0101ne<\/em><\/p>\n<p style=\"text-align: center;\"><em>kib\u0101 pral\u0101pil\u0101\u1e45a kichu n\u0101hika smara\u1e47e<br \/>\ntom\u0101ra sa\u1e45ga-bale yadi kichu haya mane<\/em><\/p>\n<p style=\"padding-left: 40px;\">(The Lord said, \u201cI am a madman, and because S\u0101rvabhauma is also a madman, he accepted My words as true. I have no recollection what I was rambling about, but by the strength of your association something may come to My mind.\u201d &#8211; <em>Caitanya-carit\u0101m\u1e5bta, Madhya-l\u012bl\u0101<\/em> 24.7-8)<\/p>\n<p>Mah\u0101prabhu then explained how this <em>\u015bloka<\/em> is comprised of eleven sections, each of which has many meanings. The eleven words are (1) <em>\u0101tm\u0101r\u0101ma<\/em>, (2) <em>ca<\/em>, (3) <em>muni<\/em>, (4) <em>nirgrantha<\/em>, (5) <em>api<\/em>, (6) <em>urukrama<\/em>, (7) <em>kurvanti<\/em>, (8) <em>ahaituk\u012b<\/em>, (9) <em>bhakti<\/em>, (10) <em>ittham-bh\u016bta-gu\u1e47a<\/em>, and (11) <em>hari<\/em>. The Lord then explained each word in detail, the essence of which is as follows:<\/p>\n<p>1) <em>\u0100tm\u0101r\u0101ma \u2013<\/em> the physical body, the mind, endeavour, steadiness, intelligence and intrinsic nature. The word <em>\u0101tm\u0101r\u0101ma <\/em>refers to one who enjoys all these.<\/p>\n<p>2) <em>Ca \u2013 <\/em>this word is used to connect words or sentences together, to gather, to assist an explanation, to assist with an understanding, to suggest another effort, to assist with the metre of a <em>\u015bloka, <\/em>and to imply a sense of certainty.<\/p>\n<p>3) <em>Muni<\/em> \u2013 one who is introspective, one who is silent, a <em>tapasv\u012b<\/em> (an ascetic), a <em>vrat\u012b<\/em> (one who undergoes spiritual vows), a <em>sanny\u0101s\u012b<\/em>, a <em>\u1e5b\u1e63i,<\/em> and a <em>muni<\/em> (philosopher).<\/p>\n<p>4) <em>Nirgrantha<\/em> \u2013 one who is liberated from the bonds of ignorance, one who is beyond the rules of the <em>\u015b\u0101stra<\/em>,  one who is devoid of knowledge, illiterate, low-born, those who are Mlecchas etc, those who do not follow the <em>\u015b\u0101stra<\/em>, one who accumulates wealth, and one who is poor. The prefix <em>ni\u1e25<\/em> refers to a state of determination, succession, formation or prohibition. The word <em>grantha<\/em> means wealth, a collection of references, or a composition.<\/p>\n<p>5) <em>Api \u2013 <\/em>this word is used to suggest a possibility, a question, a doubt, a rebuke, aggregation, an appropriate application of various topics, and extravagance.<\/p>\n<p>6) <em>Urukrama \u2013 <\/em>One whose steps are great (<em>uru<\/em>). The word <em>krama<\/em> means stride, to throw one\u2019s foot forward, potency, trembling, process, rhetoric, a forward attack of great force. <em>Urukrama<\/em> refers to the Supreme Lord who methodically creates the various universes through His <em>m\u0101y\u0101-\u015bakti.<\/em><\/p>\n<p>7) <em>Kurvanti \u2013 <\/em>to do something for others. In other words, to execute <em>bhakti<\/em> to K\u1e5b\u1e63\u1e47a.<\/p>\n<p>8) <em>Ahaituk\u012b \u2013 <\/em>this word comes from the root <em>hetu<\/em> (cause). Everything has three causes, i.e. to personally enjoy a result (<em>bhukti<\/em>), to achieve some particular perfection (<em>siddhi<\/em>), or to achieve liberation (<em>mukti<\/em>).  <em>Ahaituk\u012b <\/em>means a causeless motivation, because it is free from <em>bhukti, mukt<\/em><i>i<\/i> and <em>siddhi<\/em>.<\/p>\n<p>9) <em>Bhakti \u2013 s\u0101dhana-bhakti<\/em> (<em>vaidhi-bhakti<\/em>) and<em> prema-bhakti <\/em>(<em>r\u0101g\u0101nuga-bhakti<\/em>) which includes <em>rati, prema, sneha, m\u0101na, pra\u1e47aya, r\u0101ga, anur\u0101ga, bh\u0101va<\/em> and <em>mah\u0101-bh\u0101va.<\/em><\/p>\n<p>10) <em>Ittham-bh\u016bta-gu\u1e47a \u2013 <\/em>the phrase<em> ittham-bh\u016bta <\/em>means <em>p\u016br\u1e47\u0101nandamaya<\/em> (completely full of divine bliss). The word <em>gu\u1e47a<\/em> means quality, and the unlimited qualities of \u015ar\u012b K\u1e5b\u1e63na which are all situated in transcendence.<\/p>\n<p>11) Hari \u2013 that Lord who removes inauspiciousness, He who attracts the mind by dint of His <em>prema<\/em>.<\/p>\n<p>After carefully analysing all these words, Mah\u0101prabhu then gave sixty-one meanings to the <em>\u0101tm\u0101r\u0101ma \u015bloka<\/em>. In his <em>Caitanya-carit\u0101m\u1e5bta, <\/em>\u015ar\u012bla Kavir\u0101ja Gosv\u0101m\u012b Prabhu has delineated all these in great detail and one should study Chapter 24 of the <em>Madhya-l\u012bl\u0101<\/em> in order to fully appreciate \u015ar\u012b Caitanya Mah\u0101prabhu\u2019s extraordinary explanations of this verse. The <em>j\u00f1\u0101n\u012bs<\/em>, <em>karm\u012bs<\/em> and <em>yog\u012bs<\/em> interpret the <em>\u0101tm\u0101r\u0101ma<\/em>&#8211;<em>\u015bloka<\/em> according to their own particular philosophies. However, none of them truly understand its actual meaning because the verse clearly indicates <em>\u015buddha-bhakti<\/em> and how one should accept that path and surrender unto K\u1e5b\u1e63\u1e47a.<\/p>\n<p>After explaining this <em>\u015bloka<\/em> to San\u0101tana, Mah\u0101prabhu again told him that He was simply a madman:<\/p>\n<p style=\"text-align: center;\"><em>ei mata kahilu\u1e45 eka \u015blokera vy\u0101khy\u0101na<br \/>\nv\u0101tulera pral\u0101pa kari ke kare pram\u0101\u1e47a<\/em><\/p>\n<p style=\"text-align: center;\"><em>\u0101m\u0101-hena yeb\u0101 keha v\u0101tula haya<br \/>\nei d\u1e5b\u1e63\u1e6de bh\u0101gavatera artha j\u0101naya<\/em><\/p>\n<p style=\"padding-left: 40px;\">(\u201cIn this way, blabbering like a madman, I have explained one <em>\u015bloka<\/em>, but who will accept this as evidence? Only one who becomes a madman just like Me can understand the meaning of the <em>Bh\u0101gavata<\/em> in this way.\u201d &#8211; <em>Caitanya-carit\u0101m\u1e5bta, Madhya-l\u012bl\u0101<\/em> 24.322-323)<\/p>\n<p>Those who desire to understand the deep import of the <em>\u015ar\u012bmad Bh\u0101gavatam<\/em>, the crest-jewel amongst the Vedic <em>\u015b\u0101stra<\/em>, must follow in the footsteps of \u015ar\u012b Caitanyadeva and become a madman. One must become mad for K\u1e5b\u1e63\u1e47a, His Name, His form and His <em>l\u012bl\u0101, <\/em>and abandon the world of so-called \u2018sane\u2019 people. Factually speaking, the entire material world is mad, from the <em>indragopa<\/em> germ up to the realm of the Devas. Like the inmates of a lunatic asylum who believe that they are Napoleon, Julius Caesar or Cleopatra, all the \u2018inmates\u2019 of <em>sa\u1e41s\u0101ra<\/em> believe that they are the temporary material body, when in fact they are the eternal <em>\u0101tm\u0101<\/em>. Madly chasing the phantasmagoria of material life, they are convinced that it will produce some eternal happiness when in fact everything in this mortal world is bound to end in misery and death. The \u2018madness\u2019 of \u015ar\u012b Caitanya is reality because it is based upon K\u1e5b\u1e63\u1e47a, the Supreme Reality, and that Supreme Reality has been explained in detail in the divine words of the <em>\u015ar\u012bmad Bh\u0101gavatam<\/em>. Only transcendental madmen can fully access the wealth of that great work.<\/p>\n<\/div><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-2 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-order-medium:0;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-order-small:0;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-title title fusion-title-1 fusion-sep-none fusion-title-text fusion-title-size-two\" style=\"--awb-margin-right:0px;--awb-margin-bottom:0px;--awb-margin-left:0px;--awb-margin-right-small:0px;--awb-margin-left-small:0px;\"><h2 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href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/swami-bv-giri\/prema-dhama-deva-stotram-with-the-narasingha-sevaka-commentary-verses-41-45\/\">Prema Dh\u0101ma Deva Stotram with the Narasi\u1e45gha Sevaka Commentary \u2013 Verses 41-45<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/swami-bv-giri\/prema-dhama-deva-stotram-with-the-narasingha-sevaka-commentary-verses-46-50\/\">Prema Dh\u0101ma Deva Stotram with the Narasi\u1e45gha Sevaka Commentary \u2013 Verses 46-50<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/swami-bv-giri\/prema-dhama-deva-stotram-with-the-narasingha-sevaka-commentary-verses-51-55\/\">Prema Dh\u0101ma Deva Stotram with the Narasi\u1e45gha Sevaka Commentary \u2013 Verses 51-55<\/a><\/li>\n<li><a href=\"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/swami-bv-giri\/prema-dhama-deva-stotram-with-the-narasingha-sevaka-commentary-verses-56-60\/\">Prema Dh\u0101ma Deva Stotram with the Narasi\u1e45gha Sevaka Commentary \u2013 Verses 56-60<\/a><\/li>\n<\/ul>\n<\/div><div class=\"fusion-title title fusion-title-2 fusion-sep-none fusion-title-text fusion-title-size-two\" style=\"--awb-margin-right:0px;--awb-margin-bottom:0px;--awb-margin-left:0px;--awb-margin-right-small:0px;--awb-margin-left-small:0px;\"><h2 class=\"fusion-title-heading title-heading-left\" style=\"margin:0;\">Further Reading<\/h2><\/div><div class=\"fusion-text fusion-text-3\" style=\"--awb-text-transform:none;\"><ul>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/writings\/books\/sriman-mahaprabhura-siksa\/\" target=\"_blank\" rel=\"noopener\">\ud83d\udcd6 \u015ar\u012bman Mah\u0101prabhura \u015aik\u1e63\u0101 by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura (Book)<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/writings\/books\/navadvipa-dhama-mahatmya\/\" target=\"_blank\" rel=\"noopener\">\ud83d\udcd6\u00a0\u015ar\u012b Navadv\u012bpa-dh\u0101ma M\u0101h\u0101tmya by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura (Book)<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/writings\/books\/gauranga-lila-smarana-mangala-stotram\/\" target=\"_blank\" rel=\"noopener\">\ud83d\udcd6 Gaur\u0101\u1e45ga-l\u012bl\u0101-smara\u1e47a-ma\u1e45gala Stotram by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura (Book)<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/writings\/books\/navadvipa-bhava-taranga\/\" target=\"_blank\" rel=\"noopener\">\ud83d\udcd6 \u015ar\u012b Navadv\u012bpa Bh\u0101va Tara\u1e45ga by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura (Book)<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/writings\/books\/chaitanya-mahaprabhu-his-life-and-precepts\/\" target=\"_blank\" rel=\"noopener\">\ud83d\udcd6 Chaitanya Mahaprabhu His Life and Precepts by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura (Book)<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/writings\/books\/sri-caitanya-upanisad\/\" target=\"_blank\" rel=\"noopener\">\ud83d\udcd6 \u015ar\u012b Caitanya Upani\u1e63ad by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura (Book)<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/dasa-mula-niryasa-the-essence-of-the-ten-foundational-principles\/\" target=\"_blank\" rel=\"noopener\">\ud83d\udcd6 The Essence of the Ten Foundational Principles (Da\u015ba M\u016bla Niry\u0101sa) by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura (Book)<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/sri-gaura-krsna-abheda-the-non-difference-between-sri-gaura-and-krsna\/\" target=\"_blank\" rel=\"noopener\">The Non-Difference Between \u015ar\u012b Gaura and K\u1e5b\u1e63na by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/prema-bhakti-and-sri-gaurangadeva\/\" target=\"_blank\" rel=\"noopener\">Prema-Bhakti and \u015ar\u012b Gaur\u0101\u1e45gadeva by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/nitya-dharma-suryodaya-the-sunrise-of-eternal-dharma\/\" target=\"_blank\" rel=\"noopener\">The Sunrise of Eternal Dharma by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/a-dispute-about-sri-sri-mahaprabhu\/\" target=\"_blank\" rel=\"noopener\">A dispute about \u015ar\u012b \u015ar\u012b Mah\u0101prabhu by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<li><a href=\"https:\/\/bhaktivinodainstitute.org\/nutana-gauranga-a-new-gauranga\/\" target=\"_blank\" rel=\"noopener\">A New Gaur\u0101\u1e45ga by \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura<\/a><\/li>\n<\/ul>\n<\/div><\/div><\/div>\n<\/div><\/div>\n","protected":false},"excerpt":{"rendered":"<p>Verses 46 to 50 of Prema Dh\u0101ma Deva Stotram by \u015ar\u012bla \u015ar\u012bdhara Mah\u0101r\u0101ja deals with Mah\u0101prabhu&#8217;s preaching against m\u0101y\u0101v\u0101da, and in particular His interpretation of the famous \u0101tmar\u0101ma verse of the Bh\u0101gavatam. In his commentary, Swami B.V. Giri expands on these verses with explanations on the Catuh-\u015blok\u012b Bh\u0101gavata and the Da\u015ba-m\u016bl\u0101 of \u015ar\u012bla Bhaktivinoda \u1e6ch\u0101kura. <\/p>\n","protected":false},"author":3,"featured_media":9536,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","footnotes":""},"categories":[113],"tags":[169],"krishna_talk_article":[213],"_links":{"self":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/9531"}],"collection":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/comments?post=9531"}],"version-history":[{"count":28,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/9531\/revisions"}],"predecessor-version":[{"id":11714,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/9531\/revisions\/11714"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/media\/9536"}],"wp:attachment":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/media?parent=9531"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/categories?post=9531"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/tags?post=9531"},{"taxonomy":"krishna_talk_article","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/krishna_talk_article?post=9531"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}