CC Adi 7 extra

Summary – A. -pr. -bh.: This seventh chapter describes the glories of Pancatattva. When Lord Krsna Caitanya, comprehending the five transcendental subject matters, descended and distributed the holy name and love of Godhead in this world, there was a big flood of prema. Mayavadis, blasphemers and other kinds of false logicians managed to escape this flood. Mahaprabhu, wanting to deliver them, accepted sannyasa and preached pure devotional service, and thus He attracted all these people to His lotus feet. With the desire to elevate the Mayavadi sannyasi residents of Kasi, on the earnest request of the devotees from Varanasi, He met all the sannyasis assembled in one place at the house of one brahmana, and first attracted their faith by showing them the mystic power of His own form. Then, on their inquiries, He explained the false purport of the Mayavada siddhanta and demonstrated all kinds of faults in Sri Sankaracarya’s philosophy. Having brought them on the path of bhakti, by the strength of the pious credit from seeing the Supreme Lord, He gave them His mercy.

TEXTS 26–27

The Kṛ ṣ ṇ a consciousness movement will inundate the entire world and drown everyone, whether one be a gentleman, a rogue or even lame, invalid or blind.

When the five members of the Pañ ca-tattva saw the entire world drowned in love of Godhead and the seed of material enjoyment in the living entities completely destroyed, they all became exceedingly happy.

A. -pr. -bh.: When the storehouse of love of Godhead got open and the entire world was inundated by the flood of its mellows, the seed of the conditioned souls’ bondage of ignorance in the form of forgetting their servitude towards Krsna was destroyed. (! )

TEXT 29

mā yā vā dī, karma-niṣ ṭ ha kutā rkika-gaṇ a

nindaka, pā saṇ ḍ ī yata paḍ uyā adhama

The impersonalists, fruitive workers, false logicians, blasphemers, nondevotees and lowest among the student community…

A. -pr. -bh.: Mayavadis (impersonalists) – the sannyasis headed by Prakasananda; those who promote the philosophy that takes all spiritual objects as maya. Saying that Brahmanis above maya, they make the Lord associated with maya, and the form of any of the Lord’s incarnations they proclaim to be illusory. The form of the living entity is a work of maya, in other words, all kinds of personal identifications of the living entity are created by maya – that is what they say; therefore once the living entity is liberated, he, “the pure soul” (suddha-jiva), has no more place to stay – that is their conclusion; which means that once liberated, the living entity becomes nondifferent from Brahman – that is what they teach.

Karma-niṣ ṭ has (fruitive workers) – karmis devoid of bhakti, headed by Devananda; smartas dedicated to materialistic rituals, in other words, those who state that work and its results are the main purpose of existence.

Kutā rkika-gaṇ a (false logicians) – logicians headed by Sarvabhauma, who do not consider the Supreme Lord.

Nindakas (blasphemers) – those who were chastised by the Lord who took danda for that purpose, or those who were blaspheming the Lord or His devotees, like Gopala Capala.

Pā saṇ ḍ ī s (nondevotees) – those who interpret the Supreme Lord as being equal with other divinities.

Adhama paḍ uyā (lowest among the student community) – all those students who consider knowledge a field of speculation and who do not know that knowledge is a means for attaining the Lord. (! )

TEXT 34

Ś rī Caitanya Mahā prabhu remained in householder life for twenty-four years, and on the verge of His twenty-fifth year He accepted the sannyā sa order.

Purp.: There are four orders of spiritual life, namely, brahmacarya, gṛ hastha, vā naprastha and sannyā sa, and in each of these ā ś ramas there are four divisions. The divisions of the brahmacarya-ā ś rama are sā vitrya, prā jā patya, brā hma and bṛ hat, and the divisions of the gṛ hasthā ś rama are vā rtā (professionals), sañ caya (accumulators), ś ā lī na (those who do not ask anything from anyone) and ś iloñ chana (those who collect grains from the paddy fields). Similarly, the divisions of the vā naprastha-ā ś rama are vaikhā nasa, vā lakhilya, auḍ umbara and pheṇ apa, and the divisions of sannyā sa are kuṭ ī caka, bahū daka, haṁ sa and niṣ kriya…

Anubh.: There are four asramas… and in each of them there are four divisions. Srimad-Bhagavatam 3. 12. 42-43 states:

sā vitraṁ prā jā patyaṁ ca brā hmaṁ cā tha bṛ hat tathā

vā rtā sañ caya-ś ā lī na-ś iloñ cha iti vai gṛ he

vaikhā nasā vā lakhilyau-dumbarā ḥ phenapā vane

nyā se kuṭ ī cakaḥ pū rvaṁ bahvodo haṁ sa-niṣ kriyau

[“Then the thread ceremony for the twice-born was inaugurated, as were the rules to be followed for at least one year after acceptance of the Vedas, rules for observing complete abstinence from sex life, vocations in terms of Vedic injunctions, various professional duties in household life, and the method of maintaining a livelihood without anyone's cooperation by picking up rejected grains. The four divisions of retired life are the vaikhā nasas, vā lakhilyas, audumbaras and phenapas. The four divisions of the renounced order of life are the kuṭ ī cakas, bahvodas, haṁ sas and niṣ kriyas. All these were manifested from Brahmā. ”] …

TEXT 39

All were converted into devotees of Lord Caitanya, even the mlecchas and yavanas. Only the impersonalist followers of Ś aṅ karā cā rya evaded Him.

Purp.: …Near Vā rā ṇ asī there is another group of impersonalists, who are known as Saranā tha Mā yā vā dī s. Outside the city of Vā rā ṇ asī is a place known as Saranā tha, where there is a big Buddhist stū pa. Many followers of Buddhist philosophy live there, and they are known as Saranā tha Mā yā vā dī s. The impersonalists of Saranā tha differ from those of Vā rā ṇ asī, for the Vā rā ṇ asī impersonalists propagate the idea that the impersonal Brahman is truth whereas material varieties are false, but the Saranā tha impersonalists do not even believe that the Absolute Truth, or Brahman, can be understood as the opposite of mā yā, or illusion. According to their vision, materialism is the only manifestation of the Absolute Truth…

Anubh.: …The Saranā tha Mā yā vā dī s, or Bodhgaya Mā yā vā dī s, …

TEXT 45

This time Lord Caitanya stayed at the house of Candraś ekhara, although he was regarded as a ś ū dra or kā yastha, for the Lord, as the Supreme Personality of Godhead, is completely independent.

Anubh.: In Sri Caitanya-candrodaya-nataka, Sri Candrasekhar is described as saukra vaidya [“a vaidya by semen”]…

TEXT 72

“‘You are a fool, ’ he said. ‘You are not qualified to study Vedā nta philosophy, and therefore You must always chant the holy name of Kṛ ṣ ṇ a. This is the essence of all mantras, or Vedic hymns.

Purp.: …Cheap Vaiṣ ṇ avas (sahajiyā s) do not care to study the Vedā nta philosophy as commented upon by the four ā cā ryas. In the Gauḍ ī ya-sampradā ya there is a Vedā nta commentary called the Govinda-bhā ṣ ya, but the sahajiyā s consider such commentaries to be untouchable philosophical speculation…

Anubh.: …All the Vedic treatises compiled by the ā cā ryas of the four Vaisnava smapradayas as commentaries on the Vedanta-sutra in pursuance of the Srimad-Bhagavatamare not to be avoided as unwanted speculation – but the prakrta-sahajiyas are unable to understand these straight explanations… One whose understanding of the Vedanta is based on knowledge obtained by sense perception cannot appreciate the benefit of chanting the Hare Kṛ ṣ ṇ a mantra. Those who are completely enchanted by the experimental knowledge are lengthwise and crosswise bound in the material existence. Enjoying and enjoyed – these two threads are capable of keeping them bound in samsara and do not allow them to control the tendency to think of external pleasures. (! )

TEXT 73

kṛ ṣ ṇ a-mantra haite habe saṁ sā ra-mocana

kṛ ṣ ṇ a-nā ma haite pā be kṛ ṣ ṇ era caraṇ a

Simply by chanting the holy name of Kṛ ṣ ṇ a one can obtain freedom from material existence. Indeed, simply by chanting the Hare Kṛ ṣ ṇ a mantra one will be able to see the lotus feet of the Lord.

Purp.: …The holy name and the Lord are identical. One who is completely free from the clutches of mā yā can understand this fact. This knowledge, which is achieved by the mercy of the spiritual master, places one on the supreme transcendental platform. Ś rī Caitanya Mahā prabhu presented Himself as a fool because prior to accepting the shelter of a spiritual master He could not understand that simply by chanting one can be relieved from all material conditions. But as soon as He became a faithful servant of His spiritual master and followed his instructions, He very easily saw the path of liberation. Ś rī Caitanya Mahā prabhu’s chanting of the Hare Kṛ ṣ ṇ a mantra must be understood to be devoid of all offenses. The ten offenses against the holy name are as follows: …

Anubh.: …nam o nami ye abhinno vastu, ebom maya-prayas-rohito joneri ek-matro jneyo – ihai guru-pada-padma hoite labhyo divya-jnan. sri guru-pada-padmasrayer purbo poryonto ami sambondhik vicare murkho, kintu sevonmukh hoiyai bondho-moksa-vider cesta amate dekhite paitechi. ‘krsna-nam’ sabde e sthole namabhas ba namaparadh uddisto hoe nai. [That the holy name and the Lord are nondifferent substance, and only those who are free from material endeavors can know that – this divine knowledge is obtainable only at the lotus feet of the spiritual master. Before taking shelter at sri guru’s lotus feet I was ignorant regarding this understanding, but having become service-inclined, I can see now the path of liberation. Namabhasa or namaparadha do not bring one to this platform of relationship with the holy name. ]

TEXT 76

harer nā ma harer nā ma harer nā maiva kevalam

kalau nā sty eva nā sty eva nā sty eva gatir anyathā

“‘For spiritual progress in this Age of Kali, there is no alternative, there is no alternative, there is no alternative to the holy name, the holy name, the holy name of the Lord. ’

Purp.: For progress in spiritual life, the ś ā stras recommend meditation in Satya-yuga, sacrifice for the satisfaction of Lord Viṣ ṇ u in Tretā -yuga and gorgeous worship of the Lord in the temple in Dvā para-yuga, but in the Age of Kali one can achieve spiritual progress only by chanting the holy name of the Lord. …

Anubh.: (satya-yuge dhyana-rupa gatih) kalau nā sty eva (kevalam harer nama eva); (tretayam yajne yajnesvara-yajan-rupa gatih) kalau nā sty eva (kevalam harer nama eva); (dvapare arcana-rupa gatih) kalau nā sty eva (kevalam harer nama eva). (visesatah [ = moreover]) kalau anyatha nā sty eva (anya sadhananam nirarthakatvat [= due to inefficacy of any other spiritual processes]). (! )

…For renouncing the sense gratification originating from the material false ego, the conditioned soul has to perfect his chanting the Vedic mantras. In the word namah, ma refers to ahankara and na to renouncing it. So the result of perfect chanting is that the living entity attains transcendental realization. Ś rī Rū pa Gosvā mī Prabhu also invited chanting the holy name of the Lord in his Nā mā ṣ ṭ aka by the words ayi mukta-kulair upā syamā nam [“O Hari-nā ma! You are eternally adored by liberated souls such as Nā rada and Ś ukadeva. ”].

TEXT 93

“Saying this, My spiritual master taught Me a verse from Ś rī mad-Bhā gavatam. It is the essence of all the Bhā gavatam’s instructions; therefore he recited this verse again and again.

Purp.: This verse from Ś rī mad-Bhā gavatam (11. 2. 40) was spoken by Ś rī Nā rada Muni to Vasudeva to teach him about bhā gavata-dharma. Vasudeva had already achieved the result of bhā gavata-dharma because Lord Kṛ ṣ ṇ a appeared in his house as his son, yet in order to teach others, he desired to hear from Ś rī Nā rada Muni to be enlightened in the process of bhā gavata-dharma. This is the humbleness of a great devotee.

Anubh.: Vasudeva was hearing from Ś rī Nā rada Muni with the purpose to awaken in others the desire to hear about bhā gavata-dharma. In Narada’s narration about the Nava-yogendras, the sons of Rsabha, and Nimi, the king of Videha, one of the Nava-yogendras, the sage named Kavi, said to king Nimi the following.

TEXTS 95–96

“I firmly believe in these words of My spiritual master, and therefore I always chant the holy name of the Lord, alone and in the association of devotees. That holy name of Lord Kṛ ṣ ṇ a sometimes causes Me to chant and dance, and therefore I chant and dance. Please do not think that I intentionally do it. I do it automatically.

Purp.: …Ś rī Caitanya Mahā prabhu continued, “I never chanted and danced to make an artificial show. I dance and chant because I firmly believe in the words of My spiritual master. Although the Mā yā vā dī philosophers do not like this chanting and dancing, I nevertheless perform it on the strength of his words. Therefore it is to be concluded that I deserve very little credit for these activities of chanting and dancing, for they are being done automatically by the grace of the Supreme Personality of Godhead. ”

Anubh.: …I always perform krsna-kirtana due to My firm faith in the words of My Gurudeva. The holy name makes Me sing and dance, despite the opposition of the ascetic Vedantists. In that there is very little contribution of My own will, control or inspiration. Everything happens by the mercy of sri nama prabhu.

TEXT 97

“Compared to the ocean of transcendental bliss that one tastes by chanting the Hare Kṛ ṣ ṇ a mantra, the pleasure derived from impersonal Brahman realization [brahmā nanda] is like the shallow water in a canal.

Anubh.: See CC Adi 6. 43-44.

TEXT 106

The Lord said, “Vedā nta philosophy consists of words spoken by the Supreme Personality of Godhead Nā rā yaṇ a in the form of Vyā sadeva.

Purp.: …There are four chapters (adhyā yas) in the Vedā nta-sū tra, and there are four divisions (pā das) in each chapter. Therefore the Vedā nta-sū tra may be referred to as ṣ oḍ aś a-pā da, or sixteen divisions of aphorisms. The theme of each and every division is fully described in terms of five different subject matters (adhikaraṇ as)…

Anubh.: …According to various bhasyas, there are altogether up to 162-223 adhikaraṇ a divisions, containing up to 520-560 sutras…

TEXT 107

“The material defects of mistakes, illusions, cheating and sensory inefficiency do not exist in the words of the Supreme Personality of Godhead.

Anubh.: See CC Adi 2. 86.

TEXT 109

“Ś rī pā da Ś aṅ karā cā rya has described all the Vedic literatures in terms of indirect meanings. One who hears such explanations is ruined.

Anubh.: …See CC Antya 2. 94-99.

TEXT 112

“Everything about the Supreme Personality of Godhead is spiritual, including His body, opulence and paraphernalia. Mā yā vā da philosophy, however, covering His spiritual opulence, advocates the theory of impersonalism.

Purp.: …Thus many verses can be quoted from the Upaniṣ ads and Vedas which prove that the Supreme Godhead is not impersonal…

A. -pr. -bh.: …In the Kena, or Talavakā ra, Upaniṣ ad (3. 2) it is said, tad vā ī ś an vijato tebhya ha prabhur babhū va…

TEXT 114

tā ṅ ra doṣ a nā hi, teṅ ho ā jñ ā -kā rī dā sa

ā ra yei ś une tā ra haya sarva-nā ś a

“Ś aṅ karā cā rya, who is an incarnation of Lord Ś iva, is faultless because he is a servant carrying out the orders of the Lord. But those who follow his Mā yā vā dī philosophy are doomed. They will lose all their advancement in spiritual knowledge.

A. -pr. -bh.: . .. What is the acarya’s fault then, in describig the Lord as formless? He is only an ā jñ ā -kā rī dā sa [obedient order-carrier servant], as Narada describes in the Pancaratra: mā m ca gopaya yena syā t srsṭ ir esottarottarā [“Cover Me in such a way that people will take more interest in advancing material civilization. ”]...

TEXT 115

“One who considers the transcendental body of Lord Viṣ ṇ u to be made of material nature is the greatest offender at the lotus feet of the Lord. There is no greater blasphemy against the Supreme Personality of Godhead.

Purp.: …The greatest offense of the Mā yā vā dī philosophers is to consider Lord Viṣ ṇ u and the living entities to be one and the same. ...

Anubh.: . .. All material subjects are meant to give enjoyment, but Visnu is always the beneficiary (bhokta). To take the beneficiary as that which should give enjoyment (bhogya) is an aparadha...

TEXT 121

“In his Vedā nta-sū tra Ś rī la Vyā sadeva has described that everything is but a transformation of the energy of the Lord. Ś aṅ karā cā rya, however, has misled the world by commenting that Vyā sadeva was mistaken. Thus he has raised great opposition to theism throughout the entire world.

Purp.: Ś rī la Bhaktivinoda Ṭ hā kura explains, “In the Vedanta-sū tra of Ś rī la Vyā sadeva it is definitely stated that all cosmic manifestations result from transformations of various energies of the Lord. Ś aṅ karā cā rya, however, not accepting the energy of the Lord, thinks that it is the Lord who is transformed. He has taken many clear statements from the Vedic literature and twisted them to try to prove that if the Lord, or the Absolute Truth, were transformed, His oneness would be disturbed. Thus he has accused Ś rī la Vyā sadeva of being mistaken...

... The Absolute Truth has inconceivable energies, as confirmed in the Ś vetā ś vatara Upaniṣ ad (parā sya ś aktir vividhaiva ś rū yate), and the entire cosmic manifestation is evidence of these different energies of the Supreme Lord. The Supreme Lord is a fact, and therefore whatever is created by the Supreme Lord is also factual...

A. -pr. -bh.: . .. (Sve. 6. 8) This is the confirmation by the Vedic injunctions. By transformation, the energy of the factual Brahman takes on the form of this material world. Thus there in no fault in the siddhanta. Sad eva saumyedam agra ā sī d ekam evā dvitī yam [Uddalaka said to his son Ś vetaketu, ‘Before this phenomenal universe came into existence, only the one non-dual Eternal Being was present. ’] (Chā ndogya Upaniṣ ad 6. 2. 1). Tad aiksata bahu syā m prajā yeya [He alone has expanded into many. ](Chā. 6. 2. 3). ...

Purp.:. .. Ś rī pā da Rā mā nujā cā rya quotes a mantra from the Taittirī ya Upaniṣ ad (3. 1) that states:

yato vā imā ni bhū tā ni jā yante yena jā tā ni jī vanti yat prayanty abhisaṁ viś anti

Anubh.: . .. Rā mā nujā cā rya comments further in his Vedā nta-sā ra[“essence of Vedā nta”]: “From whom all living beings have been created, by whom all His created beings are sustained and into whom all living beings enter, is the Supreme Absolute Truth. ”... See CC Madhya 6. 170-175 & Madhya 25. 41-42.

TEXT 128

“The Vedic sound vibration oṁ kā ra, the principal word in the Vedic literatures, is the basis of all Vedic vibrations. Therefore one should accept oṁ kā ra as the sound representation of the Supreme Personality of Godhead and the reservoir of the cosmic manifestation.

Purp.: …Thus oṁ is the complete combination of Kṛ ṣ ṇ a, His potency and His eternal servitors. In other words, oṁ kā ra represents Kṛ ṣ ṇ a, His name, fame, pastimes, entourage, expansions, devotees, potencies and everything else pertaining to Him…

A. -pr. -bh.: ... Pranava is a sound expressing the svarupa of the Lord, therefore it is the Lord’s eternal name. …

Anubh.: . .. Chā ndogya Upanisad (1. 1. 1) states: om ity etad aksaram udgī tham upā sī ta—“One should worship with the hymns of the Sā ma Veda that inexhaustible Lord, who is nondifferent from omkā ra. ”...

TEXT 129

“It is the purpose of the Supreme Personality of Godhead to present praṇ ava [oṁ kā ra] as the reservoir of all Vedic knowledge. The words ‘tat tvam asi’ are only a partial explanation of the Vedic knowledge.

Anubh.: Chā ndogya (6. 8. 16) states: sa ā tmā tat tvam asi ś vetaketo ī ti—“You are that soul, O Ś vetaketu. ” Tat tvam asi is one the four Vedic maha-vakyas propagated by Sankara.

TEXT 132

“The self-evident Vedic literatures are the highest evidence of all, but if these literatures are interpreted, their self-evident nature is lost.

A. -pr. -bh.: …Since the Vedas are self-evident, to impose a secondary meaning upon their words only destroys the proving potency of the proof.

TEXT 135

All the Mā yā vā dī sannyā sī s said, “Your Holiness, kindly know from us that we actually have no quarrel with Your refutation of these meanings, for You have given a clear understanding of the sū tras.

A. -pr. -bh.: Dear Sri Krsna Caitanya, we have no objection; the arguments you have given in refuting Sankara’s explanation are not unreasonable. In other words, one who is fortunate (bhagyavan) will accept them as truth.

TEXT 149

From that moment when the Mā yā vā dī sannyā sī s heard the explanation of the Vedā nta-sū tra from the Lord, their minds changed, and on the instruction of Caitanya Mahā prabhu, they too chanted “Kṛ ṣ ṇ a! Kṛ ṣ ṇ a! ” always.

Purp.: In this connection it may be mentioned that sometimes the sahajiyā class of devotees opine that Prakā ś ā nanda Sarasvatī and Prabodhā nanda Sarasvatī are the same man. Prabodhā nanda Sarasvatī was a great Vaiṣ ṇ ava devotee of Lord Caitanya Mahā prabhu, but Prakā ś ā nanda Sarasvatī, the head of the Mā yā vā dī sannyā sī s in Benares, was a different person. ...

Anubh.: . .. Some make him [Prakā ś ā nanda Sarasvatī ] mistakenly the same person as Prabodhā nanda Sarasvatī who was a resident of Sri Ranga-ksetra, and later of Kamyavana. ... See Sri Bhakti-ratnakara.

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