CC daily 170 – 6.254 – Sarvabhauma’s prayer expresses his philosophical insight and personal realization

Chaitanya Chaitanya Amrit Mandir Leela chapter 6 text 254 Vairagya Vidya Nijya Bhakti Yoga Shikshaarthameka Purusha Purana Shri Krishna Chaitanya Sharir Dhaari Kripam Budhe Yastamaham Prapadye This is the verse that Sarvabhauma Bhattacharya had written in praise of Lord Chaitanya and Chaitanya Mahaprabhu on seeing his own glorification like this had not appreciated it at least at the external level and so had tore it away but the devotees around him had already copied it and kept it and not only kept in a paper form but also they had memorized it so Vairagya Vidya Nijya Bhakti Yoga Nijya Bhakti Yoga his own bhakti He Shikshaarthameka for teaching this Purusha Purana that original primeval person Shri Krishna Chaitanya Sharir Dhaari has taken the form of Shri Krishna Chaitanya for the purpose of Vairagya Vidya Nijya Bhakti Yoga for the sake of teaching the knowledge of renunciation which is actually his own devotion Sarvabhauma is saying that the process for the knowledge of renunciation centers on devotion He is an ocean of mercy and to him I surrender So here Krishna or Sarvabhauma Bhattacharya is praising Lord Chaitanya in a poignant blend of philosophical insight and personal realization So his philosophical insight he was believing and teaching Shankara's interpretation of Vedanta based on Sharirikamaksha and curiously that interpretation although it centered on Vairagya it required that to disentangle themselves from the world people need to renounce it first so he himself was a grahastha still he thought also so in terms of the way he was living his teaching the message of renunciation while living as a householder led to a cognitive dissonance but he realized when he heard from Chaitanya Mahaprabhu and understood the glory of Bhakti that here Vairagya is not a matter of external ashram it is a matter of inner ashray that renunciation doesn't depend on which ashram we are situated in it depends on what we are taking ashray of what we are seeking shelter and pleasure in if a renunciate's ashray is the prestige that a renounced order provides is the honor that people offer then that renunciate is attached to the false ego and that renunciate is not really renounced in fact such attachment to pujala, pratishtha as Bhakti Siddhanta Saraswati Thakur says can be seriously entangling and damaging for our spiritual prospects now on the other hand if a householder is while doing one's activities sincerely taking shelter of Krishna then that householder will soon find that actually the connection with Krishna provides far greater happiness than whatever worldly pleasures are available in householder life and with this realization this householder will become truly detached even while being situated in the world so vairagya vidya nija bhakti yoga so the real knowledge of renunciation is not the knowledge of naiti naiti not the knowledge of rejection of matter as is taught in dhyan but the real knowledge of renunciation, real vidya or vairagya is nija bhakti yoga is the knowledge of connecting matter with ourselves and matter and the material things around us both with the source of everything, with our lord Krishna so nija bhakti yoga, so this knowledge of renunciation through connection of connection with devotional connection with Krishna being the most essential and vital and universal form of renunciation that was given by the supreme lord or rather to give that the supreme lord has appeared shikshaarthame kaha purusha kurana shikshaartham for teaching that someone may wonder that isn't that knowledge there in the Vedic scriptures why does the lord have to come to teach it yes it is there but often that knowledge gets sidelined if you look at Indian history also when the six systems of philosophy emerged all six systems claimed to be based on the Vedas they all accepted the authority of the Vedas but still they often came to conclusions that were different from the Vedic conclusion by all the Vedas I am to be known so essentially when scriptures are studied at that time depending on who are the influential intellectual leaders of that time and what their preconceptions are what their dispositions are what their aspirations are depending on these personal factors they will most probably stress on that section of the Vedic scriptures that reflects their needs, interests and concerns and this stress may not reflect the Vedic conclusion so when this happened this was also a form of dharma sevlani and this had happened at the time when lord Chaitanya Mahaprabhu had descended Chaitanya Mahaprabhu's first part Adi Leela describes in Srishti chapters 13, 14, 15 and even 16 and 17 basically when Chaitanya Mahaprabhu stayed in Navadvip how it was a place of both religion and erudition people were religiously cultured and they were also scripturally learned but still they were not devoted they had missed the point of devotion and Chaitanya Mahaprabhu concurred in saying that this was dharma sevlani that caused such distress, anguish to the hearts of the devotees that they begged the lord to appear and here in the Srishti chapters Acharya's fervent call that pierced the universal shells and went all the way to the spiritual world to Krishna's abode it was in response to that that lord Chaitanya descended so to teach real renunciation so here itself Sarvabhauma is combining this philosophical insight about the true nature of renunciation this personal realization about the nature of the absolute truth so here he had impersonal conceptions now he is describing Ek Purusha Purana that one supreme person and more significantly after seeing Chaitanya Mahaprabhu's profound philosophical scholarship after getting Chaitanya Mahaprabhu's darshan in his krishna rupa now he is convinced and he is ready to proclaim it to the world by composing a verse declaring the divinity of lord Chaitanya Mahaprabhu so he says Ek Purusha Purana that one supreme person for teaching vairagya vidya he has come as he has come in the form of Shri Krishna Chaitanya that means he is accepting the divinity of lord Chaitanya he is accepting both the position and the mission of lord Chaitanya his position as lord and his mission of sharing bhakti and then he concludes again on a further personal note Krupam Buddhe his own mission of mercy how merciful when lord Chaitanya came to Sarovam Puri he told Sarovam I have come just for you now Sarovam understood that initially he had thought that Sarovam Chaitanya has come to learn from me but now he understood that lord Chaitanya has come to teach him and deliver him and how patiently Shri Krishna Mahaprabhu heard from him for seven days before the softening his heart and thereafter transforming him so how accommodating and merciful he was Krupam Buddhe his mercy was like an ocean and Snamaham Prapadye and such a lord was come to teach the world science of bhakti the knowledge of bhakti and was come to teach me also was taught me I surrender to him this is a beautiful prayer that we can also offer to the lord which expresses our desire to surrender to him and our desire to understand his message to apply that message in his life Vairagya Vidya Anji Bhakti Yoga and to share that message with others according to our capacity Thank you.