Chapter 17
The Pastimes of Lord Caitanya Mahāprabhu in His Youth
This Seventeenth Chapter, as summarized by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya, describes Lord Caitanya Mahāprabhu’s pastimes from His sixteenth year until the time He accepted the renounced order of life. Śrīla Vṛndāvana dāsa Ṭhākura has already vividly described these pastimes in the Caitanya-bhāgavata. Therefore Kṛṣṇa dāsa Kavirāja Gosvāmī describes them only briefly. Vivid descriptions of some portions of His pastimes are seen in this chapter, however, because Vṛndāvana dāsa Ṭhākura has not elaborately described them.
In this chapter we shall find descriptions of the mango distribution festival and Lord Caitanya’s discourses with Chand Kazi. Finally, the chapter shows that the same son of mother Yaśodā, Lord Kṛṣṇa, tasted four transcendental mellows of devotional service in His form of Śacīnandana, the son of mother Śacī. To understand Śrīmatī Rādhārāṇī’s ecstatic love for Him, Lord Śrī Kṛṣṇa assumed the form of Lord Caitanya Mahāprabhu. The attitude of Śrīmatī Rādhārāṇī is considered the superexcellent devotional mentality. As Caitanya Mahāprabhu, Kṛṣṇa Himself assumed the position of Śrīmatī Rādhārāṇī to taste Her ecstatic situation. No one else could do this.
When Śrī Kṛṣṇa assumed the form of the four-armed Nārāyaṇa, the gopīs showed their respect, but they were not very much interested in Him. In the ecstatic love of the gopīs, all worshipable forms but Kṛṣṇa are rejected. Among all the gopīs, Śrīmatī Rādhārāṇī has the highest ecstatic love. When Kṛṣṇa in His form of Nārāyaṇa saw Rādhārāṇī, He could not keep His position as Nārāyaṇa, and again He assumed the form of Kṛṣṇa.
The King of Vrajabhūmi is Nanda Mahārāja, and the same person in Navadvīpa is Jagannātha Miśra, the father of Caitanya Mahāprabhu. Similarly, mother Yaśodā is the Queen of Vrajabhūmi, and in the pastimes of Lord Caitanya she is Śacīmātā. Therefore the son of Śacī is the son of Yaśodā. Śrī Nityānanda occupies an ecstatic position of parental love in servitude and fraternal attraction. Śrī Advaita Prabhu exhibits the ecstasy of both fraternity and servitude. All the Lord’s other associates, situated in their original love, engage in the service of Lord Caitanya Mahāprabhu.
The same Absolute Truth who enjoys as Kṛṣṇa, Śyāmasundara, who plays His flute and dances with the gopīs, sometimes takes birth in a brāhmaṇa family and plays the part of Śrī Caitanya Mahāprabhu, accepting the renounced order of life. It appears contradictory that the same Kṛṣṇa accepted the ecstasy of the gopīs, and of course this is very difficult for an ordinary person to understand. But if we accept the inconceivable energy of the Supreme Personality of Godhead, we can understand that everything is possible. There is no need of mundane arguments in this connection because mundane arguments are meaningless in regard to inconceivable potency.
In the end of this Seventeenth Chapter Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, following in the footsteps of Śrīla Vyāsadeva, has analyzed all the Ādi-līlā pastimes separately.
TEXT 1
vande svairādbhutehaṁ taṁ
caitanyaṁ yat-prasādataḥ
yavanāḥ sumanāyante
kṛṣṇa-nāma-prajalpakāḥ
SYNONYMS
vande-let me offer my obeisances; svaira-completely independent; adbhuta-and uncommon; īham-whose activities; tam-unto Him; caitanyam-Śrī Caitanya Mahāprabhu; yat-of whom; prasādataḥ-by the mercy; yavanāḥ-even the unclean; sumanāyante-are transformed into gentlemen; kṛṣṇa-nāma-of the holy name of Lord Kṛṣṇa; prajalpakāḥ-taking to the chanting.
TRANSLATION
Let me offer my respectful obeisances to Śrī Caitanya Mahāprabhu, by whose mercy even unclean yavanas become perfectly well-bred gentlemen by chanting the holy name of the Lord. Such is the power of Lord Śrī Caitanya Mahāprabhu.
PURPORT
There is a persistent misunderstanding between caste brāhmaṇas and advanced Vaiṣṇavas, or gosvāmīs, because caste brāhmaṇas, or smārtas, are of the opinion that one cannot become a brāhmaṇa unless he changes his body. As we have discussed several times, it is to be understood that by the supremely powerful potency of the Lord, as described by Kṛṣṇadāsa Kavirāja Gosvāmī, everything is possible. Caitanya Mahāprabhu is as fully independent as Kṛṣṇa. Therefore no one can interfere with His activities. If He wants, by His mercy He can convert even a yavana, an unclean follower of non-Vedic principles, into a perfectly well-behaved gentleman. This is actually happening in our propagation of the Kṛṣṇa consciousness movement. The members of the present Kṛṣṇa consciousness movement were not born in India, nor do they belong to the Vedic culture, but within the short time of four or five years they have become such wonderful devotees, simply by chanting the Hare Kṛṣṇa mantra, that even in India they are well received as perfectly well-behaved Vaiṣṇavas wherever they go.
Although less intelligent men cannot understand it, this is the special power of Lord Caitanya Mahāprabhu. Actually, the body of a Kṛṣṇa conscious person changes in many ways. Even in the United States, when our devotees chant on the street, American ladies and gentlemen inquire from them whether they are actually Americans because no one could expect Americans to become such nice devotees all of a sudden. Even Christian priests are greatly surprised that all these boys from Jewish and Christian families have joined this Kṛṣṇa consciousness movement; before joining, they never regarded any principles of religion seriously, but now they have become sincere devotees of the Lord. Everywhere people express this astonishment, and we take great pride in the transcendental behavior of our students. Such wonders are possible, however, only by the mercy of Śrī Caitanya Mahāprabhu. They are not ordinary or mundane.
TEXT 2
jaya jaya śrī-caitanya jaya nityānanda
jayādvaitacandra jaya gaura-bhakta-vṛnda
SYNONYMS
jaya jaya-all glories; śrī-caitanya-to Lord Caitanya Mahāprabhu; jaya-all glories; nityānanda-to Lord Nityānanda Prabhu; jaya advaita-candra-all glories to Advaita Ācārya; jaya gaura-bhakta-vṛnda-all glories to the devotees of Lord Caitanya.
TRANSLATION
All glories to Lord Caitanya Mahāprabhu! All glories to Lord Nityānanda Prabhu! All glories to Advaita Ācārya! And all glories to the devotees of Lord Caitanya!
TEXT 3
kaiśora-līlāra sūtra karila gaṇana
yauvana-līlāra sūtra kari anukrama
SYNONYMS
kaiśora-līlāra-of the activities before His youth; sūtra-synopsis; karila-I have done; gaṇana-an enumeration; yauvana-līlāra-of the pastimes of youth; sūtra-synopsis; kari-I enumerate; anukrama-in chronological order.
TRANSLATION
I have already given a synopsis of the kaiśora-līlā of Śrī Caitanya Mahāprabhu. Now let me enumerate His youthful pastimes in chronological order.
TEXT 4
vidyā-saundarya-sad-veśa-
sambhoga-nṛtya-kīrtanaiḥ
prema-nāma-pradānaiś ca
gauro dīvyati yauvane
SYNONYMS
vidyā-education; saundarya-beauty; sat-veśa-nice dress; sambhoga-enjoyment; nṛtya-dancing; kīrtanaiḥ-by chanting; prema-nāma-the holy name of the Lord, which induces one to become a devotee; pradānaiḥ-by distributing; ca-and; gauraḥ-Lord Śrī Gaurasundara; dīvyati-illuminated; yauvane-in His youth.
TRANSLATION
Exhibiting His scholarship, beauty and fine dress, Lord Caitanya danced, as He chanted and distributed the holy name of the Lord to awaken dormant love of Kṛṣṇa. Thus Lord Śrī Gaurasundara shone in His youthful pastimes.
TEXT 5
yauvana-praveśe aṅgera aṅga vibhūṣaṇa
divya vastra, divya veśa, mālya-candana
SYNONYMS
yauvana-praveśe-on the entrance of His youth; aṅgera-of the body; aṅga-limbs; vibhūṣaṇa-ornaments; divya-transcendental; vastra-garments; divya-transcendental; veśa-dress; mālya-garland; candana-(smeared with) sandalwood pulp.
TRANSLATION
As He entered His youth, the Lord decorated Himself with ornaments, dressed Himself in fine cloth, garlanded Himself with flowers and smeared Himself with sandalwood.
TEXT 6
vidyāra auddhatye kāhoṅ nā kare gaṇana
sakala paṇḍita jini’ kare adhyāpana
SYNONYMS
vidyāra auddhatye-because of pride in education; kāhoṅ-anyone; nā-does not; kare-do; gaṇana-care; sakala-all; paṇḍita-learned scholars; jini’-conquering; kare-does; adhyāpana-studies.
TRANSLATION
By dint of pride in His education, Śrī Caitanya Mahāprabhu, not caring for anyone else, defeated all kinds of learned scholars while executing His studies.
TEXT 7
vāyu-vyādhi-cchale kaila prema parakāśa
bhakta-gaṇa lañā kaila vividha vilāsa
SYNONYMS
vāyu-vyādhi-disease caused by disturbance of the air in the body; chale-on the plea of; kaila-made; prema-love of Godhead; parakāśa-manifestation; bhakta-gaṇa-the devotees; lañā-taking with Him; kaila-did; vividha-varieties of; vilāsa-pastimes.
TRANSLATION
In His youth, the Lord exhibited His ecstatic love of Kṛṣṇa on the plea of disturbances of the bodily airs. Accompanied by His confidential devotees, He enjoyed various pastimes in this way.
PURPORT
According to Āyur-vedic treatment, the entire physiological system is conducted by three elements, namely, vāyu, pitta and kapha (air, bile and mucus). Secretions within the body transform into other secretions like blood, urine and stool, but if there are disturbances in the metabolism, the secretions turn into kapha (mucus) by the influence of the air within the body. According to the Ayur-vedic system, when the secretion of bile and formation of mucus disturb the air circulating within the body, fifty-nine varieties of disease may occur. One of such diseases is craziness.
On the plea of disturbance of the bodily air and metabolism, Śrī Caitanya Mahāprabhu acted as if crazy. Thus in His school He began to explain the grammar of verbs through Kṛṣṇa consciousness. Explaining everything in grammar in relationship to Kṛṣṇa, the Lord induced His students to refrain from worldly education, for it is better to become Kṛṣṇa conscious and in this way attain the highest perfectional platform of education. On these grounds, Śrī Jīva Gosvāmī later compiled the grammar entitled Hari-nāmāmṛta-vyākaraṇa. People in general consider such explanations crazy. Therefore the Lord’s purpose in His attitude of craziness was to explain that there is nothing within our experience but Kṛṣṇa consciousness, for everything may be dovetailed with Kṛṣṇa consciousness. These pastimes of Lord Caitanya Mahāprabhu have been very vividly described in the Caitanya-bhāgavata, Madhya-khaṇḍa, Chapter One.
TEXT 8
tabeta karilā prabhu gayāte gamana
īśvara-purīra saṅge tathāi milana
SYNONYMS
tabeta-thereafter; karilā-did; prabhu-Lord Caitanya Mahāprabhu; gayāte-to Gayā; gamana-travel; īśvara-purīra saṅge-with Īśvara Purī; tathāi-there; milana-meeting.
TRANSLATION
Thereafter the Lord went to Gayā. There He met Śrīla Īśvara Purī.
PURPORT
Śrī Caitanya Mahāprabhu went to Gayā to offer respectful oblations to His forefathers. This process is called piṇḍa-dāna. In Vedic society, after the death of a relative, especially one’s father or mother, one must go to Gayā and there offer oblations to the lotus feet of Lord Viṣṇu. Therefore hundreds and thousands of men gather in Gayā daily to offer such oblations, or śrāddha. Following this principle, Lord Caitanya Mahāprabhu also went there to offer piṇḍa to His dead father. Fortunately He met Īśvara Purī there.
TEXT 9
dīkṣā-anantare haila, premera prakāśa
deśe āgamana punaḥ premera vilāsa
SYNONYMS
dīkṣā-initiation; anantare-immediately after; haila-became; premera-of love of Godhead; prakāśa-exhibition; deśe-in His home country; āgamana-coming back; punaḥ-again; premera-of love of God; vilāsa-enjoyment.
TRANSLATION
In Gayā, Śrī Caitanya Mahāprabhu was initiated by Īśvara Purī, and immediately afterwards He exhibited signs of love of Godhead. He again displayed such symptoms after returning home.
PURPORT
When Śrī Caitanya Mahāprabhu went to Gayā, accompanied by many of His disciples, He became sick on the way. He had such a high fever that He asked His students to bring water that had washed the feet of brāhmaṇas, and when they brought it the Lord drank it and was cured. Therefore everyone should respect the position of a brāhmaṇa, as indicated by Śrī Caitanya Mahāprabhu. Neither the Lord nor His followers displayed any disrespect to brāhmaṇas.
The followers of the Lord must be prepared to offer brāhmaṇas all due respect. But preachers of Lord Caitanya’s cult object if someone presents himself as a brāhmaṇa without having the necessary qualifications. The followers of Lord Caitanya cannot blindly accept that everyone born in a brāhmaṇa family is a brāhmaṇa. Therefore one should not indiscriminately follow the Lord’s example of showing respect to brāhmaṇas by drinking water that has washed their feet. Gradually the brāhmaṇa families have become degraded because of the contamination of Kali-yuga. Thus they misguide people by exploiting their sentiments.
TEXT 10
śacīke prema-dāna, tabe advaita-milana
advaita pāila viśvarūpa-daraśana
SYNONYMS
śacīke-unto mother Śacīdevī; prema-dāna-giving love of Godhead; tabe-thereafter; advaita-with Advaita Ācārya; milana-meeting; advaita-Advaita Ācārya; pāila-received; viśva-rūpa-of the universal form of the Lord; daraśana-vision.
TRANSLATION
Thereafter the Lord delivered love of Kṛṣṇa to His mother, Śacīdevī, nullifying her offense at the feet of Advaita Ācārya. Thus there was a meeting with Advaita Ācārya, who later had a vision of the Lord’s universal form.
PURPORT
One day Śrī Caitanya Mahāprabhu was sitting on the throne of Viṣṇu in the house of Śrīvāsa Prabhu, and in a mood of His own He said, “My mother has offended the lotus feet of Advaita Ācārya. Unless she nullifies this offense at the lotus feet of a Vaiṣṇava, it will not be possible for her to achieve love of Kṛṣṇa.” Hearing this, all the devotees went to bring Advaita Ācārya there. While coming to see the Lord, Advaita Ācārya was glorifying the characteristics of mother Śacīdevī, and thus upon arriving He fell down on the ground in ecstasy. Then, under the instruction of Lord Caitanya, Śacīdevī took advantage of this situation to touch Advaita Ācārya’s lotus feet. Śrī Caitanya Mahāprabhu was very much pleased by His mother’s action, and He said, “Now My mother’s offense at the lotus feet of Advaita Ācārya has been rectified, and she may have love of Kṛṣṇa without difficulty.” By this example Lord Caitanya taught everyone that although one may be very much advanced in Kṛṣṇa consciousness, if one offends the lotus feet of a Vaiṣṇava his advancement will not bear fruit. We should therefore be very much conscious not to offend a Vaiṣṇava. Caitanya-caritāmṛta has described such an offense as follows:
yadi vaiṣṇava-aparādha uṭhe hātī mātā
upāḍe vā chiṇḍe, tāra śukhi’ yāya pātā
(Cc. Madhya 19.156)
As a mad elephant may trample all the plants in a garden, so by committing one offense at the lotus feet of a Vaiṣṇava one may spoil all the devotional service he has accumulated in his life.
After this incident, one day Advaita Ācārya Prabhu requested Caitanya Mahāprabhu to display the universal form He had very kindly shown Arjuna. Lord Caitanya agreed to this proposal, and Advaita Prabhu was fortunate enough to see the universal form of the Lord.
TEXT 11
prabhura abhiṣeka tabe karila śrīvāsa
khāṭe vasi’ prabhu kailā aiśvarya prakāśa
SYNONYMS
prabhura-of the Lord; abhiṣeka-worship; tabe-after that; karila-did; śrīvāsa-of the name Śrīvāsa; khāṭe-on the cot; vasi’-sitting; prabhu-Lord Śrī Caitanya Mahāprabhu; kailā-did; aiśvarya-opulence; prakāśa-manifestation.
TRANSLATION
Śrīvāsa Ṭhākura then worshiped Lord Caitanya Mahāprabhu by the process of abhiṣeka. Sitting on a cot, the Lord exhibited transcendental opulence.
PURPORT
Abhiṣeka is a special function for the installation of the Deity. In this ceremony the Deity is bathed with milk and water and then worshiped and given a change of dress. This abhiṣeka function was especially observed at the house of Śrīvāsa. All the devotees, according to their means, worshiped the Lord with all kinds of paraphernalia, and the Lord gave benedictions to each devotee according to his desire.
TEXT 12
tabe nityānanda-svarūpera āgamana
prabhuke miliyā pāila ṣaḍ-bhuja-darśana
SYNONYMS
tabe-thereafter; nityānanda-svarūpera-of the Personality of Godhead Nityānanda; āgamana-appearance; prabhuke-Lord Caitanya Mahāprabhu; miliyā-meeting; pāila-obtained; ṣaṭ-bhuja-darśana-a vision of the six-armed Śrī Caitanya Mahāprabhu.
TRANSLATION
After this function at the house of Śrīvāsa Ṭhākura, Nityānanda Prabhu appeared, and when He met with Lord Caitanya He got the opportunity to see Him in His six-armed form.
PURPORT
The form of Ṣaḍ-bhuja, the six-armed Lord Gaurasundara, is a representation of three incarnations. The form of Śrī Rāmacandra is symbolized by a bow and arrow, the form of Lord Śrī Kṛṣṇa is symbolized by a stick and flute like those generally held by a cowherd boy, and Lord Caitanya Mahāprabhu is symbolized by a sannyāsa-daṇḍa and kamaṇḍalu, or waterpot.
Śrīla Nityānanda Prabhu was born in the village of Ekacakra in the district of Birbhum as the son of Padmāvatī and Hāḍāi Paṇḍita. In His childhood He played like Balarāma. When He was growing up, a sannyāsī came to the house of Hāḍāi Paṇḍita, begging to have the paṇḍita’s son as his brahmacārī assistant. Hāḍāi Paṇḍita immediately agreed and delivered his son to him, although the separation was greatly shocking, so much so that Hāḍāi lost his life after the separation. Nityānanda Prabhu traveled on many pilgrimages with the sannyāsī. It is said that for many days He lived at Mathurā with him, and at that time He heard about Lord Caitanya Mahāprabhu’s pastimes in Navadvīpa. Therefore He came down to Bengal to see the Lord. When Lord Nityānanda came to Navadvīpa, He was a guest at the house of Nandana Ācārya. Understanding that Nityānanda Prabhu had arrived, Lord Caitanya sent His devotees to Him, and thus there was a meeting between Śrī Caitanya Mahāprabhu and Nityānanda Prabhu.
TEXT 13
prathame ṣaḍ-bhuja tāṅre dekhāila īśvara
śaṅkha-cakra-gadā-padma-śārṅga-veṇu-dhara
SYNONYMS
prathame-at first; ṣaṭ-bhuja-six-armed; tāṅre-unto Him; dekhāila-showed; īśvara-the Lord; śaṅkha-conchshell; cakra-disc; gadā-club; padma-lotus flower; śārṅga-bow; veṇu-flute; dhara-carrying.
TRANSLATION
One day Lord Caitanya Mahāprabhu exhibited to Lord Nityānanda Prabhu a six-armed form bearing a conchshell, disc, club, lotus flower, bow and flute.
TEXT 14
tabe catur-bhuja hailā, tina aṅga vakra
dui haste veṇu bājāya, duye śaṅkha-cakra
SYNONYMS
tabe-thereafter; catuḥ-bhuja-four-armed; hailā-became; tina-three; aṅga-body; vakra-curved; dui haste-in two hands; veṇu bājāya-blowing the flute; duye-in two (hands); śaṅkha-cakra-conchshell and disc.
TRANSLATION
Thereafter the Lord showed Him His four-armed form, standing in a three-curved posture. With two hands He played upon a flute, and in the other two He carried a conchshell and disc.
TEXT 15
tabe ta’ dvi-bhuja kevala vaṁśī-vadana
śyāma-aṅga pīta-vastra vrajendra-nandana
SYNONYMS
tabe-thereafter; ta’-certainly; dvi-bhuja-two-handed; kevala-only; vaṁśī-flute; vadana-on the mouth; śyāma-bluish; aṅga-body; pīta-vastra-yellow dress; vrajendra-nandana-the son of Nanda Mahārāja.
TRANSLATION
Finally the Lord showed Nityānanda Prabhu His two-armed form of Kṛṣṇa, the son of Mahārāja Nanda, simply playing on His flute, His bluish body dressed in yellow garments.
PURPORT
Śrī Caitanya-maṅgala vividly elaborates upon this description.
TEXT 16
tabe nityānanda-gosāñira vyāsa-pūjana
nityānandāveśe kaila muṣala dhāraṇa
SYNONYMS
tabe-thereafter; nityānanda-of the name Nityānanda; gosāñira-of the Lord; vyāsa-pūjana-worshiping Vyāsadeva or the spiritual master; nityānanda-āveśe-in the ecstasy of becoming Nityānanda; kaila-did; muṣala dhāraṇa-carrying a plowlike weapon called a muṣala.
TRANSLATION
Nityānanda Prabhu then arranged to offer Vyāsa-pūjā, or worship of the spiritual master, to Lord Śrī Gaurasundara. But Lord Caitanya carried the plowlike weapon called muṣala in the ecstasy of being Nityānanda Prabhu.
PURPORT
By the order of Śrī Caitanya Mahāprabhu, Nityānanda Prabhu arranged for Vyāsa-pūjā of the Lord on the night of the full moon. He arranged for the Vyāsa-pūjā, or guru-pūjā, through the agency of Vyāsadeva. Since Vyāsadeva is the original guru (spiritual master) of all who follow the Vedic principles, worship of the spiritual master is called Vyāsa-pūjā. Nityānanda Prabhu arranged for the Vyāsa-pūjā, and saṅkīrtana was going on, but when He tried to put a garland on the shoulder of Śrī Caitanya Mahāprabhu, He saw Himself in Lord Caitanya. There is no difference between the spiritual positions of Lord Caitanya Mahāprabhu and Nityānanda Prabhu, or Kṛṣṇa and Balarāma. All of Them are but different manifestations of the Supreme Personality of Godhead. During this special ceremony, all the devotees of Lord Caitanya Mahāprabhu could understand that there is no difference between Lord Caitanya and Nityānanda Prabhu.
TEXT 17
tabe śacī dekhila, rāma-kṛṣṇa–dui bhāi
tabe nistārila prabhu jagāi-mādhāi
SYNONYMS
tabe-thereafter; śacī-mother Śacīdevī; dekhila-saw; rāma-kṛṣṇa-Lord Kṛṣṇa and Lord Balarāma; dui bhāi-two brothers; tabe-thereafter; nistārila-delivered; prabhu-the Lord; jagāi-mādhāi-the two brothers Jagāi and Mādhāi.
TRANSLATION
Thereafter mother Śacīdevī saw the brothers Kṛṣṇa and Balarāma in Their manifestation of Lord Caitanya and Nityānanda. Then the Lord delivered the two brothers Jagāi and Mādhāi.
PURPORT
One night Śacīdevī dreamt that the Deities in her house, Kṛṣṇa and Balarāma, had taken the forms of Caitanya and Nityānanda and were fighting one another, as children do, to eat the naivedya, or offering to the Deities. On the next day, by the will of Lord Caitanya, Śacīdevī invited Nityānanda to take prasāda at her house. Thus Viśvambhara (Lord Caitanya) and Nityānanda were eating together, and Śacīdevī realized that They were none other than Kṛṣṇa and Balarāma. Seeing this, she fainted.
Jagāi and Mādhāi were two brothers born in Navadvīpa in a respectable brāhmaṇa family who later became addicted to all kinds of sinful activities. By the order of Lord Caitanya, both Nityānanda Prabhu and Haridāsa Ṭhākura used to preach the cult of Kṛṣṇa consciousness door to door. In the course of such preaching they found Jagāi and Mādhāi, two maddened drunken brothers, who, upon seeing them, began to chase them. On the next day, Mādhāi struck Nityānanda Prabhu on the head with a piece of earthen pot, thus drawing blood. When Śrī Caitanya Mahāprabhu heard of this, He immediately came to the spot, ready to punish both brothers, but when the all-merciful Lord Gaurāṅga saw Jagāi’s repentant behavior, He immediately embraced him. By seeing the Supreme Personality of Godhead face to face and embracing Him, both the sinful brothers were at once cleansed. Thus they received initiation into the chanting of the Hare Kṛṣṇa mahā-mantra from the Lord and were delivered.
TEXT 18
tabe sapta-prahara chilā prabhu bhāvāveśe
yathā tathā bhakta-gaṇa dekhila viśeṣe
SYNONYMS
tabe-thereafter; sapta-prahara-twenty-one hours; chilā-remained; prabhu-the Lord; bhāva-āveśe-in ecstasy; yathā-anywhere; tathā-everywhere; bhakta-gaṇa-the devotees; dekhila-saw; viśeṣe-specifically.
TRANSLATION
After this incident, the Lord remained in an ecstatic position for twenty-one hours, and all the devotees saw His specific pastimes.
PURPORT
In the Deity’s room there must be a bed for the Deity behind the Deity’s throne. (This system should immediately be introduced in all our centers. It does not matter whether the bed is big or small; it should be of a size the Deity room can conveniently accommodate, but there must be at least a small bed.) One day in the house of Śrīvāsa Ṭhākura, Lord Caitanya Mahāprabhu sat down on the bed of Viṣṇu, and all the devotees worshiped Him with the Vedic mantras of the Puruṣa-sūkta, beginning with sahasra-śīrṣā puruṣaḥ sahasrākṣaḥ sahasra-pāt. This veda-stuti should also be introduced, if possible, for installations of Deities. While bathing the Deity, all the priests and devotees must chant this Puruṣa-sūkta and offer the appropriate paraphernalia for worshiping the Deity, such as flowers, fruits, incense, ārati paraphernalia, naivedya, vastra and ornaments. All the devotees worshiped Lord Caitanya Mahāprabhu in this way, and the Lord remained in ecstasy for seven praharas, or twenty-one hours. He took this opportunity to show the devotees that He is the original Supreme Personality of Godhead, Kṛṣṇa, who is the source of all other incarnations, as confirmed in the Bhagavad-gītā (10.8): ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate. All the different forms of the Supreme Personality of Godhead, or viṣṇu-tattva, emanate from the body of Lord Kṛṣṇa. Lord Caitanya Mahāprabhu exposed all the private desires of the devotees, and thus all of them became fully confident that Lord Caitanya is the Supreme Personality of Godhead.
Some devotees call this exhibition of ecstasy by the Lord sāta-prahariyā bhāva, or “the ecstasy of twenty-one hours,” and others call it mahābhāva-prakāśa or mahā-prakāśa. There are other descriptions of this sāta-prahariyā bhāva in the Caitanya-bhāvagata, Chapter Nine, which mentions that Śrī Caitanya Mahāprabhu blessed a maidservant named Duḥkhī with the name Sukhī. He called for Kholāvecā Śrīdhara, and showed him His mahā-prakāśa. Then He called for Murāri Gupta and showed him His feature as Lord Rāmacandra. He offered His blessings to Haridāsa Ṭhākura, and at this time He also asked Advaita Prabhu to explain the Bhagavad-gītā as it is (gītāra satya-pāṭha) and showed special favor to Mukunda.
TEXT 19
varāha-āveśa hailā murāri-bhavane
tāṅra skandhe caḍi’ prabhu nācilā aṅgane
SYNONYMS
varāha-āveśa-the ecstasy of becoming Varāhadeva; hailā-became; murāri-bhavane-in the house of Murāri Gupta; tāṅra skandhe-on the shoulders of Murāri Gupta; caḍi’-riding; prabhu-the Lord; nācilā-danced; aṅgane-in the yard.
TRANSLATION
One day Śrī Caitanya Mahāprabhu felt the ecstasy of the boar incarnation and got up on the shoulders of Murāri Gupta. Thus they both danced in Murāri Gupta’s courtyard.
PURPORT
One day Caitanya Mahāprabhu began to cry out, “Śūkara! Śūkara!” Thus crying out for the boar incarnation of the Lord, He assumed His form as the boar incarnation and got up on the shoulders of Murāri Gupta. He carried a small gāḍu, a small waterpot with a nozzle, and thus He symbolically picked up the earth from the depths of the ocean, for this is the pastime of Lord Varāha.
TEXT 20
tabe śuklāmbarera kaila taṇḍula-bhakṣaṇa
‘harer nāma’ ślokera kaila artha vivaraṇa
SYNONYMS
tabe-thereafter; śuklāmbarera-of Śuklāmbara Brahmacārī; kaila-did; taṇḍula-raw rice; bhakṣaṇa-eating; harer nāma ślokera-of the verse celebrated as such; kaila-did; artha-of the meaning; vivaraṇa-explanation.
TRANSLATION
After this incident the Lord ate raw rice given by Śuklāmbara Brahmacārī and explained very elaborately the import of the “harer nāma” śloka mentioned in the Bṛhan-nāradīya Purāṇa.
PURPORT
Śuklāmbara Brahmacārī resided in Navadvīpa on the bank of the Ganges. When Śrī Caitanya Mahāprabhu was dancing in ecstasy, he approached the Lord with a begging bag containing rice. The Lord was so pleased with His devotee that immediately He snatched the bag and began to eat the raw rice. No one forbade Him, and thus He finished the entire supply of rice.
TEXT 21
harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
SYNONYMS
hareḥ nāma-the holy name of the Lord; hareḥ nāma-the holy name of the Lord; hareḥ nāma-the holy name of the Lord; eva-certainly; kevalam-only; kalau-in the Age of Kali; na asti-there is none; eva-certainly; na asti-there is none; eva-certainly; na asti-there is none; eva-certainly; gatiḥ-destination; anyathā-otherwise.
TRANSLATION
” ‘In this Age of Kali there is no other means, no other means, no other means for self-realization than chanting the holy name, chanting the holy name, chanting the holy name of Lord Hari.’
TEXT 22
kali-kāle nāma-rūpe kṛṣṇa-avatāra
nāma haite haya sarva-jagat-nistāra
SYNONYMS
kali-kāle-in this Age of Kali; nāma-rūpe-in the form of the holy name; kṛṣṇa-Lord Kṛṣṇa; avatāra-incarnation; nāma-holy name; haite-from; haya-becomes; sarva-all; jagat-of the world; nistāra-deliverance.
TRANSLATION
“In this Age of Kali, the holy name of the Lord, the Hare Kṛṣṇa mahā-mantra, is the incarnation of Lord Kṛṣṇa. Simply by chanting the holy name, one associates with the Lord directly. Anyone who does this is certainly delivered.
TEXT 23
dārḍhya lāgi’ ‘harer nāma’-ukti tina-vāra
jaḍa loka bujhāite punaḥ ‘eva’-kāra
SYNONYMS
dārḍhya lāgi’-in the matter of emphasizing; harer nāma-of the holy name of Lord Hari; ukti-there is utterance; tina-vāra-three times; jaḍa loka-ordinary common people; bujhāite-just to make them understand; punaḥ-again; eva-kāra-the word eva, or “certainly.”
TRANSLATION
“This verse repeats the word ‘eva’ [‘certainly’] three times for emphasis, and it also three times repeats ‘harer nāma’ [‘the holy name of the Lord’], just to make common people understand.
PURPORT
To emphasize something to an ordinary person, one may repeat it three times, just as one might say, “You must do this! You must do this! You must do this!” Thus the Bṛhan-nāradīya Purāṇa repeatedly emphasizes the chanting of the holy name so that people may take it seriously and thus free themselves from the clutches of māyā. It is our practical experience in the Kṛṣṇa consciousness movement all over the world that many millions of people are factually coming to the spiritual stage of life simply by chanting the Hare Kṛṣṇa mahā-mantra regularly, according to the prescribed principles. Therefore our request to all our students is that they daily chant at least sixteen rounds of this harer nāma mahā-mantra offenselessly, following the regulative principles. Thus their success will be assured without a doubt.
TEXT 24
‘kevala’-śabde punarapi niścaya-karaṇa
jñāna-yoga-tapa-karma-ādi nivāraṇa
SYNONYMS
‘kevala’-śabde-by the word kevala, or “only”; punarapi-again; niścaya-karaṇa-final decision; jñāna-cultivation of knowledge; yoga-practice of the mystic yoga system; tapa-austerity; karma-fruitive activities; ādi-and so on; nivāraṇa-prohibition.
TRANSLATION
“The use of the word ‘kevala’ [‘only’] prohibits all other processes, such as cultivation of knowledge, practice of mystic yoga, and performance of austerities and fruitive activities.
PURPORT
Our Kṛṣṇa consciousness movement stresses the chanting of the Hare Kṛṣṇa mantra only, whereas those who do not know the secret of success for this Age of Kali unnecessarily indulge in the cultivation of knowledge, the practice of mystic yoga or the performance of fruitive activities or useless austerities. They are simply wasting their time and misleading their followers. When we point this out very plainly to an audience, members of opposing groups become angry at us. But according to the injunctions of the śāstras, we cannot make compromises with these so-called jñānīs, yogīs, karmīs and tapasvīs. When they say they are as good as we are, we must say that only we are good and that they are not good. This is not our obstinacy; it is the injunction of the śāstras. We must not deviate from the injunctions of the śāstras. This is confirmed in the next verse of Caitanya-caritāmṛta.
TEXT 25
anyathā ye māne, tāra nāhika nistāra
nāhi, nāhi, nāhi–e tina ‘eva’-kāra
SYNONYMS
anyathā-otherwise; ye-anyone who; māne-accepts; tāra-of him; nāhika-there is no; nistāra-deliverance; nāhi nāhi nāhi-there is nothing else, nothing else, nothing else; e-in this; tina-three; eva-kāra-bearing the meaning of emphasis.
TRANSLATION
“This verse clearly states that anyone who accepts any other path cannot be delivered. This is the reason for the triple repetition ‘nothing else, nothing else, nothing else,’ which emphasizes the real process of self-realization.
TEXT 26
tṛṇa haite nīca hañā sadā labe nāma
āpani nirabhimānī, anye dibe māna
SYNONYMS
tṛṇa-grass; haite-than; nīca-lower; hañā-becoming; sadā-always; labe-chant; nāma-the holy name; āpani-personally; nirabhimānī-without honor; anye-unto others; dibe-you should give; māna-all respect.
TRANSLATION
“To chant the holy name always, one should be humbler than the grass in the street and devoid of all desire for personal honor, but one should offer others all respectful obeisances.
TEXT 27
taru-sama sahiṣṇutā vaiṣṇava karibe
bhartsana-tāḍane kāke kichu nā balibe
SYNONYMS
taru-sama-like a tree; sahiṣṇutā-forbearance; vaiṣṇava-devotee; karibe-should practice; bhartsana-rebuking; tāḍane-chastising; kāke-unto anyone; kichu-something; nā-not; balibe-will utter.
TRANSLATION
“A devotee engaged in chanting the holy name of the Lord should practice forbearance like that of a tree. Even if rebuked or chastised, he should not say anything to others to retaliate.
TEXT 28
kāṭileha taru yena kichu nā bolaya
śukāiyā mare, tabu jala nā māgaya
SYNONYMS
kāṭileha-even being cut; taru-the tree; yena-as; kichu-something; nā-not; bolaya-says; śukāiyā-drying up; mare-dies; tabu-still; jala-water; nā-does not; māgaya-ask for.
TRANSLATION
“For even if one cuts a tree, it never protests, and even if it is drying up and dying it does not ask anyone for water.
PURPORT
This practice of forbearance (tṛṇād api sunīcena) is very difficult, but when one actually engages in chanting the Hare Kṛṣṇa mantra, the quality of forbearance automatically develops. A person advanced in spiritual consciousness through the chanting of the Hare Kṛṣṇa mantra need not practice to develop it separately, for a devotee develops all good qualities simply by chanting the Hare Kṛṣṇa mantra regularly.
TEXT 29
ei-mata vaiṣṇava kāre kichu nā māgiba
ayācita-vṛtti, kiṁvā śāka-phala khāiba
SYNONYMS
ei-mata-in this way; vaiṣṇava-a devotee; kāre-from anyone; kichu-anything; nā-not; māgiba-shall ask for; ayācita-vṛtti-the profession of not asking for anything; kiṁvā-or; śāka-vegetables; phala-fruits; khāiba-shall eat.
TRANSLATION
“Thus a Vaiṣṇava should not ask anything from anyone else. If someone gives him something without being asked, he should accept it, but if nothing comes, a Vaiṣṇava should be satisfied to eat whatever vegetables and fruits are easily available.
TEXT 30
sadā nāma la-iba, yathā-lābhete santoṣa
eita ācāra kare bhakti-dharma-poṣa
SYNONYMS
sadā-always; nāma-the holy name; la-iba-one should chant; yathā-inasmuch as; lābhete-gains; santoṣa-satisfaction; eita-this; ācāra-behavior; kare-does; bhakti-dharma-of devotional service; poṣa-maintenance.
TRANSLATION
“One should strictly follow the principle of always chanting the holy name, and one should be satisfied with whatever he gets easily. Such devotional behavior solidly maintains one’s devotional service.
TEXT 31
tṛṇād api su-nīcena
taror iva sahiṣṇunā
amāninā māna-dena
kīrtanīyaḥ sadā hariḥ
SYNONYMS
tṛṇāt api-than downtrodden grass; su-nīcena-being lower; taroḥ-than a tree; iva-like; sahiṣṇunā-with tolerance; amāninā-without being puffed up by false pride; māna-dena-giving respect to all; kīrtanīyaḥ-to be chanted; sadā-always; hariḥ-the holy name of the Lord.
TRANSLATION
“One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor yet is always prepared to give all respect to others can very easily always chant the holy name of the Lord.”
PURPORT
The grass is specifically mentioned in this verse because everyone tramples upon it yet the grass never protests. This example indicates that a spiritual master or leader should not be proud of his position; being always humbler than an ordinary common man, he should go on preaching the cult of Caitanya Mahāprabhu by chanting the Hare Kṛṣṇa mantra.
TEXT 32
ūrdhva-bāhu kari’ kahoṅ, śuna, sarva-loka
nāma-sūtre gāṅthi’ para kaṇṭhe ei śloka
SYNONYMS
ūrdhva-bāhu-raising my hands; kari’-doing so; kahoṅ-I declare; śuna-please hear; sarva-loka-all persons; nāma-of the holy name; sūtre-on the thread; gāṅthi-stringing; para-get it; kaṇṭhe-on the neck; ei-this; śloka-verse.
TRANSLATION
Raising my hands, I declare, “Everyone please hear me! String this verse on the thread of the holy name and wear it on your neck for continuous remembrance.”
PURPORT
When chanting the Hare Kṛṣṇa mahā-mantra, in the beginning one may commit many offenses, which are called nāmābhāsa and nāma-aparādha. In this stage there is no possibility of achieving perfect love of Kṛṣṇa by chanting the Hare Kṛṣṇa mahā-mantra. Therefore one must chant the Hare Kṛṣṇa mahā-mantra according to the principles of the above verse, tṛṇād api su-nīcena taror iva sahiṣṇunā. One should note in this connection that chanting involves the activities of the upper and lower lips as well as the tongue. All three must be engaged in chanting the Hare Kṛṣṇa mahā-mantra. The words “Hare Kṛṣṇa” should be very distinctly pronounced and heard. Sometimes one mechanically produces a hissing sound instead of chanting with the proper pronunciation with the help of the lips and tongue. Chanting is very simple, but one must practice it seriously. Therefore the author of Caitanya-caritāmṛta, Kṛṣṇadāsa Kavirāja Gosvāmī, advises everyone to keep this verse always strung about his neck.
TEXT 33
prabhu-ājñāya kara ei śloka ācaraṇa
avaśya pāibe tabe śrī-kṛṣṇa-caraṇa
SYNONYMS
prabhu-of the Lord; ājñāya-on the order; kara-do; ei śloka-of this verse; ācaraṇa-practice; avaśya-certainly; pāibe-he will get; tabe-afterwards; śrī-kṛṣṇa-caraṇa-the lotus feet of Lord Kṛṣṇa.
TRANSLATION
One must strictly follow the principles given by Lord Caitanya Mahāprabhu in this verse. If one simply follows in the footsteps of Lord Caitanya and the Gosvāmīs, certainly he will achieve the ultimate goal of life, the lotus feet of Śrī Kṛṣṇa.
TEXT 34
tabe prabhu śrīvāsera gṛhe nirantara
rātre saṅkīrtana kaila eka saṁvatsara
SYNONYMS
tabe-thereafter; prabhu-the Lord, Śrī Caitanya Mahāprabhu; śrīvāsera-of Śrīvāsa Ṭhākura; gṛhe-in the home; nirantara-always; rātre-at night; saṅkīrtana-congregational chanting of the Hare Kṛṣṇa mahā-mantra; kaila-performed; eka saṁvatsara-one full year.
TRANSLATION
Śrī Caitanya Mahāprabhu regularly led congregational chanting of the Hare Kṛṣṇa mahā-mantra in the house of Śrīvāsa Ṭhākura every night for one full year.
TEXT 35
kapāṭa diyā kīrtana kare parama āveśe
pāṣaṇḍī hāsite āise, nā pāya praveśe
SYNONYMS
kapāṭa-door; diyā-closing; kīrtana-chanting; kare-performed; parama-very high; āveśe-in an ecstatic condition; pāṣaṇḍī-nonbelievers; hāsite-to laugh; āise-come; nā-does not; pāya-get; praveśe-entrance.
TRANSLATION
This ecstatic chanting was performed with the doors closed so that nonbelievers who came to make fun could not gain entrance.
PURPORT
Chanting of the Hare Kṛṣṇa mahā-mantra is open to everyone, but sometimes nonbelievers come to disturb the ceremony of chanting. It is indicated herein that under such circumstances the temple doors should be closed. Only bona fide chanters should be admitted; others should not. But when there is large-scale congregational chanting of the Hare Kṛṣṇa mahā-mantra, we keep our temples for everyone to join, and by the grace of Lord Caitanya Mahāprabhu this policy has given good results.
TEXT 36
kīrtana śuni’ bāhire tārā jvali’ puḍi’ mare
śrīvāsere duḥkha dite nānā yukti kare
SYNONYMS
kīrtana śuni’-after hearing the chanting; bāhire-outside; tārā-the nonbelievers; jvali’-burned; puḍi’-to ashes; mare-die; śrīvāsere-unto Śrīvāsa Ṭhākura; duḥkha-troubles; dite-to give; nānā-various; yukti-plans; kare-do.
TRANSLATION
Thus the nonbelievers almost burned to ashes and died in envy. To retaliate, they planned various ways to give trouble to Śrīvāsa Ṭhākura.
TEXTS 37-38
eka-dina vipra, nāma–‘gopāla cāpāla’
pāṣaṇḍī-pradhāna sei durmukha, vācāla
bhavānī-pūjāra saba sāmagrī lañā
rātre śrīvāsera dvāre sthāna lepāñā
SYNONYMS
eka-dina-one day; vipra-one brāhmaṇa; nāma-named; gopāla cāpāla-of the name Gopāla Cāpāla; pāṣaṇḍī-pradhāna-the chief of the nonbelievers; sei-he; durmukha-ferocious, using strong words; vācāla-talkative; bhavānī-pūjāra-for worshiping the goddess Bhavānī; saba-all; sāmagrī-ingredients, paraphernalia; lañā-taking; rātre-at night; śrīvāsera-of Śrīvāsa Ṭhākura; dvāre-on the door; sthāna-the place; lepāñā-smearing.
TRANSLATION
One night while kīrtana was going on inside Śrīvāsa Ṭhākura’s house, a brāhmaṇa named Gopāla Cāpāla, the chief of the nonbelievers, who was talkative and very rough in his speech, placed all the paraphernalia for worshiping the goddess Durgā outside Śrīvāsa Ṭhākura’s door.
PURPORT
This brāhmaṇa, Gopāla Cāpāla, wanted to defame Śrīvāsa Ṭhākura by proving that he was actually a śākta, or a worshiper of Bhavānī, the goddess Durgā, but was externally posing as a Vaiṣṇava. In Bengal there is perpetual competition between the devotees of Goddess Kālī and the devotees of Lord Kṛṣṇa. Generally Bengalis, especially those who are meat-eaters and drunkards, are very much attached to worshiping the goddesses Durgā, Kālī, Śītalā and Caṇḍī. Such devotees, who are known as śāktas, or worshipers of the śakti-tattva, are always envious of Vaiṣṇavas. Since Śrīvāsa Ṭhākura was a well-known and respected Vaiṣṇava in Navadvīpa, Gopāla Cāpāla wanted to reduce his prestige by bringing him down to the platform of the śāktas. Therefore outside Śrīvāsa Ṭhākura’s door he placed various paraphernalia for worshiping Bhavānī, the wife of Lord Śiva, such as a red flower, a plantain leaf, a pot of wine, and reddish sandalwood paste. In the morning, when Śrīvāsa Ṭhākura saw all this paraphernalia in front of his door, he called for the respectable gentlemen of the neighborhood and showed them that at night he was worshiping Bhavānī. Very much sorry, these gentlemen called for a sweeper to cleanse the place and purify it by sprinkling water and cow dung there. This incident concerning Gopāla Cāpāla is not mentioned in the Caitanya-bhāgavata.
TEXT 39
kalāra pāta upare thuila oḍa-phula
haridrā, sindūra āra rakta-candana, taṇḍula
SYNONYMS
kalāra pāta-a banana leaf; upare-upon it; thuila-placed; oḍa-phula-a particular type of flower; haridrā-turmeric; sindūra-vermilion; āra-and; rakta-candana-red sandalwood; taṇḍula-rice.
TRANSLATION
On the upper portion of a plantain leaf he placed such paraphernalia for worship as oḍa-phula, turmeric, vermilion, red sandalwood and rice.
TEXT 40
madya-bhāṇḍa-pāśe dhari’ nija-ghare gela
prātaḥ-kāle śrīvāsa tāhā ta’ dekhila
SYNONYMS
madya-bhāṇḍa-a pot of wine; pāśe-by the side of; dhari’-placing; nija-ghare-to his own home; gela-went; prātaḥ-kāle-in the morning; śrīvāsa-Śrīvāsa Ṭhākura; tāhā-all those things; ta’-certainly; dekhila-saw.
TRANSLATION
He placed a pot of wine beside all this, and in the morning when Śrīvāsa Ṭhākura opened his door he saw this paraphernalia.
TEXT 41
baḍa baḍa loka saba ānila bolāiyā
sabāre kahe śrīvāsa hāsiyā hāsiyā
SYNONYMS
baḍa baḍa-respectable; loka-persons; saba-all; ānila-brought them; bolāiyā-causing to be called; sabāre-to everyone; kahe-addresses; śrīvāsa-Śrīvāsa Ṭhākura; hāsiyā hāsiyā-while smiling.
TRANSLATION
Śrīvāsa Ṭhākura called for all the respectable gentlemen of the neighborhood and smilingly addressed them as follows.
TEXT 42
nitya rātre kari āmi bhavānī-pūjana
āmāra mahimā dekha, brāhmaṇa-sajjana
SYNONYMS
nitya rātre-every night; kari-I do; āmi-I; bhavānī-pūjana-worship of Bhavānī, the wife of Lord Śiva; āmāra-my; mahimā-glories; dekha-you see; brāhmaṇa-sat-jana-all respectable brāhmaṇas.
TRANSLATION
“Gentlemen, every night I worship the goddess Bhavānī. Since the paraphernalia for the worship is present here, now all you respectable brāhmaṇas and members of the higher castes can understand my position.”
PURPORT
According to the Vedic system there are four castes-the brāhmaṇas, kṣatriyas, vaiśyas and śūdras-and below them are the pañcamas, who are lower than the śūdras. The higher castes-the brāhmaṇas, the kṣatriyas and even the vaiśyas-were known as brāhmaṇa-saj-jana. The brāhmaṇas especially were known as sajjana, or respectable gentlemen who guided the entire society. If there were disputes in the village, people would approach these respectable brāhmaṇas to settle them. Now it is very difficult to find such brāhmaṇas and saj-janas, and thus every village and town is so disrupted that there is no peace and happiness anywhere. To revive a fully cultured civilization, the scientific division of society into brāhmaṇas, kṣatriyas, vaiśyas and śūdras must be introduced all over the world. Unless some people are trained as brāhmaṇas, there cannot be peace in human society.
TEXT 43
tabe saba śiṣṭa-loka kare hāhākāra
aiche karma hethā kaila kon durācāra
SYNONYMS
tabe-thereafter; saba-all; śiṣṭa-loka-gentlemen; kare-exclaimed; hāhā-kāra-alas, alas; aiche-such; karma-activities; hethā-here; kaila-did; kon-who; durācāra-sinful person.
TRANSLATION
Then all the assembled gentlemen exclaimed, “What is this? What is this? Who has performed such mischievous activities? Who is that sinful man?”
TEXT 44
hāḍike āniyā saba dūra karāila
jala-gomaya diyā sei sthāna lepāila
SYNONYMS
hāḍike-a sweeper; āniyā-calling; saba-all; dūra karāila-caused to be thrown far; jala-water; gomaya-cow dung; diyā-mixing; sei-that; sthāna-place; lepāila-caused to be smeared over.
TRANSLATION
They called for a sweeper [hāḍi], who threw all the items of worship far away and cleansed the place by mopping it with a mixture of water and cow dung.
PURPORT
The men in Vedic society who engage in public sanitary activities like picking up stool and sweeping the street are called hāḍis. Sometimes they are untouchable, especially when engaged in their profession, yet such hāḍis also have the right to become devotees. This is established by Śrī Bhagavad-gītā (9.32), where the Lord declares:
māṁ hi pārtha vyapāśritya
ye ‘pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās
te ‘pi yānti parāṁ gatim
“O son of Pṛthā, those who take shelter in Me, though they be of lower birth-women, vaiśyas [ merchants], as well as śūdras [workers]-can approach the supreme destination.”
There are many untouchables of the lower caste in India, but according to Vaiṣṇava principles everyone is welcome to accept this Kṛṣṇa consciousness movement on the spiritual platform of life and thus be freed from trouble. Equality or fraternity on the material platform is impossible.
When Lord Caitanya declares, tṛṇād api su-nīcena taror iva sahiṣṇunā, He indicates that one must be above the material conception of life. When one thoroughly understands that he is not the material body but a spiritual soul, he is even humbler than a man of the lower castes, for he is spiritually elevated. Such humility, in which one thinks himself lower than the grass, is called su-nīcatva, and being more tolerant than a tree is called sahiṣṇutva, forbearance. Being situated in devotional service, not caring for the material conception of life, is called amānitva, indifference to material respect; yet a devotee thus situated is called māna-da, for he is prepared to give honor to others without hesitation.
Mahatma Gandhi started the hari-jana movement to purify the untouchables, but he was a failure because he thought that one could become a hari-jana, a personal associate of the Lord, through some kind of material adjustment. That is not possible. Unless one fully realizes that he is not the body but a spiritual soul, there is no question of his becoming a hari-jana. Those who do not follow in the footsteps of Lord Caitanya Mahāprabhu and His disciplic succession cannot distinguish between matter and spirit, and therefore all their ideas are but a mixed-up hodgepodge of problems. They are virtually lost in the bewildering network of Māyādevī.
TEXT 45
tina dina rahi’ sei gopāla-cāpāla
sarvāṅge ha-ila kuṣṭha, vahe rakta-dhāra
SYNONYMS
tina dina-three days; rahi’-remaining in that way; sei-that; gopāla-cāpāla-of the name Gopāla Cāpāla; sarva-aṅge-all over the body; ha-ila-became visible; kuṣṭha-leprosy; vahe-discharging; rakta-dhāra-a flow of blood.
TRANSLATION
After three days, leprosy attacked Gopāla Cāpāla, and blood oozed from sores all over his body.
TEXT 46
sarvāṅga beḍila kīṭe, kāṭe nirantara
asahya vedanā, duḥkhe jvalaye antara
SYNONYMS
sarva-aṅga-all over the body; beḍila-became covered; kīṭe-by insects; kāṭe-biting; nirantara-always; asahya-unbearable; vedanā-pain; duḥkhe-in unhappiness; jvalaye-burns; antara-without cessation.
TRANSLATION
Incessantly covered with germs and insects biting him all over his body, Gopāla Cāpāla felt unbearable pain. His entire body burned in distress.
TEXT 47
gaṅgā-ghāṭe vṛkṣa-tale rahe ta’ vasiyā
eka dina bale kichu prabhuke dekhiyā
SYNONYMS
gaṅgā-ghāṭe-on the bank of the Ganges; vṛkṣa-tale-underneath a tree; rahe-remains; ta’-certainly; vasiyā-sitting; eka dina-one day; bale-says; kichu-something; prabhuke-the Lord; dekhiyā-seeing.
TRANSLATION
Since leprosy is an infectious disease, Gopāla Cāpāla left the village to sit down on the bank of the Ganges underneath a tree. One day, however, he saw Caitanya Mahāprabhu passing by and spoke to Him as follows.
TEXT 48
grāma-sambandhe āmi tomāra mātula
bhāginā, mui kuṣṭha-vyādhite hañāchi vyākula
SYNONYMS
grāma-sambandhe-in a village relationship; āmi-I (am); tomāra-Your; mātula-maternal uncle; bhāgina-nephew; mui-I; kuṣṭha-vyādhite-by the disease of leprosy; hañāchi-have become; vyākula-too much afflicted.
TRANSLATION
“My dear nephew, I am Your maternal uncle in our village relationship. Please see how greatly this attack of leprosy has afflicted me.
TEXT 49
loka saba uddhārite tomāra avatāra
muñi baḍa dukhī, more karaha uddhāra
SYNONYMS
loka-people; saba-all; uddhārite-to deliver; tomāra-Your; avatāra-incarnation; muñi-I (am); baḍa-very; dukhī-unhappy; more-unto me; karaha-please do; uddhāra-deliverance.
TRANSLATION
“As an incarnation of God, You are delivering so many fallen souls. I am also a greatly unhappy fallen soul. Kindly deliver me by Your mercy.”
PURPORT
It appears that although Gopāla Cāpāla was sinful, talkative and insulting, he nevertheless had the qualification of simplicity. Thus he believed Caitanya Mahāprabhu to be the incarnation of the Supreme Personality of Godhead who had come to deliver all fallen souls, and he appealed for his own deliverance, seeking the mercy of the Lord. He did not know, however, that the deliverance of the fallen does not consist of curing their bodily diseases, although it is also a fact that when a man is delivered from the material clutches his material bodily diseases are automatically cured. Gopāla Cāpāla simply wanted to be delivered from the bodily sufferings of leprosy, but Śrī Caitanya, although accepting his sincere appeal, wanted to inform him of the real cause of suffering.
TEXT 50
eta śuni’ mahāprabhura ha-ila kruddha mana
krodhāveśe bale tāre tarjana-vacana
SYNONYMS
eta-thus; śuni’-hearing; mahāprabhura-of Lord Śrī Caitanya Mahāprabhu; ha-ila-there was; kruddha-angry; mana-mind; krodha-āveśe-out of intense anger; bale-says; tāre-unto him; tarjana-chastising; vacana-words.
TRANSLATION
Hearing this, Caitanya Mahāprabhu appeared greatly angry, and in that angry mood He spoke some words chastising him.
TEXT 51
āre pāpi, bhakta-dveṣi, tore na uddhārimu
koṭi-janma ei mate kīḍāya khāoyāimu
SYNONYMS
āre-O; pāpi-you sinful person; bhakta-dveṣi-envious of devotees; tore-you; nā uddhārimu-I shall not deliver; koṭi-janma-for ten million births; ei mate-in this way; kīḍāya-by the germs; khāoyāimu-I shall cause you to be bitten.
TRANSLATION
“O sinful person, envious of pure devotees, I shall not deliver you! Rather, I shall have you bitten by these germs for many millions of years.
PURPORT
We should note herein that all our sufferings in this material world, especially from disease, are due to our past sinful activities. And of all sinful activities, actions directed against a pure devotee out of sheer envy are considered extremely severe. Śrī Caitanya Mahāprabhu wanted Gopāla Cāpāla to understand the cause of his suffering. Any person who disturbs a pure devotee engaged in broadcasting the holy name of the Lord is certainly punished like Gopāla Cāpāla. This is the instruction of Śrī Caitanya Mahāprabhu. As we shall see, one who offends a pure devotee can never satisfy Caitanya Mahāprabhu unless and until he sincerely regrets his offense and thus rectifies it.
TEXT 52
śrīvāse karāili tui bhavānī-pūjana
koṭi janma habe tora raurave patana
SYNONYMS
śrīvāse-unto Śrīvāsa Ṭhākura; karāili-you have caused to do; tui-you; bhavānī-pūjana-worshiping the goddess Bhavānī; koṭi janma-for ten million births; habe-there will be; tora-your; raurave-in hell; patana-fall down.
TRANSLATION
“You have made Śrīvāsa Ṭhākura appear to have been worshiping the goddess Bhavānī. Simply for this offense, you will have to fall down into hellish life for ten million births.
PURPORT
There are many tantric followers who practice the black art of worshiping the goddess Bhavānī in a crematorium, wishing to eat meat and drink wine. Such fools also consider this bhavānī-pūjā as good as worship of Lord Kṛṣṇa in devotional service. Such abominable tantric activities performed by so-called svāmīs and yogīs are herein condemned, however, by Lord Caitanya Mahāprabhu. He declares that such bhavānī-pūjā for drinking wine and eating meat quickly plunges one into hellish life. The method of worship itself is already hellish, and its results must also be hellish and nothing more.
Many rascals say that whatever way one accepts, one will ultimately reach Brahman. Yet we can see from this verse how such persons reach Brahman. Brahman spreads everywhere, but appreciation of Brahman in different objects leads to different results. In the Bhagavad-gītā (4.11) the Lord says, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: “I reward everyone according to his surrender unto Me.” Māyāvādīs certainly realize Brahman in certain aspects, but realization of Brahman in the aspects of wine, women and meat is not the same realization of Brahman that devotees achieve by chanting, dancing and eating prasāda. Māyāvādī philosophers, being educated in paltry knowledge, think all sorts of Brahman realization one and the same and do not consider varieties. But although Kṛṣṇa is everywhere, by His inconceivable potency He is simultaneously not everywhere. Thus the Brahman realization of the tantric cult is not the same Brahman realization as that of pure devotees. Unless one reaches the highest point of Brahman realization, Kṛṣṇa consciousness, he is punishable. All people except Kṛṣṇa conscious devotees are to some proportion pāṣaṇḍīs, or demons, and thus they are punishable by the Supreme Lord, the Personality of Godhead, as stated below.
TEXT 53
pāṣaṇḍī saṁhārite mora ei avatāra
pāṣaṇḍī saṁhāri’ bhakti karimu pracāra
SYNONYMS
pāṣaṇḍī-demons, atheists; saṁhārite-to kill; mora-My; ei-this; avatāra-incarnation; pāṣaṇḍī-atheist; saṁhāri’-killing; bhakti-devotional service; karimu-I shall do; pracāra-preaching.
TRANSLATION
“I have appeared in this incarnation to kill the demons [pāṣaṇḍīs] and, after killing them, to preach the cult of devotional service.”
PURPORT
Lord Caitanya’s mission is the same as that of Lord Kṛṣṇa, as He states in the Bhagavad-gītā (4.7-8):
yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
dharma-saṁsthāpanārthāya
sambhavāmi yuge yuge
“Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself. In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium”
As explained here, the real purpose of an incarnation of Godhead is to kill the atheists and maintain the devotees. He does not say, like so many rascal incarnations, that both atheists and devotees are on the same platform. Śrī Caitanya Mahāprabhu, or Lord Śrī Kṛṣṇa, the real Personality of Godhead, does not advocate such an idea.
Atheists are punishable, whereas devotees are to be protected. To maintain this principle is the mission of all avatāras, or incarnations. One must therefore identify an incarnation by His activities, not by popular votes or mental concoctions. Śrī Caitanya Mahāprabhu gave protection to devotees and killed many demons in the course of His preaching work. He specifically mentioned that the Māyāvādī philosophers are the greatest demons. Therefore He warned all others not to hear the Māyāvāda philosophy. Māyāvādi-bhāṣya śunile haya sarva-nāśa. Simply by hearing the Māyāvāda interpretation of the śāstras, one is doomed (Cc. Madhya 6.169).
TEXT 54
eta bali’ gelā prabhu karite gaṅgā-snāna
sei pāpī duḥkha bhoge, nā yāya parāṇa
SYNONYMS
eta bali’-saying this; gelā-went away; prabhu-the Lord; karite-to take; gaṅgā-snāna-a bath in the Ganges; sei-that; pāpī-sinful man; duḥkha-pains; bhoge-suffers; nā-not; yāya-go away; parāṇa-the life.
TRANSLATION
After saying this, the Lord left to take His bath in the Ganges, and that sinful man did not give up his life but continued to suffer.
PURPORT
It appears that an offender to a Vaiṣṇava continues to suffer and does not give up his life. We have actually seen that a great vaiṣṇava-aparādhī is continuously suffering so much that it is difficult for him to move, and yet he does not die.
TEXTS 55-56
sannyāsa kariyā yabe prabhu nīlācale gelā
tathā haite yabe kuliyā grāme āilā
tabe sei pāpī prabhura la-ila śaraṇa
hita upadeśa kaila ha-iyā karuṇa
SYNONYMS
sannyāsa kariyā-after accepting the renounced order of life; yabe-when; prabhu-Lord Caitanya Mahāprabhu; nīlācale-to Jagannātha Purī; gelā-went; tathā haite-from there; yabe-when; kuliyā-of the name Kuliyā; grāme-to the village; āilā-came back; tabe-at that time; sei-that; pāpī-sinful man; prabhura-of the Lord; la-ila-took; śaraṇa-shelter; hita-beneficial; upadeśa-advice; kaila-gave; ha-iyā-becoming; karuṇa-merciful.
TRANSLATION
When Śrī Caitanya, after accepting the renounced order of life, went to Jagannātha Purī and then came back to the village of Kuliyā, upon His return that sinful man took shelter at the Lord’s lotus feet. The Lord, being merciful to him, gave him instructions for his benefit.
PURPORT
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, in his Anubhāṣya, has given the following note in connection with the village Kuliyā. The village originally known as Kuliyā has developed into what is now the city of Navadvīpa. In various authorized books like Bhakti-ratnākara, Caitanya-carita-mahākāvya, Caitanya-candrodaya-nāṭaka and Caitanya-bhāgavata it is mentioned that the village Kuliyā is on the western side of the Ganges. Even now, within the area known as Koladvīpa, there is a place known as kuliāra gañja and a place called kuliāra daha, both within the jurisdiction of the present municipality of Navadvīpa. In the time of Lord Caitanya Mahāprabhu there were two villages, named Kuliyā and Pāhāḍapura, on the western side of the Ganges, both belonging to the jurisdiction of Bāhiradvīpa. At that time the place on the eastern side of the Ganges now known as Antardvīpa was known as Navadvīpa. At Śrī Māyāpur that place is still known as Dvīpera Māṭha. There is another place of the name Kuliyā near Kāṅcaḍāpāḍā, but it is not the same Kuliyā mentioned here. It cannot be accepted as aparādha-bhañjanera pāṭa, or the place where the offense was excused, for that occurred in the above-mentioned Kuliyā on the western side of the Ganges. For business reasons many envious persons oppose excavation of the real place, and sometimes they advertise unauthorized places as the authorized one.
TEXTS 57-58
śrīvāsa paṇḍitera sthāne āche aparādha
tathā yāha, teṅho yadi karena prasāda
tabe tora habe ei pāpa-vimocana
yadi punaḥ aiche nāhi kara ācaraṇa
SYNONYMS
śrīvāsa paṇḍitera-of Śrīvāsa Ṭhākura; sthāne-at the lotus feet; āche-there is; aparādha-offense; tathā-there; yāha-go; teṅho-he; yadi-if; karena-does; prasāda-blessings; tabe-then; tora-your; habe-there will be; ei-this; pāpa-vimocana-immunity from sinful reaction; yadi-if; punaḥ-again; aiche-such; nāhi kara-you do not commit; ācaraṇa-behavior.
TRANSLATION
“You have committed an offense at the lotus feet of Śrīvāsa Ṭhākura,” the Lord said. “First you must go there and beg for his mercy, and then if he gives you his blessings and you do not commit such sins again, you will be freed from these reactions.”
TEXT 59
tabe vipra la-ila āsi śrīvāsa śaraṇa
tāṅhāra kṛpāya haila pāpa-vimocana
SYNONYMS
tabe-after that; vipra-the brāhmaṇa (Gopāla Cāpāla); la-ila-took shelter; āsi-coming; śrīvāsa-Śrīvāsa Ṭhākura; śaraṇa-shelter of his lotus feet; tāṅhāra kṛpāya-by his mercy; haila-became; pāpa-vimocana-free from all sinful reaction.
TRANSLATION
Then the brāhmaṇa, Gopāla Cāpāla, went to Śrīvāsa Ṭhākura and took shelter of his lotus feet, and by Śrīvāsa Ṭhākura’s mercy he was freed from all sinful reactions.
TEXT 60
āra eka vipra āila kīrtana dekhite
dvāre kapāṭa,–nā pāila bhitare yāite
SYNONYMS
āra-another; eka-one; vipra-brāhmaṇa; āila-came; kīrtana-chanting of the Hare Kṛṣṇa mantra; dekhite-to see; dvāre-in the gateway; kapāṭa-the door (being closed); nā pāila-did not get; bhitare-inside; yāite-to go.
TRANSLATION
Another brāhmaṇa also came to see the kīrtana performance, but the door was closed, and he could not enter the hall.
TEXT 61
phiri’ gela vipra ghare mane duḥkha pāñā
āra dina prabhuke kahe gaṅgāya lāga pāñā
SYNONYMS
phiri’ gela-went back; vipra-the brāhmaṇa; ghare-to his home; mane-within his mind; duḥkha-unhappiness; pāñā-getting; āra dina-the next day; prabhuke-unto the Lord; kahe-says; gaṅgāya-on the bank of the Ganges; lāga-touch; pāñā-getting.
TRANSLATION
He returned home with an unhappy mind, but on the next day he met Lord Caitanya on the bank of the Ganges and spoke to Him.
TEXT 62
śāpiba tomāre muñi, pāñāchi mano-duḥkha
paitā chiṇḍiyā śāpe pracaṇḍa durmukha
SYNONYMS
śapiba-I shall curse; tomāre-You; muñi-I; pāñāchi-I have; manaḥ-duḥkha-mentally very much aggrieved; paitā-sacred thread; chiṇḍiyā-breaking; śāpe-cursing; pracaṇḍa-fiercely; durmukha-one who speaks harshly.
TRANSLATION
That brāhmaṇa was expert in talking harshly and cursing others. Thus he broke his sacred thread and declared, “I shall now curse You, for Your behavior has greatly aggrieved me.”
TEXT 63
saṁsāra-sukha tomāra ha-uka vināśa
śāpa śuni’ prabhura citte ha-ila ullāsa
SYNONYMS
saṁsāra-sukha-material happiness; tomāra-Your; ha-uka-may it become; vināśa-all vanquished; śāpa śuni’-hearing this curse; prabhura-of the Lord; citte-within His mind; ha-ila-there was; ullāsa-jubilation.
TRANSLATION
The brāhmaṇa cursed the Lord, “You shall be bereft of all material happiness!” When the Lord heard this, He felt great jubilation within Himself.
TEXT 64
prabhura śāpa-vārtā yei śune śraddhāvān
brahma-śāpa haite tāra haya paritrāṇa
SYNONYMS
prabhura-of the Lord; śāpa-vārtā-the incident of the curse; yei-anyone who; śune-hears; śraddhāvān-with affection; brahma-śāpa-cursing by a brāhmaṇa; haite-from; tāra-his; haya-becomes; paritrāṇa-deliverance.
TRANSLATION
Any faithful person who hears of this brāhmaṇa’s cursing Lord Caitanya is delivered from all brahminical curses.
PURPORT
One should know with firm conviction that the Lord, being transcendental, is never subject to any curse or benediction. Only ordinary living entities are subjected to curses and the punishments of Yamarāja. As the Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu is beyond such punishments and benedictions. When one understands this fact with faith and love, he personally becomes free from all curses uttered by brāhmaṇas or anyone else. This incident is not mentioned in the Caitanya-bhāgavata.
TEXT 65
mukunda-dattere kaila daṇḍa-parasāda
khaṇḍila tāhāra cittera saba avasāda
SYNONYMS
mukunda-dattere-unto Mukunda Datta; kaila-did; daṇḍa-punishment; parasāda-benediction; khaṇḍila-vanquished; tāhāra-his; cittera-of the mind; saba-all kinds of; avasāda-depressions.
TRANSLATION
Lord Śrī Caitanya Mahāprabhu blessed Mukunda Datta with punishment and in that way vanquished all his mental depression.
PURPORT
Mukunda Datta was once forbidden to enter the association of Śri Caitanya Mahāprabhu because of his mixing with the Māyāvādī impersonalists. When Lord Caitanya manifested His mahā-prakāśa, He called all the devotees one after another and blessed them, while Mukunda Datta stood outside the door. The devotees informed the Lord that Mukunda Datta was waiting outside, but the Lord replied, “I shall not soon be pleased with Mukunda Datta, for he explains devotional service among devotees, but then he goes to Māyāvādīs to hear from them the Yoga-vāśiṣṭha-rāmāyaṇa, which is full of Māyāvāda philosophy. For this I am greatly displeased with him.” Hearing the Lord speak in that way, Mukunda Datta, standing outside, was exceedingly glad that the Lord would at some time be pleased with him, although He was not pleased at that moment. But when the Lord understood that Mukunda Datta was going to give up the association of the Māyāvādīs for good, He was pleased, and He at once called to see Mukunda. Thus He delivered him from the association of the Māyāvādīs and gave him the association of pure devotees.
TEXT 66
ācārya-gosāñire prabhu kare guru-bhakti
tāhāte ācārya baḍa haya duḥkha-mati
SYNONYMS
ācārya-gosāñire-unto Advaita Ācārya; prabhu-the Lord; kare-does; guru-bhakti-offering respects like a spiritual master; tāhāte-in that way; ācārya-Advaita Ācārya; baḍa-very; haya-becomes; duḥkha-mati-aggrieved.
TRANSLATION
Lord Caitanya respected Advaita Ācārya as His spiritual master, but Advaita Ācārya Prabhu was greatly aggrieved by such behavior.
TEXT 67
bhaṅgī kari’ jñāna-mārga karila vyākhyāna
krodhāveśe prabhu tāre kaila avajñāna
SYNONYMS
bhaṅgī kari’-doing it in fun; jñāna-mārga-the path of philosophical speculation; karila-did; vyākhyāna-explanation; krodha-āveśe-in the mood of anger; prabhu-the Lord; tāre-to Him; kaila-did; avajñāna-disrespect.
TRANSLATION
Thus He whimsically began to explain the path of philosophical speculation, and the Lord, in His anger, seemingly disrespected Him.
TEXT 68
tabe ācārya-gosāñira ānanda ha-ila
lajjita ha-iyā prabhu prasāda karila
SYNONYMS
tabe-at that time; ācārya-gosāñira-of Advaita Ācārya; ānanda-pleasure; ha-ila-aroused; lajjita-ashamed; ha-iyā-becoming; prabhu-the Lord; prasāda-benediction; karila-offered.
TRANSLATION
At that time Advaita Ācārya was greatly pleased. The Lord understood this, and He was somewhat ashamed, but He offered Advaita Ācārya His benediction.
PURPORT
Advaita Ācārya was a disciple of Mādhavendra Purī, Īśvara Purī’s spiritual master. Therefore Īśvara Purī, the spiritual master of Śrī Caitanya Mahāprabhu, was Advaita Ācārya’s Godbrother. As such, Śrī Caitanya Mahāprabhu treated Advaita Ācārya as His spiritual master, but Śrī Advaita Ācārya did not like this behavior of Lord Caitanya, for He wanted to be treated as His eternal servant. Advaita Prabhu’s aspiration was to be a servant of the Lord, not His spiritual master. He therefore devised a plan to antagonize the Lord. He began to explain the path of philosophical speculation in the midst of some unfortunate Māyāvādīs, and when Lord Caitanya Mahāprabhu heard about this, He immediately went there and in a very angry mood began to beat Advaita Ācārya. At that time, Advaita Ācārya, greatly pleased, began to dance, saying, “Just see how My desire has now been fulfilled! Lord Caitanya Mahāprabhu used to treat Me honorably for so long, but now He is treating Me neglectfully. This is My reward. His affection for Me is so great that He wanted to save Me from the hands of the Māyāvādīs.” Hearing this statement, Lord Caitanya Mahāprabhu was somewhat ashamed, but He was very much pleased with Advaita Ācārya.
TEXT 69
murāri-gupta-mukhe śuni’ rāma-guṇa-grāma
lalāṭe likhila tāṅra ‘rāmadāsa’ nāma
SYNONYMS
murāri-gupta-of Murāri Gupta; mukhe-from the mouth; śuni’-hearing; rāma-of Lord Rāmacandra; guṇa-grāma-glories; lalāṭe-on the forehead; likhila-wrote; tāṅra-of Murāri Gupta; rāma-dāsa-the eternal servant of Lord Rāmacandra; nāma-the name.
TRANSLATION
Murāri Gupta was a great devotee of Lord Rāmacandra. When Lord Caitanya heard Lord Rāmacandra’s glories from his mouth, He immediately wrote on his forehead “rāmadāsa” [the eternal servant of Lord Rāmacandra].
TEXT 70
śrīdharera lauha-pātre kaila jala-pāna
samasta bhaktere dila iṣṭa vara-dāna
SYNONYMS
śrīdharera-of Śrīdhara; lauha-pātre-from the iron pot; kaila-did; jala-pāna-drinking of water; samasta-all; bhaktere-to the devotees; dila-gave; iṣṭa-desired; vara-dāna-benediction.
TRANSLATION
Once Lord Caitanya Mahāprabhu went to the house of Śrīdhara after kīrtana and drank water from his damaged iron pot. Then He bestowed His benediction upon all the devotees according to their desires.
PURPORT
After the mass nagara-saṅkīrtana in protest against the magistrate Chand Kazi, the Kazi was converted to a devotee. Then Śrī Caitanya Mahāprabhu returned with His saṅkīrtana party to the house of Śrīdhara, and Chand Kazi followed Him. All the devotees rested there for some time and drank water from Śrīdhara’s damaged iron pot. The Lord accepted the water because the pot belonged to a devotee. Chand Kazi then returned home. The place where they rested is still situated on the northeastern side of Māyāpur, and it is known as kīrtana-viśrāma-sthāna, “the resting place of the kīrtana party.”
TEXT 71
haridāsa ṭhākurere karila prasāda
ācārya-sthāne mātāra khaṇḍāila aparādha
SYNONYMS
haridāsa ṭhākurere-unto Haridāsa Ṭhākura; karila-did; prasāda-benediction; ācārya-sthāne-in the home of Advaita Ācārya; mātāra-of Śacīmātā; khaṇḍāila-vanquished; aparādha-the offense.
TRANSLATION
After this incident the Lord blessed Haridāsa Ṭhākura and vanquished the offense of His mother at the home of Advaita Ācārya.
PURPORT
On the mahā-prakāśa day, Lord Caitanya Mahāprabhu embraced Haridāsa Ṭhākura and informed him that he was none other than an incarnation of Prahlāda Mahārāja. When Viśvarūpa took sannyāsa, Śacīmātā thought that Advaita Ācārya had persuaded Him to do so. Therefore she accused Him of this, which was an offense at Advaita Ācārya’s lotus feet. Later Lord Caitanya induced His mother to take the dust of Advaita Ācārya’s lotus feet, and thus her vaiṣṇava-aparādha was nullified.
TEXT 72
bhakta-gaṇe prabhu nāma-mahimā kahila
śuniyā paḍuyā tāhāṅ artha-vāda kaila
SYNONYMS
bhakta-gaṇe-unto the devotees; prabhu-the Lord; nāma-mahimā-glories of the holy name; kahila-explained; śuniyā-hearing; paḍuyā-the students; tāhāṅ-there; artha-vāda-interpretation; kaila-did.
TRANSLATION
Once the Lord explained the glories of the holy name to the devotees, but some ordinary students who heard Him fashioned their own interpretation.
TEXT 73
nāme stuti-vāda śuni’ prabhura haila duḥkha
sabāre niṣedhila,–ihāra nā dekhiha mukha
SYNONYMS
nāme-in the holy name of the Lord; stuti-vāda-exaggeration; śuni’-hearing; prabhura-of the Lord; haila-became; duḥkha-aggrieved; sabāre-unto everyone; niṣedhila-warned; ihāra-of him; nā-do not; dekhiha-see; mukha-face.
TRANSLATION
When a student interpreted the glories of the holy name as a prayer of exaggeration, Śrī Caitanya Mahāprabhu, greatly unhappy, immediately warned everyone not to see the student’s face henceforward.
PURPORT
When Śrī Caitanya Mahāprabhu explained the glories of the transcendental potency of the Lord’s holy name, the Hare Kṛṣṇa mahā-mantra, one unfortunate student said that such glorification of the holy name was an exaggeration in the śāstras to induce people to take to it. In this way the student interpreted the glories of the holy name. This is called artha-vāda, and it is one of the ten offenses at the lotus feet of the holy name of the Lord. There are many kinds of offenses, but the offense known as nāma-aparādha, an offense at the lotus feet of the holy name, is extremely dangerous. The Lord therefore warned everyone not to see the face of the offender. He immediately took a bath in the Ganges with all His clothes to teach everyone to avoid such a nāma-aparādha. The holy name is identical with the Supreme Personality of Godhead. There is no difference between the person God and His holy name. This is the absolute position of the Supreme Personality of Godhead. Therefore one who distinguishes between the Lord and His name is called a pāṣaṇḍī, or nonbeliever, an atheistic demon. Glorification of the holy name is glorification of the Supreme Personality of Godhead. One should never attempt to distinguish between the Lord and His name or interpret the glories of the holy name as mere exaggerations.
TEXT 74
sagaṇe sacele giyā kaila gaṅgā-snāna
bhaktira mahimā tāhāṅ karila vyākhyāna
SYNONYMS
sa-gaṇe-with His followers; sa-cele-without leaving the clothes; giyā-going; kaila-did; gaṅgā-snāna-bathing in the Ganges; bhaktira-of devotional service; mahimā-glories; tāhāṅ-there; karila-did; vyākhyāna-explanation.
TRANSLATION
Without even changing His garments, Lord Caitanya took a bath in the Ganges with His companions. There He explained the glories of devotional service.
TEXT 75
jñāna-karma-yoga-dharme nahe kṛṣṇa vaśa
kṛṣṇa-vaśa-hetu eka–prema-bhakti-rasa
SYNONYMS
jñāna-the path of speculative knowledge; karma-fruitive activities; yoga-the process of controlling the senses; dharme-in the activities, in such an occupation; nahe-is not; kṛṣṇa-Lord Kṛṣṇa; vaśa-pleased; kṛṣṇa-of Lord Kṛṣṇa; vaśa-for the pleasure; hetu-reason; eka-one; prema-love; bhakti-devotional service; rasa-such a mellow.
TRANSLATION
“By following the paths of speculative philosophical knowledge, fruitive activity or mystic yoga to control the senses, one cannot satisfy Kṛṣṇa, the Supreme Lord. Unalloyed devotional love for Kṛṣṇa is the only cause for the Lord’s satisfaction.
TEXT 76
na sādhayati māṁ yogo
na sāṅkhyaṁ dharma uddhava
na svādhyāyas tapas tyāgo
yathā bhaktir mamorjitā
SYNONYMS
na-never; sādhayati-causes to remain satisfied; mām-Me; yogaḥ-the process of control; na-nor; sāṅkhyam-the process of gaining philosophical knowledge about the Absolute Truth; dharmaḥ-such an occupation; uddhava-My dear Uddhava; na-nor; svādhyāyaḥ-study of the Vedas; tapaḥ-austerities; tyāgaḥ-renunciation, acceptance of sannyāsa, or charity; yathā-as much as; bhaktiḥ-devotional service; mama-unto Me; ūrjitā-developed.
TRANSLATION
“[The Supreme Personality of Godhead, Kṛṣṇa, said:] ‘My dear Uddhava, neither through aṣṭāṅga-yoga [the mystic yoga system to control the senses], nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through practice of austerities, nor through charity, nor through acceptance of sannyāsa can one satisfy Me as much as one can by developing unalloyed devotional service unto Me.’ “
PURPORT
Karmīs, jñānīs, yogīs, tapasvīs and students of Vedic literature who do not have Kṛṣṇa consciousness simply beat around the bush and do not get any final profit because they have no clear knowledge of the Supreme Personality of Godhead. Nor do they have faith in approaching Him by discharging devotional service, although everywhere such service is repeatedly emphasized, as it is in this verse from Śrīmad-Bhāgavatam (11.14.20). The Bhagavad-gītā (Bg. 18.55) also declares, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: “One can understand the Supreme Personality as He is only by devotional service.” If one wants to understand the Supreme Personality factually, he must take to the path of devotional service and not waste time in profitless philosophical speculation, fruitive activity, mystic yogic practice or severe austerity and penance. Elsewhere in the Bhagavad-gītā (12.5) the Lord confirms, kleśo ‘dhikataras teṣām avyaktāsakta-cetasām: “For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome.” People who are attached to the impersonal feature of the Lord are obliged to take great trouble, yet nevertheless they cannot understand the Absolute Truth. As explained in Śrīmad-Bhāgavatam (1.2.11), brahmeti paramātmeti bhagavān iti śabdyate. Unless one understands the Supreme Personality of Godhead, the original source of both Brahman and Paramātmā, one is still in darkness about the Absolute Truth.
TEXT 77
murārike kahe tumi kṛṣṇa vaśa kailā
śuniyā murāri śloka kahite lāgilā
SYNONYMS
murārike-unto Murāri; kahe-says; tumi-you; kṛṣṇa-Lord Kṛṣṇa; vaśa-satisfied; kaila-made; śuniyā-hearing; murāri-of the name Murāri; śloka-verse; kahite-to speak; lāgila-began.
TRANSLATION
Lord Caitanya then praised Murāri Gupta, saying, “You have satisfied Lord Kṛṣṇa.” Hearing this, Murāri Gupta quoted a verse from Śrīmad-Bhāgavatam.
TEXT 78
kvāhaṁ daridraḥ pāpīyān
kva kṛṣṇaḥ śrī-niketanaḥ
brahma-bandhur iti smāhaṁ
bāhubhyāṁ parirambhitaḥ
SYNONYMS
kva-whereas; aham-I (am); daridraḥ-very poor; pāpīyān-sinful; kva-whereas; kṛṣṇaḥ-the Supreme Personality of Godhead; śrī-niketanaḥ-the shelter of the goddess of fortune; brahma-bandhuḥ-a caste brāhmaṇa without brahminical qualifications; iti-thus; sma-certainly; aham-I (am); bāhubhyām-by the arms; parirambhitaḥ-embraced.
TRANSLATION
” ‘Since I am but a poor, sinful brahma-bandhu, not brahminically qualified although born in a brāhmaṇa family, and You, Lord Kṛṣṇa, are the shelter of the goddess of fortune, it is simply wonderful, my dear Lord Kṛṣṇa, that You have embraced me with Your arms.’ “
PURPORT
This is a verse from Śrīmad-Bhāgavatam (10.81.16) spoken by Sudāmā Vipra in the presence of Lord Śrī Kṛṣṇa. This and the previous verse quoted from Śrīmad-Bhāgavatam clearly indicate that although Kṛṣṇa is so great that it is not possible for anyone to satisfy Him, He exhibits His greatness by being personally satisfied even with one who is disqualified from so many angles of vision. Sudāmā Vipra was born in a family of brahmaṇas, and he was a learned scholar and a class friend of Kṛṣṇa’s, yet he considered himself unfit to be strictly called a brāhmaṇa. He called himself a brahma-bandhu, meaning “one born in a brāhmaṇa family but not brahminically qualified.” Because of His great respect for brāhmaṇas, however, Kṛṣṇa embraced Sudāmā Vipra, although he was not a regular brāhmaṇa but a brahma-bandhu, or friend of a brāhmaṇa family. Murāri Gupta could not be called even a brahma-bandhu because he was born of a vaidya family and according to the social structure was therefore considered a śūdra. But Kṛṣṇa bestowed special mercy upon Murāri Gupta because he was a beloved devotee of the Lord, as stated by Śrī Caitanya Mahāprabhu. The purport of Śrī Bhaktisiddhānta Sarasvatī Ṭhākura’s elaborate discussion of this subject is that no qualification in this material world can satisfy the Supreme Personality of Godhead, Kṛṣṇa, yet everything becomes successful simply through development of devotional service to the Lord.
The members of the International Society for Krishna Consciousness cannot even call themselves brahma-bandhus. Therefore our only means for satisfying Kṛṣṇa is to pursue the injunctions of Lord Śrī Caitanya Mahāprabhu, who says:
yāre dekha, tāre kaha ‘kṛṣṇa’-upadeśa
āmāra ājñāya guru hañā tāra’ ei deśa
“Whomever you meet, instruct him on the teachings of Kṛṣṇa. In this way, on My order, become a spiritual master and deliver the people of this country.” (Cc. Madhya 7.128) Simply trying to follow the orders of Śrī Caitanya Mahāprabhu, we speak to the people of the world about Bhagavad-gītā As It Is. This will make us qualified to satisfy the Supreme Personality of Godhead, Kṛṣṇa.
TEXT 79
eka-dina prabhu saba bhakta-gaṇa lañā
saṅkīrtana kari’ vaise śrama-yukta hañā
SYNONYMS
eka-dina-one day; prabhu-the Lord; saba-all; bhakta-gaṇa-devotees; lañā-taking into company; saṅkīrtana-chanting the Hare Kṛṣṇa mantra; kari’-doing so; vaise-sat; śrama-yukta-feeling fatigued; hañā-thus being.
TRANSLATION
One day the Lord performed saṅkīrtana with all His devotees, and when they were greatly fatigued they sat down.
TEXT 80
eka āmra-bīja prabhu aṅgane ropila
tat-kṣaṇe janmila vṛkṣa bāḍite lāgila
SYNONYMS
eka-one; āmra-bīja-seed of a mango; prabhu-the Lord; aṅgane-in the yard; ropila-sowed; tat-kṣaṇe-immediately; janmila-fructified; vṛkṣa-a tree; bāḍite-to grow; lāgila-began.
TRANSLATION
The Lord then sowed a mango seed in the yard, and immediately the seed fructified into a tree and began to grow.
TEXT 81
dekhite dekhite vṛkṣa ha-ila phalita
pākila aneka phala, sabei vismita
SYNONYMS
dekhite dekhite-as people were seeing; vṛkṣa-the tree; ha-ila-became; phalita-fully grown with fruits; pākila-ripened; aneka-many; phala-fruits; sabei-every one of them; vismita-struck with wonder.
TRANSLATION
As people looked on, the tree became fully grown, with fruits that fully ripened. Thus everyone was struck with wonder.
TEXT 82
śata dui phala prabhu śīghra pāḍāila
prakṣālana kari’ kṛṣṇe bhoga lāgāila
SYNONYMS
śata-hundred; dui-two; phala-fruits; prabhu-the Lord; śīghra-very soon; pāḍāila-caused to be picked up; prakṣālana-washing; kari’-doing; kṛṣṇe-to Lord Kṛṣṇa; bhoga-offering; lāgāila-made it so.
TRANSLATION
The Lord immediately picked about two hundred fruits, and after washing them He offered them to Kṛṣṇa to eat.
TEXT 83
rakta-pīta-varṇa,–nāhi aṣṭhi-valkala
eka janera peṭa bhare khāile eka phala
SYNONYMS
rakta-pīta-varṇa-the mangoes were red and yellow in color; nāhi-there was none; aṣṭhi-seed; valkala-or skin; eka-one; janera-man’s; peṭa-belly; bhare-filled up; khāile-if he would eat; eka-one; phala-fruit.
TRANSLATION
The fruits were all red and yellow, with no seed inside and no skin outside, and eating one fruit would immediately fill a man’s belly.
PURPORT
In India a mango is considered best when it is red and yellow, its seed is very small, its skin is very thin, and it is so palatable that if a person eats one fruit he will be satisfied. The mango is considered the king of all fruits.
TEXT 84
dekhiyā santuṣṭa hailā śacīra nandana
sabāke khāoyāla āge kariyā bhakṣaṇa
SYNONYMS
dekhiyā-seeing this; santuṣṭa-satisfied; hailā-became; śacīra-of mother Śacī; nandana-son; sabāke-everyone; khāoyāla-made to eat; āge-in the beginning; kariyā-doing; bhakṣaṇa-eating Himself.
TRANSLATION
Seeing the quality of the mangoes, the Lord was greatly satisfied, and thus after eating first, He fed all the other devotees.
TEXT 85
aṣṭhi-valkala nāhi,–amṛta-rasamaya
eka phala khāile rase udara pūraya
SYNONYMS
aṣṭhi-seed; valkala-skin; nāhi-there is none; amṛta-nectar; rasa-maya-full of juice; eka-one; phala-fruit; khāile-if one eats; rase-with the juice; udara-belly; pūraya-fulfilled.
TRANSLATION
The fruits had no seeds or skins. They were full of nectarean juice and were so sweet that a man would be fully satisfied by eating only one.
TEXT 86
ei-mata pratidina phale bāra māsa
vaiṣṇava khāyena phala,–prabhura ullāsa
SYNONYMS
ei-mata-in this way; prati-dina-every day; phale-fruit grew; bāra-twelve; māsa-months; vaiṣṇava-the Vaiṣṇavas; khāyena-eat; phala-the fruits; prabhura-the Lord’s; ullāsa-satisfaction.
TRANSLATION
In this way, fruits grew on the tree every day throughout the twelve months of the year, and the Vaiṣṇavas used to eat them, to the Lord’s great satisfaction.
TEXT 87
ei saba līlā kare śacīra nandana
anya loka nāhi jāne vinā bhakta-gaṇa
SYNONYMS
ei saba-all these; līlā-pastimes; kare-performed; śacīra-of mother Śacī; nandana-son; anya loka-other people; nāhi-do not; jāne-know; vinā-except; bhakta-gaṇa-the devotees.
TRANSLATION
These are confidential pastimes of the son of Śacī. Other than devotees, no one knows of this incident.
PURPORT
Nondevotees cannot believe this incident, yet the place where the tree grew still exists in Māyāpur. It is called Āmra-ghaṭṭa or Āma-ghāṭā.
TEXT 88
ei mata bāra-māsa kīrtana-avasāne
āmra-mahotsava prabhu kare dine dine
SYNONYMS
ei mata-in this way; bāra-māsa-for twelve months; kīrtana-chanting of the Hare Kṛṣṇa mantra; avasāne-at the end; āmra-mahā-utsava-festival of eating mangoes; prabhu-the Lord; kare-performs; dine dine-every day.
TRANSLATION
In this way the Lord Performed saṅkīrtana every day, and at the end of saṅkīrtana there was a mango-eating festival every day for twelve months.
PURPORT
On principle, Lord Caitanya Mahāprabhu would distribute prasāda at the end of kīrtana performances. Similarly, the members of the Kṛṣṇa consciousness movement must distribute some prasāda to the audience after performing kīrtana.
TEXT 89
kīrtana karite prabhu āila megha-gaṇa
āpana-icchāya kaila megha nivāraṇa
SYNONYMS
kīrtana-saṅkīrtana; karite-performing; prabhu-the Lord; āila-there was; megha-gaṇa-bunches of clouds; āpana-icchāya-by self-will; kaila-made; megha-of the clouds; nivāraṇa-stopping.
TRANSLATION
Once while Caitanya Mahāprabhu was performing kīrtana, clouds assembled in the sky, and the Lord, by His own will, immediately stopped them from pouring rain.
PURPORT
In this connection Śrīla Bhaktivinoda Ṭhākura says that once when Lord Caitanya was performing saṅkīrtana a short way from the village, some clouds appeared overhead. By the supreme will of the Lord, the clouds were asked to disperse, and they did. Because of this incident, that place is still known as Meghera-cara. Since the course of the Ganges has now changed, the village of the name Belapukhuriyā, which was formerly situated in a different place, called Tāraṇavāsa, has now become known as the Meghera-cara. The Madhya-khaṇḍa of the Caitanya-maṅgala also relates that once at the end of the day, when evening clouds assembled overhead and thundered threateningly, all the Vaiṣṇavas were very much afraid. But the Lord took His karatālas in His hands and personally began chanting the Hare Kṛṣṇa mantra, looking up towards the sky as if to direct the demigods in the higher planets. Thus all the assembled clouds dispersed, and as the sky became clear, with the moon rising, the Lord began dancing very happily with His jubilant and satisfied devotees.
TEXT 90
eka-dina prabhu śrīvāsere ājñā dila
‘bṛhat sahasra-nāma’ paḍa, śunite mana haila
SYNONYMS
eka-dina-one day; prabhu-the Lord; śrīvāsere-unto Śrīvāsa Ṭhākura; ājñā-order; dila-gave; bṛhat-great; sahasra-nāma-one thousand names; paḍa-read; śunite-to hear; mana-mind; haila-wanted.
TRANSLATION
One day the Lord ordered Śrīvāsa Ṭhākura to read the Bṛhat-sahasra-nāma [the thousand names of Lord Viṣṇu], for He wanted to hear them at that time.
TEXT 91
paḍite āilā stave nṛsiṁhera nāma
śuniyā āviṣṭa hailā prabhu gauradhāma
SYNONYMS
paḍite-while reading; āilā-came; stave-in the prayer; nṛsiṁhera-of Lord Nṛsiṁha; nāma-the holy name; śuniyā-hearing; āviṣṭa-absorbed; hailā-became; prabhu-Lord; gaura-dhāma-Śrī Caitanya Mahāprabhu.
TRANSLATION
As he read the thousand names of the Lord, in due course the holy name of Lord Nṛsiṁha appeared. When Caitanya Mahāprabhu heard the holy name of Lord Nṛsiṁha, He became fully absorbed in thought.
PURPORT
The Caitanya-maṅgala, Madhya-khaṇḍa, describes this incident as follows: Śrīvāsa Paṇḍita was performing the śrāddha ceremony of his father, and as is customary, he was hearing the thousand names of Lord Viṣṇu. At that time Gaurahari (Lord Caitanya) appeared on the scene, and He also began to hear the thousand names of Viṣṇu with full satisfaction. When He thus heard the holy name of Lord Nṛsiṁha, Lord Caitanya became absorbed in thought, and He became angry like Nṛsiṁha Prabhu in His angry mood. His eyes became red, His hairs stood on end, all the parts of His body trembled, and He made a thundering sound. All of a sudden He took up a club, and people became greatly afraid, thinking, “We do not know what kind of offense we have now committed!” But then Śrī Caitanya Mahāprabhu adjusted His thoughts and sat down on His seat.
TEXT 92
nṛsiṁha-āveśe prabhu hāte gadā lañā
pāṣaṇḍī mārite yāya nagare dhāiyā
SYNONYMS
nṛsiṁha-āveśe-in the ecstatic mood of Lord Nṛsiṁha; prabhu-the Lord; hāte-in His hand; gadā-club; lañā-taking; pāṣaṇḍī-the atheists; mārite-to kill; yāya-goes; nagare-in the city; dhāiyā-running.
TRANSLATION
In the mood of Lord Nṛsiṁhadeva, Lord Caitanya ran through the city streets, club in hand, ready to kill all the atheists.
TEXT 93
nṛsīṁha-āveśa dekhi’ mahā-tejomaya
patha chāḍi’ bhāge loka pāñā baḍa bhaya
SYNONYMS
nṛsiṁha-āveśa-the ecstasy of Lord Nṛsiṁhadeva; dekhi’-seeing; mahā-tejo-maya-very fierce; patha chāḍi’-giving up the road; bhāge-run away; loka-all people; pāñā-getting; baḍa-very; bhaya-afraid.
TRANSLATION
Seeing Him appearing very fierce in the ecstasy of Lord Nṛsiṁha, people ran from the street and fled here and there, afraid of His anger.
TEXT 94
loka-bhaya dekhi’ prabhura bāhya ha-ila
śrīvāsa-gṛhete giyā gadā phelāila
SYNONYMS
loka-bhaya-the fearful people; dekhi’-seeing this; prabhura-of the Lord; bāhya-external sense; ha-ila-appeared; śrīvāsa-gṛhete-in the house of Śrīvāsa Paṇḍita; giyā-going there; gadā-the club; phelāila-threw away.
TRANSLATION
Seeing the people so afraid, the Lord came to His external senses and thus returned to the house of Śrīvāsa Ṭhākura and threw away the club.
TEXT 95
śrīvāse kahena prabhu kariyā viṣāda
loka bhaya pāya,–mora haya aparādha
SYNONYMS
śrīvāse-unto Śrīvāsa Ṭhākura; kahena-says; prabhu-the Lord; kariyā-becoming; viṣāda-morose; loka-people; bhaya pāya-become afraid; mora-My; haya-there is; aparādha-offense.
TRANSLATION
The Lord became morose and said to Śrīvāsa Ṭhākura, “When I adopted the mood of Lord Nṛsiṁhadeva, people were greatly afraid. Therefore I stopped, since causing fear among people is an offense.”
TEXT 96
śrīvāsa balena,–ye tomāra nāma laya
tāra koṭi aparādha saba haya kṣaya
SYNONYMS
śrīvāsa balena-Śrīvāsa Paṇḍita said; ye-anyone who; tomara-Your; nāma-holy name; laya-takes; tāra-his; koṭi-ten million; aparādha-offenses; saba-all; haya-become; kṣaya-vanquished.
TRANSLATION
Śrīvāsa Ṭhākura replied, “Anyone who takes Your holy name vanquishes ten million of his offenses immediately.
TEXT 97
aparādha nāhi, kaile lokera nistāra
ye tomā’ dekhila, tāra chuṭila saṁsāra
SYNONYMS
aparādha-offense; nāhi-did not; kaile-committed; lokera-of the people; nistāra-liberation; ye-anyone who; tomā’-You; dekhila-saw; tāra-his; chuṭila-became free; saṁsāra-material bondage.
TRANSLATION
“There was no offense in Your appearing as Nṛsiṁhadeva. Rather, any man who saw You in that mood was immediately liberated from the bondage of material existence.”
TEXT 98
eta bali’ śrīvāsa karila sevana
tuṣṭa hañā prabhu āilā āpana-bhavana
SYNONYMS
eta bali’-saying this; śrīvāsa-Śrīvāsa Ṭhākura; karila-did; sevana-worship; tuṣṭa-satisfied; hañā-becoming; prabhu-the Lord; āilā-came back; āpana-bhavana-to His own home.
TRANSLATION
After saying this, Śrīvāsa Ṭhākura worshiped the Lord, who was then greatly satisfied and returned to His own home.
TEXT 99
āra dina śiva-bhakta śiva-guṇa gāya
prabhura aṅgane nāce, ḍamaru bājāya
SYNONYMS
āra dina-another day; śiva-bhakta-a devotee of Lord Śiva; śiva-guṇa-the qualities of Lord Śiva; gāya-chants; prabhura-of Lord Caitanya; aṅgane-in the courtyard; nāce-dances; ḍamaru-a kind of musical instrument; bājāyā-plays on it.
TRANSLATION
On another day a great devotee of Lord Śiva, chanting of Lord Śiva’s qualities, came to Lord Caitanya’s house, where he began dancing in the courtyard and playing his ḍamaru [a musical instrument].
TEXT 100
maheśa-āveśa hailā śacīra nandana
tāra skandhe caḍi nṛtya kaila bahu-kṣaṇa
SYNONYMS
maheśa-aveśa-in the mood of Lord Śiva; hailā-became; śacīra-of mother Śacī; nandana-son; tāra skandhe-on his shoulder; caḍi-getting on; nṛtya-dance; kaila-did; bahu-kṣaṇa-for a long time.
TRANSLATION
Then Lord Caitanya, adopting the mood of Lord Śiva, got on the man’s shoulders, and thus they danced together for a long time.
PURPORT
Lord Caitanya Mahāprabhu adopted the mood of Lord Śiva, for He is Śiva also. According to the philosophy of acintya-bhedābheda-tattva, Lord Śiva is not different from Lord Viṣṇu, but still Lord Śiva is not Lord Viṣṇu, just as yogurt is nothing but milk and yet is not milk nevertheless. One cannot get the benefit of milk by drinking yogurt. Similarly, one cannot get salvation by worshiping Lord Śiva. If one wants salvation, one must worship Lord Viṣṇu. This is confirmed in the Bhagavad-gītā (9.4): mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ. Everything is resting on the Lord, for everything is His potential energy, yet He is not everywhere. Lord Caitanya’s adopting the mood of Lord Śiva is not extraordinary, but one should not therefore think that by worshiping Lord Śiva one is worshiping Lord Caitanya. That would be a mistake.
TEXT 101
āra dina eka bhikṣuka āilā māgite
prabhura nṛtya dekhi nṛtya lāgila karite
SYNONYMS
āra-another; dina-day; eka-one; bhikṣuka-beggar; āilā-came; māgite-to beg; prabhura-of the Lord; nṛtya-dancing; dekhi-seeing; nṛtya-dancing; lāgila-began; karite-to perform.
TRANSLATION
On another day a mendicant came to beg alms from the Lord’s house, but when he saw the Lord dancing, he also began to dance.
TEXT 102
prabhu-saṅge nṛtya kare parama ullāse
prabhu tāre prema dila, prema-rase bhāse
SYNONYMS
prabhu-saṅge-along with the Lord; nṛtya kare-was dancing; parama-very; ullāse-in satisfaction; prabhu-the Lord; tāre-him; prema-love of Godhead; dila-delivered; prema-rase-in the mellows of love of God; bhāse-began to float.
TRANSLATION
He danced with the Lord because he was favored by love of Kṛṣṇa. Thus he flowed in the mellows of love of Godhead.
TEXT 103
āra dine jyotiṣa sarva-jña eka āila
tāhāre sammāna kari’ prabhu praśna kaila
SYNONYMS
āra dine-some other day; jyotiṣa-an astrologer; sarva-jña-who knows everything; eka-one; āila-came there; tāhāre-unto him; sammāna kari’-giving all honor; prabhu-the Lord; praśna-question; kaila-put.
TRANSLATION
On another day an astrologer came who was supposed to know everything-past, present and future. Thus Śrī Caitanya Mahāprabhu received him with all honor and put this question before him.
PURPORT
Brāhmaṇas generally used to become astrologers, Āyur-vedic physicians, teachers and priests. Although highly learned and respectable, such brāhmaṇas went from door to door to distribute their knowledge. A brāhmaṇa would first go to a householder’s home to give information about the functions to be performed on a particular tithi, or date, but if there were sickness in the family, the family members would consult the brāhmaṇa as a physician, and the brāhmaṇa would give instruction and some medicine. Often, since the brāhmaṇas were expert in astrology, people would also be greatly inquisitive about their past, present and future.
Although the brāhmaṇa appeared at Lord Caitanya’s house as a beggar, Lord Caitanya Mahāprabhu received him with great respect because he was a qualified brāhmaṇa who knew the astrological science perfectly. Although brāhmaṇas would go door to door just like beggars, they were honored as very respectable guests. This was the system in Hindu society five hundred years ago, during the time of Caitanya Mahāprabhu. This system was current even one hundred years ago; even fifty or sixty years ago, when we were children, such brāhmaṇas would visit householders like humble beggars, and people would derive great benefit from the mercy of such brāhmaṇas. The greatest benefit was that a householder could save a great deal of money from being spent on doctor bills because the brāhmaṇas, aside from explaining the past, present and future, could ordinarily cure all kinds of diseases simply by giving instructions and some medicine. Thus no one was bereft of the benefit of a first-class physician, astrologer and priest. The important members of ISKCON should give careful attention to our Dallas school, where children are being taught Sanskrit and English to become perfect brāhmaṇas. If they are actually trained as perfect brāhmaṇas, they can save society from rogues and ruffians; indeed, people can live happily under the protection of qualified brāhmaṇas. Therefore the Bhagavad-gītā (4.13) gives special stress to the division of society (cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ). Unfortunately some people are now claiming to be brāhmaṇas simply by birthright, with no qualifications. Therefore the entire society is in chaos.
TEXT 104
ke āchiluṅ āmi pūrva janme kaha gaṇi’
gaṇite lāgilā sarva-jña prabhu-vākya śuni’
SYNONYMS
ke āchiluṅ āmi-who I was; pūrva janme-in My previous birth; kaha-please say; gaṇi’-by your astrological calculation; gaṇite-to calculate; lāgilā-began; sarva-jña-a man who knows past, present and future; prabhu-vākya-the words of Lord Caitanya; śuni’-hearing.
TRANSLATION
“Please tell Me who I was in My previous birth,” the Lord said. “Please tell Me by your astrological computations.” Hearing the words of the Lord, the astrologer immediately began to calculate.
PURPORT
Through astrology one can know past, present and future. Modern Western astrologers have no knowledge of the past or future, nor can they perfectly say anything about the present. Herein we find, however, that after hearing Śrī Caitanya Mahāprabhu’s order, the astrologer immediately began his calculations. This was not a facade; he actually knew how to ascertain one’s past life through astrology. A still-existing treatise called the Bhṛgu-saṁhitā describes a system by which anyone can immediately get information about what he was in the past and what he is going to be in the future. The brāhmaṇas who went door to door as if beggars had perfect command of such vast knowledge. Thus the highest knowledge was easily available even to the poorest man in society. The poorest man could inquire from an astrologer about his past, present and future, with no need for business agreements or exorbitant payments. The brāhmaṇa would give him all the benefit of his knowledge without asking remuneration, and the poor man, in return, would offer a handful of rice, or anything he had in his possession, to satisfy the brāhmaṇa. In a perfect human society, perfect knowledge in any science-medical, astrological, ecclesiastical and so on-is available even to the poorest man, with no anxiety over payment. In the present day, however, no one can get justice, medical treatment, astrological help or ecclesiastical enlightenment without money, and since people are generally poor, they are bereft of the benefits of all these great sciences.
TEXT 105
gaṇi’ dhyāne dekhe sarva-jña,–mahā-jyotirmaya
ananta vaikuṇṭha-brahmāṇḍa–sabāra āśraya
SYNONYMS
gaṇi’-by calculation; dhyāne-by meditation; dekhe-sees; sarva-jña-knower of everything; mahā-jyotir-maya-highly effulgent body; ananta-unlimited; vaikuṇṭha-spiritual world; brahmāṇḍa-planets; sabāra-of all of them; āśraya-shelter.
TRANSLATION
Through calculation and meditation, the all-knowing astrologer saw the greatly effulgent body of the Lord, which is the resting place of all the unlimited Vaikuṇṭha planets.
PURPORT
Here we get some information of the Vaikuṇṭha world, or spiritual world. Vaikuṇṭha means “without anxiety.” In the material world, everyone is full of anxiety, but another world, where there is no anxiety, is described in the Bhagavad-gītā (8.20):
paras tasmāt tu bhāvo ‘nyo
‘vyakto ‘vyaktāt sanātanaḥ
yaḥ sa sarveṣu bhūteṣu
naśyatsu na vinaśyati
“Yet there is another unmanifest nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is.”
As there are many planets within the material world, there are many millions of planets, called Vaikuṇṭhalokas, in the spiritual world. All these Vaikuṇṭhalokas, or superior planets, rest on the effulgence of the Supreme Personality of Godhead. As stated in the Brahma-saṁhitā (yasya prabhā prabhavato jagad-aṇḍa-koṭi-), the Brahman effulgence emanating from the body of the Supreme Lord creates innumerable planets in both the spiritual and material worlds; thus these planets are creations of the Supreme Personality of Godhead. The astrologer saw Śrī Caitanya Mahāprabhu to be the very same Personality of Godhead. We can just imagine how learned he was, yet he was traveling door to door, just like an ordinary beggar, for the highest benefit of human society.
TEXT 106
parama-tattva, para-brahma, parama-īśvara
dekhi’ prabhura mūrti sarva-jña ha-ila phāṅphara
SYNONYMS
parama-tattva-the Supreme Truth; para-brahma-the Supreme Brahman; parama-īśvara-the Supreme Lord; dekhi’-seeing; prabhura-of the Lord; mūrti-form; sarva-jña-the all-knowing astrologer; ha-ila-became; phāṅphara-confused.
TRANSLATION
Seeing Lord Caitanya Mahāprabhu to be the same Absolute Truth, the Supreme Brahman, the Personality of Godhead, the astrologer was confused.
PURPORT
Herein it is clearly indicated that the Absolute Truth, the Supreme Brahman, is, in the ultimate issue, the Supreme Personality of Godhead. Therefore a person is the beginning of all things. As confirmed in the Bhagavad-gītā (10.8), mattaḥ sarvaṁ pravartate: everything begins from the Supreme Personality of Godhead. The Supreme Lord is the supreme living entity. Therefore whatever exists, whether matter or spirit, is all but an emanation from the Supreme Person, or supreme life. The modern scientists’ theory that life begins from matter is nonsense. Both matter and life begin from life. Unfortunately the scientists do not know this scientific fact; they are drifting in the darkness of their so-called knowledge.
TEXT 107
balite nā pāre kichu, mauna ha-ila
prabhu punaḥ praśna kaila, kahite lāgila
SYNONYMS
balite-to say; nā pāre-is not able; kichu-anything; mauna-silent; ha-ila-became; prabhu-the Lord; punaḥ-again; praśna-question; kaila-put; kahite-to speak; lāgila-began.
Struck with wonder, the astrologer remained silent, unable to speak. But when the Lord again put the question before him, he replied as follows.
TEXT 108
pūrva janme chilā tumi jagat-āśraya
paripūrṇa bhagavān–sarvaiśvaryamaya
SYNONYMS
pūrva janme-in the previous birth; chilā-were; tumi-You; jagat-universe; āśraya-shelter; paripūrṇa-with full potencies; bhagavān-the Supreme Personality of Godhead; sarva-aiśvarya-maya-full of all opulences.
TRANSLATION
“My dear sir, in Your previous birth You were the shelter of all creation, the Supreme Personality of Godhead, full of all opulences.
TEXT 109
pūrve yaiche chilā tumi ebeha se-rūpa
durvijñeya nityānanda–tomāra svarūpa
SYNONYMS
pūrve-in the past; yaiche-as much as; chilā-You were; tumi-You; ebeha-now also; se-rūpa-the same thing; durvijñeya-inconceivable; nityānanda-eternal happiness; tomāra-Your; svarūpa-identity.
TRANSLATION
“You are now the same Personality of Godhead that You were in Your previous birth. Your identity is inconceivable eternal happiness.”
PURPORT
By the power of astrological science one can even ascertain the position of the Supreme Personality of Godhead. Everything is to be identified by its symptoms. The Supreme Personality of Godhead is identified by the symptoms mentioned in the śāstras. It is not that anyone and everyone can become God without proof from śāstras.
TEXT 110
prabhu hāsi’ kailā,–tumi kichu nā jānilā
pūrve āmi āchilāṅ jātite goyālā
SYNONYMS
prabhu-the Lord; hāsi’-smiling; kailā-said; tumi-you; kichu-anything; nā-not; jānilā-know; pūrve-in the past; āmi-I; āchilāṅ-was; jātite-by caste; goyālā-cowherd.
TRANSLATION
When the astrologer was speaking so highly of Him, Śrī Caitanya Mahāprabhu stopped him and began to smile. “My dear sir,” He said, “I think you do not know very clearly what I was, for I know that in My previous birth I was a cowherd boy.
TEXT 111
gopa-gṛhe janma chila, gābhīra rākhāla
sei puṇye hailāṅ ebe brāhmaṇa-chāoyāla
SYNONYMS
gopa-gṛhe-in the house of a cowherd; janma-birth; chila-there was; gābhīra-of the cows; rākhāla-protector; sei puṇye-by those pious activities; hailāṅ-became; ebe-now; brāhmaṇa-of a brāhmaṇa; chāoyāla-son.
TRANSLATION
“In My last birth I was born in the family of cowherd men, and I gave protection to the calves and cows. Because of such pious activities, I have now become the son of a brāhmaṇa.”
PURPORT
The words of Lord Caitanya Mahāprabhu, the greatest authority, herein clearly indicate that one becomes pious simply by keeping cows and protecting them. Unfortunately, people have become such rascals that they do not even care about the words of an authority. People generally consider cowherd men lowly members of society, but herein Caitanya Mahāprabhu confirms that they are so pious that in their next lives they are going to be brāhmaṇas. The caste system has a specific purpose. If this scientific system is followed, human society will get the greatest benefit. Heeding this instruction by the Lord, people should serve cows and calves and in return get ample quantities of milk. There is no loss in serving the cows and calves, but modern human society has become so degraded that instead of giving protection to the cows and serving them, people are killing them. How can they expect peace and prosperity in human society while committing such sinful activities? It is impossible.
TEXT 112
sarva-jña kahe āmi tāhā dhyāne dekhilāṅ
tāhāte aiśvarya dekhi’ phāṅphara ha-ilāṅ
SYNONYMS
sarva-jña-the all-knowing astrologer; kahe-says; āmi-I; tāhā-that; dhyāne-in meditation; dekhilāṅ-saw; tāhāte-there; aiśvarya-opulence; dekhi’-by seeing; phāṅphara-confused; ha-ilāṅ-became.
TRANSLATION
The astrologer said, “What I saw in meditation was full of opulence, and therefore I was confused.
PURPORT
It appears that the astrologer not only was a knower of past, present and future through astrological calculation, but was a great meditator as well. Therefore he was a great devotee and could see Lord Caitanya Mahāprabhu to be the same personality as Kṛṣṇa. He was puzzled, however, about whether Kṛṣṇa and Śrī Caitanya Mahāprabhu were actually the same person.
TEXT 113
sei-rūpe ei-rūpe dekhi ekākāra
kabhu bheda dekhi, ei māyāya tomāra
SYNONYMS
sei-rūpe-in that form; ei-rūpe-in this form; dekhi-I see; eka-ākāra-one form; kabhu-sometimes; bheda-difference; dekhi-I see; ei-this; māyāya tomāra-Your māyā.
TRANSLATION
“I am certain that Your form and the form I saw in my meditation are one and the same. If I see any difference, this is an act of Your illusory energy.”
PURPORT
Śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya: in the vision of a perfect devotee, Lord Caitanya Mahāprabhu is a combination of Rādhā and Kṛṣṇa. One who sees Lord Caitanya to be different from Kṛṣṇa is under the illusory energy of the Lord. It appears that the astrologer was already an advanced devotee, and when he came into the presence of the Supreme Lord Śrī Caitanya Mahāprabhu, he became perfectly self-realized and could see that the Supreme Personality of Godhead Kṛṣṇa and Śrī Caitanya Mahāprabhu are one and the same Supreme Person.
TEXT 114
ye hao, se hao tumi, tomāke namaskāra
prabhu tāre prema diyā kaila puraskāra
SYNONYMS
ye hao-whatever You are; se hao tumi-whatever You may be; tomāke-unto You; namaskāra-my obeisances; prabhu-the Lord; tāre-unto him; prema-love of Godhead; diyā-delivered; kaila-did; puraskāra-honor.
TRANSLATION
The all-knowing astrologer concluded, “Whatever You may be or whoever You may be, I offer my respectful obeisances unto You!” By His causeless mercy, the Lord then gave him love of Godhead, thus rewarding him for his service.
PURPORT
The incident of Lord Caitanya’s meeting the all-knowing astrologer is not mentioned in the Caitanya-bhāgavata, but we cannot therefore say that it did not take place. On the contrary, we must accept the statement of Kṛṣṇadāsa Kavirāja Gosvāmī that whatever the Caitanya-bhāgavata did not mention he has especially mentioned in Caitanya-caritāmṛta.
TEXT 115
eka dina prabhu viṣṇu-maṇḍape vasiyā
‘madhu āna’, ‘madhu āna’ balena ḍākiyā
SYNONYMS
eka dina-one day; prabhu-the Lord; viṣṇu-maṇḍape-in the corridor of a Viṣṇu temple; vasiyā-sitting; madhu āna-bring honey; madhu āna-bring honey; balena-says; ḍākiyā-calling loudly.
TRANSLATION
One day the Lord sat down in the corridor of a Viṣṇu temple and began calling very loudly, “Bring some honey! Bring some honey!”
TEXT 116
nityānanda-gosāñi prabhura āveśa jānila
gaṅgā-jala-pātra āni’ sammukhe dharila
SYNONYMS
nityānanda-gosāñi-Lord Nityānanda Prabhu; prabhura-of the Lord; āveśa-ecstasy; jānila-could understand; gaṅgā-jala-Ganges water; pātra-pot; āni’-bringing; sammukhe-in front; dharila-placed it.
TRANSLATION
Nityānanda Prabhu Gosāñi, understanding the ecstatic mood of Śrī Caitanya Mahāprabhu, brought a pot of Ganges water as a token and put it before Him.
TEXT 117
jala pāna kariyā nāce hañā vihvala
yamunākarṣaṇa-līlā dekhaye sakala
SYNONYMS
jala-water; pāna kariyā-after drinking; nāce-dances; hañā-becoming; vihvala-ecstatic; yamunā-ākarṣaṇa-attracting the river Yamunā; līlā-pastimes; dekhaye-sees; sakala-everyone.
TRANSLATION
After drinking the water, Lord Caitanya became so ecstatic that He began to dance. Thus everyone saw the pastime of attracting the river Yamunā.
PURPORT
Yamunākarṣaṇa-līlā is the pastime of attracting Yamunā. One day, Śrī Baladeva wanted the Yamunā River to come before Him, and when the river Yamunā refused, He took His plow, wanting to dig a canal so that Yamunā would be obliged to come there. Since Śrī Caitanya Mahāprabhu is the original form of Baladeva, in His ecstasy He asked everyone to bring honey. In this way, all the devotees standing there saw the yamunākarṣaṇa-līlā. In this līlā, Baladeva was accompanied by His girlfriends. After drinking a honey beverage called Vāruṇī, He wanted to jump into the Yamunā and swim with the girls. It is stated in Śrīmad-Bhāgavatam (10.65.25-30, 33) that Lord Baladeva asked Yamunā to come near, and when the river disobeyed the, order of the Lord, He became angry and thus wanted to snatch her near to Him with His plow. Yamunā, however, very much afraid of Lord Balarāma’s anger, immediately came and surrendered unto Him, praying to the Lord, the Supreme Personality of Godhead, and admitting her fault. She was then excused. This is the sum and substance of the yamunākarṣaṇa-līlā. The incident is also described in the prayer of Jayadeva Gosvāmī concerning the ten incarnations:
vahasi vapuṣi viśade vasanaṁ jaladābhaṁ
halahati-bhīti-milita-yamunābham
keśava dhṛta-haladhara-rūpa jaya jagad-īśa hare
TEXT 118
mada-matta-gati baladeva-anukāra
ācārya śekhara tāṅre dekhe rāmākāra
SYNONYMS
mada-matta-being intoxicated by drinking Vāruṇī; gati-movement; baladeva-Lord Baladeva; anukāra-imitating; ācārya-Advaita Ācārya; śekhara-at the head; tāṅre-Him; dekhe-sees; rāma-ākāra-in the form of Balarāma.
TRANSLATION
When the Lord, in His ecstasy of Baladeva, was moving as if intoxicated by the beverage, Advaita Ācārya, the chief of the ācāryas [ācārya śekhara], saw Him in the form of Balarāma.
TEXT 119
vanamālī ācārya dekhe soṇāra lāṅgala
sabe mili’ nṛtya kare āveśe vihvala
SYNONYMS
vanamālī ācārya-of the name Vanamālī Ācārya; dekhe-sees; soṇāra-made of gold; lāṅgala-plow; sabe-all; mili’-meeting together; nṛtya-dance; kare-perform; āveśe-in ecstasy; vihvala-overwhelmed.
TRANSLATION
Vanamālī Ācārya saw a golden plow in the hand of Balarāma, and the devotees all assembled together and danced, overwhelmed by ecstasy.
TEXT 120
ei-mata nṛtya ha-ila cāri prahara
sandhyāya gaṅgā-snāna kari’ sabe gelā ghara
SYNONYMS
ei-mata-in this way; nṛtya-dancing; ha-ila-was performed; cāri-four; prahara-a period of time lasting three hours; sandhyāya-in the evening; gaṅgā-snāna-taking bath in the Ganges; kari’-finishing; sabe-all; gelā-returned; ghara-home.
TRANSLATION
In this way they danced continuously for twelve hours, and in the evening they all took bath in the Ganges and then returned to their homes.
TEXT 121
nagariyā loke prabhu yabe ājñā dilā
ghare ghare saṅkīrtana karite lāgilā
SYNONYMS
nagariyā-citizens; loke-all the people; prabhu-the Lord; yabe-when; ājñā-order; dilā-gave; ghare ghare-in each and every home; saṅkīrtana-chanting of the Hare Kṛṣṇa mantra; karite-to perform; lāgilā-began.
TRANSLATION
The Lord ordered all the citizens of Navadvīpa to chant the Hare Kṛṣṇa mantra, and in each and every home they began performing saṅkīrtana regularly.
TEXT 122
‘haraye namaḥ, kṛṣṇa yādavāya namaḥ
gopāla govinda rāma śrī-madhusūdana’
SYNONYMS
haraye namaḥ-I offer my respectful obeisances to Lord Hari; kṛṣṇa-O Kṛṣṇa; yādavāya-unto the descendant of the Yadu dynasty; namaḥ-all obeisances; gopāla-of the name Gopāla; govinda-of the name Govinda; rāma-of the name Rāma; śrī-madhusūdana-of the name Śrī Madhusūdana.
TRANSLATION
[All the devotees sang this popular song along with the Hare Kṛṣṇa mahā-mantra.] “Haraye namaḥ, kṛṣṇa yādavāya namaḥ gopāla govinda rāma śrī-madhusūdana.”
TEXT 123
mṛdaṅga-karatāla saṅkīrtana-mahādhvani
‘hari’ ‘hari’–dhvani vinā anya nāhi śuni
SYNONYMS
mṛdaṅga-drum; karatāla-hand bells; saṅkīrtana-chanting of the holy name of the Lord; mahā-dhvani-great vibration; hari-the Lord; hari-the Lord; dhvani-sound; vinā-except; anya-another; nāhi-not; śuni-one can hear.
TRANSLATION
When the saṅkīrtana movement thus started, no one in Navadvīpa could hear any sound other than the words “Hari! Hari!” and the beating of the mrdaṅga and clashing of hand bells.
PURPORT
The International Society for Krishna Consciousness now has its world center in Navadvīpa, Māyāpur. The managers of this center should see that twenty-four hours a day there is chanting of the holy names of the Hare Kṛṣṇa mahā-mantra, with the addition of haraye namaḥ, kṛṣṇa yādavāya namaḥ, for this song was a favorite of Śrī Caitanya Mahāprabhu’s. But all such saṅkīrtana must be preceded by the chanting of the holy names of the five tattvas-śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. We are already accustomed to chant these two mantras-śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda and Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Now, after these, the other two lines-namely, haraye namaḥ, kṛṣṇa yādavāya namaḥ gopāla govinda rāma śrī-madhusūdana-should be added, especially in Māyāpur. Chanting of these six lines should go on so perfectly well that no one there hears any vibration other than the chanting of the holy names of the Lord. That will make the center spiritually all-perfect.
TEXT 124
śuniyā ye kruddha haila sakala yavana
kājī-pāśe āsi’ sabe kaila nivedana
SYNONYMS
śuniyā-by hearing; ye-that; kruddha-angry; haila-became; sakala-all; yavana-Muslims; kājī-pāśe-in the court of the Kazi, or magistrate; āsi’-coming; sabe-all; kaila-made; nivedana-petition.
TRANSLATION
Hearing the resounding vibration of the Hare Kṛṣṇa mantra, the local Muslims, greatly angry, submitted a complaint to the Kazi.
PURPORT
The phaujadarā, or city magistrate, was called the kājī (Kazi). The jamidāras (Zamindars), or landholders (maṇḍalerās), levied taxes on the land, but keeping law and order and punishing criminals was the duty entrusted to the Kazi. Both the Kazi and the landholders were under the control of the governor of Bengal, which at that time was known as Subā-bāṅgālā. The districts of Nadia, Islāmpura and Bāgoyāna were all under the Zamindar named Hari Hoḍa or his descendant known as Kṛṣṇadāsa Hoḍa. It is said that Chand Kazi was the spiritual master of Nawab Hussain Shah. According to one opinion his name was Maulānā Sirājuddina, and according to another his name was Habibara Rahamāna. Descendants of Chand Kazi are still living in the vicinity of Māyāpur. People still go see the tomb of Chand Kazi, which is underneath a campaka tree and is known as Chand Kazi’s samādhi.
TEXT 125
krodhe sandhyā-kāle kājī eka ghare āila
mṛdaṅga bhāṅgiyā loke kahite lāgila
SYNONYMS
krodhe-in anger; sandhyā-kāle-in the evening; kājī-the Chand Kazi; eka ghare-in one home; āila-came; mṛdaṅga-drum; bhāṅgiyā-breaking; loke-unto the people; kahite-to speak; lāgila-began.
TRANSLATION
Chand Kazi angrily came to one home in the evening, and when he saw kīrtana going on, he broke a mṛdaṅga and spoke as follows.
TEXT 126
eta-kāla keha nāhi kaila hinduyāni
ebe ye udyama cālāo kāra bala jāni’
SYNONYMS
eta-kāla-so long; keha-anyone; nāhi-not; kaila-performed; hinduyāni-regulative principles of the Hindus; ebe-now; ye-that; udyama-endeavor; cālāo-you propagate; kāra-whose; bala-strength; jāni’-I want to know.
TRANSLATION
“For so long you did not follow the regulative principles of the Hindu religion, but now you are following them with great enthusiasm. May I know by whose strength you are doing so?
PURPORT
It appears that from the aggression of Baktiyār Khiliji in Bengal until the time of Chand Kazi, Hindus, or the followers of the Vedic principles, were greatly suppressed. Like the Hindus in present-day Pakistan, practically no one could execute the Hindu religious principles freely. Chand Kazi referred to this condition of Hindu society. Formerly the Hindus had not been straightforward in executing their Hindu principles, but now they were freely chanting the Hare Kṛṣṇa mahā-mantra. Therefore it must have been by the strength of someone else that they were so daring.
Actually, that was the fact. Although the members of the so-called Hindu society had followed the social customs and formulas, they had practically forgotten to execute their religious principles strictly. But with the presence of Śrī Caitanya Mahāprabhu they actually began following the regulative principles according to His order. That order is still existing, and anywhere and everywhere, in all parts of the world, one can execute it. That order is to become a spiritual master under the direction of Śrī Caitanya Mahāprabhu by following the regulative principles, chanting daily at least sixteen rounds of the Hare Kṛṣṇa mahā-mantra, and preaching the cult of Kṛṣṇa consciousness all over the world. If we adhere to the order of Śrī Caitanya Mahāprabhu, we shall get spiritual strength without a doubt, and we shall be free to preach this cult of the Hare Kṛṣṇa movement and not be hampered by anyone.
TEXT 127
keha kīrtana nā kariha sakala nagare
āji āmi kṣamā kari’ yāitechoṅ ghare
SYNONYMS
keha-anyone; kīrtana-chanting of the Hare Kṛṣṇa mahā-mantra; nā-do not; kariha-perform; sakala nagare-in the whole town; āji-today; āmi-I; kṣamā kari’-excusing; yāitechoṅ-am returning; ghare-home.
TRANSLATION
“No one should perform saṅkīrtana on the streets of the city. Today I am excusing the offense and returning home.
PURPORT
Such orders stopping saṅkīrtana in the streets of the world’s great cities have been imposed upon members of the Hare Kṛṣṇa movement. We have hundreds of centers all over the world, and we have been specifically persecuted in Australia. In most cities of the Western world we have been arrested many times by the police, but we are nevertheless executing the order of Śrī Caitanya Mahāprabhu by chanting on the streets of all the important cities, like New York, London, Chicago, Sydney, Melbourne, Paris and Hamburg. We must remember that such incidents took place in the past, five hundred years ago, and the fact that they are still going on indicates that our saṅkīrtana movement is really authorized, for if saṅkīrtana were an insignificant material affair, demons would not object to it. The demons of the time tried to obstruct the saṅkīrtana movement started by Śrī Caitanya Mahāprabhu. Similar demons are trying to obstruct the saṅkīrtana movement we are executing all over the world, and this proves that our saṅkīrtana movement is still pure and genuine, following in the footsteps of Śrī Caitanya Mahāprabhu.
TEXT 128
āra yadi kīrtana karite lāga pāimu
sarvasva daṇḍiyā tāra jāti ye la-imu
SYNONYMS
āra-again; yadi-if; kīrtana-chanting of the Hare Kṛṣṇa mahā-mantra; karite-to do; lāga-contact; pāimu-I shall take; sarva-sva-all possessions; daṇḍiyā-chastising; tāra-his; jāti-caste; ye-that; la-imu-I shall take.
TRANSLATION
“The next time I see someone performing such saṅkīrtana, I shall certainly chastise him by not only confiscating all his property but also converting him into a Muslim.”
PURPORT
To convert a Hindu into a Muslim was an easy affair in those days. If a Muslim simply sprinkled water on the body of a Hindu, it was supposed that the Hindu had already become a Muslim. During the transition of the British in Bangladesh during the last Hindu-Muslim riots, many Hindus were converted into Muslims by having cows’ flesh forcibly pushed into their mouths. Hindu society was so rigid at the time of Lord Caitanya that if a Hindu were converted into a Muslim, there was no chance of his being reformed. In this way the Muslim population in India increased. None of the Muslims came from outside; social customs somehow or other forced Hindus to become Muslims, with no chance of returning to Hindu society. Emperor Aurangzeb also inaugurated a tax that Hindus had to pay because of their being Hindus. Thus all the poor Hindus of the lower class voluntarily became Muslims to avoid the tax. In this way the Muslim population in India increased. Chand Kazi threatened to convert the people into Muslims by the simple process of sprinkling water on their bodies.
TEXT 129
eta bali’ kājī gela,–nagariyā loka
prabhu-sthāne nivedila pāñā baḍa śoka
SYNONYMS
eta bali’-thus saying; kājī-the magistrate; gela-returned; nagariyā loka-the citizens in general; prabhu-sthāne-before the Lord; nivedila-submitted; pāñā-getting; baḍa-very; śoka-shock.
TRANSLATION
After saying this, the Kazi returned home, and the devotees, greatly shocked that they were forbidden to chant Hare Kṛṣṇa, submitted their grief to Lord Caitanya Mahāprabhu.
TEXT 130
prabhu ājñā dila–yāha karaha kīrtana
muñi saṁhārimu āji sakala yavana
SYNONYMS
prabhu-the Lord; ājñā dila-ordered; yāha-go; karaha-and perform; kīrtana-saṅkīrtana, chanting of the Hare Kṛṣṇa mahā-mantra; muñi-I; saṁhārimu-shall kill; āji-today; sakala-all; yavana-the Muslims.
TRANSLATION
Lord Caitanya ordered, “Go peform saṅkīrtana! Today I shall kill all the Muslims!”
PURPORT
Gandhi is known for having started the movement of nonviolent civil disobedience in India, but about five hundred years before him, Śrī Caitanya Mahāprabhu started His movement of nonviolent civil disobedience to the order of Chand Kazi. It is not necessary to commit violence to stop the opposition from hindering a movement, for one can kill their demoniac behavior with reason and argument. Following in the footsteps of Lord Caitanya Mahāprabhu, whenever there are obstacles the Hare Kṛṣṇa movement should kill the opposition with reason and argument and thus stop their demoniac behavior. If we became violent in every case, it would be difficult for us to manage our affairs. We should therefore follow in the footsteps of Lord Caitanya Mahāprabhu, who disobeyed the order of Chand Kazi but subdued him with reason and argument.
TEXT 131
ghare giyā saba loka karaye kīrtana
kājīra bhaye svacchanda nahe, camakita mana
SYNONYMS
ghare giyā-returning home; saba-all; loka-citizens; karaye-performed; kīrtana-saṅkīrtana; kājīra-of the Kazi; bhaye-from fear; svacchanda-carefree; nahe-not; camakita-always full of anxieties; mana-the mind.
TRANSLATION
Returning home, all the citizens began performing saṅkīrtana, but because of the order of the Kazi, they were not carefree but always full of anxiety.
TEXT 132
tā-sabhāra antare bhaya prabhu mane jāni
kahite lāgilā loke śīghra ḍāki’ āni’
SYNONYMS
tā-sabhāra-of all of them; antare-in the mind; bhaya-fear; prabhu-the Lord; mane-in the mind; jāni-understanding; kahite-to speak; lāgilā-began; loke-to the people; śīghra-very soon; ḍāki’-calling; āni’-bringing them.
TRANSLATION
Understanding the anxiety within the people’s minds, the Lord called them together and spoke to them as follows.
TEXT 133
nagare nagare āji karimu kīrtana
sandhyā-kāle kara sabhe nagara-maṇḍana
SYNONYMS
nagare-from town; nagare-to town; āji-today; karimu-I shall perform; kīrtana-chanting of the Hare Kṛṣṇa mahā-mantra; sandhyā-kāle-in the evening; kara-do; sabhe-all; nagara-of the city; maṇḍana-decoration.
TRANSLATION
“In the evening I shall perform saṅkīrtana in each and every town. Therefore you should all decorate the city in the evening.
PURPORT
At that time, Navadvīpa was composed of nine small cities, so the words nagare nagare are significant. Śrī Caitanya Mahāprabhu wanted to perform kīrtana in each of these neighboring towns. He ordered the city decorated for the function.
TEXT 134
sandhyāte deuṭi sabe jvāla ghare ghare
dekha, kona kājī āsi’ more mānā kare
SYNONYMS
sandhyāte-in the evening; deuṭi-lamps; sabe-everyone; jvāla-light up; ghare ghare-in each and every home; dekha-just wait and see; kona-which kind; kājī-magistrate; āsi’-coming; more-unto Me; mānā kare-orders Me to stop.
TRANSLATION
“In the evening, burn torchlights in every home. I shall give protection to everyone. Let us see what kind of Kazi comes to stop our kīrtana.”
TEXT 135
eta kahi’ sandhyā-kale cāle gaurarāya
kīrtanera kaila prabhu tina sampradāya
SYNONYMS
eta kahi’-saying this; sandhyā-kāle-in the evening; cale-went out; gaura-rāya-Gaurasundara; kīrtanera-of performing saṅkīrtana; kaila-made; prabhu-the Lord; tina-three; sampradāya-parties.
TRANSLATION
In the evening Lord Gaurasundara went out and formed three parties to perform kīrtana.
PURPORT
This is a scheme for performing kīrtana in a procession. During Śrī Caitanya Mahāprabhu’s time, one party was composed of twenty-one men: four people playing mṛdaṅgas, one leading the chanting, and sixteen others striking karatālas, responding to the leading chanter. If many men join the saṅkīrtana movement, they may follow in the footsteps of Śrī Caitanya Mahāprabhu and form different parties according to the time and the number of men available.
TEXT 136
āge sampradāye nṛtya kare haridāsa
madhye nāce ācārya-gosāñi parama ullāsa
SYNONYMS
āge-in front; sampradāye-in the party; nṛtya-dancing; kare-does; haridāsa-Ṭhākura Haridāsa; madhye-in the middle; nāce-dances; ācārya-gosāñi-Śrī Advaita Ācārya; parama-very; ullāsa-happy.
TRANSLATION
In the front party danced Ṭhākura Haridāsa, and in the middle party danced Advaita Ācārya with great jubilition.
TEXT 137
pāche sampradāye nṛtya kare gauracandra
tāṅra saṅge nāci’ bule prabhu nityānanda
SYNONYMS
pāche-at the rear; sampradāye-in the party; nṛtya-dancing; kare-does; gauracandra-Lord Gaurāṅga; tāṅra-His; saṅge-along with; nāci’-dancing; bule-moves; prabhu-Lord; nityānanda-of the name Nityānanda.
TRANSLATION
Lord Gaurasundara Himself danced in the rear party, and Śrī Nityānanda Prabhu moved with Lord Caitanya’s dancing.
TEXT 138
vṛndāvana-dāsa ihā ‘caitanya-maṅgale’
vistāri’ varṇiyāchena, prabhu-kṛpā-bale
SYNONYMS
vṛndāvana-dāsa-Vṛndāvana dāsa Ṭhākura; ihā-this; caitanya-maṅgale-in his book named Caitanya-maṅgala; vistāri’-elaborately; varṇiyāchena-has described; prabhu-of the Lord; kṛpā-bale-by the strength of mercy.
TRANSLATION
By the grace of the Lord, Śrīla Vṛndāvana dāsa Ṭhākura has elaborately described this incident in his Caitanya-maṅgala.
TEXT 139
ei mata kīrtana kari’ nagare bhramilā
bhramite bhramite sabhe kājī-dvāre gelā
SYNONYMS
ei mata-in this way; kīrtana-congregational chanting; kari’-executing; nagare-in the city; bhramilā-circumambulated; bhramite bhramite-while thus moving; sabhe-all of them; kājī-dvāre-at the door of the Kazi; gelā-reached.
TRANSLATION
Peforming kīrtana in this way, circumambulating through every nook and corner of the city, they finilly reached the door of the Kazi.
TEXT 140
tarja-garja kare loka, kare kolāhala
gauracandra-bale loka praśraya-pāgala
SYNONYMS
tarja-garja-murmuring in anger; kare-do; loka-the people; kare-do; kolāhala-roaring; gauracandra-of Lord Śrī Caitanya Mahāprabhu; bale-by the power; loka-people; praśraya-pāgala-became mad by such indulgence.
TRANSLATION
Murmuring in anger and making a roaring sound, the people, under the protection of Lord Caitanya, became mad through such indulgence.
PURPORT
The Kazi had issued an order not to perform kīrtana, congregational chanting of the holy name of the Lord. But when this was brought up to Lord Caitanya Mahāprabhu, He ordered civil disobedience to the Kazi’s order. Lord Caitanya and all His devotees, naturally enthusiastic although agitated, must have made a great noise with their loud cries.
TEXT 141
kīrtanera dhvanite kājī lukāila ghare
tarjana garjana śuni’ nā haya bāhire
SYNONYMS
kīrtanera-of the saṅkīrtana movement; dhvanite-by the sound; kājī-the Chand Kazi; lukāila-hid himself; ghare-in the room; tarjana-murmuring; garjana-protesting; śuni’-hearing; nā-does not; haya-come out; bāhire-outside.
TRANSLATION
The loud sound of the chanting of the Hare Kṛṣṇa mantra certainly made the Kazi very much afraid, and he hid himself within his room. Hearing the people thus protesting, murmuring in great anger, the Kazi would not come out of his home.
PURPORT
The Kazi’s order not to perform saṅkīrtana could stand only as long as there was no civil disobedience. Under the leadership of the Supreme Lord, Śrī Caitanya Mahāprabhu, the chanters, increasing in number, disobeyed the order of the Kazi. Thousands assembled together and formed parties, chanting the Hare Kṛṣṇa mahā-mantra and making a tumultuous sound of protest. Thus the Kazi was very much afraid, as naturally one should be under such circumstances.
In the present day also, people all over the world may join together in the Kṛṣṇa consciousness movement and protest against the present degraded governments of the world’s godless societies, which are based on all kinds of sinful activities. Śrīmad-Bhāgavatam states that in the Age of Kali, thieves, rogues and fourth-class people who have neither education nor culture capture the seats of governments to exploit the citizens. This is a symptom of Kali-yuga that has already appeared. People cannot feel secure about their lives and property, yet the so-called governments continue, and government ministers get fat salaries, although they are unable to do anything good for society. The only remedy for such conditions is to enhance the sankīrtana movement under the banner of Kṛṣṇa consciousness and protest against the sinful activities of all the world’s governments.
The Kṛṣṇa consciousness movement is not a sentimental religious movement; it is a movement for the reformation of all the anomalies of human society. If people take to it seriously, discharging this duty scientifically, as ordered by Śrī Caitanya Mahāprabhu, the world will see peace and prosperity instead of being confused and hopeless under useless governments. There are always rogues and thieves in human society, and as soon as a weak government is unable to execute its duties, these rogues and thieves come out to do their business. Thus the entire society becomes a hell unfit for gentlemen to live in. There is an immediate need for a good government-a government by the people, with Kṛṣṇa consciousness. Unless the masses of people become Kṛṣṇa conscious, they cannot be good men. The Kṛṣṇa consciousness movement that Śrī Caitanya Mahāprabhu started by chanting the Hare Kṛṣṇa mahā-mantra still has its potency. Therefore people should understand it seriously and scientifically and spread it all over the world.
The saṅkīrtana movement started by Śrī Caitanya Mahāprabhu is described in the Caitanya-bhāgavata, Madhya-khaṇḍa, Twenty-third Chapter, beginning with verse 241, which states, “My dear Lord, let my mind be fixed at Your lotus feet.” Following Lord Caitanya’s chanting, all the devotees reproduced the same sound He chanted. In this way the Lord proceeded, leading the entire party on the strand roads by the bank of the Ganges. When the Lord came to His own ghāṭa, or bathing place, He danced more and more. Then He proceeded to Mādhāi’s ghāṭa. In this way Śrī Caitanya Mahāprabhu, the Supreme Lord, who was known as Viśvambhara, danced all over the banks of the Ganges. Then He proceeded to Bārakoṇā-ghāṭa, the Nāgariyā-ghāṭa, and, traveling through Gaṅgānagara, reached Simuliyā, a quarter at one end of the town. All these places surround Śrī Māyāpur. After reaching Simuliyā, the Lord proceeded towards the Kazi’s house, and in this way He reached the door of Chand Kazi.
TEXT 142
uddhata loka bhāṅge kājīra ghara-puṣpavana
vistāri’ varṇilā ihā dāsa-vṛndāvana
SYNONYMS
uddhata-agitated; loka-persons; bhāṅge-break; kājīra-of the Kazi; ghara-house; puṣpa-vana-flower garden; vistāri’-elaborately; varṇilā-described; ihā-this; dāsa-vṛndāvana-Śrīla Vṛndāvana dāsa Ṭhākura.
TRANSLATION
Naturally some of the people who were very much agitated began to retaliate the Kazi’s actions by wrecking his house and flower garden. Śrīla Vṛndāvana dāsa Ṭhākura has elaborately described this incident.
TEXT 143
tabe mahāprabhu tāra dvārete vasilā
bhavya-loka pāṭhāiyā kājīre bolāilā
SYNONYMS
tabe-thereafter; mahāprabhu-Śrī Caitanya Mahāprabhu; tāra dvārete-at the Kazi’s door; vasilā-sat down; bhavya-loka-respectable persons; pāṭhāiyā-sending; kājīre-unto the Kazi; bolāilā-had them call.
TRANSLATION
Thereafter, when Śrī Caitanya Mahāprabhu reached the Kazi’s house, He sat down by the doorway and sent some respectable persons to call for the Kazi.
TEXT 144
dūra ha-ite āilā kājī māthā noyāiyā
kājīre vasāilā prabhu sammāna kariyā
SYNONYMS
dūra ha-ite-from a distant place; āilā-came; kājī-the Kazi; māthā-head; noyāiyā-bowed down; kājīre-unto the Kazi; vasāilā-gave a seat; prabhu-the Lord; sammāna-respect; kariyā-offering.
TRANSLATION
When the Kazi came, his head bowed down, the Lord gave him proper respect and a seat.
PURPORT
Some of the men in Śrī Caitanya Mahāprabhu’s civil disobedience movement were agitated because they could not control their minds. But the Lord was thoroughly peaceful, sober and unagitated. Therefore when the Kazi came down to see Him, the Lord offered him proper respect and a seat because he was a respectable government officer. Thus the Lord taught us by His personal behavior. In pushing on our saṅkīrtana movement of Kṛṣṇa consciousness, we might have to face difficult days, but we should always follow in the footsteps of Śrī Caitanya Mahāprabhu and do the needful according to the time and circumstances.
TEXT 145
prabhu balena,–āmi tomāra āilāma abhyāgata
āmi dekhi’ lukāilā,–e-dharma kemata
SYNONYMS
prabhu balena-the Lord said; āmi-I; tomāra-your; āilāma-have come; abhyāgata-guest; āmi-Me; dekhi’-seeing; lukāilā-you disappeared; e-dharma kemata-what kind of etiquette is this.
TRANSLATION
In a friendly way, the Lord said, “Sir, I have come to your house as your guest, but upon seeing Me you hid yourself in your room. What kind of etiquette is this?”
TEXT 146
kājī kahe–tumi āisa kruddha ha-iyā
tomā śānta karāite rahinu lukāiyā
SYNONYMS
kājī kahe-the Kazi replied; tumi-You; āisa-have come; kruddha-angry; ha-iyā-being; tomā-You; śānta-pacified; karāite-to make; rahinu-I remained; lukāiyā-hiding out of sight.
TRANSLATION
The Kazi replied, “You have come to my house in a very angry mood. To pacify You, I did not come before You immediately but kept myself hidden.
TEXT 147
ebe tumi śāntā haile, āsi, mililāṅ
bhāgya mora,–tomā hena atithi pāilāṅ
SYNONYMS
ebe-now; tumi-You; śānta-pacified; haile-have become; āsi’-coming; mililāṅ-I have met (You); bhāgya mora-it is my great fortune; toma-You; hena-like; atithi-guest; pāilāṅ-I have received.
TRANSLATION
“Now that You have become pacified, I have come to You. It is my good fortune to receive a guest like Your Honor.
TEXT 148
grāma-sambandhe ‘cakravartī’ haya mora cācā
deha-sambandhe haite haya grāma-sambandha sāṅcā
SYNONYMS
grāma-sambandhe-in our neighborhood relationship; cakravartī-Your grandfather Nīlāmbara Cakravartī; haya-becomes; mora-my; cācā-uncle; deha-sambandhe-in a bodily relationship; haite-than; haya-becomes; grāma-sambandha-neighborhood relationship; sāṅcā-more powerful.
TRANSLATION
“In our village relationship, Nīlāmbara Cakravartī Ṭhākura was my uncle. Such a relationship is stronger than a bodily relationship.
PURPORT
In India, even in the interior villages, all the Hindu and Muslim communities used to live very peacefully by establishing a relationship between them. The young men called the elderly members of the village by the name cācā or kākā, “uncle,” and men of the same age called each other dādā, “brother.” The relationship was very friendly. There were even invitations from Muslim houses to Hindu houses and from Hindu houses to Muslim houses. Both the Hindus and the Muslims accepted the invitations to go to one another’s houses to attend ceremonial functions. Even until fifty or sixty years ago, the relationship between Hindus and Muslims was very friendly, and there were no disturbances. We do not find any Hindu-Muslim riots in the history of India, even during the days of the Muslims’ rule over the country. Conflict between Hindus and Muslims was created by polluted politicians, especially foreign rulers, and thus the situation gradually became so degraded that India was divided into Hindustan and Pakistan. Fortunately, the remedy to unite not only the Hindus and Muslims but all communities and all nations can still be implemented by the Hare Kṛṣṇa movement on the strong basic platform of love of Godhead.
TEXT 149
nīlāmbara cakravartī haya tomāra nānā
se-sambandhe hao tumi āmāra bhāginā
SYNONYMS
nīlāmbara cakravartī-of the name Nīlāmbara Cakravartī; haya-becomes; tomāra-Your; nānā-maternal grandfather; se-sambandhe-by such a relationship; hao-become; tumi-You; āmāra-my; bhāginā-nephew (the son of my sister).
TRANSLATION
“Nīlāmbara Cakravartī is Your maternal grandfather, and by this relationship You are thus my nephew.
TEXT 150
bhāgināra krodha māmā avaśya sahaya
mātulera aparādha bhāginā nā laya
SYNONYMS
bhāgināra-of the nephew; krodha-anger; māmā-maternal uncle; avaśya-certainly; sahaya-tolerates; mātulera-of the maternal uncle; aparādha-offense; bhāginā-the nephew; nā-does not; laya-accept.
TRANSLATION
“When a nephew is very angry, his maternal uncle is tolerant, and when the maternal uncle commits an offense, the nephew does not take it very seriously.”
TEXT 151
ei mata duṅhāra kathā haya ṭhāre-ṭhore
bhitarera artha keha bujhite nā pāre
SYNONYMS
ei mata-in this way; duṅhāra-of both of them; kathā-conversation; haya-took place; ṭhāre-ṭhore-with different indications; bhitarera-inner; artha-meaning; keha-anyone; bujhite-to understand; nā pāre-is not able.
TRANSLATION
In this way the Kazi and the Lord talked with each other with various indications, but no outsider could understand the inner meaning of their conversation.
TEXT 152
prabhu kahe,–praśna lāgi’ āilāma tomāra sthāne
kājī kahe,–ājñā kara, ye tomāra mane
SYNONYMS
prabhu kahe-the Lord said; praśna lāgi’-just to inquire from you; āilāma-I have come; tomāra sthāne-at your place; kājī kahe-the Kazi replied; ājñā kara-just order me; ye-whatever; tomāra mane-(is) in Your mind.
TRANSLATION
The Lord said, “My dear uncle, I have come to your home just to ask you some questions.”
“Yes,” the Kazi replied, “You are welcome. Just tell me what is in Your mind.”
TEXT 153
prabhu kahe,–go-dugdha khāo, gābhī tomāra mātā
vṛṣa anna upajāya, tāte teṅho pitā
SYNONYMS
prabhu kahe-the Lord said; go-dugdha khāo-you drink cows’ milk; gābhī-the cow (is); tomāra-your; mātā-mother; vṛṣa-the bull; anna-grains; upajaya-produces; tāte-therefore; teṅho-he; pitā-(is) your father.
TRANSLATION
The Lord said, “You drink cows’ milk; therefore the cow is your mother. And the bull produces grains for your maintenance; therefore he is your father.
TEXT 154
pitā-mātā māri’ khāo–ebā kon dharma
kon bale kara tumi e-mata vikarma
SYNONYMS
pitā-mātā-father and mother; māri’-killing; khāo-you eat; ebā-this; kon-what kind of; dharma-religion; kon bale-on what strength; kara-do; tumi-you; e-mata-such; vikarma-sinful activities.
TRANSLATION
“Since the bull and cow are your father and mother, how can you kill and eat them? What kind of religious principle is this? On what strength are you so daring that you commit such sinful activities?”
PURPORT
Everyone can understand that we drink the milk of cows and take the help of bulls in producing agricultural products. Therefore, since our real father gives us food grains and our mother gives us milk with which to live, the cow and bull are considered our father and mother. According to Vedic civilization, there are seven mothers, of which the cow is one. Therefore Śrī Caitanya Mahāprabhu challenged the Muslim Kazi, “What kind of religious principle do you follow by killing your father and mother to eat them?” In any civilized human society, no one would dare kill his father and mother for the purpose of eating them. Therefore Śrī Caitanya Mahāprabhu challenged the system of Muslim religion as patricide and matricide. In the Christian religion also, a principal commandment is “Thou shalt not kill.” Nevertheless, Christians violate this rule; they are very expert in killing and in opening slaughterhouses. In our Kṛṣṇa consciousness movement, our first provision is that no one should be allowed to eat any kind of flesh. It does not matter whether it is cows’ flesh or goats’ flesh, but we especially stress the prohibition against cows’ flesh because according to śāstra the cow is our mother. Thus the Muslims’ cow-killing was challenged by Śrī Caitanya Mahāprabhu.
TEXT 155
kājī kahe,–tomāra yaiche veda-purāṇa
taiche āmāra śāstra–ketāva ‘korāṇa’
SYNONYMS
kājī kahe-the Kazi replied; tomāra-Your; yaiche-as much as; veda-purāṇa-the Vedas and Purāṇas; taiche-similarly; āmāra-our; śāstra-scripture; ketāva-the holy book; korāṇa-the Koran.
TRANSLATION
The Kazi replied, “As You have Your scriptures called the Vedas and Purāṇas, we have our scripture, known as the holy Koran.
PURPORT
Chand Kazi agreed to talk with Śrī Caitanya Mahāprabhu on the strength of the scriptures. According to the Vedic scripture, if one can support his position by quoting from the Vedas, his argument is perfect. Similarly, when the Muslims support their position with quotations from the Koran, their arguments are also authorized. When Lord Śrī Caitanya Mahāprabhu raised the question of the Muslims’ cow-killing and bull-killing, Chand Kazi came to the standard of understanding from his scriptures.
TEXT 156
sei śāstre kahe,–pravṛtti-nivṛtti-mārga-bheda
nivṛtti-mārge jīva-mātra-vadhera niṣedha
SYNONYMS
sei śāstre-in the scripture (the Koran); kahe-it is ordered; pravṛtti-of attachment; nivṛtti-of detachment; mārga-ways; bheda-difference; nivṛtti-of detachment; mārge-on the path; jīva-mātra-of any living entity; vadhera-of killing; niṣedha-prohibition.
TRANSLATION
“According to the Koran, there are two ways of advancement-through increasing the propensity to enjoy and decreasing the propensity to enjoy. On the path of decreasing attachment [nivṛtti-mārga], the killing of animals is prohibited.
TEXT 157
pravṛtti-mārge go-vadha karite vidhi haya
śāstra-ājñāya vadha kaile nāhi pāpa-bhaya
SYNONYMS
pravṛtti-mārge-on the path of attachment; go-vadha-the killing of cows; karite-to execute; vidhi-regulative principles; haya-there are; śāstra-ājñāya-on the order of the scripture; vadha-killing; kaile-if one commits; nāhi-there is no; pāpa-bhaya-fear of sinful activities.
TRANSLATION
“On the path of material activities, there is regulation for killing cows. If such killing is done under the guidance of scripture, there is no sin.”
PURPORT
The word śāstra is derived from the dhātu, or verbal root, śas. Śas-dhātu pertains to controlling or ruling. A government’s ruling through force or weapons is called śastra. Thus whenever there is ruling, either by weapons or by injunctions, the śas-dhatu is the basic principle. Between śastra (ruling through weapons) and śāstra (ruling through the injunctions of the scriptures), the better is śāstra. Our Vedic scriptures are not ordinary lawbooks of human common sense; they are the statements of factually liberated persons unaffected by the imperfectness of the senses.
Śāstra must be correct always, not sometimes correct and sometimes incorrect. In the Vedic scriptures, the cow is described as a mother. Therefore she is a mother for all time; it is not, as some rascals say, that in the Vedic age she was a mother but she is not in this age. If śāstra is an authority, the cow is a mother always; she was a mother in the Vedic age, and she is a mother in this age also.
If one acts according to the injunctions of śāstra, he is freed from the reactions of sinful activity. For example, the propensities for eating flesh, drinking wine and enjoying sex life are all natural to the conditioned soul.The path of such enjoyment is called pravṛtti-marga. The śāstra says, pravṛttir eṣāṁ bhūtānāṁ nivṛttis tu mahā-phalā: one should not be carried away by the propensities of defective conditioned life; one should be guided by the principles of the śāstras. A child’s propensity is to play all day long, but it is the injunction of the śāstras that the parents should take care to educate him. The śāstras are there just to guide the activities of human society. But because people do not refer to the instructions of śāstras, which are free from defects and imperfections, they are therefore misguided by so-called educated teachers and leaders who are full of the deficiencies of conditioned life.
TEXT 158
tomāra vedete āche go-vadhera vāṇī
ataeva go-vadha kare baḍa baḍa muni
SYNONYMS
tomāra vedete-in Your Vedic literature; āche-there is; go-vadhera-for cow-killing; vāṇī-injunction; ataeva-therefore; go-vadha-cow-killing; kare-does; baḍa baḍa-very, very great; muni-sages.
TRANSLATION
As a learned scholar, the Kazi challenged Caitanya Mahāprabhu, “In Your Vedic scriptures there is an injunction for killing a cow. On the strength of this injunction, great sages peformed sacrifices involving cow-killing.”
TEXT 159
prabhu kahe,–vede kahe go-vadha niṣedha
ataeva hindu-mātra nā kare go-vadha
SYNONYMS
prabhu kahe-the Lord replied; vede-in the Vedas; kahe-is enjoined; go-vadha-cow-killing; niṣedha-prohibition; ataeva-therefore; hindu-Hindu; mātra-any; nā-does not; kare-execute; go-vadha-cow-killing.
TRANSLATION
Refuting the Kazi’s statement, the Lord immediately replied, “The Vedas clearly enjoin that cows should not be killed. Therefore every Hindu, whoever he may be, avoids indulging in cow-killing.
PURPORT
In the Vedic scriptures there are concessions for meat-eaters. It is said that if one wants to eat meat, he should kill a goat before the goddess Kālī and then eat its meat. Meat-eaters are not allowed to purchase meat or flesh from a market or slaughterhouse. There are no sanctions for maintaining regular slaughterhouses to satisfy the tongues of meat-eaters. As far as cow-killing is concerned, it is completely forbidden. Since the cow is considered a mother, how could the Vedas allow cow-killing? Śrī Caitanya Mahāprabhu pointed out that the Kazi’s statement was faulty. In the Bhagavad-gītā (18.44) there is a clear injunction that cows should be protected: kṛṣi-gorakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam. “The duty of vaiśyas is to produce agricultural products, trade and give protection to cows.” Therefore it is a false statement that the Vedic scriptures contain injunctions permitting cow-killing.
TEXT 160
jiyāite pāre yadi, tabe māre prāṇī
veda-purāṇe āche hena ājñā-vāṇī
SYNONYMS
jiyāite-to rejuvenate; pāre-one is able; yadi-if; tabe-then; māre-can kill; prāṇī-living being; veda-purāṇe-in the Vedas and Purāṇas; āche-there are; hena-such; ājñā-vāṇī-orders and injunctions.
TRANSLATION
“In the Vedas and Purāṇas there are injunctions declaring that if one can revive a living being, be can kill it for experimental purposes.
TEXT 161
ataeva jarad-gava māre muni-gaṇa
veda-mantre siddha kare tāhāra jīvana
SYNONYMS
ataeva-therefore; jarad-gava-old cows; māre-killed; muni-gaṇa-sages; veda-mantre-by the power of Vedic hymns; siddha-rejuvenated; kare-makes; tāhāra-his; jīvana-life.
TRANSLATION
“Therefore the great sages sometimes killed old cows, and by chanting Vedic hymns they again brought them to life for perfection.
TEXT 162
jarad-gava hañā yuvā haya āra-vāra
tāte tāra vadha nahe, haya upakāra
SYNONYMS
jarad-gava-old, invalid cows; hañā-becoming; yuvā-young; haya-become; āra-vāra-again; tāte-in that action; tāra-his; vadha-killing; nahe-is not; haya-there is; upakāra-benefit.
TRANSLATION
“The killing and rejuvenation of such old and invalid cows was not truly killing but an act of great benefit.
TEXT 163
kali-kāle taiche śakti nāhika brāhmaṇe
ataeva go-vadha keha nā kare ekhane
SYNONYMS
kali-kāle-in the Age of Kali; taiche-such; śakti-power; nāhika-there is none; brāhmaṇe-in the brāhmaṇas; ataeva-therefore; go-vadha-killing of cows; keha-anyone; nā-does not; kare-execute; ekhane-at the present.
TRANSLATION
“Formerly there were powerful brāhmaṇas who could make such experiments using Vedic hymns, but now, because of the Kali-yuga, brāhmaṇas are not so powerful. Therefore the killing of cows and bulls for rejuvenation is forbidden.
TEXT 164
aśvamedhaṁ gavālambhaṁ
sannyāsaṁ pala-paitṛkam
devareṇa sutotpattiṁ
kalau pañca vivarjayet
SYNONYMS
aśva-medham-a sacrifice offering a horse; gava-ālambham-a sacrifice of cows; sannyāsam-the renounced order of life; pala-paitṛkam-an offering of oblations of flesh to the forefathers; devareṇa-by a husband’s brother; suta-utpattim-begetting children; kalau-in the Age of Kali; pañca-five; vivarjayet-one must give up.
TRANSLATION
” ‘In this Age of Kali, five acts are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyāsa, the offering of oblations of flesh to the forefathers, and a man’s begetting children in his brother’s wife.’
PURPORT
This is a quotation from the Brahma-vaivarta Purāṇa (Kṛṣṇa-janma-khaṇḍa 185.180).
TEXT 165
tomarā jīyāite nāra,–vadha-mātra sāra
naraka ha-ite tomāra nāhika nistāra
SYNONYMS
tomarā-you Muslims; jīyāite-bring to life; nāra-cannot; vadha-mātra-killing only; sāra-the essence; naraka ha-ite-from hell; tomāra-your; nāhika-there is not; nistāra-deliverance.
TRANSLATION
“Since you Muslims cannot bring killed animals back to life, you are responsible for killing them. Therefore you are going to hell; there is no way for your deliverance.
TEXT 166
go-aṅge yata loma, tata sahasra vatsara
go-vadhī raurava-madhye pace nirantara
SYNONYMS
go-aṅge-on the body of the cow; yata-as many; loma-hairs; tata-so many; sahasra-a thousand; vatsara-years; go-vadhī-the killer of a cow; raurava-madhye-in a hellish condition of life; pace-decomposes; nirantara-always.
TRANSLATION
“Cow-killers are condemned to rot in hellish life for as many thousands of years as there are hairs on the body of the cow.
TEXT 167
tomā-sabāra śāstra-kartā–seha bhrānta haila
nā jāni’ śāstrera marma aiche ājñā dila
SYNONYMS
tomā-sabāra-of all of you; śāstra-kartā-compilers of scripture; seha-they also; bhrānta-mistaken; haila-became; nā jāni’-without knowing; śāstrera marma-the essence of scriptures; aiche-such; ājñā-order; dila-gave.
TRANSLATION
“There are many mistakes and illusions in your scriptures. Their compilers, not knowing the essence of knowledge, gave orders that were against reason and argument.”
TEXT 168
śuni’ stabdha haila kājī, nāhi sphure vāṇī
vicāriyā kahe kājī parābhava māni’
SYNONYMS
śuni’-by hearing; stabdha-stunned; haila-became; kājī-the Kazi; nāhi-does not; sphure-utter; vāṇī-words; vicāriyā-after due consideration; kahe-said; kājī-the Kazi; parābhava-defeat; māni’-accepting.
TRANSLATION
After hearing these statements by Śrī Caitanya Mahāprabhu, the Kazi, his arguments stunned, could not put forward any more words. Thus, after due consideration, the Kazi accepted defeat and spoke as follows.
PURPORT
In our practical preaching work we meet many Christians who talk about statements of the Bible. When we question whether God is limited or unlimited, Christian priests say that God is unlimited. But when we question why the unlimited God should have only one son and not unlimited sons, they are unable to answer. Similarly, from a scientific point of view, the answers of the Old Testament, New Testament and Koran to many questions have changed. But a śāstra cannot change at a person’s whim. All śāstras must be free from the four defects of human nature. The statements of śāstras must be correct for all time.
TEXT 169
tumi ye kahile, paṇḍita, sei satya haya
ādhunika āmāra śāstra, vicāra-saha naya
SYNONYMS
tumi-You; ye-whatever; kahile-have said; paṇḍita-O Nimāi Paṇḍita; sei-that; satya-truth; haya-is certainly; ādhunika-of modern days; āmāra-our; śāstra-scripture; vicāra-logic; saha-with; naya-they are not.
TRANSLATION
“My dear Nimāi Paṇḍita, what You have said is all true. Our scriptures have developed only recently, and they are certainly not logical and philosophical.
PURPORT
The śāstras of the yavanas, or meat-eaters, are not eternal scriptures. They have been fashioned recently, and sometimes they contradict one another. The scriptures of the yavanas are three: the Old Testament, the New Testament and the Koran. Their compilation has a history; they are not eternal like the Vedic knowledge. Therefore although they have their arguments and reasonings, they are not very sound and transcendental. As such, modern people advanced in science and philosophy deem these scriptures unacceptable.
Sometimes Christian priests come to us inquiring, “Why are our followers neglecting our scriptures and accepting yours?” But when we ask them, “Your Bible says, ‘Do not kill.’ Why then are you killing so many animals daily?” they cannot answer. Some of them imperfectly answer that the animals have no souls. But then we ask them, “How do you know that animals have no souls? Animals and children are of the same nature. Does this mean that the children of human society also have no souls?” According to the Vedic scriptures, within the body is the owner of the body, the soul. In the Bhagavad-gītā (2.13) it is said:
dehino ‘smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati
“As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.”
Because the soul is within the body, the body changes through so many forms. There is a soul within the body of every living entity, whether animal, tree, bird or human being, and the soul is transmigrating from one type of body to another. When the scriptures of the yavanas-namely, the Old Testament, New Testament and Koran-cannot properly answer inquisitive followers, naturally those advanced in scientific knowledge and philosophy lose faith in such scriptures. The Kazi admitted this while talking with Śrī Caitanya Mahāprabhu. The Kazi was a very intelligent person. He had full knowledge of his position, as stated in the following verse.
TEXT 170
kalpita āmāra śāstra,–āmi saba jāni
jāti-anurodhe tabu sei śāstra māni
SYNONYMS
kalpita-imagined; āmāra-our; śāstra-scripture; āmi-I; saba-everything; jāni-know; jāti-by community; anurodhe-being obliged; tabu-still; sei-that; śāstra-scripture; māni-I accept.
TRANSLATION
“I know that our scriptures are full of imagination and mistaken ideas, yet because I am a Muslim I accept them for the sake of my community, despite their insufficient support.
TEXT 171
sahaje yavana-śāstre adṛḍha vicāra
hāsi’ tāhe mahāprabhu puchena āra-vāra
SYNONYMS
sahaje-naturally; yavana-śāstre-in the scriptures of the meat-eaters; adṛḍha-unsound; vicāra-judgment; hāsi’-smiling; tāhe-from him; mahāprabhu-Caitanya Mahāprabhu; puchena-inquired; āra-vāra-again.
TRANSLATION
“The reasoning and arguments in the scriptures of the meat-eaters are not very sound,” the Kazi concluded. Upon hearing this statement, Śrī Caitanya Mahāprabhu smiled and inquired from him as follows.
TEXT 172
āra eka praśna kari, śuna, tumi māmā
yathārtha kahibe, chale nā vañchibe āmā’
SYNONYMS
āra eka-one more; praśna-inquiry; kari-am putting; śuna-hear; tumi-you; māmā-maternal uncle; yathā-artha-as it is true; kahibe-you should speak; chale-by tricks; na vañchibe-you should not cheat; āmā’-Me.
TRANSLATION
“My dear maternal uncle, I wish to ask you another question. Please tell Me the truth. Do not try to cheat Me with tricks.
TEXT 173
tomāra nagare haya sadā saṅkīrtana
vādya-gīta-kolāhala, saṅgīta, nartana
SYNONYMS
tomāra nagare-in your city; haya-there is; sadā-always; saṅkīrtana-chanting of the holy name of the Lord; vādya-musical sounds; gīta-song; kolāhala-tumultuous roaring; saṅgīta-singing; nartana-dancing.
TRANSLATION
“In your city there is always congregational chanting of the holy name. A tumultuous uproar of music, singing and dancing is always going on.
TEXT 174
tumi kājī–hindu-dharma-virodhe adhikārī
ebe ye nā kara mānā bujhite nā pāri
SYNONYMS
tumi-you; kājī-the magistrate; hindu-dharma-the religious principles of the Hindus; virodhe-in opposing; adhikārī-have the right; ebe-now; ye-that; nā kara mānā-you do not forbid; bujhite-to understand; nā pāri-I am not able.
TRANSLATION
“As a Muslim magistrate, you have the right to oppose the performance of Hindu ceremonies, but now you do not forbid them. I cannot understand the reason why.”
TEXT 175
kājī bale–sabhe tomāya bale ‘gaurahari’
sei nāme āmi tomāya sambodhana kari
SYNONYMS
kājī bale-the Kazi said; sabhe-all; tomāya-You; bale-address; gaurahari-by the name Gaurahari; sei nāme-by that name; āmi-I; tomāya-You; sambodhana-address; kari-do.
TRANSLATION
The Kazi said, “Everyone calls You Gaurahari. Please let me address You by that name.
TEXT 176
śuna, gaurahari, ei praśnera kāraṇa
nibhṛta hao yadi, tabe kari nivedana
SYNONYMS
śuna-kindly hear; gaurahari-O Gaurahari; ei praśnera-of this question; kāraṇa-reason; nibhṛta-solitary; hao-You become; yadi-if; tabe-then; kari-I shall make; nivedana-submission.
TRANSLATION
“Kindly listen, O Gaurahari! If You come to a private place, I shall then explain the reason.”
TEXT 177
prabhu bale,–e loka āmāra antaraṅga haya
sphuṭa kari’ kaha tumi, nā kariha bhaya
SYNONYMS
prabhu bale-the Lord said; e loka-all these men; āmāra-My; antaraṅga-confidential associates; haya-are; sphuṭa kari’-making it clear; kaha-speak; tumi-you; nā-do not; kariha bhaya-be afraid.
TRANSLATION
The Lord replied, “All these men are My confidential associates. You may speak frankly. There is no reason to be afraid of them.”
TEXTS 178-179
kājī kahe,–yabe āmi hindura ghare giyā
kīrtana kariluṅ mānā mṛdaṅga bhāṅgiyā
sei rātre eka siṁha mahā-bhayaṅkara
nara-deha, siṁha-mukha, garjaye vistara
SYNONYMS
kājī kahe-the Kazi replied; yabe-when; āmi-I; hindura-of a Hindu; ghare-in the house; giyā-going there; kīrtana-chanting of the holy name; kariluṅ-made; mānā-prohibition; mṛdaṅga-the drum; bhāṅgiyā-breaking; sei rātre-on that night; eka-one; siṁha-lion; mahā-bhayaṅ-kara-very fearful; nara-deha-having a body like a human being’s; siṁha-mukha-having a face like a lion’s; garjaye-was roaring; vistara-very loudly.
TRANSLATION
The Kazi said, “When I went to the Hindu’s house, broke the drum and forbade the performance of congregational chanting, in my dreams that very night I saw a greatly fearful lion, roaring very loudly, His body like a human being’s and His face like a lion’s.
TEXT 180
śayane āmāra upara lāpha diyā caḍi’
aṭṭa aṭṭa hāse, kare danta-kaḍamaḍi
SYNONYMS
śayane-in a sleeping condition; āmāra-me; upara-upon; lāpha diyā-jumping; caḍi’-mounting; aṭṭa aṭṭa-rough and hard; hāse-laughs; kare-does; danta-teeth; kaḍamaḍi-gnashing.
TRANSLATION
“While I was asleep, the lion jumped on my chest, laughing fiercely and gnashing His teeth.
TEXT 181
mora buke nakha diyā ghora-svare bale
phāḍimu tomāra buka mṛdaṅga badale
SYNONYMS
mora-my; buke-on the chest; nakha-nails; diyā-placing; ghora-roaring; svare-in a voice; bale-says; phāḍimu-I shall bifurcate; tomāra-your; buka-chest; mṛdaṅga-for the drum; badale-in exchange.
TRANSLATION
“Placing its nails on my chest, the lion said in a grave voice, ‘I shall immediately bifurcate your chest as you broke the mṛdaṅga drum!
TEXT 182
mora kīrtana mānā karis, karimu tora kṣaya
āṅkhi mudi’ kāṅpi āmi pāñā baḍa bhaya
SYNONYMS
mora-My; kīrtana-congregational chanting; mānā karis-you are forbidding; karimu-I shall do; tora-your; kṣaya-destruction; āṅkhi-eyes; mudi’-closing; kāṅpi-I was trembling; āmi-I; pāñā-getting; baḍa-very great; bhaya-fear.
TRANSLATION
” ‘You have forbidden the performance of My congregational chanting. Therefore I must destroy you!’ Being much afraid of Him, I closed my eyes and trembled.
TEXT 183
bhīta dekhi’ siṁha bale ha-iyā sadaya
tore śikṣā dite kailu tora parājaya
SYNONYMS
bhīta dekhi’-seeing me so afraid; siṁha-the lion; bale-says; ha-iyā-becoming; sa-daya-merciful; tore-unto you; śikṣā-lesson; dite-to give; kailu-I have done; tora-your; parājaya-defeat.
TRANSLATION
“Seeing me so afraid, the lion said, ‘I have defeated you just to teach you a lesson, but I must be merciful to you.
TEXT 184
se dina bahuta nāhi kaili utpāta
teñi kṣamā kari’ nā karinu prāṇāghāta
SYNONYMS
se dina-on that day; bahuta-very much; nāhi-not; kaili-you did; utpāta-disturbance; teñi-therefore; kṣamā kari’-forgiving; nā karinu-I did not execute; prāṇa-āghāta-the taking of your life.
TRANSLATION
” ‘On that day you did not create a very great disturbance. Therefore I have excused you and not taken your life.
TEXT 185
aiche yadi punaḥ kara, tabe nā sahimu
savaṁśe tomāre māri yavana nāśimu
SYNONYMS
aiche-similarly; yadi-if; punaḥ-again; kara-you do; tabe-then; nā sahimu-I shall not tolerate; sa-vaṁśe-along with your family; tomāre-you; māri-killing; yavana-the meat-eaters; nāśimu-I shall vanquish.
TRANSLATION
” ‘But if you perform such activities again, I shall not be tolerant. At that time I shall kill you, your entire family and all the meat-eaters.’
TEXT 186
eta kahi’ siṁha gela, āmāra haila bhaya
ei dekha, nakha-cihna amora hṛdaya
SYNONYMS
eta-thus; kahi’-saying; siṁha-the lion; gela-returned; āmāra-my; haila-there was; bhaya-fear; ei dekha-just see this; nakha-cihna-the nail marks; amora hṛdaya-on my heart.
TRANSLATION
“After saying this, the lion left, but I was very afraid of Him. Just see the marks of His nails on my heart!”
TEXT 187
eta bali’ kājī nija-buka dekhāila
śuni’ dekhi’ sarva-loka āścarya mānila
SYNONYMS
eta bali’-saying this; kājī-the Kazi; nija-buka-his chest; dekhāila-showed; śuni’-hearing; dekhi’-seeing; sarva-loka-everyone; āścarya-wonderful incident; mānila-accepted.
TRANSLATION
After this description, the Kazi showed his chest. Having heard him and seen the marks, all the people there accepted the wonderful incident.
TEXT 188
kājī kahe,–ihā āmi kāre nā kahila
sei dina āmāra eka piyādā āila
SYNONYMS
kājī kahe-the Kazi said; ihā-this; āmi-I; kāre-to others; nā kahila-did not tell; sei dina-on that day; āmāra-my; eka-one; piyādā-orderly; āila-came to see me.
TRANSLATION
The Kazi continued, “I did not speak to anyone about this incident, but on that very day one of my orderlies came to see me.
TEXT 189
āsi’ kahe,–geluṅ muñi kīrtana niṣedhite
agni ulkā mora mukhe lāge ācambite
SYNONYMS
āsi’-coming to me; kahe-he said; geluṅ-went; muñi-I; kīrtana-congregational chanting; niṣedhite-to stop; agni ulkā-flames of fire; mora-my; mukhe-in the face; lāge-come in contact; ācambite-all of a sudden.
TRANSLATION
“After coming to me, the orderly said, ‘When I went to stop the congregational chanting, suddenly flames struck my face.
TEXT 190
puḍila sakala dāḍi, mukhe haila vraṇa
yei peyādā yāya, tāra ei vivaraṇa
SYNONYMS
puḍila-burned; sakala-all; dāḍi-beard; mukhe-on the face; haila-there was; vraṇa-blisters; yei-any; peyādā-orderly; yāya-goes; tāra-his; ei-this; vivaraṇa-description.
TRANSLATION
” ‘My beard was burned, and there were blisters on my cheeks.’ Every orderly who went gave the same description.
TEXT 191
tāhā dekhi’ rahinu muñi mahā-bhaya pāñā
kīrtana nā varjiha, ghare rahoṅ ta’ vasiyā
SYNONYMS
tāhā dekhi’-seeing that; rahinu-remained; muñi-I; mahā-bhaya-great fear; pāñā-getting; kīrtana-the congregational chanting; nā-not; varjiha-stop; ghare-at home; rahoṅ-remain; ta’-certainly; vasiyā-sitting.
TRANSLATION
“After seeing this, I was very afraid. I asked them not to stop the congregational chanting but to go sit down at home.
TEXT 192
tabe ta’ nagare ha-ibe svacchande kīrtana
śuni’ saba mleccha āsi’ kaila nivedana
SYNONYMS
tabe ta’-thereafter; nagare-in the city; ha-ibe-there would be; svacchande-without disturbance or anxiety; kīrtana-congregational chanting; śuni’,-hearing this; saba-all; mleccha-meat-eaters; āsi’-coming; kaila-submitted; nivedana-petition.
TRANSLATION
“Then all the meat-eaters, hearing that there would be unrestricted congregational chanting in the city, came to submit a petition.
TEXT 193
nagare hindura dharma bāḍila apāra
‘hari’ ‘hari’ dhvani ba-i nāhi śuni āra
SYNONYMS
nagare-in the city; hindura-of the Hindus; dharma-religion; bāḍila-has increased; apāra-unlimitedly; hari hari-of the Lord’s name, Hari, Hari; dhvani-the vibration; ba-i-except; nāhi-do not; śuni-we hear; āra-anything else.
TRANSLATION
” ‘The religion of the Hindus has increased unlimitedly. There are always vibrations of “Hari! Hari!” We do not hear anything but this.’
TEXT 194
āra mleccha kahe,–hindu ‘kṛṣṇa kṛṣṇa’ bali’
hāse, kānde, nāce, gāya, gaḍi yāya dhūli
SYNONYMS
āra-another; mleccha-meat-eater; kahe-said; hindu-Hindus; kṛṣṇa kṛṣṇa bali’-saying “Kṛṣṇa, Kṛṣṇa”; hāse-laugh; kānde-cry; nāce-dance; gāya-chant; gaḍi yāya dhūli-roll in the dust.
TRANSLATION
“One meat-eater said, ‘The Hindus say, “Kṛṣṇa, Kṛṣṇa,” and they laugh, cry, dance, chant and fall on the ground, smearing their bodies with dirt.
TEXT 195
‘hari’ ‘hari’ kari’ hindu kare kolāhala
pātasāha śunile tomāra karibeka phala
SYNONYMS
hari hari kari’-saying “Hari, Hari”; hindu-the Hindus; kare-make; kolāhala-tumultuous sound; pātasāha-the king; śunile-if hearing; tomāra-your; karibeka-will do; phala-punishment.
TRANSLATION
” ‘Vibrating “Hari, Hari,” the Hindus make a tumultuous sound. If the king [pātasāha] hears it, certainly he will punish you.’
PURPORT
Pātasāha refers to the king. Nawab Hussain Shah, whose full name was Ālā Uddīn Saiyad Husen Sā, was at that time (A.D. 1498-1521) the independent King of Bengal. Formerly he was the servant of the cruel Nawab of the Hābsī dynasty named Mujaḥphara Khān, but somehow or other he assassinated his master and became the King. After gaining the throne of Bengal (technically called Masnada), he declared himself Saiyad Husen Ālā Uddīn Seriph Mukkā. There is a book called Riyāja Us-salātina, whose author, Golām Husen, says that Nawab Hussain Shah belonged to the family of Mukkā Seriph. To keep his family’s glory, he took the name Seriph Mukkā. Generally, however, he is known as Nawab Hussain Shah. After his death, his eldest son, Nasaratsā, became King of Bengal (A.D. 1521-1533). This King also was very cruel. He committed many atrocities against the Vaiṣṇavas. As a result of his sinful activities, one of his servants from the Khojā group killed him while he was praying in the mosque.
TEXT 196
tabe sei yavanere āmi ta’ puchila
hindu ‘hari’ bale, tāra svabhāva jānila
SYNONYMS
tabe-then; sei-that; yavanere-from the meat-eaters; āmi-I; ta’-certainly; puchila-inquired; hindu-the Hindu; hari bale-says Hari; tara-his; svabhāva-nature; jānila-I know.
TRANSLATION
“I then inquired from these yavanas, ‘I know that these Hindus by nature chant “Hari, Hari.”
TEXT 197
tumita yavana hañā kene anukṣaṇa
hindura devatāra nāma laha ki kāraṇa
SYNONYMS
tumita-but you; yavana-meat-eaters; hañā-being; kene-why; anukṣaṇa-always; hindura-of the Hindus; devatāra-of the God; nāma-the name; laha-you take; ki-what; kāraṇa-the reason.
TRANSLATION
” ‘The Hindus chant the name Hari because that is the name of their God. But you are Muslim meat-eaters. Why do you chant the name of the Hindus’ God?’
TEXT 198
mleccha kahe,–hindure āmi kari parihāsa
keha keha–kṛṣṇadāsa, keha–rāmadāsa
SYNONYMS
mleccha-the meat-eater; kahe-says; hindure-unto a Hindu; āmi-I; kari-do; parihāsa-joking; keha keha-some of them; kṛṣṇadāsa-of the name Kṛṣṇadāsa; keha-some of them; rāmadāsa-of the name Rāmadāsa.
TRANSLATION
“The meat-eater replied, ‘Sometimes I joke with the Hindus. Some of them are called Kṛṣṇadāsa, and some are called Rāmadāsa.
TEXT 199
keha–haridāsa, sadā bale ‘hari’ ‘hari’
jāni kāra ghare dhana karibeka curi
SYNONYMS
keha-some of them; haridāsa-of the name Haridāsa; sadā-always; bale-says; hari hari-the name of the Lord, “Hari, Hari”; jāni-I understand; kāra-someone’s; ghare-at home; dhana-wealth; karibeka-will do; curi-theft.
TRANSLATION
” ‘Some of them are called Haridāsa. They always chant “Hari, Hari,” and thus I thought they would steal the riches from someone’s house.
PURPORT
Another meaning of “Hari, Hari” is “I am stealing. I am stealing.”
TEXT 200
sei haite jihvā mora bale ‘hari’ ‘hari’
icchā nāhi, tabu bale,–ki upāya kari
SYNONYMS
sei haite-from that time; jihvā-tongue; mora-my; bale-says; hari hari-the vibration “Hari, Hari”; icchā-desire; nāhi-there is none; tabu-still; bale-says; ki-what; upāya-means; kari-I may do.
TRANSLATION
” ‘Since that time, my tongue also always vibrates the sound “Hari, Hari.” I have no desire to say it, but still my tongue says it. I do not know what to do.’
PURPORT
Sometimes demoniac nonbelievers, not understanding the potency of the holy name, make fun of the Vaiṣṇavas when the Vaiṣṇavas chant the Hare Kṛṣṇa mahā-mantra. This joking is also beneficial for such persons. Śrīmad-Bhāgavatam, Sixth Canto, Second Chapter, verse 14, indicates that the chanting of the Hare Kṛṣṇa mahā-mantra, even in joking, in the course of ordinary discussion, in indicating something extraneous, or in negligence, is called nāmābhāsa, which is chanting that is almost on the transcendental stage. This nāmābhāsa stage is better than nāmāparādha. Nāmābhāsa awakens the supreme remembrance of Lord Viṣṇu. When one remembers Lord Viṣṇu, he becomes free from material enjoyment. Thus he gradually comes forward toward the transcendental service of the Lord and becomes eligible to chant the holy name of the Lord in the transcendental position.
TEXTS 201-202
āra mleccha kahe, śuna–āmi ta’ ei-mate
hinduke parihāsa kainu se dina ha-ite
jihvā kṛṣṇa-nāma kare, nā māne varjana
nā jāni, ki mantrauṣadhi jāne hindu-gaṇa
SYNONYMS
āra-another; mleccha-meat-eater; kahe-said; śuna-please hear; āmi-I; ta’-certainly; ei-mate-in this way; hinduke-to a Hindu; parihāsa-joking; kainu-did; se-that; dina-day; ha-ite-from; jihvā-the tongue; kṛṣṇa-nāma-the holy name of Lord Kṛṣṇa; kare-chants; nā-does not; māne-accept; varjana-renunciation; nā-not; jāni-I know; ki-what; mantra-auṣadhi-hymns and herbs; jāne-know; hindu-gaṇa-the Hindus.
TRANSLATION
“Another meat-eater said, ‘Sir, please hear me. Since the day I joked with some Hindus in this way, my tongue chants the Hare Kṛṣṇa hymn and cannot give it up. I do not know what mystic hymns and herbal potions these Hindus know.’
TEXT 203
eta śuni’ tā’-sabhāre ghare pāṭhāila
hena-kāle pāṣaṇḍī hindu pāṅca-sāta āila
SYNONYMS
eta śuni’-after hearing all this; tā’-sabhāre-all of them; ghare-back home; pāṭhāila-sent; hena-kāle-at that time; pāṣaṇḍī-nonbeliever; hindu-Hindus; pāṅca-sāta-five or seven; āila-came.
TRANSLATION
“After hearing all this, I sent all the mlecchas back to their homes. Five or seven nonbelieving Hindus then approached me.
PURPORT
The word pāṣaṇḍī refers to nonbelievers engaged in fruitive activities and to idolatrous worshipers of many demigods. Pāṣaṇḍīs do not believe in one God, the Supreme Personality, Lord Viṣṇu; they think that all the demigods have the same potency as Him. The definition of a pāṣaṇḍī is given in the tantra-śāstra:
yas tu nārāyaṇaṁ devaṁ
brahma-rudrādi-daivataiḥ
samatvenaiva vīkṣeta sa
pāṣaṇḍī bhaved dhruvam
“A pāṣaṇḍī is one who considers the great demigods such as Lord Brahmā and Lord Śiva equal to the Supreme Personality of Godhead, Nārāyaṇa.” (Hari-bhakti-vilāsa 1.17)
The Supreme Personality of Godhead is asamaurdhva; in other words, no one can be equal to or greater than Him. But pāṣaṇḍīs do not believe this. They worship any kind of demigod, thinking it all right to accept whomever they please as the Supreme Lord. The pāṣaṇḍīs were against the Hare Kṛṣṇa movement of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu, and now we see practically that they also do not like our humble attempts to spread Kṛṣṇa consciousness all over the world. On the contrary, these pāṣaṇḍīs say that we are spoiling the Hindu religion because people all over the world are accepting Lord Kṛṣṇa as the Supreme Personality of Godhead according to the version of Bhagavad-gītā As It Is. The pāṣaṇḍīs condemn this movement, and sometimes they accuse Vaiṣṇavas from foreign countries of being not bona fide. Even so-called Vaiṣṇavas-pseudo followers of the Vaiṣṇava cult-do not agree with our activities in making Vaiṣṇavas in the Western countries. Such pāṣaṇḍīs existed even during the time of Lord Śrī Caitanya Mahāprabhu, and they still continue to exist. Despite all the activities of these pāṣaṇḍīs, however, the prediction of Lord Caitanya Mahāprabhu will triumph: pṛthivīte āche yata nagarādi grāma sarvatra pracāra haibe mora nāma. “In every town and village, the chanting of My name will be heard.” No one can check the spread of the Kṛṣṇa consciousness movement because upon this movement is the benediction of the Supreme Personality of Godhead, Lord Caitanya Mahāprabhu.
TEXT 204
āsi’ kahe,–hindura dharma bhāṅgila nimāi
ye kīrtana pravartāila, kabhu śuni nāi
SYNONYMS
āsi’-coming there; kahe-they said; hindura-of the Hindus; dharma-religious principles; bhāṅgila-has broken; nimāi-Nimāi Paṇḍita; ye-that; kīrtana-congregational chanting; pravartāila-has introduced; kabhu-at any time; śuni-we heard; nāi-never.
TRANSLATION
“Coming to me, the Hindus complained, ‘Nimāi Paṇḍita has broken the Hindu religious principles. He has introduced the saṅkīrtana system, which we never heard from any scripture.
TEXT 205
maṅgalacaṇḍī viṣahari kari’ jāgaraṇa
tā’te vādya, nṛtya, gīta,–yogya ācaraṇa
SYNONYMS
maṅgala-caṇḍī-of the religious performance for worship of Maṅgalacaṇḍī; viṣahari-of the religious performance for worship of Viṣahari; kari’-observing; jāgaraṇa-night vigil; tā’te-in that ceremony; vādya-musical performance; nṛtya-dancing; gīta-chanting; yogya-suitable; ācaraṇa-custom.
TRANSLATION
” ‘When we keep a nightlong vigil to observe religious performances for the worship of Maṅgalacaṇḍī and Viṣahari, playing on musical instruments, dancing and chanting are certainly fitting customs.
TEXT 206
pūrve bhāla chila ei nimāi paṇḍita
gayā haite āsiyā cālāya viparīta
SYNONYMS
pūrve-before this; bhāla-very good; chila-was; ei-this; nimāi paṇḍita-of the name Nimāi Paṇḍita; gayā-Gayā (a place of pilgrimage); haite-from; āsiyā-coming; cālāya-conducts; viparīta-just the opposite.
TRANSLATION
” ‘Nimāi Paṇḍita was previously a very good boy, but since He has returned from Gayā He conducts Himself differently.
TEXT 207
ucca kari’ gāya gīta, deya karatāli
mṛdaṅga-karatāla-śabde karṇe lāge tāli
SYNONYMS
ucca-loud; kari’-making; gāya-sings; gīta-songs; deya-practices; karatāli-clapping; mṛdaṅga-mṛdaṅga drum; karatāla-hand cymbals; śabde-by sounds; karṇe-in the ear; lāge-there is; tāli-blocking.
TRANSLATION
” ‘Now He loudly sings all kinds of songs, clapping, playing drums and hand cymbals, and making a tumultuous sound that deafens our ears.
TEXT 208
nā jāni,–ki khāñā matta hañā nāce, gāya
hāse, kānde, paḍe, uṭhe, gaḍāgaḍi yāya
SYNONYMS
nā jāni-we do not know; ki-what; khāñā-eating; matta-mad; hañā-becoming; nāce-He dances; gāya-chants; hāse-laughs; kānde-cries; paḍe-falls down; uṭhe-gets up; gaḍāgaḍi yāya-goes rolling on the ground.
TRANSLATION
” ‘We do not know what He eats that makes Him become mad, dancing, singing, sometimes laughing, crying, falling down, jumping up and rolling on the ground.
TEXT 209
nagariyāke pāgala kaila sadā saṅkīrtana
rātre nidrā nāhi yāi, kari jāgaraṇa
SYNONYMS
nagariyāke-all the citizens; pāgala-mad; kaila-He has made; sadā-always; saṅkīrtana-congregational chanting; rātre-at night; nidrā-sleep; nāhi yāi-we do not get; kari-observe; jāgaraṇa-wakefulness.
TRANSLATION
” ‘He has made all the people practically mad by always performing congregational chanting. At night we cannot get any sleep; we are always kept awake.
TEXT 210
‘nimāñi’ nāma chāḍi’ ebe bolāya ‘gaurahari’
hindura dharma naṣṭa kaila pāṣaṇḍa sañcāri’
SYNONYMS
nimāñi-Nimāi; nāma-the name; chāḍi’-giving up; ebe-now; bolāya-calls; gaurahari-Gaurahari; hindura-of the Hindus; dharma-the religious principles; naṣṭa kaila-spoiled; pāṣaṇḍa-irreligion; sañcāri’-introducing.
TRANSLATION
” ‘Now He has given up His own name Nimāi and introduced Himself by the name Gaurahari. He has spoiled the Hindu religious principles and introduced the irreligion of nonbelievers.
TEXT 211
kṛṣṇera kīrtana kare nīca bāḍa bāḍa
ei pāpe navadvīpa ha-ibe ujāḍa
SYNONYMS
kṛṣṇera-of Lord Kṛṣṇa; kīrtana-chanting; kare-does; nīca-lower class; bāḍa bāḍa-again and again; ei pāpe-by this sin; navadvīpa-the whole city of Navadvīpa; ha-ibe-will become; ujāḍa-deserted.
TRANSLATION
” ‘Now the lower classes are chanting the Hare Kṛṣṇa mahā-mantra again and again. For this sinful activity, the entire city of Navadvīpa will become deserted.
TEXT 212
hindu-śāstre ‘īśvara’ nāma–mahā-mantra jāni
sarva-loka śunile mantrera vīrya haya hāni
SYNONYMS
hindu-śāstre-in the scriptures of the Hindus; īśvara-God; nāma-the holy name; mahā-mantra-topmost hymn; jāni-we know; sarva-loka-everyone; śunile-if they hear; mantrera-of the mantra; vīrya-potency; haya-becomes; hāni-finished.
TRANSLATION
” ‘According to Hindu scripture, God’s name is the most powerful hymn. If everyone hears the chanting of the name, the potency of the hymn will be lost.
PURPORT
In the list of offenses in the chanting of the holy name of the Lord, it is said, dharma-vrata-tyāga-hutādi-sarva-śubha-kriyā-sāmyam api pramādaḥ: to consider the chanting of the holy name of the Lord equal to the execution of some auspicious religious ceremony is an offense. According to the materialistic point of view, observing a religious ceremony invokes an auspicious atmosphere for the material benefit of the entire world. Materialists therefore manufacture religious principles to live comfortably and without disturbance in executing their material activities. Since they do not believe in the existence of God, they have manufactured the idea that God is impersonal and that to have some conception of God one may imagine any form. Thus they respect the many forms of the demigods as different representations or manifestations of the Lord. They are called bahv-īśvara-vādīs, or followers of thousands and thousands of gods. They consider the chanting of the names of the demigods an auspicious activity. Great so-called svāmīs have written books saying that one may chant any name-Durgā, Kālī, Śiva, Kṛṣṇa, Rāma, and so on-because any name is all right for invoking an auspicious atmosphere in society. Thus they are called pāṣaṇḍīs-unbelievers or faithless demons.
Such pāṣaṇḍīs do not know the actual value of the chanting of the holy name of Lord Kṛṣṇa. Foolishly proud of their material birth as brāhmaṇas and their consequently higher position in the social order, they think of the other classes-namely, the kṣatriyas, vaiśyas and śūdras-as lower classes. According to them, no one but the brāhmaṇas can chant the holy name of Kṛṣṇa, for if others chanted the holy name, its potency would be reduced. They are unaware of the potency of Lord Kṛṣṇa’s name. The Bṛhan-nāradīya Purāṇa recommends:
harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
“For spiritual progress in this age of Kali, there is no alternative, no alternative, no alternative to the holy name, the holy name, the holy name of the Lord.” The pāṣaṇḍīs do not accept that the potency of the holy name of Kṛṣṇa is so great that one can be delivered simply by chanting the holy name, although this is confirmed in Śrīmad-Bhāgavatam (12.3.51): kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet. Any man from any part of the world who practices chanting of the holy name of Kṛṣṇa can be liberated and after death go back home, back to Godhead. The rascal pāṣaṇḍīs think that if anyone but a brāhmaṇa chants the holy name, the potency of the holy name is vanquished. According to their judgment, instead of delivering the fallen souls, the potency of the holy name is reduced. Believing in the existence of many gods and considering the chanting of the holy name of Kṛṣṇa no better than other hymns, these pāṣaṇḍīs do not believe in the words of the śāstra (harer nāma harer nāma harer nāmaiva kevalam). But Śrī Caitanya Mahāprabhu confirms in His Śikṣāṣṭaka, kīrtanīyaḥ sadā hariḥ: one must chant the holy name of the Lord always, twenty-four hours a day. The pāṣaṇḍīs, however, are so fallen and falsely proud of having taken birth in brāhmaṇa families that they think that instead of delivering all the fallen souls, the holy name becomes impotent when constantly chanted by lower-class men.
Significant in verse 211 are the words kṛṣṇera kīrtana kare nīca bāḍa bāḍa, indicating that anyone can join in the saṅkīrtana movement. This is confirmed in Śrīmad-Bhāgavatam (2.4.18): kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ. This is a list of the names of caṇḍālas. The pāṣaṇḍīs say that when these lower-class men are allowed to chant, their influence is enhanced. They do not like the idea that others should also develop spiritual qualities, because this would curb their false pride in having taken birth in families of the elevated brāhmaṇa caste, with a monopoly on spiritual activities. But despite all protests from so-called Hindus and members of the brāhmaṇa caste, we are propagating the Kṛṣṇa consciousness movement all over the world, according to the injunctions of the śāstras and the order of Śrī Caitanya Mahāprabhu. Thus we are sure that we are delivering many fallen souls, making them bona fide candidates for going back home, back to Godhead.
TEXT 213
grāmera ṭhākura tumi, saba tomāra jana
nimāi bolāiyā tāre karaha varjana
SYNONYMS
grāmera-of this town; ṭhākura-the ruler; tumi-you; saba-all; tomāra-your; jana-people; nimāi-Nimāi Paṇḍita; bolāiyā-calling; tāre-unto Him; karaha-do; varjana-the punishment of making Him leave the town.
TRANSLATION
” ‘Sir, you are the ruler of this town. Whether Hindu or Muslim, everyone is under your protection. Therefore please call Nimāi Paṇḍita and make Him leave the town.’
PURPORT
The word ṭhākura has two meanings. One meaning is “God” or “a godly person,” and another meaning is “kṣatriya.” Here the pāṣaṇḍī brāhmaṇas address the Kazi as ṭhākura, considering him the ruler of the town. There are different names by which to address the members of different castes. The brāhmaṇas are addressed as mahārāja, the kṣatriyas as ṭhākura, the vaiśyas as śetha or mahājana, and the śūdras as caudhurī. This etiquette is still followed in northern India, where the kṣatriyas are addressed as Ṭhākura Sāhab. The pāsaṇḍīs went so far as to request the magistrate, or Kazi, to have Śrī Caitanya Mahāprabhu expelled from the town because of His introducing hari-nāma-saṅkīrtana. Fortunately our Hare Kṛṣṇa movement all over the world, especially in the civilized world of Europe and America, has become very popular. Generally no one complains against us to have us removed from a city. Although such an attempt was indeed made in Melbourne, Australia, the attempt failed. Thus we are now introducing this Hare Kṛṣṇa movement in great cities of the world like New York, London, Paris, Tokyo, Sydney, Melbourne and Auckland, and by the grace of Lord Caitanya Mahāprabhu everything is going on nicely. People are happy to accept the principle of chanting the Hare Kṛṣṇa mantra, and the result is most satisfactory.
TEXT 214
tabe āmi prīti-vākya kahila sabāre
sabe ghare yāha, āmi niṣedhiba tāre
SYNONYMS
tabe-thereafter; āmi-I; prīti-vākya-sweet words; kahila-said; sabāre-unto all of them; sabe-all of you; ghare-back home; yāha-go; āmi-I; niṣedhiba-shall prohibit; tāre-Him (Nimāi Paṇḍita).
TRANSLATION
“After hearing their complaints, in sweet words I told them, ‘Please go back home. I shall certainly prohibit Nimāi Paṇḍita from continuing His Hare Kṛṣṇa movement.’
TEXT 215
hindura īśvara baḍa yei nārāyaṇa
sei tumi hao,–hena laya mora mana
SYNONYMS
hindura-of the Hindus; īśvara-God; baḍa-the topmost; yei-who; nārāyaṇa-Lord Nārāyaṇa; sei-He; tumi-You; hao-are; hena-such; laya-takes; mora-my; mana-mind.
TRANSLATION
“I know that Nārāyaṇa is the Supreme God of the Hindus, and I think that You are the same Nārāyaṇa. This I feel within my mind.”
TEXT 216
eta śuni’ mahāprabhu hāsiyā hāsiyā
kahite lāgilā kichu kājire chuṅiyā
SYNONYMS
eta-this; śuni’-hearing; mahāprabhu-Śrī Caitanya Mahāprabhu; hāsiyā hāsiya-smiling; kahite-to speak; lāgilā-began; kichu-something; kājire-unto the Kazi; chuṅiyā-touching.
TRANSLATION
After hearing the Kazi speak so nicely, Śrī Caitanya Mahāprabhu touched him and smilingly spoke as follows.
TEXT 217
tomāra mukhe kṛṣṇa-nāma,–e baḍa vicitra
pāpa-kṣaya gela, hailā parama pavitra
SYNONYMS
tomāra mukhe-in your mouth; kṛṣṇa-nāma-chanting of the holy name of Kṛṣṇa; e-this; baḍa-very; vicitra-wonderful; pāpa-kṣaya-nullifying of sinful activities; gela-has become a fact; hailā-have become; parama-topmost; pavitra-purified.
TRANSLATION
“The chanting of the holy name of Kṛṣṇa from your mouth has performed a wonder-it has nullified the reactions of all your sinful activities. Now you have become supremely pure.
PURPORT
Confirming the potency of the saṅkīrtana movement, these words from the very mouth of Lord Caitanya Mahāprabhu express how people can be purified simply by chanting the holy name of Lord Kṛṣṇa. The Kazi was a Muslim mleccha, or meat-eater, but because he several times uttered the holy name of Lord Kṛṣṇa, automatically the reactions of his sinful life were vanquished and he was fully purified of all material contamination. We do not know why the pāṣaṇḍīs of the present day protest that we are deteriorating the Hindu religion by spreading Kṛṣṇa consciousness all over the world and claiming all classes of men to the highest standard of Vaiṣṇavism. But these rascals disagree with us so vehemently that some of them do not allow European and American Vaiṣṇavas to enter into the temples of Viṣṇu. Thinking religion to be meant for material benefit, these so-called Hindus have actually become vicious by worshiping the numerous forms of the demigods. In the next verse Śrī Caitanya Mahāprabhu confirms the Kazi’s purification.
TEXT 218
‘hari’ ‘kṛṣṇa’ ‘nārāyaṇa’–laile tina nāma
baḍa bhāgyavān tumi, baḍa puṇyavān
SYNONYMS
hari kṛṣṇa nārāyaṇa-the holy names of Lord Hari, Lord Kṛṣṇa and Lord Nārāyaṇa; laile-you have taken; tina-three; nāma-holy names; baḍa-very; bhāgyavān-fortunate; tumi-you are; baḍa-very; puṇyavān-pious.
TRANSLATION
“Because you have chanted three holy names of the Lord-Hari, Kṛṣṇa and Nārāyaṇa-you are undoubtedly the most fortunate and pious.”
PURPORT
Here the Supreme Lord, Śrī Caitanya Mahāprabhu, confirms that anyone who chants the holy names Hari, Kṛṣṇa and Nārāyaṇa without offense is certainly extremely fortunate, and whether Indian or non-Indian, Hindu or non-Hindu, he immediately comes to the level of the most pious personality. We therefore do not care about the statements of pāṣaṇḍīs who protest against our movement’s making the members of other cities or countries into Vaiṣṇavas. We have to follow in the footsteps of Lord Caitanya Mahāprabhu, executing our mission peacefully, or, if necessary, kicking the heads of such protesters.
TEXT 219
eta śuni’ kājīra dui cakṣe paḍe pāni
prabhura caraṇa chuṅi’ bale priya-vāṇī
SYNONYMS
eta-this; śuni’-hearing; kājīra-of the Kazi; dui-two; cakṣe-in the eyes; paḍe-flow down; pāni-tears; prabhura-of the Lord; caraṇa-lotus feet; chuṅi’-touching; bale-says; priya-vāṇī-pleasing words.
TRANSLATION
After the Kazi heard this, tears flowed down from his eyes. He immediately touched the lotus feet of the Lord and spoke the following sweet words.
TEXT 220
tomāra prasāde mora ghucila kumati
ei kṛpā kara,–yena tomāte rahu bhakti
SYNONYMS
tomāra prasāde-by Your mercy; mora-my; ghucila-have gone away; kumati-bad intentions; ei-this; kṛpā-mercy; kara-please do unto me; yena-so that; tomāte-in You; rahu-may stay; bhakti-devotion.
TRANSLATION
“Only by Your mercy have my bad intentions vanished. Kindly favor me so that my devotion may always be fixed upon You.”
TEXT 221
prabhu kahe,–eka dāna māgiye tomāya
saṅkīrtana vāda yaiche nahe nadīyāya
SYNONYMS
prabhu kahe-the Lord said; eka-one; dāna-charity; māgiye-I beg; tomāya-from you; saṅkīrtana-chanting of the Hare Kṛṣṇa mantra; vāda-opposition; yaiche-as it may be; nahe-not be; nadīyāya-in the district of Nadia.
TRANSLATION
The Lord said, “I wish to beg you for one favor in charity. You must pledge that this saṅkīrtana movement will not be checked, at least in the district of Nadia.”
TEXT 222
kājī kahe,–mora vaṁśe yata upajibe
tāhāke ‘tālāka’ diba,–kīrtana nā bādhibe
SYNONYMS
kājī kahe-the Kazi said; mora-my; vaṁśe-in the dynasty; yata-all (descendants); upajibe-who will take birth; tāhāke-unto them; tālāka-grave admonition; diba-I shall give; kīrtana-the saṅkīrtana movement; nā-never; bādhibe-they will oppose.
TRANSLATION
The Kazi said, “To as many descendants as take birth in my dynasty in the future, I give this grave admonition: No one should check the saṅkīrtana movement.”
PURPORT
As a result of this grave injunction by the Kazi, even at present the descendants of the Kazi’s family do not oppose the saṅkīrtana movement under any circumstances. Even during the great Hindu-Muslim riots in neighboring places, the descendants of the Kazi honestly preserved the assurance given by their forefather.
TEXT 223
śuni’ prabhu ‘hari’ bali’ uṭhilā āpani
uṭhila vaiṣṇava saba kari’ hari-dhvani
SYNONYMS
śuni’-hearing; prabhu-the Lord; hari-the holy name of the Lord; bali’-chanting; uṭhilā-got up; āpani-personally; uṭhila-got up; vaiṣṇava-other devotees; saba-all; kari’-making; hari-dhvani-vibration of the holy name, “Hari Hari.”
TRANSLATION
Hearing this, the Lord got up, chanting “Hari! Hari!” Following Him, all the other Vaiṣṇavas also got up, chanting the vibration of the holy name.
TEXT 224
kīrtana karite prabhu karilā gamana
saṅge cali’ āise kājī ullasita mana
SYNONYMS
kīrtana-chanting; karite-to perform; prabhu-the Lord; karilā-made; gamana-departure; saṅge-accompanying Him; cali’-walking; āise-comes; kājī-the Kazi; ullasita-jubilant; mana-mind.
TRANSLATION
Śrī Caitanya Mahāprabhu went back to perform kīrtana, and the Kazi, his mind jubilant, went with Him.
TEXT 225
kājīre vidāya dila śacīra nandana
nācite nācite āilā āpana bhavana
SYNONYMS
kājīre-unto the Kazi; vidāya-farewell; dila-gave; śacīra-of mother Śacī; nandana-the son; nācite nācite-dancing and dancing; āilā-came back; āpana-own; bhavana-house.
TRANSLATION
The Lord asked the Kazi to go back home. Then the son of mother Śacī came back to His own home, dancing and dancing.
TEXT 226
ei mate kājīre prabhu karilā prasāda
ihā yei śune tāra khaṇḍe aparādha
SYNONYMS
ei mate-in this way; kājīre-unto the Kazi; prabhu-the Lord; karilā-did; prasāda-mercy; ihā-this; yei-anyone who; śune-hears; tāra-his; khaṇḍe-vanquishes; aparādha-offenses.
TRANSLATION
This is the incident concerning the Kazi and the Lord’s mercy upon him. Anyone who hears this is also freed from all offenses.
TEXT 227
eka dina śrīvāsera mandire gosāñi
nityānanda-saṅge nṛtya kare dui bhāi
SYNONYMS
eka dina-one day; śrīvāsera-of Śrīvāsa Ṭhākura; mandire-in the house; gosāñi-Lord Caitanya Mahāprabhu; nityānanda-Lord Nityānanda; saṅge-accompanied by; nṛtya-dancing; kare-performed; dui-two; bhāi-brothers.
TRANSLATION
One day the two brothers Lord Nityānanda Prabhu and Śrī Caitanya Mahāprabhu were dancing in the holy house of Śrīvāsa Ṭhākura.
TEXT 228
śrīvāsa-putrera tāhāṅ haila paraloka
tabu śrīvāsera citte nā janmila śoka
SYNONYMS
śrīvāsa-of Śrīvāsa Ṭhākura; putrera-of the son; tāhāṅ-there; haila-took place; paraloka-death; tabu-still; śrīvāsera-of Śrīvāsa Ṭhākura; citte-in the mind; nā-not; janmila-there was; śoka-lamentation.
TRANSLATION
At that time a calamity took place-Śrīvāsa Ṭhākura’s son died. Yet Śrīvāsa Ṭhākura was not at all sorry.
TEXT 229
mṛta-putra-mukhe kaila jñānera kathana
āpane dui bhāi hailā śrīvāsa-nandana
SYNONYMS
mṛta-putra-of the dead son; mukhe-in the mouth; kaila-did; jñānera-of knowledge; kathana-conversation; āpane-personally; dui-the two; bhāi-brothers; hailā-became; śrīvāsa-nandana-sons of Śrīvāsa Ṭhākura.
TRANSLATION
Śrī Caitanya Mahāprabhu caused the dead son to speak about knowledge, and then the two brothers personally became the sons of Śrīvāsa Ṭhākura.
PURPORT
This incident is described as follows by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. One night while Śrī Caitanya Mahāprabhu was dancing with His devotees at the house of Śrīvāsa Ṭhākura, one of Śrīvāsa Ṭhākura’s sons, who was suffering from some disease, died. Śrīvāsa Ṭhākura was so patient, however, that he did not allow anyone to express sorrow by crying, for he did not want the kīrtana going on at his house to be disturbed. Thus kīrtana continued without a sound of lamentation. But when the kīrtana was over, Caitanya Mahāprabhu, who could understand the incident, declared, “There must have been some calamity in this house.” When He was then informed about the death of Śrīvāsa Ṭhākura’s son, He expressed His regret, saying, “Why was this news not given to Me before?” He went to the place where the son was lying dead and asked him, “My dear boy, why are you leaving the house of Śrīvāsa Ṭhākura?” The dead son immediately replied, “I was living in this house as long as I was destined to live here. Now that the time is over, I am going elsewhere, according to Your direction. I am Your eternal servant, a dependent living being. I must act only according to Your desire. Beyond Your desire, I cannot do anything. I have no such power.” Hearing these words of the dead son, all the members of Śrīvāsa Ṭhākura’s family received transcendental knowledge. Thus there was no cause for lamentation. This transcendental knowledge is described in the Bhagavad-gītā (2.13): tathā dehāntara-prāptir dhīras tatra na muhyati. When someone dies, he accepts another body; therefore sober persons do not lament. After the discourse between the dead boy and Śrī Caitanya Mahāprabhu, funeral ceremonies were performed, and Lord Caitanya assured Śrīvāsa Ṭhākura, “You have lost one son, but Nityānanda Prabhu and I are your eternal sons. We shall never be able to give up your company.” This is an instance of a transcendental relationship with Kṛṣṇa. We have eternal transcendental relationships with Kṛṣṇa as His servants, friends, fathers, sons or conjugal lovers. When the same relationships are pervertedly reflected in this material world, we have relationships as the sons, fathers, friends, lovers, masters or servants of others, but all these relationships are subject to termination within a definite period. If we revive our relationship with Kṛṣṇa, however, by the grace of Śrī Caitanya Mahāprabhu our eternal relationship will never break to cause our lamentation.
TEXT 230
tabe ta’ karilā saba bhakte vara dāna
ucchiṣṭa diyā nārāyaṇīra karila sammāna
SYNONYMS
tabe-thereafter; ta’-certainly; karilā-did; saba bhakte-unto all devotees; vara-benediction; dāna-charity; ucchiṣṭa-food remnants; diyā-giving; nārāyaṇīra-of Nārāyaṇī; karila-did; sammāna-respect.
TRANSLATION
Thereafter the Lord charitably bestowed His benediction upon all His devotees. He gave the remnants of His food to Nārāyaṇī, showing her special respect.
PURPORT
Nārāyaṇī was a niece of Śrīvāsa Ṭhākura, and later she became the mother of Śrīla Vṛndāvana dāsa Ṭhākura. In this connection the sahajiyās cite a malicious story that after eating the remnants of Lord Caitanya’s food Nārāyaṇī became pregnant and gave birth to Vṛndāvana dāsa Ṭhākura. The rascal sahajiyās may manufacture such false statements, but no one should believe them because they are motivated by enmity against the Vaiṣṇavas.
TEXT 231
śrīvāsera vastra siṅye darajī yavana
prabhu tāre nija-rūpa karāila darśana
SYNONYMS
śrīvāsera-of Śrīvāsa Ṭhākura; vastra-cloth; siṅye-sewing; darajī-tailor; yavana-meat-eater; prabhu-the Lord; tāre-unto him; nija-rūpa-His own form; karāila-caused; darśana-vision.
TRANSLATION
There was a tailor who was a meat-eater but was sewing garments for Śrīvāsa Ṭhākura. The Lord, being merciful to him, showed him His own form.
TEXT 232
‘dekhinu’ ‘dekhinu’ bali’ ha-ila pāgala
preme nṛtya kare, haila vaiṣṇava āgala
SYNONYMS
dekhinu-I have seen; dekhinu-I have seen; bali’-saying; ha-ila-became; pāgala-mad; preme-in the ecstasy of love; nṛtya-dancing; kare-does; haila-became; vaiṣṇava-devotee; āgala-first class.
TRANSLATION
Saying “I have seen! I have seen!” and dancing in ecstatic love as though mad, he became a first-class Vaiṣṇava.
PURPORT
There was a Muslim tailor near the house of Śrīvāsa Ṭhākura who used to sew the garments of the family. One day he was very much pleased with the dancing of Śrī Caitanya Mahāprabhu; indeed, he was enchanted. The Lord, understanding his attitude, showed him His original form as Kṛṣṇa. The tailor then began to dance, saying, “I have seen! I have seen!” He became absorbed in ecstatic love and began to dance with Lord Caitanya. Thus he became one of the foremost Vaiṣṇava adherents of Śrī Caitanya Mahāprabhu.
TEXT 233
āveśete śrīvāse prabhu vaṁśī ta’ māgila
śrīvāsa kahe,–vaṁśī tomāra gopī hari’ nila
SYNONYMS
āveśete-in ecstasy; śrīvāse-unto Śrīvāsa; prabhu-the Lord; vaṁśī-a flute; ta’-certainly; māgila-asked; śrīvāsa-Śrīvāsa Ṭhākura; kahe-replied; vaṁśī-flute; tomāra-Your; gopī-the gopīs; hari-stealing; nila-took away.
TRANSLATION
In ecstasy the Lord asked Śrīvāsa Ṭhākura to deliver His flute, but Śrīvāsa Ṭhākura replied, “Your flute has been stolen away by the gopīs.”
TEXT 234
śuni’ prabhu ‘bala’ ‘bala’ balena āveśe
śrīvāsa varṇena vṛndāvana-līlā-rase
SYNONYMS
śuni’-hearing; prabhu-the Lord; bala bala-go on speaking, go on speaking; balena-He says; āveśe-in ecstasy; śrīvāsa-Śrīvāsa Ṭhākura; varṇena-describes; vṛndāvana-of Vṛndāvana; līlā-rase-the transcendental mellow of the pastimes.
TRANSLATION
Hearing this reply, the Lord said in ecstasy, “Go on talking! Go on talking!” Thus Śrīvāsa described the transcendental mellow pastimes of Śrī Vṛndāvana.
TEXT 235
prathamete vṛndāvana-mādhurya varṇila
śuniyā prabhura citte ānanda bāḍila
SYNONYMS
prathamete-in the beginning; vṛndāvana-mādhurya-sweet pastimes of Vṛndāvana; varṇila-described; śuniyā-hearing; prabhura-of the Lord; citte-in the heart; ānanda-jubilation; bāḍila-increased.
TRANSLATION
In the beginning Śrīvāsa Ṭhākura described the transcendental sweetness of Vṛndāvana’s pastimes. Hearing this, the Lord felt great and increasing jubilation in His heart.
TEXT 236
tabe ‘bala’ ‘bala’ prabhu bale vāra-vāra
punaḥ punaḥ kahe śrīvāsa kariyā vistāra
SYNONYMS
tabe-thereafter; bala bala-go on speaking, go on speaking; prabhu-the Lord; bale-says; vāra-vāra-again, again; punaḥ punaḥ-again, again; kahe-speaks; śrīvāsa-Śrīvāsa Ṭhākura; kariyā-making; vistāra-expansion.
TRANSLATION
Thereafter the Lord again and again asked him, “Speak on! Speak on!” Thus Śrīvāsa again and again described the pastimes of Vṛndāvana, vividly expanding them.
TEXT 237
vaṁśī-vādye gopī-gaṇera vane ākarṣaṇa
tāṅ-sabāra saṅge yaiche vana-viharaṇa
SYNONYMS
vaṁśī-vādye-on hearing the sound of the flute; gopī-gaṇera-of all the gopīs; vane-in the forest; ākarṣaṇa-the attraction; tāṅ-sabāra-of all of them; saṅge-in the company; yaiche-in what way; vana-in the forest; viharaṇa-wandering.
TRANSLATION
Śrīvāsa Ṭhākura extensively explained how the gopīs were attracted to the forests of Vṛndāvana by the vibration of Kṛṣṇa’s flute and how they wandered together in the forest.
TEXT 238
tāhi madhye chaya-ṛtu līlāra varṇana
madhu-pāna, rāsotsava, jala-keli kathana
SYNONYMS
tāhi madhye-during that; chaya-ṛtu-the six seasons; līlāra-of the pastimes; varṇana-description; madhu-pāna-drinking of the honey; rāsa-utsava-dancing the rāsa-līlā; jala-keli-swimming in the Yamunā; kathana-narrations.
TRANSLATION
Śrīvāsa Paṇḍita narrated all the pastimes enacted during the six changing seasons. He described the drinking of honey, the celebration of the rāsa dance, the swimming in the Yamunā, and other such incidents.
TEXT 239
‘bala’ ‘bala’ bale prabhu śunite ullāsa
śrīvāsa kahena tabe rāsa rasera vilāsa
SYNONYMS
bala bala-go on speaking, go on speaking; bale-says; prabhu-the Lord; śunite-hearing; ullāsa-very jubilantly; śrīvāsa-Śrivāsa Ṭhākura; kahena-says; tabe-then; rāsa-rāsa dance; rasera-filled with transcendental humors; vilāsa-pastimes.
TRANSLATION
When the Lord, hearing with great pleasure, said, “Go on speaking! Go on speaking!” Śrīvāsa Ṭhākura described the rāsa-līlā dance, which is filled with transcendental mellows.
TEXT 240
kahite, śunite aiche prātaḥ-kāla haila
prabhu śrīvāsere toṣi’ āliṅgana kaila
SYNONYMS
kahite-speaking; śunite-hearing; aiche-in that way; prātaḥ-kāla-morning; haila-appeared; prabhu-Lord Śrī Caitanya Mahāprabhu; śrīvāsere-unto Śrīvāsa Ṭhākura; toṣi’-satisfying; āliṅgana-embracing; kaila-did.
TRANSLATION
As the Lord thus requested and Śrīvāsa Ṭhākura spoke, the morning appeared, and the Lord embraced Śrīvāsa Ṭhākura and satisfied him.
TEXT 241
tabe ācāryera ghare kaila kṛṣṇa-līlā
rukmiṇī-svarūpa prabhu āpane ha-ilā
SYNONYMS
tabe-thereafter; ācāryera-of Advaita Ācārya; ghare-in the house; kaila-performed; kṛṣṇa-līlā-pastimes of Lord Kṛṣṇa; rukmiṇī-of Rukmiṇī; svarūpa-form; prabhu-the Lord; āpane-personally; ha-ilā-became.
TRANSLATION
Thereafter a dramatization of Kṛṣṇa’s pastimes was performed in the house of Advaita Ācārya. The Lord personally took the part of Rukmiṇī, the foremost of Kṛṣṇa’s queens.
TEXT 242
kabhu durgā, lakṣmī haya, kabhu vā cic-chakti
khāṭe vasi’ bhakta-gaṇe dilā prema-bhakti
SYNONYMS
kabhu-sometimes; durgā-the part of Goddess Durgā; lakṣmī-the goddess of fortune; haya-is; kabhu-sometimes; vā-or; cit-śakti-the spiritual potency; khāṭe-on a cot; vasi’-sitting; bhakta-gaṇe-unto the devotees; dilā-gave; prema-bhakti-love of Godhead.
TRANSLATION
The Lord sometimes took the part of Goddess Durgā, Lakṣmī [the goddess of fortune] or the chief potency, Yogamāyā. Sitting on a cot, He delivered love of Godhead to all the devotees present.
TEXT 243
eka-dina mahāprabhura nṛtya-avasāne
eka brāhmaṇī āsi’ dharila caraṇe
SYNONYMS
eka-dina-one day; mahāprabhura-of Lord Śrī Caitanya Mahāprabhu; nṛtya-avasāne-at the end of the dancing; eka-one; brāhmaṇī-wife of a brāhmaṇa; āsi’-coming; dharila-caught hold; caraṇe-of His lotus feet.
TRANSLATION
One day when Śrī Caitanya Mahāprabhu had finished His dancing, a woman, the wife of a brāhmaṇa, came there and caught hold of His lotus feet.
TEXT 244
caraṇera dhūli sei laya vāra vāra
dekhiyā prabhura duḥkha ha-ila apāra
SYNONYMS
caraṇera-of His lotus feet; dhūli-the dust; sei-that woman; laya-takes; vāra vāra-again and again; dekhiyā-seeing this; prabhura-of the Lord; duḥkha-unhappiness; ha-ila-there was; apāra-unlimited.
TRANSLATION
As she took the dust of His lotus feet again and again, the Lord became unlimitedly unhappy.
PURPORT
This holding of a great personality’s lotus feet is certainly very good for the person who takes the dust, but this example of Śrī Caitanya Mahāprabhu’s unhappiness indicates that a Vaiṣṇava should not allow anyone to take dust from his feet.
One who takes the dust of a great personality’s lotus feet transfers his sinful activities to that great personality. Unless the person whose dust is taken is very strong, he must suffer the sinful activities of the person who takes the dust. Therefore ordinarily it should not be allowed. Sometimes in big meetings people come to take the same advantage by touching our feet. On account of this, sometimes we have to suffer from some disease. As far as possible, no outsider should be allowed to touch one’s feet to take dust from them. Śrī Caitanya Mahāprabhu personally showed this by His example, as explained in the next verse.
TEXT 245
sei-kṣaṇe dhāñā prabhu gaṅgāte paḍila
nityānanda-haridāsa dhari’ uṭhāila
SYNONYMS
sei-kṣaṇe-immediately; dhāñā-running; prabhu-the Lord; gaṅgāte-in the water of the Ganges; paḍila-plunged; nityānanda-Lord Nityānanda; haridāsa-Haridāsa Ṭhākura; dhari’-catching Him; uṭhāila-raised Him.
TRANSLATION
Immediately He ran to the river Ganges and jumped in to counteract the sinful activities of that woman. Lord Nityānanda and Haridāsa Ṭhākura caught Him and raised Him from the river.
PURPORT
Śrī Caitanya Mahāprabhu is God Himself, but He was playing the part of a preacher. Every preacher should know that being allowed to touch a Vaiṣṇava’s feet and take dust may be good for the person who takes it, but it is not good for the person who allows it to be taken. As far as possible, this practice should ordinarily be avoided. Only initiated disciples should be allowed to take this advantage, not others. Those who are full of sinful activities should generally be avoided.
TEXT 246
vijaya ācāryera ghare se rātre rahilā
prātaḥ-kāle bhakta sabe ghare lañā gelā
SYNONYMS
vijaya-named Vijaya; ācāryera-of the teacher; ghare-at the home; se-that; rātre-on the night; rahilā-remained; prātaḥ-kāle-in the morning; bhakta-the devotees; sabe-all; ghare-home; lañā-taking them; gelā-went.
TRANSLATION
That night the Lord stayed at the house of Vijaya Ācārya. In the morning the Lord took all His devotees and returned home.
TEXT 247
eka-dina gopī-bhāve gṛhete vasiyā
‘gopī’ ‘gopī’ nāma laya viṣaṇṇa hañā
SYNONYMS
eka-dina-one day; gopī-bhāve-in the ecstasy of the gopīs; gṛhete-at home; vasiyā-sitting; gopī gopī-“Gopī, Gopī”; nāma-the name; laya-chants; viṣaṇṇa-morose; hañā-becoming.
TRANSLATION
One day the Lord, in the ecstasy of the gopīs, was sitting in His house. Very morose in separation, He was calling, “Gopī! Gopī!”
TEXT 248
eka paḍuyā āila prabhuke dekhite
‘gopī’ ‘gopī’ nāma śuni’ lāgila balite
SYNONYMS
eka paḍuyā-one student; āila-came there; prabhuke-the Lord; dekhite-to see; gopī gopī-“Gopī, Gopī”; nāma-the name; śuni’-hearing; lāgila-began; balite-to say.
TRANSLATION
A student who came to see the Lord was astonished that the Lord was chanting “Gopī! Gopī!” Thus he spoke as follows.
TEXT 249
kṛṣṇa-nāma nā lao kene, kṛṣṇa-nāma–dhanya
‘gopī’ ‘gopī’ balile vā kibā haya puṇya
SYNONYMS
kṛṣṇa-nāma-the holy name of Lord Kṛṣṇa; nā-not; lao-You take; kene-why; kṛṣṇa-nāma-the holy name of Lord Kṛṣṇa; dhanya-glorious; gopī gopī-the names “Gopī, Gopī”; balile-on saying; vā-or; kibā-what; haya-there is; puṇya-piety.
TRANSLATION
“Why are You chanting the names ‘Gopī, Gopī’ instead of the holy name of Lord Kṛṣṇa, which is so glorious? What pious result will You achieve by such chanting?”
PURPORT
It is said, vaiṣṇavera kriyā-mudrā vijñeha nā bujhaya: no one can understand the activities of a pure devotee. A student or neophyte devotee could not possibly understand why Śrī Caitanya Mahāprabhu was chanting the name of the gopīs, nor should the student have asked the Lord about the potency of chanting “Gopī, Gopī.” The neophyte student was certainlv convinced of the piety in the chanting of Kṛṣṇa’s holy name, but this sort of attitude is also offensive. Dharma-vrata-tyāga-hutādi-sarva-śubha-kriyā-sāmyam api pramādaḥ: to chant the holy name of Kṛṣṇa in exchange for the achievement of piety is an offense. This, of course, was unknown to the student. Thus he innocently asked, “What piety is there in the chanting of the name Gopī?” He did not know that there is no question of piety or impiety. The chanting of the holy name of Kṛṣṇa or the holy name Gopī is on the transcendental platform of loving affairs. Since he was not expert in understanding such transcendental activities, his question was merely impudent. Thus Śrī Caitanya Mahāprabhu, apparently greatly angry at him, reacted as follows.
TEXT 250
śuni’ prabhu krodhe kaila kṛṣṇe doṣodgāra
ṭheṅgā lañā uṭhilā prabhu paḍuyā māribāra
SYNONYMS
śuni’-hearing; prabhu-the Lord; krodhe-in anger; kaila-did; kṛṣṇe-unto Lord Kṛṣṇa; doṣa-udgāra-many accusations; ṭheṅgā-stick; lañā-taking; uṭhilā-got up; prabhu-the Lord; paḍuyā-the student; māribāra-to strike.
TRANSLATION
Hearing the foolish student, the Lord became greatly angry and rebuked Lord Kṛṣṇa in various ways. Taking up a stick, He rose to strike the student.
PURPORT
It is mentioned in Śrīmad-Bhāgavatam that when Uddhava came from Lord Kṛṣṇa with a message for the gopīs, all the gopīs, especially Śrīmatī Rādhārāṇī, denounced Kṛṣṇa in various ways. Such denunciations, however, reflect an exuberant loving attitude that an ordinary man cannot understand. When the foolish student questioned Lord Śrī Caitanya Mahāprabhu, Lord Caitanya similarly rebuked Lord Kṛṣṇa in loving exuberance. When Śrī Caitanya Mahāprabhu was in the mood of the gopīs and the student advocated the cause of Śrī Kṛṣṇa, Lord Caitanya was greatly angry. Seeing His anger, the foolish student, who was an ordinary atheistic smārta-brāhmaṇa, foolishly misjudged Him. Thus he and a party of students were ready to strike the Lord in retaliation. After this incident, Śrī Caitanya Mahāprabhu decided to take sannyāsa so that people would not commit offenses against Him, considering Him an ordinary householder, for in India even now a sannyāsī is naturally offered respect.
TEXT 251
bhaye palāya paḍuyā, prabhu pāche pāche dhāya
āste vyaste bhakta-gaṇa prabhure rahāya
SYNONYMS
bhaye-out of fear; palāya-runs away; paḍuyā-the student; prabhu-the Lord; pāche pāche-after him; dhāya-runs; āste vyaste-somehow or other; bhakta-gaṇa-all the devotees; prabhure-the Lord; rahāya-checked.
TRANSLATION
The student ran away in fear, and the Lord followed him. But somehow or other the devotees checked the Lord.
TEXT 252
prabhure śānta kari’ ānila nija ghare
paḍuyā palāyā gela paḍuyā-sabhāre
SYNONYMS
prabhure-the Lord; śānta kari’-pacifying; ānila-brought; nija-His own; ghare-to the house; paḍuyā-the student; palāyā-running away; gela-went; paḍuyā-of students; sabhāre-to the assembly.
TRANSLATION
The devotees pacified the Lord and brought Him home, and the student ran away to an assembly of other students.
TEXT 253
paḍuyā sahasra yāhāṅ paḍe eka-ṭhāñi
prabhura vṛttānta dvija kahe tāhāṅ yāi
SYNONYMS
paḍuyā-students; sahasra-a thousand; yāhāṅ-where; paḍe-they study; eka-thāñi-in one place; prabhura-of the Lord; vṛttānta-incident; dvija-the brāhmaṇa; kahe-says; tāhāṅ-there; yāi-he goes.
TRANSLATION
The brāhmaṇa student ran to a place where a thousand students were studying together. There he described the incident to them.
PURPORT
In this verse we find the word dvija, indicating that the student was a brāhmaṇa. Actually, in those days, only members of the brāhmaṇa class became students of Vedic literature. Schooling is meant especially for brāhmaṇas; previously there was no question of schooling for kṣatriyas, vaiśyas or śūdras. Kṣatriyas used to learn the technology of warfare, and vaiśyas learned business from their fathers or other businessmen; they were not meant to study the Vedas. At present, however, everyone goes to school, and everyone is given the same type of education, although no one knows what the result will be. The result, however, is most unsatisfactory, as we have seen in the Western countries especially. The United States has vast educational institutions where everyone is allowed to receive an education, but the result is that most students become like hippies.
Higher education is not meant for everyone. Only selected individuals trained in brahminical culture should be allowed to pursue a higher education. Educational institutions should not aim to teach technology, for a technologist cannot properly be called educated. A technologist is a śūdra; only one who studies the Vedas may properly be called a learned man (paṇḍita). The duty of a brāhmaṇa is to become learned in the Vedic literature and teach the Vedic knowledge to other brāhmaṇas. In our Kṛṣṇa consciousness movement we are simply teaching our students to become fit brāhmaṇas and Vaiṣṇavas. In our school at Dallas, the students are learning English and Sanskrit, and through these two languages they are studying all our books, such as Śrīmad-Bhāgavatam, Bhagavad-gītā As It Is and The Nectar of Devotion. It is a mistake to educate every student as a technologist. There must be a group of students who become brāhmaṇas. Without brāhmaṇas who study the Vedic literature, human society will be entirely chaotic.
TEXT 254
śuni’ krodha kaila saba paḍuyāra gaṇa
sabe meli’ kare tabe prabhura nindana
SYNONYMS
śuni’-hearing; krodha-angry; kaila-became; saba-all; paḍuyāra-of students; gaṇa-the groups; sabe-all; meli’-joining to gether; kare-do; tabe-then; prabhura-of the Lord; nindana-accusation.
TRANSLATION
Hearing of the incident, all the students became greatly angry and joined together in criticizing the Lord.
TEXT 255
saba deśa bhraṣṭa kaila ekalā nimāñi
brāhmaṇa mārite cāhe, dharma-bhaya nāi
SYNONYMS
saba-all; deśa-countries; bhraṣṭa-spoiled; kaila-has; ekalā-alone; nimāñi-Nimāi Paṇḍita; brāhmaṇa-a caste brāhmaṇa; mārite-to strike; cāhe-He wants; dharma-of religious principles; bhaya-fear; nāi-there is not.
TRANSLATION
“Nimāi Paṇḍita alone has spoiled the entire country,” they accused. “He wants to strike a caste brāhmaṇa. He has no fear of religious principles.
PURPORT
In those days also, the caste brāhmaṇas were very proud. They were not prepared to accept chastisement even from a teacher or spiritual master.
TEXT 256
punaḥ yadi aiche kare māriba tāhare
kon vā mānuṣa haya, ki karite pāre
SYNONYMS
punaḥ-again; yadi-if; aiche-like that; kare-He does; māriba-we shall strike; tāhare-Him; kon-who; vā-or; mānuṣa-the man; haya-is; ki-what; karite-to do; pāre-He is able.
TRANSLATION
“If He again performs such an atrocious act, certainly we shall retaliate and strike Him in turn. What kind of important person is He, that He can check us in this way?”
TEXT 257
prabhura nindāya sabāra buddhi haila nāśa
supaṭhita vidyā kārao nā haya prakāśa
SYNONYMS
prabhura-of the Lord; nindāya-in accusation; sabāra-of everyone; buddhi-the intelligence; haila-became; nāśa-spoiled; su-paṭhita-well-studied; vidyā-knowledge; kārao-everyone’s; nā-does not; haya-become; prakāśa-manifest.
TRANSLATION
When all the students thus resolved, criticizing Śrī Caitanya Mahāprabhu, their intelligence was spoiled. Thus although they were learned scholars, because of this offense the essence of knowledge was not manifest in them.
PURPORT
In the Bhagavad-gītā it is said, māyayāpahṛta-jñānā āsuraṁ bhāvam āśritāḥ: when one becomes inimical to the Supreme Personality of Godhead, adopting an atheistic attitude (āsuraṁ bhāvam), even if one is a learned scholar the essence of knowledge does not become manifest in him; in other words, the essence of his knowledge is stolen by the illusory energy of the Lord. In this connection Śrī Bhaktisiddhānta Sarasvatī Ṭhākura quotes a mantra from the Śvetāśvatara Upaniṣad (6.23):
yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ
The purport of this verse is that one who is unflinchingly devoted to the Supreme Personality of Godhead, Viṣṇu, and similarly devoted to the spiritual master, with no ulterior motive, becomes a master of all knowledge. In the heart of such a devotee, the real essence of the Vedic knowledge becomes manifest. This essence is nothing but surrender unto the Supreme Personality of Godhead (vedaiś ca sarvair aham eva vedyaḥ). Only unto one who fully surrenders to the spiritual master and the Supreme Lord does the essence of Vedic knowledge become manifest, not to anyone else. This same principle is emphasized by Śrī Prahlāda Mahārāja in Śrīmad-Bhāgavatam (7.5.24):
iti puṁsārpitā viṣṇau
bhaktiś cen nava-lakṣaṇā
kriyeta bhagavaty addhā
tan manye ‘dhītam uttamam
“A person who directly applies these nine principles [hearing, chanting, remembering, etc.] in the service of the Lord is to be understood as a greatly learned man who has assimilated the Vedic literature very well, for the goal of studying the Vedic literature is to understand the supremacy of Lord Śrī Kṛṣṇa.” Śrīdhara Svāmī confirms in his commentary that first one must surrender to the spiritual master; then the process of devotional service will develop. It is not a fact that only one who diligently pursues an academic career can become a devotee. Even with no academic career, if one has full faith in the spiritual master and the Supreme Personality of Godhead, he develops in spiritual life and real knowledge of the Vedas. The example of Mahārāja Khaṭvāṅga confirms this. One who surrenders is understood to have learned the subject matter of the Vedas very nicely. One who adopts this Vedic process of surrender learns devotional service and is certainly successful. One who is very much proud, however, is unable to surrender either to the spiritual master or to the Supreme Personality of Godhead. Thus he cannot understand the essence of any Vedic literature. Śrīmad-Bhāgavatam (Bhāg. 11.11.18) declares:
śabda-brahmaṇi niṣṇāto
na niṣṇāyāt pare yadi
śramas tasya śrama-phalo
hy adhenum iva rakṣataḥ
“If one is learned in Vedic literature but is not a devotee of Lord Viṣṇu, his work is a useless waste of labor, just like the keeping of a cow that does not give milk.”
Anyone who does not follow the surrendering process but is simply interested in an academic career cannot make any advancement. His profit is only his labor for nothing. If one is expert in the study of the Vedas but does not surrender to a spiritual master or Viṣṇu, all his cultivation of knowledge is but a waste of time and labor.
TEXT 258
tathāpi dāmbhika paḍuyā namra nāhi haya
yāhaṅ tāhāṅ prabhura nindā hāsi’ se karaya
SYNONYMS
tathāpi-still; dāmbhika-proud; paḍuyā-students; namra-submissive; nāhi-not; haya-become; yāhāṅ-any where; tāhāṅ-everywhere; prabhura-of the Lord; nindā-accusation; hāsi’-laughing; se-they; karaya-do.
TRANSLATION
But the proud student community did not become submissive. On the contrary, the students spoke of the incident anywhere and everywhere. In a laughing manner they criticized the Lord.
TEXT 259
sarva-jña gosāñi jāni’ sabāra durgati
ghare vasi’ cinte tā’-sabāra avyāhati
SYNONYMS
sarva-jña-all-knowing; gosāñi-Lord Caitanya Mahāprabhu; jāni’-knowing; sabāra-of all of them; durgati-degradation; ghare-at home; vasi’-sitting; cinte-contemplates; tā’-of them; sabāra-of all; avyāhati-the rescue.
TRANSLATION
Lord Śrī Caitanya Mahāprabhu, being omniscient, could understand the degradation of these students. Thus He sat at home, contemplating how to rescue them.
TEXT 260
yata adhyāpaka, āra tāṅra śiṣya-gaṇa
dharmī, karmī, tapo-niṣṭha, nindaka, durjana
SYNONYMS
yata-all; adhyāpaka-professors; āra-and; tāṅra-their; śiṣya-gaṇa-students; dharmī-followers of religious ritualistic ceremonies; karmī-performers of fruitive activities; tapaḥ-niṣṭha-performers of austerities; nindaka-blasphemers; durjana-rogues.
TRANSLATION
“All the so-called professors and scientists and their students generally follow the regulative principles of religion, fruitive activities and austerities,” the Lord thought, “yet at the same time they are blasphemers and rogues.
PURPORT
Here is a depiction of materialists who have no knowledge of devotional service. They may be very religious and may work very systematically or perform austerities and penances, but if they blaspheme the Supreme Personality of Godhead they are nothing but rogues. This is confirmed in the Hari-bhakti-sudhodaya (3.11):
bhagavad-bhakti-hīnasya
jātiḥ śāstraṁ japas tapaḥ
aprāṇasyaiva dehasya
maṇḍanaṁ loka-rañjanam
If they are without knowledge of devotional service to the Lord, then great nationalism, fruitive, political or social work, science or philosophy are all simply like costly garments decorating a dead body. The only offense of persons adhering to these principles is that they are not devotees; they are always blasphemous toward the Supreme Personality of Godhead and His devotees.
TEXT 261
ei saba mora nindā-aparādha haite
āmi nā laoyāile bhakti, nā pāre la-ite
SYNONYMS
ei saba-all of them; mora-of Me; nindā-blasphemy; aparādha-offense; haite-from; āmi-I; nā-not; laoyāile-if causing them to take; bhakti-devotional service; nā-not; pāre-able; la-ite-to take.
TRANSLATION
“If I do not induce them to take to devotional service, because of committing the offense of blasphemy none of these people will be able to take to it.
TEXT 262
nistārite āilāma āmi, haila viparīta
e-saba durjanera kaiche ha-ibeka hita
SYNONYMS
nistārite-to deliver; āilāma-have come; āmi-I; haila-it has become; viparīta-just the opposite; e-saba-all these; durjanera-of the rogues; kaiche-how; ha-ibeka-it will be; hita-the benefit.
TRANSLATION
“I have come to deliver all the fallen souls, but now just the opposite has happened. How can these rogues be delivered? How may they be benefited?
TEXT 263
āmāke praṇati kare, haya pāpa-kṣaya
tabe se ihāre bhakti laoyāile laya
SYNONYMS
āmāke-unto Me; praṇati-obeisances; kare-they offer; haya-becomes; pāpa-kṣaya-destruction of sinful reactions; tabe-then; se-they; ihāre-unto them; bhakti-devotional service; laoyāile-if causing to take; laya-will take.
TRANSLATION
“If these rogues offer Me obeisances, the reactions of their sinful activities will be nullified. Then, if I induce them, they will take to devotional service.
TEXT 264
more nindā kare ye, nā kare namaskāra
e-saba jīvere avaśya kariba uddhāra
SYNONYMS
more-Me; nindā kare-blasphemes; ye-anyone who; nā-does not; kare-offer; namaskāra-obeisances; e-saba-all these; jīvere-living entities; avaśya-certainly; kariba-I shall do; uddhāra-deliverance.
TRANSLATION
“I must certainly deliver all these fallen souls who blaspheme Me and do not offer Me obeisances.
TEXT 265
ataeva avaśya āmi sannyāsa kariba
sannyāsi-buddhye more praṇata ha-iba
SYNONYMS
ataeva-therefore; avaśya-certainly; āmi-I; sannyāsa-the renounced order of life; kariba-shall accept; sannyāsi-buddhye-by thinking of Me as a sannyāsī; more-unto Me; praṇata-bow down; ha-iba-they shall do.
TRANSLATION
“I shall accept the sannyāsa order of life, for thus people will offer Me their obeisances, thinking of Me as a member of the renounced order.
PURPORT
Among the members of the varṇāśrama institution’s social orders (brāhmaṇa, kṣatriya, vaiśya and śūdra), the brāhmaṇa is considered the foremost, for he is the teacher and spiritual master of all the other varṇas. Similarly, among the spiritual orders (brahmacarya, gṛhastha, vānaprastha and sannyāsa), the sannyāsa order is the most elevated. Therefore a sannyāsī is the spiritual master of all the varṇas and āśramas, and a brāhmaṇa is also expected to offer obeisances to a sannyāsī. Unfortunately, however, caste brāhmaṇas do not offer obeisances to a Vaiṣṇava sannyāsī. They are so proud that they do not offer obeisances even to Indian sannyāsīs, what to speak of European and American sannyāsīs. Śrī Caitanya Mahāprabhu, however, expected that even the caste brāhmaṇas would offer respectful obeisances to a sannyāsī because five hundred years ago the social custom was to offer obeisances immediately to any sannyāsī, known or unknown.
The sannyāsīs of the Kṛṣṇa consciousness movement are bona fide. All the students of the Kṛṣṇa consciousness movement have undergone the regular process of initiation. As enjoined in the Hari-bhakti-vilāsa by Sanātana Gosvāmī, tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṇām: by the regular process of initiation, any man can become a brāhmaṇa. Thus in the beginning the students of our Kṛṣṇa consciousness movement agree to live with devotees, and gradually, having given up four prohibited activities-illicit sex, gambling, meat-eating and intoxication-they become advanced in the activities of spiritual life. When one is found to be regularly following these principles, he is given the first initiation (hari-nāma), and he regularly chants at least sixteen rounds a day. Then, after six months or a year, he is initiated for the second time and given the sacred thread with the regular sacrifice and rituals. After some time, when he advances still further and is willing to give up this material world, he is given the sannyāsa order. At that time he receives the title svāmī or gosvāmī, both of which mean “master of the senses.” Unfortunately, debauched so-called brāhmaṇas in India neither offer them respect nor accept them as bona fide sannyāsīs. Śrī Caitanya Mahāprabhu expected the so-called brāhmaṇas to offer respect to such Vaiṣṇava sannyāsīs. Nevertheless, it does not matter whether they offer respect or whether they accept these sannyāsīs as bona fide, for the śāstra describes punishment for such disobedient so-called brāhmaṇas. The śāstric injuction declares:
devatā-pratimāṁ dṛṣṭvā
yatiṁ caiva tridaṇḍinam
namaskāraṁ na kuryād yaḥ
prāyaścittīyate naraḥ
“One who does not offer respect to the Supreme Personality of Godhead, to His Deity in the temple or to a tridaṇḍī sannyāsī must undergo prāyaścitta [atonement].” If one does not offer obeisances to such a sannyāsī, the prescribed prāyaścitta is to fast for one day.
TEXT 266
praṇatite habe ihāra aparādha kṣaya
nirmala hṛdaye bhakti karāiba udaya
SYNONYMS
praṇatite-by offering obeisances; habe-there will be; ihāra-of such offenders; aparādha-the offenses; kṣaya-destruction; nirmala-pure; hṛdaye-in the heart; bhakti-devotional service; karāiba-I shall cause; udaya-the rising.
TRANSLATION
“Offering obeisances will relieve them of all the reactions to their offenses. Then, by My grace, devotional service [bhakti] will awaken in their pure hearts.
PURPORT
According to Vedic injunctions, only a brāhmaṇa may be offered sannyāsa. The Śaṅkara-sampradāya (ekadaṇḍa-sannyāsa-sampradāya) awards the sannyāsa order only to caste brāhmaṇas, or born brāhmaṇas, but in the Vaiṣṇava system even one not born in a brāhmaṇa family may be made a brāhmaṇa according to the direction of the Hari-bhakti-vilāsa (tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṇām). Any person from any part of the world may be made a brāhmaṇa by the regular process of initiation, and when he follows brahminical behavior, observing the principle of abstaining from intoxication, illicit sex, meat-eating and gambling, he may be offered sannyāsa. All the sannyāsīs in the Kṛṣṇa consciousness movement, who are preaching all over the world, are regular brāhmaṇa-sannyāsīs. Thus the so-called caste brāhmaṇas should not object to offering them respectful obeisances. By offering such obeisances, as recommended by Śrī Caitanya Mahāprabhu, they will diminish their offenses and automatically awaken to their natural position of devotional service. As it is said, nitya-siddha kṛṣṇa-prema sādhya kabhu naya: kṛṣṇa-prema can be awakened in a purified heart. The more we offer obeisances to sannyāsīs, especially Vaiṣṇava sannyāsīs, the more we diminish our offenses and purify our hearts. Only in a purified heart can kṛṣṇa-prema awaken. This is the process of Śrī Caitanya Mahāprabhu’s cult, the Kṛṣṇa consciousness movement.
TEXT 267
e-saba pāṣaṇḍīra tabe ha-ibe nistāra
āra kona upāya nāhi, ei yukti sāra
SYNONYMS
e-saba-all these; pāṣaṇḍīra-of the demons; tabe-then; ha-ibe-there will be; nistāra-deliverance; āra-alternative; kona-some; upāya-means; nāhi-there is not; ei-this; yukti-of the argument; sāra-essence.
TRANSLATION
“All the unfaithful rogues of this world can be delivered by this process. There is no alternative. This is the essence of the argument.”
TEXT 268
ei dṛḍha yukti kari’ prabhu āche ghare
keśava bhāratī āilā nadīyā-nagare
SYNONYMS
ei-this; dṛḍha-firm; yukti-consideration; kari’-making; prabhu-the Lord; āche-was; ghare-in His home; keśava bhāratī-of the name Keśava Bhāratī; āilā-came; nadīyā-nagare-to the town of Nadia.
TRANSLATION
After coming to this firm conclusion, the Lord continued to stay at home. In the meantime Keśava Bhāratī came to the town of Nadia.
TEXT 269
prabhu tāṅre namaskari’ kaila nimantraṇa
bhikṣā karāiyā tāṅre kaila nivedana
SYNONYMS
prabhu-the Lord; tāṅre-to him; namaskari’-offering obeisances; kaila-did; nimantraṇa-invitation; bhikṣā-alms; karāiyā-giving; tāṅre-to him; kaila-submitted; nivedana-His prayer.
TRANSLATION
The Lord offered him respectful obeisances and invited him to His house. After feeding him sumptuously, He submitted to him His petition.
PURPORT
According to the system of Vedic society, whenever an unknown sannyāsī comes to a village or town, someone must invite him to take prasāda in his home. Sannyāsīs generally take prasāda in the house of a brāhmaṇa because the brāhmaṇa worships the Lord Nārāyaṇa śilā, or śālagrāma-śilā, and therefore there is prasāda that the sannyāsī may take. Keśava Bhāratī accepted the invitation of Śrī Caitanya Mahāprabhu. Thus the Lord had a good opportunity to explain His desire to take sannyāsa from him.
TEXT 270
tumi ta’ īśvara baṭa,–sākṣāt nārāyaṇa
kṛpā kari’ kara mora saṁsāra mocana
SYNONYMS
tumi-you; ta’-certainly; īśvara-the Lord; baṭa-are; sākṣāt-directly; nārāyaṇa-the Supreme Lord, Nārāyaṇa; kṛpā kari’-showing mercy; kara-please do; mora-My; saṁsāra-material life; mocana-deliverance.
TRANSLATION
“Sir, you are directly Nārāyaṇa. Therefore please be merciful unto Me. Deliver Me from this material bondage.”
TEXT 271
bhāratī kahena,–tumi īśvara, antaryāmī
ye karāha, se kariba,–svatantra nahi āmi
SYNONYMS
bhāratī kahena-Keśava Bhāratī replied; tumi-You; īśvara-the Supreme Personality of Godhead; antaryāmī-You know everything from within; ye-whatever; karāha-You cause to do; se-that; kariba-I must do; svatantra-independent; nahi-not; āmi-I.
TRANSLATION
Keśava Bhāratī replied to the Lord, “You are the Supreme Personality of Godhead, the Supersoul. I must do whatever You cause me to do. I am not independent of You.”
TEXT 272
eta bali’ bhāratī gosāñi kāṭoyāte gelā
mahāprabhu tāhā yāi’ sannyāsa karilā
SYNONYMS
eta bali’-saying this; bhāratī-Keśava Bhāratī; gosāñi-the spiritual master; kāṭoyāte-to Katwa; gelā-went; mahāprabhu-Lord Caitanya Mahāprabhu; tahā-there; yai’-going; sannyāsa-the renounced order of life; karilā-accepted.
TRANSLATION
After saying this, Keśava Bhāratī, the spiritual master, went back to his village, Katwa. Lord Caitanya Mahāprabhu went there and accepted the renounced order of life [sannyāsa].
PURPORT
At the end of His twenty-fourth year, at the end of the fortnight of the waxing moon, Śrī Caitanya Mahāprabhu left Navadvīpa and crossed the river Ganges at a place known as Nidayāra-ghāṭa. Then He reached Kaṇṭaka-nagara, or Kāṭoyā (Katwa), where He accepted ekadaṇḍa-sannyāsa according to the Śaṅkarite system. Since Keśava Bhāratī belonged to the Śaṅkarite sect, he could not initiate Caitanya Mahāprabhu into the Vaiṣṇava sannyāsa order, whose members carry the tridaṇḍa.
Candraśekhara Ācārya assisted in the routine ceremonial work of the Lord’s acceptance of sannyāsa. By the order of Śrī Caitanya Mahāprabhu, kīrtana was performed for the entire day, and at the end of the day the Lord shaved off His hair. On the next day He became a regular sannyāsī, with one rod (ekadaṇḍa). From that day on His name was Śrī Kṛṣṇa Caitanya. Before that, He was known as Nimāi Paṇḍita. Śrī Caitanya Mahāprabhu, in the sannyāsa order, traveled all over Rāḍha-deśa, the region where the Ganges River cannot be seen. Keśava Bhāratī accompanied Him for some distance.
TEXT 273
saṅge nityānanda, candraśekhara ācārya
mukunda-datta,–ei tina kaila sarva kārya
SYNONYMS
saṅge-in His company; nityānanda-Nityānanda Prabhu; candraśekhara ācārya-Candraśekhara Ācārya; mukunda-datta-Mukunda Datta; ei tina-these three; kaila-performed; sarva-all; kārya-necessary activities.
TRANSLATION
When Śrī Caitanya Mahāprabhu accepted sannyāsa, three personalities were with Him to perform all the necessary activities. They were Nityānanda Prabhu, Candraśekhara Ācārya and Mukunda Datta.
TEXT 274
ei ādi-līlāra kaila sūtra gaṇana
vistāri varṇilā ihā dāsa vṛndāvana
SYNONYMS
ei-this; ādi-līlara-of the ādi-līlā (the first portion of Lord Caitanya’s pastimes); kaila-made; sūtra-synopsis; gaṇana-enumeration; vistāri-elaborately; varṇilā-described; ihā-this; dāsa vṛndāvana-Vṛndāvana dāsa Ṭhākura.
TRANSLATION
Thus I have summarized the incidents of the ādi-līlā. Śrīla Vṛndāvana dāsa Ṭhākura has described them elaborately [in his Caitanya-bhāgavata].
TEXT 275
yaśodā-nandana hailā śacīra nandana
catur-vidha bhakta-bhāva kare āsvādana
SYNONYMS
yaśodā-nandana-the son of mother Yaśodā; hailā-became; śacīra-of mother Śacī; nandana-the son; catuḥ-vidha-four kinds of; bhakta-bhāva-devotional humors; kare-does; āsvādana-tasting.
TRANSLATION
The same Supreme Personality of Godhead who appeared as the son of mother Yaśodā has now appeared as the son of mother Śacī, relishing four kinds of devotional activities.
PURPORT
Servitude, friendship, parental affection and conjugal love for the Supreme Personality of Godhead are the basis of the four kinds of devotional activities. In śānta, the marginal stage of devotional service, there is no activity. But above the śānta humor are servitude, friendship, parental affection and conjugal love, which represent the gradual growth of devotional service to higher and higher platforms.
TEXT 276
sva-mādhurya rādhā-prema-rasa āsvādite
rādhā-bhāva aṅgī kariyāche bhāla-mate
SYNONYMS
sva-mādhurya-His own conjugal love; rādhā-prema-rasa-the mellow of the loving affairs between Rādhārāṇī and Kṛṣṇa; āsvādite-to taste; rādhā-bhāva-the mood of Śrīmatī Rādhārāṇī; aṅgī kariyāche-He accepted; bhāla-mate-very well.
TRANSLATION
To taste the mellows of Śrīmatī Rādhārāṇī’s loving affairs in Her relationship with Kṛṣṇa, and to understand the reservoir of pleasure in Kṛṣṇa, Kṛṣṇa Himself, as Śrī Caitanya Mahāprabhu, accepted the mood of Rādhārāṇī.
PURPORT
In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “Śrī Gaurasundara is Kṛṣṇa Himself with the attitude of Śrīmatī Rādhārāṇī. Śrī Caitanya Mahāprabhu never gave up the attitude of the gopīs. He remained everlastingly predominated by Kṛṣṇa and never accepted the part of the predominator by imitating conjugal love with an ordinary woman, as sahajiyās generally do. He never placed Himself in the position of a debauchee. Lusty materialists like the members of the sahajiyā-sampradāya hanker after women, even others’ wives. But when they try to ascribe the responsibility for their lusty activities to Śrī Caitanya Mahāprabhu, they become offenders to Svarūpa Dāmodara and Śrīla Vṛndāvana dāsa Ṭhākura. In Śrī Caitanya-bhāgavata, Ādi-khaṇḍa, Chapter Fifteen, it is said:
sabe para-strīra prati nāhi parihāsa
strī dekhi’ dūre prabhu hayena eka-pāśa
‘Śrī Caitanya Mahāprabhu never even joked with others’ wives. As soon as He saw a woman coming, He would immediately give her ample room to pass without talking.’ He was extremely strict regarding the association of women. The sahajiyās, however, pose as followers of Śrī Caitanya Mahāprabhu although they indulge in lusty affairs with women. In His youth Lord Caitanya was very humorous with everyone, but He never joked with any woman, nor in this incarnation did He talk about women. The gaurāṅga-nāgarī party is not approved by Śrī Caitanya Mahāprabhu or Vṛndāvana dāsa Ṭhākura. Even though one may offer all kinds of prayers to Caitanya Mahāprabhu, one should strictly avoid worshiping Him as the Gaurāṅga Nāgara. The personal behavior of Śrī Caitanya Mahāprabhu and the verses written by Śrī Vṛndāvana dāsa Ṭhākura have completely repudiated the lusty desires of the gaurāṅga-nāgarīs.”
TEXT 277
gopī-bhāva yāte prabhu dhariyāche ekānta
vrajendra-nandane māne āpanāra kānta
SYNONYMS
gopī-bhāva-the mood of the gopīs; yāte-in which; prabhu-the Lord; dhariyāche-accepted; ekānta-positively; vrajendra-nandane-Lord Kṛṣṇa; māne-they accept; āpanāra-own; kānta-lover.
TRANSLATION
Lord Caitanya Mahāprabhu accepted the mood of the gopīs, who accept Vrajendranandana, Śrī Kṛṣṇa, as their lover.
TEXT 278
gopikā-bhāvera ei sudṛḍha niścaya
vrajendra-nandana vinā anyatra nā haya
SYNONYMS
gopikā-bhāvera-of the ecstasy of the gopīs; ei-this; sudṛḍha-firm; niścaya-confirmation; vrajendra-nandana-Lord Śrī Kṛṣṇa; vinā-without; anyatra-anyone else; nā-not; haya-is possible.
TRANSLATION
It is firmly ascertained that the ecstatic mood of the gopīs is possible only before Kṛṣṇa, and no one else.
TEXT 279
śyāmasundara, śikhipiccha-guñjā-vibhūṣaṇa
gopa-veśa, tri-bhaṅgima, muralī-vadana
SYNONYMS
śyāma-sundara-Lord Kṛṣṇa, who has a bluish color; śikhi-piccha-with a peacock feather on the head; guñjā-a garland of guñjā (small berries or conchshells); vibhūṣaṇa-decorations; gopa-veśa-with the dress of a cowherd boy; tri-bhaṅgima-curved in three places; muralī-vadana-holding a flute to His mouth.
TRANSLATION
He has a bluish complexion, a peacock feather on His head, a guñjā garland and the decorations of a cowherd boy. His body is curved in three places, and He holds a flute to His mouth.
TEXT 280
ihā chāḍi’ kṛṣṇa yadi haya anyākāra
gopikāra bhāva nāhi yāya nikaṭa tāhāra
SYNONYMS
ihā-this; chāḍi’-giving up; kṛṣṇa-Kṛṣṇa; yadi-if; haya-takes; anya-ākāra-another form; gopikāra-of the gopīs; bhāva-the ecstasy; nāhi-does not; yāya-arise; nikaṭa-near; tāhāra-that (form).
TRANSLATION
If Lord Kṛṣṇa gives up this original form and assumes another Viṣṇu form, nearness to Him cannot invoke the ecstatic mood of the gopīs.
TEXT 281
gopīnāṁ paśupendra-nandana-juṣo bhāvasya kas tāṁ krtī
vijñātuṁ kṣamate durūha-padavī-sañcāriṇaḥ prakriyām
āviṣkurvati vaiṣṇavīm api tanuṁ tasmin bhujair jiṣṇubhir
yāsāṁ hanta caturbhir adbhuta-ruciṁ rāgodayaḥ kuñcati
SYNONYMS
gopīnām-of the gopīs; paśupa-indra-nandana-juṣaḥ-of the service of the son of Vraja’s King, Mahārāja Nanda; bhāvasya-ecstatic; kaḥ-what; tām-that; kṛtī-learned man; vijñātum-to understand; kṣamate-is able; durūha-very difficult to understand; padavī-the position; sañcāriṇaḥ-which provokes; prakriyām-activity; āviṣkurvati-He manifests; vaiṣṇavīm-of Viṣṇu; api-certainly; tanum-the body; tasmin-in that; bhujaiḥ-with arms; jiṣṇubhiḥ-very beautiful; yāsām-of whom (the gopīs); hanta-alas; caturbhiḥ-four; adbhuta-wonderfully; rucim-beautiful; rāga-udayaḥ-the evoking of ecstatic feelings; kuñcati-cripples.
TRANSLATION
“Once Lord Śrī Kṛṣṇa playfully manifested Himself as Nārāyaṇa, with four victorious hands and a very beautiful form. When the gopīs saw this exalted form, however, their ecstatic feelings were crippledī. A learned scholar, therefore, cannot understand the gopīs’ ecstatic feelings, which are firmly fixed upon the original form of Lord Kṛṣṇa as the son of Nanda Mahārāja. The wonderful feelings of the gopīs in ecstatic parama-rasa with Kṛṣṇa constitute the greatest mystery in spiritual life.””
PURPORT
This is a quotation from the Lalita-mādhava (6.54), by Śrīla Rūpa Gosvāmī.
TEXT 282
vasanta-kāle rāsa-līlā kare govardhane
antardhāna kailā saṅketa kari’ rādhā-sane
SYNONYMS
vasanta-kāle-during the season of spring; rāsa-līlā-the rāsa dance; kare-does; govardhane-near the Govardhana Hill; antardhāna-disappearance; kailā-did; saṅketa-indication; kari’-making; rādhā-sane-with Rādhārāṇī.
TRANSLATION
During the season of springtime, when the rāsa dance was going on, suddenly Kṛṣṇa disappeared from the scene, indicating that He wanted to be alone with Śrīmatī Rādhārāṇī.
TEXT 283
nibhṛta-nikuñje vasi’ dekhe rādhāra bāṭa
anveṣite āilā tāhāṅ gopikāra ṭhāṭa
SYNONYMS
nibhṛta-solitary; nikuñje-in a bush; vasi’-sitting; dekhe-waiting to see; rādhāra-of Śrīmatī Rādhārāṇī; bāṭa-the passing; anveṣite-while searching; āilā-came; tāhāṅ-there; gopikāra-of the gopīs; ṭhāṭa-the phalanx.
TRANSLATION
Kṛṣṇa was sitting in a solitary bush, waiting for Śrīmatī Rādhārāṇī to pass by. But while He was searching, the gopīs arrived there, like a phalanx of soldiers.
TEXT 284
dūra haite kṛṣṇe dekhi’ bale gopī-gaṇa
“ei dekha kuñjera bhitara vrajendra-nandana”
SYNONYMS
dūra haite-from a distance; kṛṣṇe-unto Kṛṣṇa; dekhi’-seeing; bale-said; gopī-gaṇa-all the gopīs; ei dekha-just see here; kuñjera-the bush; bhitara-within; vrajendra-nandana-the son of Nanda Mahārāja.
TRANSLATION
“Just see!” the gopīs said, seeing Kṛṣṇa from a distant place. “Here within a bush is Kṛṣṇa, the son of Nanda Mahārāja.”
TEXT 285
gopī-gaṇa dekhi’ kṛṣṇera ha-ila sādhvasa
lukāite nārila, bhaye hailā vibaśa
SYNONYMS
gopī-gaṇa-all the gopīs combined together; dekhi’-seeing; kṛṣṇera-of Kṛṣṇa; ha-ila-there were; sādhvasa-some emotional feelings; lukāite-to hide; nārila-was unable; bhaye-out of fear; hailā-became; vibaśa-motionless.
TRANSLATION
As soon as Kṛṣṇa saw all the gopīs, He was struck with emotion. Thus He could not hide Himself, and out of fear He became motionless.
TEXT 286
catur-bhuja mūrti dhari’ āchena vasiyā
kṛṣṇa dekhi’ gopī kahe nikaṭe āsiyā
SYNONYMS
catur-bhuja-four-armed; mūrti-form; dhari’-accepting; āchena-was; vasiyā-sitting; kṛṣṇa-Lord Kṛṣṇa; dekhi’-seeing; gopī-the gopīs; kahe-say; nikaṭe-nearby; āsiyā-coming there.
TRANSLATION
Kṛṣṇa assumed His four-armed Nārāyaṇa form and sat there. When all the gopīs came, they looked at Him and spoke as follows.
TEXT 287
‘ihoṅ kṛṣṇa nahe, ihoṅ nārāyaṇa mūrti’
eta bali’ tāṅre sabhe kare nati-stuti
SYNONYMS
ihoṅ-this; kṛṣṇa-Lord Kṛṣṇa; nahe-is not; ihoṅ-this is; nārāyaṇa-the Supreme Personality of Godhead; mūrti-the form; eta bali’-saying this; tāṅre-unto Him; sabhe-all the gopīs; kare-make; nati-stuti-obeisances and prayers.
TRANSLATION
“He is not Kṛṣṇa! He is the Supreme Personality of Godhead, Nārāyaṇa.” After saying this, they offered obeisances and the following respectful prayers.
TEXT 288
“namo nārāyaṇa, deva karaha prasāda
kṛṣṇa-saṅga deha’ mora ghucāha viṣāda”
SYNONYMS
namaḥ nārāyaṇa-all respects to Nārāyaṇa; deva-the Supreme Personality of Godhead; karaha-kindly give; prasāda-Your mercy; kṛṣṇa-saṅga-association with Kṛṣṇa; deha’-giving; mora-our; ghucāha-please diminish; viṣāda-lamentation.
TRANSLATION
“O Lord Nārāyaṇa, we offer our respectful obeisances unto You. Kindly be merciful to us. Give us the association of Kṛṣṇa and thus vanquish our lamentation.”
PURPORT
The gopīs were not made happy even by seeing the four-armed form of Nārāyaṇa. Yet they offered their respects to the Supreme Personality of Godhead and begged from Him the benediction of achieving the association of Kṛṣṇa. Such is the ecstatic feeling of the gopīs.
TEXT 289
eta bali namaskari’ gelā gopī-gaṇa
hena-kāle rādhā āsi’ dilā daraśana
SYNONYMS
eta bali-saying this; namaskari’-offering obeisances; gelā-went away; gopī-gaṇa-all the gopīs; hena-kāle-at this time; rādhā-Śrīmatī Rādhārāṇī; āsi’-coming there; dilā-gave; daraśana-audience.
TRANSLATION
After saying this and offering obeisances, all the gopīs dispersed. Then Śrīmatī Rādhārāṇī came and appeared before Lord Kṛṣṇa.
TEXT 290
rādhā dekhi’ kṛṣṇa tāṅre hāsya karite
sei catur-bhuja mūrti cāhena rākhite
SYNONYMS
rādhā-Śrīmatī Rādhārāṇī; dekhi’-seeing; kṛṣṇa-Lord Kṛṣṇa; tāṅre-unto Her; hāsya-joking; karite-to do; sei-that; catur-bhuja-four-armed; mūrti-form; cāhena-wanted; rākhite-to keep.
TRANSLATION
When Lord Kṛṣṇa saw Rādhārāṇī, He wanted to maintain the four-armed form to joke with Her.
TEXT 291
lukāilā dui bhuja rādhāra agrete
bahu yatna kailā kṛṣṇa, nārila rākhite
SYNONYMS
lukāilā-He hid; dui-two; bhuja-arms; rādhāra-of Srīmatī Rādhārāṇī; agrete-in front; bahu-much; yatna-endeavor; kailā-did; kṛṣṇa-Lord Kṛṣṇa; nārila-was unable; rākhite-to keep.
TRANSLATION
In front of Śrīmatī Rādhārāṇī, Śrī Kṛṣṇa had to hide the two extra arms. He tried His best to keep four arms before Her, but He was completely unable to do so.
TEXT 292
rādhāra viśuddha-bhāvera acintya prabhāva
ye kṛṣṇere karāilā dvi-bhuja-svabhāva
SYNONYMS
rādhāra-of Śrīmatī Rādhārāṇī; viśuddha-purified; bhāvera-of the ecstasy; acintya-inconceivable; prabhāva-influence; ye-which; kṛṣṇere-unto Lord Kṛṣṇa; karāilā-forced; dvi-bhuja-two-armed; svabhāva-original form.
TRANSLATION
The influence of Rādhārāṇī’s pure ecstasy is so inconceivably great that it forced Kṛṣṇa to come to His original two-armed form.
TEXT 293
rāsārambha-vidhau nilīya vasatā kuñje mṛgākṣī-gaṇair
dṛṣṭaṁ gopayituṁ svam uddhura-dhiyā yā suṣṭhu sandarśitā
rādhāyāḥ praṇayasya hanta mahimā yasya śriyā rakṣituṁ
sā śakyā prabhaviṣṇunāpi hariṇā nāsīc catur-bāhutā
SYNONYMS
rāsa-ārambha-vidhau-in the matter of beginning the rāsa dance; nilīya-having hidden; vasatā-sitting; kuñje-in a grove; mṛga-akṣī-gaṇaiḥ-by the gopīs, who had eyes resembling those of deer; dṛṣṭam-being seen; gopayitum-to hide; svam-Himself; uddhura-dhiyā-by first-class intelligence; yā-which; suṣṭhu-perfectly; sandarśitā-exhibited; rādhāyāḥ-of Śrīmatī Rādhārāṇī; praṇayasya-of the love; hanta-just see; mahimā-the glory; yasya-of which; śriyā-the opulence; rakṣitum-to protect that; sā-that; śakyā-able; prabhaviṣṇunā-by Kṛṣṇa; api-even; hariṇā-by the Supreme Personality of Godhead; na-not; āsīt-was; catuḥ-bāhutā-four-armed form.
TRANSLATION
“Prior to the rāsa dance, Lord Kṛṣṇa hid Himself in a grove just to have fun. When the gopīs came, their eyes resembling those of deer, by His sharp intelligence He exhibited His beautiful four-armed form to hide Himself. But when Śrīmatī Rādhārāṇī came there, Kṛṣṇa could not maintain His four arms in Her presence. This is the wonderful glory of Her love.”
PURPORT
This is a quotation from the Ujjvala-nīlamaṇi, by Śrīla Rūpa Gosvāmī.
TEXT 294
sei vrajeśvara–ihaṅ jagannātha pitā
sei vrajeśvarī–ihaṅ śacīdevī mātā
SYNONYMS
sei-that; vrajeśvara-the King of Vraja; ihaṅ-now; jagannātha-Jagannātha Miśra; pitā-the father of Lord Caitanya Mahāprabhu; sei-that; vrajeśvarī-Queen of Vraja; ihaṅ-now; śacīdevī-Śacīdevī; mātā-the mother of Śrī Caitanya Mahāprabhu.
TRANSLATION
Father Nanda, the King of Vrajabhūmi, is now Jagannātha Miśra, the father of Caitanya Mahāprabhu. And mother Yaśodā, the Queen of Vrajabhūmi, is now Śacīdevī, Lord Caitanya’s mother.
TEXT 295
sei nanda-suta–ihaṅ caitanya-gosāñi
sei baladeva–ihaṅ nityānanda bhāi
SYNONYMS
sei nanda-suta-the same son of Nanda Mahārāja; ihaṅ-now; caitanya-gosāñi-Caitanya Mahāprabhu; sei baladeva-the selfsame Baladeva; ihaṅ-now; nityānanda bhāi-Nityānanda Prabhu, the brother of Śrī Caitanya Mahāprabhu.
TRANSLATION
The former son of Nanda Mahārāja is now Śrī Caitanya Mahāprabhu, and the former Baladeva, Kṛṣṇa’s brother, is now Nityānanda Prabhu, the brother of Lord Caitanya.
TEXT 296
vātsalya, dāsya, sakhya–tina bhāvamaya
sei nityānanda–kṛṣṇa-caitanya-sahāya
SYNONYMS
vātsalya-paternity; dāsya-servitude; sakhya-fraternity; tina-three; bhāva-maya-emotional ecstasies; sei-that; nityānanda-Nityānanda Prabhu; kṛṣṇa-caitanya-of Lord Caitanya Mahāprabhu; sahāya-the assistant.
TRANSLATION
Śrī Nityānanda Prabhu always feels the ecstatic emotions of paternity, servitude and friendship. He always assists Śrī Caitanya Mahāprabhu in that way.
TEXT 297
prema-bhakti diyā teṅho bhāsā’la jagate
tāṅra caritra loke nā pāre bujhite
SYNONYMS
prema-bhakti-devotional service; diyā-giving; teṅho-Lord Nityānanda Prabhu; bhāsā’la-overflooded; jagate-in the world; tāṅra-His; caritra-character; loke-people; nā-not; pāre-able; bujhite-to understand.
TRANSLATION
Śrī Nityānanda Prabhu overflooded the entire world by distributing transcendental loving service. No one can understand His character and activities.
TEXT 298
advaita-ācārya-gosāñi bhakta-avatāra
kṛṣṇa avatāriyā kailā bhaktira pracāra
SYNONYMS
advaita-ācārya-Śrī Advaita Prabhu; gosāñi-spiritual master; bhakta-avatāra-the incarnation of a devotee; kṛṣṇa-the Supreme Personality of Godhead; avatāriyā-descending; kailā-did; bhaktira-of devotional service; pracāra-propagation.
TRANSLATION
Śrīla Advaita Ācārya Prabhu appeared as an incarnation of a devotee. He is in the category of Kṛṣṇa, but He descended to this earth to propagate devotional service.
TEXT 299
sakhya, dāsya,–dui bhāva sahaja tāṅhāra
kabhu prabhu karena tāṅre guru-vyavahāra
SYNONYMS
sakhya-fraternity; dāsya-servitude; dui-two; bhāva-ecstasies; sahaja-natural; tāṅhāra-His; kabhu-sometimes; prabhu-Lord Caitanya; karena-does; tāṅre-to Him; guru-of spiritual master; vyavahāra-treatment.
TRANSLATION
His natural emotions were always on the platform of fraternity and servitude, but the Lord sometimes treated Him as His spiritual master.
TEXT 300
śrīvāsādi yata mahāprabhura bhakta-gaṇa
nija nija bhāve karena caitanya-sevana
SYNONYMS
śrīvāsa-ādi-headed by Śrīvāsa Ṭhākura; yata-all; mahāprabhura-of Caitanya Mahāprabhu; bhakta-gaṇa-devotees; nija nija-in their own respective; bhāve-emotions; karena-do; caitanya-sevana-service to Lord Caitanya Mahāprabhu.
TRANSLATION
All the devotees of Śrī Caitanya Mahāprabhu, headed by Śrīvāsa Ṭhākura, have their own emotional humors in which they render service unto Him.
TEXT 301
paṇḍita-gosāñi ādi yāṅra yei rasa
sei sei rase prabhu hana tāṅra vaśa
SYNONYMS
paṇḍita-gosāñi-Gadādhara Paṇḍita; ādi-headed by; yāṅra-whose; yei-whatever; rasa-transcendental mellow; sei sei-that respective; rase-by the mellow; prabhu-the Lord; hana-is; tāṅra-his; vaśa-under control.
TRANSLATION
Personal associates like Gadādhara, Svarūpa Dāmodara, Rāmānanda Rāya, and the six Gosvāmīs (headed by Rūpa Gosvāmī) are all situated in their respective transcendental humors. Thus the Lord submits to various positions in various transcendental mellows.
PURPORT
In verses 296 through 301 the emotional devoted service of Śrī Nityānanda, Śrī Advaita Prabhu and others has been fully described. Describing such individual service, the Gaura-gaṇoddeśa-dīpikā, verses 11 through 16, declares that although Lord Caitanya Mahāprabhu appeared as a devotee, He is none other than the son of Nanda Mahārāja. Similarly, although Śrī Nityānanda Prabhu appeared as Lord Caitanya’s assistant, He is none other than Baladeva, the carrier of the plow. Advaita Ācārya is the incarnation of Sadāśiva from the spiritual world. All the devotees headed by Śrīvāsa Ṭhākura are His marginal energy, whereas the devotees headed by Gadādhara Paṇḍita are manifestations of His internal potency.
Śrī Caitanya Mahāprabhu, Advaita Prabhu and Nityānanda Prabhu all belong to the viṣṇu-tattva category. Because Lord Caitanya is an ocean of mercy, He is addressed as mahāprabhu, whereas Nityānanda and Advaita, being two great personalities who assist Lord Caitanya, are addressed as prabhu. Thus there are two prabhus and one mahāprabhu. Gadādhara Gosvāmī is a representative of a perfect brāhmaṇa spiritual master. Śrīvāsa Ṭhākura represents a perfect brāhmaṇa devotee. These five are known as the Pañca-tattva.
TEXT 302
tihaṅ śyāma,–vaṁśī-mukha, gopa-vilāsī
ihaṅ gaura–kabhu dvija, kabhu ta’ sannyāsī
SYNONYMS
tihaṅ-in kṛṣṇa-līlā; śyāma-blackish color; vaṁśī-mukha-a flute in the mouth; gopa-vilāsī-an enjoyer as a cowherd boy; ihaṅ-now; gaura-fair complexion; kabhu-sometimes; dvija-brāhmaṇa; kabhu-sometimes; ta’-certainly; sannyāsī-in the renounced order of life.
TRANSLATION
In kṛṣṇa-lilā the Lord’s complexion is blackish. Holding a flute to His mouth, He enjoys as a cowherd boy. Now the selfsame person has appeared with a fair complexion, sometimes acting as a brāhmaṇa and sometimes accepting the renounced order of life.
TEXT 303
ataeva āpane prabhu gopī-bhāva dhari’
vrajendra-nandane kahe ‘prāṇa-nātha’ kari’
SYNONYMS
ataeva-therefore; āpane-personally; prabhu-the Lord; gopī-bhāva-the ecstasy of the gopīs; dhari’-accepting; vrajendra-nandane-the son of Nanda Mahārāja; kahe-addresses; prāṇa-nātha-O Lord of My life (husband); kari’-accepting.
TRANSLATION
Therefore the Lord Himself, accepting the emotional ecstasy of the gopīs, now addresses the son of Nanda Mahārāja, “O master of My life! O My dear husband!”
TEXT 304
sei kṛṣṇa, sei gopī,–parama virodha
acintya caritra prabhura ati sudurbodha
SYNONYMS
sei kṛṣṇa-that Kṛṣṇa; sei gopī-that gopī; parama virodha-very much contradictory; acintya-inconceivable; caritra-character; prabhura-of the Lord; ati-very much; sudurbodha-difficult to understand.
TRANSLATION
He is Kṛṣṇa, yet He has accepted the mood of the gopīs. How is it so? It is the inconceivable character of the Lord, which is very difficult to understand.
PURPORT
Kṛṣṇa’s accepting the part of the gopīs is certainly contradictory according to any mundane calculations, but the Lord, by His inconceivable character, may act like the gopīs and feel separation from Kṛṣṇa, although He is Kṛṣṇa Himself. Such a contradiction can be reconciled only in the Supreme Personality of Godhead because He has energy that is inconceivable (acintya), which can make possible that which is impossible to do (aghaṭa-ghaṭana-patīyasī). Such contradictions are very difficult to understand unless a devotee strictly follows the Vaiṣṇava philosophy under the direction of the Gosvāmīs. Therefore Kṛṣṇadāsa Kavirāja Gosvāmī ends every chapter with this verse:
śrī-rūpa-raghunātha-pade yāra āśa
caitanya-caritāmṛta kahe kṛṣṇadāsa
“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.”
In a song by Narottama dāsa Ṭhākura it is stated:
rūpa-raghunātha-pade ha-ibe ākuti
kabe hāma bujhaba se yugala-pīriti
The conjugal love between Rādhā and Kṛṣṇa, which is called yugala-pīriti, is not understandable by mundane scholars, artists or poets. It is simply to be understood by devotees who strictly follow in the footsteps of the six Gosvāmīs. Sometimes so-called artists and poets try to understand the love affairs of Rādhā and Kṛṣṇa, and they publish cheap books of poetry and pictures on the subject. Unfortunately, however, they do not understand the transcendental affairs of Rādhā and Kṛṣṇa even to the smallest degree. They are simply meddling in a matter in which they are not fit even to enter.
TEXT 305
ithe tarka kari’ keha nā kara saṁśaya
kṛṣṇera acintya-śakti ei mata haya
SYNONYMS
ithe-in this matter; tarka kari’-making arguments; keha-someone; nā-do not; kara-make; saṁśaya-doubts; kṛṣṇera-of Lord Kṛṣṇa; acintya-śakti-inconceivable potency; ei-this; mata-the verdict; haya-is.
TRANSLATION
One cannot understand the contradictions in Lord Caitanya’s character by putting forward mundane logic and arguments. Consequently one should not maintain doubts in this connection. One should simply try to understand the inconceivable energy of Kṛṣṇa; otherwise one cannot understand how such contradictions are possible.
TEXT 306
acintya, adbhuta kṛṣṇa-caitanya-vihāra
citra bhāva, citra guṇa, citra vyavahāra
SYNONYMS
acintya-inconceivable; adbhuta-wonderful; kṛṣṇa-caitanya-of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; vihāra-pastimes; citra-wonderful; bhāva-ecstasy; citra-wonderful; guṇa-qualities; citra-wonderful; vyavahāra-behavior.
TRANSLATION
The pastimes of Śrī Kṛṣṇa Caitanya Mahāprabhu are inconceivable and wonderful. His ecstasy is wonderful, His qualities are wonderful, and His behavior is wonderful.
TEXT 307
tarke ihā nāhi māne yei durācāra
kumbhīpāke pace, tāra nāhika nistāra
SYNONYMS
tarke-by arguments; ihā-this; nāhi-not; māne-accepts; yei-anyone who; durācāra-debauchee; kumbhī-pāke-in the boiling oil of hell; pace-boils; tāra-his; nāhika-there is not; nistāra-deliverance.
TRANSLATION
If one simply adheres to mundane arguments and therefore does not accept this, he will boil in the hell of Kumbhīpāka. For him there is no deliverance.
PURPORT
Kumbhīpāka, a type of hellish condition, is described in Śrīmad-Bhāgavatam (5.26.13), wherein it is said that a person who cooks living birds and beasts to satisfy his tongue is brought before Yamarāja after death and punished in the Kumbhīpāka hell. There he is put into boiling oil called kumbhī-pāka, from which there is no deliverance. Kumbhīpāka is meant for persons who are unnecessarily envious. Those who are envious of the activities of Śrī Caitanya Mahāprabhu are punished in that hellish condition.
TEXT 308
acintyāḥ khalu ye bhāvā
na tāṁs tarkeṇa yojayet
prakṛtibhyaḥ paraṁ yac ca
tad acintyasya lakṣaṇam
SYNONYMS
acintyāḥ-inconceivable; khalu-certainly; ye-those; bhāvaḥ-subject matters; na-not; tān-them; tarkeṇa-by argument; yojayet-one may understand; prakṛtibhyaḥ-to material nature; param-transcendental; yat-that which; ca-and; tat-that; acintyasya-of the inconceivable; lakṣaṇam-a symptom.
TRANSLATION
“Anything transcendental to material nature is called inconceivable, whereas arguments are all mundane. Since mundane arguments cannot touch transcendental subject matters, one should not try to understand transcendental subjects through mundane arguments.”
This is a quote from the Mahābhārata (Bhīṣma parva 5.22) and is also quoted in the Bhakti-rasāmṛta-sindhu (2.5.93), by Śrīla Rūpa Gosvāmī.
TEXT 309
adbhuta caitanya-līlāya yāhāra viśvāsa
sei jana yāya caitanyera pada pāśa
SYNONYMS
adbhuta-wonderful; caitanya-līlāya-in the pastimes of Lord Caitanya Mahāprabhu; yāhāra-anyone whose; viśvāsa-faith; sei-that; jana-person; yāya-makes progress; caitanyera-of Śrī Caitanya Mahāprabhu; pada-the lotus feet; pāśa-near.
TRANSLATION
Only a person who has firm faith in the wonderful pastimes of Lord Caitanya Mahāprabhu can approach His lotus feet.
TEXT 310
prasaṅge kahila ei siddhāntera sāra
ihā yei śune, śuddha-bhakti haya tāra
SYNONYMS
prasaṅge-in the course of discussion; kahila-it was said; ei-this; siddhāntera-of the conclusion; sāra-the essence; ihā-this; yei-anyone who; śune-hears; śuddha-bhakti-unalloyed devotional service; haya-becomes; tāra-his.
TRANSLATION
In this discourse I have explained the essence of the devotional conclusion. Anyone who hears this develops unalloyed devotional service to the Lord.
TEXT 311
likhita granthera yadi kari anuvāda
tabe se granthera artha pāiye āsvāda
SYNONYMS
likhita-written; granthera-of the scripture; yadi-if; kari-I do; anuvāda-repetition; tabe-then; se granthera-of that scripture; artha-the meaning; pāiye-I can get; āsvāda-taste.
TRANSLATION
If I repeat what is already written, I may thus relish the purpose of this scripture.
TEXT 312
dekhi granthe bhāgavate vyāsera ācāra
kathā kahi’ anuvāda kare vāra vāra
SYNONYMS
dekhi-I see; granthe-in the scripture; bhāgavate-in Śrīmad-Bhāgavatam; vyāsera-of Śrīla Vyāsadeva; ācāra-behavior; kathā-narration; kahi’-describing; anuvāda-repetition; kare-he does; vāra vāra-again and again.
TRANSLATION
We can see in the scripture Śrīmad-Bhāgavatam the conduct of its author, Śrī Vyāsadeva. After speaking the narration, he repeats it again and again.
PURPORT
At the end of Śrīmad-Bhāgavatam, in the Twelfth Canto, the Twelfth Chapter contains forty-three verses in which Śrī Kṛṣṇa-dvaipāyana Vedavyāsa recapitulates Śrīmad-Bhāgavatam’s entire subject matter. Śrī Kṛṣṇadāsa Kavirāja Gosvāmī wants to follow in the footsteps of Śrī Vyāsadeva by recapitulating the seventeen chapters of Śrī Caitanya-caritāmṛta’s Ādi-līlā.
TEXT 313
tāte ādi-līlāra kari pariccheda gaṇana
prathama paricchede kailuṅ ‘maṅgalācaraṇa’
SYNONYMS
tāte-therefore; ādi-līlāra-of the First Canto, known as Ādi-līlā; kari-I do; pariccheda-chapter; gaṇana-enumeration; prathama paricchede-in the First Chapter; kailuṅ-I have done; maṅgala-ācaraṇa-invocation of auspiciousness.
TRANSLATION
Therefore I shall enumerate the chapters of the Ādi-līlā. In the First Chapter I offer obeisances to the spiritual master, for this is the beginning of auspicious writing.
TEXT 314
dvitīya paricchede ‘caitanya-tattva-nirūpaṇa’
svayaṁ bhagavān yei vrajendra-nandana
SYNONYMS
dvitīya paricchede-in the Second Chapter; caitanya-tattva-nirūpaṇa-description of the truth of Śrī Caitanya Mahāprabhu; svayam-personally; bhagavān-the Supreme Personality of Godhead; yei-who; vrajendra-nandana-the son of Nanda Mahārāja.
TRANSLATION
The Second Chapter explains the truth of Śrī Caitanya Mahāprabhu. He is the Supreme Personality of Godhead, Lord Kṛṣṇa, the son of Mahārāja Nanda.
TEXT 315
teṅho ta’ caitanya-kṛṣṇa–śacīra nandana
tṛtīya paricchede janmera ‘sāmānya’ kāraṇa
SYNONYMS
teṅho-He; ta’-certainly; caitanya-kṛṣṇa-Kṛṣṇa with the name of Śrī Caitanya; śacīra nandana-the son of Śacīmātā; tṛtīya paricchede-in the Third Chapter; janmera-of His birth; sāmānya-general; kāraṇa-reason.
TRANSLATION
Śrī Kṛṣṇa Caitanya Mahāprabhu, who is Kṛṣṇa Himself, has now appeared as the son of mother Śacī. The Third Chapter describes the general cause of His appearance.
TEXT 316
tahiṅ madhye prema-dāna–‘viśeṣa’ kāraṇa
yuga-dharma–kṛṣṇa-nāma-prema-pracāraṇa
SYNONYMS
tahiṅ madhye-in that chapter; prema-dāna-distribution of love of Godhead; viśeṣa-specific; kāraṇa-reason; yuga-dharma-the religion of the millennium; kṛṣṇa-nāma-the holy name of Lord Kṛṣṇa; prema-love of Godhead; pracāraṇa-propagating.
TRANSLATION
The Third Chapter specifically describes the distribution of love of Godhead. It also describes the religion of the age, which is simply to distribute the holy name of Lord Kṛṣṇa and propagate the process of loving Him.
TEXT 317
caturthe kahiluṅ janmera ‘mūla’ prayojana
sva-mādhurya-premānanda-rasa-āsvādana
SYNONYMS
caturthe-in the Fourth Chapter; kahiluṅ-I have described; janmera-of His birth; mūla-the real; prayojana-necessity; sva-mādhurya-His own transcendental sweetness; prema-ānanda-of ecstatic joy from love; rasa-the mellows; āsvādana-tasting.
TRANSLATION
The Fourth Chapter describes the main reason for His appearance, which is to taste the mellows of His own transcendental loving service and His own sweetness.
TEXT 318
pañcame ‘śrī-nityānanda’-tattva nirūpaṇa
nityānanda hailā rāma rohiṇī-nandana
SYNONYMS
pañcame-in the Fifth Chapter; śrī-nityānanda-of Lord Nityānanda Prabhu; tattva-the truth; nirūpaṇa-description; nityānanda-Lord Nityānanda Prabhu; hailā-was; rāma-Balarāma; rohiṇī-nandana-the son of Rohiṇī.
TRANSLATION
The Fifth Chapter describes the truth of Lord Nityānanda Prabhu, who is none other than Balarāma, the son of Rohiṇī.
TEXT 319
ṣaṣṭha paricchede ‘advaita-tattve’ra vicāra
advaita-ācārya–mahā-viṣṇu-avatāra
SYNONYMS
ṣaṣṭha paricchede-in the Sixth Chapter; advaita-of Advaita Ācārya; tattvera-of the truth; vicāra-consideration; advaita-ācārya-Advaita Prabhu; mahā-viṣṇu-avatāra-incarnation of Mahā-Viṣṇu.
TRANSLATION
The Sixth Chapter considers the truth of Advaita Ācārya. He is an incarnation of Mahā-Viṣṇu.
TEXT 320
saptama paricchede ‘pañca-tattve’ra ākhyāna
pañca-tattva mili’ yaiche kailā prema-dāna
SYNONYMS
saptama paricchede-in the Seventh Chapter; pañca-tattvera-of the five tattvas (truths); ākhyāna-the elaboration; pañca-tattva-the five tattvas; mili’-combining together; yaiche-in what way; kailā-did; prema-dāna-distribution of love of Godhead.
TRANSLATION
The Seventh Chapter describes the Pañca-tattva-Śrī Caitanya, Prabhu Nityānanda, Śrī Advaita, Gadādhara and Śrīvāsa. They all combined together to distribute love of Godhead everywhere.
TEXT 321
aṣṭame ‘caitanya-līlā-varṇana’-kāraṇa
eka kṛṣṇa-nāmera mahā-mahimā-kathana
SYNONYMS
aṣṭame-in the Eighth Chapter; caitanya-lilā-varṇana-kāraṇa-the reason for describing Caitanya Mahāprabhu’s pastimes; eka-one; kṛṣṇa-nāmera-of the holy name of Lord Kṛṣṇa; mahā-mahimā-kathana-description of great glories.
TRANSLATION
The Eighth Chapter gives the reason for describing Lord Caitanya’s pastimes. It also describes the greatness of Lord Kṛṣṇa’s holy name.
TEXT 322
navamete ‘bhakti-kalpa-vṛkṣera varṇana’
śrī-caitanya-mālī kailā vṛkṣa āropaṇa
SYNONYMS
navamete-in the Ninth Chapter; bhakti-kalpa-vṛkṣera-of the desire tree of devotional service; varṇana-the description; śrī-caitanya-mālī-Śrī Caitanya Mahāprabhu as the gardener; kailā-did; vṛkṣa-the tree; āropaṇa-implantation.
TRANSLATION
The Ninth Chapter describes the desire tree of devotional service. Śrī Caitanya Mahāprabhu Himself is the gardener who planted it.
TEXT 323
daśamete mūla-skandhera ‘śākhādi-gaṇana’
sarva-śākhā-gaṇera yaiche phala-vitaraṇa
SYNONYMS
daśamete-in the Tenth Chapter; mūla-skandhera-of the main trunk; śākhā-ādi-of the branches, etc.; gaṇana-enumeration; sarva-śākhā-gaṇera-of all branches; yaiche-in what way; phala-vitaraṇa-distribution of the fruits.
TRANSLATION
The Tenth Chapter describes the branches and subbranches of the main trunk, and the distribution of their fruits.
TEXT 324
ekādaśe ‘nityānanda-śākhā-vivaraṇa’
dvādaśe ‘advaita-skandha śākhāra varṇana’
SYNONYMS
ekādaśe-in the Eleventh Chapter; nityānanda-śākhā-of the branches of Śrī Nityānanda Prabhu; vivaraṇa-description; dvādaśe-in the Twelfth Chapter; advaita-skandha-the trunk known as Advaita Prabhu; śākhāra-of the branch; varṇana-description.
TRANSLATION
The Eleventh Chapter describes the branch called Śrī Nityānanda Prabhu. The Twelfth Chapter describes the branch called Śrī Advaita Prabhu.
TEXT 325
trayodaśe mahāprabhura ‘janma-vivaraṇa’
kṛṣṇa-nāma-saha yaiche prabhura janama
SYNONYMS
trayodaśe-in the Thirteenth Chapter; mahāprabhura-of Lord Śrī Caitanya Mahāprabhu; janma-of the birth; vivaraṇa-the description; kṛṣṇa-nāma-saha-along with the holy name of Lord Kṛṣṇa; yaiche-in what way; prabhura-of the Lord; janama-the birth.
TRANSLATION
The Thirteenth Chapter describes the birth of Śrī Caitanya Mahāprabhu, which took place with the chanting of the holy name of Kṛṣṇa.
TEXT 326
caturdaśe ‘bālya-līlāra’ kichu vivaraṇa
pañcadaśe ‘paugaṇḍa-līlāra’ saṅkṣepe kathana
SYNONYMS
caturdaśe-in the Fourteenth Chapter; bālya-līlāra-of the Lord’s childhood pastimes; kichu-some; vivaraṇa-description; pañcadaśe-in the Fifteenth Chapter; paugaṇḍa-līlāra-of the pastimes of the paugaṇḍa (boyhood) age; saṅkṣepe-in brief; kathana-the telling.
TRANSLATION
The Fourteenth Chapter gives some description of the Lord’s childhood pastimes. The Fifteenth briefly describes the Lord’s boyhood pastimes.
TEXT 327
ṣoḍaśa paricchede ‘kaiśora-līlā’ ra uddeśa
saptadaśe ‘yauvana-līlā’ kahiluṅ viśeṣa
SYNONYMS
ṣoḍaśa-sixteenth; paricchede-in the chapter; kaiśora-līlāra-of pastimes prior to youth; uddeśa-indication; saptadaśe-in the Seventeenth Chapter; yauvana-līlā-the pastimes of youth; kahiluṅ-I have stated; viśeṣa-specifically.
TRANSLATION
In the Sixteenth Chapter I have indicated the pastimes of the kaiśora age [the age prior to youth]. In the Seventeenth Chapter I have specifically described His youthful pastimes.
TEXT 328
ei saptadaśa prakāra ādi-līlāra prabandha
dvādaśa prabandha tāte grantha-mukhabandha
SYNONYMS
ei saptadaśa-these seventeen; prakāra-varieties; ādi-līlāra-of the Ādi-līlā (First Canto); prabandha-subject matter; dvādaśa-twelve; prabandha-subject matters; tāte-among those; grantha-of the book; mukha-bandha-prefaces.
TRANSLATION
Thus there are seventeen varieties of subjects in the First Canto, which is known as the Ādi-līlā. Twelve of these constitute the preface of this scripture.
TEXT 329
pañca-prabandhe pañca-rasera carita
saṅkṣepe kahiluṅ ati,–nā kailuṅ vistṛta
SYNONYMS
pañca-prabandhe-in five chapters; pañca-rasera-of five transcendental mellows; carita-the character; saṅkṣepe-in brief; kahiluṅ-I stated; ati-greatly; nā kailuṅ-I did not make; vistṛta-expanded.
TRANSLATION
After the chapters of the preface, I have described five transcendental mellows in five chapters. I have described them very briefly rather than expansively.
TEXT 330
vṛndāvana-dāsa ihā ‘caitanya-maṅgale’
vistāri’ varṇilā nityānanda-ājñā-bale
SYNONYMS
vṛndāvana-dāsa-Ṭhākura Vṛndāvana dāsa; ihā-this; caitanya-maṅgale-in his book Caitanya-maṅgala; vistāri’-expanding; varṇilā-described; nityānanda-of Śrī Nityānanda Prabhu; ājñā-of the order; bale-on the strength.
TRANSLATION
By the order and strength of Śrī Nityānanda Prabhu, Śrīla Vṛndāvana dāsa Ṭhākura has elaborately described in his Caitanya-maṅgala all that I have not.
TEXT 331
śrī-kṛṣṇa-caitanya-līlā–adbhuta, ananta
brahmā-śiva-śeṣa yāṅra nāhi pāya anta
SYNONYMS
śrī-kṛṣṇa-caitanya-līlā-the pastimes of Lord Śrī Caitanya Mahāprabhu; adbhuta-wonderful; ananta-unlimited; brahmā-Lord Brahmā; śiva-Lord Śiva; śeṣa-Lord Śeṣa Nāga; yāṅra-of which; nāhi-not; pāya-get; anta-end.
TRANSLATION
The pastimes of Lord Śrī Caitanya Mahāprabhu are wonderful and unlimited. Even personalities like Lord Brahmā, Lord Śiva and Śeṣa Nāga cannot find their end.
TEXT 332
ye yei aṁśa kahe, śune sei dhanya
acire milibe tāre śrī-kṛṣṇa-caitanya
SYNONYMS
ye yei aṁśa-any part of this; kahe-anyone who describes; śune-anyone who hears; sei-that person; dhanya-glorious; acire-very soon; milibe-will meet; tāre-Him; śrī-kṛṣṇa-caitanya-Śrī Caitanya Mahāprabhu.
TRANSLATION
Anyone who describes or hears any part of this elaborate subject will very soon receive the causeless mercy of Śrī Kṛṣṇa Caitanya Mahāprabhu.
TEXT 333
śrī-kṛṣṇa-caitanya, advaita, nityānanda
śrīvāsa-gadādharādi yata bhakta-vṛnda
SYNONYMS
śrī-kṛṣṇa-caitanya-Lord Śrī Caitanya Mahāprabhu; advaita-Advaita Ācārya Prabhu; nityānanda-Nityānanda Prabhu; śrīvāsa-Śrīvāsa Ṭhākura; gadādhara-ādi-and others like Gadādhara; yata-all; bhakta-vṛnda-all devotees.
TRANSLATION
[Herein the author again describes the Pañca-tattva.] Śrī Kṛṣṇa Caitanya, Prabhu Nityānanda, Śrī Advaita, Gadādhara, Śrīvāsa and all the devotees of Lord Caitanya.
TEXT 334
yata yata bhakta-gaṇa vaise vṛndāvane
namra hañā śire dharoṅ sabāra caraṇe
SYNONYMS
yata yata-each and every one; bhakta-gaṇa-devotees; vaise-reside; vṛndāvane-at Vṛndāvana; namra hañā-becoming humble; śire-on my head; dharoṅ-I place; sabāra-of all; caraṇe-the lotus feet.
TRANSLATION
I offer my respectful obeisances to all the residents of Vṛndāvana. I wish to place their lotus feet on my head in great humbleness.
TEXTS 335-336
śrī-svarūpa-śrī-rūpa-śrī-sanātana
śrī-raghunātha-dāsa, āra śrī-jīva-caraṇa
śire dhari vandoṅ, nitya karoṅ tāṅra āśa
caitanya-caritāmṛta kahe kṛṣṇadāsa
SYNONYMS
śrī-svarūpa-Śrī Svarūpa Dāmodara; śrī-rūpa-Śrī Rūpa Gosvāmī; śrī-sanātana-Śrī Sanātana Gosvāmī; śrī-raghunātha-dāsa-Śrī Raghunātha dāsa Gosvāmī; āra-and; śrī-jīva-caraṇa-the lotus feet of Śrī Jīva Gosvāmī; śire-on the head; dhari-placing; vandoṅ-I worship; nitya-always; karoṅ-I do; tāṅra-their; āśa-hope to serve; caitanya-caritāmṛta-the book named Śrī Caitanya-caritāmṛta; kahe-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.
TRANSLATION
I wish to place the lotus feet of the Gosvāmīs on my head. Their names are Śrī Svarūpa Dāmodara, Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Raghunātha dāsa Gosvāmī and Śrī Jīva Gosvāmī. Placing their lotus feet on my head, always hoping to serve them, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.
Thus end the Bhaktivedanta purports to Śrī Caitanya-caritāmṛta, Ādi-līlā, Seventeenth Chapter, describing the pastimes of Lord Caitanya Mahāprabhu in His youth.
END OF THE ĀDI-LĪLĀ