The following summary of the Eighth Chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. This chapter describes the history of the Lord's dealings with Rāmacandra Purī. Although Rāmacandra Purī was one of the disciples of Mādhavendra Purī, he was influenced by dry Māyāvādīs, and therefore he criticized Mādhavendra Purī. Therefore Mādhavendra Purī accused him of being an offender and rejected him. Because Rāmacandra Purī had been rejected by his spiritual master, he became concerned only with finding faults in others and advising them according to dry Māyāvāda philosophy. For this reason he was not very respectful to the Vaiṣṇavas, and later he became so fallen that he began criticizing Śrī Caitanya Mahāprabhu for His eating. Hearing his criticisms, Śrī Caitanya Mahāprabhu reduced His eating, but after Rāmacandra Purī left Jagannātha Purī, the Lord resumed His usual behavior.
taṁ vande kṛṣṇa-caitanyaṁ
laukikāhārataḥ svaṁ yo
tam—to Him; vande—I offer my respectful obeisances; kṛṣṇa-caitanyam—Lord Śrī Caitanya Mahāprabhu; rāmacandra-purī-bhayāt—due to fear of Rāmacandra Purī; laukika—ordinary; āhārataḥ—from eating; svam—His own; yaḥ—who; bhikṣā-annam—quantity of food; samakocayat—reduced.
Let me offer my respectful obeisances to Śrī Caitanya Mahāprabhu, who reduced His eating due to fear of the criticism of Rāmacandra Purī.
jaya jaya śrī-caitanya karuṇā-sindhu-avatāra
brahmā-śivādika bhaje caraṇa yāṅhāra
jaya jaya—all glories; śrī-caitanya—to Śrī Caitanya Mahāprabhu; karuṇā-sindhu-avatāra—the incarnation of the ocean of mercy; brahmā-śiva-ādika—demigods, beginning from Lord Brahmā and Śiva; bhaje—worship; caraṇa—lotus feet; yāṅhāra—whose.
All glories to Śrī Caitanya Mahāprabhu, the incarnation of the ocean of mercy. His lotus feet are worshiped by demigods like Lord Brahmā and Lord Śiva.
jaya jaya avadhūta-candra nityānanda
jagat bāṅdhila yeṅha diyā prema-phāṅda
jaya jaya—all glories; avadhūta-candra—to the moon of mendicants; nityānanda—Lord Nityānanda; jagat—the world; bāṅdhila—bound; yeṅha—who; diyā—by; prema-phāṅda—the noose of ecstatic love of Kṛṣṇa.
All glories to Nityānanda Prabhu, the greatest of mendicants, who bound the entire world with a knot of ecstatic love for God.
jaya jaya advaita īśvara avatāra
kṛṣṇa avatāri' kaila jagat-nistāra
jaya jaya-all glories; advaita-to Advaita Ācārya; īśvara-of the Supreme Personality of Godhead; avatāra-incarnation; kṛṣṇa avatāri'-inducing Kṛṣṇa to descend; kaila-did; jagat-nistāra-deliverance of the entire world.
All glories to Advaita Prabhu, the incarnation of the Supreme Personality of Godhead. He induced Kṛṣṇa to descend and thus delivered the entire world.
jaya jaya śrīvāsādi yata bhakta-gaṇa
śrī-kṛṣṇa-caitanya prabhu--yāṅra prāṇa-dhana
jaya jaya—all glories; śrīvāsa-ādi—headed by Śrīvāsa Ṭhākura; yata bhakta-gaṇa—to all the devotees; śrī-kṛṣṇa-caitanya prabhu—Śrī Caitanya Mahāprabhu; yāṅra—whose; prāṇa-dhana—life and soul.
All glories to all the devotees, headed by Śrīvāsa Ṭhākura. Śrī Kṛṣṇa Caitanya Mahāprabhu is their life and soul.
ei-mata gauracandra nija-bhakta-saṅge
nīlācale krīḍā kare kṛṣṇa-prema-taraṅge
ei-mata—in this way; gauracandra—Lord Śrī Caitanya Mahāprabhu; nija-bhakta-saṅge—with His own devotees; nīlācale—at Jagannātha Purī; krīḍā kare—executes different pastimes; kṛṣṇa-prema-taraṅge—in the waves of love of Kṛṣṇa.
Thus Śrī Caitanya Mahāprabhu, at Jagannātha Purī, performed His various pastimes with His own devotees in the waves of love for Kṛṣṇa.
hena-kāle rāmacandra-purī-gosāñi āilā
paramānanda-purīre āra prabhure mililā
hena-kāle—at this time; rāmacandra-purī-gosāñi—a sannyāsī named Rāmacandra Purī; āilā—came; paramānanda-purīre—Paramānanda Purī; āra—and; prabhure—Śrī Caitanya Mahāprabhu; mililā—met.
Then a sannyāsī named Rāmacandra Purī Gosāñi came to see Paramānanda Purī and Śrī Caitanya Mahāprabhu.
paramānanda-purī kaila caraṇa vandana
purī-gosāñi kaila tāṅre dṛḍha āliṅgana
paramānanda-purī—Paramānanda Purī; kaila—did; caraṇa—unto the feet; vandana—offering obeisances; purī-gosāñi—Rāmacandra Purī; kaila—did; tāṅre—unto him; dṛḍha—strong; āliṅgana—embracing.
Paramānanda Purī offered respects at the feet of Rāmacandra Purī, and Rāmacandra Purī strongly embraced him.
Because Rāmacandra Purī was a disciple of Mādhavendra Purī, both Paramānanda Purī and Śrī Caitanya Mahāprabhu offered him respectful obeisances. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that although Rāmacandra Purī was naturally very envious and although he was against the principles of Vaiṣṇavism-or, in other words, against the principles of the Supreme Personality of Godhead and His devotees-common people nevertheless addressed him as Gosvāmī or Gosāñi because he was superficially in the renounced order and dressed like a sannyāsī. In the modern age the title gosvāmī is used by a caste of gṛhasthas, but formerly it was not. Rūpa Gosvāmī and Sanātana Gosvāmī, for example, were called gosvāmī because they were in the renounced order. Similarly, because Paramānanda Purī was a sannyāsī, he was called Purī Gosvāmī. By careful scrutiny, therefore, one will find that gosvāmī is not the title for a certain caste; rather, it is properly the title for a person in the renounced order.
mahāprabhu kailā tāṅre daṇḍavat nati
āliṅgana kari' teṅho kaila kṛṣṇa-smṛti
mahāprabhu—Śrī Caitanya Mahāprabhu; kailā—did; tāṅre—unto him; daṇḍavat nati—offering obeisances; āliṅgana kari'-embracing; teṅho—Rāmacandra Purī; kaila—did; kṛṣṇa-smṛti—remembrance of Kṛṣṇa.
Śrī Caitanya Mahāprabhu also offered obeisances unto Rāmacandra Purī, who then embraced Him and thus remembered Kṛṣṇa.
Śrī Caitanya Mahāprabhu offered obeisances to Rāmacandra Purī in consideration of his being a disciple of Śrīla Mādhavendra Purī, the spiritual master of His own spiritual master, Īśvara Purī. When a Vaiṣṇava sannyāsī meets another Vaiṣṇava sannyāsī, they both remember Kṛṣṇa. Even Māyāvādī sannyāsīs generally remember Nārāyaṇa, who is also Kṛṣṇa, by saying oṁ namo bhagavate nārāyaṇa or namo nārāyaṇa. Thus it is the duty of a sannyāsī to remember Kṛṣṇa. According to smṛti-śāstra, a sannyāsī does not offer obeisances or blessings to anyone. it is said, sannyāsī nirāśīr nirnamaṣkriyaḥ: a sannyāsī should not offer anyone blessings or obeisances.
tina-jane iṣṭha-goṣṭhī kailā kata-kṣaṇa
jagadānanda-paṇḍita tāṅre kailā nimantraṇa
tina-jane—three persons; iṣṭha-goṣṭhī—discussion on Kṛṣṇa; kailā—performed; kata-kṣaṇa—for some time; jagadānanda-paṇḍita—Jagadānanda Paṇḍita; tāṅre—Rāmacandra Purī; kailā nimantraṇa—invited.
The three of them talked about Kṛṣṇa for some time, and then Jagadānanda came and extended an invitation to Rāmacandra Purī.
jagannāthera prasāda ānilā bhikṣāra lāgiyā
yatheṣṭa bhikṣā karilā teṅho nindāra lāgiyā
jagannāthera prasāda—remnants of the food of Lord Jagannātha; ānilā—brought; bhikṣāra lāgiyā—for feeding; yatheṣṭa bhikṣā karilā—ate sumptuously; teṅho—he; nindāra lāgiyā—to find some fault.
A large quantity of the remnants of food from Lord Jagannātha was brought in for distribution. Rāmacandra Purī ate sumptuously, and then he wanted to find faults in Jagadānanda Paṇḍita.
bhikṣā kari' kahe purī,--"śuna, jagadānanda
avaśeṣa prasāda tumi karaha bhakṣaṇa"
bhikṣā kari'-after finishing the lunch; kahe purī—Rāmacandra Purī began to speak; śuna, jagadānanda—my dear Jagadānanda, just hear; avaśeṣa prasāda—the remaining prasāda; tumi—you; karaha bhakṣaṇa—eat.
After finishing the meal, Rāmacandra Purī requested,"My dear Jagadānanda, please listen. You eat the food that is left."
āgraha kariyā tāṅre vasi' khāoyāila
āpane āgraha kari' pariveśana kaila
āgraha kariyā—with great eagerness; tāṅre vasi'-seating him; khāoyāila—he fed; āpane—personally; āgraha kari'-with great eagerness; pariveśana kaila -administered the prasāda.
āgraha kariyā punaḥ punaḥ khāoyāila
ācamana kaile nindā karite lāgila
āgraha kariyā—with eagerness; punaḥ punaḥ—again and again; khāoyāila—fed; ācamana kaile—when he had washed his hands and mouth; nindā karite lāgila—began to criticize.
Encouraging him again and again, Rāmacandra Purī fed him sumptuously, but when Jagadānanda had washed his hands and mouth, Rāmacandra Purī began criticizing him.
"śuni, caitanya-gaṇa kare bahuta bhakṣaṇa
'satya' sei vākya,--sākṣāt dekhiluṅ ekhana
śuni—I have heard; caitanya-gaṇa—the followers of Śrī Caitanya Mahāprabhu; kare bahuta bhakṣaṇa—eat more than necessary; satya—true; sei vākya—that statement; sākṣāt—directly; dekhiluṅ—I have seen; ekhana—now.
"I have heard," he said,"that the followers of Caitanya Mahāprabhu eat more than necessary. Now I have directly seen that this is true.
sannyāsīre eta khāoyāñā kare dharma nāśa
vairāgī hañā eta khāya, vairāgyera nāhi 'bhāsa' "
sannyāsīre—unto a sannyāsī; eta—so much; khāoyāñā—feeding; kare dharma nāśa—destroys the regulative principles; vairāgī hañā—being in the renounced order; eta—so much; khāya—eats; vairāgyera nāhi bhāsa—there is no trace of renunciation.
"Feeding a sannyāsī too much breaks his regulative principles, for when a sannyāsī eats too much, his renunciation is destroyed."
ei ta' svabhāva tāṅra āgraha kariyā
piche nindā kare, āge bahuta khāoyāñā
ei—this; ta'-certainly; sva-bhāva—characteristic; tāṅra—his; āgraha kariyā—with great eagerness; piche—afterward; nindā kare—criticizes; āge—at first; bahuta—much; khāoyāñā—feeding.
The characteristic of Rāmacandra Purī was that first he would induce someone to eat more than necessary and then he would criticize him.
pūrve yabe mādhavendra karena antardhāna
rāmacandra-purī tabe āilā tāṅra sthāna
pūrve—formerly; yabe—when; mādhavendra—Mādhavendra Purī; karena antardhāna—was about to die; rāmacandra-purī—Rāmacandra Purī; tabe—at that time; āilā—came; tāṅra sthāna—to his place.
Formerly, when Mādhavendra Purī was at the last stage of his life, Rāmacandra Purī came to where he was staying.
purī-gosāñi kare kṛṣṇa-nāma-saṅkīrtana
'mathurā nā pāinu' bali' karena krandana
purī-gosāñi—Mādhavendra Purī; kare—was performing; kṛṣṇa-nāma-saṅkīrtana—the chanting of the holy name of Lord Kṛṣṇa; mathurā nā pāinu—I did not get shelter at Mathurā; bali'-saying; karena krandana—was crying.
Mādhavendra Purī was chanting the holy name of Kṛṣṇa, and sometimes he would cry, "O my Lord, I did not get shelter at Mathurā."
rāmacandra-purī tabe upadeśe tāṅre
śiṣya hañā guruke kahe, bhaya nāhi kare
rāmacandra-purī—Rāmacandra Purī; tabe—then; upadeśe tāṅre—instructed him; śiṣya hañā—being a disciple; guruke kahe—said to his spiritual master; bhaya nāhi kare—without fear.
"tumi--pūrṇa-brahmānanda, karaha smaraṇa
brahmavit hañā kene karaha rodana?"
tumi—you; pūrṇa-brahma-ānanda—full in transcendental bliss; karaha smaraṇa—you should remember; brahma-vit hañā—being fully aware of Brahman; kene—why; karaha rodana—are you crying.
"If you are in full transcendental bliss," he said,"you should now remember only Brahman. Why are you crying?"
As stated in Bhagavad-gītā, brahma-bhūtaḥ prasannātmā: a Brahman realized person is always happy. Na śocati na kāṅkṣati: he neither laments nor aspires for anything. Not knowing why Mādhavendra Purī was crying, Rāmacandra Purī tried to become his advisor. Thus he committed a great offense, for a disciple should never try to instruct his spiritual master.
śuni' mādhavendra-mane krodha upajila
'dūra, dūra, pāpiṣṭha' bali' bhartsanā karila
śuni'-hearing; mādhavendra—of Mādhavendra Purī; mane—in the mind; krodha—anger; upajila—arose; dūra dūra—get out; pāpiṣṭha—you sinful rascal; bali'-saying; bhartsanā karila—he chastised.
Hearing this instruction, Mādhavendra Purī, greatly angry, rebuked him by saying, "Get out, you sinful rascal!
Rāmacandra Purī could not understand that his spiritual master, Mādhavendra Purī, was feeling transcendental separation. His lamentation was not material. Rather, it proceeded from the highest stage of ecstatic love of Kṛṣṇa. When he was crying in separation, "I could not achieve Kṛṣṇa! I could not reach Mathurā!" this was not ordinary material lamentation. Rāmacandra Purī was not sufficiently expert to understand the feelings of Mādhavendra Purī, but nevertheless he thought himself very advanced. Therefore, regarding Mādhavendra Purī's expressions as ordinary material lamentation, he advised him to remember Brahman because he was latently an impersonalist. Mādhavendra Purī understood Rāmacandra Purī's position as a great fool and therefore immediately rebuked him. Such a reprimand from the spiritual master is certainly for the betterment of the disciple.
'kṛṣṇa nā pāinu, nā pāinu 'mathurā'
āpana-duḥkhe maroṅ--ei dite āila jvālā
kṛṣṇa—Lord Kṛṣṇa; nā pāinu—I did not get; nā pāinu—did not get; mathurā—Mathurā; āpana-duḥkhe—in my own unhappiness; maroṅ—i am dying; ei—this person; dite āila jvālā—has come to give more pain.
"O my Lord Kṛṣṇa, I could not reach You, nor could I reach Your abode, Mathurā. I am dying in my unhappiness, and now this rascal has come to give me more pain.
more mukha nā dekhābi tui, yāo yathi-tathi
tore dekhi' maile mora habe asad-gati
more—to me; mukha—face; nā dekhābi—do not show; tui—you; yāo—go; yathi-tathi—anywhere else; tore—you; dekhi'-seeing; maile—if I die; mora habe asat-gati—I shall not get my destination.
"Don't show your face to me! Go anywhere else you like. If I die seeing your face, I shall not achieve the destination of my life.
kṛṣṇa nā pāinu muñi maroṅ āpanāra duḥkhe
more 'brahma' upadeśe ei chāra mūrkhe"
kṛṣṇa—Kṛṣṇa; nā pāinu—could not get; muñi—I; maroṅ—I die; āpanāra duḥkhe—in my own unhappiness; more—to me; brahma—Brahman; upadeśe—instructs; ei—this; chāra—condemned; mūrkhe—fool.
"I am dying without achieving the shelter of Kṛṣṇa, and therefore I am greatly unhappy. Now this condemned foolish rascal has come to instruct me about Brahman."
ei ye śrī-mādhavendra śrī-pāda upekṣā karila
sei aparādhe iṅhāra 'vāsanā, janmila
ei—this; ye—that; śrī-mādhavendra śrī-pāda—His Lordship Mādhavendra Purī; upekṣā karila—neglected or denounced; sei aparādhe—because of the offense; iṅhāra—of Rāmacandra Purī; vāsanā—material desire; janmila—arose.
Rāmacandra Purī was thus denounced by Mādhavendra Purī. Due to his offense, gradually material desire appeared within him.
The word vāsanā ("material desires") refers to dry speculative knowledge. Such speculative knowledge is only material. As confirmed in Śrīmad-Bhāgavatam (10.14.4), a person without devotional service who simply wants to know things (kevala-bodha-labdhaye) gains only dry speculative knowledge but no spiritual profit. This is also confirmed in the Bhakti-sandarbha (111), wherein it is said:
jīvan-muktā api punar
"Even though one is liberated in this life, if one offends the Supreme Personality of Godhead he falls down in the midst of material desires, of which dry speculation about spiritual realization is one."
jīvan-muktā api punar
bandhanaṁ yānti karmabhiḥ
"Even if one is liberated in this life, he becomes addicted to material desires because of offenses to the Supreme Personality of Godhead."
yogino na vilipyante
"Even liberated souls sometimes fall down to material desires, but those who fully engaged in devotional service to the Supreme Personality of Godhead are not affected by such desires."
These are references from authoritative revealed scriptures. If one becomes an offender to his spiritual master or the Supreme Personality of Godhead, he falls down to the material platform to merely speculate.
śuṣka-brahma-jñānī, nāhi kṛṣṇera 'sambandha'
sarva loka nindā kare, nindāte nirbandha
śuṣka—dry; brahma-jñānī—impersonalist philosopher; nāhi—there is not; kṛṣṇera—with Lord Kṛṣṇa; sambandha—relationship; sarva—all; loka—persons; nindā kare—criticizes; nindāte nirbandha—fixed in blaspheming.
One who is attached to dry speculative knowledge has no relationship with Kṛṣṇa. His occupation is criticizing Vaiṣṇavas. Thus he is situated in criticism.
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has explained in his Anubhāṣya that the word nirbandha indicates that Rāmacandra Purī had a steady desire to criticize others. Impersonalist Māyāvādīs who have no relationship with Kṛṣṇa, who cannot take to devotional service and who simply engage in material arguments to understand Brahman regard devotional service to Kṛṣṇa as karma-kāṇḍa, or fruitive activities. According to them, devotional service to Kṛṣṇa is but another means for attaining dharma, artha, kāma and mokṣa. Therefore they criticize the devotees for engaging in material activities. They think that devotional service is māyā and that Kṛṣṇa or Viṣṇu is also māyā. Therefore they are called Māyāvādīs. Such a mentality awakens in a person who is an offender to Kṛṣṇa and His devotees.
īśvara-purī gosāñi kare śrī-pāda-sevana
svahaste karena mala-mūtrādi mārjana
īśvara-purī—Īśvara Purī; gosāñi—Gosvāmī; kare—performs; śrī-pāda-sevana—service to Mādhavendra Purī; sva-haste—with his own hand; karena—performs; mala-mūtra-ādi—stool, urine, and so on; mārjana—cleaning.
Īśvara Purī, the spiritual master of Śrī Caitanya Mahāprabhu, performed service to Mādhavendra Purī, cleaning up his stool and urine with his own hand.
nirantara kṛṣṇa-nāma karāya smaraṇa
kṛṣṇa-nāma, kṛṣṇa-līlā śunāya anukṣaṇa
nirantara—always; kṛṣṇa-nāma—the name of Lord Kṛṣṇa; karāya smaraṇa—was reminding; kṛṣṇa-nāma—the holy name of Kṛṣṇa; kṛṣṇa-līlā—pastimes of Kṛṣṇa; śunāya anukṣaṇa—was always causing to hear.
Īśvara Purī was always chanting the holy name and pastimes of Lord Kṛṣṇa for Mādhavendra Purī to hear. In this way he helped Mādhavendra Purī remember the holy name and pastimes of Lord Kṛṣṇa at the time of death.
tuṣṭa hañā purī tāṅre kailā āliṅgana
vara dilā--'kṛṣṇe tomāra ha-uka prema-dhana'
tuṣṭa hañā—being pleased; purī—Mādhavendra Purī; tāṅre—him; kailā āliṅgana—embraced; vara dilā—gave the benediction; kṛṣṇe—unto Kṛṣṇa; tomāra—your; ha-uka—let there be; prema-dhana—the wealth of love.
Pleased with Īśvara Purī, Mādhavendra Purī embraced him and gave him the benediction that he would be a great devotee and lover of Kṛṣṇa.
sei haite īśvara-purī--'premera sāgara'
rāmacandra-purī haila sarva-nindākara
sei haite—from that; īśvara-purī—Īśvara Purī; premera sāgara—the ocean of ecstatic love; rāmacandra-purī—Rāmacandra Purī; haila—became; sarva-nindākara—critic of all others.
Thus Īśvara Purī became like an ocean of ecstatic love for Kṛṣṇa, whereas Rāmacandra Purī became a dry speculator and a critic of everyone else.
mahad-anugraha-nigrahera 'sākṣī' dui-jane
ei dui-dvāre śikhāilā jaga-jane
mahat—of an exalted personality; anugraha—of the blessing; nigrahera—of chastisement; sākṣī—giving evidence; dui-jane—two persons; ei dui-dvāre—by these two; śikhāilā—instructed; jaga-jane—the people of the world.
Īśvara Purī received the blessing of Mādhavendra Purī, whereas Rāmacandra Purī received a rebuke from him. Therefore these two persons, Īśvara Purī and Rāmacandra Purī, are examples of the objects of a great personality's benediction and punishment. Mādhavendra Purī instructed the entire world by presenting these two examples.
jagad-guru mādhavendra kari' prema dāna
ei śloka paḍi' teṅho kaila antardhāna
jagat-guru—the spiritual master of the entire world; mādhavendra—Mādhavendra Purī; kari' prema dāna—giving ecstatic love of Kṛṣṇa as charity; ei śloka paḍi'-reciting this verse; teṅho—he; kaila antardhāna—passed away from this material world.
His Divine Grace Mādhavendra Purī, the spiritual master of the entire world, thus distributed ecstatic love for Kṛṣṇa. While passing away from the material world, he chanted the following verse.
ayi dīna-dayārdra nātha he
dayita bhrāmyati kiṁ karomy aham
ayi—O my Lord; dīna—on the poor; dayā-ārdra—compassionate; nātha—O master; he—O; mathurā-nātha—the master of Mathurā; kadā—when; avalokyase—I shall see you; hṛdayam—my heart; tvat—of You; aloka—without seeing; kātaram—very much aggrieved; dayita—O most beloved; bhrāmyati—becomes overwhelmed; kim—what; karomi—shall do; aham—I.
"O my Lord! O most merciful master! O master of Mathurā! When shall I see You again? Because of my not seeing You, my agitated heart has become unsteady. O most beloved one, what shall I do now?"
ei śloke kṛṣṇa-prema kare upadeśa
kṛṣṇera virahe bhaktera bhāva-viśeṣa
ei śloke—in this verse; kṛṣṇa-prema—love of Kṛṣṇa; kare upadeśa—instructs; kṛṣṇera virahe—by feeling separation from Kṛṣṇa; bhaktera—of the devotee; bhāva-viśeṣa—transcendental situation.
In this verse Mādhavendra Purī instructs how to achieve ecstatic love for Kṛṣṇa. By feeling separation from Kṛṣṇa, one becomes spiritually situated.
pṛthivīte ropaṇa kari' gelā premāṅkura
sei premāṅkurera vṛkṣa--caitanya-ṭhākura
pṛthivīte—within this material world; ropaṇa kari'-sowing; gelā—went; prema-aṅkura—the seed of ecstatic love for Kṛṣṇa; sei prema-aṅkurera—of that seed of ecstatic love for Kṛṣṇa; vṛkṣa—the tree; caitanya-ṭhākura—Lord Śrī Caitanya Mahāprabhu.
Mādhavendra Purī sowed the seed of ecstatic love for Kṛṣṇa within this material world and then departed. That seed later became a great tree in the form of Śrī Caitanya Mahāprabhu.
prastāve kahiluṅ purī-gosāñira niryāṇa
yei ihā śune, sei baḍa bhāgyavān
prastāve—incidentally; kahiluṅ—i have described; purī-gosāñira—of Mādhavendra Purī; niryāṇa—the passing away; yei—one who; ihā—this; śune—hears; sei—he; baḍa bhāgyavān—very fortunate.
I have incidentally described the passing away of Mādhavendra Purī. Anyone who hears this must be considered very fortunate.
rāmacandra-purī aiche rahilā nīlācale
virakta svabhāva, kabhu rahe kona sthale
rāmacandra-purī—Rāmacandra Purī; aiche—in this way; rahilā nīlācale—remained at Jagannātha Purī; virakta—renounced; sva-bhāva—as is the custom; kabhu—sometimes; rahe—he remained; kona sthale—at a particular place.
Thus Rāmacandra Purī stayed at Jagannātha Purī. As customary for those in the renounced order, he would sometimes stay someplace and then go away.
animantraṇa bhikṣā kare, nāhika nirṇaya
anyera bhikṣāra sthitira layena niścaya
animantraṇa—without being invited; bhikṣā kare—accepts food; nāhika nirṇaya—there is no certainty; anyera—of others; bhikṣāra—of acceptance of prasāda; sthitira—of the situation; layena niścaya—takes account.
There was no certainty of where Rāmacandra Purī would take his meal, for he would do so even uninvited. Nevertheless, he was very particular to keep account of how others were taking their meals.
prabhura nimantraṇe lāge kauḍi cāri paṇa
kabhu kāśīśvara, govinda khāna tina jana
prabhura—of Śrī Caitanya Mahāprabhu; nimantraṇe—for invitation; lāge—is required; kauḍi cāri paṇa—four times eighty small conchshells; kabhu kāśīśvara—sometimes Kāśīśvara; govinda—the personal servant of Caitanya Mahāprabhu; khāna—eat; tina jana—three persons.
To invite Śrī Caitanya Mahāprabhu would cost 320 kauḍis [small conchshells]. This would provide lunch for three people, including Śrī Caitanya Mahāprabhu and sometimes Kāśīśvara and Govinda.
pratyaha prabhura bhikṣā iti-uti haya
keha yadi mūlya āne, cāri-paṇa-nirṇaya
prati-aha—daily; prabhura—of Śrī Caitanya Mahāprabhu; bhikṣā—alms; iti-uti—here and there; haya—is; keha—someone; yadi—if; mūlya āne—pays; cāri-paṇa—four times eighty small conchshells; nirṇaya—as a fixed amount.
Every day the Lord would take His meal at a different place, and if someone was prepared to pay for a meal, the price was fixed at only four paṇas.
prabhura sthiti, rīti, bhikṣā, śayana, prayāṇa
rāmacandra-purī kare sarvānusandhāna
prabhura—of Śrī Caitanya Mahāprabhu; sthiti—situation; rīti—regulative principles; bhikṣā—accepting lunch; śayana—sleeping; prayāṇa—movement; rāmacandra-purī—Rāmacandra Purī; kare sarva-anusandhāna—takes all information of.
Rāmacandra Purī concerned himself with gathering all sorts of information about how Śrī Caitanya Mahāprabhu was situated, including His regulative principles, His lunch, His sleep and His movements.
prabhura yateka guṇa sparśite nārila
chidra cāhi' bule, kāṅhā chidra nā pāila
prabhura—of Śrī Caitanya Mahāprabhu; yateka guṇa—all the transcendental attributes; sparśite nārila—could not touch or understand; chidra cāhi'-looking for faults; bule—he goes about; kāṅhā—anywhere; chidra—fault; nā pāila—he could not find.
Because Rāmacandra Purī was interested only in finding faults, he could not understand the transcendental qualities of Śrī Caitanya Mahāprabhu. His only concern was finding faults, but still he could not find any.
'sannyāsī hañā kare miṣṭānna bhakṣaṇa
ei bhoge haya kaiche indriya-vāraṇa'?
sannyāsī hañā—being a sannyāsī; kare miṣṭānna bhakṣaṇa—eats sweetmeats; ei bhoge—by this eating; haya—there is; kaiche—how; indriya-vāraṇa—controlling the senses.
At last he found a fault."How can a person in the renounced order eat so many sweetmeats?" he said. "If one eats sweets, controlling the senses is very difficult."
ei nindā kari' kahe sarva-loka-sthāne
prabhure dekhiteha avaśya āise prati-dine
ei nindā—this criticism; kari'-making; kahe—speaks; sarva-loka-sthāne—to everyone; prabhure—Śrī Caitanya Mahāprabhu; dekhiteha—to see, still; avaśya—certainly; āise—comes; prati-dine—daily.
In this way Rāmacandra Purī blasphemed Śrī Caitanya Mahāprabhu before everyone, but nevertheless he would regularly come to see the Lord every day.
prabhu guru-buddhye karena sambhrama, sammāna
teṅho chidra cāhi' bule,--ei tāra kāma
prabhu—Śrī Caitanya Mahāprabhu; guru-buddhye—accepting him as a Godbrother of His spiritual master; karena sambhrama sammāna—offers full respect and obeisances; teṅho—Rāmacandra Purī; chidra cāhi'-trying to find fault; bule—goes about; ei—this; tāra—his; kāma—business.
When they met, the Lord would offer him respectful obeisances, considering him a Godbrother of His spiritual master. Rāmacandra Purī's business, however, was to search for faults in the Lord.
yata nindā kare tāhā prabhu saba jāne
tathāpi ādara kaṛe baḍa-i sambhrame
yata—whatever; nindā—blasphemy; kare—does; tāhā—that; prabhu—Śrī Caitanya Mahāprabhu; saba—all; jāne—knows; tathāpi—still; ādara kare—offers respect; baḍa-i sambhrame—with great attention.
Śrī Caitanya Mahāprabhu knew that Rāmacandra Purī was criticizing Him before everyone, but whenever Rāmacandra Purī came to see Him, the Lord offered him respects with great attention.
eka-dina prātaḥ-kāle āilā prabhura ghara
pipīlikā dekhi' kichu kahena uttara
eka-dina-one day; prātaḥ-kāle-in the morning; āilā-came; prabhura ghara-to the place of Śrī Caitanya Mahāprabhu; pipīlikā dekhi'-seeing many ants; kichu kahena uttara-began to say something critical.
One day Rāmacandra Purī came in the morning to the abode of Śrī Caitanya Mahāprabhu. Seeing many ants, he said something to criticize the Lord.
"rātrāv atra aikṣavam āsīt, tena
pipīlikāḥ sañcaranti aho! viraktānāṁ
sannyāsinām iyam indriya-lālaseti
bruvann utthāya gataḥ."
rātrau—at night; atra—here; aikṣavam—sugar candy; āsīt—was; tena—by that; pipīlikāḥ—ants; sañcaranti—wander about; aho—alas; viraktānām—renounced; sannyāsinām—of sannyāsīs; iyam—this; indriya—to the senses; lālasa—attachment; iti—thus; bruvan—speaking; utthāya—getting up; gataḥ—left.
"Last night there was sugar candy here," he said. "Therefore ants are wandering about. Alas, this renounced sannyāsī is attached to such sense gratification!" After speaking in this way, he got up and left.
prabhu paramparāya nindā kairāchena śravaṇa
ebe sākṣāt śunilena 'kalpita' nindana
prabhu—Śrī Caitanya Mahāprabhu; paramparāya—by hearsay; nindā—blasphemy; kairāchena śravaṇa—had heard; ebe—now; sākṣāt—directly; śunilena—He heard; kalpita—imaginary; nindana—blasphemy.
Śrī Caitanya Mahāprabhu had heard rumors about Rāmacandra Purī's blasphemy. Now He directly heard his fanciful accusations.
Rāmacandra Purī could find no faults in the character of Śrī Caitanya Mahāprabhu, for He is situated in a transcendental position as the Supreme Personality of Godhead. Ants are generally found everywhere, but when Rāmacandra Purī saw ants crawling in the abode of the Lord, he took for granted that they must have been there because Caitanya Mahāprabhu had been eating sweetmeats. He thus discovered imaginary faults in the Lord and then left.
sahajei pipīlikā sarvatra beḍāya
tāhāte tarka uṭhāñā doṣa lāgāya
sahajei—generally; pipīlikā—ants; sarvatra—everywhere; beḍāya—loiter; tāhāte—by that; tarka uṭhāñā—raising a controversy; doṣa lāgāya—find faults.
Ants generally crawl about here, there and everywhere, but Rāmacandra Purī, looking for imaginary faults, criticized Śrī Caitanya Mahāprabhu by alleging that there had been sweetmeats in His room.
śuni' tāhā prabhura saṅkoca-bhaya mane
govinde bolāñā kichu kahena vacane
śuni'-hearing; tāhā—that; prabhura-of Śrī Caitanya; saṅkoca—doubt; bhaya—fear; mane—in the mind; govinde bolāñā—calling for Govinda; kichu—some; kahena—spoke; vacane—words.
After hearing this criticism, Śrī Caitanya Mahāprabhu was doubtful and apprehensive. Therefore He called Govinda and instructed him as follows.
"āji haite bhikṣā āmāra ei ta' niyama
piṇḍā-bhogera eka cauṭhi, pāṅca-gaṇḍāra vyañjana
āji haite—from today; bhikṣā āmāra—My accepting prasāda; ei—this; ta'-certainly; niyama—the rule; piṇḍā-bhogera—of Lord Jagannātha's prasāda; eka cauṭhi—one-fourth of a pot; pāṅca-gaṇḍāra vyañjana—vegetables costing five gaṇḍās (one gaṇḍā equals four kauḍis).
"From today on it will be a rule that I shall accept only one-fourth of a pot of Lord Jagannātha's prasāda and five gaṇḍās worth of vegetables.
ihā ba-i adhika āra kichu nā ānibā
adhika ānile āmā ethā nā dekhibā"
ihā ba-i—except for this; adhika—more; āra—extra; kichu—anything; nā ānibā—do not bring; adhika ānile—if more is brought; āmā—Me; ethā—here; nā dekhibā—you will not see.
"If you bring any more than this, you will not see Me here anymore."
sakala vaiṣṇave govinda kahe ei vāt
śuni' sabāra māthe yaiche haila vajrāghāta
sakala vaiṣṇave—to all the Vaiṣṇavas; govinda—Govinda; kahe—informs; ei vāt—this message; śuni'-hearing; sabāra māthe—on everyone's head; yaiche—as if; haila—there was; vajra-āghāta—striking of lightning.
Govinda relayed this message to all the devotees. When they heard it, they felt as if their heads had been struck by thunderbolts.
rāmacandra-purīke sabāya deya tiraskāra
'ei pāpiṣṭha āsi' prāṇa la-ila sabāra'
rāmacandra-purīke—unto Rāmacandra Purī; sabāya—all the devotees; deya tiraskāra—offer chastisement; ei pāpiṣṭha—this sinful man; āsi'-coming; prāṇa—life; la-ila—has taken; sabāra—of everyone.
All the devotees condemned Rāmacandra Purī, saying,"This sinful man has come here and taken our lives."
sei-dina eka-vipra kaila nimantraṇa
eka-cauṭhi bhāta, pāṅca-gaṇḍāra vyañjana
ei-mātra govinda kaila aṅgīkāra
māthāya ghā māre vipra, kare hāhākāra
sei-dina-that day; eka-vipra-one brāhmaṇa; kaila nimantraṇa-invited; eka-cauṭhi bhāta-one-fourth of a pot of rice; pāṅca-gaṇḍāra vyañjana-vegetables worth only five gaṇḍās; ei-mātra-only this; govinda-the servant of Lord Caitanya Mahāprabhu; kaila aṅgīkāra-accepted; māthāya-his head; ghā māre-struck; vipra-the brāhmaṇa; kare hāhā-kāra-began to say, "alas, alas."
That day, a brāhmaṇa extended an invitation to Śrī Caitanya Mahāprabhu. When Govinda accepted only five gaṇḍās worth of vegetables and a fourth of a pot of rice, the brāhmaṇa, in great despair, struck his head with his hand and cried, "Alas! Alas!"
sei bhāta-vyañjana prabhu ardheka khāila
ye kichu rahila, tāhā govinda pāila
sei—that; bhāta—rice; vyañjana—vegetable; prabhu—Śrī Caitanya Mahāprabhu; ardheka khāila—ate half; ye kichu rahila—whatever remained; tāhā—that; govinda—Govinda; pāila—got.
Śrī Caitanya Mahāprabhu ate only half of the rice and vegetables, and whatever remained was taken by Govinda.
ardhāśana karena prabhu, govinda ardhāśana
saba bhakta-gaṇa tabe chāḍila bhojana
ardha-aśana karena—eats half; prabhu—Śrī Caitanya Mahāprabhu; govinda—Govinda; ardha-aśana—eats half; saba bhakta-gaṇa—all the devotees; tabe—at that time; chāḍila bhojana—gave up eating.
Thus both Śrī Caitanya Mahāprabhu and Govinda ate only half the food they needed. Because of this, all the other devotees gave up eating.
govinda-kāśīśvare prabhu kailā ājñāpana
'duṅhe anyatra māgi' kara udara bharaṇa'
govinda-kāśīśvare—unto Govinda and Kāśīśvara; prabhu—Śrī Caitanya Mahāprabhu; kailā—made; ājñāpana—order; duṅhe—both of you; anyatra—elsewhere; māgi'-begging; kara udara bharaṇa—fill your bellies.
Śrī Caitanya Mahāprabhu ordered Govinda and Kāśīśvara,"You may both take alms elsewhere to fill your bellies."
ei-rūpa mahā-duḥkhe dina kata gela
śuni, rāmacandra-purī prabhu-pāśa āila
ei-rūpa—in this way; mahā-duḥkhe—in great unhappiness; dina kata—some days; gela—passed; śuni'-hearing; rāmacandra-purī—Rāmacandra Purī; prabhu-pāśa āila—came to Śrī Caitanya Mahāprabhu.
In this way, some days passed in great unhappiness. Hearing of all this, Rāmacandra Purī went to Śrī Caitanya Mahāprabhu.
praṇāma kari' prabhu kailā caraṇa vandana
prabhure kahaye kichu hāsiyā vacana
praṇāma kari'-offering obeisances; prabhu—Śrī Caitanya Mahāprabhu; kailā caraṇa vandana—offered respect at his feet; prabhure—to Caitanya Mahāprabhu; kahaye—he says; kichu—some; hāsiyā—smiling; vacana—words.
Śrī Caitanya Mahāprabhu offered His obeisances to Rāmacandra Purī, worshiping his feet. Then Rāmacandra Purī smiled and spoke to the Lord.
"sannyāsīra dharma nahe 'indriya-tarpaṇa'
yaiche taiche kare mātra udara bharaṇa
sannyāsīra—of a sannyāsī; dharma—religious principle; nahe—is not; indriya-tarpaṇa—to gratify the senses; yaiche taiche—some way or other; kare—does; mātra—only; udara bharaṇa—filling the belly.
Rāmacandra Purī advised, "It is not the business of a sannyāsī to gratify his senses. He should fill his belly some way or other.
tomāre kṣīṇa dekhi, śuni,--kara ardhāśana
ei 'śuṣka-vairāgya' nahe sannyāsīra 'dharma'
tomāre—You; kṣīṇa—skinny; dekhi—I see; śuni—I have heard; kara ardha-aśana—You are eating half; ei—this; śuṣka-vairāgya—dry renunciation; nahe—is not; sannyāsīra dharma—the religion of a sannyāsī.
"I have heard that You have cut Your eating in half. Indeed, I see that You are skinny. Such dry renunciation is also not the religion of a sannyāsī.
yathā-yogya udara bhare, nā kare 'viṣaya' bhoga
sannyāsīra tabe siddha haya jñāna-yoga
yathā-yogya—as much as necessary; udara bhare—fills the belly; nā kare—does not do; viṣaya bhoga—material enjoyment; sannyāsīra—of a sannyāsī; tabe—then; siddha—perfect; haya—is; jñāna-yoga—spiritual advancement in knowledge.
"A sannyāsī eats as much as necessary to maintain his body, but he does not enjoy satisfying his senses materially. Thus a sannyāsī becomes perfect in his spiritual advancement in knowledge.
nātyaśnato 'pi yogo 'sti
na caikāntam anaśnataḥ
jāgrato naiva cārjuna
yogo bhavati duḥkha-hā"
na—not; ati-aśnataḥ—of one who eats too much; api—certainly; yogaḥ—linking with the Supreme; asti—there is; na—not; ca—also; ekāntam—solely; anaśnataḥ—of one who abstains from eating; na—not; ca—also; ati-svapna-śīlasya—of one who dreams too much in sleep; jāgrataḥ—of one who keeps awake; na—not; eva—certainly; ca—also; arjuna—O Arjuna; yukta—as much as necessary; āhāra—eating; vihārasya—of one whose sense enjoyment; yukta—proper; ceṣṭasya—of one whose endeavor; karmasu—in executing duties; yukta—as much as necessary; svapna—dreaming while asleep; avabodhasya—of one whose keeping awake; yogaḥ—practice of yoga; bhavati—is; duḥkha-hā—diminishing sufferings.
"My dear Arjuna, one cannot perform mystic yoga if he eats more than necessary or needlessly fasts, sleeps and dreams too much or does not sleep enough. One should eat and enjoy his senses as much as necessary, one should properly endeavor to execute his duties, and one should regulate his sleep and wakefulness. Thus one can become freed from material pains by executing mystic yoga.' "
prabhu kahe,--"ajña bālaka mui 'śiṣya' tomāra
more śikṣā deha',--ei bhāgya āmāra"
prabhu kahe—Śrī Caitanya Mahāprabhu said; ajña—ignorant; bālaka—boy; mui—I; śiṣya tomāra—your disciple; more—Me; śikṣā deha'-you are instructing; ei—this; bhāgya āmāra—My great fortune.
Śrī Caitanya Mahāprabhu then humbly submitted,"I am just like an ignorant boy and am like your disciple. It is My great fortune that you are instructing Me."
eta śuni' rāmacandra-purī uṭhi' gelā
bhakta-gaṇa ardhāśana kare,--purī gosāñi śunilā
eta śuni'-hearing this; rāmacandra-purī—Rāmacandra Purī; uṭhi' gelā—got up and left; bhakta-gaṇa—the devotees; ardha-aśana kare—were taking half the quantity of food; purī gosāñi—Rāmacandra Purī; śunilā—heard.
Hearing this, Rāmacandra Purī got up and left. He also heard from various sources that all the devotees of Śrī Caitanya Mahāprabhu were eating half as much as usual.
āra dina bhakta-gaṇa-saha paramānanda-purī
prabhu-pāśe nivedilā dainya-vinaya kari'
āra dina—the next day; bhakta-gaṇa-saha—with the other devotees; paramānanda-purī—Paramānanda Purī; prabhu-pāśe—before Śrī Caitanya Mahāprabhu; nivedilā—submitted; dainya-vinaya kari'-in great humility and submission.
The next day, Paramānanda Purī and other devotees approached Śrī Caitanya Mahāprabhu with great humility and submission.
"rāmacandra-purī haya ninduka-svabhāva
tāra bole anna chāḍi' kibā habe lābha?
rāmacandra-purī—Rāmacandra Purī; haya—is; ninduka-svabhāva—a critic by nature; tāra bole—by his words; anna chāḍi'-giving up eating properly; kibā—what; habe—will be; lābha—profit.
Paramānanda Purī said, "My Godbrother Rāmacandra Purī is by nature a bad critic. If You give up eating because of his words, what will be the profit?
purīra svabhāva,--yatheṣṭa āhāra karāñā
ye nā khāya, tāre khāoyāya yatana kariyā
purīra svabhāva—Rāmacandra Purī's character; yathā-iṣṭa—as much as desired; āhāra karāñā—getting someone to eat; ye—what; nā khāya—one does not eat; tāre khāoyāya—causes him to eat; yatana kariyā—with great attention.
"It is the nature of Rāmacandra Purī that first he lets one eat as much as desired, and if one does not eat more than necessary, with great attention he makes him eat more.
khāoyāñā punaḥ tāre karaye nindana
'eta anna khāo,--tomāra kata āche dhana?
khāoyāñā—after feeding; punaḥ—again; tāre—him; karaye nindana—criticizes; eta—so much; anna—food; khāo—you eat; tomāra—your; kata—how much; āche—is there; dhana—wealth.
"In this way he induces one to eat more than necessary, and then he directly criticizes him, saying,'You eat so much. How much money do you have in your treasury?
sannyāsīke eta khāoyāñā kara dharma nāśa!
ataeva jāninu,--tomāra kichu nāhi bhāsa'
sannyāsīke—sannyāsīs; eta—so much; khāoyāñā—inducing to eat; kara dharma nāśa—you spoil their religious principles; ataeva—therefore; jāninu—I can understand; tomāra—your; kichu nāhi bhāsa—there is no advancement.
"Also, by inducing sannyāsīs to eat so much, you spoil their religious principles. Therefore I can understand that you have no advancement.'
ke kaiche vyavahāre, kebā kaiche khāya
ei anusandhāna teṅho karaya sadāya
ke—who; kaiche—how; vyavahāre—behaves; kebā—who; kaiche—how; khāya—eats; ei anusandhāna—this inquiry; teṅho—he; karaya—does; sadāya—always.
"It is Rāmacandra Purī's business to inquire always about how others are eating and conducting their daily affairs.
śāstre yei dui dharma kairāche varjana
sei karma nirantara iṅhāra karaṇa
śāstre—in the revealed scriptures; yei—which; dui—two; dharma—activities; kairāche varjana—are rejected; sei—those; karma—activities; nirantara—always; iṅhāra—his; karaṇa—action.
"The two kinds of activity rejected in the revealed scriptures constitute his daily affairs.
na praśaṁsen na garhayet
viśvam ekātmakaṁ paśyan
prakṛtyā puruṣeṇa ca
para-svabhāva-karmāṇi—the characteristics or activities of others; na—not; praśaṁset—one should praise; na—not; garhayet—should criticize; viśvam—the universe; eka-ātmakam—as one; paśyan—seeing; prakṛtyā—by nature; puruṣeṇa—by the living entity; ca—and.
"One should see that because of the meeting of material nature and the living entity, the universe is acting uniformly. Thus one should neither praise nor criticize the characteristics or activities of others.'
tāra madhye pūrva-vidhi 'praśaṁsā' chāḍiyā
para-vidhi 'nindā' kare 'baliṣṭha' jāniyā
tāra madhye—between the two; pūrva-vidhi—the former rule; praśaṁsā—praising; chāḍiyā—giving up; para-vidhi—the other rule; nindā—criticizing; kare—does; baliṣṭha jāniyā—knowing it to be more prominent.
"Of the two rules, Rāmacandra Purī obeys the first by abandoning praise, but although he knows that the second is more prominent, he neglects it by criticizing others.
The above-mentioned verse from Śrīmad-Bhāgavatam gives two injunctions. The first, called pūrva-vidhi, is that one should not praise, and the second, para-vidhi, is that one should not criticize. As will be apparent from the following verse, the injunction against praise is less important than the injunction against blasphemy. One should carefully observe the para-vidhi, although one may neglect the pūrva-vidhi. Thus the actual injunction is that one may praise but should not criticize. This is called śleṣokti, or a statement having two meanings. Rāmacandra Purī, however, acted in just the opposite way, for he neglected the para-vidhi but strictly observed the pūrva-vidhi. Since he avoided following the principle of not criticizing, Rāmacandra Purī broke both the rules.
pūrva-parayor madhye para-vidhir balavān
pūrva-parayoḥ—the former and the latter; madhye—between; para-vidhiḥ—the latter rule; balavān—more prominent.
"Between the former rule and the latter rule, the latter is more important.'
This is a verse from the nyāya literatures.
yāhāṅ guṇa śata āche, tāhā nā kare grahaṇa
guṇa-madhye chale kare doṣa-āropaṇa
yāhāṅ—where; guṇa—good attributes; śata—hundreds; āche—there are; tāhā—them; nā kare grahaṇa—he does not accept; guṇa-madhye—in such good attributes; chale—by tricks; kare—does; doṣa-āropaṇa—attributing faults.
"Even where there are hundreds of good qualities, a critic does not consider them. Rather, he attempts by some trick to point out a fault in those attributes.
iṅhāra svabhāva ihāṅ karite nā yuyāya
tathāpi kahiye kichu marma-duḥkha pāya
iṅhāra sva-bhāva—his characteristics; ihāṅ—here; karite nā yuyāya—one should not follow; tathāpi—still; kahiye—I say; kichu—something; marma-duḥkha—unhappiness within the heart; pāya—get.
"One should not, therefore, follow the principles of Rāmacandra Purī. Nevertheless, I have to say something against him because he is making our hearts unhappy.
iṅhāra vacane kene anna tyāga kara?
pūrvavat nimantraṇa māna',--sabāra bola dhara"
iṅhāra vacane—by his words; kene—why; anna—food; tyāga kara—You give up; pūrva-vat—as before; nimantraṇa māna'-please accept the invitation; sabāra—of everyone; bola—the words; dhara—accept.
"Why have you given up proper eating due to the criticism of Rāmacandra Purī? Please accept invitations as before. This is the request of us all."
prabhu kahe,--"sabe kene purīre kara roṣa?
'sahaja' dharma kahe teṅho, tāṅra kibā doṣa?
prabhu kahe—Śrī Caitanya Mahāprabhu replied; sabe—all of you; kene—why; purīre—at Rāmacandra Purī; kara roṣa—are angry; sahaja—natural; dharma—religious principles; kahe—speaks; teṅho—he; tāṅra—of him; kibā—what; doṣa—fault.
Śrī Caitanya Mahāprabhu replied, "Why are all of you angry at Rāmacandra Purī? He is expounding the natural principles of sannyāsa life. Why are you accusing him?
yati hañā jihvā-lāmpaṭya--atyanta anyāya
yatira dharma,--prāṇa rākhite āhāra-mātra khāya"
yati hañā—being a sannyāsī; jihvā-lāmpaṭya—indulging in satisfying the tongue; atyanta anyāya—grievous offense; yatira dharma—the religious principle of a sannyāsī; prāṇa rākhite—to maintain life; āhāra—food; mātra—only; khāya—eats.
"For a sannyāsī to indulge in satisfying the tongue is a great offense. The duty of a sannyāsī is to eat only as much as needed to keep body and soul together."
tabe sabe meli' prabhure bahu yatna kailā
sabāra āgrahe prabhu ardheka rākhilā
tabe—thereafter; sabe meli'-when all the devotees came together; prabhure—unto Śrī Caitanya Mahāprabhu; bahu yatna kailā—requested fervently; sabāra āgrahe—due to the eagerness of all of them; prabhu—Śrī Caitanya Mahāprabhu; ardheka rākhilā—accepted half.
When they all requested very fervently that Śrī Caitanya Mahāprabhu take a full meal, He still would not do so. Instead, He responded to their request by accepting half as much as usual.
dui-paṇa kauḍi lāge prabhura nimantraṇe
kabhu dui-jana bhoktā, kabhu tina-jane
dui-paṇa kauḍi—two paṇas of kauḍis (160 small conchshells); lāge—costs; prabhura nimantraṇe—to invite Śrī Caitanya Mahāprabhu; kabhu—sometimes; dui-jana—two men; bhoktā—eating; kabhu—sometimes; tina-jane—three men.
The cost for the food needed to invite Śrī Caitanya Mahāprabhu was fixed at two paṇas of kauḍis [160 conchshells], and that food would be taken by two men and sometimes three.
abhojyānna vipra yadi karena nimantraṇa
prasāda-mūlya la-ite lāge kauḍi dui-paṇa
abhojya-anna vipra—a brāhmaṇa at whose place an invitation cannot be accepted; yadi—if; karena nimantraṇa—he invites; prasāda-mūlya—the price of the prasāda; la-ite—to bear; lāge—costs; kauḍi dui-paṇa—two paṇas of kauḍis.
When a brāhmaṇa at whose home an invitation could not be accepted invited the Lord, he would pay two paṇas of conchshells to purchase the prasāda.
bhojyānna vipra yadi nimantraṇa kare
kichu 'prasāda' āne, kichu pāka kare ghare
bhojya-anna vipra—a brāhmaṇa at whose place an invitation could be accepted; yadi—if; nimantraṇa kare—invites; kichu—some; prasāda—prasāda; āne—brings; kichu—some; pāka kare—cooks; ghare—at home.
When a brāhmaṇa at whose home an invitation could be accepted invited Him, the brāhmaṇa would purchase part of the prasāda and cook the rest at home.
paṇḍita-gosāñi, bhagavān-ācārya, sārvabhauma
nimantraṇera dine yadi kare nimantraṇa
tāṅ-sabāra icchāya prabhu karena bhojana
tāhāṅ prabhura svātantrya nāi, yaiche tāṅra mana
paṇḍita-gosāñi—Gadādhara Paṇḍita; bhagavān-ācārya—Bhagavān Ācārya; sārvabhauma—Sārvabhauma Bhaṭṭācārya; nimantraṇera dine—on the day on which Lord Caitanya was invited by others; yadi—if; kare nimantraṇa—they would invite; tāṅ-sabāra—of all of them; icchāya—by the desire; prabhu—Śrī Caitanya Mahāprabhu; karena bhojana—would accept His meal; tāhāṅ—in that case; prabhura—of Lord Caitanya; svātantrya nāi—there was no independence; yaiche—as; tāṅra—of them; mana—the mind.
Even on a day when Śrī Caitanya Mahāprabhu was invited to dine by others, if Gadādhara Paṇḍita, Bhagavān Ācārya or Sārvabhauma Bhaṭṭācārya invited Him, Śrī Caitanya Mahāprabhu had no independence. He would accept their invitations as they desired.
bhakta-gaṇe sukha dite prabhura 'avatāra'
yāhāṅ yaiche yogya, tāhāṅ karena vyavahāra
bhakta-gaṇe—to His devotees; sukha dite—to give happiness; prabhura—of Śrī Caitanya Mahāprabhu; avatāra—incarnation; yāhāṅ yaiche yogya—whatever was fitting according to the time and circumstances; tāhāṅ karena vyavahāra—He behaved in that way.
Śrī Caitanya Mahāprabhu actually descended to give happiness to the devotees. Thus He behaved in whatever way fit the time and circumstances.
kabhu laukika rīti,--yena 'itara' jana
kabhu svatantra, karena 'aiśvarya' prakaṭana
kabhu—sometimes; laukika rīti—common behavior; yena—as; itara jana—a common man; kabhu—sometimes; svatantra—fully independent; karena—does; aiśvarya prakaṭana—manifestation of godly opulence.
Because of His full independence, Śrī Caitanya Mahāprabhu sometimes behaved like a common man and sometimes manifested His godly opulence.
kabhu rāmacandra-purīra haya bhṛtya-prāya
kabhu tāre nāhi māne, dekhe tṛṇa-prāya
kabhu—sometimes; rāmacandra-purīra—of Rāmacandra Purī; haya—was; bhṛtya-prāya—exactly like a servant; kabhu—sometimes; tāre—for him; nāhi māne—He did not care; dekhe—sees; tṛṇa-prāya—just like a straw.
Śrī Caitanya Mahāprabhu sometimes accepted Rāmacandra Purī as His master and considered Himself a servant, and sometimes the Lord, not caring for him, would see him as being just like a straw.
īśvara-caritra prabhura--buddhira agocara
yabe yei karena, sei saba--manohara
īśvara-caritra—character exactly like that of the Supreme Personality of Godhead; prabhura—of Śrī Caitanya Mahāprabhu; buddhira agocara—beyond one's intelligence; yabe—when; yei—whatever; karena—He did; sei—that; saba—all; manohara—very beautiful.
Śrī Caitanya Mahāprabhu behaved exactly like the Supreme Personality of Godhead, beyond the restriction of anyone's intelligence. Whatever He liked He did, but all His activities were very beautiful.
ei-mata rāmacandra-purī nīlācale
dina kata rahi' gelā 'tīrtha' karibāre
ei-mata—in this way; rāmacandra-purī—Rāmacandra Purī; nīlācale—at Jagannātha Purī; dina kata—for some days; rahi'-staying; gelā—left; tīrtha karibāre—to visit holy places.
Thus Rāmacandra Purī stayed for some days at Nīlācala [Jagannātha Purī]. Then he left to visit various holy places of pilgrimage.
teṅho gele prabhura gaṇa haila haraṣita
śirera pāthara yena paḍila ācambita
teṅho gele—when he left; prabhura gaṇa—the associates of Śrī Caitanya Mahāprabhu; haila haraṣita—became very, very happy; śirera—on the head; pāthara—a stone; yena—as if; paḍila—fell down; ācambita—suddenly.
The devotees considered Rāmacandra Purī to be like a great burden on their heads. When he left Jagannātha Purī, everyone felt extremely happy, as if a great stone burden had suddenly fallen from their heads to the ground.
svacchande nimantraṇa, prabhura kīrtana-nartana
svacchande karena sabe prasāda bhojana
svacchande—freely; nimantraṇa—invitation; prabhura—of Śrī Caitanya Mahāprabhu; kīrtana-nartana—chanting and dancing; svacchande—in full independence; karena sabe—everyone did; prasāda bhojana—accepting prasāda.
After his departure, everything was happy once again. Śrī Caitanya Mahāprabhu accepted invitations as usual and led congregational chanting and dancing. Everyone else also accepted prasāda without hindrances.
guru upekṣā kaile, aiche phala haya
krame īśvara-paryanta aparādhe ṭhekaya
guru upekṣā kaile—if one's spiritual master rejects him; aiche—such; phala—result; haya—there is; krame—gradually; īśvara-paryanta—up to the point of the Personality of Godhead; aparādhe ṭhekaya—commits offenses.
If one's spiritual master rejects him, one becomes so fallen that he, like Rāmacandra Purī, commits offenses even to the Supreme Personality of Godhead.
yadyapi guru-buddhye prabhu tāra doṣa nā la-ila
tāra phala-dvārā loke śikṣā karāila
yadyapi—although; guru-buddhye—due to considering him a spiritual master; prabhu—Śrī Caitanya Mahāprabhu; tāra—his; doṣa—offense; nā la-ila—did not accept; tāra—his; phala—result; dvārā—by; loke—the general populace; śikṣā karāila—He instructed.
Śrī Caitanya Mahāprabhu did not consider the offenses of Rāmacandra Purī, for the Lord considered him His spiritual master. However, his character instructed everyone about the result of offending the spiritual master.
caitanya-caritra--yena amṛtera pūra
śunite śravaṇe mane lāgaye madhura
caitanya-caritra—the character of Śrī Caitanya Mahāprabhu; yena—as if; amṛtera pūra—filled with nectar; śunite—hearing; śravaṇe—to the ear; mane—to the mind; lāgaye—feels; madhura—pleasing.
The character of Śrī Caitanya Mahāprabhu is full of nectar. Hearing about it is pleasing to the ear and mind.
caitanya-caritra likhi, śuna eka-mane
anāyāse pābe prema śrī-kṛṣṇa-caraṇe
caitanya-caritra—the character of Śrī Caitanya Mahāprabhu; likhi—I write; śuna—please hear; eka-mane—with attention; anāyāse—easily; pābe—you will get; prema—ecstatic love; śrī-kṛṣṇa-caraṇe—at the lotus feet of Lord Śrī Kṛṣṇa.
I write about the character of Śrī Caitanya Mahāprabhu. O readers, please hear with attention, for thus you will easily receive ecstatic love for the lotus feet of Lord Śrī Kṛṣṇa.
śrī-rūpa-raghunātha-pade yāra āśa
caitanya-caritāmṛta kahe kṛṣṇadāsa
śrī-rūpa—Śrīla Rūpa Gosvāmī; raghunātha—Śrīla Raghunātha dāsa Gosvāmī; pade—at the lotus feet; yāra—whose; āśa—expectation; caitanya-caritāmṛta—the book named Caitanya-caritāmṛta; kahe—describes; kṛṣṇadāsa—Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.
Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.
Thus end the Bhaktivedanta purports to Śrī Caitanya-caritāmṛta, Antya-līlā, Eighth Chapter, describing how the Lord reduced His eating in fear of the criticism of Rāmacandra Purī.
Link to this page: https://prabhupadabooks.com/cc/antya/8
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