A summary of this chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. Meeting Śrī Caitanya Mahāprabhu in a village called Rāmakeli, two brothers, Rūpa and Sanātana, began to devise means to get out of their government service. Both brothers appointed some brāhmaṇas to perform puraścaraṇa ceremonies and chant the holy name of Kṛṣṇa. Śrīla Rūpa Gosvāmī deposited ten thousand gold coins with a grocer, and the balance he brought in two boats to a place called Bāklā Candradvīpa. There he divided this money among the brāhmaṇas, Vaiṣṇavas and his relatives, and a portion he kept for emergency measures and personal needs. He was informed that Śrī Caitanya Mahāprabhu was going to Vṛndāvana from Jagannātha Purī through the forest of Madhya Pradesh; therefore he sent two people to Jagannātha Purī to find out when the Lord would leave for Vṛndāvana. In this way Rūpa Gosvāmī retired, but Sanātana Gosvāmī told the Nawab that he was sick and could not attend to his work. Giving this excuse, he sat home and studied Śrīmad-Bhāgavatam with learned brāhmaṇa scholars. The Nawab Hussain Shah first sent his personal physician to see what the real facts were; then he personally came to see why Sanātana was not attending to official business. Knowing that he wanted to resign his post, the Nawab had him arrested and imprisoned. The Nawab then went off to attack Orissa.
When Śrī Caitanya Mahāprabhu started for Vṛndāvana through the forest of Madhya Pradesh (Jhārikhaṇḍa), Rūpa Gosvāmī left home and sent news to Sanātana that he was leaving home with his younger brother (Anupama Mallika) to meet Śrī Caitanya Mahāprabhu. Śrīla Rūpa Gosvāmī finally reached Prayāga and met with Śrī Caitanya Mahāprabhu for ten successive days. During this time, Vallabha Bhaṭṭa extended an invitation to the Lord with great respect. Śrī Caitanya Mahāprabhu introduced Śrīla Rūpa Gosvāmī to Vallabha Bhaṭṭa. After this, a brāhmaṇa scholar named Raghupati Upādhyāya arrived and discussed Kṛṣṇa consciousness with the Lord. Kavirāja Gosvāmī then extensively describes the living condition of Śrī Rūpa and Sanātana at Vṛndāvana. During the ten days at Prayāga, Śrīla Rūpa Gosvāmī was instructed by the Lord, who gave him the basic principles of the Bhakti-rasāmṛta-sindhu. The Lord then sent Śrīla Rūpa Gosvāmī to Vṛndāvana. The Lord Himself returned to Vārāṇasī and stayed at the home of Candraśekhara.
kālena luptāṁ nija-śaktim utkaḥ
sañcārya rūpe vyatanot punaḥ sa
prabhur vidhau prāg iva loka-sṛṣṭim
vṛndāvanīyām—related to Vṛndāvana; rasa-keli-vārtām—talks about the pastimes of Śrī Kṛṣṇa; kālena—with the course of time; luptām—lost; nija-śaktim—His personal potency; utkaḥ—being eager; sañcārya—infusing; rūpe—to Rūpa Gosvāmī; vyatanot—manifested; punaḥ—again; saḥ—He; prabhuḥ—Śrī Caitanya Mahāprabhu; vidhau—unto Lord Brahmā; prāk iva—as formerly; loka-sṛṣṭim—the creation of this cosmic manifestation.
Before the creation of this cosmic manifestation, the Lord enlightened the heart of Lord Brahmā with the details of the creation and manifested the Vedic knowledge. In exactly the same way, the Lord, being anxious to revive the Vṛndāvana pastimes of Lord Kṛṣṇa, impregnated the heart of Rūpa Gosvāmī with spiritual potency. By this potency, Śrīla Rūpa Gosvāmī could revive the activities of Kṛṣṇa in Vṛndāvana, activities almost lost to memory. In this way, He spread Kṛṣṇa consciousness throughout the world.
jaya jaya śrī-caitanya jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda
jaya jaya śrī-caitanya—all glories to Śrī Caitanya Mahāprabhu; jaya nityānanda—all glories to Lord Nityānanda; jaya advaita-candra—all glories to Advaita Prabhu; jaya gaura-bhakta-vṛnda—all glories to the devotees of the Lord.
All glories to Lord Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaitacandra! And all glories to all the devotees of the Lord!
śrī-rūpa-sanātana rahe rāmakeli-grāme
prabhure miliyā gelā āpana-bhavane
śrī-rūpa-sanātana—the brothers named Rūpa and Sanātana; rahe—stayed; rāmakeli-grāme—in Rāmakeli; prabhure—Śrī Caitanya Mahāprabhu; miliyā—meeting; gelā—went back; āpana-bhavane—to their own homes.
After meeting Śrī Caitanya Mahāprabhu in the village of Rāmakeli, the brothers Rūpa and Sanātana returned to their homes.
dui-bhāi viṣaya-tyāgera upāya sṛjila
bhau-dhana diyā dui brāhmaṇe varila
dui-bhāi—the two brothers; viṣaya-tyāgera—of giving up material activities; upāya sṛjila—discovered a means; bahu-dhana—much money; diyā—paying; dui brāhmaṇe—two brāhmaṇas; varila—appointed.
The two brothers devised a means whereby they could give up their material activities. For this purpose, they appointed two brāhmaṇas and paid them a large amount of money.
kṛṣṇa-mantre karāila dui puraścaraṇa
acirāt pāibāre caitanya-caraṇa
kṛṣṇa-mantre—in the holy mantra Hare Kṛṣṇa; karāila—caused to perform; dui—two; puraścaraṇa—religious ceremonies; acirāt—without delay; pāibāre—to get; caitanya-caraṇa—the shelter of the lotus feet of Śrī Caitanya Mahāprabhu.
The brāhmaṇas performed religious ceremonies and chanted the holy name of Kṛṣṇa so that the two brothers might attain shelter at the lotus feet of Śrī Caitanya Mahāprabhu very soon.
A puraścaraṇa is a ritualistic ceremony performed under the guidance of an expert spiritual master or a brāhmaṇa. It is performed for the fulfillment of certain desires. One rises early in the morning, chants the Hare Kṛṣṇa mantra, performs arcana by the ārati ceremony and worships the Deities. These activities are described in the Fifteenth Chapter, verse 108.
śrī-rūpa-gosāñi tabe naukāte bhariyā
śrī-rūpa-gosāñi āpanāra ghare āilā bahu-dhana lañā
śrī-rūpa-gosāñi—Śrī Rūpa Gosvāmī; tabe—thereafter; naukāte bhariyā—filling boats; āpanāra ghare—to his own house; āilā—returned; bahu-dhana lañā—taking large amounts of riches.
At this time, Śrī Rūpa Gosvāmī returned home, taking with him large quantities of riches loaded in boats.
brāhmaṇa-vaiṣṇave dilā tāra ardha-dhane
eka cauṭhi dhana dilā kuṭumba-bharaṇe
brāhmaṇa-vaiṣṇave—to the brāhmaṇas and Vaiṣṇavas; dilā—gave as charity; tāra—of the riches; ardha-dhane—fifty percent; eka cauṭhi dhana—one-fourth of the riches; dilā—gave; kuṭumba-bharaṇe—to satisfy the relatives.
Śrīla Rūpa Gosvāmī divided the wealth that he brought back home. He gave fifty percent in charity to brāhmaṇas and Vaiṣṇavas and twenty-five percent to his relatives.
This is a practical example of how one should divide his money and retire from household life. Fifty percent of one's money should be distributed to qualified and pure devotees of the Lord. Twenty-five percent may be given to family members, and twenty-five percent may be kept for personal use in case of emergency.
daṇḍa-bandha lāgi' cauṭhi sañcaya karilā
bhāla-bhāla vipra-sthāne sthāpya rākhilā
daṇḍa-bandha lāgi'-in case of legal implications; cauṭhi—one-fourth; sañcaya karilā—he collected; bhāla-bhāla—very respectable; vipra-sthāne—in the custody of a brāhmaṇa; sthāpya rākhilā—kept deposited.
He kept one-fourth of his wealth with a respectable brāhmaṇa. He kept this for his personal safety because he was expecting some legal complications.
gauḍe rākhila mudrā daśa-hājāre
sanātana vyaya kare, rākhe mudi-ghare
gauḍe—in Bengal; rākhila—kept; mudrā—coins; daśa-hājāre—ten thousand; sanātana—his elder brother; vyaya kare—spent; rākhe—deposited; mudi-ghare—in the place of a local grocer.
He deposited ten thousand coins, which were later spent by Śrī Sanātana Gosvāmī, in the custody of a local Bengali grocer.
śrī-rūpa śunila prabhura nīlādri-gamana
vana-pathe yābena prabhu śrī-vṛndāvana
śrī-rūpa—Śrīla Rūpa Gosvāmī; śunila—heard; prabhura—of Śrī Caitanya Mahāprabhu; nīlādri-gamana—departure for Jagannātha Purī; vana-pathe—on the path through the forest; yābena—will go; prabhu—Śrī Caitanya Mahāprabhu; śrī-vṛndāvana—to Vṛndāvana.
Śrī Rūpa Gosvāmī heard that Śrī Caitanya Mahāprabhu had returned to Jagannātha Purī and was preparing to go to Vṛndāvana through the forest.
rūpa-gosāñi nīlācale pāṭhāila dui-jana
prabhu yabe vṛndāvana karena gamana
rūpa-gosāñi—Rūpa Gosvāmī; nīlācale—to Jagannātha Purī; pāṭhāila—sent; dui-jana—two persons; prabhu—Śrī Caitanya Mahāprabhu; yabe—when; vṛndāvana—to Vṛndāvana; karena—makes; gamana—departure.
Śrī Rūpa Gosvāmī sent two people to Jagannātha Purī to find out when Śrī Caitanya Mahāprabhu would depart for Vṛndāvana.
śīghra āsi' more tāṅra dibā samācāra
śuniyā tad-anurūpa kariba vyavahāra
śīghra āsi'—very hastily returning; more—unto me; tāṅra—His; dibā—give; samācāra—news; śuniyā—hearing; tat-anurūpa—accordingly; kariba—I shall make; vyavahāra—arrangements.
Śrī Rūpa Gosvāmī told the two men, "You are to return quickly and let me know when He will depart. Then I shall make the proper arrangements."
ethā sanātana-gosāñi bhāve mane mana
rājā more prīti kare, se--mora bandhana
ethā—here (in Gauḍa-deśa); sanātana-gosāñi—the elder brother, Sanātana Gosvāmī; bhāve—considers; mane mana—in the mind; rājā—the Nawab; more—me; prīti kare—loves very much; se—that; mora—my; bandhana—great obligation.
While Sanātana Gosvāmī was at Gauḍa-deśa, he was thinking, "The Nawab is very pleased with me. I certainly have an obligation.
kona mate rājā yadi more kruddha haya
tabe avyāhati haya, kariluṅ niścaya
kona mate—somehow or other; rājā—the Nawab; yadi—if; more—upon me; kruddha haya—becomes angry; tabe—then; avyāhati—escape; haya—there is; kariluṅ niścaya—I have decided.
"Somehow or other, if the Nawab becomes angry with me, I shall be greatly relieved. That is my conclusion."
asvāsthyera chadma kari' rahe nija-ghare
rāja-kārya chāḍilā, nā yāya rāja-dvāre
asvāsthyera—of not being well; chadma—pretext; kari'-making; rahe—remains; nija-ghare—at home; rāja-kārya—government service; chāḍilā—relinquished; nā yāya—did not go; rāja-dvāre—to the court of the Nawab.
On the pretext of bad health, Sanātana Gosvāmī remained home. Thus he gave up government service and did not go to the royal court.
lobhī kāyastha-gaṇa rāja-kārya kare
āpane svagṛhe kare śāstrera vicāre
lobhī—greedy; kāyastha-gaṇa—persons engaged in secretarial and clerical work; rāja-kārya kare—executed the government service; āpane—personally; sva-gṛhe—at home; kare—did; śāstrera vicāre—discussion of the revealed scriptures.
The greedy masters of his clerical and secretarial staff performed the government duties while Sanātana personally remained home and discussed revealed scriptures.
Sanātana Gosvāmī was the minister in charge of the government secretariat, and his assistants-the undersecretaries and clerks-all belonged to the kāyastha community. Formerly the kāyasthas belonged to the clerical and secretarial staff of the government, and later if one served in such a post, he was called a kāyastha. Eventually if a person could not identify himself as a brāhmaṇa, kṣatriya, vaiśya or śūdra, he used to introduce himself as a kāyastha to get a wealthy and honorable position. In Bengal it is said that if one cannot give the identity of his caste, he calls himself a kāyastha. On the whole, the kāyastha community is a mixture of all castes, and it especially includes those engaged in clerical or secretarial work. Materially such people are always busy occupying responsible government posts.
When Sanātana Gosvāmī was relaxing and feeling inclined to retire from government service, many kāyasthas on his secretarial staff were very eager to occupy his post. In this regard, Śrīla Bhaktivinoda Ṭhākura states that when Sanātana Gosvāmī was a government minister and the kāyasthas who assisted him saw that he was reluctant to continue, they became very expert in their duties. Sanātana Gosvāmī was a brāhmaṇa belonging to the Sārasvata brāhmaṇa community. It is said that when he resigned, an underworker named Purandara Khān, who was a kāyastha, occupied his post.
bhaṭṭācārya paṇḍita biśa triśa lañā
bhāgavata vicāra karena sabhāte vasiyā
bhaṭṭācārya paṇḍita—learned scholars known as bhaṭṭācāryas; biśa triśa—twenty or thirty; lañā—taking with him; bhāgavata vicāra—discussion of Śrīmad-Bhāgavatam; karena—does; sabhāte vasiyā—sitting in an assembly.
Śrī Sanātana Gosvāmī used to discuss Śrīmad-Bhāgavatam in an assembly of twenty or thirty learned brāhmaṇa scholars.
"There are two kinds of educational systems. One deals with transcendental knowledge [parā vidyā] and the other with material knowledge [aparā vidyā]. All the Vedas-Ṛg Veda, Yajur Veda, Sāma Veda, Atharva Veda and their corollaries known as śikṣā, kalpa, vyākaraṇa, nirukta, chanda and jyotiṣa-belong to the inferior system of material knowledge [aparā vidyā]. By parā vidyā, one can understand the akṣara, Brahman or the Absolute Truth." As far as Vedic literature is concerned, Vedānta-sūtra is accepted as the parā vidyā. Śrīmad-Bhāgavatam is an explanation of that parā vidyā. Those who aspire for liberation (mukti or mokṣa) and introduce themselves as vaidāntika are also equal to those groups aspiring to improve religion (dharma), economic development (artha) and sense gratification (kāma). Dharma, artha, kāma and mokṣa are called catur-varga. They are all within the system of inferior material knowledge. Any literature giving information about the spiritual world, spiritual life, spiritual identity and the spirit soul is called parā vidyā. Śrīmad-Bhāgavatam does not have anything to do with the materialistic way of life; it gives transcendental information to educate people in the superior system of parā vidyā. Sanātana Gosvāmī was engaged in discussing the bhāgavata-vidyā, which means he discussed transcendental superior knowledge. Those who are karmīs, jñānīs or yogīs are not actually fit to discuss Śrīmad-Bhāgavatam. Only Vaiṣṇavas or pure devotees are fit to discuss that literature. As stated in Śrīmad-Bhāgavatam itself (12.13.18):
śrīmad-bhāgavataṁ purāṇam amalaṁ yad vaiṣṇavānāṁ priyaṁ
yasmin pāramahaṁsyam ekam amalaṁ jñānaṁ paraṁ gīyate
yatra jñāna-virāga-bhakti-sahitaṁ naiṣkarmyam āviṣkṛtaṁ
tac chṛṇvan supaṭhan vicāraṇa-paro bhaktyā vimucyen naraḥ
Although Śrīmad-Bhāgavatam is counted among the Purāṇas, it is called the spotless Purāṇa. Because it does not discuss anything material, it is liked by transcendental Vaiṣṇava devotees. The subject matter found in Śrīmad-Bhāgavatam is meant for paramahaṁsas. As it is said: paramo-nirmatsarāṇām. A paramahaṁsa is one who does not live in the material world and who does not envy others. In Śrīmad-Bhāgavatam, devotional service is discussed to arouse the living entity to the transcendental position of jñāna (knowledge) and vairāgya (renunciation). As stated in Śrīmad-Bhāgavatam (1.2.12):
tac chraddadhānāḥ munayo
paśyanty ātmani cātmānaṁ
This is not sentiment. Knowledge and renunciation can be obtained through devotional service (bhaktyā śruta-gṛhītayā), that is, by arousing one's dormant devotional consciousness, Kṛṣṇa consciousness. When Kṛṣṇa consciousness is aroused, it relieves one from fruitive activity, activity for economic improvement and material enjoyment. This relief is technically called naiṣkarma, and when one is relieved, he is no longer interested in working hard for sense gratification. Śrīmad-Bhāgavatam is Śrīla Vyāsadeva's last mature contribution, and one should read and hear it in an assembly of realized souls while engaging in devotional service. At such a time one can be liberated from all material bondage. This was the course taken by Sanātana Gosvāmī, who retired from government service to study Śrīmad-Bhāgavatam with learned scholars.
āra dina gauḍeśvara, saṅge eka-jana
ācambite gosāñi-sabhāte kaila āgamana
āra dina—one day; gauḍeśvara—the Nawab of Bengal; saṅge—with; eka-jana—one other person; ācambite—suddenly; gosāñi-sabhāte—in the assembly of Sanātana Gosvāmī; kaila āgamana—came.
While Sanātana Gosvāmī was studying Śrīmad-Bhāgavatam in the assembly of learned brāhmaṇas, one day the Nawab of Bengal and another person suddenly appeared.
The full name of the Nawab of Bengal (Hussain Shah) was Ālāuddīna Saiyada Husena Sāha Seripha Makkā, and he ruled Bengal for twenty-three years, from 1420 to 1443 Śakābda Era. Sanātana Gosvāmī was studying Śrīmad-Bhāgavatam with the scholars in the year 1424.
pātsāha dekhiyā sabe sambhrame uṭhilā
sambhrame āsana diyā rājāre vasāilā
pātsāha dekhiyā—seeing the Nawab; sabe—all of them; sambhrame—in great respect; uṭhilā—stood up; sambhrame—with great respect; āsana diyā—giving a sitting place; rājāre—the King; vasāilā—made to sit.
As soon as all the brāhmaṇas and Sanātana Gosvāmī saw the Nawab appear, they all stood up and respectfully gave him a sitting place to honor him.
Although Nawab Hussain Shah was a mleccha-yavana, he was nonetheless the governor of the country, and the learned scholars and Sanātana Gosvāmī offered him all the respect due a king or a governor. When a person occupies an exalted executive post, one should consider that he has acquired the grace of the Lord. In Bhagavad-gītā it is said:
yad yad vibhūtimat sattvaṁ
śrīmad ūrjitam eva vā
tat tad evāvagaccha tvaṁ
mama tejo 'ṁśa-saṁbhavam
"Know that all beautiful, glorious and mighty creations spring from but a spark of My splendor." (Bg. 10.41)
Whenever we see something exalted, we must consider it part of the power of the Supreme Personality of Godhead. A powerful man (vibhūtimat sattvam) is one who has obtained the grace of the Lord or has derived some power from Him. In Bhagavad-gītā (7.10) Kṛṣṇa says, tejas tejasvinām aham: "I am the power of the powerful." The learned brāhmaṇa scholars showed respect to Nawab Hussain Shah because he represented a fraction of Kṛṣṇa's power.
rājā kahe,--tomāra sthāne vaidya pāṭhāiluṅ
vaidya kahe,--vyādhi nāhi, sustha ye dekhiluṅ
rājā kahe—the Nawab said; tomāra sthāne—to your place; vaidya—a physician; pāṭhāiluṅ—I sent; vaidya kahe—the physician said; vyādhi nāhi—there is no disease; su-stha—completely healthy; ye—that; dekhiluṅ—I have seen.
The Nawab said, "I sent my physician to you, and he has reported that you are not diseased. As far as he could see, you are completely healthy.
āmāra ye kichu kārya, saba tomā lañā
kārya chāḍi' rahilā tumi gharete vasiyā
āmāra—my; ye kichu—whatever; kārya—business; saba—everything; tomā—you; lañā—with; kārya chāḍi'-giving up your duties; rahilā—remained; tumi—you; gharete—at home; vasiyā—sitting.
"I am depending on you to carry out so many of my activities, but you have given up your governmental duties to sit here at home.
mora yata kārya-kāma, saba kailā nāśa
ki tomāra hṛdaye āche, kaha mora pāśa
mora—my; yata—all; kārya-kāma—occupational duties; saba—everything; kailā nāśa—you have spoiled; ki—what; tomāra—your; hṛdaye—within the heart; āche—there is; kaha—kindly tell; mora pāśa—to me.
"You have spoiled all my activities. What is your intention? Please tell me frankly."
sanātana kahe,--nahe āmā haite kāma
āra eka-jana diyā kara samādhāna
sanātana kahe—Sanātana Gosvāmī replied; nahe—not; āmā—me; haite—from; kāma—execution of the duty; āra eka-jana—someone else; diyā—by means of; kara samādhāna—execute the management.
Sanātana Gosvāmī replied, "You can no longer expect any service from me. Please arrange for someone else to tend to the management."
tabe kruddha hañā rājā kahe āra-bāra
tomāra 'baḍa bhāi' kare dasyu-vyavahāra
tabe—at that time; kruddha hañā—becoming angry; rājā kahe—the Nawab said; āra-bāra—again; tomāra baḍa bhāi—your elder brother; kare—does; dasyu-vyavahāra—the activity of a plunderer.
Becoming angry with Sanātana Gosvāmī, the Nawab said, "Your elder brother is acting just like a plunderer.
jīva-bahu māri' kaila cāklā saba nāśa
ethā tumi kailā mora sarva kārya nāśa
jīva—living entities; bahu—many; māri'-killing; kaila—did; cāklā—the province of Bengal; saba—all; nāśa—destruction; ethā—here; tumi—you; kailā—did; mora—my; sarva—all; kārya—plans; nāśa—destruction.
"By killing many living entities, your elder brother has destroyed all Bengal. Now here you are destroying all my plans."
sanātana kahe,--tumi svatantra gauḍeśvara
ye yei doṣa kare, deha' tāra phala
sanātana kahe—Sanātana Gosvāmī said; tumi—you; svatantra—independent; gauḍa-īśvara—the ruler of Bengal; ye yei—whatever; doṣa—faults; kare—one commits; deha'-you award; tāra phala—the results of that.
Sanātana Gosvāmī said, "You are the supreme ruler of Bengal and are completely independent. Whenever someone commits a fault, you punish him accordingly."
eta śuni' gauḍeśvara uṭhi' ghare gelā
palāiba bali' sanātanere bāndhilā
eta śuni'—hearing this; gauḍa-īśvara—the Nawab of Bengal; uṭhi'-standing up; ghare gelā—went back home; palāiba—I shall run away; bali'-because of this; sanātanere bāndhilā—he arrested Sanātana.
Hearing this, the Nawab of Bengal stood up and returned to his home. He ordered the arrest of Sanātana Gosvāmī so that he would not be able to leave.
It is said that the relationship between the Nawab of Bengal and Sanātana Gosvāmī was very intimate. The Nawab used to consider Sanātana Gosvāmī his younger brother, and when Sanātana Gosvāmī showed a very strong intention to resign, the Nawab, feeling familial affection, essentially said, "I am your elder brother, but I do not look after the state management. My only business is attacking other states with my soldiers and fighting everywhere as a plunderer. Because I am a meat-eater [yavana], I am used to hunting all kinds of living beings. In this way I am destroying all kinds of living entities in Bengal. While engaged in this destructive business, I am hoping that you will tend to the administration of the state. Since I, your elder brother, am engaged in such a destructive business, you, being my younger brother, should look after the state management. If you do not, how will things continue?" This talk was based on a family relationship, and Sanātana Gosvāmī also replied in an intimate and joking way. Essentially he told the Nawab, "My dear brother, you are the independent ruler of Bengal. You can act in whatever way you like, and if someone commits fault, you can punish him accordingly." In other words, Sanātana Gosvāmī was saying that since the Nawab was accustomed to acting like a plunderer, he should go ahead and take action. Since Sanātana was not showing much enthusiasm in performing his duty, the Nawab should dismiss him from his service. The Nawab could understand the intention of Sanātana Gosvāmī's statement. He therefore left in an angry mood and ordered Sanātana Gosvāmī's arrest.
hena-kāle gela rājā uḍiyā mārite
sanātane kahe,--tumi cala mora sāthe
hena-kāle—at this time; gela—went; rājā—the King; uḍiyā mārite—to attack the Orissa province; sanātane kahe—he said to Sanātana Gosvāmī; tumi cala—you come; mora sāthe—along with me.
At this time, the Nawab was going to attack the province of Orissa, and he told Sanātana Gosvāmī, "Come along with me."
Hussain Shah attacked the province of Orissa in 1424 Śakābda Era. At that time he conquered the feudal princes of neighboring Orissa.
teṅho kahe,--yābe tumi devatāya duḥkha dite
mora śakti nāhi, tomāra saṅge yāite
teṅho kahe—Sanātana Gosvāmī replied; yābe—will go; tumi—you; devatāya—to the Supreme Personality of Godhead; duḥkha dite—to give unhappiness; mora śakti—my power; nāhi—there is not; tomāra saṅge—in company with you; yāite—to go.
Sanātana Gosvāmī replied, "You are going to Orissa to give pain to the Supreme Personality of Godhead. For this reason I am powerless to go with you."
tabe tāṅre bāndhi' rākhi' karilā gamana
ethā nīlācala haite prabhu calilā vṛndāvana
tabe—thereafter; tāṅre—him; bāndhi'-arresting; rākhi'-keeping; karilā gamana—he went away; ethā—at this time; nīlācala haite—from Jagannātha Purī; prabhu—Śrī Caitanya Mahāprabhu; calilā vṛndāvana—departed for Vṛndāvana.
The Nawab again arrested Sanātana Gosvāmī and kept him in prison. At this time, Śrī Caitanya Mahāprabhu departed for Vṛndāvana from Jagannātha Purī.
tabe sei dui cara rūpa-ṭhāñi āila
'vṛndāvana calilā prabhu'--āsiyā kahila
tabe—at that time; sei—those; dui—two; cara—messengers; rūpa-ṭhāñi—to the presence of Rūpa Gosvāmī; āila—came back; vṛndāvana calilā prabhu—Śrī Caitanya Mahāprabhu has departed for Vṛndāvana; āsiyā—coming; kahila—they informed.
The two persons who went to Jagannātha Purī to inquire about the Lord's departure returned and informed Rūpa Gosvāmī that the Lord had already departed for Vṛndāvana.
śuniyā śrī-rūpa likhila sanātana-ṭhāñi
'vṛndāvana calilā śrī-caitanya-gosāñi
śuniyā—hearing; śrī-rūpa—Śrī Rūpa Gosvāmī; likhila—wrote; sanātana-ṭhāñi—to Sanātana Gosvāmī; vṛndāvana—to Vṛndāvana; calilā—has gone; śrī-caitanya-gosāñi—Śrī Caitanya Mahāprabhu.
Upon receiving this message from his two messengers, Rūpa Gosvāmī immediately wrote a letter to Sanātana Gosvāmī saying that Śrī Caitanya Mahāprabhu had departed for Vṛndāvana.
āmi-dui-bhāi calilāṅa tāṅhāre milite
tumi yaiche taiche chuṭi' āisa tāhāṅ haite
āmi-dui-bhāi—we two brothers; calilāṅa—have gone; tāṅhāre milite—to meet Him; tumi—you; yaiche taiche—somehow or other; chuṭi'-getting free; āisa—come; tāhāṅ haite—from there.
In his letter to Sanātana Gosvāmī, Śrīla Rūpa Gosvāmī wrote, "We two brothers are starting out to go see Śrī Caitanya Mahāprabhu. You must also somehow or other get released and come meet us."
daśa-sahasra mudrā tathā āche mudi-sthāne
tāhā diyā kara śīghra ātma-vimocane
daśa-sahasra mudrā—ten thousand coins; tāthā—there; āche—there are; mudi-sthāne—in the grocer's place; tāhā diyā—with this amount; kara—get; śīghra—as soon as possible; ātma-vimocane—release from the internment.
Rūpa Gosvāmī further informed Śrīla Sanātana Gosvāmī: "I have left a deposit of ten thousand coins with the grocer. Use that money to get out of prison.
yaiche taiche chuṭi' tumi āisa vṛndāvana'
eta likhi' dui-bhāi karilā gamana
yaiche taiche—somehow or other; chuṭi'-getting released; tumi—you; āisa—come; vṛndāvana—to Vṛndāvana; eta likhi'-writing this; dui-bhāi—the two brothers, namely Rūpa Gosvāmī and his younger brother Anupama; karilā gamana—departed.
"Somehow or other get yourself released and come to Vṛndāvana." After writing this, the two brothers [Rūpa Gosvāmī and Anupama] went to see Śrī Caitanya Mahāprabhu.
anupama mallika, tāṅra nāma--'śrī-vallabha'
anupama mallika—Anupama Mallika; tāṅra nāma—his name; śrī-vallabha—Śrī Vallabha; rūpa-gosāñira—of Rūpa Gosvāmī; choṭa-bhāi—younger brother; parama-vaiṣṇava—great devotee.
Rūpa Gosvāmī's younger brother was a great devotee whose actual name was Śrī Vallabha, but he was given the name Anupama Mallika.
tāṅhā lañā rūpa-gosāñi prayāge āilā
mahāprabhu tāhāṅ śuni' ānandita hailā
tāṅhā lañā—taking him along; rūpa-gosāñi—Śrī Rūpa Gosvāmī; pra yāge—to Prayāga; āilā—came; mahāprabhu—Śrī Caitanya Mahāprabhu; tāhāṅ—there; śuni'-hearing; ānandita hailā—were very much pleased.
Śrī Rūpa Gosvāmī and Anupama Mallika went to Prayāga, and they were very pleased to hear news that Śrī Caitanya Mahāprabhu was there.
prabhu caliyāchena bindu-mādhava-daraśane
lakṣa lakṣa loka āise prabhura milane
prabhu—Śrī Caitanya Mahāprabhu; caliyāchena—was going; bindu-mādhava-daraśane—to see Lord Bindu Mādhava; lakṣa lakṣa loka—many hundreds of thousands of people; āise—came; prabhura—with Śrī Caitanya Mahāprabhu; milane—for meeting.
At Prayāga, Śrī Caitanya Mahāprabhu went to see the temple of Bindu Mādhava, and many hundreds of thousands of people followed Him just to meet Him.
keha kānde, keha hāse, keha nāce, gāya
'kṛṣṇa' 'kṛṣṇa' bali' keha gaḍāgaḍi yāya
keha kānde—some cried; keha hāse—some laughed; keha nāce—some danced; gāya—chanted; kṛṣṇa kṛṣṇa bali'-saying Kṛṣṇa, Kṛṣṇa; keha—some; gaḍāgaḍi yāya—rolled on the ground.
Some of the people following the Lord were crying. Some were laughing, some dancing and some chanting. Indeed, some of them were rolling on the ground, exclaiming, "Kṛṣṇa! Kṛṣṇa!"
gaṅgā-yamunā prayāga nārila ḍubāite
prabhu ḍubāila kṛṣṇa-premera vanyāte
gaṅgā-yamunā—the River Ganges and River Yamunā; prayāga—Prayāga; nārila—were not able; ḍubāite—to flood; prabhu—Śrī Caitanya Mahāprabhu; ḍubāila—flooded; kṛṣṇa-premera—of ecstatic love of Kṛṣṇa; vanyāte—in an inundation.
Prayāga is located at the confluence of two rivers-the Ganges and the Yamunā. Although these rivers were not able to flood Prayāga with water, Śrī Caitanya Mahāprabhu inundated the whole area with waves of ecstatic love for Kṛṣṇa.
bhiḍa dekhi' dui bhāi rahilā nirjane
prabhura āveśa haila mādhava-daraśane
bhiḍa dekhi'—seeing the crowd; dui bhāi—the two brothers; rahilā—remained; nirjane—in a secluded place; prabhura—of Śrī Caitanya Mahāprabhu; āveśa—ecstasy; haila—there was; mādhava-daraśane—by seeing the Deity, Bindu Mādhava.
Seeing the great crowd, the two brothers remained standing in a secluded place. They could see that Śrī Caitanya Mahāprabhu was ecstatic to see Lord Bindu Mādhava.
premāveśe nāce prabhu hari-dhvani kari'
ūrdhva bāhu kari' bale--bala 'hari' 'hari'
prema-āveśe—in ecstatic love; nāce—danced; prabhu—Śrī Caitanya Mahāprabhu; hari-dhvani kari'-vibrating the holy name of Hari; ūrdhva—raised; bāhu—the arms; kari'-making; bale—says; bala hari hari—chant Hari, Hari.
The Lord was loudly chanting the holy name of Hari. Dancing in ecstatic love and raising His arms, He asked everyone to chant "Hari! Hari!"
prabhura mahimā dekhi' loke camatkāra
prayāge prabhura līlā nāri varṇibāra
prabhura—of Śrī Caitanya Mahāprabhu; mahimā—the greatness; dekhi'-seeing; loke—in all people; camatkāra—astonishment; prayāge—at Prayāga; prabhura—of Śrī Caitanya Mahāprabhu; līlā—the pastimes; nāri—I am not able; varṇibāra—to describe.
Everyone was astounded to see the greatness of Śrī Caitanya Mahāprabhu. Indeed, I cannot properly describe the pastimes of the Lord at Prayāga.
dākṣiṇātya-vipra-sane āche paricaya
sei vipra nimantriyā nila nijālaya
dākṣiṇātya—Deccan; vipra-sane—with a brāhmaṇa; āche—there was; paricaya—acquaintance; sei—that; vipra—brāhmaṇa; nimantriyā—inviting; nila—brought; nija-ālaya—to his own place.
Śrī Caitanya Mahāprabhu had made an acquaintance with a brāhmaṇa from Deccan [in South India], and that brāhmaṇa invited Him for meals and took Him to his place.
vipra-gṛhe āsi' prabhu nibhṛte vasilā
śrī-rūpa-vallabha duṅhe āsiyā mililā
vipra-gṛhe—to the house of that brāhmaṇa; āsi'-coming; prabhu—Śrī Caitanya Mahāprabhu; nibhṛte—in a solitary place; vasilā—sat down; śrī-rūpa-vallabha—the two brothers Rūpa Gosvāmī and Śrī Vallabha; duṅhe—both of them; āsiyā—coming; mililā—met Him.
While Śrī Caitanya Mahāprabhu was sitting in a solitary place in the home of that Deccan brāhmaṇa, Rūpa Gosvāmī and Śrī Vallabha [Anupama Mallika] came to meet Him.
dui-guccha tṛṇa duṅhe daśane dhariyā
prabhu dekhi' dūre paḍe daṇḍavat hañā
dui-guccha—two bunches; tṛṇa—straw; duṅhe—both of them; daśane dhariyā—holding in the teeth; prabhu dekhi'-seeing the Lord; dūre—in a distant place; paḍe—fell down; daṇḍa-vat—like rods; hañā—becoming.
Seeing the Lord from a distance, the two brothers put two clumps of straw between their teeth and immediately fell down on the ground like rods, offering Him obeisances.
nānā śloka paḍi' uṭhe, paḍe bāra bāra
prabhu dekhi' premāveśa ha-ila duṅhara
nānā—various; śloka—verses; paḍi'-reciting; uṭhe—stood up; paḍe—fell down; bāra bāra—again and again; prabhu dekhi'-seeing the Lord; prema-āveśa—ecstatic emotion; ha-ila—there was; duṅhāra—of both of them.
Both brothers were overwhelmed with ecstatic emotion, and reciting various Sanskrit verses, they stood up and fell down again and again.
śrī-rūpe dekhiyā prabhura prasanna haila mana
'uṭha, uṭha, rūpa, āisa', balilā vacana
śrī-rūpe dekhiyā—seeing Śrīla Rūpa Gosvāmī; prabhura—of Śrī Caitanya Mahāprabhu; prasanna—very pleased; haila—was; mana—mind; uṭha—please stand up; uṭha—please stand up; rūpa—My dear Rūpa; āisa—come; balilā—He said; vacana—the words.
Śrī Caitanya Mahāprabhu was very pleased to see Śrīla Rūpa Gosvāmī, and He told him, "Stand up! Stand up! My dear Rūpa, come here."
kṛṣṇera karuṇā kichu nā yāya varṇane
viṣaya-kūpa haite kāḍila tomā dui-jane
kṛṣṇera—of Lord Kṛṣṇa; karuṇā—the mercy; kichu—any; nā—not; yāya—is possible; varṇane—to describe; viṣaya-kūpa haite—from the well of material enjoyment; kāḍila—delivered; tomā—you; dui-jane—both.
Śrī Caitanya Mahāprabhu then said,"It is not possible to describe Kṛṣṇa's mercy, for He has delivered you both from the well of material enjoyment.
na me 'bhaktaś catur-vedī
mad-bhaktaḥ śvapacaḥ priyaḥ
tasmai deyaṁ tato grāhyaṁ
sa ca pūjyo yathā hy aham
na—not; me—My; abhaktaḥ—devoid of pure devotional service; catuḥ-vedī—a scholar in the four Vedas; mat-bhaktaḥ—My devotee; śva-pacaḥ—even from a family of dog-eaters; priyaḥ—very dear; tasmai—to him (a pure devotee, even though born in a very low family); deyam—should be given; tataḥ—from him; grāhyam—should be accepted (remnants of food); saḥ—that person; ca—also; pūjyaḥ—worshipable; yathā—as much as; hi—certainly; aham—I.
" 'Even though a person is a very learned scholar of the Sanskrit Vedic literatures, he is not accepted as My devotee unless he is pure in devotional service. Even though a person is born in a family of dog-eaters, he is very dear to Me if he is a pure devotee who has no motive to enjoy fruitive activities or mental speculation. Indeed, all respects should be given to him, and whatever he offers should be accepted. Such devotees are as worshipable as I am.' "
ei śloka paḍi' duṅhāre kailā āliṅgana
kṛpāte duṅhāra māthāya dharilā caraṇa
ei śloka—this verse; paḍi'-reciting; duṅhāre—the two brothers; kailā āliṅgana—embraced; kṛpāte—out of causeless mercy; duṅhāra—of both of them; māthāya—on the heads; dharilā—placed; caraṇa—His feet.
After reciting this verse, Śrī Caitanya Mahāprabhu embraced both brothers, and out of His causeless mercy He placed His feet on their heads.
prabhu-kṛpā pāñā duṅhe dui hāta yuḍi'
dīna hañā stuti kare vinaya ācari'
prabhu-kṛpā—the Lord's mercy; pāñā—getting; duṅhe—both of them; dui—two; hāta—hands; yuḍi'-folding; dīna hañā—most humbly; stuti kare—offer prayers; vinaya ācari'-with submission.
After receiving the Lord's causeless mercy, the brothers folded their hands and in great humility offered the following prayers unto the Lord.
nāmne gaura-tviṣe namaḥ
namaḥ—obeisances; mahā-vadānyāya—who is most munificent and charitably disposed; kṛṣṇa-prema—love of Kṛṣṇa; pradāya—who can give; te—unto You; kṛṣṇāya—the original Personality of Godhead; kṛṣṇa-caitanya-nāmne—under the name Kṛṣṇa Caitanya; gaura-tviṣe—whose complexion is the golden complexion of Śrīmatī Rādhārāṇī; namaḥ—obeisances.
"O most munificent incarnation! You are Kṛṣṇa Himself appearing as Śrī Kṛṣṇa Caitanya Mahāprabhu. You have assumed the golden color of Śrīmatī Rādhārāṇī, and You are widely distributing pure love of Kṛṣṇa. We offer our respectful obeisances unto You.
yo 'jñāna-mattaṁ bhuvanaṁ dayālur
ullāghayann apy akarot pramattam
śrī-kṛṣṇa-caitanyam amuṁ prapadye
yaḥ—that Personality of Godhead who; ajñāna-mattam—maddened by ignorance or foolishly passing time in karma, jñāna, yoga and Māyāvāda philosophy; bhuvanam—the entire three worlds; dayāluḥ—so merciful; ullāghayan—subduing such processes as karma, jñāna and yoga; api—despite; akarot—made; pra-mattam—maddened; sva-prema-sampat-sudhayā—by the nectar of His personal devotional service, which is an invaluable treasure of bliss; adbhuta-īham—whose activities are wonderful; śrī-kṛṣṇa-caitanyam—unto Lord Śrī Caitanya Mahāprabhu; amum—that; prapadye—I surrender.
"We offer our respectful obeisances unto that merciful Supreme Personality of Godhead who has converted all three worlds, which were maddened by ignorance, and saved them from their diseased condition by making them mad with the nectar from the treasure-house of love of God. Let us take full shelter of that Personality of Godhead, Śrī Kṛṣṇa Caitanya, whose activities are wonderful."
tabe mahāprabhu tāṅre nikaṭe vasāilā
'sanātanera vārtā kaha'--tāṅhāre puchilā
tabe—thereafter; mahāprabhu—Śrī Caitanya Mahāprabhu; tāṅre—them; nikaṭe—near Him; vasāilā—sat down; sanātanera vārtā—news of Sanātana; kaha—please tell; tāṅhāre—them; puchilā—questioned.
After this, Śrī Caitanya Mahāprabhu sat them down by His side and asked them, "What news do you have of Sanātana?"
rūpa kahena,--teṅho bandī haya rāja-ghare
tumi yadi uddhāra', tabe ha-ibe uddhāre
rūpa kahena—Rūpa Gosvāmī said; teṅho—he; bandī—arrested; haya—is; rāja-ghare—in the court of the government; tumi—You; yadi—if; uddhāra'-kindly rescue; tabe—then; ha-ibe—he will be; uddhāre—relieved from that entanglement.
Rūpa Gosvāmī replied, "Sanātana has now been arrested by the government of Hussain Shah. If You kindly save him, he can be liberated from that entanglement."
prabhu kahe,--sanātanera hañāche mocana
acirāt āmā-saha ha-ibe milana
prabhu kahe-Śrī Caitanya Mahāprabhu said; sanātanera-of Sanātana Gosvāmī; hañāche-there has been; mocana-release; acirāt-very soon; āmāsaha-with Me; ha-ibe milana-there will be meeting.
Śrī Caitanya Mahāprabhu immediately replied, "Sanātana has already been released from his confinement, and he will very soon meet with Me."
madhyāhna karite vipra prabhure kahilā
rūpa-gosāñi se-divasa tathāñi rahilā
madhyāhna karite—to accept lunch; vipra—the brāhmaṇa of Deccan; prabhure—Śrī Caitanya Mahāprabhu; kahilā—requested; rūpa-gosāñi—Rūpa Gosvāmī; se-divasa—that day; tathāñi—there; rahilā—remained.
Śrī Caitanya Mahāprabhu was then requested by the brāhmaṇa to accept His lunch. Rūpa Gosvāmī also remained there that day.
bhaṭṭācārya dui bhāiye nimantraṇa kaila
prabhura śeṣa prasāda-pātra dui-bhāi pāila
bhaṭṭācārya—Balabhadra Bhaṭṭācārya; dui bhāiye—the two brothers; nimantraṇa kaila—invited to take lunch; prabhura śeṣa prasāda-pātra—the remnants of the plate of food offered to Śrī Caitanya Mahāprabhu; dui-bhāi pāila—the two brothers obtained.
Balabhadra Bhaṭṭācārya invited the two brothers to take lunch also. The remnants of food from the plate of Śrī Caitanya Mahāprabhu were offered to them.
triveṇī-upara prabhura vāsā-ghara sthāna
dui bhāi vāsā kaila prabhu-sannidhāna
tri-veṇī-upara—on the bank of the confluence of the Yamunā and Ganges; prabhura—of Śrī Caitanya Mahāprabhu; vāsā-ghara—of the residential house; sthāna—the place; dui bhāi—the two brothers; vāsā kaila—resided; prabhu-sannidhāna—near Śrī Caitanya Mahāprabhu.
Śrī Caitanya Mahāprabhu selected His residence beside the confluence of the Ganges and Yamunā at a place called Triveṇī. The two brothers-Rūpa Gosvāmī and Śrī Vallabha-selected their residence near the Lord's.
se-kāle vallabha-bhaṭṭa rahe āḍāila-grāme
mahāprabhu āilā śuni' āila tāṅra sthāne
se-kāle—at that time; vallabha-bhaṭṭa—Vallabha Bhaṭṭa; rahe—resided; āḍāila-grāme—in the village known as Āḍāila; mahāprabhu—Śrī Caitanya Mahāprabhu; āilā—has come; śuni'-hearing; āila—came; tāṅra sthāne—to His place.
At that time, Śrī Vallabha Bhaṭṭa was staying at Āḍāila-grāma, and when he heard that Śrī Caitanya Mahāprabhu had arrived, he went to His place to see Him.
Vallabha Bhaṭṭa was a great learned scholar of Vaiṣṇavism. In the beginning he was very much devoted to Śrī Caitanya Mahāprabhu, but since he thought that he could not receive proper respect from Him, he later joined the Viṣṇusvāmī sect and became ācārya of that sect. His sect is celebrated as the Vallabhācārya-sampradāya. This sampradāya has had great influence in Vṛndāvana near Gokula and in Bombay. Vallabha Bhaṭṭa wrote many books, including a commentary on Śrīmad-Bhāgavatam called Subodhinī-ṭīkā, and notes on the Vedānta-sūtra, in the form of an Anubhāṣya. He also wrote a combination of sixteen short works called Ṣoḍaśa-grantha. Āḍāila-grāma, where he was staying, was near the confluence of the Rivers Ganges and Yamunā on the other side of the Yamunā about one mile from the river. The village there is called Aḍelī-grāma, or Āḍāila-grāma. A temple of Lord Viṣṇu there still belongs to the Vallabha-sampradāya.
Vallabha Bhaṭṭa was originally from a place in southern India called Trailaṅga. There is a railway station there called Niḍāḍābhalu. Sixteen miles from that station is a village called Kāṅkaḍabāḍa, or Kākuṅrapāḍhu. A learned brāhmaṇa named Lakṣmaṇa Dīkṣita used to live there, and Vallabha Bhaṭṭa was his son. There are five sections of the brāhmaṇa community of Āndhra Pradesh known as bella-nāṭī, vegī-nāṭī, muraki-nāṭi telagu-nāṭī and kāśala-nāṭī. Out of these five brahminical communities, Vallabhācārya took his birth in the community of bella-nāṭī in the year 1400 Śakābda Era. According to some people, Vallabha Bhaṭṭācārya's father took sannyāsa before Vallabha's birth, and he returned home to take Vallabhācārya as his son. According to the opinion of others, Vallabhācārya was born in 1400 Śakābda Era on the Ekādaśī day of the dark moon in the month of Caitra, and he took his birth in a brāhmaṇa family surnamed Khambhaṁpāṭībāru. According to this account, his father's name was Lakṣmaṇa Bhaṭṭa Dīkṣita, and he was born in Campakāraṇya. In someone else's opinion, Vallabhācārya appeared near the village named Cāṅpā-jhāra-grāma, which is near a railway station named Rājima in Madhya Pradesh.
After studying for eleven years at Vārāṇasī, Vallabhācārya returned home. On his return, he heard that his father had departed from the material world. Keeping his brother and mother at home, he went to the banks of the River Tuṅgabhadrā in a village called Vidyānagara, and it was there that he enlightened Kṛṣṇadeva, the grandson of King Bukkarāja. After that, he traveled throughout India thrice on trips lasting six years. Thus he passed eighteen years and became victorious in his discussions of revealed scripture. When he was thirty years old, he married Mahālakṣmī, who belonged to the same brāhmaṇa community. Near Govardhana Hill he established a Deity in the valley. Finally he came to Āḍāila, which is on the other side of Prayāga.
Vallabhācārya had two sons, Gopīnātha and Viṭhṭhaleśvara, and in his old age he accepted the renounced order. In 1452 Śakābda Era, he passed away from the material world at Vārāṇasī. His book known as Ṣoḍaśa-grantha and his commentaries on Vedānta-sūtra (Anubhāṣya) and Śrīmad-Bhāgavatam (Subodhinī) are very famous. He has written many other books besides.
teṅho daṇḍavat kaila, prabhu kailā āliṅgana
dui jane kṛṣṇa-kathā haila kata-kṣaṇa
teṅho—he; daṇḍavat—obeisances; kaila—made; prabhu—Śrī Caitanya Mahāprabhu; kailā—did; āliṅgana—embracing; dui jane—between the two of them; kṛṣṇa-kathā—topics about Lord Kṛṣṇa; haila—there were; kata-kṣaṇa—for some time.
Vallabha Bhaṭṭācārya offered Śrī Caitanya Mahāprabhu his obeisances, and the Lord embraced him. After that, they discussed topics about Kṛṣṇa for some time.
kṛṣṇa-kathāya prabhura mahā-prema uthalila
bhaṭṭera saṅkoce prabhu samvaraṇa kaila
kṛṣṇa-kathāya—in the discussion on Kṛṣṇa; prabhura—of Śrī Caitanya Mahāprabhu; mahā-prema—great love; uthalila—arose; bhaṭṭera—of Bhaṭṭācārya; saṅkoce—due to shyness; prabhu—Śrī Caitanya Mahāprabhu; samvaraṇa kaila—restrained Himself.
Śrī Caitanya Mahāprabhu felt great ecstatic love when they began discussing Kṛṣṇa, but the Lord checked His feelings because He felt shy before Vallabha Bhaṭṭa.
antare gara-gara prema, nahe samvaraṇa
dekhi' camatkāra haila vallabha-bhaṭṭera mana
antare—inside; gara-gara—raged; prema—ecstatic love; nahe—there was not; samvaraṇa—checking; dekhi'-detecting; camatkāra—astonishment; haila—there was; vallabha-bhaṭṭera mana—on the mind of Vallabha Bhaṭṭa.
Although the Lord restrained Himself externally, ecstatic love raged within. There was no checking that. Vallabha Bhaṭṭa was astonished to detect this.
tabe bhaṭṭa mahāprabhure nimantraṇa kaila
mahāprabhu dui-bhāi tāṅhāre milāilā
tabe—then; bhaṭṭa—Vallabha Bhaṭṭa; mahāprabhure—Śrī Caitanya Mahāprabhu; nimantraṇa kailā—invited; mahāprabhu—Śrī Caitanya
Thereafter, Vallabha Bhaṭṭa invited Śrī Caitanya Mahāprabhu for lunch, and the Lord introduced the brothers Rūpa and Vallabha to him.
dui-bhāi dūra haite bhūmite paḍiyā
bhaṭṭe daṇḍavat kailā ati dīna hañā
dui-bhāi—the two brothers; dūra haite—from a distance; bhūmite—on the ground; paḍiyā—falling flat; bhaṭṭe—to Vallabha Bhaṭṭa; daṇḍavat kailā—offered obeisances; ati dīna hañā—being very humble.
From a distance, the brothers Rūpa Gosvāmī and Śrī Vallabha fell on the ground and offered obeisances to Vallabha Bhaṭṭa with great humility.
bhaṭṭa milibāre yāya, duṅhe palāya dūre
'aspṛśya pāmara muñi, nā chuṅiha more'
bhaṭṭa—Vallabha Bhaṭṭa; milibāre—to meet; yāya—goes; duṅhe—the two brothers; palāya—ran away; dūre—to a distant place; aspṛśya—untouchable; pāmara—most fallen; muñi—I; nā chuṅiha—do not touch; more—me.
When Vallabha Bhaṭṭācārya walked toward them, they ran away to a more distant place. Rūpa Gosvāmī said, "I am untouchable and most sinful. Please do not touch me."
bhaṭṭera vismaya haila, prabhura harṣa mana
bhaṭṭere kahilā prabhu tāṅra vivaraṇa
bhaṭṭera—of Vallabha Bhaṭṭācārya; vismaya haila—there was surprise; prabhura—of Śrī Caitanya Mahāprabhu; harṣa—very happy; mana—the mind; bhaṭṭere kahilā—said to Vallabha Bhaṭṭācārya; prabhu—Śrī Caitanya Mahāprabhu; tāṅra vivaraṇa—description of Rūpa Gosvāmī.
Vallabha Bhaṭṭācārya was very surprised at this. Śrī Caitanya Mahāprabhu, however, was very pleased, and He therefore spoke to him this description of Rūpa Gosvāmī.
'iṅho nā sparśiha, iṅho jāti ati-hīna!
vaidika, yājñika tumi kulīna pravīṇa!'
iṅho—him; nā sparśiha—do not touch; iṅho—he; jāti—caste; ati-hīna—very low; vaidika—a follower of Vedic principles; yājñika—a performer of many sacrifices; tumi—you; kulīna—aristocratic brāhmaṇa; pravīṇa—an experienced person.
Śrī Caitanya Mahāprabhu said, "Don't touch him, for he belongs to a very low caste. You are a follower of Vedic principles and are a well experienced performer of many sacrifices. You also belong to the aristocracy."
Generally brāhmaṇas are puffed up with false prestige because they belong to the aristocracy and perform many Vedic sacrifices. In South India especially, this fastidious position is most prominent. At any rate, this was the case five hundred years ago. Śrī Caitanya Mahāprabhu actually started a revolution against this brahminical system by inaugurating the chanting of the Hare Kṛṣṇa mantra. By this chanting, one can be delivered regardless of caste, creed, color or social position. Whoever chants the Hare Kṛṣṇa mahā-mantra is immediately purified due to the transcendental position of devotional service. Śrī Caitanya Mahāprabhu is here hinting to Vallabha Bhaṭṭācārya that an exalted brāhmaṇa who makes sacrifices and follows Vedic principles should not neglect a person who is engaged in devotional service by chanting the holy name of the Lord.
Actually Rūpa Gosvāmī did not belong to a lower caste. He was from a highly aristocratic brāhmaṇa family, but due to his association with the Mohammedan Nawab, he was considered fallen and excommunicated from brāhmaṇa society. However, due to his advanced devotional service, Śrī Caitanya Mahāprabhu accepted him as a gosvāmī. Vallabha Bhaṭṭācārya knew all this. One who is a devotee is above caste and creed, yet Vallabha Bhaṭṭācārya felt himself prestigious.
The present head of the Vallabha Bhaṭṭācārya sampradāya of Bombay is named Dīkṣita Mahārāja. He is very friendly to our movement, and whenever we meet him, this learned brāhmaṇa scholar highly praises the activities of the Hare Kṛṣṇa movement. He is a life member of our Society, and although he is a learned scholar in the brahminical caste tradition, he accepts our Society and considers its members bona fide devotees of Lord Viṣṇu.
duṅhāra mukhe nirantara kṛṣṇa-nāma śuni'
bhaṭṭa kahe, prabhura kichu iṅgita-bhaṅgī jāni'
duṅhāra mukhe—in the mouths of both Rūpa Gosvāmī and his brother Vallabha; nirantara—continuously; kṛṣṇa-nāma śuni'-hearing the chanting of the holy name of Kṛṣṇa; bhaṭṭa kahe—Vallabha Bhaṭṭācārya said; prabhura—of Lord Śrī Caitanya Mahāprabhu; kichu—some; iṅgita—indications; bhaṅgī—hints; jāni'-understanding.
Hearing the holy name constantly vibrated by the two brothers, Vallabha Bhaṭṭācārya could understand the hints of Śrī Caitanya Mahāprabhu.
'duṅhāra mukhe kṛṣṇa-nāma kariche nartana
ei-dui 'adhama' nahe, haya 'sarvottama'
duṅhāra mukhe—in the mouths of both; kṛṣṇa-nāma—the holy name of Lord Kṛṣṇa; kariche—is doing; nartana—dancing; ei-dui—both of them; adhama nahe—not fallen; haya—are; sarva-uttama—the most exalted.
Vallabha Bhaṭṭācārya admitted, "Since these two are constantly chanting the holy name of Kṛṣṇa, how can they be untouchable? On the contrary, they are most exalted."
Vallabha Bhaṭṭācārya's admission of the brothers' exalted position should serve as a lesson to one who is falsely proud of his position as a brāhmaṇa. Sometimes so-called brāhmaṇas do not recognize our European and American disciples as devotees or brāhmaṇas, and some brāhmaṇas are so proud that they do not allow them to enter temples. Śrī Caitanya Mahāprabhu herein gives a great lesson. Although Vallabha Bhaṭṭācārya was a great authority on brahmanism and a learned scholar, he admitted that those who chant the Lord's holy name are bona fide brāhmaṇas and Vaiṣṇavas and are therefore exalted.
aho bata śva-paco 'to garīyān
yaj-jihvāgre vartate nāma tubhyam
tepus tapas te juhuvuḥ sasnur āryā
brahmānūcur nāma gṛṇanti ye te
aho bata—how wonderful it is; śva-pacaḥ—dog-eaters; ataḥ—than the initiated brāhmaṇa; garīyān—more glorious; yat—of whom; jihvā-agre—on the tongue; vartate—remains; nāma—the holy name; tubhyam—of You, my Lord; tepuḥ—have performed; tapaḥ—austerity; te—they; juhuvuḥ—have performed sacrifices; sasnuḥ—have bathed in all holy places; āryāḥ—really belonging to the Āryan race; brahma—all the Vedas; anūcuḥ—have studied; nāma—the holy name; gṛṇanti—chant; ye—who; te—they.
Vallabha Bhaṭṭācārya then recited the following verse: " 'My dear Lord, one who always keeps Your holy name on his tongue becomes greater than an initiated brāhmaṇa. Although he may be born in a family of dog-eaters and may therefore, by material calculation, be the lowest among men, he is still glorious. This is the wonderful effect of chanting the holy name of the Lord. It is therefore concluded that one who chants the holy name of the Lord should be understood to have performed all kinds of austerities and great sacrifices mentioned in the Vedas. He has already taken his bath in all the holy places of pilgrimage. He has studied all the Vedas, and he is actually an Āryan.' "
śuni' mahāprabhu tāṅre bahu praśaṁśilā
premāviṣṭa hañā śloka paḍite lāgilā
śuni'—hearing; mahāprabhu—Śrī Caitanya Mahāprabhu; tāṅre—him; bahu—very much; praśaṁśilā—praised; prema-āviṣṭa hañā—becoming ecstatic in love of Godhead; śloka—verses; paḍite lāgilā—began to recite.
Śrī Caitanya Mahāprabhu was very pleased to hear Vallabha Bhaṭṭa quoting from śāstra about the position of a devotee. The Lord praised him personally, and, feeling ecstatic love of Godhead, began to quote many verses from śāstra.
śvapāko 'pi budhaiḥ ślāgyo
na vedajño 'pi nāstikaḥ
śuciḥ—a brāhmaṇa purified internally and externally; sat-bhakti—of devotional service without motives; dīpta-agni—by the blazing fire; dagdha—burnt to ashes; durjāti—such as birth in a low family; kalmaṣaḥ—whose sinful reactions; śva-pākaḥ api—even though born in a family of dog-eaters; budhaiḥ—by learned scholars; ślāgyaḥ—recognized; na—not; veda-jñaḥ api—even though completely conversant in Vedic knowledge; nāstikaḥ—an atheist.
Śrī Caitanya Mahāprabhu said, " 'A person who has the pure characteristics of a brāhmaṇa due to devotional service, which is like a blazing fire burning to ashes all the sinful reactions of past lives, is certainly saved from the consequences of sinful acts, such as taking birth in a lower family. Even though he may be born in a family of dog-eaters, he is recognized by learned scholars. However, although a person may be a learned scholar in Vedic knowledge, he is not recognized if he is an atheist.
jātiḥ śāstraṁ japas tapaḥ
bhagavat-bhakti-hīnasya—of a person devoid of devotional service to the Supreme Personality of Godhead; jātiḥ—birth in a high caste; śāstram—knowledge in revealed scriptures; japaḥ—pronunciation of mantras; tapaḥ—austerities and penances; aprāṇasya—which is dead; iva—like; dehasya—of a body; maṇḍanam—decoration; loka—to the whims of people in general; rañjanam—simply pleasing.
" 'For a person devoid of devotional service, birth in a great family or nation, knowledge of revealed scripture, performance of austerities and penance, and chanting of Vedic mantras are all like ornaments on a dead body. Such ornaments simply serve the concocted pleasures of the general populace.' "
prabhura premāveśa, āra prabhāva bhakti-sāra
saundaryādi dekhi' bhaṭṭera haila camatkāra
prabhura—of Śrī Caitanya Mahāprabhu; prema-āveśa—ecstasy in love of Godhead; āra—and; prabhāva—the influence; bhakti-sāra—the essence of devotional service; saundarya-ādi—personal beauty and other qualities; dekhi'-seeing; bhaṭṭera—of Vallabha Bhaṭṭācārya; haila—there was; camatkāra—astonishment.
When he saw the Lord's ecstatic love, Vallabha Bhaṭṭācārya was certainly very astonished. He was also astonished by the Lord's knowledge of the essence of devotional service, as well as by His personal beauty and influence.
sagaṇe prabhure bhaṭṭa naukāte caḍāñā
bhikṣā dite nija-ghare calilā lañā
sa-gaṇe—with His associates; prabhure—Śrī Caitanya Mahāprabhu; bhaṭṭa—Vallabha Bhaṭṭācārya; naukāte—a boat; caḍāñā—putting aboard; bhikṣā dite—to offer lunch; nija-ghare—to his own place; calilā—departed; lañā—taking.
Vallabha Bhaṭṭācārya then put Śrī Caitanya Mahāprabhu and His associates aboard a boat and took them to his own place to offer them lunch.
yamunāra jala dekhi' cikkaṇa śyāmala
premāveśe mahāprabhu ha-ilā vihvala
yamunāra—of the River Yamunā; jala—the water; dekhi'-seeing; cikkaṇa—glossy; śyāmala—blackish; prema-āveśe—in ecstatic love; mahāprabhu—Śrī Caitanya Mahāprabhu; ha-ilā—became; vihvala—bewildered.
While crossing the River Yamunā, Śrī Caitanya Mahāprabhu saw the glossy black water and was immediately bewildered with ecstatic love.
huṅkāra kari' yamunāra jale dilā jhāṅpa
prabhu dekhi' sabāra mane haila bhaya-kāṅpa
huṅkāra kari'—making a loud sound; yamunāra jale—in the water of the River Yamunā; dilā—gave; jhāṅpa—a plunge; prabhu dekhi'-seeing Lord Śrī Caitanya Mahāprabhu; sabāra—of everyone; mane—in the mind; haila—there was; bhaya-kāṅpa—fear and trembling.
Indeed, as soon as Śrī Caitanya Mahāprabhu saw the River Yamunā, He immediately made a great sound and jumped into the water. Everyone was filled with fear and trembling to see this.
āste-vyaste sabe dhari' prabhure uṭhāila
naukāra upare prabhu nācite lāgila
āste-vyaste—with great haste; sabe—all of them; dhari'-catching; prabhure—Śrī Caitanya Mahāprabhu; uṭhāila—raised; naukāra—of the boat; upare—on top; prabhu—Śrī Caitanya Mahāprabhu; nācite lāgila—began to dance.
They all hastily grabbed Śrī Caitanya Mahāprabhu and pulled Him out of the water. Once on the boat's platform, the Lord began to dance.
mahāprabhura bhare naukā kare ṭalamala
ḍubite lāgila naukā, jhalake bhare jala
mahāprabhura—of Śrī Caitanya Mahāprabhu; bhare—because of the weight; naukā—the boat; kare—does; ṭalamala—tilting; ḍubite—to sink; lāgila—began; naukā—the boat; jhalake—in gushes; bhare—fills; jala—water.
Due to the Lord's heavy weight, the boat began to tilt. It began filling up with water and was on the verge of sinking.
yadyapi bhaṭṭera āge prabhura dhairya haila mana
durvāra udbhaṭa prema nahe samvaraṇa
yadyapi—although; bhaṭṭera—of Vallabhācārya; āge—in front; prabhura—of Śrī Caitanya Mahāprabhu; dhairya—patient; haila—was; mana—the mind; durvāra—difficult to stop; udbhaṭa—wonderful; prema—ecstatic love; nahe—there is not; samvaraṇa—checking.
Śrī Caitanya Mahāprabhu tried to restrain Himself as far as possible before Vallabhācārya, but although He tried to keep calm, His ecstatic love could not be checked.
deśa-pātra dekhi' mahāprabhu dhairya ha-ila
āḍāilera ghāṭe naukā āsi' uttarila
deśa-pātra dekhi'-seeing the circumstances; mahāprabhu—Śrī Caitanya Mahāprabhu; dhairya ha-ila—became calm; āḍāilera ghāṭe—at the shore of the village Āḍāila; naukā—the boat; āsi'-coming; uttarila—landed.
Seeing the circumstances, Śrī Caitanya Mahāprabhu finally became calm so that the boat was able to reach the shore of Āḍāila and land there.
bhaye bhaṭṭa saṅge rahe, madhyāhna karāñā
nija-gṛhe ānilā prabhure saṅgete lañā
bhaye—with fear; bhaṭṭa—Vallabha Bhaṭṭācārya; saṅge—in Śrī Caitanya Mahāprabhu's association; rahe—remains; madhyāhna karāñā—after arranging for His bath; nija-gṛhe—to his own home; ānilā—brought; prabhure—Śrī Caitanya Mahāprabhu; saṅgete—in company; lañā—taking.
Fearing for the Lord's welfare, Vallabha Bhaṭṭācārya stayed in His association. After arranging for the Lord's bath, he took Him to his own house.
ānandita hañā bhaṭṭa dila divyāsana
āpane karila prabhura pāda-prakṣālana
ānandita hañā—becoming pleased; bhaṭṭa—Vallabha Bhaṭṭācārya; dila—gave; divya-āsana—a nice sitting place; āpane—personally; karila—did; prabhura—of Śrī Caitanya Mahāprabhu; pāda-prakṣālana—washing of the feet.
When Śrī Caitanya Mahāprabhu arrived at his home, Vallabha Bhaṭṭācārya, being greatly pleased, offered the Lord a nice sitting place and personally washed His feet.
savaṁśe sei jala mastake dharila
nūtana kaupīna-bahirvāsa parāila
sa-vaṁśe—with all the family members; sei—that; jala—water; mastake—on the head; dharila—sprinkled; nūtana—fresh; kaupīna—underwear; bahirvāsa—external covering; parāila—put on.
Vallabha Bhaṭṭācārya and his whole family then sprinkled that water over their heads. They then offered the Lord new underwear and outer garments.
gandha-puṣpa-dhūpa-dīpe mahā-pūjā kaila
bhaṭṭācārye mānya kari' pāka karāila
gandha—scents; puṣpa—flowers; dhūpa—incense; dīpe—by lamps; mahā-pūjā kaila—he worshiped the Lord with great pomp; bhaṭṭācārye—to Balabhadra Bhaṭṭācārya; mānya kari'-offering respect; pāka karāila—engaging in cooking.
Vallabhācārya worshiped the Lord with great pomp, offering scents, incense, flowers and lamps, and with great respect he induced Balabhadra Bhaṭṭa [the Lord's cook] to cook.
bhikṣā karāila prabhure sasneha yatane
rūpa-gosāñi dui-bhāiye karāila bhojane
bhikṣā karāila—made take His lunch; prabhure—Śrī Caitanya Mahāprabhu; sasneha—with affection; yatane—with great care; rūpa-gosāñi—Śrīla Rūpa Gosvāmī; dui-bhāiye—the two brothers; karāila bhojane—made eat.
Thus Śrī Caitanya Mahāprabhu was offered lunch with great care and affection. The brothers Rūpa Gosvāmī and Śrī Vallabha were also offered food.
bhaṭṭācārya śrī-rūpe deoyāila 'avaśeṣa'
tabe sei prasāda kṛṣṇadāsa pāila śeṣa
bhaṭṭācārya—Vallabha Bhaṭṭācārya; śrī-rūpe—to Śrīla Rūpa Gosvāmī; deoyāila—offered; avaśeṣa—the remnants; tabe—thereafter; sei—those; prasāda—remnants of food; kṛṣṇadāsa—Kṛṣṇadāsa; pāila—got; śeṣa—the balance.
Vallabha Bhaṭṭācārya first offered the remnants of the Lord's food to Śrīla Rūpa Gosvāmī and then to Kṛṣṇadāsa.
mukha-vāsa diyā prabhure karāila śayana
āpane bhaṭṭa karena prabhura pāda-samvāhana
mukha-vāsa—spices; diyā—offering; prabhure—Śrī Caitanya Mahāprabhu; karāila—made to do; śayana—resting; āpane—personally; bhaṭṭa—Śrīla Vallabha Bhaṭṭa; karena—does; prabhura—of Śrī Caitanya Mahāprabhu; pāda-samvāhana—massaging the leg.
The Lord was then given spices to purify His mouth. Afterwards He was made to rest, and Vallabha Bhaṭṭācārya personally massaged His legs.
prabhu pāṭhāila tāṅre karite bhojane
bhojana kari' āilā teṅho prabhura caraṇe
prabhu—Śrī Caitanya Mahāprabhu; pāṭhāila—sent; tāṅre—him (Vallabha Bhaṭṭācārya); karite bhojane—to take his lunch; bhojana kari'-after taking lunch; āilā—came; teṅho—he; prabhura caraṇe—to the lotus feet of Śrī Caitanya Mahāprabhu.
While Vallabha Bhaṭṭācārya was massaging Him, the Lord asked him to go take prasāda. After taking prasāda, he returned to the lotus feet of the Lord.
hena-kāle āilā raghupati upādhyāya
tiruhitā paṇḍita, baḍa vaiṣṇava, mahāśaya
hena-kāle—at this time; āilā—arrived; raghupati upādhyāya—a brāhmaṇa named Raghupati Upādhyāya; tiruhitā—belonging to the Tiruhitā state; paṇḍita—a very learned scholar; baḍa—great; vaiṣṇava—devotee; mahāśaya—respectable gentleman.
At that time there arrived Raghupati Upādhyāya, who belonged to the Tiruhitā district. He was a very learned scholar, a great devotee and a respectable gentleman.
Tiruhitā, or Tirhuṭiyā, is a combination of four districts in Behar: Sāraṇa, Campāraṇa, Majahphara-pura and Dvārabhāṅgā. The people of this state are called Tiruṭiyā.
āsi' teṅho kaila prabhura caraṇa vandana
'kṛṣṇe mati rahu' bali' prabhura vacana
āsi'—coming; teṅho—he; kaila—did; prabhura—of Śrī Caitanya Mahāprabhu; caraṇa vandana—worshiping the lotus feet; kṛṣṇe mati rahu—just remain always Kṛṣṇa conscious; bali'-saying; prabhura vacana—the blessings of Śrī Caitanya Mahāprabhu.
Raghupati Upādhyāya first offered his respects to Śrī Caitanya Mahāprabhu, and the Lord gave him His blessings, saying, "Always stay in Kṛṣṇa consciousness."
śuni' ānandita haila upādhyāyera mana
prabhu tāṅre kahila,--'kaha kṛṣṇera varṇana'
śuni'—hearing; ānandita—very pleased; haila—became; upādhyāyera mana—the mind of Upādhyāya; prabhu—Śrī Caitanya Mahāprabhu; tāṅre—to him; kahila—spoke; kaha kṛṣṇera varṇana—just try to describe Kṛṣṇa.
Raghupati Upādhyāya was very pleased to hear the Lord's blessings. The Lord then asked him to describe Kṛṣṇa.
nija-kṛta kṛṣṇa-līlā-śloka paḍila
śuni' mahāprabhura mahā premāveśa haila
nija-kṛta—personally composed; kṛṣṇa-līlā—on pastimes of Kṛṣṇa; śloka—verses; paḍila—recited; śuni'-hearing; mahāprabhura—of Śrī Caitanya Mahāprabhu; mahā—great; prema-āveśa—ecstatic love; haila—there was.
When Raghupati Upādhyāya was requested to describe Kṛṣṇa, he began to recite some verses he had personally composed about Kṛṣṇa's pastimes. Hearing those verses, Śrī Caitanya Mahāprabhu was overwhelmed with ecstatic love.
śrutim apare smṛtim itare
bhāratam anye bhajantu bhava-bhītāḥ
aham iha nandaṁ vande
yasyālinde paraṁ brahma
śrutim—Vedic literature; apare—someone; smṛtim—corollary to the Vedic literature; itare—others; bhāratam—Mahābhārata; anye—still others; bhajantu—let them worship; bhava-bhītāḥ—those who are afraid of material existence; aham—I; iha—here; nandam—Mahārāja Nanda; vande—worship; yasya—whose; alinde—in the courtyard; param brahma—the Supreme Brahman, Absolute Truth.
Raghupati Upādhyāya recited: "Those who are afraid of material existence worship Vedic literature. Some worship smṛti, the corollaries to Vedic literature, and others worship the Mahābhārata. As far as I am concerned, I worship Mahārāja Nanda, the father of Kṛṣṇa, in whose courtyard the Supreme Personality of Godhead, the Absolute Truth, is playing."
'āge kaha'--prabhu-vākye upādhyāya kahila
raghupati upādhyāya namaskāra kaila
āge kaha—please speak further; prabhu-vākye—on the request of Śrī Caitanya Mahāprabhu; upādhyāya—Raghupati Upādhyāya; kahila—said; raghupati upādhyāya—Raghupati Upādhyāya; namaskāra kaila—offered Śrī Caitanya Mahāprabhu obeisances.
When Raghupati Upādhyāya was requested by the Lord to recite more, he immediately offered his respects to the Lord and granted His request.
kaṁ prati kathayitum īśe
samprati ko vā pratītim āyātu
kam prati—unto whom; kathayitum—to speak; īśe—am I able; samprati—now; kaḥ—who; vā—or; pratītim—belief; āyātu—would do; go-pati—of the sun-god; tanayā—of the daughter (the Yamunā); kuñje—in the bushes on the bank; gopa-vadhūṭī—of the cowherd girls; viṭam—the hunter; brahma—the Supreme Personality of Godhead.
"To whom can I speak who will believe me when I say that Kṛṣṇa, the Supreme Personality of Godhead, is hunting the gopīs in the bushes by the banks of the River Yamunā? In this way the Lord demonstrates His pastimes."
This verse was also later included in padyāvalī (98).
prabhu kahena,--kaha, teṅho paḍe kṛṣṇa-līlā
premāveśe prabhura deha-mana āyuyāilā
prabhu kahena—Śrī Caitanya Mahāprabhu said; kaha—please go on speaking; teṅho—he; paḍe—recites; kṛṣṇa-līlā—the pastimes of Lord Kṛṣṇa; prema-āveśe—in great ecstasy of love; prabhura—of Śrī Caitanya Mahāprabhu; deha-mana—body and mind; āyuyāilā—became slackened.
Śrī Caitanya Mahāprabhu requested Raghupati Upādhyāya to continue speaking about the pastimes of Śrī Kṛṣṇa. Thus the Lord was absorbed in ecstatic love, and His mind and body slackened.
Our minds and bodies are always engaged in material activities. When they are activated on the spiritual platform, they slacken on the material platform.
prema dekhi' upādhyāyera haila camatkāra
'manuṣya nahe, iṅho--kṛṣṇa'--karila nirdhāra
prema dekhi'—seeing His ecstatic love; upādhyāyera—of Raghupati Upādhyāya; haila—there was; camatkāra—wonder; manuṣya nahe—not a human being; iṅho—He; kṛṣṇa—Lord Kṛṣṇa Himself; karila nirdhāra—made assessment.
When Raghupati Upādhyāya saw Śrī Caitanya Mahāprabhu's ecstatic symptoms, he decided that the Lord was not a human being but Kṛṣṇa Himself.
prabhu kahe,--upādhyāya, śreṣṭha māna' kāya?
'śyāmam eva paraṁ rūpaṁ'--kahe upādhyāya
prabhu kahe—Śrī Caitanya Mahāprabhu inquired; upādhyāya—My dear Upādhyāya; śreṣṭha—the supermost; māna'-you consider; kāya—what; śyāmam—Śyāmasundara, Kṛṣṇa; eva—certainly; param rūpam—the supreme form; kahe—replied; upādhyāya—Raghupati Upādhyāya.
Śrī Caitanya Mahāprabhu asked Raghupati Upādhyāya, "According to your decision, who is the foremost being?" Raghupati Upādhyāya replied,"Lord Śyāmasundara is the supreme form."
śyāma-rūpera vāsa-sthāna śreṣṭha māna' kāya?
'purī madhu-purī varā'--kahe upādhyāya
śyāma-rūpera—of the supreme form, Śyāmasundara; vāsa-sthāna—residence; śreṣṭha—the supreme; māna'-you accept; kāya—which; purī—the city; madhu-purī—Mathurā; varā—best; kahe—said; upādhyāya—Raghupati Upādhyāya.
"Of all Kṛṣṇa's abodes, which do you think is the best?" Raghupati Upādhyāya said,"Madhu-purī, or Mathurā-dhāma, is certainly the best."
Lord Kṛṣṇa has many forms, as stated in the Brahma-saṁhitā (5.33): advaitam acyutam anādim ananta-rūpam. Śrī Caitanya Mahāprabhu asked Raghupati Upādhyāya which form was the best of Lord Kṛṣṇa's millions of forms, and he immediately replied that the supreme form was the Śyāmasundara form. In that form, Kṛṣṇa stands curved in three places and holds His flute. The Śyāmasundara form is also described in the Brahma-saṁhitā (5.38):
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Śyāmasundara situated within the heart of the devotee."
Those who are filled with ecstatic love for Kṛṣṇa always see the form of Śyāmasundara within their hearts. Raghupati Upādhyāya confirms that the Absolute Truth, the Supreme Personality of Godhead, has many incarnations-Nārāyaṇa, Nṛsiṁha, Varāha and others-but Kṛṣṇa is distinguished as the supermost. According to Śrīmad-Bhāgavatam: kṛṣṇas tu bhagavān svayam. "Kṛṣṇa is the original Personality of Godhead." Kṛṣṇa means Śyāmasundara, who plays His flute in Vṛndāvana. Of all forms, this form is the best of all. Kṛṣṇa lives sometimes in Mathurā and sometimes in Dvārakā, but Mathurā is considered the better place. This is also confirmed by Rūpa Gosvāmī in his Upadeśāmṛta (9): vaikuṇṭhāj janito varā madhu-purī. "Madhu-purī, or Mathurā, is far superior to the Vaikuṇṭhalokas in the spiritual world."
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