The Cleansing of the Guṇḍicā Temple
The King of Orissa, Mahārāja Pratāparudra, tried his best to see Lord Caitanya Mahāprabhu. Śrīla Nityānanda Prabhu and the other devotees informed the Lord about the King's desire, but Śrī Caitanya Mahāprabhu would not agree to see him. At that time Śrī Nityānanda Prabhu devised a plan, and He sent a piece of the Lord's outward garment to the King. The next day, when Rāmānanda Rāya again entreated Śrī Caitanya Mahāprabhu to see the King, the Lord, denying the request, asked Rāmānanda Rāya to bring the King's son before Him. The prince visited the Lord dressed like a Vaiṣṇava, and this awakened remembrance of Kṛṣṇa. Thus Śrī Caitanya Mahāprabhu delivered the son of Mahārāja Pratāparudra.
After this, Śrī Caitanya Mahāprabhu washed the Guṇḍicā temple before the Ratha-yātrā took place. He then took His bath at Indradyumna Lake and partook of prasāda in the garden nearby. While Śrī Caitanya Mahāprabhu washed the temple of Guṇḍicā, a Gauḍīya Vaiṣṇava washed the lotus feet of the Lord and drank the water. This incident is very significant, for it awoke within the devotee ecstatic love. Then again, the son of Advaita Prabhu named Gopāla fainted during kīrtana, and when he did not come to his senses, Śrī Caitanya Mahāprabhu favored him by awakening him. There was also some humorous talk between Nityānanda Prabhu and Advaita Prabhu during prasāda. Advaita Prabhu said that Nityānanda Prabhu was unknown to anyone and that it was not the duty of a householder brāhmaṇa to accept dinner with a person unknown in society. In answer to this humorous statement, Śrī Nityānanda Prabhu replied that Advaita Ācārya was a monist and that one could not know how his mind could be turned by eating with such an impersonalist. The conversation of these two prabhus-Nityānanda Prabhu and Advaita Prabhu-carried a deep meaning that only an intelligent man can understand. After all the Vaiṣṇavas finished their luncheon, Svarūpa Dāmodara and others took their prasāda within the room. Śrī Caitanya Mahāprabhu took great pleasure when He saw the Jagannātha Deity after the period of the Deity's retirement. At that time Lord Caitanya was accompanied by all the devotees, and all of them were very much pleased.
sammārjayan kṣālanataḥ sa gauraḥ
sva-citta-vac chītalam ujjvalaṁ ca
śrī-guṇḍicā—known as Guṇḍicā; mandiram—the temple; ātma-vṛndaiḥ—with His associates; sammārjayan—washing; kṣālanataḥ—by cleansing; saḥ—that; gauraḥ—Śrī Caitanya Mahāprabhu; sva-citta-vat—like His own heart; śītalam—cool and calm; ujjvalam—bright and clean; ca—and; kṛṣṇa—of Lord Śrī Kṛṣṇa; upaveśa—for the sitting; aupayikam—befitting; cakāra—made.
Śrī Caitanya Mahāprabhu washed and cleansed the Guṇḍicā temple with His devotees and associates. In this way He made the temple as cool and bright as His own heart, and thus He made the place befitting for Lord Śrī Kṛṣṇa to sit.
jaya jaya gauracandra jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda
jaya jaya—all glories; gauracandra—to Gauracandra, Lord Śrī Caitanya Mahāprabhu; jaya—all glories; nityānanda—to Nityānanda Prabhu; jaya—all glories; advaita-candra—to Advaita Prabhu; jaya—all glories; gaura-bhakta-vṛnda—to the devotees of Lord Caitanya Mahāprabhu.
All glories to Gauracandra! All glories to Nityānanda! All glories to Advaitacandra! And all glories to the devotees of Lord Śrī Caitanya Mahāprabhu!
jaya jaya śrīvāsādi gaura-bhakta-gaṇa
śakti deha,-kari yena caitanya varṇana
jaya jaya—all glories; śrīvāsa-ādi—headed by Śrīvāsa Ṭhākura; gaura-bhakta-gaṇa—to the devotees of Śrī Caitanya Mahāprabhu; śakti deha—please give me power; kari yena—so that I may do; caitanya—of Śrī Caitanya Mahāprabhu; varṇana—description.
All glories to the devotees of Lord Śrī Caitanya Mahāprabhu, headed by Śrīvāsa Ṭhākura! I beg their power so that I can properly describe Śrī Caitanya Mahāprabhu.
pūrve dakṣiṇa haite prabhu yabe āilā
tāṅre milite gajapati utkaṇṭhita hailā
pūrve—formerly; dakṣiṇa haite—from South India; prabhu—Lord Śrī Caitanya Mahāprabhu; yabe—when; āilā—returned; tāṅre—Him; milite—to meet; gajapati—the King of Orissa; utkaṇṭhita—full of anxieties; hailā—became.
When Śrī Caitanya Mahāprabhu returned from His South Indian tour, Mahārāja Pratāparudra, the King of Orissa, became very anxious to meet Him.
kaṭaka haite patrī dila sārvabhauma-ṭhāñi
prabhura ājñā haya yadi, dekhibāre yāi
kaṭaka haite—from Kaṭaka, the capital of Orissa; patrī—a letter; dila—sent; sārvabhauma—of Sārvabhauma Bhaṭṭācārya; ṭhāñi—to the place; prabhura—of Śrī Caitanya Mahāprabhu; ājñā—order; haya—there is; yadi—if; dekhibāre yāi—I can go and see.
The King sent a letter from his capital, Kaṭaka, to Sārvabhauma Bhaṭṭācārya, entreating him to obtain the Lord's permission so that he could go and see Him.
bhaṭṭācārya likhila,-prabhura ājñā nā haila
punarapi rājā tāṅre patrī pāṭhāila
bhaṭṭācārya likhila—Sārvabhauma Bhaṭṭācārya replied; prabhura—of Śrī Caitanya Mahāprabhu; ājñā—order; nā—not; haila—there is; punarapi—again; rājā—the King; tāṅre—unto him; patrī—a letter; pāṭhāila—dispatched.
Replying to the King's letter, the Bhaṭṭācārya wrote that Śrī Caitanya Mahāprabhu had not given His permission. After this, the King wrote him another letter.
prabhura nikaṭe āche yata bhakta-gaṇa
mora lāgi' tāṅ-sabāre kariha nivedana
prabhura nikaṭe—in the place of Śrī Caitanya Mahāprabhu; āche—there are; yata—all; bhakta-gaṇa—devotees; mora lāgi'—for me; tāṅ-sabāre—unto all of them; kariha—please submit; nivedana—petition.
In this letter the King requested Sārvabhauma Bhaṭṭācārya, "Please appeal to all the devotees associated with Śrī Caitanya Mahāprabhu and submit this petition to them on my behalf.
sei saba dayālu more hañā sadaya
mora lāgi' prabhu-pade karibe vinaya
sei saba—all of them; dayālu—merciful; more—unto me; hañā—becoming; sa-daya—favorably disposed; mora lāgi'—for me; prabhu-pade—at the lotus feet of Lord Śrī Caitanya Mahāprabhu; karibe—will do; vinaya—humble submission.
"If all the devotees associated with the Lord are favorably disposed toward me, they can submit my petition at the lotus feet of the Lord.
tāṅ-sabāra prasāde mile śrī-prabhura pāya
prabhu-kṛpā vinā mora rājya nāhi bhāya
tāṅ-sabāra prasāde—by the mercy of all of them; mile—one gets; śrī-prabhura pāya—the lotus feet of Śrī Caitanya Mahāprabhu; prabhu-kṛpā—the mercy of the Lord; vinā—without; mora—my; rājya—kingdom; nāhi—does not; bhāya—appeal to me.
"By the mercy of all the devotees, one can attain the shelter of the lotus feet of the Lord. Without His mercy, my kingdom does not appeal to me.
yadi more kṛpā nā karibe gaurahari
rājya chāḍi' yogī ha-i' ha-iba bhikhārī
yadi—if; more—unto me; kṛpā—mercy; nā—not; karibe—will do; gaurahari—Śrī Caitanya Mahāprabhu; rājya chāḍi'—giving up the kingdom; yogī—mendicant; ha-i'—becoming; ha-iba—I shall become; bhikhārī—a beggar.
"If Gaurahari, Lord Śrī Caitanya Mahāprabhu, will not show mercy to me, I shall give up my kingdom, become a mendicant and beg from door to door."
bhaṭṭācārya patrī dekhi' cintita hañā
bhakta-gaṇa-pāśa gelā sei patrī lañā
bhaṭṭācārya—Sārvabhauma Bhaṭṭācārya; patrī—the letter; dekhi'—seeing; cintita hañā—becoming very anxious; bhakta-gaṇa—all the devotees; pāśa—near; gelā—went; sei—that; patrī—letter; lañā—taking.
When the Bhaṭṭācārya received this letter, he became very anxious. He then took the letter and went to the devotees of the Lord.
sabāre miliyā kahila rāja-vivaraṇa
piche sei patrī sabāre karāila daraśana
sabāre—everyone; miliyā—meeting; kahila—said; rāja-vivaraṇa—description of the King's desire; piche—later; sei patrī—that letter; sabāre—unto everyone; karāila daraśana—showed.
Sārvabhauma Bhaṭṭācārya met with all the devotees and described the King's wishes. Then he presented the letter to all of them for inspection.
patrī dekhi' sabāra mane ha-ila vismaya
prabhu-pade gajapatira eta bhakti haya!!
patrī—the letter; dekhi'—seeing; sabāra—of everyone; mane—in the mind; ha-ila—there was; vismaya—astonishment; prabhu-pade—unto the lotus feet of Śrī Caitanya Mahāprabhu; gajapatira—of the King of Orissa; eta—so much; bhakti—devotion; haya—there is.
Upon reading the letter, everyone was astonished to see that King Pratāparudra had so much devotion for the lotus feet of Śrī Caitanya Mahāprabhu.
sabe kahe,-prabhu tāṅre kabhu nā milibe
āmi-saba kahi yadi, duḥkha se mānibe
sabe kahe—everyone said; prabhu—Lord Śrī Caitanya Mahāprabhu; tāṅre—unto him; kabhu—at any time; nā—not; milibe—would see; āmi-saba—all of us; kahi—say; yadi—if; duḥkha—unhappiness; se—Lord Śrī Caitanya Mahāprabhu; mānibe—will feel.
The devotees gave their opinion and said, "The Lord will never meet the King, and if we requested Him to do so, the Lord will surely feel very unhappy."
sārvabhauma kahe,-sabe cala' eka-bāra
milite nā kahiba, kahiba rāja-vyavahāra
sārvabhauma kahe—Sārvabhauma Bhaṭṭācārya said; sabe cala'—let all of us go; eka-bāra—once; milite—to meet; nā kahiba—we shall not request; kahiba—we shall simply describe; rāja-vyavahāra—the behavior of the King.
Sārvabhauma Bhaṭṭācārya then said, "We shall go once again to the Lord, but we shall not request Him to meet the King. Rather, we shall simply describe the good behavior of the King."
eta bali' sabe gelā mahāprabhura sthāne
kahite unmukha sabe, nā kahe vacane
eta bali'-deciding like this; sabe—all of them; gelā—went; mahāprabhura—of Śrī Caitanya Mahāprabhu; sthāne—to the place; kahite—to speak; unmukha—ready; sabe—all; nā—do not; kahe—say; vacane—any word.
Having thus reached a decision, they all went to the place of Śrī Caitanya Mahāprabhu. There, although ready to speak, they could not even utter a word.
prabhu kahe,-ki kahite sabāra āgamana
dekhiye kahite cāha,-nā kaha, ki kāraṇa?
prabhu kahe—Śrī Caitanya Mahāprabhu said; ki—what; kahite—to speak; sabāra—of all of you; āgamana—there is the presence here; dekhiye—I see; kahite cāha—you want to speak; nā kaha—but do not speak; ki kāraṇa—what is the reason.
After they arrived at Śrī Caitanya Mahāprabhu's place, the Lord, seeing them, said, "What have you all come here to say? I see that you want to say something, but you do not speak. What is the reason?"
nityānanda kahe,-tomāya cāhi nivedite
nā kahile rahite nāri, kahite bhaya citte
nityānanda kahe—Lord Nityānanda said; tomāya—unto You; cāhi—we want; nivedite—to submit; nā kahile—if we do not speak; rahite nāri—we cannot stay; kahite—but to speak; bhaya citte—we are very fearful.
Nityānanda Prabhu then said, "We want to tell You something. Although we cannot stay without speaking, we are still very much afraid to speak.
yogyāyogya tomāya saba cāhi nivedite
tomā nā milile rājā cāhe yogī haite
yogya—befitting; ayogya—not befitting; tomāya—unto You; saba—we all; cāhi—want; nivedite—to submit; tomā—You; nā milile—if he does not meet; rājā—the King; cāhe—wants; yogī haite—to become a mendicant.
"We want to submit before You something that may or may not be befitting. The matter is this: unless he sees You, the King of Orissa will become a mendicant."
kāṇe mudrā la-i' muñi ha-iba bhikhārī
rājya-bhoga nahe citte vinā gaurahari
kāṇe mudrā—a kind of earring; la-i'—taking; muñi—I; ha-iba—shall become; bhikhārī—a beggar; rājya-bhoga—enjoyment of the kingdom; nahe—not; citte—in the mind; vinā—without; gaurahari—Śrī Caitanya Mahāprabhu.
Nityānanda Prabhu continued, "The King has decided to become a mendicant and accept the sign of a mendicant by wearing an ivory earring. He does not want to enjoy his kingdom without seeing the lotus feet of Śrī Caitanya Mahāprabhu."
In India there is still a class of professional mendicants who are very much like the gypsies of Western countries. They know some magical art and mystical processes, and their business is to beg from door to door, sometimes pleading and sometimes threatening. Such mendicants are sometimes called yogīs and sometimes kāṇaphāṭā yogīs. The word kāṇaphāṭā refers to one who has put a hole in his ear to wear an earring made of ivory. Mahārāja Pratāparudra was so depressed by not getting to see Śrī Caitanya Mahāprabhu that he decided to become such a yogī. Ordinary men think that a yogī must have an ivory earring in his ear, but this is not the sign of a real yogī. Mahārāja Pratāparudra also thought that to become a mendicant yogī, one must wear such an earring.
dekhiba se mukha-candra nayana bhariyā
dhariba se pāda-padma hṛdaye tuliyā
dekhiba—I shall see; se—that; mukha-candra—moonlike face; nayana bhariyā—to the fulfillment of the eyes; dhariba—I shall catch; se—those; pāda-padma—lotus feet; hṛdaye—on my heart; tuliyā—raising.
Nityānanda Prabhu continued, "The King also expressed his desire to see the moonlike face of Śrī Caitanya Mahāprabhu to his eye's full satisfaction. He would like to raise the lotus feet of the Lord to his heart."
yadyapi śuniyā prabhura komala haya mana
tathāpi bāhire kahe niṣṭhura vacana
yadyapi—although; śuniyā—hearing; prabhura—of Lord Śrī Caitanya Mahāprabhu; komala—softened; haya—becomes; mana—mind; tathāpi—still; bāhire—externally; kahe—He says; niṣṭhura vacana—hard words.
Hearing all these statements, Śrī Caitanya Mahāprabhu's mind was certainly softened, but externally He wished to speak some harsh words.
tomā-sabāra icchā,-ei āmāre lañā
rājāke milaha ihaṅ kaṭakete giyā
tomā-sabāra—of all of you; icchā—the desire; ei—is; āmāre lañā—taking Me; rājāke—the King; milaha—meet; ihaṅ—here; kaṭakete giyā—by going to Kaṭaka.
Śrī Caitanya Mahāprabhu said, "I can understand that you all desire to take Me to Kaṭaka to see the King."
Śrī Caitanya Mahāprabhu is naturally the reservoir of all kindness, and as soon as He heard the statement made by the King, His heart immediately softened. Thus the Lord was ready to go see the King even at Kaṭaka. He did not even consider allowing the King to come from Kaṭaka to Jagannātha Purī to see Him. It is significant that Śrī Caitanya Mahāprabhu was so kind that He was ready to go see the King at Kaṭaka. Apparently it was never expected that the King wanted to see the Lord at His place, but by way of being externally harsh, the Lord indicated that if all the devotees so desired, He would go to Kaṭaka to see the King.
paramārtha thākuka-loke karibe nindana
loke rahu-dāmodara karibe bhartsana
parama-artha thākuka—what to speak of spiritual advancement; loke—people in general; karibe nindana—will blaspheme; loke rahu—what to speak of people in general; dāmodara—Dāmodara Paṇḍita; karibe—will do; bhartsana—chastisement.
Śrī Caitanya Mahāprabhu continued, "What to speak of spiritual advancement-all the people will blaspheme Me. And what to speak of all the people-Dāmodara would chastise Me.
tomā-sabāra ājñāya āmi nā mili rājāre
dāmodara kahe yabe, mili tabe tāṅre
tomā-sabāra—of all of you; ājñāya—by the order; āmi—I; nā—not; mili—shall meet; rājāre—the King; dāmodara—Dāmodara Paṇḍita; kahe—says; yabe—when; mili—I shall meet; tabe—then; tāṅre—him.
"I shall not meet the King at the request of all the devotees, but I shall do so if Dāmodara will give his permission."
From the spiritual point of view, a sannyāsī is strictly forbidden to see materialistic people, especially a king who is always engaged in counting pounds, shillings and pence. Indeed, the meeting between a sannyāsī and a king is always considered abominable. A sannyāsī is always subjected to public criticism, and a small fault on his part is taken seriously by the public. People actually expect a sannyāsī to preach and not take part in any social or political matters. If a sannyāsī is subject to public criticism, his preaching will not be fruitful. Śrī Caitanya Mahāprabhu specifically wanted to avoid such criticism so that His preaching work would not be hampered. It so happened that while the Lord was talking to His disciples at that time, the devotee Dāmodara Paṇḍita was present. This Dāmodara Paṇḍita was a very faithful devotee and a staunch lover of Śrī Caitanya Mahāprabhu. Whenever there was anything that might touch or taint the character of the Lord, Dāmodara Paṇḍita would immediately point it out, not even considering the exalted position of the Lord. It is sometimes said that fools rush in where angels dare not, and Śrī Caitanya Mahāprabhu wanted to point out Dāmodara Paṇḍita's foolishness in coming forward to criticize the Lord. This is why the Lord stated that if Dāmodara Paṇḍita would give Him permission, He would go to see the King. There was deep meaning in this statement, for it is a warning that Dāmodara should not dare criticize the Lord any more, for it was not befitting his position as a devotee. Śrī Caitanya Mahāprabhu was considered the guide and spiritual master of all the devotees living with Him. Dāmodara Paṇḍita was one of them, and the Lord rendered Dāmodara Paṇḍita a special favor by warning him to avoid criticizing Him any further. A devotee or a disciple should never attempt to criticize the Lord or His representative, the spiritual master.
dāmodara kahe,-tumi svatantra īśvara
kartavyākartavya saba tomāra gocara
dāmodara kahe—Paṇḍita Dāmodara said; tumi—You; svatantra—fully independent; īśvara—the Supreme Personality of Godhead; kartavya—duty which is permissible; akartavya—duty which is not permissible; saba—all; tomāra—of You; gocara—within knowledge.
Dāmodara immediately replied, "My Lord, You are the fully independent Supreme Personality of Godhead. Since everything is known to You, You know what is permissible and what is not permissible.
āmi kon kṣudra-jīva, tomāke vidhi diba?
āpani milibe tāṅre, tāhāo dekhiba
āmi kon—I am just some; kṣudra-jīva—insignificant living entity; tomāke—unto You; vidhi—injunction; diba—I shall give; āpani—You; milibe—will meet; tāṅre—the King; tāhāo dekhiba—I shall see it.
"I am merely an insignificant jīva, so what power do I have to give directions to You? By Your own personal choice You will meet with the King. I shall see it.
rājā tomāre sneha kare, tumi-sneha-vaśa
tāṅra snehe karābe tāṅre tomāra paraśa
rājā—the King; tomāre—You; sneha kare—loves; tumi—You; sneha-vaśa—controlled by love and affection; tāṅra—his; snehe—by love; karābe—will do; tāṅre—unto him; tomāra—Your; paraśa—touching.
"The King is very much attached to You, and You are feeling affection and love toward him. Thus I can understand that by virtue of the King's affection for You, You will touch him.
yadyapi īśvara tumi parama svatantra
tathāpi svabhāve hao prema-paratantra
yadyapi—although; īśvara—the Supreme Personality of Godhead; tumi—You; parama—supremely; svatantra—independent; tathāpi—still; svabhāve—by Your nature; hao—You become; prema-paratantra—subordinate to love.
"Although You are the Supreme Personality of Godhead and are completely independent, still You are dependent on the love and affection of Your devotees. That is Your nature."
nityānanda kahe-aiche haya kon jana
ye tomāre kahe, 'kara rāja-daraśana'
nityānanda kahe—Nityānanda Prabhu said; aiche—such; haya—there is; kon jana—any person; ye—who; tomāre—unto You; kahe—orders; kara—do; rāja-daraśana—meeting the King.
kintu anurāgī lokera svabhāva eka haya
iṣṭa nā pāile nija prāṇa se chāḍaya
kintu—still; anurāgī—affectionate; lokera—of the people; svabhāva—nature; eka—one; haya—there is; iṣṭa—desirable; nā pāile—without getting; nija—own; prāṇa—life; se—he; chāḍaya—gives up.
"Still, isn't it the nature of an attached man to give up his life if he does not attain his desired object?
yājñika-brāhmaṇī saba tāhāte pramāṇa
kṛṣṇa lāgi' pati-āge chāḍileka prāṇa
yājñika-brāhmaṇī—the wives of the brāhmaṇas who were engaged in performing great sacrifices; saba—all; tāhāte—in that connection; pramāṇa—evidence; kṛṣṇa lāgi'—for the matter of Kṛṣṇa; pati-āge—in front of their husbands; chāḍileka prāṇa—gave up their lives.
"For instance, some of the wives of the brāhmaṇas who were performing sacrifices gave up their lives in the presence of their husbands for the sake of Kṛṣṇa."
This refers to the day Lord Śrī Kṛṣṇa and His cowherd boys and flocks of animals were present on the pasturing grounds near Mathurā. At that time the cowherd boys, being a little hungry, requested food, and Lord Kṛṣṇa asked them to go to the brāhmaṇas who were engaged nearby in performing yajña, or sacrifice, and to get some food from that yajña. Being so ordered by the Lord, all the cowherd boys went to the brāhmaṇas and asked them for food, but they were denied. After this, the cowherd boys begged food from the wives of the brāhmaṇas. All these wives were very much devoted to Lord Kṛṣṇa in spontaneous love, and as soon as they heard the request of the cowherd boys and understood that Kṛṣṇa wanted some food, they immediately left the place of sacrifice. They were very much chastised for this by their husbands, and they were ready to give up their lives. It is the nature of a pure devotee to sacrifice his life for the transcendental loving service of the Lord.
eka yukti āche, yadi kara avadhāna
tumi nā milileha tāṅre, rahe tāṅra prāṇa
eka yukti—one plan; āche—there is; yadi—if; kara avadhāna—You consider it; tumi—You; nā milileha—may not meet; tāṅre—with him; rahe—remains; tāṅra—his; prāṇa—life.
Nityānanda Prabhu then submitted one suggestion for the Lord's consideration. "There is a way," He suggested, "by which You need not meet the King but which would enable the King to continue living.
eka bahirvāsa yadi deha' kṛpā kari'
tāhā pāñā prāṇa rākhe tomāra āśā dhari'
eka bahirvāsa—one outward covering; yadi—if; deha'—You give; kṛpā kari'—by Your mercy; tāhā pāñā—getting that; prāṇa rākhe—he would live; tomāra āśā dhari'-hoping to meet You some time in the future.
"If You, out of Your mercy, send one of Your outward garments to the King, the King would live hoping to see You some time in the future."
Śrī Nityānanda Prabhu was thus very tactfully suggesting that Caitanya Mahāprabhu give a piece of His old clothing to the King. Even though the King was not to meet the Lord, the King would then be pacified by receiving such a cloth. The King was very anxious to see the Lord, yet it was not possible for the Lord to see him. Just to resolve the situation, Nityānanda Prabhu suggested that the Lord send an old piece of clothing. Thus the King would understand that the Lord was showing mercy to him. The King would then not do anything drastic like giving up his life or becoming a mendicant.
prabhu kahe,-tumi-saba parama vidvān
yei bhāla haya, sei kara samādhāna
prabhu kahe—the Lord replied; tumi-saba—all of you; parama vidvān—greatly learned personalities; yei—whatever; bhāla haya—is right; sei—that; kara samādhāna—execute.
The Lord said, "Since you are all very learned personalities, whatever you decide I shall accept."
tabe nityānanda-gosāñi govindera pāśa
māgiyā la-ila prabhura eka bahirvāsa
tabe—at that time; nityānanda-gosāñi—Lord Nityānanda Prabhu; govindera pāśa—from Govinda, the personal servant of Śrī Caitanya Mahāprabhu; māgiyā—requesting; la-ila—took; prabhura—of the Lord; eka—one; bahirvāsa—outer garment.
Lord Nityānanda Prabhu then obtained an external garment used by the Lord by requesting it from Govinda.
sei bahirvāsa sārvabhauma-pāśa dila
sārvabhauma sei vastra rājāre pāṭhā'la
sei—that; bahirvāsa—garment; sārvabhauma-pāśa—in the care of Sārvabhauma Bhaṭṭācārya; dila—delivered; sārvabhauma—Sārvabhauma Bhaṭṭācārya; sei—that; vastra—cloth; rājāre—unto the King; pāṭhā'la—sent.
Thus Nityānanda Prabhu delivered the old cloth to the care of Sārvabhauma Bhaṭṭācārya, and Sārvabhauma Bhaṭṭācārya sent it to the King.
vastra pāñā rājāra haila ānandita mana
prabhu-rūpa kari' kare vastrera pūjana
vastra pāñā—getting that cloth; rājāra—of the King; haila—there was; ānandita mana—very happy mind; prabhu-rūpa kari'-accepting as Śrī Caitanya Mahāprabhu Himself; kare—executes; vastrera—of the cloth; pūjana—worship.
When the King received the old cloth, he began to worship it exactly as he would worship the Lord personally.
This is also the conclusion of the Vedic injunctions. Since the Supreme Personality of Godhead is the Absolute Truth, everything in relation to Him is also on the same platform. The King had great affection for Śrī Caitanya Mahāprabhu, and although he did not see the Lord, he had nonetheless already attained the conclusion of devotional service. Immediately upon receiving the cloth from Sārvabhauma Bhaṭṭācārya, the King began to worship it, accepting it as Śrī Caitanya Mahāprabhu. The Lord's clothing, bedding, slippers and everything required as an ordinary necessity are all transformations of Śeṣa, Viṣṇu, the expansion of Śrī Baladeva. Thus the cloth and other paraphernalia of the Supreme Personality of Godhead are but other forms of the Supreme Personality of Godhead. Everything connected to the Lord is worshipable. Śrī Caitanya Mahāprabhu instructs us that just as Kṛṣṇa is worshipable, Kṛṣṇa's place, Vṛndāvana, is also worshipable. And as Vṛndāvana is worshipable, similarly the paraphernalia in Vṛndāvana-the trees, roads, river, everything-is worshipable. A pure devotee thus sings, jaya jaya vṛndāvana-vāsī yata jana: "All glories to the residents of Vṛndāvana." If a devotee has a staunch devotional attitude, all these conclusions will be awakened or revealed within the heart.
yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
"Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed." (Śvetāśvatara Upaniṣad 6.23)
Thus following in the footsteps of Mahārāja Pratāparudra and other devotees, we should learn to worship everything belonging to the Supreme Personality of Godhead. This is referred to by Lord Śiva as tadīyānām. In the Padma Purāṇa it is said:
viṣṇor ārādhanaṁ param
tasmāt parataraṁ devi
"O Devī, the most exalted system of worship is the worship of Lord Viṣṇu. Greater than that is the worship of tadīya, or anything belonging to Viṣṇu." Śrī Viṣṇu is sac-cid-ānanda-vigraha. Similarly, the most confidential servant of Kṛṣṇa, the spiritual master, and all devotees of Viṣṇu are tadīya. The sac-cid-ānanda-vigraha, guru, Vaiṣṇavas, and things used by them must be considered tadīya and without a doubt worshipable by all living beings.
rāmānanda rāya yabe 'dakṣiṇa' haite āilā
prabhu-saṅge rahite rājāke nivedilā
rāmānanda rāya—Rāmānanda Rāya; yabe—when; dakṣiṇa—South India; haite—from; āilā—returned; prabhu-saṅge—with Lord Śrī Caitanya Mahāprabhu; rahite—to stay; rājāke—unto the King; nivedilā—requested.
After returning from his service in South India, Rāmānanda Rāya requested the King to allow him to remain with Śrī Caitanya Mahāprabhu.
tabe rājā santoṣe tāṅhāre ājñā dilā
āpani milana lāgi' sādhite lāgilā
tabe—at that time; rājā—the King; santoṣe—in great satisfaction; tāṅhāre—unto Rāmānanda Rāya; ājñā dilā—gave the order; āpani—personally; milana lāgi'—to meet; sādhite lāgilā—began to solicit.
When Rāmānanda Rāya requested the King to allow him to stay with the Lord, the King immediately gave him permission with great satisfaction. As for the King himself, he began to solicit Rāmānanda Rāya to make a meeting arrangement.
mahāprabhu mahā-kṛpā karena tomāre
more milibāre avaśya sādhibe tāṅhāre
mahāprabhu—Śrī Caitanya Mahāprabhu; mahā-kṛpā—great mercy; karena—does; tomāre—unto you; more—me; milibāre—for meeting; avaśya—certainly; sādhibe—you must solicit; tāṅhāre—Him.
The King told Rāmānanda Rāya, "Śrī Caitanya Mahāprabhu is very, very merciful to you. Therefore please solicit my meeting with Him without fail."
eka-saṅge dui jana kṣetre yabe āilā
rāmānanda rāya tabe prabhure mililā
eka-saṅge—together; dui jana—these two persons; kṣetre—at Jagannātha-kṣetra (Jagannātha Purī); yabe—when; āilā—came back; rāmānanda rāya—Rāmānanda Rāya; tabe—at that time; prabhure—Śrī Caitanya Mahāprabhu; mililā—met.
The King and Rāmānanda Rāya returned together to Jagannātha-kṣetra [Purī], and Śrī Rāmānanda Rāya met Śrī Caitanya Mahāprabhu.
prabhu-pade prema-bhakti jānāila rājāra
prasaṅga pāñā aiche kahe bāra-bāra
prabhu-pade—unto the lotus feet of the Lord; prema-bhakti—ecstatic love; jānāila—informed; rājāra—of the King; prasaṅga—discussion; pāñā—getting; aiche—thus; kahe—says; bāra-bāra—again and again.
At that time, Rāmānanda Rāya informed Śrī Caitanya Mahāprabhu about the ecstatic love of the King. Indeed, as soon as there was some opportunity, he repeatedly informed the Lord about the King.
rāja-mantrī rāmānanda-vyavahāre nipuṇa
rāja-prīti kahi' dravāila prabhura mana
rāja-mantrī—diplomatic minister; rāmānanda—Śrī Rāmānanda Rāya; vyavahāre—in general behavior; nipuṇa—very expert; rāja-prīti—the love of the King for Śrī Caitanya Mahāprabhu; kahi'—describing; dravāila—softened; prabhura—of Lord Śrī Caitanya Mahāprabhu; mana—the mind.
Śrī Rāmānanda Rāya was indeed a diplomatic minister for the King. His general behavior was very expert, and simply by describing the King's love for Śrī Caitanya Mahāprabhu, he gradually softened the Lord's mind.
A diplomat in the material world knows how to deal with people, especially in political affairs. Some of the great devotees of the Lord-like Rāmānanda Rāya, Raghunātha dāsa Gosvāmī, Sanātana Gosvāmī and Rūpa Gosvāmī-were government officers and had a background of very opulent householder life. Consequently they knew how to deal with people. In many instances we have seen the diplomacy of Rūpa Gosvāmī, Raghunātha dāsa Gosvāmī and Rāmānanda Rāya employed in the service of the Lord. When Raghunātha dāsa Gosvāmī's father and uncle were to be arrested by government officials, Raghunātha dāsa Gosvāmī hid them and personally met the government officers and settled the affair diplomatically. This is but one instance. Similarly, Sanātana Gosvāmī, after resigning his ministership, was thrown in jail, and he bribed the attendant of the jail so he could leave the clutches of the Nawab and live with Śrī Caitanya Mahāprabhu. Now we see Rāmānanda Rāya, a most confidential devotee of the Lord, diplomatically soften the heart of Śrī Caitanya Mahāprabhu, despite the fact that the Lord definitely decided not to meet the King. The diplomacy of Rāmānanda Rāya and entreaties of Sārvabhauma Bhaṭṭācārya and all the other great devotees succeeded. The conclusion is that diplomacy used for the service of the Lord is a form of devotional service.
utkaṇṭhāte pratāparudra nāre rahibāre
rāmānanda sādhilena prabhure milibāre
utkaṇṭhāte—in great anxiety; pratāparudra—King Pratāparudra; nāre rahibāre—could not stay; rāmānanda—Śrī Rāmānanda Rāya; sādhilena—solicited; prabhure—unto Śrī Caitanya Mahāprabhu; milibāre—to meet.
Mahārāja Pratāparudra, in great anxiety, could not endure not seeing the Lord; therefore Śrī Rāmānanda Rāya, by his diplomacy, arranged a meeting with the Lord for the King.
rāmānanda prabhu-pāya kaila nivedana
eka-bāra pratāparudre dekhāha caraṇa
rāmānanda—Rāmānanda; prabhu-pāya—at the lotus feet of Śrī Caitanya Mahāprabhu; kaila—did; nivedana—submission; eka-bāra—once only; pratāparudre—unto Mahārāja Pratāparudra; dekhāha—show; caraṇa—Your lotus feet.
Śrī Rāmānanda Rāya frankly requested Śrī Caitanya Mahāprabhu, "Please show Your lotus feet to the King at least once."
prabhu kahe,-rāmānanda, kaha vicāriyā
rājāke milite yuyāya sannyāsī hañā?
prabhu kahe—Śrī Caitanya Mahāprabhu said; rāmānanda—My dear Rāmānanda; kaha—please ask Me; vicāriyā—after due consideration; rājāke—the King; milite—to meet; yuyāya—is it befitting; sannyāsī—in the renounced order of life; hañā—being.
Śrī Caitanya Mahāprabhu replied, "My dear Rāmānanda, you should make this request after duly considering whether it is befitting for a sannyāsī to meet a king.
rājāra milane bhikṣukera dui loka nāśa
paraloka rahu, loke kare upahāsa
rājāra milane—by meeting with a king; bhikṣukera—of the mendicant; dui loka—in two worlds; nāśa—destruction; para-loka—spiritual world; rahu—let alone; loke—in this material world; kare—do; upahāsa—joking.
"If a mendicant meets a king, this world and the next world are both destroyed for the mendicant. Indeed, what is there to say of the next world? In this world, people will joke if a sannyāsī meets a king."
rāmānanda kahe,-tumi īśvara svatantra
kāre tomāra bhaya, tumi naha paratantra
rāmānanda kahe—Rāmānanda said; tumi—You; īśvara—the Supreme Lord; svatantra—independent; kāre tomāra bhaya—why should You be afraid of anyone; tumi naha—You are not; para-tantra—dependent.
Rāmānanda Rāya replied, "My Lord, You are the supreme independent personality. You have nothing to fear from anyone because You are not dependent on anyone."
prabhu kahe,-āmi manuṣya āśrame sannyāsī
kāya-mano-vākye vyavahāre bhaya vāsi
prabhu kahe—the Lord said; āmi manuṣya—I am a human being; āśrame—in the social order; sannyāsī—a renounced person; kāya-manaḥ-vākye—with My body, mind and words; vyavahāre—in general dealings; bhaya—fear; vāsi—I do.
When Rāmānanda Rāya addressed Śrī Caitanya Mahāprabhu as the Supreme Personality of Godhead, Caitanya Mahāprabhu objected, saying, "I am not the Supreme Personality of Godhead but an ordinary human being. Therefore I must fear public opinion in three ways-with My body, mind and words.
śukla-vastre masi-bindu yaiche nā lukāya
sannyāsīra alpa chidra sarva-loke gāya
śukla-vastre—on white cloth; masi-bindu—a spot of ink; yaiche—as much as; nā—does not; lukāya—become hidden; sannyāsīra—of a sannyāsī; alpa—a very little; chidra—fault; sarva-loke—the general public; gāya—advertise.
"As soon as the general public finds a little fault in the behavior of a sannyāsī, they advertise it like wildfire. A black spot of ink cannot be hidden on a white cloth. It is always very prominent."
rāya kahe,-kata pāpīra kariyācha avyāhati
īśvara-sevaka tomāra bhakta gajapati
rāya kahe—Rāmānanda Rāya replied; kata pāpīra—of numberless sinful persons; kariyācha—You have done; avyāhati—deliverance; īśvara-sevaka—a servitor of the Lord; tomāra—Your; bhakta—devotee; gajapati—the King.
Rāmānanda Rāya replied, "My dear Lord, You have delivered so many sinful people. This King Pratāparudra, the King of Orissa, is actually a servitor of the Lord and Your devotee."
prabhu kahe,-pūrṇa yaiche dugdhera kalasa
surā-bindu-pāte keha nā kare paraśa
prabhu kahe—the Lord replied; pūrṇa—completely filled; yaiche—just as; dugdhera—of milk; kalasa—container; surā-bindu-pāte—with simply a drop of liquor; keha—anyone; nā kare—does not; paraśa—touch.
Śrī Caitanya Mahāprabhu then said, "There may be much milk in a big pot, but if it is contaminated by a drop of liquor, it is untouchable.
tāṅhāre malina kaila eka 'rājā'-nāma
yadyapi—although; pratāparudra—the King; sarva-guṇa-vān—qualified in every respect; tāṅhāre—unto him; malina kaila—makes impure; eka—one; raja-nāma—the name ''king.''
"The King certainly possesses all good qualities, but simply by taking up the name 'king,' he has infected everything.
tathāpi tomāra yadi mahāgraha haya
tabe āni' milāha tumi tāṅhāra tanaya
tathāpi—still; tomāra—your; yadi—if; mahā-āgraha—great eagerness; haya—there is; tabe—then; āni'—bringing; milāha—cause to meet; tumi—you; tāṅhāra—his; tanaya—son.
"But if you are still very eager for the King to meet with Me, please first bring his son to meet Me.
''ātmā vai jāyate putraḥ''-ei śāstra-vāṇī
putrera milane yena milibe āpani
ātmā vai jāyate putraḥ—his self appears as the son; ei—this; śāstra-vāṇī—the indication of revealed scriptures; putrera milane—by meeting the son; yena—as if; milibe—he will meet; āpani—personally.
"It is indicated in the revealed scriptures that the son represents the father; therefore the son's meeting with Me would be just as good as the King's meeting with Me."
In Śrīmad-Bhāgavatam (10.78.36) it is said: ātmā vai putra utpanna iti vedānuśāsanam. The Vedas enjoin that one is born as his own son. The son is nondifferent from the father, and this is admitted in every revealed scripture. In Christian theology it is believed that Christ, the son of God, is also God. Both of them are identical.
tabe rāya yāi' saba rājāre kahilā
prabhura ājñāya tāṅra putra lañā āilā
tabe—thereafter; rāya—Rāmānanda Rāya; yāi'—going; saba—everything; rājāre—unto the King; kahilā—described; prabhura ājñāya—under the order of the Lord; tāṅra putra—his son; lañā āilā—he brought with him.
Rāmānanda Rāya then went to inform the King about his talks with Śrī Caitanya Mahāprabhu, and, following the Lord's orders, brought the King's son to see Him.
sundara, rājāra putra-śyāmala-varaṇa
kiśora vayasa, dīrgha kamala-nayana
sundara—beautiful; rājāra putra—the son of the King; śyāmala-varaṇa—blackish complexion; kiśora vayasa—the age just before youth; dīrgha—long; kamala-nayana—lotus eyes.
The prince, just entering upon his youth, was very beautiful. He was blackish in complexion and had large lotus eyes.
pītāmbara, dhare aṅge ratna-ābharaṇa
śrī-kṛṣṇa-smaraṇe teṅha hailā 'uddīpana'
pīta-ambara—dressed in yellow cloth; dhare—carries; aṅge—on the body; ratna-ābharaṇa—ornaments of jewels; śrī-kṛṣṇa-smaraṇe—for remembering Śrī Kṛṣṇa; teṅha—he; hailā—was; uddīpana—stimulation.
The prince was dressed in yellow cloth, and there were jeweled ornaments decorating his body. Therefore anyone who saw him would remember Lord Kṛṣṇa.
tāṅre dekhi, mahāprabhura kṛṣṇa-smṛti haila
premāveśe tāṅre mili' kahite lāgila
tāṅre dekhi—seeing him; mahāprabhura—of Lord Śrī Caitanya Mahāprabhu; kṛṣṇa-smṛti—remembrance of Kṛṣṇa; haila—there was; prema-āveśe—in ecstatic love; tāṅre—him; mili'—meeting; kahite lāgila—began to say.
Seeing the boy, Śrī Caitanya Mahāprabhu immediately remembered Kṛṣṇa. Meeting the boy in ecstatic love, the Lord began to speak.
ei-mahā-bhāgavata, yāṅhāra darśane
vrajendra-nandana-smṛti haya sarva-jane
ei—here is; mahā-bhāgavata—a first-class devotee; yāṅhāra darśane—by the sight of whom; vrajendra-nandana—of the son of the King of Vraja; smṛti—remembrance; haya—becomes; sarva-jane—for everyone.
"Here is a great devotee," Śrī Caitanya Mahāprabhu said. "Upon seeing him, everyone can remember the Supreme Personality of Godhead, Kṛṣṇa, son of Mahārāja Nanda."
On his Anubhāṣya, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that a materialist mistakenly accepts the body and mind as the source of material enjoyment. In other words, a materialist accepts the bodily conception of life. Śrī Caitanya Mahāprabhu did not regard the son of Mahārāja Pratāparudra with the idea that he was a materialist, being the son of a materialist. Nor did He consider Himself the enjoyer. Māyāvādī philosophers make a great mistake by assuming that the sac-cid-ānanda-vigraha, the transcendental form of the Lord, is like a material body. However, there is no material contamination in transcendence, nor is there any possibility of imagining a spirituality in matter. One cannot accept matter as spirit. As indicated by the technical words bhauma ijya-dhīḥ (Bhāg. 10.84.13), materialistic Māyāvādīs imagine the form of God in matter, although according to their imagination, God is unlimitedly formless. This is simply mental speculation. Even though Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead, He placed Himself in the position of a gopī. He also accepted the King's son directly as the son of Mahārāja Nanda, Vrajendra-nandana Hari. This is perfect vision according to the direction of the Vedic culture, as confirmed in Śrīmad Bhagavad-gītā (paṇḍitāḥ sama-darśinaḥ). Such acceptance of the Absolute Truth according to Vaiṣṇava philosophy is explained in both the Muṇḍaka Upaniṣad (3.2.3) and the Kaṭha Upaniṣad (1.2.23) in the following words:
nāyam ātmā pravacanena labhyo
na medhayā na bahunā śrutena
yam evaiṣa vṛṇute tena labhyas
tasyaiṣa ātmā vivṛṇute tanūṁ svām
"The Supreme Lord is not obtained by expert explanations, by vast intelligence, nor even by much hearing. He is obtained only by one whom He Himself chooses. To such a person He manifests His own form."
The living entity is entangled in material existence due to his lack of such spiritual vision. Śrīla Bhaktivinoda Ṭhākura has sung in his Kalyāṇa-kalpataru: saṁsāre āsiyā prakṛti bhajiyā 'puruṣa' abhimāne mari. When the living entity comes to the material world, he thinks himself the enjoyer. Thus he becomes more and more entangled.
kṛtārtha ha-ilāṅa āmi iṅhāra daraśane
eta bali' punaḥ tāre kaila āliṅgane
kṛta-artha ha-ilāṅa—have become very much obligated; āmi—I; iṅhāra—of this boy; daraśane—by seeing; eta bali'—saying this; punaḥ—again; tāre—him; kaila—did; āliṅgane—embrace.
Śrī Caitanya Mahāprabhu continued, "I have become very much obligated just by seeing this boy." After saying this, the Lord again embraced the prince.
prabhu-sparśe rāja-putrera haila premāveśa
sveda, kampa, aśru, stambha, pulaka viśeṣa
prabhu-sparśe—because of being touched by the Lord; rāja-putrera—of the King's son; haila—there was; prema-āveśa—ecstatic love; sveda—perspiration; kampa—trembling; aśru—tears; stambha—being stunned; pulaka—jubilation; viśeṣa—specifically.
As soon as the prince was touched by Lord Śrī Caitanya Mahāprabhu, symptoms of ecstatic love immediately manifested themselves in his body. These symptoms included perspiration, trembling, tears, being stunned and jubilation.
'kṛṣṇa' 'kṛṣṇa' kahe, nāce, karaye rodana
tāṅra bhāgya dekhi' ślāghā kare bhakta-gaṇa
kṛṣṇa kṛṣṇa—O Kṛṣṇa, O Kṛṣṇa; kahe—chants; nāce—dances; karaye—does; rodana—crying; tāṅra—his; bhāgya—fortune; dekhi'—seeing; ślāghā—praise; kare—do; bhakta-gaṇa—all the devotees.
The boy began to cry and dance, and he chanted, "Kṛṣṇa! Kṛṣṇa!" Upon seeing his bodily symptoms and his chanting and dancing, all the devotees praised him for his great spiritual fortune.
tabe mahāprabhu tāṅre dhairya karāila
nitya āsi' āmāya miliha-ei ājñā dila
tabe—at that time; mahāprabhu—Śrī Caitanya Mahāprabhu; tāṅre—the boy; dhairya—patient; karāila—caused to be; nitya—daily; āsi'—coming; āmāya—Me; miliha—meet; ei ājñā—this order; dila—gave.
At that time, Śrī Caitanya Mahāprabhu calmed the youth and ordered him to come there daily to meet Him.
vidāya hañā rāya āila rāja-putre lañā
rājā sukha pāila putrera ceṣṭā dekhiyā
vidāya hañā—taking leave; rāya—Rāmānanda Rāya; āila—came back; rāja-putre lañā—taking the King's son; rājā—the King; sukha pāila—felt great happiness; putrera—of his son; ceṣṭā—activities; dekhiyā—seeing.
Rāmānanda Rāya and the boy then departed from Śrī Caitanya Mahāprabhu, and Rāmānanda took him back to the King's palace. The King was very happy when he heard of his son's activities.
putre āliṅgana kari' premāviṣṭa hailā
sākṣāt paraśa yena mahāprabhura pāilā
putre—his son; āliṅgana—embracing; kari'—doing; prema-āviṣṭa hailā—he became ecstatic; sākṣāt—directly; paraśa—touch; yena—as if; mahāprabhura—of Lord Śrī Caitanya Mahāprabhu; pāilā—he got.
Just by embracing his son, the King was filled with ecstatic love, just as if he had touched Śrī Caitanya Mahāprabhu directly.
sei haite bhāgyavān rājāra nandana
prabhu-bhakta-gaṇa-madhye hailā eka-jana
sei haite—from that day; bhāgyavān—the most fortunate; rājāra nandana—the son of the King; prabhu-bhakta-gaṇa-madhye—among the intimate devotees of the Lord; hailā—became; eka-jana—one of them.
From then on, the fortunate prince was one of the most intimate devotees of the Lord.
In this regard, Śrīla Prabodhānanda Sarasvatī writes: yat-kāruṇya-kaṭākṣa-vaibhava-vatām. If Śrī Caitanya Mahāprabhu simply glanced at someone for a moment, that person immediately turned into one of the most confidential devotees of the Lord. The prince came to see the Lord for the first time, but by the Lord's mercy the boy immediately became a topmost devotee. This was not in theory but in practice. We cannot apply the nagna-mātṛkā-nyāya formula. This states that if one's mother was naked in her childhood, she should continue to remain naked, even though she has become a mother of so many children. If a person is actually blessed by the mercy of the Lord, he can immediately become a topmost devotee of the Lord. The logic of nagna-mātṛkā states that if a person is not elevated on such and such a date, he cannot become an exalted devotee overnight, as it were. This particular instance offers evidence to contradict that theory. On the previous day, the boy was simply an ordinary prince, and the next day he was counted as one of the topmost devotees of the Lord. This was all made possible by the causeless mercy of the Lord. The Lord is omnipotent, all-powerful and almighty, and He can act as He likes.
ei-mata mahāprabhu bhakta-gaṇa-saṅge
nirantara krīḍā kare saṅkīrtana-raṅge
ei-mata—in this way; mahāprabhu—Śrī Caitanya Mahāprabhu; bhakta-gaṇa-saṅge—in the society of His pure devotees; nirantara—constantly; krīḍā kare—performs pastimes; saṅkīrtana-raṅge—in the course of His saṅkīrtana movement.
Thus Śrī Caitanya Mahāprabhu acts in the society of His pure devotees, performing His pastimes and spreading the saṅkīrtana movement.
ācāryādi bhakta kare prabhure nimantraṇa
tāhāṅ tāhāṅ bhikṣā kare lañā bhakta-gaṇa
ācārya-ādi—headed by Advaita Ācārya; bhakta—devotees; kare—do; prabhure—unto Śrī Caitanya Mahāprabhu; nimantraṇa—invitation; tāhāṅ tāhāṅ—here and there; bhikṣā kare—takes His lunch; lañā—taking; bhakta-gaṇa—all the devotees.
Some of the prominent devotees like Advaita Ācārya used to invite Śrī Caitanya Mahāprabhu to take His meals at their homes. The Lord accepted such invitations accompanied by His devotees.
ei-mata nānā raṅge dina kata gela
jagannāthera ratha-yātrā nikaṭa ha-ila
ei-mata—in this way; nānā raṅge—in great jubilation; dina kata—some days; gela—passed; jagannāthera—of Lord Śrī Jagannātha; ratha-yātrā—the car festival; nikaṭa ha-ila—became nearer.
In this way, the Lord passed some days in great jubilation. Then the car festival of Lord Jagannātha approached.
prathamei kāśī-miśre prabhu bolāila
paḍichā-pātra, sārvabhaume bolāñā ānila
prathamei—in the beginning; kāśī-miśre—Kāśī Miśra; prabhu—Śrī Caitanya Mahāprabhu; bolāila—called for; paḍichā-pātra—the superintendent of the temple; sārvabhaume—Sārvabhauma Bhaṭṭācārya; bolāñā—calling; ānila—brought.
Śrī Caitanya Mahāprabhu first of all called for Kāśī Miśra, then for the superintendent of the temple, then for Sārvabhauma Bhaṭṭācārya.
tina-jana-pāśe prabhu hāsiyā kahila
guṇḍicā-mandira-mārjana-sevā māgi' nila
tina-jana-pāśe—in the presence of the three persons; prabhu—the Lord; hāsiyā—smiling; kahila—said; guṇḍicā-mandira-mārjana—of washing the temple known as Guṇḍicā; sevā—service; māgi' nila—obtained by begging.
When these three people came before the Lord, He begged them for permission to wash the temple known as Guṇḍicā.
The Guṇḍicā temple is situated two miles northeast of the Jagannātha temple. At the time of the Ratha-yātrā festival, Lord Jagannātha goes to the Guṇḍicā temple from His original temple and stays there for one week. After one week, He returns to His original temple. It is understood by hearsay that the wife of Indradyumna, the King who established the Jagannātha temple, was known as Guṇḍicā. There is also mention of the name of the Guṇḍicā temple in authoritative scripture. The area of the Guṇḍicā temple is estimated to be 288 cubits by 215 cubits. The main temple inside is about 36 cubits by 30 cubits, and the kīrtana hall is 32 cubits by 30 cubits.
paḍichā kahe,-āmi-saba sevaka tomāra
ye tomāra icchā sei kartavya āmāra
paḍichā kahe—the superintendent said; āmi-saba—we are all; sevaka tomāra—Your servants; ye tomāra—whatever Your; icchā—desire; sei—that; kartavya āmāra—our duty.
Upon hearing the Lord's request for them to wash the Guṇḍicā temple, the paḍichā, the superintendent of the temple, said, "My dear sir, we are all Your servants. Whatever You desire is our duty to perform.
viśeṣe rājāra ājñā hañāche āmāre
prabhura ājñā yei, sei śīghra karibāre
viśeṣe—specifically; rājāra—of the King; ājñā—order; hañāche—there is; āmāre—upon me; prabhura—of Your Lordship; ājñā—order; yei—whatever; sei—that; śīghra karibāre—to execute without delay.
"The King gave a special order for me to do without delay whatever Your Lordship orders.
tomāra yogya sevā nahe mandira-mārjana
ei eka līlā kara, ye tomāra mana
tomāra—of You; yogya—befitting; sevā—service; nahe—not; mandira-mārjana—washing the temple; ei—this; eka—one; līlā—pastime; kara—You perform; ye tomāra mana—as You like.
"My dear Lord, washing the temple is not service befitting You. Nonetheless, if You wish to do so, it is to be accepted as one of Your pastimes.
kintu ghaṭa, sammārjanī bahuta cāhiye
ājñā deha-āji saba ihāṅ āni diye
kintu—but; ghaṭa—waterpots; sammārjanī—brooms; bahuta—many; cāhiye—You require; ājñā deha—just order; āji—immediately today; saba—everything; ihāṅ—here; āni diye—I shall bring and deliver.
"To wash the temple, You need many waterpots and brooms. Therefore order me. I can immediately bring all these things to You."
nūtana eka-śata ghaṭa, śata sammārjanī
paḍichā āniyā dila prabhura icchā jāni'
nūtana—new; eka-śata—one hundred; ghaṭa—waterpots; śata—hundred; sammārjanī—brooms; paḍichā—the superintendent; āniyā—bringing; dila—delivered; prabhura—of the Lord; icchā—the desire; jāni'—knowing.
As soon as the superintendent understood the desire of the Lord, he immediately delivered a hundred new waterpots and a hundred brooms for sweeping the temple.
āra dine prabhāte lañā nija-gaṇa
śrī-haste sabāra aṅge lepilā candana
āra dine—on the next day; prabhāte—in the morning; lañā—taking; nija-gaṇa—His personal devotees; śrī-haste—by His own hand; sabāra aṅge—on everyone's body; lepilā candana—smeared pulp of sandalwood.
The next day, early in the morning, the Lord took His personal associates with Him and, with His own hand, smeared sandalwood pulp on their bodies.
śrī-haste dila sabāre eka eka mārjanī
saba-gaṇa lañā prabhu calilā āpani
śrī-haste—by His own hand; dila—delivered; sabāre—unto every one of them; eka eka—one by one; mārjanī—a broom; saba-gaṇa—all the associates; lañā—taking; prabhu—Śrī Caitanya Mahāprabhu; calilā—went; āpani—personally.
He then gave each devotee a broom with His own hand, and taking all of them personally with Him, the Lord went to Guṇḍicā.
guṇḍicā-mandire gelā karite mārjana
prathame mārjanī lañā karila śodhana
guṇḍicā-mandire—to the temple known as Guṇḍicā; gelā—went; karite—to do; mārjana—washing; prathame—in the first instance; mārjanī—the brooms; lañā—taking; karila—did; śodhana—cleansing.
In this way the Lord and His associates went to cleanse the Guṇḍicā temple. At first they cleansed the temple with the brooms.
bhitara mandira upara,-sakala mājila
siṁhāsana māji' punaḥ sthāpana karila
bhitara mandira—of the interior of the temple; upara—the ceiling; sakala mājila—cleansed everything; siṁhāsana—the sitting place of the Lord; māji'—cleansing; punaḥ—again; sthāpana—setting down; karila—did.
The Lord cleansed everything inside the temple very nicely, including the ceiling. He then took up the sitting place [siṁhāsana], cleansed it and again put it in its original place.
choṭa-baḍa-mandira kaila mārjana-śodhana
pāche taiche śodhila śrī-jagamohana
choṭa-baḍa-mandira—all the small and big temples; kaila—did; mārjana-śodhana—proper cleansing; pāche—thereafter; taiche—in the similar way; śodhila—cleansed; śrī-jagamohana—the place between the original temple and the kīrtana hall.
Thus the Lord and His companions cleansed and swept all the temple's buildings, big and small, and finally cleansed the area between the temple and the kīrtana hall.
cāri-dike śata bhakta sammārjanī-kare
āpani śodhena prabhu, śikhā'na sabāre
cāri-dike—all around; śata—hundreds of; bhakta—devotees; sammārjanī-kare—do the cleansing work; āpani—personally; śodhena—cleanses; prabhu—the Lord; śikhā'na sabāre—teaching all others.
Indeed, hundreds of devotees were engaged in cleansing all around the temple, and Śrī Caitanya Mahāprabhu was personally carrying out the operation just to instruct others.
premollāse śodhena, layena kṛṣṇa-nāma
bhakta-gaṇa 'kṛṣṇa' kahe, kare nija-kāma
prema-ullāse—in great jubilation; śodhena—cleanses; layena—chants; kṛṣṇa—Hare Kṛṣṇa; nāma—name; bhakta-gaṇa—the devotees; kṛṣṇa kahe—chant Kṛṣṇa; kare—do; nija-kāma—their own duty.
Śrī Caitanya Mahāprabhu washed and cleansed the temple in great jubilation, chanting the holy name of Lord Kṛṣṇa all the time. Similarly, all the devotees were also chanting and at the same time performing their respective duties.
dhūli-dhūsara tanu dekhite śobhana
kāhāṅ kāhāṅ aśru-jale kare sammārjana
dhūli—dust; dhūsara—dirt; tanu—body; dekhite—to see; śobhana—very beautiful; kāhāṅ kāhāṅ—somewhere; aśru-jale—with tears; kare—does; sammārjana—washing.
The entire beautiful body of the Lord was covered with dust and dirt. In this way it became transcendentally beautiful. At times, when cleansing the temple, the Lord shed tears, and in some places He even cleansed with those tears.
bhoga-mandira śodhana kari' śodhila prāṅgaṇa
sakala āvāsa krame karila śodhana
bhoga-mandira—the place where food is placed; śodhana kari'—cleansing; śodhila prāṅgaṇa—cleansed the yard; sakala—all; āvāsa—residential places; krame—one after another; karila śodhana—cleansed.
After this, the place where the Deity's food was kept [bhoga-mandira] was cleansed. Then the yard was cleansed, and then all the residential quarters, one after the other.
tṛṇa, dhūli, jhiṅkura, saba ekatra kariyā
bahirvāse lañā phelāya bāhira kariyā
tṛṇa—straws; dhūli—dust; jhiṅkura—grains of sand; saba—all; ekatra—in one place; kariyā—combining; bahirvāse lañā—taking on His personal cloth; phelāya—throws; bāhira kariyā-outside.
After Śrī Caitanya Mahāprabhu collected all the straw, dust and grains of sand in one place, He gathered it all in His cloth and threw it outside.
ei-mata bhakta-gaṇa kari' nija-vāse
tṛṇa, dhūli bāhire phelāya parama hariṣe
ei-mata—similarly; bhakta-gaṇa—all the devotees; kari'—doing; nija-vāse—in their own cloths; tṛṇa—straw; dhūli—dust; bāhire phelāya—throw outside; parama hariṣe—with great jubilation.
Following the example of Śrī Caitanya Mahāprabhu, all the devotees, in great jubilation, began to gather straws and dust with their own cloths and throw them outside the temple.
prabhu kahe,-ke kata kariyācha sammārjana
tṛṇa, dhūli dekhilei jāniba pariśrama
prabhu kahe—the Lord said; ke—every one of you; kata—how much; kariyācha—have done; sammārjana—cleansing; tṛṇa—straw; dhūli—dust; dekhilei—when I see; jāniba—I can understand; pariśrama—how much you have labored.
The Lord then told the devotees, "I can tell how much you have labored and how well you have cleansed the temple simply by seeing all the straw and dust you have collected outside."
sabāra jhyāṅṭāna bojhā ekatra karila
sabā haite prabhura bojhā adhika ha-ila
sabāra—of all; jhyāṅṭāna—the dirt collected; bojhā—load; ekatra—combined in one place; karila—made; sabā haite—than all of them; prabhura bojhā—the pile of dirt collected by Śrī Caitanya Mahāprabhu; adhika ha-ila—was greater.
Even though all the devotees collected dirt in one pile, the dirt collected by Śrī Caitanya Mahāprabhu was much greater.
ei-mata abhyantara karila mārjana
punaḥ sabākāre dila kariyā vaṇṭana
ei-mata—in this way; abhyantara—inside; karila—did; mārjana—cleansing; punaḥ—again; sabākāre—to all of them; dila—gave; kariyā vaṇṭana—allotting areas.
After the inside of the temple was cleansed, the Lord again allotted areas for the devotees to cleanse.
sūkṣma dhūli, tṛṇa, kāṅkara, saba karaha dūra
bhāla-mate śodhana karaha prabhura antaḥpura
sūkṣma dhūli—fine dust; tṛṇa—straw; kāṅkara—grains of sand; saba—all; karaha—do; dūra—away; bhāla-mate—very well; śodhana—cleansing; karaha—do; prabhura—of the Lord; antaḥpura—inside.
The Lord then ordered everyone to cleanse the inside of the temple very perfectly by taking finer dust, straws and grains of sand and throwing them outside.
saba vaiṣṇava lañā yabe dui-bāra śodhila
dekhi' mahāprabhura mane santoṣa ha-ila
saba—all; vaiṣṇava—devotees; lañā—taking; yabe—when; dui-bāra—for the second time; śodhila—cleansed; dekhi'—seeing; mahāprabhura—of Śrī Caitanya Mahāprabhu; mane—in the mind; santoṣa—satisfaction; ha-ila—there was.
After Śrī Caitanya Mahāprabhu and all the Vaiṣṇavas cleansed the temple for the second time, Śrī Caitanya Mahāprabhu was very happy to see the cleansing work.
āra śata jana śata ghaṭe jala bhari'
prathamei lañā āche kāla apekṣā kari'
āra—other; śata jana—about one hundred men; śata ghaṭe—in a hundred waterpots; jala—water; bhari'—filling; prathamei—in the first instance; lañā—taking; āche—were; kāla—the time; apekṣā kari'—awaiting.
While the temple was being swept, about a hundred men stood ready with filled waterpots, and they simply awaited the Lord's order to throw the water from them.
'jala āna' bali' yabe mahāprabhu kahila
tabe śata ghaṭa āni' prabhu-āge dila
jala āna—bring water; bali'—saying; yabe—when; mahāprabhu—Śrī Caitanya Mahāprabhu; kahila—ordered; tabe—at that time; śata ghaṭa—one hundred pots; āni'—bringing; prabhu-āge—before the Lord; dila—delivered.
As soon as Śrī Caitanya Mahāprabhu called for water, all the men immediately brought the hundred waterpots, which were completely filled, and delivered them before the Lord.
prathame karila prabhu mandira prakṣālana
ūrdhva-adho bhitti, gṛha-madhya, siṁhāsana
prathame—in the first instance; karila—did; prabhu—Śrī Caitanya Mahāprabhu; mandira prakṣālana—washing of the temple; ūrdhva—on the ceiling; adhaḥ—on the floor; bhitti—walls; gṛha-madhya—within the home; siṁhāsana—the sitting place of the Lord.
In this way, Śrī Caitanya Mahāprabhu first washed the main temple and then thoroughly washed the ceiling, the walls, the floor, the sitting place [siṁhāsana] and everything else within the room.
khāparā bhariyā jala ūrdhve cālāila
sei jale ūrdhva śodhi bhitti prakṣālila
khāparā—basin; bhariyā—filling; jala—water; ūrdhve—on the ceiling; cālāila—began to throw; sei jale—with that water; ūrdhva śodhi—washing the ceiling; bhitti—walls and floor; prakṣālila—washed.
Śrī Caitanya Mahāprabhu Himself and His devotees began to throw water onto the ceiling. When this water fell, it washed the walls and floor.
śrī-haste karena siṁhāsanera mārjana
prabhu āge jala āni' deya bhakta-gaṇa
śrī-haste—with His own hand; karena—does; siṁhāsanera mārjana—washing of the sitting place of the Lord; prabhu āge—before the Lord; jala—water; āni'—bringing; deya—deliver; bhakta-gaṇa—all devotees.
Then Śrī Caitanya Mahāprabhu began to wash the sitting place of Lord Jagannātha with His own hands, and all the devotees began to bring water to the Lord.
bhakta-gaṇa kare gṛha-madhya prakṣālana
nija nija haste kare mandira mārjana
bhakta-gaṇa—devotees; kare—do; gṛha-madhya—within the room; prakṣālana—washing; nija nija—each one of them; haste—in the hand; kare—does; mandira mārjana—cleansing of the temple.
All the devotees within the temple began to wash. Each one had a broom in his hand, and in this way they cleansed the temple of the Lord.
keha jala āni' deya mahāprabhura kare
keha jala deya tāṅra caraṇa-upare
keha—someone; jala āni'—bringing water; deya—delivers; mahāprabhura kare—to the hand of Śrī Caitanya Mahāprabhu; keha—someone; jala deya—pours water; tāṅra—His; caraṇa-upare—on the lotus feet.
Someone brought water to pour into the hands of Śrī Caitanya Mahāprabhu, and someone poured water on His lotus feet.
keha lukāñā kare sei jala pāna
keha māgi' laya, keha anye kare dāna
keha—someone; lukāñā—concealing himself; kare—does; sei jala—of that water; pāna—drinking; keha—someone; māgi' laya—begging, takes; keha—another; anye—to another; kare—gives; dāna—in charity.
The water that fell from the lotus feet of Śrī Caitanya Mahāprabhu was drunk by someone who hid himself. Someone else begged for that water, and another person was giving that water in charity.
ghara dhui' praṇālikāya jala chāḍi' dila
sei jale prāṅgaṇa saba bhariyā rahila
ghara dhui'-washing the room; praṇālikāya—unto the outlet; jala—water; chāḍi' dila—let go; sei jale—by that water; prāṅgaṇa—the yard; saba—all; bhariyā—filled; rahila—remained.
After the room was washed, the water was let out through an outlet, and it then flowed and filled the yard outside.
nija-vastre kaila prabhu gṛha sammārjana
mahāprabhu nija-vastre mājila siṁhāsana
nija-vastre—by His own garment; kaila—did; prabhu—Śrī Caitanya Mahāprabhu; gṛha—room; sammārjana—mopping; mahāprabhu—Śrī Caitanya Mahāprabhu; nija-vastre—by His own garment; mājila—polished; siṁhāsana—throne.
The Lord mopped the rooms with His own clothes, and He polished the throne with them also.
śata ghaṭa jale haila mandira mārjana
mandira śodhiyā kaila-yena nija mana
śata—one hundred; ghaṭa—of waterpots; jale—by the water; haila—became; mandira—the temple; mārjana—cleansed; mandira—the temple; śodhiyā—cleansing; kaila—did; yena—as if; nija mana—his own mind.
In this way all the rooms were cleansed with a hundred waterpots. After the rooms had been cleansed, the minds of the devotees were as clean as the rooms.
nirmala, śītala, snigdha karila mandire
āpana-hṛdaya yena dharila bāhire
nirmala—purified; śītala—cool; snigdha—pleasing; karila—made; mandire—the temple; āpana-hṛdaya—own heart; yena—as if; dharila—kept; bāhire—outside.
When the temple was cleansed, it was purified, cool and pleasing, just as if the Lord's own pure mind had appeared.
śata śata jana jala bhare sarovare
ghāṭe sthāna nāhi, keha kūpe jala bhare
śata śata jana—hundreds of men; jala bhare—draw water; sarovare—from the lake; ghāṭe—on the bank; sthāna—place; nāhi—there is not; keha—someone; kūpe—from the well; jala bhare—draws the water.
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