THE HIGHEST ENTITY

The process is always dynamic. Everything is dynamic in character, progressive. It is lila and nava-navayaman [ever-new]. The conception of the Infinite is not a stagnant one but a dynamic one. The infinite is dynamic. But to have such a conception of Infinite, of course, is very difficult.

The Infinite is infinite, not static but dynamic. He is lilamaya. Lila means nava-navayaman, ever-new. This is a characteristic of the Infinite, and we are to take direction from this. It is not, however, that the Infinite is in want and is dynamic to have fulfilment. It is not that. It is the nature of the Infinite to be dynamic. This is called lila. The very nature of the Infinite’s existence within eternity is lila. The Infinite is always satisfying Himself, and that movement is always a pleasing and moving thing. The pleasure, the ecstasy, itself is of moving character. This is lila. In it, there is no want to be fulfilled.

kahibara yogya naya tathapi baule kaya
kahile va keba patiyaya
(Sri Chaitanya-charitamrta: Madhya-lila, 2.49)

“This should not be discussed. Still, one cannot but talk about it like a madman. But if one goes on talking and talking in this way, who will believe what is said? No one will waste their time listening to this madman’s delusion.”

ami—eka batula, tumi—dvitiya batula
ataeva tomaya amaya ha-i sama-tula
(Sri Chaitanya-charitamrta: Madhya-lila, 8.290)

“I am a madman, and you are also a madman of the same type. So, you have come to listen to these delirious statements. We are of the same section. I am mad, and you are also mad. So, we feel enjoyment in such mad talk.”

This is Ramananda Ray and Mahaprabhu.

ya nisa sarva-bhutanam tasyam jagarti samyami
yasyam jagrati bhutani sa nisa pasyato muneh
(Srimad Bhagavad-gita: 2.69)

[“Those who have full self-control are awake in that which is night for all beings, and all beings are awake in that which is night for the sages who see.”]

gaura-nagaro-varo nrtyan nijair namabhih
(Sri Chaitanya-chandramrta: 132)

Mahaprabhu Gaurangasundar is dancing, taking His own Name and dancing. He utters different sounds, receives some impressions from them, and dances. Getting impressions from the sound of His own Name, He dances. The cause is the effect. In logic perhaps, I have heard the term petitio principii. The movement is circular, like the Napoleonic chair.

Nrtyan nijair Namabhih: His own Name is the cause of His dancing. The suggestions from different Names are coming to Him, those impressions are creating some energy, and that energy is making Him dance. He is a dynamo creating ecstatic energy, and that is the cause of His dancing. Taking His own Name, He is dancing. This is His lila. Such is Gauranga and His moving ecstasy.

In my Prema-dhama-stotram, I wrote that He is the ultimate reality, the Absolute. Why? Two things are represented in Him. One, He dances in ecstatic joy as a result of a feeling within, and two, by chanting, He distributes that to others. He finds Himself in ecstasy and distributes that to others. This is Gaura, and the highest principle of ecstatic energy is such. It cannot but be such. He is of a dancing mood; He is fulfilled in Himself. His dancing explains that His inner propensity is that of ecstatic joy, and kirtan means distribution of that to the public, to the environment. It is assertive. The ecstatic joy is assertive, self-assertive and self-distributed. This we find only in Gauranga. So, Gauranga is the highest entity. In that way, I have dealt with it there. In ecstatic joy, He is dancing, and through kirtan, He is distributing Himself to others (atma-vantanam). He is offering, distributing, Himself to the environment. This is His lila.

ananda-lilamaya-vigrahaya
hemabha-divya-chchhavi-sundaraya
tasmai mahaprema-rasa-pradaya
chaitanyachandraya namo namaste
(Sri Chaitanya-chandramrta: 11)

This dhyan [meditation] is from Sri Prabodhananda Saraswati, the Guru of Gopal Bhatta Goswami. It is a beautiful stanza coming in praise of Sri Chaitanyadev.

Ananda-lila-rasa-vigrahaya: immersed in ecstatic Pastimes, He is rasa personified. Hemabha-divya-chchhavi-sundaraya: He is golden beauty, ecstatic beauty, emitting golden lustre, a most beautiful, divine figure. Mahaprema-rasa-pradaya: He distributes the highest divine love with His movements, His words, and His every gesture and posture. Chaitanyachandraya namo namaste: I bow my head down to this Sri Chaitanyadev.

In Archana-kana, this has been taken up for our dhyan. When we meditate on Mahaprabhu, we should do so in this way.

Source

Spoken on 21 February 1982

References

ko ’yam patta-dhati-virajita-kati-desah kare kankanam
haram vaksasi kundalam sravanayor bibhrat pade nupurau
urdhvikrtya nibaddha-kuntala-bhara-protphulla-malli-sraga–
pidah kridati gaura-nagara-varo nrtyan nijair namabhih
(Sri Chaitanya-chandramrta: 132)

“Wearing a silk sash around His waist, bracelets on His wrists, a necklace across His chest, earrings on His ears, bells on His ankles, and a garland-crown of blooming jasmine flowers atop His top-knot of wavy hair—who is that golden king of revellers who frolics, dancing to the chanting of His own Names?”

atma-siddha-savalila-purna-saukhya-laksanam
svanubhava-matta-nrtya-kirttanatma-vantanam
advayaika-laksya-purna-tattva-tat-paratparam
prema-dhama-devam eva naumi gaura-sundaram
(Sri Sri Prema-dhama-deva-stotram: 66)

“I offer my obeisance to the abode of divine love Sri Gaurasundar, the embodiment of complete, self-manifest, dynamic ecstasy. Ecstatic by experience of Himself, He dances, chants, and distributes Himself. Replete with this unparalleled characteristic, He is the Supreme Absolute Truth.”

ananda-lilamaya-vigrahaya
hemabha-divya-chchhavi-sundaraya
tasmai mahaprema-rasa-pradaya
chaitanyachandraya namo namaste
(Sri Chaitanya-chandramrta: 11)

“To the embodiment of ecstatic Pastimes, to the divine, splendorous golden personification of beauty, to the giver of the nectar of the highest divine love, to the moon Sri Chaitanya, I bow again and again.”