Since hundreds of men were engaged in bringing water from the lake, there was no place to stand on the banks. Consequently someone began to draw water from a well.
pūrṇa kumbha lañā āise śata bhakta-gaṇa
śūnya ghaṭa lañā yāya āra śata jana
pūrṇa kumbha—a filled waterpot; lañā—taking; āise—come; śata bhakta-gaṇa—hundreds of devotees; śūnya ghaṭa—an empty waterpot; lañā—taking back; yāya—go; āra—another; śata jana—hundreds of men.
Hundreds of devotees brought water in the pots, and hundreds took the empty pots away to fill them up again.
nityānanda, advaita, svarūpa, bhāratī, purī
iṅhā vinu āra saba āne jala bhari'
nityānanda—Nityānanda Prabhu; advaita—Advaita Ācārya; svarūpa—Svarūpa Dāmodara; bhāratī—Brahmānanda Bhāratī; purī—Paramānanda Purī; iṅhā—these; vinu—except; āra—others; saba—all; āne—bring; jala—water; bhari'—filling up.
With the exception of Nityānanda Prabhu, Advaita Ācārya, Svarūpa Dāmodara, Brahmānanda Bhāratī and Paramānanda Purī, everyone was engaged in filling the waterpots and bringing them there.
ghaṭe ghaṭe ṭheki' kata ghaṭa bhāṅgi' gela
śata śata ghaṭa loka tāhāṅ lañā āila
ghaṭe ghaṭe ṭheki'-when there was a collision between one pot and another; kata—so many; ghaṭa—pots; bhāṅgi' gelā—became broken; śata śata—hundreds of; ghaṭa—pots; loka—people; tāhāṅ—there; lañā—bringing; āila—came.
Many of the waterpots were broken when people collided with one another, and hundreds of men had to bring new waterpots to fill.
jala bhare, ghara dhoya, kare hari-dhvani
'kṛṣṇa' 'hari' dhvani vinā āra nāhi śuni
jala bhare—they were drawing water; ghara dhoya—washing the rooms; kare hari-dhvani—chanting the holy name of Hari; kṛṣṇa—Lord Kṛṣṇa; hari—the holy name of Hari; dhvani—vibration; vinā—except; āra—anything else; nāhi—there was not; śuni—hearing.
Some people were filling the pots, and others were washing the rooms, but everyone was engaged in chanting the holy name of Kṛṣṇa and Hari.
'kṛṣṇa' 'kṛṣṇa' kahi' kare ghaṭera prārthana
'kṛṣṇa' 'kṛṣṇa' kahi' kare ghaṭa samarpaṇa
kṛṣṇa kṛṣṇa kahi'-while chanting "Kṛṣṇa, Kṛṣṇa"; kare—do; ghaṭera—for the waterpots; prārthana—begging; kṛṣṇa kṛṣṇa—the holy name of Lord Kṛṣṇa; kahi'—chanting; kare—does; ghaṭa—of the waterpots; samarpaṇa—delivery.
One person begged for a waterpot by chanting the holy names "Kṛṣṇa, Kṛṣṇa," and another delivered a pot while chanting "Kṛṣṇa, Kṛṣṇa."
yei yei kahe, sei kahe kṛṣṇa-nāme
kṛṣṇa-nāma ha-ila saṅketa saba-kāme
yei yei kahe—anyone who was speaking; sei—he; kahe—says; kṛṣṇa-nāme—by uttering the holy name of Kṛṣṇa; kṛṣṇa-nāma ha-ila—the holy name of Kṛṣṇa became; saṅketa—indication; saba-kāme—for everyone who wanted something.
Whenever anyone had to speak, he did so by uttering the holy name of Kṛṣṇa. Consequently, the holy name of Kṛṣṇa became an indication for everyone who wanted something.
premāveśe prabhu kahe 'kṛṣṇa' 'kṛṣṇa'-nāma
ekale premāveśe kare śata-janera kāma
prema-āveśe—in ecstatic love; prabhu—Lord Śrī Caitanya Mahāprabhu; kahe—says; kṛṣṇa kṛṣṇa-nāma—the holy name of Lord Kṛṣṇa; ekale—alone; prema-āveśe—in ecstatic love; kare—does; śata-janera kāma—the work of hundreds of men.
As Śrī Caitanya Mahāprabhu was vibrating the holy name of Kṛṣṇa in ecstatic love, He Himself was performing the work of hundreds of men.
śata-haste karena yena kṣālana-mārjana
pratijana-pāśe yāi' karāna śikṣana
śata-haste—with one hundred hands; karena—He does; yena—as if; kṣālana-mārjana—rinsing and washing; pratijana-pāśe yāi'-going to the side of everyone; karāna śikṣaṇa—He was teaching them.
It appeared as though Śrī Caitanya Mahāprabhu were cleansing and washing with a hundred hands. He approached every devotee just to teach him how to work.
bhāla karma dekhi' tāre kare prasaṁśana
mane nā milile kare pavitra bhartsana
bhāla—good; karma—work; dekhi'—seeing; tāre—to him; kare—does; prasaṁśana—praising; mane—in His mind; nā—not; milile—being approved; kare—He does; pavitra—purified, ungrudgingly; bhartsana—chastisement.
When He saw someone doing nicely, the Lord praised him, but if He saw that someone was not working to His satisfaction, He immediately chastised that person, not bearing him any grudge.
tumi bhāla kariyācha, śikhāha anyere
ei-mata bhāla karma seho yena kare
tumi—you; bhāla kariyācha—have done well; śikhāha anyere—teach others; ei-mata—in this way; bhāla karma—good work; seho—he also; yena—so that; kare—performs.
The Lord would say, "You have done well. Please teach this to others so that they may act in the same way."
e-kathā śuniyā sabe saṅkucita hañā
bhāla-mate karma kare sabe mana diyā
e-kathā śuniyā—hearing these words; sabe—all; saṅkucita hañā—being ashamed; bhāla-mate—very well; karma kare—do work; sabe—all; mana diyā—with attention.
As soon as they heard Śrī Caitanya Mahāprabhu say this, everyone became ashamed. Thus the devotees began to work with great attention.
tabe prakṣālana kaila śrī-jagamohana
bhoga-mandira-ādi tabe kaila prakṣālana
tabe—thereafter; prakṣālana—washing; kaila—performed; śrī-jagamohana—in front of the temple; bhoga-mandira—the place where food is offered; ādi—all such places; tabe—then; kaila prakṣālana—washed.
They washed the Jagamohana area and then the place where food was kept. All other places were also washed.
nāṭaśālā dhui' dhuila catvara-prāṅgaṇa
pākaśālā-ādi kari' karila prakṣālana
nāṭa-śālā—the meeting place; dhui'—washing; dhuila—washed; catvara-prāṅgaṇa—the yard and the raised sitting place; pāka-śālā—the kitchen; ādi—and so on; kari'—making; karila prakṣālana—washed.
In this way the meeting place was washed, the entire yard, the raised sitting places, the kitchen and every other room.
mandirera catur-dik prakṣālana kaila
saba antaḥpura bhāla-mate dhoyāila
mandirera—the temple; caturḥ-dik—all around; prakṣālana kaila—washed; saba—all; antaḥpura—inside the rooms; bhāla-mate—with great care; dhoyāila—washed.
Thus all places around the temple were thoroughly washed within and without.
hena-kāle gauḍīyā eka subuddhi sarala
prabhura caraṇa-yuge dila ghaṭa-jala
hena-kāle—at this time; gauḍīyā—Vaiṣṇava from Bengal; eka—one; su-buddhi—very intelligent; sarala—simple; prabhura caraṇa-yuge—on the lotus feet of the Lord; dila—poured; ghaṭa-jala—one potful of water.
After everything was thoroughly washed, a Vaiṣṇava from Bengal, who was very intelligent and simple, came and poured water on the lotus feet of the Lord.
sei jala lañā āpane pāna kaila
tāhā dekhi' prabhura mane duḥkha roṣa haila
sei jala—that water; lañā—taking; āpane—personally; pāna kaila—drank; tāhā dekhi'—seeing that; prabhura—of the Lord; mane—in the mind; duḥkha—unhappiness; roṣa—anger; haila—there was.
The Gauḍīya Vaiṣṇava then took that water and drank it himself. Seeing that, Śrī Caitanya Mahāprabhu felt a little unhappy and was also outwardly angry.
yadyapi gosāñi tāre hañāche santoṣa
dharma-saṁsthāpana lāgi' bāhire mahā-roṣa
yadyapi—although; gosāñi—the Lord; tāre—with him; hañāche—became; santoṣa—satisfied; dharma-saṁsthāpana lāgi'-for establishing the etiquette of religious principles; bāhire—externally; mahā-roṣa—very angry.
Although the Lord was certainly satisfied with him, He became angry externally in order to establish the etiquette of religious principles.
śikṣā lāgi' svarūpe ḍāki' kahila tāṅhāre
ei dekha tomāra 'gauḍīyā'ra vyavahāre
śikṣā lāgi'-for instruction; svarūpe—unto Svarūpa Dāmodara; ḍāki'—calling; kahila—said; tāṅhāre—unto him; ei dekha—just see here; tomāra—your; gauḍīyāra—of this Vaiṣṇava from Bengal; vyavahāre—behavior.
The Lord then called for Svarūpa Dāmodara and told him, "Just see the behavior of your Bengali Vaiṣṇava.
īśvara-mandire mora pada dhoyāila
sei jala āpani lañā pāna kaila
īśvara-mandire—in the temple of the Lord; mora—My; pada—feet; dhoyāila—washed; sei jala—that water; āpani—personally; lañā—taking; pāna kaila—drank.
"This person from Bengal has washed My feet within the temple of the Personality of Godhead. Not only that, but he has drunk the water himself.
ei aparādhe mora kāhāṅ habe gati
tomāra 'gauḍīyā' kare eteka phaijati!
ei aparādhe—by such an offense; mora—of Me; kāhāṅ—where; habe—will be; gati—destination; tomāra gauḍīyā—your Bengali Vaiṣṇava; kare—does; eteka—such; phaijati—implication.
"I now do not know what My destination is because of this offense. Indeed, your Bengali Vaiṣṇava has greatly implicated Me."
It is significant that Śrī Caitanya Mahāprabhu told Svarūpa Dāmodara Gosvāmī that the Bengali Vaiṣṇava was "your Gauḍīya Vaiṣṇava." This means that all Gauḍīya Vaiṣṇavas who are followers of the Caitanya cult are subordinate to Svarūpa Dāmodara Gosvāmī. The paramparā system is very strictly observed by Gauḍīya Vaiṣṇavas. Śrī Caitanya Mahāprabhu's personal secretary was Svarūpa Dāmodara Gosvāmī. The next group of devotees was the six Gosvāmīs, then Kavirāja Gosvāmī. It is necessary to observe the paramparā system of the Caitanya cult. There are many offenses one can commit while serving the Lord, and these are described in the Bhakti-rasāmṛta-sindhu, Hari-bhakti-vilāsa and other books. According to the rules and regulations, no one should accept obeisances in the temple of the Lord before the Deity. Nor is it proper for a devotee to offer obeisances and touch the feet of the spiritual master before the Deity. This is considered an offense. Śrī Caitanya Mahāprabhu Himself was personally the Supreme Personality of Godhead; therefore it was not actually offensive to wash His lotus feet in the temple. However, because He was playing the part of an ācārya, the Lord considered Himself an ordinary human being. He also wanted to give instructions to ordinary human beings. The point is that even though one plays the part of a spiritual master, he should not accept obeisances or permit a disciple to wash his feet before the Deity. This is a matter of etiquette.
tabe svarūpa gosāñi tāra ghāḍe hāta diyā
ḍhekā māri' purīra bāhira rākhilena lañā
tabe—thereafter; svarūpa gosāñi—Svarūpa Dāmodara Gosāñi; tāra—of him; ghāḍe—on the neck; hāta diyā—touching with the hand; ḍhekā māri'—pushing a little; purīra bāhira—out of the temple of Guṇḍicā Purī; rākhilena—kept; lañā—taking.
At this point Svarūpa Dāmodara Gosvāmī caught the Gauḍīya Vaiṣṇava by the neck and, giving him a little push, ejected him from the Guṇḍicā Purī temple and made him stay outside.
punaḥ āsi' prabhu pāya karila vinaya
'ajña-aparādha' kṣamā karite yuyāya
punaḥ āsi'-again coming back; prabhu pāya—at the lotus feet of the Lord; karila vinaya—made a submission; ajña-aparādha—offense by innocent person; kṣamā karite—to be excused; yuyāya—deserves.
After Svarūpa Dāmodara Gosvāmī returned within the temple, he requested Śrī Caitanya Mahāprabhu to excuse that innocent person.
tabe mahāprabhura mane santoṣa ha-ilā
sāri kari' dui pāśe sabāre vasāilā
tabe—thereafter; mahāprabhura—of Śrī Caitanya Mahāprabhu; mane—in the mind; santoṣa ha-ilā—there was satisfaction; sāri kari'—making a line; dui pāśe—on two sides; sabāre—all of them; vasāilā—made to sit.
After this incident, Śrī Caitanya Mahāprabhu was very much satisfied. He then asked all of the devotees to sit down in two lines on both sides.
āpane vasiyā mājhe, āpanāra hāte
tṛṇa, kāṅkara, kuṭā lāgilā kuḍāite
āpane—personally; vasiyā mājhe—sitting in the middle; āpanāra hāte—with His own hand; tṛṇa—straw; kāṅkara—grains of sand; kuṭā—dirt; lāgilā—began; kuḍāite—to pick up.
The Lord then personally sat down in the middle and picked up all kinds of straw, grains of sand and dirty things.
ke kata kuḍāya, saba ekatra kariba
yāra alpa, tāra ṭhāñi piṭhā-pānā la-iba
ke kata kuḍāya—how much one has collected; saba—all; ekatra—in one place; kariba—I shall gather; yāra—of whom; alpa—small; tāra ṭhāñi—from him; piṭhā-pānā la-iba—I will ask for cakes and sweet rice as a fine.
While Śrī Caitanya Mahāprabhu was picking up the straws and grains of sand, He said, "I shall gather everyone's collection, and I shall ask whoever has collected less than all the others to pay a fine of sweet cakes and sweet rice."
ei mata saba purī karila śodhana
śītala, nirmala kaila-yena nija-mana
ei mata—in this way; saba purī—all of Guṇḍicā Purī; karila śodhana—they cleansed; śītala—cool; nirmala—clean; kaila—made; yena—as; nija-mana—his own mind.
In this way all the quarters of the Guṇḍicā temple were completely cleansed and cleared. All quarters were cool and spotless, like one's cleansed and pacified mind.
praṇālikā chāḍi' yadi pāni vahāila
nūtana nadī yena samudre milila
praṇālikā—water from the outlets; chāḍi'—releasing; yadi—when; pāni—water; vahāila—flowed; nūtana—new; nadī—river; yena—as if; samudre—in the ocean; milila—met.
When the water from the different rooms was finally let out through the halls, it appeared as if new rivers were rushing out to meet the waters of the ocean.
ei-mata puradvāra-āge patha yata
sakala śodhila, tāhā ke varṇibe kata
ei-mata—in this way; pura-dvāra—of the gateway of the temple; āge—in front; patha yata—as many avenues; sakala—all; śodhila—were cleansed; tāhā—that; ke varṇibe—who can describe; kata—how much.
Outside the gateway of the temple, all the roads were also cleansed, and no one could tell exactly how this was done.
In commenting on the cleansing of the Guṇḍicā temple, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that Śrī Caitanya Mahāprabhu, as the world leader, was personally giving instructions on how one should receive Lord Kṛṣṇa, the Supreme Personality of Godhead, within one's cleansed and pacified heart. If one wants to see Kṛṣṇa seated in his heart, he must first cleanse the heart, as prescribed by Śrī Caitanya Mahāprabhu in His Śikṣāṣṭaka: ceto-darpaṇa-mārjanam. In this age, everyone's heart is especially unclean, as confirmed in Śrīmad-Bhāgavatam: hṛdy antaḥ-stho hy abhadrāṇi. To wash away all dirty things accumulated within the heart, Śrī Caitanya Mahāprabhu advised everyone to chant the Hare Kṛṣṇa mantra. The first result will be that the heart is cleansed (ceto-darpaṇa-mārjanam). Similarly, Śrīmad-Bhāgavatam (1.2.17) confirms this statement:
śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ
hṛdy antaḥ-stho hy abhadrāṇi
vidhunoti suhṛt satām
If a devotee at all wants to cleanse his heart, he must chant and hear the glories of the Lord, Śrī Kṛṣṇa (śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ). This is a simple process. Kṛṣṇa Himself will help cleanse the heart because He is already seated there. Kṛṣṇa wants to continue living within the heart, and the Lord wants to give directions, but one has to keep his heart as clean as Lord Caitanya Mahāprabhu kept the Guṇḍicā temple. The devotee therefore has to cleanse his heart just as the Lord cleansed the Guṇḍicā temple. In this way one can be pacified and enriched in devotional service. If the heart is filled with straw, grains of sand, weeds or dust (in other words, anyābhilāṣa-pūrṇa), one cannot enthrone the Supreme Personality of Godhead there. The heart must be cleansed of all material motives brought about through fruitive work, speculative knowledge, the mystic yoga system and so many other forms of so-called meditation. The heart must be cleansed without ulterior motive. As Śrīla Rūpa Gosvāmī says: anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam. In other words, there should not be any external motive. One should not attempt material upliftment, understanding the Supreme by speculative knowledge, fruitive activity, severe austerity and penance, and so on. All these activities are against the natural growth of spontaneous love of Godhead. As soon as these are present within the heart, the heart should be understood to be unclean and therefore unfit to serve as Kṛṣṇa's sitting place. We cannot perceive the Lord's presence in our hearts unless our hearts are cleansed.
A material desire is explained as a desire to enjoy the material world to its fullest extent. In modern language, this is called economic development. An inordinate desire for economic development is considered to be like straws and grains of sand within the heart. If one is overly engaged in material activity, the heart will always remain disturbed. As stated by Narottama dāsa Ṭhākura:
juḍāite nā kainu upāya
In other words, endeavor for material opulence is against the principle of devotional service. Material enjoyment includes activities such as great sacrifices for auspicious activity, charity, austerity, elevation to the higher planetary system, and even living happily within the material world.
Modernized material benefits are like the dust of material contamination. When this dust is agitated by the whirlwind of fruitive activity, it overcomes the heart. Thus the mirror of the heart is covered with dust. There are many desires for performing auspicious and inauspicious activities, but people do not know how life after life they are keeping their hearts unclean. One who cannot give up the desire for fruitive activity is understood to be covered by the dust of material contamination. Karmīs generally think that the interaction of fruitive activities can be counteracted by another karma, or fruitive activity. This is certainly a mistaken conception. If one is deluded by such a conception, he is cheated by his own activity. Such activities have been compared to an elephant's bathing. An elephant may bathe very thoroughly, but as soon as it comes out of the river, it immediately takes some sand from the land and throws it all over its body. If one suffers due to his past fruitive activities, he cannot counteract his suffering by performing auspicious activities. The sufferings of human society cannot be counteracted by material plans. The only way suffering can be mitigated is by Kṛṣṇa consciousness. When one takes to Kṛṣṇa consciousness and engages himself in the devotional service of the Lord-beginning with chanting and hearing the glories of the Lord-the cleansing of the heart begins. When the heart is actually cleansed, one can clearly see the Lord sitting there without any disturbance. In Śrīmad-Bhāgavatam (9.4.68) the Lord confirms that He sits within the heart of the pure devotee: sādhavo hṛdayaṁ mahyaṁ sādhūnāṁ hṛdayaṁ tv aham.
Impersonal speculation, monism (merging into the existence of the Supreme), speculative knowledge, mystic yoga and meditation are all compared to grains of sand. They simply cause irritation to the heart. No one can satisfy the Supreme Personality of Godhead by such activities, nor do we give the Lord a chance to sit in our hearts peacefully. Rather, the Lord is simply disturbed by them. Sometimes yogīs and jñānīs in the beginning take to the chanting of the Hare Kṛṣṇa mahā-mantra as a way to begin their various practices. But when they falsely think that they have attained release from the bondage of material existence, they give up chanting. They do not consider that the ultimate goal is the form of the Lord or the name of the Lord. Such unfortunate creatures are never favored by the Supreme Personality of Godhead, for they do not know what devotional service is. Lord Kṛṣṇa describes them in the Bhagavad-gītā in this way:
tān ahaṁ dviṣataḥ krūrān
kṣipāmy ajasram aśubhān
āsurīṣv eva yoniṣu
"Those who are envious and mischievous, who are the lowest among men, I perpetually cast into the ocean of material existence, into various demoniac species of life." (Bg. 16.19)
By His practical example, Śrī Caitanya Mahāprabhu has shown us that all the grains of sand must be picked up thoroughly and thrown outside. Śrī Caitanya Mahāprabhu also cleansed the outside of the temple, fearing that the grains of sand would again come within. In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains that even though one may become free from the desire for fruitive activity, sometimes the subtle desire for fruitive activity again comes into being within the heart. One often thinks of conducting business to improve devotional activity. But the contamination is so strong that it may later develop into misunderstanding, described as kuṭi-nāṭi (faultfinding) and pratiṣṭhāśā (the desire for name and fame and for high position), jīva-hiṁsā (envy of other living entities), niṣiddhācāra (accepting things forbidden in the śāstra), kāma (desire for material gain) and pūjā (hankering for popularity). The word kuṭi-nāṭi means "duplicity." As an example of pratiṣṭhāśā, one may attempt to imitate Śrīla Haridāsa Ṭhākura by living in a solitary place. One's real desire may be for name and fame-in other words, one thinks that fools will accept one to be as good as Haridāsa Ṭhākura just because one lives in a solitary place. These are all material desires. A neophyte devotee is certain to be attacked by other material desires as well, namely desires for women and money. In this way the heart is again filled with dirty things and becomes harder and harder, like that of a materialist. Gradually one desires to become a reputed devotee or an avatāra (incarnation).
The word jīva-hiṁsā (envy of other living entities) actually means stopping the preaching of Kṛṣṇa consciousness. Preaching work is described as paropakāra, welfare activity for others. Those who are ignorant of the benefits of devotional service must be educated by preaching. If one stops preaching and simply sits down in a solitary place, he is engaging in material activity. If one desires to make a compromise with the Māyāvādīs, he is also engaged in material activity. A devotee should never make compromises with nondevotees. By acting as a professional guru, mystic yogī or miracle man, one may cheat and bluff the general public and gain fame as a wonderful mystic, but all this is considered to be dust, straw and grains of sand within the heart. In addition, one should follow the regulative principles and not desire illicit sex, gambling, intoxicants or meat.
To give us practical instructions, Lord Śrī Caitanya Mahāprabhu cleansed the temple twice. His second cleansing was more thorough. The idea was to throw away all the stumbling blocks on the path of devotional service. He cleansed the temple with firm conviction, as is evident from His using His own personal garments for cleaning. Śrī Caitanya Mahāprabhu wanted to see personally that the temple was thoroughly cleansed to the standard of clean marble. Clean marble gives a cooling effect. Devotional service means attaining peace from all disturbances caused by material contamination. In other words, it is the process by which the mind is cooled. The mind can be peaceful and thoroughly cleansed when one no longer desires anything but devotional service.
Even though all dirty things may be cleansed away, sometimes subtle desires remain in the mind for impersonalism, monism, success and the four principles of religious activity (dharma, artha, kāma and mokṣa). All these are like spots on clean cloth. Śrī Caitanya Mahāprabhu also wanted to cleanse all these away.
By His practical activity, Śrī Caitanya Mahāprabhu informed us how to cleanse our hearts. Once the heart is cleansed, we should invite Lord Śrī Kṛṣṇa to sit down, and we should observe the festival by distributing prasāda and chanting the Hare Kṛṣṇa mahā-mantra. Śrī Caitanya Mahāprabhu used to teach every devotee by His personal behavior. Everyone who spreads the cult of Śrī Caitanya Mahāprabhu accepts a similar responsibility. The Lord was personally chastising and praising individuals in the course of the cleaning, and those who are engaged as ācāryas must learn from Śrī Caitanya Mahāprabhu how to train devotees by personal example. The Lord was very much pleased with those who could cleanse the temple by taking out undesirable things accumulated within. This is called anartha-nivṛtti, cleansing the heart of all unwanted things. Thus the cleansing of the Guṇḍicā-mandira was conducted by Śrī Caitanya Mahāprabhu to let us know how the heart should be cleansed and soothed to receive Lord Śrī Kṛṣṇa and enable Him to sit within the heart without disturbance.
kṣaṇeka viśrāma kari' nṛtya ārambhila
nṛsiṁha-mandira—the temple of Nṛsiṁhadeva; bhitara—inside; bāhira—outside; śodhila—cleansed; kṣaṇeka—for a few moments; viśrāma—rest; kari'—after taking; nṛtya—dancing; ārambhila—began.
Śrī Caitanya Mahāprabhu also cleansed the Nṛsiṁha temple inside and outside. Finally, He rested a few minutes and then began dancing.
cāri-dike bhakta-gaṇa karena kīrtana
madhye nṛtya karena prabhu matta-siṁha-sama
cāri-dike—all around; bhakta-gaṇa—devotees; karena—performed; kīrtana—congregational chanting; madhye—in the middle; nṛtya—dancing; karena—does; prabhu—Śrī Caitanya Mahāprabhu; matta-siṁha-sama—just like a maddened lion.
All around Śrī Caitanya Mahāprabhu all the devotees performed congregational chanting. The Lord, just like a maddened lion, danced in the middle.
sveda, kampa, vaivarṇyāśru pulaka, huṅkāra
nija-aṅga dhui' āge cale aśru-dhāra
sveda—perspiration; kampa—trembling; vaivarṇya—fading; aśru—tears; pulaka—jubilation; huṅkāra—roaring; nija-aṅga—personal body; dhui'—washing; āge—forward; cale—goes; aśru-dhāra—a flow of tears.
As usual, when Caitanya Mahāprabhu danced, there were perspiration, trembling, fading, tears, jubilation and roaring. Indeed, the tears from His eyes washed His body and those before Him.
cāri-dike bhakta-aṅga kaila prakṣālana
śrāvaṇera megha yena kare variṣaṇa
cāri-dike—all around; bhakta-aṅga—the bodies of the devotees; kaila—did; prakṣālana—washing; śrāvaṇera megha—exactly like a cloud in the month of Śrāvaṇa (July-August); yena—as if; kare variṣaṇa—pour.
In this way Śrī Caitanya Mahāprabhu washed the bodies of all the devotees with the tears from His eyes. The tears poured like rains in the month of Śrāvaṇa.
mahā-ucca-saṅkīrtane ākāśa bharila
prabhura uddaṇḍa-nṛtye bhūmi-kampa haila
mahā-ucca-saṅkīrtane—by a great and loud performance of chanting; ākāśa—the sky; bharila—became filled; prabhura—of Lord Śrī Caitanya Mahāprabhu; uddaṇḍa-nṛtye—by dancing and jumping high; bhūmi-kampa—earthquake; haila—there was.
The sky was filled with the great and loud chanting of saṅkīrtana, and the earth shook from the jumping and dancing of Lord Caitanya Mahāprabhu.
svarūpera ucca-gāna prabhure sadā bhāya
ānande uddaṇḍa nṛtya kare gaurarāya
svarūpera—of Svarūpa Dāmodara Gosvāmī; ucca-gāna—loud singing; prabhure—to Śrī Caitanya Mahāprabhu; sadā bhāya—always very pleasing; ānande—in jubilation; uddaṇḍa nṛtya—jumping high and dancing; kare—performs; gaurarāya—Śrī Caitanya Mahāprabhu.
Śrī Caitanya Mahāprabhu always liked the loud chanting of Svarūpa Dāmodara. Therefore when Svarūpa Dāmodara sang, Śrī Caitanya Mahāprabhu danced and jumped high in jubilation.
ei-mata kata-kṣaṇa nṛtya ye kariyā
viśrāma karilā prabhu samaya bujhiyā
ei-mata—in this way; kata-kṣaṇa—for some time; nṛtya—dancing; ye—that; kariyā—after performing; viśrāma karilā—rested; prabhu—Śrī Caitanya Mahāprabhu; samaya bujhiyā—understanding the time.
The Lord thus chanted and danced for some time. Finally, understanding the circumstances, He stopped.
ācārya-gosāñira putra śrī-gopāla-nāma
nṛtya karite tāṅre ājñā dila gauradhāma
ācārya-gosāñira—of Śrī Advaita Ācārya; putra—son; śrī-gopāla-nāma—named Śrī Gopāla; nṛtya karite—to dance; tāṅre—unto him; ājñā—order; dila—gave; gauradhāma—Śrī Caitanya Mahāprabhu.
premāveśe nṛtya kari' ha-ilā mūrcchite
acetana hañā teṅha paḍilā bhūmite
prema-āveśe—in ecstatic love; nṛtya kari'—dancing; ha-ilā mūrcchite—fainted; acetana hañā—being unconscious; teṅha—he; paḍilā—fell; bhūmite—on the ground.
While dancing in ecstatic love, Śrī Gopāla fainted and fell to the ground unconscious.
āste-vyaste ācārya tāṅre kaila kole
śvāsa-rahita dekhi' ācārya hailā vikale
āste-vyaste—with great haste; ācārya—Advaita Ācārya; tāṅre—him; kaila—took; kole—on His lap; śvāsa-rahita—without breathing; dekhi'—seeing; ācārya—Advaita Ācārya; hailā—became; vikale—agitated.
When Śrī Gopāla fainted, Advaita Ācārya hastily took him upon His lap. Seeing that he was not breathing, He became very much agitated.
nṛsiṁhera mantra paḍi' māre jala-chāṅṭi
huṅkārera śabde brahmāṇḍa yāya phāṭi'
nṛsiṁhera mantra—prayers to Nṛsiṁhadeva; paḍi'—chanting; māre—throws; jala-chāṅṭi—sprinkling of water; huṅkārera śabde—by the sound of roaring; brahmāṇḍa—the whole universe; yāya—becomes; phāṭi'—cracking.
Advaita Ācārya and others began to chant the holy name of Lord Nṛsiṁha and sprinkle water. The roaring of the chant was so great that it seemed to shake the entire universe.
aneka karila, tabu nā haya cetana
ācārya kāndena, kānde saba bhakta-gaṇa
aneka karila—much endeavor was done; tabu—still; nā haya—there was not; cetana—consciousness; ācārya kāndena—Advaita Ācārya began to cry; kānde—cried; saba bhakta-gaṇa—all the other devotees.
When the boy did not regain consciousness after some time, Advaita Ācārya and the other devotees began to cry.
tabe mahāprabhu tāṅra buke hasta dila
'uṭhaha gopāla' bali' uccaiḥsvare kahila
tabe—at that time; mahāprabhu—Śrī Caitanya Mahāprabhu; tāṅra buke—on his chest; hasta—hand; dila—placed; uṭhaha gopāla—stand up, Gopāla; bali'—saying; uccaiḥ-svare—very loudly; kahila—said.
Then Śrī Caitanya Mahāprabhu placed His hand on the chest of Śrī Gopāla and said loudly, "Gopāla, stand up."
śunitei gopālera ha-ila cetana
'hari' bali' nṛtya kare sarva-bhakta-gaṇa
śunitei—upon hearing; gopālera—of Śrī Gopāla; ha-ila—there was; cetana—consciousness; hari bali'—chanting the holy name of Hari; nṛtya kare—danced; sarva-bhakta-gaṇa—all the devotees.
As soon as Gopāla heard the voice of Śrī Caitanya Mahāprabhu, he immediately came to his senses. All the devotees then began to dance, chanting the holy name of Hari.
ei līlā varṇiyāchena dāsa vṛndāvana
ataeva saṅkṣepa kari' kariluṅ varṇana
ei līlā—this pastime; varṇiyāchena—has described; dāsa vṛndāvana—Vṛndāvana dāsa Ṭhākura; ataeva—therefore; saṅkṣepa—briefly; kari'—doing; kariluṅ varṇana—I have described.
This incident has been described in detail by Vṛndāvana dāsa Ṭhākura. Therefore I have described it only in brief.
tabe mahāprabhu kṣaṇeka viśrāma kariyā
snāna karibāre gelā bhakta-gaṇa lañā
tabe—thereafter; mahāprabhu—Śrī Caitanya Mahāprabhu; kṣaṇeka—for some time; viśrāma kariyā—taking rest; snāna karibāre—for bathing; gelā—went; bhakta-gaṇa lañā—taking all the devotees.
tīre uṭhi' parena prabhu śuṣka vasana
nṛsiṁha-deve namaskari' gelā upavana
tīre uṭhi'-getting on the bank; parena—puts on; prabhu—Śrī Caitanya Mahāprabhu; śuṣka vasana—dry garments; nṛsiṁha-deve—unto Lord Nṛsiṁhadeva; namaskari'—offering obeisances; gelā upavana—entered a garden.
After bathing, the Lord stood on the bank of the lake and put on dry garments. After offering obeisances to Lord Nṛsiṁhadeva, whose temple was nearby, the Lord entered a garden.
udyāne vasilā prabhu bhakta-gaṇa lañā
tabe vāṇīnātha āilā mahā-prasāda lañā
udyāne—in the garden; vasilā—sat down; prabhu—Śrī Caitanya Mahāprabhu; bhakta-gaṇa lañā—with the devotees; tabe—at that time; vāṇīnātha—Vāṇīnātha Rāya; āilā—came; mahā-prasāda lañā—bringing all kinds of mahā-prasāda.
In the garden, Śrī Caitanya Mahāprabhu sat down with the other devotees. Vāṇīnātha Rāya then came and brought all kinds of mahā-prasāda.
kāśī-miśra, tulasī-paḍichā-dui jana
pañca-śata loka yata karaye bhojana
tata anna-piṭhā-pānā saba pāṭhāila
dekhi' mahāprabhura mane santoṣa ha-ila
kāśī-miśra—Kāśī Miśra; tulasī-paḍichā—Tulasī, the superintendent of the temple; dui jana—two persons; pañca-śata loka—five hundred men; yata—as much; karaye bhojana—eat; tata—so; anna-piṭhā-pānā—rice, cakes and sweet rice; saba—all; pāṭhāila—sent; dekhi'—seeing; mahāprabhura—of Śrī Caitanya Mahāprabhu; mane—in the mind; santoṣa—satisfaction; ha-ila—there was.
Kāśī Miśra and Tulasī, the superintendent of the temple, brought as much prasāda as five hundred men could eat. Seeing the large quantity of prasāda, which consisted of rice, cakes, sweet rice and a variety of vegetables, Śrī Caitanya Mahāprabhu was very much satisfied.
purī-gosāñi, mahāprabhu, bhāratī brahmānanda
advaita-ācārya, āra prabhu-nityānanda
purī-gosāñi—Paramānanda Purī; mahāprabhu—Śrī Caitanya Mahāprabhu; bhāratī brahmānanda—Brahmānanda Bhāratī; advaita-ācārya—Advaita Ācārya; āra—and; prabhu-nityānanda—Nityānanda Prabhu.
Among the devotees present with Śrī Caitanya Mahāprabhu were Paramānanda Purī, Brahmānanda Bhāratī, Advaita Ācārya and Nityānanda Prabhu.
ācāryaratna, ācāryanidhi, śrīvāsa, gadādhara
śaṅkara, nandanācārya, āra rāghava, vakreśvara
ācāryaratna—Candraśekhara; ācāryanidhi—Ācāryanidhi; śrīvāsa—Śrīvāsa Ṭhākura; gadādhara—Gadādhara Paṇḍita; śaṅkara—Śaṅkara; nandana-ācārya—Nandanācārya; āra—and; rāghava—Rāghava Paṇḍita; vakreśvara—Vakreśvara.
Ācāryaratna, Ācāryanidhi, Śrīvāsa Ṭhākura, Gadādhara Paṇḍita, Śaṅkara, Nandanācārya, Rāghava Paṇḍita and Vakreśvara were also present.
prabhu-ājñā pāñā vaise āpane sārvabhauma
piṇḍāra upare prabhu vaise lañā bhakta-gaṇa
prabhu-ājñā—the order of the Lord; pāñā—getting; vaise—sits down; āpane—personally; sārvabhauma—Sārvabhauma Bhaṭṭācārya; piṇḍāra upare—on raised platforms; prabhu—Śrī Caitanya Mahāprabhu; vaise—sits; lañā—along with; bhakta-gaṇa—all the devotees.
Receiving the permission of the Lord, Sārvabhauma Bhaṭṭācārya sat down. Śrī Caitanya Mahāprabhu and all His devotees sat on raised wooden seats.
tāra tale, tāra tale kari' anukrama
udyāna bhari' vaise bhakta karite bhojana
tāra tale—below them; tāra tale—below them; kari'—in this way; anukrama—consecutively; udyāna bhari'-filling the entire garden; vaise—sit; bhakta—all the devotees; karite bhojana—to take lunch.
In this way all the devotees sat down to take their lunch in consecutive lines, one beside the other.
'haridāsa' bali' prabhu ḍāke ghane ghana
dūre rahi' haridāsa kare nivedana
haridāsa bali'-calling Haridāsa; prabhu—Śrī Caitanya Mahāprabhu; ḍāke—calls; ghane ghana—repeatedly; dūre rahi'—standing at a distance; haridāsa—Ṭhākura Haridāsa; kare nivedana—submitted.
Śrī Caitanya Mahāprabhu was repeatedly calling, "Haridāsa, Haridāsa," and at that time Haridāsa, standing at a distance, spoke as follows.
bhakta-saṅge prabhu karuna prasāda aṅgīkāra
e-saṅge vasite yogya nahi muñi chāra
bhakta-saṅge prabhu—let Śrī Caitanya Mahāprabhu sit down with the devotees; karuna—let Him do; prasāda—of remnants of food; aṅgīkāra—accepting; e-saṅge—with this batch; vasite—to sit down; yogya—befitting; nahi—am not; muñi—I; chāra—most abominable.
Haridāsa Ṭhākura said, "Let Lord Śrī Caitanya Mahāprabhu take His lunch with the devotees. Since I am abominable, I cannot sit down among you.
pāche more prasāda govinda dibe bahirdvāre
mana jāni' prabhu punaḥ nā balila tāṅre
pāche—at last; more—unto me; prasāda—remnants of food; govinda—the personal servant of Śrī Caitanya Mahāprabhu; dibe—will deliver; bahir-dvāre—outside the door; mana jāni'—understanding the mind; prabhu—Śrī Caitanya Mahāprabhu; punaḥ—again; nā—not; balila—called; tāṅre—him.
"Govinda will give me prasāda later, outside the door." Understanding his mind, Śrī Caitanya Mahāprabhu did not call him again.
svarūpa-gosāñi, jagadānanda, dāmodara
kāśīśvara, gopīnātha, vāṇīnātha, śaṅkara
pariveśana kare tāhāṅ ei sāta-jana
madhye madhye hari-dhvani kare bhakta-gaṇa
svarūpa-gosāñi—Svarūpa Dāmodara Gosvāmī; jagadānanda—Jagadānanda; dāmodara—Dāmodara Paṇḍita; kāśīśvara—Kāśīśvara; gopīnātha, vāṇīnātha, śaṅkara—Gopīnātha, Vāṇīnātha and Śaṅkara; pariveśana kare—distribute; tāhāṅ—there; ei—these; sāta-jana—seven persons; madhye madhye—at intervals; hari-dhvani—resounding of the holy name of Hari; kare—do; bhakta-gaṇa—all the devotees.
Svarūpa Dāmodara Gosvāmī, Jagadānanda, Dāmodara Paṇḍita, Kāśīśvara, Gopīnātha, Vāṇīnātha and Śaṅkara distributed prasāda, and the devotees chanted the holy names at intervals.
pulina-bhojana kṛṣṇa pūrve yaiche kaila
sei līlā mahāprabhura mane smṛti haila
pulina—in the forest; bhojana—eating; kṛṣṇa—Lord Kṛṣṇa; pūrve—formerly; yaiche—as; kaila—performed; sei līlā—the same pastime; mahāprabhura—of Śrī Caitanya Mahāprabhu; mane—in the mind; smṛti haila—there was remembrance.
Lord Śrī Kṛṣṇa had previously taken His lunch in the forest, and that very pastime was remembered by Śrī Caitanya Mahāprabhu.
yadyapi premāveśe prabhu hailā asthira
samaya bujhiyā prabhu hailā kichu dhīra
yadyapi—although; prema-āveśe—in ecstatic love; prabhu—Śrī Caitanya Mahāprabhu; hailā—became; asthira—agitated; samaya bujhiyā—understanding the time and circumstances; prabhu—Śrī Caitanya Mahāprabhu; hailā—became; kichu—somewhat; dhīra—patient.
Just by remembering the pastimes of Lord Śrī Kṛṣṇa, Śrī Caitanya Mahāprabhu was agitated by ecstatic love. But considering the time and circumstance, He remained somewhat patient.
prabhu kahe,-more deha' lāphrā-vyañjane
piṭhā-pānā, amṛta-guṭikā deha' bhakta-gaṇe
prabhu kahe—the Lord said; more—unto Me; deha'—give; lāphrā-vyañjane—ordinary vegetable; piṭhā-pānā—cakes and sweet rice; amṛta-guṭikā—and the preparation named amṛta-guṭikā; deha'—deliver; bhakta-gaṇe—to the devotees.
Śrī Caitanya Mahāprabhu said, "You can give Me the ordinary vegetable known as lāphrā-vyañjana, and you may deliver to all the devotees better preparations like cakes, sweet rice and amṛta-guṭikā."
sarvajña prabhu jānena yāṅre yei bhāya
tāṅre tāṅre sei deoyāya svarūpa-dvārāya
sarva-jña prabhu—the omniscient Lord Śrī Caitanya Mahāprabhu; jānena—knows; yāṅre—to whom; yei—whatever; bhāya—appeals; tāṅre tāṅre—unto each person; sei—that; deoyāya—orders to administer; svarūpa-dvārāya—by Svarūpa Dāmodara.
Since Lord Śrī Caitanya Mahāprabhu is omniscient, He knew what type of preparation each person liked. He therefore had Svarūpa Dāmodara deliver these preparations to their full satisfaction.
jagadānanda beḍāya pariveśana karite
prabhura pāte bhāla-dravya dena ācambite
jagadānanda—Jagadānanda; beḍāya—walks; pariveśana—distribution of prasāda; karite—to do; prabhura pāte—on the plate of Śrī Caitanya Mahāprabhu; bhāla-dravya—the first-class preparations; dena—puts; ācambite—suddenly.
Jagadānanda went to distribute prasāda, and suddenly he placed all the first-class preparations on the plate of Śrī Caitanya Mahāprabhu.
yadyapi dile prabhu tāṅre karena roṣa
bale-chale tabu dena, dile se santoṣa
yadyapi—although; dile—by such deliverance; prabhu—Śrī Caitanya Mahāprabhu; tāṅre—unto him; karena—does; roṣa—anger; bale-chale—somehow or other (sometimes by tricks, sometimes by force); tabu—still; dena—delivers; dile—when he delivers; se santoṣa—Śrī Caitanya Mahāprabhu was very much pleased.
When such nice prasāda was put on the plate of Śrī Caitanya Mahāprabhu, the Lord was outwardly very angry. Nonetheless, when the preparations were placed on His plate sometimes by tricks and sometimes by force, the Lord was satisfied.
punarapi sei dravya kare nirīkṣaṇa
tāṅra bhaye prabhu kichu karena bhakṣaṇa
punarapi—again; sei dravya—that very thing; kare nirīkṣaṇa—sees carefully; tāṅra bhaye—out of fear of Jagadānanda; prabhu—Śrī Caitanya Mahāprabhu; kichu—something; karena—does; bhakṣaṇa—eating.
When the food was thus delivered, Śrī Caitanya Mahāprabhu looked at it for some time. Being afraid of Jagadānanda, He finally ate something.
nā khāile jagadānanda karibe upavāsa
tāṅra āge kichu khā'na-mane ai trāsa
nā khāile—if He did not eat; jagadānanda—Jagadānanda; karibe—will observe; upavāsa—fasting; tāṅra āge—before him; kichu khā'na—eats something; mane—within the mind; ai—that; trāsa—fear.
The Lord knew that if He did not eat the food offered by Jagadānanda, Jagadānanda would certainly fast. Being afraid of this, Lord Śrī Caitanya Mahāprabhu ate some of the prasāda he offered.
svarūpa-gosāñi bhāla miṣṭa-prasāda lañā
prabhuke nivedana kare āge dāṇḍāñā
svarūpa-gosāñi—Svarūpa Dāmodara; bhāla—first-class; miṣṭa-prasāda—sweetmeats; lañā—taking; prabhuke—unto Lord Caitanya Mahāprabhu; nivedana kare—offered; āge—in front of Him; dāṇḍāñā—standing.
Svarūpa Dāmodara Gosvāmī then brought some excellent sweetmeats and, standing before the Lord, offered them to Him.
ei mahā-prasāda alpa karaha āsvādana
dekha, jagannātha kaiche karyāchena bhojana
ei mahā-prasāda—this mahā-prasāda; alpa—a little; karaha āsvādana—You must taste; dekha—just see; jagannātha—Lord Jagannātha; kaiche—how; karyāchena—has done; bhojana—eating.
Svarūpa Dāmodara Gosvāmī then said, "Just take a little of this mahā-prasāda, and see how it is that Lord Jagannātha has accepted it."
eta bali' āge kichu kare samarpaṇa
tāṅra snehe prabhu kichu karena bhojana
eta bali'-saying this; āge—in front; kichu—something; kare samarpaṇa—offers; tāṅra—of him; snehe—out of affection; prabhu—Lord Śrī Caitanya Mahāprabhu; kichu—some; karena bhojana—eats.
Upon saying this, Svarūpa Dāmodara Gosvāmī placed some food before the Lord, and the Lord, out of affection, ate it.
ei mata dui-jana kare bāra-bāra
vicitra ei dui bhaktera sneha-vyavahāra
ei mata—in this way; dui-jana—both persons (Svarūpa Dāmodara and Jagadānanda); kare—do; bāra-bāra—again and again; vicitra—uncommon; ei—these; dui—two; bhaktera—of devotees; sneha-vyavahāra—affectionate behavior.
Svarūpa Dāmodara and Jagadānanda again and again offered the Lord some food. Thus they behaved affectionately with the Lord. This was very, very uncommon.
sārvabhaume prabhu vasāñāchena vāma-pāśe
dui bhaktera sneha dekhi' sārvabhauma hāse
sārvabhaume—Sārvabhauma Bhaṭṭācārya; prabhu—the Lord; vasāñāchena—made to sit; vāma-pāśe—on His left side; dui bhaktera—of the two devotees; sneha—the affection; dekhi'—seeing; sārvabhauma—Sārvabhauma Bhaṭṭācārya; hāse—smiles.
The Lord made Sārvabhauma Bhaṭṭācārya sit on His left side, and when Sārvabhauma saw the behavior of Svarūpa Dāmodara and Jagadānanda, he smiled.
sārvabhaume deyāna prabhu prasāda uttama
sneha kari' bāra-bāra karāna bhojana
sārvabhaume—unto Sārvabhauma Bhaṭṭācārya; deyāna—causes others to deliver; prabhu—Śrī Caitanya Mahāprabhu; prasāda—remnants of food; uttama—first-class; sneha kari'—out of affection; bāra-bāra—again and again; karāna—causes; bhojana—his eating.
Lord Śrī Caitanya Mahāprabhu also wanted to offer Sārvabhauma Bhaṭṭācārya first-class food; therefore, out of affection, He had the servers put first-class food on his plate again and again.
gopīnāthācārya uttama mahā-prasāda āni'
sārvabhaume diyā kahe sumadhura vāṇī
gopīnātha-ācārya—Gopīnātha Ācārya; uttama—first-class; mahā-prasāda—remnants of food; āni'—bringing; sārvabhaume—to Sārvabhauma Bhaṭṭācārya; diyā—delivering; kahe—says; su-madhura—very sweet; vāṇī—words.
Gopīnātha Ācārya also brought first-class food and offered it to Sārvabhauma Bhaṭṭācārya while speaking sweet words.
kāhāṅ bhaṭṭācāryera pūrva jaḍa-vyavahāra
kāhāṅ ei paramānanda,-karaha vicāra
kāhāṅ—where; bhaṭṭācāryera—of Sārvabhauma Bhaṭṭācārya; pūrva—previous; jaḍa-vyavahāra—material behavior; kāhāṅ—where; ei—this; parama-ānanda—transcendental bliss; karaha vicāra—just try to consider.
After serving the Bhaṭṭācārya with first-class prasāda, Gopīnātha Ācārya said, "Just consider what the Bhaṭṭācārya's previous mundane behavior was! Just consider how at present he is enjoying transcendental bliss!"
Sārvabhauma Bhaṭṭācārya was previously a smārta-brāhmaṇa-that is, one who strictly follows the Vedic principles on the mundane platform. On the mundane platform one cannot believe that prasāda is transcendental, that Govinda is the original form of the Supreme Personality of Godhead, or that a Vaiṣṇava is a liberated person. These transcendental considerations are out of the ordinary Vedic scholar's jurisdiction. Most Vedic scholars are called Vedāntists. These so-called followers of Vedānta philosophy consider the Absolute Truth to be impersonal. They also believe that a person born in a particular caste cannot change his caste until he dies and takes rebirth. The smārta-brāhmaṇas also reject the fact that mahā-prasāda (food offered to the Deity) is transcendental and materially uncontaminated. Originally, Sārvabhauma Bhaṭṭācārya was subjected to all the rules and regulations of the Vedic principles on the mundane platform. Now Gopīnātha Ācārya pointed out how Sārvabhauma Bhaṭṭācārya had been converted by the causeless mercy of Śrī Caitanya Mahāprabhu. Being converted, Sārvabhauma partook of prasāda with the Vaiṣṇavas. Indeed, he sat by the side of Śrī Caitanya Mahāprabhu.
sārvabhauma kahe,-āmi tarkika kubuddhi
tomāra prasāde mora e sampat-siddhi
sārvabhauma kahe—Sārvabhauma Bhaṭṭācārya replied; āmi—I; tārkika—a mundane logician; ku-buddhi—less intelligent; tomāra prasāde—by your mercy; mora—my; e—this; sampat—opulence; siddhi—perfection.
Sārvabhauma Bhaṭṭācārya replied, "I was simply a less intelligent logician. But by your grace I have received this opulence of perfection.
mahāprabhu vinā keha nāhi dayāmaya
kākere garuḍa kare,-aiche kon haya
mahāprabhu—Lord Śrī Caitanya Mahāprabhu; vinā—except; keha—anybody; nāhi—there is not; dayā-maya—so merciful; kākere—unto a crow; garuḍa—the biggest eagle; kare—transformed; aiche—such; kon haya—who is another.
"But for Śrī Caitanya Mahāprabhu," Sārvabhauma Bhaṭṭācārya continued, "who is so merciful? He has converted a crow into a Garuḍa. Who could be so merciful?
tārkika-śṛgāla-saṅge bheu-bheu kari
sei mukhe ebe sadā kahi 'kṛṣṇa' 'hari'
tārkika—logician; śṛgāla—jackals; saṅge—in the association of; bheu-bheu kari—barking; sei mukhe—in that very mouth; ebe—now; sadā—always; kahi—speak; kṛṣṇa—the holy name of Lord Kṛṣṇa; hari—Hari.
"In the association of the jackals known as logicians, I simply continued to bark a resounding 'bheu bheu.' Now, from the same mouth I am chanting the holy names Kṛṣṇa and Hari.
kāhāṅ bahirmukha tārkika-śiṣyagaṇa-saṅge
kāhāṅ ei saṅga-sudhā-samudra-taraṅge
kāhāṅ—whereas; bahirḥ-mukha—nondevotees; tārkika—of logic; śiṣya-gaṇa—disciples; saṅge—with; kāhāṅ—now; ei—this; saṅga—association; sudhā—of nectar; samudra—of the ocean; taraṅge—in the waves.
"Whereas I once associated with the disciples of logic, all nondevotees, I am now merged in the waves of the nectarean ocean of the association of devotees."
As Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains, the word bahirmukha refers to a person who is very busy tasting material enjoyment. Such a person always poses himself as an enjoyer of the external energy of the Supreme Personality of Godhead. Being attracted by external opulence, the nondevotee always forgets his intimate relationship with Kṛṣṇa. Such a person does not like the idea of becoming Kṛṣṇa conscious. This is explained by Śrīla Prahlāda Mahārāja in Śrīmad-Bhāgavatam (7.5.30-31):
matir na kṛṣṇe parataḥ svato vā
mitho 'bhipadyeta gṛha-vratānām
adānta-gobhir viśatāṁ tamisraṁ
punaḥ punaś carvita-carvaṇānām
na te viduḥ svārtha-gatiṁ hi viṣṇuṁ
durāśayā ye bahir-artha-māninaḥ
andhā yathāndhair upanīyamānās
te 'pīśa-tantryām uru-dāmni baddhāḥ
Materialists who are overly attracted to the material body, material world and material enjoyment, who cannot control their material senses, are carried to the darkest regions of material existence. Such people cannot become Kṛṣṇa conscious, either by themselves or by congregational effort. Such people do not understand that the goal of life for a human being is to understand the Supreme Personality of Godhead, Viṣṇu. A human life is especially meant for this purpose, and one has to go through all kinds of penances and austerities and set aside the propensity for sense gratification. Materialists always remain blind because they are always guided by blind rascals. A materialistic person considers himself free to act as he likes. He does not know that he is rigidly controlled by the stringent laws of nature, nor does he know that he has to transmigrate from one body to another and perpetually rot in material existence. Such rascals and foolish people are lured by the prayers of their foolish leaders for sense gratification, and they cannot understand what is meant by Kṛṣṇa consciousness. The material world exists outside the spiritual sky, and a foolish materialist cannot estimate the extent of this material sky. What, then, can he know of the spiritual sky? Materialists simply believe their imperfect senses and do not take instructions from the revealed scriptures. According to Vedic civilization, one has to see through the authority of the revealed scriptures. Śāstra-cakṣuḥ: one should see everything through the medium of the Vedic literature. In this way, one can distinguish between the spiritual world and material world. Those who ignore such instructions cannot be convinced of the existence of the spiritual world. Because they have forgotten their spiritual identity, such materialists take this material world as the all in all. They are therefore called bahirmukha.
prabhu kahe,-pūrve siddha kṛṣṇe tomāra prīti
tomā-saṅge āmā-sabāra haila kṛṣṇe mati
prabhu kahe—the Lord said; pūrve—previously; siddha—perfected; kṛṣṇe—in Kṛṣṇa consciousness; tomāra—your; prīti—love for Kṛṣṇa; tomā-saṅge—by your association; āmā-sabāra—of all of us; haila—there was; kṛṣṇe—unto Kṛṣṇa; mati—consciousness.
Śrī Caitanya Mahāprabhu said to Sārvabhauma Bhaṭṭācārya, "From your previous birth you have been in Kṛṣṇa consciousness. Thus you love Kṛṣṇa so much that simply by your association we are all developing Kṛṣṇa consciousness."
bhakta-mahimā bāḍāite, bhakte sukha dite
mahāprabhu vinā anya nāhi trijagate
bhakta-mahimā—the glories of the devotees; bāḍāite—to increase; bhakte—unto the devotees; sukha dite—to give pleasure; mahāprabhu—Śrī Caitanya Mahāprabhu; vinā—except; anya—anyone else; nāhi—there is no one; tri-jagate—within these three worlds.
Thus there is no one within these three worlds-save for Śrī Caitanya Mahāprabhu-who is always so willing to increase the glories of the devotees and give them satisfaction.
tabe prabhu pratyeke, saba bhaktera nāma lañā
piṭhā-pānā deoyāila prasāda kariyā
tabe—thereafter; prabhu—Śrī Caitanya Mahāprabhu; pratyeke—individually; saba bhaktera—of all the devotees; nāma—the names; lañā—calling; piṭhā-pānā—cakes and sweet rice; deoyāila—administered; prasāda—remnants of food; kariyā—making.
Śrī Caitanya Mahāprabhu then took all the remnants of food offered to Jagannātha, such as cakes and sweet rice, and distributed them to all the other devotees, calling them individually.
advaita-nityānanda vasiyāchena eka ṭhāñi
dui-jane krīḍā-kalaha lāgila tathāi
advaita-nityānanda—Advaita Ācārya and Nityānanda Prabhu; vasiyāchena—sat; eka ṭhāñi—in one place; dui-jane—those two persons; krīḍā-kalaha—mock fighting; lāgila—began; tathāi—there.
Śrī Advaita Ācārya and Nityānanda Prabhu sat side by side, and when prasāda was being distributed They engaged in a type of mock fighting.
advaita kahe,-avadhūtera saṅge eka paṅkti
bhojana kariluṅ, nā jāni habe kon gati
advaita kahe—Advaita Ācārya said; avadhūtera saṅge—with a mendicant; eka paṅkti—in one line; bhojana kariluṅ—I am taking My food; nā jāni—I do not know; habe—will be; kon—what; gati—destination.
First Advaita Ācārya said, "I am sitting in line with an unknown mendicant, and because I am eating with Him, I do not know what kind of destination is awaiting Me.
prabhu ta' sannyāsī, uṅhāra nāhi apacaya
anna-doṣe sannyāsīra doṣa nāhi haya
prabhu—Lord Śrī Caitanya Mahāprabhu; ta'—indeed; sannyāsī—in the renounced order of life; uṅhāra—for Him; nāhi—there is not; apacaya—any discrepancy; anna-doṣe—by contamination of food; sannyāsīra—of a person in the renounced order; doṣa—fault; nāhi—not; haya—there is.
"Śrī Caitanya Mahāprabhu is in the renounced order of life. Consequently He does not recognize discrepancies. As a matter of fact, a sannyāsī is not affected by eating food from anywhere and everywhere.
''nānna-doṣeṇa maskarī''-ei śāstra-pramāṇa
āmi ta' gṛhastha-brāhmaṇa, āmāra doṣa-sthāna
na anna-doṣeṇa maskarī—a sannyāsī does not become affected by faulty acceptance of food; ei—this; śāstra-pramāṇa—evidence of revealed scriptures; āmi—I; ta'—indeed; gṛhastha-brāhmaṇa—a householder brāhmaṇa; āmāra—My; doṣa—faulty; sthāna—situation.
"According to the śāstras, there is no discrepancy in a sannyāsī's eating at another's house. But for a householder brāhmaṇa, this kind of eating is faulty.
janma-kula-śīlācāra nā jāni yāhāra
tāra saṅge eka paṅkti-baḍa anācāra
janma—birth; kula—family; śīla—character; ācāra—behavior; nā—not; jāni—I know; yāhāra—of whom; tāra saṅge—with him; eka paṅkti—in one line; baḍa anācāra—a great discrepancy.
"It is not proper for householders to dine with those whose previous birth, family, character and behavior are unknown."
nityānanda kahe-tumi advaita-ācārya
'advaita-siddhānte' bādhe śuddha-bhakti-kārya
nityānanda kahe—Śrīla Nityānanda Prabhu said; tumi—You; advaita-ācārya—Advaita Ācārya, or a teacher of impersonal monism; advaita-siddhānte—in that monistic conclusion; bādhe—is greatly hindered; śuddha-bhakti-kārya—the matter of pure devotional service.
Nityānanda Prabhu immediately refuted Śrīla Advaita Ācārya, saying, "You are a teacher of impersonal monism, and the monistic conclusion is a great hindrance to progressive, pure devotional service.
tomāra siddhānta-saṅga kare yei jane
'eka' vastu vinā sei 'dvitīya' nāhi māne
tomāra—Your; siddhānta-saṅga—acceptance of the conclusion; kare—does; yei jane—the person who; eka—one; vastu—substance; vinā—except; sei—such a person; dvitīya—a second thing; nāhi māne—does not accept.
"One who participates in Your impersonal monistic philosophy does not accept anything but the one Brahman."
The impersonal monist does not believe that God is the only object of worship and that the living entities are His eternal servants. According to the monists, God and the devotee may be separate in the material state, but when they are spiritually situated, there is no difference between them. This is called advaita-siddhānta, the conclusion of the monists. Monists consider devotional service of the Lord to be material activity; therefore they consider such devotional activities to be the same as karma, or fruitive activity. This monistic mistake is a great stumbling block on the road to devotional service.
Actually this discussion between Advaita Ācārya and Nityānanda was a mock fight to serve as a great instruction for all devotees. Śrī Nityānanda Prabhu wanted to point out that Advaita Ācārya, a pure devotee, did not agree with the monistic conclusion. The conclusion of devotional service is:
vadanti tat tattva-vidas
tattvaṁ yaj jñānam advayam
bhagavān iti śabdyate
Absolute knowledge consists of Brahman, Paramātmā and Bhagavān. This conclusion is not the same as that of the monists. Śrīla Advaita Ācārya was given the title of ācārya because He spread the bhakti cult, not the philosophy of monism. The true conclusion of advaita-siddhānta, expressed at the very beginning of the Caitanya-caritāmṛta (Ādi 1.3), is not the same as the philosophy of the monists. Here advaita-siddhānta means advaya-jñāna, or oneness in variety. Actually Śrīla Nityānanda Prabhu was praising Śrīla Advaita Ācārya through friendly mock fighting. He was giving the Vaiṣṇava conclusion in terms of the Bhāgavatam's conclusive words, vadanti tat tattva-vidaḥ. This is also the conclusion of a mantra in the Chāndogya Upaniṣad, ekam evādvitīyam.
A devotee knows that there is oneness in diversity. The mantras of the śāstras do not support the monistic conclusions of the impersonalists, nor does Vaiṣṇava philosophy accept impersonalism without variety. Brahman is the greatest, He who includes everything, and that is oneness. As Kṛṣṇa says in the Bhagavad-gītā (7.7), mattaḥ parataraṁ nānyat: there is no one superior to Kṛṣṇa Himself. He is the original substance because every category emanates from Him. Thus He is simultaneously one with and different from all other categories. The Lord is always engaged in a variety of spiritual activities, but the monist cannot understand spiritual variety. The conclusion is that although the powerful and the power are one and the same, within the energy of the powerful there are varieties. In those varieties there is a difference between one's personal self, between types of the same category and between types of different categories. In other words, there is always variety in the categories, which are understood as knowledge, the knower and the knowable. Due to the eternal existence of knowledge, the knower and the knowable, devotees everywhere know about the eternal existence of the form, name, qualities, pastimes and entourage of the Supreme Personality of Godhead. Devotees never agree with the monist's preaching of oneness. Unless one adheres to the conceptions of the knower, the knowable and knowledge, there is no possibility of understanding spiritual variety, nor can one taste the transcendental bliss of spiritual variety.
The philosophy of monism is an adjustment of the Buddhist philosophy of voidism. In a mock fight with Śrī Advaita Ācārya, Śrī Nityānanda Prabhu was refuting this type of monistic philosophy. Vaiṣṇavas certainly accept Lord Śrī Kṛṣṇa as the ultimate "one," and that which is without Kṛṣṇa is called māyā, or that which has no existence. External māyā is exhibited in two phases-jīva-māyā, the living entities, and guṇa-māyā, the material world. In the material world there is prakṛti (material nature) and pradhāna (the ingredients of material nature). However, for one who becomes Kṛṣṇa conscious, the difference between material and spiritual varieties does not exist. An advanced devotee like Prahlāda Mahārāja sees everything as one-Kṛṣṇa. As stated in Śrīmad-Bhāgavatam (7.4.37), kṛṣṇa-graha-gṛhītātmā na veda jagad īdṛśamā. One who is in full Kṛṣṇa consciousness does not distinguish between things material and spiritual; he takes everything to be related to Kṛṣṇa and therefore spiritual. By advaya-jñāna-darśana, Śrīla Advaita Ācārya has glorified pure devotional service. Śrīla Nityānanda Prabhu herein sarcastically condemns the philosophy of the impersonal monists and praises the correct nondual philosophy of Śrī Advaita Prabhu.
hena tomāra saṅge mora ekatre bhojana
nā jāni, tomāra saṅge kaiche haya mana
hena—thus; tomāra—Your; saṅge—in association; mora—My; ekatre—together; bhojana—eating; nā jāni—I do not know; tomāra saṅge—by Your association; kaiche—how; haya mana—My mind will turn.
Nityānanda Prabhu continued: "You are such a monist! And now I am eating beside You. I do not know how My mind will be affected in this way."
Saṅgāt sañjāyate kāmaḥ (Bg. 2.62). One develops his consciousness according to society and association. As Śrīla Nityānanda Prabhu admits, a devotee should be very careful when associating with those who are not devotees. When asked by a householder devotee what the behavior of a devotee should be, Śrī Caitanya Mahāprabhu immediately replied:
'strī-saṅgī'--eka asādhu, 'kṛṣṇābhakta' āra
guhyam ākhyāti pṛcchati
bhuṅkte bhojayate caiva
The words bhuṅkte bhojayate indicate that one should eat with devotees. One should carefully avoid eating food offered by nondevotees. Indeed, a devotee should be very strict in not accepting food from a nondevotee, especially food prepared in restaurants or hotels or on airplanes. Śrīla Nityānanda Prabhu's reference in this connection is meant to emphasize that one should avoid eating with Māyāvādīs and covert Māyāvādīs like the sahajiyā Vaiṣṇavas, who are materially affected.
ei-mata dui-jane kare balābali
vyāja-stuti kare duṅhe, yena gālāgāli
ei-mata—in this way; dui-jane—two persons; kare—do; balābali—accusing and counteraccusing; vyāja-stuti—praise in the form of accusations; kare—do; duṅhe—both of Them; yena—as if; gālāgāli—exchanges of ill names.
Thus They both went on talking and praising one another, although Their praise appeared negative, for it appeared as if They exchanged ill names.
tabe prabhu sarva-vaiṣṇavera nāma lañā
mahā-prasāda dena mahā-amṛta siñciyā
tabe—thereafter; prabhu—Śrī Caitanya Mahāprabhu; sarva-vaiṣṇavera—of all the Vaiṣṇavas; nāma—names; lañā—calling; mahā-prasāda—the remnants of the food of Lord Jagannātha; dena—delivers; mahā-amṛta—transcendental nectar; siñciyā—sprinkling.
Thereafter, calling all the Vaiṣṇavas, Śrī Caitanya Mahāprabhu distributed mahā-prasāda as if sprinkling nectar. At that time the mock fight between Advaita Ācārya and Nityānanda Prabhu became more and more delicious.
bhojana kari' uṭhe sabe hari-dhvani kari'
hari-dhvani uṭhila saba svarga-martya bhari'
bhojana kari'-after eating; uṭhe—stood up; sabe—all; hari-dhvani—the sound of Hari; kari'—making; hari-dhvani—the sound of Hari; uṭhila—rose; saba—all; svarga-martya—the upper and lower planetary systems; bhari'—filling.
After taking their lunch, all the Vaiṣṇavas stood up and chanted the holy name of Hari, and the resounding noise filled all the upper and lower planetary systems.
tabe mahāprabhu saba nija-bhakta-gaṇe
sabākāre śrī-haste dilā mālya-candane
tabe—thereafter; mahāprabhu—Śrī Caitanya Mahāprabhu; saba—all; nija-bhakta-gaṇe—personal devotees; sabākāre—unto all of them; śrī-haste—with His own hand; dilā—delivered; mālya-candane—flower garlands and sandalwood pulp.
After this, Śrī Caitanya Mahāprabhu offered flower garlands and sandalwood pulp to all His devoted personal associates.
tabe pariveśaka svarūpādi sāta jana
gṛhera bhitare kaila prasāda bhojana
tabe—thereafter; pariveśaka—the distributors of prasāda; svarūpa-ādi—headed by Svarūpa Dāmodara; sāta jana—seven men; gṛhera bhitare—within the room; kaila—did; prasāda bhojana—eating of prasāda.
The seven persons headed by Svarūpa Dāmodara who were engaged in distributing prasāda to others then took their meals within the room.
prabhura avaśeṣa govinda rākhila dhariyā
sei anna haridāse kichu dila lañā
prabhura—of Lord Śrī Caitanya Mahāprabhu; avaśeṣa—remnants; govinda—Govinda; rākhila—saved; dhariyā—keeping; sei anna—that prasāda; haridāse—unto Haridāsa Ṭhākura; kichu—some; dila—delivered; lañā—taking.
Govinda saved some remnants of food left by Śrī Caitanya Mahāprabhu and kept them carefully. Later, one portion of these remnants was delivered to Haridāsa Ṭhākura.
bhakta-gaṇa govinda-pāśa kichu māgi' nila
sei prasādānna govinda āpani pāila
bhakta-gaṇa—all the other devotees; govinda-pāśa—from Govinda; kichu—a little; māgi'—begging; nila—took; sei—those; prasāda-anna—remnants of food; govinda—Govinda; āpani—personally; pāila—partook.
The remnants of food left by Śrī Caitanya Mahāprabhu were later distributed among devotees who begged for them, and finally Govinda personally took the last remnants.
svatantra īśvara prabhu kare nānā khelā
'dhoyā-pākhalā' nāma kaila ei eka līlā
svatantra īśvara—the independent Personality of Godhead; prabhu—Śrī Caitanya Mahāprabhu; kare—performs; nānā—various; khelā—pastimes; dhoyā-pākhalā—washing and cleansing; nāma—named; kaila—performed; ei—this; eka—one; līlā—pastime.
The fully independent Supreme Personality of Godhead performs various types of pastimes. The pastime of washing and cleansing the Guṇḍicā temple is but one of them.
āra dine jagannāthera 'netrotsava' nāma
mahotsava haila bhaktera prāṇa-samāna
āra dine—the next day; jagannāthera—of Lord Jagannātha; netra-utsava—the festival of seeing the eyes; nāma—named; mahā-utsava—great festival; haila—performed; bhaktera—of the devotees; prāṇa-samāna—the life and soul.
The next day marked the performance of the festival of Netrotsava. This great festival was the life and soul of the devotees.
After the bathing ceremony of Lord Jagannātha, during the fortnight before the Ratha-yātrā ceremony, the body of Lord Jagannātha, having been washed, needs repainting. This is known as aṅga-rāga. The Netrotsava festival, performed gorgeously in the early morning of the Nava-yauvana day, constitutes the life and soul of the devotees.
pakṣa-dina duḥkhī loka prabhura adarśane
darśana kariyā loka sukha pāila mane
pakṣa-dina—for a fortnight; duḥkhī—unhappy; loka—devotees; prabhura—of Lord Jagannātha; adarśane—without the sight; darśana kariyā—by seeing; loka—all the devotees; sukha—happiness; pāila—got; mane—in the mind.
Everyone was unhappy for a fortnight because they could not see the Deity of Lord Jagannātha. Upon seeing the Lord at the festival, the devotees were very happy.
mahāprabhu sukhe lañā saba bhakta-gaṇa
jagannātha-daraśane karilā gamana
mahāprabhu—Śrī Caitanya Mahāprabhu; sukhe—in great happiness; lañā—taking; saba—all; bhakta-gaṇa—devotees; jagannātha-daraśane—for visiting Lord Jagannātha; karilā gamana—went.
On this occasion, greatly happy, Śrī Caitanya Mahāprabhu took all the devotees with Him and visited the Lord in the temple.
āge kāśīśvara yāya loka nivāriyā
pāche govinda yāya jala-karaṅga lañā
āge—in front; kāśīśvara—Kāśīśvara; yāya—goes; loka—the crowd; nivāriyā—checking; pāche—at the end; govinda—Govinda; yāya—goes; jala—of water; karaṅga—a pitcher carried by saintly persons; lañā—taking.
When Śrī Caitanya Mahāprabhu went to visit the temple, Kāśīśvara walked in front, checking the crowds of people, and Govinda walked in the rear, bringing the sannyāsī's pitcher filled with water.
prabhura āge purī, bhāratī,-duṅhāra gamana
svarūpa, advaita,-duṅhera pārśve dui-jana
prabhura āge—in front of Lord Śrī Caitanya Mahāprabhu; purī—Paramānanda Purī; bhāratī—Brahmānanda Bhāratī; duṅhāra gamana—first they went; svarūpa—Svarūpa Dāmodara; advaita—Advaita Ācārya; duṅhera—of both; pārśve—on the two sides; dui-jana—two persons.
When Śrī Caitanya Mahāprabhu went toward the temple, Paramānanda Purī and Brahmānanda Bhāratī walked in front of Him, and at His two sides walked Svarūpa Dāmodara and Advaita Ācārya.
pāche pāche cali' yāya āra bhakta-gaṇa
utkaṇṭhāte gelā saba jagannātha-bhavana
pāche pāche-following; cali' yāya-walk; āra-other; bhakta-gaṇa-devotees; utkaṇṭhāte-in great anxiety; gelā-they went; saba-all; jagannātha-bhavana-in the temple of Lord Jagannātha.
With great anxiety all the other devotees followed them into the temple of Lord Jagannātha.
darśana-lobhete kari' maryādā laṅghana
bhoga-maṇḍape yāñā kare śrī-mukha darśana
darśana-lobhete—being very anxious to see; kari'—doing; maryādā laṅghana—transgressions of regulative principles; bhoga-maṇḍape—in the room for offering food; yāñā—going; kare—do; śrī-mukha darśana—seeing the lotus face.
Out of great eagerness to see the Lord, they all neglected the regulative principles and, just to see the Lord's face, went to the place where the food was offered.
There are many regulative principles of Deity worship. For example, one is not allowed to enter the room where food is offered to Lord Jagannātha. But in this case, being very anxious because of not having seen the Lord for fifteen days, all the people overruled the regulative principles and entered the room.
tṛṣārta prabhura netra-bhramara-yugala
gāḍha tṛṣṇāya piye kṛṣṇera vadana-kamala
tṛṣā-ārta—thirsty; prabhura—of Lord Śrī Caitanya Mahāprabhu; netra—eyes; bhramara-yugala—like two bumblebees; gāḍha—deep; tṛṣṇāya—in thirst; piye—drinks; kṛṣṇera—of Lord Kṛṣṇa; vadana-kamala—the lotuslike face.
Śrī Caitanya Mahāprabhu was very thirsty to see the Lord, and His eyes became like two bumblebees drinking the honey from the lotuslike eyes of Lord Jagannātha, who is Kṛṣṇa Himself.
praphulla-kamala jini' nayana-yugala
nīlamaṇi-darpaṇa-kānti gaṇḍa jhalamala
praphulla-kamala—blossoming lotus flower; jini'—conquering; nayana-yugala—two eyes; nīlamaṇi—sapphire; darpaṇa—mirror; kānti—luster; gaṇḍa—neck; jhalamala—bright.
The eyes of Lord Jagannātha conquered the beauty of blossoming lotus flowers, and His neck was as lustrous as a mirror made of sapphires.
Lord Śrī Caitanya Mahāprabhu usually saw Lord Jagannātha from a distance, standing behind the column of Garuḍa. But because he had not seen Lord Jagannātha for fifteen days, Caitanya Mahāprabhu felt great separation from Him. In great anxiety, Caitanya Mahāprabhu crossed the meeting hall and entered the room where food was offered, just to see the face of Lord Jagannātha. In verse 210, this action is called maryādā-laṅghana, a violation of the regulative principles. This indicates that one should not come very near a superior. Both the Lord's Deity form and the spiritual master should be seen from a distant place. This is called maryādā. Otherwise, as it is said, familiarity breeds contempt. Sometimes coming too near the Deity or the spiritual master degrades the neophyte devotee. Personal servants of the Deity and the spiritual master should therefore always be very careful, for negligence may overcome them in their duty.
Lord Śrī Caitanya Mahāprabhu's eyes have been compared to thirsty bumblebees, and Śrī Jagannātha's eyes have been compared to blossoming lotus flowers. The author has made these comparisons in order to describe Lord Śrī Caitanya Mahāprabhu while the Lord was deeply absorbed in ecstatic love for Lord Jagannātha.
bāndhulīra phula jini' adhara suraṅga
īṣat hasita kānti-amṛta-taraṅga
bāndhulīra phula—a kind of red flower named bāndhulī; jini'—conquering; adhara—chin; su-raṅga—buff color; īṣat—mild; hasita—smiling; kānti—luster; amṛta—nectar; taraṅga—waves.
The chin of the Lord, tinged with buff color, conquered the beauty of the bāndhulī flower. This increased the beauty of His mild smiling, which was like lustrous waves of nectar.
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