BHAKTIVEDANTA PURPORT: There is now a railway line to Jhamatapura. If one wants to go there, he can take a train on the Katwa railway line and go directly to the station known as Salara. From that station one can go directly to Jhamatapura.
Cc. Adi-lila. 5.182
I fell at His feet, offering my obeisances, and He then placed His own lotus feet upon my head.
Cc. Adi-lila. 5.183
“Arise! Get up!” He told me again and again. Upon rising, I was greatly astonished to see His beauty.
Cc. Adi-lila. 5.184
He had a glossy blackish complexion, and His tall, strong, heroic stature made Him seem like Cupid himself.
Cc. Adi-lila. 5.185
He had beautifully formed hands, arms and legs, and eyes like lotus flowers. He wore a silk cloth, with a silk turban on His head.
Cc. Adi-lila. 5.186
He wore golden earrings on His ears, and golden armlets and bangles. He wore tinkling anklets on His feet and a garland of flowers around His neck.
Cc. Adi-lila. 5.187
His body was anointed with sandalwood pulp, and He was nicely decorated with tilaka. His movements surpassed those of a maddened elephant.
Cc. Adi-lila. 5.188
His face was more beautiful than millions upon millions of moons, and His teeth were like pomegranate seeds because of His chewing betel.
Cc. Adi-lila. 5.189
His body moved to and fro, right and left, for He was absorbed in ecstasy. He chanted “Krishna, Krishna” in a deep voice.
Cc. Adi-lila. 5.190
His red stick moving in His hand, He seemed like a maddened lion. All around the four sides of His feet were bumblebees.
Cc. Adi-lila. 5.191
His devotees, dressed like cowherd boys, surrounded His feet like so many bees and also chanted “Krishna, Krishna,” absorbed in ecstatic love.
Cc. Adi-lila. 5.192
Some of them played horns and flutes, and others danced and sang. Some of them offered betel nuts, and others waved chamara fans about Him.
Cc. Adi-lila. 5.193
Thus I saw such opulence in Lord Nityananda Svarupa. His wonderful form, qualities and pastimes are all transcendental.
Cc. Adi-lila. 5.194
I was overwhelmed with transcendental ecstasy, not knowing anything else. Then Lord Nityananda smiled and spoke to me as follows.
Cc. Adi-lila. 5.195
“O my dear Krishnadasa, do not be afraid. Go to Vrindavana, for there you will attain all things.”
Cc. Adi-lila. 5.196
After saying this, He directed me toward Vrindavana by waving His hand. Then He disappeared with His associates.
Cc. Adi-lila. 5.197
I fainted and fell to the ground, my dream broke, and when I regained consciousness I saw that morning had come.
Cc. Adi-lila. 5.198
I thought about what I had seen and heard and concluded that the Lord had ordered me to proceed to Vrindavana at once.
Cc. Adi-lila. 5.199
That very second I started for Vrindavana, and by His mercy I reached there in great happiness.
Cc. Adi-lila. 5.200
All glory, all glory to Lord Nityananda Balarama, by whose mercy I have attained shelter in the transcendental abode of Vrindavana!
Cc. Adi-lila. 5.201
All glory, all glory to the merciful Lord Nityananda, by whose mercy I have attained shelter at the lotus feet of Sri Rupa and Sri Sanatana!
Cc. Adi-lila. 5.202
By His mercy I have attained the shelter of the great personality Sri Raghunatha dasa Gosvami, and by His mercy I have found the refuge of Sri Svarupa Damodara.
BHAKTIVEDANTA PURPORT: Anyone desiring to become expert in the service of Sri Sri Radha and Krishna should always aspire to be under the guidance of Svarupa Damodara Gosvami, Rupa Gosvami, Sanatana Gosvami and Raghunatha dasa Gosvami. To come under the protection of the Gosvamis, one must get the mercy and grace of Nityananda Prabhu. The author has tried to explain this fact in these two verses.
Cc. Adi-lila. 5.203
By the mercy of Sanatana Gosvami I have learned the final conclusions of devotional service, and by the grace of Sri Rupa Gosvami I have tasted the highest nectar of devotional service.
BHAKTIVEDANTA PURPORT: Sri Sanatana Gosvami Prabhu, the teacher of the science of devotional service, wrote several books, of which the Brihad-bhagavatamrita is very famous; anyone who wants to know about the subject matter of devotees, devotional service and Krishna must read this book. Sanatana Gosvami also wrote a special commentary on the Tenth Canto of Srimad-Bhagavatam known as the Dashama-tippani, which is so excellent that by reading it one can understand very deeply the pastimes of Krishna in His exchanges of loving activities. Another famous book by Sanatana Gosvami is the Hari-bhakti-vilasa, which states the rules and regulations for all divisions of Vaishnavas, namely, Vaishnava householders, Vaishnava brahmacaris, Vaishnava vanaprasthas and Vaishnava sannyasis. This book was especially written, however, for Vaishnava householders. Srila Raghunatha dasa Gosvami has described Sanatana Gosvami in his prayer Vilapa-kusumanjali, verse six, where he has expressed his obligation to Sanatana Gosvami in the following words:
vairagya-yug-bhakti-rasam prayatnair / apayayan mam anabhipsum andhamkrip
ambudhir yar para-durkha-durkhi / sanatanas tam prabhum ashrayami “I was unwilling to drink the nectar of devotional service possessed of renunciation, but Sanatana Gosvami, out of his causeless mercy, made me drink it, even though I was otherwise unable to do so. Therefore he is an ocean of mercy. He is very compassionate to fallen souls like me, and thus it is my duty to offer my respectful obeisances unto his lotus feet.” Krishnadasa Kaviraja Gosvami also, in the last section of the Chaitanya-charitamrita, specifically mentions the names of Rupa Gosvami, Sanatana Gosvami and Srila Jiva Gosvami and offers his respectful obeisances unto the lotus feet of these three spiritual masters, as well as Raghunatha dasa. Srila Raghunatha dasa Gosvami also accepted Sanatana Gosvami as the teacher of the science of devotional service. Srila Rupa Gosvami is described as the bhakti-rasacharya, or one who knows the essence of devotional service. His famous book Bhakti-rasamrita-sindhu is the science of devotional service, and by reading this book one can understand the meaning of devotional service. Another of his famous books is the Ujjvala-nilamani. In this book he elaborately explains the loving affairs and transcendental activities of Lord Krishna and Radharani.
Cc. Adi-lila. 5.204
All glory, all glory to the lotus feet of Lord Nityananda, by whose mercy I have attained Sri Radha-Govinda!
BHAKTIVEDANTA PURPORT: Srila Narottama dasa Thakura, who is famous for his poetic composition known as Prarthana, has lamented in one of his prayers, “When will Lord Nityananda be merciful upon me so that I will forget all material desires?” Srila Narottama dasa Thakura confirms that unless one is freed from material desires to satisfy the needs of the body and senses, one cannot understand the transcendental abode of Lord Krishna, Vrindavana. He also confirms that one cannot understand the loving affairs of Radha and Krishna without going through the direction of the six Gosvamis. In another verse Narottama dasa Thakura has stated that without the causeless mercy of Nityananda Prabhu, one cannot enter into the affairs of Radha and Krishna.
Cc. Adi-lila. 5.205
I am more sinful than Jagai and Madhai and even lower than the worms in the stool.
Cc. Adi-lila. 5.206
Anyone who hears my name loses the results of his pious activities. Anyone who utters my name becomes sinful.
Cc. Adi-lila. 5.207
Who in this world but Nityananda could show His mercy to such an abominable person as me?
Cc. Adi-lila. 5.208
Because He is intoxicated by ecstatic love and is an incarnation of mercy, He does not distinguish between the good and the bad.
Cc. Adi-lila. 5.209
He delivers all those who fall down before Him. Therefore He has delivered such a sinful and fallen person as me.
Cc. Adi-lila. 5.210
Although I am sinful and I am the most fallen, He has conferred upon me the lotus feet of Sri Rupa Gosvami.
Cc. Adi-lila. 5.211
I am not fit to speak all these confidential words about my visiting Lord Madana Gopala and Lord Govinda.
Cc. Adi-lila. 5.212
Lord Madana Gopala, the chief Deity of Vrindavana, is the enjoyer of the rasa dance and is directly the son of the King of Vraja.
Cc. Adi-lila. 5.213
He enjoys the rasa dance with Srimati Radharani, Sri Lalita and others. He manifests Himself as the Cupid of Cupids.
Cc. Adi-lila. 5.214
“Wearing yellow garments and decorated with a flower garland, Lord Krishna, appearing among the gopis with His smiling lotus face, looked directly like the charmer of the heart of Cupid.”
BHAKTIVEDANTA PURPORT: This is a quotation from Srimad-Bhagavatam (10.32.2).
Cc. Adi-lila. 5.215
With Radha and Lalita serving Him on His two sides, He attracts the hearts of all by His own sweetness.
Cc. Adi-lila. 5.216
The mercy of Lord Nityananda showed me Sri Madana-mohana and gave me Sri Madana-mohana as my Lord and master.
Cc. Adi-lila. 5.217
He granted to one as low as me the sight of Lord Govinda. Words cannot describe this, nor is it fit to be disclosed.
Cc. Adi-lila. 5.218-19
On an altar made of gems in the principal temple of Vrindavana, amidst a forest of desire trees, Lord Govinda, the son of the King of Vraja, sits upon a throne of gems and manifests His full glory and sweetness, thus enchanting the entire world.
Cc. Adi-lila. 5.220
By His left side is Srimati Radharani and Her personal friends. With them Lord Govinda enjoys the rasa-lila and many other pastimes.
Cc. Adi-lila. 5.221
Lord Brahma, sitting on his lotus seat in his own abode, always meditates on Him and worships Him with the mantra consisting of eighteen syllables.
BHAKTIVEDANTA PURPORT: In his own planet, Lord Brahma, with the inhabitants of that planet, worships the form of Lord Govinda, Krishna, by the mantra of eighteen syllables, klim krishnaya govindaya gopi-jana-vallabhaya svaha. Those who are initiated by a bona fide spiritual master and who chant the Gayatri mantra three times a day know this ashtadashakshara (eighteen-syllable) mantra. The inhabitants of Brahmaloka and the planets below Brahmaloka worship Lord Govinda by meditating with this mantra. There is no difference between meditating and chanting, but in the present age meditation is not possible on this planet. Therefore loud chanting of a mantra like the maha-mantra, Hare Krishna, with soft chanting of the ashtadashakshara, the mantra of eighteen syllables, is recommended.
Lord Brahma lives in the highest planetary system, known as Brahmaloka or Satyaloka. In every planet there is a predominating deity. As the predominating deity in Satyaloka is Lord Brahma, so in the heavenly planets Indra is the predominating deity, and on the sun, the sun-god, Vivasvan, is the predominating deity. The inhabitants and predominating deities of every planet are all recommended to worship Govinda either by meditation or by chanting.
Cc. Adi-lila. 5.222
Everyone in the fourteen worlds meditates upon Him, and all the denizens of Vaikuntha sing of His qualities and pastimes.
Cc. Adi-lila. 5.223
The goddess of fortune is attracted by His sweetness, which Srila Rupa Gosvami has described in this way:
BHAKTIVEDANTA PURPORT: Srila Rupa Gosvami, in his Laghu-bhagavatamrita, has quoted from the Padma Purana, where it is stated that Lakshmi-devi, the goddess of fortune, after seeing the attractive features of Lord Krishna, was attracted to Him, and to get the favor of Lord Krishna she engaged herself in meditation. When asked by Krishna why she engaged in meditation with austerity, Lakshmi-devi answered, “I want to be one of Your associates like the gopis in Vrindavana.” Hearing this, Lord Sri Krishna replied that it was quite impossible. Lakshmi-devi then said that she wanted to remain just like a golden line on the chest of the Lord. The Lord granted the request, and since then Lakshmi has always been situated on the chest of Lord Krishna as a golden line. The austerity and meditation of Lakshmi-devi are also mentioned in Srimad-Bhagavatam (10.16.36), where the Naga-patnis, the wives of the serpent Kaliya, in the course of their prayers to Krishna, said that the goddess of fortune, Lakshmi, also wanted His association as a gopi and desired the dust of His lotus feet.
Cc. Adi-lila. 5.224
“My dear friend, if you are indeed attached to your worldly friends, do not look at the smiling face of Lord Govinda as He stands on the bank of the Yamuna at Keshighata. Casting sidelong glances, He places His flute to His lips, which seem like newly blossomed twigs. His transcendental body, bending in three places, appears very bright in the moonlight.”
BHAKTIVEDANTA PURPORT: This is a verse quoted from the Bhakti-rasamrita-sindhu (1.2.239) in connection with practical devotional service. Generally people in their conditioned life engage in the pleasure of society, friendship and love. This so-called love is lust, not love. But people are satisfied with such a false understanding of love. Vidyapati, a great and learned poet of Mithila, has said that the pleasure derived from friendship, society and family life in the material world is like a drop of water, but our hearts desire pleasure like an ocean. Thus the heart is compared to a desert of material existence that requires the water of an ocean of pleasure to satisfy its dryness. If there is a drop of water in the desert, one may indeed say that it is water, but such a minute quantity of water has no value. Similarly, in this material world no one is satisfied in the dealings of society, friendship and love. Therefore if one wants to derive real pleasure within his heart, he must seek the lotus feet of Govinda. In this verse Rupa Gosvami indicates that if one wants to be satisfied in the pleasure of society, friendship and love, he need not seek shelter at the lotus feet of Govinda, for if one takes shelter under His lotus feet he will forget that minute quantity of so-called pleasure. One who is not satisfied with that so-called pleasure may seek the lotus feet of Govinda, who stands on the shore of the Yamuna at Keshitirtha, or Keshighata, in Vrindavana and attracts all the gopis to His transcendental loving service.
Cc. Adi-lila. 5.225
Without a doubt He is directly the son of the King of Vraja. Only a fool considers Him a statue.
Cc. Adi-lila. 5.226
For that offense, he cannot be liberated. Rather, he will fall into a terrible hellish condition. What more should I say?
BHAKTIVEDANTA PURPORT: In his Bhakti-sandarbha Jiva Gosvami has stated that those who are actually very serious about devotional service do not differentiate between the form of the Lord made of clay, metal, stone or wood and the original form of the Lord. In the material world a person and his photograph, picture or statue are different. But the statue of Lord Krishna and Krishna Himself, the Supreme Personality of Godhead, are not different, because the Lord is absolute. What we call stone, wood and metal are energies of the Supreme Lord, and energies are never separate from the energetic. As we have several times explained, no one can separate the sunshine energy from the energetic sun. Therefore material energy may appear separate from the Lord, but transcendentally it is nondifferent from the Lord.
The Lord can appear anywhere and everywhere because His diverse energies are distributed everywhere like sunshine. We should therefore understand whatever we see to be the energy of the Supreme Lord and should not differentiate between the Lord and His archa form made from clay, metal, wood or paint. Even if one has not developed this consciousness, one should accept it theoretically from the instructions of the spiritual master and should worship the archa-murti, or form of the Lord in the temple, as nondifferent from the Lord.
The Padma Purana specifically mentions that anyone who thinks the form of the Lord in the temple to be made of wood, stone or metal is certainly in a hellish condition. Impersonalists are against the worship of the Lord’s form in the temple, and there is even a group of people who pass as Hindus but condemn such worship. Their so-called acceptance of the Vedas has no meaning, for all the acharyas, even the impersonalist Shankaracharya, have recommended the worship of the transcendental form of the Lord. Impersonalists like Shankaracharya recommend the worship of five forms, known as panchopasana, which include Lord Vishnu. Vaishnavas, however, worship the forms of Lord Vishnu in His varied manifestations, such as Radha-Krishna, Lakshmi-Narayana, Sita-Rama and Rukmini-Krishna. Mayavadis admit that worship of the Lord’s form is required in the beginning, but they think that in the end everything is impersonal. Therefore, since they are ultimately against worship of the Lord’s form, Lord Sri Chaitanya Mahaprabhu has described them as offenders.
Srimad-Bhagavatam has condemned those who think the body to be the self as bhauma ijya-dhir. Bhauma means earth, and ijya-dhir means worshiper. There are two kinds of bhauma ijya-dhir: those who worship the land of their birth, such as nationalists, who make many sacrifices for the motherland, and those who condemn the worship of the form of the Lord. One should not worship the planet earth or land of his birth, nor should one condemn the form of the Lord, which is manifested in metal or wood for our facility. Material things are also the energy of the Supreme Lord.
Cc. Adi-lila. 5.227
Therefore who can describe the mercy of the lotus feet of Him [Lord Nityananda] by whom I have attained the shelter of this Lord Govinda?
Cc. Adi-lila. 5.228
All the groups of Vaishnavas who live in Vrindavana are absorbed in chanting the all-auspicious name of Krishna.
Cc. Adi-lila. 5.229
Lord Chaitanya and Lord Nityananda are the life and soul of those Vaishnavas, who do not know anything but devotional service to Sri Sri Radha-Krishna.
Cc. Adi-lila. 5.230
The dust and shade of the lotus feet of the Vaishnavas have been granted to this fallen soul by the mercy of Lord Nityananda.
Cc. Adi-lila. 5.231
Lord Nityananda said, “In Vrindavana all things are possible.” Here I have explained His brief statement in detail. Cc. Adi-lila. 5.232 I have attained all this by coming to Vrindavana, and this was made possible by the mercy of Lord Nityananda.
BHAKTIVEDANTA PURPORT: All the inhabitants of Vrindavana are Vaishnavas. They are all-auspicious because somehow or other they always chant the holy name of Krishna. Even though some of them do not strictly follow the rules and regulations of devotional service, on the whole they are devotees of Krishna and chant His name directly or indirectly. Purposely or without purpose, even when they pass on the street they are fortunate enough to exchange greetings by saying the name of Radha or Krishna. Thus directly or indirectly they are auspicious.
The present city of Vrindavana has been established by the Gaudiya Vaishnavas since the six Gosvamis went there and directed the construction of their different temples. Of all the temples in Vrindavana, ninety percent belong to the Gaudiya Vaishnava sect, the followers of the teachings of Lord Chaitanya Mahaprabhu and Nityananda, and seven temples are very famous. The inhabitants of Vrindavana do not know anything but the worship of Radha and Krishna. In recent years some unscrupulous so-called priests known as caste gosvamis have introduced the worship of demigods privately, but no genuine and rigid Vaishnavas participate in this. Those who are serious about the Vaishnava method of devotional activities do not take part in such worship of demigods.
The Gaudiya Vaishnavas never differentiate between Radha-Krishna and Lord Chaitanya. They say that since Lord Chaitanya is the combined form of Radha-Krishna, He is not different from Radha and Krishna. But some misled people try to prove that they are greatly elevated by saying that they like to chant the holy name of Lord Gaura instead of the names of Radha and Krishna. Thus they purposely differentiate between Lord Chaitanya and Radha-Krishna. According to them, the system of nadiya-nagari, which they have recently invented in their fertile brains, is the worship of Gaura, Lord Chaitanya, but they do not like to worship Radha and Krishna. They put forward the argument that since Lord Chaitanya Himself appeared as Radha and Krishna combined, there is no necessity of worshiping Radha and Krishna. Such differentiation by so-called devotees of Lord Chaitanya Mahaprabhu is considered disruptive by pure devotees. Anyone who differentiates between Radha-Krishna and Gauranga is to be considered a plaything in the hands of maya.
There are others who are against the worship of Chaitanya Mahaprabhu, thinking Him mundane. But any sect that differentiates between Lord Chaitanya Mahaprabhu and Radha-Krishna, either by worshiping Radha-Krishna as distinct from Lord Chaitanya or by worshiping Lord Chaitanya but not Radha-Krishna, is in the group of prakrita-sahajiyas.
Srila Krishnadasa Kaviraja Gosvami, the author of Sri Chaitanya-charitamrita, predicts in verses 225 and 226 that in the future those who manufacture imaginary methods of worship will gradually give up the worship of Radha-Krishna, and although they will call themselves devotees of Lord Chaitanya, they will also give up the worship of Chaitanya Mahaprabhu and fall down into material activities. For the real worshipers of Lord Chaitanya, the ultimate goal of life is to worship Sri Sri Radha and Krishna.
Cc. Adi-lila. 5.233
I have described my own story without reservations. The attributes of Lord Nityananda, making me like a madman, force me to write these things.
Cc. Adi-lila. 5.234
The glories of Lord Nityananda’s transcendental attributes are unfathomable. Even Lord Shesha, with His thousands of mouths, cannot find their limit.
Cc. Adi-lila. 5.235
Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their mercy, I, Krishnadasa, narrate Sri Chaitanya-charitamrita, following in their footsteps.
Thus end the Bhaktivedanta purports to Sri Chaitanya-charitamrita, Adi-lila, Fifth Chapter, describing the glories of Lord Nityananda Balarama.
1 The term, philosophical substance, and characterisitics of "MAHA-ISKCON" is being detailed on the same author's dissertation about Guru-Tattva entitled: "ISKCON AND MAHA-ISKCON GURU-TATTVA AS IT IS."