CC daily 92 – M 6.73-78 – Sarvabhauma desires to facilitate the Lord’s Vedantic study by re-initiation

Thank you. Chaitanya Chaitanya, Patel Mela, text 6, chapter 6, text 73.

Gopinath kahe, ihara nahi bahya peksha, ateva bada sampradaya nahi ka peksha. So, Sarvabhattacharya stated that Chaitanya Mahaprabhu does not belong to a very exalted sampradaya. It is a madhyama, middle level sampradaya.

Prabhupada translates it as second class. So, now, Gopinathacharya is replying, now it is interesting that there is a discussion between Gopinathacharya and Sarvabhattacharya going on. And Chaitanya Mahaprabhu is translating, Chaitanya Mahaprabhu is not speaking much.

So, Gopinathacharya says that, ihara nahi bahya peksha, he doesn't depend on external conditions. He is internally situated, he is truly renounced, he is self-satisfied. He is Krishna satisfied.

So, ateva bada sampradaya nahi ka peksha, that's why he does not desire or need a big sampradaya externally. Now, of course, there is a deeper import to this also, that this is the Supreme Lord and the Supreme Lord does not need any external support, external props, external certifications. So, Prabhupada gives an elaborate note about how there are different kinds of sannyasis with different categories of nomenclature and why the Bharati is considered not so high.

Bhattacharya kahe, ihara praudhya yavan, ke mate sannyasa dharma hai berakshan. So, Bhattacharya kahe, ihara praudhya yavan. He is just in the later stages of his youth.

Praudhya yavan sounds like an oxymoron. Oxymoron means that there are two words, opposite sounding words brought together. Courageous coward, that is oxymoron.

Achi is prostitute, that is oxymoron. So, like that, praudhya yavan, praudhya means mature or elderly, yavan means youthful. So, that means in the mature series of youthfulness, Prabhupada says there is full-fledged youth.

So, ke mate sannyasa dharma hai berakshan. So, Bhattacharya spoke that he is just in the youthful stage now, so how will he be able to protect his sannyas? Ke mate, in what way will his sannyas be protected? Because generally when we are young, our own desires and senses are very strong and it is difficult to resist them. That's why normally sannyas is given towards the end of life, by 50 or later, so that the body's urges have decreased and the mind has also gained some realization.

But Mahaprabhu has taken sannyas at a very young age. So, how will he be able to maintain the sannyas? And even if somehow one is one's self-controlled, still there are people who will try to take advantage, who may get attracted. If somebody is young and very attractive-looking, as Shri Jaitanya Mahaprabhu undoubtedly was, then women may get attracted and women may try to seduce and then also there is temptation and there can be distraction.

So, sannyas requires protection. So, if he is so young, how will his sannyas be protected, is being asked over here. So, it was the question that he asked, how will he be able to protect the principle of sannyas? It was a rhetorical question in the sense that he was not expecting an answer from any of them.

And he himself gives the answer over here. And he says that I will teach him Vedanta. Constantly I will teach him Vedanta.

And then when Vedanta is taught like this, what will happen? And then Advaita Marga, by the method of non-duality, he will be able to enter into Vairagya, into enunciation. So, what does it mean by the path of monism or non-dualism that one will enter into Vairagya? If one studies Vedanta and Sarvabhattacharya is planning to give the monistic interpretation of Vedanta, then through that philosophy if one sees the world and one sees ultimately there is only one substance existing everywhere and that is Brahman. And all the objects that come across our sense perception and that captivate us, all these objects are ultimately illusory.

They are not just illusory, but they are actually illusion. And one sees them as insubstantial. One sees that one has to go beyond these.

And thus by recognizing the illusoriness of the sense objects, one can resist becoming attracted by them. And on the other hand if one understands that Brahman is the essential substance, Brahman is the ultimate substance, then one can become fixed in the pursuit of Brahman, in the attainment of Brahman. And in this way, by the hearing of Vedanta, it is not so much that they get a higher taste, but they get an intellectual conviction.

Higher taste comes by the path of bhakti which gives higher happiness. Essentially here, Sarvabhattacharya is saying that by hearing Vedanta, getting the vision of oneness, one will be able to become free from illusion. So, 76th text.

If he says this, if he desires this and gives his assent to this. I'll offer him saffron cloth again. And then the samskara, the sannyasa samskara that is to be performed.

And I will get him initiated in the first class sampradaya. So, here, Sarvabhattacharya is saying two different things. Earlier he said that, oh, he's a young sannyasi, he has to hear Vedanta continuously.

And by that he'll become fixed in renunciation. That is one point. And second point is that I can give him initiation in the higher sampradaya.

The point of it is that not just the prestige of higher sampradaya, but also that in the higher sampradaya there will be more facility to hear Vedanta. And by hearing Vedanta, one's prospects of continuing sannyas will become better. They'll be able to stay as a sannyasi and attain perfection in life.

So, here Sarvabhau Bhattacharya is, although the specific way he's saying it is not exactly pleasing to the devotees, because the devotees understand that he's in a transcendental position, the lord of the transcendental position, but still his desire is benevolent. He was a good of the lord. So, now, So, Shuni, Gopinath and Mukunda, on hearing this, both Gopinath and Mukunda, both of them became sad.

Both of them became distressed. They started speaking some things to him. So, now, the devotees always want to glorify the lord.

But anything that interferes with this glorification, that hurts the devotees. So, the idea that a learned person like Sarvabhauma would be caught in externals and not understand the lord's great position, that is something which is not pleasing to the heart of the devotees. And thus they raise this issue.

Bhagwat Lakshanera, So, then this thought about it and he spoke. And now he'll bring another theme, which will start from the next verse. That you do not know the greatness of this person.

He has the characteristics of Bhagwatta. He has the characteristics of godhood here. They are manifest in the highest degree.

So, how they are manifest in the highest degree and how eventually Sarvabhattacharya will gradually become convinced about this, that we'll discuss in the future talks. Thank you.