The talk between Sri Caitanya Mahaprabhu and Ramananda Raya


The talk between Sri Caitanya Mahaprabhu and Ramananda Raya.

Shravan Utsav-Day 1

03 03 2016 [1:34:37]

Shri Dham Mayapur

Hare Krsna, so we welcome all the assembled devotees, assembled here in Shravan Utsav, Mayapur. You all are serious devotees then there should be exam also after three days and then you will get certificate.

‘Shravan Utsava Graduates’

I am happy that Shravan Utsav is being organised here. I think this is second or third year in a row where we are observing, experiencing this Shravan Utsav. It is a feast for the ears. When there is a festival it’s mostly feast for the tongue, ‘Mahaprasade Govinde’ and everything, Oh! That’s the festival. What good is a festival without feast for my tongue? But ‘sei annamrit pao, so jao’ I was saying the other day. Prasad is of course part of the festival but right after the prasad, we get busy with sei annamrit pao, drinking the nectar of Katha. So as you have heard the announcement that different speakers are having different topics of discussion or kathas. They are all Hari Katha’s. So we have all chosen this topic, ‘The talk between Sri Caitanya Mahaprabhu and Ramananda Raya.’ In the Caitanya Caritamrta, Madhya Lila, 8 th chapter deals with this subject matter. So this one chapter we will do overview in three sessions.

Sri Krsna Caitanya Mahaprabhu ki Jai.

This is His abode, Mayapur dhama is His abode. Abode means He resides in Mayapur, He is Mayapur vasi, Mahaprabhu is Mayapur vasi and Nimai sannyasa, He takes sannyasa at Katwa, His meeting was arranged with Saci mata at Shantipur then Mahaprabhu was asked to , “I know you cannot stay in Mayapur ( Navadvipa) anymore, you are a sannyasi but at least stay in nearby holy place.”

Jagannath Puri Dham ki Jai

Caitanya Mahaprabhu was interested in going to Vrindavan, all the way to Vrindavan very far. So Caitanya proceeds towards Jagannath Puri and He was there only for two months and so and then He came up with the idea, of course He is a sannyasi and,

dharma samsthapanaarthaya sambhavami yuge yuge ( BG 4.8)

That is one of the reasons why Lord appears, Caitanya Mahaprabhu had appeared to establish the Dharma for this age of Kali, and He is Sannyasi, so travelling is natural and he had another, well good reason to travel. I must go find my brother “Vishvarupa” he had taken sannyasa, and he was
travelling somewhere in South India. So with that excuse also in mind, which he presented and Mahaprabhu left for South India.

One of the episodes, Caitanya Mahaprabhu meeting with Kurma Brahman,

amara ajnaya guru hana tara ei desa
yare dekha, tare kaha Krsna-upadesa (CC Madhya 7.128)

This instruction Mahaprabhu gives to Kurma Brahman. Then He begins His travel. He never walks He only dances in kirtana,


So He is looking for Krsna. Where are you? Where are you? This is His mood. So He reaches Jiyada-Nrsimha Kshetra, which is Vishakhapatnam, takes darsana of Lord Nrsimha dev ki Jai.

sri-nrsimha, jaya narsimha, jaya jaya narimha
prahladesa jaya padma-mukha-padma bhrnga (CC Madhya 8.5)

He was reciting this prayer, He was offering stuti prayer or praise in these words unto Lord Nrsimha Dev, because He had offered His obeisance’s, seeing the deity and then standing up and offering His prayer. The pujari there had offered garland to Sri Krsna Caitanya Mahaprabhu. Then Mahaprabhu is on the move all the time, travelling and of course He is coming across different people. Preaching to them or just by seeing him chant “Hare Krsna” is enough preaching. Mahaprabhu is very, very kind or He has to be, He is namo maha vadanyaya most magnanimous. So He was revealing His
beauty unto all those who were coming in close proximity. People were realising, here is Krsna. As He was chanting, so He is certainly most powerful and they were all getting that power and getting surcharged and they are getting purified and empowered. They would also began chanting and
dancing in His presence and they would be interested to go with Him. But Mahaprabhu just embraced them and asked them to return to their places, not accompany Him. So Mahaprabhu arrives on the banks of river Godavari.

Godavari maiya ki jai.

Seeing the bluish waters of Godavari, He thought, Oh! This is Yamuna, Yamuna Maiya ki Jai. And there was some forests, some trees, bushes, little forest garden, if that was Yamuna, this must be Vrindavan.’ Vrindavan Dham ki Jai. And Mahaprabhu begins dancing in ecstasy, thinking He is in
Vrindavan. Vrindavan Dham ki Jai.

Hare Krsna Hare Krsna Krsna Krsna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

Then He crosses Godavari, takes His holy dip in Godavari and then He was sitting on the ghat there and there comes a procession chanting mantras and beating of the different instruments.

tanre sange bahu aila vaidika brahmana (CC Madhya 8.15)

And sitting in a palanquin some VVIP had arrived there. Mahaprabhu didn’t know, who that was,

vidhi mate kaila tenho snanadi tarpana (CC madhaya 8.15)

And the Brahmans were reciting different mantras while Ramananda raya was taking his holy dip.

prabhu tanre dekhi janila – ei rama raya ( CC Madhya 8.16)
Mahaprabhu was guessing he must be, he looks like Ramananda Raya.
tanhare milite prabhura mana uthi dhaya (CC Madhya 8.16)

And by seeing Ramananda Raya, Mahaprabhu was feeling like running towards him, meeting him.

tathapi dhairya dhari prabhu rahila vasiya (CC Madhya 8.17)

But He restrained Himself, controlled Himself and He kept sitting.

ramananda aila apurva sannyasi dekhiya (CC Madhya 8.17)

But instead Ramananda Raya came, where Mahaprabhu was sitting. So now Ramananda Raya is
taking darsana of Caitanya Mahaprabhu.

surya sata sama kanti, aruna vasana (CC Madhya 8.18)

And what was He like, Caitanya who was like a brilliant sun, but not one sun, it says 100 suns, billions effulgent personality aruna vasana and He is wearing saffron robes. Udilo aruno when sun rises in the east, pinkish saffron like the rays that is aruna colour, arunodya. Sun is rising and sun rays, so that colour clothes Mahaprabhu was wearing.

subalita prakanda deha (CC madhya 8.18)

He is well built, “kamala locana” and lotus eyed Mahaprabhu. Well, have you seen Krsna, I haven’t seen but I know someone who has seen Krsna. Ramananda Raya is seeing Krsna and we could see through the eyes of Ramananda Raya and other devotees wherever they see. Vasedev ekshata, Bhagavatam says Vasudev was the first one to see Vaasudeva that baby Krsna, Vasudev ekshata and there is a description. The way he saw and when we read that, it is like darsana, as how Lord looks. We take darsana, shastra chakshu through the eyes of the shastra’s or the acarya’s. Shastras they are eye openers and they give us eyes as guru also does, as we hear caksur unmilitam, he opens the eyes, so that we could take darsana, so here is a little glimpse of that form of the Lord.

dekhiya tanhara mane haila camatkara (CC madhya 8.19)

And by seeing Lord, he is amazed, Ramananda Raya just he cannot take his eyes off, how could he, his eyes are fixed on that form and no more blinking also. His eyes have been opened and he just staring, looking or may be trying to open eyes wider, as wide as possible. So that he could take that form in and bring it to the heart.

asiya karila dandavat namaskara (CC madhya 8.19)
Okay then, he offered his dandavat pranams to Sri Krsna Caitanya Mahaprabhu,
uthi prabhu kahe – utha kaha, Krsna Krsna (CC madhya 8.20)

And then Caitanya Mahaprabhu says, get up, please get up and chant Hare Krsna or say Krsna Krsna get up.

tare alingite prabhura hrdaya satrsna (CC madhya 8.20)

That’s the beauty of this Bengali language also, say Krsna Krsna and “prabhura hrdaya satrsna” ended with Krsna and trsna. That Lord is also, “trsna” means thirst. So Mahaprabhu also has become thirsty. Thirsty for what? “alingam”. He would like to embrace Ramananda Raya and He is very
anxious , very thirsty, very hungry to have that experience of embracing Ramananda Raya.

tathapi puchila – tumi raya Ramananda? (CC madhya 8.21)

And before doing He just wanted to make sure, because He was kind of guessing and coming to
conclusion that he must be Ramananda Raya. So before the embrace he just wants to confirm. So
He is enquiring “Tumi Ramananda Raya”. Are you are Ramananda Raya? This is the response of
Ramananda Raya,

tenho kahe – sei hana dasa sudra manda (CC madhya 8.21)

Yes that is what they call me, yes I am known by that name. This low sudra is called Ramananda Raya. This is humility.This is “trnad api sunicena” that we see right there. I am Ramananda Raya, Governor, he is not talking all that. Yes, Yes sudra and the low born. Ya, they call me Ramananda

tabe tare kaila prabhu drdha alingana (CC madhya 8.22)

And once this was confirmed, that this is Ramananda Raya, Mahaprabhu proceeds and offers “drdha alingana” deep embrace both of them have bound each other with their “bahupash” and holding each other tight heart to heart, meeting of hearts not just the bodies.

premavese prabhu bhrtya donhe acetana (CC madhya 8.22)

And the deep embrace has caused, acetana, they are unconsciousness and all external consciousness finished.

svabhavika prema donhara udaya karila (CC madhya 8.23)

And then eternal and natural affection, love, pranaya has been aroused and as they have lost the external consciousness then what happens?

dunha alingiya dunhe bhumite padila (CC madhya 8.23)

They are not aware, are we standing or sitting or where are we, what is, so they could not even stand because they lost all the external consciousness. So a they were in that deep embrace situation they just collapsed fell on the ground.

stambha, sveda, asru, kamopa, pulka, vaivarnya

dunhara mukhete suni gadgada Krsna varna (CC madhya 8.24)

And all the symptoms of devotion were visible. The tears were there, trembling, changing of the colour of the body and while that is happening, the voice is choked up and they would like to say clearly, “Krsna””Krsna” but they cannot speak, Krsh Krsh their throats are getting choked up, not
able to utter the names of Lord loud and clear.

dekhiye brahmana ganera haila camatkara
vaidika brahmana saba karena vicara (CC madhya 8.25)

And well this all was going on, this dealing between Mahaprabhu and Ramananda Raya, those Vedic or smartha Brahmans were watching all that, what is going on.

ei ta sannyasira teja dekhi brahma sama
sudre alingiya kene karena krandana (CC madhya 8.26)

They were commenting this Brahman, this sannyasi, He is effulgent like sun but why should He he be crying as he touched this sudra, their governor is sudra or Kshatriya. So why is sannyasi doing this, this is not proper, this is not fair on the part of sannyasi, crying.

ei maharaja- maha pandita gambhira (CC madhya 8.27)

And our maharaja, Raja Ramananda Raya, he is supposed to be very grave person but look and also maha pandit, very learned but

sannyasira sparse matta ha-ila asthira (CC madhya 8.27)

But he has become unsteady by touching this sannyasi.

ei mata vipra gana bhave mane mana
vijatiya loka dekhi prabhu kaila samvarana (CC madhya 8.28)

So, Mahaprabhu has taken note of the all Vedic Brahmans around, not far from here and they have started some talks and some comments and they are described here as “vijatiya.” Oh! They are different, we are “sajatiya” Myself and Ramanada Raya belong to one jati, one kind, we are of one
kind but they are of different kinds. We are vaishanavs and they are just Brahmans, smartha Brahmans. So it is not , preaching to the faith less because they were not preaching to them but they were seeing, they, that was just the presence of Ramananda Raya and Caitanya Mahaprabhu and those dealings and all those symptoms, which they have no control over, they were just trembling and tears. So that was kind of preaching or that was there for all of those assembled there to see and Mahaprabhu thought this is not proper, this is not fair, so there, they should try to control their emotions and extending feelings.

sustha hand dunhe sei sthanete vasila (CC Madhya 8.29)

And then both of them sat down,

tabe hasi mahaprabhu kahite lagila (CC Madhya 8.29)

And Mahaprabhu now in the humorous, jolly smiling laughing mood, he said

sarvabhauma bhattacarya kahila tomara guna (CC Madhya 8.30)

I have heard so much about you, oh Ramananda Raya, from Sarvabhauma Bhattacharya.

tomare milite more karila yatana (CC madhya 8.30)

And make some endeavour to meet, catch up meet Ramananda Raya during your South India

toma milibare mora etha agamana (CC madhya 8.31)

Caitanya Mahaprabhu, that is the reason I have come here.

bhala haila, nayase pailun darasana (CC madhya 8.31)

And it is good thing that I didn’t have to make much endeavour, or go out of my way, I kind of found you very easily.

raya kahe, – sarvabhauma kare bhrtya jnana
parokseha mora hit haya savadhana (CC madhya 8.32)

And Ramananda Raya “Yes, yes , it is very kind of Sarvabhauma bhattacharya that he always thinks of my welfare although he is not with me, wherever he is long distance 1000 miles away or 500 miles but he is always thinking of my welfare.

tanra krpaya painu tomara darasana

And by his grace, by his kindness, I am able to meet you here today.

aji saphala haila mora manysya janama (CC madhya 8.33)

And today, it is perfection of my human form of life that I have met you.

sarvabhaume tomare krpa – tara ei cihna
asprsya sparsila hana tanra premadhina (CC madhya 8.34)

And I am untouchable but you have touched me.

kaha tumi- saksat isvara narayana (CC madhya 8.35)

He say, where you, you are saksat Narayan and what about me,

kahan muni raja sevi visayi sudradhama (CC madhya 8.35)

And look at me, the sense gratifier the fallen sudra.

kaha muni – more sparse na karile ghrna veda bhaya
more darsana toma vede nisedhaya (CC madhya 8.36)

In fact you have touched me, this is forbidden in Vedas, Brahman, sannyasi touching the sudra like myself.

tomara krpaya tomaya karaya nindya karma
saksat isvara tumi, ke jane tomara marma (CC madhya 8.37)

But what can I say, you are saksat Isvara tumi, je jane tomara, who can understand you and your feelings and your emotions and your kindness, who could estimate, understand.

ama nistarute tomara ihan agamana
parama dayalu tumi patita pavana (CC madhya 8.38)

Just for my liberation, you have come here, oh Parma dayalu, you are parama dayalu, you are Patita pavana, this doesn’t require the translation. Translation into Bengali is not required, translation in English is not required. By now you are expected to become familiar with these terms, parama dayalu, dayalu, everyone know dayalu, who doesn’t know dayalu. Ei mana dayal data, dayalu comes from daya and parama dayalu, supremely kind, patita pavana.

patita pavana hetu tava avatara
mo sama patita prabhu na paibe ara

Any patita here, is any patita only Bengali’s are patita and all English speaking they are not patita, ya they did not get this word patita. Patita is fallen and pavana is lifter or purifier. We are patita, we all are, we are here, and of course here in Mayapur, Mayapur Dham ki Jai.

So its finished being patita, this is old history now, it is a past, we are back home, back to Mayapur, so and we have come here because of Patita pavana. Sri Krsna Caitanya Mahaprabhu ki jai. This is His arrangement.

mahanta svabhava ei tarite pamara
nija karya nahi tabu yana tara ghara (CC madhya 8.39)

So, and around this time, one grastha Brahman steps forward, offers obeisances to Caitanya Mahaprabhu , sannyasi and invites Him to his home, please come for biksha at my residence today. What is biksha? Biksham dehi, biksham dehi, please give me alms. Biksham dehi, please give. Then
Mahaprabhu accepts invitation. So at this point Ramananda Raya and Mahaprabhu they will be parting there ways. Mahaprabhu has received invitation; he is going away to his biksha/Prasad. So Ramananda Raya made a special appeal to the Lord, please stay here and purify me.

sabara ange- pulakita asru nayane (CC madhya 8.42)

It was observed that those Vedic Brahmans there is some transformation of their, in their consciousness, in their attitude, their stand or that they were seeing also, some shivering and Krsna, Krsna, Krsna, Hari, Hari, Hari, Hari they started chanting holy names and

prabhu kahe- tumi maha bhagavatottama

tomare darsane sabara drava haila nama (CC madhya 8.44)

Caitanya Mahaprabhu is giving credit hey because of you, you know Ramananda Raya, you are bhagavatottama, not only bhagavatottama, mahabhagavatottama, maha is one and bhagavatottama, uttam Bhagavat but then mahauttama Bhagavat you are and by your darsana there heart has been melted.

anyera kki katha ami- mayavadi sannyasi

amiha tomara sparse krsna preme bhasi (CC madhya 8.45)

Then He says what to speak of these Brahmans or others me too, I am just a mayavadi sannyasi, but by coming in contact with you by seeing you and touching you, I also, I am experiencing Krsna Prema.

ei jani kathina mora hrdaya sodhite

sarvabhauma kahilena tomare milite (CC madhya 8.46)

Mahaprabhu says, My heart is like a stone, stone hearted and that is why Sarvabhauma Bhattacarya, that must be the reason, he strongly recommended that I meet you.

ei mata dunhe stuti kare dunhara guna (CC madhya 8.47)

So like this Caitanya and Ramananda Raya, they were taking turns of appreciating each other praising each other. “bodhayantah parasparam” was happening. So this is the time that Brahman had stepped forward as I said and extended invitation and then Ramananda Raya has said.

dina pnca sata rahi karaha marjana (CC madhya 8.52)

He says no, no you should stay here five seven days and do some marjana cleansing of my heart, my consciousness ceto darpan marjanam you do my chetana’s, my consciousness cleansing, heart cleansing, heart melting , you do by staying with me for five seven days.

namaskara kaila raya prabhu kaila alingana
dui jana krsna katha kaya rahah sthane (CC madhya 8.56)

So, during the day, Mahaprabhu had gone to different ways after that invitation from household brahman, Mahaprabhu has gone taken His sanan, taken His Prasad. Ramananda Raya managed his.

So in the evening they are back together, now so the dialogue between Caitanya Mahaprabhu and Ramananda Raya in Sanskrit, in Bengali this is Samwad- dialogue, samwad. Raya Ramananda Caitanya Mahaprabhu Samwad-talks or dialogue between two of them. Normally when one is Lord, other man is a devotee, when there is a Samwad, like Krsna Arjuna Samwad that Gita also that is talk between Krsna and Arjun is described as samwad, that is Samwad dialogue. Then Sri Bhagavan uvacha Krsna speaks and Arjuna is student.

sisyas te ham sadhi mam (BG 2.7)

I am your disciple now, please instruct me and Krsna speaks and Arjuna is listening, occasionally enquiring further questions, Brahma jinyasa. So the dialogue goes on Krsna as speaker and Arjuna is hearing and there is samwad. There are other samwads like Caitanya Mahaprabhu and Rupa
Goswami Samwad, Caitanya Mahaprabhu spoke, Goswami is listening. Mahaprabhu spends two months with Sanatana Goswami. Caitanya Mahaprabhu is speaking and Sanatan Goswami listens, like that. Most of all the time Caitanya Mahaprabhu speaks and others are listening to him but here that is not the case. In this talk, this dialogue this Samwad Caitanya Mahaprabhu is making Raya Ramananda speak, Raya Ramananda is a speaker and Caitanya Mahaprabhu is listener, he just enquires I would you like to hear more, say more, say more. Now say more, what about this, what about that. Mahaprabhu is enquiring and is making Raya Ramananada to speak. So this is a reverse position. Mahaprabhu has become listener student enquirer and Raya Ramananda is authority, he is talking and he is speaking.

sancarya ramabhidha bhakta meghe (CC madhya 8.1)

The chapter begins like that, with this verse, which is of Krsna Das Kaviraj Goswami’s introductory statement, comment, observation, we could call it. So he clarifies the position say, he said, bhatke maghe” Ramananda Raya he has become a cloud. Sancarya and Lord Himself has empowered this
cloud called Ramananda Raya, empowered or invested with what.

sva bhakti siddhanta cayamrtani (CC madhya 8.1)

Sva His own that is Lord Caitanya, Sri Krsna Caitanya’s own Bhakti Siddhanta cayamrtani, Bhakti siddhanta amrit has been invested. Bhakti siddhanta, the conclusive truth, siddhanta or tattva, prema tattva, Krsna tattva, Radha tattva, Rasa tattva, all these tattva’s and siddhantas are invested
in Ramananda Raya cloud. Gaurabdhir – Gauranga Mahaprabhu He is ocean, Gauranga Mahaprabhu is ocean, the cloud comes from the ocean, goes up high in the sky and he showering all those Bhakti, siddhantas. Ratnalayatam prayati and then Mahaprabhu was a ocean and He is accepting those ratna’s, those jewels, jewel like siddhantas, making that circuit kind of complete. It comes from Him invested empowered Raya Ramananda, he is cloud, and then he showers. The quality of being an ocean containing valuable jewels were achieved by Mahaprabhu.

So Raya Ramananda is a Governor in the Kingdom or Empire of King Prataprudra. A big, big kingdom, as it is from Ganga, Orissa state, but now it is shrunk much smaller state. But 500 years ago as we understand the history, the Orissa state or where King Prataprudra ruled was from Ganga all
this part of Bengal, all Orissa, Andhra Pradesh all the way to Karnataka border, this is where King Prataprudra ruled 500 years ago. Raya Ramananda is one of the governor of that part. Rajahmundry, Vidyanagar is his capital. Raya Ramananda he is prikar or parshad of Sri Krsna Caitanya Mahaprabhu like the Rupa and Sanatana, they were prime ministers in Husain shah’s kingdom at Bengal that part. Mahaprabhu’s many associates have taken birth and they are playing these different roles. So who is Raya Ramananda, when Caitanya Mahaprabhu he had meet Raya Ramananda father Bhavananda Raya, he had addressed bhavananda Raya, saying you are Pandu and your wife is Kunti and he had five sons and your five sons are Pandav’s. The eldest son is
Ramananda Raya, he is Arjuna. As one understanding who Raya Ramananda is, Arjuna was a Kshatriya ruler, administrator and Raya Ramananda is Governor. Raya Ramananda is mentioned that he is also Arjuniya Gopi and he is Vishakha. Lalita Vishaka ki jai.

latita vishakha adi jati sakhi vrinda, agya paibo charanaravinda

You know so we have Lalita Vishakha , Radha Madhav’s left right Lalita , Vishakha. So that Vishakha has appeared as Ramananda Raya. So as they are meeting here immediately all that eternal original relationship is revived and all the emotions are sturred up and they are having intimate association with each other and the kind of topics that Raya Ramananda talks here, they are only befitting, Vishakha devi could only speak like this, these topics and we will come to know towards the end of this chapter that Caitanya Mahaprabhu had made special request that you should please retire soon, and join me in Jagannath Puri. I will be touring South India and soon I will return to Puri, so by that time you should also reach Jagannath Puri and then we will spend rest of our life together doing Hari katha and that is what happened. Raya Ramananda, he submitted his resignation to king Prataprudra, kindly accept my resignation and Raya Ramananda rushed to Jagannath Puri.

And all those 18 years to Caitanya Mahaprabhu’s staying residing in Jagannath Puri, mostly at Gambhira, was in association of many, many others but specially two close associates, Swarup Damodar, Raya Ramananda. One is Lalita, one is Vishakha. Swarup Damodar he would compose different songs and sing song for the pleasure of the Lord and Raya Ramananda would talk Hari katha all the time. So these two prabhu’s were always, always day and night, practically and literally, they are with Mahaprabhu. So two of them is Raya Ramananda and is mentioned as Vishakha. So as on the first night as they were together, the talk begins, Samwad begins and time ends. Samwad begins. So it is kind of the first chapter of Bhagavat Gita is what they are setting the scene and in the second chapter the dialogue begins. Same time with the Bhagavatam also, the entire First Canto is setting the scene, the speaker of Bhagavatam, “Sukdev Goswami” Om Namo Bhagavate Vasudaya” that is in the Second Canto, there is no Sukdev Goswami speaking in the first canto. So may be in our first day of the three days we have, first day has ended just setting the scene that leaves is with only two more days to summarize the talk, the Samwad, the dialogue between these two, what could we say great soul, one is soul, one is supreme, super soul.

prabhu kahe – pada sloka sadhyera nirnaye (CC madhya 8.57)

Anyway, at least just see, as they meet Caitanya Mahaprabhu is the first one said, please tell me “sadhyera nirnaya” what is sadhye? What is the goal? What is to be achieved? What is the destination? That we have to reach. Sambandha, abhidheya Prayojan in other words. What is Prayojan.

raya kahe – sva dharma carane vishnu bhakti haya (CC madhya 8.57)

So immediately Raya Ramananda “sva dharma carane vishnu bhakti haya” following the prescribed dharma, duties, that is sadhya.

prabhu kahe – “eho bahya, age kaha ara (CC madhya 8.59)

This is just external, this is just superficial, you are talking about, say something more, say something deeper.

raya kaha – Krsna karmarpana-sarva sadhya sara (CC madhya 8.59)

Krsna arpana, offering everything unto Krsna is the essence of dharma, Sarva-sadhya something to be achieved, this is to be achieved what is to be achieved? Offering everything unto the Lord. “Krsna Kramarpana” Karma Arpana and which Krsna has talked in Bhagavat Gita.

yat karoshi yad asnasi, yaj johosi dadasi yat
yat tapasyasi kaunteya tat kurusva (BG 9.27)

We didn’t say all them, we missed asnasi, johosi, tapasyasi, dadasi, all the tat kurusva mad arpanam. Mahaprabhu happy with that reply says. No, no, “eho bahya age kaha ara” say something more, this is also external, superficial. This is not “yat karoshi” whatever you do offer that but that is not Bhakti. Bhakti is Shravanam, Kirtanam, Vishnu smaranam, pada savenam like Navadha bhakti that is sara, anyways he is not saying that but this is the reason why Mahaprabhu said no, no, go ahead. This is external, whatever you know, whatever you do, you do Shravan, kirtana, smaran, vandan,
padasevan. This has to be done, not whatever you do, whatever you, whatever. That whatever should be Shravan, kirtana, shravan utsav ki jai.

raya kahe –svadharma tyaga, ei sadhya sara (CC madhya 8.61)

Ramananda Raya replied, "To give up one's occupational duties in the varnasrama is the essence of perfection."

sarva dharman parityajya mam ekam saranam vraja
aham tvam sarva pa (BG 18.66)

That statement of Lord Sri Krsna is Bhagavat Gita, couldn’t that be essence, the goal and Caitanya Mahaprabhu is still not happy

prabhu kahe – “eho bahya, age kaha ara (CC madhya 8.64)

This is also external, this is also superficial, out world say something more. Bhagavat Gita is also truth as a basic foundational truth, Prabhupad talks Bhagavat Gita as ABCD and Bhagavatam as the graduation course and Caitanya Charitamrita as Post Gradauation. So “sarva dharman paritayajya” is
also okay. It has its own position, place, its more, something higher or deeper, condensed. So Gita, where Gita ends Bhagavatam kinds of begins there.

jnana misra bhakti- sadhya sara (CC madhya 8.64)

And then the next reply was the “jnana misra bhakti” it is sadhya, it is essence proyojan, Raya Ramananda said “Jnana Misra Bhakti”, Bhakti yes, but what kind of Bhakti “jnana Misra Bhakti” good to learn this kind of words, terms, then there is no need of translation. We should be just using this
“Jnana Misra Bhakti” say “Jnana Misra Bhakti” it is such a nice word, good word “Jnana” you know “Jnana”means jnana , pronunciation also, Misra means mixing or mixing Bhakti, you mix Bhakti with Jnana the Knowledge. What is wrong with the Knowledge?

jnana karmadi anavritam. anukulyena krsnanusilanam. bhaktir uttama

The definition of Bhakti in “Bhakti Rasamrit Sindhu” is “jnana karmadi anavritam”, get rid of the this Jnana and Karma, the Bhakti which is free from Jnana and Karma, that is Bhakti, the activity devotional service free from Jnana, free from Karma or from Karma Kanda, free from Jnana Kanda.
This is coming up that Karma kanda part or Jnana of what, also god is great that kind of Jnana or knowledge or Ishwar, Lords ashvarya, Lord’s opulence, His greatness then that becomes Vaikuntha, Vaikuntha spirit, Narayan, so much knowledge. But VraAj Vasis, they didn’t have that kind of
knowledge, they are free from, the gopis don’t have that kind of knowledge. Laksmi has and She is trying to enter Vrindavan spirit in one of the forests of Vrindavan. Shri Van, Lakshmi Van and Bhel Van, Lakshmi is there, She is full of this Jnana, or Jnana Misra Bhakti, Jnana of Ashvarya, opulence’s of Narayan. And She is attached and doesn’t want to give it up. As a result She is not able to enter the Vraja spirit and get the mercy of Vrajendra Nandana. So Jnana Misra, Caitanya Mahaprabhu says, no no.

prabhu kahe – “eho bahya, age kaha ara
jnana sunya bhakti- sadhya sara (CC madhya 8.66)

Before he had said, “Jnana Misra Bhakti” Bhakti mixed with Jnana and now the next reply is. So he is trying to say each time something deeper, superior, pure. So after Jnana Misra, it is “Jnana sunya bhakti”, Bhakti which is devoid of knowledge, Jnana. One was Jnana misra, Mahaprabhu said, no, no, this is bahaya, this is external. Now the next reply is jnana sunya and listen to which Caitanya Mahaprabhu said.

eho haya ( CC madhya 8.68)

Oh yes, yes, yes, now you are talking, now you are on the track, right track. “aga kaha ara” but I am not fully satisfied. You are getting there. But you are not quite there, say more and then,

raya kahe – prema bhakti – sarva sadhya sara (CC madhya 8.68)

Prema Bhakti and Caitanya Mahaprabhu, “eho haya”, yes, yes, yes, yes, yes but then He also says, “age kaho” say something more and now I will not say anything more.

Sri Krsna Caitanya Mahaprabhu Ki Jai…
Raya Ramananda Ki Jai….
Srila Prabhupad ki Jai….
Gaur Premananda hari haribol.

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