The Appearance Day of Advaita Acarya

Today marks the appearance day of Advaita Acarya. We honor it with a half day fast and a reading of the Sixth Chapter from the Adi-lila of the Sri Caitanya-caritamrta by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada. Full chapter follows:

The truth of Advaita Ācārya has been described in two different verses. It is said that material nature has two features, namely the material cause and the efficient cause. The efficient causal activities are caused by Mahā-Viṣṇu, and the material causal activities are caused by another form of Mahā-Viṣṇu, known as Advaita. That Advaita, the superintendent of the cosmic manifestation, has descended in the form of Advaita to associate with Lord Caitanya. When He is addressed as the servitor of Lord Caitanya, His glories are magnified because unless one is invigorated by this mentality of servitorship one cannot understand the mellows derived from devotional service to the Supreme Lord, Kṛṣṇa.

Śrī Caitanya-caritāmṛta: Ādi-līlā
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Chapter 6

The Glories of Śrī Advaita Ācārya


vande taṁ śrīmad-advaitā-
cāryam adbhuta-ceṣṭitam
yasya prasādād ajño ’pi
tat-svarūpaṁ nirūpayet

vande—I offer my respectful obeisances; tam—unto Him; śrīmat—with all opulences; advaita-ācāryam—Śrī Advaita Ācārya; adbhuta-ceṣṭitam—whose activities are wonderful; yasya—of whom; prasādāt—by the mercy; ajñaḥ api—even a foolish person; tat-svarūpam—His characteristics; nirūpayet—may describe.


I offer my respectful obeisances to Śrī Advaita Ācārya, whose activities are all wonderful. By His mercy, even a foolish person can describe His characteristics.


jaya jaya śrī-caitanya jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda

jaya jaya—all glories; śrī-caitanya—to Lord Śrī Caitanya Mahāprabhu; jaya—all glories; nityānanda—to Lord Nityānanda; jaya advaita-candra—all glories to Advaita Ācārya; jaya gaura-bhakta-vṛnda—all glories to the devotees of Śrī Caitanya Mahāprabhu.


All glories to Lord Śrī Caitanya Mahāprabhu. All glories to Lord Nityānanda. All glories to Advaita Ācārya. And all glories to all the devotees of Lord Śrī Caitanya Mahāprabhu.


pañca śloke kahila śrī-nityānanda-tattva
śloka-dvaye kahi advaitācāryera mahattva

pañca śloke—in five verses; kahila—described; śrī-nityānanda-tattva—the truth of Śrī Nityānanda; śloka-dvaye—in two verses; kahi—I describe; advaita-ācāryera—of Advaita Ācārya; mahattva—the glories.


In five verses I have described the principle of Lord Nityānanda. Then in the following two verses I describe the glories of Śrī Advaita Ācārya.


mahā-viṣṇur jagat-kartā
māyayā yaḥ sṛjaty adaḥ
tasyāvatāra evāyam
advaitācārya īśvaraḥ

mahā-viṣṇuḥ—of the name Mahā-Viṣṇu, the resting place of the efficient cause; jagat-kartā—the creator of the cosmic world; māyayā—by the illusory energy; yaḥ—who; sṛjati—creates; adaḥ—that universe; tasya—His; avatāraḥ—incarnation; eva—certainly; ayam—this; advaita-ācāryaḥ—of the name Advaita Ācārya; īśvaraḥ—the Supreme Lord, the resting place of the material cause.


Lord Advaita Ācārya is the incarnation of Mahā-Viṣṇu, whose main function is to create the cosmic world through the actions of māyā.


advaitaṁ hariṇādvaitād
ācāryaṁ bhakti-śaṁsanāt
bhaktāvatāram īśaṁ tam
advaitācāryam āśraye

advaitam—known as Advaita; hariṇā—with Lord Hari; advaitāt—from being nondifferent; ācāryam—known as Ācārya; bhakti-śaṁsanāt—from the propagation of devotional service to Śrī Kṛṣṇa; bhakta-avatāram—the incarnation as a devotee; īśam—to the Supreme Lord; tam—to Him; advaita-ācāryam—to Advaita Ācārya; āśraye—I surrender.


Because He is nondifferent from Hari, the Supreme Lord, He is called Advaita, and because He propagates the cult of devotion, He is called Ācārya. He is the Lord and the incarnation of the Lord’s devotee. Therefore I take shelter of Him.


advaita-ācārya gosāñi sākṣāt īśvara
yāṅhāra mahimā nahe jīvera gocara

advaita-ācārya—of the name Advaita Ācārya; gosāñi—the Lord; sākṣāt īśvara—directly the Supreme Personality of Godhead; yāṅhāra mahimā—whose glories; nahe—not; jīvera gocara—within the reach of the understanding of ordinary living beings.


Śrī Advaita Ācārya is indeed directly the Supreme Personality of Godhead Himself. His glory is beyond the conception of ordinary living beings.


mahā-viṣṇu sṛṣṭi karena jagad-ādi kārya
tāṅra avatāra sākṣāt advaita ācārya

mahā-viṣṇu—the original Viṣṇu; sṛṣṭi—creation; karena—does; jagat-ādi—the material world; kārya—the occupation; tāṅra—His; avatāra—incarnation; sākṣāt—directly; advaita ācārya—Prabhu Advaita Ācārya.


Mahā-Viṣṇu performs all the functions for the creation of the universes. Śrī Advaita Ācārya is His direct incarnation.


ye puruṣa sṛṣṭi-sthiti karena māyāya
ananta brahmāṇḍa sṛṣṭi karena līlāya

ye puruṣa—that personality who; sṛṣṭi-sthiti—creation and maintenance; karena—performs; māyāya—through the external energy; ananta brahmāṇḍa—unlimited universes; sṛṣṭi—creation; karena—does; līlāya—by pastimes.


That puruṣa creates and maintains with His external energy. He creates innumerable universes in His pastimes.


icchāya ananta mūrti karena prakāśa
eka eka mūrte karena brahmāṇḍe praveśa

icchāya—by His will; ananta mūrti—unlimited forms; karena—does; prakāśa—manifestation; eka eka—each and every; mūrte—form; karena—does; brahmāṇḍe—within the universe; praveśa—entrance.


By His will He manifests Himself in unlimited forms, in which He enters each and every universe.


se puruṣera aṁśa–advaita, nāhi kichu bheda
śarīra-viśeṣa tāṅra–nāhika viccheda

se—that; puruṣera—of the Lord; aṁśa—part; advaita—Advaita Ācārya; nāhi—not; kichu—any; bheda—difference; śarīra-viśeṣa—another specific transcendental body; tāṅra—of Him; nāhika viccheda—there is no separation.


Śrī Advaita Ācārya is a plenary part of that puruṣa and so is not different from Him. Indeed, Śrī Advaita Ācārya is not separate but is another form of that puruṣa.


sahāya karena tāṅra la-iyā ’pradhāna’
koṭi brahmāṇḍa karena icchāya nirmāṇa

sahāya karena—He helps; tāṅra—His; lā-iyā—with; pradhāna—the material energy; koṭi-brahmāṇḍa—millions of universes; karena—does; icchāya—only by the will; nirmāṇa—creation.


He [Advaita Ācārya] helps in the pastimes of the puruṣa, with whose material energy and by whose will He creates innumerable universes.


jagat-maṅgala advaita, maṅgala-guṇa-dhāma
maṅgala-caritra sadā, ’maṅgala’ yāṅra nāma

jagat-maṅgala—all-auspicious to the world; advaita—Ādvaita Ācārya; maṅgala-guṇa-dhāma—the reservoir of all auspicious attributes; maṅgala-caritra—all characteristics are auspicious; sadā—always; maṅgala—auspicious; yāṅra nāma—whose name.


Śrī Advaita Ācārya is all-auspicious to the world, for He is a reservoir of all auspicious attributes. His characteristics, activities and name are always auspicious.


Śrī Advaita Prabhu, who is an incarnation of Mahā-Viṣṇu, is an ācārya, or teacher. All His activities and all the other activities of Viṣṇu are auspicious. Anyone who can view the all-auspiciousness in the pastimes of Lord Viṣṇu also becomes auspicious simultaneously. Therefore, since Lord Viṣṇu is the fountainhead of auspiciousness, anyone who is attracted by the devotional service of Lord Viṣṇu can render the greatest service to human society. Rejected persons of the material world who refuse to understand pure devotional service as the eternal function of the living entities, and as actual liberation of the living being from conditional life, become bereft of all devotional service because of their poor fund of knowledge.

In the teachings of Advaita Prabhu there is no question of fruitive activities or impersonal liberation. Bewildered by the spell of material energy, however, persons who could not understand that Advaita Prabhu is nondifferent from Viṣṇu wanted to follow Him with their impersonal conceptions. The attempt of Advaita Prabhu to punish them is also auspicious. Lord Viṣṇu and His activities can bestow all good fortune, directly and indirectly. In other words, being favored by Lord Viṣṇu and being punished by Lord Viṣṇu are one and the same because all the activities of Viṣṇu are absolute. According to some, Maṅgala was another name of Advaita Prabhu. As the causal incarnation, or Lord Viṣṇu’s incarnation for a particular occasion, He is the supply agent or ingredient in material nature. However, He is never to be considered material. All His activities are spiritual. Anyone who hears about and glorifies Him becomes glorified himself, for such activities free one from all kinds of misfortune. One should not invest any material contamination or impersonalism in the Viṣṇu form. Everyone should try to understand the real identity of Lord Viṣṇu, for by such knowledge one can attain the highest stage of perfection.


koṭi aṁśa, koṭi śakti, koṭi avatāra
eta lañā sṛje puruṣa sakala saṁsāra

koṭi aṁśa—millions of parts and parcels; koṭi śakti—millions and millions of energies; koṭi avatāra—millions upon millions of incarnations; eta—all this; lañā—taking; sṛje—creates; puruṣa—the original person, Mahā-Viṣṇu; sakala saṁsāra—all the material world.


Mahā-Viṣṇu creates the entire material world, with millions of His parts, energies and incarnations.

TEXTS 14-15

māyā yaiche dui aṁśa–’nimitta’, ’upādāna’
māyā–’nimitta’-hetu, upādāna–’pradhāna’
puruṣa īśvara aiche dvi-mūrti ha-iyā
viśva-sṛṣṭi kare ’nimitta’ ’upādāna’ lañā

māyā—the external energy; yaiche—as; dui aṁśa—two parts; nimitta—the cause; upādāna—the ingredients; māyā—the material energy; nimitta-hetu—original cause; upādāna—ingredients; pradhāna—immediate cause; puruṣa—the person Lord Viṣṇu; īśvara—the Supreme Personality of Godhead; aiche—in that way; dvi-mūrti ha-iyā—taking two forms; viśva-sṛṣṭi kare—creates this material world; nimitta—the original cause; upādāna—the material cause; lañā—with.


Just as the external energy consists of two parts-the efficient cause [nimitta] and the material cause [upādāna], māyā being the efficient cause and pradhāna the material cause-so Lord Viṣṇu, the Supreme Personality of Godhead, assumes two forms to create the material world with the efficient and material causes.


There are two kinds of research to find the original cause of creation. One conclusion is that the Supreme Personality of Godhead, the all-blissful, eternal, all knowing form, is indirectly the cause of this cosmic manifestation and directly the cause of the spiritual world, where there are innumerable spiritual planets known as Vaikuṇṭhas as well as His personal abode, known as Goloka Vṛndāvana. In other words, there are two manifestations-the material cosmos and the spiritual world. As in the material world there are innumerable planets and universes, so in the spiritual world there are also innumerable spiritual planets and universes, including the Vaikuṇṭhas and Goloka. The Supreme Lord is the cause of both the material and spiritual worlds. The other conclusion, of course, is that this cosmic manifestation is caused by an inexplicable unmanifested void. This argument is meaningless.

The first conclusion is accepted by the Vedānta philosophers, and the second is supported by the atheistic philosophical system of the Sāṅkhya smṛti, which directly opposes the Vedāntic philosophical conclusion. Material scientists cannot see any cognizant spiritual substance that might be the cause of the creation. Such atheistic Sāṅkhya philosophers think that the symptoms of knowledge and living force visible in the innumerable living creatures are caused by the three qualities of the cosmic manifestation. Therefore the Sāṅkhyites are against the conclusion of Vedānta regarding the original cause of creation.

Factually, the supreme absolute spirit soul is the cause of every kind of manifestation, and He is always complete, both as the energy and as the energetic. The cosmic manifestation is caused by the energy of the Supreme Absolute Person, in whom all energies are conserved. Philosophers who are subjectively engaged in the cosmic manifestation can appreciate only the wonderful energies of matter. Such philosophers accept the conception of God only as a product of material energy. According to their conclusions, the source of the energy is also a product of the energy. Such philosophers wrongly observe that the living creatures within the cosmic manifestation are caused by the material energy, and they think that the supreme absolute conscious being must similarly be a product of the material energy.

Since materialistic philosophers and scientists are too much engaged with their imperfect senses, naturally they conclude that the living force is a product of a material combination. But the actual fact is just the opposite. Matter is a product of spirit. According to the Bhagavad-gītā, the supreme spirit, the Personality of Godhead, is the source of all energies. When one advances in research work by studying a limited substance within the limits of space and time, one is amazed by the various wonderful cosmic manifestations, and naturally one goes on hypnotically accepting the path of research work or the inductive method. Through the deductive way of understanding, however, one accepts the Supreme Absolute Person, the Personality of Godhead, as the cause of all causes, who is full with diverse energies and who is neither impersonal nor void. The impersonal manifestation of the Supreme Person is another display of His energy. Therefore the conclusion that matter is the original cause of creation is completely different from the real truth. The material manifestation is caused by the glance of the Supreme Personality of Godhead, who is inconceivably potent. Material nature is electrified by the supreme authority, and the conditioned soul, within the limits of time and space, is trapped by awe of the material manifestation. In other words, the Supreme Personality of Godhead is actually realized in the vision of a material philosopher and scientist through the manifestations of His material energy. For one who does not understand the power of the Supreme Personality of Godhead or His diverse energies because of not knowing the relationship between the source of the energies and the energies themselves, there is always a chance of error, which is known as vivarta. As long as materialistic scientists and philosophers do not come to the right conclusion, certainly they will hover above the material field, bereft of proper understanding of the Absolute Truth.

The great Vaiṣṇava philosopher Śrīla Baladeva Vidyābhūṣaṇa has very nicely explained the materialistic conclusion in his Govinda-bhāṣya on the Vedānta-sūtra. He writes as follows:

“The Sāṅkhya philosopher Kapila has connected the different elementary truths according to his own opinion. Material nature, according to him, consists of the equilibrium of the three material qualities, goodness, passion and ignorance. Material nature produced the material energy, known as mahat, and mahat produced the false ego. The ego produced the five objects of sense perception, which produced the ten senses (five for acquiring knowledge and five for working), the mind and the five gross elements. Counting the puruṣa, or the enjoyer, with these twenty-four elements, there are twenty-five different truths. The nonmanifested stage of these twenty-five elementary truths is called prakṛti, or material nature. The qualities of material nature can associate in three different stages, namely as the cause of happiness, the cause of distress and the cause of illusion. The quality of goodness is the cause of material happiness, the quality of passion is the cause of material distress, and the quality of ignorance is the cause of illusion. Our material experience lies within the boundaries of these three manifestations of happiness, distress and illusion. For example, a beautiful woman is certainly a cause of material happiness for one who possesses her as a wife, but the same beautiful woman is a cause of distress to a man whom she rejects or who is the cause of her anger, and if she leaves a man she becomes the cause of illusion.

“The two kinds of senses are the ten external senses and the one internal sense, the mind. Thus there are eleven senses. According to Kapila, material nature is eternal and all-powerful. Originally there is no spirit, and matter has no cause. Matter itself is the chief cause of everything. It is the all-pervading cause of all causes. The Sāṅkhya philosophy regards the total energy (mahat-tattva), the false ego and the five objects of sense perception as the seven diverse manifestations of material nature, which has two features, known as the material cause and efficient cause. The puruṣa, the enjoyer, is without transformation, whereas material nature is always subject to transformation. But although material nature is inert, it is the cause of enjoyment and salvation for many living creatures. Its activities are beyond the conception of sense perception, but still one may guess at them by superior intelligence. Material nature is one, but because of the interaction of the three qualities, it can produce the total energy and the wonderful cosmic manifestation. Such transformations divide material nature into two features, namely the efficient and material causes. The puruṣa, the enjoyer, is inactive and without material qualities, although at the same time He is the master, existing separately in each and every body as the emblem of knowledge. By understanding the material cause, one can guess that the puruṣa, the enjoyer, being without activity, is aloof from all kinds of enjoyment or superintendence. Sāṅkhya philosophy, after describing the nature of prakṛti (material nature) and puruṣa (the enjoyer), asserts that the creation is only a product of their unification or proximity to one another. With such unification the living symptoms are visible in material nature, but one can guess that in the person of the enjoyer, puruṣa, there are powers of control and enjoyment. When the puruṣa is illusioned for want of sufficient knowledge, He feels Himself to be the enjoyer, and when He is in full knowledge He is liberated. In the Sāṅkhya philosophy the puruṣa is described to be always indifferent to the activities of prakṛti.

“The Sāṅkhya philosopher accepts three kinds of evidences, namely direct perception, hypothesis and traditional authority. When such evidence is complete, everything is perfect. The process of comparison is within such perfection. Beyond such evidence there is no proof. There is not much controversy regarding direct perceptional evidence or authorized traditional evidence. The Sāṅkhya system of philosophy identifies three kinds of procedures-namely, parimāṇāt (transformation), samanvayāt (adjustment) and śaktitaḥ (performance of energies)-as the causes of the cosmic manifestation.”

Śrīla Baladeva Vidyābhūṣaṇa, in his commentary on the Vedānta-sūtra, has tried to nullify this conclusion because he thinks that discrediting these so-called causes of the cosmic manifestation will nullify the entire Sāṅkhya philosophy. Materialistic philosophers accept matter to be the material and efficient cause of creation; for them, matter is the cause of every type of manifestation. Generally they give the example of a waterpot and clay. Clay is the cause of the waterpot, but the clay can be found as both cause and effect. The waterpot is the effect and clay itself is the cause, but clay is visible everywhere. A tree is matter, but a tree produces fruit. Water is matter, but water flows. In this way, say the Sāṅkhyites, matter is the cause of movements and production. As such, matter can be considered the material and efficient cause of everything in the cosmic manifestation. Śrīla Baladeva Vidyābhūṣana has therefore enunciated the nature of pradhāna as follows:

“Material nature is inert, and as such it cannot be the cause of matter, neither as the material nor as the efficient cause. Seeing the wonderful arrangement and management of the cosmic manifestation generally suggests that a living brain is behind this arrangement, for without a living brain such an arrangement could not exist. One should not imagine that such an arrangement can exist without conscious direction. In our practical experience we never see that inert bricks can themselves construct a big building.

“The example of the waterpot cannot be accepted because a waterpot has no perception of pleasure and distress. Such perception is within. Therefore the covering body, or the waterpot, cannot be synchronized with it.

“Sometimes the material scientist suggests that trees grow from the earth automatically, without assistance from a gardener, because that is a tendency of matter. They also consider the intuition of living creatures from birth to be material. But such material tendencies as bodily intuition cannot be accepted as independent, for they suggest the existence of a spirit soul within the body. Actually, the tree or the body of a living creature has no tendency or intuition; the tendency and intuition exist because the soul is present within the body. In this connection, the example of a car and driver may be given very profitably. The car has a tendency to turn right and left, but one cannot say that the car itself, as matter, turns right and left without the direction of a driver. A material car has neither tendencies nor intuitions independent of the intentions of the driver within the car. The same principle applies for the automatic growth of trees in the forest. The growth takes place because of the soul’s presence within the tree.

“Sometimes foolish people take for granted that because scorpions are born from heaps of rice, the rice has produced the scorpions. The real fact, however, is this: the mother scorpion lays eggs within the rice, and by the proper fermentation of the rice the eggs give birth to several baby scorpions, which in due course come out. This does not mean that the rice gives birth to the scorpions. Similarly, sometimes bugs are seen to come from dirty beds. This does not mean, however, that the beds give birth to the bugs. It is the living soul that comes forth, taking advantage of the dirty condition of the bed. There are different kinds of living creatures. Some of them come from embryos, some from eggs and some from the fermentation of perspiration. Different living creatures have different sources of appearance, but one should not conclude that matter produces such living creatures.

“The example cited by materialists that trees automatically come from the earth follows the same principle. Taking advantage of a certain condition, a living entity comes from the earth. According to the Bṛhad-āraṇyaka Upaniṣad, every living being is forced by divine superintendence to take a certain type of body according to his past deeds. There are many varieties of bodies, and because of a divine arrangement a living entity takes bodies of different shapes.

“When a person thinks ’I am doing this,’ the ’I am’ does not refer to the body. It refers to something more than the body, or within the body. As such, the body as it is has neither tendencies nor intuition; the tendencies and intuition belong to the soul within the body. Material scientists sometimes suggest that the tendencies of male and female bodies cause their union and that this is the cause of the birth of the child. But since the puruṣa, according to Sāṅkhya philosophy, is always unaffected, where does the tendency to give birth come from?

“Sometimes material scientists give the example that milk turns into curd automatically and that distilled water pouring from the clouds falls down to earth, produces different kinds of trees, and enters different kinds of flowers and fruits with different fragrances and tastes. Therefore, they say, matter produces varieties of material things on its own. In reply to this argument, the same proposition of the Bṛhad-āraṇyaka Upaniṣad-that different kinds of living creatures are put into different kinds of bodies by the management of a superior power-is repeated. Under superior superintendence, various souls, according to their past activities, are given the chance to take a particular type of body, such as that of a tree, animal, bird or beast, and thus their different tendencies develop under these circumstances. The Bhagavad-gītā (13.22) also further affirms:

puruṣaḥ prakṛti-stho hi
bhuṅkte prakṛti-jān guṇān
kāraṇaṁ guṇa-saṅgo ’sya
’The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species.’ The soul is given different types of bodies. For example, were souls not given varieties of tree bodies, the different varieties of fruits and flowers could not be produced. Each class of tree produces a particular kind of fruit and flower; it is not that there is no distinction between the different classes. An individual tree does not produce flowers of different colors or fruits of different tastes. There are demarcated classes, as we find them among humans, animals, birds and other species. There are innumerable living entities, and their activities, performed in the material world according to the different qualities of the material modes of nature, give them the chance to have different kinds of life.

“Thus one should understand that pradhāna, matter, cannot act unless impelled by a living creature. The materialistic theory that matter independently acts cannot, therefore, be accepted. Matter is called prakṛti, which refers to female energy. A woman is prakṛti, a female. A female cannot produce a child without the association of a puruṣa, a man. The puruṣa causes the birth of a child because the man injects the soul, which is sheltered in the semen, into the womb of the woman. The woman, as the material cause, supplies the body of the soul, and as the efficient cause she gives birth to the child. But although the woman appears to be the material and efficient cause of the birth of a child, originally the puruṣa, the male, is the cause of the child. Similarly, this material world gives rise to varieties of manifestations due to the entrance of Garbhodakaśāyī Viṣṇu within the universe. He is present not only within the universe but within the bodies of all living creatures, as well as within the atom. We understand from the Brahma-saṁhitā that the Supersoul is present within the universe, within the atom and within the heart of every living creature. Therefore the theory that matter is the cause of the entire cosmic manifestation cannot be accepted by any man with sufficient knowledge of matter and spirit.

“Materialists sometimes give the argument that as straw eaten by a cow produces milk automatically, so material nature, under different circumstances, produces varieties of manifestations. Thus originally matter is the cause. In refuting this argument, we may say that an animal of the same species as the cow-namely, the bull-also eats straw like the cow but does not produce milk. Under the circumstances, it cannot be said that straw in connection with a particular species produces milk. The conclusion should be that there is superior management, as confirmed in the Bhagavad-gītā (9.10), where the Lord says, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: ’This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings.’ The Supreme Lord says, mayādhyakṣeṇa (’under My superintendence’). When He desires that the cow produce milk by eating straw, there is milk, and when He does not so desire it, the mixture of such straw cannot produce milk. If the way of material nature had been that straw produced milk, a stack of straw could also produce milk. But that is not possible. And the same straw given to a human female also cannot produce milk. That is the meaning of the Bhagavad-gītā’s statement that only under superior orders does anything take place. Matter itself has no power to produce independently. The conclusion, therefore, is that matter, which has no self-knowledge, cannot be the cause of the material creation. The ultimate creator is the Supreme Personality of Godhead.

“If matter were accepted as the original cause of creation, all the authorized scriptures in the world would be useless, for in every scripture, especially the Vedic scriptures like the Manu-smṛti, the Supreme Personality of Godhead is said to be the ultimate creator. The Manu-smṛti is considered the highest Vedic direction to humanity. Manu is the giver of law to mankind, and in the Manu-smṛti it is clearly stated that before the creation the entire universal space was darkness, without information and without variety, and was in a state of complete suspension, like a dream. Everything was darkness. The Supreme Personality of Godhead then entered the universal space, and although He is invisible, He created the visible cosmic manifestation. In the material world the Supreme Personality of Godhead is not manifested by His personal presence, but the presence of the cosmic manifestation in different varieties is the proof that everything has been created under His direction. He entered the universe with all creative potencies, and thus He removed the darkness of the unlimited space.

“The form of the Supreme Personality of Godhead is described to be transcendental, very subtle, eternal, all-pervading, inconceivable and therefore nonmanifested to the material senses of a conditioned living creature. He desired to expand Himself into many living entities, and with such a desire He first created a vast expanse of water within the universal space and then impregnated that water with living entities. By that process of impregnation a massive body appeared, blazing like a thousand suns, and in that body was the first creative principle, Brahmā. The great Parāśara Ṛṣi has also confirmed this in the Viṣṇu Purāṇa. He says that the cosmic manifestation visible to us is produced from Lord Viṣṇu and sustained under His protection. He is the principal maintainer and destroyer of the universal form.

“This cosmic manifestation is one of the diverse energies of the Supreme Personality of Godhead. As a spider secretes saliva and weaves a web by its own movements but at the end winds the web within its body, so Lord Viṣṇu produces this cosmic manifestation from His transcendental body and at the end winds it up within Himself. All the great sages of the Vedic understanding have accepted that the Supreme Personality of Godhead is the original creator.

“It is sometimes claimed that the impersonal speculations of great philosophers are meant for the advancement of knowledge without religious ritualistic principles. But the religious ritualistic principles are actually meant for the advancement of spiritual knowledge. By performance of religious rituals one ultimately reaches the supreme goal of knowledge by understanding that Vāsudeva, the Supreme Personality of Godhead, is the cause of everything. It is clearly stated in the Bhagavad-gītā that even those who are advocates of knowledge only, without any religious ritualistic processes, advance in knowledge after many, many lifetimes of speculation and thus come to the conclusion that Vāsudeva is the supreme cause of everything that be. As a result of this achievement of the goal of life, such an advanced learned scholar or philosopher surrenders unto the Supreme Personality of Godhead. Religious ritualistic performances are actually meant to cleanse the contaminated mind in the material world, and the special feature of this Age of Kali is that one can easily execute the process of cleansing the mind of contamination by chanting the holy names of God-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

“A Vedic injunction states, sarve vedā yat padam āmananti (Kaṭha Upaniṣad 1.2.15): all Vedic knowledge is searching after the Supreme Personality of Godhead. Similarly, another Vedic injunction states, nārāyaṇa-parā vedāḥ: the Vedas are meant for understanding Nārāyaṇa, the Supreme Lord. Similarly, the Bhagavad-gītā also confirms, vedaiś ca sarvair aham eva vedyaḥ: by all the Vedas, Kṛṣṇa is to be known. Therefore, the main purpose of understanding the Vedas, performing Vedic sacrifices and speculating on the Vedānta-sūtra is to understand Kṛṣṇa. Accepting the impersonalist view of voidness or the nonexistence of the Supreme Personality of Godhead negates all study of the Vedas. Impersonal speculation aims at disproving the conclusion of the Vedas. Therefore any impersonal speculative presentation should be understood to be against the principles of the Vedas or standard scriptures. Since the speculation of the impersonalists does not follow the principles of the Vedas, their conclusion must be considered to be against the Vedic principles. Anything not supported by the Vedic principles must be considered imaginary and lacking in standard proof. Therefore no impersonalist explanation of any Vedic literature can be accepted.

“If one tries to nullify the conclusions of the Vedas by accepting an unauthorized scripture or so-called scripture, it will be very hard for him to come to the right conclusion about the Absolute Truth. The system for adjusting two contradictory scriptures is to refer to the Vedas, for references from the Vedas are accepted as final judgments. When we refer to a particular scripture, it must be authorized, and for this authority it must strictly follow the Vedic injunctions. If someone presents an alternative doctrine he himself has manufactured, that doctrine will prove itself useless, for any doctrine that tries to prove that Vedic evidence is meaningless immediately proves itself meaningless. The followers of the Vedas unanimously accept the authority of Manu and Parāśara in the disciplic succession. Their statements, however, do not support the atheistic Kapila because the Kapila mentioned in the Vedas is a different Kapila, the son of Kardama and Devahūti. The atheist Kapila is a descendant of the dynasty of Agni and is one of the conditioned souls. But the Kapila who is the son of Kardama Muni is accepted as an incarnation of Vāsudeva. The Padma Purāṇa gives evidence that the Supreme Personality of Godhead Vāsudeva takes birth in the incarnation of Kapila and, by His expansion of theistic Sāṅkhya philosophy, teaches all the demigods and a brāhmaṇa of the name Āsuri. In the doctrine of the atheist Kapila there are many statements directly against the Vedic principles. The atheist Kapila does not accept the Supreme Personality of Godhead. He says that the living entity is himself the Supreme Lord and that no one is greater than him. His conceptions of so-called conditioned and liberated life are materialistic, and he refuses to accept the importance of immortal time. All such statements are against the principles of the Vedānta-sūtra.”


āpane puruṣa–viśvera ’nimitta’-kāraṇa
advaita-rūpe ’upādāna’ hana nārāyaṇa

āpane—personally; puruṣa—Lord Viṣṇu; viśvera—of the entire material world; nimitta kāraṇa—the original cause; advaita-rūpe—in the form of Advaita; upādāna—the material cause; hana—becomes; nārāyaṇa—Lord Nārāyaṇa.


Lord Viṣṇu Himself is the efficient [nimitta] cause of the material world, and Nārāyaṇa in the form of Śrī Advaita is the material cause [upādāna].


’nimittāṁśe’ kare teṅho māyāte īkṣaṇa
’upādāna’ advaita karena brahmāṇḍa-sṛjana

nimitta-aṁśe—in the portion as the original cause; kare—does; teṅho—He; māyāte—in the external energy; īkṣaṇa—glancing; upādāna—the material cause; advaita—Advaita Ācārya; karena—does; brahmāṇḍa-sṛjana—creation of the material world.


Lord Viṣṇu, in His efficient aspect, glances over the material energy, and Śrī Advaita, as the material cause, creates the material world.


yadyapi sāṅkhya māne, ’pradhāna’–kāraṇa
jaḍa ha-ite kabhu nahe jagat-sṛjana

yadyapi—although; sāṅkhya—Sāṅkhya philosophy; māne—accepts; pradhāna—ingredients; kāraṇa—cause; jaḍa ha-ite—from matter; kabhu—at any time; nahe—there is not; jagat-sṛjana—the creation of the material world.


Although the Sāṅkhya philosophy accepts that the material ingredients are the cause, the creation of the world never arises from dead matter.


nija sṛṣṭi-śakti prabhu sañcāre pradhāne
īśvarera śaktye tabe haye ta’ nirmāṇe

nija—own; sṛṣṭi-śakti—power for creation; prabhu—the Lord; sañcāre—infuses; pradhāne—in the ingredients; īśvarera śaktye—by the power of the Lord; tabe—then; haye—there is; ta’-certainly; nirmāṇe—the beginning of creation.


The Lord infuses the material ingredients with His own creative potency. Then, by the power of the Lord, creation takes place.


advaita-rūpe kare śakti-sañcāraṇa
ataeva advaita hayena mukhya kāraṇa

advaita-rūpe—in the form of Advaita Ācārya; kare—does; śakti-sañcāraṇa—infusion of the energy; ataeva—therefore; advaita—Advaita Ācārya; hayena—is; mukhya kāraṇa—the original cause.


In the form of Advaita He infuses the material ingredients with creative energy. Therefore, Advaita is the original cause of creation.


advaita-ācārya koṭi-brahmāṇḍera kartā
āra eka eka mūrtye brahmāṇḍera bhartā

advaita-ācārya—of the name Advaita Ācārya; koṭi-brahmāṇḍera kartā—the creator of millions and millions of universes; āra—and; eka eka—each and every; mūrtye—by expansions; brahmāṇḍera bhartā—maintainer of the universe.


Śrī Advaita Ācārya is the creator of millions and millions of universes, and by His expansions [as Garbhodakaśāyī Viṣṇu] He maintains each and every universe.


sei nārāyaṇera mukhya aṅga,–advaita
’aṅga’-śabde aṁśa kari’ kahe bhāgavata

sei—that; nārāyaṇera—of Lord Nārāyaṇa; mukhya aṅga—the primary part; advaita—Advaita Ācārya; aṅga-śabde—by the word aṅga; aṁśa kari’-taking as a plenary portion; kahe—says; bhāgavata—Śrīmad-Bhāgavatam.


Śrī Advaita is the principal limb [aṅga] of Nārāyaṇa. Śrīmad-Bhāgavatam speaks of “limb” [aṅga] as “a plenary portion” [aṁśa] of the Lord.


nārāyaṇas tvaṁ na hi sarva-dehinām
ātmāsy adhīśākhila-loka-sākṣī
nārāyaṇo ’ṅgaṁ nara-bhū-jalāyanāt
tac cāpi satyaṁ na tavaiva māyā

nārāyaṇaḥ—Lord Nārāyaṇa; tvam—You; na—not; hi—certainly; sarva—all; dehinām—of the embodied beings; ātmā—the Supersoul; asi—You are; adhīśa—O Lord; akhila-loka—of all the worlds; sākṣī—the witness; nārāyaṇaḥ—known as Nārāyaṇa; aṅgam—plenary portion; nara—of Nara; bhū—born; jala—in the water; ayanāt—due to the place of refuge; tat—that; ca—and; api—certainly; satyam—highest truth; na—not; tava—Your; eva—at all; māyā—the illusory energy.


“O Lord of lords, You are the seer of all creation. You are indeed everyone’s dearest life. Are You not, therefore, my father, Nārāyaṇa? ’Nārāyaṇa’ refers to one whose abode is in the water born from Nara [Garbhodakaśāyī Viṣṇu], and that Nārāyaṇa is Your plenary portion. All Your plenary portions are transcendental. They are absolute and are not creations of māyā.”


This text is from Śrīmad-Bhāgavatam (10.14.14).


īśvarera ’aṅga’ aṁśa–cid-ānanda-maya
māyāra sambandha nāhi’ ei śloke kaya

iśvarera—of the Lord; aṅga—limb; aṁśa—part; cit-ānanda-maya—all-spiritual; māyāra—of the material energy; sambandha—relationship; nāhi’-there is not; ei śloke—this verse; kaya—says.


This verse describes that the limbs and plenary portions of the Lord are all spiritual; they have no relationship with the material energy.


’aṁśa’ nā kahiyā, kene kaha tāṅre ’aṅga’
’aṁśa’ haite ’aṅga,’ yāte haya antaraṅga

aṁśa—part; nā kahiyā—not saying; kene—why; kaha—you say; tāṅre—Him; aṅga—limb; aṁśa haite—than a part; aṅga—limb; yāte—because; haya—is; antaraṅga—more.


Why has Śrī Advaita been called a limb and not a part? The reason is that “limb” implies greater intimacy.


mahā-viṣṇura aṁśa–advaita guṇa-dhāma
īśvare abheda, teñi ’advaita’ pūrṇa nāma

mahā-viṣṇura—of Lord Mahā-Viṣṇu; aṁśa—part; advaita—Advaita Ācārya; guṇa-dhāma—reservoir of all attributes; īśvare—from the Lord; abheda—nondifferent; teñi—therefore; advaita—nondifferent; pūrṇa nāma—full name.


Śrī Advaita, who is a reservoir of virtues, is the main limb of Mahā-Viṣṇu. His full name is Advaita, for He is identical in all respects with that Lord.


pūrve yaiche kaila sarva-viśvera sṛjana
avatari’ kaila ebe bhakti-pravartana

pūrve—formerly; yaiche—as; kaila—performed; sarva—all; viśvera—of the universes; sṛjana—creation; avatari’-taking incarnation; kaila—did; ebe—now; bhakti-pravartana—inauguration of the bhakti cult.


As He had formerly created all the universes, now He descended to introduce the path of bhakti.


jīva nistārila kṛṣṇa-bhakti kari’ dāna
gītā-bhāgavate kaila bhaktira vyākhyāna

jīva—the living entities; nistārila—delivered; kṛṣṇa-bhakti—devotional service to Lord Kṛṣṇa; kari’-making; dāna—gift; gītā-bhāgavate—in the Bhagavad-gītā and Śrīmad-Bhāgavatam; kaila—performed; bhaktira vyākhyāna—explanation of devotional service.


He delivered all living beings by offering the gift of kṛṣṇa-bhakti. He explained the Bhagavad-gītā and Śrīmad-Bhāgavatam in the light of devotional service.


Although Śrī Advaita Prabhu is an incarnation of Viṣṇu, for the welfare of the conditioned souls He manifested Himself as a servitor of the Supreme Personality of Godhead, and throughout all His activities He showed Himself to be an eternal servitor. Lord Caitanya and Lord Nityānanda also manifested the same principle, although They also belong to the category of Viṣṇu. If Lord Caitanya, Lord Nityānanda and Advaita Prabhu had exhibited Their all-powerful Viṣṇu potencies within this material world, people would have become greater impersonalists, monists and self-worshipers than they had already become under the spell of this age. Therefore the Personality of Godhead and His different incarnations and forms played the parts of devotees to instruct the conditioned souls how to approach the transcendental stage of devotional service. Advaita Ācārya especially intended to teach the conditioned souls about devotional service. The word ācārya means “teacher.”The special function of such a teacher is to make people Kṛṣṇa conscious. A bona fide teacher following in the footsteps of Advaita Ācārya has no other business than to spread the principles of Kṛṣṇa consciousness all over the world. The real qualification of an ācārya is that he presents himself as a servant of the Supreme. Such a bona fide ācārya can never support the demoniac activities of atheistic men who present themselves as God. It is the main business of an ācārya to defy such imposters posing as God before the innocent public.


bhakti-upadeśa vinu tāṅra nāhi kārya
ataeva nāma haila ’advaita ācārya’

bhakti-upadeśa—instruction of devotional service; vinu—without; tāṅra—His; nāhi—there is not; kārya—occupation; ataeva—therefore; nāma—the name; haila—became; advaita ācārya—the supreme teacher (ācārya) Advaita Prabhu.


Since He has no other occupation than to teach devotional service, His name is Advaita Ācārya.


vaiṣṇavera guru teṅho jagatera ārya
dui-nāma-milane haila ’advaita-ācārya’

vaiṣṇavera—of the devotees; guru—spiritual master; teṅho—He; jagatera ārya—the most respectable personality in the world; dui-nāma-milane—by combining the two names; haila—there was; advaita-ācārya—the name Advaita Ācārya.


He is the spiritual master of all devotees and is the most revered personality in the world. By a combination of these two names, His name is Advaita Ācārya.


Śrī Advaita Ācārya is the prime spiritual master of the Vaiṣṇavas, and He is worshipable by all Vaiṣṇavas. Vaiṣṇavas must follow in the footsteps of Advaita Ācārya, for by so doing one can actually engage in the devotional service of the Lord.


kamala-nayanera teṅho, yāte ’aṅga’ ’aṁśa’
’kamalākṣa’ kari dhare nāma avataṁsa

kamala-nayanera—of the lotus-eyed; teṅho—He; yāte—since; aṅga—limb; aṁśa—part; kamala-akṣa—the lotus-eyed; kari’-accepting that; dhare—takes; nāma—the name; avataṁsa—partial expansion.


Since He is a limb or part of the lotus-eyed Supreme Lord, He also bears the name Kamalākṣa.


īśvara-sārūpya pāya pāriṣada-gaṇa
catur-bhuja, pīta-vāsa, yaiche nārāyaṇa

īśvara-sārūpya—the same bodily features as the Lord; pāya—gets; pāriṣada-gaṇa—the associates; catur-bhuja—four hands; pīta-vāsa—yellow dress; yaiche—just as; nārāyaṇa—Lord Nārāyaṇa.


His associates have the same bodily features as the Lord. They all have four arms and are dressed in yellow garments like Nārāyaṇa.


advaita-ācārya–īśvarera aṁśa-varya
tāṅra tattva-nāma-guṇa, sakali āścarya

advaita-ācārya—Advaita Ācārya Prabhu; īśvarera—of the Supreme Lord; aṁśa-varya—principal part; tāṅra—His; tattva—truths; nāma—names; guṇa—attributes; sakali—all; āścarya—wonderful.


Śrī Advaita Ācārya is the principal limb of the Supreme Lord. His truths, names and attributes are all wonderful.


yāṅhāra tulasī-jale, yāṅhāra huṅkāre
sva-gaṇa sahite caitanyera avatāre

yāṅhāra—whose; tulasī-jale—by tulasī leaves and Ganges water; yāṅhāra—of whom; huṅkāre—by the loud voice; sva-gaṇa—His personal associates; sahite—accompanied by; caitanyera—of Lord Śrī Caitanya Mahāprabhu; avatāre—in the incarnation.


He worshiped Kṛṣṇa with tulasī leaves and water of the Ganges and called for Him in a loud voice. Thus Lord Caitanya Mahāprabhu appeared on earth, accompanied by His personal associates.


yāṅra dvārā kaila prabhu kīrtana pracāra
yāṅra dvārā kaija prabhu jagat nistāra

yāṅra dvārā—by whom; kaila—did; prabhu—Lord Śrī Caitanya Mahāprabhu; kīrtana pracāra—spreading of the saṅkīrtana movement; yāṅra dvārā—by whom; kaila—did; prabhu—Śrī Caitanya Mahāprabhu; jagat nistāra—deliverance of the entire world.


It is through Him [Advaita Ācārya] that Lord Caitanya spread the saṅkīrtana movement and through Him that He delivered the world.


ācārya gosāñira guṇa-mahimā apāra
jīva-kīṭa kothāya pāibeka tāra pāra

ācārya gosāñira—of Advaita Ācārya; guṇa-mahimā—the glory of the attributes; apāra—unfathomable; jīva-kīṭa—a living being who is just like a worm; kothāya—where; pāibeka—will get; tāra—of that; pāra—the other side.


The glory and attributes of Advaita Ācārya are unlimited. How can the insignificant living entities fathom them?


ācārya gosāñi caitanyera mukhya aṅga
āra eka aṅga tāṅra prabhu nityānanda

ācārya gosāñi—Advaita Ācārya; caitanyera—of Lord Śrī Caitanya Mahāprabhu; mukhya—primary; aṅga—part; āra—another; eka—one; aṅga—part; tāṅra—of Lord Caitanya Mahāprabhu; prabhu nityānanda—Lord Nityānanda.


Śrī Advaita Ācārya is a principal limb of Lord Caitanya. Another limb of the Lord is Nityānanda Prabhu.


prabhura upāṅga–śrīvāsādi bhakta-gaṇa
hasta-mukha-netra-aṅga cakrādy-astra-sama

prabhura upāṅga—Lord Caitanya’s smaller parts; śrīvāsa-ādi—headed by Śrīvāsa; bhakta-gaṇa—the devotees; hasta—hands; mukha—face; netra—eyes; aṅga—parts of the body; cakra-ādi—the disc; astra—weapons; sama—like.


The devotees headed by Śrīvāsa are His smaller limbs. They are like His hands, face and eyes and His disc and other weapons.


e-saba la-iyā caitanya-prabhura vihāra
e-saba la-iyā karena vāñchita pracāra

e-saba—all these; la-iyā—taking; caitanya-prabhura—of Śrī Caitanya Mahāprabhu; vihāra—pastimes; e-saba—all of them; la-iyā—taking; karena—does; vāñchita pracāra—spreading His mission.


With all of them Lord Caitanya performed His pastimes, and with them He spread His mission.


mādhavendra-purīra iṅho śiṣya, ei jñāne
ācārya-gosāñire prabhu guru kari’ māne

mādhavendra-purīra—of Mādhavendra Purī; iṅho—Advaita Ācārya; śiṣya—disciple; ei jñāne—by this consideration; ācārya-gosāñire—unto Advaita Ācārya; prabhu—Śrī Caitanya Mahāprabhu; guru—spiritual master; kari’-taking as; māne—obeys Him.


Thinking “He [Śrī Advaita Ācārya] is a disciple of Śrī Mādhavendra Purī,” Lord Caitanya obeys Him, respecting Him as His spiritual master.


Śrī Mādhavendra Purī is one of the ācāryas in the disciplic succession from Madhvācārya. Mādhavendra Purī had two principal disciples, Īśvara Purī and Śrī Advaita Prabhu. Therefore the Gauḍīya Vaiṣṇava-sampradāya is a disciplic succession from Madhvācārya. This fact has been accepted in the authorized books known as Gaura-gaṇoddeśa-dīpikā and Prameya-ratnāvalī, as well as by Gopāla Guru Gosvāmī. The Gaura-gaṇoddeśa-dīpikā clearly states the disciplic succession of the Gauḍīya Vaiṣṇavas as follows: “Lord Brahmā is the direct disciple of Viṣṇu, the Lord of the spiritual sky. His disciple is Nārada, Nārada’s disciple is Vyāsa, and Vyāsa’s disciples are Śukadeva Gosvāmī and Madhvācārya. Padmanābha Ācārya is the disciple of Madhvācārya, and Narahari is the disciple of Padmanābha Ācārya. Mādhava is the disciple of Narahari, Akṣobhya is the direct disciple of Mādhava, and Jayatīrtha is the disciple of Akṣobhya. Jayatīrtha’s disciple is Jñānasindhu, and his disciple is Mahānidhi. Vidyānidhi is the disciple of Mahānidhi, and Rājendra is the disciple of Vidyānidhi. Jayadharma is the disciple of Rājendra. Puruṣottama is the disciple of Jayadharma. Śrīmān Lakṣmīpati is the disciple of Vyāsatīrtha, who is the disciple of Puruṣottama. And Mādhavendra Purī is the disciple of Lakṣmīpati.”


laukika-līlāte dharma-maryādā-rakṣaṇa
stuti-bhaktye karena tāṅra caraṇa vandana

laukika—popular; līlāte—in pastimes; dharma-maryādā—etiquette of religious principles; rakṣaṇa—observing; stuti—prayers; bhaktye—by devotion; karena—He does; tāṅra—of Advaita Ācārya; caraṇa—lotus feet; vandana—worshiping.


To maintain the proper etiquette for the principles of religion, Lord Caitanya bows down at the lotus feet of Śrī Advaita Ācārya with reverential prayers and devotion.


caitanya-gosāñike ācārya kare ’prabhu’-jñāna
āpanāke karena tāṅra ’dāsa’-abhimāna

caitanya-gosāñike—unto Śrī Caitanya Mahāprabhu; ācārya—Advaita Ācārya; kare—does; prabhu-jñāna—considering His master; āpanāke—unto Himself; karena—does; tāṅra—of Śrī Caitanya Mahāprabhu; dāsa—as a servant; abhimāna—conception.


Śrī Advaita Ācārya, however, considers Lord Caitanya Mahāprabhu His master, and He thinks of Himself as a servant of Lord Caitanya Mahāprabhu.


The Bhakti-rasāmṛta-sindhu of Rūpa Gosvāmī explains the superexcellent quality of devotional service as follows:

brahmānando bhaved eṣa
cet parārdha-guṇī-kṛtaḥ
naiti bhakti-sukhāmbhodheḥ
paramāṇu-tulām api
“If multiplied billions of times, the transcendental pleasure derived from impersonal Brahman realization still could not compare to even an atomic portion of the ocean of bhakti, or transcendental service.” (Bhakti-rasāmṛta-sindhu 1.1.38) Similarly, the Bhāvārtha-dīpikā states:

viharanto mahā-mudaḥ
kurvanti kṛtinaḥ kecic
catur-vargaṁ tṛṇopamam
“For those who take pleasure in the transcendental topics of the Supreme Personality of Godhead, the four progressive realizations of religiosity, economic development, sense gratification and liberation, all combined together, cannot compare, any more than a straw, to the happiness derived from hearing about the transcendental activities of the Lord.” Those who engage in the transcendental service of the lotus feet of Kṛṣṇa, being relieved of all material enjoyment, have no attraction to topics of impersonal monism. In the Padma Purāṇa, in connection with the glorification of the month of Kārttika, it is stated that devotees pray:

varaṁ deva mokṣaṁ na mokṣāvadhiṁ vā
na cānyaṁ vṛṇe ’haṁ vareśād apīha
idaṁ te vapur nātha gopāla-bālaṁ
sadā me manasy āvirāstāṁ kim anyaiḥ
kuverātmajau baddha-mūrtyaiva yadvat
tvayā mocitau bhakti-bhājau kṛtau ca
tathā prema-bhaktiṁ svakāṁ me prayaccha
na mokṣe graho me ’sti dāmodareha
“Dear Lord, always remembering Your childhood pastimes at Vṛndāvana is better for us than aspiring to merge into the impersonal Brahman. During Your childhood pastimes You liberated the two sons of Kuvera and made them great devotees of Your Lordship. Similarly, I wish that instead of giving me liberation You may award me such devotion unto You.” In the Hayaśīrṣīya-śrī-nārāyaṇa-vyūha-stava, in the chapter called Nārāyaṇa-stotra, it is stated:

na dharmaṁ kāmam arthaṁ vā
mokṣaṁ vā vara-deśvara
prārthaye tava pādābje
dāsyam evābhikāmaye
“My dear Lord, I do not wish to become a man of religion or a master of economic development or sense gratification, nor do I wish for liberation. Although I can have all these from You, the supreme bestower of benedictions, I do not pray for all these. I simply pray that I may always be engaged as a servant of Your lotus feet.” Nṛsiṁhadeva offered Prahlāda Mahārāja all kinds of benedictions, but Prahlāda Mahārāja did not accept any of them, for he simply wanted to engage in the service of the lotus feet of the Lord. Similarly, a pure devotee wishes to be blessed like Mahārāja Prahlāda by being thus endowed with devotional service. Devotees also offer their respects to Hanumān, who always remained a servant of Lord Rāma. The great devotee Hanumān prayed:

bhava-bandha-cchide tasyai
spṛhayāmi na muktaye
bhavān prabhur ahaṁ dāsa
iti yatra vilupyate
“I do not wish to take liberation or to merge in the Brahman effulgence, where the conception of being a servant of the Lord is completely lost.” Similarly, in the Nārada-pañcarātra it is stated:

necchā mama kadācana
jīvitaṁ dīyatāṁ mama
“I do not want any one of the four desirable stations. I simply want to engage as a servant of the lotus feet of the Lord.” King Kulaśekhara, in his very famous book Mukunda-mālā-stotra, prays:

nāhaṁ vande tava caraṇayor dvandvam advandva-hetoḥ
kumbhī-pākaṁ gurum api hare nārakaṁ nāpanetum
ramyā-rāmā-mṛdu-tanu-latā-nandane nābhirantuṁ
bhāve bhāve hṛdaya-bhavane bhāvayeyaṁ bhavantam
“My Lord, I do not worship You to be liberated from this material entanglement, nor do I wish to save myself from the hellish condition of material existence, nor do I ever pray for a beautiful wife to enjoy in a nice garden. I wish only that I may always be in full ecstasy with the pleasure of serving Your Lordship.” (M.m.s. 4) In Śrīmad-Bhāgavatam also there are many instances in the Third and Fourth cantos in which devotees pray to the Lord simply to be engaged in His service, and nothing else (Bhāg. 3.4.15, 3.25.34, 3.25.36, 4.8.22, 4.9.10 and 4.20.24).


sei abhimāna-sukhe āpanā pāsare
’kṛṣṇa-dāsa’ hao–jīve upadeśa kare

sei—that; abhimāna-sukhe—in the happiness of that conception; āpanā—Himself; pāsare—He forgets; kṛṣṇa-dāsa hao—You are servants of Lord Kṛṣṇa; jīve—the living beings; upadeśa kare—He instructs.


He forgets Himself in the joy of that conception and teaches all living entities, “You are servants of Śrī Caitanya Mahāprabhu.”


The transcendental devotional service of the Supreme Personality of Godhead is so ecstatic that even the Lord Himself plays the part of a devotee. Forgetting Himself to be the Supreme, He personally teaches the whole world how to render service to the Supreme Personality of Godhead.


kṛṣṇa-dāsa-abhimāne ye ānanda-sindhu
koṭī-brahma-sukha nahe tāra eka bindu

kṛṣṇa-dāsa-abhimāne—under this impression of being a servant of Kṛṣṇa; ye—that; ānanda-sindhu—ocean of transcendental bliss; koṭī-brahma-sukha—ten million times the transcendental bliss of becoming one with the Absolute; nahe—not; tāra—of the ocean of transcendental bliss; eka—one; bindu—drop.


The conception of servitude to Śrī Kṛṣṇa generates such an ocean of joy in the soul that even the joy of oneness with the Absolute, if multiplied ten million times, could not compare to a drop of it.


muñi ye caitanya-dāsa āra nityānanda
dāsa-bhāva-sama nahe anyatra ānanda

muñi—I; ye—that; caitanya-dāsa—servant of Lord Caitanya; āra—and; nityānanda—of Lord Nityānanda; dāsa-bhāva—the emotion of being a servant; sama—equal to; nahe—not; anyatra—anywhere else; ānanda—transcendental bliss.


He says, “Nityānanda and I are servants of Lord Caitanya.” Nowhere else is there such joy as that which is tasted in this emotion of servitude.


parama-preyasī lakṣmī hṛdaye vasati
teṅho dāsya-sukha māge kariyā minati

parama-preyasī—the most beloved; lakṣmī—the goddess of fortune; hṛdaye—on the chest; vasati—residence; teṅho—she; dāsya-sukha—the happiness of being a maidservant; māge—begs; kariyā—offering; minati—prayers.


The most beloved goddess of fortune resides on the chest of Śrī Kṛṣṇa, yet she too, earnestly praying, begs for the joy of service at His feet.


dāsya-bhāve ānandita pāriṣada-gaṇa
vidhi, bhava, nārada āra śuka, sanātana

dāsya-bhāve—in the conception of being a servant; ānandita—very pleased; pāriṣada-gaṇa—all the associates; vidhi—Lord Brahmā; bhava—Lord Śiva; nārada—the great sage Nārada; āra—and; śuka—Śukadeva Gosvāmī; sanātana—and Sanātana.


All the associates of Lord Kṛṣṇa, such as Brahmā, Śiva, Nārada, Śuka and Sanātana, are very much pleased in the sentiment of servitude.


nityānanda avadhūta sabāte āgala
caitanyera dāsya-preme ha-ilā pāgala

nityānanda avadhūta—the mendicant Lord Nityānanda; sabāte—among all; āgala—foremost; caitanyera dāsya-preme—in the emotional ecstatic love of being a servant of Śrī Caitanya Mahāprabhu; ha-ilā pāgala—became mad.


Śrī Nityānanda, the wandering mendicant, is the foremost of all the associates of Lord Caitanya. He became mad in the ecstasy of service to Lord Caitanya.

TEXTS 49-50

śrīvāsa, haridāsa, rāmadāsa, gadādhara
murāri, mukunda, candraśekhara, vakreśvara
e-saba paṇḍita-loka parama-mahattva
caitanyera dāsye sabāya karaye unmatta

śrīvāsa—Śrīvāsa Ṭhākura; haridāsa—Haridāsa Ṭhākura; rāmadāsa—Rāmadāsa; gadādhara—Gadādhara; murāri—Murāri; mukunda—Mukunda; candraśekhara—Candraśekhara; vakreśvara—Vakreśvara; e-saba—all of them; paṇḍita-loka—very learned scholars; parama-mahattva—very much glorified; caitanyera—of Śrī Caitanya Mahāprabhu; dāsye—the servitude; sabāya—all of them; karaye unmatta—makes mad.


Śrīvāsa, Haridāsa, Rāmadāsa, Gadādhara, Murāri, Mukunda, Candraśekhara and Vakreśvara are all glorious and are all learned scholars, but the sentiment of servitude to Lord Caitanya makes them mad in ecstasy.

Text pasted from Causless Mercy

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