Chapter 17
The Pastimes of Lord Caitanya Mahāprabhu in His Youth
This Seventeenth Chapter, as summarized by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya, describes Lord Caitanya Mahāprabhu's pastimes from His sixteenth year until the time He accepted the renounced order of life. Śrīla Vṛndāvana dāsa Ṭhākura has already vividly described these pastimes in the Caitanya-bhāgavata. Therefore Kṛṣṇa dāsa Kavirāja Gosvāmī describes them only briefly. Vivid descriptions of some portions of His pastimes are seen in this chapter, however, because Vṛndāvana dāsa Ṭhākura has not elaborately described them.
In this chapter we shall find descriptions of the mango distribution festival and Lord Caitanya's discourses with Chand Kazi. Finally, the chapter shows that the same son of mother Yaśodā, Lord Kṛṣṇa, tasted four transcendental mellows of devotional service in His form of Śacīnandana, the son of mother Śacī. To understand Śrīmatī Rādhārāṇī's ecstatic love for Him, Lord Śrī Kṛṣṇa assumed the form of Lord Caitanya Mahāprabhu. The attitude of Śrīmatī Rādhārāṇī is considered the superexcellent devotional mentality. As Caitanya Mahāprabhu, Kṛṣṇa Himself assumed the position of Śrīmatī Rādhārāṇī to taste Her ecstatic situation. No one else could do this.
When Śrī Kṛṣṇa assumed the form of the four-armed Nārāyaṇa, the gopīs showed their respect, but they were not very much interested in Him. In the ecstatic love of the gopīs, all worshipable forms but Kṛṣṇa are rejected. Among all the gopīs, Śrīmatī Rādhārāṇī has the highest ecstatic love. When Kṛṣṇa in His form of Nārāyaṇa saw Rādhārāṇī, He could not keep His position as Nārāyaṇa, and again He assumed the form of Kṛṣṇa.
The King of Vrajabhūmi is Nanda Mahārāja, and the same person in Navadvīpa is Jagannātha Miśra, the father of Caitanya Mahāprabhu. Similarly, mother Yaśodā is the Queen of Vrajabhūmi, and in the pastimes of Lord Caitanya she is Śacīmātā. Therefore the son of Śacī is the son of Yaśodā. Śrī Nityānanda occupies an ecstatic position of parental love in servitude and fraternal attraction. Śrī Advaita Prabhu exhibits the ecstasy of both fraternity and servitude. All the Lord's other associates, situated in their original love, engage in the service of Lord Caitanya Mahāprabhu.
The same Absolute Truth who enjoys as Kṛṣṇa, Śyāmasundara, who plays His flute and dances with the gopīs, sometimes takes birth in a brāhmaṇa family and plays the part of Śrī Caitanya Mahāprabhu, accepting the renounced order of life. It appears contradictory that the same Kṛṣṇa accepted the ecstasy of the gopīs, and of course this is very difficult for an ordinary person to understand. But if we accept the inconceivable energy of the Supreme Personality of Godhead, we can understand that everything is possible. There is no need of mundane arguments in this connection because mundane arguments are meaningless in regard to inconceivable potency.
In the end of this Seventeenth Chapter Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, following in the footsteps of Śrīla Vyāsadeva, has analyzed all the Ādi-līlā pastimes separately.
vande svairādbhutehaṁ taṁ
caitanyaṁ yat-prasādataḥ
yavanāḥ sumanāyante
vande—let me offer my obeisances; svaira—completely independent; adbhuta—and uncommon; īham—whose activities; tam—unto Him; caitanyam—Śrī Caitanya Mahāprabhu; yat—of whom; prasādataḥ—by the mercy; yavanāḥ—even the unclean; sumanāyante—are transformed into gentlemen; kṛṣṇa-nāma—of the holy name of Lord Kṛṣṇa; prajalpakāḥ—taking to the chanting.
Let me offer my respectful obeisances to Śrī Caitanya Mahāprabhu, by whose mercy even unclean yavanas become perfectly well-bred gentlemen by chanting the holy name of the Lord. Such is the power of Lord Śrī Caitanya Mahāprabhu.
There is a persistent misunderstanding between caste brāhmaṇas and advanced Vaiṣṇavas, or gosvāmīs, because caste brāhmaṇas, or smārtas, are of the opinion that one cannot become a brāhmaṇa unless he changes his body. As we have discussed several times, it is to be understood that by the supremely powerful potency of the Lord, as described by Kṛṣṇadāsa Kavirāja Gosvāmī, everything is possible. Caitanya Mahāprabhu is as fully independent as Kṛṣṇa. Therefore no one can interfere with His activities. If He wants, by His mercy He can convert even a yavana, an unclean follower of non-Vedic principles, into a perfectly well-behaved gentleman. This is actually happening in our propagation of the Kṛṣṇa consciousness movement. The members of the present Kṛṣṇa consciousness movement were not born in India, nor do they belong to the Vedic culture, but within the short time of four or five years they have become such wonderful devotees, simply by chanting the Hare Kṛṣṇa mantra, that even in India they are well received as perfectly well-behaved Vaiṣṇavas wherever they go.
Although less intelligent men cannot understand it, this is the special power of Lord Caitanya Mahāprabhu. Actually, the body of a Kṛṣṇa conscious person changes in many ways. Even in the United States, when our devotees chant on the street, American ladies and gentlemen inquire from them whether they are actually Americans because no one could expect Americans to become such nice devotees all of a sudden. Even Christian priests are greatly surprised that all these boys from Jewish and Christian families have joined this Kṛṣṇa consciousness movement; before joining, they never regarded any principles of religion seriously, but now they have become sincere devotees of the Lord. Everywhere people express this astonishment, and we take great pride in the transcendental behavior of our students. Such wonders are possible, however, only by the mercy of Śrī Caitanya Mahāprabhu. They are not ordinary or mundane.
jaya jaya śrī-caitanya jaya nityānanda
jayādvaitacandra jaya gaura-bhakta-vṛnda
jaya jaya—all glories; śrī-caitanya—to Lord Caitanya Mahāprabhu; jaya—all glories; nityānanda—to Lord Nityānanda Prabhu; jaya advaita-candra—all glories to Advaita Ācārya; jaya gaura-bhakta-vṛnda—all glories to the devotees of Lord Caitanya.
All glories to Lord Caitanya Mahāprabhu! All glories to Lord Nityānanda Prabhu! All glories to Advaita Ācārya! And all glories to the devotees of Lord Caitanya!
kaiśora-līlāra sūtra karila gaṇana
yauvana-līlāra sūtra kari anukrama
kaiśora-līlāra—of the activities before His youth; sūtra—synopsis; karila—I have done; gaṇana—an enumeration; yauvana-līlāra—of the pastimes of youth; sūtra—synopsis; kari—I enumerate; anukrama—in chronological order.
I have already given a synopsis of the kaiśora-līlā of Śrī Caitanya Mahāprabhu. Now let me enumerate His youthful pastimes in chronological order.
prema-nāma-pradānaiś ca
gauro dīvyati yauvane
vidyā—education; saundarya—beauty; sat-veśa—nice dress; sambhoga—enjoyment; nṛtya—dancing; kīrtanaiḥ—by chanting; prema-nāma—the holy name of the Lord, which induces one to become a devotee; pradānaiḥ—by distributing; ca—and; gauraḥ—Lord Śrī Gaurasundara; dīvyati—illuminated; yauvane—in His youth.
Exhibiting His scholarship, beauty and fine dress, Lord Caitanya danced, as He chanted and distributed the holy name of the Lord to awaken dormant love of Kṛṣṇa. Thus Lord Śrī Gaurasundara shone in His youthful pastimes.
yauvana-praveśe aṅgera aṅga vibhūṣaṇa
divya vastra, divya veśa, mālya-candana
yauvana-praveśe—on the entrance of His youth; aṅgera—of the body; aṅga—limbs; vibhūṣaṇa—ornaments; divya—transcendental; vastra—garments; divya—transcendental; veśa—dress; mālya—garland; candana—(smeared with) sandalwood pulp.
As He entered His youth, the Lord decorated Himself with ornaments, dressed Himself in fine cloth, garlanded Himself with flowers and smeared Himself with sandalwood.
vidyāra auddhatye kāhoṅ nā kare gaṇana
sakala paṇḍita jini' kare adhyāpana
vidyāra auddhatye—because of pride in education; kāhoṅ—anyone; —does not; kare—do; gaṇana—care; sakala—all; paṇḍita—learned scholars; jini'-conquering; kare—does; adhyāpana—studies.
By dint of pride in His education, Śrī Caitanya Mahāprabhu, not caring for anyone else, defeated all kinds of learned scholars while executing His studies.
vāyu-vyādhi-cchale kaila prema parakāśa
bhakta-gaṇa lañā kaila vividha vilāsa
vāyu-vyādhi—disease caused by disturbance of the air in the body; chale—on the plea of; kaila—made; prema—love of Godhead; parakāśa—manifestation; bhakta-gaṇa—the devotees; lañā—taking with Him; kaila—did; vividha—varieties of; vilāsa—pastimes.
In His youth, the Lord exhibited His ecstatic love of Kṛṣṇa on the plea of disturbances of the bodily airs. Accompanied by His confidential devotees, He enjoyed various pastimes in this way.
According to Āyur-vedic treatment, the entire physiological system is conducted by three elements, namely, vāyu, pitta and kapha (air, bile and mucus). Secretions within the body transform into other secretions like blood, urine and stool, but if there are disturbances in the metabolism, the secretions turn into kapha (mucus) by the influence of the air within the body. According to the Ayur-vedic system, when the secretion of bile and formation of mucus disturb the air circulating within the body, fifty-nine varieties of disease may occur. One of such diseases is craziness.
On the plea of disturbance of the bodily air and metabolism, Śrī Caitanya Mahāprabhu acted as if crazy. Thus in His school He began to explain the grammar of verbs through Kṛṣṇa consciousness. Explaining everything in grammar in relationship to Kṛṣṇa, the Lord induced His students to refrain from worldly education, for it is better to become Kṛṣṇa conscious and in this way attain the highest perfectional platform of education. On these grounds, Śrī Jīva Gosvāmī later compiled the grammar entitled Hari-nāmāmṛta-vyākaraṇa. People in general consider such explanations crazy. Therefore the Lord's purpose in His attitude of craziness was to explain that there is nothing within our experience but Kṛṣṇa consciousness, for everything may be dovetailed with Kṛṣṇa consciousness. These pastimes of Lord Caitanya Mahāprabhu have been very vividly described in the Caitanya-bhāgavata, Madhya-khaṇḍa, Chapter One.
tabeta karilā prabhu gayāte gamana
īśvara-purīra saṅge tathāi milana
tabeta—thereafter; karilā—did; prabhu—Lord Caitanya Mahāprabhu; gayāte—to Gayā; gamana—travel; īśvara-purīra saṅge—with Īśvara Purī; tathāi—there; milana—meeting.
Thereafter the Lord went to Gayā. There He met Śrīla Īśvara Purī.
Śrī Caitanya Mahāprabhu went to Gayā to offer respectful oblations to His forefathers. This process is called piṇḍa-dāna. In Vedic society, after the death of a relative, especially one's father or mother, one must go to Gayā and there offer oblations to the lotus feet of Lord Viṣṇu. Therefore hundreds and thousands of men gather in Gayā daily to offer such oblations, or śrāddha. Following this principle, Lord Caitanya Mahāprabhu also went there to offer piṇḍa to His dead father. Fortunately He met Īśvara Purī there.
dīkṣā-anantare haila, premera prakāśa
deśe āgamana punaḥ premera vilāsa
dīkṣā—initiation; anantare—immediately after; haila—became; premera—of love of Godhead; prakāśa—exhibition; deśe—in His home country; āgamana—coming back; punaḥ—again; premera—of love of God; vilāsa—enjoyment.
In Gayā, Śrī Caitanya Mahāprabhu was initiated by Īśvara Purī, and immediately afterwards He exhibited signs of love of Godhead. He again displayed such symptoms after returning home.
When Śrī Caitanya Mahāprabhu went to Gayā, accompanied by many of His disciples, He became sick on the way. He had such a high fever that He asked His students to bring water that had washed the feet of brāhmaṇas, and when they brought it the Lord drank it and was cured. Therefore everyone should respect the position of a brāhmaṇa, as indicated by Śrī Caitanya Mahāprabhu. Neither the Lord nor His followers displayed any disrespect to brāhmaṇas.
The followers of the Lord must be prepared to offer brāhmaṇas all due respect. But preachers of Lord Caitanya's cult object if someone presents himself as a brāhmaṇa without having the necessary qualifications. The followers of Lord Caitanya cannot blindly accept that everyone born in a brāhmaṇa family is a brāhmaṇa. Therefore one should not indiscriminately follow the Lord's example of showing respect to brāhmaṇas by drinking water that has washed their feet. Gradually the brāhmaṇa families have become degraded because of the contamination of Kali-yuga. Thus they misguide people by exploiting their sentiments.
śacīke prema-dāna, tabe advaita-milana
advaita pāila viśvarūpa-daraśana
śacīke—unto mother Śacīdevī; prema-dāna—giving love of Godhead; tabe—thereafter; advaita—with Advaita Ācārya; milana—meeting; advaitaAdvaita Ācārya; pāila—received; viśva-rūpa—of the universal form of the Lord; daraśana—vision.
Thereafter the Lord delivered love of Kṛṣṇa to His mother, Śacīdevī, nullifying her offense at the feet of Advaita Ācārya. Thus there was a meeting with Advaita Ācārya, who later had a vision of the Lord's universal form.
One day Śrī Caitanya Mahāprabhu was sitting on the throne of Viṣṇu in the house of Śrīvāsa Prabhu, and in a mood of His own He said, "My mother has offended the lotus feet of Advaita Ācārya. Unless she nullifies this offense at the lotus feet of a Vaiṣṇava, it will not be possible for her to achieve love of Kṛṣṇa." Hearing this, all the devotees went to bring Advaita Ācārya there. While coming to see the Lord, Advaita Ācārya was glorifying the characteristics of mother Śacīdevī, and thus upon arriving He fell down on the ground in ecstasy. Then, under the instruction of Lord Caitanya, Śacīdevī took advantage of this situation to touch Advaita Ācārya's lotus feet. Śrī Caitanya Mahāprabhu was very much pleased by His mother's action, and He said, "Now My mother's offense at the lotus feet of Advaita Ācārya has been rectified, and she may have love of Kṛṣṇa without difficulty." By this example Lord Caitanya taught everyone that although one may be very much advanced in Kṛṣṇa consciousness, if one offends the lotus feet of a Vaiṣṇava his advancement will not bear fruit. We should therefore be very much conscious not to offend a Vaiṣṇava. Caitanya-caritāmṛta has described such an offense as follows:
yadi vaiṣṇava-aparādha uṭhe hātī mātā
upāḍe vā chiṇḍe, tāra śukhi' yāya pātā
As a mad elephant may trample all the plants in a garden, so by committing one offense at the lotus feet of a Vaiṣṇava one may spoil all the devotional service he has accumulated in his life.
After this incident, one day Advaita Ācārya Prabhu requested Caitanya Mahāprabhu to display the universal form He had very kindly shown Arjuna. Lord Caitanya agreed to this proposal, and Advaita Prabhu was fortunate enough to see the universal form of the Lord.
prabhura abhiṣeka tabe karila śrīvāsa
khāṭe vasi' prabhu kailā aiśvarya prakāśa
prabhura—of the Lord; abhiṣeka—worship; tabe—after that; karila—did; śrīvāsa—of the name Śrīvāsa; khāṭe—on the cot; vasi'-sitting; prabhu—Lord Śrī Caitanya Mahāprabhu; kailā—did; aiśvarya—opulence; prakāśa—manifestation.
Śrīvāsa Ṭhākura then worshiped Lord Caitanya Mahāprabhu by the process of abhiṣeka. Sitting on a cot, the Lord exhibited transcendental opulence.
Abhiṣeka is a special function for the installation of the Deity. In this ceremony the Deity is bathed with milk and water and then worshiped and given a change of dress. This abhiṣeka function was especially observed at the house of Śrīvāsa. All the devotees, according to their means, worshiped the Lord with all kinds of paraphernalia, and the Lord gave benedictions to each devotee according to his desire.
tabe nityānanda-svarūpera āgamana
prabhuke miliyā pāila ṣaḍ-bhuja-darśana
tabe—thereafter; nityānanda-svarūpera—of the Personality of Godhead Nityānanda; āgamana—appearance; prabhuke—Lord Caitanya Mahāprabhu; miliyā—meeting; pāila—obtained; ṣaṭ-bhuja-darśana—a vision of the six-armed Śrī Caitanya Mahāprabhu.
After this function at the house of Śrīvāsa Ṭhākura, Nityānanda Prabhu appeared, and when He met with Lord Caitanya He got the opportunity to see Him in His six-armed form.
The form of Ṣaḍ-bhuja, the six-armed Lord Gaurasundara, is a representation of three incarnations. The form of Śrī Rāmacandra is symbolized by a bow and arrow, the form of Lord Śrī Kṛṣṇa is symbolized by a stick and flute like those generally held by a cowherd boy, and Lord Caitanya Mahāprabhu is symbolized by a sannyāsa-daṇḍa and kamaṇḍalu, or waterpot.
Śrīla Nityānanda Prabhu was born in the village of Ekacakra in the district of Birbhum as the son of Padmāvatī and Hāḍāi Paṇḍita. In His childhood He played like Balarāma. When He was growing up, a sannyāsī came to the house of Hāḍāi Paṇḍita, begging to have the paṇḍita's son as his brahmacārī assistant. Hāḍāi Paṇḍita immediately agreed and delivered his son to him, although the separation was greatly shocking, so much so that Hāḍāi lost his life after the separation. Nityānanda Prabhu traveled on many pilgrimages with the sannyāsī. It is said that for many days He lived at Mathurā with him, and at that time He heard about Lord Caitanya Mahāprabhu's pastimes in Navadvīpa. Therefore He came down to Bengal to see the Lord. When Lord Nityānanda came to Navadvīpa, He was a guest at the house of Nandana Ācārya. Understanding that Nityānanda Prabhu had arrived, Lord Caitanya sent His devotees to Him, and thus there was a meeting between Śrī Caitanya Mahāprabhu and Nityānanda Prabhu.
prathame ṣaḍ-bhuja tāṅre dekhāila īśvara
prathame—at first; ṣaṭ-bhuja—six-armed; tāṅre—unto Him; dekhāila—showed; īśvara—the Lord; śaṅkha—conchshell; cakra—disc; gadā—club; padma—lotus flower; śārṅga—bow; veṇu—flute; dhara—carrying.
One day Lord Caitanya Mahāprabhu exhibited to Lord Nityānanda Prabhu a six-armed form bearing a conchshell, disc, club, lotus flower, bow and flute.
tabe catur-bhuja hailā, tina aṅga vakra
dui haste veṇu bājāya, duye śaṅkha-cakra
tabe—thereafter; catuḥ-bhuja—four-armed; hailā—became; tina—three; aṅga—body; vakra—curved; dui haste—in two hands; veṇu bājāya—blowing the flute; duye—in two (hands); śaṅkha-cakra—conchshell and disc.
Thereafter the Lord showed Him His four-armed form, standing in a three-curved posture. With two hands He played upon a flute, and in the other two He carried a conchshell and disc.
tabe ta' dvi-bhuja kevala vaṁśī-vadana
śyāma-aṅga pīta-vastra vrajendra-nandana
tabe—thereafter; ta'-certainly; dvi-bhuja—two-handed; kevala—only; vaṁśī—flute; vadana—on the mouth; śyāma—bluish; aṅga—body; pīta-vastra—yellow dress; vrajendra-nandana—the son of Nanda Mahārāja.
Finally the Lord showed Nityānanda Prabhu His two-armed form of Kṛṣṇa, the son of Mahārāja Nanda, simply playing on His flute, His bluish body dressed in yellow garments.
Śrī Caitanya-maṅgala vividly elaborates upon this description.
tabe nityānanda-gosāñira vyāsa-pūjana
nityānandāveśe kaila muṣala dhāraṇa
tabe—thereafter; nityānanda—of the name Nityānanda; gosāñira—of the Lord; vyāsa-pūjana—worshiping Vyāsadeva or the spiritual master; nityānanda-āveśe—in the ecstasy of becoming Nityānanda; kaila—did; muṣala dhāraṇa—carrying a plowlike weapon called a muṣala.
Nityānanda Prabhu then arranged to offer Vyāsa-pūjā, or worship of the spiritual master, to Lord Śrī Gaurasundara. But Lord Caitanya carried the plowlike weapon called muṣala in the ecstasy of being Nityānanda Prabhu.
By the order of Śrī Caitanya Mahāprabhu, Nityānanda Prabhu arranged for Vyāsa-pūjā of the Lord on the night of the full moon. He arranged for the Vyāsa-pūjā, or guru-pūjā, through the agency of Vyāsadeva. Since Vyāsadeva is the original guru (spiritual master) of all who follow the Vedic principles, worship of the spiritual master is called Vyāsa-pūjā. Nityānanda Prabhu arranged for the Vyāsa-pūjā, and saṅkīrtana was going on, but when He tried to put a garland on the shoulder of Śrī Caitanya Mahāprabhu, He saw Himself in Lord Caitanya. There is no difference between the spiritual positions of Lord Caitanya Mahāprabhu and Nityānanda Prabhu, or Kṛṣṇa and Balarāma. All of Them are but different manifestations of the Supreme Personality of Godhead. During this special ceremony, all the devotees of Lord Caitanya Mahāprabhu could understand that there is no difference between Lord Caitanya and Nityānanda Prabhu.
tabe śacī dekhila, rāma-kṛṣṇa--dui bhāi
tabe nistārila prabhu jagāi-mādhāi
tabe—thereafter; śacī—mother Śacīdevī; dekhila—saw; rāma-kṛṣṇa—Lord Kṛṣṇa and Lord Balarāma; dui bhāi—two brothers; tabe—thereafter; nistārila—delivered; prabhu—the Lord; jagāi-mādhāi—the two brothers Jagāi and Mādhāi.
Thereafter mother Śacīdevī saw the brothers Kṛṣṇa and Balarāma in Their manifestation of Lord Caitanya and Nityānanda. Then the Lord delivered the two brothers Jagāi and Mādhāi.
One night Śacīdevī dreamt that the Deities in her house, Kṛṣṇa and Balarāma, had taken the forms of Caitanya and Nityānanda and were fighting one another, as children do, to eat the naivedya, or offering to the Deities. On the next day, by the will of Lord Caitanya, Śacīdevī invited Nityānanda to take prasāda at her house. Thus Viśvambhara (Lord Caitanya) and Nityānanda were eating together, and Śacīdevī realized that They were none other than Kṛṣṇa and Balarāma. Seeing this, she fainted.
Jagāi and Mādhāi were two brothers born in Navadvīpa in a respectable brāhmaṇa family who later became addicted to all kinds of sinful activities. By the order of Lord Caitanya, both Nityānanda Prabhu and Haridāsa Ṭhākura used to preach the cult of Kṛṣṇa consciousness door to door. In the course of such preaching they found Jagāi and Mādhāi, two maddened drunken brothers, who, upon seeing them, began to chase them. On the next day, Mādhāi struck Nityānanda Prabhu on the head with a piece of earthen pot, thus drawing blood. When Śrī Caitanya Mahāprabhu heard of this, He immediately came to the spot, ready to punish both brothers, but when the all-merciful Lord Gaurāṅga saw Jagāi's repentant behavior, He immediately embraced him. By seeing the Supreme Personality of Godhead face to face and embracing Him, both the sinful brothers were at once cleansed. Thus they received initiation into the chanting of the Hare Kṛṣṇa mahā-mantra from the Lord and were delivered.
tabe sapta-prahara chilā prabhu bhāvāveśe
yathā tathā bhakta-gaṇa dekhila viśeṣe
tabe—thereafter; sapta-prahara—twenty-one hours; chilā—remained; prabhu—the Lord; bhāva-āveśe—in ecstasy; yathā—anywhere; tathā—everywhere; bhakta-gaṇa—the devotees; dekhila—saw; viśeṣe—specifically.
After this incident, the Lord remained in an ecstatic position for twenty-one hours, and all the devotees saw His specific pastimes.
In the Deity's room there must be a bed for the Deity behind the Deity's throne. (This system should immediately be introduced in all our centers. It does not matter whether the bed is big or small; it should be of a size the Deity room can conveniently accommodate, but there must be at least a small bed.) One day in the house of Śrīvāsa Ṭhākura, Lord Caitanya Mahāprabhu sat down on the bed of Viṣṇu, and all the devotees worshiped Him with the Vedic mantras of the Puruṣa-sūkta, beginning with sahasra-śīrṣā puruṣaḥ sahasrākṣaḥ sahasra-pāt. This veda-stuti should also be introduced, if possible, for installations of Deities. While bathing the Deity, all the priests and devotees must chant this Puruṣa-sūkta and offer the appropriate paraphernalia for worshiping the Deity, such as flowers, fruits, incense, ārati paraphernalia, naivedya, vastra and ornaments. All the devotees worshiped Lord Caitanya Mahāprabhu in this way, and the Lord remained in ecstasy for seven praharas, or twenty-one hours. He took this opportunity to show the devotees that He is the original Supreme Personality of Godhead, Kṛṣṇa, who is the source of all other incarnations, as confirmed in the Bhagavad-gītā (10.8): ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate. All the different forms of the Supreme Personality of Godhead, or viṣṇu-tattva, emanate from the body of Lord Kṛṣṇa. Lord Caitanya Mahāprabhu exposed all the private desires of the devotees, and thus all of them became fully confident that Lord Caitanya is the Supreme Personality of Godhead.
Some devotees call this exhibition of ecstasy by the Lord sāta-prahariyā bhāva, or "the ecstasy of twenty-one hours," and others call it mahābhāva-prakāśa or mahā-prakāśa. There are other descriptions of this sāta-prahariyā bhāva in the Caitanya-bhāvagata, Chapter Nine, which mentions that Śrī Caitanya Mahāprabhu blessed a maidservant named Duḥkhī with the name Sukhī. He called for Kholāvecā Śrīdhara, and showed him His mahā-prakāśa. Then He called for Murāri Gupta and showed him His feature as Lord Rāmacandra. He offered His blessings to Haridāsa Ṭhākura, and at this time He also asked Advaita Prabhu to explain the Bhagavad-gītā as it is (gītāra satya-pāṭha) and showed special favor to Mukunda.
varāha-āveśa hailā murāri-bhavane
tāṅra skandhe caḍi' prabhu nācilā aṅgane
varāha-āveśa—the ecstasy of becoming Varāhadeva; hailā—became; murāri-bhavane—in the house of Murāri Gupta; tāṅra skandhe—on the shoulders of Murāri Gupta; caḍi'-riding; prabhu—the Lord; nācilā—danced; aṅgane—in the yard.
One day Śrī Caitanya Mahāprabhu felt the ecstasy of the boar incarnation and got up on the shoulders of Murāri Gupta. Thus they both danced in Murāri Gupta's courtyard.
One day Caitanya Mahāprabhu began to cry out, "Śūkara! Śūkara!" Thus crying out for the boar incarnation of the Lord, He assumed His form as the boar incarnation and got up on the shoulders of Murāri Gupta. He carried a small gāḍu, a small waterpot with a nozzle, and thus He symbolically picked up the earth from the depths of the ocean, for this is the pastime of Lord Varāha.
tabe śuklāmbarera kaila taṇḍula-bhakṣaṇa
'harer nāma' ślokera kaila artha vivaraṇa
tabe—thereafter; śuklāmbarera—of Śuklāmbara Brahmacārī; kaila—did; taṇḍula—raw rice; bhakṣaṇa—eating; harer nāma ślokera—of the verse celebrated as such; kaila—did; artha—of the meaning; vivaraṇa—explanation.
After this incident the Lord ate raw rice given by Śuklāmbara Brahmacārī and explained very elaborately the import of the "harer nāma" śloka mentioned in the Bṛhan-nāradīya Purāṇa.
Śuklāmbara Brahmacārī resided in Navadvīpa on the bank of the Ganges. When Śrī Caitanya Mahāprabhu was dancing in ecstasy, he approached the Lord with a begging bag containing rice. The Lord was so pleased with His devotee that immediately He snatched the bag and began to eat the raw rice. No one forbade Him, and thus He finished the entire supply of rice.
harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
hareḥ nāma—the holy name of the Lord; hareḥ nāma—the holy name of the Lord; hareḥ nāma—the holy name of the Lord; eva—certainly; kevalam—only; kalau—in the Age of Kali; na asti—there is none; eva—certainly; na asti—there is none; eva—certainly; na asti—there is none; eva—certainly; gatiḥ—destination; anyathā—otherwise.
" 'In this Age of Kali there is no other means, no other means, no other means for self-realization than chanting the holy name, chanting the holy name, chanting the holy name of Lord Hari.'
kali-kāle nāma-rūpe kṛṣṇa-avatāra
nāma haite haya sarva-jagat-nistāra
kali-kāle—in this Age of Kali; nāma-rūpe—in the form of the holy name; kṛṣṇa—Lord Kṛṣṇa; avatāra—incarnation; nāma—holy name; haite—from; haya—becomes; sarva—all; jagat—of the world; nistāra—deliverance.
"In this Age of Kali, the holy name of the Lord, the Hare Kṛṣṇa mahā-mantra, is the incarnation of Lord Kṛṣṇa. Simply by chanting the holy name, one associates with the Lord directly. Anyone who does this is certainly delivered.
dārḍhya lāgi' 'harer nāma'-ukti tina-vāra
jaḍa loka bujhāite punaḥ 'eva'-kāra
dārḍhya lāgi'-in the matter of emphasizing; harer nāma—of the holy name of Lord Hari; ukti—there is utterance; tina-vāra—three times; jaḍa loka—ordinary common people; bujhāite—just to make them understand; punaḥ—again; eva-kāra—the word eva, or "certainly."
"This verse repeats the word 'eva' ['certainly'] three times for emphasis, and it also three times repeats 'harer nāma' ['the holy name of the Lord'], just to make common people understand.
To emphasize something to an ordinary person, one may repeat it three times, just as one might say, "You must do this! You must do this! You must do this!" Thus the Bṛhan-nāradīya Purāṇa repeatedly emphasizes the chanting of the holy name so that people may take it seriously and thus free themselves from the clutches of māyā. It is our practical experience in the Kṛṣṇa consciousness movement all over the world that many millions of people are factually coming to the spiritual stage of life simply by chanting the Hare Kṛṣṇa mahā-mantra regularly, according to the prescribed principles. Therefore our request to all our students is that they daily chant at least sixteen rounds of this harer nāma mahā-mantra offenselessly, following the regulative principles. Thus their success will be assured without a doubt.
'kevala'-śabde punarapi niścaya-karaṇa
jñāna-yoga-tapa-karma-ādi nivāraṇa
'kevala'-śabde—by the word kevala, or "only"; punarapi—again; niścaya-karaṇa—final decision; jñāna—cultivation of knowledge; yoga—practice of the mystic yoga system; tapa—austerity; karma—fruitive activities; ādi—and so on; nivāraṇa—prohibition.
"The use of the word 'kevala' ['only'] prohibits all other processes, such as cultivation of knowledge, practice of mystic yoga, and performance of austerities and fruitive activities.
Our Kṛṣṇa consciousness movement stresses the chanting of the Hare Kṛṣṇa mantra only, whereas those who do not know the secret of success for this Age of Kali unnecessarily indulge in the cultivation of knowledge, the practice of mystic yoga or the performance of fruitive activities or useless austerities. They are simply wasting their time and misleading their followers. When we point this out very plainly to an audience, members of opposing groups become angry at us. But according to the injunctions of the śāstras, we cannot make compromises with these so-called jñānīs, yogīs, karmīs and tapasvīs. When they say they are as good as we are, we must say that only we are good and that they are not good. This is not our obstinacy; it is the injunction of the śāstras. We must not deviate from the injunctions of the śāstras. This is confirmed in the next verse of Caitanya-caritāmṛta.
anyathā ye māne, tāra nāhika nistāra
nāhi, nāhi, nāhi--e tina 'eva'-kāra
anyathā—otherwise; ye—anyone who; māne—accepts; tāra—of him; nāhika—there is no; nistāra—deliverance; nāhi nāhi nāhi—there is nothing else, nothing else, nothing else; e—in this; tina—three; eva-kāra—bearing the meaning of emphasis.
"This verse clearly states that anyone who accepts any other path cannot be delivered. This is the reason for the triple repetition 'nothing else, nothing else, nothing else,' which emphasizes the real process of self-realization.
tṛṇa haite nīca hañā sadā labe nāma
āpani nirabhimānī, anye dibe māna
tṛṇa—grass; haite—than; nīca—lower; hañā—becoming; sadā—always; labe—chant; nāma—the holy name; āpani—personally; nirabhimānī—without honor; anye—unto others; dibe—you should give; māna—all respect.
"To chant the holy name always, one should be humbler than the grass in the street and devoid of all desire for personal honor, but one should offer others all respectful obeisances.
taru-sama sahiṣṇutā vaiṣṇava karibe
bhartsana-tāḍane kāke kichu nā balibe
taru-sama—like a tree; sahiṣṇutā—forbearance; vaiṣṇava—devotee; karibe—should practice; bhartsana—rebuking; tāḍane—chastising; kāke—unto anyone; kichu—something; —not; balibe—will utter.
"A devotee engaged in chanting the holy name of the Lord should practice forbearance like that of a tree. Even if rebuked or chastised, he should not say anything to others to retaliate.
kāṭileha taru yena kichu nā bolaya
śukāiyā mare, tabu jala nā māgaya
kāṭileha—even being cut; taru—the tree; yena—as; kichu—something; —not; bolaya—says; śukāiyā—drying up; mare—dies; tabu—still; jala—water; —does not; māgaya—ask for.
"For even if one cuts a tree, it never protests, and even if it is drying up and dying it does not ask anyone for water.
This practice of forbearance (tṛṇād api sunīcena) is very difficult, but when one actually engages in chanting the Hare Kṛṣṇa mantra, the quality of forbearance automatically develops. A person advanced in spiritual consciousness through the chanting of the Hare Kṛṣṇa mantra need not practice to develop it separately, for a devotee develops all good qualities simply by chanting the Hare Kṛṣṇa mantra regularly.
ei-mata vaiṣṇava kāre kichu nā māgiba
ayācita-vṛtti, kiṁvā śāka-phala khāiba
ei-mata—in this way; vaiṣṇava—a devotee; kāre—from anyone; kichu—anything; —not; māgiba—shall ask for; ayācita-vṛtti—the profession of not asking for anything; kiṁvā—or; śāka—vegetables; phala—fruits; khāiba—shall eat.
"Thus a Vaiṣṇava should not ask anything from anyone else. If someone gives him something without being asked, he should accept it, but if nothing comes, a Vaiṣṇava should be satisfied to eat whatever vegetables and fruits are easily available.
sadā nāma la-iba, yathā-lābhete santoṣa
eita ācāra kare bhakti-dharma-poṣa
sadā—always; nāma—the holy name; la-iba—one should chant; yathā—inasmuch as; lābhete—gains; santoṣa—satisfaction; eita—this; ācāra—behavior; kare—does; bhakti-dharma—of devotional service; poṣa—maintenance.
"One should strictly follow the principle of always chanting the holy name, and one should be satisfied with whatever he gets easily. Such devotional behavior solidly maintains one's devotional service.
tṛṇād api su-nīcena
taror iva sahiṣṇunā
amāninā māna-dena
kīrtanīyaḥ sadā hariḥ
tṛṇāt api—than downtrodden grass; su-nīcena—being lower; taroḥ—than a tree; iva—like; sahiṣṇunā—with tolerance; amāninā—without being puffed up by false pride; māna-dena—giving respect to all; kīrtanīyaḥ—to be chanted; sadā—always; hariḥ—the holy name of the Lord.
"One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor yet is always prepared to give all respect to others can very easily always chant the holy name of the Lord."
The grass is specifically mentioned in this verse because everyone tramples upon it yet the grass never protests. This example indicates that a spiritual master or leader should not be proud of his position; being always humbler than an ordinary common man, he should go on preaching the cult of Caitanya Mahāprabhu by chanting the Hare Kṛṣṇa mantra.
ūrdhva-bāhu kari' kahoṅ, śuna, sarva-loka
nāma-sūtre gāṅthi' para kaṇṭhe ei śloka
ūrdhva-bāhu—raising my hands; kari'-doing so; kahoṅ—I declare; śuna—please hear; sarva-loka—all persons; nāma—of the holy name; sūtre—on the thread; gāṅthi—stringing; para—get it; kaṇṭhe—on the neck; ei—this; śloka—verse.
Raising my hands, I declare, "Everyone please hear me! String this verse on the thread of the holy name and wear it on your neck for continuous remembrance."
When chanting the Hare Kṛṣṇa mahā-mantra, in the beginning one may commit many offenses, which are called nāmābhāsa and nāma-aparādha. In this stage there is no possibility of achieving perfect love of Kṛṣṇa by chanting the Hare Kṛṣṇa mahā-mantra. Therefore one must chant the Hare Kṛṣṇa mahā-mantra according to the principles of the above verse, tṛṇād api su-nīcena taror iva sahiṣṇunā. One should note in this connection that chanting involves the activities of the upper and lower lips as well as the tongue. All three must be engaged in chanting the Hare Kṛṣṇa mahā-mantra. The words "Hare Kṛṣṇa" should be very distinctly pronounced and heard. Sometimes one mechanically produces a hissing sound instead of chanting with the proper pronunciation with the help of the lips and tongue. Chanting is very simple, but one must practice it seriously. Therefore the author of Caitanya-caritāmṛta, Kṛṣṇadāsa Kavirāja Gosvāmī, advises everyone to keep this verse always strung about his neck.
prabhu-ājñāya kara ei śloka ācaraṇa
avaśya pāibe tabe śrī-kṛṣṇa-caraṇa
prabhu—of the Lord; ājñāya—on the order; kara—do; ei śloka—of this verse; ācaraṇa—practice; avaśya—certainly; pāibe—he will get; tabe—afterwards; śrī-kṛṣṇa-caraṇa—the lotus feet of Lord Kṛṣṇa.
One must strictly follow the principles given by Lord Caitanya Mahāprabhu in this verse. If one simply follows in the footsteps of Lord Caitanya and the Gosvāmīs, certainly he will achieve the ultimate goal of life, the lotus feet of Śrī Kṛṣṇa.
tabe prabhu śrīvāsera gṛhe nirantara
rātre saṅkīrtana kaila eka saṁvatsara
tabe—thereafter; prabhu—the Lord, Śrī Caitanya Mahāprabhu; śrīvāsera—of Śrīvāsa Ṭhākura; gṛhe—in the home; nirantara—always; rātre—at night; saṅkīrtana—congregational chanting of the Hare Kṛṣṇa mahā-mantra; kaila—performed; eka saṁvatsara—one full year.
Śrī Caitanya Mahāprabhu regularly led congregational chanting of the Hare Kṛṣṇa mahā-mantra in the house of Śrīvāsa Ṭhākura every night for one full year.
kapāṭa diyā kīrtana kare parama āveśe
pāṣaṇḍī hāsite āise, nā pāya praveśe
kapāṭa—door; diyā—closing; kīrtana—chanting; kare—performed; parama—very high; āveśe—in an ecstatic condition; pāṣaṇḍī—nonbelievers; hāsite—to laugh; āise—come; —does not; pāya—get; praveśe—entrance.
This ecstatic chanting was performed with the doors closed so that nonbelievers who came to make fun could not gain entrance.
Chanting of the Hare Kṛṣṇa mahā-mantra is open to everyone, but sometimes nonbelievers come to disturb the ceremony of chanting. It is indicated herein that under such circumstances the temple doors should be closed. Only bona fide chanters should be admitted; others should not. But when there is large-scale congregational chanting of the Hare Kṛṣṇa mahā-mantra, we keep our temples for everyone to join, and by the grace of Lord Caitanya Mahāprabhu this policy has given good results.
kīrtana śuni' bāhire tārā jvali' puḍi' mare
śrīvāsere duḥkha dite nānā yukti kare
kīrtana śuni'-after hearing the chanting; bāhire—outside; tārā—the nonbelievers; jvali'-burned; puḍi'-to ashes; mare—die; śrīvāsere—unto Śrīvāsa Ṭhākura; duḥkha—troubles; dite—to give; nānā—various; yukti—plans; kare—do.
Thus the nonbelievers almost burned to ashes and died in envy. To retaliate, they planned various ways to give trouble to Śrīvāsa Ṭhākura.
TEXTS 37-38
eka-dina vipra, nāma--'gopāla cāpāla'
pāṣaṇḍī-pradhāna sei durmukha, vācāla
bhavānī-pūjāra saba sāmagrī lañā
rātre śrīvāsera dvāre sthāna lepāñā
eka-dina—one day; vipra—one brāhmaṇa; nāma—named; gopāla cāpāla—of the name Gopāla Cāpāla; pāṣaṇḍī-pradhāna—the chief of the nonbelievers; sei—he; durmukha—ferocious, using strong words; vācāla—talkative; bhavānī-pūjāra—for worshiping the goddess Bhavānī; saba—all; sāmagrī—ingredients, paraphernalia; lañā—taking; rātre—at night; śrīvāsera—of Śrīvāsa Ṭhākura; dvāre—on the door; sthāna—the place; lepāñā—smearing.
One night while kīrtana was going on inside Śrīvāsa Ṭhākura's house, a brāhmaṇa named Gopāla Cāpāla, the chief of the nonbelievers, who was talkative and very rough in his speech, placed all the paraphernalia for worshiping the goddess Durgā outside Śrīvāsa Ṭhākura's door.
This brāhmaṇa, Gopāla Cāpāla, wanted to defame Śrīvāsa Ṭhākura by proving that he was actually a śākta, or a worshiper of Bhavānī, the goddess Durgā, but was externally posing as a Vaiṣṇava. In Bengal there is perpetual competition between the devotees of Goddess Kālī and the devotees of Lord Kṛṣṇa. Generally Bengalis, especially those who are meat-eaters and drunkards, are very much attached to worshiping the goddesses Durgā, Kālī, Śītalā and Caṇḍī. Such devotees, who are known as śāktas, or worshipers of the śakti-tattva, are always envious of Vaiṣṇavas. Since Śrīvāsa Ṭhākura was a well-known and respected Vaiṣṇava in Navadvīpa, Gopāla Cāpāla wanted to reduce his prestige by bringing him down to the platform of the śāktas. Therefore outside Śrīvāsa Ṭhākura's door he placed various paraphernalia for worshiping Bhavānī, the wife of Lord Śiva, such as a red flower, a plantain leaf, a pot of wine, and reddish sandalwood paste. In the morning, when Śrīvāsa Ṭhākura saw all this paraphernalia in front of his door, he called for the respectable gentlemen of the neighborhood and showed them that at night he was worshiping Bhavānī. Very much sorry, these gentlemen called for a sweeper to cleanse the place and purify it by sprinkling water and cow dung there. This incident concerning Gopāla Cāpāla is not mentioned in the Caitanya-bhāgavata.
kalāra pāta upare thuila oḍa-phula
haridrā, sindūra āra rakta-candana, taṇḍula
kalāra pāta—a banana leaf; upare—upon it; thuila—placed; oḍa-phula—a particular type of flower; haridrā—turmeric; sindūra—vermilion; āra—and; rakta-candana—red sandalwood; taṇḍula—rice.
On the upper portion of a plantain leaf he placed such paraphernalia for worship as oḍa-phula, turmeric, vermilion, red sandalwood and rice.
madya-bhāṇḍa-pāśe dhari' nija-ghare gela
prātaḥ-kāle śrīvāsa tāhā ta' dekhila
madya-bhāṇḍa—a pot of wine; pāśe—by the side of; dhari'-placing; nija-ghare—to his own home; gela—went; prātaḥ-kāle—in the morning; śrīvāsa—Śrīvāsa Ṭhākura; tāhā—all those things; ta'-certainly; dekhila—saw.
He placed a pot of wine beside all this, and in the morning when Śrīvāsa Ṭhākura opened his door he saw this paraphernalia.
baḍa baḍa loka saba ānila bolāiyā
sabāre kahe śrīvāsa hāsiyā hāsiyā
baḍa baḍa—respectable; loka—persons; saba—all; ānila—brought them; bolāiyā—causing to be called; sabāre—to everyone; kahe—addresses; śrīvāsa—Śrīvāsa Ṭhākura; hāsiyā hāsiyā—while smiling.
Śrīvāsa Ṭhākura called for all the respectable gentlemen of the neighborhood and smilingly addressed them as follows.
nitya rātre kari āmi bhavānī-pūjana
āmāra mahimā dekha, brāhmaṇa-sajjana
nitya rātre—every night; kari—I do; āmi—I; bhavānī-pūjana—worship of Bhavānī, the wife of Lord Śiva; āmāra—my; mahimā—glories; dekha—you see; brāhmaṇa-sat-jana—all respectable brāhmaṇas.
"Gentlemen, every night I worship the goddess Bhavānī. Since the paraphernalia for the worship is present here, now all you respectable brāhmaṇas and members of the higher castes can understand my position."
According to the Vedic system there are four castes-the brāhmaṇas, kṣatriyas, vaiśyas and śūdras-and below them are the pañcamas, who are lower than the śūdras. The higher castes-the brāhmaṇas, the kṣatriyas and even the vaiśyas-were known as brāhmaṇa-saj-jana. The brāhmaṇas especially were known as sajjana, or respectable gentlemen who guided the entire society. If there were disputes in the village, people would approach these respectable brāhmaṇas to settle them. Now it is very difficult to find such brāhmaṇas and saj-janas, and thus every village and town is so disrupted that there is no peace and happiness anywhere. To revive a fully cultured civilization, the scientific division of society into brāhmaṇas, kṣatriyas, vaiśyas and śūdras must be introduced all over the world. Unless some people are trained as brāhmaṇas, there cannot be peace in human society.
tabe saba śiṣṭa-loka kare hāhākāra
aiche karma hethā kaila kon durācāra
tabe—thereafter; saba—all; śiṣṭa-loka—gentlemen; kare—exclaimed; hāhā-kāra—alas, alas; aiche—such; karma—activities; hethā—here; kaila—did; kon—who; durācāra—sinful person.
Then all the assembled gentlemen exclaimed, "What is this? What is this? Who has performed such mischievous activities? Who is that sinful man?"
hāḍike āniyā saba dūra karāila
jala-gomaya diyā sei sthāna lepāila
hāḍike—a sweeper; āniyā—calling; saba—all; dūra karāila—caused to be thrown far; jala—water; gomaya—cow dung; diyā—mixing; sei—that; sthāna—place; lepāila—caused to be smeared over.
They called for a sweeper [hāḍi], who threw all the items of worship far away and cleansed the place by mopping it with a mixture of water and cow dung.
The men in Vedic society who engage in public sanitary activities like picking up stool and sweeping the street are called hāḍis. Sometimes they are untouchable, especially when engaged in their profession, yet such hāḍis also have the right to become devotees. This is established by Śrī Bhagavad-gītā (9.32), where the Lord declares:
māṁ hi pārtha vyapāśritya
ye 'pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās
te 'pi yānti parāṁ gatim
"O son of Pṛthā, those who take shelter in Me, though they be of lower birth-women, vaiśyas [ merchants], as well as śūdras [workers]-can approach the supreme destination."
There are many untouchables of the lower caste in India, but according to Vaiṣṇava principles everyone is welcome to accept this Kṛṣṇa consciousness movement on the spiritual platform of life and thus be freed from trouble. Equality or fraternity on the material platform is impossible.
When Lord Caitanya declares, tṛṇād api su-nīcena taror iva sahiṣṇunā, He indicates that one must be above the material conception of life. When one thoroughly understands that he is not the material body but a spiritual soul, he is even humbler than a man of the lower castes, for he is spiritually elevated. Such humility, in which one thinks himself lower than the grass, is called su-nīcatva, and being more tolerant than a tree is called sahiṣṇutva, forbearance. Being situated in devotional service, not caring for the material conception of life, is called amānitva, indifference to material respect; yet a devotee thus situated is called māna-da, for he is prepared to give honor to others without hesitation.
Mahatma Gandhi started the hari-jana movement to purify the untouchables, but he was a failure because he thought that one could become a hari-jana, a personal associate of the Lord, through some kind of material adjustment. That is not possible. Unless one fully realizes that he is not the body but a spiritual soul, there is no question of his becoming a hari-jana. Those who do not follow in the footsteps of Lord Caitanya Mahāprabhu and His disciplic succession cannot distinguish between matter and spirit, and therefore all their ideas are but a mixed-up hodgepodge of problems. They are virtually lost in the bewildering network of Māyādevī.
tina dina rahi' sei gopāla-cāpāla
sarvāṅge ha-ila kuṣṭha, vahe rakta-dhāra
tina dina—three days; rahi'-remaining in that way; sei—that; gopāla-cāpāla—of the name Gopāla Cāpāla; sarva-aṅge—all over the body; ha-ila—became visible; kuṣṭha—leprosy; vahe—discharging; rakta-dhāra—a flow of blood.
After three days, leprosy attacked Gopāla Cāpāla, and blood oozed from sores all over his body.
sarvāṅga beḍila kīṭe, kāṭe nirantara
asahya vedanā, duḥkhe jvalaye antara
sarva-aṅga—all over the body; beḍila—became covered; kīṭe—by insects; kāṭe—biting; nirantara—always; asahya—unbearable; vedanā—pain; duḥkhe—in unhappiness; jvalaye—burns; antara—without cessation.
Incessantly covered with germs and insects biting him all over his body, Gopāla Cāpāla felt unbearable pain. His entire body burned in distress.
gaṅgā-ghāṭe vṛkṣa-tale rahe ta' vasiyā
eka dina bale kichu prabhuke dekhiyā
gaṅgā-ghāṭe—on the bank of the Ganges; vṛkṣa-tale—underneath a tree; rahe—remains; ta'-certainly; vasiyā—sitting; eka dina—one day; bale—says; kichu—something; prabhuke—the Lord; dekhiyā—seeing.
Since leprosy is an infectious disease, Gopāla Cāpāla left the village to sit down on the bank of the Ganges underneath a tree. One day, however, he saw Caitanya Mahāprabhu passing by and spoke to Him as follows.
grāma-sambandhe āmi tomāra mātula
bhāginā, mui kuṣṭha-vyādhite hañāchi vyākula
grāma-sambandhe—in a village relationship; āmi—I (am); tomāra—Your; mātula—maternal uncle; bhāgina—nephew; mui—I; kuṣṭha-vyādhite—by the disease of leprosy; hañāchi—have become; vyākula—too much afflicted.
"My dear nephew, I am Your maternal uncle in our village relationship. Please see how greatly this attack of leprosy has afflicted me.
loka saba uddhārite tomāra avatāra
muñi baḍa dukhī, more karaha uddhāra
loka—people; saba—all; uddhārite—to deliver; tomāra—Your; avatāra—incarnation; muñi—I (am); baḍa—very; dukhī—unhappy; more—unto me; karaha—please do; uddhāra—deliverance.
"As an incarnation of God, You are delivering so many fallen souls. I am also a greatly unhappy fallen soul. Kindly deliver me by Your mercy."
It appears that although Gopāla Cāpāla was sinful, talkative and insulting, he nevertheless had the qualification of simplicity. Thus he believed Caitanya Mahāprabhu to be the incarnation of the Supreme Personality of Godhead who had come to deliver all fallen souls, and he appealed for his own deliverance, seeking the mercy of the Lord. He did not know, however, that the deliverance of the fallen does not consist of curing their bodily diseases, although it is also a fact that when a man is delivered from the material clutches his material bodily diseases are automatically cured. Gopāla Cāpāla simply wanted to be delivered from the bodily sufferings of leprosy, but Śrī Caitanya, although accepting his sincere appeal, wanted to inform him of the real cause of suffering.
eta śuni' mahāprabhura ha-ila kruddha mana
krodhāveśe bale tāre tarjana-vacana
eta—thus; śuni'-hearing; mahāprabhura—of Lord Śrī Caitanya Mahāprabhu; ha-ila—there was; kruddha—angry; mana—mind; krodha-āveśe—out of intense anger; bale—says; tāre—unto him; tarjana—chastising; vacana—words.
Hearing this, Caitanya Mahāprabhu appeared greatly angry, and in that angry mood He spoke some words chastising him.
āre pāpi, bhakta-dveṣi, tore na uddhārimu
koṭi-janma ei mate kīḍāya khāoyāimu
āre—O; pāpi—you sinful person; bhakta-dveṣi—envious of devotees; tore—you; uddhārimu—I shall not deliver; koṭi-janma—for ten million births; ei mate—in this way; kīḍāya—by the germs; khāoyāimu—I shall cause you to be bitten.
"O sinful person, envious of pure devotees, I shall not deliver you! Rather, I shall have you bitten by these germs for many millions of years.
We should note herein that all our sufferings in this material world, especially from disease, are due to our past sinful activities. And of all sinful activities, actions directed against a pure devotee out of sheer envy are considered extremely severe. Śrī Caitanya Mahāprabhu wanted Gopāla Cāpāla to understand the cause of his suffering. Any person who disturbs a pure devotee engaged in broadcasting the holy name of the Lord is certainly punished like Gopāla Cāpāla. This is the instruction of Śrī Caitanya Mahāprabhu. As we shall see, one who offends a pure devotee can never satisfy Caitanya Mahāprabhu unless and until he sincerely regrets his offense and thus rectifies it.
śrīvāse karāili tui bhavānī-pūjana
koṭi janma habe tora raurave patana
śrīvāse—unto Śrīvāsa Ṭhākura; karāili—you have caused to do; tui—you; bhavānī-pūjana—worshiping the goddess Bhavānī; koṭi janma—for ten million births; habe—there will be; tora—your; raurave—in hell; patana—fall down.
"You have made Śrīvāsa Ṭhākura appear to have been worshiping the goddess Bhavānī. Simply for this offense, you will have to fall down into hellish life for ten million births.
There are many tantric followers who practice the black art of worshiping the goddess Bhavānī in a crematorium, wishing to eat meat and drink wine. Such fools also consider this bhavānī-pūjā as good as worship of Lord Kṛṣṇa in devotional service. Such abominable tantric activities performed by so-called svāmīs and yogīs are herein condemned, however, by Lord Caitanya Mahāprabhu. He declares that such bhavānī-pūjā for drinking wine and eating meat quickly plunges one into hellish life. The method of worship itself is already hellish, and its results must also be hellish and nothing more.
Many rascals say that whatever way one accepts, one will ultimately reach Brahman. Yet we can see from this verse how such persons reach Brahman. Brahman spreads everywhere, but appreciation of Brahman in different objects leads to different results. In the Bhagavad-gītā (4.11) the Lord says, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: "I reward everyone according to his surrender unto Me." Māyāvādīs certainly realize Brahman in certain aspects, but realization of Brahman in the aspects of wine, women and meat is not the same realization of Brahman that devotees achieve by chanting, dancing and eating prasāda. Māyāvādī philosophers, being educated in paltry knowledge, think all sorts of Brahman realization one and the same and do not consider varieties. But although Kṛṣṇa is everywhere, by His inconceivable potency He is simultaneously not everywhere. Thus the Brahman realization of the tantric cult is not the same Brahman realization as that of pure devotees. Unless one reaches the highest point of Brahman realization, Kṛṣṇa consciousness, he is punishable. All people except Kṛṣṇa conscious devotees are to some proportion pāṣaṇḍīs, or demons, and thus they are punishable by the Supreme Lord, the Personality of Godhead, as stated below.
pāṣaṇḍī saṁhārite mora ei avatāra
pāṣaṇḍī saṁhāri' bhakti karimu pracāra
pāṣaṇḍī—demons, atheists; saṁhārite—to kill; mora—My; ei—this; avatāra—incarnation; pāṣaṇḍī—atheist; saṁhāri'-killing; bhakti—devotional service; karimu—I shall do; pracāra—preaching.
"I have appeared in this incarnation to kill the demons [pāṣaṇḍīs] and, after killing them, to preach the cult of devotional service."
Lord Caitanya's mission is the same as that of Lord Kṛṣṇa, as He states in the Bhagavad-gītā (4.7-8):
yadā yadā hi dharmasya
glānir bhavati bhārata
abhyutthānam adharmasya
tadātmānaṁ sṛjāmy aham
paritrāṇāya sādhūnāṁ
vināśāya ca duṣkṛtām
sambhavāmi yuge yuge
"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself. In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium"
As explained here, the real purpose of an incarnation of Godhead is to kill the atheists and maintain the devotees. He does not say, like so many rascal incarnations, that both atheists and devotees are on the same platform. Śrī Caitanya Mahāprabhu, or Lord Śrī Kṛṣṇa, the real Personality of Godhead, does not advocate such an idea.
Atheists are punishable, whereas devotees are to be protected. To maintain this principle is the mission of all avatāras, or incarnations. One must therefore identify an incarnation by His activities, not by popular votes or mental concoctions. Śrī Caitanya Mahāprabhu gave protection to devotees and killed many demons in the course of His preaching work. He specifically mentioned that the Māyāvādī philosophers are the greatest demons. Therefore He warned all others not to hear the Māyāvāda philosophy. Māyāvādi-bhāṣya śunile haya sarva-nāśa. Simply by hearing the Māyāvāda interpretation of the śāstras, one is doomed (Cc. Madhya 6.169).
eta bali' gelā prabhu karite gaṅgā-snāna
sei pāpī duḥkha bhoge, nā yāya parāṇa
eta bali'-saying this; gelā—went away; prabhu—the Lord; karite—to take; gaṅgā-snāna—a bath in the Ganges; sei—that; pāpī—sinful man; duḥkha—pains; bhoge—suffers; —not; yāya—go away; parāṇa—the life.
After saying this, the Lord left to take His bath in the Ganges, and that sinful man did not give up his life but continued to suffer.
It appears that an offender to a Vaiṣṇava continues to suffer and does not give up his life. We have actually seen that a great vaiṣṇava-aparādhī is continuously suffering so much that it is difficult for him to move, and yet he does not die.
TEXTS 55-56
sannyāsa kariyā yabe prabhu nīlācale gelā
tathā haite yabe kuliyā grāme āilā
tabe sei pāpī prabhura la-ila śaraṇa
hita upadeśa kaila ha-iyā karuṇa
sannyāsa kariyā—after accepting the renounced order of life; yabe—when; prabhu—Lord Caitanya Mahāprabhu; nīlācale—to Jagannātha Purī; gelā—went; tathā haite—from there; yabe—when; kuliyā—of the name Kuliyā; grāme—to the village; āilā—came back; tabe—at that time; sei—that; pāpī—sinful man; prabhura—of the Lord; la-ila—took; śaraṇa—shelter; hita—beneficial; upadeśa—advice; kaila—gave; ha-iyā—becoming; karuṇa—merciful.
When Śrī Caitanya, after accepting the renounced order of life, went to Jagannātha Purī and then came back to the village of Kuliyā, upon His return that sinful man took shelter at the Lord's lotus feet. The Lord, being merciful to him, gave him instructions for his benefit.
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, in his Anubhāṣya, has given the following note in connection with the village Kuliyā. The village originally known as Kuliyā has developed into what is now the city of Navadvīpa. In various authorized books like Bhakti-ratnākara, Caitanya-carita-mahākāvya, Caitanya-candrodaya-nāṭaka and Caitanya-bhāgavata it is mentioned that the village Kuliyā is on the western side of the Ganges. Even now, within the area known as Koladvīpa, there is a place known as kuliāra gañja and a place called kuliāra daha, both within the jurisdiction of the present municipality of Navadvīpa. In the time of Lord Caitanya Mahāprabhu there were two villages, named Kuliyā and Pāhāḍapura, on the western side of the Ganges, both belonging to the jurisdiction of Bāhiradvīpa. At that time the place on the eastern side of the Ganges now known as Antardvīpa was known as Navadvīpa. At Śrī Māyāpur that place is still known as Dvīpera Māṭha. There is another place of the name Kuliyā near Kāṅcaḍāpāḍā, but it is not the same Kuliyā mentioned here. It cannot be accepted as aparādha-bhañjanera pāṭa, or the place where the offense was excused, for that occurred in the above-mentioned Kuliyā on the western side of the Ganges. For business reasons many envious persons oppose excavation of the real place, and sometimes they advertise unauthorized places as the authorized one.
TEXTS 57-58
śrīvāsa paṇḍitera sthāne āche aparādha
tathā yāha, teṅho yadi karena prasāda
tabe tora habe ei pāpa-vimocana
yadi punaḥ aiche nāhi kara ācaraṇa
śrīvāsa paṇḍitera—of Śrīvāsa Ṭhākura; sthāne—at the lotus feet; āche—there is; aparādha—offense; tathā—there; yāha—go; teṅho—he; yadi—if; karena—does; prasāda—blessings; tabe—then; tora—your; habe—there will be; ei—this; pāpa-vimocana—immunity from sinful reaction; yadi—if; punaḥ—again; aiche—such; nāhi kara—you do not commit; ācaraṇa—behavior.
"You have committed an offense at the lotus feet of Śrīvāsa Ṭhākura," the Lord said. "First you must go there and beg for his mercy, and then if he gives you his blessings and you do not commit such sins again, you will be freed from these reactions."
tabe vipra la-ila āsi śrīvāsa śaraṇa
tāṅhāra kṛpāya haila pāpa-vimocana
tabe—after that; vipra—the brāhmaṇa (Gopāla Cāpāla); la-ila—took shelter; āsi—coming; śrīvāsa—Śrīvāsa Ṭhākura; śaraṇa—shelter of his lotus feet; tāṅhāra kṛpāya—by his mercy; haila—became; pāpa-vimocana—free from all sinful reaction.
Then the brāhmaṇa, Gopāla Cāpāla, went to Śrīvāsa Ṭhākura and took shelter of his lotus feet, and by Śrīvāsa Ṭhākura's mercy he was freed from all sinful reactions.
āra eka vipra āila kīrtana dekhite
dvāre kapāṭa,--nā pāila bhitare yāite
āra—another; eka—one; viprabrāhmaṇa; āila—came; kīrtana—chanting of the Hare Kṛṣṇa mantra; dekhite—to see; dvāre—in the gateway; kapāṭa—the door (being closed); pāila—did not get; bhitare—inside; yāite—to go.
Another brāhmaṇa also came to see the kīrtana performance, but the door was closed, and he could not enter the hall.
phiri' gela vipra ghare mane duḥkha pāñā
āra dina prabhuke kahe gaṅgāya lāga pāñā
phiri' gela—went back; vipra—the brāhmaṇa; ghare—to his home; mane—within his mind; duḥkha—unhappiness; pāñā—getting; āra dina—the next day; prabhuke—unto the Lord; kahe—says; gaṅgāya—on the bank of the Ganges; lāga—touch; pāñā—getting.
He returned home with an unhappy mind, but on the next day he met Lord Caitanya on the bank of the Ganges and spoke to Him.
śāpiba tomāre muñi, pāñāchi mano-duḥkha
paitā chiṇḍiyā śāpe pracaṇḍa durmukha
śapiba—I shall curse; tomāre—You; muñi—I; pāñāchi—I have; manaḥ-duḥkha—mentally very much aggrieved; paitā—sacred thread; chiṇḍiyā—breaking; śāpe—cursing; pracaṇḍa—fiercely; durmukha—one who speaks harshly.
That brāhmaṇa was expert in talking harshly and cursing others. Thus he broke his sacred thread and declared, "I shall now curse You, for Your behavior has greatly aggrieved me."
saṁsāra-sukha tomāra ha-uka vināśa
śāpa śuni' prabhura citte ha-ila ullāsa
saṁsāra-sukha—material happiness; tomāra—Your; ha-uka—may it become; vināśa—all vanquished; śāpa śuni'-hearing this curse; prabhura—of the Lord; citte—within His mind; ha-ila—there was; ullāsa—jubilation.
The brāhmaṇa cursed the Lord, "You shall be bereft of all material happiness!" When the Lord heard this, He felt great jubilation within Himself.
prabhura śāpa-vārtā yei śune śraddhāvān
brahma-śāpa haite tāra haya paritrāṇa
prabhura—of the Lord; śāpa-vārtā—the incident of the curse; yei—anyone who; śune—hears; śraddhāvān—with affection; brahma-śāpa—cursing by a brāhmaṇa; haite—from; tāra—his; haya—becomes; paritrāṇa—deliverance.
Any faithful person who hears of this brāhmaṇa's cursing Lord Caitanya is delivered from all brahminical curses.
One should know with firm conviction that the Lord, being transcendental, is never subject to any curse or benediction. Only ordinary living entities are subjected to curses and the punishments of Yamarāja. As the Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu is beyond such punishments and benedictions. When one understands this fact with faith and love, he personally becomes free from all curses uttered by brāhmaṇas or anyone else. This incident is not mentioned in the Caitanya-bhāgavata.
mukunda-dattere kaila daṇḍa-parasāda
khaṇḍila tāhāra cittera saba avasāda
mukunda-dattere—unto Mukunda Datta; kaila—did; daṇḍa—punishment; parasāda—benediction; khaṇḍila—vanquished; tāhāra—his; cittera—of the mind; saba—all kinds of; avasāda—depressions.
Lord Śrī Caitanya Mahāprabhu blessed Mukunda Datta with punishment and in that way vanquished all his mental depression.
Mukunda Datta was once forbidden to enter the association of Śri Caitanya Mahāprabhu because of his mixing with the Māyāvādī impersonalists. When Lord Caitanya manifested His mahā-prakāśa, He called all the devotees one after another and blessed them, while Mukunda Datta stood outside the door. The devotees informed the Lord that Mukunda Datta was waiting outside, but the Lord replied, "I shall not soon be pleased with Mukunda Datta, for he explains devotional service among devotees, but then he goes to Māyāvādīs to hear from them the Yoga-vāśiṣṭha-rāmāyaṇa, which is full of Māyāvāda philosophy. For this I am greatly displeased with him." Hearing the Lord speak in that way, Mukunda Datta, standing outside, was exceedingly glad that the Lord would at some time be pleased with him, although He was not pleased at that moment. But when the Lord understood that Mukunda Datta was going to give up the association of the Māyāvādīs for good, He was pleased, and He at once called to see Mukunda. Thus He delivered him from the association of the Māyāvādīs and gave him the association of pure devotees.
ācārya-gosāñire prabhu kare guru-bhakti
tāhāte ācārya baḍa haya duḥkha-mati
ācārya-gosāñire—unto Advaita Ācārya; prabhu—the Lord; kare—does; guru-bhakti—offering respects like a spiritual master; tāhāte—in that way; ācāryaAdvaita Ācārya; baḍa—very; haya—becomes; duḥkha-mati—aggrieved.
Lord Caitanya respected Advaita Ācārya as His spiritual master, but Advaita Ācārya Prabhu was greatly aggrieved by such behavior.
bhaṅgī kari' jñāna-mārga karila vyākhyāna
krodhāveśe prabhu tāre kaila avajñāna
bhaṅgī kari'-doing it in fun; jñāna-mārga—the path of philosophical speculation; karila—did; vyākhyāna—explanation; krodha-āveśe—in the mood of anger; prabhu—the Lord; tāre—to Him; kaila—did; avajñāna—disrespect.
Thus He whimsically began to explain the path of philosophical speculation, and the Lord, in His anger, seemingly disrespected Him.
tabe ācārya-gosāñira ānanda ha-ila
lajjita ha-iyā prabhu prasāda karila
tabe—at that time; ācārya-gosāñira—of Advaita Ācārya; ānanda—pleasure; ha-ila—aroused; lajjita—ashamed; ha-iyā—becoming; prabhu—the Lord; prasāda—benediction; karila—offered.
At that time Advaita Ācārya was greatly pleased. The Lord understood this, and He was somewhat ashamed, but He offered Advaita Ācārya His benediction.
Advaita Ācārya was a disciple of Mādhavendra Purī, Īśvara Purī's spiritual master. Therefore Īśvara Purī, the spiritual master of Śrī Caitanya Mahāprabhu, was Advaita Ācārya's Godbrother. As such, Śrī Caitanya Mahāprabhu treated Advaita Ācārya as His spiritual master, but Śrī Advaita Ācārya did not like this behavior of Lord Caitanya, for He wanted to be treated as His eternal servant. Advaita Prabhu's aspiration was to be a servant of the Lord, not His spiritual master. He therefore devised a plan to antagonize the Lord. He began to explain the path of philosophical speculation in the midst of some unfortunate Māyāvādīs, and when Lord Caitanya Mahāprabhu heard about this, He immediately went there and in a very angry mood began to beat Advaita Ācārya. At that time, Advaita Ācārya, greatly pleased, began to dance, saying, "Just see how My desire has now been fulfilled! Lord Caitanya Mahāprabhu used to treat Me honorably for so long, but now He is treating Me neglectfully. This is My reward. His affection for Me is so great that He wanted to save Me from the hands of the Māyāvādīs." Hearing this statement, Lord Caitanya Mahāprabhu was somewhat ashamed, but He was very much pleased with Advaita Ācārya.
murāri-gupta-mukhe śuni' rāma-guṇa-grāma
lalāṭe likhila tāṅra 'rāmadāsa' nāma
murāri-gupta—of Murāri Gupta; mukhe—from the mouth; śuni'-hearing; rāma—of Lord Rāmacandra; guṇa-grāma—glories; lalāṭe—on the forehead; likhila—wrote; tāṅra—of Murāri Gupta; rāma-dāsa—the eternal servant of Lord Rāmacandra; nāma—the name.
Murāri Gupta was a great devotee of Lord Rāmacandra. When Lord Caitanya heard Lord Rāmacandra's glories from his mouth, He immediately wrote on his forehead "rāmadāsa" [the eternal servant of Lord Rāmacandra].
śrīdharera lauha-pātre kaila jala-pāna
samasta bhaktere dila iṣṭa vara-dāna
śrīdharera—of Śrīdhara; lauha-pātre—from the iron pot; kaila—did; jala-pāna—drinking of water; samasta—all; bhaktere—to the devotees; dila—gave; iṣṭa—desired; vara-dāna—benediction.
Once Lord Caitanya Mahāprabhu went to the house of Śrīdhara after kīrtana and drank water from his damaged iron pot. Then He bestowed His benediction upon all the devotees according to their desires.
After the mass nagara-saṅkīrtana in protest against the magistrate Chand Kazi, the Kazi was converted to a devotee. Then Śrī Caitanya Mahāprabhu returned with His saṅkīrtana party to the house of Śrīdhara, and Chand Kazi followed Him. All the devotees rested there for some time and drank water from Śrīdhara's damaged iron pot. The Lord accepted the water because the pot belonged to a devotee. Chand Kazi then returned home. The place where they rested is still situated on the northeastern side of Māyāpur, and it is known as kīrtana-viśrāma-sthāna, "the resting place of the kīrtana party."
haridāsa ṭhākurere karila prasāda
ācārya-sthāne mātāra khaṇḍāila aparādha
haridāsa ṭhākurere—unto Haridāsa Ṭhākura; karila—did; prasāda—benediction; ācārya-sthāne—in the home of Advaita Ācārya; mātāra—of Śacīmātā; khaṇḍāila—vanquished; aparādha—the offense.
After this incident the Lord blessed Haridāsa Ṭhākura and vanquished the offense of His mother at the home of Advaita Ācārya.
On the mahā-prakāśa day, Lord Caitanya Mahāprabhu embraced Haridāsa Ṭhākura and informed him that he was none other than an incarnation of Prahlāda Mahārāja. When Viśvarūpa took sannyāsa, Śacīmātā thought that Advaita Ācārya had persuaded Him to do so. Therefore she accused Him of this, which was an offense at Advaita Ācārya's lotus feet. Later Lord Caitanya induced His mother to take the dust of Advaita Ācārya's lotus feet, and thus her vaiṣṇava-aparādha was nullified.
bhakta-gaṇe prabhu nāma-mahimā kahila
śuniyā paḍuyā tāhāṅ artha-vāda kaila
bhakta-gaṇe—unto the devotees; prabhu—the Lord; nāma-mahimā—glories of the holy name; kahila—explained; śuniyā—hearing; paḍuyā—the students; tāhāṅ—there; artha-vāda—interpretation; kaila—did.
Once the Lord explained the glories of the holy name to the devotees, but some ordinary students who heard Him fashioned their own interpretation.
nāme stuti-vāda śuni' prabhura haila duḥkha
sabāre niṣedhila,--ihāra nā dekhiha mukha
nāme—in the holy name of the Lord; stuti-vāda—exaggeration; śuni'-hearing; prabhura—of the Lord; haila—became; duḥkha—aggrieved; sabāre—unto everyone; niṣedhila—warned; ihāra—of him; —do not; dekhiha—see; mukha—face.
When a student interpreted the glories of the holy name as a prayer of exaggeration, Śrī Caitanya Mahāprabhu, greatly unhappy, immediately warned everyone not to see the student's face henceforward.
When Śrī Caitanya Mahāprabhu explained the glories of the transcendental potency of the Lord's holy name, the Hare Kṛṣṇa mahā-mantra, one unfortunate student said that such glorification of the holy name was an exaggeration in the śāstras to induce people to take to it. In this way the student interpreted the glories of the holy name. This is called artha-vāda, and it is one of the ten offenses at the lotus feet of the holy name of the Lord. There are many kinds of offenses, but the offense known as nāma-aparādha, an offense at the lotus feet of the holy name, is extremely dangerous. The Lord therefore warned everyone not to see the face of the offender. He immediately took a bath in the Ganges with all His clothes to teach everyone to avoid such a nāma-aparādha. The holy name is identical with the Supreme Personality of Godhead. There is no difference between the person God and His holy name. This is the absolute position of the Supreme Personality of Godhead. Therefore one who distinguishes between the Lord and His name is called a pāṣaṇḍī, or nonbeliever, an atheistic demon. Glorification of the holy name is glorification of the Supreme Personality of Godhead. One should never attempt to distinguish between the Lord and His name or interpret the glories of the holy name as mere exaggerations.
sagaṇe sacele giyā kaila gaṅgā-snāna
bhaktira mahimā tāhāṅ karila vyākhyāna
sa-gaṇe—with His followers; sa-cele—without leaving the clothes; giyā—going; kaila—did; gaṅgā-snāna—bathing in the Ganges; bhaktira—of devotional service; mahimā—glories; tāhāṅ—there; karila—did; vyākhyāna—explanation.
Without even changing His garments, Lord Caitanya took a bath in the Ganges with His companions. There He explained the glories of devotional service.
jñāna-karma-yoga-dharme nahe kṛṣṇa vaśa
kṛṣṇa-vaśa-hetu eka--prema-bhakti-rasa
jñāna—the path of speculative knowledge; karma—fruitive activities; yoga—the process of controlling the senses; dharme—in the activities, in such an occupation; nahe—is not; kṛṣṇa—Lord Kṛṣṇa; vaśa—pleased; kṛṣṇa—of Lord Kṛṣṇa; vaśa—for the pleasure; hetu—reason; eka—one; prema—love; bhakti—devotional service; rasa—such a mellow.
"By following the paths of speculative philosophical knowledge, fruitive activity or mystic yoga to control the senses, one cannot satisfy Kṛṣṇa, the Supreme Lord. Unalloyed devotional love for Kṛṣṇa is the only cause for the Lord's satisfaction.
na sādhayati māṁ yogo
na sāṅkhyaṁ dharma uddhava
na svādhyāyas tapas tyāgo
yathā bhaktir mamorjitā
na—never; sādhayati—causes to remain satisfied; mām—Me; yogaḥ—the process of control; na—nor; sāṅkhyam—the process of gaining philosophical knowledge about the Absolute Truth; dharmaḥ—such an occupation; uddhava—My dear Uddhava; na—nor; svādhyāyaḥ—study of the Vedas; tapaḥ—austerities; tyāgaḥ—renunciation, acceptance of sannyāsa, or charity; yathā—as much as; bhaktiḥ—devotional service; mama—unto Me; ūrjitā—developed.
"[The Supreme Personality of Godhead, Kṛṣṇa, said:] 'My dear Uddhava, neither through aṣṭāṅga-yoga [the mystic yoga system to control the senses], nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through practice of austerities, nor through charity, nor through acceptance of sannyāsa can one satisfy Me as much as one can by developing unalloyed devotional service unto Me.' "
Karmīs, jñānīs, yogīs, tapasvīs and students of Vedic literature who do not have Kṛṣṇa consciousness simply beat around the bush and do not get any final profit because they have no clear knowledge of the Supreme Personality of Godhead. Nor do they have faith in approaching Him by discharging devotional service, although everywhere such service is repeatedly emphasized, as it is in this verse from Śrīmad-Bhāgavatam (11.14.20). The Bhagavad-gītā (Bg. 18.55) also declares, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: "One can understand the Supreme Personality as He is only by devotional service." If one wants to understand the Supreme Personality factually, he must take to the path of devotional service and not waste time in profitless philosophical speculation, fruitive activity, mystic yogic practice or severe austerity and penance. Elsewhere in the Bhagavad-gītā (12.5) the Lord confirms, kleśo 'dhikataras teṣām avyaktāsakta-cetasām: "For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome." People who are attached to the impersonal feature of the Lord are obliged to take great trouble, yet nevertheless they cannot understand the Absolute Truth. As explained in Śrīmad-Bhāgavatam (1.2.11), brahmeti paramātmeti bhagavān iti śabdyate. Unless one understands the Supreme Personality of Godhead, the original source of both Brahman and Paramātmā, one is still in darkness about the Absolute Truth.
murārike kahe tumi kṛṣṇa vaśa kailā
śuniyā murāri śloka kahite lāgilā
murārike—unto Murāri; kahe—says; tumi—you; kṛṣṇa—Lord Kṛṣṇa; vaśa—satisfied; kaila—made; śuniyā—hearing; murāri—of the name Murāri; śloka—verse; kahite—to speak; lāgila—began.
Lord Caitanya then praised Murāri Gupta, saying, "You have satisfied Lord Kṛṣṇa." Hearing this, Murāri Gupta quoted a verse from Śrīmad-Bhāgavatam.
kvāhaṁ daridraḥ pāpīyān
kva kṛṣṇaḥ śrī-niketanaḥ
brahma-bandhur iti smāhaṁ
bāhubhyāṁ parirambhitaḥ
kva—whereas; aham—I (am); daridraḥ—very poor; pāpīyān—sinful; kva—whereas; kṛṣṇaḥ—the Supreme Personality of Godhead; śrī-niketanaḥ—the shelter of the goddess of fortune; brahma-bandhuḥ—a caste brāhmaṇa without brahminical qualifications; iti—thus; sma—certainly; aham—I (am); bāhubhyām—by the arms; parirambhitaḥ—embraced.
" 'Since I am but a poor, sinful brahma-bandhu, not brahminically qualified although born in a brāhmaṇa family, and You, Lord Kṛṣṇa, are the shelter of the goddess of fortune, it is simply wonderful, my dear Lord Kṛṣṇa, that You have embraced me with Your arms.' "
This is a verse from Śrīmad-Bhāgavatam (10.81.16) spoken by Sudāmā Vipra in the presence of Lord Śrī Kṛṣṇa. This and the previous verse quoted from Śrīmad-Bhāgavatam clearly indicate that although Kṛṣṇa is so great that it is not possible for anyone to satisfy Him, He exhibits His greatness by being personally satisfied even with one who is disqualified from so many angles of vision. Sudāmā Vipra was born in a family of brahmaṇas, and he was a learned scholar and a class friend of Kṛṣṇa's, yet he considered himself unfit to be strictly called a brāhmaṇa. He called himself a brahma-bandhu, meaning "one born in a brāhmaṇa family but not brahminically qualified." Because of His great respect for brāhmaṇas, however, Kṛṣṇa embraced Sudāmā Vipra, although he was not a regular brāhmaṇa but a brahma-bandhu, or friend of a brāhmaṇa family. Murāri Gupta could not be called even a brahma-bandhu because he was born of a vaidya family and according to the social structure was therefore considered a śūdra. But Kṛṣṇa bestowed special mercy upon Murāri Gupta because he was a beloved devotee of the Lord, as stated by Śrī Caitanya Mahāprabhu. The purport of Śrī Bhaktisiddhānta Sarasvatī Ṭhākura's elaborate discussion of this subject is that no qualification in this material world can satisfy the Supreme Personality of Godhead, Kṛṣṇa, yet everything becomes successful simply through development of devotional service to the Lord.
The members of the International Society for Krishna Consciousness cannot even call themselves brahma-bandhus. Therefore our only means for satisfying Kṛṣṇa is to pursue the injunctions of Lord Śrī Caitanya Mahāprabhu, who says:
yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa
āmāra ājñāya guru hañā tāra' ei deśa
"Whomever you meet, instruct him on the teachings of Kṛṣṇa. In this way, on My order, become a spiritual master and deliver the people of this country." (Cc. Madhya 7.128) Simply trying to follow the orders of Śrī Caitanya Mahāprabhu, we speak to the people of the world about Bhagavad-gītā As It Is. This will make us qualified to satisfy the Supreme Personality of Godhead, Kṛṣṇa.
eka-dina prabhu saba bhakta-gaṇa lañā
saṅkīrtana kari' vaise śrama-yukta hañā
eka-dina—one day; prabhu—the Lord; saba—all; bhakta-gaṇa—devotees; lañā—taking into company; saṅkīrtana—chanting the Hare Kṛṣṇa mantra; kari'-doing so; vaisesat; śrama-yukta—feeling fatigued; hañā—thus being.
One day the Lord performed saṅkīrtana with all His devotees, and when they were greatly fatigued they sat down.
eka āmra-bīja prabhu aṅgane ropila
tat-kṣaṇe janmila vṛkṣa bāḍite lāgila
eka—one; āmra-bīja—seed of a mango; prabhu—the Lord; aṅgane—in the yard; ropila—sowed; tat-kṣaṇe—immediately; janmila—fructified; vṛkṣa—a tree; bāḍite—to grow; lāgila—began.
The Lord then sowed a mango seed in the yard, and immediately the seed fructified into a tree and began to grow.
dekhite dekhite vṛkṣa ha-ila phalita
pākila aneka phala, sabei vismita
dekhite dekhite—as people were seeing; vṛkṣa—the tree; ha-ila—became; phalita—fully grown with fruits; pākila—ripened; aneka—many; phala—fruits; sabei—every one of them; vismita—struck with wonder.
As people looked on, the tree became fully grown, with fruits that fully ripened. Thus everyone was struck with wonder.
śata dui phala prabhu śīghra pāḍāila
prakṣālana kari' kṛṣṇe bhoga lāgāila
śata—hundred; dui—two; phala—fruits; prabhu—the Lord; śīghra—very soon; pāḍāila—caused to be picked up; prakṣālana—washing; kari'-doing; kṛṣṇe—to Lord Kṛṣṇa; bhoga—offering; lāgāila—made it so.
The Lord immediately picked about two hundred fruits, and after washing them He offered them to Kṛṣṇa to eat.
rakta-pīta-varṇa,--nāhi aṣṭhi-valkala
eka janera peṭa bhare khāile eka phala
rakta-pīta-varṇa—the mangoes were red and yellow in color; nāhi—there was none; aṣṭhi—seed; valkala—or skin; eka—one; janera—man's; peṭa—belly; bhare—filled up; khāile—if he would eat; eka—one; phala—fruit.
The fruits were all red and yellow, with no seed inside and no skin outside, and eating one fruit would immediately fill a man's belly.
In India a mango is considered best when it is red and yellow, its seed is very small, its skin is very thin, and it is so palatable that if a person eats one fruit he will be satisfied. The mango is considered the king of all fruits.
dekhiyā santuṣṭa hailā śacīra nandana
sabāke khāoyāla āge kariyā bhakṣaṇa
dekhiyā—seeing this; santuṣṭa—satisfied; hailā—became; śacīra—of mother Śacī; nandana—son; sabāke—everyone; khāoyāla—made to eat; āge—in the beginning; kariyā—doing; bhakṣaṇa—eating Himself.
Seeing the quality of the mangoes, the Lord was greatly satisfied, and thus after eating first, He fed all the other devotees.
aṣṭhi-valkala nāhi,--amṛta-rasamaya
eka phala khāile rase udara pūraya
aṣṭhi—seed; valkala—skin; nāhi—there is none; amṛta—nectar; rasa-maya—full of juice; eka—one; phala—fruit; khāile—if one eats; rase—with the juice; udara—belly; pūraya—fulfilled.
The fruits had no seeds or skins. They were full of nectarean juice and were so sweet that a man would be fully satisfied by eating only one.
ei-mata pratidina phale bāra māsa
vaiṣṇava khāyena phala,--prabhura ullāsa
ei-mata—in this way; prati-dina—every day; phale—fruit grew; bāra—twelve; māsa—months; vaiṣṇava—the Vaiṣṇavas; khāyena—eat; phala—the fruits; prabhura—the Lord's; ullāsa—satisfaction.
In this way, fruits grew on the tree every day throughout the twelve months of the year, and the Vaiṣṇavas used to eat them, to the Lord's great satisfaction.
ei saba līlā kare śacīra nandana
anya loka nāhi jāne vinā bhakta-gaṇa
ei saba—all these; līlā—pastimes; kare—performed; śacīra—of mother Śacī; nandana—son; anya loka—other people; nāhi—do not; jāne—know; vinā—except; bhakta-gaṇa—the devotees.
These are confidential pastimes of the son of Śacī. Other than devotees, no one knows of this incident.
Nondevotees cannot believe this incident, yet the place where the tree grew still exists in Māyāpur. It is called Āmra-ghaṭṭa or Āma-ghāṭā.
ei mata bāra-māsa kīrtana-avasāne
āmra-mahotsava prabhu kare dine dine
ei mata—in this way; bāra-māsa—for twelve months; kīrtana—chanting of the Hare Kṛṣṇa mantra; avasāne—at the end; āmra-mahā-utsava—festival of eating mangoes; prabhu—the Lord; kare—performs; dine dine—every day.
In this way the Lord Performed saṅkīrtana every day, and at the end of saṅkīrtana there was a mango-eating festival every day for twelve months.
On principle, Lord Caitanya Mahāprabhu would distribute prasāda at the end of kīrtana performances. Similarly, the members of the Kṛṣṇa consciousness movement must distribute some prasāda to the audience after performing kīrtana.
kīrtana karite prabhu āila megha-gaṇa
āpana-icchāya kaila megha nivāraṇa
kīrtanasaṅkīrtana; karite—performing; prabhu—the Lord; āila—there was; megha-gaṇa—bunches of clouds; āpana-icchāya—by self-will; kaila—made; megha—of the clouds; nivāraṇa—stopping.
Once while Caitanya Mahāprabhu was performing kīrtana, clouds assembled in the sky, and the Lord, by His own will, immediately stopped them from pouring rain.
In this connection Śrīla Bhaktivinoda Ṭhākura says that once when Lord Caitanya was performing saṅkīrtana a short way from the village, some clouds appeared overhead. By the supreme will of the Lord, the clouds were asked to disperse, and they did. Because of this incident, that place is still known as Meghera-cara. Since the course of the Ganges has now changed, the village of the name Belapukhuriyā, which was formerly situated in a different place, called Tāraṇavāsa, has now become known as the Meghera-cara. The Madhya-khaṇḍa of the Caitanya-maṅgala also relates that once at the end of the day, when evening clouds assembled overhead and thundered threateningly, all the Vaiṣṇavas were very much afraid. But the Lord took His karatālas in His hands and personally began chanting the Hare Kṛṣṇa mantra, looking up towards the sky as if to direct the demigods in the higher planets. Thus all the assembled clouds dispersed, and as the sky became clear, with the moon rising, the Lord began dancing very happily with His jubilant and satisfied devotees.
eka-dina prabhu śrīvāsere ājñā dila
'bṛhat sahasra-nāma' paḍa, śunite mana haila
eka-dina—one day; prabhu—the Lord; śrīvāsere—unto Śrīvāsa Ṭhākura; ājñā—order; dila—gave; bṛhat—great; sahasra-nāma—one thousand names; paḍa—read; śunite—to hear; mana—mind; haila—wanted.
One day the Lord ordered Śrīvāsa Ṭhākura to read the Bṛhat-sahasra-nāma [the thousand names of Lord Viṣṇu], for He wanted to hear them at that time.
paḍite āilā stave nṛsiṁhera nāma
śuniyā āviṣṭa hailā prabhu gauradhāma
paḍite—while reading; āilā—came; stave—in the prayer; nṛsiṁhera—of Lord Nṛsiṁha; nāma—the holy name; śuniyā—hearing; āviṣṭa—absorbed; hailā—became; prabhu—Lord; gaura-dhāma—Śrī Caitanya Mahāprabhu.
As he read the thousand names of the Lord, in due course the holy name of Lord Nṛsiṁha appeared. When Caitanya Mahāprabhu heard the holy name of Lord Nṛsiṁha, He became fully absorbed in thought.
The Caitanya-maṅgala, Madhya-khaṇḍa, describes this incident as follows: Śrīvāsa Paṇḍita was performing the śrāddha ceremony of his father, and as is customary, he was hearing the thousand names of Lord Viṣṇu. At that time Gaurahari (Lord Caitanya) appeared on the scene, and He also began to hear the thousand names of Viṣṇu with full satisfaction. When He thus heard the holy name of Lord Nṛsiṁha, Lord Caitanya became absorbed in thought, and He became angry like Nṛsiṁha Prabhu in His angry mood. His eyes became red, His hairs stood on end, all the parts of His body trembled, and He made a thundering sound. All of a sudden He took up a club, and people became greatly afraid, thinking, "We do not know what kind of offense we have now committed!" But then Śrī Caitanya Mahāprabhu adjusted His thoughts and sat down on His seat.
nṛsiṁha-āveśe prabhu hāte gadā lañā
pāṣaṇḍī mārite yāya nagare dhāiyā
nṛsiṁha-āveśe—in the ecstatic mood of Lord Nṛsiṁha; prabhu—the Lord; hāte—in His hand; gadā—club; lañā—taking; pāṣaṇḍī—the atheists; mārite—to kill; yāya—goes; nagare—in the city; dhāiyā—running.
In the mood of Lord Nṛsiṁhadeva, Lord Caitanya ran through the city streets, club in hand, ready to kill all the atheists.
nṛsīṁha-āveśa dekhi' mahā-tejomaya
patha chāḍi' bhāge loka pāñā baḍa bhaya
nṛsiṁha-āveśa—the ecstasy of Lord Nṛsiṁhadeva; dekhi'-seeing; mahā-tejo-maya—very fierce; patha chāḍi'-giving up the road; bhāge—run away; loka—all people; pāñā—getting; baḍa—very; bhaya—afraid.
Seeing Him appearing very fierce in the ecstasy of Lord Nṛsiṁha, people ran from the street and fled here and there, afraid of His anger.
loka-bhaya dekhi' prabhura bāhya ha-ila
śrīvāsa-gṛhete giyā gadā phelāila
loka-bhaya—the fearful people; dekhi'-seeing this; prabhura—of the Lord; bāhya—external sense; ha-ila—appeared; śrīvāsa-gṛhete—in the house of Śrīvāsa Paṇḍita; giyā—going there; gadā—the club; phelāila—threw away.
Seeing the people so afraid, the Lord came to His external senses and thus returned to the house of Śrīvāsa Ṭhākura and threw away the club.
śrīvāse kahena prabhu kariyā viṣāda
loka bhaya pāya,--mora haya aparādha
śrīvāse—unto Śrīvāsa Ṭhākura; kahena—says; prabhu—the Lord; kariyā—becoming; viṣāda—morose; loka—people; bhaya pāya—become afraid; mora—My; haya—there is; aparādha—offense.
The Lord became morose and said to Śrīvāsa Ṭhākura, "When I adopted the mood of Lord Nṛsiṁhadeva, people were greatly afraid. Therefore I stopped, since causing fear among people is an offense."
śrīvāsa balena,--ye tomāra nāma laya
tāra koṭi aparādha saba haya kṣaya
śrīvāsa balena—Śrīvāsa Paṇḍita said; ye—anyone who; tomara—Your; nāma—holy name; laya—takes; tāra—his; koṭi—ten million; aparādha—offenses; saba—all; haya—become; kṣaya—vanquished.
Śrīvāsa Ṭhākura replied, "Anyone who takes Your holy name vanquishes ten million of his offenses immediately.
aparādha nāhi, kaile lokera nistāra
ye tomā' dekhila, tāra chuṭila saṁsāra
aparādha—offense; nāhi—did not; kaile—committed; lokera—of the people; nistāra—liberation; ye—anyone who; tomā'-You; dekhila—saw; tāra—his; chuṭila—became free; saṁsāra—material bondage.
"There was no offense in Your appearing as Nṛsiṁhadeva. Rather, any man who saw You in that mood was immediately liberated from the bondage of material existence."
eta bali' śrīvāsa karila sevana
tuṣṭa hañā prabhu āilā āpana-bhavana
eta bali'-saying this; śrīvāsa—Śrīvāsa Ṭhākura; karila—did; sevana—worship; tuṣṭa—satisfied; hañā—becoming; prabhu—the Lord; āilā—came back; āpana-bhavana—to His own home.
After saying this, Śrīvāsa Ṭhākura worshiped the Lord, who was then greatly satisfied and returned to His own home.
āra dina śiva-bhakta śiva-guṇa gāya
prabhura aṅgane nāce, ḍamaru bājāya
āra dina—another day; śiva-bhakta—a devotee of Lord Śiva; śiva-guṇa—the qualities of Lord Śiva; gāya—chants; prabhura—of Lord Caitanya; aṅgane—in the courtyard; nāce—dances; ḍamaru—a kind of musical instrument; bājāyā—plays on it.
On another day a great devotee of Lord Śiva, chanting of Lord Śiva's qualities, came to Lord Caitanya's house, where he began dancing in the courtyard and playing his ḍamaru [a musical instrument].
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