CC daily 135 – M 6.198-99 – What the Bhagavatam teaches in principle it demonstrates in practice

Thank you Chaitanya Charita Amrit Madhila text 6 chapter 6 text 198 sanakadi shukadev tahate praman ei mat na na artha kare na vyakhyan so sanakadi shukadev Chaitanya Mahaprabhu is saying tahate for that truth the praman is sanakadi that means four kumaras and shukadev shukadev Goswami ei mat na na artha kare na vyakhyan and in this way Chaitanya Mahaprabhu has explained the various meanings of the Atmarama verse so the puzzle that is to be resolved is why are those who are not attracted to anything who are detached from everything attracted to the Supreme Lord and that Sarvabhattacharya has explained in various ways in nine ways Chaitanya Mahaprabhu by analyzing the words into its components the words of the verse into its components is explaining it in a different way and he said that in the previous text that Krishna's qualities are inconceivable and they hara they carry away steal away the seeker's mind and in this verse he continues and states that the example for this tahate praman for that are the four kumaras and shukadev Goswami now the four kumaras had heard from Brahmaji that there is absolute truth and there is the personal manifestation of the absolute truth and that personal absolute truth that Bhagwan lives in Vaikuntha and they went there to see him and this is described in the third canto of Shambhagavatam around the 15th chapter and there they found that when they smelled the fragrance coming from the Tulsi leaves that offered to his lotus feet tasyarvindanayanase padaravinda kinjalkamishvatulsi makarandavayo vayo the vayo, the wind that came from the tulsi who of that from the lotus feet of that person who is tasyarvin padaravinda the one who has lotus feet that lotus eyed one from there his lotus feet when the tulsi came the tulsi entered the fragrance of the tulsi entered into their nostrils and sankshobhamaksharajusham akshitatanvo sankshobham the agitation, aksharajusham their consciousness was fixed on the impersonal conception of the absolute truth and that their consciousness was so purified and exalted that it was free from all worldly agitations and yet by perceiving the lord they became agitated and what was the nature of that agitation it is transcendental and there from the conception of non-dual absolute truth they moved on to a personal conception and they became devotees itthambhuta gunahari such are the wonderful qualities of lord hari this is demonstrated tahate pramana that is the pramana for how even those who are atmaramaschamunayo the those who are liberated like the kumaras even they are attracted to the wonderfully mystically inconceivably attractive qualities of the supreme lord and similarly there is an example of shukadeva swami who was so utterly detached that even when his father that he didn't even want to come out of his mother's womb he knew that the world is a place of illusion and entanglement and although there is misery the promise of pleasure in this world makes one dulled and makes one makes one lower one's guard and then one pursues pleasure and thus becomes more entangled and gets greater misery in the mother's womb there is no illusion of pleasure there is no allurement by pleasure and therefore the person by experiencing misery just focuses can if the person is sufficiently spiritually awakened is turned towards taking shelter of the lord but that is not very easy to do in the case not to speak of not easy that's almost impossible to do in the case of those who do not have a personal conception for them to recognize that there is samahya too it's very difficult so shukadeva swami was utterly detached and for most people to come to that level of detachment is itself difficult but one who has come to that level of detachment where he had no attraction to his father no attraction to even undressed women who were bathing in lake there is another story about how some sweet was put on his tongue and despite some sugar being put on his tongue, his tongue didn't even water so this level of detachment is almost impossible to have and shukadeva swami had that and yet after he left his father and went to the forest then in the forest he heard sweet bhagavatam being sung and it was urkata singing and he was captivated and asked what is this you are singing, where did you get it from so he said this is the bhagavatam this is the glory of the supreme lord and I learned it from your father shukadeva swami was trying, oh my father then he went back home retracing his steps and he asked his father that you please teach me what you have learned, then he heard the bhagavatam from his father and he also became an exalted devotee so what this verse is stating that is also depicted in the narrative arc of the stories of these two great devotees the kumaras and also the also the speaker of this bhagavatam that is shukadeva goswami so both have demonstrated this journey from atmaram to itthambhoota gunohari that from being self satisfied to relishing the glories of the lord, thinking and saying oh how wonderful are the glories of lord hari so text 199 Shuni Bhattacharya was hearing Chaitanya Mahaprabhu's explanations although at one level his ego would have been resisting oh how can this young man this young man how can he be right and I from such a learned scholar who has studied vedanta and was almost like his father's age double his age how can I be wrong but he also had a strong head and with his intelligence he could appreciate the coherence of Chaitanya Mahaprabhu's explanations and as Chaitanya Mahaprabhu's explanations went on and on he could see one by one the foundations of his cherished epitaph of his cherished edifice of the philosophy of impersonalism, non-dualism that was getting toppled and even uprooted and finally when he saw this phenomenal scholarship of Chaitanya Mahaprabhu he realized that this person cannot be anyone but God himself so this is what he came to know by hearing Chaitanya Mahaprabhu and by appreciating his scholarship and marvelling on the incredible phenomena of any human being having such a stupendous level of scholarship he was already a cultured person and he even knew about the various levels of love of God and that's how he was able to identify Chaitanya Mahaprabhu who was not a just a vagabond who had fallen in Jagannath's temple but was a great saint with a very exalted level of love of Krishna who had fallen in a faint on seeing his beloved lord Chaitanya Mahaprabhu he took care of lord Chaitanya and he had done so throughout the visit and now Chaitanya Mahaprabhu had recovered as a Chaitanya Mahaprabhu had recovered at that time only and since that time after being unconscious he came back to consciousness he was very humble and sweet but now when he has exhibited this phenomenal scholarship he was still humble and sweet but it was very endearing to see that very inspiring very revealing very sensationally stunning for Sarumattacharya that whole chamatkar life started going on in his consciousness not just in terms of understanding the actual import of Vedanta but also in terms of understanding the actual identity of Chaitanya Mahaprabhu Prabhu ke kahila Krishna jaani kar apan adhikar and he started reproaching himself how he reproached himself and why, that we will discuss in our future talks.