tomare nindaye yata sannyasira gana
sunite na pari, phate hrdaya-sravana
tomare—unto You; nindaye—blasphemes; yata—all; sannyasira gana—the Mayavadi sannyasis; sunite—to hear; na—cannot; pari—tolerate; phate—it breaks; hrdaya—our hearts; sravana—while hearing such blasphemy.
"The Mayavadi sannyasis are all criticizing Your Holiness. We cannot tolerate hearing such criticism, for this blasphemy breaks our hearts."
This is a manifestation of real love for Krsna and Lord Caitanya Mahaprabhu. There are three categories of Vaisnavas: kanistha-adhikaris, madhyama-adhikaris and uttama-adhikaris. The kanistha-adhikari, or the devotee in the lowest stage of Vaisnava life, has firm faith but is not familiar with the conclusions of the sastras. The devotee in the second stage, the madhyama-adhikari, is completely aware of the sastric conclusion and has firm faith in his guru and the Lord. He, therefore, avoiding nondevotees, preaches to the innocent. However, the maha-bhagavata or uttama-adhikari, the devotee in the highest stage of devotional life, does not see anyone as being against the Vaisnava principles, for he regards everyone as a Vaisnava but himself. This is the essence of Caitanya Mahaprabhu's instruction that one be more tolerant than a tree and think oneself lower than the straw in the street (trnad api su-nicena taror iva sahisnuna). However, even if a devotee is in the uttama-bhagavata status he must come down to the second status of life, madhyama-adhikari, to be a preacher, for a preacher should not tolerate blasphemy against another Vaisnava. Although a kanistha-adhikari also cannot tolerate such blasphemy, he is not competent to stop it by citing sastric evidences. Therefore Tapana Misra and Candrasekhara are understood to be kanistha-adhikaris because they could not refute the arguments of the sannyasis in Benares. They appealed to Lord Caitanya Mahaprabhu to take action, for they felt that they could not tolerate such criticism although they also could not stop it.
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