Chaitanya Bhagavata

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

The Chaitanya Bhagavata 2.24.100, 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 100 of Madhya-khanda chapter 24—“The Lord Displays His Universal Form to Advaita”.

Bengali text, Devanagari and Unicode transliteration of verse 2.24.100-101:

`বিষ্ণু’ আর `বৈষ্ণব’ সমান দুই হয পাষণ্ডী নিন্দক ইহা বুঝে বিপর্যয সকল বৈষ্ণব-প্রতি অভেদ দেখিযাযে কৃষ্ণ-চরণ ভজে, সে যায তরিযা ॥ ১০০-১০১ ॥

`विष्णु’ आर `वैष्णव’ समान दुइ हय पाषण्डी निन्दक इहा बुझे विपर्यय सकल वैष्णव-प्रति अभेद देखियाये कृष्ण-चरण भजे, से याय तरिया ॥ १००-१०१ ॥

`viṣṇu’ āra `vaiṣṇava’ samāna dui haya pāṣaṇḍī nindaka ihā bujhe viparyaya sakala vaiṣṇava-prati abheda dekhiyāye kṛṣṇa-caraṇa bhaje, se yāya tariyā || 100-101 ||

`visnu’ ara `vaisnava’ samana dui haya pasandi nindaka iha bujhe viparyaya sakala vaisnava-prati abheda dekhiyaye krsna-carana bhaje, se yaya tariya (100-101)

English translation:

(100-101) Viṣṇu and the Vaiṣṇavas are equal, but atheists and blasphemers think otherwise. One who worships the lotus feet of Kṛṣṇa without discriminating among Vaiṣṇavas is delivered.

Commentary: Gauḍīya-bhāṣya by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura:

Viṣṇu and the Vaiṣṇavas possess the distinct characteristics of the viṣaya, or object of worship, and the āśraya, or worshiper. So if one accepts that there is a difference between the status of Viṣṇu and the status of Vaiṣṇavas, the distinction rather than the equality captures one’s heart.

Such discrimination is prominently found among the atheists and blasphemers, because by accepting that Viṣṇu and the Vaiṣṇavas have different statuses, such people bring them under the confines of their reasoning. False ego devoid of service to Viṣṇu attires them as “lords” and induces them to indulge in discriminating between Viṣṇu and the Vaiṣṇavas. The absence of understanding viṣaya and āśraya is the creator of blasphemous and atheistic propensities. That is why if one realizes that every Vaiṣṇava without discrimination becomes qualified in the course of worshiping Kṛṣṇa’s lotus feet to enter into the pastimes of Kṛṣṇa, his worship becomes mature. There is no possibility of worshiping the

Supreme Lord if one distinguishes the Supreme Lord’s associates and characteristics from His names, forms, and qualities. But if one does not recognize that a person without Vaiṣṇava qualities, or a person who cultivates religious principles devoid of devotional service to Viṣṇu, is a non-Vaiṣṇava, but mistakenly considers him a Vaiṣṇava, then he is also unable to worship the Supreme Lord.

A Vaiṣṇava devoid of devotional service to Viṣṇu is a non-Vaiṣṇava. An object devoid of heat is called “cold.” Yet even within intense cold there is a tinge of heat. Therefore the consideration of nondifference between heat and cold results in an absence of variegatedness. But variegatedness or enjoyment is a constitutional characteristic. Equating and distinguishing from a unconstitutional platform between the natural and the unnatural states are both faulty. Until spiritual perception devoid of these two mundane conceptions is awakened, one’s propensity for pure service does not awaken. Unless one’s service propensity is awakened, one can neither realize the Supreme Lord nor be established in devotional service.

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