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Sri Chaitanya Mahaprabhu Visits the Dari (Immoralist) Sannyasi

And shows who is eligible for His mercy (and who is not!)

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

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.

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