Chaitanya Bhagavata

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

The Chaitanya Bhagavata 2.19.195, 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 195 of Madhya-khanda chapter 19—“The Lord’s Pastimes in Advaita’s House”.

Bengali text, Devanagari and Unicode transliteration of verse 2.19.195:

তুমি মোর প্রাণ-নাথ, তুমি মোর ধন তুমি মোর পিতা-মাতা, তুমি বন্ধু-জন ॥ ১৯৫ ॥

तुमि मोर प्राण-नाथ, तुमि मोर धन तुमि मोर पिता-माता, तुमि बन्धु-जन ॥ १९५ ॥

tumi mora prāṇa-nātha, tumi mora dhana tumi mora pitā-mātā, tumi bandhu-jana || 195 ||

tumi mora prana-natha, tumi mora dhana tumi mora pita-mata, tumi bandhu-jana (195)

English translation:

(195) “You are the Lord of My life, and You are My wealth. You are My father and mother, and You are My dear friend.

Commentary: Gauḍīya-bhāṣya by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura:

Many people wrongly consider Śrī Gaurasundara in the position of an ordinary mother, ordinary father, ordinary friend, or similar ordinary relationship, but Advaita Prabhu considered Gaurasundara completely transcendental to all worldly designations and established Him as the transcendental father, mother, wealth, and beloved. Material relationships are based on the platform of unpalatable material enjoyment; there is no tinge of service attitude in them. The prākṛta-sahajiyās’ mood as lover, the prosperous prākṛta-sahajiyās’ wealth, and the prākṛta-sahajiyās’ relationships as friend, father, mother, and son are all situated in the atmosphere of material enjoyment. To become free from material enjoyment they take shelter of voidism in the atmosphere of renunciation and thus become impersonalists. But those who realize that all objects of this material world are related to Lord Viṣṇu can eternally remain aloof from the spirit of enjoyment and sensual knowledge. In Vaiṣṇava philosophy there is no spirit of material enjoyment and there is no

concept that visible objects are “enjoyable;” rather than the attitude of enjoyment, the attitude of service is prominent.

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