CC daily 70 – CCM 5.91-96 – The Deity is not a representation, but the manifestation of the divine

Thank you. Chaitanya Chaitanya Amrit, Madhyamila chapter 5, text 91. Krishna kahe vipra tumi yaha svabhavane, sabha kari mora tumi kari ha smarane.

So, on hearing this narrative of the brahmana, at that time Krishna kahe, vipra tumi yaha svabhavane. Now this is the deity speaking. Krishna says to the Bhagavad Gita that, all people surrender unto me, I reward them accordingly.

So, the deity is telling this brahmana now that, tumi yaha svabhavane, you go to your own place, svabhavavane, and sabha kari mora tumi kari ha smarane. You go to your place, svabhavavane refers not just to his home, but generally to his hometown. And after going to your hometown, sabha kari.

And there you call out, arrange for an assembly, and in that mora tumi kari ha smarane. And you remember me over there. So, Krishna is touched by the sincere plea of this young brahmana, and he agrees to bear witness.

But he gives a particular plan of action, which the younger brahmana will not agree to. So, we'll see what is Krishna's plan, and what is the younger brahmana's concern about the plan. 92 text, avirbhava haya me, taha sakshi diba, tabe dui vipre satya pratigya rakhiba.

So, avirbhava haya me. So, you just go, you go there and you remember me, when you remember me, I will manifest, avirbhava haya. I will manifest over there, taha sakshi diba.

And I will give witness. tabe dui vipre satya pratigya rakhiba. tabe dui vipre, at that time, in this way, dui vipre of the two brahmanas, pratigya rakhiba.

I will be able to protect the word of the two brahmanas. avirbhava haya me, taha sakshi diba. And in this way, by avirbhava, by manifesting over there, by appearing over there, I will be a witness and I will ensure that your word comes true.

So, Krishna's plan is what? That you go back, you told me the story, your narrative, tantra fine, I heard it, and I agreed to be a witness, you just return and I will manifest over there. Now, what is the concern of the younger brahmana? 93rd text. viprabhalle yadi hao chatur bhuja murti, tabhu tomara vakke karu karu naabe pratiti.

So, viprabhalle yadi hao chatur bhuja murti. So, now, Krishna said that I will manifest over there. Now, how is Krishna going to manifest? Younger brahmana thinks that actually Krishna is present everywhere.

He is present everywhere in His form as, in His super-soul manifestation. So, now, from wherever He is present in His super-soul manifestation, the Lord manifests as that particular manifestation. yadi hao chatur bhuja murti, tabhu tomara vakke karu naabe pratiti, tomara vakke karu.

So, at that time, there will be some people, tomara vakke karu naabe pratiti. None of those people actually, none of those people will believe you. Now, if you come in your 400th form, they will not believe.

This is interesting. You know, if Vishnu Himself is coming to give witness, why will people not believe? He makes it more specific. ei murti giya yadi, ei shri vadane, sakshi deha yadi, tabhe sarvalok kashune.

Ei murti giya, if you actually go in this particular form itself, ei murti giya yadi, ei shri vadane, but if you go there, giya means to go there, if you go there in this particular form, in this murti itself, shri vadane, and with this particular mouth itself you speak, sakshi deha yadi, and if you give witness, tabhe sarvalok kashune, at that time all people will agree, all people will accept this, sarvalok kashune. Now, what is the reasoning of this young brahmana? He is so absorbed in devotion that he is actually considering that although at a philosophical level we know there is no difference between Krishna and Vishnu, but still Krishna is Vishnu in an intimate form, and at a level of rasa, this whole pastime we have to see not in terms of tattva but in terms of rasa largely, it's a pastime of rasa. So, in terms of rasa, we see also in Sanatana Goswami's, in the Brihadbhagavatam, how the devotees do not actually, the devotees do not actually, and the Gopakumar is not satisfied, even by seeing Krishna in Dwarka, what to speak of Ram or Vishnu, he wants to see Krishna in Vrindavan.

So, like that, this particular brahmana, he is thinking that although at a philosophical level he knows there is no difference between Krishna and Vishnu, but still at a level of personal reciprocation, Krishna is one person and Vishnu is another person. So, normally, if we claim that there was XYZ, who was the witness, and then at the point of the hearing, we get somebody who is ABC. So, we say, hey, this person was not there, this was not a person who is the witness, how can this person be brought here to give evidence? The same person who actually observed should be brought here to give testimony.

So, the credibility, if we substitute one witness with another witness, then the credibility of that eyewitness account is lost. So, similarly, he said that, his reasoning is that, actually, if you are, you in your eyewitness, in this form of Gopal, you are the person who has witnessed this, and if you are there, then the account will be accepted. But if you are not there, then this particular account, it will not be accepted.

So, the skeptics will not believe, and therefore, you please, in your own form, come there, to ensure that there is no questioning about the authenticity of the witness. 95th text, I mean, the younger brahmana requested Krishna to come as a deity form. So, Krishna replied, I have never heard about the deity walking.

The deity stays in one place. In fact, when the deity doesn't walk, the deity goes on procession, but when the deity goes on procession, the deity is carried majestically. But here he is saying that, so the deity being carried, the deity is going to walk? How can the deity walk? I have never heard about a deity walking.

So, then the Vipra is very intelligent, and he sweetly replies, So, he says, I have never heard of a Pratima speaking also. So, So, Pratima, you say that Pratima cannot speak, cannot walk, but I say that Pratima cannot speak also. And now, you have spoken, therefore, you can walk also.

So, now he gives his philosophical conviction. And he states here that, my dear lord, you are not Pratima, you are actually supreme lord himself. Pratima nahi tumi sakshat vrajendra nandan, vipralagi kara tumi akarya karan.

So, Pratima nahi tumi, you are actually nahi Pratima, sakshat vrajendra nandan, you are vrajendra nandan himself, you are the supreme lord himself. vipralagi kara tumi akarya karan. For the sake of a Vipra, you can do anything.

kara tumi akarya karan. But you can do something that has never been done. That is your speciality, that is your glory, that is your greatness.

Vipralagi, for the sake of a Vipra, you can do akarya karan, that which has never been done before. And in this way, you can ensure Vipra's word comes true. Vipralagi kara tumi, for the sake of a Vipra, please do this.

What can you do? Akarya karan. That is unprecedented, that you have not done, please do it. You can do it, please do it.

So, here two points are there. He is emphasizing that the word Pratima, which is used here in the sense of image. You are not just an image, you are not just a presentation.

You are actually Pratima Nahin Tumi, Sakshat Vrajendra Nandan. You are Vrajendra Nandan himself. Vipralagi kara tumi.

So, you are Vrajendra Nandan himself means that actually the Lord should not be minimized, when the Deity form is not manifesting, this is just a Deity. Actually, this is Krishna himself. And when we recognize that he is Krishna, when we respect him for who he is, then actually we can move onwards and manifest his greatness.

We can realize his greatness and we can become instruments by which the Lord manifests his greatness through us also. Some people say that there is no Pratima of the Lord. That's a Pratima to quote from the Vedas.

Yes, that is true. So, here he is refuting that. Yes, there is no representation of the Lord because when the Lord manifests to the Deity, the Deity is Krishna.

It's not just a representation of Krishna. Pratima Nahin Tumi. You are not a representation.

You are actually a manifestation. The Deity is not a representation but a manifestation of the Divine. Pratima Nahin Tumi.

Very important text. Pratima Nahin Tumi Sakshat Vrajendra Nandan. So, you are not a representation.

You are a manifestation of the Divine. You are yourself present manifesting as the Deity. And you can do wonderful things for the sake of your devotee.

For the sake of your father Vipras. Chaitanya Chaitanya gives us the word Vipra interchangeably with the Brahmana. And here he is saying, for the sake of a Brahmana, you please do something which has never been done before.

So, he has both this faith. The Deity is actually Krishna and the Deity can do out of affection, out of mercy, that which has never been done before also. And that's through this narrative, the young Brahmanas, exalted Bhakti is being revealed.