The Chastisement of Junior Haridāsa
The purport of this chapter is explained by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya as follows. Kṛṣṇadāsa Kavirāja Gosvāmī, the author of Śrī Caitanya-caritāmṛta, wanted to explain direct meetings with Śrī Caitanya Mahāprabhu, meetings with those empowered by Him, and His āvirbhāva appearance. Thus he described the glories of Nṛsiṁhānanda and other devotees. A devotee named Bhagavān Ācārya was exceptionally faithful to the lotus feet of Śrī Caitanya Mahāprabhu. Nevertheless, his brother, Gopāla Bhaṭṭa Ācārya, discoursed upon the commentary of impersonalism (Māyāvāda). Śrīla Svarūpa Dāmodara Gosvāmī, the secretary of Śrī Caitanya Mahāprabhu, forbid Bhagavān Ācārya to indulge in hearing that commentary. Later, when Junior Haridāsa, following the order of Bhagavān Ācārya, went to collect alms from Mādhavīdevī, he committed an offense by talking intimately with a woman although he was in the renounced order. Because of this, Śrī Caitanya Mahāprabhu rejected Junior Haridāsa, and despite all the requests of the Lord's stalwart devotees, the Lord did not accept him again. One year after this incident, Junior Haridāsa went to the confluence of the Ganges and Yamunā and committed suicide. In his spiritual body, however, he continued to sing devotional songs, and Śrī Caitanya Mahāprabhu heard them. When the Vaiṣṇavas of Bengal went to see Śrī Caitanya Mahāprabhu, these incidents became known to Svarūpa Dāmodara and others.
vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca
śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam
sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ
śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca
vande—offer my respectful obeisances; aham—I; śrī-guroḥ—of my initiating spiritual master or instructing spiritual master; śrī-yuta-pada-kamalam—unto the opulent lotus feet; śrī-gurūn—unto the spiritual masters in the paramparā system, beginning from Mādhavendra Purī down to Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda; vaiṣṇavān—unto all the Vaiṣṇavas, beginning from Lord Brahmā and others coming from the very start of the creation; ca—and; śri-rūpam—unto Śrīla Rūpa Gosvāmī; sa-agra-jātam—with his elder brother, Śrī Sanātana Gosvāmī; saha-gaṇa-raghunātha-anvitam—with Raghunātha dāsa Gosvāmī and his associates; tam—unto him; sa-jīvam—with Jīva Gosvāmī; sa-advaitam—with Advaita Ācārya; sa-avadhūtam—with Nityānanda Prabhu; parijana-sahitam—and with Śrīvāsa Ṭhākura and all the other devotees; kṛṣṇa-caitanya-devam—unto Lord Śrī Caitanya Mahāprabhu; śrī-rādhā-kṛṣṇa-pādān—unto the lotus feet of the all-opulent Śrī Kṛṣṇa and Rādhārāṇī; saha-gaṇa—with associates; lalitā-śrī-viśākhā-anvitān—accompanied by Lalitā and Śrī Viśākhā; ca—also.
I offer my respectful obeisances unto the lotus feet of my spiritual master and of all the other preceptors on the path of devotional service. I offer my respectful obeisances unto all the Vaiṣṇavas and unto the six Gosvāmīs, including Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Raghunātha dāsa Gosvāmī, Jīva Gosvāmī and their associates. I offer my respectful obeisances unto Śrī Advaita Ācārya Prabhu, Śrī Nityānanda Prabhu, Śrī Caitanya Mahāprabhu, and all His devotees, headed by Śrīvāsa Ṭhākura. I then offer my respectful obeisances unto the lotus feet of Lord Kṛṣṇa, Śrīmatī Rādhārāṇī and all the gopīs, headed by Lalitā and Viśākhā.
jaya jaya śrī-caitanya jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda
jaya jaya—all glories; śrī-caitanya—to Śrī Caitanya; jaya—all glories; nityānanda—to Lord Nityānanda; jaya advaita-candra—all glories to Advaita Ācārya; jaya—all glories; gaura-bhakta-vṛnda—to the devotees of Lord Caitanya.
All glories to Śrī Caitanya Mahāprabhu! All glories to Nityānanda Prabhu! All glories to Advaita Ācārya! And all glories to all the devotees of Śrī Caitanya Mahāprabhu!
sarva-loka uddhārite gaura-avatāra
nistārera hetu tāra trividha prakāra
sarva-loka—all the worlds; uddhārite—to deliver; gaura-avatāra—the incarnation of Lord Śrī Caitanya Mahāprabhu; nistārera hetu—causes of the deliverance of all people; tāra—His; tri-vidha prakāra—three kinds.
In His incarnation as Śrī Caitanya Mahāprabhu, Lord Śrī Kṛṣṇa descended to deliver all the living beings in the three worlds, from Brahmaloka down to Pātālaloka. He caused their deliverance in three ways.
sākṣāt-darśana, āra yogya-bhakta-jīve
'āveśa' karaye kāhāṅ, kāhāṅ 'āvirbhāve'
sākṣāt-darśana—direct meeting; āra—and; yogya-bhakta—perfect devotee; jīve—living beings; āveśa karaye—empowers with specific spiritual potencies; kāhāṅ—somewhere; kāhāṅ—in other places; āvirbhāve—by appearing Himself.
The Lord delivered the fallen souls in some places by meeting them directly, in other places by empowering a pure devotee, and in still other places by appearing before someone Himself.
'sākṣāt-darśane' prāya saba nistārilā
nakula-brahmacārīra dehe 'āviṣṭa' ha-ilā
pradyumna-nṛsiṁhānanda āge kailā 'āvirbhāva'
'loka nistāriba',--ei īśvara-svabhāva
sākṣāt-darśane—by direct meeting; prāya—almost; saba—all; nistārilā—delivered; nakula-brahmacārīra—of a brahmacārī named Nakula; dehe—in the body; āviṣṭa ha-ilā—entered; pradyumna-nṛsiṁhānanda—Pradyumna Nṛsiṁhānanda; āge—in front of; kailā—made; āvirbhāva—appearance; loka nistāriba—I shall deliver all the fallen souls; ei—this; īśvara-svabhāva—the characteristic of the Supreme Personality of Godhead.
Śrī Caitanya Mahāprabhu delivered almost all the fallen souls by directly meeting them. He delivered others by entering the body of Nakula Brahmacārī and by appearing before Nṛsiṁhānanda Brahmacārī. "I shall deliver the fallen souls." This statement characterizes the Supreme Personality of Godhead.
The Lord always manifested His āvirbhāva appearance in the following four places: (1) the house of Śrīmatī Śacīmātā, (2) wherever Nityānanda Prabhu danced in ecstasy, (3) the house of Śrīvāsa (when kīrtana was performed), and (4) the house of Rāghava Paṇḍita. Lord Caitanya Himself appeared in these four places. (In this connection, one may consult text 34.)
sākṣāt-darśane saba jagat tārilā
eka-bāra ye dekhilā, se kṛtārtha ha-ilā
sākṣāt-darśane—by direct meetings; saba—all; jagat—the universe; tārilā—He delivered; eka-bāra—once; ye—anyone who; dekhilā—saw; se—he; kṛta-artha—fully satisfied; ha-ilā—became.
When Śrī Caitanya Mahāprabhu was personally present, anyone in the world who met Him even once was fully satisfied and became spiritually advanced.
gauḍa-deśera bhakta-gaṇa pratyabda āsiyā
punaḥ gauḍa-deśe yāya prabhure miliyā
gauḍa-deśera—of Bengal; bhakta-gaṇa—devotees; prati-abda—every year; āsiyā—coming; punaḥ—again; gauḍa-deśe—to Bengal; yāya—return; prabhure—Śrī Caitanya Mahāprabhu; miliyā—after meeting.
Every year, devotees from Bengal would go to Jagannātha Purī to meet Śrī Caitanya Mahāprabhu, and after the meeting they would return to Bengal.
āra nānā-deśera loka āsi' jagannātha
caitanya-caraṇa dekhi' ha-ila kṛtārtha
āra—again; nānā-deśera—of different provinces; loka—people; āsi'-coming; jagannātha—to Jagannātha Purī; caitanya-caraṇa—the lotus feet of Śrī Caitanya Mahāprabhu; dekhi'-seeing; ha-ila—became; kṛta-artha—fully satisfied.
Similarly, people who went to Jagannātha Purī from various provinces of India were fully satisfied after seeing the lotus feet of Śrī Caitanya Mahāprabhu.
sapta-dvīpera loka āra nava-khaṇḍa-vāsī
deva, gandharva, kinnara manuṣya-veśe āsi'
sapta-dvīpera loka—people from all of the seven islands within the universe; āra—and; nava-khaṇḍa-vāsī—the in habitants of the nine khaṇḍas; deva—demigods; gandharva—the inhabitants of Gandharvaloka; kinnara—the inhabitants of Kinnaraloka; manuṣya-veśe—in the form of human beings; āsi'-coming.
People from all over the universe, including the seven islands, the nine khaṇḍas, the planets of the demigods, Gandharvaloka and Kinnaraloka, would go there in the forms of human beings.
aindraṁ kaśeru sakalaṁ kila tāmraparṇam
anyad gabhastimad ataś ca kumārikākhyam
nāgaṁ ca saumyam iha vāruṇam antya-khaṇḍaṁ
gāndharva-saṁjñam iti bhārata-varṣa-madhye
prabhure dekhiyā yāya 'vaiṣṇava' hañā
kṛṣṇa bali' nāce saba premāviṣṭa hañā
prabhure dekhiyā—by seeing the Lord; yāya—they return; vaiṣṇava hañā—having become devotees of the Supreme Personality of Godhead, Kṛṣṇa; kṛṣṇa bali'-chanting Kṛṣṇa; nāce—dance; saba—all of them; prema-āviṣṭa hañā overwhelmed by ecstatic love.
Having seen the Lord, they all became Vaiṣṇavas. Thus they danced and chanted the Hare Kṛṣṇa mantra in ecstatic love of Godhead.
ei-mata darśane trijagat nistāri
ye keha āsite nāre aneka saṁsārī
ei-mata—in this way; darśane—by direct visits; tri-jagat—the three worlds; nistāri—delivering; ye keha—some who; āsite nāre—could not come; aneka—many; saṁsārī—persons entangled in this material world.
Thus by direct meetings, Śrī Caitanya Mahāprabhu delivered the three worlds. Some people, however, could not go and were entangled in material activities.
tā-sabā tārite prabhu sei saba deśe
yogya-bhakta jīva-dehe karena 'āveśe'
tā-sabā—all of them; tārite—to deliver; prabhu—Śrī Caitanya Mahāprabhu; sei—those; saba—all; deśe—in countries; yogya-bhakta—a suitable devotee; jīva-dehe—in the body of such a living entity; karena—does; āveśe—entrance.
To deliver people in regions throughout the universe who could not meet Him, Śrī Caitanya Mahāprabhu personally entered the bodies of pure devotees.
sei jīve nija-bhakti karena prakāśe
tāhāra darśane 'vaiṣṇava' haya sarva-deśe
sei jīve—in that living being; nija-bhakti—His own devotion; karena prakāśe—manifests directly; tāhāra darśane—by seeing such an empowered devotee; vaiṣṇava—devotees of Kṛṣṇa; haya—become; sarva-deśe—in all other countries.
Thus He empowered living beings [His pure devotees] by manifesting in them so much of His own devotion that people in all other countries became devotees by seeing them.
kṛṣṇa-śakti vinā nahe tāra pravartana
Unless one is empowered by the Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu, one cannot spread the holy names of the Hare Kṛṣṇa mahā-mantra throughout the world. Persons who do so are empowered. Therefore they are sometimes called āveśa-avatāras or incarnations, for they are endowed with the power of Śrī Caitanya Mahāprabhu.
ei-mata āveśe tārila tribhuvana
gauḍe yaiche āveśa, kari dig daraśana
ei-mata—in this way; āveśe—by empowering; tārila tri-bhuvana—delivered the entire three worlds; gauḍe—in Bengal; yaiche—how; āveśa—empowering; kari dik daraśana—I shall describe in brief.
In this way Śrī Caitanya Mahāprabhu delivered the entire three worlds, not only by His personal presence but also by empowering others. I shall briefly describe how He empowered a living being in Bengal.
āmbuyā-muluke haya nakula-brahmacārī
parama-vaiṣṇava teṅho baḍa adhikārī
āmbuyā-muluke—in the province known as Āmbuyā; haya—here is; nakula-brahmacārī—a person known as Nakula Brahmacārī; parama-vaiṣṇava—a perfectly pure devotee; teṅho—he; baḍa adhikārī—very advanced in devotional service.
In Āmbuyā-muluka there was a person named Nakula Brahmacārī, who was a perfectly pure devotee, greatly advanced in devotional service.
Śrīla Bhaktivinoda Ṭhākura says that Āmbuyā-muluka is the present Ambikā, a city in the Vardhamāna district of West Bengal. Formerly, during the Mohammedan regime, it was known as Āmbuyā-muluka. In this city there is a neighborhood called Pyārīgañja, and that is where Nakula Brahmacārī used to live.
gauḍa-deśera loka nistārite mana haila
nakula-hṛdaye prabhu 'āveśa' karila
gauḍa-deśera loka—the people of Bengal; nistārite—to deliver; mana haila—wanted; nakula-hṛdaye—in the heart of Nakula Brahmacārī; prabhu—Śrī Caitanya Mahāprabhu; āveśa karila—entered.
Desiring to deliver all the people of Bengal, Śrī Caitanya Mahāprabhu entered the heart of Nakula Brahmacārī.
graha-grasta-prāya nakula premāviṣṭa hañā
hāse, kānde, nāce, gāya unmatta hañā
graha-grasta-prāya—exactly like one haunted by a ghost; nakula—Nakula Brahmacārī; prema-āviṣṭa hañā—being overwhelmed by ecstatic love of God; hāse—laughs; kānde—cries; nāce—dances; gāya—chants; unmatta hañā—just like a madman.
Nakula Brahmacārī became exactly like a man haunted by a ghost. Thus he sometimes laughed, sometimes cried, sometimes danced and sometimes chanted like a madman.
aśru, kampa, stambha, sveda, sāttvika vikāra
nirantara preme nṛtya, saghana huṅkāra
aśru—tears; kampa—trembling; stambha—becoming stunned; sveda—perspiration; sāttvika vikāra—all such transcendental transformations; nirantara—continuously; preme nṛtya—dancing in ecstatic love; sa-ghana huṅkāra—a sound like that of a cloud.
He continuously exhibited bodily transformations of transcendental love. Thus he cried, trembled, became stunned, perspired, danced in love of Godhead and made sounds like those of a cloud.
taiche gaura-kānti, taiche sadā premāveśa
tāhā dekhibāre āise sarva gauḍa-deśa
taiche—in that way; gaura-kānti—a bodily luster like that of Lord Śrī Caitanya Mahāprabhu; taiche—similarly; sadā—always; prema-āveśa—absorbed in ecstatic love; tāhā dekhibāre—to see that; āise—come; sarva—all; gauḍa-deśa—people from all provinces of Bengal.
His body shone with the same luster as that of Śrī Caitanya Mahāprabhu, and he showed the same absorption in ecstatic love of Godhead. People came from all provinces of Bengal to see these symptoms.
yāre dekhe tāre kahe,--'kaha kṛṣṇa-nāma'
tāṅhāra darśane loka haya premoddāma
yāre dekhe—to whomever he saw; tāre kahe—he addresses him; kaha kṛṣṇa-nāma—my dear friend, chant Kṛṣṇa's holy name; tāṅhāra darśane—by seeing him; loka haya—people became; prema-uddāma—highly elevated in love of Godhead.
He advised whomever he met to chant the holy names Hare Kṛṣṇa. Thus upon seeing him, people were overwhelmed with love of Godhead.
caitanyera āveśa haya nakulera dehe
śuni' śivānanda āilā kariyā sandehe
caitanyera—of Śrī Caitanya Mahāprabhu; āveśa—taking possession; haya—there is; nakulera dehe—in the body of Nakula Brahmacārī; śuni'-hearing; śivānanda āilā—Śivānanda Sena came; kariyā sandehe—doubting.
When Śivānanda Sena heard that Śrī Caitanya Mahāprabhu had entered the body of Nakula Brahmacārī, he went there with doubts in his mind.
parīkṣā karite tāṅra yabe icchā haila
bāhire rahiyā tabe vicāra karila
parīkṣā karite—to test; tāṅra—of Śivānanda Sena; yabe—when; icchā—desire; haila—there was; bāhire rahiyā—staying outside; tabe—at that time; vicāra karila—considered.
"āpane bolāna more, ihā yadi jāni
āmāra iṣṭa-mantra jāni' kahena āpani
tabe jāni, iṅhāte haya caitanya-āveśe"
eta cinti' śivānanda rahilā dūra-deśe
āpane—personally; bolāna—calls; more—me; ihā—this; yadi—if; jāni—I understand; āmāra—my; iṣṭa-mantra—worshipable mantra; jāni'-knowing; kahena āpani—he says himself; tabe jāni—then I shall understand; iṅhāte—in him; haya—there is; caitanya-āveśe—being possessed by Śrī Caitanya Mahāprabhu; eta cinti'-thinking this; śivānanda—Śivānanda Sena; rahilā—remained; dūra-deśe—a little far off.
"If Nakula Brahmacārī personally calls me and knows my worshipable mantra, then I shall understand that he is inspired by the presence of Śrī Caitanya Mahāprabhu." Thinking in this way, he stayed some distance apart.
asaṅkhya lokera ghaṭā,--keha āise yāya
lokera saṅghaṭṭe keha darśana nā pāya
asaṅkhya lokera ghaṭā—a great crowd of people; keha—some; āise—come; yāya—go; lokera saṅghaṭṭe—in the great crowd of people; keha—some of them; darśana nā pāya—could not see Nakula Brahmacārī.
There was a large crowd of people, some coming and some going. Indeed, some people in that great crowd could not even see Nakula Brahmacārī.
āveśe brahmacārī kahe,--'śivānanda āche dūre
jana dui cāri yāha, bolāha tāhāre'
āveśe—in that state of possession; brahmacārī kahe—Nakula Brahmacārī said; śivānanda—Śivānanda Sena; āche dūre—is staying some distance off; jana—persons; dui—two; cāri—four; yāha—go; bolāha tāhāre—call him.
In his inspired state, Nakula Brahmacārī said, "Śivānanda Sena is staying some distance away. Two or four of you go call him."
cāri-dike dhāya loke 'śivānanda' bali
śivānanda kon, tomāya bolāya brahmacārī
cāri-dike—in four directions; dhāya loke—people began to run; śivānanda bali—calling loudly the name of Śivānanda; śivānanda kon—whoever is Śivānanda; tomāya—unto you; bolāya—calls; brahmacārī—Nakula Brahmacārī.
Thus people began running here and there, calling in all directions, "Śivānanda! Whoever is Śivānanda, please come. Nakula Brahmacārī is calling you."
śuni, śivānanda sena tāṅhā śīghra āila
namaskāra kari' tāṅra nikaṭe vasila
śuni'-hearing; śivānanda sena—of the name Śivānanda Sena; tāṅhā—there; śīghra—quickly; āila—came; namaskāra kari'-offering obeisances; tāṅra nikaṭe—near him; vasila—sat down.
Hearing these calls, Śivānanda Sena quickly went there, offered obeisances to Nakula Brahmacārī, and sat down near him.
brahmacārī bale,--"tumi karilā saṁśaya
eka-manā hañā śuna tāhāra niścaya
brahmacārī bale—Nakula Brahmacārī said; tumi—you; karilā saṁśaya—have doubted; eka-manā hañā—with great attention; śuna—please hear; tāhāra—for that; niścaya—settlement.
Nakula Brahmacārī said, "I know that you are doubtful. Now please hear this evidence with great attention.
'gaura-gopāla mantra' tomāra cāri akṣara
aviśvāsa chāḍa, yei kariyācha antara"
gaura-gopāla mantra—the Gaura-gopāla mantra; tomāra—your; cāri akṣara—composed of four syllables; aviśvāsa chāḍa—give up your doubts; yei—which; kariyācha antara—you have kept within your mind.
"You are chanting the Gaura-gopāla mantra composed of four syllables. Now please give up the doubts that have resided within you."
Śrīla Bhaktivinoda Ṭhākura explains the Gaura-gopāla mantra in his Amṛta-pravāha-bhāṣya. Worshipers of Śrī Gaurasundara accept the four syllables gau-ra-aṇ-ga as the Gaura mantra, but pure worshipers of Rādhā and Kṛṣṇa accept the four syllables rā-dhā kṛṣ-ṇa as the Gaura-gopāla mantra. However, Vaiṣṇavas consider Śrī Caitanya Mahāprabhu nondifferent from Rādhā-Kṛṣṇa (śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya). Therefore one who chants the mantra Gaurāṅga and one who chants the names of Rādhā and Kṛṣṇa are on the same level.
tabe śivānandera mane pratīti ha-ila
aneka sammāna kari' bahu bhakti kaila
tabe—thereupon; śivānandera—of Śivānanda Sena; mane—in the mind; pratīti ha-ila—there was confidence; aneka sammāna kari'-offering him much respect; bahu bhakti kaila—offered him devotional service.
Śivānanda Sena thereupon developed full confidence in his mind that Nakula Brahmacārī was filled with the presence of Śrī Caitanya Mahāprabhu. Śivānanda Sena then offered him respect and devotional service.
ei-mata mahāprabhura acintya prabhāva
ebe śuna prabhura yaiche haya 'āvirbhāva'
ei-mata—in this way; mahāprabhura—of Śrī Caitanya Mahāprabhu; acintya prabhāva—inconceivable influence; ebe—now; śuna—hear; prabhura—of Śrī Caitanya Mahāprabhu; yaiche—in which way; haya—there is; āvirbhāva—appearance.
In this way, one should understand the inconceivable potencies of Śrī Caitanya Mahāprabhu. Now please hear how His appearance [āvirbhāva] takes place.
śacīra mandire, āra nityānanda-nartane
śrīvāsa-kīrtane, āra rāghava-bhavane
ei cāri ṭhāñi prabhura sadā 'āvirbhāva'
premākṛṣṭa haya,--prabhura sahaja svabhāva
śacīra mandire—in the household temple of mother Śacī; āra—and; nityānanda-nartane—at the time of Śrī Nityānanda Prabhu's dancing; śrīvāsa-kīrtane—at the time of congregational chanting headed by Śrīvāsa Paṇḍita; āra—and; rāghava-bhavane—in the house of Rāghava; ei cāri ṭhāñi—in these four places; prabhura—of Śrī Caitanya Mahāprabhu; sadā—always; āvirbhāva—appearance; prema-ākṛṣṭa haya—is attracted by love; prabhura—of Śrī Caitanya Mahāprabhu; sahaja sva-bhāva—natural characteristic.
Śrī Caitanya Mahāprabhu always appeared in four places-in the household temple of mother Śacī, in the places where Śrī Nityānanda Prabhu danced, in the house of Śrīvāsa Paṇḍita during congregational chanting and in the house of Rāghava Paṇḍita. He appeared because of His attraction to the love of His devotees. That is His natural characteristic.
nṛsiṁhānandera āge āvirbhūta hañā
bhojana karilā, tāhā śuna mana diyā
nṛsiṁhānandera—the brahmacārī known as Nṛsiṁhānanda; āge—before; āvirbhūta hañā—appearing; bhojana karilā—He accepted offerings of food; tāhā—that; śuna—hear; mana diyā—with attention.
Śrī Caitanya Mahāprabhu appeared before Nṛsiṁhānanda Brahmacārī and ate his offerings. Please hear about this with attention.
śivānandera bhāginā śrī-kānta-sena nāma
prabhura kṛpāte teṅho baḍa bhāgyavān
śivānandera—of Śivānanda Sena; bhāginā—nephew; śrī-kānta-sena nāma—named Śrīkānta Sena; prabhura kṛpāte—by the causeless mercy of Śrī Caitanya Mahāprabhu; teṅho—he; baḍa—very; bhāgyavān—fortunate.
Śivānanda Sena had a nephew named Śrīkānta Sena, who by the grace of Śrī Caitanya Mahāprabhu was extremely fortunate.
eka vatsara teṅho prathama ekeśvara
prabhu dekhibāre āilā utkaṇṭhā-antara
eka vatsara—one year; teṅho—Śrīkānta Sena; prathama—first; ekeśvara—alone; prabhu dekhibāre—to see the Lord; āilā—came; utkaṇṭhā-antara—with great anxiety in the mind.
mahāprabhu tāre dekhi' baḍa kṛpā kailā
māsa-dui teṅho prabhura nikaṭe rahilā
mahāprabhu—Śrī Caitanya Mahāprabhu; tāre—him; dekhi'-seeing; baḍa kṛpā kailā—bestowed great mercy; māsa-dui—for two months; teṅho—Śrīkānta Sena; prabhura nikaṭe—near Śrī Caitanya Mahāprabhu; rahilā—stayed.
Seeing Śrīkānta Sena, Śrī Caitanya Mahāprabhu bestowed causeless mercy upon him. Śrīkānta Sena stayed near Śrī Caitanya Mahāprabhu for about two months at Jagannātha Purī.
tabe prabhu tāṅre ājñā kailā gauḍe yāite
"bhakta-gaṇe niṣedhiha ethāke āsite
tabe—then; prabhu—Śrī Caitanya Mahāprabhu; tāṅre—unto him; ājñā kailā—ordered; gauḍe yāite—returning to Bengal; bhakta-gaṇe—the devotees; niṣedhiha—forbid; ethāke āsite—to come to this place.
When he was about to return to Bengal, the Lord told him, "Forbid the devotees of Bengal to come to Jagannātha Purī this year.
e-vatsara tāṅhā āmi yāimu āpane
tāhāi milimu saba advaitādi sane
e-vatsara—this year; tāṅhā—there (to Bengal); āmi—I; yāimu—shall go; āpane—personally; tāhāi—there; milimu—I shall meet; saba—all; advaita-ādi—beginning with Advaita Ācārya; sane—with.
"This year I shall personally go to Bengal and meet all the devotees there, headed by Advaita Ācārya.
śivānande kahiha,--āmi ei pauṣa-māse
ācambite avaśya āmi yāiba tāṅra pāśe
śivānande kahiha—speak to Śivānanda Sena; āmi—I; ei—this; pauṣa-māse—in the month of December; ācambite—all of a sudden; avaśya—certainly; āmi—I; yāiba—shall go; tāṅra pāśe—to his place.
"Please inform Śivānanda Sena that this December I shall certainly go to his home.
jagadānanda haya tāhāṅ, teṅho bhikṣā dibe
sabāre kahiha,--e vatsara keha nā āsibe"
jagadānanda—Jagadānanda; haya—is; tāhāṅ—there; teṅho—he; bhikṣā dibe—will give offerings of food; sabāre kahiha—inform all of them; e vatsara—this year; keha nā āsibe—no one should come.
"Jagadānanda is there, and he will give Me offerings of food. Inform them all that no one should come to Jagannātha Purī this year."
śrī-kānta āsiyā gauḍe sandeśa kahila
śuni' bhakta-gaṇa-mane ānanda ha-ila
śrī-kānta—Śrīkānta Sena; āsiyā—coming back; gauḍe—in Bengal; sandeśa—message; kahila—delivered; śuni'-hearing; bhakta-gaṇa-mane—in the minds of the devotees; ānanda ha-ila—there was great happiness.
When Śrīkānta Sena returned to Bengal and delivered this message, the minds of all the devotees were very pleased.
calitechilā ācārya, rahilā sthira hañā
śivānanda, jagadānanda rahe pratyāśā kariyā
calitechilā—was ready to go; ācārya—Advaita Ācārya; rahilā—remained; sthira hañā—being without movement; śivānanda—Śivānanda; jagadānanda—Jagadānanda; rahe—remain; pratyāśā kariyā—expecting.
Advaita Ācārya was just about to go to Jagannātha Purī with the other devotees, but upon hearing this message, He waited. Śivānanda Sena and Jagadānanda also stayed back, awaiting the arrival of Śrī Caitanya Mahāprabhu.
pauṣa-māse āila duṅhe sāmagrī kariyā
sandhyā-paryanta rahe apekṣā kariyā
pauṣa-māse—the month of Pauṣa (December-January); āila—came; duṅhe—Śivānanda Sena and Jagadānanda; sāmagrī kariyā—making all arrangements; sandhyā-paryanta—until the evening; rahe—remain; apekṣā kariyā—waiting.
When the month of Pauṣa arrived, both Jagadānanda and Śivānanda collected all kinds of paraphernalia for the Lord's reception. Every day, they would wait until evening for the Lord to come.
ei-mata māsa gela, gosāñi nā āilā
jagadānanda, śivānanda duḥkhita ha-ilā
ei-mata—in this way; māsa gela—the month passed; gosāñi nā āilā—Śrī Caitanya Mahāprabhu did not come; jagadānanda—Jagadānanda; śivānanda—Śivānanda; duḥkhita ha-ilā—became very unhappy.
As the month passed but Śrī Caitanya Mahāprabhu did not come, Jagadānanda and Śivānanda became most unhappy.
ācambite nṛsiṁhānanda tāhāṅi āilā
duṅhe tāṅre mili' tabe sthāne vasāilā
duṅhe duḥkhī dekhi' tabe kahe nṛsiṁhānanda
'tomā duṅhākāre kene dekhi nirānanda?'
ācambite—all of a sudden; nṛsiṁhānanda—Nṛsiṁhānanda; tāhāṅi āilā—came there; duṅhe—Śivānanda and Jagadānanda; tāṅre—him; mili'-meeting; tabe—then; sthāne vasāilā—caused to sit; duṅhe—both; duḥkhī—unhappy; dekhi'-seeing; tabe—then; kahe nṛsiṁhānanda—Nṛsiṁhānanda began to speak; tomā duṅhākāre—both of you; kene—why; dekhi—I see; nirānanda—unhappy.
Suddenly Nṛsiṁhānanda arrived, and Jagadānanda and Śivānanda arranged for him to sit near them. Seeing them both so unhappy, Nṛsiṁhānanda inquired,"Why do I see that you are both despondent?"
tabe śivānanda tāṅre sakala kahilā
'āsiba ājñā dilā prabhu kene nā āilā?'
tabe—thereupon; śivānanda—Śivānanda; tāṅre—unto Nṛsiṁhānanda; sakala kahilā—said everything; āsiba—I shall come; ājñā dilā—promised; prabhu—Śrī Caitanya Mahāprabhu; kene—why; nā āilā—has He not come.
Then Śivānanda Sena told him, "Śrī Caitanya Mahāprabhu promised that He would come. Why, then, has He not arrived?"
śuni' brahmacārī kahe,--'karaha santoṣe
āmi ta' āniba tāṅre tṛtīya divase'
śuni'-hearing; brahmacārī—Nṛsiṁhānanda Brahmacārī; kahe—said; karaha santoṣe—become happy; āmi—I; ta'-certainly; āniba—shall bring; tāṅre—Him (Śrī Caitanya Mahāprabhu); tṛtīya divase—on the third day.
Hearing this, Nṛsiṁhānanda Brahmacārī replied, "Please be satisfied. I assure you that I shall bring Him here three days from now."
tāṅhāra prabhāva-prema jāne dui-jane
ānibe prabhure ebe niścaya kailā mane
tāṅhāra—his; prabhāva—influence; prema—love of Godhead; jāne—know; dui-jane—both of them; ānibe prabhure—he will bring Śrī Caitanya Mahāprabhu; ebe—now; niścaya kailā mane—they were greatly assured within their minds.
Śivānanda and Jagadānanda knew of Nṛsiṁhānanda Brahmacārī's influence and love of Godhead. Therefore they now felt assured that he would certainly bring Śrī Caitanya Mahāprabhu.
'pradyumna brahmacārī'--tāṅra nija-nāma
'nṛsiṁhānanda' nāma tāṅra kailā gaura-dhāma
pradyumna brahmacārī—Pradyumna Brahmacārī; tāṅra—his; nija-nāma—real name; nṛsiṁhānanda—Nṛsiṁhānanda; nāma—name; tāṅra—his; kailā gaura-dhāma—was given by Śrī Caitanya Mahāprabhu.
His real name was Pradyumna Brahmacārī. The name Nṛsiṁhānanda had been given to him by Lord Gaurasundara Himself.
dui dina dhyāna kari' śivānandere kahila
"pāṇihāṭi grāme āmi prabhure ānila
dui dina—for two days; dhyāna kari'-after meditating; śivānandere kahila—he said to Śivānanda Sena; pāṇihāṭi grāme—to the village called Pāṇihāṭi; āmi—I; prabhure ānila—have brought Śrī Caitanya Mahāprabhu.
After meditating for two days, Nṛsiṁhānanda Brahmacārī told Śivānanda Sena, "I have already brought Śrī Caitanya Mahāprabhu to the village known as Pāṇihāṭi.
kāli madhyāhne teṅho āsibena tomāra ghare
pāka-sāmagrī ānaha, āmi bhikṣā dimu tāṅre
kāli madhyāhne—tomorrow at noon; teṅho—He; āsibena—will come; tomāra ghare—to your place; pāka-sāmagrī ānaha—please bring everything necessary for cooking; āmi—I; bhikṣā dimu—shall cook and offer food; tāṅre—to Him.
"Tomorrow at noon He will come to your home. Therefore please bring all kinds of cooking ingredients. I shall personally cook and offer Him food.
tabe tāṅre ethā āmi āniba satvara
niścaya kahilāṅa, kichu sandeha nā kara
tabe—in this way; tāṅre—Him; ethā—here; āmi—I; āniba satvara—shall bring very soon; niścaya—with certainty; kahilāṅa—I spoke; kichu sandeha nā kara—do not be doubtful.
"In this way I shall bring Him here very soon. Be assured that I am telling you the truth. Do not be doubtful.
ye cāhiye, tāhā kara hañā tat-para
ati tvarāya kariba pāka, śuna ataḥpara
ye cāhiye—whatever I want; tāhā kara—arrange for that; hañā tat-para—being intent; ati tvarāya—very soon; kariba pāka—I shall begin cooking; śuna ataḥpara—just hear.
"Bring all the ingredients very soon, for I want to begin cooking immediately. Please do what I say."
pāka-sāmagrī ānaha, āmi yāhā cāi'
ye māgila, śivānanda āni' dilā tāi
pāka-sāmagrī ānaha—bring all cooking ingredients; āmi yāhā cāi—whatever I want; ye māgila—whatever he wanted; śivānanda—Śivānanda Sena; āni'-bringing; dilā tāi—delivered everything.
Nṛsiṁhānanda Brahmacārī said to Śivānanda, "Please bring whatever cooking ingredients I want." Thus Śivānanda Sena immediately brought whatever he asked for.
prātaḥ-kāla haite pāka karilā apāra
nānā vyañjana, piṭhā, kṣīra nānā upahāra
prātaḥ-kāla haite—beginning from the morning; pāka karilā apāra—cooked many varieties of food; nānā vyañjana—varieties of vegetables; piṭhā—cakes; kṣīra—sweet rice; nānā—various; upahāra—offerings of food.
Beginning early in the morning, Nṛsiṁhānanda Brahmacārī cooked many varieties of food, including vegetables, cakes, sweet rice and other preparations.
jagannāthera bhinna bhoga pṛthak bāḍila
caitanya prabhura lāgi' āra bhoga kaila
jagannāthera—of Lord Jagannātha; bhinna—separate; bhoga—offerings; pṛthak—separately; bāḍila—arranged; caitanya prabhura lāgi'-for Śrī Caitanya Mahāprabhu; āra—other; bhoga—offerings of food; kaila—made.
iṣṭa-deva nṛsiṁha lāgi' pṛthak bāḍila
tina-jane samarpiyā bāhire dhyāna kaila
iṣṭa-deva—the worshipable Deity; nṛsiṁha—Lord Nṛsiṁhadeva; lāgi'-for; pṛthak—separately; bāḍila—arranged; tina-jane—to the three Deities; samarpiyā—offering; bāhire—outside; dhyāna kaila—meditated.
He also separately offered dishes to Nṛsiṁhadeva, his worshipable Deity. Thus he divided all the food into three offerings. Then, outside the temple, he began to meditate upon the Lord.
dekhe, śīghra āsi' vasilā caitanya-gosāñi
tina bhoga khāilā, kichu avaśiṣṭa nāi
dekhe—he sees; śīghra āsi'-coming quickly; vasilā—sat down; caitanya-gosāñi—Śrī Caitanya Mahāprabhu; tina bhoga—the three separate offerings; khāilā—He ate; kichu avaśiṣṭa nāi—there were no remnants left.
In his meditation he saw Śrī Caitanya Mahāprabhu quickly come, sit down and eat all three offerings, leaving behind no remnants.
ānande vihvala pradyumna, paḍe aśru-dhāra
"hāhā kibā kara" bali' karaye phutkāra
ānande vihvala—overwhelmed by transcendental ecstasy; pradyumna—Pradyumna Brahmacārī; paḍe aśru-dhāra—tears fell from his eyes; hāhā—alas, alas; kibā kara—what are You doing; bali'-saying; karaye phut-kāra—began to express disappointment.
Pradyumna Brahmacārī was overwhelmed by transcendental ecstasy upon seeing Caitanya Mahāprabhu eating everything. Thus tears flowed from his eyes. Nevertheless, he expressed dismay, saying,"Alas, alas! My dear Lord, what are You doing? You are eating everyone's food!
jagannāthe-tomāya aikya, khāo tāṅra bhoga
nṛsiṁhera bhoga kene kara upayoga?
jagannāthe—with Lord Jagannātha; tomāya—and You; aikya—oneness; khāo tāṅra bhoga—You may eat His offering; nṛsiṁhera bhoga—the offering of Nṛsiṁhadeva; kene kara upayoga—why are You eating.
"My dear Lord, You are one with Jagannātha; therefore I have no objection to Your eating His offering. But why are You touching the offering to Lord Nṛsiṁhadeva?
nṛsiṁhera haila jāni āji upavāsa
ṭhākura upavāsī rahe, jiye kaiche dāsa?'
nṛsiṁhera—of Lord Nṛsiṁha; haila—there was; jāni—I understand; āji—today; upavāsa—fasting; ṭhākura upavāsī rahe—the master remains fasting; jiye kaiche dāsa—how can the servant sustain his life.
"I think that Nṛsiṁhadeva could not eat anything today, and therefore He is fasting. If the master fasts, how can the servant live?"
bhojana dekhi' yadyapi tāṅra hṛdaye ullāsa
nṛsiṁha lakṣya kari' bāhye kichu kare duḥkhābhāsa
bhojana dekhi'-seeing the eating; yadyapi—although; tāṅra hṛdaye—within his heart; ullāsa—jubilation; nṛsiṁha—Lord Nṛsiṁhadeva; lakṣya kari'-for the sake of; bāhye—externally; kichu—some; kare—does; duḥkha-ābhāsa—expression of disappointment.
Although Nṛsiṁha Brahmacārī felt jubilation within his heart to see Śrī Caitanya Mahāprabhu eating everything, for the sake of Lord Nṛsiṁhadeva he externally expressed disappointment.
svayaṁ bhagavān kṛṣṇa-caitanya-gosāñi
jagannātha-nṛsiṁha-saha kichu bheda nāi
svayam—personally; bhagavān—the Supreme Personality of Godhead; kṛṣṇa-caitanya-gosāñi—Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; jagannātha-nṛsiṁha-saha—with Lord Jagannātha and Nṛsiṁhadeva; kichu bheda—any difference; nāi—there is not.
Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead Himself. Therefore there is no difference between Him, Lord Jagannātha and Lord Nṛsiṁhadeva.
ihā jānibāre pradyumnera gūḍha haita mana
tāhā dekhāilā prabhu kariyā bhojana
ihā—this fact; jānibāre—to know; pradyumnera—of Pradyumna Brahmacārī; gūḍha—deeply; haita mana—was eager; tāhā—that; dekhāilā—exhibited; prabhu—Śrī Caitanya Mahāprabhu; kariyā bhojana—by eating.
Pradyumna Brahmacārī was deeply eager to understand this fact. Therefore Śrī Caitanya Mahāprabhu revealed it to him by a practical demonstration.
bhojana kariyā prabhu gelā pāṇihāṭi
santoṣa pāilā dekhi' vyañjana-paripāṭī
bhojana kariyā—after eating all the offerings; prabhu—Śrī Caitanya Mahāprabhu; gelā pāṇihāṭi—started for Pāṇihāṭi; santoṣa pāilā—He became very satisfied; dekhi'-seeing; vyañjana-paripāṭī—arrangement of vegetables.
After eating all the offerings, Śrī Caitanya Mahāprabhu started for Pāṇihāṭi. There, He was greatly satisfied to see the different varieties of vegetables prepared in the house of Rāghava.
śivānanda kahe,--'kene karaha phutkāra?'
teṅha kahe,--"dekha tomāra prabhura vyavahāra
śivānanda kahe—Śivānanda Sena said; kene karaha phut-kāra—why are you expressing dismay; teṅha kahe—he replied; dekha—see; tomāra prabhura—of your Lord; vyayahāra—the behavior.
Śivānanda said to Nṛsiṁhānanda, "Why are you expressing dismay?" Nṛsiṁhānanda replied, "Just see the behavior of your Lord Śrī Caitanya Mahāprabhu.
tina janāra bhoga teṅho ekelā khāilā
jagannātha-nṛsiṁha upavāsī ha-ilā"
tina janāra—of the three Deities; bhoga—offerings; teṅho—He; ekelā—alone; khāilā—ate; jagannātha-nṛsiṁha—Lord Jagannātha and Lord Nṛsiṁhadeva; upavāsī ha-ilā—remained fasting.
"He alone has eaten the offerings for all three Deities. Because of this, both Jagannātha and Nṛsiṁhadeva remain fasting."
śuni śivānandera citte ha-ila saṁśaya
kibā premāveśe kahe, kibā satya haya
śuni—hearing; śivānandera—of Śivānanda; citte—in the mind; ha-ila saṁśaya—there was some doubt; kibā—whether; prema-āveśe kahe—was speaking something in ecstatic love; kibā—or; satya haya—it was a fact.
When Śivānanda Sena heard this statement, he was unsure whether Nṛsiṁhānanda Brahmacārī was speaking that way because of ecstatic love or because it was actually a fact.
tabe śivānande kichu kahe brahmacārī
sāmagrī āna nṛsiṁha lāgi punaḥ pāka kari'
tabe—upon this; śivānande—unto Śivānanda; kichu—something; kahe—says; brahmacārī—Nṛsiṁhānanda Brahmacārī; sāmagrī āna—bring more ingredients; nṛsiṁha lāgi'-for Lord Nṛsiṁhadeva; punaḥ—again; pāka kari'-let me cook.
When Śivānanda Sena was thus perplexed, Nṛsiṁhānanda Brahmacārī said to him, "Bring more food. Let me cook again for Lord Nṛsiṁhadeva."
tabe śivānanda bhoga-sāmagrī ānilā
pāka kari' nṛsiṁhera bhoga lāgāilā
tabe—thereupon; śivānanda—Śivānanda Sena; bhoga-sāmagrī—ingredients for preparing food; ānilā—brought; pāka kari'-after cooking; nṛsiṁhera—of Lord Nṛsiṁhadeva; bhoga lāgāilā—offered the food.
Then Śivānanda Sena again brought the ingredients with which to cook, and Pradyumna Brahmacārī again cooked and offered the food to Nṛsiṁhadeva.
varṣāntare śivānanda lañā bhakta-gaṇa
nīlācale dekhe yāñā prabhura caraṇa
varṣa-antare—the next year; śivānanda—Śivānanda Sena; lañā—taking; bhakta-gaṇa—all the devotees; nīlācale—at Jagannātha Purī; dekhe—sees; yāñā—going; prabhura caraṇa—the lotus feet of the Lord.
The next year, Śivānanda went to Jagannātha Purī with all the other devotees to see the lotus feet of Śrī Caitanya Mahāprabhu.
eka-dina sabhāte prabhu vāta cālāilā
nṛsiṁhānandera guṇa kahite lāgilā
eka-dina—one day; sabhāte—in the presence of all the devotees; prabhu—Śrī Caitanya Mahāprabhu; vāta cālāilā—raised the topic (of eating at Nṛsiṁhānanda's house); nṛsiṁhānandera—of Nṛsiṁhānanda Brahmacārī; guṇa—transcendental qualities; kahite lāgilā—began to speak.
One day, in the presence of all the devotees, the Lord raised these topics concerning Nṛsiṁhānanda Brahmacārī and praised his transcendental qualities.
'gata-varṣa pauṣe more karāila bhojana
kabhu nāhi khāi aiche miṣṭānna-vyañjana'
gata-varṣa—last year; pauṣe—in the month of Pauṣa (December-January); more—unto Me; karāila bhojana—offered many foodstuffs; kabhu nāhi khāi—I never tasted; aiche—such; miṣṭānna—sweetmeats; vyañjana—vegetables.
The Lord said, "Last year in the month of Pauṣa, when Nṛsiṁhānanda gave me varieties of sweetmeats and vegetables to eat, they were so good that I had never before eaten such preparations."
śuni' bhakta-gaṇa mane āścarya mānila
śivānandera mane tabe pratyaya janmila
śuni'-hearing; bhakta-gaṇa—all the devotees; mane—in the mind; āścarya mānila—felt wonder; śivānandera—of Śivānanda Sena; mane—in the mind; tabe—thereupon; pratyaya janmila—there was confidence.
Hearing this, all the devotees were struck with wonder, and Śivānanda became confident that the incident was true.
ei-mata śacī-gṛhe satata bhojana
śrīvāsera gṛhe karena kīrtana-darśana
ei-mata—in this way; śacī-gṛhe—at the house of Śacīmātā; satata—always; bhojana—eating; śrīvāsera gṛhe—in the house of Śrīvāsa Ṭhākura; karena—performs; kīrtana-darśana—visiting the kīrtana performances.
In this way Śrī Caitanya Mahāprabhu used to eat at the temple of Śacīmātā every day and also visit the house of Śrīvāsa Ṭhākura when kīrtana was performed.
nityānandera nṛtya dekhena āsi' bāre bāre
'nirantara āvirbhāva' rāghavera ghare
nityānandera nṛtya—the dancing of Śrī Nityānanda Prabhu; dekhena—He sees; āsi'-coming; bāre bāre—again and again; nirantara āvirbhāva—constant appearance; rāghavera ghare—in the house of Rāghava.
Similarly, He was always present when Nityānanda Prabhu danced, and He regularly appeared at the house of Rāghava.
prema-vaśa gaura-prabhu, yāhāṅ premottama
prema-vasa hañā tāhā dena daraśana
prema-vaśa—subdued by loving service; gaura-prabhu—Śrī Caitanya Mahāprabhu, Gaurasundara; yāhāṅ prema-uttama—wherever there is pure love; prema-vaśa hañā—being subdued by such love; tāhā—there; dena daraśana—appears personally.
Lord Gaurasundara is greatly influenced by the love of His devotees. Therefore wherever there is pure devotion to the Lord, the Lord Himself, subdued by such love, appears, and His devotees see Him.
śivānandera prema-sīmā ke kahite pāre?
yāṅra preme vaśa prabhu āise bāre bāre
śivānandera—of Śivānanda Sena; prema-sīmā—the limit of love; ke—who; kahite pāre—can estimate; yāṅra—whose; preme—by loving affairs; vaśa—influenced; prabhu—Śrī Caitanya Mahāprabhu; āise—comes; bāre bāre—again and again.
Influenced by the loving affairs of Śivānanda Sena, Śrī Caitanya Mahāprabhu came again and again. Therefore who can estimate the limits of his love?
ei ta' kahilu gaurera 'āvirbhāva'
ihā yei śune, jāne caitanya-prabhāva
ei ta'-thus; kahilu—I have described; gaurera—of Śrī Caitanya Mahāprabhu; āvirbhāva—appearance; ihā—this incident; yei śune—whoever hears; jāne—knows; caitanya-prabhāva—the opulence of Śrī Caitanya Mahāprabhu.
Thus I have described the appearance of Śrī Caitanya Mahāprabhu. Anyone who hears about these incidents can understand the transcendental opulence of the Lord.
puruṣottame prabhu-pāśe bhagavān ācārya
parama vaiṣṇava teṅho supaṇḍita ārya
puruṣottame—at Jagannātha Purī; prabhu-pāśe—in the association of Śrī Caitanya Mahāprabhu; bhagavān ācārya—Bhagavān Ācārya; parama vaiṣṇava—pure devotee; teṅho—he; su-paṇḍita—very learned scholar; ārya—gentleman.
At Jagannātha Purī, in the association of Śrī Caitanya Mahāprabhu, lived Bhagavān Ācārya, who was certainly a gentleman, a learned scholar and a great devotee.
sakhya-bhāva—by fraternal love; ākrānta—overwhelmed; citta—heart; gopa-avatāra—an incarnation of one of the cowherd boys; svarūpa-gosāñi-saha—with Svarūpa Dāmodara; sakhya-vyavahāra—dealings just like those of a friend.
He was fully absorbed in thoughts of fraternal relationships with God. He was an incarnation of a cowherd boy, and thus his dealings with Svarūpa Dāmodara Gosvāmī were very friendly.
ekānta-bhāve āśriyāchena caitanya-caraṇa
madhye madhye prabhura teṅho karena nimantraṇa
ekānta-bhāve—with full attention; āśriyāchena—has taken shelter of; caitanya-caraṇa—the lotus feet of Lord Caitanya; madhye madhye—sometimes; prabhura—of Śrī Caitanya Mahāprabhu; teṅho—he; karena—does; nimantraṇa—invitation.
He sought the shelter of Śrī Caitanya Mahāprabhu with full surrender. Sometimes he would invite the Lord to dine at his home.
ghare bhāta kari' karena vividha vyañjana
ekale gosāñi lañā karāna bhojana
ghare—at home; bhāta kari'-preparing rice; karena—prepares; vividha vyañjana—varieties of vegetables; ekale—alone; gosāñi lañā—taking Śrī Caitanya Mahāprabhu; karāna bhojana—makes to eat.
Bhagavān Ācārya prepared varieties of rice and vegetables at home and brought the Lord there alone to eat.
Generally those who invited Śrī Caitanya Mahāprabhu for dinner used to offer Him the remnants of food that had first been offered to Lord Jagannātha. Bhagavān Ācārya, however, instead of giving Him the remnants of Jagannātha's food, prepared dinner at his home. In Orissa, food offered to Lord Jagannātha is called prasādī, and that which is not offered to Lord Jagannātha is known as āmānī or ghara-bhāta, rice prepared at home.
tāṅra pitā 'viṣayī' baḍa śatānanda-khāṅna
tāṅra pitā—his father; viṣayī—a statesman; baḍa—expert; śatānanda-khāṅna—named Śatānanda Khān; viṣaya-vimukha—not interested in state management; ācārya—Bhagavān Ācārya; vairāgya-pradhāna—mostly in the renounced order of life.
Bhagavān Ācārya's father, whose name was Śatānanda Khān, was an expert statesman, whereas Bhagavān Ācārya was not at all interested in the management of the state. Indeed, he was almost in the renounced order of life.
'gopāla-bhaṭṭācārya' nāma tāṅra choṭa-bhāi
kāśīte vedānta paḍi' gelā tāṅra ṭhāñi
gopāla-bhaṭṭācārya—Gopāla Bhaṭṭācārya; nāma—named; tāṅra—his; choṭa-bhāi—younger brother; kāśīte—at Benares; vedānta paḍi'-studying Vedānta philosophy; gelā—went; tāṅra ṭhāñi—to his place.
Bhagavān Ācārya's brother, whose name was Gopāla Bhaṭṭācārya, had studied Vedānta philosophy at Benares and had then returned to Bhagavān Ācārya's home.
During those days and also at the present, Vedānta philosophy is understood through the commentary of Śaṅkarācārya, which is known as Śārīraka-bhāṣya. Thus it appears that Gopāla Bhaṭṭācārya the younger brother of Bhagavān Ācārya, had studied Vedānta according to the way of the Śārīraka-bhāṣya, which expounds the Māyāvāda philosophy of the impersonalists.
ācārya tāhāre prabhu-pade milāilā
antaryāmī prabhu citte sukha nā pāilā
ācārya—Bhagavān Ācārya; tāhāre—him (his brother); prabhu-pade milāilā—got to meet Śrī Caitanya Mahāprabhu; antaryāmī prabhu—Lord Śrī Caitanya Mahāprabhu, who could study anyone's heart; citte—within Himself; sukha—happiness; nā pāilā—could not get.
Bhagavān Ācārya took his brother to meet Śrī Caitanya Mahāprabhu, but the Lord, knowing that Gopāla Bhaṭṭācārya was a Māyāvādī philosopher, could not get much happiness from meeting him.
ācārya-sambandhe bāhye kare prītyābhāsa
kṛṣṇa-bhakti vinā prabhura nā haya ullāsa
ācārya-sambandhe—because he was related with Bhagavān Ācārya; bāhye—externally; kare—does; prīti-ābhāsa—appearance of pleasure; kṛṣṇa-bhakti—devotional service to Lord Kṛṣṇa; vinā—without; prabhura—of Śrī Caitanya Mahāprabhu; nā haya—there is no; ullāsa—jubilation.
Śrī Caitanya Mahāprabhu derives no happiness from meeting one who is not a pure devotee of Kṛṣṇa. Thus because Gopāla Bhaṭṭācārya was a Māyāvādī scholar, the Lord felt no jubilation in meeting him. Nevertheless, because Gopāla Bhaṭṭācārya was related to Bhagavān Ācārya, Śrī Caitanya Mahāprabhu feigned pleasure in seeing him.
svarūpa gosāñire ācārya kahe āra dine
'vedānta paḍiyā gopāla āisāche ekhāne
svarūpa gosāñire—unto Svarūpa Dāmodara Gosvāmī; ācārya—Bhagavān Ācārya; kahe—says; āra dine—the next day; vedānta paḍiyā—after studying Vedānta; gopāla—Gopāla; āisāche—has come back; ekhāne—here.
Bhagavān Ācārya said to Svarūpa Dāmodara, "Gopāla, my younger brother, has returned to my home, having concluded his study of Vedānta philosophy."
sabe meli' āisa, śuni 'bhāṣya' ihāra sthāne'
prema-krodha kari' svarūpa balaya vacane
sabe meli'-all together; āisa—come; śuni—let us hear; bhāṣya—the commentary; ihāra sthāne—from him; prema-krodha kari'-in an angry mood of love; svarūpa—Svarūpa Dāmodara; balaya vacane—said these words.
Bhagavān Ācārya requested Svarūpa Dāmodara to hear from Gopāla the commentary upon Vedānta. Svarūpa Dāmodara Gosvāmī, however, somewhat angry because of love, spoke as follows.
"buddhi bhraṣṭa haila tomāra gopālera saṅge
māyāvāda śunibāre upajila raṅge
buddhi—intelligence; bhraṣṭa—lost; haila—has been; tomāra—your; gopālera saṅge—in the association of Gopāla; māyāvāda śunibāre—to hear the commentary of Māyāvāda philosophy; upajila raṅge—has awakened the propensity.
"You have lost your intelligence in the association of Gopāla, and therefore you are eager to hear the Māyāvāda philosophy.
vaiṣṇava hañā yebā śārīraka-bhāṣya śune
sevya-sevaka-bhāva chāḍi' āpanāre 'īśvara' māne
vaiṣṇava hañā—being a Vaiṣṇava; yebā—anyone who; śārīraka-bhāṣya—the Māyāvāda commentary Śārīraka-bhāṣya; śune—listens to; sevya-sevaka-bhāva—the Kṛṣṇa conscious attitude that the Lord is the master and the living entity is His servant; chāḍi'-giving up; āpanāre—himself; īśvara—the Supreme Lord; māne—considers.
"When a Vaiṣṇava listens to the Śārīraka-bhāṣya, the Māyāvāda commentary upon Vedānta-sūtra, he gives up the Kṛṣṇa conscious attitude that the Lord is the master and the living entity is His servant. Instead, he considers himself the Supreme Lord.
The philosophers known as kevalādvaita-vādīs generally occupy themselves with hearing the Śārīraka-bhāṣya, a commentary by Śaṅkarācārya advocating that one impersonally consider oneself the Supreme Lord. Such Māyāvāda philosophical commentaries upon Vedānta are simply imaginary, but there are other commentaries on Vedānta philosophy. The commentary by Śrīla Rāmānujācārya, known as Śrī-bhāṣya, establishes the viśiṣṭādvaita-vāda philosophy. Similarly, in the Brahma-sampradāya, Madhvācārya's Pūrṇaprajña-bhāṣya establishes śuddha-dvaita-vāda. In the Kumāra-sampradāya, or Nimbārka-sampradāya, Śrī Nimbārka establishes the philosophy of dvaitādvaita-vāda in the Pārijāta-saurabha-bhāṣya. And in the Viṣṇusvāmi-sampradāya, or Rudra-sampradāya, which comes from Lord Śiva, Viṣṇusvāmī has written a commentary called Sarvajña-bhāṣya, which establishes śuddhādvaita-vāda.
A Vaiṣṇava should study the commentaries on Vedānta-sūtra written by the four sampradāya-ācāryas, namely Śrī Rāmānujācārya, Madhvācārya, Viṣṇusvāmī and Nimbārka, for these commentaries are based upon the philosophy that the Lord is the master and that all living entities are His eternal servants. One interested in studying Vedānta philosophy properly must study these commentaries, especially if he is a Vaiṣṇava. These commentaries are always adored by Vaiṣṇavas. The commentary by Śrīla Bhaktisiddhānta Sarasvatī is elaborately given in the Ādi-līlā, Chapter Seven, text 101. The Māyāvāda commentary Śārīraka-bhāṣya is like poison for a Vaiṣṇava. It should not be touched at all. Śrīla Bhaktivinoda Ṭhākura remarks that even a mahā-bhāgavata, or highly elevated devotee who has surrendered himself unto the lotus feet of Kṛṣṇa, sometimes falls down from pure devotional service if he hears the Māyāvāda philosophy of Śārīraka-bhāṣya. This commentary should therefore be shunned by all Vaiṣṇavas.
mahā-bhāgavata yei, kṛṣṇa prāṇa-dhana yāra
māyāvāda-śravaṇe citta avaśya phire tāṅra"
mahā-bhāgavata yei—one who is a highly elevated devotee; kṛṣṇa—Lord Kṛṣṇa; prāṇa-dhana yāra—whose life and soul; māyāvāda-śravaṇe—by hearing the Māyāvāda philosophy; citta—the heart; avaśya—certainly; phire—changes; tāṅra—his.
"The Māyāvāda philosophy presents such a jugglery of words that even a highly elevated devotee who has accepted Kṛṣṇa as his life and soul changes his decision when he reads the Māyāvāda commentary on Vedānta-sūtra."
ācārya kahe,--'āmā sabāra kṛṣṇa-niṣṭha-citte
āmā sabāra mana bhāṣya nāre phirāite'
ācārya kahe—Bhagavān Ācārya replied; āmā sabāra—of all of us; kṛṣṇa-niṣṭha—devoted to Kṛṣṇa; citte—hearts; āmā sabāra—of all of us; mana—minds; bhāṣya—Śārīraka-bhāṣya; nāre phirāite—cannot change.
In spite of Svarūpa Dāmodara's protest, Bhagavān Ācārya continued, "We are all fixed at the lotus feet of Kṛṣṇa with our hearts and souls. Therefore the Śārīraka-bhāṣya cannot change our minds."
svarūpa kahe, "tathāpi māyāvāda-śravaṇe
'cit, brahma, māyā, mithyā'--ei-mātra śune
svarūpa kahe—Svarūpa Dāmodara replied; tathāpi—still; māyāvāda-śravaṇe—by hearing the Māyāvāda commentary; cit—knowledge; brahma—the Absolute Truth; māyā—external energy; mithyā—false; ei-mātra—only these; śune—hears.
Svarūpa Dāmodara replied, "Nevertheless, when we hear the Māyāvāda philosophy, we hear that Brahman is knowledge and that the universe of māyā is false, but we gain no spiritual understanding.
jīvājñāna-kalpita īśvare, sakala-i ajñāna
yāhāra śravaṇe bhaktera phāṭe mana prāṇa"
jīva—the ordinary living being; ajñāna—by ignorance; kalpita—imagined; īśvare—in the Supreme Lord; sakala-i ajñāna—all ignorance; yāhāra śravaṇe—hearing of which; bhaktera—of the devotee; phāṭe—breaks; mana prāṇa—mind and life.
"The Māyāvādī philosopher tries to establish that the living entity is only imaginary and that the Supreme Personality of Godhead is under the influence of māyā. Hearing this kind of commentary breaks the heart and life of a devotee."
Śrīla Svarūpa Dāmodara Gosvāmī wanted to impress upon Bhagavān Ācārya that even though someone firmly fixed in devotion to Kṛṣṇa's service might not be deviated by hearing the Māyāvāda bhāṣya, that bhāṣya is nevertheless full of impersonal words and ideas such as Brahman which represent knowledge but which are impersonal. The Māyāvādīs say that the world created by māyā is false, and that actually there is no living entity but only one spiritual effulgence. They further say that God is imaginary, that people think of God only because of ignorance, and that when the Supreme Absolute Truth is befooled by the external energy, māyā, He becomes a jīva, or living entity. Upon hearing all these nonsensical ideas from the nondevotee, a devotee is greatly afflicted, as if his heart and soul were broken.
lajjā-bhaya pāñā ācārya mauna ha-ilā
āra dina gopālere deśe pāṭhāilā
lajjā-bhaya—fear and shame; pāñā—getting; ācārya—Bhagavān Ācārya; mauna ha-ilā—became silent; āra dina—the next day; gopālere—Gopāla Bhaṭṭācārya; deśe—to his own country; pāṭhāilā—sent.
Thus Bhagavān Ācārya, greatly ashamed and fearful, remained silent. The next day, he asked Gopāla Bhaṭṭācārya to return to his own district.
eka-dina ācārya prabhure kailā nimantraṇa
ghare bhāta kari' kare vividha vyañjana
eka-dina—one day; ācārya—Bhagavān Ācārya; prabhure—unto Śrī Caitanya Mahāprabhu; kailā nimantraṇa—made an invitation for dinner; ghare—at home; bhāta kari'-cooking rice; kare—prepares; vividha vyañjana—varieties of vegetable preparations.
One day Bhagavān Ācārya invited Śrī Caitanya Mahāprabhu to dine at his home. Thus he was preparing rice and various types of vegetables.
'choṭa-haridāsa' nāma prabhura kīrtanīyā
tāhāre kahena ācārya ḍākiyā āniyā
choṭa-haridāsa nāma—a devotee named Choṭa Haridāsa; prabhura kīrtanīyā—a chanter of songs for Śrī Caitanya Mahāprabhu; tāhāre—unto him; kahena—says; ācārya—the ācārya; ḍākiyā āniyā—calling him to his place.
A devotee named Choṭa Haridāsa used to sing for Śrī Caitanya Mahāprabhu. Bhagavān Ācārya called him to his home and spoke as follows.
'mora nāme śikhi-māhitira bhaginī-sthāne giyā
śukla-cāula eka māna ānaha māgiyā'
mora nāme—in my name; śikhi-māhitira—of Śikhi Māhiti; bhaginī-sthāne—at the place of the sister; giyā—going; śukla-cāula—white rice; eka māna—the measurement of one māna; ānaha—please bring; māgiyā—requesting.
"Please go to the sister of Śikhi Māhiti. In my name, ask her for a māna of white rice and bring it here."
In India śukla-cāula (white rice) is also called ātapa-cāula, or rice that has not been boiled before being threshed. Another kind of rice, called siddha-cāula (brown rice), is boiled before being threshed. Generally, first-class fine white rice is required for offerings to the Deity. Thus Bhagavān Ācārya asked Choṭa Haridāsa, or Junior Haridāsa, a singer in the assembly of Śrī Caitanya Mahāprabhu, to get some of this rice from the sister of Śikhi Māhiti. A māna is a standard of measurement in Orissa for rice and other food grains.
māhitira bhaginī sei, nāma--mādhavī-devī
vṛddhā tapasvinī āra paramā vaiṣṇavī
māhitira bhaginī—sister of Śikhi Māhiti; sei—that; nāma—named; mādhavī-devī—of the name Mādhavīdevī; vṛddhā—an elderly lady; tapasvinī—very strict in executing devotional service; āra—and; paramā vaiṣṇavī—a first-class devotee.
Śikhi Māhiti's sister was named Mādhavīdevī. She was an elderly lady who always performed austerities. She was very advanced in devotional service.
prabhu lekhā kare yāre--rādhikāra 'gaṇa'
jagatera madhye 'pātra'--sāḍe tina jana
prabhu—Śrī Caitanya Mahāprabhu; lekhā kare—accepts; yāre—whom; rādhikāra gaṇa—as one of the associates of Śrīmatī Rādhārāṇī; jagatera madhye—throughout the whole world; pātra—most confidential devotees; sāḍe tina—three and a half; jana—persons.
Śrī Caitanya Mahāprabhu accepted her as having formerly been an associate of Śrīmatī Rādhārāṇī. In the entire world, three and a half people were His intimate devotees.
svarūpa gosāñi, āra rāya rāmānanda
śikhi-māhiti--tina, tāṅra bhaginī--ardha-jana
svarūpa gosāñi—of the name Svarūpa Gosvāmī; āra—and; rāya rāmānanda—Rāmānanda Rāya; śikhi-māhiti—Śikhi Māhiti; tina—three; tāṅra bhaginī—his sister; ardha-jana—half a person.
The three were Svarūpa Dāmodara Gosvāmī, Rāmānanda Rāya and Śikhi Māhiti, and the half a person was Śikhi Māhiti's sister.
tāṅra ṭhāñi taṇḍula māgi' ānila haridāsa
taṇḍula dekhi' ācāryera adhika ullāsa
tāṅra ṭhāñi—from her; taṇḍula māgi'-begging rice; ānila haridāsa—Haridāsa brought; taṇḍula dekhi'-seeing the rice; ācāryera—of Bhagavān Ācārya; adhika ullāsa—very great satisfaction.
After begging the rice from her, Junior Haridāsa brought it to Bhagavān Ācārya, who was very pleased to see its quality.
snehe rāndhila prabhura priya ye vyañjana
deula prasāda, ādā-cāki, lembu-salavaṇa
snehe—in great affection; rāndhila—cooked; prabhura—of Śrī Caitanya Mahāprabhu; priya—dear; ye—whatever; vyañjana—vegetables; deula prasāda—remnants from the temple of Jagannātha; ādā-cāki—ground ginger; lembu—lime; sa-lavaṇa—with salt.
In great affection, Bhagavān Ācārya cooked varieties of vegetables and other preparations dear to Śrī Caitanya Mahāprabhu. He also obtained remnants of food from Lord Jagannātha and digestive aids such as ground ginger and also lime with salt.
madhyāhne āsiyā prabhu bhojane vasilā
śālyanna dekhi' prabhu ācārye puchilā
madhyāhne—at noon; āsiyā—coming; prabhu—Śrī Caitanya Mahāprabhu; bhojane vasilā—sat down to eat; śāli-anna—the rice of fine quality; dekhi'-seeing; prabhu—Śrī Caitanya Mahāprabhu; ācārye puchilā—inquired from Bhagavān Ācārya.
At noon, when Śrī Caitanya Mahāprabhu came to eat the offerings of Bhagavān Ācārya, He first appreciated the fine rice and therefore questioned him.
uttama anna eta taṇḍula kāṅhāte pāilā?
ācārya kahe,--mādhavī-pāśa māgiyā ānilā
uttama anna—fine rice; eta—such; taṇḍula—rice; kāṅhāte pāilā—where did you get; ācārya kahe—Bhagavān Ācārya replied; mādhavī-pāśa—from Mādhavīdevī; māgiyā—begging; ānilā—have brought.
"Where did you get such fine rice?" the Lord asked. Bhagavān Ācārya replied, "I got it by begging from Mādhavīdevī."
prabhu kahe,--'kon yāi' māgiyā ānila?'
choṭa-haridāsera nāma ācārya kahila
Link to this page: https://prabhupadabooks.com/cc/antya/2
Previous: Antya 1: Srila Rupa Gosvami's Second Meeting With the Lord Next: Antya 3: The Glories of Srila Haridasa Thakura