The following summary study of this chapter is given by Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. When Śrīla Sanātana Gosvāmī was imprisoned by Nawab Hussain Shah, he received news from Rūpa Gosvāmī that Śrī Caitanya Mahāprabhu had gone to Mathurā. Sanātana Gosvāmī thereafter satisfied the superintendent of the jail by sweet solicitations and bribery. After giving the jailer seven thousand gold coins, Sanātana Gosvāmī was released. He then crossed the Ganges and fled. One of his servants, Īśāna, followed him, carrying eight gold coins. Sanātana Gosvāmī and his servant then spent the night in a small hotel on the way to Benares. The hotel owner knew that Sanātana Gosvāmī and his servant had eight gold coins, and he decided to kill them and take the money. Making plans in this way, the hotel owner received them as honorable guests. Sanātana Gosvāmī, however, asked his servant how much money he had, and, taking seven of the gold coins, Sanātana offered them to the hotel owner. Thus the owner helped them reach the hilly tract toward Vārāṇasī. On the way, Sanātana Gosvāmī met his brother-in-law, Śrīkānta, at Hājipura, and Śrīkānta helped him after he had heard about all Sanātana's troubles. Thus Sanātana Gosvāmī finally arrived at Vārāṇasī and stood before the door of Candraśekhara. Caitanya Mahāprabhu called him in and ordered him to change his dress so that he could look like a gentleman. For his garment, he used an old cloth of Tapana Miśra's. Later, he exchanged his valuable blanket for a torn quilt. At this time Caitanya Mahāprabhu was very pleased with him, and thus Śrī Sanātana Gosvāmī received knowledge of the Absolute Truth from the Lord Himself.
First they discussed the constitutional position of the living entities, and Śrī Caitanya Mahāprabhu explained to Sanātana Gosvāmī how the living entity is one of Lord Kṛṣṇa's energies. After this, the Lord explained the way of devotional service. While discussing the Absolute Truth, Śrī Kṛṣṇa, the Lord analyzed Brahman, Paramātmā and Bhagavān, as well as the expansions of the Lord called svayaṁ-rūpa, tad-ekātma and āveśa, which are divided into various branches known as vaibhava and prābhava. Thus the Lord described the many forms of the Supreme Personality of Godhead. He also described the incarnations of God within the material world, incarnations such as the puruṣa-avatāras, manvantara-avatāras, guṇa-avatāras and saktyāveśa-avatāras. The Lord also discussed the divisions of Kṛṣṇa's different ages, such as bālya and paugaṇḍa, and the different pastimes of the different ages. He explained how Kṛṣṇa attained His permanent form when He reached youth. In this way Śrī Caitanya Mahāprabhu explained and described everything to Sanātana Gosvāmī.
nīco 'pi yat-prasādāt syād
vande—I offer my respectful obeisances; ananta—unlimited; adbhuta—wonderful; aiśvaryam—possessing opulences; śrī-caitanya-mahāprabhum—unto Śrī Caitanya Mahāprabhu; nīcaḥ api—even a person in the lowest status of life; yat-prasādāt—by whose mercy; syāt—may become; bhakti-śāstra—of the science of devotional service; pravartakaḥ—an inaugurator.
Let me offer my respectful obeisances unto Śrī Caitanya Mahāprabhu, who has unlimited, wonderful opulences. By His mercy, even a person born as the lowest of men can spread the science of devotional service.
jaya jaya śrī-caitanya jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda
jaya jaya—all glories; śrī-caitanya—to Lord Śrī Caitanya Mahāprabhu; jaya—all glories; nityānanda—to Nityānanda; jaya—all glories; advaita-candra—to Advaita Ācārya; jaya—all glories; gaura-bhakta-vṛnda—to all devotees of Lord Śrī Caitanya Mahāprabhu.
All glories to Śrī Caitanya Mahāprabhu! All glories to Nityānanda Prabhu! All glories to Advaita Ācārya! And all glories to all the devotees of Śrī Caitanya Mahāprabhu!
ethā gauḍe sanātana āche bandi-śāle
śrī-rūpa-gosāñīra patrī āila hena-kāle
ethā—here; gauḍe—in Bengal; sanātana—Sanātana Gosvāmī; āche—was; bandi-śāle—in prison; śrī-rūpa-gosāñīra—of Śrīla Rūpa Gosvāmī; patrī—the letter; āila—came; hena-kāle—at that time.
yadu-pateḥ kva gatā mathurā-purī
raghu-pateḥ kva gatottara-kośalā
iti vicintya kurusva manaḥ sthiraṁ
na sad idaṁ jagad ity avadhāraya
patrī pāñā sanātana ānandita hailā
yavana-rakṣaka-pāśa kahite lāgilā
patrī pāñā—receiving the note; sanātana—Sanātana Gosvāmī; ānandita hailā—became very pleased; yavana—meat-eater; rakṣaka—the superintendent of the jail; pāśa—before; kahite lāgilā—began to say.
When Sanātana Gosvāmī received this note from Rūpa Gosvāmī, he became very pleased. He immediately went to the jail superintendent, who was a meat-eater, and spoke as follows.
"tumi eka jindā-pīra mahā-bhāgyavān
ketāba-korāṇa-śāstre āche tomāra jñāna
tumi—you; eka jindā-pīra—a living saint; mahā-bhāgyavān—very fortunate; ketāba—books; korāṇa—the Koran; śāstre—in the scripture; āche—there is; tomāra—your; jñāna—knowledge.
Sanātana Gosvāmī told the Mohammedan jailkeeper, "Dear sir, you are a saintly person and are very fortunate. You have full knowledge of the revealed scriptures such as the Koran and similar books.
eka bandī chāḍe yadi nija-dharma dekhiyā
saṁsāra ha-ite tāre mukta karena gosāñā
eka bandī—one imprisoned person; chāḍe—one releases; yadi—if; nija-dharma—one's own religion; dekhiyā—consulting; saṁsāra ha-ite—from material bondage; tāre—him; mukta karena—releases; gosāñā—the Supreme Personality of Godhead.
"If one releases a conditioned soul or imprisoned person according to religious principles, he himself is also released from material bondage by the Supreme Personality of Godhead."
It appears from this statement that Sanātana Gosvāmī, who was formerly a minister of the Nawab, was trying to cheat the Mohammedan superintendent. A jail superintendent had only an ordinary education, or practically no education, and he was certainly not supposed to be very advanced in spiritual knowledge. However, just to satisfy him, Sanātana Gosvāmī praised him as a very learned scholar of the scriptures. The jailkeeper could not deny that he was a learned scholar because when one is elevated to an exalted position, one thinks oneself fit for that position. Sanātana Gosvāmī was correctly explaining the effects of spiritual activity, and the jailkeeper connected his statement with his release from jail. There are innumerable conditioned souls rotting in the material world, imprisoned by māyā under the spell of sense gratification. The living entity is so entranced by the spell of māyā that in conditioned life even a pig feels satisfied.
There are two kinds of covering powers exhibited by māyā. One is called prakṣepātmikā, and the other is called āvaraṇātmikā. When one is determined to get out of material bondage, the prakṣepātmikā-śakti, the spell of diversion, impels one to remain in conditioned life fully satisfied by sense gratification. Due to the other power (āvaraṇātmikā), a conditioned soul feels satisfied even if he is rotting in the body of a pig or a worm in stool. To release a conditioned soul from material bondage is very difficult because the spell of māyā is so strong. Even when the Supreme Personality of Godhead Himself descends to deliver conditioned souls, asking them to surrender unto Him, the conditioned souls do not agree to the Lord's proposals. Therefore Śrī Sanātana Gosvāmī said, "Somehow or other, if one helps another gain release from the bondage of māyā, he is certainly recognized immediately by the Supreme Personality of Godhead." As stated in Bhagavad-gītā (18.69):
na ca tasmān manuṣyeṣu
kaścin me priya-kṛttamaḥ
bhavitā na ca me tasmād
anyaḥ priyataro bhuvi
The greatest service one can render to the Lord is to try to infuse devotional service into the heart of the conditioned soul so that the conditioned soul may be released from conditional life. Śrīla Bhaktivinoda Ṭhākura has said that a Vaiṣṇava is recognized by his preaching work-that is, by convincing the conditioned soul about his eternal position, which is explained here as nija-dharma. It is the living entity's eternal position to serve the Lord; therefore to help one get release from material bondage is to awaken one to the dormant understanding that he is the eternal servant of Kṛṣṇa. jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa'. This will be further explained by the Lord Himself to Sanātana Gosvāmī.
pūrve āmi tomāra kariyāchi upakāra
tumi āmā chāḍi' kara pratyupakāra
pūrve—formerly; āmi—I; tomāra—your; kariyāchi—have done; upakāra—welfare; tumi—you; āmā—me; chāḍi'-releasing; kara—do; prati-upakāra—return welfare.
Sanātana Gosvāmī continued, "Previously I have done much for you. Now I am in difficulty. Please return my goodwill by releasing me.
pāṅca sahasra mudrā tumi kara aṅgīkāra
puṇya, artha,--dui lābha ha-ibe tomāra"
pāṅca sahasra—five thousand; mudrā—golden coins; tumi—you; kara aṅgīkāra—please accept; puṇya—pious activity; artha—material gain; dui lābha—two kinds of achievement; ha-ibe—will be; tomāra—yours.
"Here are five thousand gold coins. Please accept them. By releasing me, you will receive the results of pious activities and gain material profit as well. Thus you will profit in two ways simultaneously."
tabe sei yavana kahe,--"śuna, mahāśaya
tomāre chāḍiba, kintu kari rāja-bhaya"
tabe—thereafter; sei—that; yavana—meat-eater; kahe—says; śuna—just hear; mahāśaya—my dear sir; tomāre—you; chāḍiba—I would release; kintu—but; kari rāja-bhaya—I am afraid of the government.
In this way Sanātana Gosvāmī convinced the jailkeeper, who replied, "Please hear me, my dear sir. I am willing to release you, but I am afraid of the government."
sanātana kahe,--"tumi nā kara rāja-bhaya
dakṣiṇa giyāche yadi leuṭi' āoyaya
tāṅhāre kahio--sei bāhya-kṛtye gela
gaṅgāra nikaṭa gaṅgā dekhi' jhāṅpa dila
sanātana kahe—Sanātana replied; tumi—you; nā—not; kara—do; rāja-bhaya—fear of the government; dakṣiṇa—to the south; giyāche—has gone; yadi—if; leuṭi'-returning; āoyaya—comes; tāṅhāre—to him; kahio—you say; sei—he; bāhya-kṛtye—to evacuate; gela—went; gaṅgāra nikaṭa—near the bank of the Ganges; gaṅgā dekhi'-seeing the Ganges; jhāṅpa dila—jumped.
Sanātana replied, "There is no danger. The Nawab has gone to the south. If he returns, tell him that Sanātana went to pass stool near the bank of the Gages and that as soon as he saw the Ganges, he jumped in.
aneka dekhila, tāra lāg nā pāila
dāḍukā-sahita ḍubi kāhāṅ vahi' gela
aneka—for a long time; dekhila—I looked; tāra—of him; lāg—contact; nā pāila—could not obtain; dāḍukā-sahita—with the shackles; ḍubi—drowning; kāhāṅ—somewhere; vahi' gela—washed away.
"Tell him,'I looked for him a long time, but I could not find any trace of him. He jumped in with his shackles, and therefore he was drowned and washed away by the waves.'
kichu bhaya nāhi, āmi e-deśe nā raba
daraveśa hañā āmi makkāke yāiba"
kichu—any; bhaya—fear; nāhi—there is not; āmi—I; e-deśe—in this country; nā raba—shall not remain; daraveśa hañā—becoming a mendicant; āmi—I; makkāke yāiba—shall go to Mecca.
"There is no reason for you to be afraid, for I shall not remain in this country. I shall become a mendicant and go to the holy city of Mecca."
tathāpi yavana-mana prasanna nā dekhilā
sāta-hājāra mudrā tāra āge rāśi kailā
tathāpi—still; yavana-mana—the mind of the meat-eater; prasanna—satisfied; nā—not; dekhilā—he saw; sāta-hājāra—seven thousand; mudrā—golden coins; tāra—of him; āge—in front; rāśi kailā—made a stack.
Sanātana Gosvāmī could see that the mind of the meat-eater was still not satisfied. He then stacked Seven thousand gold coins before him.
lobha ha-ila yavanera mudrā dekhiyā
rātre gaṅgā-pāra kaila dāḍukā kāṭiyā
lobha ha-ila—there was attraction for the money; yavanera—of the meat-eater; mudrā dekhiyā—seeing the golden coins; rātre—at night; gaṅgā-pāra kaila—he got him across the Ganges; dāḍukā—shackles; kāṭiyā—breaking.
When the meat-eater saw the coins, he was attracted to them. He then agreed, and that night he cut Sanātana's shackles and let him cross the Ganges.
gaḍa-dvāra-patha chāḍilā, nāre tāhāṅ yāite
rātri-dina cali' āilā pātaḍā-parvate
gaḍa-dvāra-patha—the path of the fortress; chāḍilā—gave up; nāre—not able; tāhāṅ—there; yāite—to go; rātri-dina—night and day; cali'-walking; āilā—arrived; pātaḍā-parvate—in the hilly tract of land known as Pātaḍā.
In this way, Sanātana Gosvāmī was released. However, he was not able to walk along the path of the fortress. Walking day and night, he finally arrived at the hilly tract of land known as Pātaḍā.
tathā eka bhaumika haya, tāra ṭhāñi gelā
'parvata pāra kara āmā'--vinati karilā
tathā—there; eka bhaumika—one landowner; haya—there is; tāra ṭhāñi—unto him; gelā—he went; parvata—the hilly tract; pāra kara—cross over; āmā—me; vinati—submission; karilā—he made.
After reaching Pātaḍā, he met a landholder and submissively requested him to get him across that hilly tract of land.
sei bhūñāra saṅge haya hāta-gaṇitā
bhūñāra kāṇe kahe sei jāni' ei kathā
sei bhūñāra—the landlord; saṅge—with; haya—there is; hāta-gaṇita—an expert in palmistry; bhūñāra—of the landlord; kāṇe—in the ear; kahe—says; sei—that man; jāni'-knowing; ei kathā—this statement.
A man who was expert in palmistry was at that time staying with the landlord. Knowing about Sanātana, he whispered the following in the landlord's ear.
'iṅhāra ṭhāñi suvarṇera aṣṭa mohara haya'
śuni' ānandita bhūñā sanātane kaya
iṅhāra ṭhāñi—in the possession of this man; suvarṇera—of gold; aṣṭa—eight; mohara—coins; haya—there are; śuni'-hearing; ānandita—pleased; bhūñā—the landlord; sanātane—to Sanātana; kaya—says.
The palmist said, "This man Sanātana possesses eight gold coins." Hearing this, the landlord was very pleased and spoke the following to Sanātana Gosvāmī.
"rātrye parvata pāra kariba nija-loka diyā
bhojana karaha tumi randhana kariyā"
rātrye—at night; parvata—the hilly tract; pāra kariba—I shall cross; nija-loka diyā—with my own men; bhojana karaha—just take your meal; tumi—you; randhana kariyā—cooking.
The landlord said,"I shall get you across that hilly tract at night with my own men. Now just take your lunch and cook for yourself."
eta bali' anna dila kariyā sammāna
sanātana āsi' tabe kaila nadī-snāna
eta bali'—saying this; anna dila—supplied food grains; kariyā sammāna—showing great respect; sanātana—Sanātana Gosvāmī; āsi'-coming; tabe—then; kaila—did; nadī-snāna—bathing in the river.
Saying this, the landlord offered Sanātana grains to cook. Sanātana then went to the riverside and took his bath.
dui upavāse kailā randhana-bhojane
rāja-mantrī sanātana vicārilā mane
dui upa vāse—fasting for two days; kailā—performed; randhana-bhojane—cooking and eating; rāja-mantrī—the former minister of the Nawab; sanātana—Sanātana; vicārilā—considered; mane—in the mind.
Because Sanātana had been fasting for two days, he cooked the food and ate it. However, having formerly been a minister of the Nawab, he began to contemplate the situation.
'ei bhūñā kene more sammāna karila?'
eta cinti' sanātana īśāne puchila
ei bhūñā—this landlord; kene—why; more—unto me; sammāna karila—offered so much respect; eta cinti'-thinking this; sanātana—Sanātana; īśāne—from Īśāna, his servant; puchila—inquired.
As a former minister for the Nawab, Sanātana could certainly understand diplomacy. He therefore thought,"Why is this landlord offering me such respect?" Thinking in this way, he questioned his servant, whose name was Īśāna.
'tomāra ṭhāñi jāni kichu dravya āchaya'
īśāna kahe,--'mora ṭhāñi sāta mohara haya'
tomāra ṭhāñi—in your possession; jāni—I understand; kichu—some; dravya—valuable thing; āchaya—there is; īśāna kahe—Īśāna replied; mora ṭhāñi—in my possession; sāta mohara—seven gold coins; haya—there are.
Sanātana asked his servant,"Īśāna, I think you have some valuable things with you." Īśāna replied,"Yes, I have seven gold coins."
śuni' sanātana tāre karilā bhartsana
'saṅge kene āniyācha ei kāla-yama?'
śuni'—hearing; sanātana—Sanātana Gosvāmī; tāre—him; karilā bhartsana—chastised; saṅge—with you; kene—why; āniyācha—have you brought; ei—this; kāla-yama—death knell.
Hearing this, Sanātana Gosvāmī chastised his servant, saying,"Why have you brought this death knell with you?"
tabe sei sāta mohara hastete kariyā
bhūñāra kāche yāñā kahe mohara dhariyā
tabe—thereafter; sei sāta mohara—these seven golden coins; hastete kariyā—taking in the hands; bhūñāra kāche—to the landlord; yāñā—going; kahe—says; mohara dhariyā—holding the golden coins.
Thereupon, Sanātana Gosvāmī took the seven gold coins in his hands and went to the landlord. Holding the gold coins before him, he spoke as follows.
"ei sāta suvarṇa mohara āchila āmāra
ihā lañā dharma dekhi' parvata kara pāra
ei sāta—these seven; suvarṇa mohara—golden coins; āchila—were; āmāra—mine; ihā lañā—accepting them; dharma dekhi'-observing religious principles; parvata—the hilly tract of land; kara pāra—kindly get me across.
"I have these seven gold coins with me. Please accept them, and from a religious point of view please get me across that hilly tract of land.
rāja-bandī āmi, gada-dvāra yāite nā pāri
puṇya habe, parvata āmā deha' pāra kari"
rāja-bandī—a prisoner of the government; āmi—I; gaḍa-dvāra yāite—to go openly on the road by the ramparts; nā pāri—I am not able; puṇya—pious activity; habe—there will be; parvata—the hilly tract of land; āmā—to me; deha'-give help; pāra kari—by crossing over.
"I am a prisoner of the government, and I cannot go along the way of the ramparts. It will be very pious of you to take this money and kindly get me across this hilly tract of land."
bhūñā hāsi' kahe,--"āmi jāniyāchi pahile
asta mohara haya tomāra sevaka-āṅcale
bhūñā—the landlord; hāsi'-smiling; kahe—said; āmi—I; jāniyāchi—knew; pahile—before this; aṣṭa mohara—eight golden coins; haya—there are; tomāra—your; sevaka-āṅcale—in the pocket of the servant.
Smiling, the landlord said, "Before you offered them, I already knew that there were eight gold coins in your servant's possession.
tomā māri' mohara la-itāma ājikāra rātrye
bhāla haila, kahilā tumi, chuṭilāṅa pāpa haite
tomā māri'—killing you; mohara—golden coins; la-itāma—I would have taken; ājikāra rātrye—on this night; bhāla haila—it was very good; kahilā tumi—you have spoken; chuṭilāṅa—I am relieved; pāpa haite—from such a sin.
"On this very night I would have killed you and taken your coins. It is very good that you have voluntarily offered them to me. I am now relieved from such a sinful activity.
santuṣṭa ha-ilāṅa āmi, mohara nā la-iba
puṇya lāgi' parvata tomā' pāra kari' diba"
santuṣṭa—satisfied; ha-ilāṅa—have become; āmi—I; mohara—the golden coins; nā la-iba—I shall not take; puṇya lāgi'-simply for pious activity; parvata—the hilly tract of land; tomā'-you; pāra kari' diba—I shall get across.
"I am very satisfied with your behavior. I shall not accept these gold coins, but I shall get you across that hilly tract of land simply to perform a pious activity."
gosāñi kahe,--"keha dravya la-ibe āmā māri'
āmāra prāṇa rakṣā kara dravya aṅgīkari' "
gosāñi kahe—Sanātana Gosvāmī said; keha—someone else; dravya—the valuable coins; la-ibe—will take; āmā māri'-killing me; āmāra—my; prāṇa—life; rakṣā kara—save; dravya aṅgīkari'-by accepting these coins.
Sanātana Gosvāmī replied, "If you do not accept these coins, someone else will kill me for them. It is better that you save me from the danger by accepting the coins."
tabe bhūñā gosāñira saṅge cāri pāika dila
rātrye rātrye vana-pathe parvata pāra kaila
tabe—thereupon; bhūñā—the landlord; gosāñira saṅge—with Sanātana Gosvāmī; cāri pāika—four watchmen; dila—gave; rātrye rātrye—during the whole night; vana-pathe—on the jungle path; parvata—the hilly tract of land; pāra kaila—took him across.
After this settlement was made, the landlord gave Sanātana Gosvāmī four watchmen to accompany him. They went through the forest path for the whole night and thus brought him over the hilly tract of land.
tabe pāra hañā gosāñi puchilā īśāne
'jāni,--śeṣa dravya kichu āche tomā sthāne"
tabe—thereafter; pāra hañā—after crossing; gosāñi—Sanātana Gosvāmī; puchilā—asked; īśāne—Īśāna; jāni—I know; śeṣa dravya—something valuable left; kichu—some; āche—there is; tomā sthāne—with you.
After crossing the hills, Sanātana Gosvāmī told his servant, "Īśāna, I think you still have some balance left from the gold coins."
īśāna kahe,--"eka mohara āche avaśeṣa"
gosāñi kahe,--"mohara lañā yāha' tumi deśa"
īśāna kahe—Īśāna replied; eka—one; mohara—gold coin; āche—is; avaśeṣa—left; gosāñi—Sanātana Gosvāmī; kahe—replied; mohara lañā—taking this gold coin; yāha—return; tumi—you; deśa—to your country.
Īśāna replied, "I still have one gold coin in my possession." Sanātana Gosvāmī then said, "Take the coin and return to your home."
tāre vidāya diyā gosāñi calilā ekalā
hāte karoṅyā, chiṅḍā kānthā, nirbhaya ha-ilā
tāre vidāya diyā—bidding him farewell; gosāñi—Sanātana Gosvāmī; calilā ekalā—began to travel alone; hāte—in the hand; karoṅyā—a beggar's pot; chiṅḍā kānthā—a torn quilt; nirbhaya ha-ilā—he became free from all anxiety.
After departing from Īśāna, Sanātana Gosvāmī began traveling alone with a waterpot in his hand. Simply covered with a torn quilt, he thus lost all his anxiety.
cali' cali' gosāñi tabe āilā hājipure
sandhyā-kāle vasilā eka udyāna-bhitare
cali' cali'—walking and walking; gosāñi—Sanātana Gosvāmī; tabe—then; āilā—arrived; hājipure—at Hājipura; sandhyā-kāle—in the evening; vasilā—sat down; eka—one; udyāna-bhitare—within a garden.
Walking and walking, Sanātana Gosvāmī finally arrived at a place called Hājipura. That evening he sat down within a garden.
sei hājipure rahe--śrīkānta tāra nāma
gosāñira bhaginī-pati, kare rāja-kāma
sei—that; hājipure—in Hājipura; rahe—there is; śrī-kānta—Śrīkānta; tāra—his; nāma—name; gosāñira—of Sanātana Gosvāmī; bhaginī-pati—sister's husband; kare—executes; rāja-kāma—government service.
In Hājipura there was a gentlemen named Śrīkānta, who happened to be the husband of Sanātana Gosvāmī's sister. He was engaged there in government service.
tina lakṣa mudrā rājā diyāche tāra sthāne
ghoḍā mūlya lañā pāṭhāya pātsāra sthāne
tina lakṣa—300,000; mudrā—golden coins; rājā—the king or nawab; diyāche—has given; tāra sthāne—in his custody; ghoḍā—of horses; mūlya lañā—taking the price; pāṭhāya—sends; pātsāra sthāne—to the care of the emperor.
Śrīkānta had 300,000 gold coins with him, which had been given to him by the emperor for the purchase of horses. Thus Śrīkānta was buying horses and dispatching them to the emperor.
ṭuṅgi upara vasi' sei gosāñire dekhila
rātrye eka-jana-saṅge gosāñi-pāśa āila
ṭuṅgi upara vasi'-sitting in an elevated place; sei—that Śrīkānta; gosāñire—Sanātana Gosvāmī; dekhila—saw; rātrye—at night; eka-jana-saṅge—with a servant; gosāñi-pāśa—near Sanātana Gosvāmī; āila—he came.
When Śrīkānta was sitting in an elevated place, he could see Sanātana Gosvāmī. That night he took a servant and went to see Sanātana Gosvāmī.
dui-jana mili' tathā iṣṭa-goṣṭhī kaila
bandhana-mokṣaṇa-kathā gosāñi sakali kahila
dui-jana mili'-meeting together; tathā—there; iṣṭa-goṣṭhī—various types of conversation; kaila—did; bandhana-mokṣaṇa—of the arrest and release; kathā—the story; gosāñi—Sanātana Gosvāmī; sakali—everything; kahila—narrated.
When they met, they had many conversations. Sanātana Gosvāmī told him in detail about his arrest and release.
teṅho kahe,--"dina-dui raha ei-sthāne
bhadra hao, chāḍa' ei malina vasane"
teṅho kahe—he said; dina-dui—at least for two days; raha—stay; ei-sthāne—in this place; bhadra hao—become like a gentleman in appearance; chāḍa'-give up; ei—this; malina—dirty; vasane—dress.
Śrīkānta then told Sanātana Gosvāmī, "Stay here for at least two days and dress up like a gentleman. Abandon these dirty garments."
gosāñi kahe,--'eka-kṣaṇa ihā nā rahiba
gaṅgā pāra kari' deha' e-kṣaṇe caliba"
gosāñi kahe—Sanātana Gosvāmī said; eka-kṣaṇa—even for one moment; ihā—here; nā rahiba—I shall not stay; gaṅgā pāra kari' deha'-help me cross the River Ganges; e-kṣaṇe—immediately; caliba—I shall go.
Sanātana Gosvāmī replied, "I shall not stay here even for a moment. Please help me cross the Ganges. I shall leave immediately."
yatna kari' teṅho eka bhoṭa-kambala dila
gaṅgā pāra kari' dila--gosāñi calila
yatna kari'—with great care; teṅho—he (Śrīkānta); eka—one; bhoṭa-kam-bala—woolen blanket; dila—gave; gaṅgā pāra kari' dila—got him across the River Ganges; gosāñi calila—Sanātana Gosvāmī departed.
With great care, Śrīkānta gave him a woolen blanket and helped him cross the Ganges. Thus Sanātana Gosvāmī departed again.
tabe vārāṇasī gosāñi āilā kata-dine
śuni ānandita ha-ilā prabhura āgamane
tabe—in this way; vārāṇasī—to Vārāṇasī; gosāñi—Sanātana Gosvāmī; āilā—came; kata-dine—after a few days; śuni—hearing; ānandita—very pleased; ha-ilā—he became; prabhura—of Śrī Caitanya Mahāprabhu; āgamane—about the arrival.
After a few days, Sanātana Gosvāmī arrived at Vārāṇasī. He was very pleased to hear about Śrī Caitanya Mahāprabhu's arrival there.
candraśekharera ghare āsi' dvārete vasilā
mahāprabhu jāni' candraśekhare kahilā
candraśekharera ghare—to the house of Candraśekhara; āsi'-going; dvārete—at the door; vasilā—sat down; mahāprabhu—Śrī Caitanya Mahāprabhu; jāni'-knowing; candraśekhare—to Candraśekhara; kahilā—said.
Sanātana Gosvāmī then went to the house of Candraśekhara and sat down by the door. Understanding what was happening, Śrī Caitanya Mahāprabhu spoke to Candraśekhara.
'dvāre eka 'vaiṣṇava haya, bolāha tāṅhāre'
candraśekhara dekhe--'vaiṣṇava' nāhika dvāre
dvāre—at your door; eka vaiṣṇava—one Vaiṣṇava devotee; haya—there is; bolāha tāṅhāi-e—please call him; candraśekhara—Candraśekhara; dekhe—sees; vaiṣṇava—a devotee; nāhika—there is not; dvāre—at the door.
Śrī Caitanya Mahāprabhu said, "There is a devotee at your door. Please call him in." Going outside, Candraśekhara could not see a Vaiṣṇava at his door.
'dvārete vaiṣṇava nāhi'--prabhure kahila
'keha haya' kari' prabhu tāhāre puchila
dvārete—at my door; vaiṣṇava nāhi—there is no Vaiṣṇava; prabhure kahila—he informed Śrī Caitanya Mahāprabhu; keha haya—is there anyone; kari'-in this way; prabhu—Śrī Caitanya Mahāprabhu; tāhāre puchila—inquired from him.
When Candraśekhara informed the Lord that no Vaiṣṇava was at his door, the Lord asked him, "Is there anyone at your door at all?"
teṅho kahe,--eka 'daraveśa' āche dvāre
'tāṅre āna' prabhura vākye kahila tāṅhāre
teṅho kahe—he replied; eka daraveśa—one Muslim mendicant; āche—there is; dvāre—at the door; tāṅre āna—bring him; prabhura—of Śrī Caitanya Mahāprabhu; vākye—the order; kahila—said; tāṅhāre—unto him.
Candraśekhara replied, "There is a Muslim mendicant." Śrī Caitanya Mahāprabhu immediately said, "Please bring him here." Candraśekhara then spoke to Sanātana Gosvāmī, who was still sitting beside the door.
'prabhu tomāya bolāya, āisa, daraveśa!'
śuni' ānande sanātana karilā praveśa
prabhu—Śrī Caitanya Mahāprabhu; tomāya—unto you; bolāya—calls; āisa—come here; daraveśa—O Muslim mendicant; śuni'-hearing; ānande—in great pleasure; sanātana—Sanātana Gosvāmī; karilā praveśa—entered.
"O Muslim mendicant, please come in. The Lord is calling you." Sanātana Gosvāmī was very pleased to hear this order, and he entered Candraśekhara's house.
tāṅhāre aṅgane dekhi' prabhu dhāñā āilā
tāṅre āliṅgana kari' premāviṣṭa hailā
tāṅhāre—him; aṅgane—in the courtyard; dekhi'-seeing; prabhu—Śrī Caitanya Mahāprabhu; dhāñā āilā—came to see him with great haste; tāṅre—him; āliṅgana kari'-embracing; prema-āviṣṭa hailā—became overwhelmed with ecstatic love.
As soon as Śrī Caitanya Mahāprabhu saw Sanātana Gosvāmī in the courtyard, He immediately went up to him with great haste. After embracing him, the Lord was overwhelmed with ecstatic love.
prabhu-sparśe premāviṣṭa ha-ilā sanātana
'more nā chuṅiha'--kahe gadgada-vacana
prabhu-sparśe—by the touch of Śrī Caitanya Mahāprabhu; prema-āviṣṭa—overwhelmed with ecstatic love; ha-ilā—became; sanātana—Sanātana Gosvāmī; more—me; nā—do not; chuṅiha—touch; kahe—says; gadgada-vacana—in a faltering voice.
As soon as Śrī Caitanya Mahāprabhu touched Sanātana Gosvāmī, Sanātana was also overwhelmed with ecstatic love. In a faltering voice, he said, "O my Lord, do not touch me."
dui-jane galāgali rodana apāra
dekhi' candraśekharera ha-ila camatkāra
dui-jane—the two persons; galāgali—shoulder to shoulder; rodana—crying; apāra—unlimited; dekhi'-seeing; candraśekharera—of Candraśekhara; ha-ila—there was; camatkāra—astonishment.
Shoulder to shoulder, Śrī Caitanya Mahāprabhu and Sanātana Gosvāmī began to cry unlimitedly. Candraśekhara was very astonished to see this.
tabe prabhu tāṅra hāta dhari' lañā gelā
piṇḍāra upare āpana-pāśe vasāilā
tabe—thereafter; prabhu—Śrī Caitanya Mahāprabhu; tāṅra—of Sanātana Gosvāmī; hāta dhari'-catching the hand; lañā gelā—took him inside; piṇḍāra upare—in an elevated place; āpana-pāśe—near Him; vasāilā—made Sanātana Gosvāmī sit down.
Catching his hand, Śrī Caitanya Mahāprabhu took Sanātana Gosvāmī inside and made him sit in an elevated place next to Him.
śrī-haste karena tāṅra aṅga sammārjana
teṅho kahe,--'more, prabhu, nā kara sparśana'
śrī-haste—by the spiritual hand; karena—does; tāṅra aṅga—of his body; sammārjana—cleansing; teṅho kahe—he said; more—me; prabhu—my Lord; nā kara sparśana—do not touch.
When Śrī Caitanya Mahāprabhu began cleansing Sanātana Gosvāmī's body with His own transcendental had, Sanātana Gosvāmī said, "O my Lord, please do not touch me."
prabhu kahe,--"tomā sparśi ātma pavitrite
bhakti-bale pāra tumi brahmāṇḍa śodhite
prabhu kahe—Lord Caitanya Mahāprabhu replied; tomā sparśi—I touch you; ātma pavitrite—to purify Myself; bhakti-bale—the strength of your devotional service; pāra—are able; tumi—you; brahmāṇḍa—the whole universe; śodhite—to purify.
The Lord replied, "I am touching you just to purify Myself because by the force of your devotional service you can purify the whole universe.
tīrtha-bhūtāḥ svayaṁ prabho
bhavat-vidhāḥ—like you; bhāgavatāḥ—advanced devotees; tīrtha-bhūtāḥ—personified holy places of pilgrimage; svayam—personally; prabho—my lord; tīrthī-kurvanti—make into holy places; tīrthāni—all the holy places of pilgrimage; sva-antaḥ-sthena—situated within their hearts; gadā-bhṛtā—by Lord Viṣṇu, who carries a club.
" 'Saints of your caliber are themselves places of pilgrimage. Because of their purity, they are constant companions of the Lord, and therefore they can purify even the places of pilgrimage.'
This verse was spoken by Mahārāja Yudhiṣṭhira to Vidura in Śrīmad-Bhāgavatam (1.13.10). Vidura was returning home after visiting sacred places of pilgrimage, and Mahārāja Yudhiṣṭhira was receiving his saintly uncle. In essence, Mahārāja Yudhiṣṭhira was saying, "My dear Lord Vidura, you yourself are a holy place because you are an advanced devotee. People like you always carry Lord Viṣṇu in their hearts. You can revitalize all holy places after they have been polluted by the pilgrimages of sinners."
A sinful person goes to a holy place of pilgrimage to be purified. In a holy place, there are many saintly people and temples of Lord Viṣṇu; however, the holy place becomes infected with the sins of many visitors. When an advanced devotee goes to a holy place, he counteracts all the sins of the pilgrims. Therefore Mahārāja Yudhiṣṭhira addressed Vidura in this way.
Since an advanced devotee carries Lord Viṣṇu within his heart, he is a moving temple and a moving Viṣṇu. An advanced devotee does not need to go to holy places, for wherever he stays is a holy place. In this connection, Narottama dāsa Ṭhākura states, tīrtha-yātrā pariśrama, kevala manera bhrama: visiting holy places is simply another type of bewilderment. Since an advanced devotee does not need to go to a holy place, why does he go? The answer is that he goes simply to purify the place.
na me 'bhaktaś catur-vedī
mad-bhaktaḥ śva-pacaḥ 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. However, 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 activity 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.'
viprād dviṣaḍ-guṇa-yutād aravinda-nābha-
pādāravinda-vimukhāt śva-pacaṁ variṣṭham
prāṇaṁ punāti sa kulaṁ na tu bhūri-mānaḥ
viprāt—than a brāhmaṇa; dvi-ṣaṭ-guṇa-yutāt—who is qualified with twelve brahminical qualifications; aravinda-nābha—of Lord Viṣṇu, who has a lotuslike navel; pāda-aravinda—unto the lotus feet; vimukhāt—than a person bereft of devotion; śva-pacam—a caṇḍāla, or a person accustomed to eating dogs; variṣṭham—more glorified; manye—I think; tat-arpita—dedicated unto Him; manaḥ—mind; vacana—words; īhita—activities; artha—wealth; prāṇam—life; punāti—purifies; saḥ—he; kulam—his family; na tu—but not; bhūri-mānaḥ—a brāhmaṇa proud of possessing such qualities.
" 'One may be born in a brāhmaṇa family and have all twelve brahminical qualities, but if he is not devoted to the lotus feet of Lord Kṛṣṇa, who has a navel shaped like a lotus, he is not as good as a caṇḍāla who has dedicated his mind, words, activities, wealth and life to the service of the Lord. Simply to take birth in a brāhmaṇa family or to have brahminical qualities is not sufficient. One must become a pure devotee of the Lord. If a śva-paca or caṇḍāla is a devotee, he delivers not only himself but his whole family, whereas a brāhmaṇa who is not a devotee but simply has brahminical qualifications cannot even purify himself, not to speak of his family.' "
dharmaś ca satyaṁ ca damas tapaś ca
amātsaryaṁ hrīs titikṣānasūyā
yajñaś ca dānaṁ ca dhṛtiḥ śrutaṁ ca
vratāni vai dvādaśa brāhmaṇasya
"A brāhmaṇa must be perfectly religious. He must be truthful, and he must be able to control his senses. He must execute severe austerities, and he must be detached, humble and tolerant. He must not envy anyone, and he must be expert in performing sacrifices and giving whatever he has in charity. He must be fixed in devotional service and expert in the knowledge of the Vedas. These are the twelve qualifications for a brāhmaṇa."
Bhagavad-gītā describes the brahminical qualities in this way:
śamo damas tapaḥ śaucam
kṣāntir ārjavam eva ca
jñānaṁ vijñānam āstikyaṁ
"Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness-these are the qualities by which the brāhmaṇas work." (Bg. 18.42)
In the Muktāphala-ṭīkā, it is said:
śamo damas tapaḥ śaucaṁ
satyāstikye dviṣaḍ guṇāḥ
"Mental equilibrium, sense control, austerity, cleanliness, tolerance, simplicity, detachment, theoretical and practical knowledge, satisfaction, truthfulness and firm faith in the Vedas are the twelve qualities of a brāhmaṇa."
tomā dekhi, tomā sparśi, gāi tomāra guṇa
tomā dekhi—by seeing you; tomā sparśi—by touching you; gāi tomāra guṇa—praising your transcendental qualities; sarva-indriya-phala—the fulfillment of the activities of all the senses; ei—this; śāstra-nirūpaṇa—the verdict of the revealed scriptures.
Śrī Caitanya Mahāprabhu continued, "By seeing you, by touching you and by glorifying your transcendental qualities, one can perfect the purpose of all sense activity. This is the verdict of the revealed scriptures.
akṣṇoḥ phalaṁ tvādṛśa-darśanaṁ hi
tanoḥ phalaṁ tvādṛśa-gātra-saṅgaḥ
jihvā-phalaṁ tvādṛśa-kīrtanaṁ hi
sudurlabhā bhāgavatā hi loke
akṣṇoḥ—of the eyes; phalam—the perfect result of the action; tvā-dṛśa—a person like you; darśanam—to see; hi—certainly; tanoḥ—of the body; phalam—the perfection of activities; tvā-dṛśa—of a person like you; gātra-saṅgaḥ—touching the body; jihvā-phalam—the perfection of the tongue; tvā-dṛśa—a person like you; kīrtanam—glorifying; hi—certainly; su-durlabhāḥ—very rare; bhāgavatāḥ—pure devotees of the Lord; hi—certainly; loke—in this world.
" 'My dear Vaiṣṇava, seeing a person like you is the perfection of one's eyesight. Touching your lotus feet is the perfection of the sense of touch. Glorifying your good qualities is the tongue's real activity, for in the material world it is very difficult to find a pure devotee of the Lord.' "
eta kahi kahe prabhu,--"śuna, sanātana
kṛṣṇa--baḍa dayāmaya, patita-pāvana
eta kahi—saying this; kahe—continued to speak; prabhu—Lord Śrī Caitanya Mahāprabhu; śuna—please hear; sanātana—My dear Sanātana; kṛṣṇa—Lord Kṛṣṇa; baḍa—very much; dayā-maya—merciful; patita-pāvana—deliverer of the fallen souls.
Śrī Caitanya Mahāprabhu continued, "My dear Sanātana, please hear from Me. Kṛṣṇa is very merciful, and He is the deliverer of all fallen souls.
mahā-raurava haite tomā karilā uddhāra
kṛpāra samudra kṛṣṇa gambhīra apāra"
mahā-raurava haite—from the deepest hellish condition of life; tomā—you; karilā uddhāra—has delivered; kṛpāra samudra—the ocean of mercy; kṛṣṇa—Kṛṣṇa; gambhīra—very grave; apāra—unlimitedly.
"My dear Sanātana, Kṛṣṇa has saved you from Mahāraurava, life's deepest hell. He is an ocean of mercy, and His activities are very grave."
As stated in Bhagavad-gītā, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati. Staying within everyone's heart, Lord Kṛṣṇa works very gravely. No one can understand how He is working, but as soon as the Lord understands the sincere activity of a person in devotional service, He helps him in such a way that the devotee cannot understand how things are happening. If the devotee is determined to serve the Lord, the Lord is always prepared to help him (dadāmi buddhi-yogaṁ taṁ yena mām upayānti te). Śrī Caitanya Mahāprabhu is telling Sanātana Gosvāmī how merciful the Lord is. Sanātana Gosvāmī was a minister in the service of Nawab Hussain Shah. He was always mixing with people materially inclined, particularly with Mohammedans, meat-eaters. Although he was in intimate touch with them, by Kṛṣṇa's mercy he came to find such association distasteful. Therefore he left them. As stated by Śrīnivāsa Ācārya: tyaktvā tūrṇam aśeṣa-man-dala-pati-śreṇīṁ sadā tuccha-vat. Kṛṣṇa enlightened Sanātana Gosvāmī in such a way that he was able to give up his exalted post as minister. Thinking his material position insignificant, Sanātana was prepared to become a mendicant. Appreciating the activities of Sanātana Gosvāmī, Śrī Caitanya Mahāprabhu praised his action and thanked Kṛṣṇa for His mercy upon him.
sanātana kahe,--'kṛṣṇa āmi nāhi jāni
āmāra uddhāra-hetu tomāra kṛpā ma-ni'
sanātana kahe—Sanātana Gosvāmī said; kṛṣṇa—Lord Kṛṣṇa; āmi—I; nāhi jāni—do not know; āmāra—my; uddhāra-hetu—the cause of release; tomāra—Your; kṛpā—mercy; māni—I accept.
Sanātana replied, "I do not know who Kṛṣṇa is. As far as I am concerned, I have been released from prison only by Your mercy."
'kemane chuṭilā' bali prabhu praśna kailā
ādyopānta saba kathā teṅho śunāilā
kemane chuṭilā—how were you released; bali—saying; prabhu—Śrī Caitanya Mahāprabhu; praśna kailā—inquired; ādya-upānta—from beginning to the end; saba—all; kathā—the narration; teṅho—he; śunāilā—described.
Śrī Caitanya Mahāprabhu then asked Sanātana Gosvāmī, "How were you released from prison?" Sanātana then described the story from beginning to end.
prabhu kahe,--"tomāra dui-bhāi prayāge mililā
rūpa, anupama--duṅhe vṛndāvana gelā"
prabhu kahe—Śrī Caitanya Mahāprabhu said; tomāra—your; dui-bhāi—two brothers; prayāge mililā—met Me at Prayāga; rūpa—Rūpa Gosvāmī; anupama—his brother Anupama; duṅhe—both of them; vṛndāvana gelā—have gone to Vṛndāvana.
Śrī Caitanya Mahāprabhu said, "I met your two brothers, Rūpa and Anupama, at Prayāga. They have now gone to Vṛndāvana."
tapana-miśrere āra candraśekharere
prabhu-ājñāya sanātana mililā doṅhāre
tapana-miśrere—unto Tapana Miśra; āra—and; candraśekharere—unto Candraśekhara; prabhu-ājñāya—by the order of Śrī Caitanya Mahāprabhu; sanātana—Sanātana; mililā—met; doṅhāre—both of them.
tapana-miśra tabe tāṅre kailā nimantraṇa
prabhu kahe,--'kṣaura karāha, yāha, sanātana'
tapana-miśra—Tapana Miśra; tabe—then; tāṅre—unto him (Sanātana Gosvāmī); kailā—made; nimantraṇa—invitation; prabhu kahe—Caitanya Mahāprabhu said; kṣaura karāha—get shaved; yāha—go; sanātana—My dear Sanātana.
Tapana Miśra then extended an invitation to Sanātana, and Lord Caitanya Mahāprabhu asked Sanātana to go get a shave.
candraśekharere prabhu kahe bolāñā
'ei veṣa dūra kara, yāha iṅhāre lañā'
candraśekharere—unto Candraśekhara; prabhu kahe—Śrī Caitanya Mahāprabhu said; bolāñā—calling; ei veṣa—this kind of dress; dūra kara—take away; yāha—go; iṅhāre lañā—taking him with you.
After this, Śrī Caitanya Mahāprabhu called Candraśekhara and asked him to take Sanātana Gosvāmī with him. He also asked him to take away Sanātana's present dress.
bhadra karāñā tāṅre gaṅgā-snāna karāila
śekhara āniyā tāṅre nūtana vastra dila
bhadra karāñā—making gentle; tāṅre—him; gaṅgā-snāna—bathing in the Ganges; karāila—caused to do; śekhara—Candraśekhara; āniyā—bringing; tāṅre—to him; nūtana—new; vastra—clothing; dila—delivered.
Candraśekhara then made Sanātana Gosvāmī look like a gentleman. He took him to bathe in the Ganges, and afterwards he brought him a new set of clothes.
The words bhadra karāñā are significant in this verse. Due to his long hair, moustache and beard, Sanātana Gosvāmī looked like a daraveśa, or hippie. Since Śrī Caitanya Mahāprabhu did not like Sanātana Gosvāmī's hippie features, he immediately asked Candraśekhara to get him shaved clean. If anyone with long hair or a beard wants to join this Kṛṣṇa consciousness movement and live with us, he must similarly shave himself clean. The followers of Śrī Caitanya Mahāprabhu consider long hair objectionable. Sanātana Gosvāmī was saved from a hellish condition (Mahāraurava) by the grace of Śrī Caitanya Mahāprabhu. Mahāraurava is a hell wherein animal killers are placed. In this regard, refer to Śrīmad-Bhāgavatam (5.26.10-12).
sei vastra sanātana nā kaila aṅgīkāra
śuniyā prabhura mane ānanda apāra
sei vastra—that new dress; sanātana—Sanātana Gosvāmī; nā kaila—did not; aṅgīkāra—accept; śuniyā—hearing; prabhura—of Śrī Caitanya Mahāprabhu; mane—in the mind; ānanda apāra—unlimited happiness.
Candraśekhara offered a new set of garments to Sanātana Gosvāmī, but Sanātana did not accept them. When Śrī Caitanya Mahāprabhu heard news of this, he became unlimitedly happy.
madhyāhna kariyā prabhu gelā bhikṣā karibāre
sanātane lañā gelā tapana-miśrera ghare
madhyāhna kariyā—finishing bathing at noon; prabhu—Śrī Caitanya Mahāprabhu; gelā—went; bhikṣā karibāre—to accept lunch; sanātane—Sanātana Gosvāmī; lañā—taking; gelā—went; tapana-miśrera ghare—to the house of Tapana Miśra.
After bathing at noon, Śrī Caitanya Mahāprabhu went to the house of Tapana Miśra for lunch. He took Sanātana Gosvāmī with Him.
pāda-prakṣālana kari' bhikṣāte vasilā
'sanātane bhikṣā deha'--miśrere kahilā
pāda-prakṣālana—washing the feet; kari'-doing; bhikṣāte—to lunch; vasilā—sat down; sanātane bhikṣā deha—give Sanātana also lunch; miśrere kahilā—He asked Tapana Miśra.
After washing His feet, Śrī Caitanya Mahāprabhu sat down for lunch. He asked Tapana Miśra to supply Sanātana Gosvāmī lunch also.
miśra kahe,--'sanātanera kichu kṛtya āche
tumi bhikṣā kara, prasāda tāṅre diba pāche'
miśra kahe—Tapana Miśra said; sanātanera—of Sanātana Gosvāmī; kichu—some; kṛtya—duty; āche—there is; tumi bhikṣā kara—You take Your lunch; prasāda—the remnants of Your food; tāṅre—unto him; diba—I shall deliver; pāche—at the end.
Tapana Miśra then said, "Sanātana has some duty to perform; therefore he cannot accept lunch now. At the conclusion of the meal, I shall supply Sanātana with some remnants."
bhikṣā kari' mahāprabhu viśrāma karila
miśra prabhura śeṣa-pātra sanātane dila
bhikṣā kari'—after taking His lunch; mahāprabhu—Śrī Caitanya Mahāprabhu; viśrāma karila—took rest; miśra—Tapana Miśra; prabhura—of Śrī Caitanya Mahāprabhu; śeṣa-pātra—the plate of remnants; sanātane dila—delivered to Sanātana.
After eating, Śrī Caitanya Mahāprabhu took rest for a while. Tapana Miśra then gave Sanātana Gosvāmī the remnants of food left by Caitanya Mahāprabhu.
miśra sanātane dilā nūtana vasana
vastra nāhi nilā, teṅho kaila nivedana
miśra—Tapana Miśra; sanātane—unto Sanātana; dilā—delivered; nūtana vasana—new cloth; vastra—the cloth; nāhi nilā—he did not accept; teṅho—he; kaila—made; nivedana—submission.
When Tapana Miśra offered Sanātana Gosvāmī a new cloth, he did not accept it. Instead, he spoke as follows.
"more vastra dite yadi tomāra haya mana
nija paridhāna eka deha' purātana"
more—unto me; vastra dite—to offer cloth; yadi—if; tomāra—your; haya—there is; mana—mind; nija—own; paridhāna—cloth; eka—one; deha'-give; purātana—old.
"If you want to give me some cloth according to your desire, please give me an old cloth you have used."
tabe miśra purātana eka dhuti dila
teṅho dui bahirvāsa-kaupīna karila
tabe—thereafter; miśra—Tapana Miśra; purātana—old; eka—one; dhuti—dhoti; dila—delivered; teṅho—he (Sanātana Gosvāmī); dui—two; bahirvāsa—outer coverings; kaupīna—underwear; karila—made.
When Tapana Miśra gave Sanātana Gosvāmī a used dhoti, Sanātana immediately tore it in pieces to make two sets of outer cloth and underwear.
mahārāṣṭrīya dvije prabhu milāilā sanātane
sei vipra tāṅre kaila mahā-nimantraṇe
mahā-rāṣṭrīya—from Mahārāṣṭra; dvije—the brāhmaṇa; prabhu—Śrī Caitanya Mahāprabhu; milāilā—introduced; sanātane—unto Sanātana Gosvāmī; sei—that; vipra—brāhmaṇa; tāṅre—unto him; kaila—did; mahā—full; nimantraṇe—invitation.
When Caitanya Mahāprabhu introduced the Mahārāṣṭrīya brāhmaṇa to Sanātana, the brāhmaṇa immediately invited Sanātana Gosvāmī for full meals.
"sanātana, tumi yāvat kāśīte rahibā
tāvat āmāra ghare bhikṣā ye karibā"
sanātana—O Sanātana; tumi—you; yāvat—as long as; kāśīte—in Benares; rahibā—will remain; tāvat—so long; āmāra—my; ghare—at the home; bhikṣā—lunch; ye—that; karibā—please accept.
The brāhmaṇa said, "My dear Sanātana, as long as you remain at Kāśī, please accept lunch at my place."
sanātana kahe,--"āmi mādhukarī kariba
brāhmaṇera ghare kene ekatra bhikṣā laba?"
sanātana kahe—Sanātana replied; āmi—I; mādhukarī kariba—shall practice acceptance of food by mādhukarī means; brāhmaṇera ghare—in the house of a brāhmaṇa; kene—why; ekatra—in one place; bhikṣā laba—I should accept lunch.
Sanātana replied,"I shall practice the process of mādhukarī. Why should I accept full meals in the house of a brāhmaṇa?"
The word mādhukarī comes from the word madhukara, which refers to bees collecting honey from flower to flower. A mādhukarī is a saintly person or a mendicant who does not accept a full meal at one house but begs from door to door, taking a little food from each householder's place. In this way he does not overeat or give householders unnecessary trouble. A person in the renounced order may beg but not cook. His begging should not be a burden for the householders. The mādhukarī process is strictly to be followed by a bābājī, that is, one who has attained the paramahaṁsa stage. This practice is still current in Vṛndāvana, and there are many places where alms are offered. Unfortunately, there are many beggars who have come to Vṛndāvana to accept alms but not follow the principles of Sanātana Gosvāmī. People try to imitate him and lead an idle life by practicing mādhukarī. It is almost impossible to strictly follow Sanātana Gosvāmī or Rūpa Gosvāmī. It is better to accept food offered to Kṛṣṇa in the temple than to try to imitate Sanātana Gosvāmī and Rūpa Gosvāmī.
yogo bhavati duḥkha-hā
The ideal sannyāsī strictly follows the ways practiced by the Gosvāmīs.
sanātanera vairāgye prabhura ānanda apāra
bhoṭa-kambala pāne prabhu cāhe bāre bāra
sanātanera—of Sanātana Gosvāmī; vairāgye—by the renunciation; prabhura—of Śrī Caitanya Mahāprabhu; ānanda—happiness; apāra—unlimited; bhoṭa-kambala—the woolen blanket; pāne—towards; prabhu—Śrī Caitanya Mahāprabhu; cāhe—looks; bāre bāra—repeatedly.
Śrī Caitanya Mahāprabhu felt unlimited happiness to observe Sanātana Gosvāmī's strict following of the principles of sannyāsa. However, He repeatedly glanced at the woolen blanket Sanātana Gosvāmī was wearing.
sanātana jānila ei prabhure nā bhāya
bhoṭa tyāga karibāre cintilā upāya
sanātana jānila—Sanātana Gosvāmī could understand; ei—this; prabhure—by Śrī Caitanya Mahāprabhu; nā bhāya—is not approved; bhoṭa—the woolen blanket; tyāga—giving up; karibāre—to do; cintilā—considered; upāya—a means.
Because Śrī Caitanya Mahāprabhu was repeatedly glancing at this valuable woolen blanket, Sanātana Gosvāmī could understand that the Lord did not approve of it. He then began to consider a way to give it up.
eta cinti' gelā gaṅgāya madhyāhna karite
eka gauḍiyā kānthā dhuñā diyāche śukāite
eta cinti'—thinking this; gelā—went; gaṅgāya—to the bank of the Ganges; madhyāhna—bathing at noon; karite—to do; eka—one; gauḍiyā—Bengali Vaiṣṇava; kānthā—quilt; dhuñā—washing; diyāche—spread out; śukāite—to dry.
Thinking in this way, Sanātana went to the bank of the Ganges to bathe. While there, he saw that a mendicant from Bengal had washed his quilt and had spread it out to dry.
tāre kahe,--"ore bhāi, kara upakāre
ei bhoṭa lañā ei kāṅthā deha' more"
tāre kahe—he said to him; ore bhāi—O my brother; kara upakāre—kindly do a favor; ei bhoṭa—this woolen blanket; lañā—taking; ei—this; kāṅthā—quilt; deha'-give; more—to me.
Sanātana Gosvāmī then told the Bengali mendicant, "My dear brother, please do me a favor. Trade me your quilt for this woolen blanket."
sei kahe,--"rahasya kara prāmāṇika hañā?
bahu-mūlya bhoṭa dibā kena kāṅthā lañā?"
sei kahe—he said; rahasya—joking; kara—you do; prāmāṇika hañā—although being a man of authority; bahu-mūlya—very valuable; bhoṭa—woolen blanket; dibā—you would give; kena—why; kāṅthā lañā—taking this quilt.
The mendicant replied, "Sir, you are a respectable gentleman. Why are you joking with me? Why would you trade your valuable blanket for my torn quilt?"
teṅho kahe,--"rahasya nahe, kahi satya-vāṇī
bhoṭa laha, tumi deha' more kāṅthā-khāni"
teṅho kahe—he said; rahasya nahe—there is no joking; kahi satya-vāṇī—I am speaking the truth; bhoṭa laha—take this blanket; tumi—you; deha'-give; more—to me; kāṅthā-khāni—the quilt.
Sanātana said, "I am not joking; I am speaking the truth. Kindly take this blanket in exchange for your torn quilt."
eta bali' kāṅthā la-ila, bhoṭa tāṅre diyā
gosāñira ṭhāṅi āilā kāṅthā gale diyā
eta bali'—saying this; kāṅthā la-ila—he took the quilt; bhoṭa—the blanket; tāṅre—unto him; diyā—giving; gosāñira ṭhāṅi—to Caitanya Mahāprabhu; āilā—returned; kāṅthā—quilt; gale—onto the shoulder; diyā—keeping.
Saying this, Sanātana Gosvāmī exchanged the blanket for the quilt. He then returned to Śrī Caitanya Mahāprabhu with the quilt on his shoulder.
prabhu kahe,--'tomāra bhoṭa-kambala kothā gela?'
prabhu-pade saba kathā gosāñi kahila
prabhu kahe—Śrī Caitanya Mahāprabhu said; tomāra—your; bhoṭa-kambala—woolen blanket; kothā gela—where did it go; prabhu-pade—unto the lotus feet of Lord Caitanya; saba—all; kathā—narration; gosāñi—Sanātana Gosvāmī; kahila—said.
When Sanātana Gosvāmī returned, the Lord asked, "Where is your woolen blanket?" Sanātana Gosvāmī then narrated the whole story to the Lord.
prabhu kahe,--"ihā āmi kariyāchi vicāra
viṣaya-roga khaṇḍāila kṛṣṇa ye tomāra
se kene rākhibe tomāra śeṣa viṣaya-bhoga?
roga khaṇḍi' sad-vaidya nā rākhe śeṣa roga
prabhu kahe—Śrī Caitanya Mahāprabhu said; ihā—this; āmi—I; kariyāchi vicāra—considered deliberately; viṣaya-roga—the disease of material attraction; khaṇḍāila—has now nullified; kṛṣṇa—Lord Kṛṣṇa; ye—since; tomāra—your; se—Lord Kṛṣṇa; kene—why; rākhibe—should allow you to keep; tomāra—your; śeṣa—last; viṣaya-bhoga—attraction for material things; roga khaṇḍi'-vanquishing the disease; sat-vaidya—a good physician; nā rākhe—does not keep; śeṣa—the last part; roga—disease.
Śrī Caitanya Mahāprabhu then said, "I have already deliberately considered this matter. Since Lord Kṛṣṇa is very merciful, He has nullified your attachment for material things. Why should Kṛṣṇa allow you to maintain a last bit of material attachment? After vanquishing a disease, a good physician does not allow any of the disease to remain.
tina mudrāra bhoṭa gāya, mādhukarī grāsa
dharma-hāni haya, loka kare upahāsa"
tina mudrāra bhoṭa—a woolen blanket costing three gold coins; gāya—on the body; mādhukarī grāsa—and practicing the mādhukarī system; dharma-hāni haya—that is a religious discrepancy; loka kare upahāsa—people will joke.
"It is contradictory to practice mādhukarī and at the same time wear a valuable blanket. One loses his spiritual strength by doing this, and one will also become an object for jokes."
gosāñi kahe,--'ye khaṇḍila kuviṣaya-bhoga
tāṅra icchāya gela mora śeṣa viṣaya-roga"
gosāñi kahe—Sanātana Gosvāmī said; ye khaṇḍila—the person who has vanquished; ku-viṣaya-bhoga—enjoyment of sinful material life; tāṅra icchāya—by His desire; gela—has gone; mora—my; śeṣa—last bit; viṣaya-roga—material disease.
Sanātana Gosvāmī replied, "The Supreme Personality of Godhead has saved me from the sinful life of material existence. By His desire, my last piece of material attraction is now gone."
prasanna hañā prabhu tāṅre kṛpā kaila
tāṅra kṛpāya praśna karite tāṅra śakti haila
prasanna hañā—being very pleased; prabhu—Śrī Caitanya Mahāprabhu; tāṅre—unto him; kṛpā kaila—offered His causeless mercy; tāṅra kṛpāya—by His mercy; praśna karite—to inquire; tāṅra—his; śakti haila—there was strength.
Being pleased with Sanātana Gosvāmī, Śrī Caitanya Mahāprabhu bestowed His causeless mercy upon him. By the Lord's mercy, Sanātana Gosvāmī received the spiritual strength to inquire from Him.
pūrve yaiche rāya-pāśe prabhu praśna kailā
tāṅra śaktye rāmānanda tāṅra uttara dilā
ihāṅ prabhura śaktye praśna kare sanātana
āpane mahāprabhu kare 'tattva'-nirūpaṇa
pūrve—formerly; yaiche—as; rāya-pāśe—unto Rāmānanda Rāya; prabhu—Śrī Caitanya Mahāprabhu; praśna kailā—inquired; tāṅra śaktye—only by His mercy; rāmānanda—Rāmānanda Rāya; tāṅra—his; uttara—answers; dilā—gave; ihāṅ—here; prabhura—of Śrī Caitanya Mahāprabhu; śaktye—by the strength; praśna—questions; kare—puts; sanātana—Sanātana Gosvāmī; āpane—personally; mahāprabhu—Śrī Caitanya Mahāprabhu; kare—does; tattva—the truth; nirūpaṇa—discerning.
Formerly, Śrī Caitanya Mahāprabhu asked Rāmānanda Rāya spiritual questions, and by the Lord's causeless mercy, Rāmānanda Rāya could properly reply. Now, by the Lord's mercy, Sanātana Gosvāmī questioned the Lord, and Śrī Caitanya Mahāprabhu personally supplied the truth.
kṛṣṇa-svarūpa—of the real identity of Śrī Kṛṣṇa; mādhurya—of conjugal love; aiśvarya—of opulence; bhakti—of devotional service; rasa—of transcendental mellows; āśrayam—the shelter; tattvam—the truth; sanātanāya—unto Śrī Sanātana; īśaḥ—Śrī Caitanya Mahāprabhu, the Supreme Lord; kṛpayā—by His causeless mercy; upadideśa—instructed; saḥ—He.
Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, personally told Sanātana Gosvāmī about Lord Kṛṣṇa's real identity. He also told him about the Lord's conjugal love, His personal opulence and the mellows of devotional service. All these truths were explained to Sanātana Gosvāmī by the Lord Himself out of His causeless mercy.
tabe sanātana prabhura caraṇe dhariyā
dainya vinati kare dante tṛṇa lañā
tabe—thereafter; sanātana—Sanātana Gosvāmī; prabhura—of Śrī Caitanya Mahāprabhu; caraṇe—the lotus feet; dhariyā—catching; dainya—humility; vinati—bowing; kare—does; dante—in the teeth; tṛṇa—a straw; lañā—taking.
Putting a straw in his mouth and bowing down, Sanātana Gosvāmī clasped the lotus feet of Śrī Caitanya Mahāprabhu and humbly spoke as follows.
"nīca jāti, nīca-saṅgī, patita adhama
kuviṣaya-kūpe paḍi' goṅāinu janama!
nīca jāti—born of a low family; nīca-saṅgī—associated with low men; patita—fallen; adhama—the lowest; ku-viṣaya-kūpe—in a well of material enjoyment; paḍi'-having fallen down; goṅāinu—I have passed; janama—my life.
Sanātana Gosvāmī said, "I was born in a low family, and my associates are all low-class men. I myself am fallen and am the lowest of men. Indeed, I have passed my whole life fallen in the well of sinful materialism.
Actually Śrī Sanātana Gosvāmī belonged to a brāhmaṇa family because he belonged to the Sārasvata division of the brāhmaṇas and was well cultured and well educated. Somehow or other he accepted a ministership in the Muslim government; therefore he had to associate with meat-eaters, drunkards and gross materialists. Sanātana Gosvāmī considered himself fallen, for in the association of such men, he also fell victim to material enjoyment. Having passed his life in that way, he considered that he had wasted his valuable time. This statement about how one can become fallen in this material world is made by the greatest authority in the Gauḍīya Vaiṣṇava-sampradāya. Actually the whole world is presently fallen into material existence. Everyone is a meat-eater, drunkard, woman hunter, gambler and whatnot. People are enjoying material life by committing the four basic sins. Although they are fallen, if they simply submit themselves at the lotus feet of Śrī Caitanya Mahāprabhu, they will be saved from sinful reactions.
āpanāra hitāhita kichui nā jāni!
grāmya-vyavahāre paṇḍita, tāi satya māni
āpanāra—of my personal self; hita—welfare; ahita—inauspiciousness; kichui—anything; nā jāni—I do not know; grāmya-vyavahāre—in ordinary dealings; paṇḍita—a learned man; tāi satya māni—I accept that as truth.
"I do not know what is beneficial for me and what is detrimental. Nonetheless, in ordinary dealings people consider me a learned scholar, and I am also thinking of myself as such.
kṛpā kari' yadi more kariyācha uddhāra
āpana-kṛpāte kaha 'kartavya' āmāra
kṛpā kari'—by Your causeless mercy; yadi—if; more—unto me; kariyācha—You have done; uddhāra—deliverance; āpana-kṛpāte—by Your own mercy; kaha—please speak; kartavya āmāra—my duty.
"Out of Your causeless mercy, You have delivered me from the materialistic path. Now, by the same causeless mercy, please tell me what my duty is.
'ke āmi', 'kene āmāya jāre tāpa-traya'
ihā nāhi jāni--'kemane hita haya'
ke āmi—who am I; kene—why; āmāya—unto me; jāre—give trouble; tāpa-traya—the three kinds of miserable conditions; ihā—this; nāhi jāni—I do not know; kemane—how; hita—my welfare; haya—there is.
"Who am I? Why do the threefold miseries always give me trouble? If I do not know this, how can I be benefited?
The threefold material miseries are miseries arising from the body and the mind, miseries arising from dealings with other living entities, and miseries arising from natural disturbances. Sometimes we suffer bodily when we are attacked by a fever, and sometimes we suffer mentally when a close relative dies. Other living entities also cause us misery. There are living entities born of the human embryo, of eggs, perspiration and vegetation. Miserable conditions brought about by natural catastrophes are controlled by the higher demigods. There may be severe cold or thunderbolts, or a person may be haunted by ghosts. These threefold miseries are always before us, and they entrap us in a dangerous situation. Padaṁ padaṁ yad vipadām. There is danger in every step of life.
'sādhya'-'sādhana'-tattva puchite nā jāni
kṛpā kari' saba tattva kaha ta' āpani"
sādhya—of the goal of spiritual life; sādhana—of the process of obtaining that goal; tattva—truth; puchite—to inquire; nā jāni—I do not know; kṛpā kari'-by Your causeless mercy; saba tattva—all such truths; kaha ta' āpani—please personally explain to me.
"Actually I do not know how to inquire about the goal of life and the process for obtaining it. Being merciful upon me, please explain all these truths."
prabhu kahe,--"kṛṣṇa-kṛpā tomāte pūrṇa haya
saba tattva jāna, tomāra nāhi tāpa-traya
prabhu—Śrī Caitanya Mahāprabhu; kahe—said; kṛṣṇa-kṛpā—the mercy of Kṛṣṇa; tomāte—on you; pūrṇa—full; haya—there is; saba tattva—all truths; jāna—you know; tomāra—of you; nāhi—there is not; tāpa-traya—the threefold miseries.
Śrī Caitanya Mahāprabhu said, "Lord Kṛṣṇa has bestowed His full mercy upon you so that all these things are known to you. For you, the threefold miseries certainly do not exist.
kṛṣṇa-śakti dhara tumi, jāna tattva-bhāva
jāni' dārḍhya lāgi' puche,--sādhura svabhāva
kṛṣṇa-śakti—the energy of Lord Kṛṣṇa; dhara—process; tumi—you; jāna—know; tattva-bhāva—the factual position; jāni'-although knowing all these things; dārḍhya lāgi'-for the sake of strictness; puche—he inquires; sādhura—of the saintly persons; sva-bhāva—the nature.
"Since you possess Lord Kṛṣṇa's potency, you certainly know these things. However, it is the nature of a sādhu to inquire. Although he knows these things, the sādhu inquires for the sake of strictness.
acirād eva sarvārthaḥ
sidhyaty eṣām abhīpsitaḥ
yeṣāṁ nirbandhinī matiḥ
acirāt—very soon; eva—certainly; sarva-arthaḥ—the goal of life; sidhyati—becomes fulfilled; eṣām—of these persons; abhīpsitaḥ—desired; sat-dharmasya—of the path of progressive devotional service; avabodhāya—for understanding; yeṣām—those whose; nirbandhinī—unflinching; matiḥ—intelligence.
" 'Those who are anxious to awaken their spiritual consciousness, who have unflinching intelligence and who are not deviated, certainly attain the desired goal.'
yogya-pātra hao tumi bhakti pravartāite
krame saba tattva śuna, kahiye tomāte
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