CC daily 173 – 6.259 – Diving deep into scripture is the life of transcendentalists

Thank you Chaitanya Chaitanya 6.259 One day Sarvabhauma Bhattacharya came to lord Chaitanya and after offering obeisance to him started reading a verse Sarvabhauma and lord chaitanya had a very special relationship there was there had been a natural affection of sarvabhauma for lord chaitanya because they were from the same place and because he had known his father but later when they discussed scripture and initially the flow of knowledge was from sarvabhauma to lord chaitanya then when lord chaitanya exhibited his phenomenal scholarship then the flow of knowledge reversed going from lord chaitanya to sarvabhauma sarvabhauma had thought himself to be having understood the conclusion of the scriptures he understood that lord chaitanya's explanations are far more coherent and gojita and thus he accepted lord chaitanya's explanation of vedanta as the conclusive explanation and thereafter scripture still remained central focus of their discussion in the bhagavad-gita krishna states in the jatushloki bhagavad-gita in the second verse 10.9 machitta madgata prana bodhayanta parasparam kathayanta shyama mithyam tushyanti cha ramanti cha that my devotees machitta madgata prana machitta that my devotees the thoughts reside in me madgata prana their lives are devoted to me and bodhayanta parasparam bodhayanta they talk with each other parasparam kathayanta shyama mithyam discussing about me and interestingly bodhayanta means actually to give understanding to enlighten so if krishna now krishna is talking about people of those exalted souls he has talked about them in the previous verse who have understood his supreme position in 10.8 he has stated that aham sarvasya prabho mattah sarvam pravartate pitimattvabhujante mam budhabhav samanvitaham that those who have understood him he is the source of everything pitimattvabhujante mam knowing this they start worshipping me wholeheartedly and these people are budha budha bhav samanvitaham so if they are budha then that means they are already enlightened so why do the budha need bodh that if they are already budha then it is not just a theoretical learning it is a learning about krishna which leads to loving so that is the perfection of learning what is there to bodhayanta so actually even the budha they know krishna enough to fall utterly in love with him but still krishna is infinite and the devotee no matter how learned is still finite and so the devotee cannot know krishna in full and krishna is individual every devotee is individual and the revelation of krishna within each devotee's heart is a matter of individual reciprocation between that devotee and krishna and that's why one devotee may understand one aspect of krishna much more than another devotee another devotee may understand another aspect of krishna and yet the same love they love and that's why when the devotee discuss about krishna coming together then there is bodhayantah parasparam bodhayantah and that the devotees they because krishna is infinite because krishna is infinite so the devotees know krishna and yet they keep knowing him more and more and this process goes on eternally providing devotees eternally very fulfilling saptic for discussion and ever increasing state of enlightenment so in this way the devotees discuss with each other eternally and as they they are delighted great great joy so this is actually the life of devotees to discuss about krishna's glories from different perspectives and relish those glories and even the impersonalist shankaracharya in a famous verse talks about how one should vedanta vakkeshu sadaramanthah that vedanta vakkeshu that in the words of the vedanta sadaramanthah one should constantly delight in the words of the vedanta now of course when the impersonalist delight their delight is often speculation because vedanta the ultimate conclusion of vedanta is krishna that the purpose of all the vedas is to know me krishna says so shankaracharya when he is saying vedanta vakkeshu sadaramanthah then the advaitin's conclusion of the advaitin's conception of the conclusion of vedanta is impersonal is an impersonal understanding and with that understanding they still feel that in trying to arrive at that understanding in trying to analyze vedanta that way one can get sadaramanthah not just ramanthah but sadaramanthah so although they do not have a personal understanding of the absolute truth that they cannot have a personal reciprocation of the absolute truth but still even for the impersonalist there is the aspiration of delighting in scriptural sound in the words of scriptures in the sound of scriptures in the import of scriptures and then how much more will be the relish for a devotee who has understood how glorious krishna is and who has tasted krishna's glory even in a little fraction and who desires to taste krishna's glory more and more and more and more and with this mood of wanting to taste krishna's glory more and more and more a devotee can keep marching constantly towards krishna not needing anything except except more and more recollection of krishna more and more absorption in krishna and mutual discussion about krishna that deepens one's absorption further and now when there is this kind of absorption at one level it's all ecstatic because it's all about krishna at the same time there is also in the ecstasy sometimes there is perplexity sometimes there is agony because just like a river wants to always flow towards the ocean similarly a devotee always wants to remember about krishna and when a devotee is not able to connect or not able to see the connection of a particular text or a particular verse with krishna then the devotee feels concerned even disturbed and of course transcendent and disturbed and the devotee seeks explanation of course the disturbance is not in the devotion rather the disturbance intensifies the devotion because the devotee prays more to krishna, krishna please help me to understand how what is the meaning of this verse, how is this particular verse to be understood as vadacharya has stated in his Vishnu Tattva Vinayana that Vishnu Tattva Vinayana is a book which Madhavacharya wrote in which he explains how the conclusion of all scripture is the glory of Vishnu and there he says that that the vedas ultimately speak one conclusion and the expert devotee knows how to see that one conclusion in all scripture statements and here we will see that same anxiety and resolution of anxiety about how to see vedic vaakyata, how to see the one conclusion of scripture in verses that seem to be impersonalistic or seem to use impersonalist terminology that we will see in the ensuing verses. Thank you.