|| Advaita Cālīsā Prakāśa ||8||
(The Light of Advaitas Glorification)
|| Rāga Janasammōhinī ||1|
(To be sung in Rāga ‘Janasammōhinī’)
|*| Rōlā-Chanda |*|1|
(Composed in a meter
known as 'Rōlā')
tīsara
tattva bakhāna,
sadā
advaita kahāyēṅ|
jāna
bhakta-avatāra,
bhakta
saba mahimā gāyēṅ||1| ||vishrām||
Rendition: Now, we are going to sing the glorfication of third
personality amongst Pañca-tattva - 'Śrī Advaita Ācārya', who is known as the
'incarnation of a devotee' (bhakta-avatāra). He is the object of glorification
of all the devotees. ||Pause||
|*| Caupā'ī Chanda
|*|2|
(Composed in a meter
known as 'Caupāī')
jaya
jaya jaya advaita mahēśvara|
suta
kubēra nābhā jagadīśvara||1|
Rendition: All victory unto the great personality of Godhead -
Śrī Advaita! The personality of Godhead has now appeared in Gaura pastimes as
the son of 'Śrīmāna Kubēra Paṇḍita' and 'Nābhā Dēvī'|1|
Illuminating Tendency (Prakāśikā Vr̥tti)- The pastime duration of Śrī Advaita
Ācārya, who is also known as ‘Kamalākṣa’ (one who has beautiful eyes like that
of a lotus) and ‘Kamala-kāṅta’ (who is beautiful just like a lotus) is accepted
to be from 1434–1539. He appeared in the village of ‘Navagrāma’ in district
'Silahaṭa' which is now in Bāṅglā-dēśa (a country separate from India). Later,
he shifted to the village of 'Śāṅtipura' in west bengal. The name of his father
was 'Śrī Kubēra Paṅḍita Prabhu' and mothers name is 'Nābhā Dēvī'. In pastimes
of Kṛṣṇa, kubēra - who is the treasurer of demi-gods, has now appeared as 'Śrī
Kubēra Paṅḍita' in Gaura-pastimes.
jaya
jaya jaya hari-hara avatārā|
saba
dasa disahu subhakti prasārā||2|
Rendition: Hari-Hara (combined form of Lord Viṣṇu & Śiva)
has appeared as Śrī Advaita Ācārya - all victory unto Him. He broadcasted the
highest level of devotion in ten directions|2|
Illuminating Tendency (Prakāśikā Vr̥tti)- Kr̥ṣṇa appears in two forms– (1)
Sēvya-Rūpa– The form of Supreme Authority who is supposed to be an object of
everyone's devotional service. Kr̥ṣṇa is 'Sēvya-Rūpa' Himself (2) Sēvaka-Rūpa–
Kr̥ṣṇa Himself appears as His own Supreme Servitor Agent in the form of
Nityānanda-Balarāma.|2|
jaya
jaya gaura prakaṭa kārana kō|
jaya
jaya kalijana nistārana kō||3|
Rendition: He- who is one of the instrumental reason for
appearance of Gaurāṅga Mahāprabhu– all victory unto that Advaita Ācārya! All
victory unto Advaita Ācārya, who forsake all the living entities in this age of
unrest and strife|3|
jaya
śrī-sītā pati gōsāīṅ|
tini
kirapā milahaiṅ hari sāīṅ||4|
Rendition: All victory unto Śrī Advaita Ācārya- the eternal
husband of Śrīmatī Sītādēvī and Śrīdēvī. Only by your grace Kṛṣṇa is
obtained|4|
Illuminating Tendency (Prakāśikā-Vr̥tti): With the desire to obtain the
service of Kṛṣṇa in the form of their husband, the maid-servants of Vraja
worshiped Goddess 'Kātyāyinī', who is also famous in the pastimes of Kṛṣṇa as
His spiritual-potency (Yōgamāyā)- that same personality has now appeared in the
pastime of Gaura as the eternal consort of Śrī Advaita Ācārya by the name of
Śrīmatī Sītādēvī. She has again appeared in her second eternal illimunatory
form (prakāśa-rūpa) as the second wife of Śrī Advaita, also known as
‘Śrī-dēvī’(–Gaura-Gaṇōddēśa-Dīpikā 86).
tini
śrī hari-śiva bhinna na jānauṅ|
sō
‘advaita’ nāma jaga jānauṅ||5|
Rendition: Śrī Advaita Prabhu is non-different from the
combined form of Lord Śiva and Viṣṇu– therefore He is known as ‘Advaita’
(literally meaning 'non-different')|5|
Illuminating Tendency (Prakāśikā-Vr̥tti): advaitaṅ hariṇādvaitāda ācāryaṅ
bhaktiśaṅsanāta| bhaktāvatāraṅ īśaṅ taṅ advaitācāryaṅ āśrayē||- Who being
non-different from Hari- is known as ‘Advaita’ and one who Himself performs and
preaches the pure devotion to Hari- He is known as Ācārya’- I accept shelter at
the lotus feet of such Personality of Śrī Advaita - CC 1/6/5
nija
ācarana bhakti sikhalāvahiṅ|
sō
‘ācārya’ nāma saba gāvahiṅ||6|
Rendition: He teaches pure devotional service to the
Personality of God and therefore He is known as ‘Ācārya’ (the spiritual master)
|6|
kali
kō prathama carana jaba kālā|
jaga
bisarō harināma rasālā||7|
Rendition: When the first phase of Kaliyuga began, the whole
world forgot the congregational chanting of Holy Names (Harināma Saṅkīrtana)
|7|
Illuminating Tendency (Prakāśikā-Vr̥tti): In the first phase of Kaliyuga
witnessed a famine of devotees of Kṛṣṇa and the devotional service– dagdha
dēkhē sakala saṅsāra bhaktagaṇa| alāpēra sthāna nahīṅ karēna kraṅdana|| (CC–
1/2/106). Advait Ācārya felt very sad upon seeing the whole world bereft of
devotion to Kṛṣṇa. On seeing that the whole world was averse to devotional
service, the devotees lamented but they could not share their misery in front
of anyone.
caturcarana
lacchana disi disahū|
saba
jaga kō harimāyā grasahū||8|
Rendition: In the vedic scriptures, whatever qualities are described
during the fourth phase of kali-yuga – such qualities were witnessed during the
first phase of kaliyuga. Whole world was under the influence of illusory
potency of the Lord. |8|
Illuminating Tendency (Prakāśikā-Vr̥tti): During that time, the adverse
qualities which are mentioned for the fourth phase of kaliyuga started to
appear in the first phase itself. During the fourth phase of kali, people in
general maintain a high level of animosity towards the devotees of the Lord,
for no apparent reason. Śrī Advaita and other devotees used to try their best
to make other people understand about the glories of devotion to Kṛṣṇa, but
being overburdened by their past offenses, people failed to understand
anything. Instead of accepting the process of devotion, those people used to
nurture the feelings of animosity towards those very devotees– kēha bōlē ē
brāhmaṇē ēi grāma haitē| ghara bhaṅgi ghucāiyā phēlāimu śrōtē|| (C.C. 1/2/114)–
Either I will have these brāhmaṇas thrown out of the village or I will set
their houses on fire, or better still have all of them thrown in the river.
taba
kīnhō prabhu prana mana māhīṅ|
Kṛṣṇahi
prakaṭa karau jaga māhīṅ||9|
Rendition: It was then that Śrī Advaita Ācārya took a vow to
Himself– “I will make Kṛṣṇa descend in this age of kali”|9|
Illuminating Tendency (Prakāśikā-Vr̥tti): Śrī Advaita said– yabē nahīṅ parōṅ
tabē ēi dēha haitē| prakāśiyā cāri bhujā cakra laimu hatē||– If I fail to make
Kṛṣṇa appear in this age of kali, then I will appear in my original four-handed
form of Viśnu and annihilate the offenders in this world with my disc weapon–
C.C. 1/2/120.
hari
laiṅ gaura kṛṣṇa avatārā|
śrī
hari nāma rasahiṅ parasārā||10|
Rendition: Kṛṣṇa will Himself appear in the golden form of
Gaurāṅga and He will inundate the whole world in the ocean of nectar of
congregational chanting of the Holy Names|10|
prabhu
tulasī gaṅgā jala laihaiṅ|
sāligrāma
sēvāvrata laihaiṅ||11|
Rendition: Śrī Advaita Prabhu began the worship of Lord in His
form of Śāligrāma by offering the leaves of Tulasī and water of Gaṅgā.|11|
Illuminating Tendency (Prakāśikā-Vr̥tti): Worship of Śāligrāma is the worship
of Lord Viṣṇu Himself– śālagrāma śilāyantu sākṣāta ṣrīkṛṣṇa sēvanaṅ| nityaṅ
sannihitastatra vāsudēvō jagadguruḥ|| - The worship of Śrīśāligrāma is same as
worshipping Śrī Kṛṣṇa Himself. The Supreme Master known as ‘Vāsudēva’ always
resides in the Śāligrāma –Padma-purāṇa.It is also said in Gautamīya-taṅtra–
tulasī jala mātrēṇa jalasya culukēna vā| vikrīṇītē svamātmānaṅ bhaktēbhyō
bhakta vatsalaḥ– Śrī Kṛṣṇa being extremely merciful towards His devotees offers
His own Self to a devotee who offers Him a handful water of Gaṅgā along with a
leaf of Tulasī. But the impersonalists (nirākāravādī) and heretics (pākhaṇḍī)
do not accept the transcendental feature of the Lord’s eternal personality.
Therefore, they occasionally indulge in the criticism of worship of Lord in His
Diety or Śāligrāma form. Once, an old lady invited a vaiṣṇava mendicant to her
house for alms. Unfortunately, the son of that old lady was a heretic. When he
witnessed the vaiṣṇava mendicant offering the food to the Lord in His form of
Śāligrāma, he said– “Oh! This mendicant has now given up the worship of
omni-present Lord and is instead worshipping the material elements like these
worthless stones”. The mendicant replied– “The photo-frame of your deceased
father hanging on the wall in front is also made of material element, can you
then dare to spit on it?” The person was left unanswered.
kṛṣṇa
kṛṣṇa hari sāhiba mōrē|
āvau
hari sanātha kari jōrē||12|
Rendition: While offering worship to the Lord in his form of
Śāligrāma, He used to call Kṛṣṇa profusely– “O Kṛṣṇa! O Hari! O My Master! I
pray with folded hands– please appear in this mortal plane to provide shelter
to this planet!”.|12|
Illuminating Tendency (Prakāśikā-Vr̥tti): In Gōlōka, Lord manifests His
first-quadruple-form of four-handed-viṣṇu forms as follows– Vāsudēva, Mūla-Saṅkarṣaṇa,
Pradyumna & Aniruddha
sōhi
sabada uccāra karahi haiṅ|
brahma
aṇḍa kō bhēda parahi haiṅ||13|
Rendition: The prayers chanted by Śrī advaita Ācārya penetrated
the seven coverings of this material universe.|13|
bhēda
gayō baikuṇṭha anaṅtā|
kṛṣṇa
sunahiṅ gōlōka sukaṅtā||14|
Rendition: That sound entered the spiritual arena and travelled
past the Vaikunṭha planets and reached Śrī Gōlōka, which is the residence of
the Primeval Lord of everything– Kṛṣṇa. |14|
Illuminating Tendency (Prakāśikā Vr̥tti)- The sound of prayers uttered by Śrī
Advaita Ācārya penetrated numerous planetary systems in the material plane–
bhūrlōka, bhuvarlōka, svarlōka, maharlōka, janalōka, tapalōka, satyalōka. It
penetrated the seven outer coverings of this material universe, and later
travelled past the chief cause of the material realm, technically known as
‘Pradhāna’, as well as the subsequent cause of material ego, technically known
as ‘Mahattatva’. It penetrated the causal ocean (kāraṇa-samudra), the
impersonal reality (nirākāra-brahma-jyōti), planets in the spiritual realm–
Sadā-Śivalōka, Vaikuṇṭha, Sākēta and ultimately Gōlōka¬– where Rādhā and Kṛṣṇa
reside.
tisa
bāṇī kō sāci karana kō|
kṛṣṇa
gaura bani ayahiṅ dharana kō||15|
Rendition: When Kṛṣṇa heard the prayers chanted by Śrī Advaita
Prabhu, He decided to appear on earthly plane in His Golden form of Gaurāṅga|15|
Illuminating Tendency (Prakāśikā-Vr̥tti): Mere rise of unrighteousness is not
the cause of appearance of the Personality Absolute, but it is the petition
submitted by His pure devotees for saving the whole world which becomes the
prime cause of the appearance of Lord– infact the Lord appears to make the vows
observed by His devotees as truth. The Lord (īśvara) of this material
creation–Viṣṇu and Śiva appear in a combined form as a magnanimous pure
devotee– Śrī Advaita to petition Kṛṣṇa to appear in His hidden form of Gaurāṅga.
Lord Himself says in the third part of Atharva-vēda, technically known as
‘Brahma-vibhāga’– īśvara prārthitō nija rasāsvādō bhaktarūpō miśrākhyō vidita
yōgaḥ syām– The Lord (īśvara) Himself in the form of a pure devotee will
petition Me to appear in the earthly plane; and I will appear to taste the
mellows of My own devotional service– but only My own confidential eternal
associates will be able to recognize Me as the Personality of Godhead in this
hidden incarnation.
‘viśvarūpa’
harijū kō bhrātā|
ācāraja
saṅga hari guna gātā||16|
Rendition: The elder brother of Gaurāṅga Mahāprabhu known as
‘Viśvarūpa’, used to visit Advaita Ācārya everday for hearing and singing the
glories of Lord, as well as for doing the congregational chanting of Holy
Names|16|
nisa
dina gaura mahāprabhu ayahaiṅ|
bhrātā
bhōjana hētu bulayahaiṅ||17|
Rendition: At that time, Gaurāṅga was only a small child. He
used to visit the house of Śrī Advaita Ācārya everyday in order to call his
elder brother for accepting Lunch at His home.|17|
prabhu
hari jū kō dēkha parahi haiṅ|
yaha
bicāra mana māhi karahi haiṅ||18|
Rendition: Upon seeing the transcendental beauty of Gaurāṅga,
Śrī Advaita Ācārya used to become struck with wonder, and used to think so
within His mind– |18|
jaba
hama sōkō darasana karihaiṅ|
mama
hiya kō ati mōhita karihaiṅ||19|
Rendition: “Why do I get so much attracted by the beauty of
this child as soon as I see Him”|19|
gaurahari
prabhu maṅda muskānē|
mana
bicāra karihaiṅ guna khānē||20|
Rendition: Gaurāṅga is present as His feature of Supersoul
within everyone’s heart, therefore being aware of the thoughts going on in the
mind of Śrī Advaita, He used to smile and think– |20|
tōra
nimaṅtraṇa dhāvata ayahauṅ|
sō
tuma kāhē būjha na payahauṅ||21|
Rendition: “I have appeared because it is You who petitioned Me
to do so; and now You fail to recognize Me?”|21|
ēkahu
samaya gaura harirāyē|
sapta
prahara bhāvana prakaṭāyē||22|
Rendition: Once, Gaurāṅga Mahāprabhu manifested His effulgent
form in front of all the devotees while relishing Mahābhāva continuously for
twenty one hours.|22|
saba
bhaktana kō nija avatārā|
darasana
daihaiṅ bahuta prakārā||23|
Rendition: Gaura-Kṛṣṇa (at different times) manifested His
varioys incarnations in front of His devotees.|23|
kr̥ṣṇa
avatāra gaura na bhā'ī|
ēkahu
tattva jānihauṅ tā'ī||24|
Rendition: Once, Gaurāṅga Mahāprabhu asked one of His
associates known as ‘Rāmāi Paṅḍita Das’ to inform Śrī Advaita Ācārya to come
and see Him and see His various forms |24|
Illuminating Tendency (Prakāśikā-Vr̥tti): The dearmost servant of Lord known
by the name of ‘Payōda’, who offers the service of arranging water for bathing
little Kṛṣṇa has now appeared as ‘Rāmāi Paṅḍita Das’ in the pastimes of Gaura.
śrī
kō bhāvāsvādana hētū|
nāmahiṅ
kīrtana vitaraṇa hētū||25|
Rendition: When Advaita Ācārya came to know that Gaurāṅga is
none other than Kṛṣṇa and he is currently manifesting His divine forms, then in
order to test the Lord, Advaita Ācārya went and hid Himself in the house of Śrīnandan Ācārya |25|
Illuminating Tendency (Prakāśikā-Vr̥tti): Śrīnandan Ācārya is the 17th stem
of Caitanya-tree naṅdana ācārya śākhā jagatē vidita| lukāiyā dui prabhu yāṅra
gharē sthita (CC1/10/39) Whole world knows that Nandana Ācārya is the 17th stem
of Caitanyaite-tree. Gaurāṅga and Nityānaṅda Prabhu– both of them once hid
themselves in His house. Śrī Advaita also hid Himself in his house. These
pastimes are described in the chapter 6 and 17 of madhya khaṅḍa of Caitanya
Bhāgavata.|25|
tini
prati prabhu yaha baina ucārā|
hari
prati nāhiṅ karau prakaṭārā||26|
Rendition: Śrī Advaita Ācārya said– “I will hid myself in the
house of Śrīnandan Ācārya. But do not reveal this to Mahāprabhu”|26|
sō
hari puni ādēsa karaya haiṅ|
nandahiṅ
sadana jāya lai ayahaiṅ||27|
Rendition: When Rāmāi Paṅḍita went to inform Gaurāṅga
Mahāprabhu, being aware of everything, Lord ordered Him to go to the house of
Śrīnāndan Ācārya to call Advaita Prabhu |27|
prabhu
nija bhagavattā prakaṭāvahiṅ|
pāra
brahmatā nija dikhalāvahiṅ||28|
Rendition: In this way, Gaurāṅga Mahāprabhu proved that He is
none other than the Supreme Personality of Godhead.28|
Illuminating Tendency (Prakāśikā-Vr̥tti): Lord does not manifest His true
Self amongst the general people; it is for this reason that He manifested His
incarnations only amongst His devotees. Lord says in Gītā (7/13)– nāhaṅ prakāśaḥ
sarvasya yōgamāyā samāvṛtaḥ– I am hidden
from the living entities by the virtue of My spiritual potency (Yōgamāyā),
therefore this world does not know Me.
ṣaḍa
bhuja rūpa sabai dikhalāvahiṅ|
rūpa
catura bhuja rāma samāvahiṅ||29|
Rendition: Lord manifested his six-armed form (ṣaḍbhuja-rūpa)
to His devotees, which includes his four armed form carrying the conch-shell
(śaṅkha), disc-weapon (cakra) , mace (gadā) and the lotus (padma) and His two
handed form of Balarāma carrying the plough and the mace
(hala-mūsala-dhārī-rūpa) |29|
Illuminating Tendency (Prakāśikā-Vr̥tti): cāṅcara cikurē mālā śōbhē ati
bhāla| chaya bhuja viśvaṅbhara hailā tatkāla|| śaṅkha cakra gadā padma Śrīhala-mūṣala|
dēkhiyā mūrchita hailā nitāi vihvala|| - CBhāgavata 2/5/92-93 - As soon as a
beautiful garland was offered to the curly hairs of Gaura-sundara, Lord
immediately manifested His six-handed form (Śaḍbhuja-rūpa). He was holding
conch-shell (śaṅkha), disc-weapon (cakra), mace (gadā) and the lotus (padma)
and in His other two hands, He was holding the plough and the mace. Upon seeing
this, Nityānaṅda Prabhu fell on the ground unconscious. tabē caturbhuja hailā,
tīna aṅga vakra| dui hastē vēṇu bājāyē duyē śaṅkha-cakra|| (CC 1/17/14) Lord
manifested His four handed form in which His primeval form of Kṛṣṇa as well as
His form of Viṣṇu were combined and He was standing with His body bent from
three positions, with two hands holding a flute and rest two holding conch and
adisc-weapon. In Jagannātha Purī Gaura-sundara manifested His six-handed form
to Śrīla Sārvabhauma Bhaṭṭācārya. In Kṛṣṇa’s pastimes, one who is the priest
and guru of demi-gods known by the name of ‘Bṛhaspati’ has now appeared as
Śrīla Sārvabhauma Bhaṭṭācārya.
rāma
kṛṣṇa kō rūpa dikhāvā|
viśvarūpa
bhaktani dikhalāvā||30|
Rendition: Lord also manifested His form of Kṛṣṇa and
Rāmacandra. Later Lord manifested His Celestial Omniform (Viśvarūpa) |30|
Illuminating Tendency (Prakāśikā Vr̥tti)- murārirē ājñā haila– mōra rūpa
dēkha| murāri dēkhayē raghunātha paratēka|| durvādala śyāma dēkhē sēi viśvaṅbhara|
vīrāsanē basiyāchē mahādhanurdhara|| jānakī lakṣmaṇē dēkhē vāmētē dakṣiṇē|
caudikē karayē stuti vānarēndra gaṇē|| (C.Bhāgavata 2/10/7-9) - Lord Gaura-sundara
asked Murāri prabhu– “Behold my numerous forms!” Murāri Paṅḍita saw Lord
Rāmacandra in front of him. He saw that same Gaura-sundara having the bodily
hue of greenish-grey (durvādala-śyāma-rūpa) holding a bow and arrow and sitting
in the posture of a martial (Vīrāsana). To His south was standing His younger
brother Lakṣmaṇa and to the other side was standing His eternal consort Jānakī.
He saw that uncountable monkey-kings were standing with folded hands and
offering their prayers to them.
tabē ta dvibhuja kēvala vaṅśīvadana|
śyāma-aṅga pītavastra vrajēndra naṅdana|| (CC 1/17/15) - Mahāprabhu manifested
His form of the cowherd boy of Vraja (Vṛjēndra-naṅdana-Kṛṣṇa- rūpa). He was
playing a flute while holding it in both of His hands. His bodily complexion
resembled that of clouds and He was dressed in yellow attire. Śrī Gaurāṅga also
manifested His Omniform to Advaita Prabhu (–advaita pāilā viśvarūpa darśana– CC
1/17/10)
lakṣa
kōṭi ṛṣi muni jana dēvā|
karihaiṅ
hātha jōṛ prabhu sēvā||31|
Rendition: Śrī Advaita Ācārya saw that uncountable sages and
demigods were standing and offering prayers to the Omniform of Gaurāṅga
Mahāprabhu.|31|
Illuminating Tendency (Prakāśikā-Vr̥tti): ulaṭi ācārya dēkhē caraṇēra talē|
sahastra sahastra dēva paṛi ‘Kṛṣṇa’ balē|| (CBhāgavata 2/6/86)– When Mahāprabhu
manifested His Omniform in front of Śrī Advaita, then no matter wherever He
looked, He saw uncountable demigods fall in the lotus feet of Gaura while
chanting ‘Kṛṣṇa-Kṛṣṇa’.
lakṣa
kōṭi brahmāṇḍa apārā|
hari
nābhikā māhīṅ pasārā||32|
Rendition: Śrī Advaita Prabhu witnessed uncountable universes
floating in space– all situated in the naval of the Lord.|32|
Illuminating Tendency (Prakāśikā-Vr̥tti): In puruṣa sūkta (14) of ṛgvēda, it
has been said– “nābhyā āsīdantarikṣaṅ”– Whole cosmos containing the uncountable
universes are situated in the naval of the Supreme Lord. It has also been said–
pādōasya viśvā bhūtāni tripādasyāmṛtaṅ divi– The material cosmos containing
uncountable universes is situated in only one-fourth part of creation; the
remaining three-fourth part of creation is situation in spiritual dimension
which is under the jurisdiction of spiritual-potency (Yōga-māyā) containing
innumerable planets like Sadāśiva-lōka, Vaikuṇṭha-lōka, Sākēta-lōka and Gōlōka.
Therefore, although one cannot imagine the size of material creation, it is
still considered to be only as small as a spec of dust as compared to the
spiritual creation.
nija
prākaṭya kahahiṅ saba dīnhīṅ|
advaitahu
mama gōcara kīnhīṅ||33|
Rendition: Gaurāṅga Mahāprabhu has many time revealed Himself
that it is Śrī Advaita Ācārya who has made me descend from Gōlōka to the
earthly dimension|33|
Illuminating Tendency (Prakāśikā-Vr̥tti): dēkhiyā jīvēra duḥkha nā pāri
sahitē| āmārē ānilē saba jīva uddhāritē||– CB 2/6/96– “You could not tolerate
the distress of living beings, therefore, in order to save all of them, You
requested Me to appear on earth.”
jaba
hari jagannātha puri āyē|
pratihiṅ
barasa darasan kō dhāyē||34|
Rendition: When Śrī Kṛṣṇa Caitanya Mahāprabhu accepted the form
of a mendicant and came to Śrī Jagannātha Purī, then Śrī Advaita Ācārya used to
come every year to visit the Lord.|34|
sītā
ṭhakurānī kara raṅdhana|
parasahiṅ
hari kō bahu bidhi byaṅjana||35|
Rendition: Śrī Advaita Prabhu’s divine consort, Śrīmatī Sītā ṭhakurānī
used to prepare and serve numerous foodstuffs for the pleasure of Gaurāṅga
Mahāprabhu|35|
Illuminating Tendency (Prakāśikā-Vr̥tti): Once, Śrī Advaita Ācārya and
Śrīmatī Sītā ṭhakurānī prepared several foodstuffs for serving Mahāprabhu. At
that time, many mendicants used to accompany the Lord for honouring the
prasādam in the houses of householders who used to invite them. Śrī Advaita
Prabhu thought that how good would it be if Mahāprabhu comes alone, He will be
able to offer all foodstuufs to Him alone for His pleasure. But till then,
Mahāprabhu and other mendicants had already left for Śrī Advaita Prabhu’s
house. But Lord Gaurāṅga, being omniscient, wanted to fulfil the desire of His
devotee. Suddenly, out of nowhere, strong wind started and all the mendicants
lost their way. In this way, Mahāprabhu went to Advaita Prabhu’s residence and
alone relished all the foodstuffs.
gaurahari
saṅga nṛtya karē haiṅ|
kaṅpa
svēda aśru jala jharē haiṅ||36|
Rendition: Śrī Advaita Ācārya used to dance with Gaurāṅga
Mahāprabhu during the congregational chanting of Holy Names. During dancing, He
manifested eight kinds of spiritual ecstatic symptoms (aṣṭa-sāttvika-bhāva)
like– shivering (kaṅpa), perspiring (svēda) and flowing of tears from the
eyes.|36|
gaura
prēma basa bāhya na rahihaiṅ|
haṅsahiṅ
rōvahiṅ bhūmi parahihaiṅ||37|
Rendition: Śrī Advaita Ācārya, being overwhelmed with the pure
love of Gaura, used to lose all external consciousness and sometimes laughed,
cried and rolled on the ground like a mad man.|37|
Illuminating Tendency (Prakāśikā-Vr̥tti): All spiritual ecstatic symptoms
described in Śrīmad Bhāgavatam 11/14/24 were manifested in Lord Gaura and His eternal
associates–
vāga gadgadā dravatē yasya cittaṅ
rudatyabhīkṣṇaṅ hasati kvacicca| vilajja udgāyati nṛtyatē ca madbhaktiyuktō
bhuvanaṅ punāti||
Being fully engrossed in pure love
towards Me, the one whose throat being chocked, is unable to utter a single
word, whose heart being melted with My love, continues to flow like a river
towards none– but Me alone; the flow of tears from whose eyes never comes to a
still, who upon hearing My nectarine pastimes sometimes cries like a mad man;
and the very next moment who starts laughing very loudly, one who does not care
for the public opinion about himself; and continue to pass his days and nights
by sometimes singing loudly My Holy Names and sometimes hearing My nectarian
pastimes; and during Kīrtana, who starts dancing in all directions like a mad
man– such a devotee of Mine do not just purify himself, but infact he purifies
the whole creation.
sōhī
kṛpā binahu hē bhāī|
gaurahiṅ
kṛpā milahu kē nāī||38|
Rendition: O Brother! Without the Mercy of Śrī Advaita Ācārya,
the Mercy of Gaurāṅga Mahāprabhu cannot be obtained|38|
Illuminating Tendency (Prakāśikā-Vr̥tti): Therefore, it has been said in one
of the Vaiṣṇava songs– dayā karō sītāpati advaita gōsāīṅ| tava kṛpā balē pāyē
caitanya nitāi|| gaurahiṅ kṛpā binahu hē bāṅdhava| sahaja nā milahiṅ
rādhā-mādhava||
gaurahiṅ
kṛpā binahu hē bāṅdhava|
sahaja
nā milahiṅ rādhā-mādhava||39|
Rendition: O Dear! Without the Mercy of Gaurāṅga Mahāprabhu, it
is very difficult to attain the lotus feet of Śrī Rādhā-Mādhava |39|
Illuminating Tendency (Prakāśikā-Vr̥tti): Śrīla Bhaktivinōda ṭhākura says
that Dēvarṣi Nārada says to King Suvarṇa-sēna: gaura nāma nā laiyā jēi kṛṣṇa
bhajē giyā| sēi kṛṣṇa bahu kālē pāya|| (NDM 7/22)
– One who worships Kṛṣṇa, but do not
chant the Holy Name of ‘Gaurāṅga’, they
attain Kṛṣṇa after a very long time. If some one asks that how much time will
it take for a such a person to attain the lotus feet of Kṛṣṇa, then it is
said–kōṭi-kōṭi varṣē dhari ṣrī kṛṣṇa bhajana| tathāpi nāmētē rati nā pāyē
durjana||– One may keep on worshipping Kṛṣṇa for millions and millions of
lives, but the offender fails to achieve pure love towards the Holy Name. In
this age of kaliyuga, the souls who do not have committed any offense are rare.
Śrīla Bhaktivinōda ṭhākura says in Navadvīpa Dhāma Mahātmya– kali jivēra
aparādha asaṅkhya durvāra| gaura nāma binā tā’ra nāhika uddhāra||– In kaliyuga,
living entities commit uncountable offenses, therefore without taking shelter
of the Holy Name of Gaurāṅga, one cannot attain the lotus feet of Lord.
sītā
aru advaita mahēśvara|
karahu
pranāma jāna jagadīśvara||40|
Rendition: I offer my obesances unto Śrīmati Sītā ṭhakurānī and
Śrī Advaita Ācārya again and again (thinking them to be non-different from Lakṣmī-Nārāyaṇa
or Śiva-Pārvatī).|40|
|| Rāga Darabārī ||2|
(To be sung in 'Rāga Darabārī')
|*| Manaharaṇa Ghanākṣarī
Chanda |*|1|
(Composed in a meter
known as 'Manaharaṇa Ghanākṣarī')
yākō
prēma ṭēra suni gaura kali māhi āyē
aisō
sō sakati dhārī kauna jaga māyē hai||
kṛṣṇa
nāma dāna daihaiṅ jīva kō gumāna laihaiṅ
aisē
vaisē jōhōṅ sōhōṅ pāpī trāna pāyē hai|1|
advaita
cālīsā nīkō sō hī sōṅ advaita bhaī
tini
kṛpā tē advaita bhāva jāyē dhāyē hai|
‘kṛṣṇa
dāsa’ nāma rasa barasē disihu dasa
kṛpā
āsa dāsa lai kē līlā jasa gāyē hai||2|
Rendition: By whose request Kṛṣṇa appeared in His form of Gaurāṅga
in kaliyuga, who else can demonstrate such a power apart from Śrī Advaita
Prabhu? Śrī Advaita Ācārya distributes the Holy Name of Kṛṣṇa; with His grace–
the living entities give up their false ego and all categories of offenders are
liberated.|1| This prayer in the glorification of Advaita Prabhu (Advaita
Cālīsā) is non-different from Him. With the grace of Śrī Advaita, the sense of
non-differentialism withers away, says ‘Kṛṣṇa Dāsa’– let the congregational
chanting of Holy Names be propagated far and wide in all directions– only
keeping this motive in mind, Kṛṣṇa Dāsa sings the glories of Śrī Advaita
Prabhu. |2|
Illuminating Tendency (Prakāśikā Vr̥tti)- ‘sō hī sōṅ advaita bhaī’ means Advaita-Cālīsā
is non-different from Śrī Advaita Prabhu. In the second line, ‘advaita-bhāva’
does not refer to the devotion towards Advaita Prabhu, but the
non-differentialism of impersonalists. Just like the sun constitutes both- the
sun’s atmosphere as asll as the light emataing from it, in the same way, the
Personality of Godhead is the resting point or source of His Super-soul aspect
as well as His impersonal aspect.
It is said in ṛgvēda (1/22/20)–tadviṣṇōḥ
paramaṅ padaṅ sadā paśyanti sūrayaḥ| divīva cakṣurātatam| The great devotees
behold the form of Lord Viṣṇu which is surrounded by the light of billions of
suns. Therefore, the Gauṛīya Vaiṣṇavas never consider the Supersoul-aspect and
the impersonal-feature of Lord as an ‘illusion’, but as a planery-expansion and
the impersonal-expansion of Lord.
But the impersonalists say that the
Supreme-reality must be devoid of name and form, for all the names and forms
that are seen in the world are temporary, therefore they must be a work of
works of illusion. Unfortunately, they apply the same principle towards the
transcendental Personality of Godhead– Rāma and Kṛṣṇa and therefore they
consider even their transcendental form to be illusory. Illusion means ‘māyā’,
and since they erroneously try to impose the principle of temporary names and
forms to the Personality of God, therefore the devotees of Lord call such
impersonalists as ‘Māyāvādī’. However, scriptures say that the Personality of
Godhead is transcendental and not material or not made of illusion (īśvaraḥ paramaḥ
kṛṣṇaḥ saccidānaṅda vigrahaḥ– Śrī Brahmasaṅhitā). The Personality fo Godhead
has Himself rejected such a notion of the impersonalists in the following words
in Gītā. Lord says in Gītā 7/24–
avyaktaṅ vyaktimāpannaṅ manyatē
māma-abuddhayaḥ|
paraṅ bhāvaṅ ajānantō māmavyayaṅ
anuttamaṅ||
–Those who are not intelligent, think
that My original form is impersonal (‘Avyakta-rūpa’) and My two handed bodily
form of Kṛṣṇa (Vyakta-rūpa) is a temporary manifestation of impersonal feature.
This is because they are unable to fathom the supreme nature of my
transcendental and eternal form.
Māyāvādīs say that the ultimate
reality is impersonal from which all temporary names and forms originate. But
Lors says in Gītā 14/27 that His transcendental from is the basis or source of
the impersonal aspect– “brāhmaṇō hi pratiṣṭhānaṅ”. The root word is not
“impersonal” (nirākāra), but “personal”. When “im” is prefixed to the word
“personal” (like ‘ni’ is added to the word ‘ākāra’), only then it begets the
word “impersonal” or “nirākāra”. Therefore, if we apply this principle to the
Personality of God, we infer that Personality of God is the ultimate source of
impersonal. Impersonalists have issues in accepting the Personality of Godhead
as the ultimate source of everything because they maintain a notion that
someone who looks like an ordinary human cannot be the supreme master of
everything. They think that the nature of Personality of God is only limited to
his form, therefore he cannot be omnipresent. Since impersonal is analogous to
the space, therefore it is only impersonal that is present everywhere and not
the personal aspect– this is their principle; but what they are not able to
understand is that just like the form of sun is able to propagate the
impersonal heat and light in all directions, even being situated at a specific
location in the space– similarly the Personality of Godhead is omnipresent in
His feature of Super-soul and His impersonal aspect.
The Personality of God may look like
an ordinary person with a two handed form, but no one should dare to imagine
Him as such. He is eternal, transcendental, supreme, complete, absolute (pūrṇa)
and God of all Gods (paramēśvara) and master of unlimited potencies
(sarva-śaktimāna) in His personal human like form (manuṣyākṛti- parabrahma).
Therefore, Lord declares in Gītā 9/11–
avajānanti māṅ mūḍhāḥ mānuṣīṅ tanuṅmāśritaṅ|
paraṅ bhāvaṅ-ajantō mam bhūta
mahēśvaraṅ||
– When I appear in my eternal two
handed form (of Kṛṣṇa), then fools deride My transcendental form thinking it to
be temporal. They are unable to understand My Supreme Nature that within this
very form (two handed form of Kṛṣṇa), I am the Supreme God of all the living
entities.
In Padma-Purāṇa,Uttarakhaṇḍa (25/7)
Lord Śiva tells Dēvī Pārvatī– “māyāvādaṅ asacchāstraṅ pracchannaṅ
bauddhamucyatē”– O Dēvī! Māyāvāda is a scripture filled with illusion because
it is nothing but Buddhism in disguise. Therefore, Caitanya Mahāprabhu has
warned us– anyone who reads or hears the scriptures that propagate the false
principle of Māyāvāda destroys His own devotion– māyāvādī bhāṣya śunilē haya
sarvanāśa– (CC 2/6/169). Māyāvādis do not accept the Personality of God as
eternal or transcendental, therefore they become great offenders towards the
Personality of God–“prabhu kahē- māyāvādī kṛṣṇa aparādhī”– (CC 2/17/129)
Padma-Purāṇa says to such an extent
that one should not even hear pastimes of Kṛṣṇa or congregational chanting of
Holy Names i.e. Harināma-Sankīrtana emanated from the mouth of an
impersonalist–
avaiṣṇava mukhōdgīrṇanaṅ pūtaṅ harikathāmṛtaṅ|
śravaṇaṅ naiva kartavyaṅ sarpōcchiṣṭaṅ
yathā payaḥ||
Although milk is considered to be
very healthy for one’s body, it has opposite affects if it has previously been
tasted by a serpent; similarly, although the pastimes of Lord impart pure love
and liberation to the living entities, one must not hear them if they emanate
from the mouth of an impersonalist.