Srila Prabhupada gjorde ingen sammanfattning av Adi-lilas sjunde kapitel, så istället lägger jag in den här artikeln från tidningen Back To Godhead:
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http://btg.krishna.com/main.php?id=896
Expanding for Love
Expanding for Love
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Kaviraja Goswami has further written that the characteristics of Krishna are understood to be like a storehouse of transcendental love. Although this repository of love certainly accompanied Krishna when He was present in the world five thousand years ago, it was subsequently sealed. When the Pancha-tattva arrived some five hundred years ago in Bengal, they broke the seal and plundered the storehouse to drink transcendental love of Krishna. The more they tasted it, the more their thirst for it grew. This is the nature of love. It is dynamic—a constant surge upward. The more it is relished, the more it is desired.
Kaviraja Goswami has further written that the characteristics of Krishna are understood to be like a storehouse of transcendental love. Although this repository of love certainly accompanied Krishna when He was present in the world five thousand years ago, it was subsequently sealed. When the Pancha-tattva arrived some five hundred years ago in Bengal, they broke the seal and plundered the storehouse to drink transcendental love of Krishna. The more they tasted it, the more their thirst for it grew. This is the nature of love. It is dynamic—a constant surge upward. The more it is relished, the more it is desired.
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It follows, then, that if God has more love than any other being—indeed, He is the very embodiment of love—His yearning for love must be greater than anyone else’s (as is His potency to fulfill that yearning). But love is not enjoyed alone: it is shared between people. Therefore, the One becomes many (and, inconceivably, remains One). So He becomes the Pancha-tattva to relish loving exchange. Even prior to the manifest pastimes of the Pancha-tattva, God expanded for love: He first expands into His eternal consort, Sri Radha, and into His full expansions and incarnations, and then into the multifarious living entities, or jivatmas, who are removed expansions and therefore constitute a separate category, known as jiva-tattva.
It follows, then, that if God has more love than any other being—indeed, He is the very embodiment of love—His yearning for love must be greater than anyone else’s (as is His potency to fulfill that yearning). But love is not enjoyed alone: it is shared between people. Therefore, the One becomes many (and, inconceivably, remains One). So He becomes the Pancha-tattva to relish loving exchange. Even prior to the manifest pastimes of the Pancha-tattva, God expanded for love: He first expands into His eternal consort, Sri Radha, and into His full expansions and incarnations, and then into the multifarious living entities, or jivatmas, who are removed expansions and therefore constitute a separate category, known as jiva-tattva.
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The two primary living beings, Radha and Krishna, reunite in the form of Chaitanya Mahaprabhu, and so the expression of love that the Lord manifests in this feature is beyond the ken of ordinary and extraordinary perception. So inconceivable is this love, writes Kaviraja Goswami, that “[even though] the members of the Pancha-tattva plundered the storehouse of love of Godhead and ate and distributed its contents, there was no scarcity, for this wonderful storehouse is so complete that as the love is distributed, the supply increases hundreds of times.” (Chaitanya-caritamrita, Adi 7.24)
The two primary living beings, Radha and Krishna, reunite in the form of Chaitanya Mahaprabhu, and so the expression of love that the Lord manifests in this feature is beyond the ken of ordinary and extraordinary perception. So inconceivable is this love, writes Kaviraja Goswami, that “[even though] the members of the Pancha-tattva plundered the storehouse of love of Godhead and ate and distributed its contents, there was no scarcity, for this wonderful storehouse is so complete that as the love is distributed, the supply increases hundreds of times.” (Chaitanya-caritamrita, Adi 7.24)
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Five Truths
Five Truths
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According to the Srimad-Bhagavatam (11.5.32),
krishna-varnam tvishakrishnamsangopangastra-parshadamyajnaih sankirtana-prayairyajanti hi su-medhasah
According to the Srimad-Bhagavatam (11.5.32),
krishna-varnam tvishakrishnamsangopangastra-parshadamyajnaih sankirtana-prayairyajanti hi su-medhasah
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“In this Age of Kali, people endowed with sufficient intelligence will worship the Lord, who is accompanied by His associates, by performance of sankirtana-yajna [the chanting of the holy name].” Traditional exegesis reveals that this verse and others like it refer to Chaitanya Mahaprabhu. As a manifestation of Radha and Krishna in one form, Chaitanya Mahaprabhu is the original Godhead in His most confidential and intimate feature. As the prime member of the Pancha-tattva, He is accompanied by His plenary expansion (Nityananda Prabhu), His incarnation (Adwaita Prabhu), His internal potency (Gadadhara Pandita), and His marginal potency (Srivasa Thakura).
“In this Age of Kali, people endowed with sufficient intelligence will worship the Lord, who is accompanied by His associates, by performance of sankirtana-yajna [the chanting of the holy name].” Traditional exegesis reveals that this verse and others like it refer to Chaitanya Mahaprabhu. As a manifestation of Radha and Krishna in one form, Chaitanya Mahaprabhu is the original Godhead in His most confidential and intimate feature. As the prime member of the Pancha-tattva, He is accompanied by His plenary expansion (Nityananda Prabhu), His incarnation (Adwaita Prabhu), His internal potency (Gadadhara Pandita), and His marginal potency (Srivasa Thakura).
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Of these five truths, only Sri Chaitanya is called Mahaprabhu (“the Great Master”), because even among manifestations of God, He is supreme. He appears in this world in a vibrant golden form, much like that of Sri Radha, whose essence He embodies. He brings to the world the congregational chanting of the Hare Krishna maha-mantra, far beyond ritualistic forms of religion that offer ordinary salvation, and He brings the inner core of spiritual love—the highest achievement of devotional sentiment. Armed with profound philosophy and the mood of Krishna’s greatest lovers, He comes with the best secret known to man: bhakti, or devotional love. By His own example He shows how to practice this love, and He exhibits the symptoms that come from embracing Krishna in one’s heart of hearts.
Of these five truths, only Sri Chaitanya is called Mahaprabhu (“the Great Master”), because even among manifestations of God, He is supreme. He appears in this world in a vibrant golden form, much like that of Sri Radha, whose essence He embodies. He brings to the world the congregational chanting of the Hare Krishna maha-mantra, far beyond ritualistic forms of religion that offer ordinary salvation, and He brings the inner core of spiritual love—the highest achievement of devotional sentiment. Armed with profound philosophy and the mood of Krishna’s greatest lovers, He comes with the best secret known to man: bhakti, or devotional love. By His own example He shows how to practice this love, and He exhibits the symptoms that come from embracing Krishna in one’s heart of hearts.
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Chaitanya Mahaprabhu cannot be understood or approached without the mercy of Nityananda Prabhu, who is the cardinal guru of the universe and who serves as an intermediary between Chaitanya Mahaprabhu and the devotee. As Balarama, Krishna’s elder brother, is described as Krishna’s “second body,” so too is Nityananda the second body of Sri Chaitanya Mahaprabhu. He is the Lord’s active principle, He functions as such in both material creation and in spiritual lila, or pastimes. This means that Krishna is simply engaged in play, while “serious business” is handled by His first expansion, Balarama. In kingly terms, a monarch is merely interested in enjoying his well-deserved delights, while his immediate associates tend to his various services and obligatory necessities. This is similar to how the “servitor” Godhead—whether Balarama or Nityananda—functions in relation to Lord Krishna.
Chaitanya Mahaprabhu cannot be understood or approached without the mercy of Nityananda Prabhu, who is the cardinal guru of the universe and who serves as an intermediary between Chaitanya Mahaprabhu and the devotee. As Balarama, Krishna’s elder brother, is described as Krishna’s “second body,” so too is Nityananda the second body of Sri Chaitanya Mahaprabhu. He is the Lord’s active principle, He functions as such in both material creation and in spiritual lila, or pastimes. This means that Krishna is simply engaged in play, while “serious business” is handled by His first expansion, Balarama. In kingly terms, a monarch is merely interested in enjoying his well-deserved delights, while his immediate associates tend to his various services and obligatory necessities. This is similar to how the “servitor” Godhead—whether Balarama or Nityananda—functions in relation to Lord Krishna.
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In manifested earthly lila, Nityananda Prabhu is senior to Chaitanya Mahaprabhu by more than a decade. He is statuesque, like Chaitanya Mahaprabhu, though He is whitish in complexion, whereas Chaitanya Mahaprabhu is golden. His graceful gait is often compared to that of an elephant, and in a deep voice He is always repeating “Krishna, Krishna.”
Both Maha-Vishnu and Sadashiva—forms of the Lord who evoke awe and reverence in the spiritual world—descend in Chaitanya’s lila as Adwaita Acharya. Because He is identical to Vishnu, the all-pervading Lord, He is called Adwaita, meaning “nondifferent.” Adwaita Acharya is one cause of Chaitanya Mahaprabhu’s appearance in this world: Chaitanya Mahaprabhu Himself confirmed that it was because of Adwaita’s prayers that He manifested His pastimes. Sadashiva (who appears as Adwaita) is the intermediary between the spiritual world and the material world; it is therefore fitting that it was Adwaita Acharya’s prayers that brought Chaitanya Mahaprabhu. Adwaita Acharya, the senior Vaishnava of Navadvipa, was middle-aged when Chaitanya Mahaprabhu was born. He is usually depicted with white hair and a long white beard. His clothes are as white as His facial hair, and sometimes their whiteness is compared to that of the moon or the jasmine flower. Great devotees meditate upon Him as the root of transcendental joy and the cause of Chaitanya Mahaprabhu’s appearance in this world.
Gadadhara Pandita is understood to be Krishna’s shakti, or internal energy, and is described both as a direct incarnation of Radharani and as an incarnation of Sri Radha’s effulgence. Chaitanya Mahaprabhu is often called “the life and soul of Gadadhara Pandita.” The relationship between them is intimate, if not perplexing. For example, since Chaitanya Mahaprabhu is both Radha and Krishna, and Gadadhara is in fact Radha, there seems a strange overlapping of spiritual identities. But mundane limitations should not be foisted upon divine personalities. A closer look reveals that Chaitanya Mahaprabhu is Radha in the mood of separation from Krishna. In the intimacy of love, Her mood is to be demanding of Krishna, while being uncompromising in Her service to Him. Gadadhara, on the other hand, is Radha in the mood of Rukmini, one of Krishna’s prominent queens in Dwarka. In Her undeviating devotion, Her mood is to be conciliatory and accommodating. These different moods manifest as different personalities in Chaitanya’s lila. Such distinctions are difficult to understand, and one must be realized to enter into their mystery.
In manifested earthly lila, Nityananda Prabhu is senior to Chaitanya Mahaprabhu by more than a decade. He is statuesque, like Chaitanya Mahaprabhu, though He is whitish in complexion, whereas Chaitanya Mahaprabhu is golden. His graceful gait is often compared to that of an elephant, and in a deep voice He is always repeating “Krishna, Krishna.”
Both Maha-Vishnu and Sadashiva—forms of the Lord who evoke awe and reverence in the spiritual world—descend in Chaitanya’s lila as Adwaita Acharya. Because He is identical to Vishnu, the all-pervading Lord, He is called Adwaita, meaning “nondifferent.” Adwaita Acharya is one cause of Chaitanya Mahaprabhu’s appearance in this world: Chaitanya Mahaprabhu Himself confirmed that it was because of Adwaita’s prayers that He manifested His pastimes. Sadashiva (who appears as Adwaita) is the intermediary between the spiritual world and the material world; it is therefore fitting that it was Adwaita Acharya’s prayers that brought Chaitanya Mahaprabhu. Adwaita Acharya, the senior Vaishnava of Navadvipa, was middle-aged when Chaitanya Mahaprabhu was born. He is usually depicted with white hair and a long white beard. His clothes are as white as His facial hair, and sometimes their whiteness is compared to that of the moon or the jasmine flower. Great devotees meditate upon Him as the root of transcendental joy and the cause of Chaitanya Mahaprabhu’s appearance in this world.
Gadadhara Pandita is understood to be Krishna’s shakti, or internal energy, and is described both as a direct incarnation of Radharani and as an incarnation of Sri Radha’s effulgence. Chaitanya Mahaprabhu is often called “the life and soul of Gadadhara Pandita.” The relationship between them is intimate, if not perplexing. For example, since Chaitanya Mahaprabhu is both Radha and Krishna, and Gadadhara is in fact Radha, there seems a strange overlapping of spiritual identities. But mundane limitations should not be foisted upon divine personalities. A closer look reveals that Chaitanya Mahaprabhu is Radha in the mood of separation from Krishna. In the intimacy of love, Her mood is to be demanding of Krishna, while being uncompromising in Her service to Him. Gadadhara, on the other hand, is Radha in the mood of Rukmini, one of Krishna’s prominent queens in Dwarka. In Her undeviating devotion, Her mood is to be conciliatory and accommodating. These different moods manifest as different personalities in Chaitanya’s lila. Such distinctions are difficult to understand, and one must be realized to enter into their mystery.
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At least this much may be understood: Gadadhara Pandita is a perfect manifestation of Krishna’s hladini potency, embodied as Sri Radha. The hladini potency is the power by which God enjoys pleasure. It is also the potency by which the servants of God enjoy the highest spiritual pleasure in love of God. The essence of love of God is bhava, or intense spiritual emotions, the ultimate development of which is called mahabava, embodied in Sri Radha. As it is said, Lord Krishna enchants the entire world, but Sri Radha enchants Him. Therefore, She is the supreme goddess, above all others. She is the purna-shakti, the full power, and She manifests in Chaitanya lila as Gadadhara Pandita. He is the very form of blissful love, and to gaze upon His sweet, smiling face is to see love personified. To achieve His association is the goal of existence.
Srivasa Thakura is an incarnation of Narada Muni, one of the twelve traditional Vedic authorities and perfectly pure devotees of the Lord. Narada’s devotional life is unique in that he was blessed with a spiritual body and the ability to travel throughout the cosmos to awaken people to the Absolute Truth. Narada is a musician, depicted as playing his vina and melodically chanting the holy names of the Lord. Srivasa Thakura, as an incarnation of Narada, also emphasized chanting, and the unparalleled kirtanas that took place in the courtyard of his house are legendary. His house became a virtual “parent church” in the universal sankirtana mission of Sri Chaitanya. A facsimile of Srivasa Thakura’s house exists today in Mayapur and is known Srivas Angan. Srivasa is a leader among Lord Chaitanya’s devotees. Therefore the Pancha-tattva mantra ends with the phrase shrivasadi-gaura-bhakta-vrinda: “[All glories to] the devotees of Chaitanya Mahaprabhu, beginning with Srivasa.” (The full mantra is jaya shri-krishna-Chaitanya prabhu nityananda shri-adwaita gadadhara shrivasadi-gaura-bhakta-vrinda.)
At least this much may be understood: Gadadhara Pandita is a perfect manifestation of Krishna’s hladini potency, embodied as Sri Radha. The hladini potency is the power by which God enjoys pleasure. It is also the potency by which the servants of God enjoy the highest spiritual pleasure in love of God. The essence of love of God is bhava, or intense spiritual emotions, the ultimate development of which is called mahabava, embodied in Sri Radha. As it is said, Lord Krishna enchants the entire world, but Sri Radha enchants Him. Therefore, She is the supreme goddess, above all others. She is the purna-shakti, the full power, and She manifests in Chaitanya lila as Gadadhara Pandita. He is the very form of blissful love, and to gaze upon His sweet, smiling face is to see love personified. To achieve His association is the goal of existence.
Srivasa Thakura is an incarnation of Narada Muni, one of the twelve traditional Vedic authorities and perfectly pure devotees of the Lord. Narada’s devotional life is unique in that he was blessed with a spiritual body and the ability to travel throughout the cosmos to awaken people to the Absolute Truth. Narada is a musician, depicted as playing his vina and melodically chanting the holy names of the Lord. Srivasa Thakura, as an incarnation of Narada, also emphasized chanting, and the unparalleled kirtanas that took place in the courtyard of his house are legendary. His house became a virtual “parent church” in the universal sankirtana mission of Sri Chaitanya. A facsimile of Srivasa Thakura’s house exists today in Mayapur and is known Srivas Angan. Srivasa is a leader among Lord Chaitanya’s devotees. Therefore the Pancha-tattva mantra ends with the phrase shrivasadi-gaura-bhakta-vrinda: “[All glories to] the devotees of Chaitanya Mahaprabhu, beginning with Srivasa.” (The full mantra is jaya shri-krishna-Chaitanya prabhu nityananda shri-adwaita gadadhara shrivasadi-gaura-bhakta-vrinda.)
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Five Factors for Action
Five Factors for Action
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The members of the Pancha-tattva can fulfill all aspects of devotional life and bring happiness and spiritual bliss to all devotees who serve them. Those who honor the Pancha-tattva will reach perfection. According to Bhagavad-gita (18.13–14), there are five factors in the accomplishment of any action: karta (the performer), ceshta (endeavors), daivam (Supersoul, or the will of God), karanam (the senses), and adhishthanam (the place of action). The performer is the devotee, represented by Srivasa Thakura; the endeavor requires energy, the supreme form of which is known as Gadadhara Pandita; the Supersoul is Adwaita, the embodiment of Vishnu; the senses are controlled by following the guru, the external manifestation of Nityananda Prabhu; and the place of action is Chaitanya Mahaprabhu’s heart, from which everything else expands. In conclusion, we reflect on the words of scripture: “By remembering the lotus feet of the Pancha-tattva, a dumb man can become a poet, a lame man can cross mountains, and a blind man can see the stars in the sky.” (Chaitanya-caritamrita, Adi 8.5)
The members of the Pancha-tattva can fulfill all aspects of devotional life and bring happiness and spiritual bliss to all devotees who serve them. Those who honor the Pancha-tattva will reach perfection. According to Bhagavad-gita (18.13–14), there are five factors in the accomplishment of any action: karta (the performer), ceshta (endeavors), daivam (Supersoul, or the will of God), karanam (the senses), and adhishthanam (the place of action). The performer is the devotee, represented by Srivasa Thakura; the endeavor requires energy, the supreme form of which is known as Gadadhara Pandita; the Supersoul is Adwaita, the embodiment of Vishnu; the senses are controlled by following the guru, the external manifestation of Nityananda Prabhu; and the place of action is Chaitanya Mahaprabhu’s heart, from which everything else expands. In conclusion, we reflect on the words of scripture: “By remembering the lotus feet of the Pancha-tattva, a dumb man can become a poet, a lame man can cross mountains, and a blind man can see the stars in the sky.” (Chaitanya-caritamrita, Adi 8.5)
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Unity in Variety: The Five Spiritual Truths
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Taken together, the five categories of truth, or spiritual reality, represented by the Pancha-tattva give us a full picture of the Absolute Truth, or God. Lord Chaitanya represents the ishvara-tattva. Ishvara means “controller.” The Supreme controller, above all others, is Lord Chaitanya (who is Lord Krishna Himself). Lord Nityananda represents the prakasha-tattva. Prakasha means “expansion.” From Nityananda (who is Lord Balarama) expand all the Vishnu or Narayana forms of God. Adwaita Acharya (who is Maha-Vishnu) represents the avatara-tattva. All the avatars, or incarnations of the Lord in the material world, expand from Him. Gadadhara Pandita represents the shakti-tattva. Sakti means “energy,” and here refers specifically to the internal energy of God, which includes the eternal spiritual world and the ever-liberated associates of the Lord who reside there. Finally, Srivasa Pandita represents the jiva-tattva. The jiva is the infinitesimal living entity (we ourselves), who, like the forms and energies of God mentioned before, are also spiritual. In this way the members of the Pancha-tattva represent the main spiritual varieties that make up the one Absolute Truth.
Taken together, the five categories of truth, or spiritual reality, represented by the Pancha-tattva give us a full picture of the Absolute Truth, or God. Lord Chaitanya represents the ishvara-tattva. Ishvara means “controller.” The Supreme controller, above all others, is Lord Chaitanya (who is Lord Krishna Himself). Lord Nityananda represents the prakasha-tattva. Prakasha means “expansion.” From Nityananda (who is Lord Balarama) expand all the Vishnu or Narayana forms of God. Adwaita Acharya (who is Maha-Vishnu) represents the avatara-tattva. All the avatars, or incarnations of the Lord in the material world, expand from Him. Gadadhara Pandita represents the shakti-tattva. Sakti means “energy,” and here refers specifically to the internal energy of God, which includes the eternal spiritual world and the ever-liberated associates of the Lord who reside there. Finally, Srivasa Pandita represents the jiva-tattva. The jiva is the infinitesimal living entity (we ourselves), who, like the forms and energies of God mentioned before, are also spiritual. In this way the members of the Pancha-tattva represent the main spiritual varieties that make up the one Absolute Truth.
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Sri Caitanya Mahaprabhu åtföljs alltid av sin fullständiga uppenbarelseform Sri Nityananda Prabhu, Sin inkarnation Sri Advaita Prabhu, Sin inre kraft Sri Gadadhara Prabhu och Sin marginella kraft Srivasa Prabhu. Man bör känna till att Sri Caitanya Mahaprabhu alltid åtföljs av dessa andra tattvas. Därför är våra vördnadsbetygelser till Sri Caitanya Mahaprabu fullständiga när vi säger, sri-krsna-caitanya prabhu nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda. Det finns tio förseelser man kan begå under reciterandet av Hare Krsna-maha-mantrat, men dessa tas ej i beaktande vid reciterandet av Panca-tattva-mantrat. Sri Caitanya Mahaprabu är känd som maha-vadanyavatara, den mest storsinta inkarnationen, ty Han beaktar inte de fallna själarnas förseeleser. För att således dra full nytta av reciterandet av maha-mantrat, måste vi först ta vår tillflykt till Sri Caitanya Mahaprabhu, lära oss Panca-tattva maha-mantrat och sedan recitera Hare Krsna maha-mantrat. Detta kommer att vara mycket effektivt.
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Andligt sett är det inga skillnader mellan dessa fem tattvas, ty på den transcendentala plattformen är allting absolut. Men det finns även mångfald i den andliga världen, och i syfte att uppleva dessa andliga mångfalder bör man skilja mellan dem.
I själva verket är det ingen skillnad dem emellan eftersom de är belägna på den absoluta plattformen, men de manifesterar olika andliga mångfalder som en utmaning till impersonalister att smaka olika slags andliga stämningar (rasan). Sri Caitanya Mahprabhu är i form av en hängiven, Nityananda Prabhu framträder i form av en hängivens andlige mästare, Advaita Prabhu är i form av en bhakta- (hängiven) inkarnation, Gadadhara Prabhu är en bhaktas kraft, och Srivasa är en ren hängiven. Således finns det andliga skillnader dem emellan. Bhakta-rupa (Sri Caitanya Mahaprabhu), bhakta-svarupa (Sri Nityananda Prabhu) och bhakta-avatara (Sri Advaita Prabhu) beskrivs som Gudomens Högsta Personlighet Själv, Hans närmaste uppenbarelseform och Hans fullständiga expansion, och De hör alla till Visnu-kategorin. Även om den Högsta Personliga Gudens andliga och marginella energier inte är skilda från den Högsta Personliga Guden Visnu, är de behärskade underlydande, medan Herren Visnu är härskaren. Trots att De befinner sig på samma plattform, har De som sådana framträtt på olika sätt i syfte att göra det möjligt att uppleva transcendentala smaker.
7.5
Sri Nityananda Prabhu är den personifierade, andliga lycksaligheten i sac-cid-ananda-vigraha. Hans kropp är transcendental och full av hänryckning i hängiven tjänst. Sri Caitanya Mahaprabhu kallas därför bhakta-rupa (en hängivens gestalt), och Sri Nityananda Prabhu kallas bhakta-svarupa (en hängivens expansion). Sri Advaita Prabhu, inkarnationen av en hängiven, är Visnu-tattva och hör till samma kategori.
Hängivna som Sri Damodara, Sri Gadadhara och Sri Ramananda är olika energier.
7.6
7.4
Andligt sett är det inga skillnader mellan dessa fem tattvas, ty på den transcendentala plattformen är allting absolut. Men det finns även mångfald i den andliga världen, och i syfte att uppleva dessa andliga mångfalder bör man skilja mellan dem.
I själva verket är det ingen skillnad dem emellan eftersom de är belägna på den absoluta plattformen, men de manifesterar olika andliga mångfalder som en utmaning till impersonalister att smaka olika slags andliga stämningar (rasan). Sri Caitanya Mahprabhu är i form av en hängiven, Nityananda Prabhu framträder i form av en hängivens andlige mästare, Advaita Prabhu är i form av en bhakta- (hängiven) inkarnation, Gadadhara Prabhu är en bhaktas kraft, och Srivasa är en ren hängiven. Således finns det andliga skillnader dem emellan. Bhakta-rupa (Sri Caitanya Mahaprabhu), bhakta-svarupa (Sri Nityananda Prabhu) och bhakta-avatara (Sri Advaita Prabhu) beskrivs som Gudomens Högsta Personlighet Själv, Hans närmaste uppenbarelseform och Hans fullständiga expansion, och De hör alla till Visnu-kategorin. Även om den Högsta Personliga Gudens andliga och marginella energier inte är skilda från den Högsta Personliga Guden Visnu, är de behärskade underlydande, medan Herren Visnu är härskaren. Trots att De befinner sig på samma plattform, har De som sådana framträtt på olika sätt i syfte att göra det möjligt att uppleva transcendentala smaker.
7.5
Sri Nityananda Prabhu är den personifierade, andliga lycksaligheten i sac-cid-ananda-vigraha. Hans kropp är transcendental och full av hänryckning i hängiven tjänst. Sri Caitanya Mahaprabhu kallas därför bhakta-rupa (en hängivens gestalt), och Sri Nityananda Prabhu kallas bhakta-svarupa (en hängivens expansion). Sri Advaita Prabhu, inkarnationen av en hängiven, är Visnu-tattva och hör till samma kategori.
Hängivna som Sri Damodara, Sri Gadadhara och Sri Ramananda är olika energier.
7.6
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En av Dem är Mahaprabhu, och de andra två är prabhuer. Dessa två prabhuer tjänar Mahaprabhus lotusfötter.
7.14
De tre härskarna (Caitanya Mahaprabhu, Nityananda Prabhu och Advaita Prabhu) är värda att dyrkas av alla levande varelser, och den fjärde principen (Sri Gadadhara Prabhu) är Deras dyrkare.
Även om de andra två tattvas i kategorin panca-tattva – nämligen sakti-tattva och jiva-tattva, representerade av Gadadhara och Srivasa – är dyrkare av den Högste Herren, befinner de sig i samma katergori eftersom de är evigt engagerade i Herrens transcendentala, kärleksfulla tjänst. 7.15
7.14
De tre härskarna (Caitanya Mahaprabhu, Nityananda Prabhu och Advaita Prabhu) är värda att dyrkas av alla levande varelser, och den fjärde principen (Sri Gadadhara Prabhu) är Deras dyrkare.
Även om de andra två tattvas i kategorin panca-tattva – nämligen sakti-tattva och jiva-tattva, representerade av Gadadhara och Srivasa – är dyrkare av den Högste Herren, befinner de sig i samma katergori eftersom de är evigt engagerade i Herrens transcendentala, kärleksfulla tjänst. 7.15
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Caitanya-caritamrita
Adi-lila kapitel 7
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