The Hare Krsnas - The Philosophy - Writings of A.C. Bhaktivedanta Swami Srila Prabhupada

Chapter 1 The Spiritual Masters

Sri Caitanya Mahaprabhu is none other than the combined form of Sri Radha and Krsna. He is the life of those devotees who strictly follow in the footsteps of Srila Rupa Gosvami. Srila Rupa Gosvami and Srila Sanatana Gosvami are the two principal followers of Srila Svarupa Damodara Gosvami, who acted as the most confidential servitor of Lord Sri Krsna Caitanya Mahaprabhu, known as Visvambhara in His early life. A direct disciple of Srila Rupa Gosvami was Srila Raghunatha dasa Gosvami. The author of Sri Caitanya-caritamrta, Srila Krsnadasa Kaviraja Gosvami, stands as the direct disciple of Srila Rupa Gosvami and Srila Raghunatha dasa Gosvami.
The direct disciple of Srila Krsnadasa Kaviraja Gosvami was Srila Narottama dasa Thakura, who accepted Srila Visvanatha Cakravarti as his servitor. Srila Visvanatha Cakravarti Thakura accepted Srila Jagannatha dasa Babaji, who initiated Srila Bhaktivinoda Thakura, who in turn initiated Srila Gaurakisora dasa Babaji, the spiritual master of Om Visnupada Srila Bhaktisiddhanta Sarasvati Gosvami Maharaja, the divine master of our humble self.
Since we belong to this chain of disciplic succession from Sri Caitanya Mahaprabhu, this edition of Sri Caitanya-caritamrta will contain nothing newly manufactured by our tiny brains, but only remnants of food originally eaten by the Lord Himself. Lord Sri Caitanya Mahaprabhu does not belong to the mundane plane of the three qualitative modes. He belongs to the transcendental plane beyond the reach of the imperfect sense perception of a living being. Even the most erudite mundane scholar cannot approach the transcendental plane unless he submits himself to transcendental sound with a receptive mood, for in that mood only can one realize the message of Sri Caitanya Mahaprabhu. What will be described herein, therefore, has nothing to do with the experimental thoughts created by the speculative habits of inert minds. The subject matter of this book is not a mental concoction but a factual spiritual experience that one can realize only by accepting the line of disciplic succession described above. Any deviation from that line will bewilder the reader's understanding of the mystery of Sri Caitanya-caritamrta, which is a transcendental literature meant for the postgraduate study of one who has realized all the Vedic scriptures such as the Upanisads and Vedanta-sutra and their natural commentaries such as Srimad-Bhagavatam and the Bhagavad-gita.
This edition of Sri Caitanya-caritamrta is presented for the study of sincere scholars who are really seeking the Absolute Truth. It is not the arrogant scholarship of a mental speculator but a sincere effort to serve the order of a superior authority whose service is the life and soul of this humble effort. It does not deviate even slightly from the revealed scriptures, and therefore anyone who follows in the disciplic line will be able to realize the essence of this book simply by the method of aural reception.
The First Chapter of Sri Caitanya-caritamrta begins with fourteen Sanskrit verses that describe the Absolute Truth. Then the next three Sanskrit verses describe the principal Deities of Vrndavana, namely, Sri Radha-Madana-mohana, Sri Radha-Govindadeva and Sri Radha-Gopinathaji. The first of the fourteen verses is a symbolic representation of the Supreme Truth, and the entire First Chapter is in actuality devoted to this single verse, which describes Lord Caitanya in His six different transcendental expansions.
The first manifestation described is the spiritual master, who appears in two plenary parts called the initiating spiritual master and instructing spiritual master. They are identical because both of them are phenomenal manifestations of the Supreme Truth. Next described are the devotees, who are divided into two classes, namely, the apprentices and the graduates. Next are the incarnations (avataras) of the Lord, who are explained to be nondifferent from the Lord. These incarnations are considered in three divisions--incarnations of the potency of the Lord, incarnations of His qualities, and incarnations of His authority. In this connection, Lord Sri Krsna's direct manifestations and His manifestations for transcendental pastimes are discussed. Next considered are the potencies of the Lord, of which three principal manifestations are described: the consorts in the kingdom of God (Vaikuntha), the queens of Dvaraka-dhama and, highest of all, the damsels of Vrajadhama. Finally, there is the Supreme Lord Himself, who is the fountainhead of all these manifestations.
Lord Sri Krsna and His plenary expansions are all in the category of the Lord Himself, the energetic Absolute Truth, whereas His devotees, His eternal associates, are His energies. The energy and energetic are fundamentally one, but since their functions are differently exhibited, they are simultaneously different also. Thus the Absolute Truth is manifested in diversity in one unit. This philosophical truth, which is pursuant to the Vedanta-sutra, is called acintya-bhedabheda-tattva, or the conception of simultaneous oneness and difference. In the latter portion of this chapter, the transcendental position of Sri Caitanya Mahaprabhu and that of Srila Nityananda Prabhu are described with reference to the above theistic facts.

TEXT 1
vande gurun isa-bhaktan
isam isavatarakan
tat-prakasams ca tac-chaktih
krsna-caitanya-samjnakam
SYNONYMS vande--I offer respectful obeisances; gurun--unto the spiritual masters; isa-bhaktan--unto the devotees of the Supreme Lord; isam--unto the Supreme Lord; isa-avatarakan--unto the incarnations of the Supreme Lord; tat--of the Supreme Lord; prakasan--unto the manifestations; ca--and; tat--of the Supreme Lord; saktih--unto the potencies; krsna-caitanya--Sri Krsna Caitanya; samjnakam--named.

TRANSLATION I offer my respectful obeisances unto the spiritual masters, the devotees of the Lord, the Lord's incarnations, His plenary portions, His energies, and the primeval Lord Himself, Sri Krsna Caitanya.

TEXT 2
vande sri-krsna-caitanya-
nityanandau sahoditau
gaudodaye puspavantau
citrau san-dau tamo-nudau
SYNONYMS vande--I offer respectful obeisances; sri-krsna-caitanya--to Lord Sri Krsna Caitanya; nityanandau--and to Lord Nityananda; saha-uditau--simultaneously arisen; gauda-udaye--on the eastern horizon of Gauda; puspavantau--the sun and moon together; citrau--wonderful; sam-dau--bestowing benediction; tamah-nudau--dissipating darkness.

TRANSLATION I offer my respectful obeisances unto Sri Krsna Caitanya and Lord Nityananda, who are like the sun and moon. They have arisen simultaneously on the horizon of Gauda to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all.

TEXT 3
yad advaitam brahmopanisadi tad apy asya tanu-bha
ya atmantar-yami purusa iti so 'syamsa-vibhavah
sad-aisvaryaih purno ya iha bhagavan sa svayam ayam
na caitanyat krsnaj jagati para-tattvam param iha
SYNONYMS yat--that which; advaitam--nondual; brahma--the impersonal Brahman; upanisadi--in the Upanisads; tat--that; api--certainly; asya--His; tanu-bha--the effulgence of His transcendental body; yah--who; atma--the Supersoul; antah-yami--indwelling Lord; purusah--supreme enjoyer; iti--thus; sah--He; asya--His; amsa-vibhavah--plenary expansion; sat-aisvaryaih--with all six opulences; purnah--full; yah--who; iha--here; bhagavan--the Supreme Personality of Godhead; sah--He; svayam--Himself; ayam--this; na--not; caitanyat--than Lord Caitanya; krsnat--than Lord Krsna; jagati--in the world; para--higher; tattvam--truth; param--another; iha--here.

TRANSLATION What the Upanisads describe as the impersonal Brahman is but the effulgence of His body, and the Lord known as the Supersoul is but His localized plenary portion. He is the Supreme Personality of Godhead, Krsna Himself, full with six opulences. He is the Absolute Truth, and no other truth is greater than or equal to Him.

TEXT 4
anarpita-carim cirat karunayavatirnah kalau
samarpayitum unnatojjvala-rasam sva-bhakti-sriyam
harih purata-sundara-dyuti-kadamba-sandipitah
sada hrdaya-kandare sphuratu vah saci-nandanah
SYNONYMS anarpita--not bestowed; carim--having been formerly; cirat--for a long time; karunaya--by causeless mercy; avatirnah--descended; kalau--in the Age of Kali; samarpayitum--to bestow; unnata--elevated; ujjvala-rasam--the conjugal mellow; sva-bhakti--of His own service; sriyam--the treasure; harih--the Supreme Lord; purata--than gold; sundara--more beautiful; dyuti--of splendor; kadamba--with a multitude; sandipitah--lighted up; sada--always; hrdaya-kandare--in the cavity of the heart; sphuratu--let Him be manifest; vah--your; saci-nandanah--the son of mother Saci.

TRANSLATION May that Lord who is known as the son of Srimati Sacidevi be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the Age of Kali by His causeless mercy to bestow what no incarnation ever offered before: the most sublime and radiant spiritual knowledge of the mellow taste of His service.

TEXT 5
radha krsna-pranaya-vikrtir hladini saktir asmad
ekatmanav api bhuvi pura deha-bhedam gatau tau
caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam
radha-bhava-dyuti-suvalitam naumi krsna-svarupam
SYNONYMS radha--Srimati Radharani; krsna--of Lord Krsna; pranaya--of love; vikrtih--the transformation; hladini saktih--pleasure potency; asmat--from this; eka-atmanau--both the same in identity; api--although; bhuvi--on earth; pura--from beginningless time; deha-bhedam--separate forms; gatau--obtained; tau--those two; caitanya-akhyam--known as Sri Caitanya; prakatam--manifest; adhuna--now; tat-dvayam--the two of Them; ca--and; aikyam--unity; aptam--obtained; radha--of Srimati Radharani; bhava--mood; dyuti--the luster; su-valitam--who is adorned with; naumi--I offer my obeisances; krsna-svarupam--to Him who is identical with Sri Krsna.

TRANSLATION The loving affairs of Sri Radha and Krsna are transcendental manifestations of the Lord's internal pleasure-giving potency. Although Radha and Krsna are one in Their identity, They separated Themselves eternally. Now these two transcendental identities have again united, in the form of Sri Krsna Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Srimati Radharani although He is Krsna Himself.

TEXT 6
sri-radhayah pranaya-mahima kidrso vanayaiva-
svadyo yenadbhuta-madhurima kidrso va madiyah
saukhyam casya mad-anubhavatah kidrsam veti lobhat
tad-bhavadhyah samajani saci-garbha-sindhau harinduh
SYNONYMS sri-radhayah--of Srimati Radharani; pranaya-mahima--the greatness of the love; kidrsah--of what kind; va--or; anaya--by this one (Radha); eva--alone; asvadyah--to be relished; yena--by that love; adbhuta-madhurima--the wonderful sweetness; kidrsah--of what kind; va--or; madiyah--of Me; saukhyam--the happiness; ca--and; asyah--Her; mat-anubhavatah--from realization of My sweetness; kidrsam--of what kind; va--or; iti--thus; lobhat--from the desire; tat--Her; bhava-adhyah--richly endowed with emotions; samajani--took birth; saci-garbha--of the womb of Srimati Sacidevi; sindhau--in the ocean; hari--Lord Krsna; induh--like the moon.

TRANSLATION Desiring to understand the glory of Radharani's love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realizes the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb of Srimati Sacidevi, as the moon appeared from the ocean.

TEXT 7
sankarsanah karana-toya-sayi
garbhoda-sayi ca payobdhi-sayi
sesas ca yasyamsa-kalah sa nitya-
nandakhya-ramah saranam mamastu
SYNONYMS sankarsanah--Maha-Sankarsana in the spiritual sky; karana-toya-sayi--Karanodakasayi Visnu, who lies in the Causal Ocean; garbha-uda-sayi--Garbhodakasayi Visnu, who lies in the Garbhodaka Ocean of the universe; ca--and; payah-abdhi-sayi--Ksirodakasayi Visnu, who lies in the ocean of milk; sesah--Sesa Naga, the couch of Visnu; ca--and; yasya--whose; amsa--plenary portions; kalah--and parts of the plenary portions; sah--He; nityananda-akhya--known as Lord Nityananda; ramah--Lord Balarama; saranam--shelter; mama--my; astu--let there be.

TRANSLATION May Sri Nityananda Rama be the object of my constant remembrance. Sankarsana, Sesa Naga and the Visnus who lie on the Karana Ocean, Garbha Ocean and ocean of milk are His plenary portions and the portions of His plenary portions.

TEXT 8
mayatite vyapi-vaikuntha-loke
purnaisvarye sri-catur-vyuha-madhye
rupam yasyodbhati sankarsanakhyam
tam sri-nityananda-ramam prapadye
SYNONYMS maya-atite--beyond the material creation; vyapi--all-expanding; vaikuntha-loke--in Vaikunthaloka, the spiritual world; purna-aisvarye--endowed with full opulence; sri-catuh-vyuha-madhye--in the quadruple expansions (Vasudeva, Sankarsana, Pradyumna and Aniruddha); rupam--form; yasya--whose; udbhati--appears; sankarsana-akhyam--known as Sankarsana; tam--to Him; sri-nityananda-ramam--to Lord Balarama in the form of Lord Nityananda; prapadye--I surrender.

TRANSLATION I surrender unto the lotus feet of Sri Nityananda Rama, who is known as Sankarsana in the midst of the catur-vyuha [consisting of Vasudeva, Sankarsana, Pradyumna and Aniruddha]. He possesses full opulences and resides in Vaikunthaloka, far beyond the material creation.

TEXT 9
maya-bhartajanda-sanghasrayangah
sete saksat karanambhodhi-madhye
yasyaikamsah sri-puman adi-devas
tam sri-nityananda-ramam prapadye
SYNONYMS maya-bharta--the master of the illusory energy; aja-anda-sangha--of the multitude of universes; asraya--the shelter; angah--whose body; sete--He lies; saksat--directly; karana-ambhodhi-madhye--in the midst of the Causal Ocean; yasya--whose; eka-amsah--one portion; sri-puman--the Supreme Person; adi-devah--the original purusa incarnation; tam--to Him; sri-nityananda-ramam--to Lord Balarama in the form of Lord Nityananda; prapadye--I surrender.

TRANSLATION I offer my full obeisances unto the feet of Sri Nityananda Rama, whose partial representation called Karanodakasayi Visnu, lying on the Karana Ocean, is the original purusa, the master of the illusory energy, and the shelter of all the universes.

TEXT 10
yasyamsamsah srila-garbhoda-sayi
yan-nabhy-abjam loka-sanghata-nalam
loka-srastuh sutika-dhama dhatus
tam sri-nityananda-ramam prapadye
SYNONYMS yasya--whose; amsa-amsah--portion of a plenary portion; srila-garbha-uda-sayi--Garbhodakasayi Visnu; yat--of whom; nabhi-abjam--the navel lotus; loka-sanghata--of the multitude of planets; nalam--having a stem that is the resting place; loka-srastuh--of Lord Brahma, the creator of the planets; sutika-dhama--the birthplace; dhatuh--of the creator; tam--to Him; sri-nityananda-ramam--to Lord Balarama in the form of Lord Nityananda; prapadye--I surrender.

TRANSLATION I offer my full obeisances unto the feet of Sri Nityananda Rama, a partial part of whom is Garbhodakasayi Visnu. From the navel of Garbhodakasayi Visnu sprouts the lotus that is the birthplace of Brahma, the engineer of the universe. The stem of that lotus is the resting place of the multitude of planets.

TEXT 11
yasyamsamsamsah paratmakhilanam
posta visnur bhati dugdhabdhi-sayi
ksauni-bharta yat-kala so 'py anantas
tam sri-nityananda-ramam prapadye
SYNONYMS yasya--whose; amsa-amsa-amsah--a portion of a portion of a plenary portion; para-atma--the Supersoul; akhilanam--of all living entities; posta--the maintainer; visnuh--Visnu; bhati--appears; dugdha-abdhi-sayi--Ksirodakasayi Visnu; ksauni-bharta--upholder of the earth; yat--whose; kala--portion of a portion; sah--He; api--certainly; anantah--Sesa Naga; tam--to Him; sri-nityananda-ramam--to Lord Balarama in the form of Lord Nityananda; prapadye--I surrender.

TRANSLATION I offer my respectful obeisances unto the feet of Sri Nityananda Rama, whose secondary part is the Visnu lying in the ocean of milk. That Ksirodakasayi Visnu is the Supersoul of all living entities and the maintainer of all the universes. Sesa Naga is His further sub-part.

TEXT 12
maha-visnur jagat-karta
mayaya yah srjaty adah
tasyavatara evayam
advaitacarya isvarah
SYNONYMS maha-visnuh--Maha-Visnu, the resting place of the efficient cause; jagat-karta--the creator of the cosmic world; mayaya--by the illusory energy; yah--who; srjati--creates; adah--that universe; tasya--His; avatarah--incarnation; eva--certainly; ayam--this; advaita-acaryah--of the name Advaita Acarya; isvarah--the Supreme Lord, the resting place of the material cause.

TRANSLATION Lord Advaita Acarya is the incarnation of Maha-Visnu, whose main function is to create the cosmic world through the actions of Maya.

TEXT 13
advaitam harinadvaitad
acaryam bhakti-samsanat
bhaktavataram isam tam
advaitacaryam asraye
SYNONYMS advaitam--known as Advaita; harina--with Lord Hari; advaitat--from being nondifferent; acaryam--known as Acarya; bhakti-samsanat--from the propagation of devotional service to Sri Krsna; bhakta-avataram--the incarnation as a devotee; isam--to the Supreme Lord; tam--to Him; advaita-acaryam--to Advaita Acarya; asraye--I surrender.

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

TEXT 14
panca-tattvatmakam krsnam
bhakta-rupa-svarupakam
bhaktavataram bhaktakhyam
namami bhakta-saktikam
SYNONYMS panca-tattva-atmakam--comprehending the five transcendental subject matters; krsnam--unto Lord Krsna; bhakta-rupa--in the form of a devotee; sva-rupakam--in the expansion of a devotee; bhakta-avataram--in the incarnation of a devotee; bhakta-akhyam--known as a devotee; namami--I offer my obeisances; bhakta-saktikam--the energy of the Supreme Personality of Godhead, who supplies energy to the devotee.

TRANSLATION I offer my obeisances unto the Supreme Lord, Krsna, who is nondifferent from His features as a devotee, devotional incarnation, devotional manifestation, pure devotee, and devotional energy.

TEXT 15
jayatam suratau pangor
mama manda-mater gati
mat-sarvasva-padambhojau
radha-madana-mohanau
SYNONYMS jayatam--all glory to; su-ratau--most merciful, or attached in conjugal love; pangoh--of one who is lame; mama--of me; manda-mateh--foolish; gati--refuge; mat--my; sarva-sva--everything; pada-ambhojau--whose lotus feet; radha-madana-mohanau--Radharani and Madana-mohana.

TRANSLATION Glory to the all-merciful Radha and Madana-mohana! I am lame and ill-advised, yet They are my directors, and Their lotus feet are everything to me.

TEXT 16
divyad-vrndaranya-kalpa-drumadhah-
srimad-ratnagara-simhasana-sthau
srimad-radha-srila-govinda-devau
presthalibhih sevyamanau smarami
SYNONYMS divyat--shining; vrnda-aranya--in the forest of Vrndavana; kalpa-druma--desire tree; adhah--beneath; srimat--most beautiful; ratna-agara--in a temple of jewels; simha-asana-sthau--sitting on a throne; srimat--very beautiful; radha--Srimati Radharani; srila-govinda-devau--and Sri Govindadeva; prestha-alibhih--by most confidential associates; sevyamanau--being served; smarami--I remember.

TRANSLATION In a temple of jewels in Vrndavana, underneath a desire tree, Sri Sri Radha-Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my humble obeisances unto Them.

TEXT 17
sriman rasa-rasarambhi
vamsivata-tata-sthitah
karsan venu-svanair gopir
gopi-nathah sriye 'stu nah
SYNONYMS sri-man--most beautiful; rasa--of the rasa dance; rasa--of the mellow; arambhi--the initiator; vamsi-vata--of the name Vamsivata; tata--on the shore; sthitah--standing; karsan--attracting; venu--of the flute; svanaih--by the sounds; gopih--the cowherd girls; gopi-nathah--Sri Gopinatha; sriye--benediction; astu--let there be; nah--our.

TRANSLATION Sri Srila Gopinatha, who originated the transcendental mellow of the rasa dance, stands on the shore in Vamsivata and attracts the attention of the cowherd damsels with the sound of His celebrated flute. May they all confer upon us their benediction.

TEXT 18
jaya jaya sri-caitanya jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda
SYNONYMS jaya jaya--all glory; sri-caitanya--to Sri Caitanya; jaya--all glory; nityananda--to Lord Nityananda; jaya advaita-candra--all glory to Advaita Acarya; jaya--all glory; gaura-bhakta-vrnda--to the devotees of Lord Caitanya.

TRANSLATION Glory to Sri Caitanya and Nityananda! Glory to Advaitacandra! And glory to all the devotees of Sri Gaura [Lord Caitanya]!

TEXT 19
ei tina thakura gaudiyake kariyachena atmasat
e tinera carana vandon, tine mora natha
SYNONYMS ei--these; tina--three; thakura--Deities; gaudiyake--the Gaudiya Vaisnavas; kariyachena--have done; atmasat--absorbed; e--these; tinera--of the three; carana--lotus feet; vandon--I worship; tine--these three; mora--my; natha--Lords.

TRANSLATION These three Deities of Vrndavana [Madana-mohana, Govinda and Gopinatha] have absorbed the heart and soul of the Gaudiya Vaisnavas [followers of Lord Caitanya]. I worship Their lotus feet, for They are the Lords of my heart.

PURPORT The author of Sri Caitanya-caritamrta offers his respectful obeisances unto the three Deities of Vrndavana named Sri Radha-Madana-mohana, Sri Radha-Govindadeva and Sri Radha-Gopinathaji. These three Deities are the life and soul of the Bengali Vaisnavas, or Gaudiya Vaisnavas, who have a natural aptitude for residing in Vrndavana. The Gaudiya Vaisnavas who follow strictly in the line of Sri Caitanya Mahaprabhu worship the Divinity by chanting transcendental sounds meant to develop a sense of one's transcendental relationship with the Supreme Lord, a reciprocation of mellows (rasas) of mutual affection, and, ultimately, the achievement of the desired success in loving service. These three Deities are worshiped in three different stages of one's development. The followers of Sri Caitanya Mahaprabhu scrupulously follow these principles of approach.
Gaudiya Vaisnavas perceive the ultimate objective in Vedic hymns composed of eighteen transcendental letters that adore Krsna as Madana-mohana, Govinda and Gopijana-vallabha. Madana-mohana is He who charms Cupid, the god of love, Govinda is He who pleases the senses and the cows, and Gopijana-vallabha is the transcendental lover of the gopis. Krsna Himself is called Madana-mohana, Govinda, Gopijana-vallabha and countless other names as He plays in His different pastimes with His devotees.
The three Deities--Madana-mohana, Govinda and Gopijana-vallabha--have very specific qualities. Worship of Madana-mohana is on the platform of reestablishing our forgotten relationship with the Personality of Godhead. In the material world we are presently in utter ignorance of our eternal relationship with the Supreme Lord. Pangoh refers to one who cannot move independently by his own strength, and manda-mateh is one who is less intelligent because he is too absorbed in materialistic activities. It is best for such persons not to aspire for success in fruitive activities or mental speculation, but instead simply to surrender to the Supreme Personality of Godhead. The perfection of life is simply to surrender to the Supreme. In the beginning of our spiritual life we must therefore worship Madana-mohana so that He may attract us and nullify our attachment for material sense gratification. This relationship with Madana-mohana is necessary for neophyte devotees. When one wishes to render service to the Lord with strong attachment, one then worships Govinda on the platform of transcendental service. Govinda is the reservoir of all pleasures. When by the grace of Krsna and the devotees one reaches perfection in devotional service, he can appreciate Krsna as Gopijana-vallabha, the pleasure Deity of the damsels of Vraja.
Lord Sri Caitanya Mahaprabhu explained this mode of devotional service in three stages, and therefore these worshipable Deities were installed in Vrndavana by different Gosvamis. They are very dear to the Gaudiya Vaisnavas there, who visit the temples at least once a day. Besides the temples of these three Deities, many other temples have been established in Vrndavana, such as the temple of Radha-Damodara of Jiva Gosvami, the temple of Syamasundara of Syamananda Gosvami, the temple of Gokulananda of Lokanatha Gosvami, and the temple of Radha-ramana of Gopala Bhatta Gosvami. There are seven principal temples over four hundred years old that are the most important of the five thousand temples now existing in Vrndavana.
"Gaudiya" indicates the part of India between the southern side of the Himalayan Mountains and the northern part of the Vindhya Hills, which is called Aryavarta, or the Land of the Aryans. This portion of India is divided into five parts or provinces (Panca-gaudadesa): Sarasvata (Kashmir and Punjab), Kanyakubja (Uttar Pradesh, including the modern city of Lucknow), Madhya-gauda (Madhya Pradesh), Maithila (Bihar and part of Bengal) and Utkala (part of Bengal and the whole of Orissa). Bengal is sometimes called Gaudadesa, partly because it forms a portion of Maithila and partly because the capital of the Hindu king Raja Laksmana Sena was known as Gauda. This old capital later came to be known as Gaudapura and gradually Mayapur.
The devotees of Orissa are called Udiyas, the devotees of Bengal are called Gaudiyas, and the devotees of southern India are known as Dravida devotees. As there are five provinces in Aryavarta, so Daksinatya, southern India, is also divided into five provinces, which are called Panca-dravida. The four Vaisnava acaryas who are the great authorities of the four Vaisnava disciplic successions, as well as Sripada Sankaracarya of the Mayavada school, appeared in the Panca-dravida provinces. Among the four Vaisnava acaryas, who are all accepted by the Gaudiya Vaisnavas, Sri Ramanuja Acarya appeared in the southern part of Andhra Pradesh at Mahabhutapuri, Sri Madhva Acarya appeared at Pajakam (near Vimanagiri) in the district of Mangalore, Sri Visnusvami appeared at Pandya, and Sri Nimbarka appeared at Mungera-patana in the extreme south.
Sri Caitanya Mahaprabhu accepted the chain of disciplic succession from Madhva Acarya, but the Vaisnavas in His line do not accept the tattva-vadis, who also claim to belong to the Madhva-sampradaya. To distinguish themselves clearly from the tattva-vadi branch of Madhva's descendants, the Vaisnavas of Bengal prefer to call themselves Gaudiya Vaisnavas. Sri Madhva Acarya is also known as Sri Gauda-purnananda, and therefore the name Madhva-Gaudiya-sampradaya is quite suitable for the disciplic succession of the Gaudiya Vaisnavas. Our spiritual master, Om Visnupada Srimad Bhaktisiddhanta Sarasvati Gosvami Maharaja, accepted initiation in the Madhva-Gaudiya-sampradaya.

TEXT 20
granthera arambhe kari 'mangalacarana'
guru, vaisnava, bhagavan,----tinera smarana
SYNONYMS granthera--of this book; arambhe--in the beginning; kari--I make; mangala-acarana--auspicious invocation; guru--the spiritual master; vaisnava--the devotees of the Lord; bhagavan--the Supreme Personality of Godhead; tinera--of these three; smarana--remembering.

TRANSLATION In the beginning of this narration, simply by remembering the spiritual master, the devotees of the Lord, and the Personality of Godhead, I have invoked their benedictions.

TEXT 21
tinera smarane haya vighna-vinasana
anayase haya nija vanchita-purana
SYNONYMS tinera--of these three; smarane--by remembrance; haya--there is; vighna-vinasana--the destruction of all difficulties; anayase--very easily; haya--there is; nija--our own; vanchita--of the desired object; purana--fulfillment.

TRANSLATION Such remembrance destroys all difficulties and very easily enables one to fulfill his own desires.

TEXT 22
se mangalacarana haya tri-vidha prakara
vastu-nirdesa, asirvada, namaskara
SYNONYMS se--that; mangala-acarana--auspicious invocation; haya--is; tri-vidha--three kinds; prakara--processes; vastu-nirdesa--defining the object; asih-vada--benedictions; namah-kara--obeisances.

TRANSLATION The invocation involves three processes: defining the objective, offering benedictions and offering obeisances.

TEXT 23
prathama dui sloke ista-deva-namaskara
samanya-visesa-rupe dui ta' prakara
SYNONYMS prathama--in the first; dui--two; sloke--verses; ista-deva--worshipable Deity; namaskara--obeisances; samanya--generally; visesa-rupe--and specifically; dui--two; ta'--certainly; prakara--ways.

TRANSLATION The first two verses offer respectful obeisances, generally and specifically, to the Lord, who is the object of worship.

TEXT 24
trtiya slokete kari vastura nirdesa
yaha ha-ite jani para-tattvera uddesa
SYNONYMS trtiya slokete--in the third verse; kari--I make; vastura--of the object; nirdesa--indication; yaha ha-ite--from which; jani--I understand; para-tattvera--of the Absolute Truth; uddesa--identification.

TRANSLATION In the third verse I indicate the Absolute Truth, who is the ultimate substance. With such a description, one can visualize the Supreme Truth.

TEXT 25
caturtha slokete kari jagate asirvada
sarvatra magiye krsna-caitanya-prasada
SYNONYMS caturtha--fourth; slokete--in the verse; kari--I make; jagate--for the world; asih-vada--benediction; sarvatra--everywhere; magiye--I am begging; krsna-caitanya--of Lord Sri Krsna Caitanya Mahaprabhu; prasada--the mercy.

TRANSLATION In the fourth verse I have invoked the benediction of the Lord upon all the world, praying to Lord Caitanya for His mercy upon all.

TEXT 26
sei sloke kahi bahyavatara-karana
panca sastha sloke kahi mula-prayojana
SYNONYMS sei sloke--in that same verse; kahi--I tell; bahya--the external; avatara--for the incarnation of Lord Caitanya; karana--reason; panca--the fifth; sastha--and the sixth; sloke--in the verses; kahi--I tell; mula--the prime; prayojana--purpose.

TRANSLATION In that verse I have also explained the external reason for Lord Caitanya's incarnation. But in the fifth and sixth verses I have explained the prime reason for His advent.

TEXT 27
ei chaya sloke kahi caitanyera tattva
ara panca sloke nityanandera mahattva
SYNONYMS ei--these; chaya--six; sloke--in verses; kahi--I describe; caitanyera--of Lord Caitanya Mahaprabhu; tattva--truth; ara--further; panca sloke--in five verses; nityanandera--of Lord Nityananda; mahattva--the glory.

TRANSLATION In these six verses I have described the truth about Lord Caitanya, whereas in the next five I have described the glory of Lord Nityananda.

TEXT 28
ara dui sloke advaita-tattvakhyana
ara eka sloke panca-tattvera vyakhyana
SYNONYMS ara--further; dui sloke--in two verses; advaita--of Sri Advaita Prabhu; tattva--of the truth; akhyana--description; ara--further; eka sloke--in one verse; panca-tattvera--of the Panca-tattva; vyakhyana--explanation.

TRANSLATION The next two verses describe the truth of Advaita Prabhu, and the following verse describes the Panca-tattva [the Lord, His plenary portion, His incarnation, His energies and His devotees].

TEXT 29
ei caudda sloke kari mangalacarana
tanhi madhye kahi saba vastu-nirupana
SYNONYMS ei caudda sloke--in these fourteen verses; kari--I make; mangala-acarana--auspicious invocation; tanhi--therefore in that; madhye--within; kahi--I speak; saba--all; vastu--object; nirupana--description.

TRANSLATION These fourteen verses, therefore, offer auspicious invocations and describe the Supreme Truth.

TEXT 30
saba srota-vaisnavere kari' namaskara
ei saba slokera kari artha-vicara
SYNONYMS saba--all; srota--hearers or audience; vaisnavere--unto the Vaisnavas; kari'--offering; namaskara--obeisances; ei saba slokera--of all these (fourteen) verses; kari--I make; artha--of the meaning; vicara--analysis.

TRANSLATION I offer my obeisances unto all my Vaisnava readers as I begin to explain the intricacies of all these verses.

TEXT 31
sakala vaisnava, suna kari' eka-mana
caitanya-krsnera sastra-mata-nirupana
SYNONYMS sakala--all; vaisnava--O devotees of the Lord; suna--please hear; kari'--making; eka-mana--rapt attention; caitanya--Lord Caitanya Mahaprabhu; krsnera--of Lord Sri Krsna; sastra--scriptural reference; mata--according to; nirupana--decision.

TRANSLATION I request all my Vaisnava readers to read and hear with rapt attention this narration of Sri Krsna Caitanya as inculcated in the revealed scriptures.

PURPORT Lord Caitanya is the Absolute Truth, Krsna Himself. This is substantiated by evidence from the authentic spiritual scriptures. Sometimes people accept a man as God on the basis of their whimsical sentiments and without reference to the revealed scriptures, but the author of Caitanya-caritamrta proves all his statements by citing the sastras. Thus he establishes that Caitanya Mahaprabhu is the Supreme Personality of Godhead.

TEXT 32
krsna, guru, bhakta, sakti, avatara, prakasa
krsna ei chaya-rupe karena vilasa
SYNONYMS krsna--the Supreme Lord, Sri Krsna; guru--the spiritual masters; bhakta--the devotees; sakti--the potencies; avatara--the incarnations; prakasa--plenary portions; krsna--Lord Krsna; ei chaya-rupe--in these six features; karena vilasa--enjoys.

TRANSLATION Lord Krsna enjoys by manifesting Himself as the spiritual masters, the devotees, the diverse energies, the incarnations and the plenary portions. They are all six in one.

TEXT 33
ei chaya tattvera kari carana vandana
prathame samanye kari mangalacarana
SYNONYMS ei--these; chaya--six; tattvera--of these expansions; kari--I make; carana--the lotus feet; vandana--prayers; prathame--at first; samanye--in general; kari--I make; mangala-acarana--auspicious invocation.

TRANSLATION I therefore worship the lotus feet of these six diversities of the one truth by invoking their benedictions.

TEXT 34
vande gurun isa-bhaktan
isam isavatarakan
tat-prakasams ca tac-chaktih
krsna-caitanya-samjnakam
SYNONYMS vande--I offer respectful obeisances; gurun--unto the spiritual masters; isa-bhaktan--unto the devotees of the Supreme Lord; isam--unto the Supreme Lord; isa-avatarakan--unto the incarnations of the Supreme Lord; tat--of the Supreme Lord; prakasan--unto the manifestations; ca--and; tat--of the Supreme Lord; saktih--unto the potencies; krsna-caitanya--Sri Krsna Caitanya; samjnakam--named.

TRANSLATION I offer my respectful obeisances unto the spiritual masters, the devotees of the Lord, the Lord's incarnations, His plenary portions, His energies, and the primeval Lord Himself, Sri Krsna Caitanya.

PURPORT Krsnadasa Kaviraja Gosvami has composed this Sanskrit verse for the beginning of his book, and now he will explain it in detail. He offers his respectful obeisances to the six principles of the Absolute Truth. Gurun is plural in number because anyone who gives spiritual instructions based on the revealed scriptures is accepted as a spiritual master. Although others give help in showing the way to beginners, the guru who first initiates one with the maha-mantra is to be known as the initiator, and the saints who give instructions for progressive advancement in Krsna consciousness are called instructing spiritual masters. The initiating and instructing spiritual masters are equal and identical manifestations of Krsna, although they have different dealings. Their function is to guide the conditioned souls back home, back to Godhead. Therefore Krsnadasa Kaviraja Gosvami accepted Nityananda Prabhu and the six Gosvamis in the category of guru.
Isa-bhaktan refers to the devotees of the Lord like Sri Srivasa and all other such followers, who are the energy of the Lord and are qualitatively nondifferent from Him. Isavatarakan refers to acaryas like Advaita Prabhu, who is an avatara of the Lord. Tat-prakasan indicates the direct manifestation of the Supreme Personality of Godhead, Nityananda Prabhu, and the initiating spiritual master. Tac-chaktih refers to the spiritual energies (saktis) of Sri Caitanya Mahaprabhu. Gadadhara, Damodara and Jagadananda belong to this category of internal energy.
The six principles are differently manifested but all equally worshipable. Krsnadasa Kaviraja begins by offering his obeisances unto them to teach us the method of worshiping Lord Caitanya. The external potency of Godhead, called maya, can never associate with the Lord, just as darkness cannot remain in the presence of light; yet darkness, being but an illusory and temporary covering of light, has no existence independent of light.

TEXT 35
mantra-guru ara yata siksa-guru-gana
tanhara carana age kariye vandana
SYNONYMS mantra-guru--the initiating spiritual master; ara--and also; yata--as many (as there are); siksa-guru-gana--all the instructing spiritual masters; tanhara--of all of them; carana--unto the lotus feet; age--at first; kariye--I offer; vandana--respectful obeisances.

TRANSLATION I first offer my respectful obeisances at the lotus feet of my initiating spiritual master and all my instructing spiritual masters.

PURPORT Srila Jiva Gosvami, in his thesis Bhakti-sandarbha (202), has stated that uncontaminated devotional service is the objective of pure Vaisnavas and that one has to execute such service in the association of other devotees. By associating with devotees of Lord Krsna, one develops a sense of Krsna consciousness and thus becomes inclined toward the loving service of the Lord. This is the process of approaching the Supreme Lord by gradual appreciation in devotional service. If one desires unalloyed devotional service, one must associate with devotees of Sri Krsna, for by such association only can a conditioned soul achieve a taste for transcendental love and thus revive his eternal relationship with Godhead in a specific manifestation and in terms of the specific transcendental mellow (rasa) that one has eternally inherent in him.
If one develops love for Krsna by Krsna conscious activities, one can know the Supreme Absolute Truth, but he who tries to understand God simply by logical arguments will not succeed, nor will he get a taste for unalloyed devotion. The secret is that one must submissively listen to those who know perfectly the science of God, and one must begin the mode of service regulated by the preceptor. A devotee already attracted by the name, form, qualities, etc., of the Supreme Lord may be directed to his specific manner of devotional service; he need not waste time in approaching the Lord through logic. The expert spiritual master knows well how to engage his disciple's energy in the transcendental loving service of the Lord, and thus he engages a devotee in a specific devotional service according to his special tendency. A devotee must have only one initiating spiritual master because in the scriptures acceptance of more than one is always forbidden. There is no limit, however, to the number of instructing spiritual masters one may accept. Generally a spiritual master who constantly instructs a disciple in spiritual science becomes his initiating spiritual master later on.
One should always remember that a person who is reluctant to accept a spiritual master and be initiated is sure to be baffled in his endeavor to go back to Godhead. One who is not properly initiated may present himself as a great devotee, but in fact he is sure to encounter many stumbling blocks on his path of progress toward spiritual realization, with the result that he must continue his term of material existence without relief. Such a helpless person is compared to a ship without a rudder, for such a ship can never reach its destination. It is imperative, therefore, that one accept a spiritual master if he at all desires to gain the favor of the Lord. The service of the spiritual master is essential. If there is no chance to serve the spiritual master directly, a devotee should serve him by remembering his instructions. There is no difference between the spiritual master's instructions and the spiritual master himself. In his absence, therefore, his words of direction should be the pride of the disciple. If one thinks that he is above consulting anyone else, including a spiritual master, he is at once an offender at the lotus feet of the Lord. Such an offender can never go back to Godhead. It is imperative that a serious person accept a bona fide spiritual master in terms of the sastric injunctions. Sri Jiva Gosvami advises that one not accept a spiritual master in terms of hereditary or customary social and ecclesiastical conventions. One should simply try to find a genuinely qualified spiritual master for actual advancement in spiritual understanding.

TEXT 36
sri-rupa, sanatana, bhatta-raghunatha
sri-jiva, gopala-bhatta, dasa-raghunatha
SYNONYMS sri-rupa--Srila Rupa Gosvami; sanatana--Sanatana Gosvami; bhatta-raghunatha--Raghunatha Bhatta Gosvami; sri-jiva--Srila Jiva Gosvami; gopala-bhatta--Gopala Bhatta Gosvami; dasa-raghunatha--Srila Raghunatha dasa Gosvami.

TRANSLATION The instructing spiritual masters are Sri Rupa Gosvami, Sri Sanatana Gosvami, Sri Bhatta Raghunatha, Sri Jiva Gosvami, Sri Gopala Bhatta Gosvami and Srila Raghunatha dasa Gosvami.

TEXT 37
ei chaya guru----siksa-guru ye amara
tan'-sabara pada-padme koti namaskara
SYNONYMS ei--these; chaya--six; guru--spiritual masters; siksa-guru--instructing spiritual masters; ye--who are; amara--my; tan'-sabara--of all of them; pada-padme--unto the lotus feet; koti--ten million; namaskara--respectful obeisances.

TRANSLATION These six are my instructing spiritual masters, and therefore I offer millions of respectful obeisances unto their lotus feet.

PURPORT By accepting the six Gosvamis as his instructing spiritual masters, the author specifically makes it clear that one should not be recognized as a Gaudiya Vaisnava if he is not obedient to them.

TEXT 38
bhagavanera bhakta yata srivasa pradhana
tan'-sabhara pada-padme sahasra pranama
SYNONYMS bhagavanera--of the Supreme Personality of Godhead; bhakta--the devotees; yata--as many (as there are); srivasa pradhana--headed by Sri Srivasa; tan'-sabhara--of all of them; pada-padme--unto the lotus feet; sahasra--thousands; pranama--respectful obeisances.

TRANSLATION There are innumerable devotees of the Lord, of whom Srivasa Thakura is the foremost. I offer my respectful obeisances thousands of times unto their lotus feet.

TEXT 39
advaita acarya----prabhura amsa-avatara
tanra pada-padme koti pranati amara
SYNONYMS advaita acarya--Advaita Acarya; prabhura--of the Supreme Lord; amsa--partial; avatara--incarnation; tanra--of Him; pada-padme--unto the lotus feet; koti--ten million; pranati--respectful obeisances; amara--my.

TRANSLATION Advaita Acarya is the Lord's partial incarnation, and therefore I offer my obeisances millions of times at His lotus feet.

TEXT 40
nityananda-raya----prabhura svarupa-prakasa
tanra pada-padma vando yanra muni dasa
SYNONYMS nityananda-raya--Lord Nityananda; prabhura--of the Supreme Lord; sva-rupa-prakasa--personal manifestation; tanra--of Him; pada-padma--unto the lotus feet; vando--I offer respectful obeisances; yanra--of whom; muni--I am; dasa--the servant.

TRANSLATION Srila Nityananda Rama is the plenary manifestation of the Lord, and I have been initiated by Him. I therefore offer my respectful obeisances unto His lotus feet.

TEXT 41
gadadhara-panditadi----prabhura nija-sakti
tan'-sabara carane mora sahasra pranati
SYNONYMS gadadhara-pandita-adi--headed by Sri Gadadhara Pandita; prabhura--of the Supreme Lord; nija-sakti--internal potencies; tan'-sabara--of all of them; carane--unto the lotus feet; mora--my; sahasra--thousands; pranati--respectful obeisances.

TRANSLATION I offer my respectful obeisances unto the internal potencies of the Lord, of whom Sri Gadadhara Prabhu is the foremost.

TEXT 42
sri-krsna-caitanya prabhu svayam-bhagavan
tanhara padaravinde ananta pranama
SYNONYMS sri-krsna-caitanya--Lord Sri Krsna Caitanya Mahaprabhu; prabhu--the Supreme Lord; svayam-bhagavan--is the original Personality of Godhead; tanhara--His; pada-aravinde--unto the lotus feet; ananta--innumerable; pranama--respectful obeisances.

TRANSLATION Lord Sri Krsna Caitanya Mahaprabhu is the Personality of Godhead Himself, and therefore I offer innumerable prostrations at His lotus feet.

TEXT 43
savarane prabhure kariya namaskara
ei chaya tenho yaiche----kariye vicara
SYNONYMS sa-avarane--along with His associates; prabhure--unto Lord Sri Caitanya Mahaprabhu; kariya--having made; namaskara--respectful obeisances; ei--these; chaya--six; tenho--He; yaiche--what they are like; kariye--I make; vicara--discussion.

TRANSLATION Having offered obeisances unto the Lord and all His associates, I shall now try to explain these six diversities in one.

PURPORT There are many unalloyed devotees of the Supreme Personality of Godhead, all of whom are considered associates surrounding the Lord. Krsna should be worshiped with His devotees. The diverse principles are therefore the eternal paraphernalia through which the Absolute Truth can be approached.

TEXT 44
yadyapi amara guru----caitanyera dasa
tathapi janiye ami tanhara prakasa
SYNONYMS yadyapi--even though; amara--my; guru--spiritual master; caitanyera--of Lord Caitanya Mahaprabhu; dasa--the servitor; tathapi--still; janiye--know; ami--I; tanhara--of the Lord; prakasa--direct manifestation.

TRANSLATION Although I know that my spiritual master is a servitor of Sri Caitanya, I know Him also as a plenary manifestation of the Lord.

PURPORT Every living entity is essentially a servant of the Supreme Personality of Godhead, and the spiritual master is also His servant. Still, the spiritual master is a direct manifestation of the Lord. With this conviction, a disciple can advance in Krsna consciousness. The spiritual master is nondifferent from Krsna because he is a manifestation of Krsna.
Lord Nityananda, who is Balarama Himself, the first direct manifestation or expansion of Krsna, is the original spiritual master. He helps Lord Krsna in His pastimes, and He is a servant of the Lord.
Every living entity is eternally a servant of Sri Krsna Caitanya; therefore the spiritual master cannot be other than a servant of Lord Caitanya. The spiritual master's eternal occupation is to expand the service of the Lord by training disciples in a service attitude. A spiritual master never poses as the Supreme Lord Himself; he is considered a representative of the Lord. The revealed scriptures prohibit one's pretending to be God, but a bona fide spiritual master is a most faithful and confidential servant of the Lord and therefore deserves as much respect as Krsna.

TEXT 45
guru krsna-rupa hana sastrera pramane
guru-rupe krsna krpa karena bhakta-gane
SYNONYMS guru--the spiritual master; krsna-rupa--as good as Krsna; hana--is; sastrera--of revealed scriptures; pramane--by the evidence; guru-rupe--in the form of the spiritual master; krsna--Lord Sri Krsna; krpa--mercy; karena--distributes; bhakta-gane--unto His devotees.

TRANSLATION According to the deliberate opinion of all revealed scriptures, the spiritual master is nondifferent from Krsna. Lord Krsna in the form of the spiritual master delivers His devotees.

PURPORT The relationship of a disciple with his spiritual master is as good as his relationship with the Supreme Lord. A spiritual master always represents himself as the humblest servitor of the Personality of Godhead, but the disciple must look upon him as the manifested representation of Godhead.

TEXT 46
acaryam mam vijaniyan
navamanyeta karhicit
na martya-buddhyasuyeta
sarva-deva-mayo guruh
SYNONYMS acaryam--the spiritual master; mam--Myself; vijaniyat--one should know; na avamanyeta--one should never disrespect; karhicit--at any time; na--never; martya-buddhya--with the idea of his being an ordinary man; asuyeta--one should be envious; sarva-deva--of all demigods; mayah--representative; guruh--the spiritual master.

TRANSLATION "One should know the acarya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods."

PURPORT This is a verse from Srimad-Bhagavatam (11.17.27) spoken by Lord Krsna when He was questioned by Uddhava regarding the four social and spiritual orders of society. He was specifically instructing how a brahmacari should behave under the care of a spiritual master. A spiritual master is not an enjoyer of facilities offered by his disciples. He is like a parent. Without the attentive service of his parents, a child cannot grow to manhood; similarly, without the care of the spiritual master one cannot rise to the plane of transcendental service.
The spiritual master is also called acarya, or a transcendental professor of spiritual science. The Manu-samhita (2.140) explains the duties of an acarya, describing that a bona fide spiritual master accepts charge of disciples, teaches them the Vedic knowledge with all its intricacies, and gives them their second birth. The ceremony performed to initiate a disciple into the study of spiritual science is called upaniti, or the function that brings one nearer to the spiritual master. One who cannot be brought nearer to a spiritual master cannot have a sacred thread, and thus he is indicated to be a sudra. The sacred thread on the body of a brahmana, ksatriya or vaisya is a symbol of initiation by the spiritual master; it is worth nothing if worn merely to boast of high parentage. The duty of the spiritual master is to initiate a disciple with the sacred thread ceremony, and after this samskara, or purificatory process, the spiritual master actually begins to teach the disciple about the Vedas. A person born a sudra is not barred from such spiritual initiation, provided he is approved by the spiritual master, who is duly authorized to award a disciple the right to be a brahmana if he finds him perfectly qualified. In the Vayu Purana an acarya is defined as one who knows the import of all Vedic literature, explains the purpose of the Vedas, abides by their rules and regulations, and teaches his disciples to act in the same way.
Only out of His immense compassion does the Personality of Godhead reveal Himself as the spiritual master. Therefore in the dealings of an acarya there are no activities but those of transcendental loving service to the Lord. He is the Supreme Personality of Servitor Godhead. It is worthwhile to take shelter of such a steady devotee, who is called asraya-vigraha, or the manifestation or form of the Lord of whom one must take shelter.
If one poses himself as an acarya but does not have an attitude of servitorship to the Lord, he must be considered an offender, and this offensive attitude disqualifies him from being an acarya. The bona fide spiritual master always engages in unalloyed devotional service to the Supreme Personality of Godhead. By this test he is known to be a direct manifestation of the Lord and a genuine representative of Sri Nityananda Prabhu. Such a spiritual master is known as acaryadeva. Influenced by an envious temperament and dissatisfied because of an attitude of sense gratification, mundaners criticize a real acarya. In fact, however, a bona fide acarya is nondifferent from the Personality of Godhead, and therefore to envy such an acarya is to envy the Personality of Godhead Himself. This will produce an effect subversive of transcendental realization.
As mentioned previously, a disciple should always respect the spiritual master as a manifestation of Sri Krsna, but at the same time one should always remember that a spiritual master is never authorized to imitate the transcendental pastimes of the Lord. False spiritual masters pose themselves as identical with Sri Krsna in every respect to exploit the sentiments of their disciples, but such impersonalists can only mislead their disciples, for their ultimate aim is to become one with the Lord. This is against the principles of the devotional cult.
The real Vedic philosophy is acintya-bhedabheda-tattva, which establishes everything to be simultaneously one with and different from the Personality of Godhead. Srila Raghunatha dasa Gosvami confirms that this is the real position of a bona fide spiritual master and says that one should always think of the spiritual master in terms of his intimate relationship with Mukunda (Sri Krsna). Srila Jiva Gosvami, in his Bhakti-sandarbha (213), has clearly defined that a pure devotee's observation of the spiritual master and Lord Siva as one with the Personality of Godhead exists in terms of their being very dear to the Lord, not identical with Him in all respects. Following in the footsteps of Srila Raghunatha dasa Gosvami and Srila Jiva Gosvami, later acaryas like Srila Visvanatha Cakravarti Thakura have confirmed the same truths. In his prayers to the spiritual master, Srila Visvanatha Cakravarti Thakura confirms that all the revealed scriptures accept the spiritual master to be identical with the Personality of Godhead because he is a very dear and confidential servant of the Lord. Gaudiya Vaisnavas therefore worship Srila Gurudeva (the spiritual master) in the light of his being the servitor of the Personality of Godhead. In all the ancient scriptures of devotional service and in the more recent songs of Srila Narottama dasa Thakura, Srila Bhaktivinoda Thakura and other unalloyed Vaisnavas, the spiritual master is always considered either one of the confidential associates of Srimati Radharani or a manifested representation of Srila Nityananda Prabhu.

TEXT 47
siksa-guruke ta' jani krsnera svarupa
antaryami, bhakta-srestha,----ei dui rupa
SYNONYMS siksa-guruke--the spiritual master who instructs; ta'--indeed; jani--I know; krsnera--of Krsna; sva-rupa--the direct representative; antaryami--the indwelling Supersoul; bhakta-srestha--the best devotee; ei--these; dui--two; rupa--forms.

TRANSLATION One should know the instructing spiritual master to be the Personality of Krsna. Lord Krsna manifests Himself as the Supersoul and as the greatest devotee of the Lord.

PURPORT Srila Krsnadasa Kaviraja Gosvami states that the instructing spiritual master is a bona fide representative of Sri Krsna. Sri Krsna Himself teaches us as the instructing spiritual master from within and without. From within He teaches as Paramatma, our constant companion, and from without He teaches from the Bhagavad-gita as the instructing spiritual master. There are two kinds of instructing spiritual masters. One is the liberated person fully absorbed in meditation in devotional service, and the other is he who invokes the disciple's spiritual consciousness by means of relevant instructions. Thus the instructions in the science of devotion are differentiated in terms of the objective and subjective ways of understanding. The acarya in the true sense of the term, who is authorized to deliver Krsna, enriches the disciple with full spiritual knowledge and thus awakens him to the activities of devotional service.
When by learning from the self-realized spiritual master one actually engages himself in the service of Lord Visnu, functional devotional service begins. The procedures of this devotional service are known as abhidheya, or actions one is dutybound to perform. Our only shelter is the Supreme Lord, and one who teaches how to approach Krsna is the functioning form of the Personality of Godhead. There is no difference between the shelter-giving Supreme Lord and the initiating and instructing spiritual masters. If one foolishly discriminates between them, he commits an offense in the discharge of devotional service.
Srila Sanatana Gosvami is the ideal spiritual master, for he delivers one the shelter of the lotus feet of Madana-mohana. Even though one may be unable to travel on the field of Vrndavana due to forgetfulness of his relationship with the Supreme Personality of Godhead, he can get an adequate opportunity to stay in Vrndavana and derive all spiritual benefits by the mercy of Sanatana Gosvami. Sri Govindaji acts exactly like the siksa-guru (instructing spiritual master) by teaching Arjuna the Bhagavad-gita. He is the original preceptor, for He gives us instructions and an opportunity to serve Him. The initiating spiritual master is a personal manifestation of Srila Madana-mohana vigraha, whereas the instructing spiritual master is a personal representative of Srila Govindadeva vigraha. Both of these Deities are worshiped at Vrndavana. Srila Gopinatha is the ultimate attraction in spiritual realization.

TEXT 48
naivopayanty apacitim kavayas tavesa
brahmayusapi krtam rddha-mudah smarantah
yo 'ntar bahis tanu-bhrtam asubham vidhunvann
acarya-caittya-vapusa sva-gatim vyanakti
SYNONYMS na eva--not at all; upayanti--are able to express; apacitim--their gratitude; kavayah--learned devotees; tava--Your; isa--O Lord; brahma-ayusa--with a lifetime equal to Lord Brahma's; api--in spite of; krtam--magnanimous work; rddha--increased; mudah--joy; smarantah--remembering; yah--who; antah--within; bahih--outside; tanu-bhrtam--of those who are embodied; asubham--misfortune; vidhunvan--dissipating; acarya--of the spiritual master; caittya--of the Supersoul; vapusa--by the forms; sva--own; gatim--path; vyanakti--shows.

TRANSLATION "O my Lord! Transcendental poets and experts in spiritual science could not fully express their indebtedness to You, even if they were endowed with the prolonged lifetime of Brahma, for You appear in two features--externally as the acarya and internally as the Supersoul--to deliver the embodied living being by directing him how to come to You."

PURPORT This verse from Srimad-Bhagavatam (11.29.6) was spoken by Sri Uddhava after he heard from Sri Krsna all necessary instructions about yoga.

TEXT 49
tesam satata-yuktanam
bhajatam priti-purvakam
dadami buddhi-yogam tam
yena mam upayanti te
SYNONYMS tesam--unto them; satata-yuktanam--always engaged; bhajatam--in rendering devotional service; priti-purvakam--in loving ecstasy; dadami--I give; buddhi-yogam--real intelligence; tam--that; yena--by which; mam--unto Me; upayanti--come; te--they.

TRANSLATION "To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me."

PURPORT This verse of the Bhagavad-gita (10.10) clearly states how Govindadeva instructs His bona fide devotee. The Lord declares that by enlightenment in theistic knowledge He awards attachment for Him to those who constantly engage in His transcendental loving service. This awakening of divine consciousness enthralls a devotee, who thus relishes his eternal transcendental mellow. Such an awakening is awarded only to those convinced by devotional service about the transcendental nature of the Personality of Godhead. They know that the Supreme Truth, the all-spiritual and all-powerful person, is one without a second and has fully transcendental senses. He is the fountainhead of all emanations. Such pure devotees, always merged in knowledge of Krsna and absorbed in Krsna consciousness, exchange thoughts and realizations as great scientists exchange their views and discuss the results of their research in scientific academies. Such exchanges of thoughts in regard to Krsna give pleasure to the Lord, who therefore favors such devotees with all enlightenment.

TEXT 50
yatha brahmane bhagavan
svayam upadisyanubhavitavan
SYNONYMS yatha--just as; brahmane--unto Lord Brahma; bhagavan--the Supreme Lord; svayam--Himself; upadisya--having instructed; anubhavitavan--caused to perceive.

TRANSLATION The Supreme Personality of Godhead [svayam bhagavan] taught Brahma and made him self-realized.

PURPORT The English maxim that God helps those who help themselves is also applicable in the transcendental realm. There are many instances in revealed scriptures of the Personality of Godhead's acting as the spiritual master from within. He was the spiritual master who instructed Brahma, the original living being in the cosmic creation. When Brahma was first created, he could not apply his creative energy to arrange the cosmic situation. At first there was only sound, vibrating the word tapa, which indicates the acceptance of hardships for spiritual realization. Refraining from sensual enjoyment, one should voluntarily accept all sorts of difficulty for spiritual realization. This is called tapasya. An enjoyer of the senses can never realize God, godliness or the science of theistic knowledge. Thus when Brahma, initiated by Sri Krsna by the sound vibration tapa, engaged himself in acts of austerity, by the pleasure of Visnu he was able to visualize the transcendental world, Sri Vaikuntha, through transcendental realization. Modern science can communicate using material discoveries such as radio, television and computers, but the science invoked by the austerities of Sri Brahma, the original father of mankind, was still more subtle. In time, material scientists may also know how we can communicate with the Vaikuntha world. Lord Brahma inquired about the potency of the Supreme Lord, and the Personality of Godhead answered his inquiry in the following six consecutive statements. These instructions, which are reproduced in Srimad-Bhagavatam (2.9.31-36), were imparted by the Personality of Godhead, acting as the supreme spiritual master.

TEXT 51
jnanam parama-guhyam me
yad vijnana-samanvitam
sa-rahasyam tad-angam ca
grhana gaditam maya
SYNONYMS jnanam--knowledge; parama--extremely; guhyam--confidential; me--of Me; yat--which; vijnana--realization; samanvitam--fully endowed with; sa-rahasyam--along with mystery; tat--of that; angam--supplementary parts; ca--and; grhana--just try to take up; gaditam--explained; maya--by Me.

TRANSLATION "Please hear attentively what I shall speak to you, for transcendental knowledge about Me is not only scientific but also full of mysteries.

PURPORT Transcendental knowledge of Sri Krsna is deeper than the impersonal knowledge of Brahman, for it includes knowledge of not only His form and personality but also everything else related to Him. There is nothing in existence not related with Sri Krsna. In a sense, there is nothing but Sri Krsna, and yet nothing is Sri Krsna save and except His primeval personality. This knowledge constitutes a complete transcendental science, and Visnu wanted to give Brahmaji full knowledge about that science. The mystery of this knowledge culminates in personal attachment to the Lord, with a resulting effect of detachment from anything "non-Krsna." There are nine alternative transcendental means to attain this stage: hearing, chanting, remembering, serving the lotus feet of the Lord, worshiping, praying, assisting, fraternizing with the Lord, and sacrificing everything for Him. These are different parts of the same devotional service, which is full of transcendental mystery. The Lord said to Brahma that since He was pleased with him, by His grace the mystery was being revealed.

TEXT 52
yavan aham yatha-bhavo
yad-rupa-guna-karmakah
tathaiva tattva-vijnanam
astu te mad-anugrahat
SYNONYMS yavan--as I am in My eternal form; aham--I; yatha--in whichever manner; bhavah--transcendental existence; yat--whatever; rupa--various forms and colors; guna--qualities; karmakah--activities; tatha eva--exactly so; tattva-vijnanam--factual realization; astu--let there be; te--your; mat--My; anugrahat--by causeless mercy.

TRANSLATION "By My causeless mercy, be enlightened in truth about My personality, manifestations, qualities and pastimes."

PURPORT The transcendental personal forms of the Lord are a mystery, and the symptoms of these forms, which are absolutely different from anything made of mundane elements, are also mysterious. The innumerable forms of the Lord, such as Syamasundara, Narayana, Rama and Gaurasundara; the colors of these forms (white, red, yellow, cloudlike syama and others); His qualities, as the responsive Personality of Godhead to pure devotees and as impersonal Brahman to dry speculators; His uncommon activities like lifting Govardhana Hill, marrying more than sixteen thousand queens at Dvaraka, and entering the rasa dance with the damsels of Vraja, expanding Himself in as many forms as there were damsels in the dance--these and innumerable other uncommon acts and attributes are all mysteries, one aspect of which is presented in the scientific knowledge of the Bhagavad-gita, which is read and adored all over the world by all classes of scholars, with as many interpretations as there are empiric philosophers. The truth of these mysteries was revealed to Brahma by the descending process, without the help of the ascending one. His mercy descends to a devotee like Brahma and, through Brahma, to Narada, from Narada to Vyasa, from Vyasadeva to Sukadeva and so on in the bona fide chain of disciplic succession. We cannot discover the mysteries of the Lord by our mundane endeavors; they are only revealed, by His grace, to the proper devotees. These mysteries are gradually disclosed to the various grades of devotees in proportion to the gradual development of their service attitude. In other words, impersonalists who depend upon the strength of their poor fund of knowledge and morbid speculative habits, without submission and service in the forms of hearing, chanting and the others mentioned above, cannot penetrate to the mysterious region of transcendence where the Supreme Truth is a transcendental person, free from all tinges of the material elements. Discovering the mystery of the Lord eliminates the impersonal feature realized by common spiritualists who are merely trying to enter the spiritual region from the mundane platform.

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