Hare Krsna-Continuing our SUMMARY series from the Caitanya Caritamrta–#3

Adi lila 1.53 purport...The word yat refers to Brahman, the impersonal effulgence of the Lord. In the Brahma-saṁhitā (5.40) it is said, tad brahma niṣkalam anantam aśeṣa-bhūtam: the Brahman effulgence expands unlimitedly. Just as the sun is a localized planet although the sunshine expands unlimitedly from that source, so the Absolute Truth is the Supreme Personality of Godhead, but His effulgence of energy, Brahman, expands unlimitedly. From that Brahman energy the creation appears, just as a cloud appears in sunshine. From the cloud comes rain, from the rain comes vegetation, and from the vegetation come fruits and flowers, which are the basis of subsistence for many other forms of life. Similarly, the effulgent bodily luster of the Supreme Lord is the cause of the creation of infinite universes.The Brahman effulgence is impersonal, but the cause of that energy is the Supreme Personality of Godhead. From Him, in His abode, the Vaikuṇṭhas, this brahmajyoti emanates. He is never impersonal. Since they cannot understand the source of the Brahman energy, impersonalists mistakenly choose to think this impersonal Brahman the ultimate or absolute goal. But as stated in the Upaniṣads, one has to penetrate the impersonal effulgence to see the face of the Supreme Lord. If one desires to reach the source of the sunshine, he has to travel through the sunshine to reach the sun and then meet the predominating deity there. The Absolute Truth is the Supreme Person, Bhagavān, as Śrīmad-Bhāgavatam explains.Sat means “effect,” asat means “cause,” and param refers to the ultimate truth, which is transcendental to cause and effect. The cause of the creation is called the mahat-tattva, or total material energy, and its effect is the creation itself. But neither cause nor effect existed in the beginning; they emanated from the Supreme Personality of Godhead, as did the energy of time. …. Since the energy of the Lord is not different from Him, in fact everything that exists is Kṛṣṇa in His impersonal feature. Sunshine, sunlight and heat are not different from the sun, and yet simultaneously they are distinct energies of the sun. Similarly, the cosmic manifestation and the living entities are energies of the Lord, and they are considered to be simultaneously one with and different from Him. The Lord therefore says, “I am everything,” because everything is His energy and is therefore nondifferent from Him.

Adi 1.54 purport…In the previous verse the Absolute Truth and its nature have been explained. One must also understand the relative truth to actually know the Absolute.The real nature of māyā, the illusory existence of the material manifestation, is clearly explained in Śrīmad-Bhāgavatam. The Absolute Truth is substance, and the relative truth depends upon its relationship with the Absolute for its existence. Māyā means energy; therefore the relative truth is explained to be the energy of the Absolute Truth. Since it is difficult to understand the distinction between the absolute and relative truths, an example can be given for clarification. The Absolute Truth can be compared to the sun, which is appreciated in terms of two relative truths: reflection and darkness. Darkness is the absence of sunshine, and a reflection is a projection of sunlight into darkness. Neither darkness nor reflection has an independent existence. Darkness comes when the sunshine is blocked. For example, if one stands facing the sun, his back will be in darkness. Since darkness stands in the absence of the sun, it is therefore relative to the sun. The spiritual world is compared to the real sunshine, and the material world is compared to the dark regions where the sun is not visible.

Adi 1.55 purport...The Personality of Godhead in His all-pervading feature of Paramātmā enters every entity, from the biggest to the most minute. His existence can be realized by one who has the single qualification of submissiveness and who thereby becomes a surrendered soul. The development of submissiveness is the cause of proportionate spiritual realization, by which one can ultimately meet the Supreme Lord in person, as a man meets another man face to face.
Because of his development of transcendental attachment for the Supreme Lord, a surrendered soul feels the presence of his beloved everywhere, and all his senses are engaged in the loving service of the Lord. His eyes are engaged in seeing the beautiful couple Śrī Rādhā and Kṛṣṇa sitting on a decorated throne beneath a desire tree in the transcendental land of Vṛndāvana. His nose is engaged in smelling the spiritual aroma of the lotus feet of the Lord. Similarly, his ears are engaged in hearing messages from Vaikuṇṭha, and his hands embrace the lotus feet of the Lord and His associates. Thus the Lord is manifested to a pure devotee from within and without. This is one of the mysteries of the devotional relationship in which a devotee and the Lord are bound by a tie of spontaneous love. To achieve this love should be the goal of life for every living being.

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CC adi-#4
Adi 1.88-89–As the sun and moon drive away darkness by their appearance and reveal the nature of everything, these two brothers dissipate the darkness of ignorance covering the living beings’ and enlighten them with knowledge of the Absolute Truth.
Adi 1.90–The darkness of ignorance is called kaitava, the way of cheating, which begins with religiosity, economic development, sense gratification and liberation.
Adi 1.91--“The great scripture Śrīmad-Bhāgavatam, compiled by Mahā-muni Vyāsadeva from four original verses, describes the most elevated and kindhearted devotees and completely rejects the cheating ways of materially motivated religiosity. It propounds the highest principle of eternal religion, which can factually mitigate the threefold miseries of a living being and award the highest benediction of full prosperity and knowledge. Those willing to hear the message of this scripture in a submissive attitude of service can at once capture the Supreme Lord in their hearts. Therefore there is no need for any scripture other than Śrīmad-Bhāgavatam.”

PURPORT–This verse appears in Śrīmad-Bhāgavatam (1.1.2). The words mahā-muni-kṛte indicate that Śrīmad-Bhāgavatam was compiled by the great sage Vyāsadeva, who is sometimes known as Nārāyaṇa Mahā-muni because he is an incarnation of Nārāyaṇa. Vyāsadeva, therefore, is not an ordinary man, but is empowered by the Supreme Personality of Godhead. He compiled the beautiful Bhāgavatam to narrate some of the pastimes of the Supreme Personality of Godhead and His devotees.
The path of religion prescribed by Śrīmad-Bhāgavatam is different from all forms of imperfect religiosity. Religion can be considered in the following three divisions: (1) the path of fruitive work, (2) the path of knowledge and mystic powers, and (3) the path of worship and devotional service.The path of fruitive work (karma-kāṇḍa), even when decorated by religious ceremonies meant to elevate one’s material condition, is a cheating process because it can never enable one to gain relief from material existence and achieve the highest goal. A living entity perpetually struggles hard to rid himself of the pangs of material existence, but the path of fruitive work leads him to either temporary happiness or temporary distress in material existence. By pious fruitive work a person is placed in a position where he can temporarily feel material happiness, whereas vicious activities lead him to a distressful position of material want and scarcity. However, even if a person is put into the most perfect situation of material happiness, he cannot in that way become free from the pangs of birth, death, old age and disease. A materially happy person is therefore in need of the eternal relief that mundane religiosity in terms of fruitive work can never award.

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July 6 1976 Wash DC

Guest (1): No, sir, we didn’t say Kṛṣṇa of Mahābhārata; we said that when you read the Vedic literatures, there comes some nirguṇa-brahman and saguṇa-brahman. Now my question…

Prabhupāda: But Kṛṣṇa is paraṁ brahman.Guest (1): Yes, but my plain feeling came, sir…Prabhupāda: No, no. First of all, the Brahman, there are… We are all Brahman, living entities. We are simply thinking “I am this body.” So when we are… That I was speaking, liberation. When we come to the conclusion that “I am not this body,” ahaṁ brahmāsmi… So you are already Brahman, but you are, forgetfully, you are thinking that you are Indian. That is māyā. We are all Brahman, but due to our ignorance, lack of knowledge, we are thinking “I am Indian,” “I am American,” “I am Hindu,” “I am Muslim,” “I am Christian,” “I am this,” “I am that.” That is māyā. So when you actually understand that “I am not this body; I am spirit soul,” that is the fact. Then that condition is called brahma-bhūtaḥ. Now we are jīva-bhūtaḥ. We are thinking “I am individual person of this country, of this religion.” That is jīva-bhūtaḥ. But when we understand that we are not jīva-bhūtaḥ, we are brahma-bhūtaḥ, that is our liberated position. Brahma-bhūtaḥ prasannātmā [Bg. 18.54]. When one becomes actually in understanding that “I am not this body, I am spirit soul,” then my all responsibility of this bodily condition immediately ceases. I am not this body. And why I am working for this body? Why I am in ignorance? That is called brahma-bhūtaḥ. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati [Bg. 18.54]. That is liberated stage. So we are already Brahman, there is no question of becoming Brahman. We are mistaking something else, that “I am not Brahman.” So when we come to the actual understanding, ahaṁ brahmāsmi, that is called brahma-bhūtaḥ stage. Brahmā-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu… [Bg. 18.54]. Then he see everyone on equal level, that every soul is Brahman.vidyā-vinaya sampanne brāhmaṇe gavi hastini śuni caiva śva-pāke ca paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]That is sama-darśinaḥ. He sees the same soul within a learned brāhmaṇa and within a dog. Samaḥ sarveṣu bhūteṣu. That is the stage of bhakti.brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate param [Bg. 18.54]So when you come to the standard of bhakti, then you can understand Kṛṣṇa. Bhaktyā mām abhijānāti [Bg. 18.55]. Unless you come to that stage, you cannot understand Kṛṣṇa, you will mistake. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. This siddhi means to become liberated from the bodily concept of life. So out of many millions of people, one gets the opportunity of becoming siddha, brahma-bhūtaḥ, and yatatām api siddhānāṁ kaścin māṁ vetti tattvataḥ [Bg. 7.3]. And those who are siddhas, liberated, out of many of them, kaścin māṁ vetti tattvataḥ. 

So how this Mr. Bannerji will understand Kṛṣṇa? He is not a bhakta, he cannot understand. He can talk of the honey within the bottle. He cannot taste it. If he wants to taste, somebody must be able to open the bottle and give him little. Then he’ll get. Otherwise, let him lick up the bottle. (laughter) That’s all. So those who are licking the bottle, they cannot say what is the taste of the honey. One must actually taste. That is possible, bhaktyā mām abhijānāti [Bg. 18.55], that taste is available by the bhaktas, not by the so-called scholars. That is not possible. Nāyam ātmā pravacanena labhyaḥ. That is Vedic injunction. Na medhayā, na bahunā śrutena. You cannot realize self by your intelligence or by your learning or by your brain. Nāyam ātmā pravacanena labhyaḥ na bahunā śrutena.

 Jan 2 1967 NY

There is another Bengali verse, very nicely:  adya ‘pi akāri līlā gaura-rāya  kona kona bhagavane dekhibāre pāya…Lord Caitanya’s pastimes going on, still going on, but some of the fortunate devotees, they can see. Anything, God’s pastimes, that is perceivable through devotional service. Bhaktyā mām abhijānāti [Bg. 18.55]. Only way. This is the process. No other process. No amount of speculation, no amount of academic education, no amount of philosophical discussion can…, one can… It is confirmed in the Vedic literature: nāyam ātmā pravacanena labhya, na bahunā śrutena. Na ayam ātmā… This self-realization is not possible. Nāyam ātmā pravacanena labhya, simply by discussion, nobody can arrive. Nobody can understand what is self-realization, what is Supreme Soul, the Absolute Truth. Nāyam ātmā pravacanena, na medhayā. Medhayā means one who is, who has got very good brain substance, he also cannot. Simply by agitating the brain, brain substance, one cannot understand. Nāyam ātmā pravacanena labhya, na bahunā śrutena, na medhayā. Śrutena, one who is highly educated, very good scholar, he also cannot understand. Then, what is the pro…? Janena saba puruṣe tena labhya: a person to whom God reveals Himself, he can understand. So we have to wait for that and for God’s mercy. We have to be engaged in loving, transcendental service, Kṛṣṇa consciousness. Then He’ll reveal.

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Adi.1.45– According to the deliberate opinion of all revealed scriptures, the spiritual master is nondifferent from Kṛṣṇa. Lord Kṛṣṇa in the form of the spiritual master delivers His devotees.PURPORTThe relationship of a disciple with his spiritual master is as good as his relationship with the Supreme Lord. A spiritual master always represents himself as the humblest servitor of the Personality of Godhead, but the disciple must look upon him as the manifested representation of Godhead.

Adi 1.46–“One should know the ācārya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.”
PURPORT… The ceremony performed to initiate a disciple into the study of spiritual science is called upanīti, or the function that brings one nearer to the spiritual master. One who cannot be brought nearer to a spiritual master cannot have a sacred thread, and thus he is indicated to be a śūdra. … A person born a śūdra is not barred from such spiritual initiation, provided he is approved by the spiritual master, who is duly authorized to award a disciple the right to be a brāhmaṇa if he finds him perfectly qualified………The bona fide spiritual master always engages in unalloyed devotional service to the Supreme Personality of Godhead. By this test he is known to be a direct manifestation of the Lord and a genuine representative of Śrī Nityānanda Prabhu. Such a spiritual master is known as ācāryadeva. Influenced by an envious temperament and dissatisfied because of an attitude of sense gratification, mundaners criticize a real ācārya. In fact, however, a bona fide ācārya is nondifferent from the Personality of Godhead, and therefore to envy such an ācārya is to envy the Personality of Godhead Himself. This will produce an effect subversive of transcendental realization.
..The real Vedic philosophy is acintya-bhedābheda-tattva, which establishes everything to be simultaneously one with and different from the Personality of Godhead. Śrīla Raghunātha dāsa Gosvāmī confirms that this is the real position of a bona fide spiritual master and says that one should always think of the spiritual master in terms of his intimate relationship with Mukunda (Śrī Kṛṣṇa). Śrīla Jīva Gosvāmī, in his Bhakti-sandarbha (213), has clearly defined that a pure devotee’s observation of the spiritual master and Lord Śiva as one with the Personality of Godhead exists in terms of their being very dear to the Lord, not identical with Him in all respects. Following in the footsteps of Śrīla Raghunātha dāsa Gosvāmī and Śrīla Jīva Gosvāmī, later ācāryas like Śrīla Viśvanātha Cakravartī Ṭhākura have confirmed the same truths. In his prayers to the spiritual master, Śrīla Viśvanātha Cakravartī Ṭhākura confirms that all the revealed scriptures accept the spiritual master to be identical with the Personality of Godhead because he is a very dear and confidential servant of the Lord. Gauḍīya Vaiṣṇavas therefore worship Śrīla Gurudeva (the spiritual master) in the light of his being the servitor of the Personality of Godhead. In all the ancient scriptures of devotional service and in the more recent songs of Śrīla Narottama dāsa Ṭhākura, Śrīla Bhaktivinoda Ṭhākura and other unalloyed Vaiṣṇavas, the spiritual master is always considered either one of the confidential associates of Śrīmatī Rādhārāṇī or a manifested representation of Śrīla Nityānanda Prabhu.

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Caitanya Caritamrta Introduction-original version 1974
pg 3…From the Caitanya-caritāmṛta we learn how Lord Caitanya taught people to become immortal, and thus the title may be properly translated as “the immortal character of the living force.”

pg 3..The real question is, How can we remain unpolluted by material contamination while in the material world? It was Rūpa Gosvāmī who explained that we can remain uncontaminated while in the world if we simply make it our ambition to serve Kṛṣṇa. One may then justifiably ask, “How can I serve?” Obviously this is not simply a matter of meditation, which is just an activity of the mind, but of practical work. Love of Kṛṣṇa’s service can be attained only by working for Kṛṣṇa. In such work, we should leave no resource unused. Whatever is there, whatever we have, should be used for Kṛṣṇa. We can use everything: typewriters, automobiles, airplanes, missiles-anything

pg 4…Actually, the Caitanya-caritāmṛta is not intended for the novice, for it is the postgraduate study of spiritual knowledge. Ideally, one begins with the Bhagavad-gītā and advances through Śrīmad-Bhāgavatam to the Caitanya-caritāmṛta. Although all these great scriptures are on the same absolute level, for the sake of comparative study the Caitanya-caritāmṛta is considered to be on the highest platform. Every verse in it is perfectly composed.

pg 4-5...It is not that Lord Caitanya teaches a long and elaborate path to God realization. He is completely spiritual, and He begins from the point of surrender to Kṛṣṇa. He does not pursue the paths of karma-yoga or jñāna-yoga or haṭha-yoga but begins at the end of material existence, at the point where one gives up all material attachment. In the Bhagavad-gītā Kṛṣṇa begins His teachings by distinguishing the soul from matter, and in the Eighteenth Chapter He concludes at the point where the soul surrenders to Him in devotion.

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July 8 1976 Wash DC conversations

“My Lord, I surrender unto You. I don’t want anything from You. Kindly give me shelter at Your lotus feet.” This is the result of greatest tapasya.

Prabhupāda: If you are unfit for that occupation, why should you imitate, waste your time? If you are, you are fit for becoming a carpenter, why should you imitate a brāhmaṇa? Better be expert carpenter and serve Kṛṣṇa with the result of carpentry work. Then there is perfection. Saṁsiddhir hari-toṣaṇam.ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ svanuṣṭhitasya dharmasyasaṁsiddhir hari-toṣaṇam [SB 1.2.13]So suppose you are a carpenter. You earn something. So out of that your income, you offer something to Kṛṣṇa. If, even you are poor man, you can bring some fruit or flower to Kṛṣṇa. “Kṛṣṇa, I am poor man, I can’t give You anything more. But I have secured this fruit and flower. Kindly accept it.” Kṛṣṇa says, “Yes.” Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati tad aham aśnāmi [Bg. 9.26]. So where is the difficulty? Svakarmaṇā tam abhyarcya. You remain a carpenter, but you worship Kṛṣṇa. That is not a very difficult job, patraṁ puṣpaṁ phalaṁ toyam.

Guest (3): But here in this country we have choices.

Prabhupāda: In this country or that country, there is no such distinction. This patraṁ puṣpaṁ phalaṁ toyam, any country you can get it. You cannot say in America there is no patraṁ puṣpaṁ phalaṁ toyam, in India only. No. Everywhere it is available. Therefore this general prescription is there. Even Kṛṣṇa does not say Gaṅgā-jala. Because Gaṅgā, if you say Gaṅgā-jala, that is available in India. He says toyam, any jala, any water. Because any water, as soon as touches the lotus feet of Kṛṣṇa, it becomes Gaṅgā. Why Gaṅgā is so adored? Because it is coming from the toes of Kṛṣṇa. So any water touching Kṛṣṇa’s toes, that becomes Gaṅgā.

Vipina: Śrīla Prabhupāda, if we’re born each with a qualification, how is this qualification developed in our early years?

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Subject: Srila Prabhupada’s acceptance of sannyasa

SB 10.13.59–Then, looking in all directions, Lord Brahmā immediately saw Vṛndāvana before him, filled with trees, which were the means of livelihood for the inhabitants and which were equally pleasing in all seasons.PURPORTJanājīvya-drumākīrṇam: trees and vegetables are essential, and they give happiness all year round, in all seasons. That is the arrangement in Vṛndāvana. It is not that in one season the trees are pleasing and in another season not pleasing; rather, they are equally pleasing throughout the seasonal changes. Trees and vegetables provide the real means of livelihood recommended for everyone. Sarva-kāma-dughā mahī (Bhāg. 1.10.4). Trees and vegetables, not industry, provide the real means of life.Link to this page: https://prabhupadabooks.com/sb/10/13/59
“A picture is worth a thousand words”…. here a few of what Krsna gives to us here in the way of food production.

Hare Krsna

damaghosa das

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