CC daily 104 – M 6.118-122 – The double use of a pregnant compound word foreshadows the impending transformation

Madhya lila text 118 chapter 6 aradina maha prabhu bhattacharya sane anande karela jagannatha darshane so now Krishna das swami is moving on to another incident that is just closes the discussion some argumentation between Gopinathacharya and Sarvambhattacharya about the identity of Chaitanya Mahaprabhu and the humble minimization of that conflict by lord Chaitanya now here aradina another day Sarvambhattacharya and lord Chaitanya both went together to have darshan of lord Jagannatha and both of them were in a cheerful mood now the relationship between Sarvambhattacharya and Chaitanya Mahaprabhu at this point is intriguing Sarvambhattacharya when he saw Chaitanya Mahaprabhu initially he felt amazed to see the advanced ecstasy that he was bestowing that he was exhibiting and being in a cultured environment he also had a natural respect that grhastha show towards sanyasis so there was that that amazement in that respect was there on the other hand when lord Chaitanya woke up and he came to know that he is a sanyasis from navdeep and he is the son of Jagannath Mishra then there was a further kingship that awakened between them and then when lord Chaitanya placed himself in a humble position saying that I have come to learn from you and you take care of me in all respects then there was somewhat a small sort of fraternal relationship also over there not at all in terms of but just the sanyasis they are often treated by grhasthas very differentially at the same time the sanyasis are also meant to be maintained by the grhasthas so the relationship especially because Sarumatacharya was of the age of lord Chaitanya’s father so there were multiple dynamics going on in that relationship but the basic point was that Sarumatacharya liked Chaitanya Mahaprabhu very much and they both were happily they were happily going to take darshan of Jagannath so it is at this stage the major transformation in the disposition of Sarumatacharya both towards lord Chaitanya and towards the path of bhakti itself will happen so now because of the culture sanyasis to be given proper respect so Sarumatacharya when both of them came to the temple in the temple they sat down so first he offered a seat which is a sign of his respect offering a seat to someone now when in the culture first you tell somebody please take a seat then I will take a seat so he offered a seat to lord Chaitanya and then after and then he himself took his own seat Chaitanya Mahaprabhu had said that you please teach me Vedanta or rather that was the plan that had worked out that Chaitanya Mahaprabhu had said that I entrust myself to your protection and then Sarumatacharya had stated that actually a sanyasi needs to study Vedanta to be able to have the power have the clear vision to discern between matter and spirit and thereby stay free from illusion so here is the Vedanta so he started teaching Vedanta to lord Chaitanya now Vedanta is one of the six systems of philosophy which have developed in India and is considered to be the culmination and at the time of lord Chaitanya the most prominent commentary on Vedanta now Vedanta is a school of thought and it has many books the most prominent among those books is Vedanta Sutra and Vedanta Sutra had many commentaries the most prominent of those commentaries was the Vedanta Sutra by Shankaracharya so Sarumatacharya was teaching Vedanta based on the Bhashya of Shankara and that became a flashpoint between the two as will be revealed in new course so he started teaching Vedanta and and he spoke to lord Chaitanya he had affection and devotion he spoke that to lord Chaitanya what did he speak so he said that the dharma dharma of a sanyasi the duty of a sanyasi is to hear Vedanta and therefore therefore constantly you should hear Vedanta so there is a poetic device in this verse where the first word of the first line and the last word of the second line of the verse is the same word not just same word same compound word Vedanta Shravanam so there are many poetic ornaments that Krishnadaswamy Rajagoswamy uses in Chaitanya Amrit but standard one is of course that in all Bengali verses the last line of each the last sound or last word of each line in a verse rhymes with the last word or last sound of the next line and that is there here also dharma and shravanam in general that is the sound which comes at the end of most of Chaitanya Amrit verses but here there is the additional poetic device that Vedanta Shravanam is repeated twice so sometimes to some people it might seem like a redundancy why is the same word same compound word being repeated but actually it’s an ornament over here and it’s not just a literary ornament it’s also it’s also going to foreshadow something significant that this Vedanta Shravanam this activity of hearing Vedanta is what is going to cause dramatic transformation and that is foreshadowed here through the use of this literary device of the double use of the word Vedanta Shravanam this is your dharma as a sanyasi says Prabhu kahe more tumi kar anugraha sei se kartavya tumi ye more kaha so tumi kar anugraha that Chaitanya Mahaprabhu is continuing with his very humble attitude towards lord Chaitanya and lord Sarovartacharya and he says that you are very merciful to me and I deem that whatever you tell me that is my duty I have entrusted myself to you it’s like when a child entrusts oneself to a parent whatever the parent says the child is expected to do similarly lord Chaitanya is saying over here that whatever you tell me I will do and this way they start discussing Vedanta and how that leads to a dramatic change we will see in our next future talks thank you

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Amrit Madhya Lila text 118 chapter 6 Ardina Mahaprabhu Bhattacharya Sane Anandekareela Jagannatha Darshane So now Krishnadaski Viraj Goswami is moving on to another incident The incident that is just closed is The discussion Argumentation between Gopinath Acharya and Sarovam Bhattacharya About the identity of Chaitanya Mahaprabhu And the humble minimization of that conflict by Lord Chaitanya Now here Ardina, another day Sarovam Bhattacharya and Lord Chaitanya Both went together to have darshan of Lord Jagannatha And both of them were in a cheerful mood Now the relationship between Sarovam Bhattacharya and Chaitanya Mahaprabhu at this point is intriguing Sarovam Bhattacharya, when he saw Chaitanya Mahaprabhu Initially he felt amazed to see the advanced ecstasy that he was bestowing That he was exhibiting And being in a cultured environment He also had a natural respect That grhasthas show towards sanyasis So there was that amazement and that respect was there On the other hand when Lord Chaitanya woke up And he came to know that he is a sanyasi from Naudeep And he is the son of Jagannatha Mishra Then there was a further kinship that awakened between them And then when Lord Chaitanya placed himself in a humble position Saying that I have come to learn from you And you take care of me in all respects Then there was somewhat a small tenuous sort of fraternal relationship also over there Not at all in terms of vatsala rasa But just the sanyasis They are often treated by grhasthas very differentially At the same time the sanyasis are also meant to be maintained by the grhasthas So the relationship Especially because Sarovam Bhattacharya was of the age of Lord Chaitanya's father So there were multiple dynamics going on in that relationship But the basic point was that Sarovam Bhattacharya liked Chaitanya Mahaprabhu very much And they both were happily going to take darshan of Jagannatha So it is at this stage the major transformation In the disposition of Sarovam Bhattacharya Both towards Lord Chaitanya and towards the path of bhakti itself will happen Bhattacharya sangeetandra mandire aila Prabhura asana diya apane vasila So now because of the culture a sanyasi is to be given proper respect So Sarovam Bhattacharya when both of them came to the temple In the temple they sat down So first he offered a seat Which is a sign of his respect Offering a seat to someone First you tell somebody please take a seat Then I will take a seat So he offered a seat to Lord Chaitanya And then after Prabhura asana diya apane vasila And then he himself took his own seat Vedanta padayi te tabe arambh karila Sneha bhakti kari kichu prabhure kahila Vedanta padayi te tabe Chaitanya Mahaprabhu had said that You please teach me Vedanta Or rather That was the plan that had worked out That Chaitanya Mahaprabhu had said that I entrust myself to your protection And then Sarovam Bhattacharya had stated that Actually a sanyasi needs to study Vedanta To be able to Have the power Have the clear vision to discern Between matter and spirit And thereby stay Free from illusion So here is the Vedanta padayi So he started teaching Vedanta to Lord Chaitanya Now Vedanta is One of the six systems of philosophy Which have developed in India And is considered to be the culmination And at the time of Lord Chaitanya The most prominent commentary on Vedanta Now Vedanta is a school of thought And it has many books The most prominent among those books Is Vedanta Sutra And Vedanta Sutra had many commentaries The most prominent of those commentaries was The Shariraka Bhashya by Shankaracharya So Sarovam Bhattacharya Was teaching Vedanta based on the Bhashya of Shankara And That became A clash point between the two As will be revealed in due course Tabhe aramba karila So he started teaching Vedanta and Sneha bhakti kari kichu prabhure kahila And he spoke to Lord Chaitanya Sneha bhakti He had affection and devotion Both that he spoke to Lord Chaitanya What did he speak? Vedanta shravana ei sanyasi radharma Nirantara karatumi Vedanta shravana So he said That the dharma Dharma of a sanyasi The duty of a sanyasi is to hear Vedanta And therefore nirantara karatumi Therefore constantly you should hear Vedanta Vedanta shravana So there is a Poetic device in this verse Where the first word of the first line And the last word of the last Second line of the verse It is the same word Vedanta Not just the same word, same compound word Vedanta shravana So There are many Poetic ornaments that Krishnadaswamy Rajagoswamy uses In Chaitanya Charita Amrit The standard one is of course that In all Bengali verses The last line The last sound Or last word of each line In a verse Rhymes with the last word Or last sound of the next line And that is there here also Dharma and shravana All sound is there In general that is the sound which comes At the end of most of Chaitanya Charita Amrit verses But here there is the additional poetic device That Vedanta shravana is Repeated twice So Sometimes To some people it might seem like a redundancy Why is the same compound word being repeated But actually it is an ornament over here And It is not just a literary ornament It is also It is also going to foreshadow something significant That this Vedanta shravana, this activity of hearing Vedanta is what is going to cause A dramatic Transformation And that is foreshadowed here Through the Use of this literary device Of the double use Of the word Vedanta shravana This is your dharma as a sanyasi says So So That Chaitanya Mahaprabhu Is continuing with his very Humble Attitude towards Lord Chaitanya Sarovaracharya And he says that you are very merciful to me And I deem that Whatever you tell me That is my Duty I have entrusted myself to you It's like when a child entrusts Oneself to a parent And whatever the parent says the child is expected to do Similarly Lord Chaitanya is saying Over here that Whatever You tell me I will do And This way they start discussing Vedanta and how That Leads to a dramatic Change We will see in our next Future talks Thank you.