The Lord Travels to Vṛndāvana
The following summary of the Seventeenth Chapter is given by Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. After attending the Ratha-yātrā ceremony of Śrī Jagannātha, Śrī Caitanya Mahāprabhu decided to start for Vṛndāvana. Śrī Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī selected a brāhmaṇa named Balabhadra Bhaṭṭācārya to personally assist Śrī Caitanya Mahāprabhu. Early in the morning before sunrise, the Lord started for the town of Kaṭaka. North of Kaṭaka, He penetrated a dense forest and visited many tigers and elephants, whom He engaged in chanting the Hare Kṛṣṇa mahā-mantra. Whenever He had a chance to visit a village, He would beg alms and acquire some rice and vegetables. If there were no village, He would cook whatever rice remained and collect some spinach from the forest to eat. Śrī Caitanya Mahāprabhu was very pleased with the behavior of Balabhadra Bhaṭṭācārya.
In this way the Lord passed through the jungle of Jhārikhaṇḍa and finally reached Vārāṇasī. After taking His bath at the Maṇikarṇikā-ghāṭa at Vārāṇasī, He met Tapana Miśra, who took the Lord to his place and respectfully gave Him a comfortable residence. At Vārāṇasī, Vaidya Candraśekhara, Śrī Caitanya Mahāprabhu's old friend, also rendered service unto Him. Seeing the behavior of Śrī Caitanya Mahāprabhu, one Mahārāṣṭrīya brāhmaṇa informed Prakāśānanda Sarasvatī, the leader of the Māyāvādī sannyāsīs. Prakāśānanda made various accusations against the Lord. The Mahārāṣṭrīya brāhmaṇa was very sorry about this, and he brought the news to Śrī Caitanya Mahāprabhu, inquiring from Him why the Māyāvādī sannyāsīs did not utter the holy name of Kṛṣṇa. In reply, Śrī Caitanya Mahāprabhu said that they were offenders and that one should not associate with them. In this way the Lord bestowed His blessings upon the brāhmaṇa.
Śrī Caitanya Mahāprabhu next passed through Prayāga and Mathurā and then took His lunch at the home of a Sānoḍiyā brāhmaṇa, a disciple of Mādhavendra Purī. He bestowed His blessings upon the brāhmaṇa by accepting lunch at his place. Thereafter the Lord visited the twelve forests of Vṛndāvana and was filled with great ecstatic love. As He toured the Vṛndāvana forests, He heard the chirping of parrots and other birds.
gacchan vṛndāvanaṁ gauro
gacchan—going; vṛndāvanam—to Vṛndāvana-dhāma; gauraḥ—Śrī Caitanya Mahāprabhu; vyāghra—tigers; ibha—elephants; eṇa—deer; khagān—and birds; vane—in the forest; prema-unmattān—maddened by ecstatic love; saha—with; unnṛtyān—dancing; vidadhe—made; kṛṣṇa—Lord Kṛṣṇa's name; jalpinaḥ—chanting.
On His way to Vṛndāvana, Lord Śrī Caitanya Mahāprabhu passed through the forest of Jhārikhaṇḍa and made all the tigers, elephants, deer and birds dance and chant the Hare Kṛṣṇa mahā-mantra. Thus all these animals were overwhelmed by ecstatic love.
jaya jaya gauracandra jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda
jaya jaya—all glories; gauracandra—to Śrī Caitanya Mahāprabhu; jaya—all glories; nityānanda—to Nityānanda Prabhu; jaya—all glories; advaita-candra—to Advaita Ācārya; jaya—all glories; gaura-bhakta-vṛnda—to the devotees of Lord Caitanya.
All glories to Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaitacandra! All glories to all the devotees of the Lord!
śarat-kāla haila, prabhura calite haila mati
rāmānanda-svarūpa-saṅge nibhṛte yukati
śarat-kāla haila—autumn arrived; prabhura—of Lord Śrī Caitanya Mahāprabhu; calite—to travel; haila—was; mati—desire; rāmānanda—Rāmānanda Rāya; svarūpa—Svarūpa Dāmodara; saṅge—with; nibhṛte—solitary; yukati—consultation.
When autumn arrived, Śrī Caitanya Mahāprabhu decided to go to Vṛndāvana. In a solitary place, He consulted with Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī.
"mora sahāya kara yadi, tumi-dui jana
tabe āmi yāñā dekhi śrī-vṛndāvana
mora—of Me; sahāya—help; kara—you do; yadi—if; tumi—you; dui jana—two persons; tabe—then; āmi—I; yāñā—going; dekhi—shall see; śrī-vṛndāvana—Śrī Vṛndāvana-dhāma.
rātrye uṭhi' vana-pathe palāñā yāba
ekākī yāiba, kāhoṅ saṅge nā la-iba
rātrye uṭhi'-rising at night; vana-pathe—on the road to the forest; palāñā yāba—I shall go away secretly; ekākī yāiba—I shall go alone; kāhoṅ—anyone; saṅge—with Me; nā la-iba—I shall not take.
Śrī Caitanya Mahāprabhu said, "I shall leave early in the morning and go incognito, taking the road to the forest. I shall go alone and not take anyone with Me.
keha yadi saṅga la-ite pāche uṭhi' dhāya
sabāre rākhibā, yena keha nāhi yāya
keha—someone; yadi—if; saṅga la-ite—to take company; pāche—behind; uṭhi'-getting up; dhāya—runs; sabāre—everyone; rākhibā—please stop; yena—so that; keha—anyone; nāhi yāya—does not go.
"If someone wants to follow Me, please stop him. I don't want anyone to go with Me.
prasanna hañā ājñā dibā, nā mānibā 'duḥkha'
tomā-sabāra 'sukhe' pathe habe mora 'sukha' "
prasanna hañā—being pleased; ājñā dibā—give permission; nā—do not; mānibā duḥkha—become unhappy; tomā-sabāra—of all of you; sukhe—by the happiness; pathe—on the road; habe—there will be; mora—My; sukha—happiness.
"Please give Me your permission with great pleasure and do not be unhappy. If you are happy, I shall be happy on My way to Vṛndāvana."
dui-jana kahe,--'tumi īśvara 'svatantra'
yei icchā, sei karibā, naha 'paratantra'
dui-jana kahe—the two persons replied; tumi—You; īśvara—the Supreme Personality of Godhead; svatantra—completely independent; yei icchā—whatever You desire; sei—that; karibā—You will do; naha—You are not; para-tantra—dependent on anyone.
Upon hearing this, Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī replied, "Dear Lord, You are completely independent. Since You are not dependent on anyone, You do whatever You desire.
kintu āmā-duṅhāra śuna eka nivedane
'tomāra sukhe āmāra sukha'--kahilā āpane
kintu—but; āmā-duṅhāra—of both of us; śuna—please hear; eka nivedane—one submission; tomāra sukhe—by your happiness; āmāra sukha—our happiness; kahilā—You have already stated; āpane—personally.
"Dear Lord, kindly hear our one petition. You have already said that You will derive happiness from our happiness. This is Your own statement.
āmā-duṅhāra mane tabe baḍa 'sukha' haya
eka nivedana yadi dhara, dayāmaya
āmā-duṅhāra—of us two; mane—in the mind; tabe—therefore; baḍa—very much; sukha haya—there is happiness; eka nivedana—one request; yadi—if; dhara—You accept; dayā-maya—merciful.
"If You will please accept just one request, we shall be very, very happy.
'uttama brāhmaṇa' eka saṅge avaśya cāhi
bhikṣā kari' bhikṣā dibe, yābe pātra vahi'
uttama brāhmaṇa—a high-class brāhmaṇa; eka—one; saṅge—along; avaśya—certainly; cāhi—we want; bhikṣā kari'-collecting alms; bhikṣā dibe—will give You food; yābe—will go; pātra vahi'-bearing Your waterpot.
"Our Lord, please take one very nice brāhmaṇa with You. He will collect alms for You, cook for You, give You prasāda, and carry Your waterpot while traveling.
ana-pathe yāite nāhi 'bhojyānna'-brāhmaṇa
ājñā kara,--saṅge caluka vipra eka-jana'
vana-pathe—on the forest path; yāite—going; nāhi—there is not; bhojya-anna-brāhmaṇa—a brāhmaṇa whose food can be accepted; ājñā kara—please give permission; saṅge—along; caluka—may go; vipra—brāhmaṇa; eka-jana—one person.
"When You go through the jungle, there will be no brāhmaṇa available from whom You can accept lunch. Therefore please give permission for at least one pure brāhmaṇa to accompany You."
prabhu kahe,--nija-saṅgī kāṅho nā la-iba
eka-jane nile, ānera mane duḥkha ha-iba
prabhu kahe—Śrī Caitanya Mahāprabhu replied; nija-saṅgī—of My associates; kāṅho—anyone; nā—not; la-iba—I shall take; eka-jane nile—if I take someone; ānera mane—in the mind of others; duḥkha ha-iba—there will be unhappiness.
Śrī Caitanya Mahāprabhu said,"I shall not take any of My associates with Me because if I choose someone, all the others will be unhappy.
nūtana saṅgī ha-ibeka,--snigdha yāṅra mana
aiche yabe pāi, tabe la-i 'eka' jana
nūtana—new; saṅgī—associate; ha-ibeka—must be; snigdha—very peaceful; yāṅra—whose; mana—mind; aiche—such; yabe—if; pāi—I get; tabe—then; la-i—I take; eka jana—one person.
"Such a person must be a new man, and he must have a peaceful mind. If I can obtain such a man, I shall agree to take him with Me."
When Śrī Caitanya Mahāprabhu formerly went to South India, a brāhmaṇa named Kālā Kṛṣṇadāsa went with Him. It was Kālā Kṛṣṇadāsa who fell victim to a woman, and Śrī Caitanya Mahāprabhu had to take the trouble to free him from the clutches of the gypsies. Therefore the Lord here says that He wants a new man who is peaceful in mind. One whose mind is not peaceful is agitated by certain drives, especially sex desire, even though he be in the company of Caitanya Mahāprabhu. Such a man will become a victim of women and will fall down even in the company of the Supreme Personality of Godhead. Māyā is so strong that unless one is determined not to fall victim, even the Supreme Personality of Godhead cannot give protection. The Supreme Lord and His representative always want to give protection, but a person must take advantage of their personal contact. If one thinks that the Supreme Personality of Godhead or His representative is an ordinary man, he will certainly fall down. Thus Śrī Caitanya Mahāprabhu did not want a person like Kālā Kṛṣṇadāsa to accompany Him. He wanted someone who was determined, who had a peaceful mind and who was not agitated by ulterior motives.
svarūpa kahe,--ei balabhadra-bhaṭṭācārya
tomāte susnigdha baḍa, paṇḍita, sādhu, ārya
svarūpa kahe—Svarūpa Dāmodara Gosvāmī said; ei—this; balabhadra-bhaṭṭācārya—Balabhadra Bhaṭṭācārya; tomāte—unto You; su-snigdha—affectionate; baḍa—very; paṇḍita—educated; sādhu—honest; ārya—advanced in spiritual consciousness.
Svarūpa Dāmodara then said, "Here is Balabhadra Bhaṭṭācārya, who has great love for You. He is an honest, learned scholar, and he is advanced in spiritual consciousness.
Śrī Caitanya Mahāprabhu wanted a new man, not a person like Kālā Kṛṣṇadāsa who would fall for women. Svarūpa Dāmodara therefore immediately pointed out a new brāhmaṇa named Balabhadra Bhaṭṭācārya. Śrī Svarūpa Dāmodara Gosvāmī had studied this person very thoroughly and had seen that he had great love for Śrī Caitanya Mahāprabhu. Not only did he love the Lord, but he was also learned and honest. He was not duplicitous, and he was advanced in Kṛṣṇa consciousness. According to a Bengali proverb, ati bhakti corera lakṣaṇa: "Too much devotion is a symptom of a thief." A person who assumes himself to be a great devotee but mentally is thinking of something else is duplicitous. One who is not duplicitous is called sādhu. Svarūpa Dāmodara immediately pointed out that Balabhadra Bhaṭṭācārya was quite fit to accompany the Lord because he was a learned scholar and was simple and had great love for Śrī Kṛṣṇa Caitanya Mahāprabhu. He was also advanced in Kṛṣṇa consciousness; therefore he was considered appropriate to accompany the Lord as a personal servant.
The word snigdha (very peaceful) and the word su-snigdha (affectionate) are used in verses fourteen and fifteen, and they are also found in Śrīmad-Bhāgavatam (1.1.8): brūyuḥ snigdhasya śiṣyasya guravo guhyam apy uta. "A disciple who has actual love for his spiritual master is endowed, by the blessings of the spiritual master, with all confidential knowledge." Śrīla Śrīdhara Svāmī has commented that the word snigdhasya means prema-vataḥ. The word prema-vataḥ indicates that one has great love for his spiritual master.
prathamei tomā-saṅge āilā gauḍa haite
iṅhāra icchā āche 'sarva-tīrtha' karite
prathamei—in the beginning; tomā-saṅge—with You; āilā—came; gauḍa haite—from Bengal; iṅhāra icchā—his desire; āche—is; sarva-tīrtha—all places of pilgrimage; karite—to go see.
"In the beginning, he came with You from Bengal. It is his desire to see and visit all the holy places of pilgrimage.
iṅhāra saṅge āche vipra eka 'bhṛtya'
iṅho pathe karibena sevā-bhikṣā-kṛtya
iṅhāra saṅge—with him; āche—is; vipra—brāhmaṇa; eka—one; bhṛtya—servant; iṅho—this man; pathe—on the way; karibena—will do; sevā—service; bhikṣā-kṛtya—and arrangements for cooking.
"In addition, You may take another brāhmaṇa who would act as a servant en route and make arrangements for Your food.
iṅhāre saṅge laha yadi, sabāra haya 'sukha'
vana-pathe yāite tomāra nahibe kona 'duḥkha'
iṅhāre—him; saṅge—along; laha—You accept; yadi—if; sabāra haya sukha—everyone will be happy; vana-pathe—on the path through the jungle; yāite—going; tomāra—Your; nahibe—there will not be; kona—any; duḥkha—difficulty.
"If You can also take him with You, we will be very happy. If two people go with You through the jungle, there will certainly be no difficulty or inconvenience.
sei vipra vahi' nibe vastrāmbu-bhājana
bhaṭṭācārya bhikṣā dibe kari' bhikṣāṭana
sei vipra—the other brāhmaṇa; vahi' nibe—will carry; vastra-ambu-bhājana—the cloth and waterpot; bhaṭṭācārya—Balabhadra Bhaṭṭācārya; bhikṣā dibe—will arrange for cooking; kari'-performing; bhikṣā-aṭana—collecting alms.
"The other brāhmaṇa can carry Your cloth and waterpot, and Balabhadra Bhaṭṭācārya will collect alms and cook for You."
tāṅhāra vacana prabhu aṅgīkāra kaila
balabhadra-bhaṭṭācārye saṅge kari' nila
tāṅhāra vacana—his words; prabhu—Śrī Caitanya Mahāprabhu; aṅgīkāra kaila—accepted; balabhadra-bhaṭṭācārye—Balabhadra Bhaṭṭācārya; saṅge kari' nila—took with Him.
Thus Śrī Caitanya Mahāprabhu accepted the request of Svarūpa Dāmodara Paṇḍita and agreed to take Balabhadra Bhaṭṭācārya with Him.
pūrva-rātrye jagannātha dekhi' 'ājñā' lañā
śeṣa-rātre uṭhi' prabhu calilā lukāñā
pūrva-rātrye—on the previous night; jagannātha dekhi'-seeing Lord Jagannātha; ājñā lañā—taking permission; śeṣa-rātre—near the end of night; uṭhi'-rising; prabhu—Śrī Caitanya Mahāprabhu; calilā—started; lukāñā—without being seen.
On the previous night, Śrī Caitanya Mahāprabhu had visited Lord Jagannātha and taken His permission. Now, near the end of night, the Lord got up and started immediately. He was not seen by others.
prātaḥ-kāle bhakta-gaṇa prabhu nā dekhiyā
anveṣaṇa kari' phire vyākula hañā
prātaḥ-kāle—early in the morning; bhakta-gaṇa—all the devotees; prabhu—Lord Śrī Caitanya Mahāprabhu; nā dekhiyā—not seeing; anveṣaṇa kari'-searching; phire—wander; vyākula hañā—becoming very anxious.
Because the Lord had departed, the devotees, unable to see Him early in the morning, began to search for Him with great anxiety.
svarūpa-gosāñi sabāya kaila nivāraṇa
nivṛtta hañā rahe sabe jāni' prabhura mana
svarūpa-gosāñi—Svarūpa Dāmodara Gosvāmī; sabāya—unto everyone; kaila—did; nivāraṇa—forbidding; nivṛtta hañā—being restrained; rahe—remain; sabe—all; jāni'-knowing; prabhura mana—the mind of Śrī Caitanya Mahāprabhu.
While all the devotees were searching for the Lord, Svarūpa Dāmodara restrained them. Then everyone fell silent, knowing the mind of Śrī Caitanya Mahāprabhu.
prasiddha patha chāḍi' prabhu upapathe calilā
'kaṭaka' ḍāhine kari' vane praveśilā
prasiddha—well-known; patha—public way; chāḍi'-giving up; prabhu—Śrī Caitanya Mahāprabhu; upapathe—through a bypass; calilā—began to walk; kaṭaka—the city of Kaṭaka; ḍāhine—on the right side; kari'-keeping; vane—within the forest; praveśilā—entered.
The Lord abandoned walking on the well-known public road and went instead along a bypass. He thus kept the city of Kaṭaka on His right as He entered the forest.
nirjana-vane cale prabhu kṛṣṇa-nāma lañā
hasti-vyāghra patha chāḍe prabhure dekhiyā
nirjana-vane—in a solitary forest; cale—walks; prabhu—Śrī Caitanya Mahāprabhu; kṛṣṇa-nāma lañā—chanting the holy name of Kṛṣṇa; hasti—elephants; vyāghra—tigers; patha chāḍe—leave the path; prabhure—Śrī Caitanya Mahāprabhu; dekhiyā—seeing.
When the Lord passed through the solitary forest chanting the holy name of Kṛṣṇa, the tigers and elephants, seeing Him, gave way.
pāle-pāle vyāghra, hastī, gaṇḍāra, śūkara-gaṇa
tāra madhye āveśe prabhu karilā gamana
pāle-pāle—in flocks; vyāghra—tigers; hastī—elephants; gaṇḍāra—rhinoceros; śūkara-gaṇa—boars; tāra madhye—through them; āveśe—in ecstasy; prabhu—Śrī Caitanya Mahāprabhu; karilā gamana—passed.
When the Lord passed through the jungle in great ecstasy, packs of tigers, elephants, rhinoceros and boars came, and the Lord passed right through them.
dekhi' bhaṭṭācāryera mane haya mahā-bhaya
prabhura pratāpe tārā eka pāśa haya
dekhi'—seeing; bhaṭṭācāryera—of Bhaṭṭācārya; mane—in the mind; haya—there was; mahā-bhaya—great fear; prabhura pratāpe—by the influence of Lord Caitanya Mahāprabhu; tārā—they; eka pāśa haya—stand to one side.
Balabhadra Bhaṭṭācārya was very much afraid to see them, but by Śrī Caitanya Mahāprabhu's influence, all the animals stood to one side.
eka-dina pathe vyāghra kariyāche śayana
āveśe tāra gāye prabhura lāgila caraṇa
eka-dina—one day; pathe—on the path; vyāghra—a tiger; kariyāche śayana—was lying down; āveśe—in ecstatic love; tāra gāye—on his body; prabhura—of Lord Śrī Caitanya Mahāprabhu; lāgila—touched; caraṇa—lotus feet.
One day a tiger was lying on the path, and Śrī Caitanya Mahāprabhu, walking along the path in ecstatic love, touched the tiger with His feet.
prabhu kahe,--kaha 'kṛṣṇa', vyāghra uṭhila
'kṛṣṇa' 'kṛṣṇa' kahi' vyāghra nācite lāgila
prabhu kahe—Śrī Caitanya Mahāprabhu said; kaha kṛṣṇa—please chant Hare Kṛṣṇa; vyāghra uṭhila—the tiger got up; kṛṣṇa kṛṣṇa kahi'-chanting the holy name of Kṛṣṇa; vyāghra—the tiger; nācite—to dance; lāgila—began.
The Lord said, "Chant the holy name of Kṛṣṇa!" The tiger immediately got up and began to dance and chant,"Kṛṣṇa! Kṛṣṇa!"
āra dine mahāprabhu kare nadī snāna
matta-hasti-yūtha āila karite jala-pāna
āra dine—another day; mahāprabhu—Śrī Caitanya Mahāprabhu; kare—does; nadī snāna—bathing in the river; matta-hasti-yūtha—a herd of maddened elephants; āila—came; karite—to do; jala-pāna—drinking water.
Another day, while Śrī Caitanya Mahāprabhu was bathing in a river, a herd of maddened elephants came there to drink water.
prabhu jala-kṛtya kare, āge hastī āilā
'kṛṣṇa kaha' bali' prabhu jala pheli' mārilā
prabhu—Lord Śrī Caitanya Mahāprabhu; jala-kṛtya kare—bathed and was chanting the Gāyatrī mantra within the water; āge—in front; hastī—the elephants; āilā—came; kṛṣṇa kaha—chant Hare Kṛṣṇa; bali'-saying; prabhu—Lord Śrī Caitanya Mahāprabhu; jala pheli'-throwing water; mārilā—struck.
While the Lord was bathing and murmuring the Gāyatrī mantra, the elephants came before Him. The Lord immediately splashed some water on the elephants and asked them to chant the name of Kṛṣṇa.
brāhmaṇe gavi hastini
śuni caiva śvapāke ca
A mahā-bhāgavata, being learned and advanced in spiritual consciousness, sees no difference between a tiger, an elephant or a learned scholar. The test of advanced spiritual consciousness is that one becomes fearless. He envies no one, and he is always engaged in the Lord's service. He sees every living entity as an eternal part and parcel of the Lord, rendering service according to his capacity by the will of the Supreme Lord. As Bhagavad-gītā confirms:
sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca
"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." (Bg. 15.15)
The mahā-bhāgavata knows that Kṛṣṇa is in everyone's heart. Kṛṣṇa is dictating, and the living entity is following His dictations. Kṛṣṇa is within the heart of the tiger, elephant and boar. Therefore Kṛṣṇa tells them, "Here is a mahā-bhāgavata. Please do not disturb him." Why, then, should the animals be envious of such a great personality? Those who are neophytes or even a little progressed in devotional service should not try to imitate the mahā-bhāgavata. Rather, they should only follow in their footsteps. The word anukara means "imitating," and anusara means "trying to follow in the footsteps." We should not try to imitate the activities of a mahā-bhāgavata or Śrī Caitanya Mahāprabhu. Our best efforts should be exerted in trying to follow them according to our ability. The mahā-bhāgavata's heart is completely freed from material contamination, and he can become very dear even to fierce animals like tigers and elephants. Indeed, the mahā-bhāgavata treats them as his very intimate friends. On this platform there is no question of envy. When the Lord was passing through the forest, He was in ecstasy, thinking the forest to be Vṛndāvana. He was simply searching for Kṛṣṇa.
sei jala-bindu-kaṇā lāge yāra gāya
sei 'kṛṣṇa' 'kṛṣṇa' kahe, preme nāce, gāya
sei—those; jala—of water; bindu—drops; kaṇā—particles; lāge—touch; yāra—whose; gāya—body; sei—they; kṛṣṇa kṛṣṇa—Kṛṣṇa, Kṛṣṇa; kahe—say; preme—in ecstasy; nāce—dance; gāya—sing.
The elephants whose bodies were touched by the water splashed by the Lord began to chant,"Kṛṣṇa! Kṛṣṇa!" and dance and sing in ecstasy.
keha bhūme paḍe, keha karaye citkāra
dekhi' bhaṭṭācāryera mane haya camatkāra
keha—some of them; bhūme—on the ground; paḍe—fall down; keha—some of them; karaye—perform; cit-kāra—screaming; dekhi'-seeing; bhaṭṭācāryera—of Bhaṭṭācārya; mane—in the mind; haya—there was; camatkāra—astonishment.
Some of the elephants fell to the ground, and some screamed in ecstasy. Seeing this, Balabhadra Bhaṭṭācārya was completely astonished.
pathe yāite kare prabhu ucca saṅkīrtana
madhura kaṇṭha-dhvani śuni' āise mṛgī-gaṇa
pathe yāite—while passing on the path; kare—does; prabhu—Śrī Caitanya Mahāprabhu; ucca—loud; saṅkīrtana—chanting of Hare Kṛṣṇa; madhura—sweet; kaṇṭha-dhvani—the voice from His throat; śuni'-hearing; āise—came; mṛgī-gaṇa—she-deer.
Sometimes Śrī Caitanya Mahāprabhu chanted very loudly while passing through the jungle. Hearing His sweet voice, all the does came near Him.
ḍāhine-vāme dhvani śuni' yāya prabhu-saṅge
prabhu tāra aṅga muche, śloka paḍe raṅge
ḍāhine-vāme—right and left; dhvani—vibration; śuni'-hearing; yāya—they follow; prabhu-saṅge—with the Lord; prabhu—Śrī Caitanya Mahāprabhu; tāra—their; aṅga—bodies; muche—pats; śloka—verse; paḍe—recites; raṅge—in great curiosity.
Hearing the Lord's great vibration, all the does followed Him left and right. While reciting a verse with great curiosity, the Lord patted them.
dhanyāḥ sma mūḍha-matayo 'pi hariṇya etā
yā nanda-nandanam upātta-vicitra-veśam
ākarṇya veṇu-raṇitaṁ saha-kṛṣṇa-sārāḥ
pūjāṁ dadhur viracitāṁ praṇayāvalokaiḥ
dhanyāḥ—fortunate, blessed; sma—certainly; mūḍha-matayaḥ—foolish, without good sense; api—although; hariṇyaḥ—she-deer; etāḥ—these; yāḥ—who; nanda-nandanam—the son of Mahārāja Nanda; upātta-vicitra-veśam—dressed very attractively; ākarṇya—hearing; veṇu-raṇitam—the sound of His flute; saha-kṛṣṇa-sārāḥ—accompanied by the black deer (their husbands); pūjām dadhuḥ—they worshiped; viracitām—performed; praṇaya-avalokaiḥ—by their affectionate glances.
"Blessed are all these foolish deer because they have approached the son of Mahārāja Nanda, who is gorgeously dressed and is playing on His flute. Indeed, both the does and the bucks worship the Lord with looks of love and affection."
hena-kāle vyāghra tathā āila pāṅca-sāta
vyāghra-mṛgī mili' cale mahāprabhura sātha
hena-kāle—at this time; vyāghra—tigers; tathā—there; āila—came; pāṅca-sāta—five to seven; vyāghra-mṛgī—the tigers and deer; mili'-coming together; cale—go; mahāprabhura sātha—with Śrī Caitanya Mahāprabhu.
While Śrī Caitanya Mahāprabhu was passing through the jungle, five or seven tigers came. Joining the deer, the tigers began to follow the Lord.
dekhi' mahāprabhura 'vṛndāvana'-smṛti haila
vṛndāvana-guṇa-varṇana śloka paḍila
dekhi'—seeing; mahāprabhura—of Śrī Caitanya Mahāprabhu; vṛndāvana—of the holy land of Vṛndāvana; smṛti haila—there was remembrance; vṛndāvana—of Śrī Vṛndāvana; guṇa—of the qualities; varṇana—description; śloka—verse; paḍila—recited.
Seeing the tigers and deer following Him, Śrī Caitanya Mahāprabhu immediately remembered the land of Vṛndāvana. He then began to recite a verse describing the transcendental quality of Vṛndāvana.
yatra—where; naisarga—by nature; durvairāḥ—living in enmity; saha-āsan—live together; nṛ—human beings; mṛga-ādayaḥ—and animals; mitrāṇi—friends; iva—like; ajita—of Lord Śrī Kṛṣṇa; āvāsa—residence; druta—gone away; ruj—anger; tarṣaṇa-ādikam—thirst and so on.
"Vṛndāvana is the transcendental abode of the Lord. There is no hunger, anger or thirst there. Though naturally inimical, both human beings and fierce animals live together there in transcendental friendship."
This is a statement from Śrīmad-Bhāgavatam (10.13.60). After stealing the cowherd boys, calves and cows of Śrī Kṛṣṇa, Lord Brahmā kept them asleep and hid them. After a moment, Brahmā returned to see Kṛṣṇa's condition. When he saw that Kṛṣṇa was still busy with His cowherd boyfriends and animals and was not disturbed, Lord Brahmā appreciated the transcendental opulence of Vṛndāvana.
'kṛṣṇa kṛṣṇa kaha' kari' prabhu yabe balila
'kṛṣṇa' kahi' vyāghra-mṛga nācite lāgila
kṛṣṇa kṛṣṇa kaha—chant Kṛṣṇa, Kṛṣṇa; kari'-in this way; prabhu—Śrī Caitanya Mahāprabhu; yabe—when; balila—uttered; kṛṣṇa kahi'-chanting the holy name of Kṛṣṇa; vyāghra-mṛga—the tigers and deer; nācite lāgila—began to dance.
When Śrī Caitanya Mahāprabhu said,"Chant Kṛṣṇa! Kṛṣṇa!" the tigers and deer began to dance and chant, "Kṛṣṇa!"
nāce, kunde vyāghra-gaṇa mṛgī-gaṇa-saṅge
balabhadra-bhaṭṭācārya dekhe apūrva-raṅge
nāce—dance; kunde—jump; vyāghra-gaṇa—the tigers; mṛgī-gaṇa-saṅge—with the does; balabhadra-bhaṭṭācārya—Balabhadra Bhaṭṭācārya; dekhe—sees; apūrva-raṅge—with great wonder.
When all the tigers and does danced and jumped, Balabhadra Bhaṭṭācārya saw them and was struck with wonder.
vyāghra-mṛga anyonye kare āliṅgana
mukhe mukha diyā kare anyonye cumbana
vyāghra-mṛga—the tigers and deer; anyonye—one another; kare—do; āliṅgana—embracing; mukhe mukha diyā—touching one anothers' mouths; kare—do; anyonye cumbana—kissing one another.
Indeed, the tigers and deer began to embrace one another, and, touching mouths, they began to kiss.
kautuka dekhiyā prabhu hāsite lāgilā
tā-sabāke tāhāṅ chāḍi' āge cali' gelā
kautuka dekhiyā—seeing this fun; prabhu—Śrī Caitanya Mahāprabhu; hāsite lāgilā—began to smile; tā-sabāke—all of them; tāhāṅ chāḍi'-leaving there; āge—forward; cali' gelā—advanced.
When Śrī Caitanya Mahāprabhu saw all this fun, He began to smile. Finally He left the animals and continued on His way.
mayūrādi pakṣi-gaṇa prabhure dekhiyā
saṅge cale, 'kṛṣṇa' bali' nāce matta hañā
mayūra-ādi—beginning with peacocks; pakṣi-gaṇa—different types of birds; prabhure—Śrī Caitanya Mahāprabhu; dekhiyā—seeing; saṅge cale—go with Him; kṛṣṇa bali'-chanting the holy name of Kṛṣṇa; nāce—dance; matta hañā—becoming mad.
Various birds, including the peacock, saw Śrī Caitanya Mahāprabhu and began to follow Him, chanting and dancing. They were all maddened by the holy name of Kṛṣṇa.
'hari-bola' bali' prabhu kare ucca-dhvani
vṛkṣa-latā--praphullita, sei dhvani śuni'
hari-bola—the vibration of Hari-bol; bali'-chanting; prabhu—Śrī Caitanya Mahāprabhu; kare—makes; ucca-dhvani—a loud sound; vṛkṣa-latā—the trees and creepers; praphullita—very jubilant; sei—that; dhvani—sound; śuni'-hearing.
When the Lord loudly chanted "Hari bol!" the trees and creepers became jubilant to hear Him.
The loud chanting of the Hare Kṛṣṇa mantra is so powerful that it can even penetrate the ears of trees and creepers-what to speak of animals and human beings. Śrī Caitanya Mahāprabhu once asked Haridāsa Ṭhākura how trees and plants could be delivered, and Haridāsa Ṭhākura replied that the loud chanting of the Hare Kṛṣṇa mahā-mantra would benefit not only trees and plants but insects and all other living beings. One should therefore not be disturbed by the loud chanting of Hare Kṛṣṇa, for it is beneficial not only to the chanter but to everyone who gets an opportunity to hear.
'jhārikhaṇḍe' sthāvara-jaṅgama āche yata
kṛṣṇa-nāma diyā kaila premete unmatta
jhārikhaṇḍe—in the place known as Jhārikhaṇḍa; sthāvara-jaṅgama—moving and not moving; āche—there are; yata—all; kṛṣṇa-nāma diyā—giving them the holy name of Lord Kṛṣṇa; kaila—made; premete—in ecstasy; unmatta—mad.
Thus all living entities-some moving and some standing still in the forest of Jhārikhaṇḍa-became maddened by hearing the holy name of Lord Kṛṣṇa vibrated by Śrī Caitanya Mahāprabhu.
yei grāma diyā yāna, yāhāṅ karena sthiti
se-saba grāmera lokera haya 'prema-bhakti'
yei grāma—which villages; diyā yāna—the Lord goes through; yāhāṅ—where; karena—takes; sthiti—rest; se-saba—all those; grāmera—of the villages; lokera—of the people; haya—there is awakening of; prema-bhakti—ecstatic love of God.
In all the villages through which the Lord passed and in all the places He rested on His journey, everyone was purified and awakened to ecstatic love of God.
keha yadi tāṅra mukhe śune kṛṣṇa-nāma
tāṅra mukhe āna śune tāṅra mukhe āna
sabe 'kṛṣṇa' 'hari' bali' nāce, kānde, hāse
paramparāya 'vaiṣṇava' ha-ila sarva deśe
keha—someone; yadi—when; tāṅra mukhe—from His mouth; śune—hears; kṛṣṇa-nāma—chanting of the Hare Kṛṣṇa mantra; tāṅra mukhe—from the mouth of such chanters; āna śune—someone else hears; tāṅra mukhe—and from his mouth; āna—someone else; sabe—all of them; kṛṣṇa—Lord Kṛṣṇa's holy name; hari—another holy name of the Lord; bali'-chanting; nāce—dance; kānde—cry; hāse—smile; paramparāya—by disciplic succession; vaiṣṇava—devotees; ha-ila—became; sarva-deśe—in all countries.
When someone heard the chanting of the holy name from the mouth of Śrī Caitanya Mahāprabhu, and someone else heard this chanting from that second person, and someone again heard this chanting from the third person, everyone in all countries became a Vaiṣṇava through such disciplic succession. Thus everyone chanted the holy name of Kṛṣṇa and Hari, and they danced, cried and smiled.
The transcendental power or potency of the Hare Kṛṣṇa mahā-mantra is herein explained. First, the holy name is vibrated by Śrī Caitanya Mahāprabhu. When someone hears from Him directly, he is purified. When another person hears from that person, he also is purified. In this way the purification process is advanced among pure devotees. Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead, and no one can claim His potency. Nonetheless, if one is a pure devotee, hundreds and thousands of men can be purified by his vibration. This potency is within every living being, provided he chants the Hare Kṛṣṇa mahā-mantra offenselessly and without material motives. When a pure devotee chants offenselessly, another person will become a Vaiṣṇava, and from him another Vaiṣṇava will emerge. This is the paramparā system.
yadyapi prabhu loka-saṅghaṭṭera trāse
prema 'gupta' karena, bāhire nā prakāśe
yadyapi—although; prabhu—Śrī Caitanya Mahāprabhu; loka-saṅghaṭṭera—of crowds of people; trāse—being afraid; prema—ecstasy; gupta karena—keeps hidden; bāhire—externally; nā—does not; prakāśe—manifest.
The Lord did not always manifest His ecstasy. Being afraid of a great assembly of people, the Lord kept His ecstasy concealed.
tathāpi tāṅra darśana-śravaṇa-prabhāve
sakala deśera loka ha-ila 'vaiṣṇave'
tathāpi—still; tāṅra—His; darśana—of seeing; śravaṇa—of hearing; prabhāve—by the potency; sakala—all; deśera—of countries; loka—people; ha-ila—became; vaiṣṇave—pure devotees of the Lord.
Although Śrī Caitanya Mahāprabhu did not manifest His natural ecstatic love, everyone became a pure devotee simply by seeing and hearing Him.
Śrīla Rūpa Gosvāmī has described Śrī Caitanya Mahāprabhu as mahā-vadānya-avatāra, the most munificent incarnation. Although Śrī Caitanya Mahāprabhu is not physically present now, simply by chanting His holy name (śrī-kṛṣṇa-caitanya prabhu nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda) people throughout the world are becoming devotees. This is due to the ecstatic chanting of the holy name of the Lord. It is said that a pure devotee can see the Lord every moment, and because of this he is empowered by the Lord. This is confirmed in the Brahma-saṁhitā: premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti. Śrī Caitanya Mahāprabhu appeared five hundred years ago, but it cannot be said that now the potency of the Hare Kṛṣṇa mahā-mantra is less powerful than it was in His presence. By hearing Śrī Caitanya Mahāprabhu through the paramparā system, one can be purified. Therefore in this verse it is said: tathāpi tāṅra darśana-śravaṇa-prabhāve. It is not that everyone is able to see Kṛṣṇa or Śrī Kṛṣṇa Caitanya Mahāprabhu physically, but if one hears about Him through books like Śrī Caitanya-caritāmṛta and through the paramparā system of pure Vaiṣṇavas, there is no difficulty in becoming a pure Vaiṣṇava, free from mundane desires and personal motivations.
gauḍa, baṅga, utkala, dakṣiṇa-deśe giyā
lokera nistāra kaila āpane bhramiyā
gauḍa—Bengal; baṅga—East Bengal; utkala—Orissa; dakṣiṇa-deśe—southern India; giyā—going; lokera—of all the people; nistāra—liberation; kaila—did; āpane—personally; bhramiyā—touring.
In this way, Śrī Caitanya Mahāprabhu personally toured Bengal, East Bengal, Orissa and the southern countries, and He delivered all kinds of people by spreading Kṛṣṇa consciousness.
mathurā yāibāra chale āsena jhārikhaṇḍa
bhilla-prāya loka tāhāṅ parama-pāṣaṇḍa
mathurā—to Mathurā; yāibāra—of going; chale—on the pretext; āsena—came; jhārikhaṇḍa—to Jhārikhaṇḍa; bhilla-prāya—like the Bheels, a kind of low people; loka—people; tāhāṅ—there; parama-pāṣaṇḍa—without God consciousness.
When Śrī Caitanya Mahāprabhu came to Jhārikhaṇḍa on His way to Mathurā, He found that the people there were almost uncivilized and were devoid of God consciousness.
nāma-prema diyā kaila sabāra nistāra
caitanyera gūḍha-līlā bujhite śakti kāra
nāma-prema diyā—bestowing upon them ecstatic love and the holy name; kaila—did; sabāra nistāra—liberation of all of them; caitanyera—of Śrī Caitanya Mahāprabhu; gūḍha-līlā—confidential pastimes; bujhite—to understand; śakti—the power; kāra—who has.
Śrī Caitanya Mahāprabhu gave even the Bheels an opportunity to chant the holy name and come to the platform of ecstatic love. Thus He delivered all of them. Who has the power to understand the transcendental pastimes of the Lord?
As evidence of Śrī Caitanya Mahāprabhu's mercy, we are experiencing that the people of Africa are taking to Kṛṣṇa consciousness, chanting and dancing and taking prasāda like other Vaiṣṇavas. This is all due to the power of Śrī Caitanya Mahāprabhu. Who can understand how His potency is working all over the world?
vana dekhi' bhrama haya--ei 'vṛndāvana'
śaila dekhi' mane haya--ei 'govardhana'
vana dekhi'—seeing the forest; bhrama haya—there is illusion; ei—this; vṛndāvana—Vṛndāvana forest; śaila dekhi'-seeing a hill; mane haya—considers; ei govardhana—this is Govardhana Hill.
When Śrī Caitanya Mahāprabhu passed through the Jhārikhaṇḍa forest, He took it for granted that it was Vṛndāvana. When He passed over the hills, He took it for granted that they were Govardhana.
yāhāṅ nadī dekhe tāhāṅ mānaye--'kālindī'
mahā-premāveśe nāce prabhu paḍe kāndi'
yāhāṅ—wherever; nadī—river; dekhe—sees; tāhāṅ—there; mānaye—considers; kālindī—the River Yamunā; mahā-prema-āveśe—in great ecstatic love; nāce—dances; prabhu—Śrī Caitanya Mahāprabhu; paḍe—falls down; kāndi'-crying.
Similarly, whenever Śrī Caitanya Mahāprabhu saw a river, He immediately accepted it as the River Yamunā. Thus while in the forest He was filled with great ecstatic love, and He danced and fell down crying.
pathe yāite bhaṭṭācārya śāka-mūla-phala
yāhāṅ yei pāyena tāhāṅ layena sakala
pathe yāite—while passing on the way; bhaṭṭācārya—Balabhadra Bhaṭṭācārya; śāka—spinach; mūla—roots; phala—fruits; yāhāṅ—wherever; yei—whatever; pāyena—he gets; tāhāṅ—there; layena—he takes; sakala—all.
Along the way, Balabhadra Bhaṭṭācārya collected all kinds of spinach, roots and fruit whenever possible.
ye-grāme rahena prabhu, tathāya brāhmaṇa
pāṅca-sāta jana āsi' kare nimantraṇa
ye-grāme—in whatever village; rahena—stays; prabhu—Śrī Caitanya Mahāprabhu; tathāya—there; brāhmaṇa—brāhmaṇas; pāṅca-sāta jana—five or seven persons; āsi'-coming; kare—do; nimantraṇa—invitation.
Whenever Śrī Caitanya Mahāprabhu visited a village, a few brāhmaṇas-five or seven-would come and extend invitations to the Lord.
keha anna āni' deya bhaṭṭācārya-sthāne
keha dugdha, dadhi, keha ghṛta, khaṇḍa āne
keha—someone; anna—grains; āni'-bringing; deya—delivers; bhaṭṭācārya-sthāne—before Balabhadra Bhaṭṭācārya; keha—someone; dugdha—milk; dadhi—yogurt; keha—someone; ghṛta—ghee; khaṇḍa—sugar; āne—brings.
Some people would bring grains and deliver them to Balabhadra Bhaṭṭācārya. Others would bring milk and yogurt, and still others would bring ghee and sugar.
yāhāṅ vipra nāhi tāhāṅ 'śūdra-mahājana'
āsi' sabe bhaṭṭācārye kare nimantraṇa
yāhāṅ—wherever; vipra—brāhmaṇa; nāhi—there is not; tāhāṅ—there; śūdra-mahā-jana—devotees born in families other than brāhmaṇa; āsi'-coming; sabe—all of them; bhaṭṭācārye—to Balabhadra Bhaṭṭācārya; kare nimantraṇa—make invitation.
In some villages there were no brāhmaṇas; nonetheless, devotees born in non-brāhmaṇa families came and extended invitations to Balabhadra Bhaṭṭācārya.
Actually a sannyāsī or a brāhmaṇa will not accept an invitation extended by a person born in a lower family. However, there are many devotees who are raised to the platform of brāhmaṇa by their initiation. These people are called śūdra-mahājana. This indicates that one who is born in a non-brāhmaṇa family has accepted the brāhmaṇa status by initiation. Such devotees extended invitations to Balabhadra Bhaṭṭācārya. A Māyāvādī sannyāsī will accept an invitation only from a brāhmaṇa family, but a Vaiṣṇava does not accept an invitation from a brāhmaṇa if he does not belong to the Vaiṣṇava sect. However, a Vaiṣṇava will accept an invitation from a brāhmaṇa or śūdra-mahājana if that person is an initiated Vaiṣṇava. Śrī Caitanya Mahāprabhu Himself accepted invitations from śūdra-mahājanas, and this confirms the fact that anyone initiated by a Vaiṣṇava mantra can be accepted as a brāhmaṇa. One can accept an invitation from such a person.
bhaṭṭācārya pāka kare vanya-vyañjana
vanya-vyañjane prabhura ānandita mana
bhaṭṭācārya—Balabhadra Bhaṭṭācārya; pāka kare—cooks; vanya-vyañjana—all varieties of forest vegetables; vanya-vyañjane—by such forest vegetables; prabhura—of Śrī Caitanya Mahāprabhu; ānandita mana—the mind is very happy.
Balabhadra Bhaṭṭācārya used to cook all kinds of vegetables gathered from the forest, and Śrī Caitanya Mahāprabhu was very pleased to accept these preparations.
dui-cāri dinera anna rākhena saṁhati
yāhāṅ śūnya vana, lokera nāhika vasati
tāhāṅ sei anna bhaṭṭācārya kare pāka
phala-mūle vyañjana kare, vanya nānā śāka
dui-cāri—two to four; dinera—of days; anna—food grains; rākhena—keeps; saṁhati—in stock; yāhāṅ—wherever; śūnya vana—the solitary forest; lokera—of people; nāhika—there is not; vasati—habitation; tāhāṅ—there; sei—those; anna—food grains; bhaṭṭācārya—Balabhadra Bhaṭṭācārya; kare pāka—cooks; phala-mūle—with roots and fruits; vyañjana kare—he prepares vegetables; vanya—from the forest; nānā śāka—many kinds of spinach.
Balabhadra Bhaṭṭācārya used to keep a stock of food grains that would last from two to four days. Where there were no people, he would cook the grains and prepare vegetables, spinach, roots and fruits collected from the forest.
parama santoṣa prabhura vanya-bhojane
mahā-sukha pāna, ye dina rahena nirjane
parama—very much; santoṣa—satisfaction; prabhura—of the Lord; vanya-bhojane—in eating vegetables collected from the forest; mahā-sukha pāna—gets great happiness; ye dina—on which day; rahena—stays; nirjane—in a solitary place.
The Lord was always very happy to eat these forest vegetables, and He was even happier when He had an opportunity to stay in a solitary place.
bhaṭṭācārya sevā kare, snehe yaiche 'dāsa'
tāṅra vipra vahe jala-pātra-bahirvāsa
bhaṭṭācārya—Balabhadra Bhaṭṭācārya; sevā kare—renders service; snehe—in great affection; yaiche—exactly like; dāsa—a servant; tāṅra vipra—his brāhmaṇa assistant; vahe—carries; jala-pātra—the waterpot; bahirvāsa—and garments.
Balabhadra Bhaṭṭācārya was so affectionate to the Lord that he was rendering service just like a menial servant. His assistant brāhmaṇa carried the waterpot and garments.
nirjharete uṣṇodake snāna tina-bāra
dui-sandhyā agni-tāpa kāṣṭhera apāra
nirjharete—in the waterfalls; uṣṇa-udake—in warm water; snāna—bath; tina-bāra—thrice; dui-sandhyā—morning and evening; agni-tāpa—heating by a fire; kāṣṭhera—of wood; apāra—without limit.
The Lord used to bathe three times a day in the warm water of the waterfalls. He also used to heat Himself morning and evening with a fire made of the limitless wood.
nirantara premāveśe nirjane gamana
sukha anubhavi' prabhu kahena vacana
nirantara—always; prema-āveśe—in ecstatic love; nirjane—in a solitary place; gamana—going; sukha anubhavi'-feeling happiness; prabhu—Śrī Caitanya Mahāprabhu; kahena—says; vacana—statement.
While traveling in this secluded forest and feeling very happy, Śrī Caitanya Mahāprabhu made the following statement.
śuna, bhaṭṭācārya,--"āmi gelāṅa bahu-deśa
vana-pathe duḥkhera kāhāṅ nāhi pāi leśa
śuna—please hear; bhaṭṭācārya—My dear Bhaṭṭācārya; āmi—I; gelāṅa—traveled; bahu-deśa—many countries; vana-pathe—through the forest path; duḥkhera—of unhappiness; kāhāṅ—anywhere; nāhi pāi—I do not get; leśa—even a trace.
"My dear Bhaṭṭācārya, I have traveled very far through the forest, and I have not even slightly received any trouble.
kṛṣṇa--kṛpālu, āmāya bahuta kṛpā kailā
vana-pathe āni' āmāya baḍa sukha dilā
kṛṣṇa—Lord Kṛṣṇa; kṛpālu—very kind; āmāya—upon Me; bahuta—greatly; kṛpā—mercy; kailā—showed; vana-pathe—on the path in the forest; āni'-bringing; āmāya—unto Me; baḍa—very much; sukha—happiness; dilā—gave.
"Kṛṣṇa is very merciful, especially to Me. He has shown His mercy by bringing Me on this path through the forest. Thus He has given Me great pleasure.
pūrve vṛndāvana yāite karilāṅa vicāra
mātā, gaṅgā, bhakta-gaṇe dekhiba eka-bāra
pūrve—formerly; vṛndāvana—to the holy place of Vṛndāvana; yāite—to go; karilāṅa—I did; vicāra—consideration; mātā—mother; gaṅgā—the Ganges; bhakta-gaṇe—and devotees; dekhiba—I shall see; eka-bāra—once.
"Before this, I decided to go to Vṛndāvana and on the way see My mother, the River Ganges and other devotees once again.
bhakta-gaṇa-saṅge avaśya kariba milana
bhakta-gaṇe saṅge lañā yāba 'vṛndāvana'
bhakta-gaṇa-saṅge—with all My devotees; avaśya—certainly; kariba—shall do; milana—meeting; bhakta-gaṇe—all the devotees; saṅge—along with Me; lañā—taking; yāba—I shall go; vṛndāvana—to Vṛndāvana-dhāma.
"I thought that once again I would see and meet all the devotees and take them with Me to Vṛndāvana.
eta bhāvi' gauḍa-deśe kariluṅ gamana
mātā, gaṅgā bhakte dekhi' sukhī haila mana
eta bhāvi'—thinking like this; gauḍa-deśe—to Bengal; kariluṅ gamana—I went; mātā—My mother; gaṅgā—the Ganges; bhakte—devotees; dekhi'-seeing; sukhī—happy; haila—became; mana—My mind.
"Thus I went to Bengal, and I was very happy to see My mother, the River Ganges and the devotees.
bhakta-gaṇe lañā tabe calilāṅa raṅge
lakṣa-koṭi loka tāhāṅ haila āmā-saṅge
bhakta-gaṇe—all the devotees; lañā—taking; tabe—then; calilāṅa raṅge—I started with great pleasure; lakṣa-koṭi—many thousands and millions; loka—people; tāhāṅ—there; haila—became; āmā-saṅge—My companions.
"However, when I started for Vṛndāvana, many thousands and millions of people gathered and began to go with Me.
sanātana-mukhe kṛṣṇa āmā śikhāilā
tāhā vighna kari' vana-pathe lañā āilā
sanātana-mukhe—from the mouth of Sanātana; kṛṣṇa—Lord Kṛṣṇa; āmā—unto Me; śikhāilā—gave instructions; tāhā—that; vighna kari'-making a hindrance; vana-pathe—on the path through the forest; lañā—taking; āilā—came.
"Thus I was going to Vṛndāvana with a big crowd, but through the mouth of Sanātana, Kṛṣṇa taught Me a lesson. Thus by making some impediment, He has brought Me on a path through the forest to Vṛndāvana.
kṛpāra samudra, dīna-hīne dayāmaya
kṛṣṇa-kṛpā vinā kona 'sukha' nāhi haya"
kṛpāra samudra—ocean of mercy; dīna-hīne—unto the poor and fallen; dayā-maya—very merciful; kṛṣṇa-kṛpā—the mercy of Kṛṣṇa; vinā—without; kona—any; sukha—happiness; nāhi haya—there is not.
"Kṛṣṇa is an ocean of mercy. He is especially merciful to the poor and fallen. Without His mercy, there is no possibility of happiness."
bhaṭṭācārye āliṅgiyā tāṅhāre kahila
'tomāra prasāde āmi eta sukha pāila'
bhaṭṭācārye—Balabhadra Bhaṭṭācārya; āliṅgiyā—embracing; tāṅhāre—unto him; kahila—said; tomāra prasāde—by your kindness; āmi—I; eta—so much; sukha—happiness; pāila—got.
Śrī Caitanya Mahāprabhu then embraced Balabhadra Bhaṭṭācārya and told him, "It is only by your kindness that I am now so happy."
teṅho kahena,--"tumi 'kṛṣṇa', tumi 'dayāmaya'
adhama jīva muñi, more ha-ilā sadaya
teṅho kahena—Bhaṭṭācārya said; tumi kṛṣṇa—You are Kṛṣṇa Himself; tumi—You; dayā-maya—merciful; adhama—the lowest of the low; jīva—living entity; muñi—I; more—unto me; ha-ilā—You have been; sa-daya—favorable.
Balabhadra Bhaṭṭācārya replied, "My dear Lord, You are Kṛṣṇa Himself, and therefore You are merciful. I am a fallen living entity, but You have bestowed a great favor upon me.
muñi chāra, more tumi saṅge lañā āilā
kṛpā kari' mora hāte 'prabhu' bhikṣā kailā
muñi—I; chāra—most fallen; more—me; tumi—You; saṅge—with; lañā—taking; āilā—have come; kṛpā kari'-showing great mercy; mora hāte—from my hand; prabhu—my Lord; bhikṣā kailā—You accepted food.
"Sir, I am most fallen, yet You have brought me with You. Showing great mercy, You have accepted food prepared by me.
adhama-kākere kailā garuḍa-samāna
'svatantra īśvara' tumi--svayaṁ bhagavān"
adhama-kākere—the most condemned crow; kailā—You have made; garuḍa-samāna—like Garuḍa; svatantra—independent; īśvara—Supreme Personality of Godhead; tumi—You; svayam bhagavān—the original Personality of Godhead.
"You have made me Your carrier Garuḍa, although I am no better than a condemned crow. Thus You are the independent Personality of Godhead, the original Lord.
mūkaṁ karoti vācālaṁ
paṅguṁ laṅghayate girim
yat-kṛpā tam ahaṁ vande
mūkam—a person who cannot speak; karoti—makes; vācālam—an eloquent speaker; paṅgum—a person who cannot even walk; laṅghayate—causes to cross over; girim—the mountain; yat-kṛpā—whose mercy; tam—unto Him; aham—I; vande—offer obeisances; parama-ānanda—the transcendentally blissful; mādhavam—Supreme Personality of Godhead.
" 'The Supreme Personality of Godhead has the form of sac-cid-ānanda vigraha, transcendental bliss, knowledge and eternity. I offer my respectful obeisances unto He who turns the dumb into eloquent speakers and enables the lame to cross mountains. Such is the mercy of the Lord.' "
ei-mata balabhadra karena stavana
prema-sevā kari' tuṣṭa kaila prabhura mana
ei-mata—in this way; balabhadra—Balabhadra Bhaṭṭācārya; karena—offers; stavana—prayers; prema-sevā kari'-rendering service in love; tuṣṭa—pacified; kaila—made; prabhura—of Śrī Caitanya Mahāprabhu; mana—the mind.
In this way Balabhadra Bhaṭṭācārya offered his prayers to the Lord. By rendering service unto Him in ecstatic love, He pacified the Lord's mind.
ei-mata nānā-sukhe prabhu āilā 'kāśī'
madhyāhna-snāna kaila maṇikarṇikāya āsi'
ei-mata—in this way; nānā-sukhe—in great happiness; prabhu—Śrī Caitanya Mahāprabhu; āilā—came; kāśī—to the holy place named Kāśī; madhyāhna-snāna—afternoon bath; kaila—took; maṇikarṇikāya—to the bathing place known as Maṇikarṇikā; āsi'-coming.
Finally the Lord with great happiness arrived at the holy place called Kāśī. There He took His bath in the bathing ghat known as Maṇikarṇikā.
Kāśī is another name for Vārāṇasī (Benares). It has been a place of pilgrimage since time immemorial. Two rivers named Asiḥ and Varuṇā merge there. Maṇikarṇikā is famous because, according to the opinion of great personalities, a bejeweled earring fell there from the ear of Lord Viṣṇu. According to some, it fell from the ear of Lord Śiva. The word maṇi means "jewel," and karṇika means "from the ear." According to some, Lord Viśvanātha is the great physician who cures the disease of material existence by delivering a person through the ear, which receives the vibration of the holy name of Lord Rāma. Because of this, this holy place is called Maṇi-karṇikā. It is said that there is no better place than where the River Ganges flows, and the bathing ghat known as Maṇikarṇikā is especially sanctified because it is very dear to Lord Viśvanātha. In the Kāśī-khaṇḍa it is said: saṁsāri-cintāmaṇir atra yasmāt tārakaṁ sajjana-karṇikāyām. śivo 'bhidhatte saha-sānta-kāle tad gīyate 'sau maṇi-karṇiketi. mukti-lakṣmī mahā-pīṭha-maṇis tac caraṇābjayoḥ. karṇikeyaṁ tataḥ prāhur yāṁ janā maṇi-karṇikām. According to the Kāśī-khaṇḍa, if one gives up his body at Maṇikarṇikā, he is liberated simply by remembering Lord Śiva's name.
sei-kāle tapana-miśra kare gaṅgā-snāna
prabhu dekhi' haila tāṅra kichu vismaya jñāna
sei-kāle—at that time; tapana-miśra—a brāhmaṇa named Tapana Miśra; kare gaṅgā-snāna—was taking his bath in the Ganges; prabhu dekhi'-seeing the Lord; haila—there was; tāṅra—his; kichu—some; vismaya jñāna—astonishment.
At that time, Tapana Miśra was taking his bath in the Ganges, and he was astonished to see the Lord there.
'pūrve śuniyāchi prabhu karyāchena sannyāsa'
niścaya kariyā haila hṛdaye ullāsa
pūrve—formerly; śuniyāchi—I have heard; prabhu—Lord Śrī Caitanya Mahāprabhu; karyāchena sannyāsa—has accepted the renounced order of life; niścaya kariyā—ascertaining that; haila—there was; hṛdaye—within the heart; ullāsa—great jubilation.
Tapana Miśra then began to think, "I have heard that Śrī Caitanya Mahāprabhu has accepted the renounced order." Thinking this, Tapana Miśra became very jubilant within his heart.
prabhura caraṇa dhari' karena rodana
prabhu tāre uṭhāñā kaila āliṅgana
prabhura—of Śrī Caitanya Mahāprabhu; caraṇa—lotus feet; dhari'-touching; karena—does; rodana—crying; prabhu—Śrī Caitanya Mahāprabhu; tāre—him; uṭhāñā—raising; kaila—did; āliṅgana—embracing.
He then clasped the lotus feet of Śrī Caitanya Mahāprabhu and began to cry. The Lord raised him up and embraced him.
prabhu lañā gelā viśveśvara-daraśane
tabe āsi' dekhe bindu-mādhava-caraṇe
prabhu lañā—taking the Lord; gelā—he went; viśveśvara-daraśane—to visit the temple of Viśveśvara; tabe—thereafter; āsi'-coming; dekhe—see; bindu-mādhava-caraṇe—the lotus feet of Bindu Mādhava.
Tapana Miśra then took Śrī Caitanya Mahāprabhu to visit the temple of Viśveśvara. Coming from there, they saw the lotus feet of Lord Bindu Mādhava.
This Bindu Mādhava is the oldest Viṣṇu temple in Vārāṇasī. Presently this temple is known as Veṇī Mādhava, and it is situated on the banks of the Ganges. Formerly five rivers converged there, and they were named Dhūtapāpā, Kiraṇā, Sarasvatī, Gaṅgā and Yamunā. Now only the River Ganges is visible. The old temple of Bindu Mādhava, which was visited by Śrī Caitanya Mahāprabhu, was later dismantled by Aurangzeb, the great Hindu-hating emperor of the Mogul dynasty. In the place of this temple, he constructed a big majīda, or mosque. Later, another temple was constructed by the side of the mosque, and this temple is still existing. In the temple of Bindu Mādhava there are Deities of four-handed Nārāyaṇa and the goddess Lakṣmī. In front of these Deities is a column of Śrī Garuḍa, and along the side are deities of Lord Rāma, Sītā, Lakṣmaṇa and Śrī Hanumānjī.
In the province of Mahārāṣṭra is a state known as Sātārā. During the time of Bhaktisiddhānta Sarasvatī Ṭhākura, the native prince belonged to the Vaiṣṇava cult. Being a brāhmaṇa, he took charge of worshiping the Deity. He was known as Śrīmanta Bālāsāheba Pantha Mahārāja. The state still bears the expenditure for temple maintenance. The first king in this dynasty to take charge of worship in the temple, two hundred years ago, was Mahārāja Jagatjīvana Rāo Sāheba.
ghare lañā āilā prabhuke ānandita hañā
sevā kari' nṛtya kare vastra uḍāñā
ghare lañā—taking to his home; āilā—came; prabhuke—Śrī Caitanya Mahāprabhu; ānandita hañā—in great happiness; sevā kari'-rendering service; nṛtya kare—began to dance; vastra uḍāñā—waving his cloth.
With great pleasure Tapana Miśra brought Śrī Caitanya Mahāprabhu to his home and rendered service unto Him. Indeed, he began to dance, waving his cloth.
prabhura caraṇodaka savaṁśe kaila pāna
bhaṭṭācāryera pūjā kaila kariyā sammāna
prabhura—of Śrī Caitanya Mahāprabhu; caraṇa-udaka—the water used to wash the lotus feet; sa-vaṁśe—with his whole family; kaila pāna—drank; bhaṭṭācāryera—of Bhaṭṭācārya; pūjā—worship; kaila—performed; kariyā—showing; sammāna—respect.
He washed the lotus feet of Śrī Caitanya Mahāprabhu, and afterwards he and his whole family drank the wash water. He also worshiped Balabhadra Bhaṭṭācārya and showed him respect.
prabhure nimantraṇa kari' ghare bhikṣā dila
balabhadra-bhaṭṭācārye pāka karāila
prabhure nimantraṇa kari'-inviting the Lord; ghare—at home; bhikṣā dila—gave lunch; balabhadra-bhaṭṭācārye—Balabhadra Bhaṭṭācārya; pāka karāila—he had cook.
Tapana Miśra invited Śrī Caitanya Mahāprabhu to take lunch at his home, and he had Balabhadra Bhaṭṭācārya cook.
While at Vārāṇasī (Benares), Śrī Caitanya Mahāprabhu stayed at the house of Tapana Miśra. Near Tapana Miśra's house was a bathing ghat known as Pañcanadī-ghāṭa. Śrī Caitanya Mahāprabhu used to take His bath daily at this ghat, and He used to see the temple of Bindu Mādhava. Then He took His lunch at Tapana Miśra's house. Near the Bindu Mādhava temple is a big banyan tree, and it is said that after eating, Śrī Caitanya Mahāprabhu used to rest beneath the tree. That banyan tree is still known today as Caitanya-vaṭa. Gradually, due to changes in language, the name became Yatana-vaṭa. The local people still call that place Yatana-vaṭa.
Presently, beside a lane there is a tomb of Vallabhācārya, but there is no sign that Caitanya Mahāprabhu ever lived there. Vallabhācārya was also known as Mahāprabhu among his disciples. Śrī Caitanya Mahāprabhu probably lived at Yatana-vaṭa, but there is no sign of Candraśekhara's or Tapana Miśra's house, nor is there sign of the Māyāvādī sannyāsī Prakāśānanda Sarasvatī, with whom Śrī Caitanya Mahāprabhu discussed Vedānta-sūtra. A little distance from Yatana-vaṭa is a temple of Gaura-Nityānanda established by Śaśibhūṣaṇa Niyogī Mahāśaya of Calcutta. This temple is now managed by the mother-in-law of Śaśibhūṣaṇa and his brother-in-law Nārāyaṇa-candra Ghosh.
bhikṣā kari' mahāprabhu karilā śayana
miśra-putra raghu kare pāda-samvāhana
bhikṣā kari'-after finishing His lunch; mahāprabhu—Śrī Caitanya Mahāprabhu; karilā śayana—took rest; miśra-putra—the son of Tapana Miśra; raghu—Raghu; kare—does; pāda-samvāhana—massaging the legs.
When Śrī Caitanya Mahāprabhu took His rest after lunch, the son of Tapana Miśra, named Raghu, used to massage His legs.
prabhura 'śeṣānna' miśra savaṁśe khāila
'prabhu āilā' śuni' candraśekhara āila
prabhura—of Śrī Caitanya Mahāprabhu; śeṣa-anna—remnants of food; miśra—Tapana Miśra; sa-vaṁśe—along with his family; khāila—ate; prabhu āilā—the Lord has arrived; śuni'-hearing; candraśekhara āila—Candraśekhara came.
The remnants of food left by Śrī Caitanya Mahāprabhu were taken by the whole family of Tapana Miśra. When news spread that the Lord had come, Candraśekhara also came to see Him.
miśrera sakhā teṅho prabhura pūrva dāsa
vaidya-jāti, likhana-vṛtti, vārāṇasī-vāsa
miśrera sakhā—friend of Tapana Miśra; teṅho—he; prabhura—of Śrī Caitanya Mahāprabhu; pūrva dāsa—former servant; vaidya-jāti—by caste a physician; likhana-vṛtti—by profession a clerk; vārāṇasī-vāsa—resident of Vārāṇasī.
Candraśekhara happened to be a friend of Tapana Miśra's, and he was long known to Śrī Caitanya Mahāprabhu as His servant. He was a physician by caste, and by profession he was a clerk. At the time he was living in Vārāṇasī.
āsi' prabhu-pade paḍi' karena rodana
prabhu uṭhi' tāṅre kṛpāya kaila āliṅgana
āsi'—coming; prabhu-pade—at the lotus feet of Śrī Caitanya Mahāprabhu; paḍi'-falling down; karena—does; rodana—crying; prabhu—Śrī Caitanya Mahāprabhu; uṭhi'-standing; tāṅre—unto him; kṛpāya—out of mercy; kaila—did; āliṅgana—embracing.
When Candraśekhara came there, he fell down before the lotus feet of Śrī Caitanya Mahāprabhu and began to cry. The Lord, standing up, embraced him out of His causeless mercy.
candraśekhara kahe,--"prabhu, baḍa kṛpā kailā
āpane āsiyā bhṛtye daraśana dilā
candraśekhara kahe—Candraśekhara said; prabhu—my dear Lord; baḍa kṛpā kailā—You have shown Your causeless mercy; āpane—personally; āsiyā—coming; bhṛtye—unto Your servant; daraśana dilā—gave Your audience.
Candraśekhara said, "My dear Lord, You bestowed Your causeless mercy upon me because I am Your old servant. Indeed, You have come here personally to give me Your audience.
āpana-prārabdhe vasi' vārāṇasī-sthāne
'māyā', 'brahma' śabda vinā nāhi śuni kāṇe
āpana-prārabdhe—because of my past deeds; vasi'-staying; vārāṇasī-sthāne—in the place known as Vārāṇasī; māyā—māyā; brahma—and brahma; śabda—the words; vinā—except; nāhi śuni—I do not hear; kāṇe—in the ear.
"Due to my past deeds, I am residing at Vārāṇasī, but here I do not hear anything but the words māyā and Brahman."
The word prārabdhe (past deeds) is important in this verse. Since Candraśekhara was a devotee, he was always eager to hear about Kṛṣṇa and His transcendental pastimes. Most of the inhabitants of Benares were and are impersonalists, worshipers of Lord Śiva and followers of the pañcopāsanā method. The impersonalists imagine some form of the impersonal Brahman, and to facilitate meditation they concentrate upon the forms of Viṣṇu, Śiva, Gaṇeśa, Sūrya and goddess Durgā. Actually these pañcopāsakas are not devotees of anyone. As it is said, to be a servant of everyone is to be the servant of no one. Vārāṇasī, or Kāśī, is the chief holy place of pilgrimage for impersonalists, and it is not at all suitable for devotees. A Vaiṣṇava likes to live in a viṣṇu-tīrtha, a place where Lord Viṣṇu's temples are present. In Vārāṇasī there are many hundreds and thousands of Lord Śiva's temples, or pañcopāsaka temples. Consequently Candraśekhara expressed great unhappiness as he informed Lord Caitanya that he was obliged to live at Benares due to his past misdeeds. In the Bhakti-rasāmṛta-sindhu it is also said, durjāty-ārambhakaṁ pāpaṁ yat syāt prārabdham eva tat. "According to one's past misdeeds, one takes birth on a lower platform." In the Brahma-saṁhitā (5.54) it is said: karmāṇi nirdahati kintu ca bhakti-bhājām. There is no karma attached to the past deeds or misdeeds of one in devotional service. A devotee is not subjected to karma-phala, the effect of fruitive activity. Karma-phala is applicable to karmīs, not bhaktas.
There are three kinds of devotees: those who are eternally on the transcendental platform (nitya-siddha), those elevated to the transcendental platform by the execution of devotional service (sādhana-siddha), and those who are neophytes advancing toward the perfectional platform (sādhaka). The sādhakas are gradually becoming free from fruitive reaction. Bhakti-rasāmṛta-sindhu (1.1.17) describes the symptoms of bhakti-yoga thus:
kleśa-ghnī śubhadā mokṣa-
śrī-kṛṣṇākarṣiṇī ca sā
Devotional service is kleśa-ghnī even for beginners. This means that it reduces or nullifies all kinds of suffering. The word śubhadā indicates that devotional service bestows all good fortune, and the words kṛṣṇa-ākarṣiṇī indicate that devotional service gradually attracts Kṛṣṇa toward the devotee. Consequently a devotee is not subject to any sinful reaction. In Bhagavad-gītā (18.66) Kṛṣṇa says:
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ
"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear."
Thus a fully surrendered, sincere devotee immediately receives relief from all kinds of sinful reaction. There are three stages of fructification for sinful activity. At one stage, one commits the sinful act. Before that, the seed of this act exists, and before that there is ignorance whereby one commits the sin. Suffering is involved in all three stages. However, Kṛṣṇa is merciful to His devotee, and consequently He immediately nullifies all three stages-the sin, the seed of sin and the ignorance that leads one to sin. Padma Purāṇa confirms this:
kūṭaṁ bījaṁ phalonmukham
For a further explanation of this, The Nectar of Devotion should be consulted.
ṣaḍ-darśana-vyākhyā vinā kathā nāhi ethā
miśra kṛpā kari' more śunāna kṛṣṇa-kathā
ṣaṭ-darśana—of six kinds of philosophical theses; vyākhyā—explanation; vinā—except; kathā—talk; nāhi—not; ethā—here; miśra—Tapana Miśra; kṛpā kari'-being very merciful; more—unto me; śunāna—explains; kṛṣṇa-kathā—topics of Lord Śrī Kṛṣṇa.
Candraśekhara continued, "There is no talk at Vārāṇasī other than discussions on the six philosophical theses. Nonetheless, Tapana Miśra has been very kind to me, for he speaks about topics relating to Lord Kṛṣṇa.
The six philosophical treatises are: (1) vaiśeṣika, propounded by Kaṇāda Ṛṣi, (2) nyāya, propounded by Gautama Ṛṣi, (3) yoga or mysticism, propounded by Patañjali Ṛṣi, (4) the philosophy of sāṅkhya, propounded by Kapila Ṛṣi, (5) the philosophy of karma-mīmāṁsā, propounded by Jaimini Ṛṣi, and (6) the philosophy of brahma-mīmāṁsā, or Vedānta, the ultimate conclusion of the Absolute Truth (janmādy asya yataḥ), propounded by Vedavyāsa. Actually Vedānta philosophy is meant for the devotees because in Bhagavad-gītā Lord Kṛṣṇa says, vedānta-kṛd veda-vid eva cāham: "I am the compiler of Vedānta, and I am the knower of the Vedas." (Bg. 15.15) Vyāsadeva is an incarnation of Kṛṣṇa, and consequently Kṛṣṇa is the compiler of Vedānta philosophy. Therefore Kṛṣṇa clearly knows the purport of Vedānta philosophy. As stated in Bhagavad-gītā, whoever hears Vedānta philosophy from Kṛṣṇa is actually aware of the real meaning of Vedānta. The Māyāvādīs who have called themselves Vedāntists do not at all understand the purport of Vedānta philosophy. Not being properly educated, people in general think that Vedānta means the Śaṅkarite interpretation.
nirantara duṅhe cinti tomāra caraṇa
'sarvajña īśvara' tumi dilā daraśana
nirantara—incessantly; duṅhe—we two; cinti—think of; tomāra caraṇa—Your lotus feet; sarva-jña—omniscient; īśvara—Supreme Personality of Godhead; tumi—You; dilā daraśana—gave Your audience.
"My dear Lord, we two think of Your lotus feet incessantly. Although You are the omniscient Supreme Personality of Godhead, You have granted us Your audience.
śuni,--'mahāprabhu' yābena śrī-vṛndāvane
dina kata rahi' tāra' bhṛtya dui-jane"
śuni—I hear; mahāprabhu—Śrī Caitanya Mahāprabhu; yābena—will go; śrī-vṛndāvane—to Vṛndāvana; dina kata—for some days; rahi'-staying; tāra'-please deliver; bhṛtya—servants; dui-jane—two persons.
"My Lord, I have heard that You are going to Vṛndāvana. After You stay here at Vārāṇasī for some days, please deliver us, for we are Your two servants."
miśra kahe,--'prabhu, yāvat kāśīte rahibā
mora nimantraṇa vinā anya nā mānibā'
miśra kahe—Tapana Miśra said; prabhu—my Lord; yāvat—as long as; kāśīte rahibā—You will stay at Kāśī, Vārāṇasī; mora nimantraṇa—my invitation; vinā—besides; anya—others; nā mānibā—do not accept.
Tapana Miśra then said, "My dear Lord, as long as You stay at Vārāṇasī, please do not accept any invitation other than mine."
ei-mata mahāprabhu dui bhṛtyera vaśe
icchā nāhi, tabu tathā rahilā dina-daśe
ei-mata—in this way; mahāprabhu—Śrī Caitanya Mahāprabhu; dui—two; bhṛtyera—by servants; vaśe—being obliged; icchā nāhi—there was no such desire; tabu—still; tathā—there; rahilā—remained; dina-daśe—for ten days.
Even though He had not made such a plan, Śrī Caitanya Mahāprabhu remained for ten days at Vārāṇasī, being obligated by the requests of His two servants.
mahārāṣṭrīya vipra āise prabhu dekhibāre
prabhura rūpa-prema dekhi' haya camatkāre
mahārāṣṭrīya—belonging to the Mahārāṣṭra state; vipra—one brāhmaṇa; āise—comes; prabhu dekhibāre—to see Lord Śrī Caitanya Mahāprabhu; prabhura—of Śrī Caitanya Mahāprabhu; rūpa-prema—beauty and ecstatic love; dekhi'-seeing; haya camatkāre—becomes astonished.
At Vārāṇasī there was a Mahārāṣṭrīyan brāhmaṇa who used to come daily to see Śrī Caitanya Mahāprabhu. This brāhmaṇa was simply astonished to see the Lord's personal beauty and ecstatic love for Kṛṣṇa.
vipra saba nimantraya, prabhu nāhi māne
prabhu kahe,--'āji mora hañāche nimantraṇe'
vipra—the brāhmaṇas; saba—all; nimantraya—invite; prabhu—Lord Śrī Caitanya Mahāprabhu; nāhi māne—does not accept; prabhu kahe—the Lord replies; āji—today; mora—My; hañāche—has been; nimantraṇe—invitation.
When the brāhmaṇas of Vārāṇasī would invite Śrī Caitanya Mahāprabhu to lunch, the Lord would not accept their invitations. He would reply, "I have already been invited somewhere else."
ei-mata prati-dina karena vañcana
sannyāsīra saṅga-bhaye nā mānena nimantraṇa
ei-mata—in this way; prati-dina—daily; karena vañcana—denies other inviters; sannyāsīra—of the Māyāvādī sannyāsīs; saṅga-bhaye—from fear of the association; nā mānena—does not accept; nimantraṇa—invitation.
Every day Śrī Caitanya Mahāprabhu refused their invitation because He feared associating with Māyāvādī sannyāsīs.
A Vaiṣṇava sannyāsī never accepts an invitation from a party who considers Māyāvādī sannyāsīs and Vaiṣṇava sannyāsīs to be one and the same. In other words, Vaiṣṇava sannyāsīs do not at all like to associate with Māyāvādī sannyāsīs, to say nothing of eating together. This principle must be followed by the sannyāsīs of the Kṛṣṇa consciousness movement. That is the instruction of Śrī Caitanya Mahāprabhu given by His personal behavior.
prakāśānanda śrīpāda sabhāte vasiyā
'vedānta' paḍāna bahu śiṣya-gaṇa lañā
prakāśānanda—Prakāśānanda; śrīpāda—a great sannyāsī; sabhāte—in the assembly; vasiyā—sitting down; vedānta—Vedānta philosophy; paḍāna—instructs; bahu—many; śiṣya-gaṇa—disciples; lañā—taking.
There was a great Māyāvādī sannyāsī named Prakāśānanda Sarasvatī who used to teach Vedānta philosophy to a great assembly of followers.
'hasta', 'pada', 'mukha' mora nāhika 'locana'
veda more ei-mata kare viḍambana
kāśīte paḍāya veṭā 'prakāśa-ānanda'
sei veṭā kare mora aṅga khaṇḍa-khaṇḍa
vākhānaye veda, mora vigraha nā māne
sarvāṅge ha-ila kuṣṭha, tabu nāhi jāne
sarva-yajñamaya mora ye-aṅga--pavitra
'aja', 'bhava' ādi gāya yāṅhāra caritra
'puṇya' pavitratā pāya ye-aṅga-paraśe
tāhā 'mithyā' bale veṭā kemana sāhase
sannyāsī 'prakāśānanda' vasaye kāśīte
more khaṇḍa-khaṇḍa veṭā kare bhāla-mate
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