Chapter 3
Lord Śrī Caitanya Mahāprabhu's Stay at the House of Advaita Ācārya
In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura gives the following summary of the Third Chapter. After accepting the sannyāsa order at Katwa, Śrī Caitanya Mahāprabhu traveled continuously for three days in Rāḍha-deśa and, by the trick of Nityānanda Prabhu, eventually came to the western side of Śāntipura. Śrī Caitanya Mahāprabhu was induced to believe that the river Ganges was the Yamunā. When He was worshiping the sacred river, Advaita Prabhu arrived in a boat. Advaita Prabhu asked Him to take His bath in the Ganges and took Him to His (Advaita's) house. There all the Navadvīpa devotees, along with mother Śacīdevī, came to see Śrī Caitanya Mahāprabhu. This house was located at Śāntipura. Mother Śacīdevī cooked for Śrī Caitanya Mahāprabhu and Nityānanda Prabhu, and at that time there were many joking exchanges between Advaita Prabhu and Nityānanda Prabhu. In the evening there was a mass saṅkīrtana at the house of Advaita Prabhu, and mother Śacīdevī gave Śrī Caitanya Mahāprabhu permission to leave. She requested Him to make Jagannātha Purī, Nīlācala, His headquarters. Śrī Caitanya Mahāprabhu granted His mother's request and, followed by Nityānanda, Mukunda, Jagadānanda and Dāmodara, left Śāntipura. Bidding farewell to mother Śacīdevī, they all proceeded toward Jagannātha Purī, following the path of Chatrabhoga.
nyāsaṁ vidhāyotpraṇayo 'tha gauro
vṛndāvanaṁ gantu-manā bhramād yaḥ
rāḍhe bhraman śānti-purīm ayitvā
lalāsa bhaktair iha taṁ nato 'smi
nyāsam—the regular ritualistic ceremonies of the sannyāsa order; vidhāya—after accepting; utpraṇayaḥ—arousal of intense love for Kṛṣṇa; atha—thus; gauraḥ—Śrī Caitanya Mahāprabhu; vṛndāvanam—to Vṛndāvana; gantu-manāḥ—thinking of going; bhramāt—apparently by mistake; yaḥ—who; rāḍhe—in the tract of land known as Rāḍha; bhraman—wandering; śānti-purīm—to Śāntipura; ayitvā—going; lalāsa—enjoyed; bhaktaiḥ—with the devotees; iha—here; tam—unto Him; nataḥ asmi—I offer my respectful obeisances.
After accepting the sannyāsa order of life, Lord Caitanya Mahāprabhu, out of intense love for Kṛṣṇa, wanted to go to Vṛndāvana, but apparently by mistake He wandered in the Rāḍha-deśa. Later He arrived at Śāntipura and enjoyed Himself there with His devotees. I offer my respectful obeisances to Śrī Caitanya Mahāprabhu.
jaya jaya śrī-caitanya jaya nityānanda
jayādvaitacandra jaya gaura-bhakta-vṛnda
jaya jaya—all glories; śrī-caitanya—to Lord Śrī Caitanya Mahāprabhu; jaya—all glories; nityānanda—to Lord Nityānanda Prabhu; jaya—all glories; advaita-candra—to Śrī Advaita Gosāñi; jaya—all glories; gaura-bhakta-vṛnda—to the devotees of Lord Caitanya.
All glories to Śrī Caitanya Mahāprabhu! All glories to Nityānanda! All glories to Advaita Prabhu! And all glories to the devotees of Lord Caitanya, headed by Śrīvāsa!
cabbiśa vatsara-śeṣa yei māgha-māsa
tāra śukla-pakṣe prabhu karilā sannyāsa
cabbiśa—twenty-fourth; vatsara—of the year; śeṣa—at the end; yei—that; māgha-māsa—the month of Māgha (January and February); tāra—of that; śukla-pakṣe—in the waxing period of the moon; prabhu—the Lord; karilā—accepted; sannyāsa—the sannyāsa order of life.
At the end of His twenty-fourth year, in the month of Māgha, Śrī Caitanya Mahāprabhu accepted the sannyāsa order during the waxing period of the moon.
sannyāsa kari' premāveśe calilā vṛndāvana
rāḍha-deśe tina dina karilā bhramaṇa
sannyāsa kari'-after accepting the sannyāsa order; prema-āveśe—in intense love for Kṛṣṇa; calilā—proceeded; vṛndāvana—toward Vṛndāvana-dhāma; rāḍha-deśe—in the tract of land known as Rāḍha; tina dina—continuously for three days; karilā—did; bhramaṇa—wandering.
After accepting the sannyāsa order, Caitanya Mahāprabhu, out of intense love for Kṛṣṇa, started for Vṛndāvana. However, He mistakenly wandered about in a trance continuously for three days in the tract of land known as Rāḍha-deśa.
The word Rāḍha-deśa comes from the word rāṣṭra, or "state." From rāṣṭra the perverted word rāḍha has come. The part of Bengal on the western side of the Ganges is known as Rāḍha-deśa. Another name is Pauṇḍra-deśa or Peṅḍo-deśa. The word peṅḍo is a perverted form of the word pauṇḍra. It appears that the capital of Rāṣṭra-deśa was situated in that part of Bengal.
ei śloka paḍi' prabhu bhāvera āveśe
bhramite pavitra kaila saba rāḍha-deśe
ei śloka—this verse; paḍi'-reciting; prabhu—the Lord; bhāvera—of ecstasy; āveśe—in a condition; bhramite—wandering; pavitra—purified; kaila—did; saba rāḍha-deśe—all of the tract of land known as Rāḍha-deśa.
Passing through the tract of land known as Rāḍha-deśa, Śrī Caitanya Mahāprabhu recited the following verse in ecstasy.
etāṁ sa āsthāya parātma-niṣṭhām
adhyāsitāṁ pūrvatamair mahadbhiḥ
ahaṁ tariṣyāmi duranta-pāraṁ
tamo mukundāṅghri-niṣevayaiva
etām—this; saḥ—such; āsthāya—being completely fixed in; para-ātma-niṣṭhām—devotion to the Supreme Person, Kṛṣṇa; adhyāsitām—worshiped; pūrva-tamaiḥ—by previous; mahadbhiḥācāryas; aham—I; tariṣyāmi—shall cross over; duranta-pāram—the insurmountable; tamaḥ—the ocean of nescience; mukunda-aṅghri—of the lotus feet of Mukunda; niṣevayā—by worship; eva—certainly.
"[As a brāhmaṇa from Avantī-deśa said:] 'I shall cross over the insurmountable ocean of nescience by being firmly fixed in the service of the lotus feet of Kṛṣṇa. This was approved by the previous ācāryas, who were fixed in firm devotion to the Lord, Paramātmā, the Supreme Personality of Godhead."
In connection with this verse, which is a quotation from Śrīmad-Bhāgavatam (11.23.57), Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that of the sixty-four items required for rendering devotional service, acceptance of the symbolic marks of sannyāsa is a regulative principle. If one accepts the sannyāsa order, his main business is to devote his life completely to the service of Mukunda, Kṛṣṇa. If one does not completely devote his mind and body to the service of the Lord, he does not actually become a sannyāsī. It is not simply a matter of changing dress. In Bhagavad-gītā (6.1) it is also stated, anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ sa sannyāsī ca yogī ca: one who works devotedly for the satisfaction of Kṛṣṇa is a sannyāsī. The dress is not sannyāsa, but the attitude of service to Kṛṣṇa is.
The word parātma-niṣṭhā means being a devotee of Lord Kṛṣṇa. Parātmā, the Supreme Person, is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ. Those who are completely dedicated to the lotus feet of Kṛṣṇa in service are actually sannyāsīs. As a matter of formality, the devotee accepts the sannyāsa dress as previous ācāryas did. He also accepts the three daṇḍas. Later Viṣṇusvāmī considered that accepting the dress of a tridaṇḍī was parātma-niṣṭhā. Therefore sincere devotees add another daṇḍa, the jīva-daṇḍa, to the three existing daṇḍas. The Vaiṣṇava sannyāsī is known as a tridaṇḍi-sannyāsī. The Māyāvādī sannyāsī accepts only one daṇḍa, not understanding the purpose of tri-daṇḍa. Later, many persons in the community of Śiva Svāmī gave up the ātma-niṣṭhā (devotional service) of the Lord and followed the path of Śaṅkarācārya. Instead of accepting 108 names, those in the Śiva Svāmī sampradāya follow the path of Śaṅkarācārya and accept the ten names of sannyāsa. Although Śrī Caitanya Mahāprabhu accepted the then-existing order of sannyāsa (namely eka-daṇḍa), He still recited a verse from Śrīmad-Bhāgavatam about the tridaṇḍa-sannyāsa accepted by the brāhmaṇa of Avantīpura. Indirectly He declared that within that eka-daṇḍa, one daṇḍa, four daṇḍas existed as one. Accepting ekadaṇḍa-sannyāsa without parātma-niṣṭhā (devotional service to Lord Kṛṣṇa) is not acceptable to Śrī Caitanya Mahāprabhu. In addition, according to the exact regulative principles, one should add the jīva-daṇḍa to the tri-daṇḍa. These four daṇḍas, bound together as one, are symbolic of unalloyed devotional service to the Lord. Because the ekadaṇḍi-sannyāsīs of the Māyāvāda school are not devoted to the service of Kṛṣṇa, they try to merge into the Brahman effulgence, which is a marginal position between material and spiritual existence. They accept this impersonal position as liberation. Māyāvādī sannyāsīs, not knowing that Śrī Caitanya Mahāprabhu was a tridaṇḍī, think of Caitanya Mahāprabhu as an ekadaṇḍi-sannyāsī. This is due to their vivarta, bewilderment. In Śrīmad-Bhāgavatam there is no such thing as an ekadaṇḍi-sannyāsī; indeed, the tridandi-sannyāsī is accepted as the symbolic representation of the sannyāsa order. By citing this verse from Śrīmad-Bhāgavatam, Śrī Caitanya Mahāprabhu accepted the sannyāsa order recommended in Śrīmad-Bhāgavatam. The Māyāvādī sannyāsīs, who are enamored of the external energy of the Lord, cannot understand the mind of Śrī Caitanya Mahāprabhu.
To date, all the devotees of Śrī Caitanya Mahāprabhu, following in His footsteps, accept the sannyāsa order and keep the sacred thread and tuft of unshaved hair. The ekadaṇḍi-sannyāsīs of the Māyāvādī school give up the sacred thread and do not keep any tuft of hair. Therefore they are unable to understand the purport of tridaṇḍa-sannyāsa, and as such they are not inclined to dedicate their lives to the service of Mukunda. They simply think of merging into the existence of Brahman because of their disgust with material existence. The ācāryas who advocate the daiva-varṇāśrama (the social order of cātur-varṇyam mentioned in the Bhagavad-gītā) do not accept the proposition of āsura-varṇāśrama, which maintains that the social order of varṇa is indicated by birth.
The most intimate devotee of Śrī Caitanya Mahāprabhu, namely Gadādhara Paṇḍita, accepted tridaṇḍa-sannyāsa and also accepted Mādhava Upādhyāya as his tridaṇḍi-sannyāsī disciple. It is said that from this Mādhavācārya the sampradāya known in western India as the Vallabhācārya sampradāya has begun. Śrīla Gopāla Bhaṭṭa Gosvāmī, who is known as a smṛty-ācārya in the Gauḍīya-Vaiṣṇava-sampradāya, later accepted the tridaṇḍa-sannyāsa order from Tridaṇḍipāda Prabodhānanda Sarasvatī. Although acceptance of tridaṇḍa-sannyāsa is not distinctly mentioned in the Gauḍīya Vaiṣṇava literature, the first verse of Śrīla Rūpa Gosvāmī's Upadeśāmṛta advocates that one should accept the tridaṇḍa-sannyāsa order by controlling the six forces:
vāco vegaṁ manasaḥ krodha-vegaṁ
jihvā-vegam udaropastha-vegam
etān vegān yo viṣaheta dhīraḥ
sarvām apīmāṁ pṛthivīṁ sa śiṣyāt
"One who can control the forces of speech, mind, anger, belly, tongue and genitals is known as a gosvāmī and is competent to accept disciples all over the world." The followers of Śrī Caitanya Mahāprabhu never accepted the Māyāvāda order of sannyāsa, and for this they cannot be blamed. Śrī Caitanya Mahāprabhu accepted Śrīdhara Svāmī, who was a tridaṇḍi-sannyāsī, but the Māyāvādī sannyāsīs, not understanding Śrīdhara Svāmī, sometimes think that Śrīdhara Svāmī belonged to the Māyāvāda ekadaṇḍa-sannyāsa community. Actually this was not the case.
prabhu kahe--sādhu ei bhikṣura vacana
mukunda sevana-vrata kaila nirdhāraṇa
prabhu kahe—the Lord said; sādhu—very much purified; ei—this; bhikṣura—of the mendicant; vacana—words; mukunda—Lord Kṛṣṇa; sevana-vrata—decision to serve; kaila—made; nirdhāraṇa—indication.
Śrī Caitanya Mahāprabhu approved the purport of this verse on account of the determination of the mendicant devotee to engage in the service of Lord Mukunda. He gave His approval of this verse, indicating that it was very good.
parātma-niṣṭhā-mātra veṣa-dhāraṇa
mukunda-sevāya haya saṁsāra-tāraṇa
para-ātma-niṣṭhā-mātra—only for the determination to serve Kṛṣṇa; veṣa-dhāraṇa—changing the dress; mukunda-sevāya—by serving Mukunda; haya—there is; saṁsāra-tāraṇa—liberation from this materiai bondage.
The real purpose of accepting sannyāsa is to dedicate oneself to the service of Mukunda. By serving Mukunda, one can actually be liberated from the bondage of material existence.
In this connection, Śrīla Bhaktivinoda Ṭhākura says that Śrī Caitanya Mahāprabhu accepted the sannyāsa order and recommended the determination of the Avantīpura bhikṣu to engage in the service of Mukunda. He accepted the brāhmaṇa's version due to his determination to serve Mukunda. The sannyāsī dress is actually an attraction for material formality. Śrī Caitanya Mahāprabhu did not like such formality, but He wanted the essence of it-service to Mukunda. Such determination in any condition is parātma-niṣṭhā. That is required. The conclusion is that the sannyāsa order depends not on the dress but the determination to serve Mukunda.
sei veṣa kaila, ebe vṛndāvana giyā
kṛṣṇa-niṣevaṇa kari nibhṛte vasiyā
sei—that; veṣa—dress; kaila—accepted; ebe—now; vṛndāvana—to Vṛndāvana-dhāma; giyā—going; kṛṣṇa-niṣevaṇa—service to the Lord; kari—I shall execute; nibhṛte—in a solitary place; vasiyā—sitting.
After accepting the sannyāsa order, Śrī Caitanya Mahāprabhu decided to go to Vṛndāvana and engage Himself wholly and solely in the service of Mukunda in a solitary place.
eta bali' cale prabhu, premonmādera cihna
dik-vidik-jñāna nāhi, kibā rātri-dina
eta bali'-saying this; cale prabhu—the Lord began to proceed; prema-unmādera cihna—the symptoms of ecstatic love; dik-vidik-jñāna—knowledge of the right direction or wrong direction; nāhi—there is not; kibā—whether; rātri-dina—night or day.
As Śrī Caitanya Mahāprabhu was enroute to Vṛndāvana, all the ecstatic symptoms became manifest, and He did not know in which direction He was going, nor did He know whether it was day or night.
nityānanda, ācāryaratna, mukunda, tina jana
prabhu-pāche-pāche tine karena gamana
nityānandaNityānanda Prabhu; ācāryaratnaCandraśekhara; mukunda—and Mukunda; tina jana—three persons; prabhu-pāche-pāche—following the Lord; tine—all three of them; karena gamana—go.
When Śrī Caitanya Mahāprabhu went toward Vṛndāvana, Nityānanda Prabhu, Candraśekhara and Prabhu Mukunda followed Him.
yei yei prabhu dekhe, sei sei loka
premāveśe 'hari' bale, khaṇḍe duḥkha-śoka
yei yei—whoever; prabhu—the Lord; dekhe—sees; sei sei loka—those persons; prema-āveśe—in the ecstasy of love; hari bale—exclaim "Hari"; khaṇḍe—pass over; duḥkha-śoka—all kinds of material unhappiness and lamentation.
When Śrī Caitanya Mahāprabhu passed through Rāḍha-deśa, whoever saw Him in ecstasy exclaimed, "Hari! Hari!" As they chanted this with the Lord, all the unhappiness of material existence diminished.
gopa-bālaka saba prabhuke dekhiyā
'hari' 'hari' bali' ḍāke ucca kariyā
gopa-bālaka saba—all the cowherd boys; prabhuke dekhiyā—seeing the Lord; hari hari bali'-vibrating the sounds "Hari Hari"; ḍāke—shout; ucca kariyā—loudly.
All the cowherd boys who saw Śrī Caitanya Mahāprabhu passing joined with Him and began to shout loudly, "Hari! Hari!"
śuni' tā-sabāra nikaṭa gelā gaurahari
'bala' 'bala' bale sabāra śire hasta dhari'
śuni'-hearing; -sabāra—of all of them; nikaṭa—near; gelā—went; gaurahari—Śrī Caitanya Mahāprabhu; bala bala—go on speaking, go on speaking; bale—He said; sabāra—of all of them; śire hasta dhari'-keeping His hand on their heads.
When He heard all the cowherd boys also chanting "Hari! Hari!" Śrī Caitanya Mahāprabhu was very pleased. He approached them, put His hand on their heads and said, "Go on chanting like that."
tā'-sabāra stuti kare,--tomarā bhāgyavān
kṛtārtha karile more śunāñā hari-nāma
tā'-sabāra—of all of them; stuti kare—Lord Caitanya Mahāprabhu praised the behavior; tomarā—you; bhāgyavān—fortunate; kṛta-artha—successful; karile—you have made; more—to Me; śunāñā—by chanting; hari-nāma—the holy name of Lord Hari.
Śrī Caitanya Mahāprabhu thus blessed them all, saying that they were all fortunate. In this way He praised them, and He felt very successful because they chanted the holy name of Lord Hari.
gupte tā-sabāke āni' ṭhākura nityānanda
śikhāilā sabākāre kariyā prabandha
gupte—in confidence; -sabāke—unto all the cowherd boys; āni'-taking them; ṭhākura nityānandaNityānanda Ṭhākura; śikhāilā—instructed; sabākāre—all of them; kariyā prabandha—by making a reasonable story.
Calling all the boys in confidence and telling a reasonable story, Nityānanda Prabhu instructed them as follows.
vṛndāvana-patha prabhu puchena tomāre
gaṅgā-tīra-patha tabe dekhāiha tāṅre
vṛndāvana-patha—the path to Vṛndāvana; prabhu—the Lord; puchena—inquires; tomāre—from you; gaṅgā-tīra-patha—the path on the bank of the Ganges; tabe—at that time; dekhāiha—please show; tāṅre—Him.
"If Śrī Caitanya Mahāprabhu asks you about the path to Vṛndāvana, please show Him the path on the bank of the Ganges instead."
TEXTS 18-19
tabe prabhu puchilena,--'śuna, śiśu-gaṇa
kaha dekhi, kon pathe yāba vṛndāvana'
śiśu saba gaṅgā-tīra-patha dekhāila
sei pathe āveśe prabhu gamana karila
tabe—thereafter; prabhu—the Lord; puchilena—inquired; śuna—hear; śiśu-gaṇa—O boys; kaha dekhi—please tell Me; kon pathe—in which way; yāba—I shall go; vṛndāvana—to Vṛndāvana; śiśu—the boys; saba—all; gaṅgā-tīra-patha—the path on the bank of the Ganges; dekhāila—showed; sei—that; pathe—on the path; āveśe—in ecstasy; prabhu—the Lord; gamana karila—went.
When the cowherd boys were questioned by Lord Caitanya Mahāprabhu about the path to Vṛndāvana, the boys showed Him the path on the bank of the Ganges, and the Lord went that way in ecstasy.
ācāryaratnere kahe nityānanda-gosāñi
śīghra yāha tumi advaita-ācāryera ṭhāñi
ācāryaratnere—to Candraśekhara Ācārya; kahe—said; nityānanda-gosāñi—Lord Nityānanda Prabhu; śīghra—immediately; yāha—go; tumi—you; advaita-ācāryera ṭhāñi—to the place of Advaita Ācārya.
As the Lord proceeded along the bank of the Ganges, Śrī Nityānanda Prabhu requested Ācāryaratna [Candraśekhara Ācārya] to go immediately to the house of Advaita Ācārya.
prabhu laye yāba āmi tāṅhāra mandire
sāvadhāne rahena yena naukā lañā tīre
prabhu laye—taking the Lord; yāba—shall go; āmi—I; tāṅhāra—of Him; mandire—to the house; sāvadhāne—very carefully; rahena—let Him stay; yena—there; naukā—boat; lañā—taking; tīre—on the bank.
Śrī Nityānanda Gosvāmī told him, "I shall take Śrī Caitanya Mahāprabhu to the bank of the Ganges at Śāntipura, and Advaita Ācārya should carefully stay there on shore with a boat.
tabe navadvīpe tumi kariha gamana
śacī-saha lañā āisa saba bhakta-gaṇa
tabe—thereafter; navadvīpe—to Navadvīpa; tumi—you; kariha—should do; gamana—going; śacī-saha—mother Śacī; lañā—taking along; āisa—come back; saba bhakta-gaṇa—all the devotees.
"After that," Nityānanda Prabhu continued, "I shall go to Advaita Ācārya's house, and you should go to Navadvīpa and return with mother Śacī and all the other devotees."
tāṅre pāṭhāiyā nityānanda mahāśaya
mahāprabhura āge āsi' dila paricaya
tāṅre—him; pāṭhāiyā—sending; nityānanda—Lord Nityānanda; mahā-āśaya—the great personality; mahāprabhura—of Śrī Caitanya Mahāprabhu; āge—in front; āsi'-coming; dila—gave; paricaya—introduction.
After sending Ācāryaratna to the house of Advaita Ācārya, Śrī Nityānanda Prabhu went before Lord Caitanya Mahāprabhu and gave notice of His coming.
prabhu kahe,--śrīpāda, tomāra kothāke gamana
śrīpāda kahe, tomāra saṅge yāba vṛndāvana
prabhu kahe—the Lord inquired; śrīpāda—sir; tomāra—of You; kothāke—where; gamana—going; śrīpāda kaheNityānanda Prabhu replied; tomāra—You; saṅge—with; yāba—I shall go; vṛndāvana—toward Vṛndāvana.
Śrī Caitanya Mahāprabhu was in ecstasy, and He asked where Nityānanda Prabhu was going. Nityānanda replied that He was going with Him toward Vṛndāvana.
prabhu kahe,--kata dūre āche vṛndāvana
teṅho kahena,--kara ei yamunā daraśana
prabhu kahe—the Lord replied; kata dūre—how far; āche—there is; vṛndāvanaVṛndāvana-dhāma; teṅho kahena—He replied; kara—just do; ei—this; yamunāYamunā River; daraśana—seeing.
When the Lord asked Nityānanda Prabhu how far it was to Vṛndāvana, Nityānanda replied, "Just see! Here is the river Yamunā."
eta bali' ānila tāṅre gaṅgā-sannidhāne
āveśe prabhura haila gaṅgāre yamunā-jñāne
eta bali'-saying this; ānila—He brought; tāṅre—Him; gaṅgā-sannidhāne—near the Ganges; āveśe—in ecstasy; prabhura—of the Lord; haila—there was; gaṅgāre—of the river Ganges; yamunā-jñāne—acceptance as the river Yamunā.
Saying this, Nityānanda Prabhu took Caitanya Mahāprabhu near the Ganges, and the Lord, in His ecstasy, accepted the river Ganges as the river Yamunā.
aho bhāgya, yamunāre pāiluṅ daraśana
eta bali' yamunāra karena stavana
aho bhāgya—oh, My great fortune; yamunāre—of the river Yamunā; pāiluṅ—I have gotten; daraśana—vision; eta bali'-after saying this; yamunāra—of the river Yamunā; karena—does; stavana—praising.
The Lord said, "Oh, what good fortune! Now I have seen the river Yamunā." Thus thinking the Ganges to be the river Yamunā, Caitanya Mahāprabhu began to offer prayers to it.
cid-ānanda-bhānoḥ sadā nanda-sūnoḥ
para-prema-pātrī drava-brahma-gātrī
aghānāṁ lavitrī jagat-kṣema-dhātrī
pavitrī-kriyān no vapur mitra-putrī
cit-ānanda-bhānoḥ—of the direct manifestation of spiritual energy and bliss; sadā—always; nanda-sūnoḥ—of the son of Mahārāja Nanda; para-prema-pātrī—the giver of the highest love; drava-brahma-gātrī—composed of the water of the spiritual world; aghānām—of all sins and offenses; lavitrī—the destroyer; jagat-kṣema-dhātrī—the performer of everything auspicious for the world; pavitrī-kriyāt—kindly purify; naḥ—our; vapuḥ—existence; mitra-putrī—the daughter of the sun-god.
"O river Yamunā, you are the blissful spiritual water that gives love to the son of Nanda Mahārāja. You are the same as the water of the spiritual world, for you can vanquish all our offenses and the sinful reactions incurred in life. You are the creator of all auspicious things for the world. O daughter of the sun-god, kindly purify us by your pious activities."
This verse is recorded in the Caitanya-candrodaya-nāṭaka (5.35), by Kavi-karṇapura.
eta bali' namaskari' kaila gaṅgā-snāna
eka kaupīna, nāhi dvitīya paridhāna
eta bali'-saying this; namaskari'-offering obeisances; kaila—did; gaṅgā-snāna—bathing in the Ganges; eka kaupīna—only one piece of underwear; nāhi—there was not; dvitīya—second; paridhāna—garment.
After reciting this mantra, Śrī Caitanya Mahāprabhu offered obeisances and took His bath in the Ganges. At that time He had on only one piece of underwear, for there was no second garment.
hena kāle ācārya-gosāñi naukāte caḍiñā
āila nūtana kaupīna-bahirvāsa lañā
hena kāle—at that time; ācārya-gosāñiAdvaita Ācārya Prabhu; naukāte caḍiñā—on board a boat; āila—reached there; nūtana—new; kaupīna—underwear; bahiḥ-vāsa—outer garments; lañā—bringing.
While Śrī Caitanya Mahāprabhu was standing there without a second garment, Śrī Advaita Ācārya arrived in a boat, bringing with Him new underwear and external garments.
āge ācārya āsi' rahilā namaskāra kari'
ācārya dekhi' bale prabhu mane saṁśaya kari'
āge—in front; ācāryaAdvaita Ācārya; āsi'-coming; rahilā—stood; namaskāra kari'-making obeisances; ācārya dekhi'-seeing Advaita Ācārya; bale—says; prabhu—the Lord; mane—within His mind; saṁśaya kari'-doubting.
When Advaita Ācārya arrived, He stood before the Lord and offered His obeisances. After seeing Him, the Lord began to wonder about the entire situation.
tumi ta' ācārya-gosāñi, ethā kene āilā
āmi vṛndāvane, tumi ke-mate jānilā
tumi—You are; ta'-certainly; ācārya-gosāñiAdvaita Ācārya; ethā—here; kene—why; āilā—You have come; āmi—I; vṛndāvane—in Vṛndāvana; tumi—You; ke-mate—how; jānilā—knew.
Still in His ecstasy, the Lord asked Advaita Ācārya, "Why did You come here? How did You know that I was in Vṛndāvana?"
ācārya kahe--tumi yāhāṅ, sei vṛndāvana
mora bhāgye gaṅgā-tīre tomāra āgamana
ācārya kahe—Ācārya replied; tumi yāhāṅ—wherever You are; sei—that; vṛndāvanaVṛndāvana; mora bhāgye—by My great fortune; gaṅgā-tīre—on the bank of the Ganges; tomāra āgamana—Your appearance.
Advaita Ācārya disclosed the whole situation, telling Śrī Caitanya Mahāprabhu, "Wherever You are, that is Vṛndāvana. Now it is My great fortune that You have come to the bank of the Ganges."
prabhu kahe,--nityānanda āmāre vañcilā
gaṅgāke āniyā more yamunā kahilā
prabhu kahe—the Lord replied; nityānanda—Lord Nityānanda; āmāre—Me; vañcilā—has cheated; gaṅgāke—to the bank of the Ganges; āniyā—bringing; more—Me; yamunā—the river Yamunā; kahilā—informed.
Śrī Caitanya Mahāprabhu then said, "Nityānanda has cheated Me. He has brought Me to the bank of the Ganges and told Me that it was the Yamunā."
ācārya kahe, mithyā nahe śrīpāda-vacana
yamunāte snāna tumi karilā ekhana
ācārya kaheAdvaita Ācārya replied; mithyā nahe—this is not untrue; śrīpāda-vacana—the words of Śrī Nityānanda Prabhu; yamunāte—in the river Yamunā; snāna—bathing; tumi—You; karilā—did; ekhana—just now.
When Śrī Caitanya Mahāprabhu accused Nityānanda of cheating Him, Śrīla Advaita Ācārya said, "Whatever Nityānanda Prabhu has told You is not false. You have indeed just now taken Your bath in the river Yamunā."
gaṅgāya yamunā vahe hañā eka-dhāra
paścime yamunā vahe, pūrve gaṅgā-dhāra
gaṅgāya—with the river Ganges; yamunā—the river Yamunā; vahe—flows; hañā—becoming; eka-dhāra—one stream; paścime—on the western side; yamunā—the river Yamunā; vahe—flows; pūrve—on the eastern side; gaṅgā-dhāra—the flow of the Ganges.
Advaita Ācārya then explained that at that spot both the Ganges and Yamunā flow together. On the western side was the Yamunā, and on the eastern side was the Ganges.
The Ganges and Yamunā mix at the confluence at Allahabad (Prayāga). The Yamunā flows from the western side and the Ganges from the eastern, and they merge. Since Caitanya Mahāprabhu bathed on the western side, He actually took His bath in the river Yamunā.
paścima-dhāre yamunā vahe, tāhāṅ kaile snāna
ārdra kaupīna chāḍi' śuṣka kara paridhāna
paścima-dhāre—in the western flow; yamunā—the river Yamunā; vahe—flows; tāhāṅ—there; kaile—You did; snāna—bathing; ārdra—wet; kaupīna—underwear; chāḍi'-giving up; śuṣka—dry; kara—do; paridhāna—putting on.
Advaita Ācārya then suggested that since Caitanya Mahāprabhu had taken His bath in the river Yamunā and His underwear was now wet, the Lord should change His underwear for dry garments.
premāveśe tina dina ācha upavāsa
āji mora ghare bhikṣā, cala mora vāsa
prema-āveśe—in the ecstasy of love; tina dina—three days; ācha—You are; upavāsa—fasting; āji—today; mora—My; ghare—at the house; bhikṣā—alms; cala—kindly come; mora vāsa—to My residence.
Advaita Ācārya said, "You have been fasting continuously for three days in Your ecstasy of love for Kṛṣṇa. I therefore invite You to My home, where You may kindly take Your alms. Come with Me to My residence."
eka-muṣṭi anna muñi kariyāchoṅ pāka
śukhārukhā vyañjana kailuṅ, sūpa āra śāka
eka-muṣṭi—one palmful; anna—rice; muñi—I; kariyāchoṅ—have done; pāka—cooking; śukhā-rukhā—not very luxurious; vyañjana—vegetables; kailuṅ—I have done; sūpa—liquid vegetables; āra—and; śāka—spinach.
Advaita Prabhu continued, "At My home I have just cooked one palmful of rice. The vegetables are always very simple. There is no luxurious cooking-simply a little liquid vegetable and spinach."
eta bali' naukāya caḍāñā nila nija-ghara
pāda-prakṣālana kaila ānanda-antara
eta bali'-saying this; naukāya caḍāñā—making Him board the small boat; nila—took; nija-ghara—to His own residence; pāda-prakṣālana—washing the feet; kaila—did; ānanda-antara—very happy within Himself.
Saying this, Śrī Advaita Ācārya took the Lord into the boat and brought the Lord to His residence. There Advaita Ācārya washed the feet of the Lord and was consequently very happy within.
prathame pāka kariyāchena ācāryāṇī
viṣṇu-samarpaṇa kaila ācārya āpani
prathame—first; pāka—cooking; kariyāchena—performed; ācāryāṇī—the wife of Advaita Ācārya; viṣṇu-samarpaṇa—offering to Lord Viṣṇu; kaila—did; ācāryaAdvaita Ācārya; āpani—Himself.
All the eatables were first cooked by the wife of Advaita Ācārya. Then Śrīla Advaita Ācārya personally offered everything to Lord Viṣṇu.
This is the ideal householder's life. The husband and wife live together, and the husband works very hard to secure paraphernalia for worshiping Lord Viṣṇu. The wife at home cooks a variety of foods for Lord Viṣṇu, and the husband offers it to the Deity. After that, ārati is performed, and the prasāda is distributed amongst family members and guests. According to the Vedic principles, there must always be a guest in a householder's house. In my childhood I have actually seen my father receive not less than four guests every day, and in those days my father's income was not very great. Nonetheless, there was no difficulty in offering prasāda to at least four guests every day. According to Vedic principles, a householder, before taking lunch, should go outside and shout very loudly to see if there is anyone without food. In this way he invites people to take prasāda. If someone comes, the householder offers him prasāda, and if there is not much left, he should offer his own portion to the guest. If no one responds to his call, the householder can accept his own lunch. Thus the householder's life is also a kind of austerity. Because of this, the householder's life is called the gṛhastha-āśrama. Although a person may live with his wife and children happily in Kṛṣṇa consciousness, he also observes the regulative principles followed in any temple. If there is no Kṛṣṇa consciousness, the householder's abode is called a gṛhamedhī's house. Householders in Kṛṣṇa consciousness are actually gṛhasthas-that is, those living in the āśrama with their families and children. Śrī Advaita Prabhu was an ideal gṛhastha, and His house was the ideal gṛhastha-āśrama.
tina ṭhāñi bhoga bāḍāila sama kari'
kṛṣṇera bhoga bāḍāila dhātu-pātropari
tina ṭhāñi—in three places; bhoga—cooked food; bāḍāila—distributed; sama—equal; kari'-making; kṛṣṇera bhoga—the food offered to Kṛṣṇa; bāḍāila—was arranged; dhātu-pātra upari—on a metal plate.
All the prepared food was divided into three equal parts. One part was arranged on a metal plate for offering to Lord Kṛṣṇa.
The word bāḍāila, meaning "increased," is very significant in this verse. It is a sophisticated word used by the gṛhasthas in Bengal. Whenever food is prepared and we take away a portion, the food is actually decreased. But here it is the system to say bāḍāila, or "increased." If food is prepared for Kṛṣṇa and offered to Him and the Vaiṣṇavas, the stock is increased, never decreased.
battiśā-āṭhiyā-kalāra āṅgaṭiyā pāte
dui ṭhāñi bhoga bāḍāila bhāla mate
battiśā-āṭhiyā—producing thirty-two bunches; kalāra—of a banana tree; āṅgaṭiyā—undivided; pāte—on leaves; dui ṭhāñi—in two places; bhoga—the eatables; bāḍāila—arranged; bhāla mate—very nicely.
Of the three divisions, one was arranged on a metal plate, and the other two were arranged on plantain leaves. These leaves were not bifurcated, and they were taken from a banana tree that held at least thirty-two bunches of bananas. The two plates were filled very nicely with the kinds of food described below.
madhye pīta-ghṛta-sikta śāly-annera stūpa
cāri-dike vyañjana-ḍoṅgā, āra mudga-sūpa
madhye—in the middle; pīta—yellow; ghṛta-sikta—wet with clarified butter; śāli-annera—of very fine cooked rice; stūpa—a mound; cāri-dike—surrounding the mound of rice; vyañjana-ḍoṅgā—vegetable pots; āra—and; mudga-sūpadāl made of split mung.
The cooked rice was a stack of very fine grains nicely cooked, and in the middle was yellow clarified butter from the milk of cows. Surrounding the stack of rice were pots made of the skins of banana trees, and in these pots were varieties of vegetables and mung dāl.
sārdraka, vāstuka-śāka vividha prakāra
paṭola, kuṣmāṇḍa-baḍi, mānakacu āra
sārdraka—pots with ginger dishes; vāstuka-śāka—spinach; vividha—various; prakāra—kinds; paṭola—a kind of vegetable; kuṣmāṇḍa—squash; baḍi—with split dāl; mānakacu—the root of a vegetable tree called kacu; āra—and.
Among the cooked vegetables were paṭolas, squash, mānakacu and a salad made with pieces of ginger and various types of spinach.
ca-i-marica-sukhta diyā saba phala-mūle
amṛta-nindaka pañca-vidha tikta-jhāle
ca-i-marica—with black pepper and ca-i (a kind of spice); sukhta—vegetables made bitter; diyā—giving; saba—all; phala-mūle—various kinds of fruits and roots; amṛta-nindaka—defying nectar; pañca-vidha—five kinds of; tikta—bitter; jhāle—and pungent.
There was sukhta, bitter melon mixed with all kinds of vegetables, defying the taste of nectar. There were five types of bitter and pungent sukhtas.
komala nimba-patra saha bhājā vārtākī
paṭola-phula-baḍi-bhājā, kuṣmāṇḍa-mānacāki
komala—newly grown; nimba-patranimba leaves; saha—with; bhājā—fried; vārtākī—eggplant; paṭola—with paṭola fruit; phula-baḍi—a preparation of dāl; bhājā—fried; kuṣmāṇḍa—squashes; mānacāki—the food called mānacāki.
Amongst the various vegetables were newly grown leaves of nimba trees fried with eggplant. The fruit known as paṭola was fried with phulabaḍi, a kind of dāl preparation first mashed and then dried in the sun. There was also a preparation known as kuṣmāṇḍa-mānacāki.
We request our editors of cook books to add all these nice preparations described by the experienced author Śrīla Kavirāja Gosvāmī.
nārikela-śasya, chānā, śarkarā madhura
mochā-ghaṇṭa, dugdha-kuṣmāṇḍa, sakala pracura
nārikela-śasya—the pulp of coconut; chānā—curd; śarkarā—fruit sugar; madhura—very sweet; mochā-ghaṇṭa—a semisolid preparation made with banana flowers; dugdha-kuṣmāṇḍa—newly grown squash cut into pieces and boiled in milk; sakala—all; pracura—plentiful.
The preparation made with coconut pulp mixed with curd and rock candy was very sweet. There was a curry made of banana flowers and squash boiled in milk, all in great quantity.
madhurāmla-baḍā, amlādi pāṅca-chaya
sakala vyañjana kaila loke yata haya
madhura-amla-baḍā—sweet and sour cakes; amla-ādi—sour preparations; pāṅca-chaya—five or six; sakala vyañjana—all vegetables; kaila—made; loke—for the people; yata haya—as many as there were.
There were small cakes in sweet and sour sauce and five or six kinds of sour preparations. All the vegetables were so made that everyone present could take prasāda.
mudga-baḍā, kalā-baḍā, māṣa-baḍā, miṣṭa
kṣīra-pulī, nārikela, yata piṭhā iṣṭa
mudga-baḍā—soft cake made with mung; kalā-baḍā—soft cake made with fried banana; māṣa-baḍā—soft cake made with urad dāl; miṣṭa—various kinds of sweets; kṣīra-pulī—condensed milk mixed with rice cakes; nārikela—a preparation of coconut; yata—all kinds of; piṭhā—cakes; iṣṭa—desirable.
There were soft cakes made with mung dāl, soft cakes made with ripe bananas, and soft cakes made with urad dāl. There were various kinds of sweetmeats, condensed milk mixed with rice cakes, a coconut preparation and every kind of cake desirable.
battiśā-āṭhiyā kalāra ḍoṅgā baḍa baḍa
cale hāle nāhi,--ḍoṅgā ati baḍa daḍa
battiśā-āṭhiyā—producing thirty-two bunches of bananas; kalāra—of the banana tree; ḍoṅgā—pots made of leaves; baḍa baḍa—big; cale hāle nāhi—they did not tilt or totter; ḍoṅgā—pots; ati—very; baḍa—big; daḍa—strong.
All the vegetables were served in pots made of banana leaves taken from trees producing at least thirty-two bunches of bananas. These pots were very strong and big and did not tilt or totter.
pañcāśa pañcāśa ḍoṅgā vyañjane pūriñā
tina bhogera āśe pāśe rākhila dhariñā
pañcāśa pañcāśa—fifty and fifty; ḍoṅgā—pots; vyañjane—with vegetables; pūriñā—filling; tina—three; bhogera—of eating places; āśe pāśe—all around; rākhila—kept; dhariñā—fixing.
All around the three eating places were a hundred pots filled with various kinds of vegetables.
saghṛta-pāyasa nava-mṛt-kuṇḍikā bhariñā
tina pātre ghanāvarta-dugdha rākheta dhariñā
sa-ghṛta-pāyasa—sweet rice mixed with ghee; nava-mṛt-kuṇḍikā—new earthen pots; bhariñā—filling; tina pātre—in three pots; ghana-āvarta-dugdha—finely condensed milk; rākheta—were kept; dhariñā—fixing.
Along with the various vegetables was sweet rice mixed with ghee. This was kept in new earthen pots. Earthen pots filled with highly condensed milk were placed in three places.
dugdha-ciḍā-kalā āra dugdha-laklakī
yateka karila' tāhā kahite nā śaki
dugdha-ciḍā—chipped rice made with milk; kalā—mixed with bananas; āra—and; dugdha-laklakī—a kind of squash known as lāu, boiled with milk; yateka—all that; karila'-was prepared; tāhā—that; kahite—to describe; —not; śaki—I am able.
Besides the other preparations, there were chipped rice made with milk and mixed with bananas, and also white squash boiled in milk. Indeed, it is not possible to describe all the preparations that were made.
dui pāśe dharila saba mṛt-kuṇḍikā bhari'
cāṅpākalā-dadhi-sandeśa kahite nā pāri
dui pāśe—on two sides; dharila—kept; saba—all; mṛt-kuṇḍikā—earthen pots; bhari'-filling; cāṅpā-kalā—a kind of banana known as cāṅpā-kalā; dadhi-sandeśa—mixed with yogurt and sandeśa; kahite—to say; —not; pāri—I am able.
In two places there were earthen pots filled with another preparation made with yogurt, sandeśa [a sweetmeat made with curd] and banana. I am unable to describe it all.
anna-vyañjana-upari dila tulasī-mañjarī
tina jala-pātre suvāsita jala bhari'
anna-vyañjana-upari—on top of the boiled rice and vegetables; dila—placed; tulasī-mañjarī—flowers of tulasī; tina—three; jala-pātre—waterpots; su-vāsita—scented; jala—water; bhari'-filling.
Upon the stack of boiled rice and all the vegetables were flowers of the tulasī trees. There were also pots filled with scented rosewater.
tina śubhra-pīṭha, tāra upari vasana
ei-rūpe sākṣāt kṛṣṇe karāila bhojana
tina—three; śubhra-pīṭha—white sitting places; tāra—of them; upari—on top; vasana—soft cloth; ei-rūpe—in this way; sākṣāt—directly; kṛṣṇe—unto Kṛṣṇa; karāila—made to do; bhojana—eating.
There were three sitting places where soft cloths were placed. Thus Lord Kṛṣṇa was offered all the food, and the Lord took it very pleasantly.
āratira kāle dui prabhu bolāila
prabhu-saṅge sabe āsi' ārati dekhila
āratira kāle—during the time of ārati; dui prabhu—Lord Nityānanda and Śrī Caitanya Mahāprabhu; bolāila—He called; prabhu-saṅge—with the Lords; sabe—all other people; āsi'-coming there; ārati—the ārati ceremony; dekhila—observed.
It is the system, after offering food, to perform bhoga-ārati. Advaita Prabhu asked the two brothers, Lord Caitanya Mahāprabhu and Nityānanda Prabhu, to come see the ārati. The two Lords and all others present went to see the ārati ceremony.
ārati kariyā kṛṣṇe karā'la śayana
ācārya āsi' prabhure tabe kailā nivedana
ārati kariyā—after finishing the ārati; kṛṣṇe—Lord Kṛṣṇa; karā'la—made to do; śayana—lying down to rest; ācāryaAdvaita Ācārya; āsi'-coming; prabhure—unto Lord Caitanya Mahāprabhu; tabe—then; kailā—made; nivedana—submission.
After ārati was performed for the Deities in the temple, Lord Kṛṣṇa was made to lie down to rest. Advaita Ācārya then came out to submit something to Lord Caitanya Mahāprabhu.
gṛhera bhitare prabhu karuna gamana
dui bhāi āilā tabe karite bhojana
gṛhera bhitare—within the room; prabhuCaitanya Mahāprabhu; karuna—kindly do; gamana—entering; dui bhāi—the two brothers, Caitanya Mahāprabhu and Nityānanda Prabhu; āilā—came; tabe—then; karite bhojana—to partake of the prasāda.
Śrī Advaita Prabhu said, "My dear Lords, kindly enter this room." The two brothers, Caitanya Mahāprabhu and Nityānanda Prabhu, then came forward to take the prasāda.
mukunda, haridāsa,--dui prabhu bolāila
yoḍa-hāte dui-jana kahite lāgila
mukundaMukunda; haridāsaHaridāsa; dui prabhu—the two Lords; bolāila—called for; yoḍa-hāte—with folded hands; dui-jana—two persons; kahite lāgila—began to say.
When Lord Śrī Caitanya Mahāprabhu and Nityānanda Prabhu went to accept the prasāda, They both called Mukunda and Haridāsa to come with Them. However, Mukunda and Haridāsa, both with folded hands, spoke as follows.
mukunda kahe--mora kichu kṛtya nāhi sare
pāche muñi prasāda pāmu, tumi yāha ghare
mukunda kaheMukunda said; mora—of me; kichu—something; kṛtya—to perform; nāhi sare—not yet finished; pāche—later; muñi—I; prasādaprasāda; pāmu—shall accept; tumi yāha ghare—You both kindly enter the room.
When Mukunda was called for, he submitted, "My dear sir, I have something to do that is not yet finished. Later I shall accept the prasāda, so You two Prabhus should now please enter the room."
haridāsa kahe--muñi pāpiṣṭha adhama
bāhire eka muṣṭi pāche karimu bhojana
haridāsa kaheHaridāsa said; muñi—I; pāpiṣṭha—sinful; adhama—the lowest of men; bāhire—outside; eka—one; muṣṭi—palmful; pāche—later; karimu—I shall do; bhojana—eating.
Haridāsa Ṭhākura said, "I am the most sinful and lowest among men. Later I shall eat one palmful of prasāda while waiting outside."
Although the Hindus and Muslims lived together in a very friendly manner, still there were distinctions between them. The Muslims were considered yavanas, or low-born, and whenever a Muslim was invited, he would be fed outside of the house. Although personally called by Śrī Caitanya Mahāprabhu and Nityānanda Prabhu to take prasāda with Them, still, out of great humility, Haridāsa Ṭhākura submitted, "I shall take the prasāda outside of the house." Although Haridāsa Ṭhākura was an exalted Vaiṣṇava accepted by Advaita Ācārya, Nityānanda Prabhu and Śrī Caitanya Mahāprabhu, nonetheless, in order not to disturb social tranquillity, he humbly kept himself in the position of a Muslim, outside the jurisdiction of the Hindu community. Therefore he proposed to take prasāda outside the house. Although he was in an exalted position and equal to other great Vaiṣṇavas, he considered himself a pāpiṣṭha, a most sinful man, and adhama, the lowest among men. Although a Vaiṣṇava may be very much advanced spiritually, he keeps himself externally humble and submissive.
dui prabhu lañā ācārya gelā bhitara ghare
prasāda dekhiyā prabhura ānanda antare
dui prabhu—the two prabhus (Caitanya Mahāprabhu and Nityānanda Prabhu); lañā—with; ācāryaAdvaita Ācārya; gelā—went; bhitara—within; ghare—the room; prasāda—the prasāda; dekhiyā—seeing; prabhura—of Caitanya Mahāprabhu; ānanda antare—was very pleased within Himself.
Advaita Ācārya took Lord Nityānanda Prabhu and Lord Caitanya Mahāprabhu within the room, and the two Lords saw the arrangement of the prasāda. Śrī Caitanya Mahāprabhu was especially very much pleased.
Śrī Caitanya Mahāprabhu was pleased because He saw how nicely so many varieties of food were prepared for Kṛṣṇa. Actually all kinds of prasāda are prepared for Kṛṣṇa, not for the people, but the devotees partake of prasāda with great pleasure.
aiche anna ye kṛṣṇake karāya bhojana
janme janme śire dharoṅ tāṅhāra caraṇa
aiche—in this way; anna—the eatables; ye—anyone who; kṛṣṇake—unto Kṛṣṇa; karāya—made to do; bhojana—eating; janme janme—birth after birth; śire—on My head; dharoṅ—I keep; tāṅhāra—his; caraṇa—lotus feet.
Śrī Caitanya Mahāprabhu approved of all the methods employed in cooking and offering food to Kṛṣṇa. Indeed, He was so pleased that He said, "Frankly, I will personally take the lotus feet of anyone who can offer Kṛṣṇa such nice food and place those lotus feet on My head birth after birth."
prabhu jāne tina bhoga--kṛṣṇera naivedya
ācāryera manaḥ-kathā nahe prabhura vedya
prabhu jāne—the Lord knows; tina bhoga—three divisions of bhoga; kṛṣṇera naivedya—offerings to Lord Kṛṣṇa; ācāryera—of Advaita Ācārya; manaḥ-kathā—the intentions; nahe—not; prabhura—to the Lord; vedya—understandable.
When Śrī Caitanya Mahāprabhu entered the room, He saw three divisions of food, and He knew that all of these were meant for Kṛṣṇa. However, He did not understand the intentions of Advaita Ācārya.
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that one of these servings was offered in a metal dish and was meant for Kṛṣṇa, whereas the other two were placed on big banana leaves. The offering on the metal plate was personally offered by Advaita Ācārya to Kṛṣṇa. The other two servings, on banana leaves, were to be accepted by Śrī Caitanya Mahāprabhu and Lord Nityānanda. That was Advaita Ācārya's intention, but He did not disclose this to Śrī Caitanya Mahāprabhu. Thus when Śrī Caitanya Mahāprabhu saw the food offered in three places, He thought that all of it was meant for Kṛṣṇa.
prabhu bale--vaisa tine kariye bhojana
ācārya kahe--āmi kariba pariveśana
prabhu bale—Lord Caitanya Mahāprabhu said; vaisa—sit down; tine—in the three places; kariye—do; bhojana—eating; ācārya kaheAdvaita Ācārya replied; āmi kariba pariveśana—I shall distribute.
Śrī Caitanya Mahāprabhu said, "Let Us sit down in these three places, and We shall take prasāda." However, Advaita Ācārya said, "I shall distribute the prasāda."
kon sthāne vasiba, āra āna dui pāta
alpa kari' āni' tāhe deha vyañjana bhāta
kon sthāne vasiba—where shall We sit down; āra—other; āna—bring; dui pāta—two leaves; alpa kari'-making a small quantity; āni'-bringing; tāhe—on that; deha—give; vyañjana—vegetables; bhāta—and boiled rice.
Śrī Caitanya Mahāprabhu thought that all three servings were meant for distribution; therefore He asked for another two banana leaves, saying, "Let Us have a very little quantity of vegetable and rice."
ācārya kahe--vaisa doṅhe piṅḍira upare
eta bali' hāte dhari' vasāila duṅhāre
ācārya kaheAdvaita Ācārya said; vaisa—sit down; doṅhe—You two; piṅḍira upare—on the planks of wood; eta bali'-saying this; hāte dhari'-catching Their hands; vasāila duṅhāresat the two Lords down.
Advaita Ācārya said, "Just sit down here on these seats." Catching Their hands, He sat Them both down.
prabhu kahe--sannyāsīra bhakṣya nahe upakaraṇa
ihā khāile kaiche haya indriya vāraṇa
prabhu kahe—the Lord said; sannyāsīra—by a sannyāsī; bhakṣya—to be eaten; nahe—this is not; upakaraṇa—varieties of food; ihā—this; khāile—if eating; kaiche—how; haya—there is; indriya—senses; vāraṇa—controlling.
Śrī Caitanya Mahāprabhu said, "It is not proper for a sannyāsī to eat such a variety of foods. If he does, how can he control his senses?"
The word upakaraṇa indicates a variety of foods, such as dāl, vegetables and other varieties of possible dishes that one can eat very nicely with rice. It is not proper, however, for a sannyāsī to eat such palatable dishes. If he did so, he would not be able to control his senses. Śrī Caitanya Mahāprabhu did not encourage sannyāsīs to eat very palatable dishes, for the whole Vaiṣṇava cult is vairāgya-vidyā, as renounced as possible. Caitanya Mahāprabhu also advised Raghunātha dāsa Gosvāmī not to eat very palatable dishes, wear very nice garments or talk on mundane subjects. These things are all prohibited for those in the renounced order. A devotee does not accept anything to eat that is not first offered to Kṛṣṇa. All the rich foods offered to Kṛṣṇa are given to the gṛhasthas, the householders. There are many nice things offered to Kṛṣṇa-garlands, bedsteads, nice ornaments, nice food and even nicely prepared pan, betel nuts-but a humble Vaiṣṇava, thinking his body material and nasty, does not accept such preparations for himself. He thinks that by accepting such things he will offend the lotus feet of the Lord. Those who are sahajiyās cannot understand what Śrī Caitanya Mahāprabhu meant when He asked Advaita Ācārya to bring two separate leaves and give a small quantity of the prasāda to Him.
ācārya kahe--chāḍa tumi āpanāra curi
āmi saba jāni tomāra sannyāsera bhāri-bhuri
ācārya kaheAdvaita Ācārya replied; chāḍa—give up; tumi—You; āpanāra—of Yourself; curi—the concealment; āmi—I; saba—all; jāni—know; tomāra—of You; sannyāsera—of the acceptance of the renounced order; bhāri-bhuri—the confidential meaning.
When Śrī Caitanya Mahāprabhu did not accept the food that had already been served, Advaita Ācārya said, "Please give up Your concealment. I know what You are, and I know the confidential meaning of Your accepting the sannyāsa order."
bhojana karaha, chāḍa vacana-cāturī
prabhu kahe--eta anna khāite nā pāri
bhojana karaha—kindly accept this prasāda; chāḍa—give up; vacana-cāturī—jugglery of words; prabhu kahe—the Lord said; eta—so much; anna—food; khāite—to eat; pāri—I am not able.
Advaita Ācārya thus requested Śrī Caitanya Mahāprabhu to eat and give up juggling words. The Lord replied, "I certainly cannot eat so much food."
ācārya bale--akapaṭe karaha āhāra
yadi khāite nā pāra pāte rahibeka āra
ācārya baleAdvaita Ācārya says; akapaṭe—without pretense; karaha—kindly do; āhāra—eating; yadi—if; khāite—to eat; pāra—You are not able; pāte—on the leaf; rahibeka āra—let the balance remain.
Advaita Ācārya then requested the Lord to simply accept the prasāda without pretense. If He could not eat it all, the balance could be left on the plate.
prabhu bale--eta anna nāriba khāite
sannyāsīra dharma nahe ucchiṣṭa rākhite
prabhu bale—the Lord said; eta—so much; anna—eatables; nāriba—I will not be able; khāite—to eat; sannyāsīra—of a sannyāsī; dharma nahe—it is not the duty; ucchiṣṭa—remnants of food; rākhite—to keep.
Śrī Caitanya Mahāprabhu said, "I will not be able to eat so much food, and it is not the duty of a sannyāsī to leave remnants."
According to Śrīmad-Bhāgavatam (11.18.19):
bahir jalāśayaṁ gatvā
tatopaspṛśya vāg-yataḥ
vibhajya pāvitaṁ śeṣaṁ
bhuñjītāśeṣam āhṛtam
"A sannyāsī should take whatever edibles he gets from a householder's house, outside near some lake or river, and after offering the food to Viṣṇu, Brahmā and the sun (three divisions), he should eat the entire offering and not leave anything for others to eat."
ācārya bale--nīlācale khāo cauyānna-bāra
eka-bāre anna khāo śata śata bhāra
ācārya baleAdvaita Ācārya replies; nīlācale—at Jagannātha Purī; khāo—You eat; cauyānna-bāra—fifty-four times; eka-bāre—at one time; anna—eatables; khāo—You eat; śata śata bhāra—hundreds of pots.
In this connection Advaita Ācārya referred to Caitanya Mahāprabhu's eating at Jagannātha Purī. Lord Jagannātha and Śrī Caitanya Mahāprabhu are identical. Advaita Ācārya pointed out that at Jagannātha Purī Caitanya Mahāprabhu ate fifty-four times a day, and each time He ate many hundreds of pots of food.
tina janāra bhakṣya-piṇḍa--tomāra eka grāsa
tāra lekhāya ei anna nahe pañca-grāsa
tina janāra—of three persons; bhakṣya-piṇḍa—the stack of eatables; tomāra—of You; eka grāsa—one morsel; tāra—to that; lekhāya—in proportion; ei anna—this food; nahe—is not; pañca-grāsa—five morsels.
Śrī Advaita Ācārya said, "The amount of food that three people can eat does not constitute even a morsel for You. In proportion to that, these edibles are not even five morsels of food for You."
mora bhāgye, mora ghare, tomāra āgamana
chāḍaha cāturī, prabhu, karaha bhojana
mora bhāgye—by My fortune; mora ghare—at My home; tomāra—Your; āgamana—appearance; chāḍaha—please give up; cāturī—all this jugglery; prabhu—My Lord; karaha—just do; bhojana—eating.
Advaita Ācārya continued, "By My great fortune You have just come to My home. Please do not juggle words. Just begin eating and do not talk."
eta bali' jala dila dui gosāñira hāte
hāsiyā lāgilā duṅhe bhojana karite
eta bali'-saying this; jala dila—supplied water; dui gosāñira—of Lord Caitanya Mahāprabhu and Lord Nityānanda; hāte—on the hands; hāsiyā—smiling; lāgilā—began; duṅhe—both of Them; bhojana karite—to eat.
Upon saying this, Advaita Ācārya supplied water to the two Lords so that They could wash Their hands. The two Lords then sat down and, smiling, began to eat the prasāda.
nityānanda kahe--kailuṅ tina upavāsa
āji pāraṇā karite chila baḍa āśa
nityānanda kahe—Lord Nityānanda said; kailuṅ—I have undergone; tina—three; upavāsa—fasting days; āji—today; pāraṇā—breaking the fast; karite—to do; chila—there was; baḍa—great; āśa—hope.
Nityānanda Prabhu said, "I have undergone fasting for three days continuously. Today I hoped to break My fast."
āji upavāsa haila ācārya-nimantraṇe
ardha-peṭa nā bharibe ei grāseka anne
āji—today also; upavāsa—fasting; haila—there was; ācārya-nimantraṇe—by the invitation of Advaita Ācārya; ardha-peṭa—half My belly; —not; bharibe—will fill; ei—this; grāseka anne—one morsel of food.
Although Śrī Caitanya Mahāprabhu was thinking that the quantity of food was enormous, Nityānanda Prabhu, on the contrary, thought it not even a morsel. He had been fasting for three days and had greatly hoped to break fast on that day. Indeed, He said, "Although I am invited to eat by Advaita Ācārya, today also is a fast. So small a quantity of food will not even fill half My belly."
ācārya kahe--tumi hao tairthika sannyāsī
kabhu phala-mūla khāo, kabhu upavāsī
ācārya kaheAdvaita Ācārya replied to Nityānanda Prabhu; tumi—You; hao—are; tairthika sannyāsī—a mendicant wandering on pilgrimages; kabhu—sometimes; phala-mūla—fruits and roots; khāo—You eat; kabhu upavāsī—sometimes fasting.
Advaita Ācārya replied, "Sir, You are a mendicant traveling on pilgrimage. Sometimes You eat fruits and roots, and sometimes You simply go on fasting.
daridra-brāhmaṇa-ghare ye pāilā muṣṭy-eka anna
ihāte santuṣṭa hao, chāḍa lobha-mana
daridra-brāhmaṇa—of a poor brāhmaṇa; ghare—at the home; ye—whatever; pāilā—You have gotten; muṣṭi-eka—one handful; anna—food; ihāte—in this; santuṣṭa hao—please be satisfied; chāḍa—give up; lobha-mana—Your greedy mentality.
"I am a poor brāhmaṇa, and You have come to My home. Please be satisfied with whatever little food You have received and give up Your greedy mentality."
nityānanda bale--yabe kaile nimantraṇa
tata dite cāha, yata kariye bhojana
nityānanda bale—Lord Nityānanda said; yabe—when; kaile—You have done; nimantraṇa—invitation; tata—so much; dite cāha—You must supply; yata—as much as; kariye bhojana—I can eat.
Lord Nityānanda Prabhu replied, "Whatever I may be, You have invited Me. Therefore You must supply as much as I want to eat."
śuni' nityānandera kathā ṭhākura advaita
kahena tāṅhāre kichu pāiyā pirīta
śuni'-hearing; nityānandera—of Lord Nityānanda Prabhu; kathā—words; ṭhākura—His Divine Grace; advaitaAdvaita Ācārya; kahena—spoke; tāṅhāre—unto Nityānanda Prabhu; kichu—something; pāiyā—taking the opportunity; pirīta—pleasing words.
His Divine Grace Advaita Ācārya, after hearing the statement of Nityānanda Prabhu, took the opportunity presented by the joking words and spoke to Him as follows.
bhraṣṭa avadhūta tumi, udara bharite
sannyāsa la-iyācha, bujhi, brāhmaṇa daṇḍite
bhraṣṭa avadhūta—reject paramahaṁsa; tumi—You; udara bharite—to fill Your belly; sannyāsa la-iyācha—You have accepted the renounced order of life; bujhi—I understand; brāhmaṇa daṇḍite—to give trouble to a brāhmaṇa.
Advaita Ācārya said, "You are a reject paramahaṁsa, and You have accepted the renounced order of life just to fill up Your belly. I can understand that Your business is to give trouble to brāhmaṇas."
There is always a difference of opinion between a smārta-brāhmaṇa and a Vaiṣṇava gosvāmī. There are even smārta opinions and Vaiṣṇava gosvāmī opinions available in astrological and astronomical calculations. By calling Nityānanda Prabhu a bhraṣṭa avadhūta (a rejected paramahaṁsa), Advaita Ācārya Prabhu in a sense accepted Nityānanda Prabhu as a paramahaṁsa. In other words, Nityānanda Prabhu had nothing to do with the rules governing smārta-brāhmaṇas. Thus under pretense of condemning Him, Advaita Ācārya was actually praising Him. In the avadhūta stage, the paramahaṁsa stage, which is the supermost stage, one may appear to be viṣayī, on the platform of sense gratification, but in actuality he has nothing to do with sense gratification. At that stage, a person sometimes accepts the symptoms and dress of a sannyāsī and sometimes does not. Sometimes he dresses like a householder. We should know, however, that these are all joking words between Advaita Ācārya and Nityānanda Prabhu. They are not to be taken as insults.
In Khaḍadaha, sometimes people misunderstood Nityānanda Prabhu to belong to the śākta-sampradāya, whose philosophy is antaḥ śāktaḥ bahiḥ śaivaḥ sabhāyāṁ vaiṣṇavo mataḥ. According to the śākta-sampradāya, a person called kaulāvadhūta thinks materially while externally appearing to be a great devotee of Lord Śiva. When such a person is in an assembly of Vaiṣṇavas, he appears like a Vaiṣṇava. Actually Nityānanda Prabhu did not belong to such a community. Nityānanda Prabhu was always a brahmacārī of a sannyāsī of the vaidika order. Actually He was a paramahaṁsa. Sometimes He is accepted to be a disciple of Lakṣmīpati Tīrtha. If He is so accepted, Nityānanda Prabhu belonged to the Madhva-sampradāya. He did not belong to the tāntrika-sampradāya of Bengal.
tumi khete pāra daśa-viśa mānera anna
āmi tāhā kāṅhā pāba daridra brāhmaṇa
tumi—You; khete—to eat; pāra—able; daśa-viśa—ten or twenty; mānera—of the measurement of a māna; anna—rice; āmi—I; tāhā—that; kāṅhā—where; pāba—shall get; daridra—poverty-stricken; brāhmaṇabrāhmaṇa.
Advaita Ācārya accused Nityānanda Prabhu, saying, "You can eat ten to twenty mānas of rice. I am a poor brāhmaṇa. How shall I get so much rice?
A māna is a measurement containing about four kilos.
ye pāñācha muṣṭy-eka anna, tāhā khāñā uṭha
pāgalāmi nā kariha, nā chaḍāio jhuṭha
ye pāñācha—whatever You have; muṣṭi-eka—one handful; anna—rice; tāhā—that; khāñā—eating; uṭha—please get up; pāgalāmi—madness; —do not; kariha—do; —do not; chaḍāio—strew; jhuṭha—remnants of food.
"Whatever You have, though it be a palmful of rice, please eat it and get up. Don't show Your madness and strew the remnants of food here and there."
ei mata hāsya-rase karena bhojana
ardha-ardha khāñā prabhu chāḍena vyañjana
ei mata—in this way; hāsya-rase—jokingly; karena—does; bhojana—eating; ardha-ardha—half and half; khāñā—after eating; prabhu—the Lord; chāḍena—gives up; vyañjana—all the vegetables.
In this way, Nityānanda Prabhu and Lord Caitanya Mahāprabhu ate and talked with Advaita Ācārya jokingly. After eating half of each vegetable preparation given to Him, Śrī Caitanya Mahāprabhu abandoned it and went on to the next.
sei vyañjana ācārya punaḥ karena pūraṇa
ei mata punaḥ punaḥ pariveśe vyañjana
sei vyañjana—that half-finished vegetable; ācāryaAdvaita Ācārya; punaḥ—again; karena—does; pūraṇa—filling; ei mata—in this way; punaḥ punaḥ—again and again; pariveśe—distributes; vyañjana—vegetables.
As soon as half of the vegetable in the pot was finished, Advaita Ācārya filled it up again. In this way, as the Lord finished half of a preparation, Advaita Ācārya again and again filled it up.
donā vyañjane bhari' karena prārthana
prabhu balena--āra kata kariba bhojana
donā—the pot; vyañjane—with vegetables; bhari'-filling; karena—makes; prārthana—request; prabhu balena—Lord Caitanya Mahāprabhu says; āra—more; kata—how much; kariba—can I do; bhojana—eating.
After filling a pot with vegetables, Advaita Ācārya requested Them to eat more, and Caitanya Mahāprabhu said, "How much more can I go on eating?"
ācārya kahe--ye diyāchi, tāhā nā chāḍibā
ekhana ye diye, tāra ardheka khāibā
ācārya kaheAdvaita Ācārya said; ye diyāchi—whatever I have given; tāhā chāḍibā—please do not give it up; ekhana—now; ye—whatever; diye—I am giving; tāra ardheka—half of it; khāibā—You will eat.
Advaita Ācārya said, "Please do not give up whatever I have already given You. Now, whatever I am giving, You may eat half and leave half."
nānā yatna-dainye prabhure karāila bhojana
ācāryera icchā prabhu karila pūraṇa
nānā yatna-dainye—in this way, by various efforts and by humility; prabhure—Lord Caitanya Mahāprabhu; karāila—caused; bhojana—eating; ācāryera icchā—the wish of Advaita Ācārya; prabhu—Lord Caitanya Mahāprabhu; karila—did; pūraṇa—fulfillment.
In this way, by submitting various humble requests, Advaita Ācārya made Śrī Caitanya Mahāprabhu and Lord Nityānanda eat. Thus Caitanya Mahāprabhu fulfilled all the desires of Advaita Ācārya.
nityānanda kahe--āmāra peṭa nā bharila
lañā yāha, tora anna kichu nā khāila
nityānanda kaheNityānanda Prabhu said; āmāra—My; peṭa—belly; —not; bharila—filled; lañā—taking away; yāha—go; tora—Your; anna—food; kichu khāila—I have not eaten anything.
Again Nityānanda Prabhu jokingly said, "My belly is not yet filled up. Please take away Your food. I have not taken the least of it."
eta bali' eka-grāsa bhāta hāte lañā
ujhāli' phelila āge yena kruddha hañā
eta bali'-saying this; eka-grāsa—one palmful; bhāta—rice; hāte—in the hand; lañā—taking; ujhāli'-releasing; phelila—threw; āge—in front; yena—as if; kruddha hañā—becoming angry.
After saying this, Nityānanda Prabhu took a handful of rice and threw it on the floor in front of Him, as if He were angry.
bhāta dui-cāri lāge ācāryera aṅge
bhāta aṅge lañā ācārya nāce bahu-raṅge
bhāta dui-cāri—two or four pieces of the thrown rice; lāge—touch; ācāryera aṅge—the body of Advaita Ācārya; bhāta—the rice; aṅge—on His body; lañā—with; ācārya nāce—the Ācārya began to dance; bahu-raṅge—in many ways.
When two or four pieces of the thrown rice touched His body, Advaita Ācārya began to dance in various ways with the rice still stuck to His body.
avadhūtera jhuṭhā lāgila mora aṅge
parama pavitra more kaila ei ḍhaṅge
avadhūtera jhuṭhā—the remnants of the food of the avadhūta; lāgila—touched; mora—My; aṅge—on the body; parama pavitra—perfectly purified; more—Me; kaila—made; ei—this; ḍhaṅge—behavior.
When the rice thrown by Nityānanda Prabhu touched His body, Advaita Ācārya thought Himself purified by the touch of remnants thrown by Paramahaṁsa Nityānanda. Therefore He began dancing.
The word avadhūta refers to one above all rules and regulations. Sometimes, not observing all the rules and regulations of a sannyāsī, Nityānanda Prabhu exhibited the behavior of a mad avadhūta. He threw the remnants of food on the ground, and some of these remnants touched the body of Advaita Ācārya. Advaita Ācārya accepted this happily because He presented Himself as a member of the community of smārta-brāhmaṇas. By touching the remnants of food thrown by Nityānanda Prabhu, Advaita Ācārya immediately felt Himself purified of all smārta contamination. The remnants of food left by a pure Vaiṣṇava are called mahā-mahā-prasāda. This is completely spiritual and is identified with Lord Viṣṇu. Such remnants are not ordinary. The spiritual master is to be considered on the stage of paramahaṁsa and beyond the jurisdiction of the varṇāśrama institution. The remnants of food left by the spiritual master and similar paramahaṁsas or pure Vaiṣṇavas are purifying. When an ordinary person touches such prasāda, his mind is purified, and his mind is raised to the status of a pure brāhmaṇa. The behavior and statements of Advaita Ācārya are meant for the understanding of ordinary people who are unaware of the strength of spiritual values, not knowing the potency of food left by the bona fide spiritual master and pure Vaiṣṇavas.
tore nimantraṇa kari' pāinu tāra phala
tora jāti-kula nāhi, sahaje pāgala
tore—You; nimantraṇa—invitation; kari'-making; pāinu—I have gotten in return; tāra—of that; phala—the result; tora—Your; jāti-kula nāhi—there is no indication of Your caste and family; sahaje—by nature; pāgala—You are a madman.
Advaita Ācārya jokingly said, "My dear Nityānanda, I invited You, and indeed I have received the results. You have no fixed caste or dynasty. By nature You are a madman.
The words sahaje pāgala ("by nature a madman") indicate that Nityānanda Prabhu was transcendentally situated on the paramahaṁsa stage. Because He always remembered Rādhā-Kṛṣṇa and Their service, this was transcendental madness. Śrī Advaita Ācārya was pointing out this fact.
āpanāra sama more karibāra tare
jhuṭhā dile, vipra bali' bhaya nā karile
āpanāra sama—like You; more—Me; karibāra tare—for making; jhuṭhā—remnants of food; dile—You have given; vipra bali'-considering as a brāhmaṇa; bhaya—fear; karile—You did not do.
"To make Me a madman like Yourself, You have thrown the remnants of Your food at Me. You did not even fear the fact that I am a brāhmaṇa."
The words āpanāra sama indicate that Advaita Ācārya considered Himself to belong to the smārta-brāhmaṇas, and He considered Nityānanda Prabhu to be on the transcendental stage with pure Vaiṣṇavas. Lord Nityānanda gave Advaita Ācārya His remnants to situate Him on the same platform and make Him a pure unalloyed Vaiṣṇava or paramahaṁsa. Advaita Ācārya's statement indicates that a paramahaṁsa Vaiṣṇava is transcendentally situated. A pure Vaiṣṇava is not subject to the rules and regulations of the smārta-brāhmaṇas. That was the reason for Advaita Ācārya's stating, āpanāra sama more karibāra tare: "to raise Me to Your own standard." A pure Vaiṣṇava, or a person on the paramahaṁsa stage, accepts the remnants of food (mahā-prasāda) as spiritual. He does not consider it to be material or sense gratificatory. He accepts mahā-prasāda not as ordinary dāl and rice but as spiritual substance. To say nothing of the remnants of food left by a pure Vaiṣṇava, prasāda is never polluted even if it is touched by the mouth of a caṇḍāla. Indeed, it retains its spiritual value. Therefore by eating or touching such mahā-prasāda, a brāhmaṇa is not degraded. There is no question of being polluted by touching the remnants of such food. Actually, by eating such mahā-prasāda, one is freed from all the contaminations of the material condition. That is the verdict of the śāstra.
nityānanda bale,--ei kṛṣṇera prasāda
ihāke 'jhuṭhā' kahile, tumi kaile aparādha
nityānanda bale—Lord Nityānanda said; ei—this; kṛṣṇera prasādamahā-prasāda of Lord Kṛṣṇa; ihāke—unto it; jhuṭhā—remnants of food; kahile—if You say; tumi—You; kaile—have made; aparādha—offense.
Nityānanda Prabhu replied, "These are the remnants of food left by Lord Kṛṣṇa. If You take them to be ordinary remnants, You have committed an offense."
In the Bṛhad-viṣṇu Purāṇa it is stated that one who considers mahā-prasāda to be equal to ordinary rice and dāl certainly commits a great offense. Ordinary edibles are touchable and untouchable, but there are no such dualistic considerations where prasāda is concerned. prasāda is transcendental, and there are no transformations or contaminations, just as there are no contaminations or transformations in the body of Lord Viṣṇu Himself. Thus even if one is a brāhmaṇa he is certain to be attacked by leprosy and bereft of all family members if he makes such dualistic considerations. Such an offender goes to hell, never to return. This is the injunction of the Bṛhad-viṣṇu Purāṇa.
TEXT 100
śateka sannyāsī yadi karāha bhojana
tabe ei aparādha ha-ibe khaṇḍana
śateka sannyāsī—one hundred sannyāsīs; yadi—if; karāha—You make; bhojana—the eating; tabe—then; ei—this; aparādha—offense; ha-ibe—there will be; khaṇḍana—nullification.
Śrīla Nityānanda Prabhu continued, "If you invite at least one hundred sannyāsīs to Your home and feed them sumptuously, Your offense will be nullified."
TEXT 101
ācārya kahe--nā kariba sannyāsi-nimantraṇa
sannyāsī nāśila mora saba smṛti-dharma
ācārya kaheAdvaita Ācārya said; kariba—I shall never do; sannyāsi-nimantraṇa—invitation to the sannyāsīs; sannyāsī—a sannyāsī; nāśila—has spoiled; mora—My; saba—all; smṛti-dharma—regulative principles of the smṛti-śāstra.
Advaita Ācārya replied, "I shall never again invite another sannyāsī, for it is a sannyāsī who has spoiled all My brahminical smṛti regulations."
TEXT 102
eta bali' dui jane karāila ācamana
uttama śayyāte la-iyā karāila śayana
eta bali'-saying this; dui jane—unto the two personalities; karāila ācamana—washed Their hands and mouth; uttama—very nice; śayyāte—on a bed; la-iyā—taking; karāila—made Them do; śayana—lying down.
After this, Advaita Ācārya made the Lords wash Their hands and mouths. He then took Them to a nice bed and made Them lie down to take rest.
TEXT 103
lavaṅga elācī-bīja--uttama rasa-vāsa
tulasī-mañjarī saha dila mukha-vāsa
lavaṅga—cloves; elācī—cardamom; bīja—seeds; uttama—very nice; rasa-vāsa—tasteful spices; tulasī-mañjarī—the flowers of tulasī; saha—with; dila—gave; mukha-vāsa—perfume of the mouth.
Śrī Advaita Ācārya fed the two Lords cloves and cardamom mixed with tulasī flowers. Thus there was a good flavor within Their mouths.
TEXT 104
sugandhi candane lipta kaila kalevara
sugandhi puṣpa-mālā āni' dila hṛdaya-upara
su-gandhi—fragrant; candane—in sandalwood; lipta—smeared; kaila—made; kalevara—the bodies; su-gandhi—very fragrant; puṣpa-mālā—flower garlands; āni'-bringing; dila—gave; hṛdaya-upara—on the chests.
Śrī Advaita Ācārya then smeared the bodies of the Lords with sandalwood pulp and then placed very fragrant flower garlands on Their chests.
TEXT 105
ācārya karite cāhe pāda-saṁvāhana
saṅkucita hañā prabhu balena vacana
ācāryaAdvaita Ācārya; karite—to do; cāhe—wants; pāda-saṁvāhana—massaging the feet; saṅkucita—hesitant; hañā—becoming; prabhu—the Lord; balena—says; vacana—the words.
When the Lord lay down on the bed, Advaita Ācārya waited to massage His legs, but the Lord was very hesitant and spoke as follows to Advaita Ācārya.
TEXT 106
bahuta nācāile tumi, chāḍa nācāna
mukunda-haridāsa la-iyā karaha bhojana
bahuta—in various ways; nācāile—have made Me dance; tumi—You; chāḍa—give up; nācāna—dancing; mukundaMukunda; haridāsaHaridāsa; la-iyā—with; karaha—do; bhojana—eating.

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