Adi12.1

TEXT 1

advaitanghry-abja-bhrngams tan

sarasara-bhrto ’khilan

hitvasaran sara-bhrto

naumi caitanya-jivanan

SYNONYMS

advaita-anghri—the lotus feet of Advaita Acarya; abja—lotus flower; bhrngan—bumblebees; tan—all of them; sara-asara—real and not real; bhrtah—accepting; akhilan—all of them; hitva—giving up; asaran—not real; sara-bhrtah—those who are real; naumi—offer my obeisances; caitanya-jivanan—whose life and soul was Lord Caitanya Mahaprabhu.

TRANSLATION

The followers of Sri Advaita Prabhu were of two kinds. Some were real followers, and the others were false. Rejecting the false followers, I offer my respectful obeisances to Sri Advaita Acarya’s real followers, whose life and soul was Sri Caitanya Mahaprabhu.

Adi12.2

TEXT 2

 jaya jaya mahaprabhu sri-krsna-caitanya

jaya jaya nityananda jayadvaita dhanya

SYNONYMS

jaya jaya—all glories; mahaprabhu—Mahaprabhu; sri-krsna-caitanya—of the name Sri Krsna Caitanya; jaya jaya—all glories; nityananda—to Lord Nityananda Prabhu; jaya advaita—all glories to Advaita Prabhu; dhanya—who are all very glorious.

TRANSLATION

 All glories to Sri Caitanya Mahaprabhu! All glories to Lord Nityananda! All glories to Sri Advaita Prabhu! All of Them are glorious.

Adi12.3

TEXT 3

 sri-caitanyamara-taror

dvitiya-skandha-rupinah

srimad-advaita-candrasya

sakha-rupan ganan numah

SYNONYMS

sri-caitanya—Lord Sri Caitanya Mahaprabhu; amara—eternal; taroh—of the tree; dvitiya—second; skandha—big branch; rupinah—in the form of; srimat—the all-glorious; advaita-candrasya—of Lord Advaitacandra; sakha-rupan—in the form of branches; ganan—to all the followers; numah—I offer my respectful obeisances.

TRANSLATION

 I offer my respectful obeisances to the all-glorious Advaita Prabhu, who forms the second branch of the eternal Caitanya tree, and to His followers, who form His subbranches.

Adi12.4

TEXT 4

 vrksera dvitiya skandha--acarya-gosani

tanra yata sakha ha-ila, tara lekha nani

SYNONYMS

vrksera—of the tree; dvitiya skandha—the second big branch; acarya-gosani—Sri Advaita Acarya Gosvami; tanra—His; yata—all; sakha—branches; ha-ila—became; tara—of that; lekha—description; nani—there is not.

TRANSLATION

 Sri Advaita Prabhu was the second big branch of the tree. There are many subbranches, but it is impossible to mention them all.

Adi12.5

TEXT 5

 caitanya-malira krpa-jalera secane

sei jale pusta skandha bade dine dine

SYNONYMS

caitanya-malira—of the gardener named Caitanya; krpa-jalera—of the water of His mercy; secane—by sprinkling; sei jale—by that water; pusta—nourished; skandha—branches; bade—increased; dine dine—day after day.

TRANSLATION

 Sri Caitanya Mahaprabhu was also the gardener, and as He poured the water of His mercy on the tree, all the branches and subbranches grew, day after day.

Adi12.6

TEXT 6

 sei skandhe yata prema-phala upajila

sei krsna-prema-phale jagat bharila

SYNONYMS

sei skandhe—on that branch; yata—all; prema-phala—fruits of love of Godhead; upajila—grew; sei—those; krsna-prema-phale—fruits of love of Krsna; jagat—the whole world; bharila—spread over.

TRANSLATION

 The fruits of love of Godhead that grew on those branches of the Caitanya tree were so large that they flooded the entire world with love of Krsna.

Adi12.7

TEXT 7

 sei jala skandhe kare sakhate sancara

phale-phule bade,--sakha ha-ila vistara

SYNONYMS

sei jala—that water; skandhe—on the branches; kare—does; sakhate—on the subbranches; sancara—growing; phale-phule—in fruits and flowers; bade—increases; sakha—the branches; ha-ila—became; vistara—widespread.

TRANSLATION

 As the trunk and branches were watered, the branches and subbranches spread lavishly, and the tree grew full with fruits and flowers.

Adi12.8

TEXT 8

 prathame ta’ eka-mata acaryera gana

pache dui-mata haila daivera karana

SYNONYMS

prathame—in the beginning; ta’-however; eka-mata—one opinion; acaryera—of Advaita Acarya; gana—followers; pache—later; dui-mata—two opinions; haila—became; daivera—of providence; karana—the cause.

TRANSLATION

 At first all the followers of Advaita Acarya shared a single opinion. But later they followed two different opinions, as ordained by providence.

PURPORT

 The words daivera karana indicate that by dint of providence, or by God’s will, the followers of Advaita Acarya divided into two parties. Such disagreement among the disciples of one acarya is also found among the members of the Gaudiya Matha. In the beginning, during the presence of Om Visnupada Paramahamsa Parivrajakacarya Astottara-sata Sri Srimad Bhaktisiddhanta Sarasvati Thakura Prabhupada, all the disciples worked in agreement; but just after his disappearance, they disagreed. One party strictly followed the instructions of Bhaktisiddhanta Sarasvati Thakura, but another group created their own concoction about executing his desires. Bhaktisiddhanta Sarasvati Thakura, at the time of his departure, requested all his disciples to form a governing body and conduct missionary activities cooperatively. He did not instruct a particular man to become the next acarya. But just after his passing away, his leading secretaries made plans, without authority, to occupy the post of acarya, and they split into two factions over who the next acarya would be. Consequently, both factions were asara, or useless, because they had no authority, having disobeyed the order of the spiritual master. Despite the spiritual master’s order to form a governing body and execute the missionary activities of the Gaudiya Matha, the two unauthorized factions began litigation that is still going on after forty years with no decision.

 Therefore, we do not belong to any faction. But because the two parties, busy dividing the material assets of the Gaudiya Matha institution, stopped the preaching work, we took up the mission of Bhaktisiddhanta Sarasvati Thakura and Bhaktivinoda Thakura to preach the cult of Caitanya Mahaprabhu all over the world, under the protection of all the predecessor acaryas, and we find that our humble attempt has been successful. We followed the principles especially explained by Srila Visvanatha Cakravarti Thakura in his commentary on the Bhagavad-gita verse vyavasayatmika buddhir ekeha kuru-nandana. According to this instruction of Visvanatha Cakravarti Thakura, it is the duty of a disciple to follow strictly the orders of his spiritual master. The secret of success in advancement in spiritual life is the firm faith of the disciple in the orders of his spiritual master. The Vedas confirm this:

yasya deve para bhaktir
yatha deve tatha gurau
tasyaite kathita hy arthah
prakasante mahatmanah

 “To one who has staunch faith in the words of the spiritual master and the words of the Supreme Personality of Godhead, the secret of success in Vedic knowledge is revealed.” The Krsna consciousness movement is being propagated according to this principle, and therefore our preaching work is going on successfully, in spite of the many impediments offered by antagonistic demons, because we are getting positive help from our previous acaryas. One must judge every action by its result. The members of the self-appointed acarya’s party who occupied the property of the Gaudiya Matha are satisfied, but they could make no progress in preaching. Therefore by the result of their actions one should know that they are asara, or useless, whereas the success of the ISKCON party, the International Society for Krishna Consciousness, which strictly follows guru and Gauranga, is increasing daily all over the world. Srila Bhaktisiddhanta Sarasvati Thakura wanted to print as many books as possible and distribute them all over the world. We have tried our best in this connection, and we are getting results beyond our expectations.

Adi12.9

TEXT 9

 keha ta’ acarya ajnaya, keha ta’ svatantra

sva-mata kalpana kare daiva-paratantra

SYNONYMS

keha ta’-some; acarya—the spiritual master; ajnaya—upon His order; keha ta’-some; sva-tantra—independently; sva-mata—their own opinions; kalpana kare—they concoct; daiva-paratantra—under the spell of maya.

TRANSLATION

Some of the disciples strictly accepted the orders of the acarya, and others deviated, independently concocting their own opinions under the spell of daivi-maya.

PURPORT

This verse describes the beginning of a schism. When disciples do not stick to the principle of accepting the order of their spiritual master, immediately there are two opinions. Any opinion different from the opinion of the spiritual master is useless. One cannot infiltrate materially concocted ideas into spiritual advancement. That is deviation. There is no scope for adjusting spiritual advancement to material ideas.

Adi12.10

TEXT 10

acaryera mata yei, sei mata sara

tanra ajna langhi’ cale, sei ta’ asara

SYNONYMS

acaryera—of the spiritual master (Advaita Prabhu); mata—opinion; yei—what is; sei—that; mata—opinion; sara—active principle; tanra—his; ajna—order; langhi’-transgressing; cale—becomes; sei—that; ta’-however; asara—useless.

TRANSLATION

The order of the spiritual master is the active principle in spiritual life. Anyone who disobeys the order of the spiritual master immediately becomes useless.

PURPORT

Here is the opinion of Srila Krsnadasa Kaviraja Gosvami. Persons who strictly follow the orders of the spiritual master are useful in executing the will of the Supreme, whereas persons who deviate from the strict order of the spiritual master are useless.

Adi12.11

TEXT 11

asarera name ihan nahi prayojana

bheda janibare kari ekatra ganana

SYNONYMS

asarera—of the useless persons; name—in their name; ihan—in this connection; nahi—there is no; prayojana—use; bheda—differences; janibare—to know; kari—I do; ekatra—in one list; ganana—counting.

TRANSLATION

There is no need to name those who are useless. I have mentioned them only to distinguish them from the useful devotees.

Adi12.12

TEXT 12

dhanya-rasi mape yaiche patna sahite

pascate patna udana samskara karite

SYNONYMS

dhanya-rasi-heaps of paddy; mape-measures; yaiche-as it is; patna-useless straw; sahite-with; pascate-later; patna-useless straw; udana-fanning; samskara-purification; karite-to do.

TRANSLATION

Paddy is mixed with straw at first, and one must fan it to separate the paddy from the straw.

PURPORT

This example given by Krsnadasa Kaviraja Gosvami is very appropriate. In the case of the Gaudiya Matha members, one can apply a similar process. There are many disciples of Bhaktisiddhanta Sarasvati Thakura, but to judge who is actually his disciple, to divide the useful from the useless, one must measure the activities of such disciples in executing the will of the spiritual master. Bhaktisiddhanta Sarasvati Thakura tried his best to spread the cult of Sri Caitanya Mahaprabhu to countries outside India. When he was present he patronized the disciples to go outside India to preach the cult of Sri Caitanya Mahaprabhu, but they were unsuccessful because within their minds they were not actually serious about preaching His cult in foreign countries; they simply wanted to take credit for having gone to foreign lands and utilize this recognition in India by advertising themselves as repatriated preachers. Many svamis have adopted this hypocritical means of preaching for the last eighty years or more, but no one could preach the real cult of Krsna consciousness all over the world. They merely came back to India falsely advertising that they had converted all the foreigners to the ideas of Vedanta or Krsna consciousness, and then they collected funds in India and lived satisfied lives of material comfort. As one fans paddy to separate the real paddy from useless straw, by accepting the criterion recommended by Krsnadasa Kaviraja Gosvami one can very easily understand who is a genuine world-preacher and who is useless.

Adi12.13

TEXT 13

acyutananda--bada sakha, acarya-nandana

ajanma sevila tenho caitanya-carana

SYNONYMS

acyutananda—of the name Acyutananda; bada sakha—a big branch; acarya-nandana—the son of Advaita Acarya; ajanma—from the very beginning of life; sevila—served; tenho—he; caitanya-carana—the lotus feet of Lord Caitanya.

TRANSLATION

A big branch of Advaita Acarya was Acyutananda, His son. From the beginning of his life he engaged in the service of the lotus feet of Lord Caitanya.

Adi12.14

TEXT 14

caitanya-gosanira guru--kesava bharati

ei pitara vakya suni’ duhkha paila ati

SYNONYMS

caitanya—Lord Caitanya; gosanira—the spiritual master; guru—His spiritual master; kesava bharati—of the name Kesava Bharati; ei—these; pitara—his father’s; vakya—words; suni’-hearing; duhkha—unhappiness; paila—got; ati—very much.

TRANSLATION

When Acyutananda heard from his father that Kesava Bharati was the spiritual master of Lord Caitanya Mahaprabhu, he was very unhappy.

Adi12.15

TEXT 15

jagad-gurute tumi kara aiche upadesa

tomara ei upadese nasta ha-ila desa

SYNONYMS

jagat-gurute—on the spiritual master of the universe; tumi—You; kara—do; aiche—such; upadesa—instruction; tomara—Your; ei upadese—by this instruction; nasta—spoiled; ha-ila—will become; desa—the country.

TRANSLATION

He told his father, "Your instruction that Kesava Bharati is the spiritual master of Caitanya Mahaprabhu will spoil the entire country.

Adi12.16

TEXT 16

caudda bhuvanera guru--caitanya-gosani

tanra guru--anya, ei kona sastre nai

SYNONYMS

caudda—fourteen; bhuvanera—planetary systems; guru—master; caitanya-gosani—Lord Sri Caitanya Mahaprabhu; tanra guru—His spiritual master; anya—someone else; ei—this; kona—any; sastre—in scripture; nai—there is no mention.

TRANSLATION

“Lord Caitanya Mahaprabhu is the spiritual master of the fourteen worlds, but You say that someone else is His spiritual master. This is not supported by any revealed scripture.”

Adi12.17

TEXT 17

pancama varsera balaka kahe siddhantera sara

suniya paila acarya santosa apara

SYNONYMS

pancama—five; varsera—years; balaka—small boy; kahe—says; siddhantera—conclusive; sara—essence; suniya—hearing; paila—got; acarya—Advaita Acarya; santosa—satisfaction; apara—very much.

TRANSLATION

When Advaita Acarya heard this statement from His five-year-old son Acyutananda, He felt great satisfaction because of his conclusive judgment.

PURPORT

Commenting on verses 13 through 17, Bhaktisiddhanta Sarasvati Thakura gives an extensive description of the descendants of Advaita Acarya. The Caitanya-bhagavata, Antya-khanda, Chapter One, states that Acyutananda was the eldest son of Advaita Acarya. The Sanskrit book Advaita-carita states, “Advaita Acarya Prabhu had three sons, named Acyuta, Krsna Misra and Gopala dasa, all born of the womb of His wife, Sitadevi, who were devotees of Lord Caitanya. Advaita Acarya also had three more sons, whose names were Balarama, Svarupa and Jagadisa. Thus there were six sons of Advaita Acarya.” Among the six sons, three were strict followers of Lord Caitanya Mahaprabhu, and of these three, Acyutananda was the eldest.

Advaita Prabhu married in the beginning of the fifteenth century sakabda (late fifteenth century A.D.). When Lord Caitanya Mahaprabhu wanted to visit the village of Ramakeli while going from Jagannatha Puri to Vrndavana during the sakabda years 1433 and 1434 (A.D. 1512 and 1513), Acyutananda was only five years old. The Caitanya-bhagavata, Antya-khanda, Fourth Chapter, describes Acyutananda at that time as panca-varsa vayasa madhura digambara, “only five years old and standing naked.” Therefore it is to be concluded that Acyutananda was born sometime in the year 1428 (A.D. 1507). Before the birth of Acyutananda, Advaita Prabhu’s wife, Sitadevi, came to see Lord Caitanya Mahaprabhu at His birth. Thus it is not impossible that she had the other three sons by Advaita within the twenty-one years between 1407 and 1428 sakabda (A.D. 1486 and 1507). In an unauthorized book of the name Sitadvaita-carita, published in Bengali in the unauthorized newspaper Nityananda-dayini in 1792 sakabda (A.D. 1871), it is mentioned that Acyutananda was a class friend of Sri Caitanya Mahaprabhu. According to Caitanya-bhagavata, this statement is not at all valid. When Caitanya Mahaprabhu accepted the renounced order of sannyasa, He came to the house of Advaita Prabhu at Santipura in the year 1431 sakabda (A.D. 1510). At that time, as stated in Caitanya-bhagavata, Antya-khanda, Chapter One, Acyutananda was only three years old. The Caitanya-bhagavata further states that the naked child, the son of Advaita Prabhu, immediately came and fell down at the lotus feet of Lord Sri Caitanya Mahaprabhu. The Lord immediately took him on His lap, although he was not very clean, having dust all over his body. Lord Caitanya said, “My dear Acyuta, Advaita Acarya is My father, and thus we are brothers.”

Before Sri Caitanya Mahaprabhu exhibited His spiritual forms during His residence at Navadvipa, He asked Sri Rama Pandita, Srivasa Thakura’s brother, to go to Santipura and bring back Advaita Acarya. Acyutananda joined his father at that time. It is said, advaitera tanaya ’acyutananda’ nama parama-balaka, seho kande avirama. Acyutananda also joined in crying in transcendental bliss. Again, when Lord Caitanya beat Advaita Acarya for explaining Srimad-Bhagavatam from an impersonalist viewpoint opposed to the principles of bhakti-yoga, Acyutananda was also present. Therefore all these incidents must have occurred only two or three years before Lord Caitanya accepted the sannyasa order. In the Caitanya-bhagavata, Antya-khanda, Chapter One, it is stated that Acyutananda, the son of Advaita Acarya, offered his obeisances to the Lord. Therefore it should be concluded that from the very beginning of his life Acyutananda was a great devotee of Lord Caitanya Mahaprabhu.

There is no information that Acyutananda ever married, but he is described as the biggest branch of the Advaita Acarya family. From a book named Sakha-nirnayamrta it is understood that Acyutananda was a disciple of Gadadhara and that he took shelter of Lord Caitanya in Jagannatha Puri and engaged in devotional service. The Caitanya-caritamrta, Adi-lila, Chapter Ten, states that Acyutananda, the son of Advaita Acarya, lived in Jagannatha Puri, taking shelter of Lord Caitanya Mahaprabhu. Gadadhara Pandita, in the last years of his life, also lived with Lord Caitanya Mahaprabhu at Jagannatha Puri. There is no doubt, therefore, that Acyutananda was a disciple of Pandita Gadadhara. In the accounts of Lord Caitanya Mahaprabhu’s dancing in front of the car during the Ratha-yatra festival, Acyutananda’s name is to be found many times. It is stated that in the party of Advaita Acarya from Santipura, Acyutananda was dancing and others were singing. At that time the boy was only six years old. The Gaura-ganoddesa-dipika, compiled by Sri Kavi-karnapura, has described Acyutananda as a disciple of Gadadhara Pandita and a great and dear devotee of Lord Caitanya Mahaprabhu. According to the opinion of some, he was an incarnation of Karttikeya, the son of Lord Siva, and according to others he was formerly the gopi named Acyuta. The Gaura-ganoddesa-dipika has supported both these opinions. Another book, Narottama-vilasa, compiled by Sri Narahari dasa, mentions Acyutananda’s presence during the festival at Khetari. According to Sri Narahari dasa, during the last days of his life Acyutananda stayed in his house at Santipura, but during the presence of Lord Caitanya Mahaprabhu he lived at Jagannatha Puri with Gadadhara Pandita.

Of the six sons of Advaita Acarya, three—Acyutananda, Krsna Misra and Gopala dasa—lived faithfully in the service of Caitanya Mahaprabhu. Since Acyutananda did not accept a wife, he had no issue. The second son of Advaita Acarya, Krsna Misra, had two sons, Raghunatha Cakravarti and Dola-govinda. The descendants of Raghunatha still live in Santipura in the neighborhoods of Madana-gopala-pada, Ganakara, Mrjapura and Kumarakhali. Dola-govinda had three sons, namely, Canda, Kandarpa and Gopinatha. The descendants of Kandarpa live in Maldah in the village Jikabadi. Gopinatha had three sons, Srivallabha, Pranavallabha and Kesava. The descendants of Srivallabha live in the villages known as Masiyadara (Mahisadera), Damukadiya and Candipura. There is a genealogical table for the family of Sri Vallabha beginning from his eldest son, Ganga-narayana. The descendants of Sri Vallabha’s youngest son, Ramagopala, still live in Damukadiya, Candipura, Solamari, and so on. The descendants of Pranavallabha and Kesava live in Uthali. The son of Pranavallabha was Ratnesvara, and his son was Krsnarama, whose youngest son was Laksmi-narayana. His son was Navakisora, and Navakisora’s second son was Ramamohana, whose eldest son was Jagabandhu and whose third son, Viracandra, accepted the sannyasa order and established a Deity of Lord Caitanya Mahaprabhu in Katwa. These two sons of Ramamohana were known as Bada Prabhu and Chota Prabhu, and they inaugurated the circumambulation of Navadvipa-dhama. One may refer to the Vaisnava-manjusa for the complete genealogical table of Advaita Prabhu in the line of Krsna Misra.

Adi12.18

TEXT 18

krsna-misra-nama ara acarya-tanaya

caitanya-gosani baise yanhara hrdaya

SYNONYMS

krsna-misra—of the name Krsna Misra; nama—name; ara—and; acarya-tanaya—the son of Advaita Acarya; caitanya-gosani—Lord Caitanya Mahaprabhu; baise—sits; yanhara—in whose; hrdaya—heart.

TRANSLATION

Krsna Misra was a son of Advaita Acarya. Lord Caitanya Mahaprabhu always sat in his heart.

Adi12.19

TEXT 19

sri-gopala-name ara acaryera suta

tanhara caritra, suna, atyanta adbhuta

SYNONYMS

sri-gopala—of the name Sri Gopala; name—by the name; ara—another; acaryera—of Advaita Acarya; suta—son; tanhara—his; caritra—character; suna—hear; atyanta—very; adbhuta—wonderful.

TRANSLATION

Sri Gopala was another son of Sri Advaita Acarya Prabhu. Now just hear about his characteristics, for they are all very wonderful.

PURPORT

Sri Gopala was one of the three devoted sons of Advaita Acarya. He is described in the Madhya-lila of Caitanya-caritamrta, Chapter Twelve, texts 143 through 149.

Adi12.20

TEXT 20

gundica-mandire mahaprabhura sammukhe

kirtane nartana kare bada prema-sukhe

SYNONYMS

gundica-mandire—in the Gundica-mandira in Jagannatha Puri; mahaprabhura—of Lord Caitanya Mahaprabhu; sammukhe—in front; kirtane—in sankirtana; nartana—dancing; kare—does; bada—very; prema-sukhe—in transcendental bliss.

TRANSLATION

When Lord Caitanya personally cleansed the Gundica-mandira in Jagannatha Puri, Gopala danced in front of the Lord with great love and happiness.

PURPORT

The Gundica-mandira is situated in Jagannatha Puri, and every year Jagannatha, Balabhadra and Subhadra come there from the Jagannatha temple to stay for eight days. When Lord Caitanya Mahaprabhu lived at Jagannatha Puri, every year He personally cleansed this temple with His principal devotees. The Gundica-marjana chapter of Caitanya-caritamrta (Madhya 12) describes this vividly.

Adi12.21

TEXT 21

nana-bhavodgama dehe adbhuta nartana

dui gosani ’hari’ bale, anandita mana

SYNONYMS

nana—various; bhava-udgama—ecstatic symptoms; dehe—in the body; adbhuta—wonderful; nartana—dancing; dui gosani—the two gosanis (Caitanya Mahaprabhu and Advaita Prabhu); hari bale—chanted Hare Krsna; anandita—pleased; mana—mind.

TRANSLATION

While Lord Caitanya Mahaprabhu and Advaita Prabhu chanted the Hare Krsna mantra and danced, there were various ecstatic symptoms in Their bodies, and Their minds were very pleased.

Adi12.22

TEXT 22

nacite nacite gopala ha-ila murcchita

bhumete padila, dehe nahika samvita

SYNONYMS

nacite—while dancing; nacite—while dancing; gopala—the son of Advaita Prabhu; ha-ila—became; murcchita—unconscious; bhumete—on the ground; padila—fell down; dehe—in the body; nahika—there was no; samvita—knowledge (consciousness).

TRANSLATION

While all of them danced, Gopala, dancing and dancing, fainted and fell to the ground unconscious.

Adi12.23

TEXT 23

duhkhita ha-ila acarya putra kole lana

raksa kare nrsimhera mantra padiya

SYNONYMS

duhkhita—unhappy; ha-ila—became; acarya—Advaita Prabhu; putra—His son; kole—on the lap; lana—taking; raksa—protection; kare—does; nrsimhera—of Lord Nrsimha; mantra—the hymn; padiya—by chanting.

TRANSLATION

Advaita Acarya Prabhu became very unhappy. Taking His son on His lap, He began to chant the Nrsimha mantra for his protection.

Adi12.24

TEXT 24

nana mantra padena acarya, na haya cetana

acaryera duhkhe vaisnava karena krandana

SYNONYMS

nana—various; mantra—hymns; padena—chants; acarya—Advaita Acarya; na—not; haya—became; cetana—conscious; acaryera—of Advaita Acarya; duhkhe—in unhappiness; vaisnava—all the Vaisnavas; karena—do; krandana—cry.

TRANSLATION

Advaita Acarya chanted various mantras, but Gopala did not come to consciousness. Thus all the Vaisnavas present cried in sorrow at His plight.

Adi12.25

TEXT 25

tabe mahaprabhu, tanra hrde hasta dhari’

’uthaha, gopala,’ kaila bala ’hari’ ’hari’

SYNONYMS

tabe—at that time; mahaprabhu—Lord Caitanya Mahaprabhu; tanra—His; hrde—on the heart; hasta—hand; dhari’-keeping; uthaha—get up; gopala—My dear Gopala; kaila—did say; bala—chant; hari hari—the holy name of the Lord.

TRANSLATION

Lord Caitanya Mahaprabhu then put His hand on the chest of Gopala and told him, “My dear Gopala, get up and chant the holy name of the Lord!”

Adi12.26

TEXT 26

uthila gopala prabhura sparsa-dhvani suni’

anandita hana sabe kare hari-dhvani

SYNONYMS

uthila—got up; gopala—of the name Gopala; prabhura—of the Lord; sparsa—touch; dhvani—sound; suni’-hearing; anandita—jubilant; hana—becoming; sabe—all; kare—did; hari-dhvani—chanting of the Hare Krsna maha-mantra.

TRANSLATION

When he heard this sound and felt the touch of the Lord, Gopala immediately got up, and all the Vaisnavas chanted the Hare Krsna maha-mantra in jubilation.

Adi12.27

TEXT 27

acaryera ara putra--sri-balarama

ara putra--’svarupa’-sakha, ’jagadisa’ nama

SYNONYMS

acaryera—of Srila Advaita Acarya; ara—another; putra—son; sri-balarama—of the name Sri Balarama; ara putra—another son; svarupa—of the name Svarupa; sakha—branch; jagadisa nama—of the name Jagadisa.

TRANSLATION

The other sons of Advaita Acarya were Sri Balarama, Svarupa and Jagadisa.

PURPORT

The Sanskrit book Advaita-carita states that Balarama, Svarupa and Jagadisa were the fourth, fifth and sixth sons of Advaita Acarya. Therefore Sri Advaita Acarya had six sons. Balarama, Svarupa and Jagadisa, being smartas, or Mayavadis, were rejected by Vaisnava society. Sometimes Mayavadis pose themselves as Vaisnavas, or worshipers of Lord Visnu, but actually they do not believe in Lord Visnu as the Supreme Personality of Godhead, for they consider demigods like Lord Siva, Durga, the sun-god and Ganesa equal to Him. They are generally known as pancopasaka-smartas, and one should not count them among the Vaisnavas.

Balarama had three wives and nine sons. The youngest son of his first wife was known as Madhusudana Gosvami. He took the title Bhattacarya and accepted the path of the smarta or Mayavada philosophy. Srila Bhaktisiddhanta Sarasvati Thakura notes that the son of Gosvami Bhattacarya, Sri Radharamana Gosvami Bhattacarya, refused the title gosvami because it is generally meant for sannyasis, those who have taken the renounced order of life. One who is still in family life should not misuse the title gosvami. Srila Bhaktisiddhanta Sarasvati Thakura did not recognize the caste gosvamis because they were not in the line of the six Gosvamis in the renounced order who were direct disciples of Lord Caitanya Mahaprabhu-namely, Srila Rupa Gosvami, Srila Sanatana Gosvami, Srila Bhatta Raghunatha Gosvami, Sri Gopala Bhatta Gosvami, Sri Jiva Gosvami and Srila Raghunatha dasa Gosvami. Srila Bhaktisiddhanta Sarasvati Thakura said that the grhastha asrama, or the status of family life, is a sort of concession for sense gratification. Therefore a grhastha should not falsely adopt the title gosvami. The ISKCON movement has never conferred the title gosvami upon a householder. Although all the sannyasis we have initiated in ISKCON are young, we have awarded them the titles of the renounced order of life, svami and gosvami, because they have completely dedicated their lives to preach the cult of Sri Caitanya Mahaprabhu. Srila Bhaktisiddhanta Sarasvati Thakura mentions that not only do the householder caste gosvamis disrespect the title gosvami, but also, following the principles of the smarta Raghunandana, they exhibit great foolishness by burning a straw image of Advaita Acarya in a sraddha ceremony, thus acting as Raksasas and disrespecting the cause of Hari-bhakti-vilasa, which is the guide for Vaisnavas. Srila Bhaktisiddhanta Sarasvati Thakura says that sometimes these smarta caste gosvamis write books on Vaisnava philosophy or commentaries on the original scriptures, but a pure devotee should cautiously avoid reading them.