r Caitanya-caritmta, Madhya-ll 21.

1-10

New York, January 3, 1967

Prabhupda:

agaty-eka-gati natv
hnrthdhika-sdhakam
r-caitanya likhmy asya
mdhuryaivarya-karam
Agaty-eka-gati natv. So the author of this Caitanya-caritmta is
offering his respectful obeisances unto Lord Caitanya. So he
says, agaty-eka-gati natv. Agaty,persons who have fallen, who have
no hope for reaching the supreme destination, for them
Lord Caitanya is the only hope. In this age, it is stated in authoritative
scriptures, in this age the people are unfortunate. Of course, they are
very much proud of advancing. From spiritual point of view, the people
of this age, Kali-yuga, they are unfortunate. Their description is given
in the rmad-Bhgavatam, Second Chapter, First Canto, that people
are short-living, their duration of life is very short, and they are very
slow in the matter of spiritual realization. The human form of life is
especially meant for spiritual realization, but they have forgotten that
aim of life. They are very much serious about maintaining about the
necessities of this body, which he's not. And if somebody's interested to
have some taste of spiritual realization, they are misdirected.
pryelpyua (sabhya)
kalv asmin yuge jan
mand sumanda-matayo
manda-bhgy...
[SB 1.1.10]
And they are unfortunate; upadrut, and always disturbed by so many
things.
So this is the position of the present-day population, and the author
of Caitanya-caritmta, he says that Lord Caitanya is the only hope for
these people. Why? Because spiritual realization is not an ordinary
subject matter. But He has given us the shortcut. He's so kind to the
people of the world that simply He has introduced
this Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Ha
re Rma,Rma Rma, Hare Hare. By simple chanting of this

transcendental vibration the people of this age will make exact progress
in the matter of spiritual realization. Therefore this reference is
there, agaty-eka-gatim. Those who are hopeless about their spiritual
realization, Lord Caitanya is the only one hope. So hnrthdhikasdhakam r-caitanya likhmy asya. So "I am just offering my
respect to Lord rCaitanya. I am trying to describe about His
transcendental activities and instructions and philosophy."
Now,
jaya jaya r-caitanya jaya nitynanda
jaydvaita-candra jaya gaura-bhakta-vnda
This is the process of offering respect to Lord Caitanya. What is that?
Lord Caitanyais always presented with five transcendental entourage.
He is Himself present, and His next expansion, Nitynanda, and His
incarnation, Advaita, and His internal potency, Gaddhara, and His
marginal potency, r rvsa... So paca-tattvtmaka kam. He
is Ka, but He is present in this age with His five associates. Pacatattvtmaka ka bhakta-rpa-svarpakam. But although He
is Ka, He presents Himself as a devotee of Ka. Bhakta-rpasvarpakam. Bhaktvatram bhaktkhyam. And incarnation of
devotee, Advaita, andbhaktkhyam. These five associates are always
with Ka Caitanya. So to offerKa Caitanya means to offer with His
associates. Sa-ghoi. This is the process.
Now Ka's..., about the position of Ka, what is Ka, he has
already described. The first proposition
is sambandha. Sambandha means we have to understand our
relationship with Ka. Just like if we want to make some relationship
with a friend, then we must know about him, what he is. So we are
going to be Ka conscious, so we must know what is Ka. So Ka,
about Kahe has described shortly, that He is personally like this, His
incarnations are like this, and there are so many incarnations, and He
is existing in this way, He manifests Himself in this material world in
this way. As far as possible he has given description about Ka. Now,
about Ka's abode... Ka means not
only Ka.Nma dhma gua ll parikara vaisiha. Ka means K
a Himself, His name, His place, nma dhma, His quality, then His
entourage, then His pastime. All these things Ka means. Because we
are not impersonalists, simply understanding Brahman we are
satisfied... The impersonalists are satisfied simply understanding that
He is Brahman. But the Vaiava, they are not satisfied simply by
knowing Brahman. In the Bhagavad-gt it is said, brahma-

bhta. Brahma-bhta means he's already Brahman, but he forgot

himself. He thought himself that "I am matter." That is illusion. So
every living entity, by constitutional position he isBrahman, but his
forgetfulnesshe thinks that "I am something of this matter."
Sobrahma-bhta, when one becomes spiritually realized that he is not
anything of this material world, he is spirit soul, brahma-bhta, this is
called brahma-bhta.So long he does not understand that he is
spiritual entity, he is jva-bhta. That is called jva-bhta. And when
he understands that he is nothing of this material world, he belongs to
the spiritual world and his position is spiritual identity, that is
called brahma-bhta stage. That is described in Bhagavadgt. Brahma-bhtaprasanntm [Bg. 18.54]. Prasanntm means he
becomes immediately enlivened: "I don't belong to this. Why I am
identifying myself with these all miseries of material world? I belong to
the part and parcel of the Supreme, sac-cid-nanda-vigraha [Bs.
5.1], eternal, blissful knowledge." So he becomes prasanntm.
Prasanntm means joyful, spiritually enlivened.
So this is the first stage of Brahman realization.
And Caitanya Mahprabhu says that this Brahman realization, people
take so much, I mean to say, undertaking of austerity, penance and...
But by chanting Hare Ka, He says, ceto-darpaa-mrjanam. Cetodarpaa-mrjanam [Cc. Antya 20.12]. At once one becomes cleansed of
the dust accumulated on the mind. Because everything is
misconception. I am thinking matter. Actually I am not. This is
misconception. So by chanting Hare Ka, the first installment of
benefit is that one becomesbrahma-bhta. He at once
becomes brahma-bhta. And prasanntm. Prasanntm. Brahmabhta. Next stage is prasanntm. tm. He becomes engladdened:
"Oh, I am not this matter." Caitanya Mahprabhu, the same thing He
says: ceto-darpaa-mrjanam bhava-mah-dvgninirvpaam. This bhava-mah-dvgni... This world is compared with
forest fire. It is going on. The fire is going on. So for a realized soul, the
fire is at once extinguished. One who is realized soul, that he's not this
matter, the fire of this material existence at once extinguished. So
Lord Caitanya gave us this opportunity, and the author ofCaitanyacaritmta, he's saying that agaty-eka-gatim. Those who have fallen, for
them Lord Caitanya is the only hope.
sarva svarpera dhma-paravyoma-dhme
pthak pthak vaikuha saba nhika gaane

Now Lord Caitanya describes about the kingdom of God, or the

spiritual sky. He says... He has already explained to you about different
kinds of expansions:prbhava, vaibhava, vilsa, praka. You may
remember
it.
So
there
are
innumerable
expansions. Eko bahu yma: "The one Supreme Lord has become so
many." The same example: the original candle, and from that candle,
you can expand millions and millions candles. Similarly, the original
Personality of Godhead is r Ka, and He has expanded in so many
ways. Now, Lord Caitanyasays, all the expanded plenary manifestation
of Ka has got a separate abode. Each and every one of them has got
a separate abode. Sarva rpera dhma-paravyoma-dhme. And where
they are? That is in the paravyoma. Paravyomameans... Vyoma means
sky, and para means transcendental, beyond this sky. This sky is called
material sky, and beyond this there is paravyoma, spiritual sky. They
have no information. The material scientists, they have no information.
What information they have got? They cannot reach even the moon
planet, what to speak of others. It is far, far away. Whatever... We can
see the sky just like a pot, and that is the covering of this universe. And
if you can penetrate that coveringthat space is also many, many times
longer than this outer spacethen you'll find the spiritual sky. That is
not possible for any material scientist to find out where the spiritual
sky is. But you can understand from authoritative scriptures and from
authorities like Lord Caitanya. He says that for each of the expansions
of r Ka, there is a separate, I mean to say, planet into the, in the, I
mean
to
say,
spiritual
sky. Pthakpthak vaikuha nhika gaane. Pthak pthak. Each
of
them has got a separateVaikuha planet, but how many planets are
there nobody can count. Nhika taragaane.
So some estimate? The Lord says,
ata, sahasra, ayuta, laka, ko-yojana
eka eka vaikuhera vistra varana
There is no question of voidness or impersonalist. He says that all
those Vaikuhaplanets are so big that some of them, hundreds, some,
millions and millions of miles, I mean to say, area. What is called?
Round. Eka vaikuhera vistra varana.Vistra means very much
expanded.
saba vaikuha-vypaka, nanda-cinmaya
priada-aaivarya-pra saba haya

And each and every Vaikuha planet, there are living entities, not that
they are vacant. But all of them are nanda. They are all made of saccid-nanda-vigraha[Bs. 5.1], eternity and bliss and full of knowledge.
The land is also eternal, blissful and full of knowledge; the inhabitants
are also eternal, blissful and full of knowledge; and the presiding Deity
expansion of Ka, Nryaa, He is also eternal, blissful and full of
knowledge. This is called absolute. Here in the material world we have
got difference. I am spirit soul, but there is difference between me and
my body; there is difference between me and this material world. But
there, everything is spiritual. Therefore there is no difference. The
impersonalists, they cannot understand. Because everything is
spiritual, they think that there is no variegatedness. But from this
description of Caitanya-caritmta and other scriptures like rmadBhgavatam, Bhagavad-gt, we can understand that the spiritual sky is
exactly like this, but that is spiritual and this is material.
ananta vaikuha eka eka dee yra
sei paravyoma-dhmera ke karu vistra
Now, so far the spiritual sky is concerned, there are
innumerable Vaikuha planets, and nobody can measure how great
those Vaikuha planets are. Therefore how great that space of spiritual
sky is, nobody can calculate.
ananta vaikuha-paravyoma yra dala-re
sarvopari kaloka 'karikra' gai
Now, all these planets... Just like in a stem there are so many branches
and flowers, take it for granted it is something like that. And the
topmost flower... Just like if you take a rose flower, there are so many
leaves, and on the topmost there is the nice flower, so the topmost
planet in the spiritual sky, that is called Kaloka.Karikra. That is
just like... The shape of the Kaloka is just like a lotus flower.
ei-mata a-aivarya, sthna, avatra
brahm, iva anta n pya-jva kon chra
The Lord says, "So what these ordinary living entities with teeny brain,
they can calculate about Lord's opulence?" These are opulences of the
Supreme Lord. He says, brahm iva. Brahm. Brahm is considered to
be the highest of the living entities, and iva, Lord iva, he is also
considered very high-grade demigod. So Lord Caitanya says that
even Brahm and iva cannot calculate, and what to speak of these
ordinary human beings. They cannot understand it. It is not

possible. Ei-mata a-aivarya. Nobody can calculate the six opulences

of Ka. We have discussed the six opulences: wealth, riches and
strength and fame and knowledge and beauty and renunciation.
Nobody can calculate.
So he's giving a quotation from rmad-Bhgavatam,
ko vetti bhman bhagavan partman
yogevarotr bhavatas trilokym
kva v katha v kati v kadeti
vistrayan krasi yoga-mym
He, bhman: "O the great, O the Supreme Personality of Godhead, O
the Supersoul, O the master of mysticism, how You are acting tribhuvane, tri-bhuvane, within the three worlds?" Three world means
that in the materially there is lower planet and middle planets and
upper planets, these three worlds. So "How You are acting within these
three worlds, and how You are utilizing Your internal
potency,yogamy, extending Yourself in so many expansions, plenary
expansions? Who can understand You? Nobody can understand You."
You may say if nobody can understand, what is the use of discussing
such things? That is the qualification of the devotees. In spite of their
inability to understand His supremacy, the expansion, the extension of
the Supreme Lord, still, by discussing about the Supreme Lord, hearing
and chanting, they take transcendental pleasure. It is not that anybody
can understand Ka, but still, it is a transcendental pleasure to try to
understand. Not that we shall be able to understand Ka fully; it is
not
in
our
power.
But
still,bodhayanta parasparam, tuyanti ca ramanti ca. Mahtm, those
who are great souls, in their society, in their spiritual society
of Ka consciousness, by discussing about Ka in terms of the
Vedic literature and authoritative literature, they enjoy
transcendentally. This is transcendental pleasure. (end)
670104CC.NY

r Caitanya-caritmta, Madhya-ll 21.13-49

New York, January 4, 1967

Prabhupda: ...Hare Rma, Hare Rma, Rma Rma, Hare Hare.
nnta vidmy aham am munayo agrajs te
my-balasya puruasya kuto 'var ye

gyan gun daa-atnana di-deva

eo 'dhunpi samavasyati nsya pram
This is a verse from rmad-Bhgavatam. This was recited by Brahm.
The purpose of this verse is... Brahm says that "Although I
am Brahm, and before me all the great sages, everyone, has tried to
know the Supreme Lord in complete, but nobody could understand
where is the end of the unlimited potencies of the Supreme Lord."
seho rahu-sarvaja-iromai r-ka
nija-guera anta n p hayena sata
Even Lord r Ka Himself, He does not know how unlimited is His
potency. LordCaitanya says that. He also does not know.
seha rahu-vraje yabe ka avatra
tra caritra vicrite mana n pya pra

prktprkta si kaila eka-kae

aea-vaikuhja svasvantha-sane
In this way, the Supreme Lord r Ka, by His plenary expansions,
He is doing unlimited activities, transcendental.
So for a living entity, a small living entity like us, we cannot know.
The only thing is that, as stated in the Bhagavadgt, that satata krtayanto m yatanta cadhavrat, tuyanti ca ramanti ca [Bg. 9.14]. The subject matter is so nice
that the devotees who are engaged in Ka consciousness in the
transcendental loving service, they like. And in the association of pure
devotees these topics become palatable. There are many instances in
the Bhgavata also. When aunakdi i, sages headed by
aunaka Muni, was hearing rmad-Bhgavatam by Sta Gosvm,
they also uttered this, vaya tu na vitpyma. "You are reciting about
the glories of the Supreme Lord, His activities, so please continue. We
are not yet satisfied. The subject matter is so nice that we want to more
and more..." Svdu svdu pade pade.As you go on hearing and as you
become purified... There is a very practical example: the sugar candy.
Sugar candy is, by nature it is very sweet. But if you give it to a patient
who is jaundiced, if you give, he will taste it, that he'll say that it is
bitter. It is bitter. You will have practical exam... If you ask him what is
the taste, he'll say bitter. Everyone knows that sugar candy is very
sweet, but if you give to a patient suffering from jaundice, he'll say it is
bitter. Similarly, the ka-kath, the Lord's name, fame, quality,

entourage, all these things are very sweet. To whom? Those who are
liberated from this jaundice of materialism. For them it is very sweet.
So as you feel sweetness of this Ka-kath, you should know that you
are becoming liberated from this material entanglement. The same
thing: sugar candy is the only medicine for jaundice. Those who are
suffering from jaundice, they are prescribed by physician to take sugar
candy water in the morning. And by drinking that sugar candy water,
gradually he feels the sweetness of sugar candy. That is the test that he
is getting free from the disease. So similarly, Bhagavad-gt or rmadBhgavatam or anything where the topics of the Supreme Personality
of Godhead is discussed, if you feel it is interesting, that means you are
getting out of the jaundice of this material disease. Yes. This is the test.
If you don't feel interested, then you must know that the jaundice of
material disease is there. So this is the test. The more you feel kakath, the topics of Ka, tasteful, the more you'll know that you are
getting free from the jaundice of material disease.
e-mata anyatra nhi uniye adbhuta
yhra ravae citta haya avadhta

'ka-vatsair asakhytai'-ukadeva-v
ka-sage kata gopa-sakhy nhi jni
Gopa. Ka, you know, in His abode, He is just like a sixteen-years-old
boy, and His main pastime is to take the cows in the pasturing ground
with His friends, boyfriends, and play with them. This is Ka's day's
business. So ukadeva Gosvm has written a very nice verse, that these
boys who are playing with Ka, in their past lives they had
accumulated
heaps
of
pious
activities. Kta-puyapuj [SB 10.12.11]. Ska vijahru. Ittha sat brahmasukhnubhty. Now, ukadeva Gosvm is writing. These boys who
are playing with Ka, they are playing with whom? They are playing
with the Supreme Absolute Truth, who is considered as impersonal by
the
great
sages. Ittha sat brahma... Brahma-sukha. Brahma,
transcendental Brahman realization.
The
reservoir
of Brahmanrealization is here, Ka. So these boys who are playing
with
this Ka,
He
is
the
reservoir
of
that Brahman realization. Ittha sat brahmasukhnubhtydsya gatn paradaivatena. Dsya gatnm, those who have accepted the Supreme
Lord as master, that means devotees, for them this Ka is the
Supreme Lord. For the impersonalists He is Supreme Brahman, and for

the personalists He is Supreme Lord. And myritn naradrakea. And those who are under the spell of materialism, for them
He is ordinary boy. Myritn nara-drakeaska vijahru ktapuya-puj [SB 10.12.11]. With Him these boys, who had
accumulated millions and millions births of pious activities, now they
have got the opportunity of playing with Ka face to face just like
ordinary boys play. So similarly, Ka is very much fond of playing
with His young boyfriends. That is mentioned in the Brahma-sahit.
Surabhr abhiplayantam, lakm-sahasra-ata-sambhramasevyamnam [Bs. 5.29]. So these things are explained here also.
eka eka gopa kare ye vatsa craa
koi, arbuda, akha, padma, thra gaana
Now there are so many friends, cowherd boys, nobody can count.
Nobody... Unlimited, everything unlimited. They have unlimited
number of cows, unlimited number of boyfriends, everything
unlimited.
vetra, veu dala, ga, vastra, alakra,
gopa-gaera yata, tra nhi lekh-pra
Now these cowherds boys, they have got a cane in the hand, vetra. And
each of them has got a flute also. Vetra veu dala. And a lotus flower,
and a gara, a horn.gara vastra, and very nicely dressed. And full
of ornaments. Just like Ka is dressed, similarly, His friends,
cowherd boys, they are also dressed. In the spiritual world, when you
go, you'll not be able to understand who is Ka and who is notKa.
Everyone is like Ka. Similarly, in the Vaikuha planets everyone is
likeViu. That is called sayujya-mukti. The living entities, when they
enter into the spiritual planets, they become as good
as Ka and Viuthere is no differencebecause it is absolute
world. Here the difference is there. The impersonalists, they cannot
understand that even in individuality there is no difference. As soon as
they think of individuality, oh, they think that there is a difference.
Then what is liberation? Yes. And actually there is no difference. The
difference is only that Ka's personality and others' personalities,
they are conscious that "Ka is our object of love." That's it. The
center is Ka. In this way the individual boys and girls and Ka,
everyone is enjoying spiritual bliss.
sabe hail caturbhuja vaikuhera pati
pthak pthak brahmera brahm kare stuti

eka ka-deha haite sabra prake

kaeke sabi sei arre pravee
Now, these, all these cowherd boys and everything, cows and
everything, they are all expansion of Ka's energy. It is spiritual. Just
like we are expansion of Ka's marginal energy and the matter is also
expansion of Ka's inferior material energy, similarly, in the spiritual
world all those thingsKa, the cowherd boys, the cows, and
everythingthey are also expansion of His spiritual energy.
eka ka-deha haite sabra prake
kaeke sabi sei arre pravee

ih dekhi' brahm hail mohita, vismita

stuti kari' ei pche karil nicita
Brahm,
he
was
bewildered. When Ka came
on this
planet, Brahm... Muhyantiyat sraya. Brahm was
astonished
and Indra was astonished: "How is that my Lord Ka has come
at Vndvana as a cowherd boy?" So they came to Vndvanato test. So
all... So Brahm, by his... He has got so much power. He had kidnapped
all the cows and the boys of Ka. And when he came back he
saw Ka is playing with the same cows and boys again. Then he could
understand that "This boy isKa." Then he offered his prayer and
begged pardon from Him that "I misunderstood." In this way there are
many
narrations
in
the rmad-Bhgavatam.Here
Lord Caitanya Mahprabhu is referring to that incident.
ih dekhi' brahm hail mohita, vismita
stuti kari' ei pche karil nicita
So he was astonished, and then, after prayer, he was satisfied.
ye kahe-'kera vaibhava mui saba jnon'
se jnukakya-mane mui ei mno
So Brahm admitted that "If anybody says that 'I know Ka. I know
the Supreme Personality of Godhead in detail,' so maybe he may know,
but so far I am concerned, I do not know." The purport is
that Brahm is the first creature in this universe. He is the first living
entity. He accepts his inability to understand aboutKa, and what to
speak of others? What to speak of the commentator who says that "This
is not Ka; this is something else."

ei ye tomra ananta vaibhavmta-sindhu

mora v-mano-gamya nahe eka bindu
Brahm admitted that "Your activities, Your pastimes, everything of
You, it is not possible even to taste or to understand even a particle of
it." The very verse recited here,
jnanta eva jnantu
ki bahkty na me prabho
manaso vapuo vco
vaibhava tava gocara
Nobody can understand how great is Ka.
kera mahim rahu-keb tra jt
vndvana-sthnera dekha carya vibhut
That is described, the glories of Kanobody can understand.
Similarly,vndvana-sthnera carya vibhut. Similarly,
the
land
which is known asVndvana, it has also got unlimited potency. Still, as
I have several times mentioned, if you go to Vndvana you'll find
unlimited potency of spiritual atmosphere still. And therefore
Lord Caitanya recommended
that rdhyobhagavn vrajeatanaya tad dhma vndvanam: "As
Lord Ka is
worshipable,
similarly His place, Vndvana, is as good as Ka. It is also
worshipable." And actually, still in India, if you go to Vndvana, you'll
see so many saints and sages are still there. They are
worshiping Vndvana-dhma.
apra aivarya kera-nhika gaana
kh-candra-nyye kari dig-daraana

aivarya kahite sphurila aivarya-sgara

manendriya ubil, prabhu ha-il phpara
bhgavatera ei loka pail pane
artha svdite sukhe karena vykhyne
Now, Caitanya Mahprabhu's attitude was... When He was speaking
of Ka He sometimes became in trance, and He became sometimes
unconscious. That was His... Because Caitanya Mahprabhu's
incarnation is that He is Ka, and Ka is trying to
understand Ka as Ka's devotee. That is His feature. These are
very
complicated
things,
but
that
is
the
position

of Caitanya Mahprabhu. So when He used to speak something

of Ka, He sometimes became unconscious.
brahm viu hara-ei sydi-vara
tine jkr kera ka-adhvara
So... So far the demigods are concerned, Brahm is the
chief. Brahm, Viu andMahevara, they are jkr. They are under
the order of Ka: Brahm, Viu,Mahevara.
e smnya tryadhvarera una artha ra
jagat-kraa tina puruvatra
Then
there
are
three purua-avatras, we
have
already
discussed. Jagat... For
material
creation
there
are
three purua incarnations.
mah-viu, padmanbha, krodaka-svm
ei tina-sthla-skma-sarva-antarym
And
those
three
incarnations
are
called MahViu, Padmanbha, PadmanbhaViu. Padmanbha means from His
navel there is a stem of lotus flower, and Krodakay Viu... Ei tinasthla-skma-sarva-antarym.
ei tina-sarvraya jagat-vara
eho saba kal-aa ka-adhvara
So all these incarnations are plenary parts of Ka. And this is
confirmed inBrahma-sahit:
yasyaika-nivasita-klam athvalambya
jvanti loma-vilaj jagad-aa-nth
viur mahn sa iha yasya kal-vieo
govindam di-purua tam aha bhajmi
[Bs. 5.48]
So Govinda, the Supreme Lord, the cause of all causes, His plenary
portions are these three Vius.
ei artha-madhyama, una 'gha' artha ra
tina vsa-sthna kera stre khyti yra
Now, Ka abode, the planet which is called Goloka Vndvana, that
has three divisions. As we have got replica on this earth, there
is Vndvana, Mathur,
andDvrak. Dvrak is
in
Gujarat,
and Mathur and Vndvana is in U.P., Uttar Pradesh, near Delhi.

And Dvrak is about three hundred miles or more than that from
Delhi. So these are replicas of the original Kaloka.
'antapura'-goloka-r-vndvana
yh nitya-sthiti mt-pit-bandhu-gaa

madhuraivarya-mdhurya-kpdi-bhra
yogamy ds yh rsdi ll-sra
So out of these three places, Vndvana-dhma is the most important.
That is the confidential home of Ka. Just like a businessman might
have many places for his business activities, but his home is different
from all this business. He may live in the countryside in a cottage, but
he may be a very big businessman. Similarly Ka, although He's allpowerful, He lives at Vndvana in the gardenlike city. Not city; a tract
of land. A small city is there now. They have named Vndvana. But
Vndvana's not that small city. It is a tract of land about eighty-four
miles. So it is full of gardens and full of nice places. Anywhere you go,
you will find something wonderful to see. There are many trees and
fruits and flowers, many varieties of birds, and the cranes on
the Yamun side. Each and every place is rememberingKa. If you go
there you'll find that "Ka is... Somewhere He was playing. I must
find out." It is such nice place. So Vndvana is the most confidential
part of Ka's abode.
tra tale paravyoma-'viuloka'-nma
nryaa-di ananta svarpera dhma
So in the spiritual world, that Vndvana planet is the highest planet,
and below that planet there are innumerable Vaikuha planets which
are called Viuloka.
tra tale paravyoma-'viuloka'-nma
nryaa-di ananta svarpera dhma
And the presiding Deity, predominating Deity in those planets is
called Nryaa.Nryaa is
also
expansion
of Ka.
Generally, Nryaa is accepted as the Supreme Personality of
Godhead, but from authentic scripture we understand thatNryaa is
expansion of Ka.
'madhyama-vsa' kera-a-aivarya-bhra
ananta svarpe yh karena vihra

Although Ka is two-handed and, I mean to say, busy with His fluteplaying, but we do not know, many do not know, that He is, has
expanded as Nryaa andViu. He is the predominating Deity all
over the spiritual world.
ananta vaikuha yh bhra-kohari
priada-gae a-aivarye che bhari'
And in each and every planet there are innumerable devotees. He's
surrounded by the innumerable devotees. And He's reciting evidences,
verse from Brahma-sahit:
goloka-nmni nija-dhmni tale ca tasya
dev-mahea-hari-dhmasu teu teu
te te prabhva-nicay vihit ca yena
govindam di-purua tam aha bhajmi
[Bs. 5.43]
His own personal planet is Goloka Vndvana, and below that planet
there are many other, innumerable planets which are known
as Vaikuha. And below that spiritual world there is material world.
And between material world and spiritual world there is another space,
which is called ivaloka. And below that ivaloka is this Dev-dhma.
This material is called Dev-dhma. Durg. The presiding deity of
this Dev-dhma is Durg. He's giving evidences from many authentic
Vedic literatures. One of them is Brahma-sahit. Then He's giving
another evidence from Padma Pura, the existence of spiritual
planets. In Indian spiritual society the evidences are given from Vedic
literature. Then it is accepted, not that mental speculationist's theory,
"I think this. I think that..." No. Just the same example I have several
times cited before you, that the law court, they give evidences from the
lawbook, sections from the lawbook. Similarly, the process is whenever
we speak something transcendental subject, if we can pick up evidences
from Vedic literatures... There are many authentic Vedic literatures.
They are accepted by the spiritual societies. And one's learning is
proved if he can give evidences from these Vedic literatures. Similarly
Lord Caitanya, whatever He is speaking, He's giving immediately
references from Vedic literature. So, so far the existence of the spiritual
world and different planets, spiritual planets, Vaikuha and
Kaloka, one may think... Of course, those who have no knowledge,
they may think that these are all stories. No, they are not stories. They
are actual facts, and Lord Caitanya is giving evidences from Brahmasahit, from Padma Pura, and similar other Vedic literatures.

Thank you very much. Any question? (end)

670105CC.NY

r Caitanya-caritmta, Madhya-ll 21.49-61

New York, January 5, 1967

Prabhupda:

goloka-nmni nija-dhmni tale ca tasya

dev-mahea-hari-dhmasu teu teu
te te prabhva-nicay vihit ca yena
govindam di-purua tam aha bhajmi
[Bs. 5.43]
The Brahma-sahit, this Brahma-sahit was compiled by Brahm.
It is very old book. It was picked up by Lord Caitanya from South India.
When He was traveling in South India, in a temple He found this book,
handwritten, very old. Formerly there was no press. If anyone wanted
some book, he would have to copy it from others. That was the system.
The books were not available just like nowadays we have got printed,
thousands and thousands copies. That was not available. So two books
were collected by Caitanya Mahprabhu from South India.
One book is named Ka-karmta. That book was written by one
of the devotees, very great devotee, Bilvamagala. His life is very
interesting. He was too much prostitute-hunter. In one incidence his
kept prostitute gave him instruction, "Oh, you have got so much
attraction for this skinny body. If you would have such attraction
for Ka, I do not know what you have done." Oh, at once he became,
"Yes." This is called reference to the context. Because he, that
gentleman, in his previous life he cultivated Ka consciousness to the
highest degree, but somehow or other, it was stopped. And as soon as
the same thing was pointed out, he began again from that point. That is
the process of Ka consciousness. Even if we do not perform the
whole process of Ka consciousness, whatever we do, that remains in
asset. That is never lost. So this Bilvamagala hkura, from that
prostitute's house he became a saintly man. So he wrote a very nice
book, Ka-karmta. Ka-karmta means "pleasing to the ear."
Anything about Ka is pleasing to the ear. So he wrote a voluminous
book, Bilvamagala hkura. That book was collected by
Lord Caitanya. And along with that book, this Brahma-sahit was
collected.

So in this Brahma-sahit this verse appears. Goloka-nmni nijadhmni tale catasya [Bs. 5.43]. The supreme planet in the spiritual sky
is called Goloka Vndvana, and all other planets, either in the spiritual
world or in the material world... All the universes, they are all in just
like strata. So goloka-nmni nija-dhmni tale ca tasya[Bs.
5.43]. Underneath that goloka-nmni there are different planetary
spheres or systems. Dev-mahea-hari-dhmasu teu teu. Devdhma. This is called Dev-dhma. This material world called Devdhma. Above this there is Mahea-dhma, ivaloka. Dev-maheahari-dhma. Hari-dhma means these Vaikuhas. Dev-mahea-haridhmasu teu teu. In all those systems of different kinds of
planets,teu teu, te te prabhva-nicay vihitas ca yena [Bs.
5.43]. Every planet, every spiritual atmosphere or material atmosphere,
they have got some particular specially, every, every planet. So that is
designed by Ka. Te te prabhva-nicay.Every planet has specific
influence or specific... Just like in the moon planet the specific feature
is that it gives you cold light. Moon planet is never hot. Similarly, in sun
planet, it supplies you heat. You cannot expect from any other planet
heat or any other planet this coolness. They are designed by the
Supreme Lord, everything nicely. Te te prabhva-nicay. That
speciality is designed by the Supreme Personality of
Godhead, Ka. Govinda: He is reservoir of pleasure. So everything
designed by Him is full of pleasure, and it is full of
perfection. Govindam di-purua. di-puruam means the supreme,
original personality. Tam ahabhajmi: "I worship Him." Yes. That is
the instruction. "I do not worship anyone; I worship Ka." That's all
right. The Brahm says.
So we also coming from the same disciplic succession, to
worship Ka,Brahm. Then from Brahm, Nrada learned how to
worship Ka. From Nradalearned Vysadeva how to worship Ka.
From Vysadeva learned Madhvcrya how to worship Ka. Then
from Madhvcrya learned Mdhavendra Pur. Similarly, the disciplic
succession is coming, Caitanya Mahprabhu, then His disciplic
successionSvarpa Dmodara, agosvm, Santana Gosvm,Baladeva Vidybhana,
Vivantha Cakravart. In this way there is a disciplic succession
beginning from Lord Brahm. But
that Brahm instructed, govindamdipurua tam aha bhajmi **: "I worship the Supreme Original
Personality of Godhead, Govindam." The Govinda-bhajan is the prime

factor for all worshiping endeavors. Even akarcrya, who was

impersonalist, at the last stage of his life he advised everyone,
bhaja govinda bhaja govinda bhaja govinda mha-mate
prpte sannihite kle na hi na hi rakati uk-karae
He advised, "You fools, you are talking about philosophical speculation,
grammatical meaning, and eschewing. Oh, these are all nonsense. You
cannot save yourself by doing this. When there will be
death, Govinda can save you. TheGovinda can save you from falling
down.
So bhaja govinda bhaja govinda bhajagovinda mhamate. You foolish persons, you just worship Govinda." So there are
from akara...(?) akarcrya is supposed to be the incarnation of
Lord iva. So he also advised Govinda-bhajan, Brahm also
advised Govinda-bhajan, and we are also under the same principle,
following the footprints of those cryas. We are also advising
the Govinda-bhajan. So Govinda-bhajan, it is coming from time
immemorial. It is not a new thing. So one should profit if he engages
himself in theKa consciousness, Govinda-bhajan.
In the Padma-Pura also there is such references. It is said there,
pradhna-parama-vyomnor
antare viraj nad
vedga-sveda-janitais
toyai prasrvit ubh

tasy pre paravyoma

tripd-bhta santanam
amta vata nityam
ananta parama padam
Now, there is material world, this material world is within the mahattattvacompass. You have seen the picture, mahat-tattva compass. And
that mahat-tattvais full with water. This is called Causal Ocean. And
beyond that Causal Ocean, there is spiritual world. It is
stated, tasy pre paravyoma. Paravyoma means
spiritual
sky.
And tripd-bhtam. Tripd-bhta santanam. Tripd-bhtam means
this material manifestation is only one-fourth energy of the Supreme
Lord. This inferior energy is only one-fourth manifestation of the
energy. The three-fourths manifestation of energy (is) in the spiritual
world, and that is santanam. That is not subjected to creation and
annihilation as this material world is subjected to that creation and
annihilation. That is confirmed in Bhagavad-gt. All Vedic literatures,

they say the same thing. So we have to learn from authorized sources,
and
we
can
be
informed
perfectly
about parvara, para and avara. Avara means this inferior nature,
and para means superior nature. Parvaras te.
tra tale 'bhyvsa' virajra pra
ananta brahma yh kohari apra
Now, after this spiritual world, this material world, that is full of
innumerable
universes. 'Dev-dhma' nma tra, jva yra vs. Now,
this material world is calledDev-dhma. And jva, jva means
conditioned soul. In this Dev-dhma, the conditioned soul... There are
two kinds of souls: conditioned and liberated, nitya-baddha, nityamukta. Just like we are, similarly, there are living entities in the
spiritual sky also, but they are liberated. They never become
conditioned. We are conditioned. We do not know from when, but we
are conditioned. So jva yra vs.In this material world, we
conditioned, we are residents. But in the spiritual world the residents
are all liberated souls. Jagal-lakm rakhi' rahe yh my ds.
'dev-dhma' nma tra, jva yra vs
jagal-lakm rakhi' rahe yh my ds

Ei tina dhmera haya ka adhvara. Ei tina dhma. Tina dhma,

what is that three systems? This Dev-dhma, the Maheadhma and Hari-dhma. Hari-dhma, the spiritual world, and Maheadhma, in between... This Mahea-dhmais the destination
of nirva. The nirva philosophy, the Buddha philosophy, that is
between
this Dev-dhma and Hari-dhma, Mahea-dhma,
in
between. They are liberated also, but not in the spiritual world, in the
marginal place, which is callednirva. Their material existence is
finished, but their spiritual development is not there. So finishing
material existence is not all. Just like one man is suffering from fever,
and the fever subsides. That is not health. Fever subsides. That's all
right. Fever has subsided. But healthy life is when he will work as a
healthy man. Simply saying, "No, no more fever," no more fever, lying
down on the bed, is the nirvastage. No more fever. There is no fever,
but he is not competent to get up from the bed and work. So that is
called nirva. The fever is finished. That is called nirva.So when
material existence is finished, that is nirva. But you have to go
further. You have to develop further. Then your real, constitutional life
as spirit soul will be manifested. So that is bhakti-mrga. That activity
is healthy life after nirva. So those who are in Ka consciousness,

they have already passed this material existence and nirva stage.
They are in healthy activities, provided he is actually engaged
in Ka consciousness. So ei tina dhmera haya ka adhvara.
Now, these tina dhma, three systems of existence, the material
world and the marginal place, Mahea-dhma and the spiritual sky...
So in the Bhagavad-gt you have learned
that yad gatv na nivartante tad dhma parama mama [Bg. 15.6].That
dhma word is used there. Dhma means place. Everything, Ka is
proprietor of all places. But that does not mean that we should remain
in this because this is also Ka's place. No. In the Bhagavadgt, Tenth Chapter, you will find
that Ka says, dyta chalayatm asmi: "Amongst the all kinds of
cheating professions, I am gambling." Ka says that "Amongst all
kinds of cheating business, I am gambling." Gambling... There is in
gambling... It requires some expert brain, how to play gamble. So that
expertness, that part of expert endeavor, is Ka. So we should not
think, "Oh, because Ka is gambling also, so let us engage and devote
in gambling." No. Ka is everything. Ka is everything, but we have
to select favorably, not
unfavorably. Svalpa khalv ida brahma. WithoutBrahman,
without Ka, nothing can exist. Everything existing on His energy.
The same example can be given that every department is government
department. Therefore, if a prisoner says, "Yes, I am in government
department," that sort of knowledge is not very good. "Because prison
department is also criminal department, is also government
department, so instead of becoming in the university department, let
me go to the criminal department." That is not congenial. We have to
select. Ka is everything. So Ka says that every dhma, every
place, belongs to Him,
but yad gatv na nivartante tad dhma parama mama: [Bg. 15.6]
"There is an eternal dhma, where going nobody comes back. That is
My supremedhma."
So we have to associate with the Supreme. Ka is everything, but
we have to associate with the Supreme, the best. That
is Ka consciousness. Goloka...
ei tina dhmera haya ka adhvara
goloka-paravyoma-praktira para
So that Goloka,
manifestation.

that

spiritual

sky,

is

beyond

this

material

cic-chakti-vibhti-dhma-tripd-aivarya-nma
myika vibhti-eka-pda abhidhna
tripd-vibhter dhmatvt
tripd-bhta hi tat padam
vibhtir myik sarv
prokt pdtmik yata
Because Ka's energy is manifested here, myik... Myik means
like illusory, imitation, perverted. In the Bhagavad-gt also it is
stated, rdhva-mlam adhah-kham [Bg. 15.1]. Here the tree, the
original tree, is presented also, but how it is presented? rdhvamlam adhah-kham: "The root is upward, and the branches are
downward." I think you may remember. Several times we have
discussed. So how the root is upward and branches are downward?
Have you seen any tree? Yes. We have seen. Where? In the reservoir of
water or in a reflection you see the real tree is upwards, but the
reflection is downwards. Therefore this material world is reflection. It
is not real. Just day before yesterday I was pointing out the reflection of
the sun from this side. So that reflection is playing. It is giving light,
everything. But it is reflection, imitation. It has no value. Similarly, all
this material world, it appears very nice, as if everything is all right, but
nothing is all right. It is simply a temporary illusion. Therefore it is
called myik. It is not the real thing. The real thing is there in the
spiritual world. Therefore Ka says if you return to that real, I mean
to say, abode, then you will have..., you haven't got to come back again
to
take
birth
in
this
material
body. Yad dhma gatva na nivartante tad dhma paramamama. Na ta
d bhsayate sryo na candro na pvaka [Bg. 15.6]. This is also stated
in the Bhagavad-gt, that "There is no need of sun. There is no need of
moon. There is no need of electricity." These things are there.
tripda-vibhti kera-vkya-agocara
eka-pda vibhtira unaha vistra
Now Lord Caitanya says that the whole energy of Ka is divided into
two. The inferior energy is manifested. That is one-fourth energy. And
the superior energy manifested in the spiritual world, that is threefourths. Now, just try to understand one-fourth first; then you will
understand
three-fourths.
Lord Caitanya says
thattripdavibhti kera-vkya-agocara: "It is very difficult to describe the
three-fourth energy. Let us try to understand one-fourth energy first of

all." Eka-pdavibhtira unaha vistra. And what is that one-fourth

energy?
ananta brahmera yata brahm-rudra-gaa
cira-loka-pla-abde thra gaana
There are innumerable universes, and each universe contains
one Brahm, one iva, one sun, one moon, one Indra, like that, officers
just like. So there are innumerable universes, so innumerable Brahm,
innumerable Rudra, innumerable suns, innumerable moons,
everything innumerable. But each brahma contains one each. So
how it happens? It is explained in the rmad-Bhgavatam. So
LordCaitanya is reciting that story.
eka-dina dvrakte ka dekhibre
brahm ildvra-pla jnila kere
One day, when Ka was king at Dvrak, with sixteen thousand
queens, so one day Brahm of this universe came to see
Him. Brahm ildvra-pla jnilakere. And as... The same
etiquette was there also. This is also coming byparampar. Just like a
big man or a big officer, he has got his doorman; you have to present
your card. I do not know what is the system here, but in India that is
the system. You have to send your card, and the if doorman takes away
that card and the permission comes, then you can go in and see.
Similarly, when Brahm came, he sent his card, informed the doorman,
"Please inform Ka that I have come to see Him."
ka kahena-'kon brahm, ki nma thra?'
dvr si' brahmre puche ra bra
As soon as the doorman told Ka that "Brahm has come to see
You," Ka at once replied, "Oh, which Brahm? Which Brahm has
come to see Me?" So,
vismita ha brahm dvrike kahil
'kaha giy sanaka-pit caturmukha il'
When the doorman inquired that "Which Brahm you are, sir?" so he
replied... He was astonished: "Which Brahm? Oh, I am so powerful. I
have got four heads. I have created this gorgeous universe, and under
me there are so many demigods. How is that? 'Which Brahm?' So all
right, Ka has
asked.
Tell
Him
that...," kahagiy sanakapit caturmukha il, that "Tell Ka that I am four-headed Brahm. I
am the father of Sanaka-Santana." Sanaka-Santana, he is giving his

identification as father of Sanaka-Santana because this SanakaSantana appeared to be greater than Brahm. Although these four
Kumras
were
sons
of Brahm-Sanaka, Sanatkumra, Sananda and Santana, these four Kumrasthey were so
elevated that when their father requestedat that time there was no
populationso, that "You get yourself married and increase
population. I want population now to fill up this vacant position of this
material world, universe." So they refused: "Father, we ere not going to
marry. We are going to be entangled." So they remained kumra. So
they became very famous, great devotees of Lord from very childhood.
So thereforeBrahm is very intelligent. He is the first creature of this
universe. So maybe Kaforget that who is catur-mukha Brahm. So
he is giving identification that "TellKa that the father of
these Sanaka-Santana." Because Ka cannot forget His these pure
devotees like Sanaka-Santana. So this is the example, that the father is
giving identification with the credit of the son. The sons were more
creditable than the father because they were great devotees.
We shall explain tomorrow. Any questions? Hare Ka. (end)
670106CC.NY

r Caitanya-caritmta, Madhya-ll 21.62-67

New York, January 6, 1966

Prabhupda:

ke jn dvr brahmre la gel

kera carae brahm daavat kail
So we have been discussing, yesterday, Brahm visiting Ka as fourheadedBrahm. He was little proud that "I am the original, first
creature of the universe. I have got four heads, four hands." The
material nature, the influence of material nature, is like that.
Even Brahm, who is supposed to be in full knowledge of Vedic
literature... He is the father of Vedic literatures. He handed over
the Vedas toNrada. Still, that ahakra, "I am something," is there
even in Brahm, and what to speak of ordinary living entities like us?
This material conception of life is like that, "I am" and
"mine." Aha mameti [SB 5.5.8]. Aha mameti. "I am something,
supreme," and "It is mine." This is the material disease.
So these things are sometimes executed by great varas, controller,
like Brahm, like iva. They sometimes exhibit material frailties. They

are not fallible in that way, but they teach us by their behavior that even
personalities of the most exalted position, they are also sometimes
subjected to the spell of illusory energy. The idea is that we should be
very careful. Nobody should think that he is beyond the range of
material energy. At any time we can fall down. But if we stick to
the Kaconsciousness, always thinking of Ka as our protector, and
take shelter unto His lotus feet sincerely, then even if we fall down
sometimes, not intentionally, but accidentallybecause we are
practiced to so many bad things, so it may be possible that even I take
full care, still, the influence is so strong, I may fall downKaexcuses
such kind of falldown. Excuses. But if we intentionally think, "Oh,
because I am in Ka consciousness, because I am engaged in
devotional service, oh, I can do any nonsense and Ka will excuse
me," no. Not like that. Ka will excuse you provided you do not do
anything intentionally wrong. Generally, those who are
inKa consciousness fully, they haveI have already explained to
youthey have got all these twenty-six qualifications. That is the
perfection of Ka consciousness. When we see the twenty-six
qualification in full present, that means he is perfect
inKa consciousness. If those qualities are not present, that means
there is still, I mean to say, a touch of contamination of material
nature. Harv abhaktasya kuto mahad-gu [SB 5.18.12].
So far those who are in not in Ka consciousness, their material
academic qualification has no value, no value, however M.A., Ph.D. he
may be. Why? Mano-rathena asato dhvato bahi. Because the
materialist without Kaconsciousness... That is a materialist. One
who has no conception of God, or Ka, and his proper relationship
with Him, one who does not know the science of God, he is called
materialist. Materialist does not mean something extraordinary (?)
personality. One who does not know about Ka, he is materialist. And
one who makes progress in the science of Ka under regulation and
under principles, they are called spiritualists. So materialists, the
disease is that harv abhaktasya kuto mahad-gu manorathena asati dhvato bahi [SB 5.18.12]. Unless we take
toKa consciousness fully, we shall hover over the mental plane. We
find so many philosophers, doctors of philosophy, they can go on
speculating, mental plane,mana, but actually they are asat. Their
activities will be seen in materialistic. There is no spiritualistic
realization.

So more or less degree, this material conception is

everywhere. brahma-bhuvanl lokn. Ka says, brahmabhuvanl lokn. Beginning from the lowest planet up to
the Brahmaloka, they are all affected. So similarly Brahm, he thought
himself, "Oh, how great I am that in my jurisdiction Ka, my Lord,
has come, and He is playing like a boy, cowherds boy. How great I
am. Ka has come just like a cowherd boy." You see? Therefore
he... Ke jn dvr brahmre la gel.Ka inquired,
"Which Brahm has come?" Now the doorman takes him inside, and he
enters Ka's room, offers his
respect. Kera carae brahm daavatkail. Now, if Ka is
ordinary person, as the foolish rascals think,
that avajnantim mh: [Bg. 9.11] "The foolish rascals deride at
Me as ordinary man," how it is possible that Brahm is offering his
respect to Ka? If you think that "These are all stories..." Not stories.
Do you think Caitanya Mahprabhu is speaking some stories, some
fabricated stories, to get His followers? Do you think like that? No.
Lord Caitanya, such a great devotee... Apart from His feature of
incarnation, take Him as a great devotee, learned. He was vastly
learned, and nobody could surpass Him in His learning in those days.
He defeated... When He was a sixteen-years-old boy, He defeated the
greatest scholar, Keava Kmr. His name was Keava. He came
to Navadvpa from Kashmir to talk with scholars. Formerly, as
nowadays you have gotwhat is called?champion, champion. What is
the meaning of champion?
Devotee: Best.
Prabhupda: Best. Just like in sporting, there are champions in
chessboard playing champion or so many departmental champion. This
is coming from long, long ago. So similarly, there were champions of
scholars. Just like in modern days a sportsman will challenge, and if he
is victorious all over the world... Similarly, in those days there were
competition of the great learned scholars, champions. So
thisKeava Kmr... At least India, that was the system even five
hundred years before. So Keava Kmr, he was a paita.
Now, India was united on the strength of religious culture and
Sanskrit language. All over India the lingua franca, or the language,
common language, at least for the scholars, not for the common man...
The common man could speak any languageHindi, Parsi, or Bengali,
Oriya, Telegu, so many. There are so many languages. In every district
you will find some language. But that was not taken into consideration.

When education is concerned, every student all over India, they would
take education in Sanskrit. Sanskrit language was the... So our present
government, they have introduced a state language as Hindi. There are
so many protests and so many quarrels. They would have done better if
they would have introduced Sanskrit language as it was previously. So
the Sanskrit language was one, and the culture was Vedic. Therefore
there was no disunion. Every part of the country in India, the same
system. He may be a Bengali, he may be a Maharastrian, he may be a
Gujarati, or he may be Oriyathere were so many provincesbut the
culture was the same. Another unity was that sacred places were
distributed all over India. Just like Gay, a sacred place, it is situated in
Bihar. And sacred place, Benares, it is situated in Uttar
Pradesh. Vndvana is situated on the border of Uttar Pradesh and
Punjab. Similarly, Kashmir, and Punjab also; in South India,
Rmevaram; in Himalayan province, Haridwar. In this way all these
provinces were distributed, and still it is going on. The provincialism is
amongst the educated circle. So far the mass of people are concerned,
they don't know what is province. They travel from one province to
another. They don't require any visa. They don't require any passport.
So that was very nice.
So this Sanskrit scholar, Keava Kmr, he came from Kashmir to
challenge the learned scholars in other parts of the country. There were
four celebrated places where highly educated scholars were there. One
was at Benares. Benares still, it is considered to be the center of
Sanskrit scholars place. Similarly Navadvpa,
whereCaitanya Mahprabhu was born. And in Bihar there was a place,
Darbhanga. That is also a scholarly. So Benares, and Berhampur (?),
Berhampur in East Bengal near Dacca. So some of the places in India,
they are very famous for learned scholars. Still they are continuing. So
Sanskrit scholars would come in such celebrated places, and they
would challenge for arguing on the stras. So the rule was that two
parties will argue, and the defeated party will become the disciple of the
victorious party. That was the system. So Lord Caitanya Mahprabhu,
when He was sixteen years old, this Keava Kmr came
to Navadvpa to challenge. In other places he was victorious. He
became champion. And then, at last, he came to Bengal, Navadvpa. So
that scholarly discussion will take place.
Now notice is already given that "Keava Kmr has come here,"
and he had an umbrella, and the four sides was covered with gold, and
the one side is remaining. As soon as he becomes victorious

in Navadvpa, that side also will be covered with gold. So the people
of Navadvpa, learned scholars, they first of all thought
thatNimi Paita... Caitanya Mahprabhu was known
as Nimi Paita because He was boy, sixteen-years-old boy, very
learned scholar, especially in logic He was very learned scholar,
logician. He was so... Even in His sixth year, with His class friends He
will establish one theory; again He will cut it; again He will establish;
again He will cut it; again the same, in His own way. He was so learned
scholar, logician. So the elderly scholars of Navadvpa, they designed
that "This Nimi Paita should be forwarded first to talk
with Keava Kmr because He is a boy. But He is a very nice boy. He
is a very learned boy. If He becomes victorious, then our Navadvpawill
be glorified, that 'Keava Kmr was defeated by a sixteen-years-old
boy inNavadvpa.' And if Nimi Paita is defeated, then we shall go
forward. We shall say, 'Oh, you have defeated a boy. Let us..., come to
us.' So we get second chance." So that was the plan, Bengali plan,
second chance: first chance, second chance. So it was arranged like
that, that Lord Caitanya, Nimi Paita, would talk, would discuss
with Keava Kmr.
So one evening... Still during summer season on the Ganges side in
the evening there are so many ladies and gentlemen, especially
gentlemen. Ladies do not come. Nowadays come. Formerly they did not
come out. So they came for strolling. AndNimi Paita, although He
was sixteen years old, He had many students. So formerly the system
was that as soon as a boy becomes little grown up and learned, he will
also teach some students. Catupth. So although all the students were
of the same age, still, Nimi Paita was chief of them. So He was
discussing with His own students on the bank of the Ganges.
So Keava Kmr came there for strolling, and he understood that
"Oh, here is a boy, Nimi Paita. He is to talk with me. So what this
boy will talk with me?" He thought like that. So when he came before
the assembly of the students, he talked with Nimi that "Are
You NimiPaita?" "Yes, sir. Who are you?" "I am Keava Kmr."
"Oh. Come on, come on. Sit down." The introduction was there.
They sat down. And then Nimi Paitarequested, "So, I have heard
that you are a very vastly learned scholar, and from your feature also I
can understand, so best thing will be that you compose some poetry in
praising Ganges." Because they were on the bank of the Ganges, and it
is aHindu system... Ganges water is considered very sacred, and there
are many prayers of Ganges. Patita-dhara gage. Patita-

dhara gage. Ganges is the shelter for all the fallen souls. She can
deliver. akarcrya had composed many poems on the Ganges.
There are many poetry on the Ganges. So Keava Kmr was very
learned scholar. Without any hesitation, he began to compose Sanskrit
verses in praising Ganges. So he composed about one hundred verses
immediately while talking.
So out of the one hundred verses, on the sixty-fourth verse
Lord Caitanyapointed out, "Will you kindly explain this line? I am little
in difficulty to understand." What is that? There was a word, bhavnbhart. Bhavn-bhart.Bhavn... Means "husband of Bhavn."
So Caitanya Mahprabhu pointed out thatBhavn... "Bhava means
Lord iva, and bhavn means Lord iva's wife, and bhartmeans
husband. So this bhavn word itself indicates that she is the wife of
Lord iva, and why you have stated again bhart, again 'husband'?"
This is calleddvirukti-doa (?). Sanskrit language is very scholarly
language, reformed. You cannot deviate even a line, even a letter in the
sense, in the poetry, in the writing. There are all regulation, strict
regulation, grammatical and metric and so many things. So nobody can
surpass, not that... Just like nowadays we write poetryone line is
three hundred miles, one hundred, (chuckles) and only one mile. That
sort of poetry will not be allowed in Sanskrit. You cannot adjust three
hundred miles and one mile. No. It must be very symmetrical. That is
Sanskrit language.
So the Paita, Kmr Paita, became surprised. The
Kmr Paita became surprised: "How is that? This boy understood?
He was a student of grammar, and He is pointing out literary defects?"
Oh, he became very much, much surprised. Then he admitted. He was
learned scholar. He admitted his fault and he said, "How is that? I have
heard that You are student of grammar, and You are pointing out
defects in literary construction?" "No. Yes. Yes, sir. I am a student of
grammar. But I have heard it from great scholars like you. Of course, I
do not know, but I have heard it." He very submissively replied that "I
am not scholar, but I have heard it from scholars that this is the
technique (?)." He could understand that "He is a very clever student."
And there were many others. He pointed out defects. He thought in the
beginning, "Oh, He is asking to compose some poetries. I shall show
Him how can I compose poetry, hundreds." He did not care so much
that He will point out so many defects in them. But when he saw it, he
became sorry. And then the students, Lord Caitanya's students, as it is
usual, they began to laugh. Caitanya Mahprabhuat once told them,

"Don't laugh in that way." So this Keava Kmr went to his home,
and he was a devotee of Goddess Sarasvat. He prayed that "Mother, I
was never defeated in such a way. What offense I have made unto your
lotus feet that I am defeated before a boy?" So then
Goddess Sarasvat presented herself in dream and informed that "This
boy is not ordinary boy. You are fortunate that you are defeated before
Him. Best thing will be that you go and surrender unto Him, and you'll
be profit." So this Keava Kmr became a student of Lord Caitanya.
So these puffed-up things are going on in every field of activities. But
Lord Kais always greater than everyone. So here Brahm is asking,
ka mnya-pj kari' tre prana kaila
'ki lgi' tomra ih gamana haila?'
As he offered his respect to Ka, Ka received him, "Oh,
welcome, Brahm. I am very glad to see you. What is the special
message that you have, all of a sudden you come here?" So,
brahm kahe'th pche kariba nivedana
eka saaya mane haya, karaha chedana
"Yes, Sir, I shall speak for what for I have come here. But I have got
some doubts. First of all, You kindly clear these doubts." Then what is
that doubt? Eka saayamane haya, karaha chedana.
'kon brahm?' puchile tumi kon abhiprye?
m ba-i jagate ra kon brahm haye?'
"So You have asked, 'Which Brahm?' Sir, I am surprised. Is there any
otherBrahm than myself in this world?"
uni' hsi' ka tabe karilena dhyne
asakhya brahmra gaa il tata-kae
"Ka smiled. 'Oh, yes, there are so many Brahms. I am calling them.'
" So innumerable Brahms appeared before Ka.
daa-bia-ata-sahasra-ayuta-laka-vadana
koy-arbuda mukha kro, n yya gaana
So unlimited. He had four faces, four heads, and then many Brahms
came with hundred thousands of faces. That was exhibited by Ka.
So this instruction is that we speak of God as unlimited, but when
He makes some manifestation of unlimitedness, we take it in a
different way. But actually that is not the fact. If God has unlimited
potency, He can do anything and everything. That is unlimitedness. We

should not restrict God with our speculative mind, that "How is that?
Oh, four-headed Brahm, then thousand-headed Brahm? How it is
possible?" Yes. If Ka likes, if God likes, He can make millions-ofheadedBrahm. Otherwise there is no meaning of unlimited. He can
show anything and everything. We should accept.
So these things are going on. We shall discuss later on,
tomorrow. Hare Ka. Any questions? (end)