It is said that during the advent of Lord Caitanya, Sadäçiva appeared as Advaita Prabhu, and Advaita Prabhu’s chief concern was to elevate the fallen conditioned souls to the platform of devotional service to Lord Kåñëa. Since people were engaged in useless occupations which would continue their material existence, Lord Çiva, in the form of Lord Advaita, appealed to the Supreme Lord to appear as Lord Caitanya to deliver these illusioned souls. Actually Lord Caitanya appeared on the request of Lord Advaita. Similarly, Lord Çiva has a sampradäya, the Rudra-sampradäya. He is always thinking about the deliverance of the fallen souls, as exhibited by Lord Advaita Prabhu. (Srila A.C. Bhaktivedanta Swami Prabhupada. Srimad Bhagavatam 4:6:39. purport excerpt.)
Sri Advaita Acharya sets many examples; his name means non-dual, mayavadis misunderstand this to mean something other than what it is. Factually He is the Lord Himself, while we are tiny, like the gold in a gold mine and the gold in a ring, both gold but different in capacity. We can follow His good example as He played His pastime of a devotee in having confidence in the Shalagram to purify us and to motivate us, and empower us to invoke the Lord and carry out His desires as our service.
The Shalagram is glorified as being non-different from the Lord, not needing to be called or installed He is there waiting for our dedicated service. In return He does everything. The proof of this is there in the achievement of Advaita Acharya in focusing on worshipping the Salagram with Tulasi and water His pure desire was fulfilled.
To the external vision of the mundaner they cannot understand that a devotee sits for lengths of time, offering articles and reciting pleasing praises before a stone. To them it must seems very strange, as strange as repeating the same names over and over in quick succession for hours in a day. BUT, the fact of the matter is, the scientific facts are that by performing such actions the character of a living entity changes, becomes purified and Godly. Not only have we seen it in others, but we have expereinced it to some degree in our own personal life.
The Lord may appear to be something ordinary, a statue, a stone, or a nice song to those who see only with the eyes. Devotees learn to see with the heart, and in so doing gain a tangible taste and gradual understanding that this process is for real and it works. The proof of the pudding is in the eating. Of course then there are those who have tasted, and those who are connoisseurs of gastronomical feats.
äpanä lukäite kåñëa nänä yatna kare
tathäpi täìhära bhakta jänaye täìhäre
äpanä—Himself; lukäite—to hide; kåñëa—Lord Kåñëa; nänä—various; yatna—efforts; kare—makes; tathäpi—still; täìhära—His; bhakta—devotees; jänaye—know; täìhäre—Him.
Lord Çré Kåñëa tries to hide Himself in various ways, but nevertheless His pure devotees know Him as He is. (Sri Chaitanya Charitamrita Adi-lil 3:88.)
sambhävanaà tava parivraòhima-svabhävam
mäyä-balena bhavatäpi niguhyamänaà
paçyanti kecid aniçaà tvad-ananya-bhäväù
ullaìghita—passed over; tri-vidha—three kinds; séma—the limitations; sama—of equal; atiçäyi—and of excelling; sambhävanam—by which the adequacy; tava—Your; parivraòhima—of supremacy; svabhävam—the real nature; mäyä-balena—by the strength of the illusory energy; bhavatä—Your; api—although; niguhyamänam—being hidden; paçyanti—they see; kecit—some; aniçam—always; tvat—to You; ananya-bhäväù—those who are exclusively devoted.
“O my Lord, everything within material nature is limited by time, space and thought. Your characteristics, however, being unequaled and unsurpassed, are always transcendental to such limitations. You sometimes cover such characteristics by Your own energy, but nevertheless Your unalloyed devotees are always able to see You under all circumstances.”
This verse is also quoted from the Stotra-ratna (13) of Yämunäcärya. Everything covered by the influence of mäyä is within the limited boundaries of space, time and thought. Even the greatest manifestation we can conceive, the sky, also has limitations. From the authentic scriptures, however, it is evident that beyond the sky is a covering of seven layers, each ten times thicker than the one preceding it. The covering layers are vast, but with or without coverings, space is limited. Our power to think about space and time is also limited. Time is eternal; we may imagine billions and trillions of years, but that will still be an inadequate estimate of the extent of time. Our imperfect senses, therefore, cannot think of the greatness of the Supreme Personality of Godhead, nor can we bring Him within the limitations of time or our thinking power. His position is accordingly described by the word ullaìghita. He is transcendental to space, time and thought; although He appears within them, He exists transcendentally. Even when the Lord’s transcendental existence is disguised by space, time and thought, however, pure devotees of the Supreme Lord can see Him in His personal features beyond space, time and thought. In other words, even though the Lord is not visible to the eyes of ordinary men, those who are beyond the covering layers because of their transcendental devotional service can still see Him.
The sun may appear covered by a cloud, but actually it is the eyes of the tiny people below the cloud that are covered, not the sun. If those tiny people rose above the cloud in an airplane, they could then see the sunshine and the sun without impediment. Similarly, although the covering of mäyä is very strong, Lord Kåñëa says in the Bhagavad-gétä (7.14):
daivé hy eñä guëa-mayé
mama mäyä duratyayä
mäm eva ye prapadyante
mäyäm etäà taranti te
“This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.” To surpass the influence of the illusory energy is very difficult, but those who are determined to catch hold of the lotus feet of the Lord are freed from the clutches of mäyä. Therefore, pure devotees can understand the Supreme Personality of Godhead, but demons, because of their miscreant behavior, cannot understand the Lord, in spite of seeing the many revealed scriptures and the uncommon activities of the Lord. (Sri Chaitanya Charitamrita Adi-lil 3:89.)
asura-svabhäve kåñëe kabhu nähi jäne
lukäite näre kåñëa bhakta-jana-sthäne
asura-svabhäve—those whose nature is demoniac; kåñëe—Lord Kåñëa; kabhu—at any time; nähi—not; jäne—know; lukäite—to hide; näre—is not able; kåñëa—Lord Kåñëa; bhakta-jana—of pure devotees; sthäne—in a place.
Those whose nature is demoniac cannot know Kåñëa at any time, but He cannot hide Himself from His pure devotees.
People who develop the nature of asuras like Rävaëa and Hiraëyakaçipu can never know Kåñëa, the Personality of Godhead, by challenging the authority of Godhead. But Çré Kåñëa cannot hide Himself from His pure devotees. (Sri Chaitanya Charitamrita Adi-lil 3:90.)
dvau bhüta-sargau loke ’smin
daiva äsura eva ca
viñëu-bhaktaù småto daiva
dvau—two; bhüta—of the living beings; sargau—dispositions; loke—in the world; asmin—in this; daivaù—godly; äsuraù—demoniac; eva—certainly; ca—and; viñëu-bhaktaù—a devotee of Lord Viñëu; småtaù—remembered; daivaù—godly; äsuraù—demoniac; tat-viparyayaù—the opposite of that.
“There are two classes of men in the created world. One consists of the demoniac and the other of the godly. The devotees of Lord Viñëu are the godly, whereas those who are just the opposite are called demons.”
This is a verse from the Padma Puräëa. Viñëu-bhaktas, or devotees in Kåñëa consciousness, are known as devas (demigods). Atheists, who do not believe in God or who declare themselves God, are asuras (demons). Asuras always engage in atheistic material activities, exploring ways to utilize the resources of matter to enjoy sense gratification. The viñëu-bhaktas, Kåñëa conscious devotees, are also active, but their objective is to satisfy the Supreme Personality of Godhead by devotional service. Superficially both classes may appear to work in the same way, but their purposes are completely opposite because of a difference in consciousness. Asuras work for personal sense gratification, whereas devotees work for the satisfaction of the Supreme Lord. Both work conscientiously, but their motives are different.
The Kåñëa consciousness movement is meant for devas, or devotees. Demons cannot take part in Kåñëa conscious activities, nor can devotees in Kåñëa consciousness take part in demoniac activities or work like cats and dogs simply for sense gratification. Such activity does not appeal to those in Kåñëa consciousness. Devotees accept only the bare necessities of life to keep themselves fit to act in Kåñëa consciousness. The balance of their energy is used for developing Kåñëa consciousness, through which one can be transferred to the abode of Kåñëa by always thinking of Him, even at the point of death. (Sri Chaitanya Charitamrita Adi-lil 3:91.)
äcärya gosäïi prabhura bhakta-avatära
kåñëa-avatära-hetu yäìhära huìkära
äcärya gosäïi—Advaita Äcärya Gosäïi; prabhura—of the Lord; bhakta-avatära—incarnation of a devotee; kåñëa—of Lord Kåñëa; avatära—of the incarnation; hetu—the cause; yäìhära—whose; huìkära—loud calls.
Advaita Äcärya Gosvämé is an incarnation of the Lord as a devotee. His loud calling was the cause for Kåñëa’s incarnation. (Sri Chaitanya Charitamrita Adi-lil 3:92.)
kåñëa yadi påthivéte karena avatära
prathame karena guru-vargera saïcära
kåñëa—Lord Kåñëa; yadi—if; påthivéte—on the earth; karena—makes; avatära—incarnation; prathame—first; karena—makes; guru-vargera—of the group of respectable predecessors; saïcära—the advent.
Whenever Çré Kåñëa desires to manifest His incarnation on earth, first He creates the incarnations of His respectable predecessors. (Sri Chaitanya Charitamrita Adi-lil 3:93.)
pitä mätä guru ädi yata mänya-gaëa
prathame karena sabära påthivéte janama
pitä—father; mätä—mother; guru—spiritual master; ädi—headed by; yata—all; mänya-gaëa—respectable members; prathame—first; karena—He makes; sabära—of all of them; påthivéte—on earth; janama—the births.
Thus respectable personalities such as His father, mother and spiritual master all take birth on earth first. (Sri Chaitanya Charitamrita Adi-lil 3:94.)
mädhava-éçvara-puré, çacé, jagannätha
advaita äcärya prakaöa hailä sei sätha
mädhava—Mädhavendra Puré; éçvara-puré—Éçvara Puré; çacé—Çacémätä; jagannätha—Jagannätha Miçra; advaita äcärya—Advaita Äcärya; prakaöa—manifested; hailä—were; sei—this; sätha—with.
Mädhavendra Puré, Éçvara Puré, Çrématé Çacémätä and Çréla Jagannätha Miçra all appeared with Çré Advaita Äcärya.
Whenever the Supreme Personality of Godhead descends in His human form, He sends ahead all His devotees, who act as His father, teacher and associates in many roles. Such personalities appear before the descent of the Supreme Personality of Godhead. Before the appearance of Lord Çré Kåñëa Caitanya Mahäprabhu, there appeared His devotees like Çré Mädhavendra Puré; His spiritual master, Çré Éçvara Puré; His mother, Çrématé Çacé-devé; His father, Çré Jagannätha Miçra; and Çré Advaita Äcärya. (Sri Chaitanya Charitamrita Adi-lil 3:95.)
prakaöiyä dekhe äcärya sakala saàsära
kåñëa-bhakti gandha-héna viñaya-vyavahära
prakaöiyä—manifesting; dekhe—He saw; äcärya—Advaita Äcärya; sakala—all; saàsära—material existence; kåñëa-bhakti—of devotion to Lord Kåñëa; gandha-héna—without a trace; viñaya—of the sense objects; vyavahära—affairs.
Advaita Äcärya having appeared, He found the world devoid of devotional service to Çré Kåñëa because people were engrossed in material affairs. (Sri Chaitanya Charitamrita Adi-lil 3:96.)
keha päpe, keha puëye kare viñaya-bhoga
bhakti-gandha nähi, yäte yäya bhava-roga
keha—someone; päpe—in sinful activities; keha—someone; puëye—in pious activities; kare—do; viñaya—of the sense objects; bhoga—enjoyment; bhakti-gandha—a trace of devotional service; nähi—there is not; yäte—by which; yäya—goes away; bhava-roga—the disease of material existence.
Everyone was engaged in material enjoyment, whether sinfully or virtuously. No one was interested in the transcendental service of the Lord, which can give total relief from the repetition of birth and death.
Advaita Äcärya saw the entire world to be engaged in activities of material piety and impiety, without a trace of devotional service, or Kåñëa consciousness, anywhere. The fact is that in this material world there is no scarcity of anything except Kåñëa consciousness. Material necessities are supplied by the mercy of the Supreme Lord. We sometimes feel scarcity because of our mismanagement, but the real problem is that people are out of touch with Kåñëa consciousness. Everyone is engaged in material sense gratification, but people have no plan for making an ultimate solution to their real problems, namely birth, disease, old age and death. These four material miseries are called bhava-roga, or material diseases. They can be cured only by Kåñëa consciousness. Therefore Kåñëa consciousness is the greatest benediction for human society. (Sri Chaitanya Charitamrita Adi-lil 3:97.)
loka-gati dekhi’ äcärya karuëa-hådaya
vicära karena, lokera kaiche hita haya
loka-gati—the course of the world; dekhi’—seeing; äcärya—Advaita Äcärya; karuëa-hådaya—compassionate heart; vicära karena—considers; lokera—of the world; kaiche—how; hita—welfare; haya—there is.
Seeing the activities of the world, the Äcärya felt compassion and began to ponder how He could act for the people’s benefit.
This sort of serious interest in the welfare of the public makes one a bona fide äcärya. An äcärya does not exploit his followers. Since the äcärya is a confidential servitor of the Lord, his heart is always full of compassion for humanity in its suffering. He knows that all suffering is due to the absence of devotional service to the Lord, and therefore he always tries to find ways to change people’s activities, making them favorable for the attainment of devotion. That is the qualification of an äcärya. Although Çré Advaita Prabhu Himself was powerful enough to do the work, as a submissive servitor He thought that without the personal appearance of the Lord, no one could improve the fallen condition of society.
In the grim clutches of mäyä, the first-class prisoners of this material world wrongly think themselves happy because they are rich, powerful, resourceful and so on. These foolish creatures do not know that they are nothing but play dolls in the hands of material nature and that at any moment material nature’s pitiless intrigues can crush to dust all their plans for godless activities. Such foolish prisoners cannot see that however they improve their position by artificial means, the calamities of repeated birth, death, disease and old age are always beyond the jurisdiction of their control. Foolish as they are, they neglect these major problems of life and busy themselves with false things that cannot help them solve their real problems. They know that they do not want to suffer death or the pangs of disease and old age, but under the influence of the illusory energy, they are grossly negligent and therefore do nothing to solve the problems. This is called mäyä. People held in the grip of mäyä are thrown into oblivion after death, and as a result of their karma, in the next life they become dogs or gods, although most of them become dogs. To become gods in the next life, they must engage in the devotional service of the Supreme Personality of Godhead; otherwise, they are sure to become dogs or hogs in terms of the laws of nature.
The third-class prisoners, being less materially opulent than the first-class prisoners, endeavor to imitate them, for they also have no information of the real nature of their imprisonment. Thus they also are misled by the illusory material nature. The function of the äcärya, however, is to change the activities of both the first-class and third-class prisoners for their real benefit. This endeavor makes him a very dear devotee of the Lord, who says clearly in the Bhagavad-gétä that no one in human society is dearer to Him than a devotee who constantly engages in His service by finding ways to preach the message of Godhead for the real benefit of the world. The so-called äcäryas of the Age of Kali are more concerned with exploiting the resources of their followers than mitigating their miseries; but Çré Advaita Prabhu, as an ideal äcärya, was concerned with improving the condition of the world situation. (Sri Chaitanya Charitamrita Adi-lil 3:98.)
äpani çré-kåñëa yadi karena avatära
äpane äcari’ bhakti karena pracära
äpani—Himself; çré-kåñëa—Lord Kåñëa; yadi—if; karena—He makes; avatära—incarnation; äpane—Himself; äcari’—practicing; bhakti—devotional service; karena—does; pracära—propagation.
[Advaita Äcärya thought:] “If Çré Kåñëa were to appear as an incarnation, He Himself could preach devotion by His personal example. (Sri Chaitanya Charitamrita Adi-lil 3:99.)
näma vinu kali-käle dharma nähi ära
kali-käle kaiche habe kåñëa avatära
näma vinu—except for the holy name; kali-käle—in the Age of Kali; dharma—religion; nähi—there is not; ära—another; kali-käle—in the Age of Kali; kaiche—how; habe—there will be; kåñëa—Lord Kåñëa; avatära—incarnation.
“In this Age of Kali there is no religion other than the chanting of the holy name of the Lord, but how in this age will the Lord appear as an incarnation? (Sri Chaitanya Charitamrita Adi-lil 3:100.)
çuddha-bhäve kariba kåñëera ärädhana
nirantara sadainye kariba nivedana
çuddha-bhäve—in a purified state of mind; kariba—I shall do; kåñëera—of Lord Kåñëa; ärädhana—worship; nirantara—constantly; sa-dainye—in humility; kariba—I shall make; nivedana—request.
“I shall worship Kåñëa in a purified state of mind. I shall constantly petition Him in humbleness. (Sri Chaitanya Charitamrita Adi-lil 3:101.)
äniyä kåñëere karoì kértana saïcära
tabe se ‘advaita’ näma saphala ämära
äniyä—bringing; kåñëere—Lord Kåñëa; karoì—I make; kértana—chanting of the holy name; saïcära—advent; tabe—then; se—this; advaita—nondual; näma—name; sa-phala—fulfilled; ämära—My.
“My name, ‘Advaita,’ will be fitting if I am able to induce Kåñëa to inaugurate the movement of the chanting of the holy name.”
The nondualist Mäyävädé philosopher who falsely believes that he is nondifferent from the Lord is unable to call Him like Advaita Prabhu. Advaita Prabhu is nondifferent from the Lord, yet in His relationship with the Lord He does not merge with Him but eternally renders service unto Him as a plenary portion. This is inconceivable for Mäyävädés because they think in terms of mundane sense perception and therefore think that nondualism necessitates losing one’s separate identity. It is clear from this verse, however, that Advaita Prabhu, although retaining His separate identity, is nondifferent from the Lord.
Çré Caitanya Mahäprabhu preached the philosophy of inconceivable, simultaneous oneness with the Lord and difference from Him. Conceivable dualism and monism are conceptions of the imperfect senses, which are unable to reach the Transcendence because the Transcendence is beyond the conception of limited potency. The actions of Çré Advaita Prabhu, however, give tangible proof of inconceivable nondualism. One who therefore surrenders unto Çré Advaita Prabhu can easily follow the philosophy of inconceivable simultaneous dualism and monism. (Sri Chaitanya Charitamrita Adi-lil 3:102.)
kåñëa vaça karibena kon ärädhane
vicärite eka çloka äila täìra mane
kåñëa—Lord Kåñëa; vaça karibena—shall propitiate; kon ärädhane—by what worship; vicärite—while considering; eka—one; çloka—verse; äila—came; täìra—of Him; mane—in the mind.
While He was thinking about how to propitiate Kåñëa by worship, the following verse came to His mind. (Sri Chaitanya Charitamrita Adi-lil 3:103.)
jalasya culukena vä
vikréëéte svam ätmänaà
tulasé—of tulasé; dala—a leaf; mätreëa—by only; jalasya—of water; culukena—by a palmful; vä—and; vikréëéte—sells; svam—His own; ätmänam—self; bhaktebhyaù—unto the devotees; bhakta-vatsalaù—Lord Kåñëa, who is affectionate to His devotees.
“Çré Kåñëa, who is very affectionate toward His devotees, sells Himself to a devotee who offers Him merely a tulasé leaf and a palmful of water.”
This is a verse from the Gautaméya-tantra. (Sri Chaitanya Charitamrita Adi-lil 3:104.)
ei çlokärtha äcärya karena vicäraëa
kåñëake tulasé-jala deya yei jana
tära åëa çodhite kåñëa karena cintana——
‘jala-tulaséra sama kichu ghare nähi dhana’
ei—this; çloka—of the verse; artha—the meaning; äcärya—Advaita Äcärya; karena—does; vicäraëa—considering; kåñëake—to Lord Kåñëa; tulasé-jala—tulasé and water; deya—gives; yei jana—that person who; tära—to Him; åëa—the debt; çodhite—to pay; kåñëa—Lord Kåñëa; karena—does; cintana—thinking; jala-tulaséra sama—equal to water and tulasé; kichu—any; ghare—in the house; nähi—there is not; dhana—wealth.
Advaita Äcärya considered the meaning of the verse in this way: “Not finding any way to repay the debt He owes to one who offers Him a tulasé leaf and water, Lord Kåñëa thinks, ‘There is no wealth in My possession that is equal to a tulasé leaf and water.’ (Sri Chaitanya Charitamrita Adi-lil 3:105-106.)
tabe ätmä veci’ kare åëera çodhana
eta bhävi’ äcärya karena ärädhana
tabe—then; ätmä—Himself; veci’—selling; kare—does; åëera—of the debt; çodhana—payment; eta—thus; bhävi’—thinking; äcärya—Advaita Äcärya; karena—does; ärädhana—worshiping.
“Thus the Lord liquidates the debt by offering Himself to the devotee.” Considering in this way, the Äcärya began worshiping the Lord.
Through devotional service one can easily please Lord Kåñëa with a leaf of the tulasé plant and a little water. As the Lord says in the Bhagavad-gétä (9.26), a leaf, a flower, a fruit or some water (patraà puñpaà phalaà toyam), when offered with devotion, very much pleases Him. He universally accepts the services of His devotees. Even the poorest of devotees in any part of the world can secure a small flower, fruit or leaf and a little water, and if these offerings, and especially tulasé leaves and Ganges water, are offered to Kåñëa with devotion, He is very satisfied. It is said that Kåñëa is so much pleased by such devotional service that He offers Himself to His devotee in exchange for it. Çréla Advaita Äcärya knew this fact, and therefore He decided to call for the Personality of Godhead Kåñëa to descend by worshiping the Lord with tulasé leaves and the water of the Ganges. (Sri Chaitanya Charitamrita Adi-lil 3:107.)
gaìgä-jala, tulasé-maïjaré anukñaëa
kåñëa-päda-padma bhävi’ kare samarpaëa
gaìgä-jala—the water of the Ganges; tulasé-maïjaré—buds of the tulasé plant; anukñaëa—constantly; kåñëa—of Lord Kåñëa; päda-padma—lotus feet; bhävi’—thinking of; kare—does; samarpaëa—offering.
Thinking of the lotus feet of Çré Kåñëa, He constantly offered tulasé buds in water from the Ganges. (Sri Chaitanya Charitamrita Adi-lil 3:108.)
kåñëera ähväna kare kariyä huìkära
e-mate kåñëere karäila avatära
kåñëera—of Lord Kåñëa; ähväna—invitation; kare—makes; kariyä—making; huìkära—loud shouts; e-mate—in this way; kåñëere—Lord Kåñëa; karäila—caused to make; avatära—incarnation.
He appealed to Çré Kåñëa with loud calls and thus made it possible for Kåñëa to appear. (Sri Chaitanya Charitamrita Adi-lil 3:109.)
caitanyera avatäre ei mukhya hetu
bhaktera icchäya avatare dharma-setu
caitanyera—of Lord Caitanya Mahäprabhu; avatäre—in the incarnation; ei—this; mukhya—principal; hetu—cause; bhaktera—of the devotee; icchäya—by the desire; avatare—He descends; dharma-setu—protector of religion.
Therefore the principal reason for Çré Caitanya’s descent is this appeal by Advaita Äcärya. The Lord, the protector of religion, appears by the desire of His devotee. (Sri Chaitanya Charitamrita Adi-lil 3:110.)
ässe çrutekñita-patho nanu nätha puàsäm
yad yad dhiyä ta urugäya vibhävayanti
tat tad vapuù praëayase sad-anugrahäya
tvam—You; bhakti-yoga—by devotional service; paribhävita—saturated; håt—of the heart; saroje—on the lotus; ässe—dwell; çruta—heard; ékñita—seen; pathaù—whose path; nanu—certainly; nätha—O Lord; puàsäm—by the devotees; yat yat—whatever; dhiyä—by the mind; te—they; uru-gäya—O Lord, who are glorified in excellent ways; vibhävayanti—contemplate upon; tat tat—that; vapuù—form; praëayase—You manifest; sat—to Your devotees; anugrahäya—to show favor.
“O my Lord, You always dwell in the vision and hearing of Your pure devotees. You also live in their lotuslike hearts, which are purified by devotional service. O my Lord, who are glorified by exalted prayers, You show special favor to Your devotees by manifesting Yourself in the eternal forms in which they welcome You.” (Sri Chaitanya Charitamrita Adi-lil 3:111.)
This text from Çrémad-Bhägavatam (3.9.11) is a prayer by Lord Brahmä to the Supreme Personality of Godhead Kåñëa for His blessings in the work of creation. Knowledge of the Supreme Personality of Godhead can be understood from the descriptions of the Vedic scriptures. For example, the Brahma-saàhitä (5.29) describes that in the abode of Lord Kåñëa, which is made of cintämaëi (touchstone), the Lord, acting as a cowherd boy, is served by hundreds and thousands of goddesses of fortune. Mäyävädés think that the devotees have imagined the form of Kåñëa, but the authentic Vedic scriptures have actually described Kåñëa and His various transcendental forms.
The word çruta in çrutekñita-pathaù refers to the Vedas, and ékñita indicates that the way to understand the Supreme Personality of Godhead is by proper study of the Vedic scriptures. One cannot imagine something about God or His form. Such imagination is not accepted by those who are serious about enlightenment. Here Brahmä says that one can know Kåñëa through the path of properly understanding the Vedic texts. If by studying the form, name, qualities, pastimes and paraphernalia of the Supreme Godhead one is attracted to the Lord, he can execute devotional service, and the form of the Lord will be impressed in his heart and remain transcendentally situated there. Unless a devotee actually develops transcendental love for the Lord, it is not possible for him to think always of the Lord within his heart. Such constant thought of the Lord is the sublime perfection of the yogic process, as the Bhagavad-gétä confirms in the Sixth Chapter (47), stating that anyone absorbed in such thought is the best of all yogés. Such transcendental absorption is known as samädhi. A pure devotee who is always thinking of the Supreme Personality of Godhead is the person qualified to see the Lord.
One cannot speak of Urugäya (the Lord, who is glorified by sublime prayers) unless one is transcendentally elevated. The Lord has innumerable forms, as the Brahma-saàhitä confirms (advaitam acyutam anädim ananta-rüpam [Bs. 5.33]). The Lord expands Himself in innumerable sväàça forms. When a devotee, hearing about these innumerable forms, becomes attached to one and always thinks of Him, the Lord appears to him in that form. Lord Kåñëa is especially pleasing to such devotees, in whose hearts He is always present because of their highly elevated transcendental love.
ei çlokera artha kahi saìkñepera sära
bhaktera icchäya kåñëera sarva avatära
ei—this; çlokera—of the verse; artha—the meaning; kahi—I relate; saìkñepera—of conciseness; sära—the pith; bhaktera—of the devotee; icchäya—by the desire; kåñëera—of Lord Kåñëa; sarva—all; avatära—incarnations.
The essence of the meaning of this verse is that Lord Kåñëa appears in all His innumerable eternal forms because of the desires of His pure devotees.
(Sri Chaitanya Charitamrita Adi-lil 3:112.)
Can you count the waves of the ocean, going on,
day and night, waves? Similarly, in big, big rivers... So God’s incarnation,
they are coming out, innumerable, just like the waves, but we can understand
by the action that He is incarnation of God.
So the activities of Advaita Äcärya means that He’s éçvara. He called Caitanya Mahäprabhu to come down. That is éçvara. You cannot call the Supreme Personality of Godhead to come down. That is not possible. But éçvara, or one who has attained the power of attorney from éçvara, he can do that. It is no otherwise possible. Otherwise, it is impossible. Kåñëa-çakti vinä nahe näma pracära. We have to receive the authority from Kåñëa. Then it is possible to preach the cult of Hare Kåñëa movement. That means Éçvara, and anyone who attains the power of attorney from Éçvara, he’s also éçvara. That is called power of attorney. He can act on behalf of the proprietor. That is possible. So Advaita, Advaita Äcärya did it. He inaugurated this Kåñëa consciousness movement. When He saw that the people are so much misled that simply they are busy for the bodily necessities of life and completely have forgotten Kåñëa, He became sympathetic.
That is Vaiñëava behavior. Vaiñëavas, they are the best friend of the society, best friend, Vaiñëava. Patitänäà pävanebhyo vaiñëavebhyo namo namaù. The Vaiñëava is always thinking how to deliver these fallen souls who are so much captivated with this false philosophy of hedonism—“Eat, drink, be merry and enjoy.” This is called hedonism. So they are always thinking how to deliver them. Advaita Prabhu did it; therefore He is Éçvara. Prahläda Mahäräja did it. Any Vaiñëava who is actually feeling for the poor, conditioned souls, he must make arrangement for delivering these rascals from the death knell of ignorance. They do not know that nature is working, as it is said here, mäyayä. Mäyayä. The material nature means mäyä. That is an energy, or agent of Kåñëa, to act something, instrumental. Mäyä is instrumental. Mäyä is not all in all. Material nature is not all in all. That is foolish observation. (Srila A.C. Bhaktivedanta Swami Prabhupada. 5th April 1975. Sri Chaitanya Charitamrita lecture Adi-lila 1:12. Mayapura.)
So Advaita Prabhu, when He found that people are
simply engaged in eating, sleeping, and they are not, they have no concern
with Kåñëa, and their life is being spoiled, so He wanted
to start this Kåñëa consciousness movement, say, about
six hundred years ago, but He considered Himself as unable to take up this
movement seriously because the condition of the people was so wretched.
He thought that “If Kåñëa Himself comes, then it can
be done. Otherwise it is not possible.” So Advaita Prabhu called Caitanya
Mahäprabhu. And Caitanya Mahäprabhu, by His call, He appeared,
Kåñëa appeared. Caitanya Mahäprabhu was almost like
grandson of Advaita Prabhu. But when He was young man, a very beautiful
youth, so at that time nobody knew, but Advaita Prabhu knew that “He is
Kåñëa. He has come.” So He was simply... Sometimes devotees
pretend to be not in knowledge. So He was praying Kåñëa,
“This boy is very nice. If He takes up this Kåñëa consciousness
movement, then it will be very successful. He is very intelligent, beautiful.”
(Srila A.C. Bhaktivedanta Swami Prabhupada. 7th February 1969. Srila Bhaktisiddhanta
Saraswati Thakur's appearance day lecture. Los Angeles.)
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