(Continued)
TEXT 142
TEXT
krsnera vilasa-murti----sri-narayana
ataeva laksmi-adyera hare tenha mana
SYNONYMS
krsnera--of Lord Krsna; vilasa-murti--form
for enjoyment; sri-narayana--Lord Narayana; ataeva--therefore;
laksmi-adyera--of the goddess of fortune and her followers; hare--attracts;
tenha--He (Lord Narayana); mana--the mind.
TRANSLATION
"Lord Narayana, the opulent form of Krsna, attracts the minds of
the goddess of fortune and her followers.
TEXT 143
TEXT
ete camsa-kalah pumsah
krsnas tu
bhagavan svayam
indrari-vyakulam lokam
mrdayanti yuge yuge
SYNONYMS
ete--these; ca--and; amsa--plenary portions; kalah--parts of plenary
portions; pumsah--of the purusa-avataras; krsnah--Lord Krsna; tu--but;
bhagavan--the Supreme Personality of Godhead; svayam--Himself; indra-ari--the
enemies of Lord Indra; vyakulam--full of; lokam--the world; mrdayanti--make
happy; yuge yuge--at the right time in each age.
TRANSLATION
" 'All these incarnations of Godhead are either plenary portions or
parts of the plenary portions of the purusa-avataras. But Krsna is the Supreme
Personality of Godhead Himself. In every age He protects the world through His
different features when the world is disturbed by the enemies of Indra.'
PURPORT
This is a verse from Srimad-Bhagavatam (1.3.28).
TEXT 144
TEXT
narayana haite krsnera asadharana guna
ataeva laksmira krsne trsna anuksana
SYNONYMS
narayana haite--over and above Narayana; krsnera--of Lord Krsna;
asadharana guna--uncommon qualities; ataeva--therefore; laksmira--of the
goddess of fortune; krsne--unto Krsna; trsna--desire; anuksana--always.
TRANSLATION
"Because Krsna has four extraordinary qualities not possessed by
Lord Narayana, the goddess of fortune, Laksmi, always desires His company.
PURPORT
Lord Narayana has sixty transcendental qualities. Over and above these,
Krsna has four extraordinary transcendental qualities absent in Lord Narayana.
These four qualities are: (1) His wonderful pastimes, which are compared to an
ocean; (2) His association in the circle of the supreme devotees in conjugal
love (the gopis); (3) His playing on the flute, whose vibration attracts the
three worlds; and (4) His extraordinary beauty, which surpasses the beauty of
the three worlds. Lord Krsna's beauty is unequaled and unsurpassed.
TEXT 145
TEXT
tumi ye padila sloka, se haya pramana
sei sloke aise
'krsna----svayam bhagavan'
SYNONYMS
tumi--you; ye--which; padila--have recited; sloka--verse; se--that;
haya--is; pramana--evidence; sei sloke--in that verse; aise krsna--Krsna is;
svayam bhagavan--the Supreme Personality of Godhead.
TRANSLATION
"You have recited the sloka beginning with 'siddhantatas tv abhede
'pi.' That very verse is evidence that Krsna is the Supreme Personality of
Godhead.
TEXT 146
TEXT
siddhantatas tv abhede 'pi
srisa-krsna-svarupayoh
rasenotkrsyate krsna-
rupam esa rasa-sthitih
SYNONYMS
siddhantatah--in reality; tu--but; abhede--no difference; api--although;
sri-isa--of the husband of Laksmi, Narayana; krsna--of Lord Krsna;
svarupayoh--between the forms; rasena--by transcendental mellows; utkrsyate--is
superior; krsna-rupam--the form of Lord Krsna; esa--this; rasa-sthitih--the
reservoir of pleasure.
TRANSLATION
" 'According to transcendental realization, there is no difference
between the forms of Krsna and Narayana. Yet in Krsna there is a special
transcendental attraction due to the conjugal mellow, and consequently He
surpasses Narayana. This is the conclusion of transcendental mellows.'
PURPORT
This is a verse from the Bhakti-rasamrta-sindhu (1.2.59). Here Srila
Krsnadasa Kaviraja says that Lord Caitanya spoke the verse to Venkata Bhatta,
and earlier he said that Venkata Bhatta spoke it to the Lord. But since their
conversation took place long, long before the Bhakti-rasamrta-sindhu was
composed, the question my be raised as to how either of them quoted the verse.
Srila Bhaktivinoda Thakura explains that this verse and many others like it
were current among devotees long before the Bhakti-rasamrta-sindhu was
composed. Thus devotees would always quote them and explain their purport in
ecstasy.
TEXT 147
TEXT
svayam bhagavan 'krsna' hare laksmira mana
gopikara mana harite nare 'narayana'
SYNONYMS
svayam bhagavan--the Supreme Personality of Godhead; krsna--is Lord
Krsna; hare--attracts; laksmira--of the goddess of fortune; mana--the mind;
gopikara--of the gopis; mana--the minds; harite--to attract; nare--is not able;
narayana--Lord Narayana.
TRANSLATION
"The Supreme Personality of Godhead, Krsna, attracts the mind of
the goddess of fortune, but Lord Narayana cannot attract the minds of the
gopis. This proves the superexcellence of Krsna.
TEXT 148
TEXT
narayanera ka katha, sri-krsna apane
gopikare hasya karaite haya 'narayane'
SYNONYMS
narayanera--of Lord Narayana; ka katha--what to speak; sri-krsna--Lord
Sri Krsna; apane--Himself; gopikare--the gopis; hasya karaite--to make them
jubilant; haya--becomes; narayane--in the form of Narayana.
TRANSLATION
"To say nothing of Lord Narayana personally, Lord Krsna Himself
appeared as Narayana just to play a joke on the gopis.
TEXT 149
TEXT
'catur-bhuja-murti' dekhaya gopi-ganera age
sei 'krsne' gopikara
nahe anurage
SYNONYMS
catur-bhuja-murti--four-handed form; dekhaya--exhibits; gopi-ganera--of
the gopis; age--in front; sei krsne--unto that Krsna; gopikara--of the gopis;
nahe--not; anurage--attraction.
TRANSLATION
"Although Krsna assumed the four-armed form of Narayana, He could
not attract the serious attention of the gopis in ecstatic love.
TEXT 150
TEXT
gopinam pasupendra-nandana-juso bhavasya kas tam krti
vijnatum ksamate duruha-padavi-sancarinah prakriyam
aviskurvati vaisnavim api tanum tasmin bhujair jisnubhir
yasam hanta caturbhir adbhuta-rucim ragodayah kuncati
SYNONYMS
gopinam--of the gopis; pasupa-indra-nandana-jusah--of the service of the
son of Vraja's King, Maharaja Nanda; bhavasya--ecstatic; kah--what; tam--that;
krti--learned man; vijnatum--to understand; ksamate--is able; duruha--very
difficult to understand; padavi--the position; sancarinah--which provokes;
prakriyam--activity; aviskurvati--He manifests; vaisnavim--of Visnu;
api--certainly; tanum--the body; tasmin--in that; bhujaih--with arms;
jisnubhih--very beautiful; yasam--of whom (the gopis); hanta--alas;
caturbhih--four; adbhuta--wonderfully; rucim--beautiful; raga-udayah--the
evoking of ecstatic feelings; kuncati--cripples.
TRANSLATION
" 'Once Lord Sri Krsna playfully manifested Himself as Narayana,
with four victorious hands and a very beautiful form. When the gopis saw this
exalted form, however, their ecstatic feelings were crippled. A learned
scholar, therefore, cannot understand the gopis' ecstatic feelings, which are
firmly fixed upon the original form of Lord Krsna as the son of Nanda Maharaja.
The wonderful feelings of the gopis in ecstatic parama-rasa with Krsna
constitute the greatest mystery in spiritual life.' "
PURPORT
This is a verse spoken by Narada Muni in the Lalita-madhava-nataka
(6.14), a drama written by Srila Rupa Gosvami.
TEXT 151
TEXT
eta kahi' prabhu tanra garva curna kariya
tanre sukha dite kahe
siddhanta phiraiya
SYNONYMS
eta kahi'--saying this; prabhu--Lord Sri Caitanya Mahaprabhu; tanra--his
(of Venkata Bhatta); garva--pride; curna kariya--smashing into pieces;
tanre--unto him; sukha dite--to give happiness; kahe--says; siddhanta
phiraiya--turning the whole conversation.
TRANSLATION
In this way Lord Sri Caitanya Mahaprabhu deflated the pride of Venkata
Bhatta, but just to make him happy again, He spoke as follows.
TEXT 152
TEXT
duhkha na bhaviha, bhatta, kailun parihasa
sastra-siddhanta suna, yate vaisnava-visvasa
SYNONYMS
duhkha--unhappiness; na--do not;
bhaviha--bear; bhatta--My dear Venkata Bhatta; kailun parihasa--I was simply
making a joke; sastra-siddhanta--the conclusion of the revealed scriptures;
suna--hear; yate--in which; vaisnava-visvasa--the faith of the Vaisnavas.
TRANSLATION
The Lord pacified Venkata Bhatta by saying, "Actually whatever I
have said is by way of jest. Now you can hear from Me the conclusion of the
sastras, in which every Vaisnava devotee has firm faith.
TEXT
153
TEXT
krsna-narayana, yaiche eka-i svarupa
gopi-laksmi-bheda nahi haya eka-rupa
SYNONYMS
krsna-narayana--Lord Krsna and Lord Narayana; yaiche--as; eka-i--one;
svarupa--form; gopi--the gopis; laksmi--the goddess of fortune;
bheda--difference; nahi--there is not; haya--there is; eka-rupa--one form.
TRANSLATION
"There is no difference between Lord Krsna and Lord Narayana, for
They are of the same form. Similarly, there is no difference between the gopis
and the goddess of fortune, for they also are of the same form.
TEXT 154
TEXT
gopi-dvare laksmi kare krsna-sangasvada
isvaratve bheda manile haya aparadha
SYNONYMS
gopi-dvare--through the gopis; laksmi--the goddess of fortune;
kare--does; krsna-sanga-asvada--tasting the sweetness of the association of
Lord Krsna; isvaratve--in the Supreme Personality of Godhead;
bheda--difference; manile--if one considers; haya--there is; aparadha--offense.
TRANSLATION
"The goddess of fortune enjoys the association of Krsna through the
gopis. One should not see a difference between the forms of the Lord, for such
a conception is offensive.
TEXT 155
TEXT
eka isvara----bhaktera dhyana-anurupa
eka-i vigrahe kare nanakara rupa
SYNONYMS
eka isvara--the Lord is one; bhaktera--of the devotees;
dhyana--meditation; anurupa--according to; eka-i--one; vigrahe--in form; kare--exhibits;
nana-akara--different; rupa--forms.
TRANSLATION
"There is no difference between the transcendental forms of the
Lord. Different forms are manifest due to different attachments of different
devotees. Actually the Lord is one, but He appears in different forms just to
satisfy His devotees.
PURPORT
In the Brahma-samhita (5.33) it is stated:
advaitam acyutam anadim ananta-rupam
adyam purana-purusam nava-yauvanam ca
The Lord is advaita, without differentiation. There is no difference
between the forms of Krsna, Rama, Narayana and Visnu. All of them are one.
Sometimes foolish people ask whether when we chant "Rama" in the Hare
Krsna mantra we refer to Lord Ramacandra or Lord Balarama. If a devotee says
that the name Rama in the Hare Krsna maha-mantra refers to Balarama, a foolish
person may become angry because to him the name Rama refers to Lord Ramacandra.
Actually there is no difference between Balarama and Lord Rama. It does not
matter if one chants Hare Rama referring to Balarama or Lord Ramacandra, for
there is no difference between Them. However, it is offensive to think that
Balarama is superior to Lord Ramacandra or vice versa. Neophyte devotees do not
understand this sastric conclusion, and consequently they unnecessarily create
an offensive situation. In text 154 Sri Caitanya Mahaprabhu clarified this in a
very lucid way: isvaratve bheda manile haya aparadha. "It is offensive for
one to differentiate between the forms of the Lord." On the other hand,
one should not think that the forms of the Lord are the same as the forms of
the demigods. This is certainly offensive, as confirmed by the Vaisnava-tantra:
yas tu narayanam devam
brahma-rudradi-daivataih
samatvenaiva vikseta
sa pasandi bhaved dhruvam
"A pasandi is one who considers the great demigods such as Lord
Brahma and Lord Siva equal to the Supreme Personality of Godhead,
Narayana." (Hari-bhakti-vilasa 7.117)
The conclusion is that we should neither differentiate between the forms
of the Lord nor equate the forms of the Lord with the forms of demigods or
human beings. For instance, sometimes foolish sannyasis, thinking the body of
the Lord to be material, equate daridra-narayana with Narayana, and this is
certainly offensive. Unless one is instructed by a bona fide spiritual master,
he cannot perfectly understand these different forms. The Brahma-samhita
confirms, vedesu durlabham adurlabham atma-bhaktau. One cannot understand the
differences between the forms of the Lord simply by academic study or by
reading Vedic literature. One must learn from a realized devotee. Only then can
one learn how to distinguish between one form of the Lord and another. The
conclusion is that there is no difference between the forms of the Lord, but
there is a difference between His forms and those of the demigods.
TEXT 156
TEXT
manir yatha vibhagena
nila-pitadibhir yutah
rupa-bhedam avapnoti
dhyana-bhedat tathacyutah
SYNONYMS
manih--jewel, specifically the jewel known as vaidurya; yatha--as;
vibhagena--separately; nila--blue; pita--yellow; adibhih--and with other
colors; yutah--joined; rupa-bhedam--difference of form; avapnoti--gets; dhyana-bhedat--by
different types of meditation; tatha--similarly; acyutah--the infallible
Supreme Personality of Godhead.
TRANSLATION
" 'When the jewel known as vaidurya touches various other
materials, it appears to be separated into different colors, and consequently
its forms also appear different. Similarly, according to the meditational
ecstasy of the devotee, the Lord, who is known as Acyuta [infallible], appears
in different forms, although He is essentially one.' "
PURPORT
This is a verse quoted from Sri Narada-pancaratra.
TEXT 157
TEXT
bhatta kahe,----kahan ami jiva pamara
kahan tumi sei krsna,----saksat isvara
SYNONYMS
bhatta kahe--Venkata Bhatta said; kahan--whereas; ami--I; jiva--an
ordinary living being; pamara--fallen; kahan--whereas; tumi--You; sei
krsna--the same Supreme Personality of Godhead, Krsna; saksat isvara--directly
the Lord.
TRANSLATION
Venkata Bhatta then said, "I am an ordinary fallen living entity,
but You are Krsna, the Supreme Personality of Godhead Himself.
TEXT 158
TEXT
agadha isvara-lila kichui na jani
tumi yei kaha, sei satya kari' mani
SYNONYMS
agadha--unfathomable; isvara-lila--pastimes of the Lord;
kichui--anything; na jani--I do not know; tumi--You; yei--whatever; kaha--say;
sei satya--that is right; kari' mani--I accept.
TRANSLATION
"The transcendental pastimes of the Lord are unfathomable, and I do
not know anything about them. Whatever You say I accept as the truth.
PURPORT
This is the way to understand the truth about the Supreme Personality of
Godhead. After hearing the Bhagavad-gita, Arjuna said very much the same thing:
sarvam etad rtam manye
yan mam vadasi kesava
na hi te bhagavan vyaktim
vidur deva na danavah
"O Krsna, I totally accept as truth all that You have told me.
Neither the demigods nor the demons, O Lord, can understand Your
personality." (Bg. 10.14)
It is not possible to understand the truth about the pastimes of the
Lord simply by using our own logic, argument and academic education. We must
receive bona fide information from the Supreme Personality of Godhead, just as
Arjuna received information when Krsna spoke the Bhagavad-gita. We have to
accept the Bhagavad-gita or any other Vedic literature in good faith. These
Vedic scriptures are the only source of knowledge about the Lord. We must
understand that we cannot comprehend the Absolute Truth by the speculative
process.
TEXT 159
TEXT
more purna krpa kaila laksmi-narayana
tanra krpaya painu tomara carana-darasana
SYNONYMS
more--unto me; purna--complete; krpa--mercy; kaila--did;
laksmi-narayana--the Deity of mother goddess of fortune and Narayana; tanra
krpaya--by Their mercy; painu--I have gotten; tomara--Your; carana-darasana--vision
of the lotus feet.
TRANSLATION
"I have been engaged in the service of Laksmi-Narayana, and it is
due to Their mercy that I have been able to see Your lotus feet.
TEXT 160
TEXT
krpa kari' kahile more krsnera mahima
yanra rupa-gunaisvaryera keha na paya sima
SYNONYMS
krpa kari'--showing causeless mercy; kahile--You have spoken; more--unto
me; krsnera--of Lord Krsna; mahima--the glories; yanra--whose;
rupa-guna-aisvaryera--of forms, qualities and opulence; keha--anyone; na--not;
paya--gets; sima--the limit.
TRANSLATION
"Out of Your causeless mercy You have told me of the glories of
Lord Krsna. No one can reach the end of the opulence, qualities and forms of
the Lord.
TEXT 161
TEXT
ebe se janinu krsna-bhakti sarvopari
krtartha karile, more kahile krpa kari'
SYNONYMS
ebe--now; se--that; janinu--I understand; krsna-bhakti--devotional
service to Lord Krsna; sarva-upari--above all; krta-artha--successful;
karile--You have made; more--unto me; kahile--You have spoken; krpa kari'--by
Your causeless mercy.
TRANSLATION
"I can now understand that devotional service unto Lord Krsna is
the supreme form of worship. Out of Your causeless mercy You have made my life
successful simply by explaining the facts."
TEXT 162
TEXT
eta bali' bhatta padila prabhura carane
krpa kari' prabhu tanre kaila alingane
SYNONYMS
eta bali'--saying this; bhatta--Venkata Bhatta; padila--fell down;
prabhura carane--at the lotus feet of the Lord; krpa kari'--showing him mercy;
prabhu--Lord Sri Caitanya Mahaprabhu; tanre--unto him; kaila--did; alingane--embracing.
TRANSLATION
After saying this, Venkata Bhatta fell down before the lotus feet of the
Lord, and the Lord, out of His causeless mercy, embraced him.
TEXT 163
TEXT
caturmasya purna haila, bhatta-ajna lana
daksina calila prabhu sri-ranga dekhiya
SYNONYMS
caturmasya--the period of Caturmasya; purna haila--became completed;
bhatta-ajna lana--taking permission from Venkata Bhatta; daksina--south;
calila--proceeded; prabhu--Sri Caitanya Mahaprabhu; sri-ranga dekhiya--visiting
Sri Ranga.
TRANSLATION
When the period of Caturmasya was completed, Sri Caitanya Mahaprabhu
took permission to leave Venkata Bhatta, and after visiting Sri Ranga He
proceeded further toward southern India.
TEXT 164
TEXT
sangete calila bhatta, na yaya bhavane
tanre vidaya dila prabhu aneka yatane
SYNONYMS
sangete--along with Him; calila--began to go; bhatta--Venkata Bhatta; na
yaya bhavane--does not return to his home; tanre--unto him; vidaya dila--gave
farewell; prabhu--Sri Caitanya Mahaprabhu; aneka yatane--with great endeavor.
TRANSLATION
Venkata Bhatta did not want to return home but also wanted to go with
the Lord. It was with great endeavor that Sri Caitanya Mahaprabhu bade him
farewell.
TEXT 165
TEXT
prabhura viyoge bhatta haila acetana
ei ranga-lila kare sacira nandana
SYNONYMS
prabhura viyoge--on account of separation from Sri Caitanya Mahaprabhu;
bhatta--Venkata Bhatta; haila--became; acetana--unconscious; ei--this;
ranga-lila--pastime at Sri Ranga-ksetra; kare--does; sacira nandana--the son of
mother Saci.
TRANSLATION
When He did so, Venkata Bhatta fell down unconscious. Such are the
pastimes of Lord Sri Caitanya Mahaprabhu, the son of mother Saci, at Sri
Ranga-ksetra.
TEXT 166
TEXT
rsabha-parvate cali' aila gaurahari
narayana dekhila tanha nati-stuti kari'
SYNONYMS
rsabha-parvate--to the Rsabha Hill; cali'--walking; aila--arrived;
gaurahari--Lord Sri Caitanya Mahaprabhu; narayana--the Deity of Lord Narayana;
dekhila--saw; tanha--there; nati-stuti kari'--offering obeisances and prayers.
TRANSLATION
When the Lord arrived at Rsabha Hill, He saw the temple of Lord Narayana
and offered obeisances and various prayers.
PURPORT
Rsabha Hill is in southern Karnata, in the district of Madurai. Twelve
miles north of Madurai City is a place called Anagada-malaya-parvata, which is
situated within the forest of Kutakacala. Within this forest Lord Rsabhadeva
burned Himself to ashes. Now this place is known as Palni Hill.
TEXT 167
TEXT
paramananda-puri tahan rahe catur-masa
suni' mahaprabhu gela
puri-gosanira pasa
SYNONYMS
paramananda-puri--Paramananda Puri; tahan--there; rahe--remained;
catur-masa--four months; suni'--hearing; mahaprabhu--Sri Caitanya Mahaprabhu;
gela--went; puri--Paramananda Puri; gosanira--the spiritual master; pasa--near.
TRANSLATION
Paramananda Puri was staying at Rsabha Hill during the four months of
the rainy season, and when Sri Caitanya Mahaprabhu heard this, He immediately
went to see him.
TEXT 168
TEXT
puri-gosanira prabhu kaila carana vandana
preme puri gosani tanre kaila alingana
SYNONYMS
puri-gosanira--of Paramananda
Puri; prabhu--Sri Caitanya Mahaprabhu; kaila--did; carana vandana--worship of
the lotus feet; preme--in ecstasy; puri gosani--Paramananda Puri; tanre--unto
Him; kaila--did; alingana--embracing.
TRANSLATION
Upon meeting Paramananda Puri, Sri Caitanya Mahaprabhu offered him all
respects, touching his lotus feet, and Paramananda Puri embraced the Lord in
ecstasy.
TEXT 169
TEXT
tina-dina preme donhe
krsna-katha-range
sei vipra-ghare donhe rahe eka-sange
SYNONYMS
tina-dina--three days; preme--in ecstasy; donhe--both;
krsna-katha--discussing topics of Krsna; range--in jubilation; sei
vipra-ghare--in the home of a brahmana; donhe--both of them; rahe--stayed;
eka-sange--together.
TRANSLATION
Sri Caitanya Mahaprabhu stayed with Paramananda Puri in the brahmana's
house where he was residing. The two of them passed three days there discussing
topics of Krsna.
TEXT 170
TEXT
puri-gosani bale,----ami yaba purusottame
purusottama dekhi' gaude yaba ganga-snane
SYNONYMS
puri-gosani--Paramananda Puri; bale--said; ami--I; yaba--shall go;
purusottame--to Jagannatha Puri; purusottama dekhi'--after visiting Jagannatha
Puri; gaude yaba--I shall go to Bengal; ganga-snane--for bathing in the Ganges.
TRANSLATION
Paramananda Puri informed Sri Caitanya Mahaprabhu that he was going to
see Purusottama at Jagannatha Puri. After seeing Lord Jagannatha there, he
would go to Bengal to bathe in the Ganges.
TEXT 171
TEXT
prabhu kahe,----tumi punah aisa nilacale
ami setubandha haite asiba alpa-kale
SYNONYMS
prabhu kahe--the Lord said; tumi--you; punah--again; aisa--come;
nilacale--to Jagannatha Puri; ami--I; setubandha haite--from Ramesvara;
asiba--shall return; alpa-kale--very soon.
TRANSLATION
Sri Caitanya Mahaprabhu then told him, "Please return to Jagannatha
Puri, for I will return there very soon from Ramesvara [Setubandha].
TEXT 172
TEXT
tomara nikate rahi,----hena vancha haya
nilacale asibe more hana sadaya
SYNONYMS
tomara nikate--with you; rahi--I may stay; hena--such; vancha haya--is
My desire; nilacale--to Jagannatha Puri; asibe--please come; more--unto Me;
hana--being; sa-daya--merciful.
TRANSLATION
"It is My desire to stay with you, and therefore if you would
return to Jagannatha Puri, you would show great mercy to Me."
TEXT 173
TEXT
eta bali'
tanra thani ei ajna lana
daksine calila prabhu harasita hana
SYNONYMS
eta bali'--saying this; tanra thani--from him; ei ajna lana--taking
permission; daksine calila--departed for southern India; prabhu--Lord Sri
Caitanya Mahaprabhu; harasita hana--being very much pleased.
TRANSLATION
After talking in this way with Paramananda Puri, the Lord took his
permission to leave and, very much pleased, departed for southern India.
TEXT 174
TEXT
paramananda puri tabe calila nilacale
mahaprabhu cali cali aila sri-saile
SYNONYMS
paramananda puri--Paramananda Puri; tabe--then; calila
nilacale--departed for Jagannatha Puri; mahaprabhu--Sri Caitanya Mahaprabhu;
cali cali--walking; aila--came; sri-saile--to Sri Saila.
TRANSLATION
Thus Paramananda Puri started for Jagannatha Puri, and Sri Caitanya
Mahaprabhu began walking toward Sri Saila.
PURPORT
Srila Bhaktisiddhanta Sarasvati Thakura remarks, "Which Sri Saila
is being indicated by Krsnadasa Kaviraja Gosvami is not clearly understood.
There is no temple of Mallikarjuna in this area because the Sri Saila located
in the district of Dharwad cannot possibly be there. That Sri Saila is on the
southern side of Belgauma, and the Siva temple of Mallikarjuna is located
there. (Refer to text fifteen of this chapter.) It is said that on that hill
Lord Siva lived with Devi. Also, Lord Brahma lived there with all the
demigods."
TEXT 175
TEXT
siva-durga rahe tahan brahmanera vese
mahaprabhu dekhi' donhara ha-ila ullase
SYNONYMS
siva-durga--Lord Siva and his wife, Durga; rahe tahan--stayed there;
brahmanera vese--in the dress of brahmanas; mahaprabhu dekhi'--seeing Sri
Caitanya Mahaprabhu; donhara--of both of them; ha-ila--there was; ullase--great
pleasure.
TRANSLATION
It was in Sri Saila that Lord Siva and his wife Durga lived in the dress
of brahmanas, and when they saw Sri Caitanya Mahaprabhu, they became very much
pleased.
TEXT 176
TEXT
tina dina bhiksa dila kari' nimantrana
nibhrte vasi' gupta-varta kahe dui jana
SYNONYMS
tina dina--for three days; bhiksa dila--offered alms; kari'
nimantrana--inviting Him; nibhrte--in a solitary place; vasi'--sitting
together; gupta-varta--confidential talks; kahe--speak; dui jana--both of them.
TRANSLATION
Lord Siva, dressed like a brahmana, gave alms to Sri Caitanya Mahaprabhu
and invited Him to spend three days in a solitary place. Sitting there
together, they talked very confidentially.
TEXT 177
TEXT
tanra sange mahaprabhu kari istagosthi
tanra ajna lana aila puri kamakosthi
SYNONYMS
tanra sange--with him; mahaprabhu--Sri Caitanya Mahaprabhu; kari
ista-gosthi--discussing spiritual subject matter; tanra--his; ajna--order;
lana--taking; aila--came; puri kamakosthi--to Kamakosthi-puri.
TRANSLATION
After talking with Lord Siva, Sri Caitanya Mahaprabhu took his permission
to leave and went to Kamakosthi-puri.
TEXT 178
TEXT
daksina-mathura aila kamakosthi haite
tahan dekha haila eka brahmana-sahite
SYNONYMS
daksina-mathura--at southern Mathura; aila--arrived; kamakosthi
haite--from Kamakosthi; tahan--there; dekha haila--He met; eka--one;
brahmana-sahite--with a brahmana.
TRANSLATION
When Sri Caitanya Mahaprabhu arrived at southern Mathura from
Kamakosthi, He met a brahmana.
PURPORT
Southern Madurai, presently known as Madura, is situated on the banks of
the Bhagai River. This place of pilgrimage is specifically meant for the
devotees of Lord Siva; therefore it is called Saiva-ksetra, that is, the place
where Lord Siva is worshiped. In this area there are mountains and forests.
There are also two Siva temples, one known as Ramesvara and the other known as
Sundaresvara. There is also a temple to Devi called the Minaksi-devi temple,
which displays very great architectural craftsmanship. It was built under the
supervision of the kings of the Pandya Dynasty, and when the Muslims attacked
this temple, as well as the temple of Sundaresvara, great damage was done. In
the Christian year 1372, a king named Kampanna Udaiyara reigned on the throne
of Madura. Long ago, Emperor Kulasekhara ruled this area, and during his reign
he established a colony of brahmanas. A well-known king named Anantaguna Pandya
is an eleventh-generation descendant of Emperor Kulasekhara.
TEXT 179
TEXT
sei vipra mahaprabhuke kaila nimantrana
rama-bhakta sei vipra----virakta mahajana
SYNONYMS
sei vipra--that brahmana; mahaprabhuke--unto Lord Sri Caitanya
Mahaprabhu; kaila--did; nimantrana--invitation; rama-bhakta--devotee of Lord
Ramacandra; sei--that; vipra--brahmana; virakta--very much detached;
mahajana--a great devotee and authority.
TRANSLATION
The brahmana who met Sri Caitanya Mahaprabhu invited the Lord to his
home. This brahmana was a great devotee and an authority on Lord Sri
Ramacandra. He was always detached from material activities.
TEXT 180
TEXT
krtamalaya snana kari' aila tanra ghare
bhiksa ki dibena vipra,----paka nahi kare
SYNONYMS
krtamalaya--in the Krtamala River; snana kari'--bathing; aila--came;
tanra--of the brahmana; ghare--to the home; bhiksa--offering of alms; ki
dibena--what shall give; vipra--the brahmana; paka--cooking; nahi kare--did not
do.
TRANSLATION
After bathing in the river Krtamala, Sri Caitanya Mahaprabhu went to the
brahmana's house to take lunch, but He saw that the food was unprepared because
the brahmana had not cooked it.
TEXT 181
TEXT
mahaprabhu kahe tanre,----suna mahasaya
madhyahna haila, kene paka nahi haya
SYNONYMS
mahaprabhu kahe--Sri Caitanya Mahaprabhu said; tanre--unto him; suna
mahasaya--please hear, My dear sir; madhya-ahna haila--it is already noon;
kene--why; paka nahi haya--you did not cook.
TRANSLATION
Seeing this, Sri Caitanya Mahaprabhu said, "My dear sir, please
tell Me why you have not cooked. It is already noon."
TEXT 182
TEXT
vipra kahe,----prabhu, mora aranye vasati
pakera samagri vane na mile samprati
SYNONYMS
vipra kahe--the brahmana replied; prabhu--O Lord; mora--my; aranye--in
the forest; vasati--residence; pakera samagri--the ingredients for cooking;
vane--in the forest; na mile--are not available; samprati--at this time.
TRANSLATION
The brahmana replied, "My dear Lord, we are living in the forest.
For the time being we cannot get all the ingredients for cooking.
TEXT 183
TEXT
vanya saka-phala-mula
anibe laksmana
tabe sita karibena paka-prayojana
SYNONYMS
vanya--of the forest; saka--vegetables; phala-mula--fruits and roots;
anibe--will bring; laksmana--Laksmana; tabe--that time; sita--mother Sita;
karibena--will do; paka-prayojana--the necessary cooking.
TRANSLATION
"When Laksmana brings all the vegetables, fruits and roots from the
forest, Sita will do the necessary cooking."
TEXT
184
TEXT
tanra upasana suni' prabhu tusta haila
aste-vyaste sei vipra randhana karila
SYNONYMS
tanra--his; upasana--method of worship; suni'--hearing; prabhu--Lord Sri
Caitanya Mahaprabhu; tusta haila--was very much pleased; aste-vyaste--with
great haste; sei--that; vipra--brahmana; randhana karila--began to cook.
TRANSLATION
Sri Caitanya Mahaprabhu was very much satisfied to hear about the
brahmana's method of worship. Finally the brahmana hastily made arrangements
for cooking.
TEXT 185
TEXT
prabhu bhiksa kaila dinera trtiya-prahare
nirvinna sei vipra upavasa kare
SYNONYMS
prabhu--Lord Caitanya Mahaprabhu; bhiksa kaila--took His luncheon;
dinera--of the day; trtiya-prahare--at about three o'clock; nirvinna--sorrowful;
sei--that; vipra--brahmana; upavasa kare--fasted.
TRANSLATION
Sri Caitanya Mahaprabhu took His lunch at about three o'clock, but the
brahmana, being very sorrowful, fasted.
TEXT 186
TEXT
prabhu kahe,----vipra kanhe kara upavasa
kene eta duhkha, kene karaha hutasa
SYNONYMS
prabhu kahe--Lord Sri Caitanya Mahaprabhu said; vipra--My dear brahmana;
kanhe--why; kara upavasa--you are fasting; kene--why; eta--so much;
duhkha--unhappiness; kene--why; karaha hutasa--you express so much worry.
TRANSLATION
While the brahmana was fasting, Sri Caitanya Mahaprabhu asked him,
"Why are you fasting? Why are you so unhappy? Why are you so
worried?"
TEXT 187
TEXT
vipra kahe,----jivane mora nahi prayojana
agni-jale pravesiya chadiba jivana
SYNONYMS
vipra kahe--the brahmana said; jivane mora--for my life; nahi--there is
not; prayojana--necessity; agni--in fire; jale--in water; pravesiya--entering;
chadiba--I shall give up; jivana--life.
TRANSLATION
The brahmana replied, "I have no reason to live. I shall give up my
life by entering either fire or water.
TEXT 188
TEXT
jagan-mata maha-laksmi sita-thakurani
raksase sparsila tanre,----iha kane suni
SYNONYMS
jagat-mata--the mother of the universe; maha-laksmi--the supreme goddess
of fortune; sita-thakurani--mother Sita; raksase--the demon Ravana;
sparsila--touched; tanre--her; iha--this; kane suni--I have heard.
TRANSLATION
"My dear Sir, mother Sita is the mother of the universe and the
supreme goddess of fortune. She has been touched by the demon Ravana, and I am
troubled upon hearing this news.
TEXT 189
TEXT
e sarira dharibare kabhu na yuyaya
ei duhkhe jvale deha, prana nahi yaya
SYNONYMS
e sarira--this body; dharibare--to keep; kabhu--ever; na--not;
yuyaya--deserve; ei duhkhe--in this unhappiness; jvale deha--my body is
burning; prana--my life; nahi yaya--does not go away.
TRANSLATION
"Sir, due to my unhappiness I cannot continue living. Although my
body is burning, my life is not leaving."
TEXT 190
TEXT
prabhu kahe,----e bhavana na kariha ara
pandita hana kene na
karaha vicara
SYNONYMS
prabhu kahe--the Lord said; e bhavana--this kind of thinking; na--do
not; kariha--do; ara--anymore; pandita hana--being a learned pandita;
kena--why; na karaha--you do not make; vicara--consideration.
TRANSLATION
Sri Caitanya Mahaprabhu replied, "Please do not think this way any
longer. You are a learned pandita. Why don't you consider the case?"
TEXT 191
TEXT
isvara-preyasi sita----cid-ananda-murti
prakrta-indriyera tanre dekhite nahi sakti
SYNONYMS
isvara-preyasi--the dearmost wife of the Lord; sita--mother Sita;
cit-ananda-murti--spiritual blissful form; prakrta--material; indriyera--of the
senses; tanre--her; dekhite--to see; nahi--there is not; sakti--power.
TRANSLATION
Sri Caitanya Mahaprabhu continued, "Sitadevi, the dearmost wife of
the Supreme Lord Ramacandra, certainly has a spiritual form full of bliss. No
one can see her with material eyes, for no materialist has such power.
TEXT 192
TEXT
sparsibara
karya achuka, na paya darsana
sitara akrti-maya harila ravana
SYNONYMS
sparsibara--to touch; karya--business; achuka--let it be; na--does not;
paya--get; darsana--sight; sitara--of mother Sita; akrti-maya--the form made of
maya; harila--took away; ravana--the demon Ravana.
TRANSLATION
"To say nothing of touching mother Sita, a person with material
senses cannot even see her. When Ravana kidnapped her, he kidnapped only her
material, illusory form.
TEXT 193
TEXT
ravana asitei sita antardhana kaila
ravanera age maya-sita pathaila
SYNONYMS
ravana--the demon Ravana; asitei--as soon as he arrived; sita--mother
Sita; antardhana kaila--disappeared; ravanera age--before the demon Ravana;
maya-sita--illusory, material form of Sita; pathaila--sent.
TRANSLATION
"As soon as Ravana arrived before Sita, she disappeared. Then just
to cheat Ravana she sent an illusory, material form.
TEXT 194
TEXT
aprakrta vastu nahe prakrta-gocara
veda-puranete ei kahe nirantara
SYNONYMS
aprakrta--spiritual; vastu--substance; nahe--not; prakrta--of matter;
gocara--within the jurisdiction; veda-puranete--the Vedas and the Puranas; ei--this;
kahe--say; nirantara--always.
TRANSLATION
"Spiritual substance is never within the jurisdiction of the
material conception. This is always the verdict of the Vedas and Puranas."
PURPORT
As stated in the Katha Upanisad (2.3.9, 12):
na samdrse tisthati rupam asya
na caksusa pasyati kascanainam
hrda manisa manasabhiklpto
ya etad vidur amrtas te bhavanti
naiva vaca na manasa
praptum sakyo na caksusa
"Spirit is not within the jurisdiction of material eyes, words or
mind."
Similarly, Srimad-Bhagavatam (10.84.13) states:
yasyatma-buddhih kunape tri-dhatuke
sva-dhih kalatradisu bhauma ijya-dhih
yat-tirtha-buddhih salile na karhicij
janesv abhijnesu sa eva go-kharah
"A human being who identifies his body made of three elements with
his self, who considers the by-products of his body to be his kinsmen, who
considers the land of his birth worshipable, and who goes to a place of
pilgrimage simply to take a bath rather than to meet men of transcendental
knowledge there, is to be considered like an ass or a cow."
These are some Vedic statements about spiritual substance. Spiritual
substance cannot be seen by the unintelligent, because they do not have the
eyes or the mentality to see the spirit soul. Consequently they think that
there is no such thing as spirit. But the followers of the Vedic injunctions
take their information from Vedic statements, such as the verses from the Katha
Upanisad and Srimad-Bhagavatam quoted above.
TEXT 195
TEXT
visvasa karaha tumi amara vacane
punarapi ku-bhavana na kariha mane
SYNONYMS
visvasa karaha--believe; tumi--you; amara--My; vacane--in the words;
punarapi--again; ku-bhavana--misconception; na kariha--do not do; mane--in the
mind.
TRANSLATION
Sri Caitanya Mahaprabhu then assured the brahmana, "Have faith in
My words and do not burden your mind any longer with this misconception."
PURPORT
This is the process of spiritual understanding. Acintya khalu ye bhava
na tams tarkena yojayet: "We should not try to understand things beyond
our material conception by argument and counterargument." Maha-jano yena gatah
sa panthah: "We have to follow in the footsteps of great authorities
coming down in the parampara system." If we approach a bona fide acarya
and keep faith in his words, spiritual realization will be easy.
TEXT 196
TEXT
prabhura vacane viprera ha-ila visvasa
bhojana karila, haila jivanera asa
SYNONYMS
prabhura vacane--in the words of Lord Sri Caitanya Mahaprabhu; viprera--of
the brahmana; ha-ila--was; visvasa--faith; bhojana karila--he took his lunch;
haila--there was; jivanera--for living; asa--hope.
TRANSLATION
Although the brahmana was fasting, he had faith in the words of Sri
Caitanya Mahaprabhu and accepted food. In this way his life was saved.
TEXT 197
TEXT
tanre asvasiya prabhu karila gamana
krtamalaya snana kari aila durvasana
SYNONYMS
tanre asvasiya--assuring him; prabhu--Sri Caitanya Mahaprabhu; karila
gamana--departed; krtamalaya--in the river known as Krtamala; snana
kari--bathing; aila--came; durvasana--to Durvasana.
TRANSLATION
After thus assuring the brahmana, Sri Caitanya Mahaprabhu proceeded
further into southern India and finally arrived at Durvasana, where He bathed
in the river Krtamala.
PURPORT
Presently the Krtamala River is known as the river Bhagai. This river
has three tributaries, named Suruli, Varaha-nadi and Battilla-gundu. The river
Krtamala is also mentioned in Srimad-Bhagavatam (11.5.39) by the sage
Karabhajana.
TEXT 198
TEXT
durvasane raghunathe kaila darasana
mahendra-saile parasuramera kaila vandana
SYNONYMS
durvasane--at Durvasana; raghunathe--Lord Ramacandra; kaila darasana--Sri
Caitanya Mahaprabhu visited; mahendra-saile--on Mahendra-saila;
parasu-ramera--to Lord Parasurama; kaila vandana--offered prayers.
TRANSLATION
At Durvasana Sri Caitanya Mahaprabhu visited the temple of Lord Ramacandra,
and on the hill known as Mahendra-saila He saw Lord Parasurama.
PURPORT
In Durvasana, or Darbhasayana, seven miles east of Ramnad, there is a
temple of Lord Ramacandra overlooking the ocean. The hill known as Mahendra-saila
is near Tirunelveli, and at the end of this hill is a city known as
Tiruchendurd. West of Mahendra-saila is the territory of Tribankura. There is
mention of Mahendra-saila in the Ramayana.
TEXT 199
TEXT
setubandhe asi' kaila dhanustirthe snana
ramesvara dekhi' tahan karila visrama
SYNONYMS
setubandhe asi'--coming to Setubandha; kaila--did; dhanuh-tirthe
snana--bathing at the holy place known as Dhanustirtha; ramesvara
dekhi'--visiting the holy place Ramesvara; tahan--there; karila visrama--took
rest.
TRANSLATION
Sri Caitanya Mahaprabhu then went to Setubandha [Ramesvara], where He took
His bath at the place called Dhanustirtha. From there He visited the Ramesvara
temple and then took rest.
PURPORT
The path through the ocean to the islands known as Mandndapam and Pambam
consists partly of sand and partly of water. The island of Pambam is about
eleven miles long and six miles wide. On this island, four miles north of
Pambam Harbor, is Setubandha, where the temple of Ramesvara is located. This is
a temple of Lord Siva, and the name Ramesvara indicates that he is a great
personality whose worshipable Deity is Lord Rama. Thus the Lord Siva found in
the temple of Ramesvara is a great devotee of Lord Ramacandra. It is said,
devi-pattanam arabhya gaccheyuh setu-bandhanam: "After visiting the temple
of the goddess Durga, one should go to the temple of Ramesvara."
In this area there are twenty-four different holy places, one of which
is Dhanustirtha, located about twelve miles southeast of Ramesvara. It is near
the last station of the South Indian Railway, a station called Ramnada. It is
said that here, on the request of Ravana's younger brother Vibhisana, Lord
Ramacandra destroyed the bridge to Lanka with His bow while returning to His
capital. It is also said that one who visits Dhanustirtha is liberated from the
cycle of birth and death, and that one who bathes there gets all the fruitive
results of performing the yajna known as agnistoma.
TEXT 200
TEXT
vipra-sabhaya sune tanha kurma-purana
tara madhye aila pativrata-upakhyana
SYNONYMS
vipra-sabhaya--among the assembly of brahmanas; sune--hears;
tanha--there; kurma-purana--the Kurma Purana; tara madhye--within that book;
aila--there was; pati-vrata--of the chaste woman; upakhyana--narration.
TRANSLATION
There, among the brahmanas, Sri Caitanya Mahaprabhu listened to the
Kurma Purana, wherein was mentioned the chaste woman's narration.
PURPORT
Srila Bhaktisiddhanta Sarasvati Thakura remarks that only two khandas of
the Kurma Purana are now available, namely the Purva-khanda and Uttara-khanda.
Sometimes it is said that the Kurma Purana contains six thousand verses, but
originally the Kurma Purana contained seventeen thousand verses. According to
Srimad-Bhagavatam, there are seventeen thousand verses in the Kurma Purana,
which is one of the eighteen Maha-puranas. The Kurma Purana is considered the
fifteenth of these Maha-puranas.
TEXT 201
TEXT
pativrata-siromani janaka-nandini
jagatera mata sita----ramera grhini
SYNONYMS
pati-vrata--chaste woman;
siromani--the topmost; janaka-nandini--is the daughter of King Janaka;
jagatera--of all the three worlds; mata--the mother; sita--Sita; ramera--of
Lord Ramacandra; grhini--wife.
TRANSLATION
Srimati Sitadevi is the mother of the three worlds and the wife of Lord
Ramacandra. Among chaste women she is supreme, and she is the daughter of King
Janaka.
TEXT 202
TEXT
ravana dekhiya sita laila agnira sarana
ravana haite agni kaila sitake avarana
SYNONYMS
ravana dekhiya--after seeing Ravana; sita--mother Sita; laila--took;
agnira--of fire; sarana--shelter; ravana--Ravana; haite--from; agni--fire;
kaila--did; sitake--unto mother Sita; avarana--covering.
TRANSLATION
When Ravana came to kidnap mother Sita and she saw him, she took shelter
of the fire-god, Agni. The fire-god covered the body of mother Sita, and in
this way she was protected from the hands of Ravana.
TEXT 203
TEXT
'maya-sita' ravana nila, sunila akhyane
suni' mahaprabhu haila anandita mane
SYNONYMS
maya-sita--false, illusory Sita; ravana--the demon Ravana; nila--took;
sunila--heard; akhyane--in the narration of the Kurma Purana; suni'--hearing
this; mahaprabhu--Lord Sri Caitanya Mahaprabhu; haila--became; anandita--very
happy; mane--within the mind.
TRANSLATION
Upon hearing from the Kurma Purana how Ravana had kidnapped a false form
of mother Sita, Sri Caitanya Mahaprabhu became very much satisfied.
TEXT 204
TEXT
sita lana rakhilena parvatira sthane
'maya-sita' diya agni vancila ravane
SYNONYMS
sita lana--taking away mother Sita; rakhilena--kept; parvatira
sthane--with mother Parvati, or goddess Durga; maya-sita--the false, illusory
form of Sita; diya--delivering; agni--fire-god; vancila--cheated; ravane--the
demon Ravana.
TRANSLATION
The fire-god, Agni, took away the real Sita and brought her to the place
of Parvati, goddess Durga. An illusory form of mother Sita was then delivered
to Ravana, and in this way Ravana was cheated.
TEXT 205
TEXT
raghunatha asi' yabe ravane marila
agni-pariksa dite yabe sitare anila
SYNONYMS
raghunatha--Lord Ramacandra; asi'--coming; yabe--when; ravane--Ravana;
marila--killed; agni-pariksa--test by fire; dite--to give; yabe--when;
sitare--Sita; anila--brought.
TRANSLATION
After Ravana was killed by Lord Ramacandra, Sitadevi was brought before
the fire and tested.
TEXT 206
TEXT
tabe maya-sita agni kari antardhana
satya-sita ani' dila rama-vidyamana
SYNONYMS
tabe--at that time; maya-sita--the illusory form of Sita; agni--the fire-god;
kari--doing; antardhana--disappearing; satya-sita--real Sita; ani'--bringing;
dila--delivered; rama--of Ramacandra; vidyamana--in the presence.
TRANSLATION
When the illusory Sita was brought before the fire by Lord Ramacandra,
the fire-god made the illusory form disappear and delivered the real Sita to
Lord Ramacandra.
TEXT 207
TEXT
sunina prabhura anandita haila mana
ramadasa-viprera katha ha-ila smarana
SYNONYMS
sunina--hearing; prabhura--of Sri Caitanya Mahaprabhu; anandita--very
much pleased; haila--became; mana--the mind; ramadasa-viprera--of the brahmana
known as Ramadasa; katha--words; ha-ila smarana--He remembered.
TRANSLATION
When Sri Caitanya Mahaprabhu heard this story, He was very much pleased,
and He remembered the words of Ramadasa Vipra.
TEXT 208
TEXT
e-saba siddhanta suni' prabhura ananda haila
brahmanera sthane magi' sei patra nila
SYNONYMS
e-saba siddhanta--all these conclusive statements; suni'--hearing;
prabhura--of Lord Sri Caitanya Mahaprabhu; ananda--happiness; haila--there was;
brahmanera sthane--from the brahmanas; magi'--asking; sei--those;
patra--leaves; nila--took.
TRANSLATION
Indeed, when Sri Caitanya Mahaprabhu heard these conclusive statements
from the Kurma Purana, He felt great happiness. After asking the brahmanas'
permission, He took possession of those manuscript leaves.
TEXT 209
TEXT
nutana patra lekhana
pustake deoyaila
pratiti lagi' puratana patra magi' nila
SYNONYMS
nutana--new; patra--leaves; lekhana--getting written; pustake--the book;
deoyaila--He gave; pratiti lagi'--for direct evidence; puratana--the old;
patra--leaves; magi'--requesting; nila--He took.
TRANSLATION
Since the Kurma Purana was very old, the manuscript was also very old.
Sri Caitanya Mahaprabhu took possession of the original leaves in order to have
direct evidence. The text was copied onto new leaves in order that the Purana
be replaced.
TEXT 210
TEXT
patra lana punah daksina-mathura aila
ramadasa vipre sei patra ani dila
SYNONYMS
patra lana--taking those leaves; punah--again; daksina-mathura--to
southern Mathura; aila--came; ramadasa vipre--unto the brahmana known as
Ramadasa; sei patra--those leaves; ani--bringing back; dila--delivered.
TRANSLATION
Sri Caitanya Mahaprabhu returned to southern Mathura [Madurai] and
delivered the original manuscript of the Kurma Purana to Ramadasa Vipra.
TEXTS 211-212
TEXT
sitayaradhito vahnis
chaya-sitam ajijanat
tam jahara dasa-grivah
sita vahni-puram gata
pariksa-samaye vahnim
chaya-sita vivesa sa
vahnih sitam samaniya
tat-purastad aninayat
SYNONYMS
sitaya--by mother Sita; aradhitah--being called for; vahnih--the
fire-god; chaya-sitam--the illusory form of mother Sita; ajijanat--created;
tam--her; jahara--kidnapped; dasa-grivah--the ten-faced Ravana; sita--mother
Sita; vahni-puram--to the abode of the fire-god; gata--departed; pariksa-samaye--at
the time of testing; vahnim--the fire; chaya-sita--the illusory form of Sita;
vivesa--entered; sa--she; vahnih--the fire-god; sitam--the original mother
Sita; samaniya--bringing back; tat-purastat--in His presence; aninayat--brought
back.
TRANSLATION
"When he was petitioned by mother Sita, the fire-god, Agni, brought
forth an illusory form of Sita, and Ravana, who had ten heads, kidnapped the
false Sita. The original Sita then went to the abode of the fire-god. When Lord
Ramacandra tested the body of Sita, it was the false, illusory Sita that
entered the fire. At that time the fire-god brought the original Sita from his
abode and delivered her to Lord Ramacandra."
PURPORT
These two verses are taken from the Kurma Purana.
TEXT 213
TEXT
patra pana viprera haila anandita mana
prabhura carane dhari' karaye krandana
SYNONYMS
patra pana--getting the leaves; viprera--of the brahmana; haila--there
was; anandita--pleased; mana--mind; prabhura carane--the lotus feet of Lord Sri
Caitanya Mahaprabhu; dhari'--taking; karaye--does; krandana--crying.
TRANSLATION
Ramadasa Vipra was very much pleased to receive the original leaf
manuscript of the Kurma Purana, and he immediately fell down before the lotus
feet of Sri Caitanya Mahaprabhu and began to cry.
TEXT 214
TEXT
vipra kahe,----tumi saksat sri-raghunandana
sannyasira vese more dila darasana
SYNONYMS
vipra kahe--the brahmana said; tumi--You; saksat--directly;
sri-raghunandana--Lord Sri Ramacandra; sannyasira vese--in the dress of a
mendicant; more--unto me; dila--You gave; darasana--audience.
TRANSLATION
After receiving the manuscript, the brahmana, being very much pleased,
said, "Sir, You are Lord Ramacandra Himself and have come in the dress of
a sannyasi to give me audience.
TEXT 215
TEXT
maha-duhkha ha-ite more karila nistara
aji mora ghare bhiksa kara angikara
SYNONYMS
maha-duhkha--great unhappiness; ha-ite--from; more--me; karila
nistara--You delivered; aji--today; mora--my; ghare--at home; bhiksa--lunch;
kara--do; angikara--accept.
TRANSLATION
"My dear Sir, You have delivered me from a very unhappy condition.
I request that You take Your lunch at my place. Please accept this invitation.
TEXT 216
TEXT
mano-duhkhe bhala bhiksa na dila sei dine
mora bhagye punarapi pailun darasane
SYNONYMS
mano-duhkhe--out of great mental distress; bhala bhiksa--good lunch; na
dila--could not give You; sei dine--that day; mora bhagye--because of my good
fortune; punarapi--again; pailun--I have gotten; darasane--visit.
TRANSLATION
"Due to my mental distress I could not give You a very nice lunch
the other day. Now, by good fortune, You have come again to my home."
TEXT 217
TEXT
eta bali' sei vipra sukhe paka kaila
uttama prakare prabhuke bhiksa karaila
SYNONYMS
eta bali'--saying this; sei vipra--that brahmana; sukhe--in great
happiness; paka kaila--cooked; uttama prakare--very nicely; prabhuke--unto Lord
Sri Caitanya Mahaprabhu; bhiksa--lunch; karaila--gave.
TRANSLATION
Saying this, the brahmana very happily cooked food, and a first-class
dinner was offered to Sri Caitanya Mahaprabhu.
TEXT 218
TEXT
sei ratri tahan rahi' tanre krpa kari'
pandya-dese tamraparni gela gaurahari
SYNONYMS
sei ratri--that night; tahan--there; rahi'--staying; tanre--unto the
brahmana; krpa kari'--showing mercy; pandya-dese--in the country known as
Pandyadesa; tamraparni--to the place named Tamraparni; gela--went;
gaurahari--Lord Sri Caitanya Mahaprabhu.
TRANSLATION
Sri Caitanya Mahaprabhu passed that night in the house of the brahmana.
Then, after showing him mercy, the Lord started toward Tamraparni in
Pandya-desa.
PURPORT
Pandya-desa is situated in the southern part of India known as Kerala
and Cola. In all these areas there were many kings with the title Pandya who
ruled over Madurai and Ramesvara. In the Ramayana the name of Tamraparni is
mentioned. Tamraparni is also known as Purunai and is situated on the bank of
the Tinebheli River. This river flows into the Bay of Bengal. Tamraparni is
also mentioned in Srimad-Bhagavatam (11.5.39<footnote>).
TEXT 219
TEXT
tamraparni snana kari' tamraparni-tire
naya tripati dekhi' bule kutuhale
SYNONYMS
tamraparni--in the Tamraparni River; snana kari'--taking a bath;
tamraparni-tire--on the bank of the Tamraparni River; naya tripati--the Deity
named Naya-tripati; dekhi'--after seeing; bule--wandered on; kutuhale--in great
curiosity.
TRANSLATION
There was also a temple of Lord Visnu at Naya-tripati on the bank of the
river Tamraparni, and after bathing in the river, Lord Caitanya Mahaprabhu saw
the Deity with great curiosity and wandered on.
PURPORT
This Naya-tripati is also called Alwar Tirunagarai. It is a town about
seventeen miles southeast of Tirunelveli. There are nine temples there of
Sripati, or Visnu. All the Deities of the temples assemble together during a
yearly festival in the town.
TEXT 220
TEXT
ciyadatala tirthe dekhi' sri-rama-laksmana
tila-kanci asi' kaila siva darasana
SYNONYMS
ciyadatala--named Ciyadatala; tirthe--at the holy place; dekhi'--seeing;
sri-rama-laksmana--the Deity of Lord Rama and Laksmana; tila-kanci--to
Tila-kanci; asi'--coming; kaila--did; siva darasana--visiting the temple of
Lord Siva.
TRANSLATION
After this, Sri Caitanya Mahaprabhu went to a holy place known as
Ciyadatala, where He saw the Deities of the two brothers Lord Ramacandra and
Laksmana. He then proceeded to Tila-kanci, where He saw the temple of Lord
Siva.
PURPORT
Ciyadatala is sometimes known as Cheratala. It is near the city of
Kaila, and there is a temple there dedicated to Lord Sri Ramacandra and His
brother Laksmana. Tila-kanci is about thirty miles northeast of the city of Tirunelveli.
TEXT 221
TEXT
gajendra-moksana-tirthe dekhi visnu-murti
panagadi-tirthe asi' dekhila sitapati
SYNONYMS
gajendra-moksana-tirthe--at the holy place named Gajendra-moksana;
dekhi--seeing; visnu-murti--the Deity of Lord Visnu; panagadi-tirthe--to the
holy place Panagadi; asi'--coming; dekhila--saw; sita-pati--Lord Sri Ramacandra
and Sitadevi.
TRANSLATION
Lord Sri Caitanya Mahaprabhu then visited the holy place named
Gajendra-moksana, where He went to a temple of Lord Visnu. He then came to
Panagadi, a holy place where He saw the Deities of Lord Ramacandra and Sita.
PURPORT
The Gajendra-moksana temple is sometimes mistaken for a temple of Lord
Siva. It is about two miles south of the city of Kaivera. Actually the Deity is
not of Lord Siva but of Visnu. Panagadi is about thirty miles south of
Tirunelveli. Formerly the temple there contained the Deity of Sri Ramacandra,
but later the devotees of Lord Siva replaced Lord Ramacandra with a deity of
Lord Siva named Ramesvara or Rama-linga Siva.
TEXT 222
TEXT
camtapure asi' dekhi' sri-rama-laksmana
sri-vaikunthe asi' kaila visnu darasana
SYNONYMS
camtapure--to Camtapura; asi'--coming; dekhi'--seeing;
sri-rama-laksmana--Lord Ramacandra and Laksmana; sri-vaikunthe asi'--coming to
Sri Vaikuntha; kaila--did; visnu darasana--seeing the temple of Lord Visnu.
TRANSLATION
Later the Lord went to Camtapura, where He saw the Deities of Lord
Ramacandra and Laksmana. He then went to Sri Vaikuntha and saw the temple of
Lord Visnu there.
PURPORT
Camtapura is sometimes called Cenganura and is located in the state of
Tribankura. A temple of Lord Ramacandra and Laksmana is located there. Sri
Vaikuntha--about four miles north of Alwar Tirunagarai and sixteen miles
southeast of Tirunelveli--is situated on the bank of the Tamraparni River.
TEXT 223
TEXT
malaya-parvate kaila agastya-vandana
kanya-kumari tanhan kaila darasana
SYNONYMS
malaya-parvate--in the Malaya Hills; kaila--did;
agastya-vandana--obeisances to Agastya Muni; kanya-kumari--Kanya-kumari;
tanhan--there; kaila darasana--visited.
TRANSLATION
Sri Caitanya Mahaprabhu then went to Malaya-parvata and offered prayers
to Agastya Muni. He then visited Kanya-kumari [Cape Comorin].
PURPORT
The range of mountains in South India beginning at Kerala and extending
to Cape Comorin is called Malaya-parvata. Concerning Agastya, there are four
opinions: (1) There is a temple of Agastya Muni in the village of Agastyampalli
in the district of Tanjorean. (2) There is a temple of Lord Skanda on a hill
known as Siva-giri, and it is supposed to have been established by Agastya
Muni. (3) Some say that near Cape Comorin there is a hill known as Pathiya,
which was supposed to have served as Agastya Muni's residence. (4) There is a
place known as Agastya-malaya, which is a range of hills on both sides of the
Tamraparni River. Cape Comorin itself is known as Kanya-kumari.
TEXT 224
TEXT
amlitalaya dekhi' sri-rama
gaurahari
mallara-desete aila yatha bhattathari
SYNONYMS
amlitalaya--at Amlitala; dekhi'--seeing; sri-rama--the Deity of
Ramacandra; gaurahari--Sri Caitanya Mahaprabhu; mallara-desete--to
Mallara-desa; aila--came; yatha--where; bhattathari--the Bhattathari community.
TRANSLATION
After visiting Kanya-kumari, Sri Caitanya Mahaprabhu came to Amlitala,
where He saw the Deity of Sri Ramacandra. Thereafter He went to a place known
as Mallara-desa, where a community of Bhattatharis lived.
PURPORT
North of Mallara-desa is South Kanarada. To the east is Coorg and
Mysoreisu, to the south is Cochin, and to the west is the Arabian Sea. As far
as the Bhattatharis are concerned, they are a nomadic community. They camp
wherever they like and have no fixed place of residence. Outwardly they take up
the dress of sannyasis, but their real business is stealing and cheating. They
allure others to supply women for their camp, and they cheat many women and
keep them within their community. In this way they increase their population.
In Bengal also there is a similar community. Actually, all over the world there
are nomadic communities whose business is simply to allure, cheat and steal
innocent women.
TEXT 225
TEXT
tamala-kartika dekhi' aila vetapani
raghunatha dekhi' tahan vancila rajani
SYNONYMS
tamala-kartika--the place named Tamala-kartika; dekhi'--seeing;
aila--came; vetapani--to Vetapani; raghunatha dekhi'--seeing the temple of Lord
Ramacandra; tahan--there; vancila rajani--passed the night.
TRANSLATION
After visiting Mallara-desa, Caitanya Mahaprabhu went to Tamala-kartika
and then to Vetapani. There He saw the temple of Raghunatha, Lord Ramacandra,
and passed the night.
PURPORT
Tamala-kartika is forty-four miles south of Tirunelveli and two miles
south of Aramavalli Mountain. It is located within the jurisdiction of Tovalai.
At Tamala-kartika is a temple of Subrahmanya, or Lord Kartika, the son of Lord
Siva. Vetapani, or Vatapani, is north of Kaila in the Trivandrum district. It
is also known as Bhutapandi and is within the jurisdiction of the Tobala
district. It is understood that formerly there was a Deity of Lord Ramacandra
there. Later the Deity was replaced with a deity of Lord Siva known as
Ramesvara or Bhutanatha.
TEXT 226
TEXT
gosanira sange rahe krsnadasa brahmana
bhattathari-saha tahan haila darasana
SYNONYMS
gosanira--the Lord; sange--with; rahe--there was; krsnadasa brahmana--a
brahmana servant named Krsnadasa; bhattathari-saha--with the Bhattatharis;
tahan--there; haila--there was; darasana--a meeting.
TRANSLATION
Sri Caitanya Mahaprabhu was accompanied by His servant, Krsnadasa. He
was a brahmana, but he met with the Bhattatharis there.
TEXT 227
TEXT
stri-dhana dekhana tanra lobha janmaila
arya sarala viprera buddhi-nasa kaila
SYNONYMS
stri-dhana--women; dekhana--showing; tanra--his; lobha--attraction;
janmaila--they created; arya--gentleman; sarala--simple; viprera--of the
brahmana; buddhi-nasa--loss of intelligence; kaila--they made.
TRANSLATION
With women the Bhattatharis allured the brahmana Krsnadasa, who was
simple and gentle. By virtue of their bad association, they polluted his
intelligence.
TEXT 228
TEXT
prate uthi' aila vipra bhattathari-ghare
tahara uddese prabhu aila satvare
SYNONYMS
prate--in the morning; uthi'--rising from bed; aila--came; vipra--the
brahmana Krsnadasa; bhattathari-ghare--to the place of the Bhattatharis; tahara
uddese--for him; prabhu--Lord Caitanya Mahaprabhu; aila--came; satvare--very
soon.
TRANSLATION
Allured by the Bhattatharis, Krsnadasa went to their place early in the
morning. The Lord also went there very quickly just to find him out.
TEXT 229
TEXT
asiya kahena saba
bhattathari-gane
amara brahmana tumi rakha ki karane
SYNONYMS
asiya--coming; kahena--He said; saba--all; bhattathari-gane--to the
Bhattatharis; amara--My; brahmana--brahmana assistant; tumi--you; rakha--are
keeping; ki--for what; karane--reason.
TRANSLATION
Upon reaching their community, Sri Caitanya Mahaprabhu asked the
Bhattatharis, "Why are you keeping My brahmana assistant?
TEXT 230
TEXT
amiha sannyasi dekha, tumiha sannyasi
more duhkha deha,----tomara 'nyaya' nahi vasi
SYNONYMS
amiha--I; sannyasi--in the renounced order of life; dekha--you see;
tumiha--you; sannyasi--in the renounced order of life; more--unto Me;
duhkha--pains; deha--you give; tomara--your; nyaya--logic; nahi vasi--I do not
find.
TRANSLATION
"I am in the renounced order of life, and so are you. Yet you are
purposefully giving Me pain, and I do not see any good logic in this."
TEXT 231
TEXT
suna' saba bhattathari uthe astra lana
maribare aila sabe
cari-dike dhana
SYNONYMS
suna'--hearing; saba--all; bhattathari--nomads; uthe--rise up;
astra--weapons; lana--taking; maribare--to kill; aila--came; sabe--all;
cari-dike--all around; dhana--running.
TRANSLATION
Upon hearing Sri Caitanya Mahaprabhu, all the Bhattatharis came running
from all sides with weapons in their hands, desiring to hurt the Lord.
TEXT 232
TEXT
tara astra tara ange pade hata haite
khanda khanda haila bhattathari palaya cari bhite
SYNONYMS
tara astra--their weapons; tara ange--on their bodies; pade--fall; hata
haite--from their hands; khanda khanda--cut into pieces; haila--became;
bhattathari--the nomads; palaya--run away; cari bhite--in the four directions.
TRANSLATION
However, their weapons fell from their hands and struck their own
bodies. When some of the Bhattatharis were thus cut to pieces, the others ran
away in the four directions.
TEXT 233
TEXT
bhattathari-ghare maha uthila krandana
kese dhari' vipre
lana karila gamana
SYNONYMS
bhattathari-ghare--at the home of the Bhattatharis; maha--great;
uthila--there arose; krandana--crying; kese dhari'--catching by the hair;
vipre--the brahmana Krsnadasa; lana--taking; karila--did; gamana--departure.
TRANSLATION
While there was much roaring and crying at the Bhattathari community,
Sri Caitanya Mahaprabhu grabbed Krsnadasa by the hair and took him away.
TEXT 234
TEXT
sei dina cali' aila payasvini-tire
snana kari' gela adi-kesava-mandire
SYNONYMS
sei dina--on that very day; cali'--walking; aila--came;
payasvini-tire--to the bank of the Payasvini River; snana kari'--bathing;
gela--went; adi-kesava-mandire--to the temple of Adi-kesava.
TRANSLATION
That very night, Sri Caitanya Mahaprabhu and His assistant Krsnadasa
arrived at the bank of the Payasvini River. They took their bath and then went
to see the temple of Adi-kesava.
TEXT 235
TEXT
kesava dekhiya preme avista haila
nati, stuti, nrtya, gita, bahuta karila
SYNONYMS
kesava dekhiya--after seeing the Deity of Lord Kesava; preme--in
ecstasy; avista haila--became overwhelmed; nati--obeisances; stuti--prayer;
nrtya--dancing; gita--chanting; bahuta karila--performed in various ways.
TRANSLATION
When the Lord saw the Adi-kesava temple, He was immediately overwhelmed
with ecstasy. Offering various obeisances and prayers, He chanted and danced.
TEXT 236
TEXT
prema dekhi' loke haila maha-camatkara
sarva-loka kaila prabhura parama satkara
SYNONYMS
prema dekhi'--seeing His ecstatic features; loke--people; haila--became;
maha-camatkara--greatly astonished; sarva-loka--all people; kaila--did;
prabhura--of Lord Sri Caitanya Mahaprabhu; parama satkara--great reception.
TRANSLATION
All the people there were greatly astonished to see the ecstatic
pastimes of Sri Caitanya Mahaprabhu. They all received the Lord very well.
TEXT 237
TEXT
maha-bhakta-gana-saha tahan gosthi kaila
'brahma-samhitadhyaya'-punthi tahan paila
SYNONYMS
maha-bhakta-gana-saha--among highly advanced devotees; tahan--there;
gosthi kaila--discussed; brahma-samhita-adhyaya--one chapter of the Brahma-samhita;
punthi--scripture; tahan--there; paila--found.
TRANSLATION
In the temple of Adi-kesava, Sri Caitanya Mahaprabhu discussed spiritual
matters among highly advanced devotees. While there, He found a chapter of the
Brahma-samhita.
TEXT 238
TEXT
punthi pana prabhura haila ananda apara
kampasru-sveda-stambha-pulaka vikara
SYNONYMS
punthi pana--getting that scripture; prabhura--of Lord Sri Caitanya
Mahaprabhu; haila--there was; ananda--happiness; apara--unlimited;
kampa--trembling; asru--tears; sveda--perspiration; stambha--being stunned;
pulaka--jubilation; vikara--transformations.
TRANSLATION
Sri Caitanya Mahaprabhu was greatly happy to find a chapter of that
scripture, and symptoms of ecstatic transformation--trembling, tears,
perspiration, trance and jubilation--were manifest in His body.
TEXTS 239-240
TEXT
siddhanta-sastra nahi 'brahma-samhita'ra sama
govinda-mahima jnanera parama karana
alpaksare kahe siddhanta apara
sakala-vaisnava-sastra-madhye ati sara
SYNONYMS
siddhanta-sastra--conclusive scripture; nahi--there is not;
brahma-samhitara sama--like the scripture Brahma-samhita; govinda-mahima--of
the glories of Lord Govinda; jnanera--of knowledge; parama--final;
karana--cause; alpa-aksare--briefly; kahe--expresses; siddhanta--conclusion;
apara--unlimited; sakala--all; vaisnava-sastra--devotional scriptures;
madhye--among; ati sara--very essential.
TRANSLATION
There is no scripture equal to the Brahma-samhita as far as the final
spiritual conclusion is concerned. Indeed, that scripture is the supreme
revelation of the glories of Lord Govinda, for it reveals the topmost knowledge
about Him. Since all conclusions are briefly presented in the Brahma-samhita,
it is essential among all the Vaisnava scriptures.
PURPORT
The Brahma-samhita is a very important scripture. Sri Caitanya
Mahaprabhu acquired the Fifth Chapter from the Adi-kesava temple. In that Fifth
Chapter, the philosophical conclusion of acintya-bhedabheda-tattva
(simultaneous oneness and difference) is presented. The chapter also presents
methods of devotional service; the eighteen-syllable Vedic hymn; discourses on
the soul, the Supersoul and fruitive activity; an explanation of Kama-gayatri,
kama-bija and the original Maha-Visnu; and a detailed description of the
spiritual world, specifically Goloka Vrndavana. Brahma-samhita also explains
the demigod Ganesa; Garbhodakasayi Visnu; the origin of the Gayatri mantra; the
form of Govinda and His transcendental position and abode; the living entities;
the highest goal; the goddess Durga; the meaning of austerity; the five gross
elements; love of Godhead; impersonal Brahman; the initiation of Lord Brahma;
and the vision of transcendental love enabling one to see the Lord. The steps
of devotional service are also explained. The mind; yoga-nidra; the goddess of
fortune; devotional service in spontaneous ecstasy; incarnations beginning with
Lord Ramacandra; Deities; the conditioned soul and its duties; the truth about
Lord Visnu; prayers; Vedic hymns; Lord Siva; the Vedic literature; personalism
and impersonalism; good behavior; and many other subjects are also discussed.
There is also a description of the sun and the universal form of the Lord. All
these subjects are conclusively explained in a nutshell in the Brahma-samhita.
TEXT 241
TEXT
bahu yatne sei punthi nila lekhaiya
'ananta padmanabha' aila harasita hana
SYNONYMS
bahu yatne--with great attention; sei punthi--that scripture;
nila--took; lekhaiya--having it copied; ananta-padmanabha--to Ananta
Padmanabha; aila--came; harasita--in great happiness; hana--being.
TRANSLATION
Sri Caitanya Mahaprabhu copied the Brahma-samhita and afterwards, with
great pleasure, went to a place known as Ananta Padmanabha.
PURPORT
Concerning Ananta Padmanabha, one should refer to Madhya-lila, Chapter
One, text 115.
TEXT 242
TEXT
dina-dui padmanabhera kaila darasana
anande dekhite aila sri-janardana
SYNONYMS
dina-dui--two days; padmanabhera--of the Deity known as Padmanabha;
kaila darasana--visited the temple; anande--in great ecstasy; dekhite--to see;
aila--came; sri-janardana--to the temple of Sri Janardana.
TRANSLATION
Sri Caitanya Mahaprabhu remained for two or three days at Ananta
Padmanabha and visited the temple there. Then, in great ecstasy He went to see
the temple of Sri Janardana.
PURPORT
The temple of Sri Janardana is situated twenty-six miles north of
Trivandrum, near the Varkala railway station.
TEXT 243
TEXT
dina-dui tahan kari'
kirtana-nartana
payasvini asiya dekhe sankara narayana
SYNONYMS
dina-dui--two days; tahan--there; kari'--performing;
kirtana-nartana--chanting and dancing; payasvini asiya--coming to the bank of
the Payasvini River; dekhe--sees; sankara narayana--the temple of
Sankara-narayana.
TRANSLATION
Sri Caitanya Mahaprabhu chanted and danced at Sri Janardana for two
days. He then went to the bank of the Payasvini River and visited the temple of
Sankara-narayana.
TEXT 244
TEXT
srngeri-mathe aila sankaracarya-sthane
matsya-tirtha dekhi' kaila tungabhadraya snane
SYNONYMS
srngeri-mathe--to the Srngeri monastery; aila--came;
sankaracarya-sthane--at the place of Sankaracarya; matsya-tirtha--the holy
place named Matsya-tirtha; dekhi'--seeing; kaila--did; tungabhadraya
snane--bathing in the river Tungabhadra.
TRANSLATION
Then He saw the monastery known as Srngeri-matha, the abode of Acarya
Sankara. He then visited Matsya-tirtha, a place of pilgrimage, and took a bath
in the river Tungabhadra.
PURPORT
The monastery known as Srngeri-matha is situated in the state of
Karnatakaisu, in the district of Shimoga. This monastery is located on the left
bank of the river Tungabhadra, seven miles south of Harihara-pura. The real
name of this place is Srnga-giri or Srngavera-puri, and it is the headquarters
of Sankaracarya.
Sankaracarya had four principal disciples, and he established four
centers under their management. In North India at Badarikasrama, the monastery
named Jyotir-matha was established. At Purusottama, the Bhogavardhana or
Govardhana monastery was established. In Dvaraka, the Sarada monastery was
established. And the fourth monastery, established in South India, is known as
Srngeri-matha. In the Srngeri-matha the sannyasis assume the designations
Sarasvati, Bharati and Puri. They are all ekadandi-sannyasis, distinguished
from the Vaisnava sannyasis, who are known as tridandi-sannyasis. The
Srngeri-matha is situated in South India in a portion of the country known as
Andhra, Dravida, Karnata and Kerala. The community is called Bhurivara, and the
dynasty is called Bhur-bhuvah. The place is called Ramesvara, and the slogan is
aham brahmasmi. The Deity is Lord Varaha, and the energetic power is Kamaksi.
The acarya is Hastamalaka, and the brahmacari assistants of the sannyasis are
known as Caitanya. The place of pilgrimage is called Tungabhadra, and the
subject for Vedic study is the Yajur Veda.
The list of the disciplic succession from Sankaracarya is available, and
the names of the acaryas and the dates of their accepting sannyasa, according
to the Saka era (or Sakabda), are as follows (for approximate Christian-era
dates, add 79 years): Sankaracarya, 622 Saka; Suresvaracarya, 630;
Bodhanacarya, 680; Jnanadhanacarya, 768; Jnanottama-sivacarya, 827; Jnanagiri
Acarya, 871; Simhagiri Acarya, 958; Isvara Tirtha, 1019; Narasimha Tirtha,
1067; Vidyatirtha Vidya-sankara, 1150; Bharati-krsna Tirtha, 1250; Vidyaranya
Bharati, 1253; Candrasekhara Bharati, 1290; Narasimha Bharati, 1309;
Purusottama Bharati, 1328; Sankarananda, 1350; Candrasekhara Bharati, 1371;
Narasimha Bharati, 1386; Purusottama Bharati, 1398; Ramacandra Bharati, 1430;
Narasimha Bharati, 1479; Narasimha Bharati, 1485; Abhinava-narasimha Bharati,
1521; Saccidananda Bharati, 1544; Narasimha Bharati, 1585; Saccidananda
Bharati, 1627; Abhinava-saccidananda Bharati, 1663; Nrsimha Bharati, 1689;
Saccidananda Bharati, 1692; Abhinava-saccidananda Bharati, 1730; Narasimha
Bharati, 1739; Saccidananda Sivabhinava Vidya-narasimha Bharati, 1788.
Regarding Sankaracarya, it is understood that he was born in the year
608 of the Sakabda era, in the month of Vaisakha, on the third day of the
waxing moon, in a place in South India known as Kaladi. His father's name was
Sivaguru, and he lost his father at an early age. When Sankaracarya was only
eight years old, he completed his study of all scriptures and took sannyasa
from Govinda, who was residing on the banks of the Narmada. After accepting
sannyasa, Sankaracarya stayed with his spiritual master for some days. He then
took his permission to go to Varanasi, and from there he went to Badarikasrama,
where he stayed until his twelfth year. While there, he wrote a commentary on
the Brahma-sutra, as well as on ten Upanisads and the Bhagavad-gita. He also
wrote Sanat-sujatiya and a commentary on the Nrsimha-tapini. Among his many
disciples, his four chief disciples are Padmapada, Suresvara, Hastamalaka and
Trotaka. After departing from Varanasi, Sankaracarya went to Prayaga, where he
met a great learned scholar called Kumarila Bhatta. Sankaracarya wanted to
discuss the authority of the scriptures, but Kumarila Bhatta, being on his
deathbed, sent him to his disciple Mandana, in the city of Mahismati. It was
there that Sankaracarya defeated Mandana Misra in a discussion of the
sastras. Mandana had a wife named
Sarasvati, or Ubhaya-bharati, who served as mediator between Sankaracarya and
her husband. It is said that she wanted to discuss erotic principles and
amorous love with Sankaracarya, but Sankaracarya had been a brahmacari since
birth and therefore had no experience in amorous love. He took a month's leave
from Ubhaya-bharati and, by his mystic power, entered the body of a king who
had just died. In this way Sankaracarya experienced the erotic principles.
After attaining this experience, he wanted to discuss erotic principles with
Ubhaya-bharati, but without hearing his discussion she blessed him and assured
the continuous existence of the Srngeri-matha. She then took leave of material
life. Afterwards, Mandana Misra took the order of sannyasa from Sankaracarya
and became known as Suresvara. Sankaracarya defeated many scholars throughout
India and converted them to his Mayavada philosophy. He left the material body
at the age of thirty-three.
As far as Matsya-tirtha is concerned, it was supposedly situated beside
the ocean in the district of Malabar.
TEXT 245
TEXT
madhvacarya-sthane aila yanha 'tattvavadi'
udupite 'krsna' dekhi, tahan haila premonmadi
SYNONYMS
madhva-acarya-sthane--at the place of Madhvacarya; aila--arrived;
yanha--where; tattva-vadi--philosophers known as Tattvavadis; udupite--at the
place known as Udupi; krsna--the Deity of Lord Krsna; dekhi--seeing;
tahan--there; haila--became; prema-unmadi--mad in ecstasy.
TRANSLATION
Caitanya Mahaprabhu next arrived at Udupi, the place of Madhvacarya,
where the philosophers known as Tattvavadis resided. There He saw the Deity of
Lord Krsna and became mad with ecstasy.
PURPORT
Sripada Madhvacarya took his birth at Udupi, which is situated in the
South Kanarada district of South India, just west of Sahyadri. This is the
chief city of the South Kanarada province and is near the city of Mangalore,
which is situated to the south of Udupi. In the city of Udupi is a place called
Pajaka-ksetra, where Madhvacarya took his birth in a Sivalli-brahmana dynasty
as the son of Madhyageha Bhatta, in the year 1040 Sakabda (A.D. 1119).
According to some, he was born in the year 1160 Sakabda (A.D. 1239).
In his childhood Madhvacarya was known as Vasudeva, and there are some
wonderful stories surrounding him. It is said that once when his father had
piled up many debts, Madhvacarya converted tamarind seeds into actual coins to
pay them off. When he was five years old, he was offered the sacred thread. A
demon named Maniman lived near his abode in the form of a snake, and at the age
of five Madhvacarya killed that snake with the toe of his left foot. When his
mother was very much disturbed, he would appear before her in one jump. He was
a great scholar even in childhood, and although his father did not agree, he
accepted sannyasa at the age of twelve. Upon receiving sannyasa from Acyuta
Preksa, he received the name Purnaprajna Tirtha. After traveling all over
India, he finally discussed scriptures with Vidyasankara, the exalted leader of
Srngeri-matha. Vidyasankara was actually diminished in the presence of
Madhvacarya. Accompanied by Satya Tirtha, Madhvacarya went to Badarikasrama. It
was there that he met Vyasadeva and explained his commentary on the
Bhagavad-gita before him. Thus he became a great scholar by studying before
Vyasadeva.
By the time he came to the Ananda-matha from Badarikasrama, Madhvacarya
had finished his commentary on the Bhagavad-gita. His companion Satya Tirtha
wrote down the entire commentary. When Madhvacarya returned from Badarikasrama,
he went to Ganjama, which is on the bank of the river Godavari. There he met
with two learned scholars named Sobhana Bhatta and Svami Sastri. Later these
scholars became known in the disciplic succession of Madhvacarya as Padmanabha
Tirtha and Narahari Tirtha. When he returned to Udupi, he would sometimes bathe
in the ocean. On such an occasion he composed a prayer in five chapters. Once,
while sitting beside the sea engrossed in meditation upon Lord Sri Krsna, he
saw that a large boat containing goods for Dvaraka was in danger. He gave some
signs by which the boat could approach the shore, and it was saved. The owners
of the boat wanted to give him a present, and at the time Madhvacarya agreed to
take some gopi-candana. He received a big lump of gopi-candana, and as it was
being brought to him, it broke apart and revealed a large Deity of Lord Krsna.
The Deity had a stick in one hand and a lump of food in the other. As soon as
Madhvacarya received the Deity of Krsna in this way, he composed a prayer. The
Deity was so heavy that not even thirty people could lift it. Madhvacarya
personally brought this Deity to Udupi. Madhvacarya had eight disciples, all of
whom took sannyasa from him and became directors of his eight monasteries.
Worship of the Lord Krsna Deity is still going on at Udupi according to the
plans Madhvacarya established.
Madhvacarya then for the second time visited Badarikasrama. While he was
passing through Maharashtra, the local king was digging a big lake for the
public benefit. As Madhvacarya passed through that area with his disciples, he
was also obliged to help in the excavation. After some time, when Madhvacarya
visited the king, he engaged the king in that work and departed with his
disciples.
Often in the province of Ganga-pradesa there were fights between Hindus
and Muslims. The Hindus were on one bank of the river, and the Muslims on the
other. Due to the community tension, no boat was available for crossing the
river. The Muslim soldiers were always stopping passengers on the other side,
but Madhvacarya did not care for these soldiers. He crossed the river anyway,
and when he met the soldiers on the other side, he was brought before the king.
The Muslim king was so pleased with him that he wanted to give him a kingdom
and some money, but Madhvacarya refused. While walking on the road, he was
attacked by some dacoits, but by his bodily strength he killed them all. When
his companion Satya Tirtha was attacked by a tiger, Madhvacarya separated them
by virtue of his great strength. When he met Vyasadeva, he received from him
the salagrama-sila known as Astamurti. After this, he summarized the
Mahabharata.
Madhvacarya's devotion to the Lord and his erudite scholarship became
known throughout India. Consequently the owners of the Srngeri-matha,
established by Sankaracarya, became a little perturbed. At that time the
followers of Sankaracarya were afraid of Madhvacarya's rising power, and they
began to tease Madhvacarya's disciples in many ways. There was even an attempt
to prove that the disciplic succession of Madhvacarya was not in line with
Vedic principles. A person named Pundarika Puri, a follower of the Mayavada
philosophy of Sankaracarya, came before Madhvacarya to discuss the sastras. It
is said that all of Madhvacarya's books were taken away, but later they were
found with the help of King Jayasimha, ruler of Kumla. In discussion, Pundarika
Puri was defeated by Madhvacarya. A great personality named Trivikramacarya,
who was a resident of Visnumangala, became Madhvacarya's disciple, and his son
later became Narayanacarya, the composer of Sri Madhva-vijaya. After the death
of Trivikramacarya, the younger brother of Narayanacarya took sannyasa and
later became known as Visnu Tirtha.
It was reputed that there was no limit to the bodily strength of
Purnaprajna, Madhvacarya. There was a person named Kadanjari who was famed for
possessing the strength of thirty men. Madhvacarya placed the big toe of his
foot upon the ground and asked the man to separate it from the ground, but the
great strong man could not do so even after great effort. Srila Madhvacarya
passed from this material world at the age of eighty while writing a commentary
on the Aitareya Upanisad. For further information about Madhvacarya, one should
read Madhva-vijaya, by Narayanacarya.
The acaryas of the Madhva-sampradaya established Udupi as the chief
center, and the monastery there was known as Uttararadhi-matha. A list of the different centers of the Madhvacarya-sampradaya
can be found at Udupi, and their matha commanders are (1) Visnu Tirtha
(Soda-matha), (2) Janardana Tirtha (Krsnapura-matha), (3) Vamana Tirtha
(Kanura-matha), (4) Narasimha Tirtha (Adamara-matha), (5) Upendra Tirtha
(Puttugi-matha), (6) Rama Tirtha (Sirura-matha), (7) Hrsikesa Tirtha (Palimara-matha),
and (8) Aksobhya Tirtha (Pejavara-matha). The disciplic succession of the
Madhvacarya-sampradaya is as follows (the dates are those of birth): (1) Hamsa
Paramatma; (2) Caturmukha Brahma; (3) Sanakadi; (4) Durvasa; (5) Jnananidhi;
(6) Garuda-vahana; (7) Kaivalya Tirtha; (8) Jnanesa Tirtha; (9) Para Tirtha;
(10) Satyaprajna Tirtha; (11) Prajna Tirtha; (12) Acyuta Preksacarya Tirtha;
(13) Sri Madhvacarya, 1040 Saka; (14) Padmanabha, 1120; Narahari, 1127;
Madhava, 1136; and Aksobhya 1159; (15) Jaya Tirtha, 1167; (16) Vidyadhiraja,
1190; (17) Kavindra, 1255; (18) Vagisa, 1261; (19) Ramacandra, 1269; (20)
Vidyanidhi, 1298; (21) Sri Raghunatha, 1366; (22) Rayuvarya (who spoke with Sri
Caitanya Mahaprabhu), 1424; (23) Raghuttama, 1471; (24) Vedavyasa, 1517; (25)
Vidyadhisa, 1541; (26) Vedanidhi, 1553; (27) Satyavrata, 1557; (28) Satyanidhi,
1560; (29) Satyanatha, 1582; (30) Satyabhinava, 1595; (31) Satyapurna, 1628;
(32) Satyavijaya, 1648; (33) Satyapriya, 1659; (34) Satyabodha, 1666; (35)
Satyasandha, 1705; (36) Satyavara, 1716; (37) Satyadharma, 1719; (38)
Satyasankalpa, 1752; (39) Satyasantusta, 1763; (40) Satyaparayana, 1763; (41)
Satyakama, 1785; (42) Satyesta, 1793; (43) Satyaparakrama, 1794; (44)
Satyadhira, 1801; (45) Satyadhira Tirtha, 1808. (For approximate Christian era
dates, add seventy-nine years.)
After the sixteenth acarya (Vidyadhiraja Tirtha), there was another
disciplic succession, including Rajendra Tirtha, 1254; Vijayadhvaja;
Purusottama; Subrahmanya; and Vyasa Raya, 1470-1520. The nineteenth acarya,
Ramacandra Tirtha, had another disciplic succession, including Vibudhendra,
1218; Jitamitra, 1348; Raghunandana; Surendra; Vijendra; Sudhindra; and
Raghavendra Tirtha, 1545.
To date, in the Udupi monastery there are another fourteen Madhva-tirtha
sannyasis. As stated, Udupi is
situated beside the sea in South Kanarada, about thirty-six miles north of
Mangalore.
Most of the information in this purport is available from the South
Kanada Manual and the Bombay Gazette.
TEXT 246
TEXT
nartaka gopala dekhe parama-mohane
madhvacarye svapna diya aila tanra sthane
SYNONYMS
nartaka gopala--dancing Gopala; dekhe--saw; parama-mohane--most
beautiful; madhva-acarye--unto Madhvacarya; svapna diya--appearing in a dream;
aila--came; tanra--his; sthane--to the place.
TRANSLATION
While at the Udupi monastery, Sri Caitanya Mahaprabhu saw "dancing
Gopala," a most beautiful Deity. This Deity appeared to Madhvacarya in a
dream.
TEXT 247
TEXT
gopi-candana-tale achila dingate
madhvacarya sei krsna paila kona-mate
SYNONYMS
gopi-candana-tale--under heaps of gopi-candana (yellowish clay used for
tilaka); achila--came; dingate--in a boat; madhva-acarya--Madhvacarya; sei
krsna--that Krsna Deity; paila--got; kona-mate--somehow or other.
TRANSLATION
Madhvacarya had somehow or other acquired the Deity of Krsna from a heap
of gopi-candana that had been transported in a boat.
TEXT 248
TEXT
madhvacarya ani' tanre karila sthapana
adyavadhi seva kare tattvavadi-gana
SYNONYMS
madhva-acarya--Madhvacarya; ani'--bringing; tanre--Him; karila
sthapana--installed; adya-avadhi--to date; seva kare--worship;
tattvavadi-gana--the Tattvavadis.
TRANSLATION
Madhvacarya brought this dancing Gopala Deity to Udupi and installed Him
in the temple. To date, the followers of Madhvacarya, known as Tattvavadis,
worship this Deity.
TEXT 249
TEXT
krsna-murti dekhi' prabhu maha-sukha paila
premavese bahu-ksana nrtya-gita kaila
SYNONYMS
krsna-murti dekhi'--seeing the Deity of Lord Krsna; prabhu--Lord Sri
Caitanya Mahaprabhu; maha-sukha--great happiness; paila--got; prema-avese--in
ecstatic love; bahu-ksana--for a long time; nrtya-gita--dancing and singing;
kaila--performed.
TRANSLATION
Sri Caitanya Mahaprabhu received great pleasure in seeing this beautiful
form of Gopala. For a long time He danced and chanted in ecstatic love.
TEXT 250
TEXT
tattvavadi-gana prabhuke 'mayavadi' jnane
prathama darsane prabhuke na kaila sambhasane
SYNONYMS
tattvavadi-gana--the Tattvavadis; prabhuke--Sri Caitanya Mahaprabhu;
mayavadi jnane--considering as a Mayavadi sannyasi; prathama darsane--in the
first meeting; prabhuke--Sri Caitanya Mahaprabhu; na--did not; kaila--do;
sambhasane--addressing.
TRANSLATION
When they first saw Him, the Tattvavadi Vaisnavas considered Sri
Caitanya Mahaprabhu a Mayavadi sannyasi. Therefore they did not talk to Him.
TEXT 251
TEXT
pache premavesa dekhi' haila camatkara
vaisnava-jnane bahuta karila satkara
SYNONYMS
pache--later; prema-avesa--ecstatic love; dekhi'--seeing; haila
camatkara--became struck with wonder; vaisnava-jnane--understanding as a
Vaisnava; bahuta--much; karila--did; satkara--reception.
TRANSLATION
Later, after seeing Sri Caitanya Mahaprabhu in ecstatic love, they were
struck with wonder. Then, considering Him a Vaisnava, they gave Him a nice
reception.
TEXT 252
TEXT
'vaisnavata' sabara antare garva jani'
isat hasiya kichu kahe gauramani
SYNONYMS
vaisnavata--Vaisnavism; sabara--of all of them; antare--within the mind;
garva--pride; jani'--knowing; isat--mildly; hasiya--smiling; kichu--something;
kahe--says; gaura-mani--Lord Sri Caitanya Mahaprabhu.
TRANSLATION
Sri Caitanya Mahaprabhu could understand that the Tattvavadis were very
proud of their Vaisnavism. He therefore smiled and began to speak to them.
TEXT 253
TEXT
tan-sabara antare garva jani gauracandra
tan-saba-sange gosthi karila arambha
SYNONYMS
tan-sabara--of all of them; antare--within the mind; garva--pride;
jani--knowing; gaura-candra--Sri Caitanya Mahaprabhu; tan-saba-sange--with
them; gosthi--discussion; karila--made; arambha--beginning.
TRANSLATION
Considering them very proud, Caitanya Mahaprabhu began His discussion.
TEXT 254
TEXT
tattvavadi acarya----saba sastrete pravina
tanre prasna kaila prabhu hana yena dina
SYNONYMS
tattvavadi acarya--the chief preacher of the Tattvavada community;
saba--all; sastrete--in revealed scriptures; pravina--experienced; tanre--unto
him; prasna--question; kaila--did; prabhu--Sri Caitanya Mahaprabhu;
hana--becoming; yena--as if; dina--very humble.
TRANSLATION
The chief acarya of the Tattvavada community was very learned in the
revealed scriptures. Sri Caitanya Mahaprabhu humbly questioned him.
TEXT 255
TEXT
sadhya-sadhana ami na jani bhala-mate
sadhya-sadhana-srestha janaha amate
SYNONYMS
sadhya-sadhana--the aim of life and how to achieve it; ami--I; na--not;
jani--know; bhala-mate--very well; sadhya-sadhana--the aim of life and how to
achieve it; srestha--the best; janaha--kindly explain; amate--unto Me.
TRANSLATION
Caitanya Mahaprabhu said, "I do not know very well the aim of life
and how to achieve it. Please tell Me of the best ideal for humanity and how to
attain it."
TEXT 256
TEXT
acarya kahe,----'varnasrama-dharma, krsne samarpana'
ei haya krsna-bhaktera srestha 'sadhana'
SYNONYMS
acarya kahe--the acarya said; varna-asrama-dharma--the institution of
four castes and four asramas; krsne--unto Krsna; samarpana--to dedicate; ei
haya--this is; krsna-bhaktera--of the devotee of Krsna; srestha sadhana--the
best means of achievement.
TRANSLATION
The acarya replied, "When the activities of the four castes and the
four asramas are dedicated to Krsna, they constitute the best means whereby one
can attain the highest goal of life.
TEXT 257
TEXT
'panca-vidha mukti' pana vaikunthe gamana
'sadhya-srestha' haya,----ei sastra-nirupana
SYNONYMS
panca-vidha mukti--five kinds of liberation; pana--getting;
vaikunthe--to the spiritual world; gamana--transference; sadhya-srestha
haya--is the highest achievement of the goal of life; ei--this;
sastra-nirupana--the verdict of all revealed scriptures.
TRANSLATION
"When one dedicates the duties of varnasrama-dharma to Krsna, he is
eligible for five kinds of liberation. Thus he is transferred to the spiritual
world in Vaikuntha. This is the highest goal of life and the verdict of all
revealed scriptures."
TEXT 258
TEXT
prabhu kahe,----sastre kahe sravana-kirtana
krsna-prema-seva-phalera 'parama-sadhana'
SYNONYMS
prabhu kahe--Lord Sri Caitanya Mahaprabhu said; sastre kahe--in the
sastra it is said; sravana-kirtana--the process of chanting and hearing;
krsna-prema-seva--of loving service to Lord Krsna; phalera--of the result;
parama-sadhana--best process of achievement.
TRANSLATION
Sri Caitanya Mahaprabhu said, "According to the verdict of the sastras,
the process of hearing and chanting is the best means to attain loving service
to Krsna.
PURPORT
According to the Tattvavadis, the best process for achieving the highest
goal of life is to execute the duties of the four varnas and asramas. In the
material world, unless one is situated in one of the varnas (brahmana,
ksatriya, vaisya or sudra) one cannot manage social affairs properly to attain
the ultimate goal. One also has to follow the principles of the asramas
(brahmacarya, grhastha, vanaprastha and sannyasa), for these principles are
considered essential for the attainment of the highest goal. In this way the
Tattvavadis establish that the execution of the principles of varna and asrama
for the sake of Krsna is the best way to attain the topmost goal. The
Tattvavadis thus established their principles in terms of human society. Sri
Caitanya Mahaprabhu, however, differed when He said that the best process is
hearing and chanting about Lord Visnu. According to the Tattvavadis, the
highest goal is returning home, back to Godhead, but in Sri Caitanya
Mahaprabhu's opinion the highest goal is attaining love of Godhead, either in
the material world or in the spiritual world. In the material world this is
practiced according to sastric injunction, and in the spiritual world the real
achievement is already there.
TEXTS 259-260
TEXT
sravanam kirtanam visnoh
smaranam pada-sevanam
arcanam vandanam dasyam
sakhyam atma-nivedanam
iti pumsarpita visnau
bhaktis cen nava-laksana
kriyeta bhagavaty addha
tan manye
'dhitam uttamam
SYNONYMS
sravanam--hearing of the holy name, form, qualities, entourage and
pastimes, all of which must pertain to Lord Visnu; kirtanam--vibrating
transcendental sounds pertaining to the holy name, form, qualities and
entourage, and inquiring about them (these also should be only in relationship
to Visnu); visnoh--of Lord Visnu; smaranam--remembering the holy name, form and
entourage, and inquiring about them, also only for Visnu;
pada-sevanam--executing devotional service according to time, circumstances and
situation, only in relationship with Visnu; arcanam--worshiping the Deity of
Lord Krsna, Lord Ramacandra, Laksmi-Narayana or the other forms of Visnu;
vandanam--offering prayers to the Supreme Personality of Godhead;
dasyam--always thinking oneself an eternal servant of the Supreme Personality
of Godhead; sakhyam--making friends with the Supreme Personality of Godhead;
atma-nivedanam--dedicating everything (body, mind and soul) for the service of
the Lord; iti--thus; pumsa--by the human being; arpita--dedicated; visnau--unto
the Supreme Personality of Godhead, Visnu; bhaktih--devotional service;
cet--if; nava-laksana--possessing nine different systems, as above mentioned;
kriyeta--one should execute; bhagavati--unto the Supreme Personality of
Godhead; addha--directly (not indirectly through karma, jnana or yoga);
tat--that; manye--I understand; adhitam--studied; uttamam--first class.
TRANSLATION
" 'This process entails hearing,
chanting and remembering the holy name, form, pastimes, qualities and entourage
of the Lord, offering service according to the time, place and performer,
worshiping the Deity, offering prayers, always considering oneself the eternal
servant of Krsna, making friends with Him and dedicating everything unto Him.
These nine items of devotional service, when directly offered to Krsna,
constitute the highest attainment of life. This is the verdict of the revealed
scriptures.'
PURPORT
Sri Caitanya Mahaprabhu quoted these verses from Srimad-Bhagavatam
(7.5.23-24).
TEXT 261
TEXT
sravana-kirtana ha-ite krsne haya 'prema'
sei pancama purusartha----purusarthera sima
SYNONYMS
sravana-kirtana--hearing and chanting; ha-ite--from; krsne--unto Lord
Krsna; haya--there is; prema--transcendental love; sei--that; pancama
purusa-artha--the fifth platform of perfection of life; purusa-arthera
sima--the limit of goals of life.
TRANSLATION
"When one comes to the platform of loving service to Lord Krsna by
executing these nine processes beginning with hearing and chanting, he has
attained the fifth platform of success and the limit of life's goals.
PURPORT
Everyone is after success in religion, economic development, sense
gratification and ultimately merging into the existence of Brahman. These are
the general practices of the common man, but according to the strict principles
of the Vedas, the highest attainment is to rise to the platform of sravanam
kirtanam, hearing and chanting about the Supreme Personality of Godhead. This
is confirmed in Srimad-Bhagavatam (1.1.2):
dharmah projjhita-kaitavo 'tra paramo nirmatsaranam satam
vedyam vastavam atra vastu siva-dam tapa-trayonmulanam
srimad-bhagavate maha-muni-krte kim va parair isvarah
sadyo hrdy avarudhyate 'tra krtibhih susrusubhis tat-ksanat
"Completely rejecting all religious activities which are materially
motivated, this Bhagavata Purana propounds the highest truth, which is
understandable by those devotees who are fully pure in heart. The highest truth
is reality distinguished from illusion for the welfare of all. Such truth
uproots the threefold miseries. This beautiful Bhagavatam, compiled by the
great sage Sri Vyasadeva, is sufficient in itself for God realization. What is
the need of any other scripture? As soon as one attentively and submissively
hears the message of Bhagavatam, by this culture of knowledge the Supreme Lord
is established within his heart." This verse of Srimad-Bhagavatam rejects
as cheating processes all religious activities that aim at achieving
materialistic goals, including dharma, artha, kama and even moksa, or
liberation.
According to Sridhara Svami, the material conception of success (moksa,
or liberation) is desired by those in material existence. Devotees, however,
not being situated in material existence, have no desire for liberation.
A devotee is always liberated in all stages of life because he is always
engaged in the nine items of devotional service (sravanam, kirtanam, etc.). Sri
Caitanya Mahaprabhu's philosophy holds that devotional service to Krsna always
exists in everyone's heart. It simply has to be awakened by the process of
sravanam kirtanam visnoh. Sravanadi suddha-citte karaye udaya (Cc. Madhya
22.107). When a person is actually engaged in devotional service, his eternal
relationship with the Lord, the servant-master relationship, is awakened.
TEXT 262
TEXT
evam-vratah sva-priya-nama-kirtya
jatanurago druta-citta uccaih
hasaty atho roditi rauti gayaty
unmada-van nrtyati loka-bahyah
SYNONYMS
evam-vratah--when one thus engages in a vow to chant and dance;
sva--own; priya--very dear; nama--holy name; kirtya--by chanting; jata--in this
way develops; anuragah--attachment; druta-cittah--very eagerly; uccaih--loudly;
hasati--laughs; atho--also; roditi--cries; rauti--becomes agitated;
gayati--chants; unmada-vat--like a madman; nrtyati--dances;
loka-bahyah--without caring for outsiders.
TRANSLATION
" 'When a person is actually advanced and takes pleasure in
chanting the holy name of the Lord, who is very dear to him, he is agitated and
loudly chants the holy name. He also laughs, cries, becomes agitated and chants
just like a madman, not caring for outsiders.'
PURPORT
This verse is a quotation from Srimad-Bhagavatam (11.2.40).
TEXT 263
TEXT
karma-ninda, karma-tyaga, sarva-sastre kahe
karma haite prema-bhakti krsne kabhu nahe
SYNONYMS
karma-ninda--condemnation of fruitive activities;
karma-tyaga--renunciation of fruitive activities; sarva-sastre kahe--is
announced in every revealed scripture; karma haite--from fruitive activities;
prema-bhakti--devotional service in ecstatic love; krsne--for Krsna; kabhu
nahe--can never be achieved.
TRANSLATION
"In every revealed scripture there is condemnation of fruitive
activities. It is advised everywhere to give up engagement in fruitive
activities, for by executing them no one can attain the highest goal of life,
love of Godhead.
PURPORT
In the Vedas there are three kandas, or divisions: karma-kanda,
jnana-kanda and upasana-kanda. The karma-kanda portion stresses the execution
of fruitive activities, although ultimately it is advised that one abandon both
karma-kanda and jnana-kanda (speculative knowledge) and accept only
upasana-kanda, or bhakti-kanda. One cannot attain love of Godhead by executing
karma-kanda or jnana-kanda. But by dedicating one's karma, or fruitive activities,
to the Supreme Lord, one may be relieved from the polluted mind, and becoming
free from mental pollution helps elevate one to the spiritual platform. Then,
however, one needs the association of a pure devotee, for only by a pure
devotee's association can one become a pure devotee of the Supreme Personality
of Godhead, Krsna. When one comes to the stage of pure devotional service, the
process of sravanam kirtanam is very essential. By executing the nine items of
devotional service, beginning with sravanam kirtanam, one is completely
purified. Anyabhilasita-sunyam jnana-karmady-anavrtam (Bhakti-rasamrta-sindhu
1.1.12). Only then is one able to execute Krsna's orders in the Bhagavad-gita
(18.65-66):
man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi satyam te
pratijane priyo 'si me
sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah
"Always think of Me, become My devotee, worship Me and offer your
homage unto Me. Thus you will come to Me without fail. I promise you this
because you are My very dear friend. Abandon all varieties of religion and just
surrender unto Me. I shall deliver you from all sinful reactions. Do not
fear." In this way one develops his original constitutional position of
rendering loving service to the Lord.
One cannot be elevated to the highest platform of devotional service by
karma-kanda or jnana-kanda. Pure devotional service can be understood and
attained only through the association of pure devotees. In this regard, Srila
Bhaktisiddhanta Sarasvati Thakura states that there are two types of karma-kanda
activities--pious and impious. Pious activities are certainly better than
impious activities, but even pious activities cannot help one achieve ecstatic
love of God, Krsna. Pious and impious activities bring about material happiness
and distress, but there is no possibility of one's becoming a pure devotee
simply by acting piously or impiously. Bhakti, devotional service, means
satisfying Krsna. In every revealed scripture, whether stressing jnana-kanda or
karma-kanda, the principle of renunciation is always praised. The ripened fruit
of Vedic knowledge, Srimad-Bhagavatam, is the supreme Vedic evidence. In
Srimad-Bhagavatam (1.5.12) it is said:
naiskarmyam apy acyuta-bhava-varjitam
na sobhate jnanam alam niranjanam
kutah punah sasvad abhadram isvare
na carpitam karma yad apy akaranam
"Knowledge of self-realization, even though free from all material
affinity, does not look well if devoid of a conception of the Infallible [God].
What, then, is the use of fruitive activities, which are naturally painful from
the very beginning and transient by nature, if they are not utilized for the
devotional service of the Lord?" This means that even knowledge, which is
superior to fruitive activity, is not successful if it is devoid of devotional
service. Therefore in Srimad-Bhagavatam--in the beginning, middle and
end--karma-kanda and jnana-kanda are condemned. For example, in
Srimad-Bhagavatam 1.1.2 it is said: dharmah projjhita-kaitavo 'tra.
This is explained in the following verses taken from Srimad-Bhagavatam
(11.11.32) and the Bhagavad-gita (18.66).
TEXT 264
TEXT
ajnayaivam gunan dosan
mayadistan api
svakan
dharman santyajya yah sarvan
mam bhajet sa ca sattamah
SYNONYMS
ajnaya--knowing perfectly; evam--thus; gunan--qualities; dosan--faults;
maya--by Me; adistan--instructed; api--although; svakan--own;
dharman--occupational duties; santyajya--giving up; yah--anyone who;
sarvan--all; mam--unto Me; bhajet--may render service; sah--he; ca--and;
sat-tamah--first-class person.
TRANSLATION
" 'Occupational duties are described in the religious scriptures.
If one analyzes them, he can fully understand their qualities and faults and
then give them up completely to render service unto the Supreme Personality of
Godhead. A person who does so is considered a first-class man.'
TEXT 265
TEXT
sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah
SYNONYMS
sarva-dharman--all kinds of occupational duties; parityajya--giving up;
mam ekam--unto Me only; saranam--as shelter; vraja--go; aham--I; tvam--unto
you; sarva-papebhyah--from all the reactions of sinful life; moksayisyami--will
give liberation; ma--do not; sucah--worry.
TRANSLATION
" 'Abandon all varieties of religion and just surrender unto Me. I
shall deliver you from all sinful reactions. Do not fear.'
TEXT 266
TEXT
tavat karmani kurvita
na nirvidyeta yavata
mat-katha-sravanadau va
sraddha yavan na jayate
SYNONYMS
tavat--up to that time; karmani--fruitive activities; kurvita--one
should execute; na nirvidyeta--is not satiated; yavata--as long as;
mat-katha--of discourses about Me; sravana-adau--in the matter of sravanam,
kirtanam, and so on; va--or; sraddha--faith; yavat--as long as; na--not;
jayate--is awakened.
TRANSLATION
" 'As long as one is not satiated by fruitive activity and has not
awakened his taste for devotional service by sravanam kirtanam visnoh, one has
to act according to the regulative principles of the Vedic injunctions.'
PURPORT
This is a quotation from Srimad-Bhagavatam (11.20.9).
TEXT 267
TEXT
panca-vidha mukti tyaga kare bhakta-gana
phalgu kari' 'mukti' dekhe narakera sama
SYNONYMS
panca-vidha--five kinds of; mukti--liberation; tyaga kare--give up;
bhakta-gana--devotees; phalgu--insignificant; kari'--considering;
mukti--liberation; dekhe--see; narakera--to hell; sama--equal.
TRANSLATION
"Pure devotees reject the five kinds of liberation; indeed, for
them liberation is very insignificant because they see it as hellish.
TEXT 268
TEXT
salokya-sarsti-samipya-
sarupyaikatvam apy uta
diyamanam na grhnanti
vina mat-sevanam janah
SYNONYMS
salokya--to live on the same planet as the Supreme Personality of
Godhead; sarsti--to possess opulence equal to the Lord's; samipya--to always
associate with the Supreme Personality of Godhead; sarupya--to possessing
bodily features equal to the Lord's; ekatvam--to merge into the body of the
Supreme Personality of Godhead; api--even; uta--certainly; diyamanam--being
offered; na--never; grhnanti--accept; vina--without; mat--My;
sevanam--devotional service; janah--devotees.
TRANSLATION
" 'Pure devotees always reject the five kinds of liberation, which
include living in the spiritual Vaikuntha planets, possessing the same
opulences as those possessed by the Supreme Lord, having the same bodily
features as the Lord's, associating with the Lord and merging into the body of
the Lord. The pure devotees do not accept these benedictions without the
service of the Lord.'
PURPORT
This is a verse from Srimad-Bhagavatam (3.29.13).
TEXT 269
TEXT
yo dustyajan ksiti-suta-svajanartha-daran
prarthyam sriyam sura-varaih sadayavalokam
naicchan nrpas tad ucitam mahatam madhu-dvit-
sevanurakta-manasam abhavo 'pi phalguh
SYNONYMS
yah--one who; dustyajan--very difficult to give up; ksiti--land;
suta--children; svajana--relatives; artha--riches; daran--and wife;
prarthyam--desirable; sriyam--fortune; sura-varaih--by the best of the
demigods; sa-daya--merciful; avalokam--whose glance; na aicchat--did not desire;
nrpah--the King (Maharaja Bharata); tat--that; ucitam--is befitting;
mahatam--of great personalities; madhu-dvit--of the killer of the demon Madhu;
seva-anurakta--engaged in the service; manasam--the minds of whom;
abhavah--cessation of the repetition of birth and death; api--even;
phalguh--insignificant.
TRANSLATION
" 'It is very difficult to give up material opulence, land,
children, society, friends, riches, wife or the blessings of the goddess of
fortune, which are desired even by great demigods. But King Bharata did not
desire such things, and this was quite befitting his position, because for a
pure devotee whose mind is always engaged in service of the Lord, even the
liberation of merging into the existence of the Lord is insignificant. And what
to speak of material opportunities?'
PURPORT
This is a verse from Srimad-Bhagavatam (5.14.44) concerning the
glorification of King Bharata, whom Sukadeva Gosvami was describing to King Pariksit.
TEXT 270
TEXT
narayana-parah sarve
na kutascana bibhyati
svargapavarga-narakesv
api tulyartha-darsinah
SYNONYMS
narayana-parah--persons who are devotees of the Supreme Personality of
Godhead Narayana; sarve--all; na--never; kutascana--anywhere; bibhyati--are
afraid; svarga--in the heavenly planetary system; apavarga--on the path of
liberation; narakesu--or in a hellish condition of life; api--even;
tulya--equal; artha--value; darsinah--seers of.
TRANSLATION
" 'A person who is a devotee of Lord Narayana is not afraid of a
hellish condition because he considers it the same as elevation to the heavenly
planets or liberation. The devotees of Lord Narayana are accustomed to seeing
all these things on the same level.'
PURPORT
This is a verse from Srimad-Bhagavatam (6.17.28) regarding the
personality Citraketu. Once when Citraketu saw the goddess Parvati sitting on
the lap of Lord Sambhu (Siva), he criticized Lord Siva for being shameless and
sitting just like an ordinary man with his wife on his lap. For this reason
Citraketu was cursed by Parvati. Later he became a demon named Vrtrasura.
Citraketu was a very powerful king and a devotee, and he could certainly
retaliate even against Lord Siva, but when Parvati cursed him, he immediately
accepted the curse with a bowed head. When he agreed to accept this curse, Lord
Siva praised him and told Parvati that a devotee of Lord Narayana is never
afraid of accepting any position provided there is a chance to serve the
Supreme Personality of Godhead. This is the purport of narayana-parah sarve na
kutascana bibhyati.
TEXT 271
TEXT
mukti, karma----dui vastu tyaje bhakta-gana
sei dui sthapa' tumi 'sadhya', 'sadhana'
SYNONYMS
mukti--liberation; karma--fruitive activities; dui--two; vastu--things;
tyaje--give up; bhakta-gana--the devotees; sei--those; dui--two;
sthapa'--establish; tumi--you; sadhya--the goal of life; sadhana--the process
of achievement.
TRANSLATION
"Both liberation and fruitive activity are rejected by devotees.
You are trying to establish these things as life's goal and the process for
attaining it."
TEXT 272
TEXT
sannyasi dekhiya more karaha vancana
na kahila teni sadhya-sadhana-laksana
SYNONYMS
sannyasi--a person in the renounced order of life; dekhiya--seeing;
more--unto Me; karaha--you do; vancana--duplicity; na kahila--did not describe;
teni--therefore; sadhya--objective; sadhana--process of achievement;
laksana--symptoms.
TRANSLATION
Sri Caitanya Mahaprabhu continued speaking to the Tattvavadi acarya:
"Seeing that I am a mendicant in the renounced order of life, you have
been playing with Me in a duplicitous way. You have not actually described the
process and ultimate objective."
TEXT 273
TEXT
suni' tattvacarya haila antare lajjita
prabhura vaisnavata dekhi, ha-ila vismita
SYNONYMS
suni'--hearing; tattva-acarya--the acarya of the Tattvavada-sampradaya;
haila--became; antare--within the mind; lajjita--ashamed; prabhura--of Lord Sri
Caitanya Mahaprabhu; vaisnavata--devotion in Vaisnavism; dekhi--seeing;
ha-ila--became; vismita--struck with wonder.
TRANSLATION
After hearing Sri Caitanya Mahaprabhu, the acarya of the
Tattvavada-sampradaya became very much ashamed. Upon observing Sri Caitanya
Mahaprabhu's rigid faith in Vaisnavism, he was struck with wonder.
TEXT 274
TEXT
acarya kahe,----tumi yei kaha, sei satya haya
sarva-sastre vaisnavera ei suniscaya
SYNONYMS
acarya kahe--the Tattvavadi acarya said; tumi--You; yei--whatever;
kaha--say; sei--that; satya--truth; haya--is; sarva-sastre--in all revealed
scriptures; vaisnavera--of the devotees of Lord Visnu; ei--this;
su-niscaya--conclusion.
TRANSLATION
The Tattvavadi acarya replied, "What You have said is certainly
factual. It is the conclusion of all the revealed scriptures of the Vaisnavas.
TEXT 275
TEXT
tathapi madhvacarya ye kariyache nirbandha
sei acariye sabe sampradaya-sambandha
SYNONYMS
tathapi--still; madhva-acarya--Madhvacarya; ye--whatever;
kariyache--formulated; nirbandha--rules and regulations; sei--that; acariye--we
practice; sabe--all; sampradaya--party; sambandha--relationship.
TRANSLATION
"Still, whatever Madhvacarya has established as the formula for our
party, we practice as a party policy."
TEXT 276
TEXT
prabhu kahe,----karmi, jnani,----dui bhakti-hina
tomara sampradaye dekhi sei dui cihna
SYNONYMS
prabhu kahe--Lord Sri Caitanya Mahaprabhu said; karmi--fruitive worker;
jnani--mental speculator; dui--both of them; bhakti-hina--nondevotees;
tomara--your; sampradaye--in the community; dekhi--I see; sei--those;
dui--both; cihna--symptoms.
TRANSLATION
Sri Caitanya Mahaprabhu said, "Both the fruitive worker and the
speculative philosopher are considered nondevotees. We see both elements
present in your sampradaya.
TEXT 277
TEXT
sabe, eka guna dekhi tomara sampradaye
satya-vigraha kari' isvare karaha niscaye
SYNONYMS
sabe--in all; eka--one; guna--quality; dekhi--I see; tomara--your;
sampradaye--in the party; satya-vigraha--the form of the Lord as truth;
kari'--accepting; isvare--the Supreme Personality of Godhead; karaha--you do;
niscaye--conviction.
TRANSLATION
"The only qualification that I see in your sampradaya is that you
accept the form of the Lord as truth."
PURPORT
Sri Caitanya Mahaprabhu wanted to point out to the Tattvavadi acarya,
who belonged to the Madhvacarya-sampradaya, that the general behavior of the
Tattvavadis did not favor pure devotional service, which must be devoid of the
taints of fruitive activity and speculative knowledge. As far as fruitive
activity is concerned, the contamination is the desire for elevation to a
higher standard of life, and for speculative knowledge the contamination is the
desire to merge into the existence of the Absolute Truth. The
Tattvavada-sampradaya of the Madhvacarya school sticks to the principle of
varnasrama-dharma, which involves fruitive activity. Their ultimate goal
(mukti) is simply a form of material desire. A pure devotee should be free from
all kinds of material desire. He simply engages in the service of the Lord.
Nonetheless, Caitanya Mahaprabhu was pleased that the Madhvacarya-sampradaya,
or the Tattvavada-sampradaya, accepted the transcendental form of the Lord.
This is the great qualification of the Vaisnava sampradayas.
It is the Mayavada-sampradaya that does not accept the transcendental
form of the Lord. If a Vaisnava sampradaya is also carried away by that
impersonal attitude, that sampradaya has no position at all. It is a fact that
there are many so-called Vaisnavas whose ultimate aim is to merge into the
existence of the Lord. For example, the sahajiyas' Vaisnava philosophy is to
become one with the Supreme. Sri Caitanya Mahaprabhu points out that Sri
Madhavendra Puri accepted Madhvacarya only because his sampradaya accepted the
transcendental form of the Lord.
TEXT 278
TEXT
ei-mata tanra ghare garva curna kari'
phalgu-tirthe tabe cali aila gaurahari
SYNONYMS
ei-mata--in this way; tanra ghare--at his place; garva--pride;
curna--broken; kari'--making; phalgu-tirthe--to the holy place named
Phalgu-tirtha; tabe--then; cali--walking; aila--came; gaurahari--Lord Sri Caitanya
Mahaprabhu.
TRANSLATION
Thus Sri Caitanya Mahaprabhu broke the pride of the Tattvavadis to
pieces. He then went to the holy place known as Phalgu-tirtha.
TEXT 279
TEXT
tritakupe visalara kari' darasana
pancapsara-tirthe aila sacira nandana
SYNONYMS
tritakupe--to Tritakupa; visalara--of the Deity named Visala;
kari'--doing; darasana--visiting; panca-apsara-tirthe--to Pancapsara-tirtha;
aila--came; sacira nandana--the son of mother Saci.
TRANSLATION
Sri Caitanya Mahaprabhu, the son of mother Saci, went to Tritakupa, and
after seeing the Visala Deity there, He went to the holy place known as
Pancapsara-tirtha.
PURPORT
The Apsaras, denizens of the heavenly planets, are generally known as
dancing girls. The girls in the heavenly planets are exquisitely beautiful, and
if a woman on earth is found to be very beautiful, she is compared to the
Apsaras. There were five Apsaras named Lata, Budbuda, Samici, Saurabheyi and
Varna. It is said that these five beautiful dancing girls were sent by Indra to
break the severe austerity of a saintly person called Acyuta Rsi. This action
was typical of Indra, the King of heaven. Whenever Indra discovered someone
undergoing severe austerities, he would begin to fear for his post. Indra was
always anxious about his position, fearing that if someone became more powerful
than him he would lose his elevated position. Thus as soon as he would see a
saint undergoing severe austerities, he would send dancing girls to distract
him. Even the great saint Visvamitra Muni fell victim to his plan.
When the five Apsaras went to break Acyuta Rsi's meditation, they were
all chastised and cursed by the saint. As a result, the girls turned into
crocodiles in a lake that came to be known as Pancapsara. Lord Ramacandra also
visited this place. From Sri Narada Muni's narration, it is understood that
when Arjuna went to visit the holy places, he learned about the condemnation of
the five Apsaras. He delivered them from their abominable condition, and from
that day the lake known as Pancapsara became a place of pilgrimage.
TEXT 280
TEXT
gokarne siva dekhi' aila dvaipayani
surparaka-tirthe aila nyasi-siromani
SYNONYMS
gokarne--in the place named Gokarna; siva--the temple of Lord Siva;
dekhi'--seeing; aila--came; dvaipayani--to Dvaipayani; surparaka-tirthe--to the
holy place named Surparaka; aila--came; nyasi-siromani--the best of the
sannyasis, Sri Caitanya Mahaprabhu.
TRANSLATION
After seeing Pancapsara, Sri Caitanya Mahaprabhu went to Gokarna. While
there, He visited the temple of Lord Siva, and then He went to Dvaipayani. Sri
Caitanya Mahaprabhu, the crown jewel of all sannyasis, then went to Surparaka-tirtha.
PURPORT
Gokarna is situated in North Karnarada It is about twenty miles
southeast of Karwar. This place is very famous for the temple of Lord Siva
known as Maha-balesvara. Hundreds and thousands of pilgrims come to see this
temple. Surparaka (nowadays known as Sopara) is about twenty-six miles north of
Bombay, in the Maharashtra province, in the district known as Thane. Surparaka
is mentioned in the Mahabharata (Santi-parva, Chapter 41, verses 66-67).
TEXT 281
TEXT
kolapure laksmi dekhi' dekhena ksira-bhagavati
langa-ganesa dekhi' dekhena cora-parvati
SYNONYMS
kolapure--at Kolapura; laksmi--the goddess of fortune; dekhi'--seeing;
dekhena--He visited; ksira-bhagavati--the temple of Ksira-bhagavati;
langa-ganesa--the deity Langa-ganesa; dekhi'--seeing; dekhena--He sees;
cora-parvati--the goddess Parvati, who is known as a thief.
TRANSLATION
Sri Caitanya Mahaprabhu then visited the town of Kolapura, where He saw
the goddess of fortune in the temple of Ksira-bhagavati and Langa-ganesa in
another temple, known as Cora-parvati.
PURPORT
Kolapura is a town in the Maharashtra province formerly known as Bombay
Pradesa. Formerly it was a native state, and it is bordered on the north by the
district of Satara, on the east and south by the district of Belgauma, and on
the west by the district of Ratnagiri. In this place there is a river named
Urna. From the Bombay Gazette it is understood that there were about 250
temples there, out of which six are very famous. These are (1) Ambabai, or
Mahalaksmi Mandira, (2) Vithoba Mandira, (3) Temblai Mandira, (4) Mahakali
Mandira, (5) Phiranga-i, or Pratyangira Mandira, and (6) Yyallamma Mandira.
TEXT 282
TEXT
tatha haite pandarapure aila gauracandra
viththala-thakura dekhi' paila ananda
SYNONYMS
tatha haite--from there; pandara-pure--to Pandarapura; aila--came;
gauracandra--Lord Sri Caitanya Mahaprabhu; viththala-thakura--the Deity known
as Viththala; dekhi'--seeing; paila--got; ananda--great happiness.
TRANSLATION
From there Sri Caitanya Mahaprabhu went to Pandarapura, where He happily
saw the temple of Viththala Thakura.
PURPORT
This city of Pandarapura is situated on the river Bhima. It is said that
Sri Caitanya Mahaprabhu initiated Tukarama when He visited Pandarapura. This
Tukarama Acarya became very famous in the Maharashtra province, and he spread
the sankirtana movement all over the province. The sankirtana party belonging
to Tukarama is still very popular in Bombay and throughout the province of
Maharashtra. Tukarama was a disciple of Sri Caitanya Mahaprabhu, and his book
is known as Abhanga. His sankirtana party exactly resembles the Gaudiya-Vaisnava
sankirtana parties, for they chant the holy name of the Lord with mrdanga and
karatalas.
The Lord Viththaladeva mentioned in this verse is a form of Lord Visnu
with four hands. He is Narayana.
TEXT 283
TEXT
premavese kaila bahuta kirtana-nartana
tahan eka vipra tanre kaila nimantrana
SYNONYMS
prema-avese--in the great ecstasy of love; kaila--performed; bahuta--much;
kirtana-nartana--chanting and dancing; tahan--there; eka--one; vipra--brahmana;
tanre--unto Him; kaila--did; nimantrana--invitation.
TRANSLATION
Sri Caitanya Mahaprabhu chanted and danced in various ways as usual. A
brahmana, seeing Him in ecstatic love, was very much pleased and invited the
Lord to his home for lunch.
TEXT 284
TEXT
bahuta adare prabhuke bhiksa karaila
bhiksa kari'
tatha eka subha-varta paila
SYNONYMS
bahuta adare--with great love; prabhuke--unto Lord Sri Caitanya
Mahaprabhu; bhiksa karaila--offered lunch; bhiksa kari'--after finishing His
lunch; tatha--there; eka--one; subha-varta--auspicious news; paila--got.
TRANSLATION
This brahmana offered Sri Caitanya Mahaprabhu food with great respect
and love. After finishing His lunch, the Lord received auspicious news.
TEXT 285
TEXT
madhava-purira sisya 'sri-ranga-puri' nama
sei grame vipra-grhe karena visrama
SYNONYMS
madhava-purira sisya--a disciple of Madhavendra Puri;
sri-ranga-puri--Sri Ranga Puri; nama--named; sei grame--in that village;
vipra-grhe--in the house of a brahmana; karena visrama--rests.
TRANSLATION
Sri Caitanya Mahaprabhu received word that Sri Ranga Puri, one of the
disciples of Sri Madhavendra Puri, was present in that village at the home of a
brahmana.
TEXT 286
TEXT
suniya calila prabhu tanre dekhibare
vipra-grhe vasi' achena, dekhila tanhare
SYNONYMS
suniya--hearing; calila--went; prabhu--Sri Caitanya Mahaprabhu;
tanre--him; dekhibare--to see; vipra-grhe--at the house of the brahmana;
vasi'--sitting; achena--was; dekhila--saw; tanhare--him.
TRANSLATION
Hearing this news, Sri Caitanya Mahaprabhu immediately went to see Sri
Ranga Puri at the brahmana's home. Upon entering, the Lord saw him sitting
there.
TEXT 287
TEXT
premavese kare tanre danda-paranama
asru, pulaka, kampa, sarvange pade ghama
SYNONYMS
prema-avese--in ecstatic love; kare--does; tanre--unto him; danda-paranama--obeisances,
falling flat; asru--tears; pulaka--jubilation; kampa--trembling;
sarva-ange--all over the body; pade--there was; ghama--perspiration.
TRANSLATION
As soon as Sri Caitanya Mahaprabhu saw the brahmana, He immediately
offered him obeisances in ecstatic love, falling flat to the ground. The
symptoms of transcendental transformation were visible--namely, tears,
jubilation, trembling and perspiration.
TEXT 288
TEXT
dekhiya vismita haila sri-ranga-purira mana
'uthaha sripada' bali' balila vacana
SYNONYMS
dekhiya--seeing; vismita--astonished; haila--became; sri-ranga-purira--of
Sri Ranga Puri; mana--the mind; uthaha--get up; sri-pada--Your Holiness;
bali'--saying; balila vacana--began to speak.
TRANSLATION
Upon seeing Sri Caitanya Mahaprabhu in such an ecstatic mood, Sri Ranga
Puri said, "Your Holiness, please get up.
TEXT 289
TEXT
sripada, dhara mora gosanira sambandha
taha vina anyatra nahi ek premara gandha
SYNONYMS
sri-pada--O Your Holiness; dhara--You hold; mora--my; gosanira--with Sri
Madhavendra Puri; sambandha--relationship; taha vina--without him;
anyatra--elsewhere; nahi--there is not; ei--this; premara--of ecstasy; gandha--fragrance.
TRANSLATION
"Your Holiness is certainly related to Sri Madhavendra Puri,
without whom there is no fragrance of ecstatic love."
PURPORT
Srila Bhaktisiddhanta Sarasvati Thakura remarks that only Lord Krsna was
worshiped in the disciplic succession of Madhvacarya up to the advent of His
Holiness Sripada Laksmipati Tirtha. After Srila Madhavendra Puri, worship of
both Radha and Krsna was established. For this reason Sri Madhavendra Puri is
accepted as the root of worship in ecstatic love. Unless one is connected to
the disciplic succession of Madhavendra Puri, there is no possibility of
awakening the symptoms of ecstatic love. The word gosani is significant in this
connection. The spiritual master who is fully surrendered unto the Supreme
Personality of Godhead and has no business other than the Lord's service is
called the best of the paramahamsas. A paramahamsa has no program for sense
gratification; he is interested only in satisfying the senses of the Lord. One
who has control of the senses in this way is called a gosani or a gosvami,
master of the senses. The senses cannot be controlled unless one is engaged in
the service of the Lord; therefore the bona fide spiritual master, who has full
control over his senses, engages twenty-four hours a day in the Lord's service.
He can therefore be addressed as gosani or gosvami. The title gosvami cannot be
inherited but can be given only to a bona fide spiritual master.
There were six great Gosvamis of Vrndavana--Srila Rupa, Sanatana, Bhatta
Raghunatha, Sri Jiva, Gopala Bhatta and Dasa Raghunatha--and none of them
inherited the title of gosvami. All the Gosvamis of Vrndavana were bona fide
spiritual masters situated on the highest platform of devotional service, and for
that reason they were called gosvamis. All the temples of Vrndavana were
certainly started by the six Gosvamis. Later the worship in the temples was
entrusted to some householder disciples of the Gosvamis, and since then the
hereditary title of gosvami has been used. However, only one who is a bona fide
spiritual master expanding the cult of Sri Caitanya Mahaprabhu, the Krsna
consciousness movement, and who is in full control of his senses can be
addressed as a gosvami. Unfortunately, the hereditary process is going on;
therefore at the present moment, in most cases the title is being misused due
to ignorance of the word's etymology.
TEXT 290
TEXT
eta bali' prabhuke uthana kaila alingana
galagali kari' dunhe karena krandana
SYNONYMS
eta bali'--saying this; prabhuke--Lord Sri Caitanya Mahaprabhu;
uthana--lifting up; kaila--did; alingana--embracing; galagali--shoulder to
shoulder; kari'--doing; dunhe--both of them; karena--do; krandana--crying.
TRANSLATION
After saying this, Sri Ranga Puri lifted Sri Caitanya Mahaprabhu up and
embraced Him. As the two of them embraced shoulder to shoulder, they began to
cry in ecstasy.
TEXT 291
TEXT
ksaneke avesa chadi' dunhara dhairya haila
isvara-purira sambandha gosani janaila
SYNONYMS
ksaneke--after just a few moments; avesa--ecstasy; chadi'--giving up;
dunhara--of both of them; dhairya--patience; haila--there was;
isvara-purira--of Isvara Puri; sambandha--relationship; gosani--Sri Caitanya Mahaprabhu;
janaila--disclosed.
TRANSLATION
After some moments, they came to their senses and became patient. Sri
Caitanya Mahaprabhu then informed Sri Ranga Puri about His relationship with
Isvara Puri.
TEXT 292
TEXT
adbhuta premera vanya dunhara uthalila
dunhe manya kari' dunhe anande vasila
SYNONYMS
adbhuta--wonderful; premera--of love of Godhead; vanya--inundation;
dunhara--of both of them; uthalila--arose; dunhe--both of them; manya
kari'--offering respect; dunhe--both of them; anande--with great happiness;
vasila--sat down.
TRANSLATION
They were both inundated by the wonderful ecstasy of love that was
aroused in them. Finally they sat down and respectfully began to converse.
TEXT 293
TEXT
dui jane krsna-katha kahe ratri-dine
ei-mate gonaila panca-sata dine
SYNONYMS
dui jane--both the persons; krsna-katha--topics of Krsna; kahe--speak;
ratri-dine--day and night; ei-mate--in this way; gonaila--passed;
panca-sata--five to seven; dine--days.
TRANSLATION
In this way they discussed topics about Lord Krsna continually for five
to seven days.
TEXT 294
TEXT
kautuke puri tanre puchila janma-sthana
gosani kautuke kahena
'navadvipa' nama
SYNONYMS
kautuke--out of curiosity; puri--Sri Ranga Puri; tanre--Him;
puchila--asked; janma-sthana--the place of birth; gosani--Sri Caitanya
Mahaprabhu; kautuke--as a matter of course; kahena--said; navadvipa--Navadvipa;
nama--name.
TRANSLATION
Out of curiosity, Sri Ranga Puri asked Sri Caitanya Mahaprabhu about His
birthplace, and the Lord informed him that it was Navadvipa-dhama.
TEXT 295
TEXT
sri-madhava-purira sange sri-ranga-puri
purve asiyachila tenho nadiya-nagari
SYNONYMS
sri-madhava-purira sange--with Sri Madhavendra Puri; sri-ranga-puri--Sri
Ranga Puri; purve--formerly; asiyachila--came; tenho--he; nadiya-nagari--to the
city of Nadia.
TRANSLATION
Sri Ranga Puri had formerly gone to Navadvipa with Sri Madhavendra Puri,
and he therefore remembered the incidents that took place there.
To Next Part
