Roop Goswami.
As a prayer to Chaitanya Mahaprabhu.
I think it is in the beginning of Vidagdha Madhav,
The play about Krishna's pastimes.
Jiyugoswami has written very extensive commentary on this verse.
And since today is Chaitanya Mahaprabhu's appearance day,
Gaur Purnima,
It is appropriate that we read this,
Because this verse is talking about his appearance.
It's also there in the beginning of Chaitanya Charita Amrita,
This verse.
Anarpid charin charat karunaya avatirnaya kalau Samarpetam unnata ujjal rasam sa bhakti shriyam Harihi purata sundara dhyuti kadamba sandeepitaha Sada hridaya kandare sphuratuvah sachi nandana Rupa Goswami is giving a blessings which is very much needed.
He says,
Let the son of Sasi Devi,
Chaitanya Mahaprabhu,
Always manifest in the space of your hearts so he's blessing everyone And who is this Sachinandana Chaitanya Mahaprabhu?
Is the one Cool.
Appeared in Kali Yuga.
And why did he appear in Kali Yuga?
Out of his grace.
And what is His grace?
He says He came to give which was not given before.
Anarpit Sharim Chirag.
For a long time which was not available,
He came and distributed that.
And what exactly is it?
Samarpetum unnata ujjwal rasam svabhakti shriyam.
It is the opulence of his own devotion in the form of visual rush.
Or the relationship in Madhurya Bhaga with Krishna.
That personality who is also called Hari and who has the bodily color like golden.
Or molten gold that son of Sachi Devi may manifest in your hearts always.
So this is the verse,
And Jiyugoswami has written a very wonderful commentary on this.
Om Namah Shree Gaurachandray.
The coven title first bows down to Lord Chaitanya.
Sri Nithyananda Advaita Chandrayanam and I pay obeisances to Nithyananda and Advaita Chandrayanam.
Next,
He describes why Lord Chaitanya appeared.
In Navdeep.
So it says,
Atyant Agatik Gati Danae.
Says to give that destination which is the ultimate of all destinations.
Atyantyagatik means the supreme,
The topmost.
Thing which can be attained to give that.
Nizprema Ratna Rakshana Yatna Udgata Swah Karpanya Dosa Doori Karna.
And he also came.
To remove the defect of his own miserly nature.
And what is his miserly nature?
That he was so much intense on protecting his Prema that he never gave it to anybody.
So if you have something and you never give it to anyone,
Then that also is useless.
So he says that,
Nizhprema ratna rakshana yatna.
He was so much endeavouring to protect this Jain in the form of prema,
That he became a miser.
As in the Bhagavatam itself says,
Muktiṁ dadhāti karhi citta-smanu bhakti-yogam.
The Lord,
He gives mukti,
But bhakti he hardly gives to anyone.
So sometimes he also feels it,
That this is too much of protecting my Prema,
I should give it openly.
Therefore,
He wanted to become munificent and not miserly.
Tad dāne tadaḥ svādhanam iti tattva-prakāśināya and he also wanted to show that actually You release it by giving it only.
If you just hold it,
Then there is no fun in it.
So tad dāne tad āśvādanam,
The tasting,
You taste it only when you give it.
And to show this he came.
Prayasi Mahabhava Swaroop Shri Radhika Tattva Gyaapanaaye.
He also came to inform the knowledge or reality about Srimati Radhika.
Who is manifestation of Mahabhava.
And who is the lover of Krishna.
Tat Prem Mahima Tatva Tat Tat Ashwadya Swamadhiram Mat Tat Cheto Matra Anubhuta Swa Madhri Sankhya Ashwadaya And he also came to test himself the sweetness and pleasure of the beauty or happiness which is tested only by Srimati Radha.
And to release the knowledge about this fact also.
Knowledge about Radha's prem and what she tests.
As there is another verse in Chaitanya Charitamrita where it says that how she tasted,
How she felt,
What was her feelings to realize this.
Krishna appeared as Chaitanya.
ABHISHESA ABHISHESA BHAKTA VARGA VASANA VISHAYA PREMAM BUDHI PIYUSHA KARANAKH TADA ABHISHESNAI and then he also came to Give bath to everyone in the nectar coming from the ocean of love.
To all the devotees,
Whether they are special or not very special.
Means without any qualification he wanted to distribute.
Tat dvara jagad abhi vyapnaye.
And he wanted to fulfill the whole universe with this.
Śrī śrī rādhā dāsya mātra labhya ananya labhya vraja-sumudhara prema-prakāśanaya You also wanted to inform that this prema of vraja-bhakti,
It is available only by becoming servant of Śrīmatī Rādhā and not in any other manner.
Tasyaha Sarva Vareya Vareesatva Prakashnaya Jaya.
To manifest the glory of Srimati Radha,
That she is the topmost devotee and lover of Krishna.
So,
To do all these things,
Lord Chaitanya Mahaprabhu appeared in Navadvipa,
Which is a place of nine islands.
And these nine islands,
They represent nine types of devotion.
To Krishna and these are islands in the ocean of love.
We have islands in ocean,
But these islands in the form of bhajan are not islands in ordinary ocean,
But this is the ocean of prema,
Prema sagara ulama.
So Lord Shri Krishna himself,
Son of Nanda Maharaj,
Who is the topmost enjoyer of rasas,
He took the bhav,
Kanti,
Of her greatest lover,
That is Shri Radha.
So basically he took two things from her.
He took the mood of Srimati Radha and he also took the Kanti.
The color of Srimati Radha.
Param Kaurna Mayog Tirne.
That supremely merciful Lord Krishna,
He appeared in Navdeep.
And when did he appear?
He appeared at the time of lunar eclipse.
Chandragrahana Sameya Hare Krishna Ti Naam Sangrahan Iwe Chandragrahana Prakara So,
He appeared when there was a lunar eclipse and therefore,
People were all chanting the name of Lord Hari and Krishna.
And it is a tradition in India when there is an eclipse,
Then people engage in religious activities.
They go and take bath in the rivers and do charitable acts.
This is a custom here.
So.
Yato harati svabhavakanti vilasai sri krishnasya chittam iha pune varnadehadikam rtva svasvabhavam tam karoti yasa radha Now he says that The word Hari has got both the meanings.
Means Krishna,
It may also means Radha,
Because Harate means to steel to attract to pull.
So because Srimati Radha,
She attracts the mind of Krishna by her own beauty and activities and nature.
And then by And then because in case of Chaitanya Mahaprabhu,
See,
Took away the color.
And nature of Krishna and gave her own color.
And nature to him.
Therefore,
She is also called Hari.
Tatha karsati gunai sthadiya naam chittam iha puneh sarva-graha-graha sri radhaya varnabhavadikam iti krishna.
And Hari also means Krishna because Krishna is that who karsati gunai sthadiya naam chittam,
Who pulls or attracts the mind of his own devotees and who has also pulled taken away the color and mood of Srimati Radha.
So that is Krishna.
So he says that ultimate limit of the word Hari,
Hari can mean many things,
But ultimate meaning of word Hari is Krishna.
Therefore,
Harihi purata sundara dhyuti kadamba sandipita.
This Hari means Krishna and he is the one who appeared here.
So he is giving this meaning to show that one should not think that Hari could mean here Vishnu.
That it is Vishnu who appeared as Chaitanya Mahaprabhu.
He wants to make sure that it is Krishna the Swamy Bhagwan who came as Chaitanya Mahaprabhu.
Tatraddhatu Svabhavayam nishtha dravya bhakshana samaye anyabhyo na datva svabandhubhyo na vibhajya svameva nasnati says those people who are charitable.
Who are munificent by nature.
They cannot eat just by themselves.
They don't eat alone.
But when they want to eat,
They call everyone around them and give them.
So he says their own friends relatives that distributed to them and then they eat Atah Aapamara Bhihopi Nirupa Prema Dattva sarva-dhaam sarva-avatar parikara Therefore,
What Chaitanya Mahaprabhu did,
That he gave his unparalleled love.
Even to the fallen beings.
And then he collected all his associates.
And all the avataras,
When Chaitanya Mahaprabhu came,
Then all other manifestations of the Lord were also there in his body.
Sarva avatara parikaran.
And all the avataras,
Incarnations of the Lord and all the associates of those people,
They all came with him.
And therefore all the dhamas were also present.
All the various abodes.
That means the whole spiritual world was present in Navadvipa and Chaitanya Mahaprabhu.
Mahaprabhu came and then he engaged in this festival of love.
People these days have festivals.
So Chaitanya Mahaprabhu,
He did festival of love.
And in this festival he invited everybody.
All other manifestations of God and their associates and their abodes he called everyone.
Therefore,
In Chaitanya Mahaprabhu's pastimes,
Everything is reconciled.
You see that he has his devotees who are worshipping Nrsingadev.
He has devotees who are worshipping Kurma.
In worshipping Lord Ramachandra and they are very much fixed in the worship of Lord Ramachandra or Narasimhadev.
So much that even if Lord Chaitanya wanted them to change to Krishna,
They didn't change.
So these are just small glimpses that in his pastime everyone is there and yet they are his devotee.
There is no contradiction.
So this is the meaning that sarva-dhaam sarva-avatar parikaran ekatri kritya prema-mahotsavam karoti.
Chaitanya Mahaprabhu's manifestation is the ultimate manifestation of the absolute reality.
In his manifestation,
He has shown that how everything can be reconciled perfectly,
Without any problem.
That means all other types of devotees,
They can live and he has devotees who are Muslims.
They were also devotees of Chaitanya Mahaprabhu and yet they were considered as Muslims.
So this is how the reconciliation is done.
They accept Lord Chaitanya Mahaprabhu and yet they can continue to follow their own social things.
There is no problem.
If somebody is worshipping Ramachandra,
He can continue worshipping Ramachandra and still he is an associate of Chaitanya.
So this is possible only in this manifestation.
The third down.
8th year.
We'll share a shot.
Abhigya Sriman Goswami Prabhu Natakadu Nandi Roopen Jagad Ashirvanjanam Roopyate Anarpitham.
So understanding all this,
Most expert Goswami,
Who is Roop Goswami,
In the beginning of his play,
He has compiled this shloka in the form of ashirvaad.
There are three types of Mangalasharan,
Which is done in the beginning of a work.
One of those three types is Aashirvaad Atmak,
Where the author gives blessings to the audience.
So in the play in the beginning there is always one or two sloka and they are called Nandi.
There are set style in which the play is written.
So,
Nandi is spoken in the very beginning.
And the curtain opens.
So this is the verse he has compiled for that.
Sri Satchinandana Harirva.
Yasmakam Hridayakandreshwaratuh What is this blessing?
It says that Shri Sachinandan,
Sachidevi is the name of Chaitanya Mahaprabhu's mother.
So Chaitanya Mahaprabhu,
Who is also called Hari,
May he always manifest in the cave of your heart.
Yatha singh pratapena karimadho apagachchati tatha asya udaye yusmakam vishyadi madhmattakarirupam mane shantam bhavati tiddhuni So this is the direct blessing which is given.
And the implied meaning of this blessing is that,
Just as by the valor of a lion,
The madness of an elephant is destroyed.
If an elephant is thinking that he is very powerful and he can destroy everything around him,
Then he is subdued by a lion.
Lion can fight with the elephant.
So in the same way,
If there is any madness in your mind because of attachment to sense objects,
Then this Elephant in the form of disturbance or sense objects will be destroyed by the lion of Chaitanya Mahaprabhu.
And he's giving this meaning because the word Hari also means a lion.
There are about 30 meanings of word Hari in Sanskrit.
And one of them is lying.
So he says this is the significance of Hari becoming manifest in the heart,
Which means now your mind should become peaceful.
No disturbance.
But there is a difference between that Hari who fights with Krishna.
Elephant in this hurry who will destroy the sense desires.
And the difference is,
Sayatha saṅghātako bhavati nāyam tatha.
That lion or tiger is very aggressive and violent.
It destroys the forehead of the elephant,
Attacks him and makes him bleed.
He says this Hari is not like that.
It only purifies but does not disturb you physically.
It only takes away what is unwanted from the heart.
And why has.
.
.
Chaitanya Mahaprabhu appeared.
What is the purpose of His appearance?
Purva Anarpitam Nij Bhakti Sampatim.
Tatha Unnata Ujjwal Rasam Kalav sarva-sadhanahinabhyopidhinibhyo datum says that which was not given before,
The wealth of his devotion.
And also the Unnath Ujjwal Ras.
Ujjwal Ras is another name for Madhuri Ras or Sringar Ras.
To give that Madhuri Ras in its most highest form.
And to whom?
He says to people who have no means,
Who have no qualification,
Who are very fallen.
For that reason,
He has appeared.
In this world.
And tadartham purat sundar jyoti riti and for that he has appeared with a bodily hue which is golden in appearance,
And that signifies that he is equal to Radha.
That means he has come to give this bhava of Srimati Radha.
TATRA ATO ANANYATVA GYAPNAI CHE tadīya rūpa-bhāva-āviṣṭarṇam-nigūḍha-premaṇo bhaiṣṭarṇena-antara-nigūḍha-kanak-ruchelapi-bhaya-prakāśa-svayam eva āvgataḥ So this.
Bodily color is to signify oneness with Radha's bhaag.
And therefore,
To manifest this bhav,
He has this color.
What is hidden inside?
That mood because bhav is something which is inside and color is that which is visible outside.
So this bodily color is actually manifestation of the bhav which is inside and because this bodily color is the color of Srimati Radha,
It indicates the hidden feelings in the mood of Srimati Radha.
So he says this is why it has become manifest externally.
Prema Sare Roopatvaat Shree Radhaaya.
And what is the essence of Sri Radha?
Radha is supposed to be Mahabhava Swaroopa.
Her form is manifestation of Mahabhava.
And Mahabhava means the highest limit of Prema.
Therefore Radha is another name for Krishna Prem.
Is the personification of Krishna Prema.
Peeth Ruchit Tom Avgamyate.
And that is the yellow color.
This yellow color signifies Brains.
Are pretty.
Thank you very much.
Sri Nithyananda Prabhu Prabharti Namapi Gauratpameva.
And Nithyananda,
Etc.
,
These other people,
They were also golden in color because they were also absorbed in Krishnaprem.
Tatra Pramana Ni Taval Lakshante.
So he gives two slokas as proof of this.
Vasagya Sri Vrindavanam Iti Yamahur Bahuvido yam etam golokam katipaya janah prahura pare sethu deepam prahuparam api paravyoham jagaduh navadweepasvayam jayati paramashcharyam ahim whom the scholars and nobles of Russia call as Vrindavan.
And other people they call it Goloka.
And then there are some other who call it Svetadvipa.
And there are others who call it Paravyoma or transcendental sky.
That indeed is same as Navdeep,
Which is the ultimate limit of wonder.
Paramashcharya Mahima is most glorious Navdeep Dham.
And then there is another verse,
He quotes,
He says this Vrindavan is very wonderful.
Which is like a dripper and this is inside the ocean of Nectar,
The water here is in the form of nectar of Pranayaras,
The nectar of love,
Which is absolutely pure and without any mixture with anything and most dense.
And here the Lord is always performing his conjugal pastimes.
And situated here in the sweetness.
Ity atra dvipākhyā prakāśnāya śrī nau dvipayati nāma So Navdeep is called Navdeep because it manifests this particular meaning of an island.
What he is saying is that there is an ocean of love and because in Navdeep or in Vrindavan,
Lord performs pastimes of love.
And these pastimes are like inside an ocean,
Like island is always surrounded by water on all four sides.
So the significance of calling Navadvip as an island or sometimes Vrindavan is also called Swetadvip or white island.
The idea behind,
The implied meaning is that it is a place where pastimes of love are performed.
That means all around there is nothing else but love.
That is the significance.
Etena śrīvindāvana-rūpa-prakāśa-prema-ghūnaṁ prakārādhikam api adhanayeva prakāśitam itike So he says that by this.
The beauty of Vrindavan as a place of complete mad love has been manifested only now.
It's only when Chaitanya Mahaprabhu came then the glories of Vrindavan became manifest to people,
Otherwise they were not known.
Was just considered another holy place,
But not to this extent.
So this is the meaning of the sloka which he has given.
Little different meaning.
Yadvā atyantā gatik gati dānāya nijprema ratnaḥ śaṇayat nodgataḥ sva-kārpaṇḍa-doṣa-apavāda-apavādāt tad-dāne tad-āśvādana-mīti-tattva-prakāśanāya tat paripaakavadhi vraja-vadhu-shromani sri-vrishbhanu-nandani sva-madhuri-dhuri-dhurina Now he says that it is Lord Krishna who himself,
He appeared.
Taking the mood and color of his beloved Sri Radharani.
And this Krishna is son of Nanda Maharaj.
He appeared in Navdeep,
Which is in the form of nine devotions inside the ocean of love.
And the purpose again is same,
That he wanted to give the ultimate limit of spiritual goal.
He wanted to become free from the defect of not giving love because of always protecting it,
And also to explain how it has to be enjoyed.
And then to Taste the internal feelings of Srimati Radharani's love for Krishna,
Who is the topmost of all Gopis.
And to give the prema to all devotees.
And fill this whole world with prayer.
Lord appeared here.
Yadā tāṁ chandramukhim ākaliyeva chandraiti tad gṛhaṇa-sameye viśvalokamukheṇa śrī kṛṣṇaiti nāmāvaliṁ gṛheṇīva vijakṣaṇḍa-siromaṇir eṣā vedagdhiḥ So when Krishna wanted to come here like this,
What Moon did,
That he disappeared.
Complete mad love has been manifested only now.
It's only when Chaitanya Mahaprabhu came then the glories of Vrindavan became manifest to people,
Otherwise they were not known.
Was just considered another holy place,
But not to this extent.
So this is the meaning of the sloka which he has given.
With that hue and color.
So this is the reason behind why there was a lunar eclipse.
We wanted to indicate this.
And he says this was the expertise of Rasa.
Vishwa Loka Mukhena Shree Krishnayati Namavali Grahani Vey.
And he made everyone chant the name of Krishna.
Yato hare tyasya harati svabhavakanti bhyam sri krishnasya chittam iti punaratra varnasvabhavadikam iti vidpattah sri radhe iti arthartvat And the word Hari means Sri Radha.
Because by her Swabhav,
Nature and her bodily colors,
She attracts the mind of Krishna.
And then the same were accepted by Krishna.
And it says that,
My Lord Shri Roop Goswami,
Ramji Goswami is saying that Hari means Radha.
And my lord who is Roop Goswami,
My worshipable,
He also has the same similar form as Radha because Rupa Goswami is also a follower of Radha and therefore he is writing this verb in prayer to her,
Keeping the meaning of Hari as Radha.
Anarpidh Charimiti.
Shri Sachinandana Harirubha Yasmakan.
HRIDAY KANDRAI KARUNAYAS PURATU VITIYANAYA that Lord Chaitanya Mahaprabhu,
He may become manifest out of His grace in your heart.
Now he raises one doubt on this,
That why you are saying that Sachinandana is Lord,
He is not mentioned anywhere.
NANU SACHIDANDANAVATARASTHU DASAVATARADHAV NASUYATE says that Sachinandan is not mentioned in the Dasavataras,
Ten Incarnations.
His name is not there.
So why you are saying that he is also avatar?
And when did he manifest?
Purno ansova,
Whether he is the complete manifestation or part manifestation?
Kathamva,
Kenva,
Kimbranova,
Why did he come?
For what reason he come?
What is his color?
Leelavaka and what pastimes he performed?
This is not stated anywhere in scripture.
So why you don't speak on this?
So for this he says that Kalavabhati Yonah.
That first of all he came in Kali Yuga.
To answer all these questions.
So he says that he appeared in Kaliyuga in the 28th Chaturubi of Vyavasvat Manu,
When 1407 years of Saga Samvat have passed.
And according to the shakha calendar of the time when he appeared and Phalguni Paurnamashyam.
He appeared on the Paurnamashyam of the month of Phalguni in the Poorv Phalguni nakshatra.
And he appeared in his complete form,
Not in partial manifestation.
And he appeared by his own will.
He is answering all these questions,
Why did he come,
When did he come,
Whether he was part or complete manifestation,
The reason.
So he says,
He came on his own and not because of any other inspiration.
He did not come because Lord Brahma prayed to him.
Generally,
Whenever there is some incarnation or manifestation of the Lord,
We see that Lord Brahma is praying.
And in case of Krishna,
He went and prayed.
So he says he did not come because Brahma prayed to him.
Nor did he come to destroy the demons.
Krishna says I come for that.
He says he did not come for any of these things.
And as far as Shastra is concerned,
He gives certain proofs from scriptures.
Krishnavarnam tu sa krishnam iti sri bhagavata.
This famous verse from Bhagavatam,
Krishnavarnam tu sa krishnam.
So this is talking about Krishna coming at Chaitanya.
And then some other from other scriptures like the next one is from Vayu Puran.
It says that Chaitanya or Lord is saying that I will appear on the full moon night in the month of Phalgun in Puru Phalguni Nakshatra and I will come as Gauravarna or golden in color and I will take birth from the womb of Sachi Devi.
This is in Mahabharata,
That Lord has one form which is golden in color.
V puts on chandana on his body.
And there is another one from Vishnu Puran where it is said that Lord will come as a Brahmin in future and he will come at the time when people had forgotten about the sacrifices and they are not studying the Vedas.
And Hiranyaranam Brahmayoni Mithi Shruti.
In the Shruti also it is described that Lord is golden in color.
So.
.
.
These are some of the scriptural proofs.
Then the next one is why is he not counted among the incarnations.
So it says,
Purno avatari iti na avatar ghananam ghanate.
Because Lord is not,
Chaitanya Mahaprabhu is not an avatar.
But he is an avatari.
He is not an Incarnation,
But He is the source of Incarnation,
Therefore He is not counted in the Dasa Avatars.
Yadah Sri Krishna,
Avatarati Tadev,
I am avatarati iti niyamat.
Then there is a rule that whenever Krishna manifests,
Then Chaitanya Mahaprabhu comes in the following Kali Yuga.
And that is also the reason that is not mentioned.
Another reason is that Chaitanya Mahaprabhu is Krishna himself.
Therefore,
He is not separately mentioned.
If he is a separate person,
Then he could be stated.
NANU YADI SHRI NANDA NANDANO AYAM TASHRATHU SHRI VINDHAVAN LEELAYA PARAM SOKHYAM NASTHI Iti Tadeva Mathur Vipralambhadikam Udbhagya gaadhaavesena adhunapi samriddhamati sambhogena madanbhavena ATMAKANTAYATAYAKANTIMATYA SRI VINDAVANE NIJROOPA VIKARAYIR LALITADESHAKHIR VARGAISTAM EVA LEELAM KAROTIITI KIM KARTUM ATRA AGATAYA STATRAHAYA SVABHAKTI SHRIYAM he raises an objection.
Says if krishna is nandanandan your chaitanya is nandanandan you are saying that chaitanya mahaprabhu is son of Nanda Maharaj Krishna.
He says then his Vrindavan pastimes are not very pleasurable.
And the reason is he went to Mathura.
And then he left the gopis here in separation.
So there was Vipralambha Bhava.
And after Vipralambha there is union.
So now he must be associating with the gopis and engaged in samriddhimat sambhog.
Samruddhimat Sambhog means this is one type of Sambhog or union.
Just as Vipralambha is of various types,
Sambhog is also of various types.
So,
He says that.
He must be performing pastimes there along with the Sakhis such as Lalita etc.
Which are manifestation of Shri Radha along with Radha and Vrindavan.
So why has he come here?
Because after Krishna left,
From Vrindavan and went to Mathura and then they disappeared,
Then they meet again and now they have union.
So in that union,
Krishna is absorbed in his pastimes with Radha,
Lalita and other Sakhis.
So where is the time for him to come and for what reason has he come here?
So he says,
Svabhakti Shriyam Samarpetam.
He has come here.
To give his bhakti.
Hunnata Jwalara Saamsa Bhaktiswami.
Swa-bhakti-sampada-sthavat tri-vidha says the wealth of his devotion is of three types.
Rupya Swarnadi Mudratmika Indra Neeladey Maniyadey Roopas Chintamani Roopas says that this wealth of his devotion is of three types.
One is like the golden coins.
Previously the coins were made of gold and silver.
So it says like the coins or currency made of silver and gold and other one is like the gem in the form of Indra Neelamani,
Blue sapphire and the third is in the form of Chintamani,
The transcendental gem.
Sādhan bhāve prema-bhede naiti charaṁ kaṅkṣaḥ prāptaya eva svayam ātmārāmeṇa vinā tad dhāna bhāvāt And this is in the form of sādhana bhakti,
Bhāva bhakti,
And prema bhakti.
The ultimate is Prima.
And this ultimate one cannot be given by anyone else except by the Lord who is Atmarama.
Tathachadurlabha LOKIYOR YUNO PARTANTRAYAD VYUKTAYO UPBHOGATI REKO YAH KIRTYATE SVASMRIDDHIMAN ITI NITANTH PARTANTRA GAMANAM CHE AKYAM VINA na sambhavati tasya api anupekshatvatah nithānta-mātārāma-gatvam ca ekyaṁ vināyati sarva-bhāva-udgama-ullāsi mādhano yam parātpara yoga eva bhavede sa vichitra-kopi mādhane iti nithānta-yogopi na ekyaṁ vināyati Atreve Atmani Taya Samruddhimat Sambhogena Madnena Charamte Ateva Patra Patra Vicharannam Na Kurute Mahananda Srimi Asthe Premavanmato Jagatapi Made Atete is basically giving a logic that why he is giving this schema now.
What is the reason especially when he is in union with Radha and other Sakhis and what is the need which arises for him to give this.
So the reason he gives is that only an Atmarama can give.
Because Atmarama has no reason.
In just out of his own will can give if he likes.
And then he says that how can Krishna be Atmarama?
So he says here the meaning of Atmarama is not as people think who is taking pleasure in the self.
The meaning of Atmarama is that when there is complete union between Krishna and Radha out of love,
Then there is no distinction and they are completely like Atmaramas.
And in that state of Atmarama,
There is Madan Bhava.
This Madan Bhava,
Mudan Bhava,
These are states of Mahabhava.
And in that,
The person is completely intoxicated,
Like an Atmarama.
And in that state of madness there is no consideration whom to give whom not to give because the reason was that generally it is said that prema is not to be given to anybody it is When there is the highest type of union between Radha and Krishna and there is complete enjoyment,
There is absolute self-satisfaction and there is madness,
Then in that state there is no discrimination who is qualified and who is not qualified.
And therefore he distributes out of that happiness,
That bliss.
That's it.
Anusheeta Mayaveya Patra Patra Vichara Bhaveti Vatsyam.
And you should not say that it is highly improper that he is giving this without any consideration of qualification.
Says he should not do that.
So he says,
No,
Don't speak like this,
Because in the material world also it is seen.
Gamana gamne tat parikarair anandena swayasvahastu dvayena pidhanani parsudvaye vikiri eva gamyate This gives an example that suppose there is an emperor.
And he goes around the universe or the world and he conquers everyone.
So when he comes back then he celebrates and then he distributes wealth to everyone.
Generally wealth or charity is given for qualified people,
To a Brahmana,
To Vaishnava in the temple,
For the cow.
But on such occasions then king and all his associates they distribute wealth with both hands all around without considering who is qualified to receive it and who is not.
So he says in the same way Lord,
When he is completely satisfied in the association of Srimati Radha,
Then he gives this Prema.
Without any consideration.
Na glani karamidan tasya api tu maheshwar yeh prakashakam.
And this just as the king's opulence is manifested at that time in the same way Lord is manifesting his opulence.
Asya api maha kripalat tu prakashakam.
This opulence in the form of his great munificence.
This charitable disposition is expressed.
Ya nityanandena tanmahadhanupremivitranam na punarharanamti And therefore,
Nithyananda,
He distributed this great wealth.
Because king also does not distribute wealth himself so much to his associates who give the charity.
NANU AHO KIMUCHYATE BHAVATA Now he says come on,
What are you saying?
Prahlad,
Ambrish,
Hanumath,
Vibhishan,
Pandavadibhya,
Premdanath.
This is Prahlad,
Ambrish,
Hanuman,
Vibhishan,
Pandav.
They also got Prema.
He says there is nothing extraordinary about this what you are saying that Chaitanya Mahaprabhu gave prema.
This is seen in every yuga.
That they were devotees and they attained Prema from the Lord.
So why you are saying that it is Anarpit Charim Charat Karunaya Avatiranai Kalo that it was not given before?
So he says Anarpit Charim Iti Poorva Manarpita Earlier it was not given.
Tatra Tatra Tat Tat Bhakt Kripiya Tatanu Teshaam Nishthiya He says in all these cases,
Prahlad,
Ambrish,
Hanuman,
They were all devotees of the Lord.
They had nishtha,
They performed sadhana.
They got it.
And in fact,
He says it is because of their Nishtha that they basically forcibly got it from the Lord.
They deserved it.
They have to get it.
He says in fact there is no greatness that they got it.
I mean there is no greatness of the giver.
Prahlad has to get it.
How much he suffered for the Lord.
The Lord had to give him.
So there is no greatness in that.
RAJA BALENA MAHA KRIPNASYA DHANANI NATUM SHAKNOTI Tadakim Tase Datritum.
He says the king can forcibly take the wealth of a miserly person.
And then he says that is not his greatness.
But greatness is.
.
.
It says greatness is not that Prahlad got it,
Ambrish got it,
Hanuman got it.
They all performed tapasya,
Austerity,
Then they got it.
The greatness is when someone gives without considering whether he deserves it or not deserves it,
Whether he is favorable or not favorable or he is neutral.
And even people like Jagai and Madhai who are trying to hit them.
They got it.
This is Anarpit Charan Chirag.
This was never done before.
So for this,
He raises another,
He comes up with another answer.
He says,
It's not a fact that this was not done before.
So he says,
What about Putana?
Bhutana God Prem.
And she was not performing austerity.
She came to kill Krishna.
And Krishna gave him Premu.
So why you say it is Anarpat Shreem Charat?
Previously also it was done.
Tatha darshanam api ateva ahe unnat ujjal rashnamiti.
He says,
Yes,
We agreed with you.
You are quite intelligent in raising objections.
He says,
Putana got it,
But Putana did not get the Ujjwal Ras.
She did not get Gopi Bhav.
Of Sringarbha.
So Chaitanya Mahaprabhu came and He gave Unnath Ujjwal Ras.
Gave Gopi Bhau.
And that is unparalleled.
Unnat ujjval rasa mithi unnatay gopi bhavena param utkarsh kaksham praptah unnat ujjvalo madhur raso yasyam iti satu gopnena sampute sthapito asti He says this unnat ujjval rasa,
This highest type of rasa which is called madhur rasa or gopi bhav or manjari bhav,
This Krishna had kept in a trunk.
And he had put a lock on it.
And no one had the key to it.
And he didn't give this.
So Putana did not get it.
And therefore Bhagavatam says,
Muktiṁ dadhāti karicchit smena bhakti-yogam,
That sometimes He gives mukti but not bhakti.
Anyasya rasasya tu tatra ati gopyatvam.
He says this particular rasa was kept completely secret and confidential.
And this is the one Chaitanya Mahaprabhu came and gave.
He broke the lock.
Nanook,
Give my heart.
Aho kim ananda kim ananda tadayam katham purvam naav taratityat yaha chirat.
He says,
Wow,
This is a great news you are giving.
I am very happy to hear this.
And this was never given and therefore the verse he is saying that why did he give it here now,
He says,
Chirat karanaya,
That out of his grace now he is giving,
Which he did not give for a long time.
And who is giving this?
Chaitanya Mahaprabhu,
He was sitting with this box.
With the lock on top of it.
And he was thinking that in future if some very pure devotee will appear and he will be very fortunate,
Then I am going to distribute this through him.
But what happened?
No one appeared.
So he kept on waiting,
Waiting,
Waiting for 4500 years.
He was sitting on this box.
And there was no one he found.
Tatra kasyapi idrisham bhagyam na jatam.
There was no one who was born who was fortunate like this to get it.
So then what happened?
Tada Karuna Praritayi.
Then only his grace inspired him.
He says,
Come on,
How long will you wait?
Now you should open this and give it.
And then he saw that in Kali Yuga,
There was no other process which could work.
Gyan,
Karma,
Yoga,
All these Sankhya,
Purvimansa,
Vaisesika,
Nyaya.
He realized that these processes people have no brain for this.
Who is going to now sit down and study Nyaya Shastra?
So Chaitanya Mahaprabhu said that now in Kali Yuga there is no other.
.
.
Process left.
This is the only one.
Therefore,
He came himself.
Prador Babhuva Chir Kalanantram Iti Bhava.
On this one,
Objection is raised.
Says,
How do you say that he came by his own grace?
What about Advaitacharya's ringing the bell?
On the bank of Ganga.
And offering Tulsi to the Soligram and making sound HMMM.
So he says,
He says,
What about the HUNG sound made by Anahata?
Is that not the reason to call him?
Because that's how it is described.
That Advaita Acharya,
When he saw people suffering in the material world,
He worshipped the Lord and he loudly made this sound HUNG.
And then Lord woke up and He came with the box.
So he says,
No,
No,
That is not the real reason.
Tathach Advaita Prakritayat Tiyadi Pramanen gaṅgāyāṁ tulasī-patraṁ datvā pāṣaṇḍa-jana-vṛddhi-vaishnava-jana-santāpene bhagavat-pratyā-śaktiṁ apasya-tāṁ haṅkāraṁ kurvaḥ kurvatādvaitācārya-gośāminā parama-sadāsīvena-bhūviyānuto'yam But there are slokas like this where it is said that he was manifested by Advaita Acharya,
He went to the Ganga,
He worshipped the Lord with Tulsi and Gangajal.
And he saw how people in the mental world,
They are giving trouble to the rational.
And no one is interested in.
To worship of the Lord.
So then he implored the Lord to come.
And this Advaita Acharya is Sadashiva himself.
And therefore,
Lord has come on his call.
So,
G.
U.
Goswami says that,
That is not a fact.
And he gives the proof like this.
Tathāti bhajanena prasyati Gyaane na jaanaati.
Tapsanubhauti.
Premna Vashikarothi kim punar yashodaya adhukhale baddhe ityadi sarvatreve tat karuna mukhya priyojika ganyate.
Just like we say that by performing bhajan,
He saw the Lord.
Or by knowledge he knows him,
By austerity he experienced,
By love a devotee controls the Lord.
And Yasodha also worked very hard and bound Krishna.
With the ropes.
So he says although such type of statements are made,
But the real reason behind all this is Lord's own Karuna.
And if he becomes manifest to his devotee,
He becomes manifest by his grace,
Not because someone has performed so much tapasya.
As in case of Yasodha,
It is said,
Kripya Asit Svabandhan.
When Yasodha was trying to bind Krishna and she was running behind him and she ran and ran and ran and after long time she caught him and then she was trying to bind him.
And she tried very hard to bind him,
But somehow she could not bind him.
So then it is said that Dhrishtva Parishraman Krishna Kripya Asit Svabandhan.
That Krishna when he saw Yashoda's labor,
That she is sweating like anything.
Sunn Gatraya,
Matu Sunn Gatraya.
She was sweating.
He must have really worked hard to catch him.
So then Krishna became bound by Kripa.
Kripya Asit Swabandhan.
So although it is said that he was bound by the ropes,
But actually he was bound by Kripa.
If he has not become merciful,
Then he will not be bound.
No one can bind him.
So he says Kripa is the real thing which is instrumental in becoming controlled by a devotee's love.
Yathā cha bhagavataḥ sarvāgaṁyatma-muktvā paśyāt yeṣāṁ svahebha bhagavān dayed anantyaityādhinā dayā mātraḥ prāpyatmaṁ tasya nirdhāritaḥ Imagine Bhagavatam.
It is sad that.
.
.
Lord cannot be understood by anything.
He is unapproachable.
Yet.
He becomes available by his own grace.
So,
It is a fact that Advaitacharya,
He was making this sound from his throat and Lord thought that Advaitacharya is also Maharudra.
Sadashiv and Rudra are one.
And he thought that he is going to now bring Mahapralaya,
Destroy the whole universe.
His grace he appeared,
But it is his grace which is instrumental.
So,
This answer is accepted now one more objection.
I think we should stop.
I'll stop it.
