Six (CC)

Expressions researched:
"six"

CC Preface and Introduction

CC Preface:

A pure devotee is a soul who is forever surrendered to the Lord, just as a child is surrendered to his parents or an animal to its master. In the surrendering process, one should (1) accept things favorable for discharging devotional service, (2) reject things unfavorable, (3) always believe firmly in the Lord's protection, (4) feel exclusively dependent on the mercy of the Lord, (5) have no interest separate from the interest of the Lord, and (6) always feel oneself meek and humble.

The Lord demands that one surrender unto Him by following these six guidelines, but the unintelligent so-called scholars of the world misunderstand these demands and urge the general mass of people to reject them.

CC Introduction:

As such, He is full in six opulences: wealth, fame, strength, beauty, knowledge and renunciation. In short, we should know that He is Kṛṣṇa, God, and that nothing is equal to or greater than Him. There is nothing superior to be conceived. He is the Supreme Person.

CC Adi-lila

CC Adi 1 Summary:

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.

CC Adi 1.3, Translation:

What the Upaniṣads 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. Lord Caitanya is the Supreme Personality of Godhead, Kṛṣṇa Himself, full with six opulences. He is the Absolute Truth, and no other truth is greater than or equal to Him.

CC Adi 1.27, 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 Nityānanda.

CC Adi 1.32, Translation:

Lord Kṛṣṇa 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.

CC Adi 1.33, Translation:

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

CC Adi 1.34, Purport:

Kṛṣṇadāsa Kavirāja Gosvāmī 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. Gurūn is plural in number because anyone who gives spiritual instructions based on the revealed scriptures is accepted as a spiritual master.

CC Adi 1.34, Purport:

The six principles are differently manifested but all equally worshipable. Kṛṣṇadāsa Kavirāja begins by offering his obeisances unto them to teach us the method of worshiping Lord Caitanya. The external potency of Godhead, called māyā, 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.

CC Adi 1.37, Translation and Purport:

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

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

CC Adi 1.43, Translation:

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

CC Adi 1.50, Purport:

Lord Brahmā 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 from Śrīmad-Bhāgavatam (2.9.31–36), were imparted by the Personality of Godhead, acting as the supreme spiritual master.

CC Adi 2.5, Translation:

What the Upaniṣads 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. Lord Caitanya is the Supreme Personality of Godhead, Kṛṣṇa Himself, full with six opulences. He is the Absolute Truth, and no other truth is greater than or equal to Him.

CC Adi 2.23, Translation:

Lord Nārāyaṇa, who dominates the transcendental world, is full in six opulences. He is the Personality of Godhead, the Lord of the goddess of fortune.

CC Adi 2.97, Translation:

“The Personality of Godhead Śrī Kṛṣṇa enjoys Himself in six primary expansions. His two manifestations are prābhava and vaibhava.

CC Adi 2.98, Purport:

The vilāsa forms are six in number. Incarnations are of two varieties, namely śakty-āveśa (empowered) and aṁśāveśa (partial). These incarnations also come within the category of prābhava and vaibhava manifestations. Childhood and boyhood are two special features of the Personality of Godhead Śrī Kṛṣṇa, but His permanent feature is His eternal form as an adolescent youth. The original Personality of Godhead Śrī Kṛṣṇa is always worshiped in this eternal adolescent form.

CC Adi 2.99, Translation:

“The Personality of Godhead Śrī Kṛṣṇa, who is eternally an adolescent, is the primeval Lord, the source of all incarnations. He expands Himself in these six categories of forms to establish His supremacy throughout the universe.

CC Adi 2.100, Translation:

“In these six kinds of forms there are innumerable varieties. Although they are many, they are all one: there is no difference between them.

CC Adi 2.100, Purport:

The Personality of Godhead manifests Himself in six different features: (1) prābhava, (2) vaibhava, (3) empowered incarnations, (4) partial incarnations, (5) childhood and (6) boyhood. The Personality of Godhead Śrī Kṛṣṇa, whose permanent feature is adolescence, enjoys His transcendental proclivities by performing pastimes in these six forms. In these six features there are unlimited divisions of the Personality of Godhead's forms. The jīvas, or living beings, are differentiated parts and parcels of the Lord. They are all diversities of the one without a second, the Supreme Personality of Godhead.

CC Adi 2.117, Purport:

False devotees, lacking the conclusion of transcendental knowledge, think that artificially shedding tears will deliver them. Similarly, other false devotees think that studying books of the previous ācāryas is unadvisable, like studying dry empiric philosophies. But Śrīla Jīva Gosvāmī, following the previous ācāryas, has inculcated the conclusions of the scriptures in the six theses called the Ṣaṭ-sandarbhas.

CC Adi 3.5, Purport:

In the previous chapter it has been established that Kṛṣṇa, the son of Vrajendra (the King of Vraja), is the Supreme Personality of Godhead, with six opulences. He eternally enjoys transcendentally variegated opulences on His planet, which is known as Goloka.

CC Adi 3.10, Purport:

From the beginning of Brahmā’s day of 4,320,000,000 years, six Manus appear and disappear before Lord Kṛṣṇa appears. Thus 1,975,320,000 years of the day of Brahmā elapse before the appearance of Lord Kṛṣṇa. This is an astronomical calculation according to solar years.

CC Adi 4.91, Translation:

Or "sarva-lakṣmī" indicates that She fully represents the six opulences of Kṛṣṇa. Therefore She is the supreme energy of Lord Kṛṣṇa.

CC Adi 4.276, Translation:

Thus the auspicious invocation, the essential nature of the truth of Lord Caitanya, and the need for His appearance have been set forth in six verses.

CC Adi 5.3, Translation:

I have described the glory of Śrī Kṛṣṇa Caitanya in six verses. Now, in five verses I shall describe the glory of Lord Nityānanda.

CC Adi 5.14, Translation:

Beyond the material nature lies the realm known as paravyoma, the spiritual sky. Like Lord Kṛṣṇa Himself, it possesses all transcendental attributes, such as the six opulences.

CC Adi 5.40, Purport:

The activities in the spiritual sky are manifested by the internal potency in pure spiritual existence. They expand in six transcendental opulences, which are all manifestations of Mahā-saṅkarṣaṇa, who is the ultimate reservoir and objective of all living entities. Although belonging to the marginal potency, known as jīva-śakti, the spiritual sparks known as the living entities are subjected to the conditions of material energy. It is because these sparks are related with both the internal and external potencies of the Lord that they are known as belonging to the marginal potency.

CC Adi 5.41, Purport:

The quadruple forms have a spiritual existence that can be realized in vasudeva-sattva (śuddha-sattva), or unqualified goodness, which accompanies complete absorption in the understanding of Vāsudeva. The quadruple forms, who are full in the six opulences of the Supreme Personality of Godhead, are the enjoyers of the internal potency.

CC Adi 5.41, Purport:

Śaṅkarācārya also says (sūtra 44) that he cannot accept the devotees' idea that Saṅkarṣaṇa, Pradyumna and Aniruddha are equally as powerful as the absolute Personality of Godhead, full in the six opulences of knowledge, wealth, strength, fame, beauty and renunciation, and free from the flaw of generation at a certain point.

CC Adi 5.41, Purport:

Śaṅkarācārya also says (sūtra 45) that the devotees who follow the Pañcarātra state that God's qualities and God Himself, as the owner of the qualities, are the same. But how can the Bhāgavata school state that the six opulences—wisdom, wealth, strength, fame, beauty and renunciation—are identical with Lord Vāsudeva? This is impossible.

CC Adi 5.41, Purport:

“Because You are unlimited in Your six opulences, no one can count Your transcendental qualities. Philosophers and other thoughtful persons are overwhelmed by the contradictory manifestations of the physical world and the propositions of logical arguments and judgments. Because they are bewildered by word jugglery and disturbed by the different calculations of the scriptures, their theories cannot touch You, who are the ruler and controller of everyone and whose glories are beyond conception.

CC Adi 5.41, Purport:

Ignorance and the jugglery of words are very common in human society, but they do not help one understand the inconceivable energies of the Supreme Personality of Godhead. If we accept such ignorance and word jugglery, we cannot accept the Supreme Lord's perfection in six opulences.

CC Adi 5.41, Purport:

Someone might argue that the Absolute would be affected by duality if He were both all-cognizance (Brahman) and the Personality of Godhead with six opulences in full (Bhagavān). To refute such an argument, the aphorism svarūpa-dvayam īkṣyate declares that in spite of appearances, there is no chance of duality in the Absolute, for He is but one in diverse manifestations.

CC Adi 5.41, Purport:

In all Vaiṣṇava literature it is said that worshiping these quadruple forms is as good as worshiping the Supreme Personality of Godhead Vāsudeva, who in His different expansions, complete in six opulences, can accept offerings from His devotees of the results of their prescribed duties.

CC Adi 5.44, Translation:

The six attributes are all spiritual. Know for certain that they are all manifestations of the opulence of Saṅkarṣaṇa.

CC Adi 5.76, Purport:

The symptoms of the puruṣa are described in the Laghu-bhāgavatāmṛta. While describing the incarnations of the Supreme Personality of Godhead, the author has quoted from the Viṣṇu Purāṇa (6.8.59), where it is said, "Let me offer my respectful obeisances unto Puruṣottama, Lord Kṛṣṇa, who is always free from the contamination of the six material dualities; whose plenary expansion, Mahā-Viṣṇu, glances over matter to create the cosmic manifestation; who expands Himself in various transcendental forms, all of which are one and the same; who is the master of all living entities; who is always free and liberated from the contamination of material energy; and who, when He appears in this material world, seems one of us, although He has an eternally spiritual, blissful, transcendental form."

CC Adi 5.112, Purport:

There are references to Śvetadvīpa in the Brahmāṇḍa Purāṇa, Viṣṇu Purāṇa, Mahābhārata and Padma Purāṇa, and there is the following reference in Śrīmad-Bhāgavatam (11.15.18).

śvetadvīpa-patau cittaṁ śuddhe dharma-maye mayi

dhārayañ chvetatāṁ yāti ṣaḍ-ūrmi-rahito naraḥ

"My dear Uddhava, you may know that My transcendental form of Viṣṇu in Śvetadvīpa is identical with Me in divinity. Anyone who places this Lord of Śvetadvīpa within his heart can surpass the pangs of the six material tribulations: hunger, thirst, birth, death, lamentation and illusion. Thus one can attain his original, transcendental form."

CC Adi 5.203, Purport:

Śrīla Raghunātha dāsa Gosvāmī has described Sanātana Gosvāmī in his prayer Vilāpa-kusumāñjali, verse six, where he has expressed his obligation to Sanātana Gosvāmī in the following words:

CC Adi 7.3, Purport:

In the First Chapter of the Caitanya-caritāmṛta, Ādi-līlā, the author, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, has described the initiator spiritual master and the instructor spiritual master in the verse beginning with the words vande gurūn īśa-bhaktān īśam īśāvatārakān (CC Adi 1.1). In that verse there are six transcendental subject matters, of which the truth regarding the spiritual master has already been described. Now the author will describe the other five tattvas (truths), namely, īśa-tattva (the Supreme Lord), His expansion tattva, His incarnation tattva, His energy tattva and His devotee tattva.

CC Adi 7.104, Purport:

Because the Māyāvādīs offered a little respect to Śrī Caitanya Mahāprabhu and because they were pious and actually followed the austere rules and regulations of sannyāsa, they had some understanding of Vedānta philosophy, and by the grace of Lord Caitanya Mahāprabhu they could appreciate that He was none other than the Supreme Personality of Godhead, who is endowed with all six opulences.

CC Adi 7.138, Translation:

“Brahman, who is greater than the greatest, is the Supreme Personality of Godhead. He is full in six opulences, and therefore He is the reservoir of ultimate truth and absolute knowledge.

CC Adi 7.138, Purport:

The impersonal Brahman and localized Paramātmā are expansions of the potency of the Supreme Personality of Godhead, who is complete in six opulences, namely wealth, fame, strength, beauty, knowledge and renunciation. Since He possesses His six opulences, the Personality of Godhead is the ultimate truth in absolute knowledge.

CC Adi 7.140, Purport:

In the Upaniṣads it is said:

oṁ pūrṇam adaḥ pūrṇam idaṁ pūrṇāt pūrṇam udacyate

pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate

(Īśo Invocation)

This verse, which is mentioned in the Īśopaniṣad, Bṛhad-āraṇyaka Upaniṣad and many other Upaniṣads, indicates that the Supreme Personality of Godhead is full in six opulences. His position is unique, for He possesses all riches, strength, influence, beauty, knowledge and renunciation.

CC Adi 10.39, Purport:

When Caitanya Mahāprabhu exhibited His mahā-prakāśa, He asked Rāmāi Paṇḍita to call Advaita Prabhu, who was hiding in the home of Nandana Ācārya, for Śrī Caitanya Mahāprabhu could understand that He was hiding. Similarly, Lord Caitanya also sometimes hid in the home of Nandana Ācārya. In this connection one may refer to Śrī Caitanya-bhāgavata, Madhya-khaṇḍa, Chapters Six and Seventeen.

CC Adi 10.130, Purport:

When Sārvabhauma Bhaṭṭācārya met Śrī Caitanya Mahāprabhu, he advised the Lord to learn Vedānta philosophy from him, but later he became a student of Lord Caitanya Mahāprabhu to understand the real meaning of Vedānta. Sārvabhauma Bhaṭṭācārya was so fortunate as to see the six-armed form of Lord Caitanya known as Ṣaḍbhuja.

CC Adi 10.130, Purport:

A Ṣaḍbhuja Deity is still situated at one end of the Jagannātha temple. Daily saṅkīrtana performances take place in this part of the temple. The meeting of Sārvabhauma Bhaṭṭācārya with Lord Caitanya Mahāprabhu is vividly described in Madhya-līlā, Chapter Six.

CC Adi 11.30, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “Descriptions of Jagadīśa Paṇḍita are available from the Caitanya-bhāgavata, Ādi-khaṇḍa, Chapter Six, and the Caitanya-caritāmṛta, Ādi-līlā, Chapter Fourteen.

CC Adi 11.31, Purport:

It is said that for some time Paṇḍita Dhanañjaya was in a saṅkīrtana party under the direction of Śrī Caitanya Mahāprabhu, and then he went to Vṛndāvana. Before going to Vṛndāvana, he lived for some time in a village named Sāṅcaḍāpāṅcaḍā, which is six miles south of the Memārī railway station.

CC Adi 11.41, Purport:

In Saptagrāma there is still a temple with a six-armed Deity of Śrī Caitanya Mahāprabhu that was personally worshiped by Śrīla Uddhāraṇa Datta Ṭhākura. On the right side of Śrī Caitanya Mahāprabhu is a Deity of Śrī Nityānanda Prabhu, and on the left side is Gadādhara Prabhu.

CC Adi 12.17, Purport:

Advaita Ācārya also had three more sons, whose names were Balarāma, Svarūpa and Jagadīśa. Thus there were six sons of Advaita Ācārya.” Among the six sons, three were strict followers of Lord Caitanya Mahāprabhu, and of these three, Acyutānanda was the eldest.

CC Adi 12.17, Purport:

It is stated that in the party of Advaita Ācārya from Śāntipura, Acyutānanda was dancing and others were singing. At that time the boy was only six years old. Text 87 of the Gaura-gaṇoddeśa-dīpikā, compiled by Śrī Kavi-karṇapūra, describes Acyutānanda as a disciple of Gadādhara Paṇḍita and a great and dear devotee of Lord Caitanya Mahāprabhu.

CC Adi 12.27, Purport:

The Sanskrit book Advaita-carita states that Balarāma, Svarūpa and Jagadīśa were the fourth, fifth and sixth sons of Advaita Ācārya. Therefore Śrī Advaita Ācārya had six sons. Balarāma, Svarūpa and Jagadīśa, being smārtas, or Māyāvādīs, were rejected by Vaiṣṇava society.

CC Adi 13 Summary:

Within the Lord's antya-līlā, the first six years of His sannyāsa life are called the madhya-līlā. During this time, Caitanya Mahāprabhu toured southern India, went to Vṛndāvana, returned from Vṛndāvana and preached the saṅkīrtana movement.

CC Adi 13.12, Translation:

Of these last twenty-four years, He spent the first six continuoually touring India, sometimes in South India, sometimes in Bengal and sometimes in Vṛndāvana.

CC Adi 13.35, Translation:

For six of these twenty-four years in Nīlācala (Jagannātha Purī), He distributed love of Godhead by always chanting and dancing.

CC Adi 13.36, Translation:

Beginning from Cape Comorin and extending through Bengal to Vṛndāvana, during these six years He toured all of India, chanting, dancing and distributing love of Kṛṣṇa.

CC Adi 13.38, Translation:

For six of the eighteen years He continuously stayed in Jagannātha Purī, He regularly performed kīrtana, inducing all the devotees to love Kṛṣṇa simply by chanting and dancing.

CC Adi 13.61, Purport:

The place where Nityānanda Prabhu appeared is called Garbhavāsa. There is an allotment of about forty-three bighās (fourteen acres) of land to continue the worship in a temple there. The Mahārāja of Dinājapura donated twenty bighās of land (about six and a half acres) in this connection.

CC Adi 13.86, Purport:

In the Tenth Canto of Śrīmad-Bhāgavatam, Chapter Six, verse 43, it is stated, "When magnanimous, broad-hearted Nanda Mahārāja came back from a tour, he immediately took his son Kṛṣṇa on his lap and experienced transcendental bliss by smelling His head."

CC Adi 13.90, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, who was previously a great astrologer, explains this verse as follows: The ṣaḍ-varga (six divisions) are technically called kṣetra, horā, drekkāṇa, navāṁśa, dvādaśāṁśa and triṁśāṁśa. According to Jyotir-vedic astrology, when the relationship between the planets and the rulers of these six divisions is determined, the auspiciousness of the moment of birth can be calculated.

CC Adi 14.15, Translation:

“"There are thirty-two bodily symptoms of a great personality: five of his bodily parts are large, five fine, seven reddish, six raised, three small, three broad and three grave."

CC Adi 14.15, Purport:

The six raised parts are the chest, shoulders, nails, nose, waist and mouth.

CC Adi 14.39, Purport:

The Caitanya-bhāgavata, Ādi-khaṇḍa, Chapter Six, fully describes the Lord's accepting viṣṇu-prasādam on the Ekādaśī day at the house of Jagadīśa and Hiraṇya. Regular prasādam is offered to Lord Viṣṇu on Ekādaśī because although fasting is recommended for devotees on Ekādaśī, it is not recommended for Lord Viṣṇu.

CC Adi 15.7, Purport:

The Caitanya-bhāgavata, Ādi-khaṇḍa, chapters Four, Six, Seven, Eight, Nine and Ten, are a good reference for the studious pastimes of Lord Śrī Caitanya Mahāprabhu.

CC Adi 17.12, Translation:

After this function at the house of Śrīvāsa Ṭhākura, Nityānanda Prabhu appeared, and when He met with Lord Caitanya He got the opportunity to see Him in His six-armed form.

CC Adi 17.12, Purport:

The form of Ṣaḍ-bhuja, the six-armed Lord Gaurasundara, is a representation of three incarnations. The form of Śrī Rāmacandra is symbolized by a bow in one hand and an arrow in another, the form of Lord Śrī Kṛṣṇa is symbolized by a stick and a flute like those generally held by a cowherd boy, and Lord Caitanya Mahāprabhu is symbolized by a sannyāsa-daṇḍa and a kamaṇḍalu, or waterpot.

CC Adi 17.13, Translation:

One day Lord Caitanya Mahāprabhu exhibited to Lord Nityānanda Prabhu a six-armed form bearing a conchshell, disc, club, lotus flower, bow and flute.

CC Adi 17.123, Purport:

We are already accustomed to chant these two mantras—śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda and Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Now, after these, the other two lines—namely haraye namaḥ, kṛṣṇa yādavāya namaḥ/ gopāla govinda rāma śrī-madhusūdana—should be added, especially in Māyāpur. Chanting of these six lines should go on so perfectly well that no one there hears any vibration other than the chanting of the holy names of the Lord. That will make the center spiritually all-perfect.

CC Adi 17.238, Translation:

Śrīvāsa Paṇḍita narrated all the pastimes enacted during the six changing seasons. He described the drinking of honey, the celebration of the rāsa dance, the swimming in the Yamunā and other such incidents.

CC Adi 17.265, Purport:

When one is found to be regularly following these principles, he is given the first initiation (hari-nāma), and he regularly chants at least sixteen rounds a day. Then, after six months or a year, he is initiated for the second time and given the sacred thread with the regular sacrifice and rituals.

CC Madhya-lila

CC Madhya 1 Summary:

In this chapter there is a summary description of all the pastimes performed by Śrī Caitanya Mahāprabhu during the middle period of His activities as well as the six years at the end of His activities. All of these are described in brief.

CC Madhya 1.19, Translation:

For six years of the last twenty-four, Śrī Caitanya Mahāprabhu traveled all over India, from Jagannātha Purī to Bengal and from Cape Comorin to Vṛndāvana.

CC Madhya 1.23, Translation:

Of these eighteen years at Jagannātha Purī, Śrī Caitanya Mahāprabhu spent six years with His many devotees. By chanting and dancing, He introduced the loving service of the Lord.

CC Madhya 1.43, Purport:

It is stated that the Supreme Personality of Godhead, although devoid of material qualities, superintends all material activities. There is also a discussion of how the līlā-avatāra incarnations respond to the desires of the devotees and how the Supreme Personality of Godhead is characterized by six opulences.

CC Madhya 1.246, Translation:

The Lord traveled all over India for six years. He was sometimes here and sometimes there, performing His transcendental pastimes, and sometimes He remained at Jagannātha Purī.

CC Madhya 1.285, Translation:

Later, Śrī Caitanya Mahāprabhu stopped Brahmānanda Bhāratī’s habit of wearing deerskin. The Lord thus enjoyed His pastimes continuously for six years, experiencing varieties of transcendental bliss.

CC Madhya 3.6, Purport:

Although acceptance of tridaṇḍa-sannyāsa is not distinctly mentioned in the Gauḍīya Vaiṣṇava literature, the first verse of Śrīla Rūpa Gosvāmī’s Upadeśāmṛta advocates that one should accept the tridaṇḍa-sannyāsa order by controlling the six forces:

vāco vegaṁ manasaḥ krodha-vegaṁ

jihvā-vegam udaropastha-vegam

etān vegān yo viṣaheta dhīraḥ

sarvām apīmāṁ pṛthivīṁ sa śiṣyāt

(NOI 1)

"One who can control the forces of speech, mind, anger, belly, tongue and genitals is known as a gosvāmī and is competent to accept disciples all over the world."

CC Madhya 3.49, Translation:

There were small cakes in sweet and sour sauce and five or six kinds of sour preparations. All the vegetables were so made that everyone present could take prasādam.

CC Madhya 3.216, Purport:

About six miles south of this Jayanagara station is a village named Chatrabhoga. Sometimes this village is called Khāḍi. In this village is a Deity of Lord Śiva known as Vaijurkānātha. A festival takes place there every year during the month of Caitra (March-April). The festival is known as Nandā-melā.

CC Madhya 4.87, Purport:

In the scriptures it is stated, ṣaṭ-karma-nipuṇo vipro mantra-tantra-viśāradaḥ. A qualified brāhmaṇa must be expert in the occupational duties of a brāhmaṇa. His duties are mentioned as six brahminical engagements. Paṭhana means that a brāhmaṇa must be conversant with the Vedic scriptures. He must also be able to teach others to study the Vedic literatures. This is pāṭhana. He must also be expert in worshiping different deities and in performing the Vedic rituals (yajana). On account of this yajana, the brāhmaṇa, being the head of society, performs all the Vedic rituals for kṣatriyas, vaiśyas and śūdras. This is called yājana, assisting others in performing ceremonies. The remaining two items are dāna and pratigraha. The brāhmaṇa accepts all kinds of contributions (pratigraha) from his followers (namely, the kṣatriyas, vaiśyas and śūdras). But he does not keep all the money. He keeps only as much as required and gives the balance to others in charity (dāna).

CC Madhya 4.87, Purport:

After installing the Deity of Gopāla, Mādhavendra Purī initiated all the brāhmaṇas into Vaiṣṇavism. He then allotted the brāhmaṇas different types of service to the Deity. From four in the morning until ten at night (from maṅgala-ārātrika to śayana-ārātrika), there must be at least five or six brāhmaṇas to take care of the Deity. Six ārātrikas are performed in the temple, and food is frequently offered to the Deity and the prasādam distributed.

CC Madhya 4.124, Purport:

Mādhavendra Purī was so strict, however, that he considered this to be an offense. Consequently he left the temple without saying anything to anyone. The paramahaṁsa is therefore called vijita-ṣaḍ-guṇa. He must conquer the six material qualities—kāma, krodha, lobha, moha, matsarya and kṣudhā-tṛṣṇā (lust, anger, greed, illusion, enviousness and hunger and thirst).

CC Madhya 5.140, Purport:

The temple of Bhuvaneśvara is situated about five to six miles from Bālakāṭīcaṭi. The temple of Lord Śiva is mentioned in the Skanda Purāṇa, in the narration about the Lord's garden and the one mango tree.

CC Madhya 5.141, Purport:

The river Bhārgī, or Bhārgīnadī, came to be known as the Daṇḍa-bhāṅgā-nadī after Lord Caitanya bathed in its waters. It is situated six miles north of Jagannātha Purī. The reason for the change in names is given as follows.

CC Madhya 5.146, Translation:

Śrī Caitanya Mahāprabhu laughed, cried, danced and made many ecstatic vibrations and sounds. Although the temple was only six miles away, to Him the distance seemed thousands of miles.

CC Madhya 5.146, Purport:

When Śrī Caitanya Mahāprabhu was in ecstasy, He considered one moment to last as long as twelve years. After seeing the Jagannātha temple from a distant place, the Lord became so ecstatic that He considered the six-mile path many thousands of miles long.

CC Madhya 6.12, Purport:

When four or five symptoms are exhibited, the dīpta (blazing) stage has been reached. When five, six or all eight symptoms are simultaneously manifest, that position is called uddīpta (inflamed). And when all eight symptoms are multiplied a thousand times and are all visible at once, the devotee is in the sūddīpta (intensely inflamed) stage.

CC Madhya 6.75, Purport:

One has to practice sense control as well as mind control and subdue the six forces of speech, mind, anger, tongue, belly and genitals. Then one can become expert in understanding the devotional service of the Lord and thus become a perfect sannyāsī.

CC Madhya 6.78, Purport:

The Supreme Personality of Godhead is ṣaḍ-aiśvarya-pūrṇa, complete with six opulences. Gopīnātha Ācārya emphasized that all those six opulences were completely existing in Śrī Caitanya Mahāprabhu.

CC Madhya 6.152, Translation:

“Are you describing as formless that Supreme Personality of Godhead whose transcendental form is complete with six transcendental opulences?

CC Madhya 6.161, Translation:

“In His spiritual potency, the Supreme Lord enjoys six kinds of opulences. You do not accept this spiritual potency, and this is due to your great impudence.

CC Madhya 6.161, Purport:

The Supreme Personality of Godhead is full with six opulences. All of these potencies are on the transcendental platform. To understand the Supreme Personality of Godhead as impersonal and devoid of potency is to go completely against Vedic information.

CC Madhya 7.143, Translation and Purport:

He said, ""Who am I? A sinful, poor friend of a brāhmaṇa. And who is Kṛṣṇa? The Supreme Personality of Godhead, full in six opulences. Nonetheless, He has embraced me with His two arms.""

This verse was spoken by Sudāmā Brāhmaṇa in Śrīmad-Bhāgavatam (10.81.16), in connection with his meeting Lord Kṛṣṇa.

CC Madhya 8.90, Purport:

One cannot understand the six transcendental opulences of the Lord simply by understanding the Supreme Personality of Godhead as impersonal Brahman.

CC Madhya 8.128, Purport:

One who is actually advanced in spiritual knowledge of Kṛṣṇa is never a śūdra, even though he may have been born in a śūdra family. However, even if a vipra, or brāhmaṇa, is very expert in the six brahminical activities (paṭhana, pāṭhana, yajana, yājana, dāna, pratigraha) and is also well versed in the Vedic hymns, he cannot become a spiritual master unless he is a Vaiṣṇava.

CC Madhya 9.199, Purport:

The path from Mandapam through the ocean to the island known as Pambam consists partly of sand and partly of water. The island of Pambam is about seventeen miles long and six miles wide. On this island, four miles north of Pambam Harbor, is Setubandha, where the temple of Rāmeśvara is located.

CC Madhya 9.281, Purport:

In Kolāpura there is a river named Urṇā. From the Bombay Gazette it is understood that there were about 250 temples there, out of which six are very famous. These are (1) Ambābāi, or Mahālakṣmī Mandira, (2) Viṭhobā Mandira, (3) Ṭemblāi Mandira, (4) Mahākālī Mandira, (5) Phirāṅga-i, or Pratyaṅgirā Mandira, and (6) Yāllāmmā Mandira.

CC Madhya 11.10, Purport:

The mind is always accompanied by six enemies—namely, kāma, krodha, mada, moha, mātsarya and bhaya—that is, lust, anger, intoxication, illusion, envy and fear. Although the mind may be merged in spiritual consciousness, one should always be very careful in dealing with it, just as one is careful in dealing with a snake.

CC Madhya 11.151, Purport:

As Lord Kṛṣṇa states in the Bhagavad-gītā (15.7):

mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ

manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati

"The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind."

CC Madhya 11.176, Purport:

Only after maturing in devotion can he sit down in a solitary place to chant the Hare Kṛṣṇa mahā-mantra as Śrī Caitanya Mahāprabhu Himself did. Although Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead, to teach us a lesson He traveled all over India continuously for six years and only then retired at Jagannātha Purī.

CC Madhya 15.108, Purport:

The word puraḥ means "before," and caryā means "activities." Due to the necessity of these activities, we do not immediately initiate disciples in the International Society for Krishna Consciousness. For six months, a candidate for initiation must first attend ārati and classes in the śāstras, practice the regulative principles and associate with other devotees. When one is actually advanced in the puraścaryā-vidhi, he is recommended by the local temple president for initiation.

CC Madhya 15.108, Purport:

When one is further advanced by chanting the Hare Kṛṣṇa mantra sixteen rounds daily, following the regulative principles and attending classes, he receives the sacred thread (brahminical recognition) after the second six months.

CC Madhya 15.179, Translation:

"If a person possessing millions of wish-fulfilling cows loses one she-goat, he does not consider the loss. Kṛṣṇa owns all six opulences in full. If the entire material energy is destroyed, what does He lose?"

CC Madhya 15.207, Translation:

First, three mānas of cooked rice—almost six pounds—was poured onto a big banana leaf.

CC Madhya 15.214, Translation:

There was a soup made with fried urad dhal and mung dhal, defeating nectar. There were also sweet chutney and five or six kinds of sour preparations, beginning with baḍāmla.

CC Madhya 15.225, Translation:

“This is most uncommon! How was this arrangement of rice and vegetables finished within six hours?

CC Madhya 16.74, Purport:

The madhyama-adhikārī Vaiṣṇava can awaken others to Kṛṣṇa consciousness and engage them in duties whereby they can advance. It is therefore said in the Caitanya-caritāmṛta (Madhya-līlā, Chapter Six, verse 279):

lohāke yāvat sparśi' hema nāhi kare

tāvat sparśa-maṇi keha cinite nā pāre

"One cannot understand the value of touchstone until it turns iron into gold."

CC Madhya 16.207, Purport:

As stated in the Caitanya-bhāgavata (Antya-khaṇḍa, Chapter Six):

khānāyoḍā, baḍagāchi, āra dogāchiyā

gaṅgāra opāra kabhu yāyena "kuliyā"

"Śrī Caitanya Mahāprabhu passed through Khānāyoḍā, Baḍagāchi and Dogāchiyā and then crossed the Ganges before arriving in Kuliyā."

CC Madhya 16.276, Translation:

“I then left all the devotees there and brought only five or six persons with Me.

CC Madhya 17.96, Translation:

Candraśekhara continued, “There is no talk at Vārāṇasī other than discussions on the six philosophical theses. Nonetheless, Tapana Miśra has been very kind to me, for he speaks about topics relating to Lord Kṛṣṇa.

CC Madhya 17.96, Purport:

The six philosophical theses are (1) Vaiśeṣika, propounded by Kaṇāda Ṛṣi, (2) Nyāya, propounded by Gautama Ṛṣi, (3) Yoga, or mysticism, propounded by Patañjali Ṛṣi, (4) the philosophy of Sāṅkhya, propounded by Kapila Ṛṣi, (5) the philosophy of Karma-mīmāṁsā, propounded by Jaimini Ṛṣi, and (6) the philosophy of Brahma-mīmāṁsā, or Vedānta, the ultimate conclusion of the Absolute Truth (janmādy asya yataḥ (SB 1.1.1)), propounded by Vedavyāsa.

CC Madhya 18.112, Translation:

“A sannyāsī in the renounced order is certainly part and parcel of the complete whole, just as a shining molecular particle of sunshine is part and parcel of the sun itself. Kṛṣṇa is like the sun, full of six opulences, but the living entity is only a fragment of the complete whole.

CC Madhya 19.61, Purport:

After that, he traveled throughout India thrice on trips lasting six years each. Thus he passed eighteen years and became victorious in his discussions of revealed scripture. When he was thirty years old, he married Mahālakṣmī, who belonged to the same brāhmaṇa community as his. Near Govardhana Hill he established a Deity in the valley. Finally he came to Āḍāila, which is on the other side of the Yamunā from Prayāga.

CC Madhya 19.157, Purport:

In the Upadeśāmṛta of Śrīla Rūpa Gosvāmī, it is said:

atyāhāraḥ prayāsaś ca prajalpo niyamāgrahaḥ

jana-saṅgaś ca laulyaṁ ca ṣaḍbhir bhaktir vinaśyati

(NOI 2)

"One's devotional service is spoiled when he becomes too entangled in the following six activities: (1) eating more than necessary or collecting more funds than required, (2) overendeavoring for mundane things that are very difficult to attain, (3) talking unnecessarily about mundane subject matters, (4) practicing the scriptural rules and regulations only for the sake of following them and not for the sake of spiritual advancement, or rejecting the rules and regulations of the scriptures and working independently or whimsically, (5) associating with worldly-minded persons who are not interested in Kṛṣṇa consciousness, and (6) being greedy for mundane achievements."

CC Madhya 20.245, Translation:

“There are six types of incarnations (avatāras) of Kṛṣṇa. One comprises the incarnations of Viṣṇu (puruṣa-avatāras), and another comprises the incarnations meant for the performance of pastimes (līlā-avatāras).

CC Madhya 20.273, Purport:

According to Lord Kṛṣṇa in the Bhagavad-gītā (15.7):

mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ

manaḥ-ṣaṣṭhānīndriyāni prakṛti-sthāni karṣati

"The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind."

CC Madhya 21.47, Translation:

“The spiritual sky, which is full in all six opulences, is the intermediate residence of Lord Kṛṣṇa. It is there that an unlimited number of forms of Kṛṣṇa enjoy Their pastimes.

CC Madhya 21.48, Translation:

“Innumerable Vaikuṇṭha planets, which are just like different rooms of a treasure-house, are all there, filled with all opulences. Those unlimited planets house the Lord's eternal associates, who are also enriched with the six opulences.

CC Madhya 21.96, Translation:

“Kṛṣṇa is thus situated eternally in His spiritual potency, and the opulence of that spiritual potency is called ṣaḍ-aiśvarya, indicating six kinds of opulences.

CC Madhya 21.104, Translation:

“The wonderful form of Kṛṣṇa in His personal feature is so great that it attracts even Kṛṣṇa to taste His own association. Indeed, Kṛṣṇa becomes very eager to taste it. Total beauty, knowledge, wealth, strength, fame and renunciation are the six opulences of Kṛṣṇa. He is eternally situated in His opulences.

CC Madhya 21.110, Translation:

"The Supreme Personality of Godhead, Kṛṣṇa, is full in all six opulences, including His attractive beauty, which engages Him in conjugal love with the gopīs. Such sweetness is the quintessence of His qualities. Śukadeva Gosvāmī, the son of Vyāsadeva, has described these pastimes of Kṛṣṇa throughout Śrīmad-Bhāgavatam. Hearing the descriptions, the devotees become mad with love of God."

CC Madhya 22 Summary:

The six symptoms of fully surrendered souls are also described in this chapter. Devotional service has been divided into two categories-regulative devotional service and spontaneous love. There are sixty-four items listed in regulative devotional service, and out of these sixty-four the last five are considered very important.

CC Madhya 22.78-80, Translation:

“Devotees are always merciful, humble, truthful, equal to all, faultless, magnanimous, mild and clean. They are without material possessions, and they perform welfare work for everyone. They are peaceful, surrendered to Kṛṣṇa and desireless. They are indifferent to material acquisitions and are fixed in devotional service. They completely control the six bad qualities—lust, anger, greed and so forth. They eat only as much as required, and they are not inebriated. They are respectful, grave, compassionate and without false prestige. They are friendly, poetic, expert and silent.

CC Madhya 22.100, Translation:

“"The six divisions of surrender are the acceptance of those things favorable to devotional service, the rejection of unfavorable things, the conviction that Kṛṣṇa will give protection, the acceptance of the Lord as one"s guardian or master, full self-surrender, and humility.

CC Madhya 22.100, Purport:

One who is fully surrendered is qualified with the six following characteristics: (1) The devotee has to accept everything that is favorable for the rendering of transcendental loving service to the Lord. (2) He must reject everything unfavorable to the Lord's service. This is also called renunciation. (3) A devotee must be firmly convinced that Kṛṣṇa will give him protection. No one else can actually give one protection, and being firmly convinced of this is called faith. This kind of faith is different from the faith of an impersonalist who wants to merge into the Brahman effulgence in order to benefit by cessation of repeated birth and death. A devotee wants to remain always in the Lord's service. In this way, Kṛṣṇa is merciful to His devotee and gives him all protection from the dangers found on the path of devotional service. (4) The devotee should accept Kṛṣṇa as his supreme maintainer and master. He should not think that he is being protected by a demigod. He should depend only on Kṛṣṇa, considering Him the only protector. The devotee must be firmly convinced that within the three worlds he has no protector or maintainer other than Kṛṣṇa. (5) Self-surrender means remembering that one's activities and desires are not independent. The devotee is completely dependent on Kṛṣṇa, and he acts and thinks as Kṛṣṇa desires. (6) The devotee is meek and humble.

CC Madhya 23.70, Translation and Purport:

“‘Kṛṣṇa, the supreme hero, has the most beautiful transcendental body. This body possesses all good features. It is radiant and very pleasing to the eyes. His body is powerful, strong and youthful.

This verse and the following six verses are also found in the Bhakti-rasāmṛta-sindhu (2.1.23–29).

CC Madhya 23.77, Purport:

This verse is found in the Bhakti-rasāmṛta-sindhu (2.1.30). Living entities are parts and parcels of the Supreme Personality of Godhead. As Lord Kṛṣṇa states in the Bhagavad-gītā (15.7):

mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ

manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati

"The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind."

CC Madhya 23.107, Purport:

One should not be jealous of members of other castes or nations. It is not that only Indians or brāhmaṇas can become Vaiṣṇavas. Anyone can become a Vaiṣṇava. Therefore one should recognize that the bhakti cult must be spread all over the world. That is real adveṣṭā. Moreover, the word maitra, "friendly," indicates that one who is able to preach the bhakti cult all over the world should be equally friendly to everyone. These two and the following six verses were spoken by Śrī Kṛṣṇa in the Bhagavad-gītā (12.13–20).

CC Madhya 24.22, Translation:

“Through His all-pervasive feature, the Supreme Personality of Godhead has expanded the entire creation. He is holding and maintaining this creation by His extraordinary potency. By His conjugal potency, He maintains the planetary system known as Goloka Vṛndāvana. Through His six opulences, He maintains many Vaikuṇṭha planets.

CC Madhya 24.145, Translation:

“These six kinds of ātmārāmas engage in the loving service of Kṛṣṇa. The varieties of service are indicated by adding "ca," and they also bear the meaning of "api" ("indeed").

CC Madhya 24.145, Purport:

There are six kinds of ātmārāmas: the neophyte student (sādhaka), one who is absorbed in Brahman realization (brahma-maya), one who has already attained the Brahman position (prāpta-brahma-laya), one who desires to be liberated (mumukṣu), one who is liberated even in this life (jīvan-mukta), and one who is self-realized (prāpta-svarūpa).

CC Madhya 24.146, Translation:

“The six kinds of ātmārāmas render devotional service to Kṛṣṇa without ulterior motives. The words "munayaḥ" and "santaḥ" indicate those who are very much attached to meditating upon Kṛṣṇa.

CC Madhya 24.149, Translation:

“Although the words "ātmārāmāś ca" would be repeated six times, simply by adding the word "ca," five "ātmārāmas" are deleted.

CC Madhya 24.150, Translation:

“Therefore there is no need to repeat the word "ātmārāma." One is sufficient, and that one word indicates six persons.

CC Madhya 24.155, Translation:

“The two types of ātmārāma-yogīs are called sagarbha and nigarbha. Each of these is divided into three; therefore there are six types of worshipers of the Supersoul.

CC Madhya 24.156, Translation:

“"Some yogīs think of the Lord within their hearts as measuring about six inches. The Lord has four hands, in which He holds a conchshell, club, disc and lotus flower. Those who worship this form of Viṣṇu within the heart are called sagarbha-yogīs."

CC Madhya 24.158, Translation:

“By these three divisions of advancement in yoga—yogārurukṣu, yogārūḍha and prāpta-siddhi—there are six kinds of mystic yogīs.

CC Madhya 24.210, Translation:

“I have already spoken about thirteen meanings (of the ātmārāma verse). Now there are six more. Combined, these make nineteen.

CC Madhya 24.210, Purport:

The six further meanings of the verse are based on the following meanings of the word ātmārāma: (1) mental speculators (vide verse 165), (2) those engaged in different types of endeavor (vide verse 168), (3) those who are patient and sober (vide verse 174), (4) those who are intelligent and learned scholars (vide verse 187), (5) those who are intelligent but illiterate and foolish (vide verse 187), and (6) those who are conscious of their eternal servitorship to Kṛṣṇa (vide verse 201).

CC Madhya 24.320, Purport:

This verse from Śrīmad-Bhāgavatam (1.1.23) was a question raised by all the sages, who were headed by Śaunaka. This question put before the great devotee Sūta Gosvāmī is the foremost of the six questions raised. The answer to this important question is given in the next verse, also from Śrīmad-Bhāgavatam (1.3.43).

CC Madhya 24.330, Purport:

In Western countries especially, we first observe whether a potential disciple is prepared to follow the regulative principles. Then he is given the name of a Vaiṣṇava servant and initiated to chant the Hare Kṛṣṇa mahā-mantra, at least sixteen rounds daily. In this way the disciple renders devotional service under the guidance of the spiritual master or his representative for at least six months to a year. He is then recommended for a second initiation, during which a sacred thread is offered and the disciple is accepted as a bona fide brāhmaṇa.

CC Madhya 24.330, Purport:

The spiritual master should study the disciple's inquisitiveness for no less than six months or a year. A spiritual master should not be very anxious to accept a disciple because of his material opulences. Sometimes a big businessman or landlord may approach a spiritual master for initiation. Those who are materially interested are called viṣayīs (karmīs), which indicates that they are very fond of sense gratification.

CC Madhya 25.33, Translation:

“The word "Brahman" ("the greatest") indicates the Supreme Personality of Godhead, full in all six opulences. But if we take the onesided impersonalist view, His fullness is diminished.

CC Madhya 25.53, Translation:

“After studying the six philosophical theses, Vyāsadeva completely summarized them all in the aphorisms of Vedānta philosophy.

CC Madhya 25.56, Translation:

“By studying the six philosophical theories, one cannot reach the Absolute Truth. It is therefore our duty to follow the path of the mahājanas, the authorities. Whatever they say should be accepted as the supreme truth.

CC Madhya 25.56, Purport:

In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura gives the following summary of the six philosophical processes. Prakāśānanda admitted that Śrīpāda Śaṅkarācārya, being very eager to establish his philosophy of monism, took shelter of the Vedānta philosophy and tried to explain it in his own way. The fact is, however, that if one accepts the existence of God, one certainly cannot establish the theory of monism.

CC Madhya 25.56, Purport:

There are six kinds of philosophical processes in India. Because Vyāsadeva is the Vedic authority, he is known as Vedavyāsa. His philosophical explanation of the Vedānta-sūtra is accepted by the devotees.

CC Madhya 25.107, Translation:

“"I shall explain to you My actual form and situation, My attributes, activities and six opulences."

CC Madhya 25.114, Translation:

“In the verse beginning "aham eva," the word "aham" is expressed three times. In the beginning there are the words "aham eva." In the second line there are the words "paścād aham." At the end are the words ‘so "smy aham." This "aham" indicates the Supreme Person. By the repetition of "aham," the transcendental personality who is complete with six opulences is confirmed.

CC Madhya 25.204, Translation:

Subuddhi Rāya would collect dry wood in the forest and take it to the city of Mathurā to sell. For each load he would receive five or six paise.

CC Madhya 25.240, Translation:

I have thus given a summary description of the madhya-līlā, Śrī Caitanya Mahāprabhu's travels to and from Jagannātha Purī. Indeed, the Lord traveled to and fro continuously for six years.

CC Madhya 25.241, Translation:

After taking sannyāsa at the age of twenty-four, Śrī Caitanya Mahāprabhu lived another twenty-four years. For six of these years, He traveled extensively throughout India, sometimes going to Jagannātha Purī and sometimes leaving. After traveling for six years, the Lord fixed His residence at Jagannātha Purī and stayed there for the eighteen remaining years of His life. During these eighteen years He mainly chanted Hare Kṛṣṇa with His devotees.

CC Antya-lila

CC Antya 5.80, Translation:

Although Rāmānanda Rāya was a householder, he was not under the control of the six kinds of bodily changes. Although apparently a pounds-and-shillings man, he advised even persons in the renounced order.

CC Antya 5.80, Purport:

Gṛhasthas (householders) who are under the influence of the external energy accept householder life for the purpose of sense enjoyment, but a transcendentally situated Vaiṣṇava is not subjected to the influence of the senses by the Lord's material rule of the six kinds of bodily changes (kāma, krodha, lobha, moha, mada and mātsarya), even when he plays the part of a gṛhastha.

CC Antya 5.119, Translation:

"You have calculated Śrī Caitanya Mahāprabhu, who is the Supreme Personality of Godhead, full in six opulences, to be on the level of an ordinary living being. Instead of knowing Him as the supreme fire, you have accepted Him as a spark."

CC Antya 5.119, Purport:

As Kṛṣṇa says in the Bhagavad-gītā (15.7):

mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ

manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati

"The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind."

CC Antya 5.126, Translation:

“Whereas Kṛṣṇa, the Absolute Truth, the Supreme Personality of Godhead, is full of transcendental bliss, possesses all six spiritual opulences in full, and is the master of the material energy, the small conditioned soul, who is always unhappy, is the servant of the material energy.

CC Antya 6.278, Purport:

There are six kinds of association—giving charity, accepting charity, accepting food, offering food, talking confidentially and inquiring confidentially. One should very carefully avoid associating with both the sahajiyās, who are sometimes known as Vaiṣṇavas, and the non-Vaiṣṇavas, or avaiṣṇavas. Their association changes the transcendental devotional service of Lord Kṛṣṇa into sense gratification, and when sense gratification enters the mind of a devotee, he is contaminated.

CC Antya 6.299, Translation:

Svarūpa Dāmodara gave Raghunātha dāsa two cloths, each about six inches long, a wooden platform and a jug in which to keep water.

CC Antya 7.21, Translation:

“Sārvabhauma Bhaṭṭācārya perfectly knows the six philosophical theses. He is therefore the spiritual master of the entire world in teaching the six paths of philosophy. He is the best of devotees.

CC Antya 14.64, Translation:

Śrī Caitanya Mahāprabhu was lying unconscious, and His body had become elongated to five or six cubits. There was no breath from His nostrils.

CC Antya 14.65-66, Translation:

Each of His arms and legs had become three cubits long; only skin connected the separated joints. The Lord's body temperature, indicating life, was very low. All the joints in His arms, legs, neck and waist were separated by at least six inches.

CC Antya 19.83, Translation:

The six seasons, especially spring, seemed present there. Seeing the garden, Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, was very happy.