Chaitanya Bhagavata

by Bhumipati Dāsa | 2008 | 1,349,850 words

The Chaitanya Bhagavata 1.13.44, English translation, including a commentary (Gaudiya-bhasya). This text is similair to the Caitanya-caritamrita and narrates the pastimes of Lord Caitanya, proclaimed to be the direct incarnation of Krishna (as Bhagavan) This is verse 44 of Adi-khanda chapter 13—“Defeating Digvijayi”.

Bengali text, Devanagari and Unicode transliteration of verse 1.13.44:

যে-যে-গুণে মত্ত হৈ’ করে অহঙ্কার অবশ্য ঈশ্বর তাহা করেন সংহার ॥ ৪৪ ॥

ये-ये-गुणे मत्त है’ करे अहङ्कार अवश्य ईश्वर ताहा करेन संहार ॥ ४४ ॥

ye-ye-guṇe matta hai’ kare ahaṅkāra avaśya īśvara tāhā karena saṃhāra || 44 ||

ye-ye-gune matta hai’ kare ahankara avasya isvara taha karena samhara (44)

English translation:

(44) “Whenever the Lord sees someone proud of some personal quality, He certainly removes the cause of that pride.

Commentary: Gauḍīya-bhāṣya by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura:

Three modes of material nature are present in this material kingdom. The three modes keep their identities intact by remaining distinct while mixing with the other modes. When the modes of passion and ignorance are subdued by the mode of goodness, a living entity becomes situated in the mode of goodness. But even in such a mode of goodness, a specific relationship with the modes of passion and ignorance still remains. When the specific relationship with both passion and ignorance is completely absent in the mode of goodness, it is called viśuddha-sattva or nirguṇa

pure goodness or transcendence. In order to manifest His Vaikuṇṭha pastimes by bringing into equilibrium the ever-conflicting three modes of nature, under whose control intoxicated egoistic persons exhibit their pride, the Supreme Lord removes the opposing nature of the modes and establishes them on the platform of transcendence. The false ego born of the modes of nature is agitated by time, in other words, the concepts of “I” and “mine,” which are born from the modes, are found within the

time factor and are destroyed in due course of time. Therefore the relationship of the living entities with the modes of nature is only temporary, not eternal. The three states of birth, maintenance, and death, which are born of the modes of nature, are not eternal. Therefore they are ephemeral. Activities performed with aversion to the Lord by living entities who consider themselves the doers are inferior, while activities performed as service by living entities who consider themselves servants of the Lord are superior or eternal.

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