Chapter 4
Śrī Mādhavendra Puri's Devotional Service
In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura gives the following summary of the Fourth Chapter. Passing along the path of Chatrabhoga and coming to Vṛddhamantreśvara, Śrī Caitanya Mahāprabhu reached the border of Orissa. On His way He enjoyed transcendental bliss by chanting and begging alms in different villages. In this way He reached the celebrated village of Remuṇā, where there is a Deity of Gopīnātha. There He narrated the story of Mādhavendra Purī, as He had heard it from His spiritual master, Īśvara Purī. The narration is as follows.
One night while in Govardhana, Mādhavendra Purī dreamed that the Gopāla Deity was within the forest. The next morning he invited his neighborhood friends to accompany him to excavate the Deity from the jungle. He then established the Deity of Śrī Gopālajī on top of Govardhana Hill with great pomp. Gopāla was worshiped, and the Annakūṭa festival was observed. This festival was known everywhere, and many people from the neighboring villages came to join. One night the Gopāla Deity again appeared to Mādhavendra Purī in a dream and asked him to go to Jagannātha Purī to collect some sandalwood pulp and smear it on the body of the Deity. Having received this order, Mādhavendra Purī immediately started for Orissa. Traveling through Bengal, he reached Remuṇā village and there received a pot of condensed milk (kṣīra) offered to the Deity of Gopīnāthajī. This pot of condensed milk was stolen by Gopīnātha and delivered to Mādhavendra Purī. Since then, the Gopīnātha Deity has been known as Kṣīra-corā-gopīnātha, the Deity who stole the pot of condensed milk. After reaching Jagannātha Purī, Mādhavendra Purī received permission from the King to take out one maṇa of sandalwood and eight ounces of camphor. Aided by two men, he brought these things to Remuṇā. Again he saw in a dream that Gopāla at Govardhana Hill desired that very sandalwood to be turned into pulp mixed with camphor and smeared over the body of Gopīnāthajī. Understanding that that would satisfy the Gopāla Deity at Govardhana, Mādhavendra Purī executed the order and returned to Jagannātha Purī.
Śrī Caitanya Mahāprabhu narrated this story for Lord Nityānanda Prabhu and other devotees and praised the pure devotional service of Mādhavendra Purī. When He recited some verses composed by Mādhavendra Purī, He went into an ecstatic mood. But when He saw that many people were assembled, He checked Himself and ate some sweet rice prasāda. Thus He passed that night, and the next morning He again started for Jagannātha Purī.
yasmai dātuṁ corayan kṣīra-bhāṇḍaṁ
gopīnāthaḥ kṣīra-corābhidho 'bhūt
śrī-gopālaḥ prādurāsīd vaśaḥ san
yat-premṇā taṁ mādhavendraṁ nato 'smi
yasmai—unto whom; dātum—to deliver; corayan—stealing; kṣīra-bhāṇḍam—the pot of sweet rice; gopīnāthaḥGopīnātha; kṣīra-corā—stealer of a pot of sweet rice; abhidhaḥ—celebrated; abhūt—became; śrī-gopālaḥ—Śrī Gopāla Deity; prāduḥrāsīt—appeared; vaśaḥ—captivated; san—being; yat-premṇā—by his love; tam—unto him; mādhavendramMādhavendra Purī, who was in the Madhva-sampradāya; nataḥ asmi—I offer my respectful obeisances.
I offer my respectful obeisances unto Mādhavendra Purī, who was given a pot of sweet rice stolen by Śrī Gopīnātha, celebrated thereafter as Kṣīra-corā. Being pleased by Mādhavendra Purī's love, Śrī Gopāla, the Deity at Govardhana, appeared to the public vision.
Bhaktivinoda Ṭhākura annotates that this Gopāla Deity was originally installed by Vajra, the grandson of Kṛṣṇa. Mādhavendra Purī rediscovered Gopāla and established Him on top of Govardhana Hill. This Gopāla Deity is still situated at Nāthadvāra and is under the management of descendants of Vallabhācārya. The worship of the Deity is very luxurious, and one who goes there can purchase varieties of prasāda by paying a small price.
jaya jaya gauracandra jaya nityānanda
jayādvaitacandra jaya gaura-bhakta-vṛnda
jaya jaya gauracandra—all glories to Śrī Caitanya Mahāprabhu; jaya nityānanda—all glories to Lord Nityānanda; jaya advaita-candra—all glories to Advaita Prabhu; jaya gaura-bhakta-vṛnda—all glories to the devotees of the Lord.
All glories to Lord Caitanya Mahāprabhu! All glories to Nityānanda Prabhu! All glories to Advaita Prabhu! And all glories to all the devotees of Lord Caitanya!
nīlādri-gamana, jagannātha-daraśana
sārvabhauma bhaṭṭācārya-prabhura milana
e saba līlā prabhura dāsa vṛndāvana
vistāri' kariyāchena uttama varṇana
nīlādri-gamana—going to Jagannātha Purī; jagannātha-daraśana—visiting the temple of Lord Jagannātha; sārvabhauma bhaṭṭācārya—with Sārvabhauma Bhaṭṭācārya; prabhura—of the Lord; milana—meeting; e saba—all these; līlā—pastimes; prabhura—of the Lord; dāsa vṛndāvanaVṛndāvana dāsa Ṭhākura; vistāri'-elaborating; kariyāchena—has done; uttama—very nice; varṇana—description.
The Lord went to Jagannātha Purī and visited Lord Jagannātha's temple. He also met with Sārvabhauma Bhaṭṭācārya. All these pastimes have been very elaborately explained by Vṛndāvana dāsa Ṭhākura in his book Caitanya-bhāgavata.
sahaje vicitra madhura caitanya-vihāra
vṛndāvana-dāsa-mukhe amṛtera dhāra
sahaje—naturally; vicitra—wonderful; madhura—sweet; caitanya—of Lord Caitanya Mahāprabhu; vihāra—the activities; vṛndāvana-dāsa—of Vṛndāvana dāsa Ṭhākura; mukhe—from the mouth; amṛtera—of nectar; dhāra—shower.
By nature all the activities of Śrī Caitanya Mahāprabhu are very wonderful and sweet, and when they are described by Vṛndāvana dāsa Ṭhākura, they become like a shower of nectar.
ataeva tāhā varṇile haya punarukti
dambha kari' varṇi yadi taiche nāhi śakti
ataeva—therefore; tāhā—such activities; varṇile—if describing; haya—there is; punarukti—repetition; dambha kari'-being proud; varṇi—I describe; yadi—if; taiche—such; nāhi—there is not; śakti—power.
Therefore I very humbly submit that since these incidents have already been nicely described by Vṛndāvana dāsa Ṭhākura, I would be very proud to repeat the same thing, and this would not be very good. I do not have such powers.
caitanya-maṅgale yāhā karila varṇana
sūtra-rūpe sei līlā kariye sūcana
caitanya-maṅgale—in the book named Caitanya-maṅgala; yāhā—whatever; karila varṇana—has described; sūtra-rūpe—in the form of a synopsis; sei līlā—those pastimes; kariye sūcana—I shall present.
I am therefore presenting only a synopsis of those events already described elaborately by Vṛndāvana dāsa Ṭhākura in his Caitanya-maṅgala [now known as Caitanya-bhāgavata].
tāṅra sūtre āche, teṅha nā kaila varṇana
yathā-kathañcit kari' se līlā kathana
tāṅra—his; sūtre—in the synopsis; āche—there are; teṅha—he; kaila varṇana—did not describe; yathā-kathañcit—something of them; kari'-doing; se—these; līlā—of pastimes; kathana—narration.
Some of the incidents he did not describe elaborately but only summarized, and these I shall try to describe in this book.
ataeva tāṅra pāye kari namaskāra
tāṅra pāya aparādha nā ha-uk āmāra
ataeva—therefore; tāṅra pāye—at his lotus feet; kari—I do; namaskāra—obeisances; tāṅra pāya—to the lotus feet of Vṛndāvana dāsa Ṭhākura; aparādha—offense; —not; ha-uk—let it happen; āmāra—my.
I thus offer my respectful obeisances unto the lotus feet of Vṛndāvana dāsa Ṭhākura. I hope that I will not offend his lotus feet by this action.
ei-mata mahāprabhu calilā nīlācale
cāri bhakta saṅge kṛṣṇa-kīrtana-kutūhale
ei-mata—in this way; mahāprabhu—Lord Caitanya Mahāprabhu; calilā—proceeded; nīlācale—toward Jagannātha Purī; cāri bhakta—four devotees; saṅge—with; kṛṣṇa-kīrtana—for chanting of the holy name of Kṛṣṇa; kutūhale—in great eagerness.
Śrī Caitanya Mahāprabhu proceeded toward Jagannātha Purī with four of His devotees, and He chanted the holy name of the Lord, the Hare Kṛṣṇa mantra, with great eagerness.
bhikṣā lāgi' eka-dina eka grāma giyā
āpane bahuta anna ānila māgiyā
bhikṣā lāgi'-for prasāda; eka-dina—in one day; eka grāma—to one village; giyā—going; āpane—personally; bahuta—a great quantity; anna—of rice and other eatables; ānila—brought; māgiyā—begging.
Each day Śrī Caitanya Mahāprabhu personally went to a village and collected a great quantity of rice and other grains for the preparation of prasāda.
pathe baḍa baḍa dānī vighna nāhi kare
tā' sabāre kṛpā kari' āilā remuṇāre
pathe—on the way; baḍa baḍa—big, big; dānī—toll or tax collector; vighna—hindrances; nāhi—not; kare—make; tā' sabāre—to all of them; kṛpā kari'-showing mercy; āilā—reached; remuṇāre—the village known as Remuṇā.
There were many rivers on the way, and at each river there was a tax collector. They did not hinder the Lord, however, and He showed them mercy. Finally He reached the village of Remuṇā.
There is a railway station named Baleśvara, and five miles to the west is the village of Remuṇā. The temple of Kṣīra-corā-gopīnātha still exists in this village, and within the temple the samādhi tomb of Rasikānanda Prabhu, the chief disciple of Śyāmānanda Gosvāmī, can still be found.
remuṇāte gopīnātha parama-mohana
bhakti kari' kaila prabhu tāṅra daraśana
remuṇāte—in that village of Remuṇā; gopīnātha—the Deity of Gopīnātha; parama-mohana—very attractive; bhakti kari'-with great devotion; kaila—did; prabhu—the Lord; tāṅra—of Him; daraśana—visit.
The Deity of Gopīnātha in the temple at Remuṇā was very attractive. Lord Caitanya visited the temple and offered His obeisances with great devotion.
tāṅra pāda-padma nikaṭa praṇāma karite
tāṅra puṣpa-cūḍā paḍila prabhura māthāte
tāṅra pāda-padma—the lotus feet of Gopīnātha; nikaṭa—near; praṇāma—obeisances; karite—while offering; tāṅra—His; puṣpa-cūḍā—helmet of flowers; paḍila—fell down; prabhura—of the Lord; māthāte—on the head.
When Śrī Caitanya Mahāprabhu offered His obeisances at the lotus feet of the Gopīnātha Deity, the helmet of flowers on the head of Gopīnātha fell down and landed on the head of Caitanya Mahāprabhu.
cūḍā pāñā mahāprabhura ānandita mana
bahu nṛtya-gīta kaila lañā bhakta-gaṇa
cūḍā pāñā—getting the helmet; mahāprabhura—of Lord Śrī Caitanya Mahāprabhu; ānandita—pleased; mana—the mind; bahu—various kinds; nṛtya-gīta—dancing and chanting; kaila—performed; lañā—with; bhakta-gaṇa—the devotees.
When the Deity's helmet fell upon His head, Śrī Caitanya Mahāprabhu became very pleased, and thus He chanted and danced in various ways with His devotees.
prabhura prabhāva dekhi' prema-rūpa-guṇa
vismita ha-ilā gopīnāthera dāsa-gaṇa
prabhura—of the Lord; prabhāva—the influence; dekhi'-seeing; prema-rūpa—His beauty; guṇa—and His qualities; vismita ha-ilā—became struck with wonder; gopīnāthera—of the Gopīnātha Deity; dāsa-gaṇa—the servants.
All the servants of the Deity were struck with wonder due to Śrī Caitanya Mahāprabhu's intense love, His exquisite beauty and His transcendental qualities.
nānā-rūpe prītye kaila prabhura sevana
sei rātri tāhāṅ prabhu karilā vañcana
nānā-rūpe—in various ways; prītye—on account of love; kaila—did; prabhura—of the Lord; sevana—service; sei rātri—that night; tāhāṅ—there; prabhu—Lord Caitanya Mahāprabhu; karilā—did; vañcana—passing.
Because of their love for Śrī Caitanya Mahāprabhu, they served Him in many ways, and that night the Lord stayed at the temple of Gopīnātha.
mahāprasāda-kṣīra-lobhe rahilā prabhu tathā
pūrve īśvara-purī tāṅre kahiyāchena kathā
mahā-prasāda—for the remnants of food; kṣīra—sweet rice; lobhe—in eagerness; rahilā—remained; prabhu—the Lord; tathā—there; pūrve—before that; īśvara-purī—Īśvara Purī, His spiritual master; tāṅre—unto Him; kahiyāchena—told; kathā—a narration.
The Lord remained there because He was very eager to receive the remnants of sweet rice offered to the Gopīnātha Deity, having heard a narration from His spiritual master, Īśvara Purī, of what had once happened there.
'kṣīra-corā gopīnātha' prasiddha tāṅra nāma
bhakta-gaṇe kahe prabhu sei ta' ākhyāna
kṣīra-corā gopīnātha—the Gopīnātha who stole the pot of sweet rice; prasiddha—very famous; tāṅra nāma—His name; bhakta-gaṇe—to all the devotees; kahe—tells; prabhu—the Lord; sei ta' ākhyāna—that narration.
That Deity was known widely as Kṣīra-corā-gopīnātha, and Caitanya Mahāprabhu told His devotees the story of how the Deity became so famous.
pūrve mādhava-purīra lāgi' kṣīra kaila curi
ataeva nāma haila 'kṣīra-corā hari'
pūrve—formerly; mādhava-purīra lāgi'-for Mādhavendra Purī; kṣīra—sweet rice; kaila—did; curi—steal; ataeva—therefore; nāma—the name; haila—became; kṣīra-corā hari—the Lord who stole a pot of sweet rice.
Formerly the Deity had stolen a pot of sweet rice for Mādhavendra Purī; therefore He became very famous as the Lord who stole the sweet rice.
pūrve śrī-mādhava-purī āilā vṛndāvana
bhramite, bhramite gelā giri govardhana
pūrve—formerly; śrī-mādhava-purī—Śrīla Mādhavendra Purī; āilā—came; vṛndāvana—to Vṛndāvana; bhramite bhramite—while traveling; gelā—went; giri govardhana—to the hill known as Govardhana.
Once, Śrī Mādhavendra Purī traveled to Vṛndāvana, where he came upon the hill known as Govardhana.
preme matta,--nāhi tāṅra rātri-dina-jñāna
kṣaṇe uṭhe, kṣaṇe paḍe, nāhi sthānāsthāna
preme matta—maddened in the ecstasy of love of Kṛṣṇa; nāhi—there was not; tāṅra—of him; rātri-dina-jñāna—knowledge of day and night; kṣaṇe—sometimes; uṭhe—stands; kṣaṇe paḍe—sometimes falls; nāhi—there was no sense; sthāna-asthāna—a proper place or not.
Mādhavendra Purī was almost mad in his ecstasy of love of Godhead, and he did not know whether it was day or night. Sometimes he stood up, and sometimes he fell to the ground. He could not discriminate whether he was in a proper place or not.
śaila parikramā kari' govinda-kuṇḍe āsi'
snāna kari, vṛkṣa-tale āche sandhyāya vasi'
śaila—the hill; parikramā—circumambulation; kari'-finishing; govinda-kuṇḍe—to the bank of the Govinda-kuṇḍa; āsi'-coming there; snāna kari—taking a bath; vṛkṣa-tale—under the shade of a tree; āche—is; sandhyāya—in the evening; vasi'-resting.
After circumambulating the hill, Mādhavendra Purī went to Govinda-kuṇḍa and took his bath. He then sat beneath a tree to take his evening rest.
gopāla-bālaka eka dugdha-bhāṇḍa lañā
āsi' āge dhari' kichu balila hāsiyā
gopāla-bālaka—cowherd boy; eka—one; dugdha-bhāṇḍa lañā—taking a pot of milk; āsi'-coming; āge dhari'-holding it in front; kichu—something; balila—said; hāsiyā—smiling.
While he was sitting beneath a tree, an unknown cowherd boy came with a pot of milk, placed it before Mādhavendra Purī and, smiling, addressed him as follows.
purī, ei dugdha lañā kara tumi pāna
māgi' kene nāhi khāo, kibā kara dhyāna
purī—O Mādhavendra Purī; ei dugdha lañā—taking this milk; kara tumi pāna—drink it; māgi'-by begging; kene—why; nāhi—not; khāo—you eat; kibā—what; kara—do; dhyāna—meditation.
"O Mādhavendra Purī, please drink the milk I have brought. Why don't you beg some food to eat? What kind of meditation are you undergoing?"
bālakera saundarye purīra ha-ila santoṣa
tāhāra madhura-vākye gela bhoka-śoṣa
bālakera—of the boy; saundarye—in the beauty; purīra—of Mādhavendra Purī; ha-ila—was; santoṣa—very much satisfaction; tāhāra—of Him; madhura-vākye—by the sweet words; gela—forgot; bhoka-śoṣa—all hunger and thirst.
When he saw the beauty of that boy, Mādhavendra Purī became very satisfied. Hearing His sweet words, he forgot all hunger and thirst.
purī kahe,--ke tumi, kāhāṅ tomāra vāsa
ke-mate jānile, āmi kari upavāsa
purī kaheMādhavendra Purī inquired from the boy; ke tumi—who are You; kāhāṅ tomāra vāsa—where do You reside; ke-mate—how; jānile—You know; āmi kari upavāsa—I am fasting.
Mādhavendra Purī said, "Who are You ? Where do You reside? And how did You know that I was fasting?"
bālaka kahe,--gopa āmi, ei grāme vasi
āmāra grāmete keha nā rahe upavāsī
bālaka kahe—the boy said; gopa āmi—I am a cowherd boy; ei grāme vasi—I reside in this village; āmāra grāmete—in My village; keha—anyone; —not; rahe—remains; upavāsī—without food.
The boy replied, "Sir, I am a cowherd boy, and I reside in this village. In My village, no one fasts.
keha anna māgi' khāya, keha dugdhāhāra
ayācaka-jane āmi diye ta' āhāra
keha—someone; anna—food; māgi'-begging; khāya—eats; keha—someone; dugdha-āhāra—drinks milk; ayācaka-jane—a person who does not beg; āmi—I; diye—supply; ta'-certainly; āhāra—eatables.
"In this village a person can beg food from others and thus eat. Some people drink only milk, but if a person does not ask anyone for food, I supply him all his eatables.
jala nite strī-gaṇa tomāre dekhi' gela
strī-saba dugdha diyā āmāre pāṭhāila
jala nite—for bringing water; strī-gaṇa—the women; tomāre—you; dekhi' gela—saw you and went; strī-saba—all the women; dugdha—milk; diyā—giving; āmāre—Me; pāṭhāila—have sent.
"The women who come here to take water saw you, and they supplied Me with this milk and sent Me to you."
go-dohana karite cāhi, śīghra āmi yāba
āra-bāra āsi āmi ei bhāṇḍa la-iba
go-dohana karite cāhi—I want to milk the cows; śīghra—very soon; āmi yāba—I must go; āra-bāra—again; āsi—coming back; āmi—I; ei—this; bhāṇḍa—pot; la-iba—will take it back.
The boy continued, "I must go very soon to milk the cows, but I shall return and take back this milk pot from you."
eta bali' gelā bālaka nā dekhiye āra
mādhava-purīra citte ha-ila camatkāra
eta bali'-saying this; gelā—went; bālaka—the boy; —not; dekhiye—could be seen; āra—any more; mādhava-purīra—of Mādhavendra Purī; citte—in the mind; ha-ila—there was; camatkāra—wonder.
Saying this, the boy left the place. Indeed, He suddenly could be seen no more, and Mādhavendra Purī's heart was filled with wonder.
dugdha pāna kari' bhāṇḍa dhuñā rākhila
bāṭa dekhe, se bālaka punaḥ nā āila
dugdha—milk; pāna kari'-drinking; bhāṇḍa—the pot; dhuñā—washing; rākhila—kept aside; bāṭa dekhe—looks at the path; se bālaka—the boy; punaḥ—again; āila—did not come back.
After drinking the milk, Mādhavendra Purī washed the pot and put it aside. He looked toward the path, but the boy never returned.
vasi' nāma laya purī, nidrā nāhi haya
śeṣa-rātre tandrā haila,--bāhya-vṛtti-laya
vasi'-sitting there; nāma laya—chants the Hare Kṛṣṇa mahā-mantra; purīMādhavendra Purī; nidrā—sleep; nāhi haya—there was not; śeṣa-rātre—at the end of the night; tandrā—dozing; haila—there was; bāhya-vṛtti—of external activities; laya—stop.
Mādhavendra Purī could not sleep. He sat and chanted the Hare Kṛṣṇa mahā-mantra, and at the end of the night he dozed a little, and his external activities stopped.
svapne dekhe, sei bālaka sammukhe āsiñā
eka kuñje lañā gela hātete dhariñā
svapne—in a dream; dekhe—he saw; sei bālaka—the very same boy; sammukhe—in front; āsiñā—coming; eka kuñje—in one of the bushes; lañā—taking him; gela—went; hātete dhariñā—holding him by the hand.
In a dream Mādhavendra Purī saw the very same boy. The boy came before him and, holding his hand, took him to a bush in the jungle.
kuñja dekhāñā kahe,--āmi ei kuñje ra-i
śīta-vṛṣṭi-vātāgnite mahā-duḥkha pāi
kuñja dekhāñā—while showing him the bush; kahe—He says; āmi—I; ei—this; kuñje—in the bush; ra-i—reside; śīta-vṛṣṭi—in chilly cold and in showering rain; vāta—in severe wind; agnite—and in scorching heat; mahā-duḥkha pāi—I am experiencing great pain.
The boy showed Mādhavendra Purī the bush and said, "I reside in this bush, and because of this I suffer very much from severe cold, rain showers, winds and scorching heat.
grāmera loka āni' āmā kāḍha' kuñja haite
parvata-upari lañā rākha bhāla-mate
grāmera—of the village; loka—the people; āni'-bringing; āmā—Me; kāḍha'-take out; kuñja haite—from this bush; parvata-upari—on the top of the hill; lañā—taking Me; rākha—keep Me; bhāla-mate—very nicely.
"Please bring the people of the village and get them to take Me out of this bush. Then have them situate Me nicely on top of the hill.
eka maṭha kari' tāhāṅ karaha sthāpana
bahu śītala jale kara śrī-aṅga mārjana
eka—one; maṭha—temple; kari'-constructing; tāhāṅ—there; karaha—do; sthāpana—installment; bahu—much; śītala—cold; jale—in water; kara—do; śrī-aṅga—My transcendental body; mārjana—washing.
"Please construct a temple on top of that hill," the boy continued, "and install Me in that temple. After this, wash Me with large quantities of cold water so that My body may be cleansed.
bahu-dina tomāra patha kari nirīkṣaṇa
kabe āsi' mādhava āmā karibe sevana
bahu-dina—many days; tomāra—of you; patha—the path; kari—I do; nirīkṣaṇa—observing; kabe—when; āsi'-coming; mādhavaMādhavendra Purī; āmā—Me; karibe—he will do; sevana—serving.
"For many days I have been observing you, and I have been wondering, 'When will Mādhavendra Purī come here to serve Me?'
tomāra prema-vaśe kari' sevā aṅgīkāra
darśana diyā nistāriba sakala saṁsāra
tomāra—your; prema-vaśe—by being subjugated by the love; kari'-doing; sevā—of service; aṅgīkāra—acceptance; darśana diyā—giving audience; nistāriba—I shall deliver; sakala—all; saṁsāra—the material world.
"I have accepted your service due to your ecstatic love for Me. Thus I shall appear, and by My audience all fallen souls will be delivered.
'śrī-gopāla' nāma mora,--govardhana-dhārī
vajrera sthāpita, āmi ihāṅ adhikārī
śrī-gopāla nāma—the name Śrī Gopāla; mora—My; govardhana-dhārī—the lifter of Govardhana Hill; vajrera—by Vajra, the grandson of Kṛṣṇa; sthāpita—installed; āmi—I; ihāṅ—here; adhikārī—the authority.
"My name is Gopāla. I am the lifter of Govardhana Hill. I was installed by Vajra, and here I am the authority.
śaila-upari haite āmā kuñje lukāñā
mleccha-bhaye sevaka mora gela palāñā
śaila-upari—the top of the hill; haite—from; āmā—Me; kuñje—in the bushes; lukāñā—concealing; mleccha-bhaye—from fear of the Muslims; sevaka—servant; mora—My; gela—went; palāñā—running away.
"When the Muslims attacked, the priest who was serving Me hid Me in this bush in the jungle. Then he ran away out of fear of the attack.
sei haite rahi āmi ei kuñja-sthāne
bhāla haila āilā āmā kāḍha sāvadhāne
sei haite—from that time; rahi—reside; āmi—I; ei—this; kuñja-sthāne—in the bush; bhāla haila—it was very good; āilā—you have come; āmā—Me; kāḍha—take out; sāvadhāne—with care.
"Since the priest went away, I have been staying in this bush. It is very good that you have come here. Now just remove Me with care."
eta bali' se-bālaka antardhāna kaila
jāgiyā mādhava-purī vicāra karila
eta bali'-saying this; se-bālaka—that very boy; antardhāna kaila—disappeared; jāgiyā—awakening; mādhava-purīMādhavendra Purī; vicāra—consideration; karila—made.
After saying this, the boy disappeared. Then Mādhavendra Purī woke up and began to consider his dream.
śrī-kṛṣṇake dekhinu muñi nārinu cinite
eta bali' premāveśe paḍilā bhūmite
śrī-kṛṣṇake dekhinu—saw Lord Kṛṣṇa personally; muñi—I; nārinu—was unable; cinite—to identify; eta bali'-saying this; prema-āveśe—in the ecstasy of love; paḍilā—fell down; bhūmite—on the ground.
Mādhavendra Purī began to lament, "I saw Lord Kṛṣṇa directly, but I could not recognize Him!" Thus he fell down on the ground in ecstatic love.
kṣaṇeka rodana kari, mana kaila dhīra
ājñā-pālana lāgi' ha-ilā susthira
kṣaṇeka—for some time; rodana kari—crying; mana—mind; kaila—made; dhīra—pacified; ājñā—the order; pālana—of executing; lāgi'-for the matter; ha-ilā—became; su-sthira—silent.
Mādhavendra Purī cried for some time, but then he fixed his mind on executing the order of Gopāla. Thus he became tranquil.
prātaḥ-snāna kari' purī grāma-madhye gelā
saba loka ekatra kari' kahite lāgilā
prātaḥ-snāna—morning bath; kari'-finishing; purīMādhavendra Purī; grāma-madhye—within the village; gelā—entered; saba loka—all the people; ekatra kari'-assembling; kahite lāgilā—began to speak.
After taking his morning bath, Mādhavendra Purī entered the village and assembled all the people. Then he spoke as follows.
grāmera īśvara tomāra--govardhana-dhārī
kuñje āche, cala, tāṅre bāhira ye kari
grāmera-of the village; īśvara-the proprietor; tomāra-your; govardhana-dhārī-the lifter of Govardhana Hill; kuñje āche-in the bushes in the jungle; cala-let us go; tāṅre-Him; bāhira ye kari-take out.
"The proprietor of this village, Govardhana-dhārī, is lying in the bushes. Let us go there and rescue Him from that place.
atyanta niviḍa kuñja,--nāri praveśite
kuṭhāri kodāli laha dvāra karite
atyanta—very much; niviḍa—dense; kuñja—bushes; nāri—we are not able; praveśite—to enter; kuṭhāri—choppers; kodāli—spades; laha—take; dvāra karite—to make a way.
"The bushes are very dense, and we will not be able to enter the jungle. Therefore take choppers and spades to clear the way."
śuni' loka tāṅra saṅge calilā hariṣe
kuñja kāṭi' dvāra kari' karilā praveśe
śuni'-hearing; loka—the people; tāṅra—him; saṅge—with; calilā—went; hariṣe—with great pleasure; kuñja kāṭi'-cutting the bushes; dvāra—a way; kari'-making; karilā praveśe—entered.
After hearing this, all the people accompanied Mādhavendra Purī with great pleasure. According to his directions, they cut down bushes, cleared a path and entered the jungle.
ṭhākura dekhila māṭī-tṛṇe ācchādita
dekhi' saba loka haila ānande vismita
ṭhākura—the Deity; dekhila—they saw; māṭī—with dirt; tṛṇe—and grass; ācchādita—covered; dekhi'-seeing; saba loka—all the people; haila—became; ānande—with pleasure; vismita—amazed.
When they saw the Deity covered with dirt and grass, they were all struck with wonder and pleasure.
āvaraṇa dūra kari' karila vidite
mahā-bhārī ṭhākura--keha nāre cālāite
āvaraṇa—the covering; dūra kari'-clearing away; karila vidite—declared; mahā-bhārī—very heavy; ṭhākura—the Deity; keha—anyone; nāre—not able; cālāite—to cause to move.
After they cleansed the body of the Deity, some of them said, "The Deity is very heavy. No one person can move Him."
mahā-mahā-baliṣṭha loka ekatra kariñā
parvata-upari gela purī ṭhākura lañā
mahā-mahā-baliṣṭha—who are very strong; loka—persons; ekatra kariñā—assembling; parvata-upari—to the top of the hill; gela—went; purīMādhavendra Purī; ṭhākura lañā—taking the Deity.
Since the Deity was very heavy, some of the stronger men assembled to carry Him to the top of the hill. Mādhavendra Purī also went there.
pātharera siṁhāsane ṭhākura vasāila
baḍa eka pāthara pṛṣṭhe avalamba dila
pātharera—of stone; siṁha-āsane—on a throne; ṭhākura—the Deity; vasāila—installed; baḍa—big; eka—one; pāthara—stone; pṛṣṭhe—at the back; avalamba—support; dila—gave.
A big stone was made into a throne, and the Deity was installed upon it. Another big stone was placed behind the Deity for support.
grāmera brāhmaṇa saba nava ghaṭa lañā
govinda-kuṇḍera jala ānila chāniñā
grāmera—of the village; brāhmaṇabrāhmaṇa priests; saba—all; nava—nine; ghaṭa—waterpots; lañā—bringing; govinda-kuṇḍera—of the lake known as Govinda-kuṇḍa; jala—the water; ānila—brought; chāniñā—filtering.
All the brāhmaṇa priests of the village gathered together with nine waterpots, and water from Govinda-kuṇḍa lake was brought there and filtered.
nava śata-ghaṭa jala kaila upanīta
nānā vādya-bherī bāje, strī-gaṇa gāya gīta
nava—nine; śata-ghaṭa—hundreds of waterpots; jala—water; kaila—made; upanīta—brought; nānā—various; vādya—musical sounds; bherī—bugles; bāje—vibrate; strī-gaṇa—all the women; gāya—chant; gīta—various songs.
When the Deity was being installed, nine hundred pots of water were brought from Govinda-kuṇḍa. There were musical sounds of bugles and drums and the singing of women.
keha gāya, keha nāce, mahotsava haila
dadhi, dugdha, ghṛta āila grāme yata chila
keha gāya—some sing; keha nāce—some dance; mahotsava haila—there was a festival; dadhi—yogurt; dugdha—milk; ghṛta—clarified butter; āila—was brought; grāme—in the village; yata—as much; chila—as there was.
During the festival at the installation ceremony, some people sang and some danced. All the milk, yogurt and clarified butter in the village was brought to the festival.
bhoga-sāmagrī āila sandeśādi yata
nānā upahāra, tāhā kahite pāri kata
bhoga-sāmagrī—ingredients for eatables to be offered; āila—brought in; sandeśa-ādi—sweetmeats; yata—all kinds of; nānā—various; upahāra—presentations; tāhā—that; kahite—to say; pāri—I am able; kata—how much.
Various foods and sweetmeats, as well as other kinds of presentations, were brought there. I am unable to describe all these.
tulasī ādi, puṣpa, vastra āila aneka
āpane mādhava-purī kaila abhiṣeka
tulasītulasī leaves; ādi—and others; puṣpa—flowers; vastra—garments; āila—arrived; aneka—in great quantity; āpane—personally; mādhava-purī—Śrī Mādhavendra Purī; kaila—executed; abhiṣeka—the bathing of the Deity at the beginning of the installation ceremony.
The villagers brought a large quantity of tulasī leaves, flowers, and various kinds of garments. Then Śrī Mādhavendra Purī personally began the abhiṣeka [bathing ceremony].
In the Hari-bhakti-vilāsa (sixth vilāsa, verse 30) it is stated that the Deity should be bathed in water mixed with yogurt and milk, accompanied by the sounds of conchshells, bells and other instruments and the chanting of the mantra oṁ bhagavate vāsudevāya namaḥ, as well as the chanting of the Brahma-saṁhitā verses beginning cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayantam.
amaṅgalā dūra kari' karāila snāna
bahu taila diyā kaila śrī-aṅga cikkaṇa
amaṅgalā—all inauspiciousness; dūra kari'-driving away; karāila—caused; snāna—bathing; bahu—a great quantity; taila—oil; diyā—applying; kaila—made; śrī-aṅga—the body; cikkaṇa—glossy.
After all inauspicious things were driven away by the chanting of the mantra, the Deity's bathing ceremony started. First the Deity was massaged with a large quantity of oil, so that His body became very glossy.
pañca-gavya, pañcāmṛte snāna karāñā
mahā-snāna karāila śata ghaṭa diñā
pañca-gavya—in five kinds of products from the cow; pañca-amṛte—in a preparation made with five palatable foods; snāna—bath; karāñā—finishing; mahā-snāna—a vast bath with ghee and water; karāila—performed; śata—one hundred; ghaṭa—waterpots; diñā—with.
After the first bathing, further bathings were conducted with pañca-gavya and then with pañcāmṛta. Then the mahā-snāna was performed with ghee and water, which had been brought in one hundred pots.
The ingredients of pañca-gavya are milk, yogurt, ghee (clarified butter), cow urine and cow dung. All these items come from the cow; therefore we can just imagine how important the cow is, since its urine and stool are required for bathing the Deity. The pañcāmṛta consists of five kinds of nectar-yogurt, milk, ghee, honey and sugar. The major portion of this preparation also comes from the cow. To make it more palatable, sugar and honey are added.
punaḥ taila diya kaila śrī-aṅga cikkaṇa
śaṅkha-gandhodake kaila snāna samādhāna
punaḥ—again; taila diyā—with oil; kaila—made; śrī-aṅga—the body of the Deity; cikkaṇa—shiny; śaṅkha-gandha-udake—in water scented with flowers and sandalwood pulp and kept within a conchshell; kaila—did; snāna—bath; samādhāna—execution.
After the mahā-snāna was finished, the Deity was again massaged with scented oil and His body made glossy. Then the last bathing ceremony was performed with scented water kept within a conchshell.
In his commentary on this occasion, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura quotes from the Hari-bhakti-vilāsa. Barley powder, wheat powder, vermilion powder, urad dāl powder and another powder preparation called āvāṭā (made by mixing banana powder and ground rice) are applied to the Deity's body with a brush made from the hair at the end of a cow's tail. This produces a nice finish. The oil smeared over the body of the Deity should be scented. To perform the mahā-snāna, at least two and a half mānas (about twenty-four gallons) of water are needed to pour over the body of the Deity.
śrī-aṅga mārjana kari' vastra parāila
candana, tulasī, puṣpa-mālā aṅge dila
śrī-aṅga—the transcendental body of the Deity; mārjana kari'-cleansing; vastra—garments; parāila—were put on; candana—sandalwood pulp; tulasītulasī leaves; puṣpa-mālā—garlands of flowers; aṅge—on the body; dila—were placed.
After the body of the Deity was cleansed, He was dressed very nicely with new garments. Then sandalwood pulp, tulasī garlands and other fragrant flower garlands were placed upon the body of the Deity.
dhūpa, dīpa, kari' nānā bhoga lāgāila
dadhi-dugdha-sandeśādi yata kichu āila
dhūpa—incense; dīpa—lamp; kari'-burning; nānā—various; bhoga—foods; lāgāila—were offered; dadhi—yogurt; dugdha—milk; sandeśa—sweetmeats; ādi—and others; yata—as much as; kichu—some; āila—received.
After the bathing ceremony was finished, incense and lamps were burned and all kinds of food offered before the Deity. These foods included yogurt, milk and as many sweetmeats as were received.
suvāsita jala nava-pātre samarpila
ācamana diyā se tāmbūla nivedila
suvāsita jala—scented water; nava-pātre—in new pots; samarpila—were offered; ācamana diyā—when offering ācamana (water for washing the feet and mouth); se—he; tāmbūlapan and spices; nivedila—offered.
The Deity was first offered many varieties of food, then scented drinking water in new pots, and then water for washing the mouth. Finally pan mixed with a variety of spices was offered.
ārātrika kari' kaila bahuta stavana
daṇḍavat kari' kaila ātma-samarpaṇa
ārātrika—the performance of ārātrika; kari'-finishing; kaila—chanted; bahuta—varieties; stavana—of prayers; daṇḍavat—obeisances; kari'-offering; kaila—did; ātma-samarpaṇa—self-surrender.
After the last offering of tāmbūla and pan, bhoga-ārātrika was performed. Finally everyone offered various prayers and then obeisances, falling flat before the Deity in full surrender.
grāmera yateka taṇḍula, dāli godhūma-cūrṇa
sakala āniyā dila parvata haila pūrṇa
grāmera—of the village; yateka—all; taṇḍula—the rice; dālidāl; godhūma-cūrṇa—wheat flour; sakala—all; āniyā—bringing; dila—offered; parvata—the top of the hill; haila—became; pūrṇa—filled.
As soon as the people of the village had understood that the Deity was going to be installed, they had brought their entire stocks of rice, dāl and wheat flour. They brought such large quantities that the entire surface of the top of the hill was filled.
kumbhakāra ghare chila ye mṛd-bhājana
saba ānāila prāte, caḍila randhana
kumbhakāra—of the potters of the village; ghare—in the houses; chila—there was; ye—whatever; mṛd-bhājana—clay pots; saba—all; ānāila—brought; prāte—in the morning; caḍila—started; randhana—cooking.
When the villagers brought their stock of rice, dāl and flour, the potters of the village brought all kinds of cooking pots, and in the morning the cooking began.
daśa-vipra anna rāndhi' kare eka stūpa
janā-pāṅca rāndhe vyañjanādi nānā sūpa
daśa-vipra—ten brāhmaṇas; anna—food grains; rāndhi'-cooking; kare—do; eka stūpa—in one stack; janā-pāṅca—five brāhmaṇas; rāndhe—cook; vyañjana-ādi—vegetables; nānā—various; sūpa—liquid.
Ten brāhmaṇas cooked the food grains, and five brāhmaṇas cooked both dry and liquid vegetables.
vanya śāka-phala-mūle vividha vyañjana
keha baḍā-baḍi-kaḍi kare vipra-gaṇa
vanya śāka—spinach of the forest; phala—fruits; mūle—with roots; vividha—varieties; vyañjana—vegetables; keha—someone; baḍā-baḍibaḍā and baḍi; kaḍi—from the pulp of dāl; kare—made; vipra-gaṇa—all the brāhmaṇas.
The vegetable preparations were made from various kinds of spinach, roots and fruits collected from the forest, and someone had made baḍā and baḍi by mashing dāl. In this way the brāhmaṇas prepared all kinds of food.
janā pāṅca-sāta ruṭi kare rāśi-rāśi
anna-vyañjana saba rahe ghṛte bhāsi'
janā pāṅca-sāta—five to seven men; ruṭi—chapatis; kare—make; rāśi-rāśi—in great quantity; anna-vyañjana—food grains and vegetables; saba—all; rahe—remained; ghṛte—in ghee; bhāsi'-overflooding.
Five to seven men had prepared a huge quantity of chapatis, which were sufficiently covered with ghee [clarified butter], as were all the vegetables, rice and dāl.
nava-vastra pāti' tāhe palāśera pāta
rāndhi' rāndhi' tāra upara rāśi kaila bhāta
nava-vastra—new cloth; pāti'-spreading; tāhe—on that; palāśera pāta—the leaves of palāśa; rāndhi' rāndhi'-cooking and cooking; tāra upara—on that; rāśi—stacked; kaila—made; bhāta—rice.
All the cooked rice was stacked on palāśa leaves, which were on new cloths spread over the ground.
tāra pāśe ruṭi-rāśira parvata ha-ila
sūpa-ādi-vyañjana-bhāṇḍa caudike dharila
tāra pāśe—around the stack of rice; ruṭi—of chapatis; rāśira—of stacks; parvata—another small hill; ha-ila—became; sūpa-ādi—of all liquid vegetables; vyañjana—and of all other vegetables; bhāṇḍa—pots; caudike—all around; dharila—were placed.
Around the stack of cooked rice were stacks of chapatis, and all the vegetables and liquid vegetable preparations were placed in different pots and put around them.
tāra pāśe dadhi, dugdha, māṭhā, śikhariṇī
pāyasa, mathanī, sara pāśe dhari āni'
tāra pāśe—by the side of the vegetables; dadhi—yogurt; dugdha—milk; māṭhā—buttermilk; śikhariṇī—a sweet preparation made with yogurt; pāyasa—sweet rice; mathanī—cream; sara—solid cream collected over yogurt; pāśe—by the side; dhari—keeping; āni'-bringing.
Pots of yogurt, milk, buttermilk and śikhariṇī, sweet rice, cream and solid cream were placed alongside the vegetables.
In this kind of ceremony, which is called Annakūṭa, cooked rice is stacked like a small mountain for prasāda distribution.
hena-mate anna-kūṭa karila sājana
purī-gosāñi gopālere kaila samarpaṇa
hena-mate—in this way; anna-kūṭa—of the Annakūṭa ceremony; karila—did; sājana—performance; purī-gosāñiMādhavendra Purī; gopālere—unto the Gopāla Deity; kaila—did; samarpaṇa—offering.
In this way the Annakūṭa ceremony was performed, and Mādhavendra Purī Gosvāmī personally offered everything to Gopāla.
aneka ghaṭa bhari' dila suvāsita jala
bahu-dinera kṣudhāya gopāla khāila sakala
aneka ghaṭa—many waterpots; bhari'-filled; dila—offered; suvāsita—scented; jala—water; bahu-dinera—of many days; kṣudhāya—by hunger; gopālaGopāla; khāila—ate; sakala—everything.
Many waterpots were filled with scented water for drinking, and Lord Śrī Gopāla, who had been hungry for many days, ate everything offered to Him.
yadyapi gopāla saba anna-vyañjana khāila
tāṅra hasta-sparśe punaḥ temani ha-ila
yadyapi-although; gopāla-Lord Gopāla; saba-all; anna-vyañjana-dāl, rice and vegetables; khāila-ate; tāṅra-His; hasta-of the hands; sparśe-by the touch; punaḥ-again; temani-exactly as before; ha-ila-became.
Although Śrī Gopāla ate everything offered, still, by the touch of His transcendental hand, everything remained as before.
The atheists cannot understand how the Supreme Personality of Godhead, appearing in the form of the Deity, can eat all the food offered by His devotees. In the Bhagavad-gītā (9.26) Kṛṣṇa says:
patraṁ puṣpaṁ phalaṁ
toyaṁ yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtam
aśnāmi prayatātmanaḥ
"If one offers Me with love and devotion a leaf, a flower, a fruit or water, I will accept it." (Bg. 9.26) The Lord is pūrṇa, complete, and therefore He eats everything offered by His devotees. However, by the touch of His transcendental hand, all the food remains exactly as before. It is the quality that is changed. Before the food was offered, it was something else, but after it is offered the food acquires a transcendental quality. Because the Lord is pūrṇa, He remains the same even after eating. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate. The food offered to Kṛṣṇa is qualitatively as good as Kṛṣṇa; just as Kṛṣṇa is avyaya, indestructible, the food eaten by Kṛṣṇa, being identical with Him, remains as before.
Apart from this, Kṛṣṇa can eat the food with any one of His transcendental senses. He can eat by seeing the food or by touching it. Nor should one think that it is necessary for Kṛṣṇa to eat. He does not become hungry like an ordinary human being; nonetheless, He presents Himself as being hungry, and as such, He can eat everything and anything, regardless of quantity. The philosophy underlying Kṛṣṇa's eating is understandable by our transcendental senses. When our senses are purified by constantly being engaged in the devotional service of the Lord, we can understand Kṛṣṇa's activities, names, forms, qualities, pastimes and entourage.
ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ
"No one can understand Kṛṣṇa by the blunt material senses. But He reveals Himself to the devotees, being pleased with them for their transcendental loving service unto Him." (Bhakti-rasāmṛta-sindhu 1.2.234) The devotees understand Kṛṣṇa through revelation. It is not possible for a mundane scholar to understand Kṛṣṇa and His pastimes through research work on the nondevotional platform.
ihā anubhava kaila mādhava gosāñi
tāṅra ṭhāñi gopālera lukāna kichu nāi
ihā—this; anubhava kaila—perceived; mādhava gosāñiMādhavendra Purī Gosvāmī; tāṅra ṭhāñi—before him; gopālera—of Lord Gopāla; lukāna—secret; kichu—anything; nāi—there is not.
How Gopāla ate everything while the food remained the same was transcendentally perceived by Mādhavendra Purī Gosvāmī; nothing remains a secret to the devotees of the Lord.
eka-dinera udyoge aiche mahotsava kaila
gopāla-prabhāve haya, anye nā jānila
eka-dinera udyoge—by one day's attempt; aiche—such; mahotsava—festival; kaila—performed; gopāla—of Gopāla; prabhāve—by the potency; haya—is possible; anye—others; —not; jānila—know.
The wonderful festival and installation of Śrī Gopālajī was arranged in one day. Certainly all this was accomplished by the potency of Gopāla. No one but a devotee can understand this.
The Kṛṣṇa consciousness movement has spread all over the world within a very short time (within five years), and mundane people are very astonished at this. However, by the grace of Lord Śrī Caitanya Mahāprabhu, we understand that everything is possible by the grace of Kṛṣṇa. Why does Kṛṣṇa have to take five years? In five days He can spread His name and fame all over the world like wildfire. Those who have faith in and devotion to Kṛṣṇa can understand that these things happen so wonderfully by the grace of Śrī Caitanya Mahāprabhu. We are simply the instruments. In the fierce Battle of Kurukṣetra, Arjuna was victorious within eighteen days simply because Kṛṣṇa's grace was on his side.
yatra yogeśvaraḥ kṛṣṇo
yatra pārtho dhanur-dharaḥ
tatra śrīr vijayo bhūtir
dhruvā nītir matir mama
"Wherever there is Kṛṣṇa, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power and morality. That is my opinion." (Bg. 18.78)
If the preachers in our Kṛṣṇa consciousness movement are sincere devotees of Kṛṣṇa, Kṛṣṇa will always be with them because He is very kind and favorable to all His devotees. Just as Arjuna and Kṛṣṇa were victorious in the Battle of Kurukṣetra, this Kṛṣṇa consciousness movement will surely emerge victorious if we but remain sincere devotees of the Lord and serve the Lord according to the advice of predecessors (the six Gosvāmīs and other devotees of the Lord). As Narottama dāsa Ṭhākura has stated: tāṅdera caraṇa sevi bhakta-sane vāsa, janame janame haya ei abhilāṣa. The Kṛṣṇa consciousness devotees must always desire to remain in the society of devotees. Bhakta-sane vāsa: they cannot go outside the Kṛṣṇa conscious society or the movement. Within the society we must try to serve the predecessors by preaching Caitanya Mahāprabhu's cult and spreading His name and fame all over the world. If we attempt this seriously within the society, it will be successfully done. There is no question of estimating how this will happen in the mundane sense. But without a doubt, it happens by the grace of Kṛṣṇa.
ācamana diyā dila viḍaka-sañcaya
ārati karila loke, kare jaya jaya
ācamana—washing water; diyā—offering; dila—gave; viḍaka-sañcaya—betel nuts; ārati karilaārati was performed; loke—all the people; kare—chant; jaya jaya—the words jaya jaya, "all glories."
Mādhavendra Purī offered water to Gopāla for washing His mouth, and he gave Him betel nuts to chew. Then, while ārati was performed, all the people chanted, "Jaya, Jaya!" ["All glories to Gopāla!"].
śayyā karāila, nūtana khāṭa ānāñā
nava vastra āni' tāra upare pātiyā
śayyā—a bedstead; karāila—made; nūtana—new; khāṭa—bedstead; ānāñā—bringing; nava vastra—new cloth; āni'-bringing; tāra—of the cot; upare—on the top; pātiyā—spreading.
Arranging for the Lord's rest, Śrī Mādhavendra Purī brought a new cot, and over this he spread a new bedspread and thus made the bed ready.
tṛṇa-ṭāṭi diyā cāri-dik āvarila
uparete eka ṭāṭi diyā ācchādila
tṛṇa-ṭāṭi—straw mattress; diyā—with; cāri-dik—all around; āvarila—covered; uparete—on top; eka—one; ṭāṭi—similar straw mattress; diyā—with; ācchādila—covered.
A temporary temple was constructed by covering the bed all around with a straw mattress. Thus there was a bed and a straw mattress to cover it.
purī-gosāñi ājñā dila sakala brāhmaṇe
ā-bāla-vṛddha grāmera loka karāha bhojane
purī-gosāñiMādhavendra Purī; ājñā—order; dila—gave; sakala brāhmaṇe—to all the brāhmaṇas; ā-bāla-vṛddha—beginning from the children up to the old persons; grāmera—of the village; loka—the people; karāha—make; bhojane—take prasāda.
After the Lord was laid down to rest on the bed, Mādhavendra Purī gathered all the brāhmaṇas who had prepared the prasāda and said to them, "Now feed everyone sumptuously, from the children on up to the aged!"
sabe vasi' krame krame bhojana karila
brāhmaṇa-brāhmaṇī-gaṇe āge khāoyāila
sabe—all; vasi'-sitting; krame krame—by and by; bhojana karila—honored prasāda and ate it; brāhmaṇa-brāhmaṇī-gaṇe—the brāhmaṇas and their wives; āge—first; khāoyāila—were fed.
All the people gathered there sat down to honor the prasāda, and by and by they took food. All the brāhmaṇas and their wives were fed first.
According to the varṇāśrama system, the brāhmaṇas are always honored first. Thus at the festival, the brāhmaṇas and their wives were first offered the remnants of food, and then the others (kṣatriyas, vaiśyas and śūdras). This has always been the system, and it is still prevalent in India, even though the caste brāhmaṇas are not qualified. The system is still current due to the varṇāśrama institutional rules and regulations.
anya grāmera loka yata dekhite āila
gopāla dekhiyā saba prasāda khāila
anya—other; grāmera—of the villages; loka—people; yata—all; dekhite—to see; āila—came; gopāla—the Lord Gopāla; dekhiyā—seeing; saba—all; prasāda—remnants of food; khāila—partook.
Not only did the people of Govardhana village take prasāda, but also those who came from other villages. They also saw the Deity of Gopāla and were offered prasāda to eat.
dekhiyā purīra prabhāva loke camatkāra
pūrva annakūṭa yena haila sākṣātkāra
dekhiyā—by seeing; purīra—of Mādhavendra Purī; prabhāva—the influence; loke—all the people; camatkāra—struck with wonder; pūrva—formerly; anna-kūṭa—the Annakūṭa ceremony during the time of Kṛṣṇa; yena—as if; haila—became; sākṣātkāra—directly manifest.
Seeing the influence of Mādhavendra Purī, all the people gathered there were struck with wonder. They saw that the Annakūṭa ceremony, which had been performed before during the time of Kṛṣṇa, was now taking place again by the mercy of Śrī Mādhavendra Purī.
Formerly, at the end of Dvāpara-yuga, all the cowherd men of Vṛndāvana had arranged to worship King Indra, but they gave this worship up, following the advice of Kṛṣṇa. Instead, they performed a ceremony whereby they worshiped the cows, brāhmaṇas and Govardhana Hill. At that time Kṛṣṇa expanded Himself and declared, "I am Govardhana Hill." In this way He accepted all the paraphernalia and food offered to Govardhana Hill. It is stated in Śrīmad-Bhāgavatam (10.24.26, 31-33):
pacyantāṁ vividhāḥ pākāḥ
sūpāntāḥ pāyasādayaḥ
sarva-dohaś ca gṛhyatām
kālātmanā bhagavatā
śakra-darpaṁ jighāṁsatā
proktaṁ niśamya nandādyāḥ
sādhv agṛhṇanta tad-vacaḥ
tathā ca vyadadhuḥ sarvaṁ
yathāha madhusūdanaḥ
vācayitvā svasty-ayanaṁ
tad-dravyeṇa giri-dvijān
upahṛtya balīn sarvān
ādṛtā yavasaṁ gavām
go-dhanāni puras-kṛtya
giriṁ cakruḥ pradakṣiṇam
" 'Prepare very nice foods of all descriptions from the grains and ghee collected for the yajña. Prepare rice, dāl, then halavah, pākorā, purī and all kinds of milk preparations like sweet rice, sweetballs, sandeśa, rasagullā and lāḍḍu.'
"The Supreme Personality of Godhead, Kṛṣṇa, therefore advised the cowherd men to stop the Indra-yajña and begin the Govardhana-pūjā to chastise Indra, who was very much puffed up at being the supreme controller of the heavenly planets. The honest and simple cowherd men, headed by Nanda Mahārāja, accepted Kṛṣṇa's proposal and executed in detail everything He advised. They performed Govardhana worship and circumambulation of the hill. According to the instruction of Lord Kṛṣṇa, Nanda Mahārāja and the cowherd men called in learned brāhmaṇas and began to worship Govardhana Hill by chanting Vedic hymns and offering prasāda. The inhabitants of Vṛndāvana assembled together, decorated their cows and gave them grass. Keeping the cows in front, they began to circumambulate Govardhana Hill."
sakala brāhmaṇe purī vaiṣṇava karila
sei sei sevā-madhye sabā niyojila
sakala brāhmaṇe—all the brāhmaṇas who were present there; purīMādhavendra Purī Gosvāmī; vaiṣṇava karila—elevated to the position of Vaiṣṇavas; sei sei—under different divisions; sevā-madhye—in rendering service; sabā—all of them; niyojila—were engaged.
All the brāhmaṇas present on that occasion were initiated by Mādhavendra Purī into the Vaiṣṇava cult, and Mādhavendra Purī engaged them in different types of service.
In the scriptures it is stated: ṣaṭ-karma-nipuṇo vipro mantra-tantra-viśāradaḥ. A qualified brāhmaṇa must be expert in the occupational duties of a brāhmaṇa. His duties are mentioned as six brahminical engagements. Paṭhana means that a brāhmaṇa must be conversant with the Vedic scriptures. He must also be able to teach others to study the Vedic scriptures. This is pāṭhana. He must also be expert in worshiping different deities and in performing the Vedic rituals (yajana). On account of this yajana, the brāhmaṇa, being the head of society, performs all the Vedic rituals for kṣatriyas, vaiśyas, and śūdras. This is called yājana, assisting others in performing ceremonies. The remaining two items are dāna and pratigraha. The brāhmaṇa accepts all kinds of contributions (pratigraha) from his followers (namely, the kṣatriyas, vaiśyas and śūdras). But he does not keep all the money. He keeps only as much as required and gives the balance to others in charity (dāna).
In order for such a qualified brāhmaṇa to worship the Deity, he must be a Vaiṣṇava. Thus the Vaiṣṇava's position is superior to that of the brāhmaṇa. This example given by Mādhavendra Purī confirms that even though a brāhmaṇa may be very expert, he cannot become a priest or servitor of the viṣṇu-mūrti unless he is initiated in vaiṣṇava-mantra. After installing the Deity of Gopāla, Mādhavendra Purī initiated all the brāhmaṇas into Vaiṣṇavism. He then allotted the brāhmaṇas different types of service to the Deity. From four in the morning until ten at night (from maṅgala-ārātrika to śayana-ārātrika), there must be at least five or six brāhmaṇas to take care of the Deity. Six ārātrikas are performed in the temple, and food is frequently offered to the Deity and the prasāda distributed. This is the method of worshiping the Deity according to the rules and regulations set by predecessors. Our sampradāya belongs to the disciplic succession of Mādhavendra Purī, who belonged to the Madhva-sampradāya. We are in the disciplic succession of Śrī Caitanya Mahāprabhu, who was initiated by Śrī Īśvara Purī, a disciple of Mādhavendra Purī's. Our sampradāya is therefore called the Madhva-Gauḍīya-sampradāya. As such, we must carefully follow in the footsteps of Śrī Mādhavendra Purī and observe how he installed the Gopāla Deity on top of Govardhana Hill, how he arranged and performed the Annakūṭa ceremony in only one day, and so forth. Our installation of Deities in America and in the wealthy countries of Europe should be carried out in terms of Śrī Mādhavendra Purī's activities. All the servitors of the Deity must be strictly qualified as brāhmaṇas and, specifically, must engage in the Vaiṣṇava custom of offering as much prasāda as possible and distributing it to the devotees who visit the temple to see the Lord.
punaḥ dina-śeṣe prabhura karāila utthāna
kichu bhoga lāgāila karāila jala-pāna
punaḥ—again; dina-śeṣe—at the end of the day; prabhura—of the Lord; karāila—caused to do; utthāna—rising; kichu—some; bhoga—food; lāgāila—offered; karāila—caused to do; jala—water; pāna—drinking.
After taking rest, the Deity must be awakened at the end of the day, and immediately some food and some water must be offered to Him.
This offering is called vaikāli-bhoga, food offered at the end of the day.
gopāla prakaṭa haila,--deśe śabda haila
āśa-pāśa grāmera loka dekhite āila
gopāla—Lord Gopāla; prakaṭa haila—has appeared; deśe—throughout the country; śabda haila—the news spread; āśa-pāśa—neighboring; grāmera—of the villages; loka—the people; dekhite āila—came to see.
When it was advertised throughout the country that Lord Gopāla had appeared atop Govardhana Hill, all the people from neighboring villages came to see the Deity.
ekeka dina ekeka grāme la-ila māgiñā
anna-kūṭa kare sabe haraṣita hañā
ekeka dina—one day after another; ekeka grāme—one village after another; la-ila—took permission; māgiñā—begging; anna-kūṭa kare—perform the Annakūṭa ceremony; sabe—all; haraṣita—pleased; hañā—becoming.
One village after another was pleased to beg Mādhavendra Purī to allot them one day to perform the Annakūṭa ceremony. Thus, day after day, the Annakūṭa ceremony was performed for some time.
rātri-kāle ṭhākurere karāiyā śayana
purī-gosāñi kaila kichu gavya bhojana
rātri-kāle—at night; ṭhākurere—the Deity; karāiyā—causing to do; śayana—lying down for rest; purī-gosāñiMādhavendra Purī; kaila—did; kichu—some; gavya—milk preparation; bhojana—eating.
Śrī Mādhavendra Purī did not eat anything throughout the day, but at night, after laying the Deity down to rest, he took a milk preparation.
prātaḥ-kāle punaḥ taiche karila sevana
anna lañā eka-grāmera āila loka-gaṇa
prātaḥ-kāle—in the morning; punaḥ—again; taiche—just as before; karila—rendered; sevana—service; anna lañā—with food grains; eka-grāmera—of one village; āila—came; loka-gaṇa—the people.
The next morning, the rendering of service to the Deity began again, and people from one village arrived with all kinds of food grains.
anna, ghṛta, dadhi, dugdha,--grāme yata chila
gopālera āge loka āniyā dharila
anna—food grain; ghṛta—ghee, or clarified butter; dadhi—yogurt; dugdha—milk; grāme—in the village; yata—as much; chila—as there was; gopālera āge—before the Deity Gopāla; loka—all people; āniyā—bringing; dharila—placed.
The inhabitants of the village brought to the Deity of Gopāla as much food grains, ghee, yogurt and milk as they had in their village.
Anna, ghṛta, dadhi and dugdha are food grains, ghee, yogurt and milk. Actually these are the basis of all food. Vegetables and fruits are subsidiary. Hundreds and thousands of preparations can be made out of grains, vegetables, ghee, milk and yogurt. The food offered to Gopāla in the Annakūṭa ceremony contained only these five ingredients. Only demoniac people are attracted to other types of food, which we will not even mention in this connection. We should understand that in order to prepare nutritious food, we require only grains, ghee, yogurt and milk. We cannot offer anything else to the Deity. The Vaiṣṇava, the perfect human being, does not accept anything not offered to the Deity. People are often frustrated with national food policies, but from the Vedic scriptures we find that if there are sufficient cows and grains, the entire food problem is solved. The vaiśyas (people engaged in agriculture and commerce) are therefore recommended in the Bhagavad-gītā to produce grains and give protection to cows. Cows are the most important animal because they produce the miracle food, milk, from which we can prepare ghee and yogurt.
The perfection of human civilization depends on Kṛṣṇa consciousness, which recommends Deity worship. Preparations made from vegetables, grains, milk, ghee and yogurt are offered to the Deity and then distributed. Here we can see the difference between the East and the West. The people who came to see the Deity of Gopāla brought all kinds of food to offer the Deity. They brought all the food they had in stock, and they came before the Deity not only to accept prasāda for themselves but to distribute it to others. The Kṛṣṇa consciousness movement vigorously approves this practice of preparing food, offering it to the Deity and distributing it to the general population. This activity should be extended universally to stop sinful eating habits as well as other behavior befitting only demons. A demoniac civilization will never bring peace within the world. Since eating is the first necessity in human society, those engaged in solving the problems of preparing and distributing food should take lessons from Mādhavendra Purī and execute the Annakūṭa ceremony. When the people take to eating only prasāda offered to the Deity, all the demons will be turned into Vaiṣṇavas. When the people are Kṛṣṇa conscious, naturally the government will be so also. A Kṛṣṇa conscious man is always a very liberal well-wisher of everyone. When such men head the government, the people will certainly be sinless. They will no longer be disturbing demons. It is then and then only that a peaceful condition can prevail in society.
pūrva-dina-prāya vipra karila randhana
taiche anna-kūṭa gopāla karila bhojana
pūrva-dina-prāya—almost like the previous day; vipra—all the brāhmaṇas; karila—did; randhana—cooking; taiche—similarly; anna-kūṭa—heaps of food; gopāla—the Deity of Lord Gopāla; karila—did; bhojana—eating.
The next day, almost like before, there was an Annakūṭa ceremony. All the brāhmaṇas prepared foods and Gopāla accepted them.
vraja-vāsī lokera kṛṣṇe sahaja pirīti
gopālera sahaja-prīti vraja-vāsi-prati
vraja-vāsī—the inhabitants of Vṛndāvana (Vrajabhūmi); lokera—of the people; kṛṣṇe—unto Lord Kṛṣṇa; sahaja—natural; pirīti—love; gopālera—of Lord Gopāla; sahaja—natural; prīti—love; vraja-vāsi-prati—toward the inhabitants of Vrajabhūmi.
The ideal place to execute Kṛṣṇa consciousness is Vrajabhūmi, or Vṛndāvana, where the people are naturally inclined to love Kṛṣṇa and Kṛṣṇa is naturally inclined to love them.
In the Bhagavad-gītā it is said: ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham. There is a responsive cooperation between the Supreme Lord Kṛṣṇa and His devotees. The more a devotee sincerely loves Kṛṣṇa, the more Kṛṣṇa reciprocates, so much so that a highly advanced devotee can talk with Kṛṣṇa face to face. Kṛṣṇa confirms this in the Bhagavad-gītā (10.10):
teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
"To those who are constantly devoted to worshiping Me with love, I give the understanding by which they can come to Me." The actual mission of human life is to understand Kṛṣṇa and return home, back to Godhead. Therefore one who is sincerely engaged in the service of the Lord with love and faith can talk with Kṛṣṇa and receive instructions by which he can speedily return home, back to Godhead. Today many scholars defend the science of religion, and they have some conception of the Supreme Personality of Godhead, but religion without practical experience of the Supreme Personality of Godhead is no religion at all. Śrīmad-Bhāgavatam describes this as a form of cheating. Religion means abiding by the orders of Kṛṣṇa, the Supreme Personality of Godhead. If one is not qualified to talk with Him and take lessons from Him, how can one understand the principles of religion? Thus talks of religion or religious experience without Kṛṣṇa consciousness are a useless waste of time.
mahā-prasāda khāila āsiyā saba loka
gopāla dekhiyā sabāra khaṇḍe duḥkha-śoka
mahā-prasāda—spiritualized foods offered to Kṛṣṇa; khāila—ate; āsiyā—coming; saba—all; loka—people; gopāla—the Deity of Śrī Gopāla; dekhiyā—seeing; sabāra—of all of them; khaṇḍe—disappears; duḥkha-śoka—all lamentation and unhappiness.
Throngs of people came from different villages to see the Deity of Gopāla, and they took mahā-prasāda sumptuously. When they saw the superexcellent form of Lord Gopāla, all their lamentation and unhappiness disappeared.
āśa-pāśa vraja-bhūmera yata grāma saba
eka eka dina sabe kare mahotsava
āśa-pāśa—neighboring; vraja-bhūmera—of Vrajabhūmi; yata—all; grāma—villages; saba—all; eka eka—one after another; dina—days; sabe—all; kare—perform; mahā-utsava—festivals.
All the villages in neighboring Vrajabhūmi [Vṛndāvana] became aware of the appearance of Gopāla, and all the people from these villages came to see Him. Day after day they all performed the Annakūṭa ceremony.
gopāla-prakaṭa śuni' nānā deśa haite
nānā dravya lañā loka lāgila āsite
gopāla—of the Deity of Gopāla; prakaṭa—appearance; śuni'-hearing; nānā—various; deśa—countries; haite—from; nānā—various; dravya—things; lañā—bringing; loka—people; lāgila—began; āsite—to come.
In this way not only the neighboring villages but all the other provinces came to know of Gopāla's appearance. Thus people came from all over, bringing a variety of presentations.
mathurāra loka saba baḍa baḍa dhanī
bhakti kari' nānā dravya bheṭa deya āni'
mathurāra—of the city of Mathurā; loka—the people; saba—all; baḍa baḍa—very big; dhanī—capitalists; bhakti kari'-out of devotion; nānā dravya—various kinds of things; bheṭa—presents; deya—gave; āni'-bringing.
The people of Mathurā, who are very big capitalists, also brought various presentations and offered them before the Deity in devotional service.
TEXT 100
svarṇa, raupya, vastra, gandha, bhakṣya-upahāra
asaṅkhya āise, nitya bāḍila bhāṇḍāra
svarṇa—gold; raupya—silver; vastra—garments; gandha—scents; bhakṣya-upahāra—presentations for eating; asaṅkhya—countless; āise—came; nitya—daiiy; bāḍila—increased; bhāṇḍāra—the store.
Thus countless presentations of gold, silver, garments, scented articles and eatables arrived. The store of Gopāla increased daily.
TEXT 101
eka mahā-dhanī kṣatriya karāila mandira
keha pāka-bhāṇḍāra kaila, keha ta' prācīra
eka—one; mahā-dhanī—very rich man; kṣatriya—of the royal order; karāila—constructed; mandira—a temple; keha—someone; pāka-bhāṇḍāra—clay pots for cooking; kaila—made; keha—someone; ta'-certainly; prācīra—the boundary walls.
One very rich kṣatriya of the royal order constructed a temple, someone made cooking utensils, and someone constructed boundary walls.
TEXT 102
eka eka vraja-vāsī eka eka gābhī dila
sahasra sahasra gābhī gopālera haila
eka eka—each and every; vraja-vāsī—resident of Vṛndāvana; eka eka—one; gābhī—cow; dila—contributed; sahasra sahasra—thousands and thousands; gābhī—cows; gopālera—of Gopāla; haila—there were.
Each and every family residing in the land of Vrajabhūmi contributed one cow. In this way, thousands of cows became the property of Gopāla.
This is the way to install the Deity, construct the temple and increase the property of the temple. Everyone should be enthusiastic to contribute to the construction of the temple for the Deity, and everyone should also contribute food for the distribution of prasāda. The devotees should preach the gospel of devotional service and thus engage people in practical service to the Deity. Wealthy people can also be attracted to take part in these activities. In this way everyone will become spiritually inclined, and the entire society will be converted to Kṛṣṇa consciousness. The desire to satisfy the material senses will automatically diminish, and the senses will become so purified that they will be able to engage in bhakti (devotional service to the Lord). Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. By serving the Lord, one's senses are gradually purified. The engagement of one's purified senses in the service of Lord Hṛṣīkeśa is called bhakti. When the dormant propensity for bhakti is awakened, one can understand the Supreme Personality of Godhead as He is. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ. (Bg. 18.55) This is the process of giving humanity the chance to awaken Kṛṣṇa consciousness. Thus people can perfect their lives in all respects.
TEXT 103
gauḍa ha-ite āilā dui vairāgī brāhmaṇa
purī-gosāñi rākhila tāre kariyā yatana
gauḍa ha-ite—from Bengal; āilā—came; dui—two; vairāgī—of the renounced order; brāhmaṇa—persons born in brāhmaṇa families; purī-gosāñiMādhavendra Purī; rākhila—kept; tāre—them; kariyā—making; yatana—all efforts.
Eventually two brāhmaṇas in the renounced order arrived from Bengal, and Mādhavendra Purī, who liked them very much, kept them in Vṛndāvana and gave them all kinds of comforts.
TEXT 104
sei dui śiṣya kari' sevā samarpila
rāja-sevā haya,--purīra ānanda bāḍila
sei dui—these two persons; śiṣya kari'-initiating; sevā—with the service; samarpila—entrusted; rāja-sevā—gorgeous performance of service; haya—is; purīra—of Mādhavendra Purī; ānanda—pleasure; bāḍila—increased.
These two were then initiated by Mādhavendra Purī, and he entrusted them with the daily service of the Lord. This service was performed continuously, and the worship of the Deity became very gorgeous. Thus Mādhavendra Purī was very pleased.
The six Gosvāmīs and their followers started many temples, such as the temples of Govinda, Gopīnātha, Madana-mohana, Rādhā-Dāmodara, Śyāmasundara, Rādhā-ramaṇa and Gokulānanda. The disciples of the Gosvāmīs were entrusted with the sevā-pūjā (Deity worship) of these temples. It was not that the disciples were family members of the original Gosvāmīs. All the Gosvāmīs were in the renounced order of life, and Jīva Gosvāmī in particular was a lifelong brahmacārī. At present, sevāitas assume the title of gosvāmī on the basis of their being engaged as sevāitas of the Deity. The sevāitas who have inherited their positions now assume proprietorship of the temples, and some of them are selling the Deities' property as if it were their own. However, the temples did not originally belong to these sevāitas.
TEXT 105
ei-mata vatsara dui karila sevana
eka-dina purī-gosāñi dekhila svapana
ei-mata—in this way; vatsara—years; dui—two; karila—performed; sevana—worship; eka-dina—one day; purī-gosāñiMādhavendra Purī; dekhila—saw; svapana—a dream.
In this way the Deity worship in the temple was very gorgeously performed for two years. Then one day Mādhavendra Purī had a dream.
TEXT 106

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