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Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 1.54, Purport:

The real nature of māyā, the illusory existence of the material manifestation, is clearly explained in Śrīmad-Bhāgavatam. The Absolute Truth is substance, and the relative truth depends upon its relationship with the Absolute for its existence. Māyā means energy; therefore the relative truth is explained to be the energy of the Absolute Truth. Since it is difficult to understand the distinction between the absolute and relative truths, an analogy can be given for clarification. The Absolute Truth can be compared to the sun, which is appreciated in terms of two relative truths: reflection and darkness. Darkness is the absence of sunshine, and a reflection is a projection of sunlight into darkness. Neither darkness nor reflection has an independent existence. Darkness comes when the sunshine is blocked. For example, if one stands facing the sun, his back will be in darkness. Since darkness stands in the absence of the sun, it is therefore relative to the sun. The spiritual world is compared to the real sunshine, and the material world is compared to the dark regions where the sun is not visible.

CC Adi 2.25, Purport:

The Supreme Personality of Godhead has His eternal form, which cannot be seen by material eyes or mental speculation. Only by transcendental devotional service can one understand the transcendental form of the Lord. The comparison is made here to the qualifications for viewing the personal features of the sun-god. The sun-god is a person who, although not visible to our eyes, is seen from the higher planets by the demigods, whose eyes are suitable for seeing through the glaring sunshine that surrounds him. Every planet has its own atmosphere according to the influence of the arrangement of material nature. It is therefore necessary to have a particular type of bodily construction to reach a particular planet. The inhabitants of earth may be able to reach the moon, but the inhabitants of heaven can reach even the fiery sphere called the sun. What is impossible for man on earth is easy for the demigods in heaven because of their different bodies. Similarly, to see the Supreme Lord one must have the spiritual eyes of devotional service. The Personality of Godhead is unapproachable by those who are habituated to speculation about the Absolute Truth in terms of experimental scientific thought, without reference to the transcendental vibration. The ascending approach to the Absolute Truth ends in the realization of impersonal Brahman and the localized Paramātmā but not the Supreme Transcendental Personality.

CC Adi 2.117, Purport:

Śrīla Viśvanātha Cakravartī Ṭhākura has commented on their stone-hearted condition as follows: bahir aśru-pulakayoḥ sator api yad dhṛdayaṁ na vikriyeta tad aśma-sāram iti kaniṣṭhādhikāriṇām eva aśru-pulakādi-mattve ’pi aśma-sāra-hṛdayatayā nindaiṣā. "Those who shed tears by practice but whose hearts have not changed are to be known as stone-hearted devotees of the lowest grade. Their imitation crying, induced by artificial practice, is always condemned." The desired change of heart referred to above is visible in the reluctance to do anything not congenial to the devotional way. To create such a change of heart, conclusive discussion about Śrī Kṛṣṇa and His potencies is absolutely necessary. False devotees may think that simply shedding tears will lead one to the transcendental plane, even if one has not had a factual change in heart, but such a practice is useless if there is no transcendental realization. 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.

CC Adi 3 Summary:

Kṛṣṇadāsa Kavirāja has herein presented much authentic evidence from Śrīmad-Bhāgavatam and other scriptures to substantiate the identity of Lord Caitanya with Śrī Kṛṣṇa Himself. He has described bodily symptoms in Lord Caitanya that are visible only in the person of the Supreme Lord, and he has proved that Lord Caitanya appeared with His personal associates-Śrī Nityānanda, Advaita, Gadādhara, Śrīvāsa and other devotees-to preach the special significance of chanting Hare Kṛṣṇa. The appearance of Lord Caitanya is both significant and confidential. He can be appreciated only by pure devotees and only through the process of devotional service. The Lord tried to conceal His identity as the Supreme Personality of Godhead by representing Himself as a devotee, but His pure devotees could recognize Him by His special features. The Vedas and Purāṇas foretell the appearance of Lord Caitanya, but still He is sometimes called, significantly, the concealed descent of the Supreme Personality of Godhead.

CC Adi 3.89, Purport:

This verse is also quoted from the Stotra-ratna (13) of Yāmunācārya. Everything covered by the influence of māyā is within the limited boundaries of space, time and thought. Even the greatest manifestation we can conceive, the sky, also has limitations. From the authentic scriptures, however, it is evident that beyond the sky is a covering of seven layers, each ten times thicker than the one preceding it. The covering layers are vast, but with or without coverings, space is limited. Our power to think about space and time is also limited. Time is eternal; we may imagine billions and trillions of years, but that will still be an inadequate estimate of the extent of time. Our imperfect senses, therefore, cannot think of the greatness of the Supreme Personality of Godhead, nor can we bring Him within the limitations of time or our thinking power. His position is accordingly described by the word ullaṅghita. He is transcendental to space, time and thought; although He appears within them, He exists transcendentally. Even when the Lord's transcendental existence is disguised by space, time and thought, however, pure devotees of the Supreme Lord can see Him in His personal features beyond space, time and thought. In other words, even though the Lord is not visible to the eyes of ordinary men, those who are beyond the covering layers because of their transcendental devotional service can still see Him.

CC Adi 4.165, Purport:

The author of Śrī Caitanya-caritāmṛta asserts with authority that sexual love is a matter of personal sense enjoyment. All the regulative principles in the Vedas pertaining to desires for popularity, fatherhood, wealth and so on are different phases of sense gratification. Acts of sense gratification may be performed under the cover of public welfare, nationalism, religion, altruism, ethical codes, Biblical codes, health directives, fruitive action, bashfulness, tolerance, personal comfort, liberation from material bondage, progress, family affection or fear of social ostracism or legal punishment, but all these categories are different subdivisions of one substance—sense gratification. All such good acts are performed basically for one's own sense gratification, for no one can sacrifice his personal interest while discharging these much-advertised moral and religious principles. But above all this is a transcendental stage in which one feels himself to be only an eternal servitor of Kṛṣṇa, the absolute Personality of Godhead. All acts performed in this sense of servitude are called pure love of God because they are performed for the absolute sense gratification of Śrī Kṛṣṇa. However, any act performed for the purpose of enjoying its fruits or results is an act of sense gratification. Such actions are visible sometimes in gross and sometimes in subtle forms.

CC Adi 5.14, Purport:

The disease of the modern civilized man is his disbelief of everything in the revealed scriptures. Faithless nonbelievers cannot make progress in spiritual realization, for they cannot understand the spiritual potency. The small fruit of a banyan contains hundreds of seeds, and in each seed is the potency to produce another banyan tree with the potency to produce millions more of such fruits. This law of nature is visible before us, although how it works is beyond our understanding. This is but an insignificant example of the potency of Godhead; there are many similar phenomena that no scientist can explain.

CC Adi 5.66, Purport:

The Vedic conclusion is that the cosmic manifestation visible to the eyes of the conditioned soul is caused by the Absolute Truth, the Personality of Godhead, through the exertion of His specific energies, although in the conclusion of atheistic deliberations this manifested cosmic exhibition is attributed to material nature. The energy of the Absolute Truth is exhibited in three ways: spiritual, material and marginal. The Absolute Truth is identical with His spiritual energy. Only when contacted by the spiritual energy can the material energy work and the temporary material manifestations thus appear active. In the conditioned state the living entities of the marginal energy are a mixture of spiritual and material energies. The marginal energy is originally under the control of the spiritual energy, but, under the control of the material energy, the living entities have been wandering in forgetfulness within the material world since time immemorial.

CC Adi 5.66, Purport:

Kṛṣṇa is the original cause of the spiritual world, and He is the covered cause of the material manifestation. He is also the original cause of the marginal potency, the living entities. He is both the leader and maintainer of the living entities, who are called the marginal potency because they can act under the protection of the spiritual energy or under the cover of the material energy. With the help of the spiritual energy we can understand that independence is visible only in Kṛṣṇa, who by His inconceivable energy is able to act in any way He likes.

CC Adi 5.71, Purport:

This description of the Lord's creative energy is from the Brahma-saṁhitā (5.48), which Lord Brahmā compiled after his personal realization. When Mahā-Viṣṇu exhales, the spiritual seeds of the universes emanate from Him in the form of molecular particles like those that are visible, three times the size of an atom, when sunlight is diffused through a small hole. In these days of atomic research it will be a worthwhile engagement for atomic scientists to learn from this statement how the entire creation develops from the spiritual atoms emanating from the body of the Lord.

CC Adi 5.113, Purport:

The Lord Viṣṇu who lies in the ocean of milk incarnates Himself in various forms to maintain the laws of the cosmos and annihilate the causes of disturbance. Such incarnations are visible in every manv-antara (i.e., in the course of the reign of each Manu, who lives for 71 x 4,320,000 years). Fourteen such Manus take their birth and die, to yield a place for the next, during one day of Brahmā.

CC Adi 6.14-15, Purport:

Material scientists cannot see any cognizant spiritual substance that might be the cause of the creation. Such atheistic Sāṅkhya philosophers think that the symptoms of knowledge and living force visible in the innumerable living creatures are caused by the three qualities of the cosmic manifestation. Therefore the Sāṅkhyites are against the conclusion of Vedānta regarding the original cause of creation.

CC Adi 6.14-15, Purport:

The Sāṅkhya philosophy regards the total energy (mahat-tattva), the false ego and the five objects of sense perception as the seven diverse manifestations of material nature, which has two features, known as the material cause and efficient cause. The puruṣa, the enjoyer, is without transformation, whereas material nature is always subject to transformation. But although material nature is inert, it is the cause of enjoyment and salvation for many living creatures. Its activities are beyond the conception of sense perception, but still one may guess at them by superior intelligence. Material nature is one, but because of the interaction of the three qualities, it can produce the total energy and the wonderful cosmic manifestation. Such transformations divide material nature into two features, namely the efficient and material causes. The puruṣa, the enjoyer, is inactive and without material qualities, although at the same time He is the master, existing separately in each and every body as the emblem of knowledge. By understanding the material cause, one can guess that the puruṣa, the enjoyer, being without activity, is aloof from all kinds of enjoyment or superintendence. Sāṅkhya philosophy, after describing the nature of prakṛti (material nature) and puruṣa (the enjoyer), asserts that the creation is only a product of their unification or proximity to one another. With such unification the living symptoms are visible in material nature, but one can guess that in the person of the enjoyer, the puruṣa, there are powers of control and enjoyment. When the puruṣa is illusioned for want of sufficient knowledge, He feels Himself to be the enjoyer, and when He is in full knowledge He is liberated. In the Sāṅkhya philosophy the puruṣa is described to be always indifferent to the activities of prakṛti.

CC Adi 6.14-15, Purport:

Śrīla Baladeva Vidyābhūṣaṇa, in his commentary on the Vedānta-sūtra, has tried to nullify this conclusion because he thinks that discrediting these so-called causes of the cosmic manifestation will nullify the entire Sāṅkhya philosophy. Materialistic philosophers accept matter to be the material and efficient cause of creation; for them, matter is the cause of every type of manifestation. Generally they give the example of a waterpot and clay. Clay is the cause of the waterpot, but the clay can be found as both cause and effect. The waterpot is the effect and clay itself is the cause, but clay is visible everywhere. A tree is matter, but a tree produces fruit. Water is matter, but water flows. In this way, say the Sāṅkhyites, matter is the cause of movements and production. As such, matter can be considered the material and efficient cause of everything in the cosmic manifestation.

CC Adi 6.14-15, Purport:

The Manu-smṛti is considered the highest Vedic direction to humanity. Manu is the giver of law to mankind, and in the Manu-smṛti it is clearly stated that before the creation the entire universal space was darkness, without information and without variety, and was in a state of complete suspension, like a dream. Everything was darkness. The Supreme Personality of Godhead then entered the universal space, and although He is invisible, He created the visible cosmic manifestation. In the material world the Supreme Personality of Godhead is not manifested by His personal presence, but the presence of the cosmic manifestation in different varieties is the proof that everything has been created under His direction. He entered the universe with all creative potencies, and thus He removed the darkness of the unlimited space.

CC Adi 6.14-15, Purport:

The form of the Supreme Personality of Godhead is described to be transcendental, very subtle, eternal, all-pervading, inconceivable and therefore nonmanifested to the material senses of a conditioned living creature. He desired to expand Himself into many living entities, and with such a desire He first created a vast expanse of water within the universal space and then impregnated that water with living entities. By that process of impregnation a massive body appeared, blazing like a thousand suns, and in that body was the first creative principle, Brahmā. The great Parāśara Ṛṣi has confirmed this in the Viṣṇu Purāṇa. He says that the cosmic manifestation visible to us is produced from Lord Viṣṇu and sustained under His protection. He is the principal maintainer and destroyer of the universal form.

CC Adi 7.73, Purport:

In his Anubhāṣya, Śrī Bhaktisiddhānta Sarasvatī Gosvāmī says that the actual effect that will be visible as soon as one achieves transcendental knowledge is that he will immediately become free from the clutches of māyā and fully engage in the service of the Lord. Unless one serves the Supreme Personality of Godhead Mukunda, one cannot become free from fruitive activities under the external energy. However, when one chants the holy name of the Lord offenselessly, one can realize a transcendental position that is completely aloof from the material conception of life. Rendering service to the Lord, a devotee relates to the Supreme Personality of Godhead in one of five relationships—namely, śānta, dāsya, sakhya, vātsalya or mādhurya—and thus he relishes transcendental bliss in that relationship. Such a relationship certainly transcends the body and mind. When one realizes that the holy name of the Lord is identical with the Supreme Person, he becomes completely eligible to chant the holy name of the Lord. Such an ecstatic chanter and dancer must be considered to have a direct relationship with the Lord.

CC Adi 7.89-90, Purport:

Śrīla Jīva Gosvāmī, in his Prīti-sandarbha (66), explains this stage of love of Godhead: bhagavat-prīti-rūpā vṛttir māyādi-mayī na bhavati. kiṁ tarhi, svarūpa-śakty-ānanda-rūpā, yad-ānanda-parādhīnaḥ śrī-bhagavān apīti. Similarly, in the 69th text he offers further explanation: tad evaṁ prīter lakṣaṇaṁ citta-dravas tasya ca roma-harṣādikam. kathañcij jāte ’pi citta-drave roma-harṣādike vā na ced āśaya-śuddhis tadāpi na bhakteḥ samyag-āvirbhāva iti jñāpitam. āśaya-śuddhir nāma cānya-tātparya-parityāgaḥ prīti-tātparyaṁ ca. ata evānimittā svābhāvikī ceti tad viśeṣaṇam. Transcendental love of Godhead is not under the jurisdiction of the material energy, for it is the transcendental bliss and pleasure potency of the Supreme Personality of Godhead. Since the Supreme Lord is also under the influence of transcendental bliss, when one comes in touch with such bliss in love of Godhead, one's heart melts, and the symptoms of this are standing of the hairs on end, etc. Sometimes a person thus melts and manifests these transcendental symptoms yet at the same time is not well behaved in his personal transactions. This indicates that he has not yet reached complete perfection in devotional life. In other words, a devotee who dances in ecstasy but after dancing and crying appears to be attracted to material affairs has not yet reached the perfection of devotional service, which is called āśaya-śuddhi, or the perfection of existence. One who attains the perfection of existence is completely averse to material enjoyment and engrossed in transcendental love of Godhead. It is therefore to be concluded that the ecstatic symptoms of āśaya-śuddhi are visible when a devotee's service has no material cause and is purely spiritual in nature.

CC Adi 7.119, Translation:

“"The potency of Lord Viṣṇu is summarized in three categories—namely, the spiritual potency, the living entities and ignorance. The spiritual potency is full of knowledge; the living entities, although belonging to the spiritual potency, are subject to bewilderment; and the third energy, which is full of ignorance, is always visible in fruitive activities."

CC Adi 8.22, Purport:

The prākṛta-sahajiyās who chant nitāi-gaura rādhe śyāma have very little knowledge of the Bhāgavata conclusion, and they hardly follow the Vaiṣṇava rules and regulations, and yet because they chant bhaja nitāi-gaura, their chanting immediately evokes tears and other signs of ecstasy. Although they do not know the principles of Vaiṣṇava philosophy and are not very much advanced in education, by these symptoms they attract many men to become their followers. Their ecstatic tears will of course help them in the long run, for as soon as they come in contact with a pure devotee their lives will become successful. Even in the beginning, however, because they are chanting the holy names of nitāi-gaura, their swift advancement on the path of love of Godhead is very prominently visible.

CC Adi 8.57, Purport:

In the Bhakti-rasāmṛta-sindhu, the transcendental qualities of Śrī Kṛṣṇa are mentioned. Among these, fifty are primary (ayaṁ netā su-ramyāṅgaḥ, etc.), and in minute quantity they were all present in the body of Śrī Haridāsa Paṇḍita. Since every living entity is a part of the Supreme Personality of Godhead, all fifty of these good qualities of Śrī Kṛṣṇa are originally minutely present in every living being. Due to his contact with material nature, these qualities are not visible in the conditioned soul, but when one becomes a purified devotee, they all automatically manifest themselves. This is stated in Śrīmad-Bhāgavatam (5.18.12), as mentioned in the text below.

CC Adi 10.59, Purport:

In the Gaura-gaṇoddeśa-dīpikā (73–74) it is said that Nakula Brahmacārī displayed the prowess (āveśa) and Pradyumna Brahmacārī the appearance (āvirbhāva) of Śrī Caitanya Mahāprabhu. There are many hundreds and thousands of devotees of Lord Caitanya among whom there are no special symptoms, but when a devotee of Lord Śrī Caitanya Mahāprabhu functions with specific prowess, he displays the feature called āveśa. Śrī Caitanya Mahāprabhu personally spread the saṅkīrtana movement, and He advised all the inhabitants of Bhāratavarṣa to take up His cult and preach it all over the world. The visible bodily symptoms of devotees who follow such instructions are called āveśa. Śrīla Śivānanda Sena observed such āveśa symptoms in Nakula Brahmacārī, who displayed symptoms exactly like those of Śrī Caitanya Mahāprabhu. The Caitanya-caritāmṛta states that in the Age of Kali the only spiritual function is to broadcast the holy name of the Lord, but this function can be performed only by one who is actually empowered by Lord Kṛṣṇa. The process by which a devotee is thus empowered is called āveśa, or sometimes it is called śakty-āveśa.

CC Adi 11.31, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, "Paṇḍita Dhanañjaya was a resident of the village in Katwa named Śītala. He was one of the twelve gopālas. His former name, according to the Gaura-gaṇoddeśa-dīpikā (127), was Vasudāma. Śītala-grāma is situated near the Maṅgalakoṭa police station and Kaicara post office in the district of Burdwan. On the narrow railway from Burdwan to Katwa is a railway station about nine miles from Katwa known as Kaicara. One has to go about a mile northeast of this station to reach Śītala. The temple was a thatched house with walls made of dirt. Some time ago, the zamindars of Bājāravana Kābāśī, the Mulliks, constructed a big house for the purpose of a temple, but for the last sixty-five years the temple has been broken down and abandoned. The foundation of the old temple is still visible. There is a tulasī pillar near the temple, and every year during the month of Kārttika (October-November) the disappearance day of Dhanañjaya is observed. 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. Sometimes this village is also known as "the place of Dhanañjaya" (Dhanañjayera Pāṭa). After some time, he left the responsibility for worship with a disciple and went back to Vṛndāvana. After returning from Vṛndāvana to Śītala-grāma, he established a Deity of Gaurasundara in the temple. The descendants of Paṇḍita Dhanañjaya still live in Śītala-grāma and look after the temple worship."

CC Adi 11.41, Purport:

"Uddhāraṇa Datta Ṭhākura was the manager of the estate of a big zamindar in Naihāṭī, about one and a half miles north of Katwa. The relics of this royal family are still visible near the Dāiṅhāṭa station. Since Uddhāraṇa Datta Ṭhākura was the manager of the estate, it was also known as Uddhāraṇa-pura. Uddhāraṇa Datta Ṭhākura installed Nitāi-Gaura Deities that were later brought to the house of the zamindar, which was known as Vanaoyārībāda. Śrīla Uddhāraṇa Datta Ṭhākura remained a householder throughout his life. His father's name was Śrīkara Datta, his mother's name was Bhadrāvatī, and his son's name was Śrīnivāsa Datta."

CC Adi 12.8, Translation:

Lord Śrī Caitanya Mahāprabhu, adventing Himself in Navadvīpa, was visible for forty-eight years, enjoying His pastimes.

CC Adi 12.73, Purport:

The Vedic literature recommends that a human being follow the principles of varṇāśrama-dharma. Accepting the process of varṇāśrama-dharma will make a person's life successful because this will connect him with the Supreme Personality of Godhead, who is the goal of human life. Therefore the Kṛṣṇa consciousness movement is meant for all of humanity. Although human society has different sections or subdivisions, all human beings belong to one species, and therefore we accept that they all have the ability to understand their constitutional position in connection with the Supreme Personality of Godhead, Viṣṇu. Śrī Caitanya Mahāprabhu confirms, jīvera "svarūpa" haya—kṛṣṇera nitya-dāsa: (CC Madhya 20.108). "Every living entity is an eternal part, an eternal servant, of the Supreme Personality of Godhead." Every living entity who attains the human form of life can understand the importance of his position and thus become eligible to become a devotee of Lord Kṛṣṇa. We take it for granted, therefore, that all humanity should be educated in Kṛṣṇa consciousness. Indeed, in all parts of the world, in every country where we preach the saṅkīrtana movement, we find that people very easily accept the Hare Kṛṣṇa mahā-mantra without hesitation. The visible effect of this chanting is that the members of the Hare Kṛṣṇa movement, regardless of their backgrounds, all give up the four principles of sinful life and come to an elevated standard of devotion.

CC Adi 13.61, Translation:

In Rāḍhadeśa, the part of Bengal where the Ganges is not visible, Nityānanda Prabhu, Gaṅgādāsa Paṇḍita, Murāri Gupta and Mukunda took birth.

CC Adi 13.91, Translation:

When the spotless moon of Caitanya Mahāprabhu became visible, what would be the need for a moon full of black marks on its body?

CC Adi 13.98, Translation:

Thus by His causeless mercy the full moon, Gaurahari, rose in the district of Nadia, which is compared to Udayagiri, where the sun first becomes visible. His rising in the sky dissipated the darkness of sinful life, and thus the three worlds became joyful and chanted the holy name of the Lord.

CC Adi 14.7, Translation:

When the Lord tried to walk, in His small footprints the specific marks of Lord Viṣṇu were visible, namely the flag, thunderbolt, conchshell, disc and fish.

CC Adi 14.11, Translation:

While mother Śacī was feeding the child from her breast, she saw on His lotus feet all the marks that were visible on the floor of the room, and she called for Jagannātha Miśra.

CC Madhya-lila

CC Madhya 1.122, Purport:

The word anavasara is used when Śrī Jagannāthajī cannot be seen in the temple. After the bathing ceremony (snāna-yātrā), Lord Jagannātha apparently becomes sick. He is therefore removed to His private apartment, where no one can see Him. Actually, during this period renovations are made on the body of the Jagannātha Deity. This is called nava-yauvana. During the Ratha-yātrā ceremony, Lord Jagannātha once again comes before the public. Thus for fifteen days after the bathing ceremony, Lord Jagannātha is not visible to any visitors.

CC Madhya 2.35, Purport:

In the Bhakti-rasāmṛta-sindhu, the word dainya (humility) is explained as follows: "When unhappiness, fearfulness and the sense of having offended combine, one feels condemned. This sense of condemnation is described as dīnatā, humility. When one is subjected to such humility, he feels physically inactive, he apologizes, and his consciousness is disturbed. His mind is also restless, and many other symptoms are visible." The word nirveda is also explained in the Bhakti-rasāmṛta-sindhu: "One may feel unhappiness and separation, as well as jealousy and lamentation, due to not discharging one's duties. The despondency that results is called nirveda. When one is captured by this despondency, thoughts, tears, loss of bodily luster, humility and heavy breathing result." Viṣāda is also explained in the Bhakti-rasāmṛta-sindhu: "When one fails to achieve his desired goal of life and repents for all his offenses, there is a state of regret called viṣāda." The symptoms of avasāda are also explained: "One hankers to revive his original condition and inquires how to do so. There are also deep thought, heavy breathing, crying and lamentation, as well as a changing of the bodily color and drying up of the tongue."

CC Madhya 2.63, Purport:

In the Bhakti-rasāmṛta-sindhu it is stated that when similar ecstasies from separate causes meet, they are called svarūpa-sandhi. When opposing elements meet, whether they arise from a common cause or different causes, their conjunction is called bhinna-rūpa-sandhi, the meeting of contradictory ecstasies. The simultaneous joining of different ecstasies—fear and happiness, regret and happiness—is called meeting (sandhi). The word śābalya refers to different types of ecstatic symptoms combined together, like pride, despondency, humility, remembrance, doubt, impatience caused by insult, fear, disappointment, patience and eagerness. The friction that occurs when these combine is called śābalya. Similarly, when the desire to see the object is very prominent, or when one is unable to tolerate any delay in seeing the desired object, the incapability is called autsukya, or eagerness. If such eagerness is present, one's mouth dries up and one becomes restless. One also becomes full of anxiety, and hard breathing and patience are observed. Similarly, the lightness of heart caused by strong attachment and strong agitation of the mind is called impotence (cāpalya). Failure of judgment, misuse of words, and obstinate activities devoid of anxiety are observed. Similarly, when one becomes too angry at the other party, offensive and abominable speech occurs, and this anger is called roṣa. When one becomes impatient due to being scolded or insulted, the resultant state of mind is called amarṣa. In this state of mind, one perspires, acquires a headache, fades in bodily color and experiences anxiety and an urge to search out the remedy. The bearing of a grudge, aversion and chastisement are all visible symptoms.

CC Madhya 2.65, Translation:

""O My Lord! O dearest one! O only friend of the universe! O Kṛṣṇa, O restless one, O only ocean of mercy! O My Lord, O My enjoyer, O beloved to My eyes! Alas, when will You again be visible to Me?""

CC Madhya 2.72, Purport:

In the Bhakti-rasāmṛta-sindhu, eight kinds of transcendental changes taking place in the body are described. Stambha, being stunned, refers to the mind's becoming transcendentally absorbed. In that state, the peaceful mind is placed on the life air, and different bodily transformations are manifest. These symptoms are visible in the body of an advanced devotee. When life becomes almost inactive, it is called "stunned." The emotions resulting from this condition are joy, fear, astonishment, moroseness and anger. In this condition, the power of speech is lost and there is no movement in the hands and legs. Otherwise, being stunned is a mental condition. Many other symptoms are visible on the entire body in the beginning. These are very subtle, but gradually they become very apparent. When one cannot speak, naturally one's active senses are arrested, and the knowledge-acquiring senses are rendered inoperative. Kampa, trembling of the body, is mentioned in the Bhakti-rasāmṛta-sindhu as a result of a special kind of fear, anger and joy. This is called vepathu, or kampa. When the body begins to perspire because of joy, fear and anger combined, this is called sveda. Vaivarṇya is described as a change in the bodily color. It is caused by a combination of moroseness, anger and fear. When these emotions are experienced, the complexion turns pale and the body becomes lean and thin. Aśru is explained in the Bhakti-rasāmṛta-sindhu as a combination of joy, anger and moroseness that causes water to flow from the eyes without effort. When there is joy and there are tears in the eyes, the temperature of the tears is cold, but when there is anger, the tears are hot. In both cases, the eyes are restless, the eyeballs are red and there is itching. These are all symptoms of aśru. When there is a combination of moroseness, astonishment, anger, joy and fear, there is a choking in the voice. This choking is called gadgada. Śrī Caitanya Mahāprabhu refers to gadgada-ruddhayā girā, or "a faltering voice." In the Bhakti-rasāmṛta-sindhu, pulaka is described as joy, encouragement and fear. When these combine, the hairs on the body stand on end, and this bodily state is called pulaka.

CC Madhya 2.79, Translation:

Līlāśuka (Bilvamaṅgala Ṭhākura) was an ordinary human being, yet he developed many ecstatic symptoms in his body. What, then, is so astonishing about these symptoms' being manifest in the body of the Supreme Personality of Godhead? In the ecstatic mood of conjugal love, Śrī Caitanya Mahāprabhu was on the highest platform; therefore, all the exuberant ecstasies were naturally visible in His body.

CC Madhya 3.127, Purport:

Harṣa is described in the Bhakti-rasāmṛta-sindhu. Harṣa is experienced when one finally attains the desired goal of life and consequently becomes very glad. When harṣa is present, the body shivers, and one's bodily hairs stand on end. There are perspiration, tears and an outburst of passion and madness. The mouth becomes swollen, and one experiences inertia and illusion. When a person attains his desired object and feels very fortunate, the luster of his body increases. Because of his own qualities and feelings of greatness, he does not care for anyone else, and this is called garva, or pride. In this condition one utters prayers and does not reply to others' inquiries. Looking at one's own body, concealing one's desires and not heeding the words of others are symptoms visible in the ecstasy of garva.

CC Madhya 3.132, Translation:

In this way the Lord danced for at least three hours. Sometimes the symptoms of ecstasy were visible, including pleasure, moroseness and many other waves of ecstatic emotional love.

CC Madhya 4.202, Translation:

Trembling, perspiration, jubilant tears, shock, fading of the bodily luster, disappointment, moroseness, loss of memory, pride, joy and humility were all visible in Śrī Caitanya Mahāprabhu's body.

CC Madhya 6.12, Purport:

The word sūddīpta-sāttvika is explained as follows by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura: "The Bhakti-rasāmṛta-sindhu mentions eight kinds of transcendental transformations in the bodies of advanced devotees. These are sometimes checked by the devotee, and there are two stages of such checking, technically known as dhūmāyitā and jvalitā. The dhūmāyitā (smoking) stage is exhibited when only one or two transformations are slightly present and it is possible to conceal them. When more than two or three transcendental transformations are manifest and it is still possible to conceal them, although with great difficulty, that stage is called jvalitā (lighted). 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. Nitya-siddha-bhakta indicates the eternally liberated associates of the Lord. Such devotees enjoy the company of the Lord in four relationships—as servant, friend, parent or conjugal lover."

CC Madhya 6.13, Purport:

Adhirūḍha-bhāva, or adhirūḍha-mahābhāva, is explained in the Ujjvala-nīlamaṇi of Śrīla Rūpa Gosvāmī. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura quotes Rūpa Gosvāmī as follows: "The loving propensity of the āśraya (devotee) toward the viṣaya (Lord) becomes so ecstatic that even after enjoying the company of the beloved, the devotee feels that his enjoyment is insufficient. At such a time, the lover sees the beloved in different ways. Such a development of ecstasy is called anurāga. When anurāga reaches its highest limit and becomes perceivable in the body, it is called bhāva. When the bodily symptoms are not very distinct, however, the emotional state is still called anurāga, not bhāva. When bhāva ecstasy is intensified, it is called mahā-bhāva. The symptoms of mahā-bhāva are visible only in the bodies of eternal associates like the gopīs."

CC Madhya 6.81, Purport:

Māyāvādī philosophers study the Vedic literature, but they do not understand that in the last stage of realization the Absolute Truth is the Supreme Personality of Godhead, Kṛṣṇa. They do accept the fact that there is a creator of this cosmic manifestation, but that is anumāna (hypothesis). The Māyāvādī philosophers' logic is something like seeing smoke on a hill and concluding that there is a fire. When there is a forest fire on a high hill, smoke is first of all visible. Since it is known that smoke is created when there is fire, from seeing the smoke on the hill one can conclude that a fire is burning there. Similarly, from seeing this cosmic manifestation the Māyāvādī philosophers conclude that there must be a creator.

CC Madhya 6.89, Purport:

Thus the Vedas state that the Absolute Truth has different potencies. When one understands the characteristics of the potencies of the Absolute Truth, one is aware of the Absolute Truth. On the material platform as well, one can understand the substance by the manifestation of its symptoms. For example, when there is heat, it is to be understood that there is fire. The heat of the fire is perceived directly. The fire may not be visible, but one can search out the fire by feeling heat. Similarly, if one can perceive the characteristics of the Absolute Truth, we can know that he has understood the substance of the Absolute Truth by the mercy of the Lord.

CC Madhya 6.95, Purport:

Śrīla Śrīdhara Svāmī has also verified that Lord Viṣṇu appears in the Age of Kali but does not act as He does in other ages. Lord Viṣṇu incarnates for two purposes: paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8). That is, He comes to engage in pastimes with His devotees and to annihilate the demons. These purposes are visible in the Satya, Tretā and Dvāpara yugas, but in Kali-yuga the Lord appears disguised. He does not directly kill demons and give protection to the faithful. Because the Lord is not directly perceived in Kali-yuga but is directly known in the other three yugas, His name is Triyuga.

CC Madhya 8.87, Translation:

“The qualities in the material elements—sky, air, fire, water and earth—increase one after another by a gradual process of one, two and three, and at the last stage, in the element earth, all five qualities are completely visible.

CC Madhya 9.287, Translation:

As soon as Śrī Caitanya Mahāprabhu saw Śrī Raṅga Purī, He immediately offered him obeisances in ecstatic love, falling flat on the ground. The symptoms of transcendental transformation were visible—namely, tears, jubilation, trembling and perspiration.

CC Madhya 10.171, Translation:

"All the symptoms mentioned in the verse from the Viṣṇu-sahasra-nāma-stotra are visible in the body of Śrī Caitanya Mahāprabhu. His arms are decorated with sandalwood pulp and the thread received from the Śrī Jagannātha Deity, and these are His ornamental bangles."

CC Madhya 13.101, Translation:

When Caitanya Mahāprabhu danced and jumped high, eight wonderful transformations indicative of divine ecstasy were seen in His body. All these symptoms were visible simultaneously.

CC Madhya 13.155, Translation:

“Our love affair is more powerful because of My good fortune in receiving Nārāyaṇa's grace. This allows Me to come there unseen by others. I hope that very soon I will be visible to everyone.

CC Madhya 13.207, Translation:

"Śrī Caitanya Mahāprabhu danced down the main road in great ecstasy before Lord Jagannātha, the master of Nīlācala, who was sitting on His car. Overwhelmed by the transcendental bliss of dancing and surrounded by Vaiṣṇavas who sang the holy names, He manifested waves of ecstatic love of Godhead. When will Śrī Caitanya Mahāprabhu again be visible to my vision?"

CC Madhya 17.86, Purport:

The Bindu Mādhava temple is the oldest Viṣṇu temple in Vārāṇasī. At present this temple is known as Veṇī Mādhava, and it is situated on the banks of the Ganges. Formerly five rivers converged there, and they were named Dhūtapāpā, Kiraṇā, Sarasvatī, Gaṅgā and Yamunā. Now only the river Ganges is visible. The old temple of Bindu Mādhava, which was visited by Śrī Caitanya Mahāprabhu, was later dismantled by Aurangzeb, the great Hindu-hating emperor of the Mogul dynasty. In the place of this temple, he constructed a big masjīd, or mosque. Later, another temple was constructed by the side of the mosque, and this temple is still existing. In the temple of Bindu Mādhava there are Deities of four-handed Nārāyaṇa and the goddess Lakṣmī. In front of these Deities is a column of Śrī Garuḍa, and along the side are deities of Lord Rāma, Sītā, Lakṣmaṇa and Śrī Hanumānjī.

CC Madhya 18.5, Translation:

The Lord then understood that the holy place called Rādhā-kuṇḍa was no longer visible. However, being the omniscient Supreme Personality of Godhead, He discovered Rādhā-kuṇḍa and Śyāma-kuṇḍa in two paddy fields. There was only a little water, but He took His bath there.

CC Madhya 18.222, Purport:

Actually the word triveṇī indicates the confluence of three rivers—namely the Ganges, Yamunā and Sarasvatī. Presently the Sarasvatī River is not visible, but the river Ganges and the river Yamunā merge at Allahabad.

CC Madhya 19.228, Purport:

In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura gives us a short summary of this complicated description of the different rasas. He states that by becoming firmly fixed in the Lord's service, one is devoid of all material desires. These are the two transcendental qualities on the śānta-rasa platform. Just as sound vibration is found in all the material elements, these two qualities of śānta-rasa are spread throughout all the other transcendental mellows, which are known as dāsya-rasa, sakhya-rasa, vātsalya-rasa and madhura-rasa. Although in śānta-rasa there is attachment for Kṛṣṇa in awe and veneration—since the two valuable transcendental qualities of this rasa are attachment for Kṛṣṇa and detachment from material desires—nonetheless the sense of intimacy is lacking. The reason for this is that in śānta-rasa attachment for impersonal Brahman and localized Paramātmā is prominent. In other words, the sense of intimacy by which one thinks of Kṛṣṇa as one's only shelter and friend is absent in śānta-rasa because one accepts Kṛṣṇa as the impersonal Parambrahma or localized Paramātmā. This understanding is based on the speculative knowledge of the jñānī. However, when this knowledge is further developed, one is convinced that the Paramātmā, the Supreme Lord, is the master and that the living entity is His eternal servant. One then attains the platform of dāsya-rasa. In dāsya-rasa the Lord is accepted with awe and veneration. Thus the active service that is absent in śānta-rasa becomes prominent in dāsya-rasa. In other words, in dāsya-rasa the qualities of śānta-rasa are present, and service also becomes predominantly visible. Similarly, when this same rasa is developed into fraternity (sakhya-rasa), a friendly intimacy is added. There is no awe or veneration in sakhya-rasa. Therefore sakhya-rasa is invested with the qualities of three rasas—śānta, dāsya and sakhya. Similarly, on the platform of parental love, the qualities of śānta-rasa, dāsya-rasa and sakhya-rasa are fully developed in another form—the sense of maintaining the Lord. Therefore on the platform of parental love there exists a combination of the qualities of four transcendental mellows—śānta, dāsya, sakhya and parenthood. The mellow of parenthood puts the devotee in the position of a maintainer. Indeed, without formality the devotee takes the position of maintainer and regards the Lord as the object of maintenance. Thus on the platform of parental love the qualities of four transcendental mellows of love of Kṛṣṇa are present.

CC Madhya 20.217, Purport:

All of these forms are mūrti forms, and They are worshiped in the temples. Their names are Keśava at Mathurā, Puruṣottama or Jagannātha at Nīlācala, Śrī Bindu Mādhava at Prayāga, Madhusūdana at Mandāra, and Vāsudeva, Padmanābha and Janārdana at Ānandāraṇya, which is situated in Kerala, South India. At Viṣṇu-kāñcī is Lord Varadarāja, and Hari is situated at Māyāpur, Lord Caitanya's birth site. Thus in different places throughout the universe there are various Deities in temples bestowing Their causeless mercy upon the devotees. All these Deity forms are nondifferent from the mūrtis in the spiritual world of the Vaikuṇṭhas. Although the arcā-mūrti, the worshipable Deity form of the Lord, appears to be made of material elements, it is as good as the spiritual forms found in the spiritual Vaikuṇṭhalokas. The Deity in the temple, however, is visible to the material eyes of the devotee. It is not possible for one in material, conditioned life to see the spiritual form of the Lord. To bestow causeless mercy upon us, the Lord appears as the arcā-mūrti so that we can see Him. It is forbidden to consider the arcā-mūrti to be made of stone or wood.

CC Madhya 20.248, Purport:

Although the moon appears to be located in the branches of a tree, it is actually situated very far away. Similarly, none of the avatāras, or incarnations, of Lord Kṛṣṇa are within this material world, but they are visible by the causeless mercy of the Lord. We should not consider them to belong to this material world.

CC Madhya 21.121, Translation:

“Beauty, humility, mercy, merit, patience and expert intelligence are all manifested in Kṛṣṇa. But besides these, Kṛṣṇa has other qualities like good behavior, mildness and magnanimity. He also performs welfare activities for the whole world. All these qualities are not visible in expansions like Nārāyaṇa.

CC Madhya 22.21, Purport:

One cannot attain liberation simply by speculative knowledge. Even though one may be able to distinguish between Brahman and matter, one's liberation will be hampered if one is misled into thinking that the living entity is as good as the Supreme Personality of Godhead. Indeed, one falls down again onto the material platform because considering oneself the Supreme Person, the Supreme Absolute Truth, is offensive. When such a person comes in contact with a pure devotee, he can actually become liberated from material bondage and engage in the Lord's service. A prayer by Bilvamaṅgala Ṭhākura is relevant here:

bhaktis tvayi sthiratarā bhagavan yadi syād
daivena naḥ phalati divya-kiśora-mūrtiḥ
muktiḥ svayaṁ mukulitāñjali sevate ‘smān
dharmārtha-kāma-gatayaḥ samaya-pratīkṣāḥ

"O my Lord, if one engages in Your pure devotional service with determination, You become visible in Your original transcendental youthful form as the Supreme Personality of Godhead. As far as liberation is concerned, she stands before the devotee with folded hands waiting to render service. Religion, economic development and sense gratification are all automatically attained without separate endeavor." (Kṛṣṇa-karṇāmṛta 107)

CC Madhya 23.17, Translation:

“If one actually has the seed of transcendental emotion in his heart, the symptoms will be visible in his activities. That is the verdict of all revealed scriptures.

CC Madhya 23.18-19, Translation:

“"When the seed of ecstatic emotion for Kṛṣṇa fructifies, the following nine symptoms manifest in one"s behavior: forgiveness, concern that time should not be wasted, detachment, absence of false prestige, hope, eagerness, a taste for chanting the holy name of the Lord, attachment to descriptions of the transcendental qualities of the Lord, and affection for those places where the Lord resides—that is, a temple or a holy place like Vṛndāvana. These are all called anubhāva, subordinate signs of ecstatic emotion. They are visible in a person in whose heart the seed of love of God has begun to fructify.’

CC Madhya 24.308, Translation:

“"The potency of Lord Viṣṇu is summarized in three categories—namely the spiritual potency, the living entities and ignorance. The spiritual potency is full of knowledge; the living entities, although belonging to the spiritual potency, are subject to bewilderment; and the third energy, which is full of ignorance, is always visible in fruitive activities."

CC Madhya 25.37, Translation:

“"Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, is the cause of all causes. He is past, present and future, and He is the movable and immovable. He is the greatest and the smallest, and He is visible and directly experienced. He is celebrated in the Vedic literature. Everything is Kṛṣṇa, and without Him there is no existence. He is the root of all understanding, and He is that which is understood by all words."

CC Antya-lila

CC Antya 3.183, Translation:

Haridāsa Ṭhākura said, “As the sun begins to rise, even before it is visible it dissipates the darkness of night.

CC Antya 3.184, Translation:

“With the first glimpse of sunlight, fear of thieves, ghosts and demons immediately disappears, and when the sun is actually visible, everything is manifest, and everyone begins performing his religious activities and regulative duties.

CC Antya 5.49-50, Translation:

“If a transcendentally situated person, following in the footsteps of Śrīla Rūpa Gosvāmī, hears and speaks about the rāsa-līlā dance of Kṛṣṇa and is always absorbed in thoughts of Kṛṣṇa while serving the Lord day and night within his mind, what shall I say about the result? It is so spiritually exalted that it cannot be expressed in words. Such a person is an eternally liberated associate of the Lord, and his body is completely spiritualized. Although he is visible to material eyes, he is spiritually situated, and all his activities are spiritual. By the will of Kṛṣṇa, such a devotee is understood to possess a spiritual body.

CC Antya 14.99, Translation:

All eight kinds of transcendental transformations were visible in the Lord's body. All the devotees were struck with wonder to see such a sight.

CC Antya 15.97, Translation:

"Śrī Caitanya Mahāprabhu is the topmost of all devotees. Sometimes, while walking on the beach, He would see a beautiful garden nearby and mistake it for the forest of Vṛndāvana. Thus He would be completely overwhelmed by ecstatic love of Kṛṣṇa and begin to chant the holy name and dance. His tongue worked incessantly as He chanted, "Kṛṣṇa! Kṛṣṇa!" Will He again become visible before the path of my eyes?"

CC Antya 16.31, Translation:

After bidding farewell to Kālidāsa, Jhaḍu Ṭhākura returned to his home, leaving the marks of his feet plainly visible in many places.

CC Antya 20.47, Translation:

“Let Kṛṣṇa tightly embrace this maidservant who has fallen at His lotus feet, or let Him trample Me or break My heart by never being visible to Me. He is a debauchee, after all, and can do whatever He likes, but still He alone, and no one else, is the worshipable Lord of My heart.

Page Title:Visible (CC)
Compiler:Visnu Murti, Mayapur, Rishab
Created:25 of Feb, 2012
Totals by Section:BG=0, SB=0, CC=70, OB=0, Lec=0, Con=0, Let=0
No. of Quotes:70