Shri Chaitanya-bhagavata
Madhya-khanda -
By
Vyasa Avatara Shrila Vrindavana dasa Thakura
Chapter Five: Lord Nityänanda's Vyäsa Püjä Ceremony and His Darçana of the Lord's Six-armed Form
TEXT 101
apana
sambaì' utha, nija-jana caha yahare tomara
iccha, tahare vilaha
"Please
control Yourself and get up. Glance mercifully on Your intimate associates and distribute this wealth to
whomever You desire.
"You
have become overwhelmed with ecstatic love and forgotten Yourself. But now control Your loving
sentiments and distribute this love to
anyone You desire. Please glance mercifully on Your subor- dinates."
TEXT 102
tilardheka
tomare yahara dvesa rahe bhajile o se
amara priya kabhu nahe"
"Anyone
who maintains the slightest envy of You is never dear to Me even if he worships Me."
"O
Nityananda, if a person has the slightest distaste for You and if under the influence of this he becomes envious of
Your service, then even though such a
person worships Me, 1 can never regard
him."
TEXT 103
paila
caitanya nitai prabhura vacane hailaanandamaya
sad-bhuja-darsane
Nitai regained consciousness by the Lord's
words. He became filled with ecstasy on
seeing the six-armed form.
By the
words of Sriman Mahaprabhu, Nityananda regained exter- nal consciousness. He became absorbed in bliss on
seeing the six-armed form of Sri
Gaurasundara.
TEXT 104
ye
ananta-hrdaye vaisena gauracandra sei prabhu
avismaya jana nityananda
Know for
certain that Ananta, in whose heart Gauracandra resides, is nondifferent from Nityananda.
That
Anantadeva in whose heart Gauracandra resides is none other than Nityananda. There is no cause for
astonishment or doubt in this regard.
Know without doubt that Sri Nityananda Prabhu is Balarama.
TEXT 105
chaya-bhuja-drsti
tane kon adbhuta avatara-anurupa e saba
kautuha
The
manifestation of the Lord's six-armed form is not astonishing, for all such manifestations are simply pastimes of
His various incarnations.
Sri
Nityananda Prabhu's darsana of Gaurasundara's six-armed form is not at all surprising. Such remarkable forms
are manifest according to the
requirement of Gaura's pastimes. Sri Gaurasundara is the source of all incarnations. Therefore for Him to hold
the plow and club of His expansion and
the four weapons of His Visnu form is not at all amazing. Sri Nityananda Prabhu is capable of seeing
His own plow and club and the four
weapons such as the conch and disc within the Lord, who is the origin of all visnu-tattvas. That is why
Srila Kaviraja Gosvami has acknowledged
that the name Krsna Caitanya includes svayam-rupa, prakasa, avatara, etc. The prakasa, or
expansion, the avatara, or incarnation,
the saktis, or energies, and the bhaktas, or devotees, are not separate from the svayam-rupa, or
original Personality of Godhead. Within Krsna
Caitanya all of them are individually
included with simultaneously distinct charac- teristics. In order to exhibit this acintya-bhedabheda philosophy
in His Gaura-lila, the Lord displayed
His six-armed form to Sri Nityananda Prabhu.
TEXT 106
raghunatha-prabhu
yena pinda-dana kaila pratyaksa haiya
taha dasaratha laila
When Lord Ramacandra offered oblations to His
father, Dasaratha, he directly accepted
them.
When
Ramacandra during His pastimes offered oblations to His father, Dasaratha, His father personally came and
accepted them. In the same way, when Sri
Nityananda Prabhu offered the garland in worship of Sri Gaurasundara, He saw the Lord as having six
arms.
TEXT 107
se yadi
adbhuta, tabe eho adabhuta niscaya sakala ei
krsnera kautuka
If that
was wonderful, then this is also. Know for certain that they are all Krsna's sporting pastimes.
If
Dasaratha's acceptance of oblations from Ramacandra can cre- ate astonishment in ordinary people, then why
shouldn't this incident also create
astonishment? These are all Krsna's transcen- dental pastimes.
TEXT 108
nityananda-sxarupera
svabhava sarvatha tilardheka dasya-bhava
na haya anyatha
The
natural characteristic of Nityananda Svarupa is that He cannot give up the mood of servitorship for even a
moment.
In His
pastimes as a spontaneous servant, Sri Nityananda Svarupa is never devoid of the mentality of service to
the Lord for
even a
fraction of a second. He constantly serves Gaurasundara in all respects and does not endeavor for anything
else. This is con- firmed in
Caitanya-caritamrta (Adi 5.120) as follows: "He knows nothing
but service to Lord Krsna."
TEXT 109
laksmanera
svabhava ye hena anuksana
slta-vallabhera
dasya mana-prana-dhana
The
natural characteristic of Laksmana is to always serve the beloved Lord of Sita with His mind, life, and wealth.
Just as
Laksmana exhibits eternal spontaneous service propen- sities in the service of Sita's beloved Lord
Ramacandra, Nityananda also exhibits
constant uninterrupted endeavors in the service of Lord Gauracandra.
TEXT 110
ei-mata
nityananda-svarupera mana caitanya-candrera
dasye prita anuksana
In this
way the mind of Nityananda Svarupa is always pleased in the service of Sri Caitanyacandra.
TEXT 111
yadyapiha
ananta isvara nirasraya srsti-sihiti-pralayera
hetu jagan-maya
He is the
unlimited, independent controller and the cause of universal creation, maintenance, and annihilation.
Although
Lord Visnu is without limit, He is the Lord of all and not fit for accepting subordination to any other object.
He enters into all universes and
establishes Himself as the cause of their creation, maintenance, and annihilation.
TEXT 112
sarva-srsti-tirobhava ye samaye haya takhana
o ananta-rupa 'satya' vede haya
It is
stated in the Vedas that at the time of final dissolution the Lord in His form of Ananta remains unaffected.
The Vedic
literatures describe Him as the unlimited, inde- pendent controller, who enters into all universes and
who is the only cause of creation,
maintenance, and annihilation of this visible world; nevertheless, in order to create, maintain,
and annihilate, He manifests His form of
Ananta within the material creation.
TEXT 113
tathapiha
sri-ananta-devera svabhava niravadhi
prema-dasya-bhave anuraga
Still, the
natural characteristic of Sri Anantadeva is to remain constantly attached to the loving service of the Lord.
Although
from the material point of view Ananta manifests the characteristic of being subordinate to the
Lord, He always remains situated as the
object of service in the mood of servant. His constitutional position is never distorted by giving up the
worship of His worshipable Lord.
TEXT 114
yuge yuge
prati avatare avatare svabhava taìhara
dasya, bujhaha vicare
Consider
carefully how in every yuga and in every incarnation it is His natural characteristic to remain the servant
of the Lord.
TEXT 115
sri-laksmana-avatare
anuja haiya niravadhi sevena ananta,
dasya paiya
TEXT 112
In His
incarnation as Laksmana, Ananta is the younger brother, always engaged in serving the Lord.
TEXT 116
anna-pani-nidra
chadi' sri-rama-carana seviya o akanksa
na pure anuksana
Although
He gave up eating, drinking, and sleeping to con- stantly serve the lotus feet of Sri Rama, He was still
unsatiated.
Sri
Laksmana gave up drinking, eating, and sleeping and con- stantly remained busy in the service of Sri
Ramacandra, yet He considered His
service inadequate. Laksmana's desire to serve Sri Rama is never satiated; so expansive was His service
attitude.
TEXT 117
jyestha
haiya o balarama-avatare dasya-yoga kabhu
na chadilena antare
Although
in His incarnation as Balarama He was the elder brother, He never gave up the mood of service from His
heart.
As the
younger brother of Sri Rama, Their relationship as servant and object of service was not incongruous from
the material view- point; but although
as the elder brother of Krsna He was the object of respect, He nevertheless always maintained the attitude
of a subordinate servant. In the
Caitanya-caritamrta (Adi 5.135-137) it is stated: "Sometimes He serves Lord Caitanya as His guru, some- times
as His friend and sometimes as His
servant, just as Lord Balarama played with Lord Krsna in these three different modes in Vraja.
Playing like a bull, Lord Balarama
fights with Krsna head to head. And sometimes Lord Krsna massages the feet of Lord Balarama. He
considers Himself a servant and knows
Krsna to be His master. Thus He regards Himself as a fragment of His plenary portion."
TEXT 118
'svami'
kari' sabde se balena krsna prati bhakti vina
kakhana na haya any a mati
He
addresses Krsna as Svami, or Lord. His mind never deviates from devotional service.
Sri
Baladeva Prabhu addresses Krsna as Svami, or Lord. Balarama does not think of anything other than the service
of Krsna.
TEXT 119
sei prabhu
apane ananta mahasaya nityananda
mahaprabhu janiha niscaya
Know for
certain that the Lord who is known as Ananta is nondifferent from Nityananda Prabhu.
One should
know that He who serves the Lord as Ananta is Nityananda, and one should know that the Lord who accepts
the eternal service of His servant
Nityananda is Caitanya Mahaprabhu. See Caitanya-caritamrta (Adi 7.14).
TEXT 120
ihate ye
nityananda-balarama prati bheda-drsti hena
kare, sei mudha-mati
Therefore
anyone who discrminates between Nityananda and Balarama is certainly a fool.
Sri
Nityananda Prabhu is directly Lord Balarama. It is to be understood that the intelligence of one who considers
Nityananda Prabhu as different from
Balarama is polluted by the influence of the illusory energy.
TEXT 121
seva-vigrahera
prati anadara yara visnu-sthane aparadha
sarvatha tahara
One who disrespects the servitor Personality
of Godhead cer-tainly commits an offense
to Lord Visnu.
The
worshipable object is called the sevya-vigraha, or the object of service. One who serves that worshipable
object is called the servitor
Personality of Godhead. Svayam-rupa Vrajendra-nandana is the
eternal object of worship, and
svayam-prakasa Baladeva is the eternal abode of
worship. In the language of those who write alaìhara-sastra, Krsna
is called the visaya-vigraha, or object
of wor- ship, and His energies headed by
Baladeva are called asraya-vigrahas or sevaka-vigrahas, abodes of worship. One who respects the
sevya- vigraha while disrespecting the
sevaka-vigraha can never please the sevya-vigraha; rather he becomes an obect of neglect and
falls in the mire of offense. In the Adi
Purana it is stated:
ye me
bhakta-janah partha na me bhaktas ca tejanah mad bhaktanam ca ye bhahtas te me bhaktatamah matah
"My
dear Partha, those who claim to be My devotees are not My devotees, but those who claim to be devotees
of My devotees are actually My devotees."
TEXT 122
brahma-mahesvara-vandya
yadyapi hamala tabu taìra svabhava
carana-seva-khela
Although Kamala, the goddess of fortune, is
worshiped by Brahma and Siva, her
natural tendency is to serve the lotus feet of the Lord.
Svayam-prakasa
Baladeva Prabhu manifests His form of Saìkarsana as well as various Visnu forms and accepts
worship from others, yet His service
attitude remains undisturbed. In order to support this statement, the author gives the example of Laksmidevi.
Service to Krsna is also the natural
tendency of Laksmi, who is worshiped by Brahma and Siva. Although Laksmidevi is respected by the four-headed Brahma and
the annihilator Lord Siva, she remains
engaged in the service of the Lord. In
the Srimad Bhagavatam (3.15.21) it is stated: "The ladies in
the Vaikuntha planets are as beautiful
as the goddess of fortune herself. Such
transcendentally beautiful ladies, their hands
playing with lotuses and their leg
bangles tinkling, are sometimes seen sweeping the marble walls, which are bedecked at intervals with golden
borders, in order to receive the grace
of the Supreme Personality of God- head." Elsewhere in Srimad Bhagavatam (1.16.32) it is stated:
"Laksmiji, the goddess of fortune,
whose glance of grace was sought by demigods like Brahma and for whom they surrendered many a day unto the
Personality of Godhead, gave up her own
abode in the forest of lotus flowers and engaged herself in the service of the lotus feet of the
Lord."
TEXT 123
sarva-sakti-samanvita
'sesa'-bhagavan tathapi svabhava-dhanna,
seva se tahana
Lord Sesa
is endowed with all energies, yet it is His natural characteristic to serve the Lord.
Lord Sesa
possesses all energies, therefore He is in all respects the omnipotent Lord. Serving the Lord is also His
natural characteristic. In the
Caitanya-caìtamrta (Adi 5.120) it is stated: "That Ananta Sesa is the devotee incarnation of Godhead. He knows
nothing but ser- vice to Lord
Krsna."
TEXT 124
ataeva
taìhara ye svabhava kahite santosa payena
prabhu sakala haite
Therefore
the Lord is most satisfied to glorify His charac- teristics.
Mahaprabhu
achieves the greatest pleasure while describing the glories of His devotees.
TEXT 125
isvarera
svabhava—hevala bhakta-vasa visese
prabhura mukhe sunite e yasa
It is the natural characteristic of the
Supreme Lord to remain controlled by His
devotees. The Lord takes special pleasure in glorifying His devotees.
The Lord
is controlled by His devotees—this is His nature. In Snmad Bhagavatam (9.4.63, 66) it is stated:
sri-bhagavan
uvaca aham bhakta-paradhino hy asvatantra iva dvija sadhubhir grasta-hrdayo bhahtair
bhakta-jana-priyah
mayi
nirbaddha-hrdayah sadhavah sama-darsanah vase kurvanti mam bhaktya sat-striyah sat-patim yatha
"The Supreme Personality of Godhead said
to the brahmana: I am completely under
the control of My devotees. Indeed, 1 am not at all independent. Because My devotees are
completely devoid of mate- rial desires,
I sit only within the cores of their hearts. What to speak of My devotee, even those who are devotees of My
devotee are very dear to Me. As chaste
women bnng their gentle husbands under control by service, the pure devotees, who are equal to
everyone and completely attached to Me
in the core of the heart, bring Me under their full control.'* In the Mathara-sruti it is stated:
bhaktir
evainam nayati bhaktir evainam darsayati bhakti-vasah puniso bhaktir eva bhuyasi
'Bhakti leads the jiva to the Supreme Lord,
and enables the soul to see the Supreme
Personality of Godhead. The Lord is controlled by bhakti. Bhakti is best of all.''
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