by Bhumipati Dāsa | 2008 | 1,349,850 words
The Chaitanya Bhagavata 3.2.33, 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 33 of Antya-khanda chapter 2—“Description of the Lord’s Travel Through Bhuvaneshvara and Other Placesto Jagannatha Puri”.
Bengali text, Devanagari and Unicode transliteration of verse 3.2.33:
যে-মতে যাহারে কৃষ্ণচন্দ্র রাখে মারে তাহা বৈ আর কেহ করিতে না পারে ॥ ৩৩ ॥
ये-मते याहारे कृष्णचन्द्र राखे मारे ताहा बै आर केह करिते ना पारे ॥ ३३ ॥
ye-mate yāhāre kṛṣṇacandra rākhe māre tāhā bai āra keha karite nā pāre || 33 ||
ye-mate yahare krsnacandra rakhe mare taha bai ara keha karite na pare (33)
(33) No one can imitate how Kṛṣṇacandra saves someone and kills someone else.
Commentary: Gauḍīya-bhāṣya by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura:
Despite being inclined towards the Lord’s service, many persons, because of committing vaiṣṇava-aparādha, consider the Lord’s devotees as ordinary mortal beings by seeing them separate from the Lord. By thinking that Hari, Guru, and Vaiṣṇava are mortal, they cannot achieve realization of their sac-cid-ānanda status because of madness for sense gratification. As a result, they end up either knowingly or unknowingly becoming envious of Hari and Guru. Some of them dedicate themselves to karma-kāṇḍa, and because of desiring material enjoyment some consider sense gratification and liberation their ultimate goal of life. But they cannot understand that by the will of Śrī Kṛṣṇacandra, the Guru and Vaiṣṇavas are able to destroy their narrow-mindedness. The Guru and Vaiṣṇavas are full of Kṛṣṇa’s potencies. There is no difference between the energy and the energetic. Yet the energy can never be identified as the energetic. This is the difference between the philosophies of the impersonalists and the devotees of the Lord. Philosophies like viśiṣṭādvaita (specific monism), śuddha-dvaita (purified dualism), and śuddhādvaita (purified monism) have manifested from portions of the philosophy of acintya-bhedābheda (inconceivable oneness and difference). Topics of the complete understanding have, in the course of narrating Śrī Caitanya’s pastimes, been clearly revealed to service- inclined persons by Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, the most respectable staunch follower of Śrī Rūpa, in the verse vande gurūn īśa [vande gurūn īśa-bhaktān īśam īśāvatārakān, tat-prakāśāṃś ca tac- chaktīḥ kṛṣṇa-caitanya-saṃjñakam, “I offer my respectful obeisances unto the spiritual masters, the devotees of the Lord, the Lord’s incarnations, His plenary portions, His energies and the primeval Lord Himself, Śrī Kṛṣṇa Caitanya.”] and in his descriptions of the Pañca-tattva. People who are offenders at the feet of Śrī Kṛṣṇadāsa and who do not
understand the purport of Śrīmad Bhāgavatam are either gross materialists or Māyāvādīs. The Māyāvādīs cannot understand the eternal position of the Lord’s variegated energies because of their conception of oneness. In the course of their worship of many gods, the karmis fall into hellish conditions by ascribing differences between Kṛṣṇa and Guru- Vaiṣṇavas.
“A person who is protected by the Supreme Lord becomes victorious everywhere, and one who is rejected by the Supreme Lord can never be protected by anyone.”