The following summary of this chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. After the Ratha-yātrā festival, Śrī Advaita Ācārya Prabhu worshiped Śrī Caitanya Mahāprabhu with flowers and tulasī. Śrī Caitanya Mahāprabhu, in return, worshiped Advaita Ācārya with the flowers and tulasī that remained on the offered plate and said a mantra, yo 'si so 'si ("What You are, You are"). Then Advaita Ācārya Prabhu invited Śrī Caitanya Mahāprabhu for prasāda. When Lord Śrī Caitanya Mahāprabhu and His devotees performed the Nandotsava ceremony, the Lord personally dressed Himself as a cowherd boy. Thus the ceremony was very jubilant. Then the Lord and His devotees observed Vijayādaśamī, the day of victory when Lord Rāmacandra conquered Laṅkā. The devotees all became soldiers of Lord Rāmacandra, and Śrī Caitanya Mahāprabhu, in the ecstasy of Hanumān, manifested various transcendentally blissful activities. Thereafter, the Lord and His devotees observed various other ceremonies.
Śrī Caitanya Mahāprabhu then asked all the devotees to return to Bengal. Lord Śrī Caitanya Mahāprabhu sent Nityānanda Prabhu to Bengal for preaching and also sent Rāmadāsa, Gadādhara dāsa and several other devotees with Him. Then Śrī Caitanya Mahāprabhu, with great humility, sent some Jagannātha prasāda and a cloth from Lord Jagannātha to His mother through Śrīvāsa Ṭhākura. When the Lord bade farewell to Rāghava Paṇḍita, Vāsudeva Datta, the residents of Kulīnagrāma and other devotees, He praised them for their transcendental qualities. Rāmānanda Vasu and Satyarāja Khān asked some questions, and Lord Śrī Caitanya Mahāprabhu instructed them that all householder devotees must engage themselves in the service of Vaiṣṇavas exclusively devoted to chanting the holy name of the Lord. He also directed the Vaiṣṇavas from Khaṇḍa, instructed Sārvabhauma Bhaṭṭācārya and Vidyā-vācaspati, and praised Murāri Gupta for his firm faith in the lotus feet of Lord Rāmacandra. Considering the humble prayer of Vāsudeva Datta, He established that Lord Śrī Kṛṣṇa is qualified to deliver all the conditioned souls.
Thereafter, when Śrī Caitanya Mahāprabhu was accepting prasāda at the house of Sārvabhauma Bhaṭṭācārya, Sārvabhauma's son-in-law, Amogha, created trouble in the family with his criticisms. The following morning, he was attacked by the disease of visūcikā (cholera). Lord Śrī Caitanya Mahāprabhu very kindly saved him from death and enlivened him in chanting the holy name of Lord Kṛṣṇa.
aṅgīkurvan sphuṭāṁ cakre
gauraḥ svāṁ bhakta-vaśyatām
sārvabhauma-gṛhe—at the house of Sārvabhauma Bhaṭṭācārya; bhuñjan—while eating; sva-nindakam—a person who was criticizing Him; amoghakam—named Amogha; aṅgīkurvan—accepting; sphuṭām—manifested; cakre—made; gauraḥ—Lord Śrī Caitanya Mahāprabhu; svām—His; bhakta-vaśyatām—obligation to His devotees.
While Śrī Caitanya Mahāprabhu was accepting prasāda at the house of Sārvabhauma Bhaṭṭācārya, Amogha criticized Him. At that time the Lord also showed how much He was obliged to His devotees.
jaya jaya śrī-caitanya jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda
jaya jaya—all glories; śrī-caitanya—to Lord Caitanya Mahāprabhu; jaya—all glories; nityānanda—unto Nityānanda Prabhu; jaya advaita-candra—all glories to Advaita Prabhu; jaya—all glories; gaura-bhakta-vṛnda—to the devotees of Lord Śrī Caitanya Mahāprabhu.
All glories to Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda Prabhu! All glories to Advaitacandra! And all glories to all the devotees of Lord Caitanya!
jaya—all glories; śrī-caitanya-caritāmṛta-śrotā-gaṇa—to the listeners of Śrī Caitanya-caritāmṛta; caitanya-caritāmṛta—Caitanya-caritāmṛta; yāṅra—of whom; prāṇa-dhana—the life and soul.
All glories to the listeners of Śrī Caitanya-caritāmṛta who have accepted it as their life and soul.
ei-mata mahāprabhu bhakta-gaṇa-saṅge
nīlācale rahi' kare nṛtya-gīta-raṅge
ei-mata—in this way; mahāprabhu—Śrī Caitanya Mahāprabhu; bhakta-gaṇa-saṅge—with His devotees; nīlācale rahi'-staying at Nīlācala, Jagannātha Purī; kare—performs; nṛtya-gīta-raṅge—chanting and dancing with great pleasure.
While Śrī Caitanya Mahāprabhu stayed at Jagannātha Purī, He constantly enjoyed chanting and dancing with His devotees.
nṛtya-gīta kare daṇḍa-paraṇāma, stavana
prathama-avasare—in the beginning; jagannātha-daraśana—seeing the Deity of Lord Jagannātha; nṛtya-gīta kare—performs chanting and dancing; daṇḍa-paraṇāma—offering obeisances; stavana—offering prayers.
In the beginning, Śrī Caitanya Mahāprabhu saw the Deity of Lord Jagannātha in the temple. He offered Him obeisances and prayers and danced and sang before Him.
'upala-bhoga' lāgile kare bāhire vijaya
haridāsa mili' āise āpana nilaya
upala-bhoga lāgile—when there is an offering of food known as upala-bhoga; kare bāhire vijaya—He remains outside; haridāsa mili'-meeting Haridāsa Ṭhākura; āise—comes back; āpana nilaya—to His residence.
After visiting the temple, Śrī Caitanya Mahāprabhu would remain outside during the upala-bhoga offering. He would then go meet Haridāsa Ṭhākura and return to His residence.
At noon, when there was an upala-bhoga offering in a place called bhoga-vardhana-khaṇḍa, Śrī Caitanya Mahāprabhu would go outside the temple. Before going outside, He used to stand near the Garuḍa-stambha column and offer His obeisances and prayers. Afterwards, the Lord would visit Siddha-bakula, where Haridāsa Ṭhākura lived. After visiting with Haridāsa Ṭhākura, the Lord would return to His own place at the abode of Kāśī Miśra.
ghare vasi' kare prabhu nāma saṅkīrtana
advaita āsiyā kare prabhura pūjana
ghare vasi'-sitting in His room; kare—performs; prabhu—Lord Śrī Caitanya Mahāprabhu; nāma saṅkīrtana—chanting on beads; advaita—Advaita Ācārya; āsiyā—coming; kare—performs; prabhura pūjana—worship of the Lord.
Sitting in His room, Śrī Caitanya Mahāprabhu would chant on His beads, and Advaita Prabhu would come there to worship the Lord.
sugandhi-salile dena pādya, ācamana
sarvāṅge lepaye prabhura sugandhi candana
su-gandhi-salile—with scented water; dena—offers; pādya—water for washing the feet; ācamana—washing the mouth; sarva-aṅge—all over the body; lepaye—smears; prabhura—of the Lord; su-gandhi candana—fragrant sandalwood pulp.
While worshiping Śrī Caitanya Mahāprabhu, Advaita Ācārya would offer Him scented water to wash His mouth and feet. Then Advaita Ācārya would smear very fragrant sandalwood pulp all over His body.
gale mālā dena, māthāya tulasī-mañjarī
yoḍa-hāte stuti kare pade namaskari'
gale—on the neck; mālā—garland; dena—offers; māthāya—on the head; tulasī-mañjarī—flowers of tulasī; yoḍa-hāte—with folded hands; stuti kare—offers prayers; pade—unto the lotus feet; namaskari'-offering obeisances.
Śrī Advaita Prabhu would also place a flower garland around the Lord's neck and tulasī flowers [mañjarīs] on His head. Then, with folded hands, Advaita Ācārya would offer obeisances and prayers unto the Lord.
pūjā-pātre puṣpa-tulasī śeṣa ye āchila
sei saba lañā prabhu ācārye pūjila
pūjā-pātre—on the dish that holds flowers and tulasī; puṣpa-tulasī—flowers and tulasī; śeṣa—remaining; ye āchila—whatever there were; sei saba—all of them; lañā—taking; prabhu—Śrī Caitanya Mahāprabhu; ācārye pūjila—worshiped Advaita Ācārya.
After being worshiped by Advaita Ācārya, Śrī Caitanya Mahāprabhu would take the dish containing flowers and tulasī and, with whatever paraphernalia remained, would also worship Advaita Ācārya.
"yo 'si so 'si namo 'stu te" ei mantra paḍe
mukha-vādya kari' prabhu hāsāya ācāryere
yaḥ asi—whatever You are; saḥ asi—so You are; namaḥ astu te—I offer My respects unto You; ei mantra paḍe—chants this mantra; mukha-vādya kari'-making a sound within the mouth; prabhu—Lord Śrī Caitanya Mahāprabhu; hāsāya—causes to laugh; ācāryere—Advaita Ācārya.
Śrī Caitanya Mahāprabhu would worship Advaita Ācārya by chanting the mantra, "Whatever You are, You are-but I offer My respects unto You." In addition, the Lord would make some sounds within His mouth that would make Advaita Ācārya laugh.
ei-mata anyonye karena namaskāra
prabhure nimantraṇa kare ācārya bāra bāra
ei-mata—in this way; anyonye—to one another; karena—offer; namaskāra—obeisances; prabhure—unto Lord Caitanya Mahāprabhu; nimantraṇa—invitation; kare—does; ācārya—Advaita Ācārya; bāra bāra—again and again.
In this way both Advaita Ācārya and Śrī Caitanya Mahāprabhu would offer Their respectful obeisances unto one another. Then Advaita Ācārya would extend invitations to Śrī Caitanya Mahāprabhu again and again.
vistāri' varṇiyāchena dāsa-vṛndāvana
ācāryera nimantraṇa—the invitation of Advaita Ācārya; āścarya-kathana—wonderful story; vistāri'-very vividly; varṇiyāchena—described; dāsa-vṛndāvana—Vṛndāvana dāsa Ṭhākura.
Indeed, Śrī Advaita Ācārya's invitation is another wonderful story. It has been very vividly described by Vṛndāvana dāsa Ṭhākura.
punarukti haya, tāhā nā kailuṅ varṇana
āra bhakta-gaṇa kare prabhure nimantraṇa
punaḥ-ukti—reputation; haya—there is; tāhā—that; nā—not; kailuṅ—I have done; varṇana—description; āra bhakta-gaṇa—other devotees; kare—do; prabhure—unto Lord Caitanya Mahāprabhu; nimantraṇa—invitation.
Since Advaita Ācārya's invitation has been described by Vṛndāvana dāsa Ṭhākura, I shall not repeat the story. However, I shall say that other devotees also extended invitations to Śrī Caitanya Mahāprabhu.
eka eka dina eka eka bhakta-gṛhe mahotsava
prabhu-saṅge tāhāṅ bhojana kare bhakta saba
eka eka dina—each and every day; eka eka bhakta-gṛhe—in the house of one devotee after another; mahotsava—festival; prabhu-saṅge—with Lord Śrī Caitanya Mahāprabhu; tāhāṅ—there; bhojana—lunch; kare—accept; bhakta—devotees; saba—all.
Every day one devotee after another would invite Śrī Caitanya Mahāprabhu and the other devotees to lunch and would also hold a festival.
cāri-māsa rahilā sabe mahāprabhu-saṅge
jagannāthera nānā yātrā dekhe mahā-raṅge
cāri-māsa—four months; rahilā—remain; sabe—all the devotees; mahāprabhu-saṅge—with Lord Caitanya Mahāprabhu; jagannāthera—of Lord Jagannātha; nānā yātrā—many festivals; dekhe—they see; mahā-raṅge—with great pleasure.
All the devotees remained at Jagannātha Purī for four continuous months, and they observed all Lord Jagannātha's festivals with great pleasure.
gopa-veśa hailā prabhu lañā bhakta saba
kṛṣṇa-janma-yātrā—observance of the birth of Lord Kṛṣṇa; dine—on the day of; nanda-mahotsava—the festival observed by Nanda Mahārāja, the father of Kṛṣṇa; gopa-veśa hailā—dressed Himself as a cowherd boy; prabhu—Śrī Caitanya Mahāprabhu; lañā—taking; bhakta saba—all the devotees.
The devotees also celebrated the festival of Janmāṣṭamī, Kṛṣṇa's birthday, which is also called Nanda-mahotsava, the festival of Nanda Mahārāja. At that time Śrī Caitanya Mahāprabhu and His devotees dressed themselves as cowherd boys.
dadhi-dugdha-bhāra sabe nija-skandhe kari'
mahotsava-sthāne āilā bali 'hari' 'hari'
dadhi-dugdha—of milk and yogurt; bhāra—carriers; sabe—all of them; nija-skandhe—on their shoulders; kari'-keeping; mahotsava-sthāne—to the place of the festival; āilā—came; bali hari hari—chanting Hari, Hari.
Having dressed up like cowherd boys, all the devotees carried pots of milk and yogurt balanced on rods over their shoulders. Thus they all arrived at the festival grounds chanting the holy name of Hari.
kānāñi-khuṭiyā āchena 'nanda'-veśa dhari'
jagannātha-māhāti hañāchena 'vrajeśvarī'
kānāñi-khuṭiyā—Kānāñi Khuṭiyā; āchena—is; nanda-veśa dhari'-in the dress of Nanda Mahārāja; jagannātha-māhāti—Jagannātha Māhāti; hañāchena—was; vrajeśvarī—mother Yaśodā.
Kānāñi Khuṭiyā dressed himself like Nanda Mahārāja, and Jagannātha Māhāti dressed himself as mother Yaśodā.
āpane pratāparudra, āra miśra-kāśī
sārvabhauma, āra paḍichā-pātra tulasī
āpane pratāparudra—personally King Pratāparudra; āra—and; miśra-kāśī—Kāśī Miśra; sārvabhauma—Sārvabhauma Bhaṭṭācārya; āra—and; paḍichā-pātra tulasī—Paḍichāpātra Tulasī, the temple superintendent.
At that time, King Pratāparudra was also personally present with Kāśī Miśra, Sārvabhauma Bhaṭṭācārya and Tulasī Paḍichāpātra.
iṅhā-sabā lañā prabhu kare nṛtya-raṅga
dadhi-dugdha haridrā-jale bhare sabāra aṅga
iṅhā-sabā lañā—taking all of them; prabhu—Lord Caitanya Mahāprabhu; kare nṛtya-raṅga—performed dancing in jubilation; dadhi—yogurt; dugdha—milk; haridrā—turmeric; jale—with water; bhare—covered; sabāra—of all of them; aṅga—bodies.
As usual, Śrī Caitanya Mahāprabhu danced jubilantly. Everyone was covered with milk, yogurt and yellow turmeric water.
advaita kahe,--satya kahi, nā kariha kopa
laguḍa phirāite pāra, tabe jāni gopa
advaita kahe—Advaita Ācārya says; satya kahi—I speak the truth; nā kariha kopa—please do not be angry; laguḍa—stick, staff; phirāite pāra—if You can wheel around; tabe jāni—then I shall understand; gopa—cowherd boy.
It was at this time that Śrīla Advaita Ācārya said, "Please do not be angry. I speak the truth. I shall know whether You are a cowherd boy only if You can wheel this rod about."
tabe laguḍa lañā prabhu phirāite lāgilā
bāra bāra ākāśe pheli' luphiyā dharilā
tabe—then; laguḍa—rod; lañā—taking; prabhu—Śrī Caitanya Mahāprabhu; phirāite lāgilā—began to wheel it around; bāra bāra—again and again; ākāśe—in the sky; pheli'-throwing; luphiyā—tossing; dharilā—He captured.
Accepting Advaita Ācārya's challenge, Śrī Caitanya Mahāprabhu took a big rod and began to wheel it around and around. Again and again He threw the rod into the sky and caught it when it fell.
śirera upare, pṛṣṭhe, sammukhe, dui-pāśe
pāda-madhye phirāya laguḍa,--dekhi' loka hāse
śirera upare—over the head; pṛṣṭhe—behind the back; sammukhe—in front; dui-pāśe—on the two sides; pāda-madhye—between the two legs; phirāya—wheels around; laguḍa—the rod; dekhi'-seeing; loka hāse—all the people began to laugh.
Śrī Caitanya Mahāprabhu wheeled and threw the rod, sometimes over His head, sometimes behind His back, sometimes in front of Him, sometimes to His side and sometimes between His legs. Indeed, all the people laughed to see this.
alāta-cakrera prāya laguḍa phirāya
dekhi' sarva-loka-citte camatkāra pāya
alāta-cakrera—the circle of a firebrand; prāya—like; laguḍa phirāya—wheels the rod; dekhi'-seeing; sarva-loka—all the people; citte—within the heart; camatkāra pāya—became very astonished.
When Śrī Caitanya Mahāprabhu whirled the rod in a circle like a firebrand, the heart of everyone who saw it was astonished.
ei-mata nityānanda phirāya laguḍa
ke bujhibe tāṅhā duṅhāra gopa-bhāva gūḍha
ei-mata—in this way; nityānanda—Lord Nityānanda Prabhu; phirāya laguḍa—wheels a rod; ke—who; bujhibe—will understand; tāṅhā—there; duṅhāra—of both of Them; gopa-bhāva—the ecstasy of the cowherd boys; gūḍha—very deep.
Nityānanda Prabhu also played at whirling the rod. Who can understand how They were ecstatically immersed in the deep emotions of the cowherd boys?
pratāparudrera ājñāya paḍichā-tulasī
jagannāthera prasāda-vastra eka lañā āsi
pratāparudrera—of King Pratāparudra; ājñāya—on the order; paḍichā-tulasī—the temple superintendent named Tulasī; jagannāthera—of Lord Jagannātha; prasāda-vastra—used cloth; eka—one; lañā—taking; āsi—came.
Following the orders of Mahārāja Pratāparudra, the temple superintendent named Tulasī brought one of Lord Jagannātha's used cloths.
bahu-mūlya vastra prabhu-mastake bāndhila
ācāryādi prabhura gaṇere parāila
bahu-mūlya—very valuable; vastra—cloth; prabhu-mastake—on the head of Śrī Caitanya Mahāprabhu; bāndhila—wrapped; ācārya-ādi—headed by Advaita Ācārya; prabhura—of Śrī Caitanya Mahāprabhu; gaṇere—on the associates; parāila—put.
This valuable cloth was wrapped around the head of Śrī Caitanya Mahāprabhu. The other devotees, headed by Advaita Ācārya, also had cloths wrapped about their heads.
āveśe bilāila ghare chila yata dhana
kānāñi-khuṭiyā—Kānāñi Khuṭiyā; jagannātha—Jagannātha Māhāti; dui-jana—two persons; āveśe—in ecstatic love; bilāila—distributed; ghare—at home; chila—was; yata—all; dhana—riches.
In ecstasy, Kānāñi Khuṭiyā, who was dressed as Nanda Mahārāja, and Jagannātha Māhāti, who was dressed as mother Yaśodā, distributed all the riches they had stocked at home.
dekhi' mahāprabhu baḍa santoṣa pāilā
mātā-pitā-jñāne duṅhe namaskāra kailā
dekhi'-seeing; mahāprabhu—Śrī Caitanya Mahāprabhu; baḍa—very much; santoṣa—satisfaction; pāilā—felt; mātā-pitā-jñāne—accepting as father and mother; duṅhe—unto both of them; namaskāra kailā—offered obeisances.
Śrī Caitanya Mahāprabhu was greatly satisfied to see this. Accepting them both as His father and mother, He offered them obeisances.
parama-āveśe prabhu āilā nija-ghara
ei-mata līlā kare gaurāṅga-sundara
parama-āveśe—in great ecstasy; prabhu—Śrī Caitanya Mahāprabhu; āilā—returned; nija-ghara—to His own residence; ei-mata—in this way; līlā—pastimes; kare—performed; gaurāṅga-sundara—Śrī Caitanya Mahāprabhu.
In great ecstasy, Śrī Caitanya Mahāprabhu returned to His residence. In this way, Śrī Caitanya Mahāprabhu, known as Gaurāṅga-sundara, performed various pastimes.
vānara-sainya kailā prabhu lañā bhakta-gaṇe
vijayā—victory; daśamī—tenth day; laṅkā-vijayera dine—on the day celebrating the conquering of Laṅkā; vānara-sainya—monkey soldiers; kailā—arranged; prabhu—Śrī Caitanya Mahāprabhu; lañā bhakta-gaṇe—taking all the devotees.
On the victory day celebrating the conquest of Laṅkā-a day known as Vijayā-daśamī-Śrī Caitanya Mahāprabhu dressed up all His devotees like monkey soldiers.
hanumān-āveśe prabhu vṛkṣa-śākhā lañā
laṅkā-gaḍe caḍi' phele gaḍa bhāṅgiyā
hanumān-āveśe—in the emotion of being Hanumān; prabhu—Śrī Caitanya Mahāprabhu; vṛkṣa-śākhā lañā—taking a large branch of a tree; laṅkā-gaḍe—on the Laṅkā fort; caḍi'-ascending; phele—breaks down; gaḍa—the fort; bhāṅgiyā—dismantling.
Displaying the emotions of Hanumān, Śrī Caitanya Mahāprabhu took up a large tree branch, and, mounting the walls of the Laṅkā fort, began to dismantle it.
'kāhāṅre rāvṇā' prabhu kahe krodhāveśe
jagan-mātā hare pāpī, mārimu savaṁśe'
kāhāṅre rāvṇā—where is the rascal Rāvaṇa; prabhu—Śrī Caitanya Mahāprabhu; kahe—says; krodha-āveśe—in great anger; jagat-mātā—the mother of the universe; hare—kidnaps; pāpī—sinful; mārimu—I shall kill; sa-vaṁśe—with all his family.
In the ecstasy of Hanumān, Śrī Caitanya Mahāprabhu angrily said, "Where is the rascal Rāvaṇa? He has kidnapped the universal mother, Sītā. Now I shall kill him and all his family."
gosāñira āveśa dekhi' loke camatkāra
sarva-loka jaya' jaya' bale bāra bāra
gosāñira—of Śrī Caitanya Mahāprabhu; āveśa—ecstasy; dekhi'-by seeing; loke—all people; camatkāra—astonished; sarva-loka—all people; jaya jaya—all glories; bale—speak; bāra bāra—again and again.
Everyone became very astonished to see the emotional ecstasy of Śrī Caitanya Mahāprabhu, and everyone began to chant, "All glories! All glories!" again and again.
ei-mata rāsa-yātrā, āra dīpāvalī
utthāna-dvādaśī-yātrā dekhilā sakali
ei-mata—in this way; rāsa-yātrā—rāsa dancing of Lord Kṛṣṇa; āra—and; dīpa-āvalī—a row of lights, the day of Dīpāvalī; utthāna-dvādaśī-yātrā—the festival of Utthāna-dvādaśī; dekhilā sakali—participated in all of them.
Śrī Caitanya Mahāprabhu and His devotees participated in all the festivals known as Rāsa-yātrā, Dīpāvalī and Utthāna-dvādaśī.
The Dīpāvalī festival takes place on the dark-moon night in the month of Kārttika (October-November). The Rāsa-yātrā, or rāsa dancing of Kṛṣṇa, takes place on the full-moon night of the same month. Utthāna-dvādaśī takes place the day after Ekādaśī in the waxing fortnight of the moon in the same month. All the devotees of Śrī Caitanya Mahāprabhu participated in all these festivals.
eka-dina mahāprabhu nityānande lañā
dui bhāi yukti kaila nibhṛte vasiyā
eka-dina—one day; mahāprabhu—Śrī Caitanya Mahāprabhu; nityānande lañā—taking Lord Nityānanda Prabhu; dui bhāi—two brothers; yukti kaila—consulted; nibhṛte vasiyā—sitting in a solitary place.
One day the two brothers, Śrī Caitanya Mahāprabhu and Nityānanda Prabhu, consulted one another, sitting together in a solitary place.
kibā yukti kaila duṅhe, keha nāhi jāne
phale anumāna pāche kaila bhakta-gaṇe
kibā yukti kaila—what consultation They had; duṅhe—both of Them; keha nāhi jāne—no one knows; phale—by the result; anumāna—guess; pāche—later; kaila—did; bhakta-gaṇe—all the devotees.
No one could understand what the brothers discussed between Themselves, but later all the devotees could guess what the subject matter was.
tabe mahāprabhu saba bhakte bolāila
gauḍa-deśe yāha sabe vidāya karila
tabe mahāprabhu—thereafter Śrī Caitanya Mahāprabhu; saba—all; bhakte—the devotees; bolāila—called; gauḍa-deśe—to Bengal; yāha—return; sabe—all of you; vidāya karila—bade farewell.
Thereafter, Śrī Caitanya Mahāprabhu called for all the devotees and asked them to return to Bengal. In this way, He bade farewell to them.
sabāre kahila prabhu--pratyabda āsiyā
guṇḍicā dekhiyā yābe āmāre miliyā
sabāre—to all of them; kahila—said; prabhu—Śrī Caitanya Mahāprabhu; prati-abda—every year; āsiyā—coming; guṇḍicā—the function at the Guṇḍicā temple; dekhiyā—seeing; yābe—you should go; āmāre miliyā—after meeting Me.
Bidding farewell to all the devotees, Śrī Caitanya Mahāprabhu requested them to return to Jagannātha Purī every year to see Him and then see the cleansing of the Guṇḍicā temple.
ācāryere ājñā dila kariyā sammāna
'ā-caṇḍāla ādi kṛṣṇa-bhakti dio dāna'
ācāryere—unto Advaita Ācārya; ājñā dila—ordered; kariyā sammāna—with great respect; ā-caṇḍāla—even to the lowest of men, known as the caṇḍāla; ādi—beginning with; kṛṣṇa-bhakti—Kṛṣṇa consciousness, or devotional service to Lord Kṛṣṇa; dio—deliver; dāna—in charity.
With great respect, Śrī Caitanya Mahāprabhu requested Advaita Ācārya, "Give Kṛṣṇa consciousness, devotion to Kṛṣṇa, even to the lowest of men [caṇḍālas]."
This is Śrī Caitanya Mahāprabhu's order to all His devotees. Kṛṣṇa-bhakti, devotion to Kṛṣṇa, is open to everyone, even low-class men like caṇḍālas. One should follow this order in the disciplic succession stemming from Śrī Advaita and Nityānanda Prabhu and distribute Kṛṣṇa consciousness without discrimination throughout the world.
There are different kinds of men, beginning with the brāhmaṇa and going down to the lowest platform known as caṇḍāla. Whatever one's position, everyone in this Age of Kali needs to be enlightened in Kṛṣṇa consciousness. That is the greatest need of the day. Everyone is acutely feeling the pangs of material existence. Even in the ranks and files of the American Senate, the pinpricks of material existence are felt, so much so that April 30, 1974, was actually set aside as Prayer Day. Thus everyone is feeling the resultant pinpricks of Kali-yuga brought about by human society's indulging in illicit sex, meat-eating, gambling and intoxication. Now is the time for the members of the International Society for Krishna Consciousness to distribute kṛṣṇa-bhakti all over the world and thus follow the orders of Śrī Caitanya Mahāprabhu. The Lord has ordered everyone to become a guru (Cc. Madhya 7.128): āmāra ājñāya guru hañā tāra' ei deśa. Everyone in every town and village should be enlightened by the instructions of Śrī Caitanya Mahāprabhu. Kṛṣṇa consciousness should be distributed to everyone indiscriminately. In this way, the entire world will be peaceful and happy, and everyone will glorify Śrī Caitanya Mahāprabhu, as He desires.
The word caṇḍāla actually refers to a dog-eater, who is considered the lowest of men. Even caṇḍālas can be enlightened in Kṛṣṇa consciousness due to Śrī Caitanya Mahāprabhu's benedictions. Kṛṣṇa-bhakti is not the monopoly of a certain caste. Everyone is eligible to receive this great benediction given by Śrī Caitanya Mahāprabhu. Everyone should be given a chance to receive it and be happy.
The word dāna, meaning "charity," is also significant in this verse. Whoever engages in the distribution of Kṛṣṇa consciousness is a charitable person. Professional men recite Śrīmad-Bhāgavatam and discuss kṛṣṇa-bhakti for an exchange of money. They cannot distribute such exalted transcendental property to everyone and anyone. Only pure devotees who have no motive other than serving Kṛṣṇa can give such transcendentally valuable benedictions out of charity.
nityānande ājñā dila,--'yāha gauḍa-deśe
anargala prema-bhakti kariha prakāśe
nityānande—unto Nityānanda Prabhu; ājñā dila—Lord Śrī Caitanya Mahāprabhu ordered; yāha gauḍa-deśe—go to Gauḍa-deśa (Bengal); anargala—without restriction; prema-bhakti—devotional service in love of Godhead; kariha prakāśe—manifest.
Śrī Caitanya Mahāprabhu ordered Nityānanda Prabhu,"Go to Bengal and, without restriction, manifest devotional service to the Lord, Kṛṣṇa consciousness."
māṁ hi pārtha vyapāśritya
ye 'pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās
te 'pi yānti parāṁ gatim
In his Anubhāṣya, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes: "There is a class of so-called devotees called prākṛta-sahajiyās who think that Nityānanda Prabhu is an ordinary human being. They have spread the news that Śrī Caitanya Mahāprabhu ordered Nityānanda Prabhu to return to Bengal from Orissa just to marry and beget children. This is certainly a great offense against Nityānanda Prabhu."
Such an offense is called pāṣaṇḍa-buddhi, or an atheistic remark. Offenders consider Nityānanda Prabhu to be like one of them, an ordinary human being. They do not know of Nityānanda Prabhu's identity with the viṣṇu-tattva. Thinking Nityānanda Prabhu to be an ordinary human being is the business of mental speculators known as kuṇapātma-vādīs. These people accept the material body, which is a bag of three material elements (kuṇape tri-dhātuke), as themselves. They think that Nityānanda Prabhu's body was similarly material and that it was meant for sense gratification. Whoever thinks in this way is a candidate for the darkest regions of hell. Those who hanker after women and money, who are self-interested and have the mentality of merchants, can certainly discover many things with their fertile brains and speak against the authorized revealed scriptures. They also engage in some moneymaking businesses to cheat innocent people, and they try to support their business programs by making such offensive statements. Actually Nityānanda Prabhu, being the expansion of Śrī Caitanya Mahāprabhu, is the most munificent incarnation. No one should consider Him an ordinary human being or an entity like the prajāpatis, who were ordered by Brahmā to increase generation. Nityānanda Prabhu should not be considered instrumental for sense gratification. Although professional so-called preachers support this, such statements are not found in any authorized revealed scriptures. Actually there is no support for these statements made by sahajiyās or other professional distributors of kṛṣṇa-bhakti.
rāma-dāsa, gadādhara ādi kata jane
tomāra sahāya lāgi' dilu tomāra sane
rāma-dāsa—Rāmadāsa; gadādhara—Gadādhara dāsa; ādi—and others; kata jane—some people; tomāra—Your; sahāya—assistants; lāgi'-as; dilu—I give; tomāra sane—with You.
Nityānanda Prabhu was given assistants like Rāmadāsa, Gadādhara dāsa and several others. Śrī Caitanya Mahāprabhu said, "I give them to You to assist You.
madhye madhye āmi tomāra nikaṭa yāiba
alakṣite rahi' tomāra nṛtya dekhiba'
madhye madhye—at intervals; āmi—I; tomāra nikaṭa—near You; yāiba—shall go; alakṣite rahi'-keeping invisible; tomāra nṛtya—Your dancing; dekhiba—I shall see.
"I shall also go to see You at intervals. Keeping Myself invisible, I shall watch You dance."
śrīvāsa-paṇḍite prabhu kari' āliṅgana
kaṇṭhe dhari' kahe tāṅre madhura vacana
śrīvāsa-paṇḍite—unto Śrīvāsa Paṇḍita; prabhu—Lord Śrī Caitanya Mahāprabhu; kari'-doing; āliṅgana—embracing; kaṇṭhe dhari'-catching his neck; kahe—says; tāṅre—unto him; madhura vacana—sweet words.
Śrī Caitanya Mahāprabhu then embraced Śrīvāsa Paṇḍita and, with His arm about his neck, began to speak to him in sweet words.
tomāra ghare kīrtane āmi nitya nāciba
tumi dekhā pābe, āra keha nā dekhiba
tomāra ghare—in your house; kīrtane—in the performance of congregational chanting; āmi—I; nitya—daily; nāciba—shall dance; tumi—you; dekhā pābe—will be able to see; āra—else; keha—anyone; nā dekhiba—will not see.
Śrī Caitanya Mahāprabhu requested Śrīvāsa Ṭhākura, "Perform congregational chanting daily, and be assured that I shall also dance in your presence. You will be able to see this dancing, but not others.
ei vastra mātāke diha', ei saba prasāda
daṇḍavat kari' āmāra kṣamāiha aparādha
ei vastra—this cloth; mātāke diha'-deliver to My mother, Śacīdevī; ei saba prasāda—all these remnants of the food of Jagannātha; daṇḍavat kari'-offering obeisances; āmāra—My; kṣamāiha—cause to be excused; aparādha—offenses.
"Take this prasāda of Lord Jagannātha's and this cloth and deliver them to My mother, Śacīdevī. After offering her obeisances, please request her to excuse My offenses.
tāṅra sevā chāḍi' āmi kariyāchi sannyāsa
dharma nahe, kari āmi nija dharma-nāśa
tāṅra sevā chāḍi'-giving up her service; āmi—I; kariyāchi—accepted; sannyāsa—the renounced order of life; dharma nahe—it is not My religion; kari—perform; āmi—I; nija dharma-nāśa—destruction of My religious principles.
"I have given up the service of My mother and have accepted the sannyāsa order. Actually I should not have done this, for by so doing, I have destroyed My religious principles.
tāṅra prema-vaśa āmi, tāṅra sevā--dharma
tāhā chāḍi' kariyāchi vātulera karma
tāṅra prema-vaśa—subordinate to her love; āmi—I; tāṅra sevā—her service; dharma—My religion; tāhā chāḍi'-giving up that; kariyāchi—I performed; vātulera karma—the acts of a madman.
"I am subordinate to the love of My mother, and it is My duty to serve her in return. Instead of doing so, I have accepted this renounced order. Certainly this is the act of a madman.
vātula bālakera mātā nāhi laya doṣa
ei jāni' mātā more nā karaya roṣa
vātula bālakera—of a mad son; mātā—mother; nāhi—does not; laya—accept; doṣa—fault; ei jāni'-knowing this; mātā—mother; more—unto Me; nā karaya roṣa—is not at all angry.
"A mother is not offended by her mad son, and, knowing this, My mother is not offended by Me.
ki kāya sannyāse mora, prema nija-dhana
ye-kāle sannyāsa kailuṅ, channa haila mana
ki kāya—what business; sannyāse—in the renounced order; mora—of Me; prema—love; nija-dhana—My real wealth; ye-kāle—at which time; sannyāsa kailuṅ—I accepted the renounced order; channa—deranged; haila—was; mana—mind.
"I had no business in accepting this renounced order and sacrificing My love for My mother, which is My real property. Actually I was in a crazy state of mind when I accepted sannyāsa.
nīlācale āchoṅ muñi tāṅhāra ājñāte
madhye madhye āsimu tāṅra caraṇa dekhite
nīlācale āchoṅ—stay at Jagannātha Purī, Nīlācala; muñi—I; tāṅhāra ājñāte—under her order; madhye madhye—at intervals; āsimu—I shall go; tāṅra—her; caraṇa dekhite—to see the lotus feet.
"I am staying here at Jagannātha Purī, Nīlācala, to comply with her orders. However, at intervals I shall go see her lotus feet.
nitya yāi' dekhi muñi tāṅhāra caraṇe
sphūrti-jñāne teṅho tāhā satya nāhi māne
nitya yāi'-going daily; dekhi—see; muñi—I; tāṅhāra caraṇe—her lotus feet; sphūrti-jñāne—feeling My appearance; teṅho—she; tāhā—that; satya nāhi māne—does not accept as true.
"Indeed, I go there daily to see her lotus feet. She is able to feel My presence, although she does not believe it to be true.
eka-dina śālyanna, vyañjana pāṅca-sāta
śāka, mocā-ghaṇṭa, bhṛṣṭa-paṭola-nimba-pāta
lembu-ādā-khaṇḍa, dadhi, dugdha, khaṇḍa-sāra
śālagrāme samarpilena bahu upahāra
eka-dina—one day; śāli-anna—cooked rice made of śāli paddy; vyañjana—vegetables; pāṅca-sāta—five to seven different kinds; śāka—spinach; mocā-ghaṇṭa—curry made from banana flowers; bhṛṣṭa—fried; paṭola—paṭola vegetables; nimba-pāta—with leaves of the nimba tree; lembu—lemon; ādā-khaṇḍa—pieces of ginger; dadhi—yogurt; dugdha—milk; khaṇḍa-sāra—sugar candy; śālagrāme—unto Lord Viṣṇu in the form of the śālagrāma; samarpilena—offered; bahu upahāra—many other varieties of food.
"One day My mother, Śacī, offered food to Śālagrāma Viṣṇu. She offered rice cooked from śāli paddies, various kinds of vegetables, spinach, curry made of banana flowers, fried paṭola with nimba leaves, pieces of ginger with lemon, and also yogurt, milk, sugar candy and many other foods.
prasāda lañā kole karena krandana
nimāira priya mora--e-saba vyañjana
prasāda lañā—taking the remnants of food; kole—on her lap; karena krandana—was crying; nimāira—of Nimāi; priya—favorite; mora—My; e-saba vyañjana—all these varieties of cooked food.
"Taking the food upon her lap, Mother was crying to think that all that food was very dear to her Nimāi.
nimāñi nāhika ethā, ke kare bhojana
mora dhyāne aśru-jale bharila nayana
nimāñi—Nimāi; nāhika ethā—is not present here; ke kare bhojana—who will eat them; mora dhyāne—on meditation upon Me; aśru-jale—with tears; bharila nayana—eyes become filled.
"My mother was thinking, 'Nimāi is not here. Who will accept all this food?' As she meditated upon Me in this way, her eyes filled with tears.
śīghra yāi' muñi saba karinu bhakṣaṇa
śūnya-pātra dekhi' aśru kariyā mārjana
śīghra—very soon; yāi'-going; muñi—I; saba—all; karinu bhakṣaṇa—ate; śūnya-pātra dekhi'-seeing the dish empty; aśru—tears; kariyā mārjana—smearing with her hands.
"While she was thus thinking and crying, I immediately went there with great haste and ate everything. Seeing the dish empty, she wiped her tears away.
'ke anna-vyañjana khāila, śūnya kene pāta?
bālagopāla kibā khāila saba bhāta?
ke—who; anna-vyañjana khāila—has eaten all this food; śūnya kene pāta—why is the dish empty; bāla-gopāla—the Deity Bāla-gopāla; kibā khāila—did He eat; saba bhāta—all the rice.
"She then began to wonder who had eaten all that food. 'Why is the plate empty?' she wondered, doubting that Bāla-gopāla had eaten it all.
kibā mora kathāya mane bhrama hañā gela!
kibā kona jantu āsi' sakala khāila?
kibā—or; mora kathāya—when I was thinking like that; mane—in the mind; bhrama hañā gela—I was mistaken; kibā—or; kona jantu—some animal; āsi'-coming; sakala khāila—ate everything.
"She began to wonder whether there was actually anything on the plate in the first place. Then again she thought that some animal might have come and eaten everything.
kibā āmi anna-pātre bhrame nā bāḍila!'
eta cinti' pāka-pātra yāñā dekhila
kibā—or; āmi—I; anna-pātre—on the plate for food; bhrame—by mistake; nā bāḍila—did not put anything; eta cinti'-thinking this; pāka-pātra—the kitchen pots; yāñā dekhila—went and saw.
"She thought, 'Perhaps by mistake I did not put any food on the plate.' So thinking, she went into the kitchen and saw the pots.
anna-vyañjana-pūrṇa dekhi' sakala bhājane
dekhiyā saṁśaya haila kichu camatkāra mane
anna-vyañjana-pūrṇa—filled with rice and vegetables; dekhi'-seeing; sakala bhājane—all the cooking pots; dekhiyā—seeing; saṁśaya haila—there was doubt; kichu—some; camatkāra—wonder; mane—in the mind.
"When she saw that all the pots were still filled with rice and vegetables, there was some doubt in her mind, and she was astonished.
īśāne bolāñā punaḥ sthāna lepāila
punarapi gopālake anna samarpila
īśāne—to Īśāna, the servant; bolāñā—calling; punaḥ—again; sthāna—the place; lepāila—cleaned; punarapi—again; gopālake—unto Gopāla; anna—cooked rice and vegetables; samarpila—offered.
"Thus wondering, she called Īśāna, the servant, and had the place cleaned again. She then offered another plate to Gopāla.
ei-mata yabe karena uttama randhana
more khāoyāite kare utkaṇṭhāya rodana
ei-mata—in this way; yabe—when; karena—does; uttama randhana—first-class cooking; more—Me; khāoyāite—to feed; kare—does; utkaṇṭhāya—with great anxiety; rodana—crying.
"Now whenever she prepares some good cooked food and wants to feed it to Me, she cries in great anxiety.
tāṅra preme āni' āmāya karāya bhojane
antare mānaye sukha, bāhye nāhi māne
tāṅra preme—by her love; āni'-bringing; āmāya—Me; karāya bhojane—causes to eat; antare—within herself; mānaye—she feels; sukha—happiness; bāhye—externally; nāhi māne—does not accept.
"Being obliged by her love, I am brought there to eat. Mother knows all these things internally and feels happiness, but externally she does not accept them.
ei vijayā-daśamīte haila ei rīti
tāṅhāke puchiyā tāṅra karāiha pratīti
ei vijayā-daśamīte—on the previous Vijayā-daśamī day; haila—there was; ei rīti—such an incident; tāṅhāke—unto her; puchiyā—asking; tāṅra—her; karāiha—make; pratīti—belief.
"Such an incident took place on the last Vijayā-daśamī day. You can ask her about this incident and thus make her believe that I actually go there."
eteka kahite prabhu vihvala ha-ilā
loka vidāya karite prabhu dhairya dharilā
eteka kahite—saying this; prabhu—Lord Śrī Caitanya Mahāprabhu; vihvala ha-ilā—became overwhelmed; loka vidāya karite—to bid farewell to the devotees; prabhu—Lord Śrī Caitanya Mahāprabhu; dhairya dharilā—maintained patience.
While describing all this, Śrī Caitanya Mahāprabhu was a little overwhelmed, but just to finish bidding farewell to the devotees, He remained patient.
rāghava paṇḍite kahena vacana sarasa
'tomāra śuddha preme āmi ha-i' tomāra vaśa'
rāghava paṇḍite—unto Rāghava Paṇḍita; kahena—says; vacana—words; sa-rasa—very relishable; tomāra—your; śuddha preme—by pure devotional service; āmi ha-i'-I become; tomāra—your; vaśa—under obligation.
Śrī Caitanya Mahāprabhu next spoke some relishable words to Rāghava Paṇḍita. He said, "I am obliged to you due to your pure love for Me."
iṅhāra kṛṣṇa-sevāra kathā śuna, sarva-jana
parama-pavitra sevā ati sarvottama
iṅhāra—of him; kṛṣṇa-sevāra—of service to Lord Kṛṣṇa; kathā—stories; śuna—hear; sarva-jana—all people; parama-pavitra—supremely pure; sevā—service; ati—very much; sarva-uttama—well accomplished.
Śrī Caitanya Mahāprabhu then informed everyone, "Just hear about the pure devotional service rendered to Kṛṣṇa by Rāghava Paṇḍita. Indeed, Rāghava Paṇḍita's service is supremely pure and highly accomplished.
āra dravya rahu--śuna nārikelera kathā
pāṅca gaṇḍā kari' nārikela vikāya tathā
āra dravya rahu—apart from the other commodities; śuna—just hear; nārikelera kathā—the incident of offering coconuts; pāṅca gaṇḍā kari'-at the price of five gaṇḍās; nārikela—coconut; vikāya—is sold; tathā—there.
"Apart from other commodities, just hear about his coconut offering. A coconut is sold at the rate of five gaṇḍās each.
vāṭite kata śata vṛkṣe lakṣa lakṣa phala
tathāpi śunena yathā miṣṭa nārikela
vāṭite—in his garden; kata śata—how many hundreds of; vṛkṣe—trees; lakṣa lakṣa phala—millions of fruits; tathāpi—still; śunena—hears; yathā—where; miṣṭa nārikela—sweet coconut.
"Although he already has hundreds of trees and millions of fruits, he is still very eager to hear about the place where sweet coconut is available.
eka eka phalera mūlya diyā cāri-cāri paṇa
daśa-krośa haite ānāya kariyā yatana
eka eka phalera—of each and every fruit; mūlya—price; diyā—giving; cāri-cāri paṇa—four paṇas each (one paṇa equals twenty gaṇḍās); daśa-krośa—twenty miles away; haite—from; ānāya—brings; kariyā yatana—with great endeavor.
"He collects coconut with great endeavor from a place twenty miles away, and he gives four paṇas each for them.
prati-dina pāṅca-sāta phala cholāñā
suśītala karite rākhe jale ḍubāiñā
prati-dina—each day; pāṅca-sāta—five to seven; phala—fruits; cholāñā—clipping; su-śītala karite—to make it very cool; rākhe—keeps; jale—in water; ḍubāiñā—immersing.
"Every day five to seven coconuts are clipped and put into water to keep cool.
bhogera samaya punaḥ chuli' saṁskari'
kṛṣṇe samarpaṇa kare mukha chidra kari'
bhogera samaya—at the time of offering bhoga; punaḥ—again; chuli'-clipping; saṁskari'-cleansing; kṛṣṇe—unto Lord Kṛṣṇa; samarpaṇa—offering; kare—makes; mukha—at the top; chidra kari'-making a hole.
"At the time of offering bhoga, the coconuts are again clipped and cleansed. After holes are made in them, they are offered to Lord Kṛṣṇa.
kṛṣṇa sei nārikela-jala pāna kari'
kabhu śūnya phala rākhena, kabhu jala bhari'
kṛṣṇa—Lord Kṛṣṇa; sei—that; nārikela-jala—water of the coconut; pāna kari'-drinking; kabhu—sometimes; śūnya—vacant; phala rākhena—leaves the fruit; kabhu—sometimes; jala bhari'-being filled with water.
"Lord Kṛṣṇa used to drink the juice from these coconuts, and sometimes the coconuts were left drained of juice. At other times the coconuts were filled with juice.
jala-śūnya phala dekhi' paṇḍita--haraṣita
phala bhāṅgi' śasye kare sat-pātra pūrita
jala-śūnya—without water; phala—fruit; dekhi'-by seeing; paṇḍita—Rāghava Paṇḍita; haraṣita—very pleased; phala bhāṅgi'-breaking the fruit; śasye—with the pulp; kare—makes; sat-pātra—another plate; pūrita—filled.
"When Rāghava Paṇḍita saw that the juice had been drunk from the coconuts, he was very pleased. He would then break the coconut, take out the pulp and put it on another plate.
śasya samarpaṇa kari' bāhire dheyāna
śasya khāñā kṛṣṇa kare śūnya bhājana
śasya—the pulp; samarpaṇa kari'-offering; bāhire—outside the temple room; dheyāna—meditates; śasya khāñā—eating the pulp; kṛṣṇa—Lord Kṛṣṇa; kare—makes; śūnya—vacant; bhājana—the plate.
"After offering the pulp, he would meditate outside the temple door. In the meantime, Lord Kṛṣṇa, having eaten the pulp, would leave the plate empty.
kabhu śasya khāñā punaḥ pātra bhare śāṁse
śraddhā bāḍe paṇḍitera, prema-sindhu bhāse
kabhu—sometimes; śasya khāñā—eating the pulp; punaḥ—again; pātra—the plate; bhare—fills; śāṁse—with pulp; śraddhā—faith; bāḍe—increases; paṇḍitera—of Rāghava Paṇḍita; prema-sindhu—in the ocean of love; bhāse—floats.
"Sometimes, after eating the pulp, Kṛṣṇa would fill the plate again with new pulp. In this way, Rāghava Paṇḍita's faith increases, and he floats in an ocean of love.
eka dina phala daśa saṁskāra kariyā
bhoga lāgāite sevaka āila lañā
eka dina—one day; phala—fruits; daśa—ten; saṁskāra kariyā—after cleansing; bhoga lāgāite—to offer bhoga; sevaka—servant; āila—came; lañā—taking.
"One day it so happened that about ten coconuts were properly clipped and brought by a servant to offer to the Deity.
avasara nāhi haya, vilamba ha-ila
phala-pātra-hāte sevaka dvāre ta' rahila
avasara nāhi haya—there was little time; vilamba ha-ila—it was late; phala-pātra—the pot of fruits; hāte—in the hands; sevaka—the servant; dvāre—at the door; ta'-indeed; rahila—remained.
"When the coconuts were brought, there was little time to offer them because it was already late. The servant, holding the container of coconuts, remained standing at the door.
dvārera upara bhite teṅho hāta dila
sei hāte phala chuṅila, paṇḍita dekhila
dvārera upara—above the door; bhite—on the ceiling; teṅho—he; hāta dila—brushed his hand; sei hāte—with that hand; phala chuṅila—touched the fruit; paṇḍita—Rāghava Paṇḍita; dekhila—saw.
"Rāghava Paṇḍita then saw that the servant touched the ceiling above the door and then touched the coconuts with the same hand.
paṇḍita kahe,--dvāre loka kare gatāyāte
tāra pada-dhūli uḍi' lāge upara bhite
paṇḍita kahe—Rāghava Paṇḍita said; dvāre—through the door; loka—people in general; kare—do; gatāyāte—coming and going; tāra—their; pada-dhūli—dust of the feet; uḍi'-being blown; lāge—touches; upara—upward; bhite—the ceiling.
"Rāghava Paṇḍita then said, 'People are always coming and going through that door. The dust from their feet blows up and touches the ceiling.
sei bhite hāta diyā phala paraśilā
kṛṣṇa-yogya nahe, phala apavitra hailā
sei bhite—on that ceiling; hāta diyā—touching your hand; phala—the fruit; paraśilā—touched; kṛṣṇa-yogya nahe—is not fit to be offered to Kṛṣṇa; phala—the fruit; apavitra hailā—has become contaminated.
" 'After touching the ceiling above the door, you have touched the coconuts. Now they are no longer fit to be offered to Kṛṣṇa because they are contaminated.'
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that Rāghava Paṇḍita was not simply a crazy fellow suffering from some cleansing phobia. He did not belong to the mundane world. In lower consciousness, accepting something to be spiritual when it is actually material is called bhauma-ijya-dhīḥ. Rāghava Paṇḍita was an eternal servant of Kṛṣṇa, and everything he saw was related to the service of the Lord. He was always absorbed in the transcendental thought of how he could always serve Kṛṣṇa with everything. Sometimes neophytes, devotees on the lower platform, try to imitate Rāghava Paṇḍita on the platform of material purity and impurity. Such imitation will not help anyone. As explained in Caitanya-caritāmṛta, (Antya-līlā 4.174): bhadrābhadra-vastu-jñāna nāhika 'prākṛte'. On the transcendental platform there is no higher or lower, pure or impure. On the material platform, distinction is made between good and bad, but on the spiritual platform everything is of the same quality.
'dvaite' bhadrābhadra-jñāna, saba--'manodharma'
'ei bhāla, ei manda',--ei saba 'bhrama'
eta bali' phala phele prācīra laṅghiyā
aiche pavitra prema-sevā jagat jiniyā
eta bali'-saying this; phala phele—throws away the fruits; prācīra laṅghiyā—across the boundary wall; aiche—such; pavitra—pure; prema-sevā—service in love; jagat jiniyā—conquering all the world.
"Such was the service of Rāghava Paṇḍita. He did not accept the coconuts but threw them over the wall. His service is purely based on unalloyed love, and it conquers the whole world.
tabe āra nārikela saṁskāra karāila
parama pavitra kari' bhoga lāgāila
tabe—thereafter; āra—other; nārikela—coconuts; saṁskāra karāila—made clipped and cleaned; parama pavitra kari'-with great attention to keep them pure; bhoga lāgāila—offered for eating.
"Thereafter, Rāghava Paṇḍita had other coconuts gathered, cleansed and clipped, and with great attention he offered them to the Deity to eat.
ei-mata kalā, āmra, nāraṅga, kāṅṭhāla
yāhā yāhā dūra-grāme śuniyāche bhāla
ei-mata—in this way; kalā—bananas; āmra—mangoes; nāraṅga—oranges; kāṅṭhāla—jackfruit; yāhā yāhā—whatever; dūra-grāme—in distant villages; śuniyāche—he heard; bhāla—good.
"In this way he collected excellent bananas, mangoes, oranges, jackfruits and whatever first-class fruits from distant villages he had heard about.
bahu-mūlya diyā āni' kariyā yatana
pavitra saṁskāra kari' kare nivedana
bahu-mūlya—high price; diyā—offering; āni'-bringing; kariyā yatana—with great attention; pavitra—purified; saṁskāra kari'-trimming; kare nivedana—offers to the Deity.
"All these fruits were collected from distant places and were bought at a high price. After trimming them with great care and purity, Rāghava Paṇḍita offered them to the Deity.
ei mata vyañjanera śāka, mūla, phala
ei mata ciḍā, huḍuma, sandeśa sakala
ei mata—in this way; vyañjanera—of vegetables; śāka—spinach; mūla—radishes; phala—fruits; ei mata—in this way; ciḍā—chipped rice; huḍuma—powdered rice; sandeśa—sweetmeats; sakala—all.
"Thus with great care and attention Rāghava Paṇḍita would prepare spinach, other vegetables, radishes, fruits, chipped rice, powdered rice and sweetmeats.
ei-mata piṭhā-pānā, kṣīra-odana
parama pavitra, āra kare sarvottama
ei-mata—in this way; piṭhā-pānā—cakes and sweet rice; kṣīra-odana—concentrated milk; parama pavitra—highly purified; āra—and; kare—he makes; sarva-uttama—first class, tasteful.
"He prepared cakes, sweet rice, concentrated milk and everything else with great attention, and the cooking conditions were purified so that the food was first class and tasteful.
kāśamdi, ācāra ādi aneka prakāra
gandha, vastra, alaṅkāra, sarva dravya-sāra
kāśamdi—a kind of pickle; ācāra—other pickles; ādi—and so on; aneka pra-kāra—of many varieties; gandha—scents; vastra—clothing; alaṅkāra—ornaments; sarva—all; dravya—of things; sāra—best.
"Rāghava Paṇḍita would also offer all kinds of pickles, such as kāśamdi. He offered various scents, garments, ornaments and the best of everything.
ei-mata premera sevā kare anupama
yāhā dekhi' sarva-lokera juḍāna nayana
ei-mata—in this way; premera sevā—service in love; kare—performs; anupama—without comparison; yāhā dekhi'-seeing which; sarva-lokera—of all people; juḍāna—become pleased; nayana—the eyes.
"Thus Rāghava Paṇḍita would serve the Lord in an incomparable way. Everyone was very satisfied just to see him."
eta bali' rāghavere kaila āliṅgane
ei-mata sammānila sarva bhakta-gaṇe
eta bali'-saying this; rāghavere—Rāghava Paṇḍita; kaila āliṅgane—He embraced; ei-mata—in this way; sammānila—showed respect; sarva—all; bhakta-gaṇe—to the devotees.
Śrī Caitanya Mahāprabhu then mercifully embraced Rāghava Paṇḍita. The Lord also offered all the other devotees a reception with similar respect.
śivānanda sene kahe kariyā sammāna
vāsudeva-dattera tumi kariha samādhāna
śivānanda sene—unto Śivānanda Sena; kahe—says; kariyā sammāna—with great respect; vāsudeva-dattera—of Vāsudeva Datta; tumi—you; kariha—take; samādhāna—care.
parama udāra iṅho, ye dina ye āise
sei dine vyaya kare, nāhi rākhe śeṣe
parama udāra—very liberal; iṅho—he; ye dina—every day; ye āise—whatever he gets; sei dine—on that very day; vyaya kare—spends; nāhi—does not; rākhe—keep; śeṣe—any balance.
"Vāsudeva Datta is very liberal. Every day, whatever income he receives, he spends. He does not keep any balance.
'gṛhastha' hayena iṅho, cāhiye sañcaya
sañcaya nā kaile kuṭumba-bharaṇa nāhi haya
gṛhastha—householder; hayena—is; iṅho—he (Vāsudeva Datta); cāhiye sañcaya—requires to save some money; sañcaya nā kaile—without saving money; kuṭumba-bharaṇa—maintenance of a family; nāhi haya—is not possible.
"Being a householder, Vāsudeva Datta needs to save some money. Because he is not doing so, it is very difficult for him to maintain his family.
ihāra gharera āya-vyaya saba--tomāra sthāne
'sara-khela' hañā tumi kariha samādhāne
ihāra—of Vāsudeva Datta; gharera—of household affairs; āya-vyaya—income and expenditures; saba—all; tomāra sthāne—at your place; sara-khela hañā—being the manager; tumi—you; kariha samādhāne—arrange.
"Please take care of Vāsudeva Datta's family affairs. Become his manager and make the proper adjustments.
Both Vāsudeva Datta and Śivānanda Sena were living in the same neighborhood, which is presently called Kumārahaṭṭa or Hālisahara.
prati-varṣe āmāra saba bhakta-gaṇa lañā
guṇḍicāya āsibe sabāya pālana kariyā
prati-varṣe—each and every year; āmāra—My; saba—all; bhakta-gaṇa lañā—accompanied by the devotees; guṇḍicāya—to perform the Guṇḍicā cleansing festival; āsibe—you will come; sabāya—to everyone; pālana kariyā—providing maintenance.
"Come every year and bring all My devotees with you to the Guṇḍicā festival. I also request you to maintain all of them."
kulīna-grāmīre kahe sammāna kariyā
pratyabda āsibe yātrāya paṭṭa-ḍorī lañā
kulīna-grāmīre—unto the inhabitants of Kulīna-grāma; kahe—says; sammāna kariyā—with great respect; prati-abda—each year; āsibe—please come; yātrāya—during the Ratha-yātrā festival; paṭṭa-ḍorī—silken rope; lañā—taking.
The Lord then with great respect extended an invitation to all the inhabitants of Kulīna-grāma, asking them to come every year and bring silken rope to carry Lord Jagannātha during the Ratha-yātrā festival.
guṇarāja-khāṅna kaila śrī-kṛṣṇa-vijaya
tāhāṅ eka-vākya tāṅra āche premamaya
guṇarāja-khāṅna—Guṇarāja Khān; kaila—compiled; śrī-kṛṣṇa-vijaya—the book named Śrī Kṛṣṇa-vijaya; tāhāṅ—there; eka-vākya—one sentence; tāṅra—of it; āche—is; prema-maya—full of love of Kṛṣṇa.
Śrī Caitanya Mahāprabhu then said, "Guṇarāja Khān of Kulīna-grāma compiled a book named Śrī Kṛṣṇa-vijaya in which there is a sentence revealing the author's ecstatic love of Kṛṣṇa."
Śrī Kṛṣṇa-vijaya is a book of poems considered to be the first poetry book written in Bengal. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that this book was compiled in the year 1395 śakābda (A.D. 1474). After seven years, it was completed (1402 śakābda). This book was written in plain language, and even half-educated Bengalis and women could read it very clearly. Even ordinary men with little knowledge of the alphabet could read this book and understand it. Its language is not very ornamental, and sometimes the poetry is not very sweet to hear. Although according to the sonnet style each line should contain fourteen syllables, there are sometimes sixteen, twelve and thirteen syllables in his verse. Many words used in those days could be understood only by local inhabitants, yet this book is still so popular that no book store is complete without it. It is very valuable for those who are interested in advancing in Kṛṣṇa consciousness.
Śrī Guṇarāja Khān was one of the topmost Vaiṣṇavas, and he has translated the Tenth and Eleventh Cantos of Śrīmad-Bhāgavatam for the understanding of the common man. The book Śrī Kṛṣṇa-vijaya was highly praised by Śrī Caitanya Mahāprabhu, and it is very valuable for all Vaiṣṇavas. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives a genealogical table and family history of Guṇarāja Khān. When a Bengali emperor named Ādiśūra first came from Kānyakubja, or Kānowj, he brought with him five brāhmaṇas and five kāyasthas. Since the king is supposed to be accompanied by his associates, the brāhmaṇas accompanied the King to help him in higher spiritual matters. The kāyasthas were to render other services. In the northern Indian high country, the kāyasthas are accepted as śūdras, but in Bengal the kāyasthas are considered among the higher castes. It is a fact that the kāyasthas came to Bengal from northern India, specifically from Kānyakubja, or Kānowj. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that the kāyasthas who came from Kānyakubja were high-class men. Of them, Daśaratha Vasu was a great personality, and the thirteenth generation of his family included Guṇarāja Khān.
His real name was Mālādhara Vasu, but the title Khān was given to him by the Emperor of Bengal. Thus he became known as Guṇarāja Khān. Bhaktisiddhānta Sarasvatī Ṭhākura gives the following genealogical table of Guṇarāja Khān: (1) Daśaratha Vasu; (2) Kuśala; (3) Śubhaśaṅkara; (4) Haṁsa; (5) Śaktirāma (Bāgāṇḍā), Muktirāma (Māinagara) and Alaṅkāra (Baṅgaja); (6) Dāmodara; (7) Anantarāma; (8) Guṇīnāyaka and Vīṇānāyaka. The twelfth generation included Bhagīratha, and the thirteenth Mālādhara Vasu, or Guṇarāja Khān. Śrī Guṇarāja Khān had fourteen sons, of whom the second son, Lakṣmīnāthavasu, received the title Satyarāja Khān. His son was Śrī Rāmānanda Vasu; therefore Rāmānanda Vasu belonged to the fifteenth generation. Guṇarāja Khān was a very well known and wealthy man. His palace, fort and temples are still existing, and from these we can deduce that the opulence of Guṇarāja Khān was certainly very great. Śrī Guṇarāja Khān never cared for the artificial aristocracy introduced by Ballāl Sena.
"nandanandana kṛṣṇa--mora prāṇa-nātha"
ei vākye vikāinu tāṅra vaṁśera hāta
nanda-nandana kṛṣṇa—Kṛṣṇa, the son of Nanda Mahārāja; mora prāṇa-nātha—my life and soul; ei vākye—because of this statement; vikāinu—I became sold; tāṅra—of him; vaṁśera hāta—in the hands of the descendants.
Śrī Caitanya Mahāprabhu said, " 'Kṛṣṇa, the son of Nanda Mahārāja, is my life and soul.' By this statement I am sold into the hands of the descendants of Guṇarāja Khān.
The full verse referred to here is:
eka-bhāve vanda hari yoḍa kari' hāta
nandanandana kṛṣṇa--mora prāṇa-nātha
tomāra ki kathā, tomāra grāmera kukkura
sei mora priya, anya-jana rahu dūra
tomāra—of you; ki kathā—what to speak; tomāra—of your; grāmera—village; kukkura—a dog; sei—that; mora—to Me; priya—very dear; anya-jana—others; rahu dūra—apart from.
"To say nothing of you, even a dog living in your village is very dear to Me. What, then, to speak of others?"
tabe rāmānanda, āra satyarāja khāṅna
prabhura caraṇe kichu kaila nivedana
tabe—after this; rāmānanda—Rāmānanda Vasu; āra—and; satyarāja khāṅna—Satyarāja Khān; prabhura caraṇe—at the lotus feet of Lord Śrī Caitanya Mahāprabhu; kichu—some; kaila—made; nivedana—submission.
After this, Rāmānanda Vasu and Satyarāja Khān both submitted questions at the lotus feet of Śrī Caitanya Mahāprabhu.
gṛhastha viṣayī āmi, ki mora sādhane
śrī-mukhe ājñā kara prabhu--nivedi caraṇe
gṛhastha—householder; viṣayī—materialistic man; āmi—I; ki—what; mora sādhane—the process of my advancement in spiritual life; śrī-mukhe—from Your own mouth; ājñā kara—please order; prabhu—my Lord; nivedi caraṇe—I submit unto Your lotus feet.
Satyarāja Khān said, "My dear Lord, being a householder and a materialistic man, I do not know the process of advancing in spiritual life. I therefore submit myself unto Your lotus feet and request You to give me orders."
prabhu kahena,--'kṛṣṇa-sevā', 'vaiṣṇava-sevana'
'nirantara kara kṛṣṇa-nāma-saṅkīrtana'
prabhu kahena—the Lord replied; kṛṣṇa-sevā—serving Kṛṣṇa; vaiṣṇava-sevana—abiding by the orders of Vaiṣṇavas; nirantara—without cessation; kara—do; kṛṣṇa-nāma-saṅkīrtana—chanting of the holy name of Lord Kṛṣṇa.
Śrī Caitanya Mahāprabhu replied, "Without cessation continue chanting the holy name of Lord Kṛṣṇa. Whenever possible, serve Him and His devotees, the Vaiṣṇavas."
satyarāja bale,--vaiṣṇava ciniba kemane?
ke vaiṣṇava, kaha tāṅra sāmānya lakṣaṇe
satyarāja bale—Satyarāja Khān said; vaiṣṇava—a Vaiṣṇava; ciniba kemane—how shall I recognize; ke vaiṣṇava—who is a Vaiṣṇava; kaha—please say; tāṅra—of him; sāmānya lakṣaṇe—common symptoms.
Upon hearing this, Satyarāja said, "How can I recognize a Vaiṣṇava? Please let me know what a Vaiṣṇava is. What are his common symptoms?"
prabhu kahe,--"yāṅra mukhe śuni eka-bāra
kṛṣṇa-nāma, sei pūjya,--śreṣṭha sabākāra"
prabhu kahe—Lord Śrī Caitanya Mahāprabhu replied; yāṅra mukhe—in whose mouth; śuni—I hear; eka-bāra—once; kṛṣṇa-nāma—the holy name of Lord Kṛṣṇa; sei pūjya—he is worshipable; śreṣṭha sabākāra—the best of all human beings.
Śrī Caitanya Mahāprabhu replied, "Whoever chants the holy name of Kṛṣṇa just once is worshipable and is the topmost human being.
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that simply by chanting the holy name of Kṛṣṇa once, a person becomes perfect. Such a person is understood to be a Vaiṣṇava. With such faith and belief, one may begin a life of Kṛṣṇa consciousness, but an ordinary person cannot chant the holy name of Kṛṣṇa with such faith. This is confirmed by Śrīla Rūpa Gosvāmī in his Upadeśāmṛta: kṛṣṇeti yasya giri taṁ manasādriyeta. One should accept the holy name of Kṛṣṇa to be identical with the Supreme Personality of Godhead, Transcendence Himself. The holy name of Kṛṣṇa is also identical with Kṛṣṇa and is also cintāmaṇi. The name Kṛṣṇa is the personification of sound perfectly transcendental and eternally liberated from material contamination. One should understand that the name Kṛṣṇa and Kṛṣṇa are identical. Having such faith, one must continue to chant the holy name. When one is situated on the neophyte platform, one cannot understand the devotional ingredients of a pure, unalloyed devotee. However, when the novice engages in devotional service-especially in Deity worship-and follows the order of a bona fide spiritual master, he becomes a pure devotee. Anyone can take advantage of hearing about Kṛṣṇa consciousness from a pure devotee and thus gradually become purified.
A devotee who believes that the holy name of the Lord is identical with the Lord is a pure devotee, even though he may be in the neophyte stage. By his association, others may also become Vaiṣṇavas.
One is known as a materialistic devotee if he simply worships the Deity of Hari with faith but does not show proper respect to the devotees and to others. This is confirmed in Śrīmad-Bhāgavatam (11.2.47):
arcāyām eva haraye
pūjāṁ yaḥ śraddhayehate
na tad-bhakteṣu cānyeṣu
sa bhaktaḥ prākṛtaḥ smṛtaḥ
"Anyone who engages with faith in the worship of the Deity of Hari but does not show proper respect to the devotees and to others is known as a materialistic devotee." However, by associating with a neophyte devotee who believes that the holy name of the Lord is identical with the Lord, one can become a devotee also. When Lord Caitanya was teaching Sanātana Gosvāmī, He said:
śraddhāvān jana haya bhakti-adhikārī
'uttama', 'madhyama;', 'kaniṣṭha'--śraddhā-anusārī
yāhāra komala-śraddhā, se 'kaniṣṭha' jana
krame krame teṅho bhakta ha-ibe 'uttama'
"A person who has attained firm faith is a real candidate for advancing in Kṛṣṇa consciousness. According to the faith, there are first-class, second-class and neophyte devotees. One who has preliminary faith is called kaniṣṭha, or a neophyte. The neophyte, however, can become an advanced devotee if he strictly follows the regulative principles set down by the spiritual master. The pure devotee whose faith advances becomes a madhyama-adhikārī and uttama-adhikārī." (Cc. Madhya 22.64,69-70)
It is thus concluded that even a neophyte devotee is superior to the karmīs and jñānīs because he has full faith in chanting the holy name of the Lord. A karmī or a jñānī, regardless of his greatness, has no faith in Lord Viṣṇu, His holy name or His devotional service. One may be advanced religiously, but if he is not trained in devotional service, he has very little credit on the transcendental platform. Even a neophyte devotee engaged in Deity worship in accordance with the regulations set forth by the spiritual master is in a position superior to that of the fruitive worker and speculative philosopher.
"eka kṛṣṇa-nāme kare sarva-pāpa kṣaya
nava-vidhā bhakti pūrṇa nāma haite haya
Link to this page: https://prabhupadabooks.com/cc/madhya/15
Previous: Madhya 14: Performance of the Vrndavana Pastimes Next: Madhya 16: The Lord's Attempt to Go to Vrndavana