Verse 1.11.64

Bengali text, Devanagari and Unicode transliteration of verse 1.11.64:

করাইমু কৃষ্ণ সর্ব-নযন-গোচর তবে সে ‘অদ্বৈত’-নাম কৃষ্ণের কিঙ্কর! ॥ ৬৪ ॥

कराइमु कृष्ण सर्व-नयन-गोचर तबे से ‘अद्वैत’-नाम कृष्णेर किङ्कर! ॥ ६४ ॥

karāimu kṛṣṇa sarva-nayana-gocara tabe se ‘advaita’-nāma kṛṣṇera kiṅkara! || 64 ||

karaimu krsna sarva-nayana-gocara tabe se ‘advaita’-nama krsnera kinkara! (64)

English translation:

(64) “I will make Kṛṣṇa appear before the eyes of all, then this person named “Advaita” will be known as the servant of Kṛṣṇa.

Commentary: Gauḍīya-bhāṣya by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura:

The devotees of Kṛṣṇa are nondifferent from Kṛṣṇa. Since the Absolute Truth is nondual, according to the concept of oneness the various manifestations of Viṣṇu and His plenary portions are nondifferent from Him. According to the philosophy of difference, the living entities are situated on the platform of inconceivable oneness and difference. That is why Ācārya Prabhu had to accept the title “Advaita.” The philosophy of acintya-bhedābheda, which is eternally pure and primeval, was previously known as śuddhādvaita. With the consent of sages coming in the line of Bodhāyana, this philosophy was called viśiṣṭādvaita by those in the line of Śrī Rāmānuja; yet actually, according to the consideration of variegatedness, this philosophy is only a partial manifestation of the acintya-bhedābheda philosophy. The philosophy of dvaitādvaita has a similar purpose to that described in the philosophies of śuddhādvaita and viśiṣṭādvaita, both of which have conclusions different from the philosophy of kevalādvaita, or exclusive monism, but it is also an incomplete manifestation of the acintya-bhedābheda philosophy. The philosophy of śuddhādvaita, which openly and clearly establishes differences from the philosophy of kevalādvaita, is also a preliminary consideration of the acintya-bhedābheda philosophy. Therefore, desiring to perfect the four philosophical conclusions of śuddhādvaita (purified monism), viśiṣṭādvaita (specific monism), dvaitādvaita (monism and dualism), and śuddha-dvaita (purified dualism), Śrī Advaita Prabhu, who was the Gauḍīya Vaiṣṇava Ācārya, inaugurated the process of considering

Vedānta in the Gauḍīya Vaiṣṇava way. Śrī Gaurasundara and His followers, the six Gosvāmīs, have generated new branches and subbranches of the philosophy of acintya-bhedābheda. In order to fulfill the meaning of His name, Advaita, and to manifest the form of Kṛṣṇa to everyone—including Buddhists, karmis, and impersonalists—Śrī Advaita Ācārya, who is eternally situated as the servant of Kṛṣṇa, manifested His own service propensity in this material world. The word sarva in this verse refers to former Vaiṣṇava sages as well as followers of the philosophy of Madhvācārya, who appeared in the Middle Ages. The servant of Kṛṣṇa has no engagement other than the service of Kṛṣṇa. All their activities are meant to please Kṛṣṇa. An ācārya has no other thought or activity than: “Let everyone of this world be engaged in the devotional service of the Lord.” When devotional service mixed with fruitive activities turns into devotional service devoid of even a scent of fruitive activities it is called kevala-bhakti, or unalloyed devotional service. At that time the distinctions born from material considerations are eradicated and the spiritual distinctions between a servant and the Lord are awakened.