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20201229 The Purport of the Scriptures is Properly Expounded by Sārvabhauma Bhaṭṭācārya

Śrī Kṛṣṇa Caitanya Book Compilation By His Holiness Jayapatākā Swami Mahārāja

on 29^th December 2020 in Śrīdhāma Māyāpur, India

mūkaṁ karoti vācālaṁ paṅguṁ laṅghayate girim
yat-kṛpā tam ahaṁ vande śrī-guruṁ dīna-tāraṇam
paramānandaṁ mādhavaṁ śrī caitanya iśvaram

hariḥ oṁ tat sat

Introduction: Today we are continuing with the compilation of Śrī Kṛṣṇa Caitanya book, the chapter entitled:

The Purport of the Scriptures is Properly Expounded by Sārvabhauma Bhaṭṭācārya

Caitanya Candrodaya Nāṭaka 6.170

nepathye: aho adbhutam
tuṅga-bhṛṅga-yuva-saṅgata-phullat-
puṇḍarīka-vara-locana-lakṣmi
hiṅgula-snapita-śukla-caturthī-
śīta-dīdhiti-kalā-dhara-bimbam
api ca,
cāru-kāruṇika-māru-cirāṅgaṁ
brahma-dāru-mayam etad udeti
āhato’sya ruci-kandala-vṛndair
indranīla-maṇi-darpaṇa-darpaḥ

Translation: A Voice From Behind the Scenes: Ah! Wonderful! His beautiful eyes are like two blossoming white lotus flowers where two large black bees have landed, and His bimba-fruit lips are like the crescent moon on the fourth day of it's waxing. The Lord whose limbs are beautiful, merciful, and attractive is brilliantly appeared as dāru-brahman (wooden Brahman) destroying the splendour of the host of sapphire-jems’s pride (His splendour is more glorious than the many sapphires put together).

Jayapatākā Swami: So this is speaking about the glories of Lord Jagannātha.

Caitanya Candrodaya Nāṭaka 6.171

gopīnāthācāryaḥ: aye! śrī-mukha-darśanaṁ jātam iva yad amī nityānandādayo mitho varṇayanti

Gopīnātha Ācārya: Ah! It seems that Nityānanda and others have taken darśana of Jagannātha’s beautiful face, since they are describing among themselves.

Caitanya Candrodaya Nāṭaka 6.172

punas tatraiva nepāthye: anyonyekṣaṇa-rāga-rañjitatayā dvau nirnimeṣekṣaṇaurājete jagataḥ patī ubhayato nispanda-sarvāṅgakau|dāru-brahmaṇi līyate kim u nara-brahmaitad āho nara-brahmaṇy eva hi līyate śiva śiva brahmaiva vā dāravam

Translation: Again the Voice from Behind the Scenes: By looking at each other, the two Lords of the universe (in the form of dāru-brahma and nara-brahma) they have mutually become attached to each other and thus have become brilliantly motionless with unblinking eyes. Has the nara-brahma (human form of the Lord, i.e., Lord Caitanya) merged into the dāru-brahma (wooden form of the Lord, i.e., Lord Jagannātha), or has the wooden form of the Lord merged into the human form of the Lord?

Jayapatākā Swami: So Lord Caitanya is the human like moving form of the Lord of the Universe and Lord Jagannātha is the wooden Lord of the Universe. So They are looking at each other and naturally They are exchanging love. So this transcendental exchange is being appreciated by the devotees.

Caitanya Candrodaya Nāṭaka 6.173

gopīnāthācāryaḥ: bhadraṁ bhoḥ bhadram! eka eva bhagavān āsvādyāsvādaka-bhāvena dvidhābhūta iva

Gopīnātha Ācārya: Dear, All good fortune to you! You have spoken well. The one Supreme Personality of Godhead has appeared in two forms as the āsvādaka (relisher) and the āsvādya (the object being relished).

Caitanya Candrodaya Nāṭaka 6.174

punas tatraiva:
dvāv eva pūrṇa-karuṇau jagad-uddidhīrṣū
dvāv eva locana-pathaṁ jagato jihānau|
antaḥ-stha-nandatanayo’ntara-varti-dāru-brahmeti kevalam iyan ubhayor hi bhedaḥ

Translation: Again the Voice From Behind the Scenes: They are both full of mercy and desiring to deliver the entire world both of them have appeared before the pathway of the eyes of the whole world. There is only one difference among these two, inside of one (Lord Caitanya) is the son of Nanda Mahārāja, and inside of the other (Lord Jagannātha) is the dāru-brahma.

Jayapatākā Swami: Since Lord Caitanya is the combined form of Kṛṣṇa and Rādhārāṇī, so as Rādhārāṇī He is relishing and Daru Brahman is relished. But as Kṛṣṇa, He is the moving form and as Lord Jagannātha He is the wooden form.

Caitanya Candrodaya Nāṭaka 6.175

gopīnāthācāryaḥ: sādhu bhoḥ nityānanda-deva, sādhu! tattvajño’si bhagavato gauracandrasya| tan manye bhagavad-darśanaṁ kṛtvā pratyāvartanta eva sarve tad āvām api bhagavantaṁ śrī-jagannāthaṁ dṛṣṭvā tvaritam eva punar etāv anusarāva

Gopīnātha Ācārya: Well spoken, Nityānandadeva. Well spoken. You know the truth of Lord Gauracandra. I think all of them are returning after taking darśana of Lord Jagannātha. Therefore, let us also take darśana of Lord Jagannātha and quickly follow them.

(iti niṣkrāntau|)

(They both exit).

Caitanya Candrodaya Nāṭaka 6.176

(tataḥ praviśati puṇḍarīkākṣa-darśanānanda-niḥsyando bhagavān nityānandādayaś candaneśvaraś ca|)

Translation: (Stunned with joy by the sight of lotus-eyed Lord Jagannātha, Lord Caitanya enters. Candaneśvara, Lord Nityānanda, and the others also enter).

candaneśvaraḥ: haṁho mahāntaḥ! sampannaṁ yathā-sukham eva bhavatāṁ bhagavad-darśanam|

Candaneśvara: Oh gentlemen, have you now seen Lord Jagannātha to Your full satisfaction?

Caitanya Candrodaya Nāṭaka 6.177

nityānandādayaḥ: yathā-manoratham eva susampannam

Translation: Nityānanda and the others: It is fulfilled as per our desire.

Caitanya Candrodaya Nāṭaka 6.178

Candaneśvara: (to himself) Ah! Why is Gopīnātha Ācārya late? What should I do now? My father did not tell me anything. I think he told everything to Gopīnātha. Why has he not come? (He looks in all directions).

Jayapatākā Swami: So, this Caitanya Candrodaya Nāṭaka is written as a drama, and it can be acted out with people playing various parts. Candaneśvara is the son of Sārvabhauma Bhaṭṭācārya, He is taking Lord Caitanya, Lord Nityānanda and other devotees for the darśana of Lord Jagannātha, and he was waiting for Gopīnātha Ācārya and he doesn’t know what to do next.

Caitanya Candrodaya Nāṭaka 6.179

(tataḥ praviśati tvarāṁ nāṭayan mukundena sahācāryaḥ|)

(Gopīnātha Ācārya enters enacting walking quickly with Mukunda).

Caitanya Candrodaya Nāṭaka 6.180

Gopīnātha Ācārya: Mukunda, come. There they go. Both of these have happened. We have seen Nīlācalacandra (Lord Jagannātha, the moon of Nīlācala) and now Hemacalagaura (Lord Gaurāṅga, who is fair as a golden mountain) will be seen. (Quickly approaching) Candaneśvara, now you may go home and henceforward, I will take charge of everything.

Caitanya Candrodaya Nāṭaka 6.181

candaneśvaraḥ: yathāha bhavān

Candaneśvara: As you have spoken.

(iti bhagavantaṁ praṇamya niṣkrāntaḥ|)

(He bows down before Lord Caitanya, and then exits).

Caitanya Candrodaya Nāṭaka 6.182

(gopīnāthācārya upasṛtya devaṁ praṇamati|)

(Gopīnātha approaches and bows down to Lord Caitanya).

Caitanya Candrodaya Nāṭaka 6.183

Dāmodaraḥ: bhagavan!
ayam ācārya praṇamati.

Dāmodara: Lord, this is Gopīnātha Ācārya offering obeisances to you.

Caitanya Candrodaya Nāṭaka 6.184

bhagavān (bahir vṛttiṁ nāṭayitvā): ehy ehi|
(iti tam āliṅgati|)

Lord Caitanya: (encacting external consciousness) Come. Come. (He embraces him).

Caitanya Candrodaya Nāṭaka 6.185

gopīnāthācāryaḥ: deva! bhaṭṭācāryeṇa sānucara eva nimantrito’si| tad ita evāgacchantu| (iti pūrvoddhiṣṭāvāsaṁ prāpayya bhagavataḥ pāda-dhāvanādikaṁ danta-dhāvanāvasānaṁ sakalam eva paricaraṇaṁ kṛtvā bhikṣottaraṁ sukha-niviṣṭe sati tasmin sa-vaimanasyam|) deva, bhaṭṭācāryeṇānyad api nimantritam asti|

Gopīnātha Ācārya: Lord, You are invited along with the associates by Sārvabhauma Bhaṭṭācārya to his home. Please come this way. (Bringing to the house previously indicated, serves the Lord in all respects by washing His feet, brushing the teeth and so on. When the Lord was seated happily after taking the meal, he approaches the Lord and unhappily says:) O Lord, the Bhaṭṭācārya has another invitation to present before You.

Caitanya Candrodaya Nāṭaka 6.186

Lord Caitanya: kiṁ tat?

Lord Caitanya: What is it?

Caitanya Candrodaya Nāṭaka 6.187

gopīnāthācāryaḥ: sāmpradāyika-sannyāsinaḥ sakāśād yoga-paṭṭaṁ grāhayitvā vedāntaṁ śrāvayiṣyati|

Gopīnātha Ācārya: He wants that You accept the sannyāsī's garment from his sampradāya and then he wants to explain Vedānta-sūtra to you.

Caitanya Candrodaya Nāṭaka 6.188

Lord Caitanya: anugṛhīto’smi tena| bhavatu| evaṁ kariṣyāmi|

Lord Caitanya: I am been favoured by him. So be it. I will do it.

Caitanya Candrodaya Nāṭaka 6.189

mukundaḥ: deva, ācāryeṇa tad-avadhi tena vāk-sphuliṅga-nikareṇa dandahyamāna-hṛdayena sthīyate| mahā-prasādo’pi nādya svīkṛto’sti|

Mukunda: O Lord, Bhaṭṭācārya's words are like sparks that have set Gopīnātha Ācārya's heart on fire since that time. He did not even take mahā-prasāda today.

Caitanya Candrodaya Nāṭaka 6.190

Lord Caitanya: ācārya! bālako’smi| yad ayaṁ māṁ prati snihyati tenaivedam avādīt| katham astra dūyase?

Lord Caitanya: Ācārya, I am a child. It is out of affection for Me that the Bhaṭṭācārya speaks these words. Why are you unhappy?

Caitanya Candrodaya Nāṭaka 6.191

gopīnāthācāryaḥ: bhagavan! śrī-caraṇair idaṁ me śalyaṁ hṛdayād uddhriyate cet tadā jīvitaṁ dhārayiṣye| (iti roditi|)

Gopīnātha Ācārya: Lord, if You remove this arrow from my heart, then I will be able to remain alive. (He cries).

Caitanya Candrodaya Nāṭaka 6.192

Lord Caitanya: puṇḍarīkākṣas te manorathaṁ pūrayiṣyati| dāmodara, bhagavatāyaṁ nimantryatām|

Lord Caitanya: Lotus-eyed Lord Jagannātha will fulfil your desire. Dāmodara, you invite him.

Caitanya Candrodaya Nāṭaka 6.193

dāmodaraḥ: yathājñāpayasi|

Dāmodara: As You order.

(iti tam ādāya niṣkrāmati|)

(He takes Gopīnātha and exits).

Lord Caitanya: jagadānandaḥ, bhagavataḥ puṇḍarīkākṣasya rajanī-śeṣa-śayanotthāpana-līlā yathā dṛśyate tathā yatanīyam|

Lord Caitanya: Jagadānanda, an arrangement should be made that we see lotus-eyed Lord Jagannātha's pastimes when He awakens at maṅgala-āratī after the night is over.

Caitanya Candrodaya Nāṭaka 6.194

(praviśyācāryeṇa saha)

(Dāmodara enters with Gopīnātha Ācārya).

dāmodaraḥ: bhagavan! yathājñam| mahā-prasādena bhojito’yam atraiva śiśayiṣur asti|

Dāmodara: Lord, by Your order he has taken mahā-prasāda. Now he wishes to take rest here.

Caitanya Candrodaya Nāṭaka 6.195

Lord Caitanya: sādhu sādhu|

Lord Caitanya: Very good. Very good.

Caitanya Candrodaya Nāṭaka 6.196

(iti sarve priya-saṅkathayā muhūrtān gamayanti|)

(Thus, everyone spends the moment by speaking about dear Kṛṣṇa).

(nepathye pāṇi-śaṅkha-dhvaniḥ|)

(The sound of a conch-shell held in hand comes from behind the scenes).

Caitanya Candrodaya Nāṭaka 6.197

sarve (sacamatkāram): aho, yām aśeṣeva triyāmā| yad ayam|

pūrdevyāḥ śayanotthitāv iva calat-sarvāṅga-bhūṣā-kvaṇaḥ kiṁ vā deva-kulasya vāraṇa-pater udbṛṁhitaṁ bṛṁhitam| āyāteti kṛpānidheḥ kim u kṛpā-devyā jagat-pāṇināmāhvāna-dhvanir abhypaiti madhuraḥ śrī-pāṇi-śaṅkha-dhvaniḥ

Everyone: (surprised) The night is over, because: Is this the tinkling of ornaments decorating all the limbs of the pura-devīs who have risen from sleep and are moving their limbs? Or is this the loud roaring of the temple elephants? Or is this the sound of invitation to all living entities of the world announcing the arrival of all-merciful Jagannātha’s kṛpā-devī? The sweet sound of the conch shell in the hand of lakṣmī has arrived.

Jayapatākā Swami: So Jagannātha Purī is also known as Śrī Ksetra, it is land of Lakṣmī-devī of Śrī and it is a very sacred place.

Caitanya Candrodaya Nāṭaka 6.198

Lord Caitanya: tad aho, avitatham eva gateyaṁ rajanī| ācārya ehi| sahaiva puṇḍarīkākṣasya śayanotthānāvakāśaṁ paśyāma|

Lord Caitanya: Then it is true that the night is over. Ācārya, come. Let us together see the activity of lotus-eyed Lord Jagannātha's rising from bed.

Caitanya Candrodaya Nāṭaka 6.199

gopīnāthācāryaḥ: yathājñāpayasi|

Gopīnātha Ācārya: As You order.

(iti tat-samayocitaṁ karma kartuṁ niṣkrāntaḥ|)

(To perform the duties appropriate to that time, He exits).

Caitanya Candrodaya Nāṭaka 6.200

(praviśya satvaraḥ)

(A man hastily enters)

kaścit: kaḥ ko’tra bhoḥ! gopīnāthācāryaḥ kva vartate? vṛttaṁ taj jānāsi| (ākāśe lakṣyaṁ baddhvā) kiṁ bravīṣi—ācāryaḥ śrī-kṛṣṇa-caitanya-devasya nikaṭe iti| bhavatu, tatraiva yāmi| (iti katicit padāni gatvā puro’valokya) aho ayam eṣa ācāryo bhaviṣyati| (ity upasarpati|)

Man: Oh! Who, who is here? Where is Gopīnātha Ācārya? Do you know his whereabouts? (He glances at the sky). What do you say? “Gopīnātha Ācārya is near Śrī Kṛṣṇa Caitanyadeva.” So be it. I will go there. (He takes a few steps and then looks ahead) Ah! Here is the Ācārya. (He approaches).

Caitanya Candrodaya Nāṭaka 6.201

(tataḥ praviśaty ācāryaḥ|)

(Enter Gopīnātha Ācārya).

gopīnāthācāryaḥ: aho, jāta-prāyo’yaṁ samayaḥ śayanotthānasya| tad ahaṁ tvarayāmi bhagavantam|

Ācārya: It is almost time for Lord Jagannātha to rise from bed. I must hurry to the Lord.

Caitanya Candrodaya Nāṭaka 6.202

puruṣaḥ (upasṛtya): ācārya, bhaṭṭācāryo vijñāpayati śrī-kṛṣṇa-caitanya-devo yathā bhagavato jagannātha-devasya śayyotthānaṁ paśyati tathā tvayaiva saṅge kṛtvā yatanīyam|

Man: (approaches) Ācārya, the Bhaṭṭācārya sends this instruction: "You should accompany Śrī Kṛṣṇa Caitanyadeva and endeavor that He sees Lord Jagannātha rise from bed."

Caitanya Candrodaya Nāṭaka 6.203

gopīnāthācāryaḥ: yathājñaṁ karavāṇi| (iti śrī-kṛṣṇa-caitanya-devaṁ tvarayitum upasarpati|)

Gopīnātha Ācārya: I will follow his order. (He approaches Śrī Kṛṣṇa Caitanyadeva to quickly take Him to the temple).

Jayapatākā Swami: Lord Caitanya is rushing to attend the maṅgala-ārati , He was very eager to attend the maṅgala-ārati, and see the Lord rising from bed.

Caitanya Candrodaya Nāṭaka 6.204

(tataḥ praviśati sānucaro devaḥ) devaḥ: mukunda, vilokyatāṁ ko vilamba ācāryasya|

(The Lord enters with His associates).

Deva: Mukunda, see why the Ācārya is late.

Caitanya Candrodaya Nāṭaka 6.205

gopīnāthācāryaḥ: eṣo’haṁ bhagavantaṁ pratīkṣamāṇo varte|

Gopīnātha Ācārya: I am he. I am simply waiting for the Lord.

Caitanya Candrodaya Nāṭaka 6.206

Lord Caitanya: tad-agre gamyatām|

Lord Caitanya: Then, you go first in front.

Caitanya Candrodaya Nāṭaka 6.207

gopīnāthācāryaḥ (tathā kṛtvā): bhagavan, ita itaḥ| (iti praveśaṁ nāṭayitvā jagan-mohanam āsādya) deva, paśya—tat-kālīna-kavāṭa-vāṭa-niviḍodbhāṭe vinṣkrāmatā garbhāgāra-gariṣṭha-saurabha-bhareṇāmodam abhyudvaman|nidrā-bhaṅga-bhṛtālaso mukham iva vyādāya śeṣe niśo jṛmbhārambham ivātanoti sa imaṁ prāsāda eṣa prabhoḥ

Gopīnātha Ācārya: (He does that). Lord! This way. This way. (He enacts entering the temple and reaches Jagamohana, the place between the original temple and the kīrtana hall). Lord, look! Now that the night is over, the panels of the temple which were tightly closed during the night are now wide-open and these passages bring a excellent sweet fragrance from the garbha-gṛha thus generating happiness to the mind. It is as if the temple of the Lord has opened its mouth lazily sleepy yawn when the sleep was broken, thus emitting this sweet fragrance.

Jayapatākā Swami: So this pastime of Lord Jagannātha is giving a sweet fragrance, and all the devotees are experiencing this transcendental bliss.

Caitanya Candrodaya Nāṭaka 6.208

api ca| deva, āścaryam āścaryam|

doṣābhāva-ghanāndhakāra-gahane gambhīra-gambhīrikā kukṣau talpata utthitasya jayato lakṣamīpater locane| kālindī-salilodare vijayinī vātena ghūrṇāyite pronmatta-bhramarāvalīḍha-jaṭhare sat-puṇḍarīke iva

Translation: Furthermore, Lord! it is Wonderful! Wonderful! The inner-chamber of gambhīra was deeply covered by dense darkness due to the absense of lights. Lord Jagannātha, the master of the goddess of fortune, rises from his bed in such a inner chamber. His rolling eyes are gloriously beautiful like two white lotus flowers firmly attacked by the bumblebees that are moved much by the breeze from the waters of the Yamunā.

Jayapatākā Swami: So this is a very poetic description of Lord Jagannātha’s beautiful transcendental form.

Caitanya Candrodaya Nāṭaka 6.209

(bhagavān garuḍa-stambhasya paścād avasthāya sa-spṛhaṁ paśyati|)

(The Lord stands behind the Garuḍa-stambha and gazes with feeling of longing).

Caitanya Candrodaya Nāṭaka 6.210

mukundaḥ: ācārya, paśya paśya—
kṣaṇāt pradīpāvalayaḥ samantād
gambhīrikāyāḥ kuhare jvalantyaḥ
vilocanotsāribhir asra-pūrair
nyag-bhūta-bhāso likhitā ivāsan

Mukunda: Ācārya, look! Look! The suddenly lit lamps in the gambhīiraka temple illuminate the entire direction. Lord Caitanya, being humbled Himself, stands motionless as if He were a painted picture with tears streaming down from His eyes.

Jayapataka Swami: So Lord Caitanya is prema-avatāra, He is having darśana of Lord Jagannātha from behind the Garuḍa Stambha, and tears of love are flowing from His eyes in streams.

Caitanya Candrodaya Nāṭaka 6.211

gopīnāthācāryaḥ: paśya paśya—
anuvadana-prakṣālanam
abhyaṅga-snāna-bhūṣaṇādyam atha
anubāla-bhoga-līlā hari-vallabha-bhoga eṣa tat-paścāt

Gopīnātha Ācārya: Look! Look! Jagannātha’s face is washed and after being anointed with oil, He is dressed and decorated with ornaments. Then Bāla-bhoga was offered followed by Hari-vallbha-bhoga. Now all His limbs are bathed. Now He is offered balya-bhoga and hari-vallabha-bhoga.

Jayapatākā Swami: Lord Jagannātha has various bhogas offered all day long. And in the morning He takes malpua and other sweet preparations.

dṛśyatām adhunā prātar dhūpākhyaḥ pūjā-viśeṣaḥ|

Translation: Look! Now He is worshipped with an offering of incense.

Caitanya Candrodaya Nāṭaka 6.212

(bhagavān ānanda-stimita eva sapulakāsraṁ paśyaty eva|)

(Shedding tears, and the hairs of His body standing up in ecstasy, Lord Caitanya gazes at the Deity).

Caitanya Candrodaya Nāṭaka 6.213

gopīnāthācāryaḥ: bho bho jagadānandādayaḥ! paśyata paśyata| prātar-dhūpasya prasādānnaṁ kiyad-añjalau kṛtvā kaścin mālāṁ ca karayoḥ krṭvā kaścid yugapad eva samāgacchataḥ| kim etau mahāprabhave śrī-kṛṣṇa-caitanyāya dāsyataḥ| kena vā preritāv etau| atha vā śrī-jagannāthenaiva|

Gopīnātha Ācārya: O! Dear Jagadānanda and others look! Look! Someone is carrying in his both palms incense and prasāda from the early morning offering and someone else is carrying in his hands Lord Jagannātha's garland. They are coming together here. Will they give these things to Śrī Kṛṣṇa Caitanya Mahāprabhu. Who has sent them? Or else, is it that they are sent by Jagannātha Himself?

Caitanya Candrodaya Nāṭaka 6.214

(praviśya pārṣadau śrī-kṛṣṇa-caitanyam upasarpataḥ|

(The two of the pārṣadas enter and approach Lord Caitanya.)

bhagavān upasṛtya mūrdhānam avanamayati| eko mālāṁ prayacchati| bhagavān bahirvāso’ñcalaṁ prasārayati| aparaḥ prasādānnaṁ prayacchati| bhagavān añcale kṛtvā śrī-jagannāthaṁ praṇamyaiva siṁhavat tvarita-gatir niṣkrāntaḥ|

Translation: Lord Caitanya walks up to them and lowers His head. One priest offers Him the garland. Lord Caitanya spreads out His outer garment and the other priest places prasāda in it. Lord Caitanya bows down before Lord Jagannātha and holding the prasāda in the garment exits quickly as a lion.

Jayapatākā Swami: So, He got the mercy from Lord Jagannātha, the garland of Lord Jagannātha and the prasāda and sannyāsī s cloth is called uttariya which can also be used for begging. Usually the cloth around the neck can be held out as a type of receptable for any gifts. He sees the Jagannātha prasada, then He quickly extends it.

Caitanya Candrodaya Nāṭaka 6.215

sarve: aho, kim idam? katham akasmād eva devo niṣkrāntaḥ? tad āgacchanta| kvāyaṁ gacchati vilokayāma| (iti purān niṣkramya katicit padāni gatvā purato vilokya) aho, bhagavān svaāvāsa-vartma tyaktavān|

Everyone: Ah! What is this? Why did the Lord suddenly exit? Therefore, come. Let us see where He is going.

(They leave the temple, walk a few steps, and then look ahead). Ah! The Lord has left the path that leads to His home.

Caitanya Candrodaya Nāṭaka 6.216

gopīnāthācāryaḥ (nibhālya): aye dāmodarādayaḥ! sārvabhaumālayaṁ prati devaḥ prasthitavān|

Gopīnātha Ācārya: (looking) Oh Dāmodara and other devotees! The Lord is going towards Sārvabhauma's house. Now the tree of the Bhaṭṭācārya's pious deeds has borne fruit. Dāmodara and Jagadānanda, you go with the Lord. Mukunda and I will wait nearby.

Caitanya Candrodaya Nāṭaka 6.217

ubhau: yathā-rucitaṁ bhavate|
(iti niṣkrāntau|)

Both: As it pleases you.

(They exit).

Caitanya Candrodaya Nāṭaka 6.218

gopīnāthācāryaḥ: ehi mukunda, sārvabhaumasya dvitīya-kakṣāyāṁ tiṣṭhāva| (iti tathā kṛtvā puro’valokya) aye, etau sārvabhauma-bhṛtyau sa-vismayam ita evopasarpataḥ| tad apavārya tiṣṭhāva|

Gopīnātha Ācārya: Mukunda, come here. Let us stay in Sārvabhauma's second room. (They do that and then look ahead). Ah! Two of Sārvabhauma's servants are walking here wonderstruck. Let us stay hidden.

(iti dvāropānte tiṣṭhataḥ|)

(They stay near the door).

Caitanya Candrodaya Nāṭaka 6.219

tataḥ praviśato bhṛtyau|)

(The two servants enter).

ekaḥ: ale! ese saṇṇāsī kaṁpi mohaṇamantaṁ jāṇādi| jado bhaṭṭācālie imiṇā gahaggatthe bia kide| [are! eṣa sannyāsī kam api mohana-mantraṁ jānāti| yato bhaṭṭācāryo’nena graha-grastha iva kṛtaḥ|]

First servant: This sannyāsī knows magic spells, because He has made Bhaṭṭācārya as if possessed by a ghost (haunted by a ghost).

Caitanya Candrodaya Nāṭaka 6.220

anyaḥ: ale kīlise kide? [are, kīdṛśaḥ kṛtaḥ?]

Second servant: What way did He do?

Caitanya Candrodaya Nāṭaka 6.221

prathamaḥ: ale, ṇa jāṇāsi? sejjāe aṇutthide jjeba bhaṭṭācālie ese a ahmādo saaṇaghara-duāle gade| tado bahueṇa kahiam—bhaṭṭācālia bhaṭṭācālia! utthehi utthehi| se saṇṇāsī āado tti| tado dhasmasia bhaṭṭācālie utthia imassa calaṇe paḍie| tado imiṇā jahaṇṇāhassa pasāabhattaṁ hatthe dadua bhuṅkṣva tti gadidavanto| tado ahmāṇaṁ īsale ummatte bia akia-vicāle takkhaṇa-metteṇa taṁ bhattaṁ giliavante akida-siṇāṇe jjeba akiaṁ-muha-pakkhālaṇe jjeba| giliūṇa ummatte bia kaṇṭa{i}da-saalaṅge ṇaaṇa-jala-tthimida-vasaṇe ghagghala-kaṇṭha-sadde avahmāla-loa-vivase bia bhavia mahī-dale laṇṭhadi| kiṁ hubissadi ṇa āṇehma|

[are, na jānāsi? śayyāto’nutthite eva bhaṭṭācārye sati eṣo’kasmāc chayana-gṛha-dvāre gataḥ| tato baṭukena kathitam—bhaṭṭācārya bhaṭṭācārya! uttiṣṭha uttiṣṭha! sa sannyāsī āgata iti| tato dhasmasiti śabdaṁ kṛtvā bhaṭṭācārya utthāya asya caraṇe patitaḥ| tato’nena jagannāthasya prasāda-bhaktaṁ haste kṛtvā bhuṅkṣveti gaditavān| tadā asmākam īśa unmatta iva akṛta-vicāras tat-kṣaṇa-mātreṇa tad-bhaktaṁ gilitavān akṛta-snāna eva akṛta-mukha-prakṣālana eva gilitvā unmatta iva kaṇṭakita-sarvāṅgo nayana-jala-stimita-vasano gharghara-kaṇṭha-śabdo’pasmāra-roga-vivaśa iva bhūtvā mahī-tale luṭhati| kiṁ bhaviṣyati na jānīmaḥ|]

First servant: I don't know. Even before Bhaṭṭācārya rose from bed, this sannyāsī suddenly entered the doorway of his bedroom. Then one brāhmaṇa boy said: "Bhaṭṭācārya, Bhaṭṭācārya, wake up! Wake up! The sannyāsī has come." The Bhaṭṭācārya, making surprised noise, got up and fell down at the sannyāsī's feet. Then the sannyāsī put Jagannātha's prasāda food in his hand and said, "Eat." We have never seen the Bhaṭṭācārya eat prasāda in this way before, without washing his mouth and without taking bath. Like a madman, without any deliberation, he devoured that prasāda at once. After he ate the prasāda he became like a madman. The hairs of his body stood up. Tears flowed from his eyes drenching his whole body. His voice became choked up. As if overwhelmed by some sickness, he began to roll about on the ground. I do not know what will happen now.

Caitanya Candrodaya Nāṭaka 6.222

gopīnāthācāryaḥ (ākarṇya): mukunda, śrutam|

Gopīnātha Ācārya: (listening) Mukunda, did you hear that?

Caitanya Candrodaya Nāṭaka 6.223

mukundaḥ: tavānutāpenaiva devenedam adhyavasitam|

Mukunda: The Lord did this because you were unhappy about Bhaṭṭācārya's condition.

Caitanya Candrodaya Nāṭaka 6.224

bhṛtyau: āaccha! aho gopīṇāhācāliaṁ maggema| [āgaccha, aho gopīnāthācāryaṁ mārgayāva|]

The Two servants: Come. We will look for Gopīnātha Ācārya.

(iti niṣkrāntau|)

(They exit).

Caitanya Candrodaya Nāṭaka 6.225

gopīnāthācāryaḥ: bhadraṁ bhoḥ bhadram! yadābhyām ahaṁ na dṛṣṭaḥ, tad itaḥ sthitvā dāmodara-jagadānandau pratipālayāva| (iti

tathā kurutaḥ|)

Gopīnātha Ācārya: Dear Goodness. Good, because they did not see me. Let us wait here for Dāmodara and Jagadānanda. (They do that).

Caitanya Candrodaya Nāṭaka 6.226

(tataḥ praviśati vismayaṁ nāṭayan dāmodaraḥ|)

(Enter Dāmodara, filled with wonder).

dāmodaraḥ: vinā vārīṁ baddho vana-mada-karīndro bhagavatā vinā sekaṁ sveṣāṁ śamita iva hṛt-tāpa-dahanaḥ|yadṛcchā-yogena vyaraci yad idaṁ paṇḍita-pateḥ kaṭhoraṁ vajrād apy amṛtam iva ceto’sya sarasam

Dāmodara: Without a rope the Lord tied the wild jungle elephant. Without showering water, He extinguished the forest-fire in the heart of His associates. Similarly, without any endeavour, on His own accord, He made the king of Paṇḍitas' (Sārvabhauma Bhaṭṭācārya’s) heart, which was harder than thunder, sweet as nectar (i.e., just like elephant is tied without ropes, the heart of Sārvabhauma Bhaṭṭācārya that was harder than thunderbolt was easily made soft without any effort).

Jayapatākā Swami: So, by doing austerities and studies, the problem is that your heart may become very hard. But Lord Caitanya in bhakti, He makes the heart soft like butter. Some people have heart like gold but it is hard and cold. And by having bhakti the hard heart becomes very soft like butter. So, somehow Lord Caitanya made the Paṇḍita Sārvabhauma Bhaṭṭācārya’s heart melt and become soft.

Caitanya Candrodaya Nāṭaka 6.227

gopīnāthācāryaḥ (upasṛtya): dāmodara, kiṁ tat?

Gopīnātha Ācārya: (approaches) Dāmodara, what is that?

Caitanya Candrodaya Nāṭaka 6.228

dāmodaraḥ: asti rahasyam| kathayiṣyāmaḥ| kintu mayā bhavad-artham ita āgatam| dvārāntareṇa niṣkramya labdhāvāsaṁ bhagavantam anusarāma|

Dāmodara: It is a secret. I will tell you, but I have come here for your sake. Let us leave by another door, return home, and approach the Lord.

(iti trayaḥ katicit padāni parikrāmanti|)

(The three of them walk a few steps).

Caitanya Candrodaya Nāṭaka 6.229

(dāmodaraḥ: vinā vārīṁ ity ādi paṭhitvā sarvam eva kathayati|)

Dāmodara: (repeats the verse that he recited in Caitanya Candrodaya Nāṭaka 6.226)

Translation: Without a rope the Lord tied the wild jungle elephant. Without showering water He extinguished the forest-fire in the heart of His associates. Similarly, without any endeavour, on His own accord, He made the king of Paṇḍitas' (Sārvabhauma Bhaṭṭācārya’s) heart, which was harder than thunder, sweet as nectar (i.e., just like elephant is tied without ropes, the heart of Sārvabhauma Bhaṭṭācārya that was harder than thunderbolt was easily made soft without any effort).

Caitanya Candrodaya Nāṭaka 6.230

gopīnāthācāryaḥ: śrutam eva sarvaṁ mithaḥ kathayatos tad bhṛtyayoḥ pramukhataḥ|

Gopīnātha Ācārya: We already heard all this from the mouths of two servants as they talked.

Caitanya Candrodaya Nāṭaka 6.231

Dāmodara: Because of your mercy Sārvabhauma attained this good fortune. So, come quickly. Let us go near the Lord. Now, Bhaṭṭācārya has also finished his daily religious duties and has almost gone there. Now is not the time to talk. (They walk).

So to get the Lords mercy we need to get the mercy of His devotees. Because Gopīnātha Ācārya was hoping for the mercy of Sārvabhauma Bhaṭṭācārya so Sārvabhauma Bhaṭṭācārya got the mercy of Lord Caitanya. By the mercy of His Divine Grace A.C Bhaktivedanta Swami Prabhupāda, we can get the mercy of Lord Jagannātha and Lord Caitanya.

Caitanya Candrodaya Nāṭaka 6.232

(tataḥ praviśati kṛtāsana-parigraho bhagavān nityānando jagadānandaś ca|)

The Lord enters and sits down. Nityānanda and Jagadānanda also enter).

Caitanya Candrodaya Nāṭaka 6.233

Lord Caitanya: jagadānanda! kvāsau gopīnāthācāryaḥ?

Lord Caitanya: Jagadānanda, where is Gopīnātha Ācārya?

Caitanya Candrodaya Nāṭaka 6.234

jagadānandaḥ: ayam ayaṁ dāmodara-mukundābhyāṁ tvaramāṇa ācāryaḥ|

Jagadānanda: The Ācārya is hurrying here. Dāmodara and Mukunda are with him.

Caitanya Candrodaya Nāṭaka 6.235

gopīnāthācāryaḥ (upasṛtya):
jayati jayati parama-kāruṇikaḥ!

Gopīnātha Ācārya: (approaches)

Glory, glory to the supremely merciful!

Caitanya Candrodaya Nāṭaka 6.236

jagadānandaḥ: aho, katham ayam aśruta-pūrvas te vyāhāra-vilāsaḥ|

Jagadānanda: Ah! What unprecedented thing did you say?

Caitanya Candrodaya Nāṭaka 6.237

gopīnāthācāryaḥ: sa khalu bhagavatām eva vedyaḥ| (ity upasṛtya praṇamati|)

Gopīnātha Ācārya: Only you know that. (He approaches the Lord and bows down).

Caitanya Candrodaya Nāṭaka 6.238

nepathye: svāmin! nāyaṁ panthāḥ śrī-jagannāthālayopasarpaṇāya|

A voice From Behind the Scenes: Lord, this is not the path to Lord Jagannātha's temple.

Caitanya Candrodaya Nāṭaka 6.239

bhagavān (ākarṇya): jñāyatām ācārya!

kim etat?

Lord Caitanya: (intently listening) Ācārya do you know what it is?

Caitanya Candrodaya Nāṭaka 6.240

gopīnāthācāryaḥ (nepathyābhimukham avalokya): jñātaṁ jñātam| ayam ayaṁ bhaṭṭācāryaḥ śrī-jagannātham adṛṣṭvaiva bhagavac-caraṇopasarpaṇārtham āgacchati|

Gopīnātha Ācārya: (looking behind the scenes) I know. I know. It is he. It is he. It is the Bhaṭṭācārya. Without taking darśana of Jagannātha, he is coming in order to be near the Lord's feet.

Caitanya Candrodaya Nāṭaka 6.241

dāmodaraḥ: puraiva jñātam asti|

Dāmodara: I knew it before.

Caitanya Candrodaya Nāṭaka 6.242

(iti sarve tan-mukham īkṣamāṇās tiṣṭhanti|

(Everyone stays looking at the face of Lord Caitanya).

Caitanya Candrodaya Nāṭaka 6.243

(tataḥ praviśati vismayotphulla-manāḥ sārvabhaumaḥ|)

(His heart filled with wonder and happiness, Sārvabhauma enters).

(iti praveśaṁ nāṭayati|)

Sārvabhauma Bhaṭṭācārya: (to Himself) Ah! Gopīnātha Ācārya spoke the truth that if even my heart becomes like this, then I will understands that Śrī Caitanya is the Supreme Personality of Godhead. (He eagerly walks). Ah! This is the home of my maternal aunt. I will enter. (He enacts entering).

(ācārya utthāyābhigacchati|)

(Gopīnātha Ācārya rises and approaches him).

sārvabhaumaḥ (agre’valokya): ācārya, kiṁ kurvanti svāminaḥ|

Sārvabhauma Bhaṭṭācārya: (looking ahead) Ācārya, what is the svāmī doing?

Caitanya Candrodaya Nāṭaka 6.244

ācāryaḥ: ita ita āgacchantu bhavantaḥ|

Gopīnātha Ācārya: This way. You come this way.

Caitanya Candrodaya Nāṭaka 6.245

sārvabhaumaḥ (upasṛtya bhagavantaṁ daṇḍavat praṇamyāñjaliṁ baddhvā):

Sārvabhauma Bhaṭṭācārya: (approaching and falling flat like a rod (danḍavat) before the Lord, stays with folded hands)

nānā-līlā-rasa-vaśatayā kurvato loka-līlāṁ

sākṣātkāre’pi ca bhagavato naiva tat-tattva-bodhaḥ|jñātuṁ śaknoty ahaha na pumān darśanāt sparśa-ratnaṁ yāvat sparśāj janayatitarāṁ loha-mātraṁ na hema

Translation: Being under the influence of being attached to performing various pastimes, the Lord performs common pastimes. Even after seeing them, I could not understand in truth (knowledge of the principles of the Supreme Personality of Godhead). Ah it is wonderful! As long as the sparśamaṇi jewel (touchstone) does not turn iron into gold, just by seeing the sparśamaṇi men cannot understand that it is sparśamaṇi.

Jayapatākā Swami: A touchstone may appear like any other stone but if you touch it to iron, it turns the iron into gold! Wow! then you know it is a touchstone. It is so valuable. Like that, Sārvabhauma Bhaṭṭācārya couldn’t understand the glories of Lord Caitanya, but later when he got the mercy of the Lord then He could appreciate.

Caitanya Candrodaya Nāṭaka 6.246

api ca—

svajana-hṛdaya-sadmā nātha padmādhinātho
bhuvi carasi yatīndra-cchadmanā padmanābhaḥ|katham iha paśu-kalpās tvām analpānubhāvaṁ prakaṭam anubhavāmo hanta vāmo vidhir naḥ

O Lord Padmanābha, who stays in the hearts of the devotees, O husband of the goddess of fortune, You now walk the earth disguised in the form of a sannyāsī. How is a person like myself, who am ignorant like a dumb animal, able to perceive Your mighty power that you have manifested? the all-powerful Supreme Lord? Alas! Destiny is unfavorable to us.

Jayapatākā Swami: By Lord Caitanya’s mercy one can have pure love of Kṛṣṇa, which is more rare and powerful than the touchstone. So, when Lord Caitanya showered His mercy upon Sārvabhauma Bhaṭṭācārya he felt that love of Kṛṣṇa, his hairs stood on end, his eyes were filled with tears, and he started rolling on the ground. Then he could realize the unlimited potency of Lord Caitanya.

Caitanya Candrodaya Nāṭaka 6.247

bhagavān (karṇau pidhāya): bhaṭṭācārya, bhavad-vātsalya-pātram evāsmi| tat kim idam ucyate|

Lord Caitanya: (covers His ears) Bhaṭṭācārya! I am an object of affection (as a parent towards the child) for you. Therefore, why are you saying like this?

Jayapatākā Swami: Lord Caitanya was in His external consciousness playing the part of a devotee. So He would not allow anyone to address Him as the Supreme Personality of Godhead. So, He was speaking like that to Bhaṭṭācārya that He was taking the humble role.

(svagatam) aho, idānīm asyāśayaḥ parīkṣaṇīyaḥ| (prakāśam) haṁho mahāśaya nirucyatāṁ kas tāvac chāstrārthaḥ|

(within Himself) Aha! I will test what is his disposition of mind now? (openly) Sir, please ascertain as to what is the purport of the scriptures.

Jayapatākā Swami: We will Lord Caitanya is testing Sārvabhauma Bhaṭṭācārya, we will see what He understood about the scriptures.

Caitanya Candrodaya Nāṭaka 6.248

bhaṭṭācāryaḥ (añjaliṁ baddhvā): bhagavan!

śāstraṁ nānā-matam api tathā kalpitaṁ sva-sva-rucyā no cet teṣāṁ katham iva mithaḥ khaṇḍane paṇḍitatvam| tatroddeśyaṁ kim api paramaṁ bhakti-yogo murārer niṣkāmo yaḥ sa hi bhagavato’nugraheṇaiva labhyaḥ

Bhaṭṭācārya: (folding his hands) Bhagavan! The scriptures expound various opinions each according to one’s desires, because if that is not the case, how can each demonstrate their scholarship to refute the theories of others. Among these scriptures, there is a supreme purpose that is indescribable or understood only with difficulty. It is the unmotivated Bhakti for Murāri and it is obtained only by the mercy of the Lord (i.e., it is not initiated by any śāstra). Furthermore,

Caitanya Candrodaya Nāṭaka 6.249

api ca—

vedāḥ purāṇāni ca bhārataṁ ca
tantrāṇi mantrā api sarva eva
brahmaiva vastu pratipādayanti
tattve’sya bibhrāmyati sarva eva

“Although the Vedas, Purāṇas, Mahābhārata, Tantras and mantras all describe the Supreme Brahman, still everyone is bewildered about Brahman's real nature.” The reason being,

Caitanya Candrodaya Nāṭaka 6.250

yataḥ—
yasmin bṛhat-tattvād atha bṛṁhaṇatvān
mukhyārthavattve saviśeṣatāyām
ye nirviśeṣatvam udīrayanti
te naiva tat sādhayituṁ samarthāḥ

Translation: The Brahman ‘due to being the great’ or by the primary meaning ‘due to being coming from the word bṛh[i] vṛddhau to increase’ (bṛh+san pratyaya=brahman), is personal in nature having qualities. On the other hand, those who propose that ‘Brahman is impersonal or without qualities’ are not able to establish this theory.

Caitanya Candrodaya Nāṭaka 6.251

tathā hi hāyaśīrṣa-pañcarātre—
yā yā śrutir jalpati nirviśeṣaṁ
sā sābhidhatte sa-viśeṣam eva
vicāra-yoge sati hantu tāsāṁ
prāyo balīyaḥ sa-viśeṣam eva

Translation: For instance, in the Hayaśīrṣa-pañcarātra it is explained that although in each and every Upaniṣad the Supreme Brahman is first viewed as impersonal, at the end the personal form of the Supreme Lord is accepted. If these śrutis are examined, it is seen that they abundantly establish very strongly that Brhman is personal with attributes.

Jayapatākā Swami: So, Sārvabhauma Bhaṭṭācārya by the mercy of Lord Caitanya has understood the actual purport of Upaniṣads. That the Supreme Brahman is personal and He has transcendental attributes and potencies.

Caitanya Candrodaya Nāṭaka 6.252

ānandoddhyeva khalvimāni bhūtāni jāyante. ānandenaiva jātāni jīvanti. ānandaṁ prayanty abhisaṁviśanti

Translation: It is stated—The Supreme Personality of Godhead is bliss. From His bliss all living entities are born. Because of His bliss they remain alive. Departing this world, they attain Him, the supreme bliss. (Taittirīya Upaniṣad 3.6:).

ity ādi-kathā śrutyā apādāna-karaṇa-karmādi-kārakatvena viśeṣavattvāpateḥ|

Translation: Thus, by the usage of these kāraka (relation of a noun and verb), viz., apādāna or ablative (by the word ānandāt-from ānanda), karaṇa or instrumental (by the word ānandena-by ānanda), karma or an object-agent (by the word ānandam-into ānanda) and by the word ānande (in ānanda) abhisaṁviśanti (enters) locative (adhikaraṇa) the qualities of performer is explained.

(Teachings of Lord Caitanya, Chapter Twenty-four, Talks with Sārvabhauma Bhaṭṭācārya) Thus as a performer, He is the Supreme Personality of Godhead, for these are symptoms of personality. As the ablative performer of this cosmic manifestation, all thinking, feeling and willing come from Him. Without thinking, feeling and willing, there is no possibility of arrangement and design in the cosmic manifestation. Then again, He is causative, for He is the original designer of the cosmos. And He is locative: that is, everything is resting in His energy. These attributes are all clearly attributes of personality.

Jayapataka Swami: This is the detail of the Sanskrit grammar. And if one understands it properly, then he can understand that the verse is actually talking about the personal form.

evaṁ—yato vā imāni bhūtāni jāyante ity ādi kathā, sa aikṣata ity ādau, so’kāmayata ity ādau ca, īkṣaṇaṁ paryālocanam, kāmaḥ saṅkalpaḥ ity ābhyām api viśeṣavattvān na tāvan nirviśeṣatvam upapannaṁ bhavati|

Translation: Furthermore, in these śrutis, "yato va imāni bhutāni jāyante" (From the Supreme Brahman all living entities were born), "Sa aikṣata" (The Supreme Brahman casts His glance), and "So ‘kāmayata" (The Supreme Brahman desired), it is established by ‘glancing is seeing’, ‘desiring is decision’ and so on that the Supreme Brahman possesses qualities. Thus, it is not that impersonal brahman without qualities is established.

Jayapatākā Swami: So, like in the Quran it is described Allah is merciful, He is kind and He is just. You don’t think of a light bulb to be kind! All the scriptures in world describe that the Supreme Absolute Truth is personal, but somehow people don’t see that. By the mercy of Lord Caitanya Sārvabhauma Bhaṭṭācārya had realized that.

āyāte ca viśeṣe rūpasyāpi viśeṣād āyātatvam| na tu tad-rūpaṁ prākṛtaṁ jyotiścaraṇābhidhānād iti| jyotiṣo’prākṛtatvaṁ yathā sādhyate tathā tasya rūpasyāpīti| kevala-nirviśeṣatve śūnyavādāvasaraḥ prasajyeta| tena brahma-śabdo mukhya eva mukhyatvena bhagavān brahmety avaśiṣṭam| tathā hi—

Translation: When it is established that Brahman is with qualities, it is to be further established that Brhaman with qualities has form and that form is not material, but as the śruti-śāstra states, ‘jyotiścaraṇābhidhānāt’, the Supreme Brahman has a spiritual form. Just as the "jyotiṣaḥ" here means "not material or spiritual or transcendental", the form of the Supreme Brahman is not material, but spiritual or transcendental. Just be stating that Brahman has no qualities there is attachment to ‘śūnyavāda’. By the primary meaning of the word "brahman", “Bhagavān” is ascertained.

Jayapatākā Swami: Śūnyavāda means voidism. ‘Śūnya’ means nothing and Śūnyavāda is nothingness or voidist. But the actual Bhagavān is a person and the Supreme Brahman is not less than us, He is more than us. We are persons, because He is a Person. If He was impersonal then there is no reason why we should have personality. So, we have personality because we are persons, because He is a person. But He is a transcendental Person. He doesn’t have any material qualities. Therefore, He is called ‘nirguna’ having no qualities, that means no material quality. He has spiritual qualities.

vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam|
brahmeti paramātmeti bhagavān iti śabdyate|| [bhā.pu. 1.2.11]

In that manner (in Śrīmad-Bhāgavatam 1.2.11),

Translation: "Learned transcendentalists who know the Absolute Truth call this non dual substance Brahman, Paramātma or Bhagavān."

sva-pakṣa-rakṣaṇa-graha-grahilās tu mukhyārthābhāvābhāve’pi lakṣaṇayā nirūpayitum aśakyam api nirviśeṣatvaṁ ye pratipādayanti, teṣāṁ durāgraha-mātram| vastutas tu—

Translation: It is merely an imprecation of those who are eager (like being haunted by ghost) to protect their own opinion and being possessed, despite the obvious absence of primary meaning to support their opinion and despite unable to establish it by secondary meaning, state that the absolute is without qualities.

Jayapatākā Swami: So, in the scriptures there is no direct or second hand meaning, no primary or secondary meaning that the Lord is without any qualities. But to establish their point they use word jugglery and interpretation and thus actually don’t understand what the scriptures say.

Caitanya Candrodaya Nāṭaka 6.253

ānando dvividhaḥ proktā mūrtāmūrta-prabhedataḥ|amūrtasyāśryo mūrto mūrtānando’cyuto mataḥ||amūrtaḥ paramātmā ca jñāna-rūpaś ca nirguṇaḥ| sva-svarūpaś ca kūṭastho brahma ceti satāṁ matam||

amūrta-mūrtayor bhedo nāsti tattva-vicārataḥ|
bhedas tu kalpito vedair maṇi-tat-tejasor iva|| iti hāyaśīrṣa-pañcarātram|

In reality, Hayaśīrṣa-pañcarātra states:

Ānanda (Bliss) is said to be of two types:

1. mūrta-ānanda (bliss with form), and

2. amūrta-ānanda (formless bliss).

The opinion of the saintly persons, regarding these two is as follows:

1. mūrta-ānanda (bliss with form), is the shelter and resting place of the formless bliss and mūrta-ānanda (bliss with form) is acyuta (infallible Personality of Godhead Lord Kṛṣṇa).

2. amūrta-ānanda (formless bliss), is paramātmā, form of knowledge, nirguṇa (beyond the modes of material nature), unchanging in its nature and known as Brahman.

In the true consideration, there is no difference between the two, viz., 1. mūrta-ānanda (bliss with form), and 2. amūrta-ānanda (formless bliss). The difference is only fabricated in the Vedas just like the difference between the jewel and its splendour.

Caitanya Candrodaya Nāṭaka 6.254

tathā kapila-pañcarātre’pi agastyaṁ prati kapila-vākyam—
dve brahmaṇī tu vijñeye mūrtaṁ cāmūrtam eva ca|
mūrtāmūrta-svarūpo’yaṁ dhyeyo nārāyaṇo vibhuḥ|| iti|
pañcarātra-trika-matam eva nirmatsaram

Translation: Similarly, in the Kapila-pañcarātra, there is a statement of Lord Kapila to Agastya: "Know the two Brahman; personal and impersonal. The Supreme Lord, Nārāyaṇa, whose nature is personal and impersonal is to be meditated upon." Thus, only the opinion of the pañcarātra is nonenvious.

Caitanya Candrodaya Nāṭaka 6.255

kevalaṁ nirviśeṣa-brahmavādinas tu amūrtānandam eva brahmeti nirūpayantaḥ sva-vāsanā-pāruṣyam eva prakaṭayanti, na tu te niviśeṣatvaṁ sthāpayituṁ śaknuvanti|

pāñcarātrika-mata-svīkāre tu ānandaṁ brahmaṇo rūpaṁ [chā.u. 6.2.1], ekam evādvitīyaṁ brahma ity ādi ca sidhyati rūpavattvena mūrtatvam, maṇi-tat-tejasāv iva ity uktenādvitīyatvam| tena bhagavān eva brahmeti sarva-śāstra-matam| vāsanā-vaiśiṣṭyād eva mūrtānande bhagavati līlā-vigraham iti manvānā amūrtānandam eva brahmeti kecid āhuḥ| pāñcarātrikās tv avigīta-śiṣṭāḥ| bhagavad-upāsakatvāt| tena tad-ācaritenaiva vedārthā anumīyante| tathā ca—

Translation: But, describing that only the amūrta-ānanda (formless bliss) is brahman the Kevala-nirviśeṣa-brahmavādi’s, only manifest that their hearts are very hard, but they are not able to establish that brahman is without qualities. But, by accepting the opinion of the Pañcarātra, "ānandaṁ brahmaṇo rūpam" (the form of the Supreme Brahman is full of bliss) and "ekam evādvitīyaṁ brahma" (Brahman is one without a second) are established. By the word ‘rūpa’ ‘form with shape’ and ‘one without a second’ is established by the statement of the śruti, ‘just like jewel and it’s power’ and thus ‘Bhagavān is Brahman’ is the opinion of all the śāstras.

Some philosophers say that the Supreme Brahman is formless bliss, and its because of material contamination that one thinks of Him as a blissful person who enjoys transcendental pastimes. But the Pāñcarātra system, due to worshiping Bhagavān, by the practice or conduct of the learned or virtuous that is not being out of harmony with each other do not support this view, but rather glorify the worship of the personal form of the Supreme. That which is practiced by the Pāñcarātra system is to be inferred as the meaning of the Vedas. Furthermore,

Caitanya Candrodaya Nāṭaka 6.256

śākhāḥ sahasra-nigama-drumasya
pratyakṣa-siddho na samagra eṣaḥ
purāṇa-vākyair avigīta-śiṣṭā-
cāraiś ca tasyāvayavo’numeyaḥ

Translation: "There are thousands of branches of the tree of the Vedas, not all of them are completely seen. By the words of Purāṇas and by the practice or conduct of the learned or virtuous that is not being out of harmony with each other the branches of the tree of the Vedas are to be inferred."

Caitanya Candrodaya Nāṭaka 6.257

tatra purāṇa-vacanāni| yathā—
(aho bhāgyam aho bhāgyaṁ nanda-gopa-vrajaukasām)
yan-mitraṁ paramānandaṁ pūrṇaṁ brahma sanātanam [bhā.pu. 10.14.31] ity ādi|

There are statements of the Purāṇas in this regard. For instance:

Translation: “(How greatly fortunate are Nanda Mahārāja, the cowherd men and all the inhabitants of Vrajabhūmi! There is no limit to their fortune, because the) Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend.” and so on…

Caitanya Candrodaya Nāṭaka 6.258

pūrṇaṁ rūpatvena| nirviśeṣaṁ tu brahma apūrṇam| nīrūpam ity arthaḥ|

Translation: Because of having form (Supreme Brahman) is "pūrṇaṁ " or "full", but having no form, impersonal Brahman is "apūrṇaṁ " or “not full or incomplete.”

Jayapatākā Swami: So this was the point that the Supreme Absolute Truth must have both form and not form. To be complete He also has to have a form and Supreme Personality of Godhead, He has that. He has the transcendental form and His effulgence is the formless.

śiṣṭās tu sāttvatāḥ| teṣāṁ matam—

Only the sātvatas (devotees) are cultured and their opinion is-

"vāsudeva-parā devatā vāsudeva-parāt paramātmanaḥ saṅkarsaṇo jīvaḥ" ity ādi|

Translation: “The demigods are devotees of Lord Vāsudeva. Saṅkarsaṇa, the creator of jīvas, is manifested from the Supreme Lord Vāsudeva” and so on…

jīvayati jīvaṁ karotīti jīvaḥ, na tu svayaṁ jīvaḥ| sa cātmā—

Translation: The word "jīva" here means “jīvayati i.e., ‘jīvaṁ karoti” (makes jīvas), it is not that Lord Saṅkarsaṇa Himself is a jīva soul. (The word "ātmā" here means either the name or form of the Supreme Personality of Godhead. That the Supreme Personality of Godhead and His name are identical is confirmed by Lord Kṛṣṇa in these words).

śabda-brahma para-brahma mamobhe śāśvatī tanū [bhā.pu. 6.16.51] iti tad-ukteḥ| tasmād eva jīva-sṛṣṭir ity arthaḥ| ato mūrtānanda eva kṛṣṇa iti śāstrārthaḥ|

Translation: That Ātmā is as said by Lord: "śabda-brahma and para-brahma are two of my eternal body." Therefore, the word "jiva" here should be understood to mean "the creator of the jīvas." Thus, mūrta-ānanda (bliss with form) is Kṛṣṇa is the meaning of the śāstra.

Jayapatākā Swami: So, Kṛṣṇa manifests Lord Balarāma who is the original Saṅkarṣaṇa and He manifest the jiva. But somehow the Māyāvādīs misinterpret the Sanskrit and think that Balarāma is a Jivā. Even some vaisnavas misinterpret this. But Sārvabhauma Bhaṭṭācārya realized that the Lord appears as the Original Personality and His expansions are also Absolute. So, Lord Nityananda Prabhu is actually the original Saṅkarṣaṇa. He is Lord Balarāma.

śabda-brahma paraṁ brahma
mamobhe śāśvatī tanū”
(Reference: Śrīmad Bhāgavatam 6.16.51)

Translation: “These two forms of Mine—namely, the transcendental sound and the eternally blissful spiritual form of the Deity, are My eternal forms; they are not material.”}

Jayapatākā Swami: The Lord’s name is non-different from the Lord .

Caitanya Candrodaya Nāṭaka 6.259

Lord Caitanya: sādhu sādhu| tad idānīṁ puṇḍarīkākṣa-darśanāya sādhaya|

Lord Caitanya: Well done! Well done! Now, you should go and take darśana of Puṇḍarīkākṣa (Jagannātha).

Jayapatākā Swami: Lord Caitanya is very pleased that now Sārvabhauma Bhaṭṭācārya has realized the transcendental philosophy of vaiṣṇava dharma. Hari bol!

Thus ends the chapter entitled The Purport of the Scriptures is Properly Expounded by Sārvabhauma Bhaṭṭācārya

- END OF TRANSCRIPTION -

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20201229 The Purport of the Scriptures is Properly Expounded by Sārvabhauma Bhaṭṭācārya

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