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Sri Advaita Acarya’s Appearance Day 2022

Sri Advaita Acarya Pretends to be an Impersonalist in Order to Be Punished by Sri Chaitanya Mahaprabhu

For the pastime of Sri Chaitanya Mahaprabhu appearing to Sri Advaita Acarya see

Sri Chaitanya Bhagavat, Chapter 19, Madhya Kanda, English translation by Bhumipati dasa, Commentary by Srila Bhaktisiddhanta Sarasvati Prabhupada

The Lord’s Pastimes in Advaita’s House

Text 1
jaya visvambhara sarva-vaisnavera natha
bhakti diya jive prabhu kara atmasat//CB, Madhya 19.001//
All glories to Visvambhara, the Lord of all Vaisnavas! O Lord, please deliver the living entities by giving them Your devotional service.
Visvambhara is the maintainer of the universe. He is the object of all devotional service. Induced by the spirit of enjoyment, the conditioned soul has forgotten pure service to the Lord. Unless the Supreme Lord accepts the service of the living entity by becoming the object of his service-inclined propensities, the living entity’s natural propensity for enjoyment becomes prominent. That is why the merciful Lord, as the visaya-vigraha, or object of worship, awards the subordinate, separated living entity the opportunity to serve and thus accepts him as His own.

Text 2
hena-mate navadvipe prabhu visvambhara
krida kare, nahe sarva-nayana-gocara//CB, Madhya 19.002//
In this way Lord Visvambhara performed pastimes in Navadvipa that were not seen by all.

Text 3
apana bhaktera saba mandire mandire
nityananda-gadadhara-samhati vihare//CB, Madhya 19.003//
In the company of Nityananda and Gadadhara, the Lord enjoyed pastimes in the houses of His devotees.

Text 4
prabhura anande purna bhagavata-gana
krsna-paripurna dekhe sakala bhuvana//CB, Madhya 19.004//
All the devotees were filled with the Lord’s ecstasy. They saw the entire world in relationship to Krsna.
Sri Mahaprabhu is the source of complete ecstasy for devotees inclined to the service of the Lord. The conditioned souls are subjected to the threefold miseries of material existence. But since the liberated devotees of the Lord are filled with ecstasy in Krsna consciousness, they do not experience any material distress. Wherever the object of happiness is temporary and the living entities’ endeavors are imperfect there is a lack of complete ecstasy in Krsna consciousness. Experiencing the ecstasy of Krsna consciousness everywhere is perception of the living entities’ complete happiness.

Text 5
niravadhi bhavavese karo nahi bahya
sankirtana vina ara nahi kona karya//CB, Madhya 19.005//
They were constantly absorbed in love of God and had no external consciousness. They had no engagement other than the performance of sankirtana.
Since the devotees of the Lord are absorbed in the service of Krsna, they cannot even glance towards the material world under the influence of external knowledge. Rather they constantly remain intoxicated by glorifying Krsna’s names, forms, qualities, and pastimes.

Text 6
saba haite matta bada acarya gosani
agadha caritra, bujhe hena keha nai//CB, Madhya 19.006//
Of all the devotees, Acarya Gosani was most blissful. No one was able to understand His unfathomable characteristics.

Text 7
jane jana-katho sri-caitanya-krpaya
caitanyera mahabhakta santipura-raya//CB, Madhya 19.007//
The glories of Lord Caitanya’s great devotee, Advaita, the Lord of Santipura, are known by the mercy of Lord Caitanya to only a few devotees.

Text 8
bahya haile visvambhara sarva-vaisnavere
mahabhakti karena, visesa advaitere//CB, Madhya 19.008//
When Visvambhara regained His external consciousness, He would offer respect to all the Vaisnavas, and particularly to Advaita.
Mahaprabhu always displayed intense eagerness to please Krsna and acted like He did not even glance at the world of material enjoyment. The moment His glance fell on the external world, He immediately engaged in the service of Visnu’s devotees. He thus displayed the pastime of serving Sri Advaita Acarya with awe and reverence, but Advaita Prabhu was not pleased by this. His only purpose in life was to serve Sri Caitanya. Therefore He considered the Lord’s exhibition of respect to Him as a frustration of His own good fortune.

Text 9
ihate asukhi bada santipura-natha
mane mane garje, citte na paya soyatha//CB, Madhya 19.009//
As a result of this, the Lord of Santipura was unhappy. His mind rumbled, and His heart felt no relief.

Text 10
“niravadhi cora more vidambana kare
prabhutva chadiya mora carane se dhare//CB, Madhya 19.010//
“This thief constantly harasses Me by giving up His superior position and grabbing hold of My feet.

Text 11
bale nahi paron mui prabhu mahabali
dhariya o laya mora caranera dhuli//CB, Madhya 19.011//
“The Lord is most powerful, so by force I cannot check Him from taking dust from My feet.

Text 12
bhakti-bala sabe mora achaye upaya
bhakti vina visvambhare cinana na yaya//CB, Madhya 19.012//
“The only alternative I have is the power of devotional service, for no one can recognize Visvambhara without devotional service.

Text 13
tabe se `advaita-simha’-nama loke ghose
curna karon maya yabe asesa visese//CB, Madhya 19.013//
“When I smash His illusion into pieces, then only will My name Advaitasimha be glorified.

Text 14
bhrgure jiniya asa paiyache cora
bhrgu-hena sata sata sisya ache mora//CB, Madhya 19.014//
“This thief has become proud after defeating Bhrgu, but He doesn’t know that I have hundreds of disciples like Bhrgu.
There is a story among people that Lord Narayana accepted Bhrgu’s footprint on His chest to exhibit His affection for His devotees and demonstrate that he [Bhrgu] was a fool. Since ignorant people are more prone to be deceived, they consider Bhrgu more respectable than the Supreme Lord. But, as Sri Advaita Prabhu is “Maha-Visnu” and a Vaisnava acarya, He recognized the foolishness of Bhrgu. Therefore, while displaying His external anger and pride, He declared that He has hundreds of disciples like Bhrgu. Sri Gaurasundara, who is nondifferent from Vrajendra-nandana, could not hide the stealing propensities of His Syamasundara pastimes from Advaita Prabhu. The forgetfulness of the Supreme Lord in those who are tortured by the illusory energy and who cannot understand their own constitutional position or the position of the Supreme Lord awakens in them a spirit of enjoyment at every step. But since Sri Advaita Prabhu was a remarkably intelligent and most clever devotee of Gaura, His thoughts were not like those of foolish living entities. He endeavored with a desire to obtain punishment from Sri Caitanyadeva to reverse the concept that He was worshipable. Thinking in this way, He desired to place artificial obstacles in the gaura-avatara’s preaching of devotional service to belittle the Lord’s pastimes as a servant.

Text 15
hena krodha janmaiba prabhura sarire
svahaste apane yena mora sasti kare//CB, Madhya 19.015//
“I will make the Lord so angry that He will punish Me by His own hand.

Text 16
`bhakti bujhaite se prabhura avatara
hena bhakti na maninu’—ei mantra sara//CB, Madhya 19.016//
“Although the Lord has incarnated to preach devotional service, I will not show any respect to such devotional service—this is My resolution.

Text 17
bhakti na manile krodhe apana pasari’
prabhu mora sasti karibena cule dhari’”//CB, Madhya 19.017//
“If I do not accept devotional service, then the Lord will forget Himself out of anger and punish Me by pulling My hair.”

Text 18
ei mata cintiya advaita maha-range
vidaya haila prabhu haridasa-sange//CB, Madhya 19.018//
After contemplating in this way, Advaita Prabhu happily departed with Haridasa.

Text 19
kona karya laksya kari’ grhete aila
asiya manasa-mantra padite lagila//CB, Madhya 19.019//
He came home on the pretext of some work and contemplated His resolution.

Text 20
niravadhi bhavavese dole matta haiya
vakhane vasistha-sastra `jnana’ prakasiya//CB, Madhya 19.020//
Intoxicated with ecstasy, He constantly swayed back and forth as He glorified jnana while commenting on the book named Yoga-vasistha.
While explaining the nondevotional Mayavadi book named Yogavasistha, Sri Advaita Prabhu made a show of aversion to the path of devotional service. His purpose was to obstruct Mahaprabhu’s preaching of devotional service, so that He [Gaura] would punish Him [Advaita] rather than worship Him.

Text 21
`jnana’ vina kibasakti dhare visnu-bhakti
ataeva sabara prana, jnana—sarva-sakti//CB, Madhya 19.021//
“Without jnana, what power does devotional service to Visnu have? Therefore jnana has all potency, and it is the life of all.
“Without jnana, in the form of cultivation of impersonal Brahman, devotional service to Visnu cannot have any potency. Jnana is the life of devotional service. Jnana is certainly full of all potencies. Giving up such impersonal jnana is like giving up the wealth in one’s own home and searching for wealth in the forest, where it is not available.”

Text 22
hena jnana na bujhiya kona kona jana
ghare dhana haraiya cahe giya vana//CB, Madhya 19.022//
“One who does not understand such jnana is comparable to a person who leaves his wealth at home and then searches for it in the forest.

Text 23
visnu-bhakti—darpana, locana haya—`jnana’
caksu-hina janera darpane kon kama?//CB, Madhya 19.023//
“Devotional service to Visnu is like a mirror, while jnana is like the eyes. What is the use of a mirror if one has no eyes?
“Devotional service to Visnu is like a mirror. But if one is not endowed with eyes in the form of jnana, then this mirror has no use. If there are no eyes, then what is the use of a mirror?”

Text 24
adi anta ami padilama sarva-sastra
bujhilama sarva-abhipraya—`jnana’ matra//CB, Madhya 19.024//
“I have studied all the scriptures from beginning to end and come to the conclusion that jnana is the essence of everything.”
“After studying all scriptures from beginning to end, I have understood that jnana is supreme.”

Text 25
advaita-caritra bhala bujhe haridasa
vyakhyana suniya maha-atta-atta-hasa//CB, Madhya 19.025//
Haridasa knew well the characteristics of Advaita, therefore on hearing this explanation he laughed loudly.

Text 26
ei mata advaitera caritra agadha
sukrtira bhala, duskrtira karya-vadha//CB, Madhya 19.026//
Such are the unfathomable characteristics of Advaita Prabhu. They are auspicious for the devotees and impediments for the miscreants.
Those who were fortunate understood the characteristics of the devotee Advaita and thus realized the supremacy of devotional service to the Lord. Those who were unfortunate and sinful could not understand the purpose of Advaita Prabhu and attained inauspiciousness by accepting impersonal jnana as superior to devotional service. They obtained only impediments on their path of progress.

Text 27
sarva-vancha-kalpa-taru prabhu visvambhara
advaita-sankalpa citte haila gocara//CB, Madhya 19.027//
Lord Visvambhara is like a desire tree that fulfills everyone’s desires, therefore He understood Advaita’s resolution.
Mahaprabhu is the original source of fulfilment for everyone’s desires. Therefore He could certainly understand the internal mood of Advaita. When Sri Advaita Prabhu saw the Lord offer Him great  respect despite His endeavor to serve Mahaprabhu with His body, mind, and speech, then to counteract this situation He made a show of establishing bhakti as less enlightening by giving more importance to jnana.

Text 28
eka-dina nagara bhramaye prabhu range
dekhaye apana-srsti nityananda-sange//CB, Madhya 19.028//
One day the Lord was joyfully wandering about the city looking at His creation with Nityananda.

Text 29
apanare `sukrti’ kariya vidhi mane
“mora silpa cahe prabhu sadaya nayane”//CB, Madhya 19.029//
Brahma considered himself fortunate, “The Lord is mercifully looking at my artistic work.”
When Brahma, the creator of the universe, saw that Sri Gaurasundara had incarnated in this world, he considered himself fortunate. Lord Brahma, the engineer of the universe, considered himself fortunate when he realized that he had attained the merciful glance and attention of the Lord.

Text 30
dui candra yena dui cali aise yaya
nati-anurupa sabe darasana paya//CB, Madhya 19.030//
It appeared that two moons were wandering about, and everyone appreciated Their presence according to their surrender.
The phrase dui candra refers to Sri Gauracandra and Sri Nityanandacandra. The phrase aise yaya means “coming and going.” The phrase nati-anurupa is explained as follows: Everyone saw Gaura and Nitai differently according to their service propensity; in other words, they saw Gaurasundara according to the degree of their devotional service. Another reading is mati-anurupa, which would mean “according
to their mentality.”

Text 31
antarikse thaki’ saba dekhe deva-gana
dui candra dekhi’ sabe gane mane mana//CB, Madhya 19.031//
All the demigods watched from outer space. On seeing the two moons, various thoughts went through their minds.

Text 32
apana lokera haila vasumati jnana
canda dekhi’ prthivire haila svarga bhana//CB, Madhya 19.032//
On seeing the presence of the moonlike Lords, they considered their planets to be the earth and earth to be heaven.
The demigods considered their respective abodes to be earth and the earth to be heaven. On seeing the two moonlike Lords, Gauracandra and Nityananda-candra, their vision was bewildered as by the illusory representations of water seen in fire or land seen on water.

Text 33
nara-jnana apanare sabara janmila
candrera prabhave nare deva-buddhi haila//CB, Madhya 19.033//
By the influence of the moonlike Lords, they considered themselves to be human beings and human beings to be demigods.
The demigods began to consider themselves as less powerful human beings, and they considered the human beings, who were refreshed by the rays of the two moons, Gaura and Nitai, to be superior to themselves.

Text 34
dui candra dekhi’ sabe karena vicara
“kabhu svarge nahi dui candra adhikara”//CB, Madhya 19.034//
On seeing the two moons, they thought, “We have never seen two moons together in heaven.”
“There is only one moon in heaven. There is no question of two moons at the same time. Therefore the earth is a heaven superior to heaven.”

Text 35
kona deva bale,—“suna vacana amara
mula candra—eka, eka pratibimba ara”//CB, Madhya 19.035//
One of the demigods said, “Listen to my words. One is the original moon, and the other is a reflection.”
Svayam-rupa Lord Krsnacandra is the original moon, and svayamprakasa Baladeva is His manifestation. In Laghu-bhagavatamrta (1.21) it is stated:
anekatra prakatata rupasyaikasya yaikada
sarvatha tat-svarupaiva sa prakasa itiryate
“If numerous forms, all equal in their features, are displayed simultaneously, such forms are called prakasa-vigrahas of the Lord.”

Text 36
kona deva bale,—“hena bujhi narayana
bhagye va candrera vidhi karila yojana”//CB, Madhya 19.036//
Another demigod said, “I think that out of our good fortune Lord Narayana has provided us with two moons.”
One of the demigods said, “Perhaps because of our good fortune the creator has made these two moons appear simultaneously.”

Text 37
keha bale—“pita-putra eka-rupa haya
hena bujhi eka—`budha’ candrera tanaya”//CB, Madhya 19.037//
Someone said, “The father and the son are one. I think one is Mercury, the son of the moon.”
“According to the Vedic statement, atma vai jayate putrah—`A man is born as his own son,’ there is a similarity between the father and the son. Mercury is the son of the moon and therefore as good as his father. Perhaps of these two moons, one is the son of the other.”

Text 38
vede nare niscaite ye prabhura rupa
tahate ye deva mohe’, e nahe kautuka//CB, Madhya 19.038//
It was not at all wonderful that the demigods were bewildered by the Lord’s form, which even the Vedas cannot ascertain.
In the Srimad Bhagavatam (1.1.1) it is stated:
tene brahma hrda ya adi-kavaye muhyanti yat surayah
tejo-vari-mrdam yatha vinimayo yatra tri-sargo ‘mrsa
“It is He only who first imparted the Vedic knowledge unto the heart of Brahmaji, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal.”

Text 39
hena-mate nagara bhramaye dui jana
nityananda, jagannatha-misrera nandana//CB, Madhya 19.039//
In this way Nityananda and the son of Jagannatha Misra wandered about the city.

Text 40
nityananda sambodhiya bale visvambhara
“cala yai santipura—acaryera ghara”//CB, Madhya 19.040//
Addressing Nityananda, Visvambhara said, “Let us go to Advaita Acarya’s house in Santipura.”

Text 41
maharangi dui prabhu parama cancala
sei pathe calilena acaryera ghara//CB, Madhya 19.041//
The two joyful, most restless Lords then set out on the path to Advaita Acarya’s house.

Text 42
madhya-pathe gangara samipe eka grama
mullukera kache se `lalitapura’ nama//CB, Madhya 19.042//
Halfway down the road near Mulluka is a village named Lalitapura, which is situated near the Ganges.
Mulluka, or Muluka (derived from the Persian word milik), is situated on the eastern bank of the Ganges opposite Ambika. Places like Piyariganja are situated on the western side of the Ganges. The village of Lalitapura is situated near Santipura; in other words, it is on the eastern side of the Ganges halfway between Mayapur and Santipura. It is on the eastern side directly adjacent to the village of Hata-dhanga.

Text 43
sei grame grhastha-sannyasi eka ache
pathera samipe ghara jahnavira kache//CB, Madhya 19.043//
In that village lived a householder sannyasi. His house was on the side of the road near the Ganges.
The phrase householder sannyasi, or householder baula, refers to those who identify themselves as tyagis, or renunciants, while maintaining extreme attachment to home. The tamasic tantras encourage such dari sannyasis, or immoralists. As in the logic of sonara pathara bati—“stone bowls made of gold,” those householder baulas who are extremely attached to home and who dress themselves as  renunciants, wearing red cloth with the support of Sakta philosophy, claim that maintaining maidservants and wives is approved by the sastras. At present Sriman Annadacarana Mitra wears red cloth even though he is a householder, and Sriyukta Madhusudana Gosvami of Vrndavana used to wear red cloth as a preacher even though he was a householder. Accepting the saffron dress of a renunciant is included among the rules for a sannyasi on the path of regulative principles, just as all Vaisnava acaryas of the medieval age used saffron cloth. In the course of preaching their own spontaneously manifested paramahamsa-dharma, Sri Rupa and Sanatana, who inaugurated anuraga-marga, the path of attachment, were not inclined towards Sri Gaurasundara’s ekadanda-sannyasa. Sri Gopala Bhatta Gosvami’s spiritual master, Tridandi Sannyasi Srila Prabodhananda Sarasvati, exhibited the superiority of paramahamsa dress and the path of attachment by wearing saffron dress befitting an acarya. Srimaj Jivacarana, who followed Sri Rupa, has in the course of imparting instructions befitting an acarya preached svakiya-rasa to help easily understand the concept of parakiya-rasa and to uproot the poisonous teeth of the fraudulent followers of parakiya-rasa. Actually the concept of svakiya-rasa preached by Sri Jivapada has simply established the supremacy of parakiya-rasa of the spiritual world.

Text 44
nityananda-sthane prabhu karaye jijnasa
“kahara mandapa jana kaha kara vasa?”//CB, Madhya 19.044//
The Lord asked Nityananda, “Do You know whose asrama this is and who stays here?”
The word mandala [sic] means “surrounding area,” “camp,” “hermitage,” “estate,” or “one’s own land.”

Text 45
nityananda bale,—“prabhu, sannyasi-alaya”
prabhu bale,—“ta’re dekhi, yadi bhagya haya”//CB, Madhya 19.045//
Nityananda replied, “O Lord, this is the house of a sannyasi.” The Lord then said, “If We are fortunate, We can meet him.”

Text 46
hasi’ gela dui prabhu sannyasira sthane
visvambhara sannyasire karila praname//CB, Madhya 19.046//
The two Prabhus smiled as They went to the sannyasi’s house. Visvambhara thereupon offered obeisances to the sannyasi.

Texts 47-48
dekhiya mohana-murti dvijera nandana
sarvanga-sundara rupa, praphulla vadana

santose sannyasi kare bahu asirvada
“dhana, vamsa, suvivaha, hau vidya labha” //CB, Madhya 19.047-48//
On seeing Visvambhara’s most enchanting form, beautiful limbs, and smiling face, the sannyasi, in great satisfaction, offered Him various benedictions, “May You achieve wealth, family, good wife, and learning.”

Text 49
prabhu bale,—“gosani e nahe asirvada”
hena bala—“tore hau krsnera prasada//CB, Madhya 19.049//
The Lord said, “O Gosani, this is not a benediction. Rather you should say, `May you attain the mercy of Krsna.’
The followers of the modern day, late Mr. Nandi, who was an extremely attached householder worshiper of Gauranga, support this dari sannyasi’s philosophy. The dari sannyasis’ conception of “blessings” is to attain a beautiful wife, wealth for exploiting the poor, materialistic education, and the thirst to maintain the prestige of one’s hereditary caste to impress inferiors. Sri Gaurasundara did not approve the conceptions of such extremely attached householder “Baba Thakuras” and pointed out the faults in the dari sannyasi’s blessings. Since lusty people cannot understand the mentality of the desireless paramahamsa Vaisnavas, they consider the Vaisnavas to be like themselves. The dari sannyasis have gradually embraced the philosophy of the caste Gosvamis. Sriman Mahaprabhu has not at all accepted the philosophy of the caste Gosvamis. Rather, He established that the mercy of Krsna is the topmost benediction to teach the married Gosvamis. People who pray for material benedictions highly esteem activities that are devoid of devotion to Visnu and that fulfill their lust. In that state they cannot understand the principles of niskama paramahamsa bhagavata-dharma, selfless pure devotional service to the Supreme Lord, and they consider non-Vaisnavism created by smartas to be Vaisnavism. The caste Gosvamis and dari sannyasis are anxious to acquire the title of “Gosani” from the people of this world. On the pretext of offering respect to the sannyasi, Mahaprabhu also addressed the sannyasi as “Gosani.” Actually they can never become Gosvamis. The mentality of Sri Caitanyadeva has already been revealed in such verses as the Srimad Bhagavatam (7.5.30) adanta-gobhir visatam tamisram and Sri Rupa Gosvami’s vaco vegam manasah krodha-vegam.
[matir na krsne paratah svato va
mitho ‘bhipadyeta grha-vratanam
adanta-gobhir visatam tamisram
punah punas carvita-carvananam,
“Because of their uncontrolled senses, persons too addicted to materialistic life make progress toward hellish conditions and repeatedly chew that which has already been chewed. Their inclinations toward Krsna are never aroused, either by the instructions of others, by their own efforts, or by a combination of both.”
vaco vegam manasah krodhavegam
jihva-vegam udaropastha-vegam
etan vegan yo visaheta dhirah
sarvam apimam prthivim sa sisyat
“A sober person who can tolerate the urge to speak, the mind’s demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world.”]

Text 50
visnu-bhakti-asirvada—aksaya avyaya
ye balila gosani, tomara yogya naya”//CB, Madhya 19.050//
“The benediction of devotional service to Visnu is inexhaustible and indestructible. Whatever you have said, O Gosani, does not befit you.”
“Wealth, children, beautiful wife, and material education are all temporary, whereas Lord Visnu is eternal, the Vaisnavas are eternal, and the Vaisnavas’ devotional service to Visnu is eternal. The benediction of devotional service to Visnu is not destructible and not exhaustible. People address you as `Guru’ and `Gosani’; if you are so, then it is never proper for you to award such worldly, temporary benedictions.”

Text 51
hasiya sannyasi bale,—“purve ye sunila
saksate tahara aji nidana paila//CB, Madhya 19.051//
The sannyasi smiled and said, “I am now directly experiencing what I have previously heard about.

Text 52
bhala se balite loka thenga lana dhaya
e vipra-putrera sei-mata vyavasaya//CB, Madhya 19.052//
“If good advice is given, people will chase you with a stick. The behavior of this son of a brahmana is just like that.
The dari sannyasi said, “If good advice is given to people, they respond with outrage. Today I have direct evidence of that. This son of a brahmana has taken on the business of perverting the truth.”

Text 53
dhana-vara dila ami parama santose
kotha gela upakara, aro ama’ dose!”//CB, Madhya 19.053//
“I happily awarded Him the benediction of wealth, and what to speak of appreciating it, He found fault in me!”
“I happily gave this son of a brahmana the benediction, `May You achieve wealth,’ but rather than feel grateful, He condemned me. This is certainly the work of Kali!”

Text 54
sannyasi balaye,—“suna brahmana-kumara
kene tumi asirvada nindile amara?//CB, Madhya 19.054//
The sannyasi said, “Listen, O son of a brahmana, why do You criticize my benediction?

Texts 55-56
prthivite janmiya ye na kaila vilasa
uttama kamini yara na rahila pasa

yara dhana nahi, tara jivane ki kaja
hena dhana-vara dite, pao tumi laja?//CB, Madhya 19.055-56//
“If one who has taken birth in this world does not engage in sense gratification, does not enjoy beautiful women, and does not accumulate wealth, then what is the use of his life? And You are embarrassed to
accept the benediction of such wealth?
“If after coming into this material world a person does not enjoy the intimate association of women, then there is no use of his life. What use is there in the life of one who after receiving a human birth does not accumulate wealth? I awarded You the benediction that You would achieve wealth and women, but You are embarrassed to accept them. This is astonishing. There is no way to progress in this world without wealth. I cannot understand how one can fill his stomach by possessing devotional service to Visnu.”

Text 57
haila va visnu-bhakti tomara sarire
dhana vina ki khaiba, taha kaha more”//CB, Madhya 19.057//
“Tell me, even if You have devotion to Visnu, what will You eat if You do not have wealth?”

Text 58
hase prabhu, sannyasira vacana suniya
sri-hasta dilena nija kapale tuliya//CB, Madhya 19.058//
On hearing the words of the sannyasi, the Lord smiled and raised His hand to His forehead.
On hearing the foolish arguments of the dari sannyasi, Gaurasundara hit His forehead with His hand while saying, “Haya! Haya!”

Text 59
vyapadese mahaprabhu sabare sikhaya
bhakti vina keha yena kichui na caya//CB, Madhya 19.059//
By this action, Mahaprabhu taught everyone not to aspire for anything other than devotional service.
In this pastime Sriman Mahaprabhu clearly revealed the importance of devotional service and the insignificance of all other activities and thus taught everyone that they should not desire anything else. In the course of teaching He included the instruction to give up desires for material enjoyment.

Text 60
“suna suna sannyasi-gosani, ye khaiba
nija-karme ye ache, se apane miliba//CB, Madhya 19.060//
“Listen, O Sannyasi Gosani, we will all certainly eat whatever is destined by our karma.
In answer to the dari sannyasi’s question, “How will You eat without the benediction of attaining wealth?” Mahaprabhu said, “Living entities will get the opportunity of receiving unsolicited foodstuffs as a result of their respective karma. Food will certainly come automatically, just as a newborn baby automatically gets its mother’s milk as food without endeavor.”

Text 61
dhana-vamsa-nimitta samsara kamya kare
bala tara dhana-vamsa tabe kene mare?//CB, Madhya 19.061//
“If wealth and family are the aim of life, then tell Me why are they taken away at the time of death?
“If human beings have a natural taste for desiring material objects like wealth and children, then in spite of their desire why are they forced to relinquish wealth and children?”

Text 62
jvarera lagiya keha kamana na kare
tabe kena jvara asi’ pidaye sarire//CB, Madhya 19.062//
“No one wants fever. Why then does fever appear and afflict one’s body?
“If simply by desiring a benediction one would attain the result, then why does unsolicited fever appear and afflict the body of a living entity? Even without prayer one automatically obtains an object, and if one does not obtain an object despite prayer, the uselessness of one’s desire is established.”

Text 63
suna suna gosani ihara hetu—karma
kon mahapuruse se jane ei marma//CB, Madhya 19.063//
“Listen, Gosani, the cause of this is karma. What great personality knows this in truth?

Text 64
vede o bujhaya `svarga’, bale jana jana
murkha-prati kevala se vedera karuna//CB, Madhya 19.064//
“Some people claim that the Vedas indicate the heavenly planets are the goal of life, but such teachings are simply the compassion of the Vedas on the foolish.
As a result of one’s karma, fruits such as wealth are achieved. It is also heard that by the influence of pious activities one can achieve fruits like heavenly pleasures; and greedy, materialistic, ignorant people have been shown compassion by Vedic injunctions prescribed to rectify their respective natures. In this regard one should discuss verses such as paroksa-vado vedo `yam and loke vyavayamisam.
[paroksa-vado vedo `yam
balanam anusasanam
karma-moksaya karmani
vidhatte hy agadam yatha
“Childish and foolish people are attached to materialistic, fruitive activities, although the actual goal of life is to become free from such activities. Therefore, the Vedic injunctions indirectly lead one to the path of ultimate liberation by first prescribing fruitive religious activities, just as a father promises his child candy so that the child will take his medicine.” (Bhag. 11.3.44)
loke vyavayamisa-madya-seva
nitya hi jantor na hi tatra codana
vyavasthitis tesu vivaha-yajna
sura-grahair asu nivrttir ista
“In this material world the conditioned soul is always inclined to sex, meat-eating and intoxication. Therefore religious scriptures never actually encourage such activities. Although the scriptural injunctions provide for sex through sacred marriage, for meat-eating through sacrificial offerings and for intoxication through the acceptance of ritual cups of wine, such ceremonies are meant for the ultimate purpose of renunciation.” (Bhag. 11.5.11)]
People who are averse to the Supreme Lord take great pleasure in becoming lords of mundane objects. That is why Vedic literatures give various forms of encouragement that are favorable to their taste. Yet this is not the actual purpose of the Vedas.

Text 65
visaya-sukhete bada lokera santosa
citta bujhi’ kahe veda, vedera ki dosa//CB, Madhya 19.065//
“People take great pleasure in material happiness, and the Vedas offer directions according to their mentality. What is the fault of the Vedas?

Text 66
`dhana-putra pai ganga-snana hari-name’
suniya calaye loka vedera karane//CB, Madhya 19.066//
“The Vedas declare, `By taking bath in the Ganges and chanting the name of Hari, one will achieve wealth and children,’ and people therefore engage in such activities.
Ordinary people think that by taking bath in the Ganges and chanting the name of Hari one can achieve worldly wealth and a large family. That is why they glorify the Vedas as helpful to their sense enjoyment. But by engaging in activities like taking bath in the Ganges and chanting the name of Hari their natural contamination is destroyed and an inclination for the Lord’s service is awakened.

Text 67
ye-te-mate ganga-snana-hari-nama kaile
dravyera prabhave `bhakti’ haibeka hele//CB, Madhya 19.067//
“If one somehow or other takes bath in the Ganges and chants the name of Hari, then by the influence of those activities one will easily achieve devotional service.

Text 68
ei veda-abhipraya murkha nahi bujhe
krsna-bhakti chadiya visaya-sukhe maje//CB, Madhya 19.068//
“Foolish people do not understand this intention of the Vedas, so they give up devotional service to Krsna and engage in sense gratification.
Those who cannot understand the intention of the Vedas certainly become intoxicated in this material world by disregarding the necessity of serving the Supreme Lord.

Text 69
bhala-manda vicariya bujhaha gosani
krsna-bhakti-vyatirikta ara vara nai”//CB, Madhya 19.069//
“O Gosani, try to understand what is good and what is bad. There is no benediction other than devotional service to Krsna.”
Mahaprabhu instructed the dari sannyasi about what is good and what is bad, and by doing so He proved that no benediction other than service to Krsna is able to offer complete perfection.

Text 70
sannyasira laksye siksa-guru bhagavan
`bhakti-yoga’ kahe veda kariya pramana//CB, Madhya 19.070//
While instructing the sannyasi, the Supreme Lord and spiritual master of everyone taught devotional service through Vedic evidence.

Text 71
ye kahe caitanyacandra, sei satya haya
paraninde papi-jiva taha nahi laya//CB, Madhya 19.071//
Whatever Lord Caitanya speaks is the Absolute Truth. Sinful living entities who blaspheme others do not accept His words.
Not understanding Sri Caitanyacandra’s statements, which are the complete Absolute Truth, sinful people who blaspheme others perpetually remain sinful-minded and do not respect devotional service to Krsna.

Text 72
hasaye sannyasisuni’ prabhura vacana
“e bujhi pagala dvija—mantrera karana//CB, Madhya 19.072//
On hearing the Lord’s words, the sannyasi smiled and thought, “I can understand that this brahmana has become crazy because of misguidance.

Text 73
hena bujhi ei va sannyasi buddhi diyalai’
yaya brahmana-kumara bhulaiya”//CB, Madhya 19.073//
“It appears that this sannyasi has spoiled this brahmana boy’s mind and is taking Him away somewhere.”
After hearing Mahaprabhu establish the supremacy and great necessity of devotional service, the dari sannyasi, being unable to approve it, considered Mahaprabhu a crazy boy. And on seeing Nityananda Prabhu dressed as a sannyasi with Mahaprabhu, the dari sannyasi thought that Nityananda Prabhu had certainly deceived this brahmana boy by polluting His intelligence.

Text 74
sannyasi balaye,—“hena kala se haila
sisura agrete ami kichu na janila//CB, Madhya 19.074//
The sannyasi said, “The time has come when I appear ignorant before a child.

Text 75
ami karilama ye prthivi-paryatana
ayodhya, mathura, maya, badarikasrama//CB, Madhya 19.075//
“I have traveled throughout the world to Ayodhya, Mathura, Haridvara, and Badarikasrama.

Text 76
gujarata, kasi, gaya, vijaya-nagarisim
hala gelama ami, yata ache puri//CB, Madhya 19.076//
“I have been to all the holy places like Gujarat, Kasi, Gaya, Vijayanagara, and Sri Lanka.

Text 77
ami na janila bhala, manda haya kaya
dugdhera chaoyala aji amare sikhaya”//CB, Madhya 19.077//
“Yet I could not understand what is good and what is bad. Now this child, who is still drinking His mother’s milk, is teaching me.”
“I am experienced, mature, expert in material activities, and I have taken good advice from intelligent persons at various holy places in the course of my pilgrimage throughout India, but this brahmana boy with no appreciation of my experience or understanding of His position as a suckling child has come to teach me. I am fully aware of the sense of good and bad.”

Text 78
hasi bale nityananda,—“sunaha gosani
sisu-sange tomara vicare karya nani//CB, Madhya 19.078//
Nityananda smiled and said, “Listen, Gosani, there is no need to argue with a child.

Text 79
ami se janiye bhala tomara mahima
amare dekhiya tumi saba kara ksama”//CB, Madhya 19.079//
“I know well your glories. For My sake, forgive all His offenses.”
Sri Nityananda Prabhu offered respect to the dari sannyasi, who was intoxicated with material enjoyment, by begging forgiveness. And since He established that Mahaprabhu was an ignorant child, the dari sannyasi displayed compassion on Nityananda Prabhu.

Text 80
apanara slaghasuni’ sannyasi santose
bhiksa karibare jhata balaye harise//CB, Madhya 19.080//
When the sannyasi heard glorification of himself, he became pleased and immediately invited Them for lunch.

Text 81
nityananda bale,—“karya-gaurave caliba
kichu deha’ snana kari’ pathete khaiba”//CB, Madhya 19.081//
Nityananda said, “We have to leave immediately for some important work. You may give Us something that We can eat on the way after taking bath.”
The phrase karya-gaurave means “We have something more important to do than this.” This was the reason that was cited for Their departure.

Text 82
sannyasi balaye,—“snana kara eikhane
kichu khai’ snigdha hai’ karaha gamane”//CB, Madhya 19.082//
The sannyasi said, “Take bath here, eat something, feel refreshed, and then go.”

Text 83
pataki tarite dui prabhu avatare
rahilena dui prabhu sannyasira ghare//CB, Madhya 19.083//
The two Prabhus incarnated to deliver the sinful living entities, so They agreed to remain in the sannyasi’s house.

Text 84
jahnavira majjane ghucila patha-srama
phalahara karite vasila dui-jana//CB, Madhya 19.084//
“After getting relief from Their journey by taking bath in the Ganges, the two Prabhus came and sat down to eat some fruit.

Text 85
dugdha, amra, panasadi kari’ krsnasat
sese khaye dui prabhu sannyasi-saksat//CB, Madhya 19.085//
First They offered items like milk, mangoes, and jackfruit to Lord Krsna, and then They sat down to eat before the sannyasi.

Text 86
vamapathi-sannyasi madira pana kare
nityananda-prati taha kahe thare thore//CB, Madhya 19.086//
The sinful sannyasi drank wine. Making some signs to Nityananda, he spoke as follows.
The dari sannyasi was in favor of accepting a path opposed or contrary to sannyasa. Since he was extremely attached to drinking wine, he even indicated that Nityananda Prabhu should also drink. The dari sannyasi repeatedly endeavored to get Him to drink. The word vamapathi refers to a vamacari, or one who acts contrary to Vedic principles. According to the Acara-bheda-tantra: “A vamacari’s principal duty is to drink wine, eat meat, eat fish, enjoy sex, associate with women, worship other women with the menstrual discharge of his wife, and take and distribute intoxicants such as wine. Afterwards he should consider himself a woman and worship the supreme female energy.” He should mark his forehead with vermilion and meditate on hisguru and worshipable deity while holding a container of wine in his hand. He should offer prayers to the container of wine held in his hand by reciting mantra five times followed each time by a drink of that wine. Then he should continue drinking until all his senses are agitated. Thereafter he should recite prayers invoking peace such as the Santi-stotra. One should discuss Prana-tosani-tantra and Kularnava for more elaborate prescriptions.

Text 87
“sunaha sripada, kichu ananda aniba?
toma’-hena atithi va kothaya paiba?”//CB, Madhya 19.087//
“Listen, Sripada, shall I bring You some ananda? Where else can I find guests like You?”

Text 88
desantara phiri’ nityananda saba jane
`madyapa sannyasi’ hena janilena mane//CB, Madhya 19.088//
Since Nityananda had visited various places, He could understand that this person was a drunkard sannyasi.

Text 89
`ananda aniba’—nyasi bale bara-bara
nityananda bale,—“tabe lada se amara”//CB, Madhya 19.089//
The sannyasi repeatedly asked, “Shall I bring some ananda?” Nityananda replied, “We should go now.”
When Sriman Nityananda Prabhu saw the dari sannyasi’s eagerness to make Them drink wine, He told him They had to leave.

Text 90
dekhiya donhara rupa madana-samana
sannyasira patni cahe judiya dheyana//CB, Madhya 19.090//
On seeing the Cupidlike beauty of the two Lords, the sannyasi’s wife watched Them with full concentration.

Text 91
sannyasire nisedha karaye tara nari
“bhojanete kene tumi virodha acari?”//CB, Madhya 19.091//
She told her husband, “Why are you disturbing Their meal?”
Persons who have not married are fit to be called sannyasis or bhiksus. Those who are averse to sannyasa disturb and contend with sannyasis by expressing a desire to establish that sinful activities like gathering women and snatching other’s wives are approved by religious principles. In this case, however, the sannyasi’s wife forbade her husband from entering into conflict.

Text 92
prabhu bale,—“ki ananda balaye sannyasi?”
nityananda balaye,—“madira hena vasi”//CB, Madhya 19.092//
The Lord said, “What is this ananda the sannyasi is talking about?” Nityananda replied, “I think he is talking about wine.”

Text 93
`visnu visnu’ smarana karaye visvambhara
acamana kari’ prabhu calila satvara//CB, Madhya 19.093//
Visvambhara remembered Lord Visnu. He washed His hands and immediately left.
When Mahaprabhu understood that this cheating, sinful person who had usurped the title “sannyasi” was encouraging Them to drink wine and supporting such sinful activities, He immediately remembered the Supreme Lord, left His meal, washed His hands while chanting amrtapidanam asi svaha, and then the two Lords jumped into the Ganges.

Text 94
dui-prabhu cancala, gangaya jhanpa diyacalila
acarya-grhe gangaya bhasiya//CB, Madhya 19.094//
After jumping into the Ganges the two restless Lords went to the house of Advaita Acarya by floating in the waters of the Ganges.

Text 95
straina-madyapere prabhu anugraha kare
nindaka vedanti yadi, tathapi samhare//CB, Madhya 19.095//
The Lord bestowed mercy on womanizers and drunkards, but He annihilates blasphemers even if they are well-versed in Vedanta.
Ordinary people who are intoxicated by material enjoyment and who follow worldly morality give more respect to impersonalists than to drunkards and womanizers, but the supremely independent Lord, who is most merciful to the living entities, does not approve of their consideration, which is born of external perception. Realizing that the conception of the Vedantists who are averse to the Vaisnavas is completely opposed to devotional service, He refutes it. And He displays compassion on the weak, the womanizers, and the drunkards according to their respective qualifications.

Text 96
nyasi haiya madya piye, stri-sanga acare
tathapi thakura gela tahara mandire//CB, Madhya 19.096//
Although this sannyasi drank wine and intimately associated with women, the Lord visited his house.
People who enjoy other’s wives and drink wine are not accepted as pious in this world. No one goes to the house of a sinful person to associate with him. Sri Gaura-Nityananda bestowed mercy on even this dari sannyasi to reveal that in a comparison of various kinds of association the association of Mayavadis is more abominable and undesirable than the association of drunkards. But They revealed that the association of the Mayavadi Vedantists of Kasi was even more undesirable. The licentious drunkards are only sinful, but the Mayavadis are envious of the Supreme Lord and His devotees, therefore they are eternally offenders. Sins are exhaustible, but imperishable sins like spiritual suicide resulting from offense do not allow one to give up his false identification. As a result of offenses, the eternal good fortune and supreme auspiciousness of living entities are destroyed forever. When piety is accumulated, sinful  reactions are destroyed. But the result of offenses is more inauspicious than sin in all respects.

Text 97
vakyavakya kaila prabhu, sikhaila dharma
visrama kariya kaila bhojanera karma//CB, Madhya 19.097//
In the course of their conversation, the Lord taught him religious principles. He took rest in his house and ate there.

Text 98
na haya e janme bhala, haiba ara janme
sabe nindakere nahi vase bhala-marme//CB, Madhya 19.098//
Even if the sannyasi could not attain perfection in this life, he would in the next. But the blasphemers will never achieve perfection.

Text 99
dekha nahi paya yata abhakta sannyasi
tara saksi yateka sannyasi kasi-vasi//CB, Madhya 19.099//
That is why nondevotee sannyasis cannot see the Lord. The sannyasis of Kasi are evidence of this.

Text 100
sesa-khanda yakhane calila prabhu kasi
sunileka kasi-vasi yateka sannyasi//CB, Madhya 19.100//
As described in the Antya-khanda, when the Lord went to Kasi, all the sannyasis there heard about His arrival.

Text 101
suniya ananda haila sannyasira gana
`dekhiba caitanya’, bada suni mahajana//CB, Madhya 19.101//
Those sannyasis became happy to hear about the arrival of that great personality and thought, “We will see Caitanya.”

Text 102
sabei vedanti-jnani, sabei tapasvi
ajanma kasite vasa, sabei yasasvi//CB, Madhya 19.102//
They were all conversant with Vedanta and practiced at austerities. They had lived their entire lives in Kasi and were greatly renowned.

Text 103
eka dose sakala gunera gela sakti
padaya vedanta, na vakhane visnu-bhakti//CB, Madhya 19.103//
Yet all their good qualities were nullified by one fault—they taught Vedanta but did not explain devotional service to Visnu.
Persons inclined to Lord Visnu’s devotional service, which negates the philosophy of impersonalism, are pure followers of Vedanta. Mayavadis are pseudo followers of Vedanta. Therefore since they regard the illusory energy of the Lord and the Absolute Truth to be on the same level, such faulty persons become offenders at the feet of the eternal Lord and His devotees. All good qualities abandon the Mayavadis and destroy their constitutional propensity of devotional service to Visnu.

Text 104
antaryami gaurasimha iha saba jane
giya o kasite na dila darasane//CB, Madhya 19.104//
The lionlike Gaura, the Supersoul of all, knows everything. Although He went to Kasi, He did not give darsana to those sannyasis.

Text 105
ramacandra-purira mathete lukai
yarahilena dui masa varanasi giya//CB, Madhya 19.105//
While in Varanasi He hid in Ramacandra Puri’s asrama, where He stayed for two months.
Sri Gaurasundara stayed at Candrasekhara’s house in Varanasi. By profession, the sudra Candrasekhara was a doctor. Thakura Vrndavana, the author of Sri Caitanya-bhagavata, understood that Sri Caitanya Mahaprabhu secretly stayed at the asrama of Ramacandra Puri. Ramacandra Puri was a pseudo-disciple of Madhavendra Puri. He had a strong inclination for Mayavada philosophy. The Lord openly declared that He stayed in the asrama of Ramacandra Puri, whereas He actually stayed elsewhere in the association of Krsna’s devotees. Ramacandra Puri was a sectarian sannyasi, therefore the general public could not criticize the Lord, as a sannyasi, for staying at his asrama.

Text 106
visvarupa-ksaurera divasa dui ache
lukaiya calila, dekhaye keha pache//CB, Madhya 19.106//
Two days before the observance of Visvarupa-ksaura, the Lord departed secretly, so that He would not be seen by others.
The phrase visvarupa-ksaura is explained as follows: The ekadandi sannyasis shave their heads on the full moon day of every second month. The observance of shaving that takes place at the middle of Caturmasya, after the first two months, is called “Visvarupa-ksaura.” According to the regulations for Caturmasya, enjoyment like shaving the head is prohibited. But in the course of observing the vow of shaving the head every two months, there is a special allowance for ekadandi sannyasis to shave their heads on the full moon day that falls in the month of Sravana or Bhadra. This does not break their observance of Caturmasya. After the observance of Visvarupa-ksaura, rituals like worshiping the spiritual master and recitation of the visva-rupa chapter of Bhagavad-gita are prescribed. On the thirteenth day of the waxing moon Mahaprabhu left Kasi in secret, unseen by ordinary people. The sannyasis of Kasi knew that on the day of Visvarupa-ksaura they would get the darsana of Sri Caitanyadeva. The sannyasis thought that Sri Caitanyadeva was a Mayavadi sannyasi like themselves, so when theycame to know that Mahaprabhu had secretly left, even on the day of Visvarupa-ksaura, they merged in an ocean of disappointment.

Text 107
pache sunilena saba sannyasira gana
calilena caitanya, nahila darasana//CB, Madhya 19.107//
Later, the sannyasis heard that Lord Caitanya had left, so they would not be able to see Him.

Text 108
sarva-buddhi harileka eka ninda-papa
pache o kahara citte na janmila tapa//CB, Madhya 19.108//
All their intelligence was stolen away simply because of their indulgence in the sin of blasphemy. Yet even after His departure they did not feel remorse.

Text 109
aro bale,—“amara sakala purvas
ramiama saba’ sambhasiya vina gela keni?//CB, Madhya 19.109//
They said, “We all have a common lineage, so why did He leave without speaking to us?

Text 110
dui dina lagi’ kene svadharma chadiya
kene gela `visvarupa-ksaura’ langhiya?”//CB, Madhya 19.110//
“Why did He forsake His religious duties by leaving two days before Visvarupa-ksaura?”

Text 111
bhakti-hina haile e-mata buddhi haya
nindakera pujasiva kabhu nahi laya//CB, Madhya 19.111//
If one is devoid of devotional service, this type of mentality develops. Lord Siva never accepts the worship of a blasphemer.
Since living entities who have not awakened to devotional service, which is the eternal propensity of the soul, are attached to the performance of ritualistic activities like Visvarupa-ksaura, they cannot understand the sweetness of the devotional service preached by Sri Caitanyadeva. Sadasiva, the Lord of Kasi, never accepts the worship of those who blaspheme Vaisnavas.

Text 112
kasite ye para ninde, se sivera dandya
siva-aparadhe visnu nahe tara vandya//CB, Madhya 19.112//
Those who blaspheme others in Kasi are punished by Lord Siva, and those who offend Siva cannot become devotees of Visnu.
Mahadeva, the proprietor of Kasi, punishes the residents of Kasi who blaspheme the Supreme Lord. The topmost Vaisnava Mahadeva punishes such condemned living entities for their offenses against the Vaisnavas and makes them bereft of devotion to Visnu.

Text 113
sabara kariba gaurasundara uddhara
vyatirikta vaisnava-nindaka duracara//CB, Madhya 19.113//
Lord Gaurasundara will deliver everyone except the sinful people who blaspheme Vaisnavas.
Sri Gaurasundara’s preaching of devotional service is meant to deliver everyone in the world, but Mahaprabhu did not display any compassion for delivering the sinful Mayavadis who indulge in blaspheming Vaisnavas. Rather, He enacted the pastime of accepting the hospitality of a drunken debauchee. Yet He did not award the Mayavadi Vedantists who were envious of Vaisnavas the good fortune of attaining His darsana.

Text 114
madyapera ghare kaila snana (se) bhojana
nindaka vedanti na paila darasana//CB, Madhya 19.114//
He took bath and ate at the house of a drunkard, but the blasphemous Vedantists could not get His darsana.

Text 115
caitanyera dande ya’ra citte nahi bhaya
janme janme sei jiva yama-dandya haya//CB, Madhya 19.115//
A living entity who does not fear Lord Caitanya’s punishment is punished by Yamaraja, birth after birth.
Sri Caitanyadeva punished the Mayavadi Vedantists by adopting the principle of noncooperation with them. Those who are not afraid of such severe punishment are sufficiently punished in every life by Yamaraja. All demigods are servants of the Supreme Lord; they constantly engage in glorifying topics of the Supreme Lord. People who are averse to the service of the demigods and brahmanas can never become attached to the lotus feet of Sri Gaurasundara. If one does not have intense attachment for the lotus feet of Sri Caitanya, then useless inclination towards impersonalism is completely futile. Activities like studying Mayavada Vedanta, becoming devoid of devotion to Visnu, and renouncing material enjoyment are all useless and futile for people who are bereft of Sri Mahaprabhu’s service.

Texts 116-117
aja, bhava, ananta, kamala sarva-mata
sabara sri-mukhe nirantara yanra katha

hena gauracandra-yase yara nahe rati
vyartha ta’ra sannyasa, vedanta-pathe mati//CB, Madhya 19.116-117//
The acceptance of sannyasa and the study of Vedanta of one who has no attachment for the glorification of Sri Gauracandra, who is constantly praised by Brahma, Siva, Ananta, and Kamala, the mother of all, is useless.

Text 118
hena mate dui prabhu apana anande
sukhe bhasi’ calilena jahnavi-tarange//CB, Madhya 19.118//
In this way the two Lords blissfully floated in the waves of the Ganges.

Text 119
mahaprabhu visvambhara karaye hunkara
`muni sei, muni sei’ bale bara bara//CB, Madhya 19.119//
Visvambhara Mahaprabhu roared loudly and repeatedly exclaimed, “I am He! I am He!

Text 120
“mohare anila nadasayana bhangiya
ekhane vakhane `jnana’ bhakti lukaiya//CB, Madhya 19.120//
“Nada disturbed My sleep and brought Me here, and now He is covering the glories of devotional service by preaching jnana.

Text 121
tara sasti karonaji dekha parateke
ke-mate dekhuka aji jnana-yoga rakhe”//CB, Madhya 19.121//
“See Yourself how I punish Him today! Today We will see how He defends the process of jnana.”

Text 122
tarje garje mahaprabhu, ganga-srote bhase
mauna hai’ nityananda mane mane hase//CB, Madhya 19.122//
As Mahaprabhu threatened and roared while floating in the current of the Ganges, Nityananda remained silent and smiled to Himself.

Text 123
dui prabhu bhasi’ yaya gangara upare
ananta mukunda yena ksiroda-sagare//CB, Madhya 19.123//
The two Lords floated in the waves of the Ganges like Mukunda and Ananta in the ocean of milk.
The comparison of Sri Gaurasundara with Mukunda and Nityananda with Ananta, who acts as the bed of Lord Visnu in the ocean of milk, is illustrated in the example of Gaura-Nityananda’s floating in the waters of the Ganges.

Text 124
bhakti-yoga-prabhave advaita mahabala
bujhilena citte `mora haibeka phala’//CB, Madhya 19.124//
By the influence of His devotional service, Advaita Prabhu was most powerful. He understood that His desire to be punished by the Lord would soon be fulfilled.

Text 125
`aise thakura krodhe’ advaita janiya
jnana-yoga vakhane’ adhika matta haiya//CB, Madhya 19.125//
Advaita Prabhu realized that the Lord was coming in an angry mood, and He began to explain jnana more enthusiastically.

Text 126
caitanya-bhaktera ke bujhite pare lila
ganga-pathe dui prabhu asiya milila//CB, Madhya 19.126//
Who can understand the pastimes of Lord Caitanya’s devotees? In this way the two Lords floated down the Ganges to Advaita’s house.

Text 127
krodha-mukha visvambhara nityananda-sange
dekhaye, advaita dole jnanananda-range//CB, Madhya 19.127//
Accompanied by Nityananda, the angry Visvambhara saw Advaita rocking back and forth in the happiness of jnana.
Sri Advaita Prabhu desired to achieve abundant mercy in the form of chastisement from Sri Gaurasundara, so He rocked back and forth out of respect for Mayavada, which is averse to devotional service. Therefore, on arriving there with Nityananda, Mahaprabhu displayed anger towards those envious of devotional service.

Text 128
prabhu dekhi’ haridasa dandavat haya
acyuta pranama kare advaita-tanaya//CB, Madhya 19.128//
When Haridasa and Acyuta, the son of Advaita, saw the Lord, they offered their obeisances.
At that time Haridasa Thakura was living at the house of Advaita in Santipura. When Mahaprabhu arrived there, Acyuta, the son of Advaita, and Thakura Haridasa both offered their obeisances.

Text 129
advaita-grhini mane mane namaskare
dekhiya prabhura murti cintita antare//CB, Madhya 19.129//
The wives of Advaita offered their obeisances to the Lord within their minds. They were filled with anxiety on seeing the Lord’s mood.
According to worldly etiquette the two wives of Advaita did not externally offer obeisances to Mahaprabhu, but they internally accepted subordination to Him by giving up false ego.

Text 130
visvambhara-tejah yena koti-suryamaya
dekhiya sabara citte upajila bhaya//CB, Madhya 19.130//
Visvambhara’s bodily effulgence was like that of millions of suns. Everyone became frightened on seeing this.

Text 131
krodha-mukhe bale prabhu,—“are are
nadabala dekhi jnana-bhakti duite ke bada?”//CB, Madhya 19.131//
In an angry mood the Lord said, “O Nada! Tell Me, which is superior—jnana or bhakti?”

Text 132
advaita balaye,—“sarva-kala bada `jnana’
yara nahi jnana, ta’ra bhaktite ki kama?”//CB, Madhya 19.132//
Advaita replied, “Jnana is always superior. What is the use of devotional service for one who does not have jnana?”
On being asked by Mahaprabhu to ascertain the difference between jnana and bhakti, Advaita informed Him that jnana was superior to bhakti. He also informed Him that for a person on the path of jnana there was no need to remain on the path of devotional service.

Text 133
`jnana—bada’ advaitera suniya vacana
krodhe bahya pasarila sacira nandana//CB, Madhya 19.133//
On hearing Advaita say that jnana was superior, the son of Saci lost His external consciousness out of anger.

Text 134
pida haite advaitere dhariya
aniyasvahaste kilaya prabhu uthane padiya//CB, Madhya 19.134//
He dragged Advaita from His seat into the courtyard and began beating Him with His own hands.
Since Advaita said that jnana was more glorious than bhakti, Mahaprabhu dragged Him into the courtyard and began to profusely beat Him in order to teach people.

Text 135
advaita-grhini pati-vrata jagan-mata
sarva-tattva janiya o karaye vyagrata//CB, Madhya 19.135//
Although she knew everything, Advaita’s chaste wife and mother of the universe tried to restrain the Lord.

Text 136
“buda vipra, buda vipra, rakha rakha prana
kahara siksaya eta kara apamana?//CB, Madhya 19.136//
“Spare His life, He is an old brahmana! For whose benefit do You chastise Him?

Text 137
etha buda vamanere, ara ki kariba?
kona kichu haile edaite na pariba”//CB, Madhya 19.137//
“This brahmana is so old. What more will You do to Him? If something happens to Him, You will be responsible for the consequences.”
The wife of Advaita said, “Advaita has become very old. Killing a brahmana is prohibited in the scriptures. If a brahmana is killed by excessive beating, then it is impossible for the person responsible to become free from the offense.”

Text 138
pati-vrata-vakya suni’ nityananda hase
bhaye `krsna’ sanaraye prabhu haridase//CB, Madhya 19.138//
On hearing those words befitting a chaste wife, Nityananda smiled. Haridasa Prabhu remembered Krsna in fear.

Text 139
krodhe prabhu pati-vrata-vakya nahi sune
tarje garje advaitere sadambha-vacane//CB, Madhya 19.139//
In His anger, the Lord did not hear those words befitting a chaste wife. He roared and threatened Advaita with proud words.

Text 140
sutiya achilun ksira-sagarera majhe
are nada nidra-bhanga mora tora kaje//CB, Madhya 19.140//
“I was sleeping in the ocean of milk when You, Nada, woke Me to fulfill Your mission.

Text 141
bhakti prakasili tui amare aniya
ebe vakhanis jnana bhakti lukaiya//CB, Madhya 19.141//
“You brought Me to reveal the science of devotional service, but now You are covering devotional service with Your explanations on jnana.
Sri Advaita Prabhu revealed the glories of devotional service by inducing Sriman Mahaprabhu to appear in this material world. But since at this point He was misguiding people with His explanations on jnana that cover the propensity of service to the Supreme Lord, His original purpose was being frustrated. This was revealed by Mahaprabhu.

Text 142
yadi lukaibi bhakti, tora citte ache
tabe mora prakasa karili kon kaje?//CB, Madhya 19.142//
“If Your intention was to cover devotional service, then why did You have Me incarnate?

Text 143
tomara sankalpa muni na kari anyatha
tumi more vidambana karaha sarvatha?//CB, Madhya 19.143//
“I never frustrate Your resolve, but You always deceive Me.”

Text 144
advaita ediya prabhu vasila duyare
prakase apana tattva kariya hunkare//CB, Madhya 19.144//
After releasing Advaita, the Lord sat down at the doorway and began to loudly reveal His own glories.
After He stopped beating Advaita Prabhu, the Lord sat down at the doorway and began to loudly reveal the topics of His wonderful pastimes.

Text 145
“are are kamsa ye marila, sei muni
are nada sakala janis dekha tui//CB, Madhya 19.145//
“O Nada, it was I who killed Kamsa. You know everything, don’t You?
He who killed Kamsa is the Supreme Lord Gaurasundara—this fact was well known to Advaita Acarya.

Text 146
aja, bhava, sesa, rama kare, mora seva
mora cakre marila srgala-vasudeva//CB, Madhya 19.146//
“Brahma, Siva, Sesa, and Laksmi all engage in My service. The cunning imposter Vasudeva was killed by My cakra.
Brahma, Siva, Anantadeva, and Laksmi all engage in the service of the Supreme Lord. The Lord killed Srgala Vasudeva with His Sudarsana cakra. For a description of Srgala Vasudeva, one should discuss Srimad Bhagavatam, Tenth Canto, Chapter 66 and Brahma-vaivarta Purana, Sri Krsna-janma-khanda, Chapter 121.

Text 147
mora cakre varanasi dahila sakala
mora bane marila ravana mahabala//CB, Madhya 19.147//
“Varanasi was completely burned by My cakra, and the mighty Ravana was killed by My arrow.

Text 148
mora cakre katila banera bahu-gana
mora cakre narakera haila marana//CB, Madhya 19.148//
“My cakra cut off the arms of Banasura, and My cakra destroyed Narakasura.
For a description of these incidents, one should discuss Srimad Bhagavatam, Tenth Canto, Chapters 63 and 59.

Text 149
muni se dharilun giri diya vama hata
muni se anilun svarga haite parijata//CB, Madhya 19.149//
“It was I who held up Govardhana Hill with My left hand, and it was I who brought the parijata flower from heaven.
For a description of these incidents, one should discuss Srimad Bhagavatam, Tenth Canto, Chapters 25 and 59.

Text 150
muni se chalilun bali, karilun prasada
muni se hiranya mari’ rakhilun prahlada”//CB, Madhya 19.150//
“I deceived Bali and then bestowed mercy on him. It was I who killed Hiranyakasipu to save Prahlada.”
For a description of these incidents, one should see Srimad Bhagavatam, Eighth Canto, Chapters 18-23 and Seventh Canto, Chapter 8.

Text 151
ei mata prabhu nija aisvarya prakase
suniya advaita prema-sindhu-majhe bhase//CB, Madhya 19.151//
In this way the Lord revealed His opulences, and Advaita floated in an ocean of ecstatic love while listening.

Text 152
sasti pai, advaita paramananda-maya
hate tali diya nace kariya vinaya//CB, Madhya 19.152//
Advaita was filled with ecstasy after receiving His punishment. He clapped His hands and danced in humility.

Text 153
“yena aparadha kailun, tena sasti pailun
bhalai karila prabhu alpe edailun//CB, Madhya 19.153//
“I have received proper punishment for My offense. O Lord, You are very kind and have actually given Me only a token punishment.

Text 154
ekhana se thakurala bujhilun tomara
dosa-anurupa sasti karila amara//CB, Madhya 19.154//
“Now I have realized Your supremacy. You have suitably punished Me for My fault.

Text 155
ihate se prabhu bhrtye citte bala paya
”baliya anande nace santipura-raya//CB, Madhya 19.155//
“Now the relationship between the Lord and His servant has been strengthened.” After speaking in this way, the Lord of Santipura danced in ecstasy.

Text 156
anande advaita nace sakala angane
bhrukuti kariya bale prabhura carane//CB, Madhya 19.156//
Advaita danced in ecstasy throughout the courtyard. He frowned and spoke to the Lord as follows.

Text 157
“kotha gela ebe more tomara se stuti?
kotha gela ebe tora se saba dhangati?//CB, Madhya 19.157//
“Where has Your glorification of Me gone now? Where has all Your deceitful behavior gone now?
The word dhangati means “pretension.” Advaita said, “Where has all Your glorification of Me gone now? When I began preaching a nondevotional path, You beat Me rather than glorify Me. I never desired any service from You, I only desired to serve You. According to Your pretentious nature You have unrightfully offered Me prayers, but now You cannot continue doing so. I am Your eternal servant and You are My eternal master. It is not proper for You to offer prayers to Your servant. Your nature is to chastise Your servant and accept his prayers. Rather than doing so, You have unrightfully glorified Me. Now, rather than glorifying Me, You have properly punished Me.”

Text 158
durvasa na hana muni yare kadarthibe
yara avasesa-anna sarvange lepibe//CB, Madhya 19.158//
“I am not Durvasa Muni, who You insulted by smearing his remnants all over Your body.
“I am Your eternal servant. I am not an oppressor of the Lord and the devotees as is Durvasa. If I had actually become envious of the devotional service of Hari like Durvasa, then You could have condemned Me. But I am Your devotee.” It is mentioned in the Puranas that the Lord smeared the remnants of
Durvasa’s rice all over His body.

Text 159
bhrgu-muni nahun muni, yara pada-dhuli
vakse diya `srivatsa’ haiba kutuhali//CB, Madhya 19.159//
“I am not Bhrgu Muni, whose foot-dust You happily accepted on Your chest as Srivatsa.
For a description of this incident one may refer to the Srimad Bhagavatam, Tenth Canto, Chapter 89.

Text 160
mora nama advaita—tomara suddha dasa
janme janme tomara ucchiste mora asa//CB, Madhya 19.160//
“My name is Advaita, and I am Your unalloyed servant. My only wish is to honor Your remnants birth after birth.

Text 161
ucchista-prabhave nahi ganon tora maya
karila ta’ sasti, ebe deha’ pada-chaya”//CB, Madhya 19.161//
“By the influence of Your remnants I am unaffected by Your illusory energy. You have punished Me, now give Me the shelter of Your lotus feet.”
In the Srimad Bhagavatam (11.6.46) it is stated:
ucchista-bhojino dasas
tava mayam jayema hi
“Simply by decorating ourselves with the garlands, fragrant oils, clothes, and ornaments that You have already enjoyed, and by eating the remnants of Your meals, we, Your servants, will indeed conquer Your illusory energy.”

Text 162
eta bali’ bhakti kari’ santipura-natha
padila prabhura pada laiya mathata//CB, Madhya 19.162//
After saying this, the Lord of Santipura devotedly fell down and placed His head at the Lord’s feet.

Text 163
sambhrame uthiya kole kaila visvambhara
advaitere kole kari’ kandaye nirbhara//CB, Madhya 19.163//
Visvambhara respectfully picked Advaita up and cried profusely as He embraced Him.

Text 164
advaitera bhakti dekhi’ nityananda-raya
krandana karaye yena nadi vahi’ yaya//CB, Madhya 19.164//
On seeing Advaita’s devotion, Nityananda Prabhu cried so profusely that it appeared as if a river was flowing from His eyes.

Text 165
bhumite padiya kande prabhu haridasa
advaita-grhini kande, kande yata dasa//CB, Madhya 19.165//
Haridasa Prabhu fell to the ground and cried. The wife of Advaita and all their servants began to cry.

Text 166
kandaye acyutananda—advaita-tanaya
advaita-bhavana haila krsna-prema-maya//CB, Madhya 19.166//
Acyutananda, the son of Advaita, also cried. Advaita’s entire house became filled with ecstatic love of Krsna.

Text 167
advaitere mariya lajjita visvambhara
santose apane dena advaitere vara//CB, Madhya 19.167//
Visvambhara felt embarrassed for having beaten Advaita, so He happily awarded Advaita a benediction.

Texts 168-169
“tilarddheko ye tomara karaye asraya
se kene patanga, kita, pasu, paksi naya

yadi mora sthane kare sata aparadha
tathapi tahare muni kariba prasada” //CB, Madhya 19.168-169//
“I will bestow mercy on any living entity—even an ant, insect, animal, or bird—who takes shelter of You for even a moment, even if that living entity commits hundreds of offenses against Me.”

Text 170
vara suni’ kandaye advaita mahasaya
carane dhariya kahe kariya vinaya//CB, Madhya 19.170//
On hearing the benediction, Advaita Mahasaya began to cry. He caught hold of the Lord’s feet and humbly spoke as follows.

Text 171
“ye tumi balila prabhu kabhu mithya naya
mora eka pratijnasunaha mahasaya//CB, Madhya 19.171//
“O Lord, whatever You spoke can never prove false, but please listen to My declaration.

Text 172
yadi tore na maniya more bhakti kare
sei mora bhakti tabe tahare samhare//CB, Madhya 19.172//
“If one worships Me but does not accept You, then may his devotion to Me annihilate him.
Advaita said, “O Lord Visvambhara, may the devotion of My descendants and so-called disciples who give up Your service and eagerly engage in My service destroy them. This is My declaration.” Since the ignorant descendants and foolish disciples of Advaita do not consider Sri Advaita Prabhu as the eternal servant of Sri Caitanyadeva but consider Him “Visnu” and consider Gaurasundara as “Laksmi,” they fall from the path of devotional service and bring about their own ruination.

Text 173
ye tomara pada-padma na kare bhajana
tore na manile kabhu nahe mora jana//CB, Madhya 19.173//
“One who does not worship Your lotus feet and accept You as the Supreme Lord is not dear to Me.
“O Visvambhara, I will not accept anyone as My own if they have no love for the service of Your lotus feet. I am prepared to totally forsake all such descendants and disciples.” Even today the Gaudiya Vaisnavas consider such descendants of Advaita and their disciples as forsaken descendants and forsaken disciples. The prediction of Sri Advaita Prabhu has born fruit. The intimate disciples and descendants of Advaita Prabhu accepted subordination of Pandita Gadadhara, but the hostile sons and disciples of Advaita did not accept Gadadhara Pandita Gosvami’s guidance and could not accept him as spiritual master.

Text 174
ye tomare bhaje prabhu se mora jivana
na paron sahite muni tomara langhana//CB, Madhya 19.174//
“Anyone who worships You is My life and soul. I cannot tolerate a person who disregards You.
Since Mahaprabhu assumed the mood of a devotee, the foolish followers of Advaita accepted Visvambhara as the asraya-vigraha (worshiper) rather than as the visaya-vigraha (the object of worship). As a result, they disregard Visvambhara, and even though out of foolishness they illegitimately try to become members of Visnu’s family, they end up as forsaken descendants and forsaken disciples. The nonduplicitous servants of Lord Caitanya are the topmost devotees. Mahaprabhu’s own servant, Advaita, is like the Lord’s own life. Those who give up the service of Sri Caitanyadeva, the visaya-vigraha, and exploit Advaita’s glories to maintain their own self-interest remain eternally bereft of the Lord’s mercy and become attached to pride and false prestige. Even today some people who identify themselves as Advaita’s descendants try to establish that the pure devotees’ execution of pure devotional service is for gaining false prestige. This reveals their illegitimate pride. Such puffed-up people with no understanding of the actual glories of devotional service proudly consider themselves as either Vaisnavas belonging to Lord Visnu’s family or servants of that family’s descendants and thus merge into the abysmal waters of the ocean of pratisthasa, the desire for material reputation. Pure devotees simply pray that Sri Advaita Prabhu may forgive their offenses and give them good intelligence.

Text 175
yadi mora putra haya, haya va kinkara
`vaisnavaparadhi’ muni na dekhon gocara//CB, Madhya 19.175//
“I cannot look at the face of a vaisnava-aparadhi, even if he happens to be My son or servant.
When three of Sri Advaita’s sons and a few of His so-called disciples became offensive towards Sri Caitanyadeva and His pure devotees, Advaita Prabhu severed all ties and affection with them. This is understood from Advaita’s statement. From the time of His presence up to today His forsaken sons and disciples of His descendants have no connection whatsoever with Sri Advaita or Sri Caitanyadeva. They glorify their nondevotional credentials even today.

Text 176
tomare langhiya yadi koti-deva bhaje
sei deva tahare samhare kona vyaje//CB, Madhya 19.176//
“If one transgresses You and worships millions of demigods, those demigods will kill him on some pretext.
The Supreme Lord’s acceptance of the mood of a devotee with a desire to preach the beauty of His own devotional service, which has never been preached before, is the ideal example of mercy. If the worship offered to millions of demigods disregards prema-bhakti and rejects the service of Sri Gaurahari, who is resplendent with the radiance of molten gold, such worship can never counteract the offense committed by transgressing Visvambhara. Even if so-called learned people who are averse to Sri Gaura become totally overwhelmed with the worship of various sanctified demigods, those very objects of worship certainly destroy their misguided worshipers on some pretext or other.

Text 177
muni nahi balon ei vedera vakhana
sudaksina-marana tahara paramana//CB, Madhya 19.177//
“These are not simply My words, they are the words of the Vedas. The killing of Sudaksina is evidence of this.
The Puranas composed by Sri Vedavyasa are expansions of the original Vedic histories. The Puranas are written in Sanskrit. They are simple presentations of histories. Since respect has diminished for the Vedas, which were written in the ancient language of the gods, and since they are not easily found because of being ravaged in the course of time, it is simply foolishness to consider the Puranas as separate from the Vedas. The histories that explain the Vedas have been compiled in the Puranas. In those Puranas (Srimad Bhagavatam, Tenth Canto, Chapter 66) the narration of Sudaksina’s destruction should be accepted as evidence for Advaita’s statements.

Text 178
sudaksina nama-kasi-rajera nandana
maha-samadhiye siva kaila aradhana//CB, Madhya 19.178//
“Sudaksina was the son of the King of Kasi. He worshiped Lord Siva with full attention.
The phrase maha-samadhiye means “with full absorption.”

Text 179
parama santose siva bale,—“maga vara
paibe abhista, abhicara-yajna kara//CB, Madhya 19.179//
“In great satisfaction, Siva told him, `Ask for a benediction. You will achieve your goal by performing the abhicara-yajna.
Abhicara-yajna refers to violent activities described in the Atharva Veda like killing and torturing. Topics of violent activities like killing, bewildering, paralyzing, inducing envy, hypnotizing, and torturing are also found in the tantras. That is why prescriptions for worshiping goddesses and performing fire sacrifices are also found therein.

Text 180
visnu-bhakta-prati yadi kara apamana
tabe sei yajne tora laiba parana”//CB, Madhya 19.180//
“`But if you insult a devotee of Visnu, I will kill you in the course of your sacrifice.’

Text 181
siva kahilena vyaje, se iha na bujhe
sivajnaya abhicara-yajna giya bhaje//CB, Madhya 19.181//
“Without understanding the true intention of Siva’s words, Sudaksina performed the abhicara-yajna on the order of Siva.

Text 182
yajna haite uthe eka maha-bhayankara
tina kara, carana, trisira-rupa dhara//CB, Madhya 19.182//
“A formidable demon with three hands, three legs, and three heads appeared from the sacrificial fire.

Text 183
talajangha paramana bale,—`vara maga’
raja bale,—`dvaraka podao mahabhaga’//CB, Madhya 19.183//
“That demon with legs as long as palm trees said, `Ask for a benediction.’ The King replied, `O fortunate one, burn Dvaraka to ashes.’

Text 184
suniya duhkhita haila maha-saiva-murti
bujhilena ihara icchara nahi purti//CB, Madhya 19.184//
“On hearing this order, that great demon, who was the creation of Siva, became distressed. He realized that the King’s desire could not be fulfilled.

Text 185
anurodhe gela matra dvarakara pase
dvaraka-raksaka cakra khedadiya ase//CB, Madhya 19.185//
“The demon was obliged to go to Dvaraka, yet as soon as he arrived there, he was chased by Sudarsana, the protector of Dvaraka.

Text 186
palaile na edai sudarsana-sthane
mahasaiva padi’ bale cakrera carane//CB, Madhya 19.186//
“Thinking that he would not be spared by Sudarsana if he tried to run away, the great creation of Siva fell at Sudarsana’s feet and spoke as follows.

Text 187
“yare palaite nahi parila durvasa
narila rakhite aja-bhava-digvasa//CB, Madhya 19.187//
“`Durvasa was unable to escape from you, and Brahma and Siva were unable to protect him.

Text 188
hena maha-vaisnava-tejera sthane muni
kotha palaiba prabhu ye karis tui//CB, Madhya 19.188//
“`Therefore, Prabhu, how can I escape from you, who are endowed with the prowess of a great Vaisnava?

Text 189
jaya jaya prabhu mora sudarsana nama
dvitiya sankara-teja jaya krsna-dhama//CB, Madhya 19.189//
“`All glories to my master, who is named Sudarsana! You are as powerful as Lord Siva. All glories to the abode of Lord Krsna!

Text 190
jaya mahacakra, jaya vaisnava-pradhana
jaya dusta-bhayankara, jaya sista-trana”//CB, Madhya 19.190//
“`All glories to Sudarsana cakra, the best of the Vaisnavas! All glories to the destroyer of the miscreants and the protector of the pious!’

Text 191
stuti suni’ santose balila sudarsana
poda giya yatha ache rajara nandana//CB, Madhya 19.191//
“Sudarsana heard his prayer with satisfaction and then instructed him to go burn the King’s son.

Text 192
punah sei maha-bhayankara bahudiya
calila kasira raja-putra podaiya//CB, Madhya 19.192//
“That terrifying creature then returned to Kasi and burned the prince to ashes.

Text 193
tomare langhiya prabhu siva-puja kaila
ataeva tara yajne tahare marila//CB, Madhya 19.193//
“He transgressed You, O Lord, and worshiped Siva. Therefore he was killed in the course of his sacrifice.

Text 194
teni se balilun prabhu tomare langhi
yamora seva kare tare mari podaiya//CB, Madhya 19.194//
“That is why I declare that I will burn to ashes anyone who transgresses You and serves Me.
One who becomes anxious to envy the servants of Sri Caitanya and who tries to introduce himself as “a servant” by assuming a relationship with Advaita is burned to ashes by Advaita like Sudaksina. Advaita Prabhu and Mahadeva never accept worship from worshipers who are envious of Lord Visnu and the Vaisnavas. Even today proud people try to malign devotional service by proudly organizing rival assemblies, rival kirtanas, and rival preaching, but Lord Visnu and the Vaisnavas, who are the objects of kirtana, perpetually destroy their propensity for serving Vaisnavas by engaging them in their own selfish interests. By their own behavior, such people destroy themselves by becoming servants of lust and anger, therefore pure devotional service takes leave of them forever.

Text 195
tumi mora prana-natha, tumi mora dhana
tumi mora pita-mata, tumi bandhu-jana//CB, Madhya 19.195//
“You are the Lord of My life, and You are My wealth. You are My father and mother, and You are My dear friend.
Many people wrongly consider Sri Gaurasundara in the position of an ordinary mother, ordinary father, ordinary friend, or similar ordinary relationship, but Advaita Prabhu considered Gaurasundara completely transcendental to all worldly designations and established Him as the transcendental father, mother, wealth, and beloved. Material relationships are based on the platform of unpalatable material enjoyment; there is no tinge of service attitude in them. The prakrta-sahajiyas’ mood as lover, the prosperous prakrta-sahajiyas’ wealth, and the prakrta-sahajiyas’ relationships as friend, father, mother, and son are all situated in the atmosphere of material enjoyment. To become free from material enjoyment they take shelter of voidism in the atmosphere of renunciation and thus become impersonalists. But those who realize that all objects of this material world are related to Lord Visnu can eternally remain aloof from the spirit of enjoyment and sensual knowledge. In Vaisnava philosophy there is no spirit of material enjoyment and there is no concept that visible objects are “enjoyable;” rather than the attitude of enjoyment, the attitude of service is prominent.

Text 196
ye tore langhiya kare more namaskara
se jana katiyasira kare pratikara//CB, Madhya 19.196//
“One who transgresses You and offers Me obeisances is cutting off the head of his worshipable Lord and then trying to remedy the situation.
The service and the superficial rejection of false ego displayed by conditioned souls who are covered by the three modes of nature and who consider themselves the enjoyers and the doers of all activities are simply insults to the worshipable Lord. Darsana without service is simply an exhibition of aversion to the service of Hari by living entities inclined towards material enjoyment. Therefore the show of devotion offered to one’s material father, mother, friend, or lover is simply improper behavior intended to convert the worshipable object into a servant. The external show of service without the actual inclination for service is like severing the head of one’s worshipable object; in other words, it is meant to lord it over one’s worshipable object.

Text 197
suryera saksat kari’ raja satrajit
bhakti-vase surya tana haila vidita//CB, Madhya 19.197//
“Being pleased by the devotion of King Satrajit, the sun-god directly appeared before him.

Text 198
langhiya tomara ajna ajna-bhanga-duhkhe
dui bhai mara yaya, surya dekhe sukhe//CB, Madhya 19.198//
“Yet because of the offense of transgressing Your order, he and his brother were killed. The sun-god saw this with satisfaction.

Text 199
baladeva-sisyatva paiya duryodhana
tomare langhiya paya savamse marana//CB, Madhya 19.199//
“Although Duryodhana was a disciple of Baladeva, he and his family members were killed because he disregarded You.

Text 200
hiranyakasipu vara paiya brahmara
langhiya tomare gela savamse samhara//CB, Madhya 19.200//
“Hiranyakasipu received benedictions from Brahma, yet he and his family members were killed when he disregarded You.

Text 201
siras-chedi, siva pujiya o dasanana
toma’ langhi’ paileka savamse marana//CB, Madhya 19.201//
“The ten-headed Ravana, who took pleasure in cutting off other’s heads, worshiped Siva, yet he was nevertheless killed along with his family members when he disregarded You.

Texts 202-203
sarva-deva-mula tumi sabara isvara
drsyadrsya yata—saba tomara kinkara

prabhure langhiya ye dasere bhakti kare
puja khai’ sei dasa tahare samhare//CB, Madhya 19.202-203//
“You are the origin of all demigods and the controller of everyone. All living entities, seen and unseen, are Your servants. O Lord, if one disregards You and devotedly makes offerings to Your servant, that servant accepts the offerings and kills that worshiper.
“O Visvambhara Caitanyadeva, You are the original source of all demigods. You are the supreme controller of all controllers. You are the object of love. The living entities of all manifested and unmanifested worlds act as Your servants by engaging in various activities under Your authority. Some of Your servants appear before living entities averse tothe service of Hari as objects of their sensual knowledge and become similar to fuel for their sense gratification. Those greedy, ignorant people averse to the service of Hari do not display any attitude of service to the Supreme Lord and are convinced that aversion to Hari is completely justified. Those servants misguide such people by teaching them to disrespect You, while You are in fact the supreme worshipable object for all manifested and unmanifested objects driven by external perception. Such qualified servants of the Supreme Lord collect the ingredients for satisfying their own senses from their respective deceitful worshipers and make those worshipers more averse to the service of Krsna. Those worshipers’ lusty external conceptions born of sensual knowledge destroy them by increasing their false sense of domination.

Text 204
tomare langhiya ye sivadi-deva bhaje
vrksa-mula kati’ yena pallavere puje//CB, Madhya 19.204//
“Worshiping the demigods headed by Siva while disregarding You is like watering the leaves of a tree after cutting its root.
Being filled with pride and, according to visistadvaita philosophy, being fallen from Visnu’s devotional service, Srikara, Srikantha, the current Saivites like Apyaya Diksita, Manikya Bhaskara, and Jnanesvara from the Lingayet-sampradaya, as well as the acaryas of the impersonal school have introduced a type of devotion to Siva, yet because they have no knowledge of their constitutional position that same Mahadeva does not accept their worship and more or less entangles them in the philosophy of impersonalism and thus dispels their propensity for worship. Those who in the course of analyzing the science of the energetic Lord, which establishes the temporary nature of Visnu’s partial manifestation, this material world, give up the service of Visnu and worship the demigods headed by Siva, who are in contact with matter and who belong to the external energy of Visnu, do nothing more than uproot the tree while serving its leaves and branches. In this regard, one should discuss the verse beginning yatha taror mula-nisecanena
[yatha taror mula-nisecanena, trpyanti tat-skandha-bhujopasakhah
pranopaharac ca yathendriyanamtathaiva sarvarhanam acyutejya,
“As pouring water on the root of a tree energizes the trunk, branches, twigs and everything else, and as supplying food to the stomach enlivens the senses and limbs of the body, simply worshiping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality.” (Bhag. 4.31.14)]
as well as the verses of Brahma-samhita that describe the distinction between the essential characteristics of Visnu and those of the five demigods.

Text 205
veda, vipra, yajna, dharma—sarva-mula tumi
ye toma’ na bhaje, ta’ra pujya nahi ami”//CB, Madhya 19.205//
“You are the root of the Vedas, brahmanas, sacrifice, and religious principles. I do not accept the worship of one who does not worship You.”
If Advaita Prabhu is approached and offered worship by those who have no taste for the rarely achieved krsna-prema taught by Sri Caitanyadeva, or by those who could not fully surrender themselves at the feet of Sri Caitanya, the bestower of krsna-prema, Advaita will never accept their worship. A few ignorant people deceived by the portion of the Vedas known as karma-kanda have introduced ritualistic sacrificial performances. If because of not understanding the actual purport of the Vedas they become bereft of Lord Caitanya’s service, their external conceptions will make them more or less rivals with the Buddhists, engage them in battle with the demons, encourage them to praise their respective performances of sacrifice, and induce them to forget the Supreme Lord. People under the influence of the three modes of material nature in their respective states full of anarthas, or unwanted things, who do not accept the Vaisnava conclusions found in the manifested and unmanifested worlds as the goal of life falsely think of themselves as the doer of activities. “Yet You are the original source and shelter of all objects and the cause of external conceptions of all temporary objects. I will never consider materialistic people predominately engaged with pride in activities that are neglectful of You as my own, because they are offenders at the feet of Visnu and the Vaisnavas.” Gaurasundara became pleased as He heard Advaita Prabhu’s irrefutable glorification of the Absolute Truth, and when He heard Advaita Prabhu explain the purport of the Absolute Truth described in the verse vadanti tat tattva-vidah
[vadanti tat tattva-vidas
tattvam yaj jnanam advayam,
brahmeti paramatmeti
bhagavan iti sabdyate,
“Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramatma or Bhagavan.” (Bhag. 1.2.11)],
Sri Caitanyadeva regarded Maha-Visnu Advaita Prabhu as the acarya of acintya-bhedabheda-tattva, which establishes that everything is simultaneously one with and different from the Personality of Godhead.

Text 206
mahatattva advaitera suniya vacana
hunkara kariya bale sri-sacinandana//CB, Madhya 19.206//
When Sri Sacinandana heard Advaita’s explanation of the Absolute Truth, He roared loudly and spoke.

Texts 207-208
“mora ei satya sabe suna mana diyaye
amare puje mora sevaka langhiya

se adhama jane more khanda khanda kare
tara puja mora gaye agni-hena pode//CB, Madhya 19.207-208//
“Everyone listen to My words. Any fallen soul who disrespects My servant and worships Me cuts Me into pieces. His worship feels like fire to My body.
After hearing Advaita’s explanation of acintya-bhedabheda-tattva, Sri Gaurasundara instructed all of His followers to discuss it with attention. Approving Advaita’s statement and establishing Himself as the object of worship, Gaurasundara said, “There is an inseparable relationship between the servant and the object of service. Therefore it is stated in the scriptures:
arcayitva tu govindam
tadiyan narcayet tu
yahna sa bhagavato jneyah
kevalam dambhikah smrtah
`One who worships Lord Govinda but fails to worship His devotees should be understood to be not a devotee of the Lord but simply a victim of false pride.’
Considering the Absolute Truth as a product of matter amounts to cutting the body of the Supreme Lord to pieces. In the name of such religions based on envy various religious systems are created that distract people from the actual truth. I am Purusottama and I am the object of service. If I am disconnected from My devotees, if I am deprived of variegated pastimes, if I am placed in the prison of impersonalism, and if My limbs are separated from My self, the mockery of perfection in religiosity and useless flowery preaching found in this world by such worship and cultivation of religious principles are simply attempts at setting fire to My Purusottama body and burning Me.” The envy and violence of people devoid of devotional service to Visnu are simply attempts at creating duality by attributing the Absolute Truth, Visnu, with mundane abomination. Otherwise, disregarding the eternal variegated pastimes of the Lord by considering them comparable to material enjoyment simply denies complete enjoyment. Persons who are conversant with the philosophy of acintya-bhedabheda do not hesitate to point out the disparity in the twelve types of temporary mellows called rasas that are found in mundane relationships. Spiritual realization devoid of material conceptions amounts to inclination for the service of Visnu.

Text 209
ye amara dasera sakrt ninda kare
mora nama kalpa-taru samhare tahare//CB, Madhya 19.209//
“My wish-fulfilling holy names destroy one who blasphemes My servant.
By the will of the Lord, the illusory energy of Visnu stimulates ignorant people’s conceptions of “I am the doer” and “I am the enjoyer,” and thus deceives them. Greedy living entities by misuse of their independence sometimes consider themselves “Mayavadis” and sometimes out of false ego consider themselves, who are tortured by the three modes of nature, as “demigods.” The endeavors of the attracted to become distracted from the attraction of Krsna are called bhoga, or material enjoyment, and the endeavors to become inclined towards the service of Krsna are called bhakti, or devotional service. Those foolish two-legged animals who attribute on the living entities the concept of doership within the tribulation of the three modes of nature by considering them independent even though they are parts and parcels of the supreme shelter simply engage in enjoying the external world and do not respect Krsna or His devotees. When they engage in the service of the Supreme Lord with a desire to diminish their conception of doership, in the form of animalistic propensities, and yet become cheated from achieving the service of the devotees, then they develop a desire to portray envy of devotees as devotional service to the Lord. That is why Gaurasundara is saying, “I set an example of My compassion by killing those who pretended to worship Me while discriminating between Me and the incarnations of My prakasavigraha, My confidential associates, and the spiritual master, who is the asraya-vigraha, or shelter, of those who have taken shelter of Me.” All transcendental qualities are present in the devotees of the Lord. Liberation is their maidservant and material enjoyment is their order carrier. So if gross materialists engage with pride in activities like censuring, blaspheming, and abusing the devotees from the material point of view and through mundane considerations, then the Supreme Lord destroys them.

Text 210
ananta brahmande yata, saba mora dasa
eteke ye para himse sei yaya nasa//CB, Madhya 19.210//
“All living entities in the innumerable universes are My servants, so anyone who blasphemes any living entity is ruined.
Because of aversion to Hari, materialistic people accept the service of the six enemies headed by lust and anger as their only shelter. All living entities of the visible and invisible worlds are established as servants of the Supreme Lord. If a person exhibits envy of another person, then that envious person confirms that he is malicious of those who are inclined to the Lord’s service rather than confirming himself as a Vaisnava. Whatever envy is exhibited in such considerations is more or less envy of the Supreme Lord. Moreover, since the devotees’ propensity for performing service or welfare activities is so strong, those who are envious consider that the endeavors of such servants of Sri Caitanya to increase ignorant people’s inclination towards Krsna are similar to their own variegated pastimes of envy; this guarantees their inauspiciousness. People become envious of objects that are not related to the Absolute Truth because of their propensity for enjoyment. Pure devotees are never driven by the three modes of nature to merge in the waters of goodness, passion, and ignorance. Therefore without taking shelter of nonenvious devotees, the envious materialistic enjoyers of the temporary material world fall into inconvenience as a result of their karma by accepting philosophies like Mayavada and thus bring about their own ruination. One can never realize one’s self by unconstitutional propensities. Aspiring mankind has no alternative to realization of the Supreme Lord. Therefore, those who are inimical to the spiritual master accept enmity of the spiritual master, pride, and other worthless objects as wealth; they merge into the darkness of ignorance; and they give importance to impersonalism (kevaladvaita-vada), which denies svajatiya-vijatiya bheda, the distinctions among both similar and dissimilar objects. This is their downfall. Unalloyed service to the sac-cid-ananda Supreme Lord is the opportunity to become self-realized, otherwise one certainly falls down.

Text 211
tumi ta’ amara nija-deha haite bada
tomare langhile daive na sahaye dadha//CB, Madhya 19.211//
“You are more important than My own body, so if anyone transgresses You, he will be unable to tolerate his fate.

Text 212
sannyasi o yadi anindaka ninda kare
adhah-pate yaya, sarva dharma ghuce tare”//CB, Madhya 19.212//
“If even a sannyasi blasphemes an innocent person, he goes to hell and all his religious principles are destroyed.”

Text 213
“anindaka hai’ sabe bala krsna-nama
bahu tuli’ jagatere bale gaura-dhama//CB, Madhya 19.213//
Raising His arms, Lord Gauranga declared to the world, “Avoid offenses and chant the names of Krsna!
To attribute faults when faults are not present is called ninda, or “blasphemy.” It is most necessary to remain aloof from blasphemy while chanting the names of Krsna. Persons who are free from blasphemy are the best of all. One who is devoid of desires to enjoy the fruits of his karma is called a sannyasi. If even such a sannyasi who is free from blasphemy happens to blaspheme a Vaisnava, then all his principles of renunciation and abstinence from talking about others are destroyed and he falls down.

Text 214
anindaka hai’ ye sakrt `krsna’ bale
satya satya muni tare uddhariba hele”//CB, Madhya 19.214//
“If one who is free from blasphemy chants the name of Krsna even once, I will certainly deliver him.”
One who chants the names of Krsna while remaining aloof from attributing false faults in the course of talking about others becomes free from the bondage of material existence. Blaspheming the devotees of Krsna earns one the qualification to enjoy the threefold miseries of material existence. When a living entity becomes free from blasphemy of Vaisnavas he attains liberation. The three classes of materialistic people—Mayavadis, karmis, and gross materialists—are blasphemers of Vaisnavas. It is impossible for them to chant the names of Krsna.

Text 215
ei yadi mahaprabhu balila vacana
`jaya jaya jaya’ bale sarva-bhakta-gana//CB, Madhya 19.215//
When Mahaprabhu spoke these words, all the devotees chanted, “Jaya! Jaya!”

Text 216
advaita kandaye dui carane dhariya
prabhu kande advaitere kolete kariya//CB, Madhya 19.216//
Advaita cried and grabbed the Lord’s two lotus feet. The Lord also began to cry as He embraced Advaita.

Text 217
advaitera preme bhase sakala medini
ei mata mahacintya advaita-kahini//CB, Madhya 19.217//
The entire world floated in Advaita’s ecstatic love. Such are the inconceivable topics of Advaita.

Text 218
advaitera vakya bujhibara sakti kara
janiha isvara-sane bheda nahi yara//CB, Madhya 19.218//
Who has the power to understand Advaita’s words? One should know that there is no difference between Him and the Supreme Lord.

Text 219
nityananda-advaite ye galagali baje
sei se paramananda yadi jane bujhe//CB, Madhya 19.219//
If one understands the superficial quarrels between Nityananda and Advaita, he will attain supreme happiness.

Text 220
durvijneya visnu-vaisnavera vakya-karma
tana anugrahe se bujhiye tara marma//CB, Madhya 19.220//
The words and activities of Visnu and the Vaisnavas are incomprehensible. Only by their mercy can one understand them.
All words current in the world are indicative of material objects. Material activities are aimed at providing fruits to the performer. But the words of Visnu and the Vaisnavas are not like that. Their activities are not similar to the activities of those who are not Visnu and who are not Vaisnavas. The difference between the words and activities of Visnu and the Vaisnavas and the words and activities of others is that the latter are under the control of sensual knowledge whereas the former are beyond the control of sensual knowledge. Only by the mercy of Visnu and the Vaisnavas can one attain the qualification to enter that difficult-to comprehend kingdom.

Texts 221-222
ei mata yata ara hai kathana
nityanandadvaita prabhu ara yata gana

iha bujhibara sakti prabhu balarama
sahasra vadane gaya ei guna-grama//CB, Madhya 19.221-222//
Only Lord Balarama has the power to understand the pastimes that took place between Nityananda, Advaita, and Their associates. In His form as Ananta, He sings their glories with His thousand mouths.

Text 223
ksanekei bahya-drsti diya visvambhara
hasiya advaita-prati balaye uttara//CB, Madhya 19.223//
Visvambhara then glanced at Advaita and smiled as He spoke to Him.

Text 224
“kichu ni cancalya muni kariya chonsisu?”
advaita balaye,—“upadhika nahe kichu”//CB, Madhya 19.224//
“Have I been mischievous like a child?” Advaita replied, “Not particularly.”
Visvambhara said to Advaita, “With childish restlessness I came to punish You.” In reply, Sri Advaita Prabhu said, “Your activities like these are never real. They are simply temporary incidents situated near reality. Therefore they are actually superficial rather than factual. A spirit soul’s absorption in mental activities and gross bodily activities is only temporary; that is, it is not full of eternal knowledge or uninterrupted bliss, and it is simply a temporary conception.”

Text 225
prabhu bale,—“suna nityananda mahasaya
ksamiba cancalya yadi mora kichu haya”//CB, Madhya 19.225//
The Lord said, “Listen, Nityananda Mahasaya, if I have been restless, please forgive Me.”

Text 226
nityananda, caitanya, advaita, haridasa
paraspara saba’ cahi sabe haila hasa//CB, Madhya 19.226//
Then Nityananda, Caitanya, Advaita, and Haridasa looked at one another and began to laugh.

Text 227
advaita-grhini mahasati pati-vrata
visvambhara mahaprabhu yare bale `mata’//CB, Madhya 19.227//
Visvambhara Mahaprabhu would address the most chaste wife of Advaita as “mother.”

Text 228
prabhu bale,—“sighra giya karaha randhana
krsnera naivedya kara, kariba bhojana”//CB, Madhya 19.228//
The Lord said to her, “Go quickly and cook an offering for Krsna. Then we will eat.”

Text 229
nityananda, haridasa, advaitadi-sange
ganga-snane visvambhara calilena range//CB, Madhya 19.229//
Thereafter Visvambhara went to take bath in the Ganges with His associates headed by Nityananda, Haridasa, and Advaita.

Text 230
se saba ananda vede varnibe vistara
snana kari’ prabhu saba ailena ghara//CB, Madhya 19.230//
These ecstatic pastimes will be described in the Vedas. After taking bath, the Lord and His associates returned to the house.
The Vedic literatures are the disseminators of actual knowledge rather than superficial knowledge. Actual, pure, real knowledge manifests in the hearts of the living entities from the descriptions of the Vedas.

Text 231
carana pakhali’ mahaprabhu visvambhara
krsnere karaye danda-pranama vistara//CB, Madhya 19.231//
After washing His lotus feet, Mahaprabhu Visvambhara offered His obeisances to Krsna.

Text 232
advaita padila visvambhara-pada-tale
haridasa padila advaita-pada-mule//CB, Madhya 19.232//
Advaita then fell at the feet of Visvambhara, and Haridasa fell at the feet of Advaita.

Text 233
apurva kautuka dekhi’ nityananda hase
dharma-setu yena tina vigraha prakase’//CB, Madhya 19.233//
Nityananda smiled while watching those wonderful pastimes. These three personalities are the bridge of transcendental religious principles.
The three separate manifestations—Sri Nityananda, Sri Advaita, and Sri Mahaprabhu—are the bridge for approaching the Absolute Truth. By following the conceptions preached by these three personalities, the living entities can easily cross the ocean of material existence.

Text 234
uthi’ dekhi’ thakura advaita-pada-tale
athe vyathe uthi’ prabhu `visnu visnu’ bale//CB, Madhya 19.234//
When the Lord began to rise, He saw Advaita at His lotus feet. He therefore quickly stood up and exclaimed, “Visnu! Visnu!”

Text 235
advaitera hate dhari’ nityananda-sange
calila bhojana-grhe visvambhara-range//CB, Madhya 19.235//
Thereafter Visvambhara took Advaita by the hand and went with Nityananda to the dining room.

Text 236
bhojane vasila tina prabhu eka thani
visvambhara, nityananda, acarya-gosani//CB, Madhya 19.236//
The three Lords—Visvambhara, Nityananda, and Advaita Acarya—then sat down together to eat.

Text 237
svabhava cancala tina prabhu nijavese
upadhika nityananda ati balya-rase//CB, Madhya 19.237//
By nature the three Lords were restless in Their own ecstasies. Nityananda, however, was especially so because of His childish mood.

Text 238
dvare vasi’ bhojana karaye haridasa
ya’ra dekhibara sakti sakala prakasa//CB, Madhya 19.238//
Haridasa, who was qualified to see those pastimes, sat down by the door and ate.

Text 239
advaita-grhini mahasati yogesvari
parivesana karena sanari `hari hari’//CB, Madhya 19.239//
Advaita’s most chaste wife, who was an exalted devotee, remembered Lord Hari as she served them food.

Text 240
bhojana karena tina thakura cancala
divya anna, ghrta, dugdha, payasa sakala//CB, Madhya 19.240//
The three restless Lords ate the finest rice with ghee along with milk and sweet rice.

Text 241
advaita dekhiya hase nityananda raya
eka vastu dui bhaga krsnera lilaya//CB, Madhya 19.241//
Nityananda looked at Advaita and smiled. They are one, yet They have appeared as two for the purpose of assisting Krsna’s pastimes.

Text 242
bhojana haila purna, kichu matra sesa
nityananda haila parama balyavesa//CB, Madhya 19.242//
When they had almost finished their meal, Nityananda became fully absorbed in the mood of a child.

Text 243
saba ghare anna chadaiya haila hasa
prabhu bale `haya haya’, hase haridasa//CB, Madhya 19.243//
As Nityananda laughed loudly and threw rice all about the room, the Lord exclaimed, “Haya! Haya!” and Haridasa smiled.

Text 244
dekhiya advaita krodhe agni-hena jvale
nityananda-tattva kahe krodhavesa-chale//CB, Madhya 19.244//
On seeing this, Advaita began to burn like fire with anger. On the pretext of anger, He then began to describe the glories of Nityananda.

Text 245
“jati nasa karileka ei nityananda
kotha haite asi’ haila madyapera sanga//CB, Madhya 19.245//
“This Nityananda has ruined My caste. I don’t know where this drunkard has come from.
Drunkards and crazy people do not discriminate between pure and contaminated or acceptable and unacceptable foods. When out of His childish restlessness Nityananda threw rice all about the dining room, Sri Advaita Prabhu considered that such actions were contrary to the codes of proper conduct and began to accuse Sri Nityananda of having no conception of caste or whether something was touchable or untouchable. “No one knows what village Sri Nityananda belongs to, who His father is, or who His guru is. Since He has traveled to many places, He has eaten with various classes of people. Therefore such a naturally intoxicated person is spoiling us.”Sri Advaita Prabhu enacted the pastimes of a householder brahmana of Bengal. Therefore, since Nityananda had associated with the Yavanas of western Bengal, Advaita Prabhu accused Him of deviating from His caste and religious principles by their association. Actually Nityananda was not a wine-drinking tantric sannyasi. From these incidents, devious people mistakenly consider Nityananda to be as undisciplined as themselves. But Nityananda Prabhuhas never given any teaching to encourage such sinful activities. In this regard one should discuss the following verse from Padyavali:
parivadatu jano yatha tatha
vananu mukharo na vayam vicarayamah
viluthamo natamo nirvisamah
“Let the garrulous populace say whatever they like; we shall pay them no regard. Thoroughly maddened by the ecstasy of the intoxicating beverage of love for Krsna, we shall enjoy life running about, rolling on
the ground, and dancing in ecstasy.”

Text 246
guru nahi, balaye `sannyasi’ kari’ nama
janmila na janiye niscaya kon grama//CB, Madhya 19.246//
“We don’t know who His guru is, yet He poses as a sannyasi. We don’t know for certain which village He was born in.

Text 247
keha ta’ na cine, nahi jani kon jati
dhuliyadhuliya bule yena matta hati//CB, Madhya 19.247//
“No one knows Him, and no one knows to which caste He belongs. He wanders about like a mad elephant.

Text 248
ghare ghare pascimara khaiyache bhata
ekhane haila asi’ brahmanera satha//CB, Madhya 19.248//
“He has eaten in the houses of Westerners. Now He is mingling here with the brahmanas.

Text 249
nityananda madyape karila sarva-nasa
satya satya satya ei suna haridasa”//CB, Madhya 19.249//
“Listen, Haridasa, I tell you the truth, this drunkard Nityananda has ruined everything.”

Text 250
krodhavese advaita haila digvasa
hate tali diya nace atta atta hasa//CB, Madhya 19.250//
Out of anger, Advaita lost His cloth. He clapped His hands as He danced and laughed loudly.

Text 251
advaita-caritra dekhi’ hase gaura-raya
hasi’ nityananda dui anguli dekhaya//CB, Madhya 19.251//
Lord Gauranga laughed on seeing the characteristics of Advaita. Nityananda laughed and displayed His two thumbs pointing up.

Text 252
suddha-hasya-maya advaitera krodhavese
kiba vrddha kibasisu hasaye visese//CB, Madhya 19.252//
Seeing Advaita’s anger, everyone from child to old age burst into blissful laughter.

Text 253
ksaneke paiya bahya kaila acamana
paraspara anande karila alingana//CB, Madhya 19.253//
Shortly thereafter Advaita regained external consciousness. They then all washed their hands and mouths and embraced one another.

Text 254
nityananda-advaita hai kolakuli
prema-rase dui prabhu maha-kutuhali//CB, Madhya 19.254//
As Nityananda and Advaita embraced each other, the two Prabhus became overwhelmed in the mellows of ecstatic love.

Text 255
prabhu-vigrahera dui bahu dui jana
priti-bai apriti nahika kona ksana//CB, Madhya 19.255//
Those two Prabhus are the two arms of the Lord. They had only love for each other; there were no bad feelings between Them for even a moment.
Prabhu Nityananda and Prabhu Advaita are the right and left hands of Gaurasundara. Therefore there is factually no possibility of any bad feelings or misunderstanding between Them. Both are intoxicated with love of God.

Text 256
tabe ye kalaha dekha, se krsnera lila
balakera praya visnu-vaisnavera khela//CB, Madhya 19.256//
The quarreling that is seen between Them is part of Krsna’s pastimes. The sporting of Visnu and the Vaisnavas is like that of children.

Text 257
hena mate mahaprabhu advaita-mandire
svanubhavanande krsna-kirtane vihare//CB, Madhya 19.257//
In this way Mahaprabhu was absorbed in His own ecstatic mood while enjoying the glorification of Krsna in the house of Advaita.

Text 258
iha bujhibara sakti prabhu balarama
anye nahi janaye e-saba guna-grama//CB, Madhya 19.258//
Only Lord Balarama has the power to understand these pastimes. No one else can understand the nature of these pastimes.

Text 259
sarasvati jane balaramera krpaya
sabara jihvaya sei bhagavati gaya//CB, Madhya 19.259//
By the mercy of Balarama, goddess Sarasvati also knows these pastimes. That goddess glorifies these pastimes through the tongues of those who are qualified.
By the mercy of Sri Baladeva, the teachings of Sri Caitanya are established on the tongues of those who engage in kirtana. Only those who have vowed to serve their spiritual master with awe and reverence are able to glorify the pastimes of Krsna. Suddha Sarasvati, the goddess of transcendental knowledge, dances on their tongues and releases waves of Krsna’s glories.

Text 260
e-saba kathara nahi jani anukrama
ye-te-mate gai matra krsnera vikrama//CB, Madhya 19.260//
I do not know the chronological order of these pastimes. Somehow or other I am simply singing Krsna’s glories.

Text 261
caitanya-priyera paye mora namaskara
ihate ye aparadha ksamaha amara//CB, Madhya 19.261//
I offer my obeisances at the feet of Lord Caitanya’s dear associates so that they will forgive my offenses.

Text 262
advaitera grhe prabhu vanci’ kata-dina
navadvipe aila samhati kari’ tina//CB, Madhya 19.262//
After staying for some days at the house of Advaita, the Lord returned to Navadvipa with the three Prabhus.

Text 263
nityananda, advaita, trtiya haridasa
ei tina sange prabhu aila nija vasa//CB, Madhya 19.263//
Thus the Lord returned to His home accompanied by Nityananda, Advaita, and Haridasa.

Text 264
sunila vaisnava saba `ailathakura’
dhaiya aila sabe ananda pracura//CB, Madhya 19.264//
When all the Vaisnavas heard, “The Lord has come,” they came running in great ecstasy.

Text 265
dekhi’ sarva-tapa hare se candra-vadana
dhariya carana sabe karaye rodana//CB, Madhya 19.265//
On seeing the moonlike face of the Lord, all their miseries were vanquished. They fell at the Lord’s lotus feet and began to cry.

Text 266
gauracandra mahaprabhu sabara jivana
sabare karila prabhu prema-alingana//CB, Madhya 19.266//
Gauracandra Mahaprabhu, the life and soul of everyone, embraced each one of them with love.

Text 267
sabei prabhura nija vigraha-samana
sabei udara-bhagavatera pradhana//CB, Madhya 19.267//
They were all equal to the Lord’s own body. They were magnanimous and topmost devotees of the Lord.

Text 268
sabe karilena advaitere namaskara
yara bhakti-karane caitanya-avatara//CB, Madhya 19.268//
They all offered obeisances to Advaita, by whose devotion Lord Caitanya incarnated.

Text 269
anande haila matta vaisnava-sakala
sabe kare prabhu-sange krsna-kolahala//CB, Madhya 19.269//
All the Vaisnavas became intoxicated with ecstasy as they discussed topics of Krsna with the Lord.

Text 270
putra dekhi’ ai haila anande vihvala
vadhu-sange grhe kare govinda-mangala//CB, Madhya 19.270//
Mother Saci became overwhelmed with ecstasy on seeing her son. She and her daughter-in-law prayed to Govinda for auspiciousness.
When Sri Sacidevi saw Sri Gaurasundara return with Sri Nityananda, Sri Advaita, and Sri Haridasa and found her entire house becoming filled with the intoxicated Vaisnavas’ vibration of topics regarding Krsna, she became most jubilant. When mother Saci watched with her daughter-in-law how Sri Gaurasundara was absorbed in glorifying Krsna, she became equally pleased. Unlike the material pleasure derived by ordinary fathers-in-law from the meeting of their sons and daughters-in-law, mother Saci became overwhelmed in ecstasy when she saw the auspicious symptom that everyone out of ecstatic love considered the Lord’s house as Goloka.

Text 271
iha balibara sakti sahasra-vadana
ye prabhu amara janma-janmera jivana//CB, Madhya 19.271//
Only the thousand-headed Lord, who is My life and soul birth after birth, has the power to describe these pastimes.

Text 272
`dvija, vipra, brahmana’ ye hena nama-bheda
ei mata bheda nityananda-baladeva//CB, Madhya 19.272//
Just as dvija, vipra, and brahmana are different only in name, Nityananda and Baladeva are similarly different only in name.

Text 273
advaita-grhete prabhu yata kaila keli
iha yei sune, sei paya sei meli//CB, Madhya 19.273//
Anyone who hears the pastimes that took place in the house of Advaita will join in such pastimes.

Text 274
sri-krsna-caitanya-nityananda-canda jana
vrndavana-dasa tachu pada-yuge gana//CB, Madhya 19.274//
Accepting Sri Krsna Caitanya and Nityananda Prabhu as my life and soul, I, Vrndavana dasa, sing the glories of Their lotus feet.

Thus ends the English translation of the Gaudiya-bhasya commentary on Sri Caitanya-bhagavata, Madhya-khanda, Chapter Nineteen, entitled, “The Lord’s Pastimes in Advaita’s House.”

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