Sastra Caksusa

seeing through the eyes of scriptures

Vallabha Bhatta is who in Krsna lila ? Gaura Ganodessa Dipika states he is the incarnation of Srila Sukadeva Goswami , the worship of Sri Gopal the presiding Deity of Govardhana was given to Sri Vallabha Bhattacarya and his sons continued this worship in Rajasthan when Sri Gopal left Vraja due to the muslims treats.Sri Gopal is thus known as Nathadvara as He resides
in Nathadvara ,Rajasthan

from Bhakti-ratnākara:
One hot summer’s day, while Rupa Gosvāmī was writing Bhakti-rasāmṛta-sindhu in seculsion and Jiva Gosvāmī was fanning his perspiring body, Vallabha Bhatta came by to see Rupa Gosvāmī. After reading some of Rupa Gosvāmī’s introductory verses, he offered to make a few corrections. When Vallabha Bhatta went to the Yamuna to take a bath, Jiva Gosvāmī followed him on the pretext of going to fetch water. In fact, he was angry because he considered Vallabha Bhatta’s proposal to be arrogant. He asked him what fault he had found in Rupa Gosvāmī’s verse. Vallabha Bhatta told him and Jiva Gosvāmī immediately showed him the flaws in his argument. A debate ensued in which Jiva Gosvāmī countered every one of Vallabha Bhatta’s objections. When he came back to Rupa Gosvāmī’s hut, Vallabha Bhatta told him how impressed he was with Jiva Gosvāmī’s scholarship, recounting the entire episode. Rupa Gosvāmī gently rebuked Jiva Gosvāmī, telling him to return to Bengal and to come back to Vrindavan only when he had calmed down.
Thus banished from his presence, Jiva Gosvāmī left Rupa Gosvāmī’s dwelling, and went to Nanda Ghat, a nearby village. Hoping to regain his guru’s favor, he began to practice rigorous austerities, worshiping Kṛṣṇa intensely while fasting or eating only a bare minimum. As a result of such severe practices, his body became weak and sickly. One day, Sanatan Gosvāmī happened to come to Nanda Ghat and discovered him in this condition. He was moved and took Jiva Gosvāmī back with him to Rupa Gosvāmī and appealed to his brother to forgive him. Rupa Gosvāmī and Jiva Gosvāmī were thus reconciled and Jiva Gosvāmī once again began to receive Rupa Gosvāmī’s affectionate blessings.
Jiva Gosvāmī’s appearance day is on Bhadra Śuklā Dvādaśī, his disappearance day is Paush Śuklā Tṛtīyā. His deity, Radha-Damodar, is still being worshiped in the Radha-Damodar temple in Vrindavan. His samadhi tomb is on the grounds of the Radha-Damodar temple and his bhajan-kutir is preserved in Radha Kund, near Lalita Kund.

CC Madhya-lila
In the beginning Vallabha Bhaṭṭa was very much devoted to Śrī Caitanya Mahāprabhu, but since he thought that he could not receive proper respect from Him, he later joined the Viṣṇu Svāmī sect and became the ācārya of that sect. His sect is celebrated as the Vallabhācārya-sampradāya
CC Madhya 19.61, Purport:Vallabha Bhaṭṭa was a great learned scholar of Vaiṣṇavism. In the beginning he was very much devoted to Śrī Caitanya Mahāprabhu, but since he thought that he could not receive proper respect from Him, he later joined the Viṣṇu Svāmī sect and became the ācārya of that sect. His sect is celebrated as the Vallabhācārya-sampradāya. This sampradāya has had great influence in Vṛndāvana near Gokula and in Bombay. Vallabha Bhaṭṭa wrote many books, including a commentary on Śrīmad-Bhāgavatam called Subodhinī-ṭīkā and notes on the Vedānta-sūtra in the form of an Anubhāṣya. He also wrote a combination of sixteen short works called Ṣoḍaśa-grantha. The village where he was staying—Āḍāila-grāma, or Adelī-grāma—was near the confluence of the rivers Ganges and Yamunā, on the other side of the Yamunā from Prayāga, about one mile from the river. A temple of Lord Viṣṇu there still belongs to the Vallabha-sampradāya.
Vallabha Bhaṭṭa was originally from a place in southern India called Trailaṅga. There is a railway station there called Niḍāḍābhalu. Sixteen miles from that station is a village called Kāṅkaḍabāḍa, or Kākuṅrapāḍhu. A learned brāhmaṇa named Lakṣmaṇa Dīkṣita used to live there, and Vallabha Bhaṭṭa was his son. There are five sections of the brāhmaṇa community of Āndhra Pradesh, known as Bella-nāṭī, Vegī-nāṭī, Muraki-nāṭī, Telagu-nāṭī and Kāśala-nāṭī. Out of these five brahminical communities, Vallabhācārya took his birth in the community of Bella-nāṭī in the year 1400 Śakābda Era (A.D. 1478). According to some people, Vallabha Bhaṭṭācārya’s father took sannyāsa before Vallabha’s birth, and he returned home to take Vallabhācārya as his son. According to the opinion of others, Vallabhācārya was born in 1400 Śakābda Era on the Ekādaśī day of the dark moon in the month of Caitra, and he took his birth in a brāhmaṇa family surnamed Khambhaṁpāṭībāru. According to this account, his father’s name was Lakṣmaṇa Bhaṭṭa Dīkṣita, and he was born in Campakāraṇya. In someone else’s opinion, Vallabhācārya appeared near the village named Cāṅpā-jhāra-grāma, which is near a railway station named Rājima in Madhya Pradesh.
After studying for eleven years at Vārāṇasī, Vallabhācārya returned home. On his return, he heard that his father had departed from the material world. Keeping his brother and mother at home, he went to the banks of the river Tuṅgabhadrā, to a village called Vidyānagara, where he enlightened Kṛṣṇadeva, the grandson of King Bukkarāja. After that, he traveled throughout India thrice on trips lasting six years each. Thus he passed eighteen years and became victorious in his discussions of revealed scripture. When he was thirty years old, he married Mahālakṣmī, who belonged to the same brāhmaṇa community as his. Near Govardhana Hill he established a Deity in the valley. Finally he came to Āḍāila, which is on the other side of the Yamunā from Prayāga.
Vallabhācārya had two sons, Gopīnātha and Viṭhṭhaleśvara, and in his old age he accepted the renounced order. In 1452 Śakābda Era (A.D. 1530), he passed away from the material world at Vārāṇasī. His book known as Ṣoḍaśa-grantha and his commentaries on the Vedānta-sūtra (Anubhāṣya) and Śrīmad-Bhāgavatam (Subodhinī) are very famous. He wrote many other books besides.

Sri Vallabhacarya

"Vallabha Bhatta was a great learned scholar of Vaisnavism. In the beginning he was very much devoted to Sri Caitanya Mahaprabhu, but since he thought that he could not receive proper respect from Him, he later joined the Visnusvami sect and became acarya of that sect. His sect is celebrated as the Vallabhacarya-sampradaya. This sampradaya has had great influence in Vrndavana near Gokula and in Bombay. Vallabha Bhatta wrote many books, including a commentary on Srimad-Bhagavatam called Subodhini-tika, and notes on the Vedanta-sutra, in the form of an Anubhasya. He also wrote a combination of sixteen short works called Sodasa-grantha. Adaila-grama, where he was staying, was near the confluence of the Rivers Ganges and Yamuna on the other side of the Yamuna about one mile from the river. The village there is called Adeli-grama, or Adaila-grama. A temple of Lord Visnu there still belongs to the Vallabha-sampradaya.
Vallabha Bhatta was originally from a place in southern India called Trailanga. There is a railway station there called Nidadabhalu. Sixteen miles from that station is a village called Kankadabada, or Kakunrapadhu. A learned brahmana named Laksmana Diksita used to live there, and Vallabha Bhatta was his son. There are five sections of the brahmana community of Andhra Pradesh known as bella-nati, vegi-nati, muraki-nati telagu-nati and kasala-nati. Out of these five brahminical communities, Vallabhacarya took his birth in the community of bella-nati in the year 1400 Sakabda Era. According to some people, Vallabha Bhattacarya's father took sannyasa before Vallabha's birth, and he returned home to take Vallabhacarya as his son. According to the opinion of others, Vallabhacarya was born in 1400 Sakabda Era on the Ekadasi day of the dark moon in the month of Caitra, and he took his birth in a brahmana family surnamed Khambhampatibaru. According to this account, his father's name was Laksmana Bhatta Diksita, and he was born in Campakaranya. In someone else's opinion, Vallabhacarya appeared near the village named Canpa-jhara-grama, which is near a railway station named Rajima in Madhya Pradesh.

Sri Vallabhakula System of Pustimarga

After studying for eleven years at Varanasi, Vallabhacarya returned home. On his return, he heard that his father had departed from the material world. Keeping his brother and mother at home, he went to the banks of the River Tungabhadra in a village called Vidyanagara, and it was there that he enlightened Krsnadeva, the grandson of King Bukkaraja. After that, he traveled throughout India thrice on trips lasting six years. Thus he passed eighteen years and became victorious in his discussions of revealed scripture. When he was thirty years old, he married Mahalaksmi, who belonged to the same brahmana community. Near Govardhana Hill he established a Deity in the valley. Finally he came to Adaila, which is on the other side of Prayaga.
Vallabhacarya had two sons, Gopinatha and Viththalesvara, and in his old age he accepted the renounced order. In 1452 Sakabda Era, he passed away from the material world at Varanasi. His book known as Sodasa-grantha and his commentaries on Vedanta-sutra (Anubhasya) and Srimad-Bhagavatam (Subodhini) are very famous. He has written many other books besides."
Caitanya-caritamrta, Madyam lila 19:61

"In the Skanda Purana there is a story of an old man residing in Hastinapura, capital of the kingdom of the Pandus, who desired Krsna as his beloved son. This old man was instructed by Narada to follow in the footsteps of Nanda Maharaja, and thus he achieved success.
There is a statement in the Narayana-vyuha-stava prayers that persons who are always engaged in thinking of the Lord as their husband, friend, father or well-wisher are always worshipable by everyone. This spontaneous love for Krsna can be developed only by the special mercy of Krsna or His pure devotee. This process of devotional service is sometimes called pusti-marga. Pusti means "nourishing," and marga means "path." Such development of sentiment nourishes devotional service to the highest standard. Thus it is called the path of nourishment, or pusti-marga. The Vallabha-sampradaya, which belongs to the Visnusvami sect of Vaisnava religion, worships Krsna in this pusti-marga. Generally devotees in Gujarat worship Bala Krsna, under this heading of pusti-marga."
Nectar of Devotion, Chapter 16

"Sridhara Svami is accepted as the original commentator on the Srimad-Bhagavatam. Perhaps you know that there is an edition of the Srimad-Bhagavatam by Krsna Sankara Sastri "abhinavah sukah" Vedantacarya, Sahitya-tirtha, sribhagavatasudhanidhi, from Ahmedabad. In his book he has given almost all the important commentaries on the Bhagavatam, as follows: 1. Sridhara Svami 2. Sri Vamsidhara 3. Sri Gangasahaya 4. Srimad Viraraghavacarya 5. Srimad Vijayadhvaja Tirtha 6. Srimad Jiva Gosvami 7. Srimad Visvanatha Cakravarti Thakura 8. Srimad sukadeva 9. Gosvami Sri-giridharalal (Vallabhacarya Sampradaya) 10. Sri Bhagavat-prasadacarya, etc..
Among all commentaries, Sridhara Svami's is given the first position. This parampara has existed for a very long time. It was also accepted during Sri Caitanya Mahaprabhu's time, but Sri Vallabhacarya violated the system. Instead of acknowledging Sridhara Svami's pre-eminent position, he wanted to take it himself. I am enclosing herewith some photocopies of the important verses from the original book Caitanya Caritamrta that specifically deal with the subject matter. These verses are from Antya lila, Chapter 7, entitled "Lord Caitanya meets Vallabha Bhatta". I would like to draw your attention to verse 113 on page 55 where Vallabha Bhatta says: "In my commentary on Srimad-Bhagavatam," he said, "I have refuted the explanations of Sridhara Svami. I cannot accept his explanations."
Moreover, verse 114 states: "Whatever Sridhara Svami reads he explains according the circumstances. Therefore he is inconsistent in his explanations and cannot be accepted as an authority."
Vallabha Bhatta's declaration certainly agitated Sri Caitanya Mahaprabhu. Consequently, Sri Caitanya Mahaprabhu remarked sarcastically that He considered that anyone who did not accept the svami (or Sridhara Svami) as an authority was a prostitute. Prabhu hasi kahe; but he smiled and said this jokingly, because they were friends.
Although this point is very controversial, it is not based on hearsay, as you have stated, but it is authoritatively documented by the Caitanya Caritamrta. As you have written in a friendly spirit, I do not wish to discuss this point further. If you will kindly take a little trouble to read this chapter "Lord Caitanya meets Vallabha Bhatta" you will understand the whole situation. Actually Vallabha Bhatta should not have criticized Sridhara Svami, because even now Sridhara Svami is very respected. Even authorities like Sri Jiva Goswami and Visvanatha Cakravarti Thakura mention in their commentaries, svami caranat, as we have learned it from the lotus feet of Sridhara Svami. So when Vallabha Bhatta criticized Sridhara Svami, Caitanya Mahaprabhu criticized Vallabha Bhatta strongly. This is a fact, but this does not mean that Vallabha Bhatta and Caitanya Mahaprabhu were inimical. Vallabha Bhatta honored Sri Caitanya Mahaprabhu as a superior. Sometimes Sri Caitanya Mahaprabhu would chastise Vallabha Bhatta and sometimes He would favor him, because this was their relationship. Sri Caitanya Mahaprabhu would never refuse the occasional invitations of Vallabha Bhatta."
Srila Prabhupada Letter to Sumati Morarjee, 08-07-76
Bhaktivedanta Book Trust. HDG A.C. Bhaktivedanta Swami Srila Prabhupada.

He appeared in 1479 in south India and disappeared in 1531. He detached himself from the tradition of Vishnu Swami and started his own school, which is prominent today in Mathura-Vrindavana. In his school there are no sannyasis (renounced monks) but only householders.
Vallabha travelled extensively in India to engage in philosophical debates. He wrote the Tattvartha dipa nibandha (divided in three parts, one about Bhagavad-gita, one about Shrimad-Bhagavatam, and the third a comparison between philosophies), Anubhasya (non completed commentary on Vedanta sutra), Purva mimamsa bhasya (commentary on Jaimini's karma kanda philosophy), Subodhini (non completed commentary on Bhagavatam), and the Sodasa grantha (16 books containing the essence of his teachings).
For Vallabha, the realization of the Para Brahman, the complete (purna) aspect of the Brahman, can be achieved only through pushti ("nourishment"), or total surrender to God who blesses the soul with His grace. In his philosophy there are different categories of jivas: suddha, samsarin (further divided into daivi, madhyama and danava) and mukta.
Vallabha Acharya probably came to Puri the first time in 1489 as a young boy, but returned in 1519 for his preaching. He was proud to be a great scholar and started a Bhakti Marga center in Varanasi. He contacted Lord Chaitanya in Prayaga (Allahabad) and was sent to debate with Advaita Acharya.
So he started to criticize the Sankirtana (congregational chanting of the Lord’s Holy Names) movement by objecting that, if the Devotees were worshiping Lord Krishna in the madhurya rasa (mood of loving exchanges) they should not chant His name, as a faithful wife is not supposed to call her husband confidentially by his name, but always address him with a respectful title. Advaita Acharya replied "on His order, we are doing". The point is that if the husband specifically requests the wife to call him intimately by his name, a faithful and loving wife should do so happily to please her husband. Similarly, Lord Krishna has ordered all of us to chant His name intimately, so as faithful wives and servants of the Lord, we should do so.
It is said that in the end Vallabha Bhatta was convinced of the superiority of the teachings of Lord Chaitanya and from the worship of Bala Gopala was initiated into madhurya rasa by Gadadhara Pandita.
The son of Vallabha Bhatta, Vittala, adopted Gita Govinda as his text for teaching Sanskrit in his school.
The preaching of Vallabha Bhatta made the worship of Bala Gopala popular in all Hindu homes. His philosophy distinguished the two different roads in Vishnu worship as Maryada bhakti (or devotion in respect), where God is worshiped as the Supreme Brahman and Pusthi bhakti (or devotion in intimacy).
Source : http://www.stephen-knapp.com/four_sampradayas.htm
Vallabha Bhatta Acharya

Antya 7: The Meeting of Śrī Caitanya Mahāprabhu and Vallabha Bhaṭṭa
The following summary of chapter seven is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. In this chapter, Lord Śrī Caitanya Mahāprabhu’s meeting with Vallabha Bhaṭṭa is described. There was some joking behavior between these two personalities, and finally Śrī Caitanya Mahāprabhu corrected Vallabha Bhaṭṭa and sympathetically accepted an invitation from him. Before this, Śrī Caitanya Mahāprabhu saw that Vallabha Bhaṭṭa was greatly attached to Gadādhara Paṇḍita. Therefore He acted as if displeased with Gadādhara Paṇḍita. Later, when Vallabha Bhaṭṭa became intimately connected with the Lord, the Lord advised him to take instructions from Gadādhara Paṇḍita. Thus the Lord expressed His feelings of love for Gadādhara Paṇḍita.
CC Antya 7.1 — Let me offer my respectful obeisances unto the devotees of Śrī Caitanya Mahāprabhu. Simply by the causeless mercy of the devotees engaged in licking honey from His lotus feet, even a fallen soul becomes eternally liberated.
CC Antya 7.2 — All glories to Śrī Caitanya Mahāprabhu! All glories to Nityānanda Prabhu! All glories to Advaitacandra! And all glories to all the devotees of Lord Śrī Caitanya Mahāprabhu!
CC Antya 7.3 — The next year, all the devotees of Bengal went to visit Śrī Caitanya Mahāprabhu, and as previously, the Lord met each and every one of them.
CC Antya 7.4 — Thus Śrī Caitanya Mahāprabhu performed His pastimes with His devotees. Then a learned scholar named Vallabha Bhaṭṭa went to Jagannātha Purī to meet the Lord.
CC Antya 7.5 — When Vallabha Bhaṭṭa arrived, he offered his obeisances at the lotus feet of the Lord. Accepting him as a great devotee, the Lord embraced him.
CC Antya 7.6 — With great respect, Śrī Caitanya Mahāprabhu seated Vallabha Bhaṭṭa near Him. Then Vallabha Bhaṭṭa very humbly began to speak.
CC Antya 7.7 — “For a long time,” he said, “I have desired to see You, my Lord. Now Lord Jagannātha has fulfilled this desire; therefore I am seeing You.
CC Antya 7.8 — “One who receives Your audience is fortunate indeed, for You are the Supreme Personality of Godhead Himself.
CC Antya 7.9 — “Since one who remembers You is purified, why should it be astonishing that one becomes purified by seeing You?
CC Antya 7.10 — “ ‘One can immediately purify his entire house simply by remembering exalted personalities, to say nothing of directly seeing them, touching their lotus feet, washing their feet or offering them places to sit.’
CC Antya 7.11 — “The fundamental religious system in the Age of Kali is the chanting of the holy name of Kṛṣṇa. Unless empowered by Kṛṣṇa, one cannot propagate the saṅkīrtana movement.
CC Antya 7.12 — “You have spread the saṅkīrtana movement of Kṛṣṇa consciousness. Therefore it is evident that You have been empowered by Lord Kṛṣṇa. There is no question about it.
CC Antya 7.13 — “You have manifested the holy name of Kṛṣṇa throughout the entire world. Anyone who sees You is immediately absorbed in ecstatic love of Kṛṣṇa.
CC Antya 7.14 — “Without being especially empowered by Kṛṣṇa, one cannot manifest ecstatic love of Kṛṣṇa, for Kṛṣṇa is the only one who gives ecstatic love. That is the verdict of all revealed scriptures.
CC Antya 7.15 — “ ‘There may be many all-auspicious incarnations of the Personality of Godhead, but who other than Lord Śrī Kṛṣṇa can bestow love of God upon the surrendered souls?’ ”
CC Antya 7.16 — Śrī Caitanya Mahāprabhu replied, “My dear Vallabha Bhaṭṭa, you are a learned scholar. Kindly listen to Me. I am a sannyāsī of the Māyāvāda school. Therefore I have no chance of knowing what kṛṣṇa-bhakti is.
CC Antya 7.17 — “Nevertheless, My mind has become purified because I have associated with Advaita Ācārya, who is directly the Supreme Personality of Godhead.
CC Antya 7.18 — “He is unparalleled in His understanding of all the revealed scriptures and the devotional service of Lord Kṛṣṇa. Therefore He is called Advaita Ācārya.
CC Antya 7.19 — “He is such a great personality that by His mercy He can convert even the meat-eaters [mlecchas] to the devotional service of Kṛṣṇa. Who, therefore, can estimate the power of His Vaiṣṇavism?
CC Antya 7.20 — “Lord Nityānanda Prabhu, the avadhūta, is also directly the Supreme Personality of Godhead. He is always intoxicated with the madness of ecstatic love. Indeed, He is an ocean of love of Kṛṣṇa.
CC Antya 7.21 — “Sārvabhauma Bhaṭṭācārya perfectly knows the six philosophical theses. He is therefore the spiritual master of the entire world in teaching the six paths of philosophy. He is the best of devotees.
CC Antya 7.22 — “Sārvabhauma Bhaṭṭācārya has shown Me the limit of devotional service. Only by his mercy have I understood that devotional service to Kṛṣṇa is the essence of all mystic yoga.
CC Antya 7.23 — “Śrīla Rāmānanda Rāya is the ultimate knower of the transcendental mellows of Lord Kṛṣṇa’s devotional service. He has instructed Me that Lord Kṛṣṇa is the Supreme Personality of Godhead.
CC Antya 7.24 — “Through the mercy of Rāmānanda Rāya, I have understood that ecstatic love of Kṛṣṇa is the highest goal of life and that spontaneous love of Kṛṣṇa is the highest perfection.
CC Antya 7.25 — “The servant, friend, superior and conjugal lover are the shelters of the transcendental mellows called dāsya, sakhya, vātsalya and śṛṅgāra.
CC Antya 7.26 — “There are two kinds of emotion [bhāva]. Emotion with an understanding of the Lord’s full opulences is called aiśvarya-jñāna-yukta, and pure, uncontaminated emotion is called kevala. One cannot achieve shelter at the lotus feet of Kṛṣṇa, the son of Mahārāja Nanda, simply by knowing His opulences.
CC Antya 7.27 — “ ‘The Supreme Personality of Godhead, Kṛṣṇa, the son of mother Yaśodā, is accessible to those devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self.’
CC Antya 7.28 — “The word ‘ātma-bhūta’ means ‘personal associates.’ Through the understanding of the Lord’s opulence, the goddess of fortune could not receive the shelter of Kṛṣṇa, the son of Nanda Mahārāja.
CC Antya 7.29 — “ ‘When Lord Śrī Kṛṣṇa was dancing with the gopīs in the rāsa-līlā, the gopīs were embraced around the neck by the Lord’s arms. This transcendental favor was never bestowed upon the goddess of fortune or the other consorts in the spiritual world. Nor was such a thing ever imagined by the most beautiful girls in the heavenly planets, girls whose bodily luster and aroma resemble the beauty and fragrance of lotus flowers. And what to speak of worldly women, who may be very, very beautiful according to material estimation?’
CC Antya 7.30 — “In pure Kṛṣṇa consciousness, a friend mounts the shoulder of Kṛṣṇa, and mother Yaśodā binds the Lord.
CC Antya 7.31 — “In pure Kṛṣṇa consciousness, without knowledge of the Lord’s opulences, a devotee considers Kṛṣṇa his friend or son. Therefore this devotional attitude is praised even by Śukadeva Gosvāmī and Vyāsadeva, the supreme authority.
CC Antya 7.32 — “ ‘Neither those who are engaged in self-realization, appreciating the Brahman effulgence of the Lord, nor those engaged in devotional service while accepting the Supreme Personality of Godhead as master, nor those who are under the clutches of Māyā, thinking the Lord an ordinary person, can understand that certain exalted personalities, after accumulating volumes of pious activities, are now playing with the Lord in friendship as cowherd boys.’
CC Antya 7.33 — “ ‘When mother Yaśodā saw all the universes within Kṛṣṇa’s mouth, she was astonished for the time being. The Lord is worshiped like Indra and other demigods by the followers of the three Vedas, who offer Him sacrifices. He is worshiped as impersonal Brahman by saintly persons who understand His greatness through studying the Upaniṣads, as the puruṣa by great philosophers who analytically study the universe, as the all-pervading Supersoul by great yogīs, and as the Supreme Personality of Godhead by devotees. Nevertheless, mother Yaśodā considered the Lord her own son.’
CC Antya 7.34 — “ ‘O brāhmaṇa, what pious activities did Nanda Mahārāja perform to receive the Supreme Personality of Godhead Kṛṣṇa as his son? And what pious activities did mother Yaśodā perform that made the Absolute Supreme Personality of Godhead Kṛṣṇa call her “Mother” and suck her breasts?’
CC Antya 7.35 — “Even if a pure devotee sees the opulence of Kṛṣṇa, he does not accept it. Therefore pure consciousness is more exalted than consciousness of the Lord’s opulence.
CC Antya 7.36 — “Rāmānanda Rāya is extremely aware of transcendental mellows. He is incessantly absorbed in the happiness of ecstatic love of Kṛṣṇa. It is he who has taught Me all this.
CC Antya 7.37 — “It is impossible to describe the influence and knowledge of Rāmānanda Rāya, for only by his mercy have I understood the unalloyed love of the residents of Vṛndāvana.
CC Antya 7.38 — “The transcendental mellows of ecstatic love are personified by Svarūpa Dāmodara. By his association I have understood Vṛndāvana’s transcendental mellow of conjugal love.
CC Antya 7.39 — “The unalloyed love of the gopīs and Śrīmatī Rādhārāṇī is without any trace of material lust. The criterion of such transcendental love is that its only purpose is to satisfy Kṛṣṇa.
CC Antya 7.40 — “ ‘O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our lives rest only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path.’
CC Antya 7.41 — “Obsessed with pure love, without knowledge of opulences, the gopīs sometimes chastise Kṛṣṇa. That is a symptom of pure ecstatic love.
CC Antya 7.42 — “ ‘O dear Kṛṣṇa, we gopīs have neglected the order of our husbands, sons, family, brothers and friends and have left their company to come to You. You know everything about our desires. We have come only because we are attracted by the supreme music of Your flute. But You are a great cheater, for who else would give up the company of young girls like us in the dead of night?’
CC Antya 7.43 — “The conjugal love of the gopīs is the most exalted devotional service, surpassing all other methods of bhakti. Therefore Lord Kṛṣṇa is obliged to say, ‘My dear gopīs, I cannot repay you. Indeed, I am always indebted to you.’
CC Antya 7.44 — “ ‘O gopīs, I am not able to repay My debt for your spotless service, even within a lifetime of Brahmā. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation.’
CC Antya 7.45 — “Completely distinct from love of Kṛṣṇa in opulence, pure love of Kṛṣṇa is on the highest level. On the surface of the world there is no devotee greater than Uddhava.
CC Antya 7.46 — “Uddhava desires to take on his head the dust of the gopīs’ lotus feet. I have learned about all these transcendental loving affairs of Lord Kṛṣṇa from Svarūpa Dāmodara.
CC Antya 7.47 — “ ‘The gopīs of Vṛndāvana have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Kṛṣṇa, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to become one of the bushes, creepers or herbs in Vṛndāvana, for the gopīs trample them and bless them with the dust of their lotus feet.’
CC Antya 7.48 — “Haridāsa Ṭhākura, the teacher of the holy name, is the most exalted of all pure devotees. Every day he chants 300,000 holy names of the Lord.
CC Antya 7.49 — “I have learned about the glories of the Lord’s holy name from Haridāsa Ṭhākura, and by his mercy I have understood these glories.
CC Antya 7.50-52 — “Ācāryaratna, Ācāryanidhi, Gadādhara Paṇḍita, Jagadānanda, Dāmodara, Śaṅkara, Vakreśvara, Kāśīśvara, Mukunda, Vāsudeva, Murāri and many other devotees have descended in Bengal to preach to everyone the glories of the holy name of Kṛṣṇa and the value of love for Him. I have learned from them the meaning of devotional service to Kṛṣṇa.”
CC Antya 7.53 — Knowing that Vallabha Bhaṭṭa’s heart was full of pride, Śrī Caitanya Mahāprabhu spoke these words, hinting at how one can learn about devotional service.
CC Antya 7.54 — [Vallabha Bhaṭṭa was thinking:] “I am a great Vaiṣṇava. Having learned all the conclusions of Vaiṣṇava philosophy, I can understand the meaning of Śrīmad-Bhāgavatam and explain it very well.”
CC Antya 7.55 — Such pride had existed for a long time within the mind of Vallabha Bhaṭṭa, but as he heard the preaching of Śrī Caitanya Mahāprabhu, his pride was cut down.
CC Antya 7.56 — When Vallabha Bhaṭṭa heard from the mouth of Śrī Caitanya Mahāprabhu about the pure Vaiṣṇavism of all these devotees, he immediately desired to see them.
CC Antya 7.57 — Vallabha Bhaṭṭa said, “Where do all these Vaiṣṇavas live, and how can I see them?”
CC Antya 7.58 — Śrī Caitanya Mahāprabhu replied, “Although some of them live in Bengal and some in other states, they have all come here to see the Ratha-yātrā festival.
CC Antya 7.59 — “At present they are all living here. Their residences are in various quarters. Here you will get the audience of them all.”
CC Antya 7.60 — Thereafter, with great submission and humility, Vallabha Bhaṭṭa invited Śrī Caitanya Mahāprabhu to dine at his home.
CC Antya 7.61 — The next day, when all the Vaiṣṇavas came to the abode of Śrī Caitanya Mahāprabhu, the Lord introduced Vallabha Bhaṭṭa to them all.
CC Antya 7.62 — He was surprised to see the brilliance of their faces. Indeed, among them Vallabha Bhaṭṭa seemed just like a glowworm.
CC Antya 7.63 — Then Vallabha Bhaṭṭa brought in a great quantity of Lord Jagannātha’s mahā-prasādam and sumptuously fed Lord Śrī Caitanya Mahāprabhu and His associates.
CC Antya 7.64 — All the sannyāsī associates of Śrī Caitanya Mahāprabhu, headed by Paramānanda Purī, sat on one side and thus partook of the prasādam.
CC Antya 7.65 — Śrī Caitanya Mahāprabhu sat in the midst of the devotees. Advaita Ācārya and Lord Nityānanda each sat on one side of the Lord. The other devotees sat in front of the Lord and behind Him.
CC Antya 7.66 — The devotees from Bengal, whom I am unable to count, all sat down in lines in the courtyard.
CC Antya 7.67 — When Vallabha Bhaṭṭa saw all the devotees of Śrī Caitanya Mahāprabhu, he was greatly surprised, and in devotion he offered his obeisances at the lotus feet of each and every one of them.
CC Antya 7.68 — Svarūpa Dāmodara, Jagadānanda, Kāśīśvara and Śaṅkara, along with Rāghava and Dāmodara Paṇḍita, took charge of distributing the prasādam.
CC Antya 7.69 — Vallabha Bhaṭṭa had brought a large quantity of mahā-prasādam offered to Lord Jagannātha. Thus all the sannyāsīs sat down to eat with Śrī Caitanya Mahāprabhu.
CC Antya 7.70 — Accepting the prasādam, all the Vaiṣṇavas chanted the holy names “Hari! Hari!” The rising vibration of the holy name of Hari filled the entire universe.
CC Antya 7.71 — When all the Vaiṣṇavas had finished eating, Vallabha Bhaṭṭa brought a large quantity of garlands, sandalwood pulp, spices and betel. He worshiped the devotees very respectfully and became extremely happy.
CC Antya 7.72 — On the day of the car festival, Śrī Caitanya Mahāprabhu began the congregational chanting. As He had done previously, He divided all the devotees into seven groups.
CC Antya 7.73-74 — Seven devotees — Advaita, Nityānanda, Haridāsa Ṭhākura, Vakreśvara, Śrīvāsa Ṭhākura, Rāghava Paṇḍita and Gadādhara Paṇḍita — formed seven groups and began dancing. Śrī Caitanya Mahāprabhu, chanting “Haribol!” wandered from one group to another.
CC Antya 7.75 — Fourteen mṛdaṅgas resounded with the loud congregational chanting, and in each group was a dancer whose dance of ecstatic love inundated the entire world.
CC Antya 7.76 — Seeing all this, Vallabha Bhaṭṭa was completely astonished. He was overwhelmed by transcendental bliss and lost himself.
CC Antya 7.77 — Then Śrī Caitanya Mahāprabhu stopped the dancing of the others, and as He had done previously, He personally began to dance.
CC Antya 7.78 — Seeing the beauty of Śrī Caitanya Mahāprabhu and the awakening of His ecstatic love, Vallabha Bhaṭṭa concluded, “Here is Lord Kṛṣṇa, without a doubt.”
CC Antya 7.79 — Thus Vallabha Bhaṭṭa witnessed the car festival. He was simply astonished by the characteristics of Śrī Caitanya Mahāprabhu.
CC Antya 7.80 — One day, after the festival was over, Vallabha Bhaṭṭa went to the abode of Śrī Caitanya Mahāprabhu and submitted a request at the lotus feet of the Lord.
CC Antya 7.81 — “I have written some commentary on Śrīmad-Bhāgavatam,” he said. “Would Your Lordship kindly hear it?”
CC Antya 7.82 — The Lord replied, “I do not understand the meaning of Śrīmad-Bhāgavatam. Indeed, I am not a suitable person to hear its meaning.
CC Antya 7.83 — “I simply sit and try to chant the holy name of Kṛṣṇa, and although I chant all day and night, I nevertheless cannot complete the chanting of My prescribed number of rounds.”

note : Lord Caitanya chanted 192 rounds daily 3 lahks though some state 174 rounds

CC Antya 7.84 — Vallabha Bhaṭṭa said, “I have tried to describe elaborately the meaning of Kṛṣṇa’s holy name. Kindly hear the explanation.”
CC Antya 7.85 — Lord Śrī Caitanya Mahāprabhu replied, “I do not accept many different meanings for the holy name of Kṛṣṇa. I know only that Lord Kṛṣṇa is Śyāmasundara and Yaśodānandana. That’s all I know.
CC Antya 7.86 — “ ‘The only purport of the holy name of Kṛṣṇa is that He is dark blue like a tamāla tree and is the son of mother Yaśodā. This is the conclusion of all the revealed scriptures.’
CC Antya 7.87 — “I conclusively know these two names, Śyāmasundara and Yaśodānandana. I do not understand any other meanings, nor have I the capacity to understand them.”
CC Antya 7.88 — Being omniscient, Lord Śrī Caitanya Mahāprabhu could understand that Vallabha Bhaṭṭa’s explanations of Kṛṣṇa’s name and Śrīmad-Bhāgavatam were useless. Therefore He did not care about them.
CC Antya 7.89 — When Śrī Caitanya Mahāprabhu rigidly declined to hear his explanations, Vallabha Bhaṭṭa went home feeling morose. His faith in the Lord and devotion to Him changed.
CC Antya 7.90 — Thereafter, Vallabha Bhaṭṭa went to the home of Gadādhara Paṇḍita. He kept coming and going, showing affection in various ways, and thus maintained a relationship with him.
CC Antya 7.91 — Because Śrī Caitanya Mahāprabhu did not take Vallabha Bhaṭṭa very seriously, none of the people in Jagannātha Purī would hear any of his explanations.
CC Antya 7.92 — Ashamed, insulted and unhappy, Vallabha Bhaṭṭa went to Gadādhara Paṇḍita.
CC Antya 7.93 — Approaching him with great humility, Vallabha Bhaṭṭa said, “I have taken shelter of you, my dear sir. Kindly be merciful to me and save my life.
CC Antya 7.94 — “Please hear my explanation of the meaning of Lord Kṛṣṇa’s name. In that way the mud of the shame that has come upon me will be washed off.”
CC Antya 7.95 — Thus Paṇḍita Gosāñi fell into a dilemma. He was in such doubt that he could not decide alone what to do.
CC Antya 7.96 — Although Gadādhara Paṇḍita Gosāñi did not want to hear it, Vallabha Bhaṭṭa began to read his explanation with great force.
CC Antya 7.97 — Because Vallabha Bhaṭṭa was a learned brāhmaṇa, Gadādhara Paṇḍita could not forbid him. Thus he began to think of Lord Kṛṣṇa. “My dear Lord Kṛṣṇa,” he requested, “please protect me in this danger. I have taken shelter of You.
CC Antya 7.98 — “Śrī Caitanya Mahāprabhu is present in everyone’s heart, and He will certainly know my mind. Therefore I do not fear Him. His associates, however, are extremely critical.”
CC Antya 7.99 — Although Gadādhara Paṇḍita Gosāñi was not in the least at fault, some of Śrī Caitanya Mahāprabhu’s devotees showed affectionate anger toward him.
CC Antya 7.100 — Every day, Vallabha Bhaṭṭa would come to the place of Śrī Caitanya Mahāprabhu to engage in unnecessary arguments with Advaita Ācārya and other great personalities, such as Svarūpa Dāmodara.
CC Antya 7.101 — Whatever conclusions Vallabha Bhaṭṭa eagerly presented were refuted by personalities like Advaita Ācārya.
CC Antya 7.102 — Whenever Vallabha Bhaṭṭa entered the society of devotees, headed by Advaita Ācārya, he was like a duck in a society of white swans.
CC Antya 7.103 — One day Vallabha Bhaṭṭa said to Advaita Ācārya, “Every living entity is female [prakṛti] and considers Kṛṣṇa her husband [pati].
CC Antya 7.104 — “It is the duty of a chaste wife, devoted to her husband, not to utter her husband’s name, but all of you chant the name of Kṛṣṇa. How can this be called a religious principle?”
CC Antya 7.105 — Advaita Ācārya responded, “In front of you is Lord Śrī Caitanya Mahāprabhu, the personification of religious principles. You should ask Him, for He will give you the proper answer.”
CC Antya 7.106 — Hearing this, Lord Śrī Caitanya Mahāprabhu said, “My dear Vallabha Bhaṭṭa, you do not know religious principles. Actually, the first duty of a chaste woman is to carry out the order of her husband.
CC Antya 7.107 — “The order of Kṛṣṇa is to chant His name incessantly. Therefore one who is chaste and adherent to the husband Kṛṣṇa must chant the Lord’s name, for she cannot deny the husband’s order.
CC Antya 7.108 — “Following this religious principle, a pure devotee of Lord Kṛṣṇa always chants the holy name. As a result of this, he gets the fruit of ecstatic love for Kṛṣṇa.”
CC Antya 7.109 — Hearing this, Vallabha Bhaṭṭa was speechless. He returned home greatly unhappy and began to consider thus.
CC Antya 7.110-111 — “Every day I am defeated in this assembly. If by chance I am one day victorious, that will be a great source of happiness for me, and all my shame will go away. But what means shall I adopt to establish my statements?”
CC Antya 7.112 — The next day when he came to the assembly of Śrī Caitanya Mahāprabhu, he sat down after offering obeisances to the Lord and said something with great pride.
CC Antya 7.113 — “In my commentary on Śrīmad-Bhāgavatam,” he said, “I have refuted the explanations of Śrīdhara Svāmī. I cannot accept his explanations.
CC Antya 7.114 — “Whatever Śrīdhara Svāmī reads he explains according to the circumstances. Therefore he is inconsistent in his explanations and cannot be accepted as an authority.”
CC Antya 7.115 — Śrī Caitanya Mahāprabhu smilingly replied, “One who does not accept the svāmī [husband] as an authority I consider a prostitute.”
CC Antya 7.116 — After saying this, Śrī Caitanya Mahāprabhu became very grave. All the devotees present derived great satisfaction from hearing this statement.
CC Antya 7.117 — Śrī Caitanya Mahāprabhu descended as an incarnation for the benefit of the entire world. Thus He knew the mind of Vallabha Bhaṭṭa very well.
CC Antya 7.118 — By various hints and refutations, Lord Caitanya, the Supreme Personality of Godhead, corrected Vallabha Bhaṭṭa exactly as Kṛṣṇa had cut down the false pride of Indra.
CC Antya 7.119 — An ignorant living being does not recognize his actual profit. Because of ignorance and material pride, he sometimes considers profit a loss, but when his pride is cut down he can actually see his true benefit.
CC Antya 7.120 — Returning home that night, Vallabha Bhaṭṭa thought, “Previously, at Prayāga, Lord Caitanya was very kind to me.
CC Antya 7.121 — “He accepted my invitation with His other devotees, and He was kind to me. Why has He now changed so much here at Jagannātha Purī?
CC Antya 7.122 — “Being very proud of my learning, I am thinking, ‘Let me become victorious.’ Śrī Caitanya Mahāprabhu, however, is trying to purify me by nullifying this false pride, for a characteristic of the Supreme Personality of Godhead is that He acts for everyone’s welfare.
CC Antya 7.123 — “I am falsely proud, advertising myself as a learned scholar. Therefore Śrī Caitanya Mahāprabhu insults me just to favor me by cutting down this false pride.
CC Antya 7.124 — “He is actually acting for my benefit, although I interpret His actions as insults. This is exactly like the incident in which Lord Kṛṣṇa cut down Indra, the great, puffed-up fool, to correct him.”
CC Antya 7.125 — Thinking in this way, Vallabha Bhaṭṭa approached Śrī Caitanya Mahāprabhu the next morning, and in great humility, offering many prayers, he sought shelter and surrendered at the lotus feet of the Lord.
CC Antya 7.126 — Vallabha Bhaṭṭa admitted, “I am a great fool, and indeed I have acted like a fool by trying to demonstrate my learning to You.
CC Antya 7.127 — “My dear Lord, You are the Supreme Personality of Godhead. You have showed mercy to me in a way just befitting Your position by insulting me to cut down all my false pride.
CC Antya 7.128 — “I am an ignorant fool, for I interpret as an insult what is meant for my benefit. In this way I am just like King Indra, who out of ignorance tried to surpass Kṛṣṇa, the Supreme Lord.
CC Antya 7.129 — “My dear Lord, You have cured the blindness of my false pride by smearing my eyes with the ointment of Your mercy. You have bestowed so much mercy upon me that my ignorance is now gone.
CC Antya 7.130 — “My dear Lord, I have committed offenses. Please excuse me. I seek shelter of You. Please be merciful unto me by placing Your lotus feet on my head.”
CC Antya 7.131 — Lord Śrī Caitanya Mahāprabhu said, “You are both a greatly learned scholar and a great devotee. Wherever there are two such attributes, there cannot be a mountain of false pride.
CC Antya 7.132 — “You have dared criticize Śrīdhara Svāmī, and you have begun your own commentary on Śrīmad-Bhāgavatam, not accepting his authority. That is your false pride.
CC Antya 7.133 — “Śrīdhara Svāmī is the spiritual master of the entire world because by his mercy we can understand Śrīmad-Bhāgavatam. I therefore accept him as a spiritual master.
CC Antya 7.134 — “Whatever you might write due to false pride, trying to surpass Śrīdhara Svāmī, would carry a contrary purport. Therefore no one would pay attention to it.
CC Antya 7.135 — “One who comments on Śrīmad-Bhāgavatam following in the footsteps of Śrīdhara Svāmī will be honored and accepted by everyone.
CC Antya 7.136 — “Put forth your explanation of Śrīmad-Bhāgavatam following in the footsteps of Śrīdhara Svāmī. Giving up your false pride, worship the Supreme Personality of Godhead, Kṛṣṇa.
CC Antya 7.137 — “Abandoning your offenses, chant the Hare Kṛṣṇa mahā-mantra, the holy names of the Lord. Then very soon you will achieve shelter at the lotus feet of Kṛṣṇa.”
CC Antya 7.138 — Vallabha Bhaṭṭa Ācārya requested Śrī Caitanya Mahāprabhu, “If You are actually pleased with me, please accept my invitation once again.”
CC Antya 7.139 — Śrī Caitanya Mahāprabhu, who had descended to deliver the entire universe, accepted the invitation of Vallabha Bhaṭṭa just to give him happiness.
CC Antya 7.140 — Śrī Caitanya Mahāprabhu is always eager to see everyone in the material world happy. Therefore sometimes He chastises someone just to purify his heart.
CC Antya 7.141 — When Vallabha Bhaṭṭa invited Śrī Caitanya Mahāprabhu and His associates, the Lord was very pleased with him.
CC Antya 7.142 — Jagadānanda Paṇḍita’s pure ecstatic love for Śrī Caitanya Mahāprabhu was very deep. It can be compared to the love of Satyabhāmā, who always quarreled with Lord Kṛṣṇa.
CC Antya 7.143 — Jagadānanda Paṇḍita was accustomed to provoking loving quarrels with the Lord. There was always some disagreement between them.
CC Antya 7.144 — Gadādhara Paṇḍita’s pure ecstatic love for Śrī Caitanya Mahāprabhu was also very deep. It was like that of Rukmiṇīdevī, who was always especially submissive to Kṛṣṇa.
CC Antya 7.145 — Lord Śrī Caitanya Mahāprabhu sometimes desired to see Gadādhara Paṇḍita’s affectionate anger, but because of his knowledge of the Lord’s opulences, his anger was never invoked.
CC Antya 7.146 — For this purpose Śrī Caitanya Mahāprabhu sometimes showed His apparent anger. Hearing of this anger inspired great fear in the heart of Gadādhara Paṇḍita.
CC Antya 7.147 — Previously, in kṛṣṇa-līlā, when Lord Kṛṣṇa joked with Rukmiṇīdevī, she took His words seriously, and fear awoke within her mind.
CC Antya 7.148 — Vallabha Bhaṭṭa was accustomed to worshiping the Lord as child Kṛṣṇa. Therefore he had been initiated into the Bāla-gopāla mantra and was thus worshiping the Lord.
CC Antya 7.149 — In the association of Gadādhara Paṇḍita, his mind was converted, and he dedicated his mind to worshiping Kiśora-gopāla, Kṛṣṇa as a young boy.
CC Antya 7.150 — Vallabha Bhaṭṭa wanted to be initiated by Gadādhara Paṇḍita, but Gadādhara Paṇḍita refused, saying, “The work of acting as a spiritual master is not possible for me.
CC Antya 7.151 — “I am completely dependent. My Lord is Gauracandra, Śrī Caitanya Mahāprabhu. I cannot do anything independently, without His order.
CC Antya 7.152 — “My dear Vallabha Bhaṭṭa, your coming to me is not appreciated by Śrī Caitanya Mahāprabhu. Therefore He sometimes speaks to chastise me.”
CC Antya 7.153-154 — Some days passed, and when Śrī Caitanya Mahāprabhu, finally pleased with Vallabha Bhaṭṭa, accepted his invitation, the Lord sent Svarūpa Dāmodara, Jagadānanda Paṇḍita and Govinda to call for Gadādhara Paṇḍita.
CC Antya 7.155 — On the way, Svarūpa Dāmodara said to Gadādhara Paṇḍita, “Śrī Caitanya Mahāprabhu wanted to test you. Therefore He neglected you.
CC Antya 7.156 — “Why did you not retaliate by reproaching Him? Why did you fearfully tolerate His criticism?”
CC Antya 7.157 — Gadādhara Paṇḍita said, “Lord Śrī Caitanya Mahāprabhu is completely independent. He is the topmost omniscient personality. It would not look well for me to talk to Him as if I were His equal.
CC Antya 7.158 — “I can tolerate whatever He says, bearing it upon my head. He will automatically be merciful to me after considering my faults and attributes.”
CC Antya 7.159 — After saying this, Gadādhara Paṇḍita went to Śrī Caitanya Mahāprabhu and fell down crying at the lotus feet of the Lord.
CC Antya 7.160 — Smiling slightly, the Lord embraced him and spoke sweet words so that others would also hear.
CC Antya 7.161 — “I wanted to agitate you,” the Lord said, “but you did not become agitated. Indeed, you could not say anything in anger. Instead, you tolerated everything.
CC Antya 7.162 — “Your mind was not disturbed by My tricks. Rather, you stayed fixed in your simplicity. In this way you have purchased Me.”
CC Antya 7.163 — No one can describe the characteristics and ecstatic love of Gadādhara Paṇḍita. Therefore another name for Śrī Caitanya Mahāprabhu is Gadādhara-prāṇanātha, “the life and soul of Gadādhara Paṇḍita.”
CC Antya 7.164 — No one can say how merciful the Lord is to Gadādhara Paṇḍita, but people know the Lord as Gadāira Gaurāṅga, “the Lord Gaurāṅga of Gadādhara Paṇḍita.”
CC Antya 7.165 — No one can understand the pastimes of Śrī Caitanya Mahāprabhu. They are like the Ganges, for hundreds and thousands of branches flow from even one of His activities.
CC Antya 7.166 — Gadādhara Paṇḍita is celebrated all over the world for his gentle behavior, his brahminical attributes and his steady love for Śrī Caitanya Mahāprabhu.
CC Antya 7.167 — The Lord purified Vallabha Bhaṭṭa by cleansing him of the mud of false pride. By such activities the Lord also instructed others.
CC Antya 7.168 — Śrī Caitanya Mahāprabhu was actually always merciful within His heart, but He was sometimes externally negligent of His devotees. We should not be preoccupied with His external feature, however, for if we do so we shall be vanquished.
CC Antya 7.169 — The pastimes of Śrī Caitanya Mahāprabhu are very deep. Who can understand them? Only one who has firm, deep devotion to His lotus feet can understand these pastimes.
CC Antya 7.170 — Another day, Gadādhara Paṇḍita invited Śrī Caitanya Mahāprabhu to dinner. The Lord took prasādam at his home with His personal associates.
CC Antya 7.171 — There Vallabha Bhaṭṭa took permission from Lord Caitanya Mahāprabhu, and his desire to be initiated by Gadādhara Paṇḍita was thus fulfilled.
CC Antya 7.172 — I have thus explained the Lord’s meeting with Vallabha Bhaṭṭa. By hearing of this incident, one can achieve the treasure of love for Śrī Caitanya Mahāprabhu.
CC Antya 7.173 — Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps

these pastimes with Lord Caitanya and Vallabha Bhatta bestows Love of SRI Caitanya Mahaprabhu this is the blessing of Srila Krsna das Kaviraja Goswami :
CC Antya 7.172
ei ta’ kahiluṅ vallabha-bhaṭṭera milana
yāhāra śravaṇe pāya gaura-prema-dhana
Synonyms:
ei ta’ kahiluṅ — thus I have explained; vallabha-bhaṭṭera milana — the meeting of Vallabha Bhaṭṭa; yāhāraśravaṇe — by hearing which; pāya — one can get; gaura-prema-dhana — the treasure of love for Śrī Caitanya Mahāprabhu.
Translation:
I have thus explained the Lord’s meeting with Vallabha Bhaṭṭa. By hearing of this incident, one can achieve the treasure of love for Śrī Caitanya Mahāprabhu.

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